lege of calling the meeting earlier. Barhebrasus says, in reference to the second canon, that Babajus com- manded his successors to marry under penalty of inter- dict, and ordered also the bishops and presbyters to marry again after their wife's death, which is evidently an erroneous statement (see Bill. Or. p. 429). His suc- cessors were of the same opinions : all the episcopal sees were filled by Nestorian bishops, and they all sought to increase their party. Besides them there labored also for the same object a numljer of writers, and particularly the monks of numerous convents which thej- established in Assyria, and among whom we must notice as the most ancient and most renowned those of Nisibis. They produced not only learned theologians and efficient priests, but also distinguished jdiysicians and philoso- j phers; they translated the Greek classics, namely, Aris- : totle, Hippocrates, and Galen; they were in that age of darkness the only depositaries of learning, and tlie I teachers of the surrounding barbarians. They had schools in many parts of the country. Besides the school at Nisibis, there was founded at about the same time, by ^Eacius, also from Eilessa, a school at Seleucia. It was revived in 530, and was in existence as late as G05. A school was also established at Dorkina in A.D. 585. At Bagdad were two schools in 832, and two oth- ers were in its neighborhood. Schools existed besides at Terhana, ]Mahnza, Maraga, and Adiabene, in Assyria, and at Maraga, in Aderbijan, Tliere were also schools in Elam, Persia, Korassan, and Arabia, The school at Nisibis had a three-years' course of study. The stud- ies, to a great extent, were theological ; but to the study of the Bible there was added in the schools generally the study of grammar, rhetoric, poetry, dialectics, arithme- tic, geometry, music, astronomy, medicine, etc. (comp. Anderson, Oriental Churches, i, )G8),
The first among the Nestorians who embraced Eo- mau Catholicism was the metropolitan Sahaduna, who was sent by Siroes, king of Persia, as ambassador to the court of Byzantium, together with the newlj'- elected patriarch, Jesujab of Gadala, in G28, Shortly afterwards king Ileradius took a journey to Assyria, and invited many Nestorians and ^lonophysites to join the Komish Church, Sahachma, declared free by patri- arch Maremes, was excommunicated by his successor Jesujab of Adiabene for having three times openly jiro- fessed Nestorianism, and as often recanted again. Their second reunion with the liomish Church was merely fic- titious. Pope Innocent IV had sent some bishops with an address to Kabban Ara, vicar of the East (not " pa- triarch," as Kaynaldus has it\ who was a Nestorian, Ara answered with true Oriental devotion in 1247, and recommended to the po])e the archbishop of Jerusalem and his brethren in Syria, adding to it a confession of faith drawn up by the archbishop of Nisibis, and signed by two other archbishops and tliree bishops, in wliich JIary was designated as \pi(TT0T0K0Q. This is also the nature of the works of the Jacobite patriarch Ignatius, and of the maphrian John, Pope Nicholas IV, in 1288, sent an address, together with a confession of faith, to patriarch Jaballaha (1281-1317), to which his successor, Benedict XI, obtained an answer in 1304, in which the Church of Home is called the mother and teacher of all others, and the pope the heail pastor of Christianity. From these ex]>ressions, and from the accompanying apparently ortliodox confession of faith, Assemani con- cludes tliat Jaballaha connected himself with the Kom- ish Church, However true this inference may have been of Jaballaha's individual opinions, they certainly exercised no influence over liis followers. At the be- gimiing of tiie 14th century pope John XXH made a vigorous effort for the total suppression of the Nesto- rians, He sent letters to the patriarch of Jerusalem on the subject (A,D. 132G). By tliis time both Nestorians and Jacobites (who held the Eutychian heresy that there was but one nature in Christ) had exclusive es- tablishments. In the pope's letter it is stated that both these sects '• habentes illic distinctas ecclesias, in quibus
NESTORIANS
NESTORIANS
errores et hrereses hujusmodi, non sine magnis suarum et muttoriim alioriim animarum periculis publice dog- matisant," The patriarch is accordingly urged to ex- terminate them. On the other hand, during the pon- tificate of Eugenius IV, in 1445, a number of Nestorians residing in the island of Cyprus, together with their metropolitan, Timothy of Tarsus, were induced by the missionary archbishop Andreas to join the Eomish Church. A more enduring reunion took place in the IGth century; the Nestorians were already greatly re- duced in numbers, and, with the exception of the Chris- tians of St. Thomas in India, were all restricted again within the limits of the mountains of Kurdistan. The patriarchate had become hereditary, the nephew suc- ceeding the uncle in that office. At the death of pa- triarch Simeon in 1551, his nephew. Bar Mama, with the aid of the only remaining metropolitan, Ananjesu, assumed the office. The three remaining bishops of Arbela, Salmas, and Aderbijan (which iu themselves were sufficient to elect a patriarch), assembled a num- ber of priests, monks, etc., at IMosul, and elected John Sulaca, monk or abbot of the convent of Horrauzd, as patriarch. In order to give their patriarch an ad- vantage over Simeon Denha Bar Mama, they sent him to Rome to be ordained. On his return he was mafle prisoner in Amid (Diarbekir), at the instigation of his rival, according to Assemani, and killed in prison. An- other was at once appointed in his place, and matters continued thus for about one hundred years. Simeon Denha, however, sustained by those Nestorians who had remained true to their Church, did not surrender his office, but retained it until his death in 1559, when his adherents appointed another, who, as well as his successors after him, took the name of Elias. Among them was one who, at the request of pope Paul V, sent, in 1G07 and 1609, orthodox confessions of faith to Kome, and in a synod held a short time before his death at Amid (in 1617) submitted to the pope's requisitions. The union which resulted was, however, disturbed again by his successors. At last, in 1684, pope Innocent XI appointed a patriarch, who resided in Amid (Diarbekir), as his successors afterwards did, and took the name of Joseph, which thej' have retained. Since then there is a patriarch of the Chaldteans (Nestorians ^vho have united with the Church of Rome) who is named Joseph, and re- sides at El-Kushmur, Mosul (in the convent of St. Hor- misdas); while there is another for the Nestorians, called Simeon, who claims also to be the " patriarch of the Chal- deans." He resides in the mountains of Kurdistan, near Julamerk. The present Chaldisan community in the East — composed of converts from the Nestorians to the papacy — may be set down as not exceeding 20,000 souls, scattered from Diarbekir to the frontiers of Persia, and from the borders of Tyari to Bagdad — a district which once contained a vast Nestorian population. Many of these "Chaldseans" sigh for a reform in their Church. The Chaldiean portion of Nestorians, i. e. the Romanized Nestorians, are governed by a patriarch and six bish- ops, but these have lately been pensioned by the Prop- aganda, the patriarch receiving a yearly salary of 20,000 piastres, or £200, and the bishops sums varying from 2000 to «000 piastres each. Through the influ- ence of the French embassy in 1845, Mar Zeya obtained a lirman from Constantinople acknowledging him as patriarch of the Chaldteans. This was the first recog- nition by the Ottoman Porte of the new community. But the patriarch soon discovered that his functions were virtually exercised by the Propaganda. He grew weary of the interference of the Latin missionaries, and resisted their demands. Various charges were brought against him in consequence, and he was summoned to Rome to answer for himself. He chose rather to resign his office, and was succeeded in 1846 by iVIar Yusef. In effect, the Chakteans have no longer an independent existence. They are a section of the Romish Church, their connection with which, while on the one hand it has introduced among them schools and education after