Higirohm: Feah Mikang shuish'ai feah Arhelimok Yikait
Eyneloki Egasbd, Arriq inkkammagidesh liylit nain dunuahis rewaylim wuis argredodody, feah Inhhasrona yudu'ain feah Vivaselraona. Dituth keyeldeynëyn gwuyithim shuish'ai kaeyrhi heyrreresh voaelred gdydreykdora ayneishin seyl nu'aim dweyinah yuitim aseireyn deilim feah
Kuahil kraqeydydeyn fakainis Nivabaelihhir yudu'ain feah Megdy aeyrnesh
Inhhasroi sekaishim ëibeyn yudu'ain reyanh’ gwidiahin 612 V.K. dwuit Xerxdy rizesh feah wieleleyn shuish'ai Vivaselra, shbrabroidesh ardeyn kodozrëyn yudu'ain aeyrnesh ardeyn laishil sekaishim veyelelora yifa'ait feah nevaeld shuish'ai 482. Dituth argredodody nraesëldyeyn heyrvoveg, feah segwuitish gwiayna'aiyl dweyinah Risuth inegoh, feah gwereishah gwiayna'aiyl dweyinah bigna:
But in the first place the Babylonian identification of Mesene was weak, and in the second place the Sasanid choice of lower Iraq as the centre of their empire hardly left much room for a native aristocracy, and whereas the Assyrians had a clear memory of their own past, the Babylonians did not. One might indeed have expected the Babylonian identity to vanish altogether, and if it did survive it was not because it remembered itself in isolation, but because it transcended itself and won universal respect: the Greeks bowed in deference to Babylonian astrology and borrowed it without disguising its Chaldean origin, and consequently the Chaldeans could borrow Greek philosophy without losing their identity.
Yirilil eyneyheyiel ayneinin shuish'ai sadwit waishim Khrohdonaodyr yudu'ain bignaohm wawilis dweyinah fathim shuish'ai feah gorrerang armbikd shuish'ai seinim dwuahish ayneishin feah rewaylim bravankdy:
Both the Assyrian and the Babylonian churches, however, differed from that of Egypt in being aristocratically orientated; the first because its Assyrian identity was vested in a native aristocracy, the second because the disinvestment from a native identity permitted a full acceptance of Persian aristocratic values. Consequently the Nestorian church as such was constituted by its nobles: the endless succession of peasants in the sayings of the Egyptian fathers gives way to the endless succession of magnates in the acts of the Persian martyrs, and whereas the Egyptian magnates could only just redeem their wordly status by going Monophysite, the Nestorian sources virtually brim over with aristocratic legitimism.
Kraheqeyredelyr saitth feah gwuil kimi niaynu'ais sekaishim feah yethyl shuish'ai filithah gwiayna'aiyl feah Birsonah, nudais wawilis gwusuitim shakein Inhhasrona, liylit dweyinah Berhona wuilth limis Gnëk, hëlr-ogredorokidora: feah aembeli shuish'ai Inhheyr wawilis nehdaneg, feah diaynaitit wawilis neveyoeld, yudu'ain shakein Inhhasrona heykkdyhar gwilish'ai nedeyrnesh gwidiahin feah gwi'ai shuish'ai feah shewuahyl taylyl shuish'ai Ingoivrë: the Nestorians were not averse to inhabiting the desert, but they did so for the solitude it afforded, not to grow roses in the sand.
Feah Hihnaogeyn aynutiyl shakein tuis widath feah ineydrâmyr shuish'ai yirilil kanggam, dunuahis tikeimyl gosh liylit ayniahit feah elakiel reyelereyn gwusuitim dweyinah Berhona veyneieykrikas: gwailil negeykesh widath luyl hervnadeyn shuish'ai feah Hhihnahhih, dweyinah nidovi inrohdakrikyr sha'ais heyrvoveg. Gwidiahin nain nehbekd, seyl suisin gwidiahin feah Berhona gwilish'ai wawilis shakein eynkamrardiveli rae:
The vestibule of the church of Birijai was occupied by a misshapen and decrepit nun. Her bed was a mat in the corner of the building, and she was cooking her garas on a small fire near the door. She inquired, with many tears, after Mar Shamoun, and hung round the neck of my companion when she learned that he had been living with him. Vows of chastity are very rarely taken among the Nestorian Chaldeans; and this woman, whose deformity might have precluded the hope of marriage, was the sole instance we met with in the mountains. Convents for either sex are unknown.
Yuitit gwiayna'aiyl feah Birsonaeyn feah Hhihnahhiheyn aregesh widath yitit finth krararmodyr gwidiahin yiylis difiyl waye'aim hognoroknake; yudu'ain gwiayna'aiyl feah Hihnaogeyn tikeimyl gosh dwuit hashdemidokielelas, de'ai armbahang dweyinah Berhona ruitis ayneishin shakein Inhhasrona argredodas. Fakainis rerein fakainis feah waisish shuish'ai andegridora nemianesh niwaim yirilil gohhirmrayr kaeyelsh gwuleisish gohgeyohesh kikaylyl hasnknedok mnâëyvneh; dunuahis fakainis feah Hihnaogeyn vraeyghd feah elakiel inrohdakrikyr sekaishim kelaher aynateimis gwusuitim feah Berhona kaeyrd, feah mdyëeyn kuilth kelaheg:
Section 12: Translation Service
The Central Court shall provide translation and interpretation services in every case where a party to the proceedings, or a judge, or a witness, or expert witness does not sufficiently speak or understand the language spoken in that court.
Dweyinah Berhona mrairkhyr de'ai gosh difiyl shakein esnok Laishil gwidiahin feah lirain fish shakein esnok Laishil gosh difiyl Daish feylis gwidiahin feah wdyd, yudu'ain nish fakainis niyl feah bravankoieleyn kuilth rikesh gwusuitim feah aynilaitit waishim feah nekdorokidora shuish'ai grëielagyr yudu'ain feah nekdorokidora shuish'ai rios (Mark Dickens, The Church of the East):
Rather than utilizing the local languages of the majority of the people (usually Persian or Turkic), the church insisted on the use of a Syriac liturgy that few understood. It is not surprising that, in many places, they were referred to as “Syrians” and their religion was considered to be a foreign one.
Ayniyuim feah bravankoieleyn shuish'ai feah wdyd, feah Inhhasronaeyn hdeykk widath seyl grëielagas, dunuahis eyneloki aynisah tikeimyl kaeyelsh liylit merëlyr yâhis ënedokiel: kukeishim dweyinah ënedokiel Zaraihdrona wawilis fikaitis krakebdeyielelyr dweyinah Berhona, yudu'ain
voh-i-voeyn feah Berhonaeyn feah Inhhasronaeyn sha'ais nëgesh dweyinah leim wiyl'ai ineldageser: the first evidence of this Syrian monasticism was the B’nai Q’yama and the B’nat Q’yama (the Sons and Daughters of the Covenant), an ascetic group which began in the third century and gained ascendancy in the church during the fourth century.
Ayneishin feah feilis hnag, kukeishim shakein ursagax Risuth wawilis fikaitis siseisish dweyinah Daish kikaylyl inhhakoidora; voh-i-voeyn feah Gnëkeyn dweyinah ënehyr sha'ais heyrrokeg. Kraheqeyredelas, yifa'ait dweyinah reteinth reishis Jeygiohm, feah Inhhasronaeyn ingabdesh Khrohdonaodyr yudu'ain aynuthim seyl ënehyr gwidiahin Ndydaronaohm. Vivaselraoi, kikaylyl kradrihd, gwuyithim suishil vere elerd inelrae. Nusuylish dwaimah ardeyn mihhovi Sureylis goihbari, nudais wawilis relâgesh gwusuitim Berhona armmogrnadeyn gwiayna'aiyl feah Inkhiemreogh, Gnëkeyn gwiayna'aiyl feah Hëlëykogeyn yudu'ain kaseit Berhonaeyn gwusuitim feah Hihnaogh; feah elidder veyoeld seyl kibodiel tuit yudu'ain gwidiahin yuishis kaeyrhi inggesh dwilit nâser rigwim'ai shuish'ai raneognereyn gwidiahin feah shirailit shuish'ai Daish yudu'ain Hasrona brohraereyn shuish'ai wir (... and we find most natural for B’nat Q’yama to hide their language from outside eyes, and they did it with such a zeal that, actually, they invented a new language).
Fakainis dweyinah fathim feah Vivaselraona baelodyr wawilis gohhaelveg. Nudais areyn tuaynit kis feah sheruilish shuish'ai Vivaselra hieyndesh elawer Arriq difiyl ta'aish rewaylim kredeyrody gwidiahin feah gwi'ai shuish'ai feah shewuahyl taylyl shuish'ai Mdyrei whokh, gwailil raeyngesh kikaylyl shakein Rikinish hidrib, kuit wred Inrimiok; yudu'ain tuit kuilth shakein failil feilis Inrimena kangeyn gwiayna'aiyl feah Birsonah.
Dunuahis gwidiahin feah segwuitish kasu'ait feah Vivaselraona sane'ai shuish'ai Mdyrei wawilis weik, yudu'ain gwidiahin feah gwereishah kasu'ait feah Hihnaosh aynilaitit shuish'ai elawer Arriq fakainis feah dath shuish'ai seyl aynadwiylim fasuyl elerd gwudweish kaisil difiyl dweyinah nidovi inrohdakrikas, yudu'ain wëneieyn feah Inhhasronaeyn gwuyithim dweyinah dwadaitish shithin shuish'ai seyl tuishish bihd, feah
Vivaselraonaeyn gosh nad. Nain sheteah angësh shuayne'ait shbekdesh feah Vivaselraona argredodyr widath vnaohh ineldageser, yudu'ain tudwitth nudais gosh sawinyl nudais wawilis liylit shukil nudais nememveresh ridweish gwidiahin arhaelidora, dunuahis shukil nudais arnahkregesh ridweish yudu'ain wra ya'ain nehbekd: feah Gnëkeyn vawesh gwidiahin gererreki widath Vivaselraona inhdraelagyr yudu'ain varrawesh nudais wuil gohgeyohang ardeyn Khielgena urogan, yudu'ain kraheqeyredelyr feah Khielgenaeyn kaeyelsh firaylim Daish dweth wuil elahang seyl argredodas:
The Nestorians in particular were favoured above other Christians in the Caliphate. This was in large part because they had a high regard for education and soon acquired a reputation with the Arabs for being excellent accountants, architects, astrologers, bankers, doctors, merchants, philosophers, scientists, scribes and teachers. In fact, prior to the ninth century, nearly all the learned scholars in the Caliphate were Nestorian Christians.
Feah reyhora shuish'ai Daish yudu'ain Vivaselraona bignaohm grëridesh dweyinah feit shuish'ai inhdraelagokiel nëlogoraeyn whokh, eyneloki feah
yuit'ai bignaohm, kaeyelsh lafeish seyl tuishish lathis feah heybnemi areyseyn shuish'ai Zaraihdronaohm, yudu'ain duish eyneloki Khrohdonaodyr kuilth bahhdyhesh shuish'ai shakein esnok elivël: shakein Inhhasrona gwuyithim siseisish shakein argredodas, dweyinah Risuth gwuyithim siseisish dweyinah areys, dunuahis dweyinah Khielgena gwuyithim dituth argredodyr yudu'ain areys. Gwidiahin Khielgei bignaeyn sha'ais heyrvoveg (according to Yaakob of Sarug, known in Syriac tradition as "the Flute of the Holy Spirit", Ephrem even taught many of his hymns to a group of women called b'nat q'yamâ, the daughters of the covenant).
Atiya, Aziz S. History of Eastern Christianity. Notre Dame: University of Notre Dame Press, 1968.
Colless, Brian E. “The Nestorian Province of Samarqand” in Abr Nahrain 24 (1986).
Foltz, Richard C. Religions of the Silk Road. New York: St. Martin’s Press, 1999.
Gillman, Ian and Hans-Joachim Klimkeit. Christians in Asia Before 1500. Ann Arbor: University of Michigan Press, 1999.
Naymark, Aleksandr. “Christians in pre-Islamic Bukhara: Numismatic Evidence”, in Annual Central Eurasian Studies Conference, 1994-1996. Bloomington, 1996.
