CULTURAL EDUCATIONAL SOCIAL

Established 1964

Publication of the Assyrian Foundation of America Volume 42, Number 3, 2018 From the Presdident Contents 07/07/18

Our Assyrian Fathers By Jackline Yelda

As we look at our Assyrian nation, one must wonder how it has withstood the 4 AAASJ NEWS 20 Special Report brutal elements and persecutions through its history. Yet still, we have managed Grand opening & Volunteers Erasing Assyrians to preserve our language, culture, and heritage for thousands of years, all while scattered in a world that would like nothing better than to destroy us. Where did 5 Annual AFA Member 21 Books the get their magical wisdom and strength to survive? How can Isaac of Nineveh’s Ascetical Eschatology this community, spread across the globe for millennia, follow and preserve the Appreciation Event May 6th, 2018 The Imitation of Christ same traditions and language without a common leader? Marina Ishtar

The answer lies in the crux of our legacy “the emotional faith and harmony” that was passed on by our forefa- 6 Enheduanna 23 In Memoriam thers, the great Kings of . These leaders knew that one day their children would become orphans in their High Priestess of the Moon own land, overruled by enemies. Thus, they gave us a foundation that would preserve us and become the life’s Sargon Yelda blood of our people. We learned that a physical land does not make a nation, but that a “united people” does. Daizy Warda We do not need physical weapons to survive, but we must have pride and emotional connection to live. 8 Forgotten women in science Robert B. Adam Tapputi-Belatekallim Today, among the modern Assyrians, fathers remain the foundation upon which the entire family unit is 26 Assyrian Vegan Dolma built. They lead us with decisiveness and dedication, with integrity, compassion and love of family, community, A great Summer recipe! and nation. They provide us with familial strength, sustenance, and stability. Their presence and rock-like 9 Sacred Music From support completes the family, without which we feel lost and bereft. A sense of security suffuses us in their 28 The ODRANA Camp Project mighty presence. They are the silent support of our lives, the pillars of the family, reserving a key place in our 10 LA’s Citadel community. This is a tribute to my late father. No matter where I am, I know his spirit will always be with me. Assyrian Aid Society Why it looks like an ancient Assyrian palace What Makes a Dad? 29 Nineveh Donations God took the strength of a mountain, March 2018 through May 2018 The majesty of a tree, 12 The Legend of King The warmth of a summer sun, The story of King Abgar V of The calm of a quiet sea, 30  returns confiscated Syriac The generous soul of nature, Orthodox Church property deeds 16 tablets from The comforting arm of night, Tablets reveal location of ancient royal The wisdom of the ages,  32 Assyrian Section city of The power of the eagle’s flight, The joy of a morning in spring, The faith of a mustard seed, 18 Language as politics: The patience of eternity, Nineb Lamassu promotes heart of The depth of a family need, Assyrian identity Then God combined these qualities, When there was nothing more to add, He knew His masterpiece was complete, And so, He called it ... Dad

Author Unknown

Articles submitted for publication will be selected by Assyrian Foundation of America established in June Address letters to: the editorial staff on the basis of their relative merit to Crew: 1964 and incorporated in the state of California as a The Editor Assyrian literature, history, and current events. Dr. Ninwe Maraha (Editor) Sargon Shabbas, Circulation non-profit, tax- exempt organization dedicated to the NINWE MARAHA advancement of the education of Assyrians. Dr. Robert Karoukian Donatella Yelda Opinions expressed in NINEVEH are those of the Dr. Elizabeth Mickaily-Huber George Bet-Shlimon NINEVEH MAGAZINE respective authors and not necessarily those of Tamara Odisho Benjamin Heather Bou (Layout Designer) P.O. Box 2660 Yearly subscription fees NINEVEH or the Assyrian Foundation of America. Berkeley, California 94702 US...... $40 [email protected] International...... $50 2 3 8th Annual AFA Member Appreciation Event Best Western Grosvenor Hotel, South San Francisco May 6, 2018

In the future, this event will be referred to as the Dr. Joel Elias Memorial Lecture Series in honor of one of the Assyrian Founda- tion of America founding members, the late Dr. Joel Elias, whose children have donated to the AFA to support future educational lecture events.

Guest Speaker: Joseph Hermiz

Joseph is a PhD Student in History at the University of Chicago. His studies have been supported in part by the Assyrian Founda- tion of America and focus primarily on the Pre-Ottoman to WWII period, with a special emphasis on Modern Assyrian History. Joseph was born in Texas, but grew up in Arizona. He speaks multiple languages fluently including English, Assyrian, Turkish, Ottoman Turkish, Persian, and .

Presentation Title: Origins of the : Assyrian American Delegations of the Paris Peace Conference

Background: The Paris Peace Conference took place in 1919. The goal of the meeting was to establish the terms of peace following . A few years later, in 1923, the Treaty of Lausanne was drawn up to formally conclude the war and is responsible for the current boundaries of the modern state of Turkey. Although the , Assyrians, and other ethnic groups requested self-autonomy, Armenia did not obtain its statehood until 1936, and the Assyrians and others continue to hope and vie for autonomy.

Joseph’s lecture begins with a discussion of a clash in Chicago in 1919. Indeed, 600 Assyrians staged a battle over the outcome of the the delegates of the League of Nations at the Paris Peace Conference who were unable to ensure autonomy for the Assyrian nation. It is important to note that the League of Nations was the predecessor of today’s United Nations. President Woodrow Wilson believed that the creation of a League of Nations would prevent a second world war. He issued a 14 Point speech where he stated his hope for future world peace and eventual autonomy for Turkey’s minorities who had suffered significantly during WWI.

During this time period there were already pockets of Assyrian immigrants in the U.S. living in Chicago, New Britton (CT), and Yonkers (NY). In 1916, the first Assyrian families settled in California, in the small city of Turlock, then merely a town. Most of HIGH SCHOOL STUDENTS these new immigrants were Assyrians from and a smaller number were Jacobites from Turkey. Ironically, the Assyrians of the time were substantially more united and willing to communicate with one another than those of today. As a representation Be a role model to elementary school of this unity was the old composed of a red stripe, a stripe and 3 stars representing the Assyrian Church of the students! Pledge your hours and earn East, the Assyrian , and the Orthodox Assyrian Church. community service credits for school! Of these early Assyrian immigrants, Youel Warda and Captain Abraham Yoseph founded the Assyrian National Organizations of America. Numerous Assyrian news publications were also in circulation, such as the Assyrian American Herald and the New Assyria. These journals helped to pioneer the Assyrian National identity. Nevertheless, the publications slowly began revealing diverging attitudes on the political trajectory of the Assyrian Nation.

The Reverend Paul Newey, founder of the Assyrian Congregational Church in Chicago, and Professor Abraham Yohannan, author of “The Death of a Nation” and Chairman/Founder of the Oriental Studies Department of Columbia University, began envision- ing the future of the Assyrian Nation that would include liberation and autonomy from Iran and Turkey. Rev. Newey contended that the official representatives of the Assyrian Nation and of the Assyrian people should be limited to people living in the home- land and that the greatest help that could provide to their brethren was financial. Ironically, the ultimate request at the time was not for an Assyrian country, but rather for reparations and return of persons to their homes. Sadly, many Assyrian women and children who were taken by the Ottomans as slaves were never seen or heard from again.

Contrarily, Joel Werda, author of “The Dove of Peace above the Battlefields,” felt that the only way the Assyrian people could find peace and healing was through the acquisition of an autonomous region of approximately 70,000 square miles of land bounded by Niyarbakir to the north, the the border of (Iran) to the south, Mount Sinjar to the west and province to the east. This land was to be under U.S. protection.

Although the dream of an independent Assyria did not come to fruition, the dream was born in the minds of these Assyrian TrigonometryAmerican immigrants in marine and engineering: remains in the hearts and minds of Assyrians world wide to this day. In marine engineering trigonometry is used to build and nav- Joseph Hermis expresses his thanks to the Assyrian Foundation of America for supporting his doctoral studies as well as the web- igatesite marine AssyrianArchive.org vessels. To be (MARA)more specific that houses trigonometry a vast array is ofused historical photos and information about Assyrians. to design the Marine ramp, which is a sloping surface to con- Interested in helping volunteer at our new community Satellite Center at Almaden Winery? nect lower and higher level areas, it can be a slope or even a This summary was written by Elizabeth Mickaily-Huber, Ph.D. Reach our Volunteer Coordinators by phone at: staircase depending on its application. 4 Diana 408.464.3729 or Ninveh 408.506.8322 or Alis 408.857.7283 5 Enheduanna A High Priestess of the Moon and the First Known Author in the World

A modern reconstruction of the Ziggurat of behind the ruins of the Giparu - the temple Part of the front of Inanna’s temple. (Marcus Cyron/CC BY-SA 3.0) complex where Enheduanna lived and was buried in Ur. (M. Lubinski/CC BY SA 2.0)

even longer. Through the Babylonians, they influenced and inspired the prayers and psalms of the Hebrew Bible and the Homeric hymns of Greece. Through them, faint echoes of Enheduanna, the first named literary author in history, can even be heard in the hymnody of The ancient Sumerian poet Enheduan- Enheduanna was charged with the task very heartland of Sumerian culture, she the early Christian church.” (Kriwaczek na has a unique claim to fame: she was of reconciling the gods of the Akkadians took a Sumerian official title: Enhed- quoted in Mark, 2014). the first author in the world known by with the gods of the Sumerians so that uanna - `En’ (Chief Priest or Priestess); name. While there were previous in- the important city of Ur would acqui- `hedu’ (ornament); `Ana’ (of heaven)” Her Famous Hymns stances of poems and stories written esce to Sargon’s rule. Not only did she (Kriwaczek quoted in Mark, 2014). Some of Enheduanna’s best-known down, Enheduanna was the first to sign succeed in that difficult task, but she hymns are Inninsagurra (The a name to her work. And what a work also established standards of poetry and Despite living over 4300 years ago, Great-Hearted Mistress), Ninmesar- it was! Her text was so significant that it prayer that would profoundly influence Enheduanna’s historical existence is ra (The Exaltation of Inanna), and In- influenced hymns for centuries. the Hebrew Bible and Homeric hymns. well-established. Not only are there his- ninmehusa (The Goddess of the Fear- toric records speaking of her, but a great some Powers). “These hymns re-defined The Life of a Priestess disk bearing her image was excavated the gods for the people of the Akkadian Living in the 23rd century BC (approx- from Ur. Empire under Sargon’s rule and helped imately 2285 – 2250 BC), Enheduanna provide the underlying religious homo- was the high priestess of the Temple of Creating an All-Powerful Goddess geneity sought by the king” (Kriwaczek Sumer. She was a daughter of Sargon of that Lasted quoted in Mark, 2014). Enheduanna (Sargon the Great) and Queen Enheduanna was the priestess for the also wrote a number of non-devotional Tashlultum, Today, it is known that moon goddess. In Semitic, this goddess’ poems in which she reflected upon her Sargon was the son of a priestess and name was Sin; in Sumerian, she was own personal hopes and fears as well as Queen Tashlultum may have also been called Nanna or Inanna. Nanna is per- her thoughts about the world. a priestess. Religion played a very im- haps best known as the deity to whom portant role in those tumultuous times, the famed Ziggurat of Ur is dedicated. Enheduanna held the office of high serving as a check against any intention Later, Nanna/Sin would be identified as priestess for over forty years. At one of the populace to rebel (either against Ishtar and, still later, as Aphrodite. point, she was thrown out in a coup an established overlord or a newcomer). attempt by a man named Lugal-Ane. The Akkadians were Semitic–speaking Enheduanna’s monumental task was However, after pleading for help from people from . Under Sar- to combine two deities into a single, the goddess Nanna, the gods seemingly The “Disk of Enheduanna” at the Penn Museum in interceded on Enheduanna’s behalf and gon the Great, the Philadelphia. (Public Domain) all-powerful goddess. She accomplished absorbed several Sumerian city-states, this through her spiritual writings. Ac- restored her to her proper place in the some say as many as 34. One of Sargon’s cording to historian Paul Kriwaczek, temple. From historic records, it would greatest conquests was the Sumerian Sargon must have had enormous trust Enheduanna “is credited with creating seem that Enheduanna was the first city of Ur. As a coastal city at the mouth in his daughter to place her in charge of the paradigms of poetry, psalms, and woman to serve such a prominent po- of the River, Ur had easy ac- the Sumerian Temple at such a politi- prayers used throughout the ancient sition in Ur. This not only elevated the cess to trade and transportation, as well cally delicate time. Enheduanna most world… Her compositions, though status of Nanna but also set an example as great fertile plains. likely was born with a different, Semitic only rediscovered in modern times, re- for future priestesses. name. However, “on moving to Ur, the Rectangular, baked clay relief panel known as the “Burney Relief” or the “Queen of the Night.” mained models of petitionary prayer for (Public Domain) There is debate whether this relief depicts Inanna/Ishtar, Lilitu, or Ereshkigal. 6 7 Forgotten women in science: Sacred Music Tapputi-Belatekallim By HÉLÈNE BAUM From Syria In the final of a three-part series, Zing Tsjeng looks at the Courtesy of www.aina.org neglected contributions of female scientists through history.

The history of women in science doesn’t just go back to tales We know little of Tapputi’s background or personal life, but of female scientists and philosophers such as Hypatia of Al- history has left us with one of her recipes: a fragrant salve for exandria; it also extends some 6,000 years back to ancient the Babylonian king. In this fascinating relic, Tapputi takes empires in Mesopotamia, the cradle of civilisation. the reader through the step-by-step routine necessary to pro- duce a royal ointment containing water, flowers, oil and cal- Many of these women’s names have amus, which may either refer to lem- since been lost in time and all ongrass or a reedlike plant that is that remains of them are de- still used in perfumes today. pictions of their likenesses in stone carvings. But one of the She describes the process first women whose name we of refining the ingredients There is little awareness in the West Shi’ite. A hear a range of languages as to speak the dialect of known do know belongs to that of in her ‘still’: a chemical of the presence of important Christian well: Arabic, Armenian, varieties of East- as Assyrian Neo-Aramaic, and to use it in a Babylonian chemist: Tap- apparatus for distilling communities in the Arab world. If to- ern Aramaic (Syriac, Assyrian, Chaldean), their liturgical traditions that date back to puti-Belatekallim (c.1200 and filtering liquids. Ad- day there is a bit more awareness, this and Greek. the first century. These children gather at is due to the very embattled position of an established Assyrian church in Beirut BCE). vanced versions of such Christian minorities in , Syria and, Church choirs, some of them quite each week to learn and practice old songs equipment remain in use to a lesser degree, Egypt. The horrific professional, are present as well. The Mt. from their tradition. Here they sing “Os- Archaeologists found a in labs today, but Tapputi’s violence of the present has given add- Lebanon Orthodox Byzantine Choir, led hanna,” which Western will record of her work in clay reference to a still is the ed momentum the notion that Joseph Yazbeck and based at the School recognize as “Hossana,” from the Aramaic cuneiform texts dating oldest in human history. harbor an inherent hostility to Chris- of Ecclesiastic Byzantine Music, has put (and Hebrew) spoken by Jesus. The St. Jo- back to 1200 BCE. In an- That makes her one of tians, and that what we witness today out a number of recordings of Byzantine seph Chaldean Choir are youth refugees is simply the latest in a series of acts music. Here the choir presents two re- from Iraq, who belong to a congregation cient Babylon, perfumes the earliest chemical engi- of hostility and violence of Muslims cordings from the liturgy of the Greek Or- that has no permanent worship space were not just cosmetic neers that we know of. against Christians that goes back cen- thodox Church, sung in Greek. The Choir that depends on the largesse of estab- scents for beauty purpos- turies. This story, of course, does not of the Antonine School of Music is affiliat- lished churches to hold their services. es: they were fragranced Tapputi is not the only square with the fact that ed to the Maronite church, whose history They are speakers of Chaldean Neo-Ara- substances that were re- woman mentioned in the has persisted in the region of its birth, dates to the fourth century CE. The An- maic, which is closely related to Assyrian and that Christians have thrived and tonine Fathers School of Music is based Neo-Aramaic. The Chaldean choir offers quired for medicinal pur- cuneiform tablets about co-existed with Muslims here since the at Lebanon’s Antonine University and is here a traditional hymn to Jesus put in a poses and religious rituals perfumery. Another fe- rise of in the 7th century. devoted to professional and theoretical modernized setting, accompanied by vio- alike. male chemist is noted in music training in both Eastern and West- lin and synthesized organ. these records, though the Erik Hillestad of the Norwegian re- ern music. The choir’s two recordings As a royal perfume-mak- first half of her name has cord label KKV, in an attempt to highlight here feature a choir, singing selections These are just a few of the vital re- er, Tapputi wasn’t just the been lost. We only know the diversity of religious faiths in the Arab from the Maronite liturgy, in unison, in cordings on this invaluable album, which world, traveled to Lebanon and made a Arabic and Syriac (the Maronite liturgical manages to present a fine sample of the head of her own house- her as “[–]ninu”, though series of recordings of Christian and Mus- language, a dialect of Aramaic), to organ varied, rich, evolving, and deeply-embed- hold (which is what “Be- she is described as the au- lim vocalists, including Syrian and Iraqi accompaniment, in a manner that will not ded traditions of religious music in Bilad latekallim” means); she is thor of a text on perfume refugees now living in Lebanon, as well sound unfamiliar to Western ears. What al-Sham. The recording is testament to spoken of as being an au- manufacturing. as Lebanese nationals. The singers repre- will sound remarkable on the other hand the region’s multi-confessional nature, thority in her field and the sent a broad range of religious traditions, are the vocals of the soloist, Nohra Azar, the complex interconnections between all with deep roots in this region, known who improvises melismatically, in a style musical practices of Christian and Mus- official overseer of perfum- It’s not surprising that women in Arabic as Bilad al-Sham (in English, similar to the improvisations of the Mus- lim singers, the persistence of liturgical ery in the royal palace. were so intimately involved with the Levant, encompassing Palestine, Syr- lim chanters like Zayter and Kallas who traditions that go back centuries, and the chemistry. The list of equipment ia, Lebanon, Iraq and Jordan). On this appear on the album. willingness of current practitioners to As any modern-day perfumer used seems to be co-opted straight from recording, we hear a sampling of just a develop, innovate and adopt new instru- will you, the creation of perfumes – a Babylonian kitchen or adapted and modified few of the many Christian churches in At the more amateur, less-polished, ments and styles. The region may be beset even for cosmetic reasons alone – doesn’t just entail mixing from everyday utensils and cookware. This appears to sug- the region: Armenian Apostolic (Ortho- end of the spectrum are refugee outfits. A by horrible conflict, but the practitioners dox), Maronite, Syriac Orthodox, Greek group simply identified as “Syrian refu- of religious music, Christian and Mus- up scents to see what smells nicest. It requires an intimate gest that women were chemistry’s earliest adopters and inno- Orthodox, Chaldean Catholic, and the gee children in the Assyrian tradition” are lim, continue to reside together, at least in knowledge of chemistry and an understanding of technical vators, and that there is a lot less separating the art of cuisine Assyrian . We also hear young Assyrians displaced by the Islamic Lebanon, and to labor mightily, against all processes such as extraction and sublimation. Tapputi wield- from the science of chemistry than many people may think. from Muslim vocalists representing the State’s bloody takeover of northeastern odds, to keep their invaluable traditions ed these skills well over a millennia ago. two main branches of Islam, Sunni and Syria. They and their families continue alive. - Ted Swedenburg 8 9 The facade of the Citadel Outlets in Next to each screen is a large winged Why LA’s Citadel Commerce, California is modeled after “There was a lot of interest in kind of antiq- creature. The creature’s official name is a uities during this era. People were gravitat- Lamassu, an ancient Assyrian protective an Assyrian palace. The building was ing towards this architecture, and it was all deity with cloven feet and a human face. looks like an ancient originally a tire and rubber factory. about exotic cultures from far away places Troiani added that too. And if you hap- bringing it to L.A.” pen to catch a glimpse of them at sunset, Assyrian palace the light and shadows reveal extra textur- Unluckily for Schleicher, the economy’s al details. foundation crumbled with the stock A concrete figure representing a King Sargon II, mod- market crash, which put a damper on “If you were to see them up close, the veins eled on ancient carvings, decorates the Citadel. the Samson tire business. Soon after the in the legs. It is truly an exact replica of the factory opened, he was forced to sell it to original,” Troiani said. But the wall also the company now known as Uniroyal. has hidden gems, like a series of triangu- lar engravings that literally tell Sargon’s After World War II, the tire industry story. bounced back and L.A’s automotive in- dustry took off. In fact, the Commerce “That is the original language of the Assyr- area in car manufacturing was second ians which is called cuneiform. This lan- only to Detroit up until the ‘60s. And at guage helped tell [King Sargon’s] story in a that time, the factory crashed again. It written format while the visuals gave you a was an abandoned eyesore, dulled by taste for the story they were trying to tell,” pollution. Troiani said. Exterior view of the Home of U.S. Tires. The City of Commerce purchased it Embedded in the Citadel wall, there are in 1983. And a development compa- also genies. They were military advisors ny, Trammell Crow Co., later bought it, back in the day. Troiani also gave some transforming it into a mix of stores, office insight on their roles. ANDREW CULLEN FOR KPCC buildings, even a hotel that opened 28 years ago. “They conquered kingdoms all over the place and had such power. Until one Louis Troiani was the lead architect be- year, one battle, King Sargon II died, On Interstate 5, near the City of Com- downtown L.A. or Hollywood. Com- idea for the building’s construction. hind the Citadel’s most recent transfor- and they moved from that palace to an- merce, a regal building flanks the con- merce, Vernon, Bell Gardens and their mation in 2003, where people go now to other palace.” gested road. Complete with concrete surrounding areas were all about manu- In 1929, just before the stock market crash, find brands like Coach, Levi’s and DKNY battlements and tall and winged fig- facturing, production and jobs. Schleicher didn’t just decide to build a on the cheap. And that new palace? It’s the Citadel, of The original steel roof beams from the tire and rubber ures, it’s the Citadel — L.A.’s only outlet factory in L.A. He wanted to go big. course. factory that later became the Citadel Outlets are still vis- mall. And it makes quite a statement. If you’ve ever seen those 30-foot-tall LED ible above the mall’s food court in Commerce, California. Palace big. screens just above the wall, that was The genies still serve a purpose. They According to Adrian Scott Fine, director Like the kind built for the Assyrian Troiani’s baby. A pretty eye-catching way stand guard, protecting, even today in a of advocacy for the Los Angeles Conser- King, Sargon II. Never mind that Sargon’s to show commuters it’s open for business. little kingdom called Los Angeles, where vancy, that kind of architectural grandeur reign ended a long time ago, in 705 B.C. the Citadel looks like it’s here to stay. was taking off in the 1920s, when the Cit- He was an ancient ruler whose style coin- adel’s wall was first built. cided with the Samson theme Schleicher was going for. Adrian Scott Fine: Being a place of film- making and movie-making, it was also Samson, before he was associated with about fantasy... Places like the Mayan The- tires, was a biblical figure known for his atre, the Chinese Theatre and other places great strength. Fine, of the L.A. Conser- A facsimile of cuneiform writing decorates the facade that were evoking a style from an ancient vancy, said there may have been correla- of the Citadel Outlets in Commerce, California. past, but kind of doing their own twist on tions between Samson as a symbol for it. Very much an L.A. way of doing things. strength in the company’s tires.

Proliferating that Hollywood feel were “Also, there’s the idea about strength in the achitecture firms like Morgan, Walls & tires, and the tires are the foundation for Clements. They built some of L.A.’s most A carving of King Sargon II representing him in your car. So there’s some correlations that historic structures, including the Mayan front of a dignitary, v. 716-713 BC. From the Lou- probably exist between those too,” Fine said. and El Capitan theaters. And yes, that vre, Oriental Antiquities, room 4. original Citadel wall. There’s a reason such a spectacular According to Fine, the factory’s style could also point to the discovery of King The Citadel’s director of architecture, Louis Troiani, said the building’s A lamassu modeled on ancient carv- structure was built in an industrial place. original 1929 construction was based off just five drawings. Troiani says ings decorates the Citadel Outlets in In those early days, Commerce wasn’t a Adolph Schleicher, founder of the Sam- Sargon’s palace, which was found exca- it would take about 500 sheets to explain the same building’s construc- Commerce, California. A concrete figure representing a genie, modeled on an- city yet. The area was industrial, unlike son Tire & Rubber Company, had the vated in the late 1920s. tion today. COURTESY OF LOUIS TROIANI cient carvings, decorates the Citadel Outlets in Com- merce, California. 10 11 Fascinated by this story, I continued my reading only to become more and more perplexed as a result of conflicting information. In a desire to clarify my points of confusion, I wrote to a friend, Dr. Stephen Andrew Missick, Baptist Min- ister and Scholar of Assyrian history and Aramaic language. TheThe LegendLegend ofof KingKing AbgarAbgar VV Dr. Missick has written multiple books and produced sev- eral films on these topics. Hereafter, I will convey my ques- by Elizabeth Mickaily-Huber, Ph.D. tions and Dr Missick’s replies:

Hello Stephen, I was recently reading more about the story of King Abgar. I have a few questions and thought you would be a On a recent reading spree, I landed upon the story of King According to legend, with the help of a courier/scribe, Jesus good source of information (if you don’t mind): Abgar V of Edessa. This king, also known as Abgar the replied as follows: Black, was the ruler of the small Kingdom of in 1) Was this king Abgar Assyrian or Armenian (one source I read Northern Mesopotamia contemporaneous with Jesus. Blessed are you who hast believed in me without having seen said he was an Arab)? Legend has it that Abgar suffered terribly from an incurable me. For it is written concerning me, that they who have seen me Dr. Stephen Missick with Mar Dinkha, beloved late Patriarch of the disease. Upon hearing of the miracles performed by Jesus, will not believe in me, and that they who have not seen me will Assyrian Church of the East King Abgar Ukama, this is Abgar the Black or Abgar V, he wrote the following letter: believe and be saved. But in regard to what you have written ruled over Edessa. Edessa was an Aramaic-speaking city. me, that I should come to you, it is necessary for me to fulfill all Actually, if you go to church in the Assyrian Church of the Abgar, ruler of Edessa, to Jesus the good physician who has things here for which I have been sent, and after I have fulfilled East, when they are using the language, they appeared in the country of Jerusalem, Greeting. I have heard the them thus to be taken up again to him that sent me. But after I are using the dialect of Aramaic that was spoken at Edes- reports of you and of your cures as performed by you without have been taken up I will send to you one of my disciples, that sa, the Syriac form of Aramaic. So obviously, we would medicines or herbs. For it is said that you make the blind to see he may heal your disease and give life to you and yours.2 think of King Abgar as being what we would call today an and the lame to walk, that you cleanse lepers and cast out im- Assyrian; he is an Aramaic-speaking monarch using the pure spirits and demons, and that you heal those afflicted with Following the crucifixion and resurrection of Christ, there form of Aramaic which is used in Assyrian churches to lingering disease, and raise the dead. And having heard all these exists some evidence that St. Thaddeus (also known as Mar this day. things concerning you, I have concluded that one of two things Addai or Saint Jude) was sent to Edessa by St. Thomas to must be true: either you are God, and having come down from fulfill the promise of Jesus to heal King Abgar. The story has Now as to the question about him being an Armenian, heaven you do these things, or else you, who does these things, it that St. Thaddeus did indeed heal the King of his illness back then, just as today, a lot of the royal families would are the son of God. I have therefore written to you to ask you and Abgar immediately became of a follower of Christ, thus intermarry. For example, during World War I, it is partic- if you would take the trouble to come to me and heal all the ill becoming the first Christian ruler roughly 350 years prior to ularly interesting because all of the royal families were which I suffer. For I have heard that the are murmuring King Constantine I of Byzantine who is looked upon as the cousins of each other and looked alike. They were all against you and are plotting to injure you. But I have a very first Christian king in the Western world. very closely related. small yet noble city which is great enough for us both.1 So, Armenia actually put King Abgar on their currency and they claim that King Abgar was Armenian, but he was ruling over an Assyrian city and speaking Aramaic, the form of Aramaic used by Assyrians today in their church services and closely related to the form of Aramaic that they speak today. Thus, I would say that King Abgar was Iconographic image of St. Thaddeus the Apostle a Syriac Aramaic-speaking ruler. I would not say he was Armenian, even though the Armenians claim him as one of their own. However, it is true that these royal families were related to each other and often intermarried.

2) Regarding the letter he wrote to Jesus and the one received back, what viable sources authenticate this correspondence?

The letter of King Abgar to Jesus and its reply are found recorded in the writings of Pamphillius, the father of church history, in his Ecclesiastic History, which he wrote around the year 325. Eusebius went to the city of Edessa, to the royal archives where he found this correspondence be- tween King Abgar and Jesus. Abgar sent a written message to Jesus and Jesus sent an oral reply noted by a scribe/courier.

Painting and iconographic image of King Abghar of Edessa , Holy Land pilgrim during the years 381-384AD Tomb of King Abghar and the Royal Family 12 13 Some scholars are skeptical about the authenticity of this Edessa or Addeus, thinking they are different people. How- piction of a cross. Also, a plate with an Assyrian inscription story, but on the other hand, Eusebius himself went to Edes- ever, most scholars believe that Addeus or Addai is Thadde- “Great King Abgar V the Black, the first Christian ruler of sa. He saw these letters and he believed that they were true. us and that is how he is identified in Eusebius’ writings. Edessa” was discovered”.3 The fact of the matter is that the archives no longer exist. Since these documents have disappeared we can not test The interesting thing is that Egeria mentions the story of Dr. Missick is producing a film entitledSaint Thaddeus: The them. We are not able to do what Eusebius did and actually King Abgar and the letter that he sent to Jesus, but she does Legend of the Shroud dramatizing the story of the conversion look at these letters. So Eusebius recorded this story; he is not mention Thaddeus at all. She only mentions Thomas. of King Abgar. The film is based on ancient sources includ- one of the earliest, most important sources of this story. The other interesting thing about Thomas is that scholars ing the . He hopes that the movie will believe that the Acts of Thomas and the Gospel of Thomas, make the story of the Assyrian King Abgar more accessible After the time of Eusebius, there is a book written in Arama- and other writings associated with the Apostle Thomas, to a general audience and create greater awareness of the As- ic called the Doctrine of Addai which gives the traditional originated in Edessa. I think it is likely that the reason why syrian Church of the East, as well as the Assyrian Christian Assyrian account. It is also repeated in the Acts of the Apos- we have all this literature attributed to or about Thomas in heritage. tle Mari. Later on, Egeria, who was from , traveled Edessa. is that Thomas himself went there. He sent Thadde- on a pilgrimage from the Sinai all the way to Edessa, visit- us first, but then he went there himself. That is why there is The film features a mysterious relic known as the Image of ing holy places and writing about what she saw. She went all this veneration of Thomas in Edessa, and of course also Edessa (a.k.a. the Mandylion). In some sources, the image to Edessa and was shown the letter of King Abgar and its in India. is described as a painting, but in others it is described as response which were still there in the city at that time. a miraculous image not made by human hands. This relic So the person who first brought the Gospel to Edessa, to the has disappeared, but some have theorized that the Shroud 3) Was it St. Thomas or St. Thaddeus who actually brought Assyrian people, would be Thaddeus, but I think it was very of Turin is this same image. In Catholic iconography, Saint Poster of the upcoming Thaddeus film Christianity to the Assyrian people? likely that Thomas himself followed and ministered to the Jude Thaddeus is often portrayed holding the Holy Image Assyrian people. Eusebius said that Thomas evangelized of Edessa. In Armenian tradition, it is believed that Thad- According to Eusebius, Thomas, by the inspiration of the Parthea, which is modern day Iran, so if this is true, as it deus kept the Holy Lance that pierced the side of Jesus and holy spirit, sends Thaddeus to go to Edessa to take the Gos- seems to be, then Thomas would have gone through Edessa brought it to the Armenians who preserved it. pel to the Assyrian people. The King hears of the arrival of and other cities and areas where Assyrians lived. There are Thaddeus and sends for him. Thaddeus heals the king and references to Thomas evangelizing Parthea even in the Acts Assyrian-American actress and singer Leah Rose Fisher the king is converted. of Thomas which focuses on Thomas’ missionary work in plays the role of the Assyrian Queen Augustine in the movie. India. Leah is a performing artist and voice teacher based in New This is the story of the origin of the Assyrian Church of the York City. A classically trained soprano, she has sung and East. Honestly, there is some debate about who this Thadde- (Dr. Missick responded to these questions in video format on his acted on stages across the U.S. and around the world. She us is. In the Bible, we have the 12 apostles and one of them YouTube channel. If you would like to see his presentation, that has composed and performed a song in Modern Assyrian is Thaddeus, but some people think that the Thaddeus includes excerpts from his films, please follow this link: https:// to accompany the feature. Leah’s music video featuring her who took the Gospel to Mesopotamia may have been one www.youtube.com/watch?v=iZSuo2UuqJs&feature=youtu.be) song “Chiaydta d’Melcha Aturaya l’Melcha d’Melcheh” of Jesus’ 70 apostles, as mentioned in the Gospel of Luke. (English Title: “The Assyrian King’s Letter to Jesus”) was However, most people believe that the Thaddeus who was A few days following my correspondence with Dr. Missick, I nominated for Best Music Video by the International Chris- sent by Thomas was that of the 12 Apostles. came across an article completely randomly stating that the tian Film Festival in 2017. The lyrics to the song are based tomb of King Abgar had recently been discovered. It states on King Abgar’s letter and were adapted into Assyrian by He is also called Addai or Addeus. Sometimes people try to quite simply, “The tomb, in which 10 members of the royal Rabi Yosip Bet Yosip. The music video was edited by Karina Soundtrack can be found by searching “Leah Rose Fisher” on Amazon, differentiate Thaddeus of the 12 Apostles from Thaddeus of family were buried, is decorated with a mosaic and a de- Carielo and directed by Josiah Missick, Dr. Missick’s brother, iTunes, Spotify, and CD Baby who also directed the movie.

Currently, Dr. Missick is editing a documentary in which Leah Rose Fisher portrays Egeria. The stories of King Abgar, Eusebius, and Egeria are pivotal in the history of the Assyr- ian people. He is also working on other documentary films about the Assyrian Church in addition to artwork of Assyri- an saints.

1 Leclercq, Henri (1913). ”The Legend of Abgar”. In Herber- mann, Charles.Catholic Encyclopedia. New York: Robert Appleton Company.

2 http://www.newadvent.org/fathers/250101.

3 http://allinnet.info/interesting/the-tomb-of-abgar-v-the- St Thaddeus shows the Holy to King Abgar Leah Rose Fisher as Egeria being shown the letters of Abgar and Jesus first-christian-king/ htm by the Bishop of Edessa. Stephen Missick’s artwork depicting St. Thaddeus 14 15 Universitaet Tübingen Header Image – The Bassetki tell on the broad plain of the east- ern with the in the background. Photo: Matthias Lang/ Benjamin Glissmann, University of Tübingen eScience-Center

Assyrian Mardama. According to the sources, it was the center of a kingdom which was conquered by one of the greatest rulers of the time, Shamshi-Adad I, in 1,786 BC and integrated into his Upper Mesopotamian empire. However, a few years later it became an independent kingdom under a Hurrian ruler called Tish-ulme. A pe- riod of prosperity followed, but shortly later the city was A cuneiform clay tablet on the floor of the Assyrian ’s pal- destroyed by the Turukkaeans, people from the Zagros ace, and a broken ceramic vessel. Photo: Peter Pfälzner, University Mountains to the north. “The cuneiform texts and our of Tübingen findings from the excavations in Bassetki now make it clear that that was not the end,” Pfälzner says. “The city Sources from the , approximately existed continuously and achieved a final significance as a 2,100–2,000 BC, portray it as an important city on the Middle Assyrian governor’s seat between 1,250 and 1,200 northern periphery of the Mesopotamian empire. The BC.” oldest source goes back to the Akkadian Empire, which is considered the first empire in history. It mentions that The history of Mardaman can be traced back even fur- the city was destroyed a first time around 2250 BC by Cuneiform tablets from Bassetki reveal ther, to the early periods of Mesopotamian civilization. location of ancient royal city of Mardaman Naram-Sin, the most powerful Akkadian ruler. “The clay tablets of Bassetki make an important new con- tribution to the geography of Mesopotamia,” the Assyri- ASSYRIAN CLAY TABLETS FROM THE 2ND MILLENNIUM BC ologist Betina Faist explains. This discovery may provide LINK EXCAVATION SITE TO IMPORTANT COMMERCIAL CITY clues to the locations of other early cities in Mesopotamia, Pfälzner says.2 “Mardaman certainly rose to be an influ- ential city and a regional kingdom, based on its position Translations of Assyrian writings found by archaeologists for the Assyrian language with the archaeological project on the trade routes between Mesopotamia, and from the University of Tübingen have yielded a secret lost at Tübingen. She used photographs of the texts, which bit Syria. At times it was an adversary of the great Mesopota- to history: The place where the clay tablets were found by bit shed light on the history of the city and the region mian powers. So the University of Tübingen’s future ex- – Bassetki, in Autonomous Region of in Iraq at the time of the Middle Assyrian Empire. cavations in Bassetki are sure to yield many more exciting – appears to be the ancient royal city of Mardaman. This discoveries.” important northern Mesopotamian city is cited in ancient To the archaeologists’ surprise, Dr. Faist was able to iden- sources, but researchers did not know where it lay. It tify the find site as the ancient city of Mardama. As the The city site of Bassetki was discovered in existed between 2,200 and 1,200 years BC, was at times cuneiform scripts show, it was the administrative seat of a 2013 by archaeologists from the Tübingen collaborative a kingdom or a provincial capital and was conquered and Middle Assyrian governor. This reveals a new, previously research center 1070, ResourceCultures. The clay tablets destroyed several times. unknown province of the empire, which straddled large found in 2017 had been deposited in a pottery vessel used parts of Northern Mesopotamia and Syria in the 13th as an archive, and had been wrapped in a thick covering Archaeologists from Tübingen’s Institute for Ancient century BC. Even the name of the Assyrian governor, of clay along with other vessels. “They may have been Near Eastern Studies excavated the archive of 92 clay tab- -nasir, and his tasks and activities are described in the hidden this way shortly after the surrounding building lets in summer 2017. Headed by Professor Peter Pfälzner, tablets. “All of a sudden it became clear that our exca- had been destroyed. Perhaps the information inside it the team is working at the Bronze Age site with Dr. vations had found an Assyrian governor’s palace,” says was meant to be protected and preserved for posterity,” Hasan Qasim of the Antiquities Department. The Pfälzner. Pfälzner explains. clay tablets date to the Middle Assyrian Empire, about 1,250 BC. The small, partly crumbling tablets have now At the same time, the translation reveals the location of been read painstakingly by the University of Heidelberg the city named as Mardaman in Old Babylonian sourc- Discovery and unearthing of the vessel containing the Assyr- philologist Dr Betina Faist, who is cooperating as specialist es from around 1,800 BC, and which is likely to be the ian clay tablets in Bassetki. Photo: Peter Pfälzner, University of Tübingen 16 17 Language as politics: “Assyria is in your head,” Lamassu Nineb Lamassu promotes said. “If you don’t believe in Assyria heart of Assyrian identity and don’t keep it in your heart, it can never exist on the ground.” The Assyrian Journal | May 2018 | Photos contributed | By Robina Lajin

Cambridge, England – Nineb Lamassu “I wanted a name from our homeland of every Assyrian man and woman say, cannot take credit for his passport read- ancient Assyria,” he said. “When my wife ‘Wow, what a beautiful language.’” “The fact that you would speak the lan- ing Assyria. As a PhD Candidate at the and I got married and had a son, we didn’t guage and write in the language was a University of Cambridge, Lamassu says want our son to have my last name which For Lamassu, one thing missing in the political act,” he said. “Language is pol- his wife Susan did the convincing with is of Jewish origin or Susan’s last name global Assyrian community is a way itics.” Australian passport officials to change which is of Persian origin. We wanted to make the youth fall in love with the their place of birth. him to have an Assyrian last name.” language. Lamassu refers to Bet Kanu, Lamassu calls on all Assyrian academ- an Assyrian organization that uses car- ics to be brave enough to speak up Today, Nineb fights for Assyrian rights, While in the UK, Lamassu studied An- toon videos and games to teach chil- for their people, even in spite of risk- including the right to name Assyria as cient and Eastern Studies in Archae- dren the language in a playful way, as ing their reputations or losing their a place of birth, through his PhD work ology and Ancient Languages at Lon- a powerful tool for the youngest demo- high-ranking positions. on language studies as well as through don’s Global University, where his work graphics. a number of authored books, an As- included excavating archaeological The current language tools in place, he “I did not become an academic to earn syrian language publishing company, sites in Turkey and studying language says, fail to address an age range of As- money,” he said. “I became an academic Enheduanna Publishing, and an app courses consisting of Akkadian, Sume- syrians. to serve humanity and my people in par- designed for Assyrian language books. rian, and Biblical Aramaic. ticular.” His first Master’s Degree was in Biblical “We have a huge gap between children, “Assyria is in your head,” Lamassu said. Aramaic and his second was in Modern adults, and older adults. This gap is called In order to accomplish this, he believes “If you don’t believe in Assyria and don’t Aramaic. the youth. We must use more creative Assyrian organizations need to change keep it in your heart, it can never exist on ways to make our youth fall in love with their tactics and better utilize tools the ground.” Preserving the Assyrian language is the language,” he said. such as social media. According to La- what Lamassu considers his passion. massu, only if Assyrians get their hope A PASSION FOR LANGUAGE In his opinion, by losing the language – In order to preserve the language at a and faith restored, then they will have a Born as Nineb Giwargis Toma Al Bazi which according to the United Nations local level, Lamassu believes that com- chance to someday have a country. in the ancient Assyrian city of Arra- Educational, Scientific, and Cultural munities must begin hosting work- pkha (modern day Kirkuk), Nineb grew Organization (UNESCO) is already shops, online lectures, promoting apps “We need to reach Assyrians who do not up in a refugee camp in Iran. His close- endangered – Assyrians will lose their and engaging in social networks. care about their people and to do that we knit community kept their Assyrian identity. need integrity, sincerity, and practical traditions alive and promoted higher LANGUAGE IS POLITICS ways of how to implement the vision,” education, including putting up white “Language is the one part of our identity To support his work with the Assyrian he said. “We must understand that times cloths to hold church services and which is forgotten the easiest,” Lamassu language, Lamassu says it is important have changed and we should change with teaching children the languages of As- said. “Language is not only teaching how to get involved in politics. Every Assyr- them. We must not have self-interest and syrian, English, and French. to speak but it is also in our literature.” ian, he says, is born political because we have to find creative ways to move for- of the oppression they experience by ward.” Lamassu and his family later moved to He hopes that reading Assyrian litera- being denied an identity and certain New Zealand and then Australia, where ture will one day be so common in our rights. Lamassu is running as an independent he met his wife Susan, a daughter of communities that it could reach the During the Baath regime in Iraq, for candidate on the ABNAA Al-Nahrain the late singer George Homeh. They fi- level of international literature. example, he points out that it was for- List 154. Parliamentary elections will be nally settled on England, where Nineb bidden to partake in anything related held in Iraq on May 12, 2018. changed his surname to Lamassu. “Assyrian literature must move us back to the Assyrian heritage. to Assyria,” Lamassu said. “It must make

18 19 Special Report Books Erasing Assyrians: How the KRG Abuses Human Rights, Undermines Democracy, and Conquers Minority Homelands Isaac of Nineveh’s Ascetical Eschatology Jason Scully by Reine Hanna and Matthew Barber Assyrian Confederation of Europe, September 25, 2017 Special thanks to Max J. Joseph and Mardean Isaac for their assistance and contributions during Oxford Early Christian Studies the research for and composition of this report. • Recounts the development of Isaac of Nineveh’s eschatology through an The findings of this report indicate widespread abuses of human rights, attacks examination of his use of Syriac sources, while also showing that Isaac’s on democratic political processes, the denial of freedom of speech and opin- cultural milieu includes Syriac translations of thinkers who originally wrote in ion, state-level organized crime targeting minorities, other forms of racially and Greek religiously-motivated prejudice, and a long-term project to break the Assyrian • Examines Isaac’s protological account of creation and fall and then traces aspirations of self-governance and to appropriate the Assyrian homeland for the way that this foundation affects his eschatology the Kurdistan Region. The abuses reported here — not the conduct of IS or other terror groups, but of the official Kurdish power structures legitimized and • Uncovers the fundamental role that asceticism plays in every aspect of supported by many Wes ern actors — jeopardize in very real terms the future Isaac’s thought Cover photo: 7th-century BCE Assyrian survival of the Assyrian people in their homeland.” archaeological site in Dohuk [Nohadra, • Investigates six source trajectories relevant to the study of Isaac’s Syriac Assyria] vandalized with the Kurdish flag. source material and cultural heritage: the corpus of Ephrem; the corpus of John the Solitary; texts arising from the School of Nisibis; the Syriac translation Objective of Evagrius’s Gnostic Chapters; the Syriac translation of Pseudo-Dionysius’ This report is produced with a concern for Assyrian human rights and longevity in their homeland. The Assyrians are a people who have existed in Mesopotamia for thousands of years, yet we may be witnessing the very disappearance of Mystical Theology; and the Syriac translation of the Pseudo-Macarian corpus this community, in our time. The end of the Assyrians­ in Iraq means the eventual end of the Assyrians.­ This may sound dramatic, but it is a very real possibility and not an exaggeration: The situation of is beginning to resem- ble the previous situation of Assyrians in Turkey, Iran, and Syria, which is a terrifying thought. Iraq, and specifically the Core Fellow Jason Scully recently published a book entitled Isaac of Ninevah’s Eschatology (Oxford Nineveh Plain, represents the only hope for a sustainable future that maintains the vital connection of Assyrians to their University Press, 2018) in Oxford’s Early Christian Studies series. Dr. Scully has been teaching in the heritage. Without it, the ancient language and culture of the Assyrians could die. Core for several years, and he brings his knowledge about church history into his teaching. A number of serious abuses that victimize the Assyrian people are underway in their homeland but are not widely known among those in the international community who have a concern for the welfare of minorities in Iraq. This report endeav­ The book developed from his dissertation. He said, “I had always intended to write a dissertation on ors to raise awareness about these human rights violations and about the political dynamics that seek to deliberately a Greek author, but during the course of my graduate studies, I became increasingly fascinated with undermine Assyrian efforts to develop a stable framework of local administration­ and security in the Nineveh Plain. early Syriac theologians. Once I realized how wide open the field of Syriac studies was (“you can pluck Methodology a dissertation topic from the ether,” my advisor told me), I decided to write on a seventh century Syriac This report conveys and contextualizes findings made by a representative of the Assyrian Confederation of Europe (ACE) author named Isaac of Nineveh, a figure whose historical importance far outweighs the relative dearth during a research trip to Iraq in December 2016 and January 2017, in addition­ to data gathered on an ongoing basis of modern scholarship devoted to his thought.” from a wide range of members from many Assyrian communities in Iraq. It seeks to convey a detailed understanding of the current situation facing Assyrians in northern Iraq. Dr. Scully’s book is one of only three books on Isaac of Ninevah in the English language and one of ACE has interviewed approximately 100 men and women of Assyrian communities in the Kurdistan Region and the only five overall. However, as Dr. Scully pointed out, Isaac of Ninevah is an important figure, honored Nineveh Plain. In addition, ACE continues to conduct follow-up telephone interviews. All individuals interviewed were by Christians all over the world. He was, in fact, he said, “the model for Fr. Zosima in Dostoevsky’s informed of the purpose of the interview, and verbally consented to the use of information provided in this report. Names Brothers Karamazov.” and identifying information of many interviewees have been withheld in the interest of their personal safety.

Organization of This Report This report is divided into five parts, with Part Two and Part Three comprising the bulk of the report. Following the intro- duction provided in Part One, Part Two deals with the broad range of problems facing Assyrians in the disputed territory of Nineveh. Part Three then examines problems­ experienced by Assyrians living inside the Kurdistan Region of Iraq (KRI). These sections are followed by a shorter Part Four that presents some examples of how the KRG has responded when human rights abuses have been publicized. The report is completed with some policy recommendations in the concluding Part Five.­

The Assyrian Confederation of Europe (ACE) represents the Assyrian European community and is made up of Assyrian national federations in European countries. The objective of ACE is to promote and interests in Europe and to be a voice for deprived Assyrians in historical Assyria. The organization has its headquarters in Brussels, Belgium. (PDF, 4MB, 115 pages)

Assyrian Confederation of Europe www.assyrianconfederation.com. Assyrian Confederation of Europe, September 25, 2017. 20 21 ANNOUNCEMENT ANNOUNCEMENT BOOK RELEASE ‘THE IMITATION BOOK RELEASE ‘THE IMITATION OF CHRIST’ OF CHRIST’ ABOUT US We wouldABOUT like to announceUS the release of our newly Nineveh Press publishes new published book: ‘The Imitation of Christ’, by Thomas We would like to announce the release of our newly books and reprints old and à Kempis,Nineveh translated Press publishes by Paul new Bedjan. published book: ‘The Imitation of Christ’, by Thomas rare books and periodicals books and reprints old and à Kempis, translated by Paul Bedjan. concerning Assyrian language, Paul Bedjan (1838–1920)rare books wasand born periodicals in Khosrova in Salamas (north of Urmia) in Persia where he was literature, history and culture. Paul Bedjan (1838–1920) was born in Khosrova in concerning Assyrian language, educated at a school established by French Lazarists. Salamas (north of Urmia) in Persia where he was literature, history and culture. In 1856 at the age of 18, Bedjan went to Paris to Nineveh Press publishes books educated at a school established by French Lazarists. enter as a novice in the Lazarist order, where he was in various languages, such as In 1856 at the age of 18, Bedjan went to Paris to Nineveh Press publishes books ordained a priest in 1861 and returned to Persia. English and Assyrian. Please enter as a novice in the Lazarist order, where he was in various languages, such as Following his work as a missionary among his own read the book descriptions ordained a priest in 1861 and returned to Persia. English and Assyrian. Please people in Urmia and Khosrova until the year 1880, carefully for information Following his work as a missionary among his own read the book descriptions Books he returned to Paris to pursue a career in editing regarding the language(s) of In Memoriam people in Urmia and Khosrova until the year 1880, carefully for information and publishing books in Syriac and Eastern Assyrian the particular book. he returned to Paris to pursue a career in editing regarding the language(s) of until 1885. Bedjan then became head of the Sisters Theand publishing Imitation books in ofSyriac Christ and Eastern Assyrian the particular book. of Charity in Ans lez-Liège in Belgium for fifteen until 1885. Bedjan then became head of the Sisters years. Between 1902 and his death in 1920, he lived Weof Charity would in Ans like lez-Liège to announce in Belgium for the fifteen release of our newly Sargon Yelda in Köln-Nippes (Germany), where he devoted much of his time to writing. publishedyears. Between 1902 book: and his ‘The death Imitationin 1920, he lived of Christ’, by Thomas 03/24/1936 - 04/19/2018 ain Köln-NippesKempis, (Germany),translated where by he devoted Paul muchBedjan. of his time to writing. Of his works, the seven edited volumes of Lives of saints and martyrs and the five volumes of verse-homilies of Jacob of Serugh are the most significant. Sargon Yelda was born March 24, 1936 in the city of PaulOf his Bedjanworks, the (1838–1920)seven edited volumes was of bornLives of in saints Khosrova and martyrs in and Salamas the five (north of Ur- , Iran. His father was Younatan Yelda of mia)volumes in of Persia verse-homilies where of Jacobhe was of Serugh educated are the most at significant.a school established by French DISTRIBUTION This book, which is a translation (from ) of The Imitation of Christ by Thomas Sopurghan in the Plain of Urmia, Iran and his mother Lazarists. In 1856 at the age of 18, Bedjan went to Paris to enter asDISTRIBUTION a à Kempis, is Bedjan’s first book in Eastern Assyrian to be printed in Europe. The books can be purchased was noviceThis book, in whichthe isLazarist a translation order, (from whereLatin) of Thehe Imitationwas ordained of Christ by aThomas priest in 1861 and Heleneh Badal Malik also of Sopurghan. Sargon was from: www.ninevehpress.com returnedà Kempis, is Bedjan’sto Persia. first bookFollowing in Eastern his Assyrian work to asbe printeda missionary in Europe. among his ownThe books can be purchased Note that this book is in the Eastern Assyrian language. but 6 years old when his father Younatan people in Urmia and Khosrova until the year 1880, he returned to Parisfrom: www.ninevehpress.com died in 1942, and his mother Heleneh assumed toNote pursue that this abook career is in the in Eastern editing Assyrian and language. publishing books in Syriac and Eastern responsibility for raising her family. Assyrian until 1885. Bedjan then became head of the Sisters of Charity in CONTACT Ans lez-Liège in Belgium for fifteen years. Between 1902 and his death CONTACT While still a teenager, Sargon began an apprenticeship in 1920, he lived in Köln-Nippes (Germany), where he devoted much of • [email protected] to become a mechanic for large industrial vehicles, his time to writing. • www.ninevehpress.com • [email protected] • www.ninevehpress.com Of his works, the seven edited volumes of Lives of saints and martyrs and the five volumes of proving great efficacy and ingenuity in his chosen profession. In 1951, Sargon decided to go to Bagh- verse-homilies of Jacob of Serugh are the most significant. dad, Iraq to stay with his sister Lida and her husband Matti Ganja, and soon after arrival, secured a SOCIALjob as MEDIA a mechanic with a British company that was building a major bridge in the Iraqi capital over SOCIAL MEDIA the Tigris river. That bridge is still a mainstay for traffic in the Iraqi capital. This book, which is a translation (from Latin) of The Imitation of Christ by Thomas à Kempis, is Bedjan’s Follow us on Facebook and first book in Eastern Assyrian to be printed in Europe. Instagram: @ninevehpress Follow us on Facebook and Sargon went back to his mother’s home in Kermanshah, Iran in 1958, continuing his work as a me- chanic in both Kermanshah and . While in Hamadan, he met Nanajan Shamoon and they Note that this book is in the Eastern Assyrian language. BOOK DETAILSInstagram: @ninevehpress got married on July 14, 1961. The couple established themselves in Kermanshah, Iran and were bless- BOOK DETAILS www.ninevehpress.com [email protected] TITLE: The Imitation of Christ | AUTHOR: Thomas à Kempis | TRANSLATED BY: Paul ed with two children there, Younatan (known as John) and Jackline. The family moved to the capital Bedjan | PUBLISHED BY: Nineveh Press | PRINTED BY: Lulu, Morrisville, NC, USA 2018| city of in 1965, and the couple was blessed there with their youngest daughter Donatella. TITLE: The Imitation of Christ | AUTHOR: Thomas à Kempis | TRANSLATED BY: Paul 6 x 9 in (15,2 cm x 22,9 cm), 268 pages | PUBLICATION DATE: February 2018 Bedjan | PUBLISHED BY: Nineveh Press | PRINTED BY: Lulu, Morrisville, NC, USA 2018|| ISBN: 978-91-984100-0-6 | PRICE: $23.99 6 x 9 in (15,2 cm x 22,9 cm), 268 pages | PUBLICATION DATE: February 2018 In 1977, Sargon and Nanajan immigrated to the United States with the help of Sargon’s brother Bellis | ISBN: 978-91-984100-0-6 | PRICE: $23.99 Yelda and his wife Linda. Within a short time of settling in San Francisco, Sargon secured a job as www.ninevehpress.com | [email protected] a mechanicDispatch No. in 6, February the San2018 Francisco Ship Yards, where he proved himself very capable in his profession

www.ninevehpress.com | [email protected] Dispatch No. 6, February 2018 and enjoyed the trust and support of his employer. Seeing his three children complete their college This book speaks from the heart of education and secure themselves in promising and successful jobs, Sargon decided to retire from the a woman that has experienced the San Francisco Ship Yards at age 65 in 2001. clash of two cultures. In recent years, Sargon had health problems with his heart, which later advanced to his kidneys. On Saturday April 14th, Sargon entered Kaiser Hospital in San Francisco, where he passed away on Thursday April 19th at 8:57 pm, surrounded by his wife and children. Sargon is survived by his wife The pain of her suffering nation and the freedom of 57 years Nanajan, his son Younatan (John) Yelda and wife Karen, his daughters Jackline Yelda and of the new world. Through her poetry, she was Donatella Yelda. He also leaves behind, his sister Lida and her husband Matti Ganja, his sister Frida able to express her feelings and thoughts freely Shahbas, brother Bellis Yelda and wife Linda, and many nieces, nephews and their families. without limits, which connected to the feelings Sargon was a hard worker, a loving husband and father, and a gentle and compassionate person. of every woman of her nation, therefore, it gave He also was a long time member of the Assyrian Foundation of America, in addition to the them a new window to the present world. A Mar Narsai Assyrian Church of the East Parish in San Francisco. Sargon has left his family, relatives, woman is a strong being in her poetry, she has and friends with many fond memories. He will be missed dearly! rights, freedom and respect from the world around her. “That man is a success who leaves the world better than he found it; By reading this book, you will meet Who has never lacked appreciation of earth’s beauty or failed to express it; Marina’s traveling soul to the Who looked for the best in others and gave the best he had” untouchable places. Enjoy the ride...

The family gratefully acknowledges all the expressions of sympathy and love shown after Sargon’s passing. The many For ordering the book, please contact: 1-360-709-7778 Marina Benjamin@Facebook or [email protected] acts of kindness are a testimony to a life so beautifully lived and will be a source of comfort in the days to come. 22 23 In Memoriam In Memoriam Daizy Warda Robert B. Adam

10/07/1921 - 01/25/2018 1955 - 2017 by Gilbert Adam l

Daizy Warda was born on October 7, 1921 in Kermanshah, Iran In Memorium Robert B. Adam 1955 – 2017By Gilbert Adam I to Dr. Paul Malik and Katherine Baba Loghman. She passed would like to pay tribute and to celebrate the life of my beloved away on January 25, 2018 at the age of 96. She was the second of brother Robert Adam, a long- time resident of Scottsdale, Ari- 4 sisters and 2 brothers. In 1923, her family immigrated to Kirkuk, zona, having resided there for well over 20 years. Prior to that, Iraq. In 1942, she graduated with her degree in teaching. Her among other places, he lived in San Mateo for about 11 years, career as a teacher and then a principal continued through her followed by more than 4 years in the Los Angeles area. retirement in 1976. Mom met the love of her life, Wilson Warda and were married in 1950 in Kirkuk, Iraq. They worked hand in hand to raise a family of 3 daughters and a son. . Robert was born in Kirkuk, Iraq on July 31, 1955, the second son to Baba and Florence Adam. Robert is survived by his mother Florence, his wife Kim, his brothers Gilbert and Raman, his nephews Christopher, Dr. In 1990, Mom, Dad and May moved to the US and lived in Millbrae, CA to be close to the family. Mom fell ill Andrew, and niece Catherine. Robert is also survived by his uncle Ferdinand and aunties Alice, Gladys, as at the beginning of this year and passed away peacefully at home a few weeks after surrounded by her loved well as many cousins and relatives. As for our dad, he passed away in 1997. ones. Robert Adam was a beloved son and brother, devoted husband and cherished uncle who passed away on Saturday, September 23, 2017. He was preceded in death by his dad, his uncles; Phrydon, Alfred, and Pnoel, as Daizy Warda is survived by her children, Sonia, Nadia, May and Laith. Six grandchildren and 9 great-grand- well as aunts Germaine and Agnes. It seems surreal that Robert passed away when he was so full of life just children. Also, by her sisters Florance, Alice, Betty, Layla and brother Dr. George. before his illness. You just never know what curve ball life throws at you.

Mom was hard working, gentle, kind and loving. She was very soft spoken and always treated people with Robert immigrated with his family to the United States, arriving in Ohio on November 1, 1970, where the respect. In turn she was spoken of so fondly by everyone who knew her. To this day we are so proud when whole family spent some time with Uncle Alfred and his family. Subsequently, he arrived in California and we meet her students and hear them speak highly of her so many years later. established residence in the Bay Area.

Mom was a true Christian, a devoted and loving wife, mother and grandmother. She touched many people’s Among his many talents and pastime pursuits, Robert loved playing golf and dancing. Also, he was an avid lives and was loved and respected by all who knew her. She was always happy with a bright smile on her sportsman, including being a fearless high-jump diver, an ardent water and jet-skier, enjoying boating, and face and endless love in her heart. She will be greatly missed but never forgotten. deep-sea fishing, catching fish more than twice his size, an automotive accomplished do-it-yourselfer, and motorcyclist. His family and friends will forever miss his infectious smile and quick sense of humor and intel- ligence. He was nicknamed the Mayor of Scottsdale due to his popularity and longtime residency there.

During his professional career, Robert received many accolades. Among his commendations was being named as Director of the Year for all Hyatt Hotels Worldwide. Robert had an outgoing personality. Because of his exuberant and extroverted demeanor, he socialized with famous personalities including Robin Williams and Jay Leno, and rubbed elbows with Mohammad Ali, The Raiders Howie Long, the martial artist movie star Chuck Norris and met Presidents Obama, Bush, Clinton and Reagan.

We are all mortals. The only thing that we can carry is our legacy. The memory of Robert’s love for his mom, wife, brothers, relatives and friends will endure. All else is fleeting. Only our legacy is not transient. Robert was beloved by all who were fortunate enough to have known him. Robert did have a heart of gold and still had so much potential to offer. The following poem titled “God saw” seems to be quite fitting in this context: “God saw your getting tired And a cure was not to be, So he put his arms around you And whispered, “Come to me” With tearful eyes we watched you, We saw you pass away, Although we love you dearly, We could not make you stay, A golden heart stopped beating, Hard working hands at rest, God broke our hearts to prove to us, He only takes the best.” 24 25 Recipes Assyrian Vegan Dolma By Remouz Malek-Zadeh

4. Rinse grape leaves and pat dry. 10. Pour the sauce mixture and little bit of 5. Place leaves flat on a large cutting board. water if needed over the dolmas, and weigh down with a plate.

6. Place a heaping teaspoon of the rice mixture near the middle of the leaf.

INGREDIENTS: • Fresh ( I used a fresh grape leaves) or 8 oz grape leaves 1 jar, preserved grape leaves 11. Cover and cook on low for • 2 cups rice about 40 minutes. 7. Fold the sides of the leaf over the rice,

• 1 Tbsp olive oil and bring the bottoms and rolled. • All diced: onion, Grimini mushrooms, riced broccoli, cauliflower, carrots, eggplant, 4 kind color bell-paper, jalapeños • Diced fresh tomatoes • 1/4 cup pine nuts • 1/4 tsp allspice • 1 Tbsp mint fresh, chopped Instructions 12. Allow dolmas to cool in the pan. • 1/2 cup parsley or cilantro fresh, chopped 1. To make the sauce Mix the 4 Ingredient together. 8. Roll tightly to form a cigar shape. • 3/4 cup water 2 In a bowl place rice, mint, parsley, and allspice. SAUCE: Mix well.

• 1/4 cup olive oil 3. In a small skillet sauté the onions in the olive oil • Sumac until onions are translucent. • Tamarind Sauté all the vegetables

• 4 Tbsp lemon juice, fresh squeezed Remove from skillet and add to rice mixture and 13. Transfer to a serving platter and add the mint, cilantro, pine nut and the diced 9. Place seam side down in a skillet leave in room temperature for Tomatoes, garlic and Mix well. lined with the grape leaves. about 2 hours before serving. 26 27 The ODRANA Camp Project List of Donors for March 1st 2018 thru May 25th 2018 for Displaced Families The below list includes donations received from 3/1/2018 to 5/25/2018 only! Any donations received after 5/25/2018 will be included in the next issue of the Nineveh Magazine. The Odrana Camp in Iraq was originally established by Thank you for your generosity and support! the Assyrian Aid Society to provide shelter to Assyrian refugees driven out of their homes in the Nineveh/Mo- sul region by ISIS. The Assyrian Foundation of Amer- Robert Karoukian 2,050.00 Juliette Atoorzadeh 95.00 ica donated $15,000 to help with the construction and Paul Elias 2,000.00 Salim Tatar 90.00 maintenance of this camp. This generoud contribution Edy Elias 2,000.00 Pera Daniels 70.00 was made to help our fellow Assyrians in the homeland Eden Naby Frye 1,990.00 Robert & Martha Paulissian 70.00 and to support sister organizations, such as the Assyr- Ferdinand & Barbara Badal 1,000.00 Jane G. Phelps 70.00 ian Aid Society, that serve our nation directly at the George & Dolphine Oda Betshlimon 1,000.00 Isaac Ramsini 70.00 source. What follows is a brief history of the Odrana Gloria Miner 1,000.00 Archy Ray 70.00 Camp Project. Chris Hamzaeff 600.00 Linda Scott-Mccabe 70.00 Rene & Rosette Eshoo 500.00 Bob Arsanis 60.00 Joshua Jacob 500.00 Hormoz & Polin Maiel 60.00 Project Idea and Beginnings Opening of Project Vyacheslav Rak 470.00 Ben Samuel 60.00 Andrious Mama 350.00 Dr. Ghazi & Edna Shaba 60.00 Following the occupation of the extremist terrorist group The project was opened on Monday, March 7, 2016. The pres- Benevity Community fund 348.00 Pierre Toulakany 60.00 ISIS, thousands of civilian families were displaced from the ident of the Assyrian Aid Society of Iraq, the Head Engineer, Elias Hanna 310.00 Barbara Warda 60.00 city of Mosul, capital of the Iraqi Province of Nineveh. This the representative of the Dohuk governance, the director of Bella & Bernadette Danielzadeh 300.00 Rex & Viera Beteivaz 50.00 forced migration included many Assyrian Christian families, the SALT Foundation of Iraq with his accompanying delega- Maryam Pirayou 300.00 Evelyn Bitbadal 50.00 40 of which were living in the dormitories of the Assyrian Aid tion, as well as clerics from different churches and represen- James & Shahla Shamoon 300.00 Hilda Papion 50.00 Society of Iraq (AASI). As a result of the evolution of events tatives of many institutions of our people and other support- Martin & Gail Jacob 250.00 Sargon & Jermaine Shabbas 50.00 and with no viable solution in sight, depriving students of the ing organizations were all in attendance. Bani David 220.00 George Yana 50.00 use of dormitory buildings, the Society took the initiative of William Ramsini 220.00 Jouzafin Younan 50.00 requesting its supporters to contribute to the construction of End of Project Andrew Bet-Shlimon 200.00 Sargon & Maryam Bourang 40.00 a residential complex of prefabricated caravans to accommo- date these families and to the reconstruction of the dormitory All the project works were finished on Sunday, February 28, Wilbur & Elsie Elias 200.00 Albert Benjamin 25.00 buildings. 2016. The project requires a total of 48 days until completion. Maha Hermes 200.00 Arpi Hovagimian 25.00 Helen Nissan 200.00 Awisha Lazar 20.00 Following the response of the SALT Foundation of Holland Odrana Camp Services Edward Reihaneh 200.00 Sanharib Shabbas 20.00 to AASI’s request to implement the project, procedures were Shemira Simon 200.00 put into place to obtain official approval from the local gov- The camp currently shelters 44 families from Mosul city and Vladimir Benjamin 160.00 ernments and municipalities of the Provinces of Dohuk and other villages of the Nineveh Plain. The camp provides rou- Donald & Madlin Lazar 160.00 The following people have made a gift to Assyrian Semel. The AASI received the bulk of its funds from the As- tine medical care and medications through mobile clinic pro- Arbella Malik 150.00 foundation in memory of the late Sargon Yelda. syrian Foundation of America, in addition to funds obtained gram, food baskets and hygiene items, distribution of gifts for Urbella Yousif 150.00 from several other charitable organizations. Christmas and Easter (clothes or toys for the Odrana camp Rowena D’Mar Shimun 120.00 Helen Nissan 200.00 kids ages 1 – 12), water for daily use by refilling tanks to cov- Aprim Yousip 120.00 Edward Reihaneh 200.00 The actual work began on January 11, 2016 and included all er the shortage of water, diesel for the camp generator, camp Raman Adam 100.00 Nina Charbakhshi 100.00 site preparation and materials related to the construction of management and routine cleaning services. Rene & Rosette Eshoo 500.00 the camp, water, sewage, and electrical networks. Florence Adam 100.00 Lynnel Callagy 100.00 Bella & Bernadette Danielzadeh 300.00 Nina Charbakhshi 100.00 Shemira Simon 200.00 Emanuel Goriel 100.00 James & Shahla Shamoon 300.00 Samy Hermes 100.00 Sargon & Jermaine Shabbas 50.00 John & Beatrice Joseph 100.00 Benevity Community fund 200.00 Juliet Kasha 100.00 Wilbur & Elsie Elias 200.00 Nathan Nasseri 100.00 Chris Hamzaeff 200.00 Samuel Odisho 100.00 Lynnel Callagy 100.00 Victor Orshan 100.00 Belus Yadegar 100.00 Francis Sarguis 100.00 Martin & Gail Jacob 250.00 Belus Yadegar 100.00 Kathy Looney 100.00 Michael & Mary Younan 100.00 Arbella & Ryan Kaldani 150.00

Please send donations to: Assyrian Foundation of America P.O. Box 2660 Berkeley, California 94702 * The amounts listed are charitable donations only and exclude subscription fees and membership dues 28 29 A YEAR OF NEGOTIATIONS “The 30 properties that should be returned “urgently address these issues with the include the Mor Malke, Mor Ya’qub and Turkish authorities”. Turkey returns confiscated The formal transfer followed slow- Mor Dimet ,” Sümer said at paced months of legal negotiations the time. “These three are very important.” LAND BOUNDARIES REDRAWN since June 2017, after the Assyrian com- munity in first confirmed that On 8 February, the European Parliament The controversial transfer of ownership property deeds without their knowledge, legal own- had referred specifically to the Syriac had begun back in 2008, when region- ership of at least 110 of their church Orthodox Church property seizures in al authorities incorporated Mardin into properties had been revoked a metropolitan municipali- and turned over to govern- ty, updating the land registry ment entities since 2014. and in the process redraw- ing boundaries of the histor- Inexplicably, many of the ic Mor Gabriel . Assyrian deeds turned over to the state Treasury had The legal changes in effect then been transferred un- slashed large parcels of land der the control of the Re- from the monastery’s proper- ligious Affairs Directorate, ty, authorizing local officials to a public institution which redistribute the land and other oversees only the affairs of church assets in the surround- Turkey’s Muslim institutions. ing villages as the property of “institutions whose legal enti- News of the church proper- ty had expired”. ty seizures was initially dis- missed by some government “Before 2000, there were no officials, including the head Syriac Orthodox Archbishop Samuel Aktaş (left) and Mor Gabriel rights for declaring founda- of the Religious Affairs Di- Foundation chairman Kuryakos Ergün welcome the returned property tion ownership of unmovable rectorate, who denounced deeds from the Turkish Treasury. (Photo: Mor Gabriel Foundation) properties. So previously our the reports as a lie and “dark churches, monasteries and propaganda” being circulated graveyards were registered in %\%DUEDUD*%DNHU abroad to defame Turkey. the names of an individual villager,” Ergün explained to But eventually the extensive Cumhuriyet newspaper. expropriations were acknowl- The controversial transfer of owner- puted documents were received in per- that the new judicial amendments had edged in November 2017 The (literally ship began back in 2008, when region- son by Archbishop Timotheos Samuel considerably reduced property own- by Deputy Prime Minister ‘Mountains of the Worship- al authorities incorporated Mardin into Aktaş, Syriac Orthodox Metropolitan of ership problems of southeast Turkey’s Hakan Çavuşoğlu, who de- pers’) region in Mardin is the a metropolitan municipality, updating Tur Abdin, and Kuryakos Ergün, chair- Syriac community. “These returned deeds clared the transfers were “mis- ancient homeland of Syriac the land registry and in the process re- man of the Mor Gabriel Foundation. An have created great joy here among the takenly” enacted and pledged Christians, who still speak an additional five title deeds were returned Assyriana in Mardin and those who live drawing boundaries of the 4th centu- that the church’s property Aramaic dialect close to that to another Syriac Orthodox foundation abroad,” the foundation chairman told ry , belonging rights would be returned. of Jesus and date their mon- in Mardin. the daily. “At the same time, this also asteries and churches back to Turkey’s oldest indigenous culture means the return of our minority rights, By early February, Turkish through the past 17 centuries. (World Watch Monitor) The turnover of Syriac community as birthed in the Lausanne Treaty,” media outlets reported that deeds resulted from the 27 March pas- Ergün stressed. amendments designed to re- Less than 3,000 Assyrian citi- Syriac Orthodox Church have wel- sage of an omnibus bill in the Turkish solve the Assyrian property Syriac Orthodox Archbishop Samuel Aktaş (left) and Mor Gabriel zens of Turkey still live in the comed the Turkish government’s return Parliament. The newly amended mea- But although he declared the legal issues were being added to region, although an estimated of 55 title deeds, representing nearly half Foundation chairman Kuryakos Ergün welcome the returned property sures signed into law by Turkish Presi- change was “of great significance to us”, a planned new omnibus bill deeds from the Turkish Treasury. (Photo: Mor Gabriel Foundation) 20,000 now reside in . of their ancient church properties in dent Recep Tayyip Erdoğan authorised he also clarified to Doğan news agency: in Parliament. After review- Tens of thousands have immi- southeast Turkey, which had been con- the return of these historic Assyrian “We still have a legal dispute over own- ing the proposed text, lawyer grated to Europe during the fiscated by the state in recent years. properties, many predating Ottoman ership of lands belonging to the com- Rudi Sümer for the Mor Gabriel Foun- a resolution on Turkey’s human rights last few decades of armed fighting be- times, to their original owners. munity.” The recovery of various Syriac dation commented to the daily Hürriyet situation, “condemning the confiscation tween Kurdish separatists and Turkish Fifty of the official property deeds were Orthodox monasteries, village church- newspaper that the church’s property of 50 Aramean [Syriac] churches, mon- military forces in the southeast. delivered to the Syriacs’ 4th century “This is the first time our property deeds es, and cemeteries, along with some 70 issues would “partly be solved” in the asteries and cemeteries in Mardin” and Mor Gabriel Monastery near , have been returned,” Ergün told Cum- vineyards, gardens and lands attached to proposed amendments. calling on the European Commission to in , on 22 May. The dis- huriyet newspaper on 27 May, noting them, is still pending in the local courts. 30 31 ܿ ܿ ܹܐ Șܵ Ȃܼ Ȉــ Ƿܿ ܪ Ǫܹــȁܵ Ȑــǵ ܼܘ ܵܕ Ǹܼܿ ،ǩــ ȏܵ ȏܵ Ȧ ȉܼ ȋ dz݇ــǵȁ ǧ ܼܘ ܵܕ ȁܵــȏܵ ȏܵ ǻܼ ǧــǧ، ܿ ܼ ȉܹ Ȣ Ȃܼ ǫ̣ ȥـــȕܵ Ȏ Ȥܼ țܵ Ȉ ǵـــȁ Ȥܵ Ǹܵ Ǧ݇ Ǫ ǧـــ Ƕܼ ܵܬ Ǩ ܕܕ ܿܘ ܵܪ ǩ ܕ ܸܐ ܬ ȕܼܿ Ș ȥܼܿـــȤ ܿ ܿ ܘܪȉܹ Ȧ Ȃܼ ǸــǦܼ Ȉ ǵ ܪ ȗܵــǧ ܕܐ Ȥܵ ȕ ȁܼ ܹܐ ȁــȊ ܘ ܵܬ ȋܵــȉܹ ǹ Ȃܼ ȉȚ ǧــȗܼ ǵــȊ ܵ ܿ ܿ ܕ ̣ܵ Ȯܵ ȢǪ ܘ Ȯܵ Ǫ̣ Ȩܼ ȋܼܿ ܕܬ ܼܘ ܼܪ ܨ ȉȉȌ ȋܼܿـȏܵ Ȧܵ ȉܸ Ȉ ȷـȁܵ Ȥܵ ǫ̣ ȗܸ ǧـǸܼܿ ǧـdz ܵܬ Ǩ، ̈ ܵ ܵ ܵ ܵ ܵ ܵ ܐ ȏ ȁܼ ܵــȡ ܿ ǧــ ǵܵ ȉܹ Ǫܸ Ƕܼ ܪ Ǫ ܵــǧ ܬܼܿܘ ȉܹ ȡ݇ȳــȁܼ Ǧ Ȧ ȁܼ Ȥܵ Țܵ ،ȷܿــị̑ ܵ ،ܵȨــȎܹ ܵǵܵ ȅ ܿ Ȑــǧ ܹܿܐ Ș Ȃܼ ܵȈــ Ƿܼ ܵܪ̈ Ǫܹــȁ Ȑــǵܵ ܼܘ ܕ Ǹܼ ،ǩܿــȏ ȏܵ Ȧܵ ȉܼ ȋ dzــǵܵȁ ǧ ܼܘ ܿܕ ȁــȏ ȏܿ ǻܼ ܿǧــǧܵ، ǧȂ ܹ Ȣ Ȃܼ Ǽ ȏ Țܼ ܘ ܸ ǧܵ ȏܹ Ȃ ܼܿȡܵ ȳ ܼܐ ȃܼ݇ ȏȁ ܕ ǵȁ Ǩܵ Ƞ ȉǹ Ǫܸܵ ܿܘ ܘܵ Ȍܿ ǹܼ ȉ ȋܿ ܼ Ȋ ȗܼـȮ ȉܹ Ȣܿ Ȃܼ ǫ̣ܿ ȥ ܵـــȕܿ Ȏ Ȥܼ țܿ Ȉ ǵـــȁܿ ܵ Ȥ Ǹܵ ǦǪܵ ǧـــ Ƕܼ ܬ Ǩ ܿܕܕ ܵܘ ܪ ǩ ܿܕ ܸܐ ܬ ȕܼܿ Ș ȥܼܵ ̈ـــȤ ܘ ȮȢǪ ̣ܼ dz ȋܼ ܕܬ ܼܿܘ ܼܪ ܨܵ ȷ ȉȉȌ ȋܼ ܕܵ ǵȂ ȏܼ Ȧ Ȉܸܝܵ dz Ǹܼܵܬ ȗܼ ǨـȎܹ Ƕܿ ȏ ȡ ȍـǧ ܘܪ ȉܹ Ȧ Ȃܼܵ ǸܵــǦܼܵȈ ǵ ܵܪȗــǧ ܕܐܼܵ Ȥȕ ȁܿ ܹܐ ȁ̈ــȊܵ ܘܬ ȋܵــ ȉܹ ǹ Ȃܼ ȉȚ ̈ ǧܵــȗܼ ܵ ǵــȊ݇ ܕ ȏ Ȧ Ȉܸܵܵــ ـȁܵ Ȥ ǫ̣ ܿ ȗܸ ܿ ǧ ــ ـǧ ܿܕȂǪ ̣ܼ ܿ Ȩȅـــ ǵܵ ܝ ܬ ܘ ܵܕ ܼ Ȃܹ Ȏ Ȩ ȁܵ ــ ـị̑ ܵ ܵ.ǧ ــ ـǪ ܿȐ ــ ـȨܵ ܪ ܿܕ ̣ ݇ ȮȢܿ Ǫ ܵܘ Ȯܿ Ǫ̣ Ȩܼ ܿ ȋܼ ܕ ܵܬ ܼ ̈ܘ ܼܪ ܨ ܿ ȉȉȌ ȋܼـȏ Ȧ ȉܸ Ȉ ȷـȁ Ȥ ǫ̣ ȗܸ ǧـǸܼ݇ ǧܿـdzܬ Ǩܿ، ܒ ܲܝܕ ܵܝܘ ܸܣܦ ܹܒܝܬ ܵܝܘ ܸܣܦ 6767 ȏܹ țܵ ȉ ȋܼ ȍȗ ܼ Ȯȉ Ȍܼ Ș ȋܼـȏܵ ȕܵ Ȇܼ ǻ ܼ ǧـ ܹ ȃ̈ ܐ، ȉܹ Ǽ Ȃܼ ȉȚـǹܼ Ǫ ǵـdz ܬ ܼܘ ܼ̈ܪ ܨ ܿܐ ȏܵ ȁܼــȡ ܵǧــ ǵ ȉܹ Ǫܸ Ƕܼ ܪ Ǫܵــǧ ܬ ܼܘ ȉܹ ȡܵ ȳــȁܼ Ǧ Ȧܵ ܿ ȁܼ ȤȚ ،ȷــị̑ܿ ،ȨــȎܹ ǵ ȅܵ Ȑــǧ ܪ ܼ ȉȉȌȋــȷ ܕ Ȧܵ Ȃܵ ț Ǫܸــȉܹ ȁ ǧــǹܵ ȉȚ Ƕܼ ȋ ǵــǧ ܼ ܗܠ ܸܐ ܕȁــǶ ܡ ȋܵ Ƕ ȁܵــǧ، ܵ ܲ ܵ ǧȂ ̈ Ȣܵ ȂǼ ȏܵ Țܿ ܘǧ ȏȂ ܵ ȡ ȳ ܿܐ ȃȏȁ ܕǵȁ Ǩ Ƞܵ ȉܵ ǹ Ǫ ܵܘ ܘ Ȍ ǹܿ ȉ ȋܿ Ȋ ȗܿـ Ȯܵ ܐ ܝܬ ܲܚܕ ܸܡܢܕ ܝ ܸܡܢܕ ܵܝ ܵܢܐ ܦ ܝܫܐ ܓ ܘܒܝܵܐ ܡ ܥܠ ܐ ܝܠ ܵܢܐ ܵ ܲ ܲ ܲ ܵ ܲ ܵ ̈ ܿ ܼ ܵ ܼ ܼ ܵ ܿ ܸ ܼ̈ ܵ ܼ ܹ ܼܿ ܸ ܵ ܵ ܹ ܿ ܼ ܵ ܼ ܐ ȍܵ ȗ ܼ ܿǧ ȏ ȁܼܿ ܪ Ȣȕܿ ȗܼ ܿ ǧ Ǫـ Ȯܹ ȁܵ Ƕܼ ܘ ܸ Ǽܿ ȡܵـ ȏܹܿ ȉ ȡܸܵ ȴ Șܼܿ ȋ ǩ ȴܹـȚܹ̈ Ƕܿ ȉ Ȃܵ Ȉ ǧـǧ ܓܘ ܛܥܘܢܝܵܬܹܐ ܦ ܝܫܐ ܝܕܸܥܝܵܐ ܐܝ ܟ ܒܣ ܵܡ ܵܢܐ ܠ ܡܪܥܐ ܗܘ ܵܝܐ ܘ Ȯ̈ Ȣܵ Ǫ ̣ܼ dzܿ ȋܼ ܕܬ ܼܘ ܼܪ ܨ ȷ ȉȉȌ ȋܼ ܕ ǵȂ ȏܼ Ȧ Ȉܸܝ dz Ǹܼܬ ȗܼ ǨـȎܹ Ƕȏ ȡ ȍـǧ ܵ ܵ ܲ ܐܹ ܝܝ ̰ܓܢܣܸ ܡܥ ܐܹܘܘ ܠܬܕ ܐܪܒ ܚܲ ܐܹܝܝ ܪ̈ܫܸܬ ܘܓ ܐܝܵ ܘܗܵ ܟ ܝܗܘ ܬܦܛ ܲ ܩ ݇ ܵ ̈ ܵ ܵ ܵ ̈ ܿ ܵ ܵ ܵ .ǧ ȏܹ țȉܵ Ȍܼܵ Ȉ ܘܸ ܕ ȏ Ȧ Ȉܸ ــ ـȁ Ȥ ǫ̣ ȗܸ ǧ ــ ـǧ ܕȂǪ ̣ܼ Ȩȅـــǵ ܝ ܬ ܘܕ Ȃܹ Ȏ Ȩ ȁܼ ــ ـị̑ .ǧ ــ ـǪ Ȑ ــ ـȨ ܪ ܲ ܵ ܵ ܵ ܵ ܵ ܲ ܵ ܵ ܵ ܵ ݇ ܵ ܿ ܿ ܿ ܟܠ ܕ ܝܗ ܸܒ ܹܠܗ ܐܗ ܦ ܘܢܝܐ، ܕܐܗܐ ܣܡܡܐ ̰ܟܸܡ ܟܝܢܝܐ ȏܹ̈ țܵ ȉ ȋܼܿ ȍȗ ܼ Ȯȉ Ȍܼܿ Ș ȋܼܿـȏܵ ȕܵ Ȇܼ ǻ ܼ ǧـ ܹ ȃ̈ ܐ، ȉܹ Ǽ Ȃܼ ȉȚـǹܼܿ Ǫ ǵـ dz݇ ܬ ܼܘ ܼܪ ܨ ܲ ܲ ܵ ܵ ܲ ܵ ܵ ܵ ܵ ܵ ܵ ܐܪܘ ܓ ܐܪܩܚܸ ܒ ܐܬܚܘ ܫܡ ܐܕܚ ܘܓ ܐܪܘܡܐ ܢܡ݂ ܐܢܫܕ ܠܒܸ ܩ ܒ ܿ ܿ ܵ ܿ ܼ ȉȉȌȋــȷ ܕ Ȧܵ Ȃܵ ț Ǫܸــȉܹ ȁ ǧــǹܵ ȉȚ Ƕܼ ȋ ǵــǧ ܼ ܗܠ ܸܐ ܕȁــǶ ܡ ȋܵ Ƕ ȁܵــǧ، ܡ ܵܐ ܵܗܐ ܛܥ ܲܘܢ ܵܬܐ ܠ ܝܬ ܒܟܠ ܕ ܘܟ ܵܬܐ ܒܕ ܘܟ ܵܬܐ ܕ ܵܗܘ ܵܝܐ ܝ ܵܠ ܲܗ ܒ ܘܪܟ ܵܬܐ ܵ ܐܩܹ ܝ ܦܚ ܐܠܝ ܠܟܒ ܝܗܝܢܲ ܘܵ ܪܸ̈ܕܚܵ ܐܩܹ ܝ ܡܣ ܐܢܵ ܝ ܗܲ ܘܲ ܟܣܒܸ ܠ ܬܸܙܚܵ ܒ ̈ ܿ ܵ ܵ ܿ ̈ ܵ ܿ ܵ ܵ ܿ ܵ ܐ ȍȗ ܼ ǧ ȏ ȁܼ ܪ Ȣȕ ȗܼ ǧ Ǫـ Ȯܹ ȁ Ƕܼ ܘ Ǽ ȡܸـ ȏܹ ȉ ȡܸ ȴ Șܼ ȋ ǩ ȴܹـȚܹ Ƕȉ ȂȈ ǧـǧ ܲ ܲ ܐܬܵ ܫܝ ܡܓ ܗܲ ܘܲ ܬܡܬ ܚ ܗܲ ܘܲ ܪܓ ܦ ܠ ܐܬܵ ܟ ܝ ܪܟ ܐܬܵ ܫܘ ܒ ܠ ܐܹܙ ܦܘ ܐ ܐܝܵ ܘܗ ܐܠܵ ܝ ܠܟ ̈ ܵ ܿ ܵ ܲ ܲ ܲ ܲ ܵ .ǧ ȏܹ țȉȌ ܼ Ȉ ܘܸ ܐܹܬܵܝܢܓܪ̈ܡ ܕ ܐܙܵ ܐܹܪܒ ܐܹܪ̈ܝ ܓܢ ܐܹܬܵܝܟܸܕܢܕ ܗܘܘܓ ܐܵܝܠܡܸ ܲ ܵ ܵ ܵ ݉ ݉ ܲ ݇ ݇ ܿ Ȉـــ ǵܵ ܵ ܕǩ، ܵ ܗ ܼܿܘ ܚ ܸܗ ȥܼܿـــȤ ܘ țܼ ȉ ȁܵـــị̑ Ǻـــȏܵ Ȃܵ ȕ Ȏܸ Ȑـــǧ ܕ ܐ Ȏܹ̈ Ȥ Ǹܹـــǧ ܲܚܕ ܒܗܘ ܐܚܹܪ ܵܢܐ ܕ ܝ ܵܢܐ ܩܕ ܝ ܹܚܐ ܸܣܬܪܐ ܚ ܵܘܪܐ ܠܓ ܢܗܝ ܟܪ ܝ ܟܹܐ ܵ ܵ ܲ ܲ ܲ ܲ ܵ ܵ ܵ ܵ ܲ ܵ ̈ ̈ ܿ ܿ ܐܢܥܪܡ ܠܟ ܗܘܝ ܒ ܡܣܸ ܒ ܟ ܐܢܪܬܘ ܝ ܪܡ ܐܡܸܕ ܗܠܬܝ ܐ ȷ ȉܹ ȡܵ Ȩ ȏܵ Ǫܘ Ȯ ܹ ǹܵ Ȧ Ǹܼܿ Ǻȏ ܼܿ ȁܸ dzȋ ܼܿ ܚȠ ȋܵ ܕ ǧ ȡܵ ܚ Ȥܼ ȅܼ ܕܵ Ȩ ȁܼ Ǧ ȏܵ Ȃܼ ȋܐ ܼ ܘ ܿ ܿ ܿ ܵ ȏܵ Ȧܵ Ȉܸ Ȑ ị̑ـǶܼ Ȕ ǧ ܪ Ȃܵ ȁܵـǧ ܕ ȁ ȤȢ Ǫܸـ Ƕܼ ܗܝ ȁـ Ƕܼ ܚ Ȣܵ ȁܼ Ȩ ȗܼـǧ، ܘ ܵܗ ܼܕ ܟ ܼ ܿ ܵ ܿ ܕȢȂ ܼܿ ȋــ Ȥܼ ܚ Ȏ Ƕܿ ȏȢȈــ ܼ Ƕ̈ ܗܝ ܼܿ Ȃܹ̈ ȉȉȌȋــǧ ܘ țܼ ȉ ȁܵــȂȏ ܼܿ ȋܸ Ǻــǵܝ، ܒ ܲ ܵ ݉ ܲ ܿ ̈ ܿ ܵ ݇ ܵ ܵ ܵ ܵ ܵ ܵ ܵ ܐ ȷ Ȉ ܵǧܵ ȏ ȁܼ ܵܕܿܗ ܘ ܼܝ ȚǦ ȅܹܿـǧ ܕܬ ܼܘ ܿܪȉ ȡـȡ ȷـdz ܡ Țܹ Ƕܵ ȉ ȁـǧ ܘ݇ ܼ ǫ݇ ȋـȤ̈ ܼܝ ܐ ܝܬ ܲܚܕ ܸܡܢܕ ܝ ܸܡܢܕ ܵܝ ܵܢܐ ܐܝ ܟ ܹܡܐ ܟ ܘ ܠܬܐ ܠܟܠ ܟܦ ܵܢ ܵܢܐ Ȉـــǵ ܕ ǩ، ܗ ܼܘ ܚ ܸܗ ȥܼـــȤ ܘ țܼ ȉ ȁܵـــị̑ Ǻـــȏ Ȃܵ ȕ Ȏܸ Ȑـــǧ ܕܐ Ȏܹ Ȥ Ǹܹـــǧ ܵ ݉ ܵ ܵ ܵ ܐܥܪܙܲ ܘܗܲ ܐܩܵ ܐܬܝܒ ܲ ܐܬܪܚܲ ܐ ܐܥܪܙܲ ܪܒܸ ܐܩܵ ܐܢܵ ܛܒ ܲ ܐܹܘܗܵ ܟ ̈ ܵ ܲ ܵ ܵ ܵ ܵ ܵ ܵ ̈ ܵ ܿ ܿ ܿ ܵ ܵ ܿ ܵ ܵ ܿ ܐܥܪܬ ܗܠܹ ܬܝ ܠ ܐܬܝܒ ܲ ܐܢܵ ܝ ܐ ܐܪܒ ܲ ܠ ܛ ܠܸ ܦ ܐܹܥܒܵ ܟ ܐܥܪܙܲ ȷ ȉܹ ȡȨܵ ȏǪܘ Ȯ ܹ ǹȦܿ Ǹܼ Ǻ ȏܼ̈ ȁܸ dz ȋܼ ܚȠܿ ȋ5 ܕ ǧ ȡ ܚ Ȥܼ ȅܼ ̈ ܕ Ȩ ȁܼ Ǧ ȏ Ȃܼ ȋܐ ܼ ܘ ȡܸــǩ ȳܹܵ Ȩܵ ܘ ȉȦ ȅܸــ ȷܵ، ܵ ܕ Ȉܹــȁ ȷــ Ƕܼܵ ܚ Ȣܹ Ȃܼ ȏȔ ܿــȂ ȉܼܿ ȗ ǧــǵܵܝ، ܘܐ ܙܵ Ȉܿــ ȃܼ ܲ ܵ ܵ ȏ Ȧ Ȉܸ Ȑ ị̑ܿـǶܼ Ȕ ǧ ܪ Ȃ ȁܵـǧܵ ܕ ȁ ȤȢܵ Ǫܸـ Ƕܼ ܗܝ ȁـ Ƕܼ ܚ Ȣ ȁܼ Ȩ ȗܼـǧ، ܘܗ ܼܕ ܼܟ ܟ ܹܠ ܗ ܲ ܒܝ ܵܬܐ ܸܒܬ ܵܬ ܸܠܚ ܹܠܗ ܵܩܐ ܲܚܕ ܬܪܥܐ ܲܗܘ ܦܬ ܝܚ ܹܠܗ ܵ ܲ ݉ ܿ ܵ .Ǩ ܬ Ƕܼ Ȏ ܪǶ ǻȨ ȋܸ ܕ Ȋܿ Ǫ̣ Ƕܼ ȡܪܕ ܼ ܕȢȂ ܼܿ ȋــ Ȥܼ ܚ Ȏ Ƕܿ ȏȢȈــ ܼ Ƕ̈ ܗܝ Ȃܹ̈ ȉȉȌ ȋܼܿــǧ ܘ țܼ ȉ ȁܵــȂ ȏܼܿ ȋܸ Ǻــǵܝ، ܒ ܵܗܝ ܵܓܐ ܟ ܵܒܢܹܐ ܠ ܲ ܒܝ ܵܬܐ ݉ܐܚܹܪ ܵܢܐ ܕ ܵܠܐ ܲܚܕ ܬܪܥܐ ܘ ܵܠܐ ܙܹܐ ܣܘ ܝ ܵܢܐ ܵ ܵ ܵ ܵ ܵ ܵ ܵ ܵ ̈ ܐ ȷ Ȉܵ ǧ ȏܵ ȁܼܿ ܕ ܵܗ ܘ ܼܵܝ Țܵ Ǧ ȅـǧ ܕܬ ܼܘ ܪ ȉܵ ȡܵـȡܵ ȷـ dz݇ ܡ Ț Ƕܿ ȉ ȁܵـǧ ܘܿ ǫ ȋܼܿـȤ ܼܝ ܐ ܗ ܝ ܘܒܠ ܘܗܝ ܝ ܹܠܗ ܫ ܘܪܝܐ ܗܐ ܡܫ ܘܪܝܐ ܕܗܘ ܝܐ ܸܒܪܝܐ ȗܼــȍ ܕ ̇ܗ ܝ ȉȅــ ǵܹ̇ ، ܵܐ Ȏܵــǫ̣ Ȕܵ ǧــȤ ܼܝ ǭــ Ƕܼ ܵܪ ȉܹ ȁ ǩ ܹــǵ ܕ ܼܐ Ȍܵ Ȇ ȅܼــǧ ܿ ܿ ܿ ܿ ܿ ܿ ܿ ܕܐ ȃ̈ ܼ ȏܼܿ Ǫ Ȑ ị̑ Ȑ Ȉܼ Ȩ ȁܼ ܐ ܼܘ ȋـ ܼ Ȩܢ ȏܹ̈ Ȧܵ Ȃ Țܼـȗܼ ǧـȊ ܼ ܐܪ ȗܵـǧ ܕ ܼ ܐ Ǫ̣ܵـ ǵ̈ܵ ܼ ܬܢ ܿ ܵ ܵ 5 ܿ ܵ ܐ dz Ǫܸ ȃܼ Ȏ ܵܗ ܘ ܼܝ ܼ ܐȁـ Ǹܼܿ ȇܼـ Ȃܼ ȌǸ dz݇ـȌ ǹܼܿ ȏܵ Ȍ Ȉܸ ǩ ȤـȮ ܕ ȏܼ Ȧܵ ȈܸـȐ ܸܐ ܢ ܵ ܿ ܿ ̇ ܵ .ܝܗ Ƕܼ ȏ ǮȈ Ȥ ȗܸ dz ȋܼ ǧ ȏܵ Ǫ̣ ܙܼܕ ǵ Ȉܐ ܘܹ ܗ 32 33

6 ܵ ܵ ܵ ܐ Ƕܼ Ȧ ț̮ ȏ ܼܿ Ǫ ǩ Ȥܵ ǫ̣ Ȕܼܿ ǧ ȏܵ ȁܼ ܗܝ ܕǫ̣ ȗܵ ȷ Ȉـ Ƕܿ ܕ ܼܘ ܵܬ Ȉܹ ǨـǼܹ Ȍ ȋܼܿ ȷـȅܼ Ƿܵ Ȉ ǧـ Ƕܼ ܵܬ ǹܹ̈ Ȃܼ ȦǸ .Ǩ ــ ـị̑ ǧ ــ ـȏܹ̈ Ȧܵ Ȉܸ Ȑ ــ ـȁܹ ȴ ȅܼ Ƕܼ Ȏ ǧ ــ ـȏܼܿ Ȧܵ ȉܸ Ȉ ǧ ــ ـȂܵ Ȍܵ ȁܸ Ȑ ــ ـǧ. ܘܐ ܵܗ Ǩ ܿ ܵ ܿ ܵ ܿ ܿ ܵ ܿ ܵ ܿ ܵ ܿ ܵ ܘܐ ܵܗ Ǩ ܼܬ ܪdz Ǫܸ Ȯ Ȃܼ ȋ ܵܗ ܘ ǧ ȁܵ ܼܐ ȡܵ ǧ Ȏܵ ȤǸ Ƕܼ Ǫ dz݇ Ǹܼܿ ȇܼ ȁـ Ȩܼ ܢ، ܹܗ Ȏܵ ȤǸ Ƕܼ Ǫ ǨـȤ Ȍܼ Ȉ ǧ ܼܘ ȮǸ ܘ dz ȁܼܿ Ƿ ȋܼܬ Ǩ ܕ Ȑ ȏܼ Ȧܵ ȉܸ Ǫ ǧ Ȏܹ ȴǫ Ǹܼܿ. ܿ ܿ ̇ ܿ ܵ ܵ ܿ ܿ ܕ Ǫܸــȋܼ dzــ dzܸ ܥ ܸܐ ܢ ܕ ȁܼــ Ƕܼ ܚ ȉ țȏ Ǫܸــȷ ܼܗ ܪ Ǫــǵ ܘ ȁܵ Ƕ ȥܵــǧ ܕ ܼܐ Ǫ̣ܵــ ǵ̈ܵ ܼܬ ܢ ܿ ܿ ܿ ܿ ܿ ܵ ܿ ܿ ̈ ܿ ܿ ܿ ܵ ܿ ǧǹ ܹ̈ ȁܼ Ƞ Ȏܼ. ܘ Ȑ ǫ̣ Ȧ Ǹܵ، ܐ ȚܸـȐ ܕ ܸ ܪȢܵ Ǹـȁ ǧـ Ƕܼ ܚ ị̑ـȐ ܼܐ ܬ ܼܪ ܢ ܘ ị̑ـȐ ܸܐ Ǹـ dzܵ ܕ ȅܼ dz ȋܼ .4 ǩــȤܬ Ǩ ܕȌܼ Ȃ̈ ȉ ܼ ȗــȐ ܘȌܵ Ȃ̈ ȉ ܼ ȗــ Ȩܼ ܢ ܼܐ ȁܼ Ǧ ȏܵ Ȃܼ ȋــȡܵ Ȩــǧ ܕ ị̑ــȐ ܿ ܿ ܿ ܼ ܹ ܸ ܿ ܘȁܵ Ƞܵ ȋــ Ȩܼ ܢ Ȩȋ ܼܘ Ȍܹ̈ Ǹܸــȏܵ ȁ ǧــǧ، ܐ ȏܵ ȁܼــȂܼܿ Ǫ ǧــȏܵ ȏܵ ǻ dzــǧ ܘ ܼܿܗ ȏ Ȍܵ ȁــ Ƕܼ ܵܬ ǧ ȕܹ̈ ȅܼ Ƕܼ ǼȔ Ǩ ܕܗ Ȃܵ ȁܼـ ܼ Ƕ ܼܬ ܢ ܐ ܼܘ Ȃ Ȏܵ Ȩܵ ȋـ Ȉܼ ȨȂ Ȉܼ ȮܵـȦܵ Ȃܵ Ț Ȑـǫ̣ ȥ ǧـ Ƕܿ ܩ ܿ ܵ ܘȁܼ ǷȎــȤ ܼܘ ܵܬ Ǩ ܘȗܵ Ƞ Ȍܸ Ǫــ ܸ ȃ̈ ܐ ܹܐ ȳȨȆ Ȉܹ ܿܘ Ȃܹ Ȏܵــǧ ܕ ȕ ȁܸــ Ƕܼ ܵܪ ǩ ܘ ȉ Ȣܵ Ȧ Ǫ̣ ǵ݇ ȁܵــị̑ ȷــȏܵ Ȧܵ Ȉܸ Ȑــǧ، ܘ ܸܐ ܢ ܐ ܼܘ ܦ ܵܐ ܵܗ Ǩ ܵܬ Ȉܸــȣ ܐ ܼ ܘȋــ Ȩܼ ܢ ǪܸــȌܸ ḛ̏ܵ dz ــ ـǵ ܿ ܿ ܕܐ ȁܼ ــȡܵ Ȩ ــ dz݇ ܡ ܐ ȁܼ ــ ȅ ،ǩ dzܵ ــȊ ܼܐ Ȇܵ ȁ ــǧ ܕ ȁܼ ــ Ƕܼܿ ܚ Ǫܸ ــȋܵ dz ــ Ƞܿ ܚ ܕ ܼܬ Ȍܼܿ ȋܸ ــǶܿ Ȃ ǭ݇ Ȥܵ ȥ Ǻ ̇ܗ ܘ ǧ ȡܵ Ȥ Țܵ dz Ǫܸ. ܼ ܿ :ܢ ܐܸ Ǩ ܗܵ ܐܵ ܘ Ȑ ȏܼܿ Ȧܵ Ȉܸ ܕ ǩ Ȥܵ Ǽ ܵ ȏ Ȉܸ Ȯ ܵ ȁ Ƞܵ ȁ ܼ Ȥȗ ܢȨ ܵ Ȃܼ ȋܪ Ȩܼ Ȉ ܵ ܵ ̈ ܵ ̈ ܵ ܵ ܿ ȋ dz ȅܼـ ܼ ǼȢ Ȉܸ ȃܼ ȉǹ Ȧܸ ǸǶـȤܬ Ǩ ܕȂܹ ȥǶ ܼ ȏȅـǧ ܹ ܬ Ȃܹ ȉȂ Ǫܹ̣ـȁ ȤȦȈ ǧـȮ ܿ ܿ ܿ ܿ ܵ ܵ ܵ ܵ ܿ ܿ ܵ ܿ ܿ ܵ ǫ̣ ȗ .1ــ ܼ dzܚ ȁܼ Ȥ Ȧܼ ǪــȤ ܼܘ ܬ ȁܼ ȤȌ ܼ Ȉ ǨــǷܬ Ǩ ܘǼȡــȤܬ Ǩ ܕȂܵ ȥ Ƕܼ ȏȅــǧ ܕ ǩ ȳܹ Ȩ ȡܸ ܕܗ ܼܘ ǧ Ȃܵ ǭ ܘ Ǫܹ Ƕܼ ǹȋ ܼ ǧ ȅܼܵ Ǧܼ Ȉ ،ǧ ȅܵ Ȥ ȥܼـȁ ǧـ Ƕܸ ܢ ܕ ܼ ȏȋـ ǵܸ ܸ ܪܢ ܵ ܹܬ ̣ ȏܵ Ȧܵ ȉܸ Ȉ ǧ Ȃܵ ȉȂǪـǧ؛ ܸܬ ܪ ܹܬ ܝ ǭܵـ ǵܹ̈ ܐ ȏ݇ Ȧܹ Ȉـ Ȃ ȋܵ dz݇ ȡ ܼܿ Ȯܵـ Ǯܵ ȁ ǵܵ Ǫ ، ȮܵـǶܼ Ǫ ǵ ܬ ǧ ȏܵ Ȃܵ ȕ Ȏܸ dz݇ Ǹܼܿ ܕȤ Ȃܼ ǫ̣ ȗ ܵܬ ȉȁ Ǩـ Ȃܼ Ǫ ǵ̇ـ Ƕܼ ܗܝ Ǹـ ǩ dzܵ ܐ ܼܘ ȋـ Ȯܵ ܿ ܿ ܹ Ȯܵ ȁ Ȥܵ Ȧ Ȉܸ ، Ȯܵ ȏ݇ ȥܹ Ȋȅ Ǩ ǵܵ ǭܵ ǩ dzܵ Ǹ ܕ ȡܸـǩ ȳܹ Ȩ ܕܗ ܼܘ Ȃܵ ǭܵـǧ ܘ ܼܿ ǹ ȉܼ țȋـ Ȯܵ ݇ܐ Ȥ݇ Ǹܹ ܵܬ Ǩ ܘܕ ȍ ȗܼ ǧ ȁܵ Ȩܵ ȂǪ ܼܿ ǵ ȉܹ ȁܼ ܨ Ƕܼ Ǫ̣ ܵܬ Ǩ ܕȌ ǹܼܿ ȏܵ ȋـ Ȯܵ ܘǼܵ ȎـȤ ܵܬ Ǩ ܿ ̈ ̈ ̈ ܕȷ ȉܹ ȡܵ Ȩ ȏܵ Ǫ ܘ ܵܬ ܘdzܵ Ȉ ܹ ܬǸܼܿ ǧ Ȃܹ̈ ȏܵ Ȧܵ Ȉܸ Ǩـdz ܹ ܬǨ ܘȁ Ȩܼ Ȕ Ȥܵ Țـǵܝ ȏܼܿ ǫȈـ ȃ̈ ܕ ǧ ȏܵ Ȧܵ Ȉܸ. ܿ ̇ ܵ ܵ ܵ ܵ ܵ ܵ ܿ ܿ ܿ ܐ ܼܘ ȋــ Ȩܼ ܢ ȅــȊ ܼܐ Ȇܵ ȁــǧ ܕ ܵܗ ܘ ȁܵــȏ ȁܵ Ƞȋ ܼ Ȩ ȋܸ ǧــȮ . ܘܐ ܵܗ ȁ Ǩــ ȮȌ ǹܼܿ ȏܵ ȋ ǩ Ȥȡ Ƕܼ ܕ Ƕܼ Ȧȋ ǧ ȁܵ Ȥ ǫ̣ ȗܸ ǧ ȏܵ Ȧܵ Ȉܸ ܹܪ ܐ ȁܼ Ȥȥ Ȩܸ Ǫ 13 ǵȈـȂܵ ȋܵ dzȡ ܼ Ȑـǧ ܵ ܿ ܿ ܿ ܵ ܿ ܵ ݇ ̈ ܿ ܿ ܵ ܵ ܿ ܵ ܘȏܵ Ș Ǽȉ Ȣܵ ȥ ــǪܸ ǧ ــțܸ Ȏ ܵ dz ــȗܼ Ȋ ــȈ dzܵ ȡ Ȋ ــȷ ܕ ȥ ــ Ƕܼ ܬܐ ȏܹ ȁܵ Ƞȋ ܼ Ȑ Ȕܼ ــǧ ܕ Ȯ ȏ ȥܹ ܕ1881 ܐ ȐȌ ܼ ȁܼ ܕ ܹܐ Ƿܼ Ș Ȃܼ Ȉ ܪ ǵ ȁܵ Ȑ Ǫܹ ܼܘ ܵܕ ǫ̣ Ǹܼ ȍ ȗܼ ǩـȴ ܵܘ ܬ ܼܘ ܗܝ ܿ ܿ ܵ ܙ ܼܘ ܵܙ ǭܵ .Ȩ ȁܼ Ǧ Ȏܵ ــ ـȏ݇ ȁܼ dzȋ Ƕ ــ ـȮ ܕ Țܵ ــ ـ Ȥܸ ܤ Ǫـــ Ǧܼ ܬ ܵܪ ǩ ܕȕܵ Ȏ Ȥܼ Ț ــ ـȔ ،ǧـــ Ƕܼ ܙ Ȥ ǭܸܗ ܿܘ ܢ ܿ ܿ ܵ ܵ ܵ ܵ ܿ ܵ ܵ ܿ ܵ ܿ ܿ ݇ ܿ ܿ ܵ ܿ ܿ Ȩ ȥܼ .2 ܼ ܐȔــȮ ܕ ܼ Ȃܵ ȥ ȳܼ dzȋــ Ȯܹ ܘǸــ ȳ Ƕܼ ܹܙ Ǩ ܐ Ȏܹ ȴ Ǹܹــț ȉܼ Ȍ ܼ Ȉ ǧــ Ȯ ܕ ǫ̣ ȥܼــ ǩ ȴܹ ܕȁܼ Ǧȏ ȉȅــǹ ȉܸ ț ȋܼ Ȩــ ȏ Ȧ Ȉܸ ȃܼــȁܵ Ȥ ǫ̣ ȗܸ ǧــȕ Ǫܸ ǧــǶ ܼ ܕǵȁܝ ȗܼــȍ ܵ ܵ ̇ ̈ ܿ ܵ ܵ ܿ ̈ ܵ ܵ ܿ ܘ ܵܗ ܼ ܕ ܼܟ Ƕܼ ȘȈ ܬ ܵܕ ǩ ܕǧ Ȃܹ Ǫܸ ȳ. ܸܐ dzǸ ܹ ܕǩ. ܘ ܼܐ Ǹܵ Ȩ Ȍܸ Ǫ ،ǧ Ǽ ȉȚ ȇܼ ȁـǧ ܕ ȦȌ Ǹܼـ ȏܹ ȥܸ ȃܼـǧ ܗ ܘ ȏ Ȧ Ȉܸـǧ ̈ ܵ ܿ ̈ ܿ ̈ ܿ ܿ ܵ ܵ Ƕܼ ȁ ǩ Ȥ țȕ Ǫܸ .3 ܚ ȏܹ ȏܵ Ȧ ȉܼ ȋ Ȑ ị̑ـǧ ܘ dz ȁܵܘ ȗܹـǧ ܕ ȏܼ Ȧܵ ȈܸـȐ ܕȈـȉ ȥܵ ȷـ ȃܼ ܕ ǵȁ ȷ Ȉܹ ܵܘ ǧ Ȧܵ Ȃ ܼ Ț Ǩ ܗ ܼܘ ȋܵ ǷȋـǸܵ Ȩ Ȍܸ Ȉ ǧـǧ ܕ ȏܹ ȥܸ 1800ـȏ݇ ȋܸ ǧـdz ܹܪ ܫ ܿ ܸ ܿ ܿ ̈ ȁܼ Ǧ Ȧܵ ȁܼ ȤȚ ، Ȯܵ Ȍ ǹܼܿ ȉ ȋܼܿ Ȑ ị̑ـȉȋ Ȩـ Ƕܼ ܹܐ ị̑ Ǩـȋܼܿ ȐـȤܕ ܼܘ ܼܬ ܢ Ȃܼ Ȍܵ ȗܼـ Ȯܵ . ܕȂܼ ȗــ Ȥܹ ܗ ܘܗ ܹܘ ܐ Ȉܹــȏܵ Ȧܵ Ȉܸ ǵــǧ ܐ ܼܘ Ȃܵ Ȏܵ Ȩܵ ȋــǧ ܘܪ ܼܘ Ȃܵ Ȍܵ ȥــǦ ܼ Ȉ ǧܪ ȗܵــǧ ܵ ܘǶܼ Ǫ ȷ Ȉ ܫ Ƞ Ǫܵ ܿܘ ܵܪ ǩ، ܬ ܼܘ ܪ ǧ Ȍܵ ǭܵ ܘǧ Ȣܵ ȥܵ Ƕܼ Ț ܕǧ Ȍܹ̈ Ȃܵ Ȕ ܘȅـ Ȩܵ ̣ ̈ܒ ܹ◌ ܐ ܕܐ Ȥܵ ȕ ȁܼ ܹܐ Ȋȁ.

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34 35 ܿ ܿ ܿ Ȋ ȗܼ ܨ Ƕܼ Ǫ̣ ܵܬ Ǩ ܕ dz Ǹܼܿ Ȑ ȏܼܿ Ȧܵ Ȉܸ ܵܬ Ǩ ܵܐ ܬ ܿܘ ȁܹ ȳܵــȂܹ ȁܵ ȳ Ƕܼ Ȕ-ǧــȉǼ Ȃܼ ȉȚ ǧــǵ ܿܘ ܢ ị̑ــȂܼ ȗ Ȑــ Ȥܼ ܩ ܘ ܵܙ ܘ ܵܕ Ǯܵ ȉ țܼ Ȉ ǩــǧ ܵ ݇ ܿ Ƕܿ ǭ̰ dz Ȃܼܿ Ǫ ܪ ̰ܓ Ƕܿ ȌȂ ȉܹ ȥ ȨȂ Ǫܹ ܢ ܕ Ȃȉ ȋܸـ Ƕܿ ܢ ị̑ ــȐ ܼܐ ܬ ܵܪ ǩ ܕǶܼ Ȕ ܪ ȁܵ ــǸܵ Ȩ Ȍܸ Ǫ ǧـǧ ܕ Ȍܸ Ǹܼܿ ــȏܹ̈ ȥܸ ȧ ــǧ ܐ ܵ ȁܹ ȴǸ ــǧ، ܿ ܿ ܿ ܵ ܿ ܵ ܿ ܵ ܵ Ƕܼ țȈ ܬ Ƕܼ Ǫ ܵܕ ǧ ȡܵ ܕ Ȯ ȏ݇ Ȧܹ Ȉ UNESCO ܕ ǧ ȏܵ Ȧܵ Ȉܸ ،1999 ܐ ܬܘ ܪ ǧ ȁܵ، ܕǫ̣ ȥ ǧ Ȧܵ Ȃܼ ȚــǶ ܩ ị̑ــȐ ܐ Ȏــ ȃܼ ܕȉȢ Ȃܼ ǫ̣ ȥــǵܘ ܢ ܘȉȢ ȁܼ Ȥȗــǵܘ ܢ ị̑ــȐ ܐ ȁܼــ Ȥܼ ܢ ܿ ܵ ܿ ܿ ܵ ̈ ܿ ܵ ǩ Ȥ ȁܼ dzȔ ǵ ȉܹ ȁ ܼܐ Ƕܼ Ȕ ȇܼ ȁ ܹܪ ȉܹ ȁܼ ،ȨȁـǸܼܿ ǵـ ị̑ dz݇ـȏܹ Ȧܵ Ȉܸ Ȑـǧ ܕ Ȩ ȁܼ Ȩ Ǹܼܿ ܐ ȁܼـȨ ܘܬ ܼܘ ܪȂܵ ȅــǧ ܘ ȏܼ ǫ ȈܸــȐ. ܘ ܼ ܗܕ ȅܼܵــȈ ،ǧــȤܸ Ǫ ȷ ܵܙ ȁܼܿــȉܼ Ȧ Ȃܼ Ț Ȑــȋ Ȑــ Ǩ Ƞ̈ Ȃܸ Ȉ Ƕܼ ܹ ܵ ܿ ܿ ܿ ܵ ܵ ȏܵ ȁ ȷ ȉܹ Ȃܼ țȎـǧ ܬǸـ Ƕܼ ܬ Ǽܵ ȏ ȡܸـǧ ܕȉ Ǽܵ Ǫـȷ ܘܬ ܼܘ Ȣܵ Ȉـǧ. ܵܐ ܵܗ ȥ Ǩـ Ȥܵ ܵܪ Ȉܹ ǩـȷ ܕ Ȑ ị̑ Ǻ ȡܼܿ Ȥ ȗܵ ܼܐ ܬ ܼ ܪܢ ܼܬ ǧ Ȃܵ Ȏܵ Ȩܵ Ȃܼ Șȥ ܘ ܼܿ Ƿܿ Ǫܸ ȤǪ ܚ ǵ̇ ȉȅ Ƕ ǭܵ ܕ ܼܘ ǧ Ȃܹ Ȏ. ܼ ܿ Ƞ ȁܵ dz݇ Ǹܼܿ Ȋȅ Ȋȗ ܼ ǧ Ȃܵ Ȧ ǻܸ ǵ ȉܹ ȁ ܿܘ ȏܼܿ Ȧܵ ȉܸ Ǫ ǧ ȚܵـȐ. ܘ ȁܵ Ƿܵ ǹ Ǫܸـȁ ǧـ Ƕܼܿ ܚ ȡܵـǧ ܵ ܵ ̈ ܵ ܕ ܸ Ȧܵ Ȍȥ ــǧ ܕ ȏܼܿ Ȧܵ Ȉܸ ــȎܹ Ƕܼ ǪȤ ȡܼܿ Ȑ ــȉȁ ǧ ــ Ȃܵ ȏܵ Ǯ Ȉܸ ǵ̇ ــǪ ،ǧ ــ ǵܵ ܝ ܕǪ Ƕܼ ȡ ــ Ȯܹ Ȃܵ Ǹ Ƕܼ ܘ dz ȅܼܿ ܸܐ ܕǶܿ ȁ ܡ Ƕܼܿ ȁ ǧ Ǹܹ Ƕܼ ȁ Ƿܿ ȋ ܚ ǧ ȋܵ Ƕ Ȃܵ Ǫ ܕ ȏܵ Ȧܵ Ȉܸـȏ Ȍܵ Ȧܸ ț ȋܼܿ ،ǧـȉȁ Ȯـ ǵ̇ ܿ ܿ ܼ ܿ ܿ ܿ ܿ ܿ ܕܐ Ȩ ȁܼ ܗ ܵܘ ܐ ǭܵ Ȑ ȈܼـǶ ܼܐ ܬ ܼܪ ܢ ܼܬ Ȃܵ Ȏܵ Ȩܵ Ȃܼ ȘȥـǸܵ Ȩ Ȍܸ Ǫ ،ǧـǧ ܕ ܼܐ ܪȘǪـ ȏܹ̈ ȥܸ ȃܼـǧ ܕ ܵܐ Ȥܸ ȋ ܢ dzǪ ܸ Ȑȏ ܼܿ Ȧܵ Ȉܸ ǧ ȡܵ ܵܬ ȣ Ȉܸ ܸܐ ܢ Țܵـ Ǧܸ ܫ ȗܼـȊ ܼܐ Ȃ ȏܵ Ȇܼܿ ȁـ Ƕܼ ܵܬ Ǩ ܕ ȉܹ ȁܼـǵ ܵ ݇ ܐ Ȧȋ ǧ ǹܵ Ȃܼ ȏǪ ǧ ǹܵ Ȃܼ Ȏ ǧ ȁܹ ȴ Ǹܵـ Ƕܼ ܹܪ ܐǵȈ ܿܘ ܢ ǫ Ǫܸـ ܵ Ƞ ܵܪ ǩ ܘ ȕܵ ǹ Ǫܸـ ȉ Șܸ Ǫ ǩ Ȥܵـ Ƕ ǭܵ Ȯܵ ܿܘ ̇ܗ Ǧܹ Ȣܵ Ǫ ܡ. ܿ ܵ ܕȳܕ ܼܘ Ȃܹ Țــǧ ܸܘ ܕȦܹ̈ ȉȚــǧ ܕ ȏܹ̈ ȋܵــǧ ܼܐ ȏȁــ ȃܼ ܕȋــ ǵȈdz ǫ̣ ȗ Ƕܼ ܿܘ ܢ ȉ Ǯܵ Ȉــ Ƕܼ ܵܬ Ǩ ܿ ܿ ܸ ܸ ( Ǽ ǹܼܿ Ȧܵ ȋܵـــ Ƕܼ ܵܬ ȁ Ȥܵ Ȃܼ Ǽȡ (Ǩـــ Ȯܵ ܘȋـــ ǵȈȠ Ȃܸ Ȉ Ƕܼ ܿܘ ܢ ȏܼܿ ǫȈـــ ȃ̈ ܐ ܼܘ ȋـــ Ȩܼ ܢ ǸܵــȨ ܵܘ ܬ ܼܝ ܘ ܼܐ Ȏ Ƕܿ Ǹــ Ƕܵ ܬ ܼܝ Ȣ Ȃܼܿ ȋــ ǩ ȴܹ، ܵܘ Ȃܼ Ȉــ Ȯܵ ܕȥــ Ƕܼ ܬ ܵܐ Ȑ Ȕܼܿ ܐ ܼܘ Ȃܹ̈ Ȏܵ Ȩܵ ȋــǧ ܿ ܿ ܕ ȃܼ Ȣ ǫ̣ ȥܵ ܘ Ȯܵ Ȃ Ȍܵ ǹܵ Ȍ Ȉܸ ȃܼ ȡȤ ȗܵ ܕ ܹܪ ǵȂ ȥܼܿܝ Ȑ ị̑ ܼܐ ǧ Ȏܵ dzܵ Ǫ̣. ܘ ȅܼܿـdz ܼܐ Ḛ̑ Ǹـ ȃܼ ܘ dz ȗܹ ܵܬ Ȥ Ǽܵ ȏ Ȉܸ ǧ Ȃܹ̈ Ȏܵ ܵܬ Ǩ ܕ Ȑȏ ܼܿ Ȧܵ Ȉܸ ܘ ܼܿ Ȥȋ ܼܿܘ ȨǸ ܼܘ ܗܝ ܵܪ Ǫ ǧ Ǫܵـ Ƕܼ ܫ ǭـ Ƕܼ ܪ ܵܬ Ǩ ̈ ܵ ܵ ܿ Ƕܼ ȦǪ ܵܪ ȁܵ ــ ـǧ ܕܕ ܿܘ ܵܪ ǩ ܕȂܼ ǫ̣ ȗ ــ ـ Ȥܹ ܗ، ܬ ܹܪ ܝ ܬȁܹ̈ Ȩܵ Ȃܼ Ȉ ــ ـǧ ܕȏܼܿ Ǫ ــ ـ ȃ̈ ܐ ܼܘ ȋـــ Ȩܼ ܢ ǵ̇ ȉȁ ܘǶܼ Ǫ ܫ Ȩ ḛ̏ܵ ܼܘ ܢ Ȯܹ ȉ Șܸ Ȉ ܕȋـ Ƕܼ ܕ Ȉ Ƕܼ ȗ ȃܼ ȉȁ ܼ Ȥ ȅܼـ Ƕܼ ܠ. ܐ ȏܵ ȁܼـǧ ܐ ܼܘ ܦ ܵ ܵ ܵ ܿ ܸ ܵ ܵ ܿ ܿ ܿ ܵ ܵ ݇ ̇ ܵ ̈ ܿ ̈ ܿ ǵȉȦ Ȃܼ Țܘ ܢ ȡܵ ǧ țܹ Ȃܼ ȥـ dz݇ ܡ ȏܹ Ȃ ȗܼـǧ ܕȉȅـǵ ܐ Ȧ Ȏܵـ ܼ Ƕܬ Ǩ، ܘܐ ܵܗ ȏܵ Ȃܵ ȕ Ȏܸ ǨـȤܼ ǫ̣ Ȕܼ ǧ ܢ ܼܐ ȇܼ ȁ ܐ ܼܘ Ƕܼ ǭ Ȯȋ ܪ ȉܹ ȁ ǩـǵ ܘܐ ȁܼـȏ ȁܵ Ƞȋ ܼ Ȩـ Ƕܼ ܬ Ǩ ܕ ǪܸـǼȉ Ț dzـǧ ܿ ܿ ܿ ܿ ܵ ܵ ܿ ܿ ܵ ܿ ܿ ܵ ܵ ܿ ܼ ȁܼ Ȥȋــǩ Ȥ ܵܗ Ȉــȗܼ ȷــȉܼ Ǫܵ Ȋــȉܹ ȁ Ȑــǵ. ܵܗ Ǯȁــȳ ،ǵܕ ܼܘ Ƕܼ ǻǦ Ȃܵ Ț ܗ Ȃܹ̈ ȋܵــȁܼ ǦǪ ǧــ ܼ dzܢ ܕ ȋܼ Ȥ ȡܵــȈ ǺــǦ ܵܗ Ȏܵ ȤǸ Ƕܼ Ǫ ǨــȂܵ Ȧ ȡܸ ǧــǧ ܼܗ ܪ ܼܐ ȁــ ȇܼ ܕ ܼܐ Ǫ̣ܵــ ǵܵ ܼ ̈ܬ ܢ ܿ ܿ ݇ ܘǧ Ȃܹ̈ Ȣܵ Ȃܼ Ǽ Ȃܼ Ȉ Ƕܿ Ț ܘ ܵܬ ܘܕ ǧ Ȃܹ̈ Ȏܵ Ȩܵ ȁܼ ܕܐ ܹܬ ܐǵȈ ܿܘ ܢ Ȥܹ Ǫ ܫ Ȋ ȗܼ ȐȌ ܼܿ ȗܼ ܐ ȁܼـ ǧ ȏܵ ȁ ǧ ȁܹ̈ Ƞ ȋܸ ǩ dzܵ ܕ Ǫ̣ Ȩ ȅܵـ ȃܼ ܘ ܼܿ Ȍܼܿ ǹܵ ȉȋـ ȏܼܿ Ȧܵ ȉܸ Ǫ ȃܼـȐ ܵܐ ȚܸـȐ ܕ Ȧܵ Ȃܵ ț Ǫܸـȁ ǧـǵ ܵܘ ܘ ܵ ܿ ܵ ܵ ̈ ܿ ܿ ܵ ̈ ܿ ܕȍ̈ ܹ ȅ Ƕܼ Ǹ ܐ Ȃܹ ȏܵ Ȃܼ Ț̮ Ƕȥـǭ ǧـȂܼ ȗ Ƕـ Ȥܼ ܩ ܘǶܼ Ȕ ܪ ȁܵـǧ ܘȥـ ǩ dzܵ ǫܵ ȗ Ƕܼ ܕ ȉܹ ȋܼـȳ ȷܕ ǧ țܹ ȁܼ ܘǩ dzܹ ȁܼ ȴǻ ܘǧ Ȍܹ ȁܼ ȴȚ ܘܕ dz ȏܵ Ȕ ǩ dzܵ Ǹ ȷȈܬ dz݇ Ǹܼܿ Ȑ ị̑ Ǩ ܼܐ ܬܪ ȁܼܿ ǩـȐ ܵ ܵ ܵ ܵ ܿ ܵ ܿ ܵ ܵ ̈ ܿ ̈ ܿ ̈ ܿ ܿ ܿ ܵ ǭ ــǶ ܐ ȁܼ ــ Ȥܼ ܢ ܘ ܵܗ ܼܕ ܼܟ Ȉܹ ǵ ȁܼ ــȷ ܘȁܵ ȴ ȕܼ Ȃܼ Ȕ ــ Ȯܹ ܕȏܹ Ȍܵ ȉ ȥܸ Ƕܼ ȋ ــȂܹ Ȣܵ Ȃܼ Ǽ ȏܵ Țܼ ǧ ــȷȈ ،ǧ ȏܵ ǼȈ Ƕܼ ȥ ǧ ܙܘ ܵܙ Ȩ ȁܼ Ǧ Ȏܵ ܘ ȷȈ ܼܐ Ȩ ȁܼ Ǧ Ȍܵ ȁܼ dzȡ ܐ Ȕ ȷ ȉȚـ Ȩ ȁܼ Ǧ ȉ ȅܵ Ƕܼ، ܸܐ Ȉـȷ ܿ ̈ ܵ ܿ ܵ ܿ ܵ ܵ ܿ ܿ ̈ ܵ ܵ ܵ ܿ ܿ ܿ ܿ ܵ ܵ ܵ ̈ ǧ ǹܹ ȁܼ ȴȔ ܘ ܸܨ ܗ ǧ ȋ dzܸ Ȉ ǧ ȁܹ ܘ ǧǪ ̣ Ȥ ǹ Ȉܸ ܼܐ ȃܼ ȏȁ ܸܕ ȉǼ ȉܸ Țـǵܘ ܢ ȗܼـȚܼ ȊـǦܬ ȂǹǪ ̣ dz Ǫܸ Ǩ ــ ȴ Țܼ Ȯܹܨܘ Ȃܹ Ț ــǧ ܘ ȁܼ Ƿȏ Ǫܸ ــȤ ܼܘ ܬ Ǩ ܕ Ȍȅdz Ǹܼ ــȏܹ ȏ ǻܼ ǧ ــǧ ܕܐ ܼܘ ȋ ــ Ȩܼ ܢ ܿ ܵ ܵ ܵ ܵ ܵ ܵ ܵ ܵ ܿ ܿ ܵ ܿ ܵ ܵ ܵ ܵ ܿ ܵ ܵ ܿ ̈ ܿ ܿ ܵ ị̑ ــȕ Ǯܸ Ȏ Ȑ ــ Ȩܼ ܢ، ܼܐ Ȏܹ ــȋ ǧ ــ ǵȈdz ǫܸ̣ ȗ Ƕܼܘ ܢ Ǹ Ȩț Ȉܸ ــȮ ܕ ܼܬ ܪȗ ــǧ ܕȉ ǭ ــ Ƕܼ ܬ ǵȂ ȏܼ ǮȈ Ǩܝ ܘ ǵȂ Ȏܼ dz ȗܸܝ Ƕܼ ȏ Ȃܼ ȋ Ǧܼ Ȉ ܬ Ǩ ܕȮ Ǫ̣ Ȩȅ ܘǪ ȮȔ ȤȚـǦ ܗ ȏܼ Ȧ Ȉܸ ǨـȐ ܵ ܿ ܵ ܿ ̈ ܿ ̈ ܵ ܿ ݇ ȏ ȋܸ ــdz ܹܪ ܫ. ܘț Ȉ ــ Ƕܼ ܬ ܼܬ ȥ ــǩ ȳܹ Ȥ ܕܐ ܼܘ ȋ ــǶ ܹ ܬȂ ǹܼ ȋ Ǩ ــ ǩ dzܹ ܗ.ܕ. ǧ Ȍ Ȃܼ ȕǪ ܼ (United ܘ ǧ Ȣ ȁܼ Ȩ ȗܼ ȍ ḛܸ̏. ̈ ܿ ܵ ܵ ܵ ݇ (ị̑ Nationsــȏ ȥܹ ȐــȮ ܕȈ 2011-2004ــǪܵ ȷــȠ ܼܘ ܪ ị̑ ǩــȐ ܬ Ȍܵ ȏܹ ȋܵــǨǦ ܼ ܐțܹ Ȉــǧ

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ܐܬܝܪܟ ܐܬܘܢܥܕܘܡ ܐܕܚ ܐܕܵ ܠܝܲ ܢܘܲ ܓܪܣ ܲ ܐܚܢܡܕ ܐ̈ܝܚ ܪܦܣ ܠܥ ܲ ܢܘܡܝ ܠܫ ܬܝܒܹ ܓ̰ ܪܘܓ̰ ܕܝܒ ܐܬܡܓܪܘܬ ܐܬܝܪܟ ܐܬܘܢܥܕܘܡ ܐܕܚ ܵ ܵ ܲ ܵ ܲ ܲ .ܢ ܪ ܝ ܐܒ ܗ ܫܢ ܡ ܪܟ ܕ ܐܬܢ݉ ܝܕܡ ܘܓ 6391 ܐܕܵ ܠ ܪܕܐܒܝܲ ܢ ܘ42ܲ ܓ ܐܡܝܪܣ ܲ ܐ ܢܡܚ ܢ ܗܠܡ ܕ ܐܘܗܐ̈ܝ ܚ ܐ ܕܪܠܦ ܝܲ ܣܢ ܘܠܓܪܥܣ ܲ ܲ ܵ ܲ ܲ ܵ ܵ ܐܘܗܝ ܝܗܘܡܝܘ . ܝ ܡܪ ܘ ܐܕ ܐܬܫܕܒ ܢܓ ܪ ܘ ܦܣܕ ܢ ܘܐܡܬܝ ܠܡܫܕ ܬ ܝܐܒܹ ܕ ܠܓ̰ ܝܪ ܘܓ̰ܢ ܬܕ ܝܢܒܘ ܝܐܬ ܡܐܘܓܗܪܘܬܝ ܝܗܘܒܒ .ܢܓ ܲ ܪ ܘ ܦ ܣܕ ܟ ܠ ܡܲ ܐܕܒ ܝܢ ܝ ܠܝܹ ܗ ̈ ݉ ̈ ݉ ̈ ܵ ܵ ܲ ݉ ܵ ܲ ܲ ܲ ܐܢܠܓ ܘܫ ܝܚܟ̰ ܫܡܘ ܐܬܝܒܘܨ ܝܗܝܬܝܪܩܠ ܝܩܪܦ ܝܗܘܕܠܝ ܝܬܢܘܠܬ ܐܙܚܕ ܗܠܐܨܡ .ܢ ܪ ܝ ܐܒ ܲ ܗܫ ܢ ܡ ܪܟ ܕ ܐܬܢܝܕܡ ܘܓ 6391 ܪܕܐܒ̈ 42 ܐܡܝ ܢܡ ܗܠܲ ܐܘܗܲ ܐ ܕܠ ܝ ܢ ܘܓܪܣ .ܐܢ̈ ܝܬܢܡ ܐܬܪ̰ܓܒܕ ܐܬܘܢܠܐ ܬܐܘܫܗܡܝܠ ܝܗܗܠܘܩܡܫܝ ܘܝ ܗ.ܘ ܝܡܡܝܪܘ ܘ ܐܗܕܠ ܚܐܬܝܢܫܘܕܒܡ ܝ ܢܗܓ ܲܘܪܒ ܘ ܒܦܣ ܐܕܢ ܫܐ ܬ1 ܡܪܒܕ ܕܟܐ ܕܵ ܠ ܢܝ ܲ ܘ ܓܢܪܬܲ ܣ ܢܵ ܘ ܝܵ ܐܘܗܝ ܝܗܘܒܒ ܲ ݉ ܵ .ܢ ܓ ܲ .ܪ ܗ ܘ ܘܦܕܣܠܕܝ ܕܟ ܠ ܡܲ ܐܕܒ ܝܢ ܝ ܠܝܹ ܗ .ܐܢ̈ ܫ 19 ܪܒ ܕܟ 4006 ܐܬܢ݉ ܫܒ ܘܲ ܟܣ ܝ ܣܢ ܪܦ̮ ܢ ܣܵ ܘܓ ܐܢܚܠܘܦ ܢܡ ܗܠܐܠܫ ܢ ܘܲ ܓܪܣ ܲ ܗܠܐܙܚܘܡܘ ܐ ܠܹ ̈ ܝ ܒ ܘܲ ܡܬ ܐܵ ܕ ܟ ܝ ܢ ܟܵ ܝ ܡܕ ܐܦܘܠܝܲ ܗܠ ܐܘܗ ܢ ܘܲ ܓܪܣ ܲ ܐܡܝܠܥ ܟ̈ܝܐ ܲ ܲ ̈ ݉ ܲ ܲ ݉ ̈ ܐܬܪ̰ܓܒܕ ܐܬܘܢܠܐܬܫܡܠ ܗܠܩܫ ܝܗܘܡܝܘ ܗܠܚܝܢܘܡ ܝܗܘܒܒ ܐ ܢܫ 1 ܪܒ ܕܟ ܢ ܘܓܪܣ ܗܪܒ ܥ ܪܕܐܒ 62 .ܐܬܝܠܟܕ ܐܬܪܚܐܘ ܐܒܠܕ ܐܪܡܒ ܗܠܥܝܪܡ ܢ ܘܓܪܣ ܐܝܪ̈ܚܐ ܐܢܫܒ .ܐܢܚܠܘܦܕ ܐܠܩܚ ܐܗܐ ܘܓ ܝܗܘܬܝܨܡܠ ܲ ݉ ܵ ܵ ܵ . ܗܘܕܠܝܕ ܐܝܕܪܘܚ ܕܟ ܐܫܡܪܒ 5591 ܬܥܣܒ ܪ ܕ ܐܒ 63 ܗܠܚܝܢܘܡܘ ܪ ܙܝܟܕ ܐܗܝܪ̈ܟ ܬܝܒܠ ܬܝܒܠ ܲ ܲ ܲ ܲ ܲ ܲ ܲ ̈ ݉ ݉ ܝܬ ܡ ܗܘܪܘܓܘ ܐ ܕܵ ܝ ܠ ܝܗܘܬܚ ܡ̈ܥ ܐܲܝܚܕܵ ܕܕ ܓ ܒ ܠܵ ܗܠܫܚܪ ܢ ܘܓܪܣ 6396 ܐܬܢ݉ ܲܫܒ ܲ .ܝܗܘܕܠܝܘ ܝܗܘܓܘܙܬܪܒܒ ܗܠܐܙܚܘܡܘ ܐ ܠܹ ܝ ܒ ܘܡܬ ܐܕ ܟ ܝ ܢ ܟܝ ܡܕ ܐܦܘܠܝܲ ܗܠܲ ܐܘܗ ܢ ܘܵ ܓܲܪܣ ܐܡܝܠܥ ܟ ܝܐ ܐܝܢܦܡܟ ܐܕܚ ܘܓ ܟܝ ܢܟܵ ܝ ܡ ܕܚ ܟ ܝܐ ܐܠܓ ܘܫ ܗܠܚܟ̰ ܫ݉ ܘܡ ܕܕ ܓ ܒ ܘܓ .ܐ̰ܓ ܢܓ ܵ ܵ ܵ ܵ ܵ ܵ ܵ ̈ ݉ ܲ ܲ ܲ ܲ ܲ .ܐܢܚܠܘܦܕ ܐܠܩܚ ܐܗܐ ܘܓ ܝܗܘܬܝܨܡܠ )ܢܐ ܓ̰ ( ܢ ܬ ܢܘ ܝ ܝܗܘܢܘܪܒ ܢ̰ܓ ܢ ܢ ܐܢܫ 91 ܕ ܝܗܘܓܘܙ ܬܪܒܠ ܗܠܝ ܐܩܒ ܫܒ ܢ ܘܓܪܣ ܠܗ .ܬܠ ܩ ܕܕ ܐܪܗܢ ܠܥ ܕܕ ܓ ܒ ܘܓ ܐܪܘܓ ܐܪܫܓ ܕܚ ܐܘܗܝ ܐܝܢܒܕ ܐܹ̈ܝ ܢܵ ܣ ܠ ܓ ܢ ܐܕ ܵ ܲ ܲ ܲ ܲ ܵ ܵ ܲ ܲ ܲ ܲ ݉ .ܢ ܪܹܟ ܝܗܘܓܘܙ ܬܪܒ ܐ ܕܠ ܝ ܝܬ ܡ ܗ .ܘܩܪ ܪܘ ܝ ܓܥܘܕ ܐ ܕܬ ܝ ܝܠܟ ܫܝܝܗܪܐܘܒܬ ܚܐܝ ܫܡܝܥܪ ܐܐܪܝܫܚܓܕ ܟܕܝܕ ܐ ܓ ܗ ܒ ܠܠܝ ܗܐܫܠܝܫܦܚ ܡܪ ܘܢܝ ܘܕܐܓܪܣ 6396 ܐܬܢܫܒ ܵ ݉ ܲ ܲ ܵ ܲ ܵ ܲ ܵ ̈ ܐܝܢܦܡܟ ܐܕܚ ܘܓ ܟܝ ܢܟܝ ܡ ܕܚ ܟ ܝܐ ܐܠܓ ܘܫ ܗܠܚܟ̰ ܫܘܡ ܕ ܕ ܓ ܒ ܘܓ .ܐ̰ܓ ܢܓ ܐܕ ܝ ܠ ܝܗܘܬܚ ܗܠܝ ܐܩܒ ܫܒ ܟ ܕܗ ܪܗܘ .ܐ ܕܵ ܠ ܝܲ ܐܠܹܬܢܵ ܘܕܘ ܐ ܕܵ ܠ ܝܲ ܢܝ ܠܹ ܟ ܓ̰ ܝܗܘܬܢܒ ܵ ܲ ݉ ܵ ܲ ܲ ܲ ̈ ܘܓ ܟ ܝ ܢ ܟ ܝ ܡ ܟ ܝܐ ܗܠܗܠܚ ܠ.ܬܦܠ .ܩ63 ܕܕ95 ܐܐܪܬܗܢܢܫ ܒܠ ܗܥ ܫ ܢܕ ܡܕ ܲ ܪܓ ܟ ܒ ܲ ܘܓܘܓ ܝ ܗܐܘܪܡܘܓܝ ܣܐܪܟܫܠܓ ܢ ܘܕܓܚܪ ܣ ܐ ܘ ܗܪܝܥ ܐܕܝܢܒܕ ܐܹ̈ ܝ ܢܵ ܣ ܠ ܓ ܢ ܐܕ .ܝܗܝܬܝܒܕ ܐܡ̈ ܕܗܘ ܝܗܘܬܚܕ ܐܬܢܒܘ ܐܢ̈ ܘܢܒ ܐܒܪܘ ܵ ܵ ܵ ܵ ܵ ܵ ܵ ܵ ܵ ܵ ܵ ܲ ܙܘܡܬܒ 62 ܢܘܗܪ ܝ ܒ ܓܘ ܢ ܘ ܥܡܫ ܢ̰ܓ ܢ ܢܒ ܗܠ .ܩܦ ܪܬ ܝ ܥ ܢܕ ܕܐ ܡܬ ܗܝ ܟ ܘܫܓܝ ܪܕܐܟܒ ܐ. ܢܝܫ ܕܝ ܡܪ ܗ ܐܘܪ ܫܗܓ ܫ ܢܟ ܡ ܝܪܐܟ ܗܠܝ ܐܫܝܦ ܡܘܝܕܐ ܲ ܲ .ܢܝ ܠܹ ܟܓ ܵ ܘ )ܢܓ( ܢ ܬܵ ܢܵ ܘ ܝܵ ܐܕ݉̈ ܠܝ ܝܪܬ ܢܘܗܠ ܗܠܝܘܗ ܗ ܫܵ ܢ ܡܲ ܪܟ ܘܓ ܕܟ .6316 ܐܬܢ݉ ܫ ܐܘܗܝ ܐܟ ܝܪܝ ܐܚܬܡ ܕܚ ܐܩܘ ܐܝܫܩ ܐܚܠܦܘ ܐܢܒܘܚ ܐܒܒܘ ܐܪܒ ܓ ܕܚ ܐܘܗܝ ܢ ܘܓܪܣ ̰ ̰ ܵ ܵ݉ ܵ ܲ ܲ ܲ ݉ ܲ ܲ ܵ ܝܗܝܬܪܒ ܢܘܗܠ ܘܓ ܐܘܗ ܟ ܝ ܡܩܢ ܟ ܝ ܡ ܐܡܬܘ ܟ ܝܐ ܗ6319ܠܚܠ ܦܐ ܬ.63ܢ݉ ܫ95ܒ ܐܢܬ ܪܢܗܫܹ ܬܒ ܠܗ ܫܗܢܲ ܡܠ ܪܓܟ ܘ ܓܘ ܓ ܝܗܝܬܘܬܝܒܝܗܘܡܝ ܣܟܠ ܢ ܘܓܪܣ ܗܪܥܕ ܐܬܩܝܬܥ ܐܬܕܥܕ ܝܣ ܪ ܢ ܝܪܡܕ ܐܡܕܗܘ ܐ ܟ ܝ ܪܡܹ ܐܕ ܐܬܝܪܘܬܐ ܐܬܣܐܬܫܕ ܐܡܕܗ ܵ ܵ ܵ ̰ ̰ ܵ ܵ ܵ ܵ ܵ ܵ ܵ ܲ ̈ ܲ ܲ ܲ ܵ ܵ ܑ ܙܘܡܬܒ 62 ܢܘܗܪ ܝ ܒ ܓܘ ܢ ܘ ܥܡܫ ܢ̰ ܓ ܢ ܢܒ ܗܠܩܦ ܬ.ܐ ܠܵܢ ܬ ܕܢܵ ܡܘܲ ܗܕ ܐܘܬܓܪ ܘܕܥܟܙ . ܢ ܕ ܡ ܗܘ ܗ ܫܢ ܡ ܪܟ ܕܒ .ܐܡܝܣܒ ܐܪ̈ܟ ܕ ܗܠܩܝܒ ܫ ܢ ܘܓܪܣ ܘ . ܘܟܣ ܝ ܣܢ ܪܦ̮ ܢ ܣ ܘܓ ܐܝܪ̈ܘܬܐܕ ܐܚܢܕܡܕ ܵ ܵ ݉̈ ܵ ܲ .ܢܝ ܠܹ ܟܓ ̰ ܘ )ܢܓ̰ ( ܢ ܬ ܢܵ ܘ ܝܵ ܐܕܠܝ ܝܪܬ ܢܘܗܠ ܗܠܝܘܗ ܗ ܫܢ ܡ ܪܟ ܘܓ ܕܟ .6316 ܐܬܢ݉ ܫ .ܝܗܘܢܡ ܚܝܢܚܡ ܵ ܲ ܲ ̈ ̈ ܵ ܵ ܵ ܲ ܲ ܵ ݉ ܲ ܐܬܪܝܗܒ ܐ ܟ ܪܝ ܡ ܐ ܕܝܗܝܬܪܒ ܐܕܝܚܡ ܐ ܢܘܗܠܢܕܚܘܐ ܠ ܐܘܗ ܢܘ ܗ ܡܩܠܛ ܚ ܐܡܬܘܫܘܡ ܢ̰ ܓ6319 ܢ ܢܘ ܢܐ ܘܬܓܢ݉ ܪܫܣ ܒ 6311ܢ ܪܗܕܹ ܬ ܠܐܬ ܢܗܫܠܒܓ̰ ܘܓ̰ ܝܗܝܬܘܬܝܒ ܲ ܲ ܢ ܣܵ ܘܓ ܐܬܝܪܟ ܐܢܕܥ ܐܕ݉ ܚܒ .ܐ ܕܵ ܢܝ ܠ ܝܗܘܓܘܙ ܬ݉ ܪܒܘ ܐ ܕܵ ܠ ܝܲ ܣ ܠ ܝ ܒܵ ܝܗܘܚܐܕ ܵ ܵ ܲ ܝܦܨ ܫܘܒ ܐܡܠܥ ܐܗܐܠ ܩܒ ܫܕ ܗܠܝ ܘܗ ܐܬܢܝܬܢܡ ܐܝܘܗ ܝܗܘܬܘܝܚܕ ܐܪܒ ܓ ܘ ܗ“ ܲ ܲ ̈ ܲ ܵ .ܐ ܠ ܬܢܘܕ ܐܬܪܘܥܙ ܐܬܝܪܒ ܐܗܐܕ ܐܪܦܘܫܠ ܐܬܪܩܝܡ ܗܠ ܐܘܗ ܬܝܐ ܢܘܲ ܓܪܣ ܲ .ܗܠܐܪܒܕ ܗܲ ܓܝܗ ܢܡ ܢ ܘܓܪܣ .ܝܗܘܠܓ ܘܫܕ ܐܪܡ ܢܡ ܐܪܩܝ ܲ ܐܠ ܗܠܐܢܩܘ ܝܗܘܬܝܨܡ ܗܠܐܙܚܘܡܘ ܘܟܣ ܝ ܣܢ ܪܦ̮ ݉ ܐܬܪܝܗܒ ܐ ܟܵ ܪܝ ܡܲ ܐ ܕ ܐܕ̈ ܝܚܡ ܐܢ̈ ܕܚܘܐܠ ܢܘܗܠܛܚܫܘܡ ܢ ܓܵ ܢܵ ܢܵ ܘ ܢܘ ܲ ܓܪܣ ܲ 6311ܕ ܐܬܢ݉ ܫܒ ܐܢܪ̈ܚܐ݉ ܣܟܠ ܬܝܐܕ ܝܦܨ ܫܘܒ ܝܕܢܡ ܘܗܲ ܠܥ ܐܘܗ ܩܫܓܐܹܟ ܘܗܲ .ܗܠܝ ܗܲ ܘܝܙܚܘܡܘ ̰ ܢ ܣܵ ܘܓ ܐܬܝܪܟ ܐܢܕܥ ܐܕ݉ ܚܒ .ܐ ܕܵ ܢܝ ܠ ܝܗܘܓܘܙ ܬ݉ ܪܒܘ ܐ ܕܵ ܠ ܝܲ ܣ ܠ ܝ ܒܵ ܝܗܘܚܐܕ ”ܗܠܬܝܐܕ ܝܦܨ ܫܘܒܕ ܝܕܢܡ ܘܗ ܐܘܗ ܠܒ ܗܝܘ ̈ ܵ ܢ ܘܲ ܓܪܣ ܲ .ܝܗܘܠܓ ܘܫܕ ܐܪܡ ܢܡ ܐܪܩܝ ܐܠ ܗܠܐܢܩܘ ܝܗܘܬܝܨܡ ܗܠܐܙܚܘܡܘ ܘܲ ܟܣ ܝ ܣܢ ܪܦ̮

38 39 ܐܘܘܦܵ ܝܤܼܿ ܫܹܪܘܘܒ ܗ̇ ܘܘܠܵ ܝܼ ܦܢ ܵܘܘܠܵ ܡܵ ܤܸ ܕ ܗ̇ ܘܿ ܘܘܝܕܚܼܿ ܬܘܼ ܘܘܚܬ ܐܘܘܦܵ ܝܤܼܿ ܕ ܐܘܘܫܵ ܹܪ ܐܬܵ ܒ̣ ܬܼܿ ܘܼ ܘܘܡ ܕܘܘܟܼܿ ܘ ܵ ܿ ܵ .ܐܩܵ ܘܼ ܡܤ ܝܗܘܼ ܡܸܕܒ ܐܘܵ ܗܝ ܐܢܵ ܝܼ ܫܵ ܵܠܗܵ ܕ ܝܼ ܢܝܐܼ ܐܦܘܼ ܪܚܼܿ ܿ ̣ܡܢ ܪܸܚ ܵܩܐ ܘܚܝܵܪ ܿܘ ̇ܗ ܸܤܛܝܵܐ ܼܥܠ ܫ ܼܿܠ ܵܕܐ؛ ܐ ܼܝ ܵܢܘܐ ܐ ܼܝ ܼܿܡܘܢ ܕܝܕ ܼܝܥ ܵܠܘ ̇ܗ ܵܩܘܐ ܕ ̇ܗ ܝ ܫ ܼܿܠܘ ܵܕܐ ܿ ܿ ܵ ܵ ܵ ܵ ܵ ܿ ܵ ܵ ̇ ܿ ܵ ܵ ̇ ܵ ̇ ܿ ܵ ܵ ܵ ̇ ܢܘܗܘܘܠܫܝܼ ܦ ܗܘܬܘܘܘܠܲ ܐܘܘܢܝܼ ܐ ܐܘܘܢܝܟܕ ܐܘܘܹܢܘܢܩ ܬܘܼ ܘܘܦܠ ܐܘܗܘܘܝ ܵܘܘܠܹ ܗܘܬܘܘܘܡܕ ܢܘܘܦܸ ܐ . ܗܘܿ ܘܤܘܟܵ ܵܘܠܟܟܵ ܢܒܸ ܘ ܐܘܵܝܓ ܸ ܪ ܗܘܿ ܪܕܲܿ ܠܘܥܼ ܐܘܦܪܛܒܸ ܗ̇ ܠܐܹܪܘܼ ܘܫܡ ܐܘܵ ܗܝ ܗܘܿ ܒ ܚܸ ܘܼ ܡܕ ܵ ܿ ܵ ܵ ܿ ܵ ܿ ܵ ܵ ܵ ܿ ܵ ܵ ܵ ܼ ܵ ܵ ܿ ܵ ܵ ܼܿܚܘܘܪܬܐ ܚܘܘ ܼܘܪܕܹܐܠ ̇ܗ ܠܫ ܼܠܘܘ ܵܕܐ ܕܦ ܼܝܪܡܘܘ ܼܘܤ ܒܕ̈ܪ ܥ ܵܢܢܘܘ ܿܘ ̇ܗ ܘ ܵܩܘܘܡ ܵܚܝܦܐܠܘܘ ̇ܗ ܒܕܸܡܥܹܘܘܐ ܫܡ ܼܝܥܹܘܘܐ، ܒܘܘܗܝ ܕܫ ܓ ܼܝܫ ܹܠܘܘܗ ܠ ܼܐܠܘܘܗܹܐ ܘܠ ܸܠܒܘܘܘܬܹܐ ܕ ܼܐ ̣ܒ ܼܗܝܘܘܗܝ. ܐ ܕ ܼܝܘܘܐ ܼܐܠܘܘܗܹܐ ܵ ܵ ܿ ܵ ܵ ܵ ܿ ܵ ܿ ̇ ܵ ݇ ܵ ܿ ܿ ̇ ܵ ܿ ܿ ܿ ܕ ܼܥܝܢܘܗ ، ܘ ܼܐܝ ܼ ܕܢܫ ܼܝܩܠܗ ܠ ܼܦܐܬ ܼܘܗܝ ܼܩܪ ܼܝܘܪܬܐ ܐܡ ܼܝܘܪܗ ܘ ܵܗܝ ܼܘܠܘ ܼܘ ܹܠܘܵ؛ " ܗܹ ܵܘܝ ܫ ܼܘܚ ܸܠܦܘܘ ܼܘܗܝ ܝܢܘܘܐ ܼܪܢܓܘܘܐ ܕܬ ܼܘܬܹܐ ܸܡܛܝܹܘܘܐ )ܒܫ ܼܝ ܹܠܘܘܵ( ̣ܡܘܘܢ ܚܘܘܘܪܐ ܠ ܼ ܐܪܓܘܢܘܘܐ. ܵ ܿ ݇ ܵ ܿ ܵ ܿ ܵ ܿ ܿ ܵ ܿ ܵ ܿ ܿ ܵ ܗܹ ܵܘܝ ܦ ܼܝܪܡ ܼܘܤ، ܡ ܼܘܕ ܸܚܠ ܵܩܐ ) ܼܐܩ ܼܿܒܠ( ܒ ܼܝ ܵܫܐ ܫܩ ܼܝ ܼܠܝܗܝ ܝ ܹܠܗ ܼܿܚܝ ܼ ܘ ܼ ؟ ܦ ܼܝܪܡ ܼܘܤ! ܘ ܼܐ ̣ܒ ܼܗܝܗܝ ܡܟ ܼܘ ܸܦܫܠܗܘܢ ܠܢܸܬܪܐ ܕܡ ܼܝ ܼܬܝܗܝ ܘܡܛ ܼܘܡ ܪܗܘܢ ܓܘ ܼܿܚܕ ܼܩ ̣ܒܪܐ. ܵ ܵ ܼ ܘܼ ܫܹܪ ܗܠܹ ܡܸܪ ܡܼܿ ! ܗ̇ ܠܵ ܝ ܼ ܘܼ ܝܪܩܒܸ ܝܼ ܒܤܝܼ ܬܼ ܼ ܘܼ ܬܒܚܸ ܘܼ ܡ !ܫܘܿ ܥܪ !ܫܘܿ ܥܪ !ܤܘܼ ܡܪܝܼ ܦ ܿ ܵ ܫ ܼܘ ܪܫ ܼܝܵܐ! ܵܘܝܠ ܼܝ ." ܸܒܫ ܵܡܥ ܵܬܐ ܕ ܸܫ ܵܡܐ ܕ ܼܬ ܼܝܤܒܘ ܼܝ ܦ ܼܝܪܡܘ ܼܘܤ ܦܬ ܼܝ ܼܝ ܹܠܘܗ ܼܥܝܢܘ ܼ ܘܗܝ، ܵ ܵ ܐ ܼܝ ܵܢܐ ܟܟܡ ܼܝ ܹܤܐ ܝܘܗ ܵܘܘ ̣ܡܘܢ ܸܫܢܘܬܐ ܕ ܵܡܘܘܬܐ، ܘ ܸܚܫ ܵܟܘܐ ܚܘ ܼܘܪܕܹܐ ܹܠܗ ܠ ܼܿܝ ܠܡܘ ܼܘܗܝ ܘ ܵܗܘ .ܐܪܵ ܵܝ ܒܸ

ܵܬ ܵܡܐ، ܼܬ ܼܝܤܒ ܼܝ ܚܙܹܐ ܵܠ ̇ܗ ܠܫ ܼܘ ܸܫܦ ܿܘ ̇ܗ ܘܒܕܦܢ ܿܘ ̇ܗ ܠ ̣ܒ ܼܘܫ ܵܬܐ ܕ ܼܿܤܝܦ ܼܘܗܝ ܕܡܛ ܼܘܪ ܸܤ ܵܬܐ ܵ ܝܗ ܵܘܐ ̣ܡܢ ܼܿܓܪ ܵܡܐ ܕܦ ܼܝ ܵܠܵ، ܐ ܼܝ ܵܢܐ ܠ ܼܿܤܝܦ ܼܘܗܝ ܼܿܚܪ ܼܘܦܐ ܵܠܵ ܚܙܹܐ ܵܠܘ ̇ܗ . ܵܗܝ ܵܓܘܗ ܸܡ ݇ܢܘܕܪܹܫ ܿ ܘ ܼܘܠܘܘ ܸܘ ܵܠ ̇ܗ؛ "ܐ ܼܝܘܘ ܵܕܐ ܕ ܼܿܝܡ ܼܝ ܵܢܘܘܐ ܕ ܵܓܢܘܘ ܼܘ ܼ ، ܘܚ ܼܘܒܘܘ ܼܘ ܼ ܼܥܡ ܼܘ ܵܩܘܘܐ ܩܘܘܬ ܼܝ ܩܛ ܼܝܠܠܘܘܗ ܿܘܢ ܿ ܿ ܵ ܵ ܿ ܵܩܬ ܼܘ ܼ ! ܐܘܦ ܐ ܵܢܐ، ܐ ܼܝ ܕ ܼܝ ܸܒܕ ܵܗܘ ܵܝܐ ܸܠ ܵܒܢܬܐ ܡ ܼܐܝ ܼ ܐ ܼܝܘܕ ܼܘ ܼ ܘܚܘ ܼܘܒ ܼܝ ܸܒܘܕ ܼܡܩܘܘܹܐ ܵ ܵ ܠ ܸܠܒ ܼܝ ܕܡ ܼܿܩܒ ܵܠ ܢ ܠ ܵܡܘ ܵܬܐ، ܸܒܕ ܐ ܵܙ ݇ܠܢ ܵܒ ݇ܬܪ ܼܘ ܼ ܼܿܗܠ ܐ ܼܿܒܕ.

ܵ ܵ ܿ ܿ ܵ ܵ ܵ ܵ ܵ ܵ ܵܝܕܥܢ ܕ ܸܒܕ ܦܝܫܢ ܠ ܼܝܡܬܐ ܠܐ ܵܗܐ ܲ ̣ܒ ܼܘܬܐ ܼܡܩ ܼܕܢܬܐ ܕ ܸܠ ܵܒܐ، ܐ ܼܝ ܵܢܐ ܼܿܚܬ ܼܝܬܐ ܼܝܬ ܸܒܘܕ ܵܗܘܹܐܠ ܼܝ ܵܤ ܵܡܐ ܵܓܘ ܸܚܠܩ ܼܘ ܼ ܟ ܼܘ ܵܡܐ. ܵܘܝܠ ܼܝ، ܠ ܵܡܘܘ ܵܬܐ ܕ ܵܡܢܘ ܼܝ ܵܡܢ ܵܝܘܢ ܚܘ ܵܕܐ ܒ ܼܿܢ ̮ܦܫܘ ܼܝ ܝܼ ܒܘܼ ܘܚܕ ܐܬܵ ܘܢܓܼܿ ܢܡ̣ ܼ ܘܼ ܠܒ̣ ܸܢܓܵ ܕ ܐܝܵ ܘܗܵ ܵܠܹ ܐܬܵ ܘܡܵ .ܐܵܝܵܝܠܒܸ ܢܝܵ ܘܗܵ ܘ ܝܼ ܤܘܟܵ ܠ ܢܝܼܿ ܙܓܵ ܕ ܵ ܿ ܿ ܼܿܗܪ ܼܿܗܕ ܼܵܟܐ. ܘ ܼܐܚܬ ܿܘܢ ܵܝܐ ܼܐ ̣ܵܒ ܗܹܐ ܕ ܼܝܝ ܼܝ ܘܕ ܼܝܝ ܼܘܗܝ ܵܩܬ ܿܘ ܼܟ ܼܘܢ ܹܒ ݇ܐ ܵܡܪܐ ܝܘ ܵܘܢ، ܫ ̣ܒܘ ܿܘܩ ܿ ݇ ݇ ܿ ܿ ܿ ܿ ܿ ܒ ܼܝܫ ܿ ܼܓܘܕ ܼܘ ܼܬܢ ܘ ܼܦܼ ܼܦܠܝܵܘ ܼܬܢ ܡ ܼ ܦ ܫ ܘܘܪ ܼܝ ܠ ܸܠ ܵܒ ܵܘܬ ܿܘ ܼܟܘ ܼܘܢ، ܵܩܘܐ ܕܐܚܹܪ ܵܢܘܐ ܼܐܚܘܬ ܿܘܢ ܵܠܘܵ ܿ ܵ ܵ ܿ ܵ ܿ ܿ ܵ ܡ ܢ ܼܝܘܘܬܘܢ ܕ ܵܤܪ ̣ܒ ܼܝܘܘܬܘܢ ܠܐܢܘܘ ܼܝ ܕܚ ܼܘ ܵܒܘܘܐ ܼܐܡ ܼܝ ܵܢܝܵܘܘܐ ܘܡܘܘܘܬܐ ܡ ܼܿ ܝܘܘ ܼܘ ܼܕܝܗܝ ܝ ܹܠܘܘܗ، ܵ ܿ .ܐܪܒ̣ ܩܼܿ ܕ݇ ܚܼܿ ܘܓܵ ܢܠܼ ܢܘܼ ܪܡܛ ܼܿ ܡ

ܿ ܵ ܵ ܿ ܵ ܿ ܐܕܵ ܘܠܼ ܫ ܐܕܵ ܘܚ ܫܹܪܘܒ ܵܘܠܹ ܠܛܸ ܐܘܢܵ ܝ ܐܘܤܵ ܪܦܒܸ ܕ ܐܘܡܹ ܚܙܼܿ ܐܹܘ ܥܦܼ ܐܹܪܡܵ ܐܢܵ ܠܝܼ ܐ ܐܝܵ ܬܢ݇ ܐܼ ܘ ܿ ܵ ܿ ܼܐܚ ܟܟܘܘ ܼܝ ، ܦ ܼܝ ܵܫܘܘܐ ܝܘܘ ܸܘܬ ܚܪ ܼܝ ܵܩܘܘܐ ܕܡ ܵܟ ܸܤܘܘܬ ܒ ܸܛܠ ܠܘܘ ܼܘ ܼ ܠܫ ܼܠܘܘ ܕܹܐ ܬܐ ܿܘ ܹܡܘܘܐ، ܡ ܵܩ ܸܒܘܘܠ ܿ ܿ ܫܘܼ ܘܒ ܼ ܘܼ ܬܢܘܼ ܘܥܛܕ ܩܘܿ ܘܘܒ̣ ܫ .ܝܗܘܼ ܘܢܕܵ ܥ ܐܘܵ ܗܝ ܵܠܹ ܕ ܢܬܼ ܘܡܵ ܠܥܼ ܝܼ ܟܼ ܒܘ ܢܩܼܿ ܠ ܸ ܠ ̇ ܵ ݇ ܵ ܵ ݇ ݇ ܸ ܿ ܵ ܿ ܿ ܿ ܵ ܵ ݇ ܿ ܵ ܵ ܸ ܿ ܼܚܫܟܢܐ ܩܐ ܼܚܕ ܕ ܼܘ ܼܟܪܢܐ ܘ ܼܐܝ ܼ ܼܚܕ ܢ ܼܝ ܼܫܢܩܐ ܠܕܸ ܼܡܘܢ. ܡܢܘܕ ܼܝ ܐܚܹܪܢܘܐ ܠܘܵ ܐܡ ܼܝܘܪܗ ،

Assyrian Mythology_God Nisroch_ Art By Sargon Maraha

40 41 ܵ ܿ ܵ ܿ ܐ ܼܝ ܵܠ ܵܢܐ ܫܩ ܼܝ ܵܠܵ ܕܬ ܼܘܬܹܐ ܢܢ ܼܝ ̣ܵܒܘܐ ܩ ܼܘܪ ܵܒܘܐ ܕ ܼܿܚܘܕ ܼܥܝ ܵܢܘܐ ܕ ܸܡ ܝܵܘܐ ܘ ܸܡܠܝܵܘܐ ܛܥܘ ܿܘܢ ܵܬܐ ܕܦܠ ܼܿܛܬܝ ܒ ܼܿܢ ̮ܦ ܼܿܫ ܼܟܝ ܵܓܘ ܼܠܝ ܹܠܵ ܸܚܫ ܵܟ ܵܢܐ ܠܕ ܼܘܟ ܵܬܐ ܕܬܦ ܼܿܩܘܢ، ܐ ܼܝ ܵܢܘܐ ܡܘ ܼܘܚ ܸܦܠ ܼܝ ̣ܡܘܢ ܵ ܵ ܵ ܿ ̇ ܿ ܵ ܿ ݇ ܵ ݇ ܵ ܿ ܿ ܵ ܚ ܵܘܪܬܐ ܼܐܝ ܼ ܼܬܠܓܐ. ܹܠܐܬ ܵܝܐ ܵܩܕܡ ܸܡ ܼܢ ܼܟܝ. ܐ ܼ ܘܐܘ ܼ ! ܗܘ ܕ ܼܝ ܸܘܬ ܸܚܦܝܵܘܐ ܬܚܘ ܼܘܬ ܼܐܢܹܘܐ ܐ ܼܝܤܘܼܹܐ ܸܒܤܦܘܪܐ، ܿ ܵ ܿ ܵܐ ܸܦܘܢ ܕ ܵܗ ܸܘܬ ܼܐܪ ܵܝܘܐ ܦܪ ܿܘ ܵܛܘܐ، ܦܠܘ ܿܘܘ ܘ ܼܦܪ ܸܦܛ ܹܠܘܗ ܸܒܤܘܪ ܼܝ ܼܿܚܝܵ ̣ܵܒܘܐ ) ܵܡܘܪܹܐ ܓ ܵܢܘ ܵܗܐ( ܵ ݇ ܵ ܵ ܿ ܐܘܹܟ ܐܢܵ ܥܘ ܵ ܕܸܙ ܕ݇ ܚܼܿ ܕ ܝܼ ܠܬܸܪܡܐ ܵܠܵ ܘ ! ܝܼ ܘܓܵ ܕ ܐܹ ܝܥܡ ܼܿ ܠ ܝܼ ܥܠܒ ܐܹܢܼܟܤܸ ܼ ܘ ܼ ܟ ܚܸ ܝ݇ ܢ ܐܵ ܒܘ ܐܘ ܵ ܝܼ ܢ ܐܘܡܵ ܘܝܵ ܕ ܐܪܗܘܒܼܿ .ܝܗܝܘܼܿ ܪܸܬܕ ܐܬܵ ܘܿ ܥܒܵ ܝܐܼ ܐܙܵ ܩܸ ܪܘܼ ܩ ܐܘܵ ܗܝ ܐܫܵ ܝܼ ܦ ܝܼ ܕܢܡܸ ܠܟ ܿ ܼ ܵ "!ܐܬܵ ܘܡܵ ܐܟܼܵ ܕܗܼܿ ܒܠܸ ܛܵ ܐܘܹܝܘܼ ܪ ܫܼܿ ܡ ܵܘܠܹ ܝܠܼܿ ܘ ܐܘܫܵ ܡܪܼ ܕ ܐܘܹܛܘ ܿ ܡܥܵ ܐܘܦܹ ܠܼܿ ܘܘܓܵ ܐܘܥܵ ܒܵ ܛܒܸ ܘ ܐܘܵ ܗܘܝ ܐܪܢܵ ܒܒܸ ܐ ܵ ܝܼ ܢ ܿ ܝܗ ܵܘܐ ܼܿܗܪ ܡ ܵܗ ܝ ܕ ܼܘܟܘ ܵܬܐ ܕ ܵܝܘ ܵܡܘܐ ܡ ܵܤܦ ܼܘܝܹܘܐ ܝܘܗ ܵܘܐ ܘ ܸܒ ܵܬ ܵܡܘܐ. ܕ ܵܠܘܵ ܼܥܪ ܼܿܩܠܘ ܵܬܐ، ܵ ܿ ܼܬ ܼܝܤܒ ܼܝ ܵܗܘ ܵܢܢ ܵܬܐ ܕ ܼܝܘܗ ܵܘܐ ܡܘ ܼܘܒ ܸܠܓ ܵܬܐ ܠ ܼܐ ̣ܵܒܘܗ ܿܘ ܗ ، ܦܬ ܼܝ ܵܠܘ ̇ܗ ܼܿܬܪ ܵܥܘܐ ܕ ܼܿܒܝܘܬ ܿܘ ̇ܗ ܠ ܼܿ ܘ ݇ܕ ܸܡܬ ܵܚܘܐ ܸܟܪ ܵܝܘܐ ܼܿܚܘ ݇ܕ ܵܩ ܵܠܘܵ ̣ܡܘܢ ܦ ܼܝܪܡܘ ܼܘܤ ܵܠܘܵ ܦܠ ܼܝܛ ܹܠܘܗ؛ ܵܗܝ ܵܓܘܗ ܩ ܹܦܐ ܹܠܘܗ ܿ ܵ ܵ ܵ ܵ ܵ ܵ ܿ ܿ ܵ ܵ ܘܦܠ ܼܝܛܠ ̇ܗ ܵܓܘ ܸܫܠܝ ܼܘܬܐ ܕ ̇ܗܘ ܼܠܝ ܹܠܵ ܼܿܟܕ ܸܠܒ ܿܘ ̇ܗ ܼܿܚܦ ܼܘܦܹܐ ܘ ܼܦܐܬ ܿܘ ̇ܗ ܡܟܘ ܼܘܤ ܼܝܬ ܐ ܠܫ ܼܘ ܸܫܦܘܘܘܐ ܘܪܚ ܼܝܫ ܹܠܘܘܘܗ ܠܓܹܘܘܘܒ ܸܛܠܘܘܘܵ ܕܐ ܼܝܠ ܵܢܘܘܘܐ ܕܬ ܼܘܬ ܐ؛ ܘ ܼܐܝܘܘܘ ܼ ܕܕܸܡܥܘܘܘ ܼ ܘܗܝ ݇ ܵ ܵ ܵ ܵ ܒܫ ܼܘ ܸܫܦܐ ܘܡܛܹܐ ܵܠ ̇ܗ ܵܗܝ ܼܿܩ ݇ܕ ܵܡܝܘ ܵܬܐ ܠ ܼܿܩ ̣ܒܘܪܐ ܼܿܓܐ ܵܝܘܐ ܕ ܼܿܡܠ ܵܟܘܐ ܢ ܼܝܢܘ ܿܘܤ ܘܝܬ ܼܝ ̣ܒ ܵܠܘ ̇ܗ ܡ ܼܘܬܪܹܐܠܗ ܿܘܢ ܠ ̇ܗܘ ܫ ܼܘ ܸܫܦܐ، ܵܩܡ ܵܢ ܸܫܩ ܹܠܗ ܪ ܵܒܘܐ ܵܓܘ ܗܹܐ ܘܒ ܵܩ ܵܠܘܵ ܚܢ ܼܝ ܵܩܘܐ ܐܡ ܼܝܘܪܹܗ، ܿ ܵ ܵ ܵ ܵ ܬܚ ܼܘܬ ܐ ܼܝܠ ܵܢܐ ܕܬ ܼܘܬ ܐ. ܵܗܝ ܹܠܵ ܝܗ ܵܘܐ ܸܒܙ ܵܕܥܐ؛ ܚ ܼܘ ܵܒܐ ܥ ̣ܒ ܼܝܘܕ ܿܘ ̇ܗ ܝܘܗ ܵܘܐ ܸܠ ܵܒܢܘܬܐ. " ܼܡܢܫ ܼܘ ܩܝܵܬܹܐ ܘܕܸܡܥܹܐ ܕ ܼܝ ܼܿܝ ܼܟܝ ܝ ܵܢܐ، ܕ ܼܝ ܫܩ ܿܘܠ ܐ ܿܘܦ ܕܸܡ ܼܝ ." ܵ ܵ ܵ ܵ ܵ ܵ ܵ ܵ ܬ ܵܡܐ، ܼܿܟܕ ܵܗܝ ܸܒܤܦܪܐ ܒܘ ܿܢܕܪܐ ܪܘ ܼܝ ܵ ܘܐ ܠܦ ܼܝܪܡܘ ܼܘܤ ܕܐܬܹܐ، ܚܘ ܵܕܐ ܐܪ ܼܝܘܬܐ ܼܿܙܚ ܹܡܘܐ ܿ ܵ ܵ ܿ ܵ ܵ ܵ ܵ ܼ ܿ ܵ ݇ ܐܬܹܐܠ ̇ܗ ܩ ܼܘܪ ܵܒܐ ܕ ܼܥܝ ܵܢܘܐ ܕ ܸܡܝܵܘܐ ܸܠ ܬ ̣ܵܒܘܪܐ ܕ ܿܲܗܘ ܿܘ ̇ܗ ؛ ܐܢܘ ݇ܝ ܸܚܟܘ ܿܘ ܗ ܲ ̣ܒ ܼܝܥܹܘܐ ܒܕܸ ܵܡܘܐ ܬ ܵܡܘܐ ܦ ܼܝܪܡܘ ܼܘ ܤ ܫܡ ܼܝܛ ܹܠܘܗ ܠ ܼܤܝܦܘܐ ܕܦܪܸܙܠܘܵ ܕ ܼܝܘܗ ܵܘܐ ܼܥܘܠ ܓܸ ̣ܒܘܬ ܼܘܗܝ ܘ ܵܩܘܘܡ ܵ ܿ ܿ ܿ ݇ ܿ ܵ ܵ ܼ ܵ ܕ ܼܿܚܘܘ ݇ܕ ܵܬܘܪܐ ܕܲ ܼܝܘܘܕ ܵܬܐ ܝܘܘܗ ܵܘܐ ܼܿܗܪ ܵܬ ܵܡܘܘܐ. ܘܒܘܘ ܵܗܝ ܼܿܤܘܘܗܪܐ ܸܡ ܠܝܵܘܘܐ ܝܘܘܗ ܵܘܐ ܘ ܼܿܒܗܪ ܵܢܘܘܐ ܵܚܪܸܙ ܹܠܘܘܗ ܼܥܡܩܘܘ ܼܘ ܵܓܘܘܘ ܵܟܪܤܘܘ ܼܘܗܝ؛ ܼܐܩܠܘܘ ܼ ܘܗܝ ܫܦ ܼܝ ܠܘܘܗ ܿܘܢ ܘܢܦ ܼܝ ܹܠܘܘܗ ܼܥܘܘܠ ܼܐ ܪܥܘܘܐ ܵ ܵ ܵ ܿ ܵ ܵ ܵ ܼܬ ܼܝܤܒ ܼܝ ܡܢܐܠ ̇ܗ ܕ ܵܚܙ ܵܝܐܠ ̇ܗ، ܘ ̣ܡܢ ܙܕ ܼܘܥܘܬ ܿܘ ̇ܗ ܥܪ ܼܝܩܠܘ ̇ܗ ܼܿܟܘܕ ܼܬܪܩ ܼܘ ܹܠܘܵ ܒܟܹܐܦܹܘܐ ܡ ܵܤ ܦ ܼܘܝܹܐ ܪ ܼܘܚ ܼܘ ܗܝ. ܕܸܡ ܼܘܗܝ ܸܒܪ ܵܝ ܵܤܐ ܠ ܥ ܼܘܠ ܼܘܠ، ܘܒ ܵܗܘ ܸܡܠܐܐ ܥܡ ܿܘ ܵܛܘܐ ܕܕܸ ܵܡܘܐ، ܵ ܿ ܹ .ܢܘܿ ܗܢܟܸ ܫܘܼ ܚ ܐܢܵ ܠܵ ܝܼ ܐ ܘ ܗܵ ܕ ܐܹܬܵܝܛܘܼ ܛ ܐܘܵ ܗܘܝ ܐܘܩܵ ܪܥܒܸ ܕ ܘܝܐܼ ܘ .ܐܘܢܵ ܟܵ ܫܚܸ ܐܘܦܵ ܸܓ ܕ݇ ܘܚܼܿ ܘܘܓܵ ܗ̇ ܘܿ ܘܢܓܵ ܗ̇ ܠܐܵ ܝܫܘܼ ܘܛܡܘ ܐܘܹܫܪ̈ܵ ܬܼܿ ܘ ܵ ܼ ܿ ܿ ܘ ܼܿܬܪܩ ܼܘ ܹܠܵ، ܫ ܼܘ ܸܫܦ ܿܘ ̇ܗ ܢܦ ܼܝ ܹܠܗ ̣ܡܢ ܐ ܼܝܕ ܿܘ ̇ܗ ܘܦܪ ܼܝܤ ܹܠܗ ܼܥܠ ܼܐܪ ܵܥܐ. ܵܗ ܝ ܵܠܵ ܝ ݇ܐ ܼܝܘܪ ̇ܗ ܵ ܵ ܕ ܵܕܥܘܘܪܐ ܘ ܵܩܦܝܵܐ ܹܠܘܘܗ. ܐ ܼܝ ܵܢܘܘܐ ̇ܗܝ ܵܐܪ ܼܝܘܘ ܵܬܐ ܵܦܪ ܿܘܛܘܘ ܵܬܐ ̣ܡܘܘܢ ܵܒܘܘ ݇ܬܪ ܕܬ ̣ܒ ܼܝܘܘܪ ̇ܗ ܿܲܗܘ ܿܘ ̇ܗ ܼܬ ܼܝܤܒ ܼܝ ܵܗ ܵܠܵ ܸܒܪ ܵܓ ܵܕܐ ܝܗ ܵܘܐ ̣ܡܢ ܙܕ ܼܘܥ ܵܬܐ ܘ ܸܠܒܘ ܿܘ ̇ܗ ܼܿܚܦ ܼܘܦܹܘܐ، ܐ ܼܝ ܵܢܘܐ ܚܫ ܼܝ ̣ܒ ܵܠܘ ̇ܗ ݇ ܵ ܿ ܿ ܵ ܵ ̇ ܿ ܵ ܿ ܵ ̇ ܿ ܿ ܼ ܿ ̇ ܿ ܵ ̇ ܵ ̇ ܿ ܿ ܿ ̇ ܵ ܘܕܥ ܼܝܪܗ ܵܩܐ ܕ ܼܡܫ ܟܟ ܵ ܐ ܠ ܼܡܪܒ ܼܘܥ ܼܝܬܘܗ ܚܙܹܐܠܗ ܠܫ ܼܘ ܸܫ ܦܐ ܒܐ ܼܘܪܚܘܗ، ܘ ܼܟܘܕ ܵܗ ܼܕ ܼ ܵܩܐ ܕܡ ܼܘ ܸܚܒܘܗ ܓ ܼܪܓ ܵܗܘܹܐ ܸܒܤܦܪܘܗ ܕܸܦ ܵܢܐ ܕܐ ܼܝܠ ܵܢܘܐ، ܘܓܘ ܼܪܓ ܼܡܠܝܸܘ ܵܙܐ ̣ܡܘܢ ܩܘܕܡ ܿ ܿ ܵ ܵ ܿ ̇ ܿ ܵ ܵ ܵ ܵ ܤܪ ܼܝ ܬܐ ܝܗ ܵܘܐ، ܦ ܼܘܪ ܸܦܛܠ ̇ܗ ̇ܗܘ ܫ ܼܘ ܸܫܦܘܐ ܘܛܘ ܼܘܪ ܸܛ ܫܠ ̇ܗ ܒ ܸ ܟܘ ܿܘ ܗ ܕܸ ܵܡ ܢܹܘܐ: ܐ ܼܝ ܵܢܘܐ ܕܡ ܵܫ ܪܹܐ ܸܒܙ ܵܕܥܝܵܐ ܼܥܠ ܿܘܗ . ܘ ܼܟܕ ܪ ܵܒܐ ܝܗ ܵܘܐ ܠܗ ܼܝܩܬܐ )ܢܸ ܵܓ ܼܪܢ( ܠ ܼܡܕ ܼܘܥܘ ܼܘܗܝ ܒܘ ܼܘܬ ݇ ܿ ܵ ܼܬ ܼܝܤܒ ܼܝ ܵܡܪ ݇ܬ ‐ ܼܿܓ ܵܕܐ ܝܗ ܵܘܐ ܕܦܪ ܼܝܩ ܵܠ ̇ܗ ܸܡܢ ܿܘ ̇ܗ . ܡܦ ܼܪܩ ܵܬܐ ܕܪܹܫ ܿܘ ̇ܗ ، ܵܗܝ ܸܒ ܝ ܼܹܵܐ ܼܿܚܼ ܼܘܦܹܘܐ ܼܿܛܥ ܼܘܝܹܘܐ ܝܘܗ ܵܘܐ ܵܒܘܬܪ ܼܘܗܝ؛ ܐ ܼܝ ܵܢܘܐ ܐ ܼܝ ܼܿܡܘܢ ܿ ܿ ܕܡܘܘ ܼܘ ܸܤܡ ܵܠ ̇ܗ ܵܒ ܵܠܘܘܵ ܼܥܘܘܠ ܕ ̇ܗܝ ܕ ܼܘܟܘܘ ܵܬܐ ܘ ܼܥܘܘܠ ܫ ܼܘܚ ܵܠ ܵܦܘܘܐ ܕܛܥܘܘ ܼܘܢ ܵܬܐ ܕܐ ܼܝ ܵܠ ܵܢܘܘܐ، ܵ ܵ ܵ ܵ ܵ ݇ ܵ ܵ ܵ ܵ ܵ ܿ ܵ ܵ ̇ ܵ ܿ ܵ ܿ ܿ ܵ ܿ ܵ ܐܘܗܘܝ ܐܪܘܦܤܒܸ ܐܘܢܕܥ ܡܕܘܩܕ ܐܘܗܘܝ ܐܘܢܠܝܼ ܐ ܝ ܗ ܪܗܼ ܝܗ ܢܸ ܐ ܐܬܘܼ ܘܟܫܸ ܒ ܗܠܐܹܘܗ ܡܕ݇ ܘܩܵ ܤܘܘܢܝܼ ܢܕ ܐܪܘܒ̣ ܩܼ ܠ ܐܵܝܛܵ ܡܠܸ ܐܹܕܠܓܟ ܐܬܝܒܼ ܢܡ̣ ܐܛܵ ܝܼ ܠܦ ܐܘܵ ܗܝ ܵܠܹ ܤܘܼ ܡܪܝܼ ܦ ܿ ܵ ܵ ܿ ܵ ܼ ܿ ̣ܡܢ ܼܬ ܼܝܤܒ ܼܝ ؛ ܘ ܼܿܟܕ ܚܙܹܐ ܹܠܗ ܠ ܵܕܘ ܹܤܐ ܕ ܼܐܩ ܵܠܘܬܹܐ ܕܐܪ ܼܝܘ ܵܬܐ ܛ ̣ܒ ܼܝܥܹܘܐ ܼܥܘܠ ܥܘ ܼܘܦܪܐ، ܬܚ ܼܘܬ ܿܘ ̇ܗ ܼܿܤܦ ܸܒܦܝܵ ܵܫܐ ܝܗ ܵܘܐ ܡ ܼܘܚ ܸܠܛܬܐ ܒ ܼܪܢ ܵܓܐ ܕܛ ܼܘܛܝܵܬ ܿܘ ܗ . ܵ ܿ ܼܦܐܬ ܼܘܗܝ ܩܪ ܼܝ ܵܠ ̇ܗ ̣ܡܢ ܙܕ ܼܘܥ ܵܬܐ؛ ܘܐ ܼܝ ܼܿܡܢ ܕܚܙܹܐ ܹܠܗ ܠܫ ܼܘ ܸܫܦܐ ܕ ܼܬ ܼܝܤܒ ܼܝ ܦ ܼܘܪ ܸܦ ܵܛܐ ܵ ܿ ̇ ܿ ̇ ܵ ̇ ܿ ܿ ̇ ܿ ܿ ܵ ܿ ܿ ܿ ܵ ܘܲ ̣ܒ ܼܝܥܐ ܒܕܸ ܵܡܐ، ܵܗܝ ܵܓܘܗ ܒ ܼܟܹܐ ܹܠܘܗ ܘܲܪ ܼܝ ܹܠܘܗ؛ " ܵܘܝ ܼܥܠܘ ܼܝ، ܼܿܚܘ ݇ܕ ܼܠܝ ܹܠܘܵ ܗܘܹܐ ܹܠܘܗ ܼܟܘܕ ܸܫܟܘ ܼܘܬܐ ܼܡܙܕ ܼܘܥܘܘܗ ܝܘܗ ܵܘܐ، ܼܥܝܢܘܘܗ ܢܦ ܼܝܠܘܗ ܼܥܘܠ ܕܗ ܝ ܫ ܼܠܘ ܵܕܐ ܕ ܼܘܪ ܸܒܢܘܬܐ ܵ ܿ ܵ ݇ ܵ ܵ ܿ ܵ ܿ ܵ ܵ ܿ ܿ ܵ ܵ ܥܸܠܬܐ ܠܤ ܼܘ ܵܚܦܐ ) ܼܦܪ ܼܦܤܬܐ( ܕܬܪܹܝ ܵܫܢ ܿܘ ܓܹܐ )ܥܫ ܼܝ ܹܩܐ(! ܼܐ ݇ܢܬܝ ܵܝܐ ܼܬ ܼܝܤܒܘ ܼܝ ܒܘ ܼܘܫ ܘܲ ܼܘܪܒ ܼܝܥܘܘܬܐ ܒܕ ܸ ܵܡܘܘܐ؛ ܼܠ ܼܵܟܘܘܐ ܕܥ ܼܝܘܘܪ ̇ܗ ܠ ܵܒܘܘܬܪܐ ܘ ܼܦܘܘܐܬ ܿܘ ̇ܗ ܩܪ ܼܝ ܠܘܘ ̇ܗ ܘܙ ܼܘܪܕܸ ܵܢܘܘ ̇ܗ ܵ ܿ ܵ ܿ ܵ ܿ ܿ ܿ ̇ ܵ ܵ ܵ ܚܫ ܼܝ ܬܐ ܝܘ ܼܿܘܬܝ ܗ ܵܘܐ ܠ ܼܿ ܝ ܹܘܐ ܕ ܵܝܘ ܵܡ ܢܹܘܐ ܼܿܒܤ ܼܝ ܹܡܘܐ، ܐ ܼܝ ܵܢܘܐ ܐ ܵܢܘܐ ܸܠܒܘ ܼܝ ܵܡܘܪܹܐ ܵܚܘ ܵܒܘܐ ܘܡܫܘ ܼܘܪܹܐܠܗ ܼܪܬܪ ܼܘܬܹܐ ܼܐܝܘ ܼ ܼܦܘܐܬܐ ܕ ܼܿܝ ܵܡܘܐ ܕܟܹܘܘܐ ܼܠܦ ܸܠܦܘܐ ܐ ܼܝ ܼܡܘܢ ܕܚܘ ܵܕܐ ܢܸܫܡܘܬܐ ܿ ܵ ܵ ܐܘܩܹ ܘܼ ܫܓܼܿ ܗ̇ ܘܠܵ ܵܠܹ ܟܘ ܗ̇ ܘܿ ܘܠܥܼ ܗ̇ ܠܵ ܩܝܼ ܠܬ ܐܚܵ ܬܡܸ ܕ݇ ܼܿ ܠ . ܗ̇ ܘܿ ܫܹܪ‐ܐܫܵ ܹܪ ܐܪܒ̣ ܥ ܐܬܵ ܪܝܼ ܪܩܼܿ ܝܘܘܟܼ ܢܼܿ ܡܸ ܝܼ ܘܘܠܒܠܸ ܛ ! ܝܼ ܘܘܒܠܸ ܕ ܐܬܵ ܒܚܸ ܘܼ ܘܘܡ ܐܘܘܝܵ ܝܘܘܟܼ ܬܼܿ ܩܵ ܝܼ ܠܛܸ ܩܘܼ ܘܘܡ !ܗܘܘܠܹ ܝ )ܐܗܵ ܘܘܢܵ ܓ(

42 43 ܬܘܝܿ ܩܗܿ ܘ .ܐܦܵ ܠܵ ܚܘܫ ܘܗ̇ ܕ ܐܬܵ ܠܸܥ ܘܘܵ ܗܝ ܝܒܤܝܬܘ ܤܘܡܪܵ ܝܦܕ ܐܩܵ ܐܬܵ ܪܝܡܐ݇ ܼ ܼ ܼ ܼ ܼ ܼ ܼ ܼ ܼ ܼ ܵ ܵ ܵ ̇ ܵ ܿ ܼܗܕ ܼܟܐ ܝܠܗ ܗܘ ܼܝܬܐ: ܪ ܵܒܘܘܐ ܵܓܘܘ ܗܹܐ ܵܐܢܘܘ ܼܝ ܟܹܘܘܐ ܵܗܘ ܼܝ ܗ ܵܘܘ ܸܟܠܝܹܘܘܐ ܵܬ ܵܡܘܘܐ، ܼܬ ܼܝܤܒܘܘ ܼܝ ܠ ܼܿ ܘܘ ݇ܕ ܓܹ ܵܒܘܘܐ ܕܫܘܘ ܼܘܪܐ ܵ ܵ ܵ ܿ ܿ ܵ ܵ ܿ ܵ ݇ ݇ ܵ ̇ ܵ ܐܬܦܤܸ ܢܡ̣ ܘܘܗ ܝܼ ܛܡ ܐܡܹ ܝܼ ܡ ܚܼ ܝܗܝܤܼ ܦܢܕ ܢܡܼ ܝܼ ܐܘ .ܐܢܪܹܚܐ ܐܒܹܓ ܘܗܠ ܤܘܼ ܡܪܝܼ ܦܘ ܵ ܵ ܿ ܿ ܵ ܿ ܵܓܘ ܟ ܹܠܗ ܼܐܬܪܐ ܼܠܝܬ ܗ ܵܘܐ ܥ ܼܠܝ ܵܡܐ ܒ ܼܘܫ ܼܿܫ ܦ ܼܝܪܐ ̣ܡܢ ܦ ܼܝܪܡ ܼܘܤ، ܘ ܵܠܘܵ ܐ ܼܝܘܬ ܗ ܵܘܐ ܵ ܿ ܵ ܿ ܵ ܿ ܿ ܵ ܵ ܵ ܵ ܿ ܠ ܸܤܦܘܬܐ، ܚ ܼܢ ܓܝ ܼܬܝܘܗܝ )ܐ ܼܟܹܘܐ ܘܐܘ ܼܟܹܘܐ( ܼܐܝܘ ܼ ܕܐܸܢ ܟܹܘܐ ܐܡܘܪ ܼܝ ܗܘܘ: "ܝܘܐ ܫܘ ܼܘܪܐ ܵ ܵ ܵ ܵ ܵ ܵ ܿ ܵ ܵ ܿ . ܝܼ ܘܒܤܝܼ ܬܼ ܢܡ̣ ܐܬܵ ܪܝܼ ܦܫܼܿ ܘ ܐܬܵ ܝܼ ܠܚ ܫܘܼ ܒ ܐܬܵ ܡܚܼܿ ܐܕܵ ܚ ܐ ܵ ܢܕܡܼܿ ܕ ܐܹܬܢܵ ܒ ܝܗܝܠܼ ܟ ܘܓܵ ܿ ܼܚܤܡܐ ܕ ܼܥܝܢ ܼ ܘ ܼ ܹܠܵ ܛܥܢܘ ܼܝ ، ܩܘܐ ܡܘ ܼܘܕ ܼܝ ܝܘ ܸܘܬ ܸܟܠܝܘܐ ܓܘܘ ܐ ܼܘܪܚܘܐ ܕܐܢܘ ܼܝ ܕܟܹܘܐ ̣ܡܢ ܙܥ ܿܘܪ ܼܘ ܼܬܝܗܝ ܫ ̣ܵܒ ̣ ܒܹܐ ܝܗ ܵܘܘ، ܘܟܹܐ ܵܚܝ ܼܝ ܗ ܵܘܘ ܵܓܘ ܬܪܹܝ ܵܒܬܹܐ ܕܒ ܼܝܫܹܐ ܒܐܸܚܘ ܵܕ ܕܹܐ ܵ ܵ ܵ ܵ ܵ ܵ ܿ ܿ ݇ ܵ ܿ ܿ ܿ ܿ ܿ ܵ ܵ ܿ ܵ ܵ ܡܝܬ ܼܝ ܩܐ ܚ ܼܘܒܐ؟ ܡ ܼܘܕ ܙܝ ܢܐ ܸܒܕ ܡܛܹܐ ܼܥܠ ܼܘ ܼ ܐܸܢ ܼܐܢܬ ܫ ̣ܒ ܸܩܬ ܼܠܘܢ ܕ ܼܡܒ ܸܤ ܼܡܘ ݇ ܿ ܵ ܿ ܵ ܿ ܿ ܿ ܿ ܵ ܵ ܿ ܵ ܵ ܵ ܿ )ܐܕܵ ܘܝܼ ܩܝ ܐܘܦܐܹܟ( ܐܪܘܼ ܓܐܼ ܢܡ̣ ܡܪܝܼ ܡܫܼܿ ܐܬܟܠܡܼ ܐܘܵ ܗܝ ܝܗܝܬܼ ܝܼ ܢܒܘܼ ܡܕ ܐܹܪ̈ ܘܼ ܫܕ ܐܢܵ ܦܸܕ ܿ ܿ ܒ ܼܘ ܼܒܢ؟ ܐ ܼܝܢܐ ܐܸܢ ܸܒܛܠܒܐ ܝ ܼܘܚ ܪܒܐ، ܼܒܤ ܫ ̣ܒܘܩ ܕ ܼܡܩܢܸ ܼܝ ܠ ܸ ܝ ܼܠܢ ܩܐ ܼܐܢܘܬ ܵܚܕܪ ܵܘܢܹܐ ܕܡܕ ܼܝ ݇ܢܬ ܿܘ ̇ܗ ܡ ܼܿܫ ܿܡ ܗ ܵܬܐ. ܼܐܝܘ ܼܿܝܠܘ ܼܘ ܕܐ، ܟܹܘܐ ܡ ܿܛܐܠܘܝ ܗ ܵܘܘ ܥܘܡ ܐܸܚܘ ܵܕ ܕܐ ܵ ܿ ܿ ܿ ܿ ܵ ܿ ܿ ܵ ܵ ܐܘܘܡܘܼ ܦܠ ܐܘܘܡܘܼ ܦ ܐܘܘܹܢܘܼ ܒܪܩܼ ܚܘܼ ܗ ܢܘܘܢܼ ܚܐܼ ܕܘܘܟܼ ܼ ܘܼ ܘܘܦܠܢܸ ܠ ܬܘܘܚܸ ܘܸ ܪܡܼ ܘ ܬܘܘܚܸ ܬܦ ܕܘܘܒܸ ܹ ܼ ܼ ܼ ܹ ܼ ܼ ܸ ܿ ܿ ܿ ܿ ܵ ܿ ܵ ܿ ܿ ܿ ܵ ܿ ܵ ܵ ܿ ܿ ܿ ܵ ܵ ܵ ܿ ܿ ܵ ܵ ܵ ܝܘܡܐ ܼܝܬ ܘܚ ܼܘܒܐ ܕ ܹܒܝ ܼܠܝܗܝ ܼܙܟܝܐ ܝܗܘܐ. ܘ ܼܟܕ ܡܛ ܹܐܠܗܘܢ ܠ ܸܫܢ ܹܐ ܕܥ ܼܠܝܡܘ ܼܘܬܐ، ܸܠܩ ܵܛܦܐ ܕܚ ܵܕܐ ܼܡܢܫ ܼܘܩܬܐ ܼܐܚ ܟܟ ܼܝ : ܼܐܚ ܼܢܢ ܹܠܵ ܤܪ ܼ̣ܒ ܠ ܵܛ ̣ܒܘܬܐ؛ ܼܐܚ ܼܢܘܢ ܼܗܪ ܼܕܝ ܵܢܢܹܘܐ ܿ ܿ ܿ ܵ ܿ ܵ ܵ ܵ ܵ ܵ ݇ ݇ ܵ ܵ ܹܒܝܠ ܥܕܢܐ ܘܐܚܹܪܬܐ، ܦ ܼܝܪܡ ܼܘܤ ܘ ܼܬ ܼܝܤܒ ܼܝ ܟܹܐ ܚܙ ܼܝ ܗܘܘ ܐܸܚܕܕܹܐ، ܘ ܼܥܘܡ ܪܸܗܛܘܐ ܕ ܼܝܝ ܼܘ ܼ ܝ ܼܿܘܚ، ܒ ܵܗܝ ܕܡ ܼܘܦܪ ܸ ܵܝܐ ܝ ܸܘܬ ܵܩ ܼܬܢ ܼܿܚ ݇ܕ ܫ ̣ܒ ܼܝ ܵܠܵ ܼܐܝ ܵܟܘܐ ܕܗܹ ܸܡܙ ܵܡ ܼ ܢܘܢ ܛܥ ܼܝ ܢܹܘܐ ܿ ܿ ܿ ܿ ܵ ܿ ܵ ܿ ܵ ܿ ܵ ݇ ݇ ̇ ݇ ܿ ܿ ܵ ܵ ܕܝܘܡܢܹܐ؛ ̈ܪ ܓ ܼܫ ܝܗܝ، ܼܚܕ ܠܗܘ ܐܚܹܪܢܐ، ܫ ܼܘܚ ܸܠܦܠܗܘܢ ܘܚ ܼܘܒܘܐ ܕ ܹܒܝ ܼܠܝܘܗܝ ܒܘ ܼܘܫ ܒ ܵܢܦ ܹܤܐ ܕ ܿܲܗܝܘ ܼܘ ܼܬܢ ܦܝܘܕ ܼܝ ܘ ܵܡܛܘ ܼܝ ̣ܡܘܢ ܦܘ ܼ ܘ ܼܿܡܢ ܠ ܵܢܬ ܵܝܘ ܼܬܢ."، ܼܦܪ ܼܦܠ ܼܬܝܘܗܝ ܒܘ ܵܗܘ ܿ ܵ ܿ ܵ ܿ ܿ ܼ ܿ ܵ ܵ ܵ ܵ ܵ ܵ ܿ ܵ ܵ ܵ ܵ ܵ ܙ ܼܝܕ ܹܠܗ. ܐܢ ܼܝ ܒܥ ܼܝ ܗܘܘ ܕܓ ̣ܒܪ ܼܝ ܘܚܝ ܼܝ ܼܥܡ ܐܸܚܕܕܹܐ. ܐ ܼܝܢܐ ܐ ܸܦܘܢ ܕܫ ̣ܒ ̣ܒܹܘܐ ܝܘܗܘܘ، ܫ ܼܘܪܐ ܵܗ ܼܒܤ ܝܗ ܵܘܐ، ܘ ܼܐܝ ܼ ܕ ܼܪܡܫܐ ܡܫ ܼܘܪܹܐ ܹܠܗ ܼܿܚܫܟ ܼܘܢܹܐ ܐܘܦ ܐܢ ܼܝ ܼܡ ܦ ܼܘܫܹܐ ܝܘܗ ܵܘܘ ܿ ܵ ܿ ܿ ܿ ܿ ܿ ܵ ܿ ܵ ܵ ܵ ܵ ܵ ܿ ܿ ܵ ܿ ܼܐ ̣ܒ ܼܗܝܗܝ ܼܕ̈ܪܩ ܼܘ ̣ܒܠܝܹܐ ܝܗܘܘ ܕܐܸܚܕܕܹܐ. ܠܗܕܐ، ܚ ܼܘ ܼܒܝܗܝ ܡ ܼܘܡܝ ܼܘܗܝ ܝܗܘܘ ܼܐܝ ܼ ܐܸܚ ܵܕ ܕܹܐ ܒ ܼܫܝ ܵܢܐ ܘܡ ܼܦܫ ܼܘܛܹܐ ܼܡ ܢܫ ܼܘܩܝܵܬܹܐ ܵܚܡ ܼܝ ܹܡܐ ܥܘ ܼܠ ܼܿܚܘ ܵܢܐ ܕ ܵܢܦ ܼܤ ܼܝܘ ܗܝ ܟ ܟܟ ܼܝ ܹ ܘܐ ܿ ܵ ܿ ܵ ܿ ܿ ܵ ܵ ܵ ܵ ܿ ܵ ̇ ܵ ܿ ܵ ܵ ݇ ܐܪܙܐ. ܼ ܥܡ ܕܗܝ، ܗܘ ܚ ܼܘܒܐ ܕ ܼܪ ܓܪ ܼܘ ܓܹܐ ܝܗܘܐ ܓܘ ܸܠܒܘܘ ܼܬ ܝܗܝ ܼܠܝܘܬ ܗܘܐ ܼܐ ̣ܒܘܗܹܐ ܼܐܝܢ ܼܝ ܕܚ ܼܘ ܵܒܐ ܼܿܩܛ ܘ ܼܿܩܛ ܹܠܵ ܵܚ ܸܤ ܗ ܵܘܐ. ܼ ܿ ܵ ܵ ܵ ݇ ܿ ܿ ܵ ܿ ܵ ܵ ܐܘܒܼ ܘܼ ܒ ܐܘܫܝܼ ܥܪ ܐܘܗܘܝ ܵܠܹ ܐܹܢܡܙܚܸ ܢܡ̣ ܕܚܼ ܦܘܐܘ .ܗܹܠܘܘܗ ܝܼ ܠܟ ܡܼ ܕ ܘܘܗ ܝܼ ܢܡܕ ܵ ܵ ܵ ܵ ܵ ܵ ܿ ܵ ܵ ܵ ܵ ܵ ܵ ܵ ܸܛܫܝܐ ܕܗܘ ܙܘܓܐ، ܒܗܝ ܕܟ ܹܠܗ ܤܘܕܐ ܕ ܹܒܝ ܼܠܝܘܗܝ ܟܹܘܐ ܗܘܹܐ ܗܘܐ ܒܙܘܥܘܐ ܕܪܹܫܘܐ ̣ܡܢ ܼܿܒ ݇ܬܪ ܕ ܿܙܗܪ ܼܝܼܹܐ ܕ ܵܝܘ ܵܡܐ ܚ ܼܘܪܙܦܠܗ ܿܘܢ ܠܫܼܓܝܵܬܹܐ ܕ ܼܿܠܝ ܹܠܵ ܘ ܸܫܡ ܵܫܘܐ ܵܲܡܘ ܿܘܚ ܵܬܐ ܸ ܼ ܵ ܿ ܿ ܵ ܵ ܿ ܵ ܵ ܿ ܵ ܘܒܪܸܡܙ ܐ. ܘ ܼܐܝ ܼ ܢ ܼܘܪܐ ܦܪ ܼܝܕܐ ܕܓ ܼܘܡܼܹܐ ܕܟܹܐ ܡ ܼܫܕܸܪ ܸܚܡܬܐ، ܗ ܼܕ ܼ ܚ ܼܘ ܼܒܝܗܝ ܟܡܐ ܡܘܘ ܼܘܒܪܸܙ ܵܠ ̇ܗ ܠܓܸ ܵܠܘܘܵ ܛܠ ܼܘ ܵܠ ܵܢܘܘܐ؛ ܵܐܢܘܘ ܼܝ ܸܡ ݇ܢܘܘܕܪܹܫ ܕܥ ܼܝܘܘܪܗ ܿܘܢ ܬܦ ܼܝܩܠܘܘܗ ܿܘܢ ܒܘܘ ܵܗܝ ܵ ܵ ܵ ܵ ܵ ܵ ܵ ܵ ܕ ܸܒ ܦܝܫܐ ܝܗܘܐ ܒ ܼܘܠ ܸܒܛܐ ܒ ܼܘܫ ܸܒܠ ̣ܒ ܼܟܐ ܝܗܘܐ. ܕ ܼܘܟܘܘ ܵܬܐ ܕܟܹܘܘܐ ܼܿܗܡܙܸܡܘܘ ܼܝ ܒܘܘ ܼܘܬ ܚܘܘ ܼܘ ܼܿܒܝܗܝ. ܼܿܚܘܘ ݇ܕ ܵܝܘ ܵܡܘܘܐ ܝܘܘܗ ܵܘܐ ܪ ܵܒܘܘܐ ܼܿܒܤ ܼܝ ܵܡܘܘܐ، ܿ ܿ ܵ ܢܘܿ ܗܠܐܹ ܪܘܼ ܘܘܫܡܘ ܝܗܘܘܝܬܼ ܘܼ ܕܓܼ ܿ ܫܝܼ ܒ ܠܘܘܥܼ ܝܼ ܘܘܟܼ ܒܵ ܕ ܗ̇ ܠܕܸܒ̣ ܥܘܼ ܘܘܡ ܝܗܘܼ ܬܘܼ ܘܘܡܝܼ ܤܒܼܿ ܘ ܵ ܿ ܵ ܵ ܵ ܵ ܵ ܿ ܵ ݇ ܿ ܵ ̇ ܵ ܵ ܿ ܼܗܕ ܼܟܐ ܬܦ ܼܝܩܠܗ ، ܩܐ ܼܚܕ ܫܘ ܼܘܪܐ ܡ ܼܦܪܫ ܢܘܐ ܕܦ ܼܝܫܘܐ ܝܘܗܘܐ ܸܒܢܝܘܐ ܒ ܼܝܘܠ ܬܸܪ ܼܘܝܘܗܝ ܸܒܠܝܵܝܵܘܐ، ܦܪ ܼܝ ܵܫܐ ܼܝܘܬ، ܼܿܟܘܕ ܚܙܹܐܠܘܗ ܿܘܢ ܼܿܚܘ ݇ܕ ܵܙܘ ܵܓܘܐ ܕܥܸ ܢܘܕܹܐ )ܒ ܼܘܠܒ ܼ ܘ ܹܠܘܵ( ܸܒܦܪ ܵܚܘܐ ܵ ܿ ܿ ܿ ܵ ܵ ݇ ܿ ܵ ܵ ܵ ܵ ܵ ܿ ܵ ܒ ܼܬܝܗܝ ̣ܡܢ ܪܒܐ ܸܫܢܹܐ، ܗܘ ܼܝܐ ܝܗܘܐ ܓܘ ܼܘܗ ܼܚܕ ܸܲܠܦܐ ) ܟܟܸܠܦܘܐ( ܼܐܝܢܘ ܼܝ ܕ ܼܡ ܪ ܼܘ ̣ ܹܒܘܐ ܘ ܼܦܪܬ ܼܘ ܹܠܵ ܥ ܼܘܠ ܼܘܠ ̣ܡܢ ܕ ܵܗܘ ܫ ܼܘܪܐ. ܵܐܕ ܼܵܝܘܐ، ܵܐܢܘ ܼܝ ܸܒܩ ̣ܵܒ ܵܠܘܵ ܝܘܗ ܵܘܘ ̣ܡܘܢ ܸܚܠ ܼܿܩܝܘܗܝ ܵ ܵ ܵ ܿ ݇ ܿ ܵ ܵ ܵ ܵ ݇ ܿ ܵ ܵ ܵ ܵ ܿ ܵ ܝܗܘܐ ܠ ܼܦܘܐܬܐ ܟܟܘܘ ܼܝܬܐ ܕܗܘ ܫܘ ܼܘܪܐ. ܼܚܘܕ ܸܲܠܦܘܐ ܸܦܬܝܘܐ؛ ܦܠܛܘܐ ܕ ܼܚܘܕ ܪܥܘܕܢܘܐ ܘ ܼܿܛܪܛ ܼܘ ܹܡܐ ܒܢ ܼܝ ܼܘ ܵܬܐ ܼܿܗܠ ܕܒ ܼܿ ܘܪ ܵܬܐ ܩܛ ܼܝܥܠܘܗ ܿܘܢ ܕܥܪܩܘ ܼܝ ̣ܡܘܢ ܵܬ ܵܡܘܐ ܬܚܘ ܼܘܬ ܵ ܿ ܿ ܵ ܿ ܵ ܵ ܿ ܵ ܵ ݇ ܿ ܿ ܵ ܵ ܵ ̇ ܿ ܵ ݇ ܵ ܵ ܵ ܵ )ܢ ܼܘܕܢܕܐ( ܕ ܸܡ ܝܐ ܝܗܘܐ ܠܡܕ ܼܝܢܬܐ ̣ܡܢ ܼܙ ̣ܒܢܹܐ. ܗܘ ܸܲܠܦܐ ܸܛܫܝܐ ܝܗܘ ܐ، ܐܘܦ ܼܚܘܕ ܸܤܬܪܐ ܘ ܸܫܠܝ ܼܘܬܐ ܕ ܼܠܝ ܹܠܵ، ܘܦܠܛ ܼܝ ܕܠܵ ܝ ܼܕ ܥܘܬܐ ܕ ܼܐ ̣ܵܒ ܼܗܝܘܗܝ ܘܫܪܛܘ ܼܝ ̣ܡܘܢ ܕ ܵܗܝ ܵ ܿ ܿ ܵ ܿ ܵ ܿ ܵ ܿ ܵ ܵ ܵ ݇ ܡܕ݇ ܘܩܵ ܐܘܹܫܛܵ ܕ ܐܢܘܡܵ ܝܼ ܕܘܼ ܘܡ ܐܢܵ ܝܼ ܐ .ܐܹܪ̈ܘܿ ܕ ܢܡ̣ ܐܘܵ ܗܝ ܐܡܵ ܬܵ ܕ ܢܦܸ ܐܵ ܝܗܘܼ ܝܙܚܸ ܐܘܵ ܗܝ ܵܠܹ ܝܗܘܒܘ .ܐܹܼܝܼ ܤܐܼ ‐ܬܝܒܹ ܼ ܝܐܼ ܘܘܗܝܼ ܝܗܝ ܬܼ ܩܕ ܝܗܝܬܼ ܒ ܢܡ̣ ܼ ܕܼ ܗܘ ܐܬܝܼ ܢܒ ܐܬܢܝܼ ܕܡ ܵ ܹ ܵ ܵ ܿ ܚ ܼܘ ܵܒܐ؟ ܼܐܢܹܘܐ ܬܪܹܝ ܵܫܢ ܿܘܓܹܘܐ )ܥܫ ܼܝ ܹܩܘܐ( ܠܘ ̇ܗܘ ܲܠܦܘܐ ܡ ܼܘܫ ܟܟ ܹ ܘܐ ܝܘܗ ܵܘܘ ܘܬ ܵܡܘܐ ܟܹܘܐ ܵ ܵ ܵ ܵ ܵ ܵ ܵ ܿ ܵ ܿ ܵ ܵ ܿ ܵ ݇ ܸ ܿ ܕ ܸܒܙܕܥܐ ܝܗܘܘ ܕܠܵ ܢܦܠ ܼܝ ܘܬܠܩ ܼܝ ܓܘ ܼܚܩܠܬܹܐ ܕ ܼܠܝܘܬ ܗܘܐ ܓܘ ܼܘܝܗܝ ܫ ̣ܒ ܼܝ ܹܠܘܵ، ܵ ܿ ܿ ܵ ܿ ܵ ܿ ܵ ܵ ܵ ܵ ܿ ܿ ܐܹܕ ܕܵ ܘܚܸ ܐ ܡܘܥܼ ܘܘܵ ܗ ܝܼ ܘܡܸܙܡܗܼܿ ܐܘܹܟ ܗܘܼ ܘܘܓܵ ܐܘܵ ܘܓܵ ܘ ܐܘܹܫܢܵ ܐ ܢܘܡ̣ ܐܘܵ ܘܫܛܸ ܒ ܘܘܵ ܗ ܝܼ ܩܦܬ ܵ ܿ ܵ ܬܸܪ ܼܘܝܗܝ ܡܓ ܼܘ ܹܒܐܠܗܘܢ ܕ ܼܘܟܬܐ ܸܠܬܦܩܐ ܕܸܦܢܐ ܕ ܼܩ ̣ܒܪܐ ܕ ܼܡܠܟܘܐ ܢ ܼܝܢܘܘܤ، ܼܐܝܟܘܐ ݇ ܿ ܵ ܵ ܵ ܵ ܵ ܿ ܵ ܵ ܵ ܵ ܿ ܝܼ ܪܒ̣ ܥ ܐܹܟ ܝܗܝܢܼܿ ܟܸܪ̈ܕ ܝܼ ܢܝܐܼ ܐܒܵ ܘܼ ܚܕ ܐܡܹ ܝܼ ܤܒܘ ܐܹܟ ܼ ܝܼ ܟܡ ܐܹܢܼܒܚܼܿ ܘܘܵ ܗ ܝܼ ܠܩܫܵ ܒ̣ ܗ݇ ܝܵ ܘ ܿ ܵ ݇ ܿ ܕ ܼܫܝܢܐ ܼܝܬ ܡܢ ܼܝ ܡܛܫ ܼܝ ܓ ܼܢܝܗܝ ܘܠܵ ܦܝܫ ܼܝ ܸܚܙܝܹܘܐ، ܘܐܗܐ، ܬܚܘ ܼܘܬ ܸܛܠܠܘܵ ܕ ܼܚܘܕ .ܐܬܵ ܠܩܼܿ ܪܥܼ ܵܠܵ ܕ ܐܬܵ ܪܹܚܐ݇ ܝܗ̇ ܠ ܐܪܘܼ ܫܕ ܐܬܵ ܐܦܼ ܐܕܵ ܚ ܢܡ̣ ܘܘܵ ܗ

44 45 ܵ

ܝܼ ܒܤܝܼ ܬܼ ܘ ܤܘܼ ܡܪܝܼ ܦ ܵ ܿ ܿ ܵ ܵ ܵ ��ܪ�ܼ �ܕܼ �ܹ��ܘܬܿ ܐܵ �ܹ�̈ �� ��ܵ �����ܼ ܵ ܵ ܵ ܵ ܵ ܵ ܿ ܐܡܵ ܵܝܤ ܘܓܵ ܐܬܪܟܸ ܼ ܕܘܼ ܡ ܐܒܵ ܘܼ ܚܕ ܐܬܝܠܒ̣ ܒܵ ܐܬܠܸܬܡܸ ���ܸ � ���ܹ ���ܸ � ���ܼ ܿ ܵ ܿ ܵ ܵ ܵ ܿ ܵ ܿ ܿ ܿ ܵ ܕܝܼ ܒ̣ ܘܐ :ܐܗܡܫܼ ܡ ܐܝܡܘܗܪ ܐܛܹܐܘܦܕ ܤܝܼ ܤܘܦ̮ ܪܘܡܬܡܹ ܕ ǧȦܹ ȁȴȚܼ ǧȦܵ ȂȎܼ ȐȢȉܼܿ Ǹܸ ǧȡܵ ǧȦܹ̈ Ȃȗܪܼ ǩȴܹ ȁܗܙܼ ܚ Ƕȁܼܿ ǧȂܹ̈ ȉǻ ܿ ܿ ܿ ܿ ܿ ܵ ܵ ܿ ܵ ܵ ܵ ܵ ܵ ܵ ܵ ܵ ܵ ܵ ܵ ܵ ܢܬǦܼ Țܼ ǨȠܵ ǫȉܸǪܼܿ ܝܗܘǶܼ ǭܕܵ ܢܬܼ dz݉ Ǹܼܿ ǧȏܵ Ǫܼ ܙܿ ǵȉǸܹ Ȥܼ ȥܕܼܿ :ܕܝܼ ܒ ܐܹܬܦܤܘܬ ܡܥܼ ܐܝܪܘܼ ܬܐ ܐܢܫܠܸ ܠ ܐܝܫܝܼ ܠܓܢܸܐ ܐܢܫܠܸ ܢܡ̣ ܐܪܐܹܚ ܐܡܓܪܘܼ ܬ ܿ ܵ ܿ ܼ ܿ ܿ ܿ ܿ ܿ ܿ Ȑȏܼܿ Ȧܵ Ȉܹ ǵȉǸܹ ȤǼܼ Ȏܕܵ ǧȡܵ Ȑȏܼܿ ǭܕܵ Ȯȥܪdzܼ ȌǪܼܿ ܚȤܼ ȢǪܵ ܢܘܡܘܠܘܤ ܠܝܹܐܘܼ ܢܡܼ ܥܼ ܵ ܿ ܵ ܵ ܵ ܿ ܿ ܵ ǨܬǶȋܵ ǵȈ Ǩܘܹ ܗܵ ȷȈܕ ǧȡܵ Ȯǫܼ ȑܵ ȐȌܼ ȁܕܸ ǧȏܵ Ȧܵ Ȉܹ :ܐܢܵ ܡܵ ܸܓܪܬܼ ܕ ܐܩܵ ܝܼ ܤܦ ܐܕܵ ܬܘܼ ܥ ̈ ̈ ܿ ܿ ݉ ݉ ܿ ܵ ̇ ܵ ܵ ܵ ܵ ܵ ܵ ܵ ܵ ܵ ܿ ܵ ܿ ǧȏܹ Ȃܼ ǫȅܼ ǧǫܹ Ȉܸ ǺȌȒܼ Ǫܼ dzǪܸ ǧȎܹ ȴǸܸǦȈ ǨȠܵ Ț̮ Ƕǻܼ ܚܘܼ ܗܵ dzǪܸ ǺȢܿ ǫȥܵ ȷȈ ܕܐܘ Ȩȋܿܢ dzȏ݉ ȋ ǩȤܵ ǫȗܵܪܫ Ƕǭܵ ܙǧȂȋܵ ǶȈ ܵܕܕ ܵܘܪǩ ܓܘ ܼܡܪܕ ܼܘܬܐ ܼܡܥܪ ̣ܒܝܬܐ ܟܠܤ ܼܝܟܝܬܐ، ܐܗܐ ܸܡܬܸܠܬܸܐ ܦ ܼܝܫܬܐ ܝܠܗ ܚ ܼܘܫ ܸܒܢܬܐ ܵ ܿ ܵ ܵ ܵ ܵ ܵ ܵ ܿ ܵ ܵ ܿ ܵ ܵ ܼ ܿ ܸ ܸ ܼ ܼ ܿ ܼ ܼ ܼ ܿ ܹ .ܐܬܘܼ ܘܩܝܼ ܬܥܼ ܕ )ܐܬܝܢܘܘܝ( ܐܬܘܝܢܝܼ ܠܹܗ ܐܬܘܼ ܕܪܘܡܼ ܘܘܓܕ ܐܹܝ ܡܡܥܼ ܐܹܬܝܠܸܬܡܸ ܢܡ̣ ܐܕܚ Ǻǫȉܼܿ ǭܕ̣ܵ ǧȡܵ Ȑȉܼ ȁȤܼ ȁܸܗܼܿ Ǻǫȉܼܿ ǻܼ ȨǪܸ Ǩǵܹ̈ Ǫܼܵ ܐܼ Ȑȋܼ ܐܬܵ ܘܝܟܵ ܝܼ ܤܠܵ ܟ ܐܬܵ ܘܼ ܕܪܘܡܼܿ ܒ ܐܘܹܢ ܠܵ ܝܼ ܕܬܡܸ ܠܘܸ ܐܘܹܢ ܬܵ ܝܼ ܥܫܬܼܿ ܠ ܐܬܵ ܘܝܼ ܫܛ ܗ̇ ܘܠܵ ܝ ܵܘܠܹ ܐܘܢܵ ܝܼ ܐ ܿ ܵ ܿ ܵ ܿ ܿ ܿ ̈ ݉ ܵ ܵ ܿ ܵ ܵ ܿ ܵ ܢȨȦܼ ȗȤǪܸ ȃȅܼ Ȥܸȥܕܼ ǧȡ ܢȨȥܼ ܪdzܼ ȌȈܼ ܝǵȁdzȉȁ ܝܪdzܼ ȥܼ ܪܘܼ ܬܐܕ ܐܬܵ ܘܠܦܢ ܪܬ݇ ܘܒܵ ܢܡ̣ ܘ ܡܕ݇ ܩܵ ܢܡ̣ ܕ ܐܩܵ ܝܗܝܠܼ ܝܒܹ ܐܓ ܵ ܠܵ ܘܼ ܦ ܬܝܼ ܐ ܵܠܵ ܦܐ ܐܹ ܝܢܵ ܘܝܵ ܕ ܵ ܵ ܿ ܘܘܘܘܓܵ ܐܘܘܘܟܼܵ ܪܟܟ ܒܸ ܘܘܵ ܗ ܝܼ ܘܗܵ ܐܘܘܘܹ ܝܢܵ ܘܝܵ ܕ ܐܘܘܘܹܢ ܬܝܼ ܥܫܬܼ ܘ ܐܘܘܘܹܢ ܡܵ ܘܼ ܐܘ ܐܘܘܘܡܹ ܘܿ ܝܤܵ ܠܘܘܘܸܒ̣ ܒܵ ܕܘ ܵ ܵ ܿ ܵ ܿ ܿ ܵ ܵ ܐܘܘܫܒ̣ܵ ܒܸ ܐܘܘܹܫܝܼ ܼܦ ܐܘܘܹܢ ܦܠܘܼ ܝܘ ܐܘܘܹܢܡܐܼ ܐܘܘܹܫܘܼ ܦܟܵ ܡܘܸ ܢܘܘܝܹܪܢܡܸ ܘܘܘܓ ܼ ܕܼ ܗܵ ܘ ܢܘܘܝܼ ܪ̈ܗܢܼ ܬܝܒܹ ��ܵ ��ܪ �ܹ��ܘܬܿ ܐܵ ��ܵ ��ܕ �ܵ ��ܨܿ ܵ ܵ ܿ ܿ ܿ ܼ ܐܘܹ ܝ ܢܵ ܘܝܵ ܕ ܐܪܬܐܠ ܝܗܝܡܼܿ ܥܼ ܢܘܿ ܗܠܘܘܵ ܗ ܝܼ ܠܒܡܼ ܐܹܟܘ ܐܹ ܝܡܵ ܡܥܼ ܐܹܬܵ ܝܠܸܬܡܸ ܘ ܐܹܬܵܝܥܘܼ ܫ ܵ ܵ ܿ ܵ ܵ ܿ ܿ ܵ ܿ ܵ ܿ ܿ ܿ ܵ ܵ ܵ ȜȑǶܸ ȁ ȨȂǪܹ ȜȑǶܸ ȁ dzȂǪܼ ܐܘܦܹ ܠܚܘܼ ܫܕ ܐܬܪܘܒ̣ܼ ܥܡܼ ܒ ܢܘܝܼܿ ܐܬܕܝܼܿ ܙܡܼ ܢܝܼܿ ܐܬܪܢܿ ܒܡܼ ܒ ܝܗܝܠܼ ܥܼ ܘܘܵ ܗ ܝܼ ܠܦ ܐܡܬܘ ܵ ܵ ܿ ܵ ܵ ܵ ܿ ܵ ݉ ܿ ܿ ܵ ܵ ܿ ܵ ܵ ܿ ܵ ܵ ܵ ܿ ܿ ܿ ܼ ܵ ܿ ܟ݂ ܘȤ݂ ܸȁܘܗܘ݂ !ǨܬǶȦ݂ ȎȤǪܕܼ ǧȁܪǶȥ݂ Ȑȋ݂ Ǩܗ ܢܬܼ ܘȨ݂ ȁܐ݂ ܟ݂ ǶȈ݂ ǧȁܪǶȥ݂ ȨȎܐܕܼ !ܢܬܼ ǵǪʧ ܐܕܼ ǨǵȈܐܼ ǧȁ ܐܘܹ ܝܢܵ ܘܝܵ ܕ ܐܬܘܼ ܘܝܥܢܡܸ ܒܘ .ܝܗܘܝܬܼ ܘܼ ܕܪܡܼ ܡܘܥܼ ܐܘܵ ܗ ܡ ܸ ܠܕ ܝܼ ܕܢܡܸ ܠ ܐܟܵ ܪܫܼ ܘ ܐܹܛ ܝܼ ܫܦ ܵ ܿ ܿ ܵ ܿ ܿ ܿ ܿ ܿ ܿ ܿ ܿ ܵ ܵ ܵ ܵ ܵ ܿ ܵ ܿ ܵ ܵ ܵ ̇ ܵ ܵ ܵ ܵ ܿ Ȑȋ݂ Ǩܘܗ ܬǶȁܸ ܗܘܪܕܘܗܕ݂ ǧȗܪܐܼ Ȋȗܼ ȐȈܼ Ȩȑܸ ܸܐȨȥܼ ȍȡܘܼ ! ܗǶȂǸܕܼ ǧȏǪʧ ܙ Ƕǭ Ǩܘܗ ǩȤ̰ǮǪܕܼ ܵ ܵ ܵ ܵ ܿ ܸܡܛܝ ܹܐ ܝ ܵܢܐ ܠܼܗܘܡܝ ܹܐ. ܐ ܵܗܐ ܸܡܬܸܠܬܐ ܼܝܠܗ، ܕܠܵ ܦ ܼܘܠ ܓܐ، ܹܒܝܬ ܼܢܗ̈ܪ ܼܝ ܵܢܝܬܐ. ܐ ܼܝ ܵܢܐ ܵ ܿ ܿ ܵ ܵ ܵ ܵ ܵ ܿ ̇ ܿ ܿ .ܢȨܼ ȡ ǧȏȂȅ Ƕǭ ܐܬܘܚܼܲܿ ܐܼ ܠܘܥܼ ܗܘܠܹ ܝ ܐܕܸܝܙ ܘܼ ܘܡܘ ܐܘܝܤܡܘܼ ܗ ܐܪܘܝܹܫ ܼ ܘܝܐܼ ܗܘܠܹ ܝ ܗܘܘܒ̣ ܝܼ ܬܟ ܕܘܝܼ ܒ̣ ܘܐ ܵ ̈ ܵ ݉ ܵ ܿ ܿ ܿ ܵ ܿ ܿ ܿ ܿ ܿ ܼܘܐ ȐȏǸܼ ܗܝ ܼܐ ܼܪȤǪܼ ȐȈܼ ǧȁȤȡܸ Ȑȗـ ǶȌ݂ ȥܸ ݂ܟ ! ݂ܘǶǪܼ ȐȈܼ dzǹȥܸ Ƕȋܬ ݂ܕǶ݂ ȁ ݂ܟ ǧȡ ܐ ǧܹȦȎ ݂ܕǵȁܘǨ ܵ ܵ ܵ ܵ ܵ ܵ ܿ ܐܘܹܫܕܸܓ ܘܒܸ ̣ ܕܡܼ .ܐܐܘܼ ܘܠܡܕ ܐܬܘܢ ܩܸ ܠ ܐܘܦܠܸ ܚܘܼ ܫ ܗܘܠܹ ܝ ܵܘܠܹ ܐܘܢܵ ܝܼ ܐ ܐܬܝܢܵ ܘܘܝܵ ܐܬܝܡܸܝ ܿ ܵ ܵ ܿ ܵ ܿ ܵ ܿ ܵ ܿ ܵ ܵ ܵ ܵ ܿ ܿ ܵ ܚǶȁܼ ǧȦȂȚ ܡǶȁܕܼ ܸܐ ܠܗܼ ܫܸܗܕ ǧܹȁȳǶȥܐ ܢܘǵȈ ǺȁȤܵ ȡܸ ȃȎ݂ ܐ .ܢܬܼ Ƕ݂ ǫʧ ǫȥʧ Ƕǭ ǩȤȌȘǪܸ ܐܘܵܝܫܵ ܝܼ ܠܓܢܸܐ ܐܘܒ̣ܵ ܘܿ ܬܟܵ ܠ ܬ ܝܼ ܠܘܼ ܘܓܘ ܘܿ ܘܝܡܘܿ ܪܕ ܐܬܵ ܘܠܐܼ ܛܵ ܕ ܐܘܹܫ ܕܸܓ ܡܘܥܼ ܬܝܼܿ ܩܗܼܿ ܐܗܵ ܐܕ ܵ ܿ ܵ ܿ ܵ ܿ ܿ ܵ ܵ ܿ ܵ ܹ ܟ ǧܹ̈Ȃȉܸȗ ǧܹǭȳʧ ܕܼ Ƕǭ ǵ Ȉ ǧ Ǽȋܸ ܸܕ ܢܬܼ ܘܕȤ݂ ȋܕܼ ǨȨȁȤǫǪܸ ܢȨܼ ȡܵ ܟ݂ ܘȤ݂ ܸȁܘܗܘ݂ .ǧȌܵ ȥܸ Ǩܗܵ ǦǪ ǧܹȁȴȡܸ .ܢܘܿ ܗܠܬܝܐ ܐܬܵ ܢܩܸ ܐܕܵ ܚ ܬܝܐܢܵ ܠܵ ܟ .ܪܝܦܤܟܹܫ ܡܝܿ ܠܝܘ ܐܗܵ ܡܫܿ ܡ ܵ ܿ ܿ ܵ ܵ ܵ ܼ ܼ ܼ ܼ ܼ ܼ .ǧȦܵ ȏȂܵ ȏǪܕܼܿ ǩܹȴȅܕ݂ܵ Ƕǭܵ ǵܿ Ȉ ȠǫȈܸ ǶǪ݂ ܢȨܼ ȂȘȥ݂ ܬܘܼ .ǨܬǶȦ݂ ȎȤܵ Ǫܼܿ ǵȉȆȈܿ ǩܪǵǪܼܿ ǵܿ ȉǪܗܸ ̣ Ƕȁܘ݂ ܵ ܵ ܿ ̈ ǩȤȌȘܵ Ǫܘܸ ǧܹ̈ȂȦȡܸ ǧȏȁܵ ǩȤǫȘܵʧ Ǫܸ ȐȂܼܿ Ǹܼܿ ܡܸǦȢǪܵ !ܢܘǵȈܿ ǺȈܼ ǶȎܸ Ƕȋ݂ Ǩܹܬܘdzܵ Ǯܼ ܿ Ȧ̃ ȂǪܼ ǧܹȏ̈ Ǫʧ ܙܵ ܢܘȤܿ ܸǫụ̑ ܵ ܿ ܵ ܝܼ ܒܤܝܼ ܬܼ ܘ ܤܘܼ ܡܪܝܼ ܦ Ǩܬܵ ǶȂ݂ ȉܵ ܸȗ ܝǵȈܿ ǺǼܵ ȋܕܵ Ǩܬܵ Ȥ݉ ܹǸܐ݉ Ǩǵܵ ǭܵ ǩdzǸܵ ܢȤܼ ܸȁܗܼܿ .ǧܹȁȴȅ݂ ǶȎ݂ ǧܹȏ̈ ǼȈܵ Ƕȥ݂ ܬǶǸܬܿ ܚǶȁܼܿ ܵ ܵ ܵ ܵ ܿ ܵ ܵ ܿ ܿ ܐܹܪ̈ܘܵ ܘܚ ܐܘܥܝܼ ܕܝ ܵܘܠ ܐܘܢܵ ܒ̣ ܙܼܿ ܕ݇ ܘܚܼܿ ܡܕ݇ ܘܩܵ ܐ ܬܼ ܘܼ ܬܕ ܐܘܢܵ ܠܝܼ ܐܕ ܐܘܹ ܝܛܡܸ ܐܹܬ ܵܝܛܘܼ ܛ ǧȑܵ ܸܐܬǶȥ݂ ܢȨȋܼ ܘܐܕ݂ ǨȨȦܵ ȁdz݂ ȡܵ Ȑȗܪܐ ܝǵȈܿ ܚܬȤܼ ȁܘܵ !ǧȢǸܵ ܸܪ Ȥǫȗܵʧ ܕܵ Ƕǭܵ ȐȈܼ Ǩܘܗܵ Ȩȁܐܕ݂ ܵ ܿ ܵ ܵ ܵ ܿ ܿ ܿ ǶȈ݂ ݂ܟ Ƕȉȗܼܗ . ܐ ܹ���. ܝܗ ܵܘܘ ، ܐ ܼܝ ܵܢ ܐ ܼܿܚ ݇ܕ ܓܸܕ ܵܫܐ ܠܵ ܟܝܵ ܵܢܝܵܘܐ ܩ ܼܘ ܸܘܡܘܐ ܝܘܗ ܵܘܐ، ܘ ܼܐ ܼܝܘ ܼ ܦܠ ܵܛܘܐ، ̣ܡܘܢ ܵ ܵ ܿ ܿ ܗ̇ ܘܠܝ ܐܬܘܫܝܼ ܦ . ܝܼ ܘܛܡܵ ܕ ܢܘܡܼܿ ܝܼ ܐ ܐܘܢܵ ܘܵ ܓܪܐܼ ܠ ܪܸܕܘܚܵ ܐܘܹܟ ܝܗܘܝܓܼ ܿ ܢܪܼ ܐܡܵ ܘܝ ܵ ܘܗ̇ ܕ

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ܐܬ̣ܵ ܕܘܲ ܪܡ̣ܵ ܐܬ̣ܵ ܪܘܼ ܡܐ̣ܵ ܐܕ̣ܵ ܚܕ ܐܬ̣ܵ ܘܼ ܢܒ̣ܵ ܪܩܼܲ ܡ ܲ ܢܘܲ ܡܘܲ ܠܘܲ ܤ ܠܝܹܐܘܼ ܢܡ̣ܵ ܥܼ ܕܝܼܲ ܒ ܐܕ̣ܵ ܬ̣ܵ ܘܼ ܥ

ܼܲܚܕܕ ܟܕ ܼ ܼܘ ̣ܵܫ ̣ܵܐܕܕܹ ܕ ܹܝܕܕ ܹܐ ܟܬܚܕܕ ܼܘܬ ܵ ̣ܵܡܕܕܹ "ܫܵܩ ̣ܵܒܕܕܹ ܘ ̣ܵܝ ̣ܵܡܕܕܹ"، ܡ ܼܘܠ ܵܚ ̣ܵܡܕܕܹ ܒ ܼܲܝܕܕܕ ̣ܵܐܡܕܕ ܲܘܪ ̣ܵܬܐ ̣ܵ ̣ܵ ̣ܵ ̣ܵ ̣ܵ ܠ ܒ ܼܝ ܒܕܐܐ ܡܪ ܼܝ ̣ܵܢܕܹ ܹܒܢ̰ܵܡ ܹܡܝܕܝ، ܠ ܼܝܐ ܹܦܕ ܠܪ ܼܝ ̣ܵܤܕܹ ܒܐ ܼܘܪ ̣ܵܝܕܹ ܕ ܹܒܝܕܐ‐ܫ ܼܝ ̣ܵܤܢܹܕܕܹ ܕܐ ̣ܵܐܐ ܵ ̣ܵ ܹ ܟܢܐܐ، ܵܓܘ ܐ ܼܘܚ ܵܕ ̈ܢܹ̈ܐ ܡ ܼܲܚܝ̈ ̈ܕܹ̈ܐ ܕܐ ܹ̈ܡܪ ܼܝ ܵܟܐ. ̣ܵ ̣ܵ ̣ܵ ̣ܵ ̣ܵ ̣ܵ ܟ ̣ܵ ̣ܵ ̣ܵ ܲ ܼܐܝ ܼܟ ܚ ̣ܵܕܐ ̣ܵܘܠ ܼܝܐܐ ܹܤܦܪܝܐܐ، ܐ ̣ܵܫܐܝܐܐ، ܘܐ ܼܘܦ ܐ ܼܘܡܐ ̣ܵܫܝܐܐ، ܘ ܡܝ ܨ ܒ ܼܘܬܐ ܕܓܢ ܼܝ ، ̣ܵ ܲ ܲ ̣ܵ ̣ܵ ̣ܵ ܲ ܲ ܲ ܐܐܕܕܦ̰ܵ ܼ ܡܕ ܹܕܕܹܢܝ̣ܵ ܩܼ ܠ ܹܕܕܝ̣ܵ ܪܦܤܵ ܹܕܕܡ̣ܵ ̣ܵ ܝܤ ܐܐ̣ܵ ܐܕ ܐܐܕܕܒ ܪ ܼ ܩܡܼ ܠ ܝܼ ܕܕܠܕ̣ܵ ܝ ܠܕܕܥܼ ܝܼ ܕܕܦܝܼ ܩ ̣ܵ ̣ܵ "ܫ ܼܝܢܕܘܹܐ"، ܒܕ ̣ܵ ܕ ̣ܵܒܕܼ ܼܘ ܹܐ ܫܵܩ ܒܹܕܹ ܐܬ ܲܘ ܝܹܕܹ ܼܐ ܼܝ ܒܹܕܹ ܝ ̣ܵܢܕܹ ܘܡ ܼܘܠ ܵܚ ܹܡܕܹ ܘܠܪ ܼܝ ܹܤܕܹ ̣ܵ ܲ ̣ܵ ̣ܵ ܲ ̣ܵ ̣ܵ ܲ ̣ܵ ̣ܵ ܲ ̣ܵ ܲ ܟ ܲ ̣ܵ ܲ ̣ܵ ܟ ̣ܵ ̣ܵ ̣ܵ ܲ ̣ܵ ܲ ܲ ܹܕܹܐ ܓ ܠ ܹܢܝ ܹܹܝܤܵܓܕ ܝܢܼ ܡܵ ܝܼ ܫܐ ܹܢܝ ܐܹܐܼܼ ܘ .ܹܝܡܵܝ ܝܢܼ ܐܦܵ ܒ ܹܹܝ ܦܤܵ ܝܡܼ ܝܤܠ ܝܕܦܼ ܠܵ ܕܕܚܼ ܬܘܼ ܒ ܹܥܘܼ ܕܡܼ ܠ ܹܒܢܹܓ ܠܟܒ ܼ ܕ ܕ ܐܹܐܝܦܼܡ ܕ ܹܝܡܘܼ ܕܒ ܝܝܼ ܐܐܡܝܼ ܪܝܼ ܘ ̣ܵ ̣ܵ ܲ ̣ܵ ̣ܵ ܲ ܲ ̣ܵ ̣ܵ ̣ܵ ̣ܵ ܲ ܲ ̣ܵ ̣ܵ ̣ܵ ̣ܵ ܟ ̣ܵ ܲ ̣ܵ ܲ ̣ܵ ܐܐܕܢܝܪܡܼ ܡܘܵ ܐܐܕܫܪܵܕܐܝܼ ܢܬܼ ܪܘܼ ܕܡܐܕ ܐܬܘܼ ܕܚܝܼ ܪܝܘ ܐܬܘܼ ܢܒܦܵ ܒ ܝ ܼ ܕܨܼ ܘܓ ܹܹܝܒ ܝܵ ܐܕܕܠܘ ܹܕܕ̣ܵܝܢ̣ܵܝܼ ܐܪ ܕܕܹܚ ܐܙ̣ܵ ܕܕܥܠܵ ܕܕܕܚܼܲ .ܹܕܕܒܚܵ ܘܼ ܡ ܠܕܕܝܒܹ ܘ ܐܘܕܕܦܝܒܹ ܕ ܐܪܕܕܝܼ ܪܡܼ ܹܕܕܢ̣ܵܝܤܵ ܫ ̣ܵ ̣ܵ ̣ܵ ̣ܵ ܲ ̣ܵ ̣ܵ ̣ܵ ܲ ̣ܵ .ܝܝܡܹ ܡ̰ܵܢܒܹ ܹܢܝܼ ܪܡ ܲ ܲ ̣ܵ ܲ ܲ ܲ ܲ ܲ ܡܤ ܼܘܝܦܕܐ، ܐ ܼܝ ̣ܵܢܕܹ ܼ ܪ ܼܝܕܪܐ ܘܚ ܼܘܪܕ ܼ̣ܵܝܕܹ ܒ ܵܚܡܕܐܐ ܕܬܹܐܪܬܐ ܼܐܝ ̣ܵܟܕܹ ܕܐ ܼܝܕܐ ܓܕ ܹܐ ̣ܵܐ ܼܼܕܕܕ ܥ ܒ ܼܝܕܕܪ ܼ ܒ ܼܐܪܥܕܕܹ ܕܡܕܕ ܼܘ ̣ܵܚܐܘܐ ، ܼܐܝܕܕ ܼܟ ܼܡ ܼܝܵ ̣ܵܚ ̣ܵܢܕܕܹ ܘ ܼܐܝܕܕ ܼܟ ܼܝܪ ̣ܵܝ ̣ܵܢܕܕܹ، ܠ ܼܝܐܦܕܕ ܼܝ ̣ܵ ܲ ̣ܵ ܹܕܛ̣ܵ ܐ̣ܵ ܦܒܵ ܘ ܹܕ̣ܵܝܦܩܼܲ ܠܘܵ ܐܕܠ̣ܵ ܘܲ ܝܟܠܵ ܐܐ̣ܵ ܕܡܦ̣ܵ ܘ ܐܪܕܝܹ ܕ ܐܬ̣ܵ ܘܼ ܕܢܡ̣ܵ ܘܼ ܐ ܠܥܼ ܦ̣ܵ ܝ ܐܪܒ ܥܒܵ ̣ܵ ، ܲ ܵ ܲ ܲ ̣ܵ ܲ ܲ ܟ ܟ ̣ܵ .ܐܹ ܝܼ ܦܤ ܐܠ̣ܵ ܹܹܩ ܠܘܼ ܠ ܐ ܘܲ ܝܝܘܼ ܙܚܒ ܦ̣ܵ ܝ ܐܬ ܪܕܹܚܐܘ ܹܕܹܢ ܼ ܘܼ ܘ ܘܼ ܕܦܒܚܵ ܘ ܕܵܓܪܫܼ ܕ ܹܹܫ ܛܵܥܘ ܐܹ ܝܼ ܦ ܼ ܐܹ̈ܙܪ̈ܕܼ ܒ ܐܗܓܼ ܐܦܒ ܘܼ ܩܡ ܲ ܲ ̣ܵ ܲ ܲ ̣ܵ ܲ ܲ ܲ ܲ ̣ܵ ̣ܵ ܲ ̣ܵ ̣ܵ ܲ ܟ ܲ ܒ ܼܚܕܕܕ ܼܝܦܦܕܕܐ ܕ ܵܨܨܹܐ ܼܵܐܘܫܹܕܕܹ، ܵܡܼ ܼܝܦܝܢ ܼܝܕܕܐ، ܘ ܼܐܪ ܼܐܝܕܕ ܼܟ ܼܪܠ ܼܪܠܕܕܐܐ ܕ ܼܫ ܗܦܐܕܕܘܐ ܼ ܼܘ ̣ܵܫ ̣ܵܐܕܕܹ ܕ ܹܝܕܕ ܲܘ ܐ ܵܒܕ ̣ܵܡܝ̣ܵܕܕܹ ܝ ܹܦܕܕ ܠ ܼܲܚܕܕ ܟܕ ܼܲܝ ܠܕܕܐ ܕ ܼܠܦ ܼܝ ܛܹܕܕܹ ̣ܵܡܕܕ ܲܘܕܹܐ ܼܥܕܕܠ ܼܲܚܝ ܹܦܕܕܐ ܲ ܲ ܲ ̣ܵ ̣ܵ ܲ ܲ ̣ܵ ̣ܵ ̣ܵ ܲ ܲ ̣ܵ ̣ܵ ܲ ̣ܵ ܲ ܲ ܘܪ ܼܘܚܘܐ ܘܬܵ ܼܼ ܼܘ ܫܝܘܐ، ܘܐ ܼܕ ܼܟ ܫܩܐܝܐܹܐ ܕܬܹܐܵܪܬܘܐ ܼܚ ܝܐܐ. ܡܪ ܼܝܢܕܹ ܼܡܡܛܕ ܼܘ ܼܝܝ ܼܲܪܒ ܵܛ ̣ܵܢܢܹܹ ܕܬܹ ܹܒܝܠ. ܐ ܼܝܐ ܓ ܹܐ ܕ ܵܒܐ ̣ܵܢ ̣ܵܙܐ ܝ ̣ܵܢܹ ܡܝ ܡܘ ܼܲܪܠ ܼܐܝ ܘ ܼܡܒܝ ܼܘܫܹܹ ܝ ̣ܵܢܹ ܼܐܝܕ ܼܟ ܲ ܟ ̣ܵ ̣ܵ ̣ܵ ̣ܵ ̣ܵ ܲ ̣ܵ ܲ ܲ ̣ܵ ̣ܵ ̣ܵ ܲ ̣ܵ ܲ ̣ܵ ̣ܵ ܲ ̣ܵ ܹܕܹܢ ̣ܵ ܚܵ ܹܕܹܒ ܝܥܼ ܪܐܕܒ̣ܵ ܐܪܕܒ̣ܵ ܥܒܵ ܘ ܐܬܘܼ ܝܹܐܘܲ ܠܕ ܹܹܢ ܦܠܘܼ ̰ܵܒ ܹܚ̣ܵ ܪܦܒܵ ܹܒ̣ܵ ܘܼ ܚܕ ܐܹ ܝܝܼܲ ܐܬܘܼ ܪܕܝܼ ܪ ܼ ܠܕܟܒܘ ܹܹܢܝ ܒܼ ܐܘܝܤܘܼ ܫܕ ܐܼܚ ܠܥܼ ܹܹܢ ܝ ܝܼ ܕ ܐܹܬܘܒܦܵ ܠ ܐܘܐܓ ܦܝ ܲ ̣ܵ ̣ܵ ̣ܵ ̣ܵ ̣ܵ ̣ܵ ̣ܵ ܹܕܒ̣ܵ ܘܼ ܚܠ ܐܐ̣ܵ ܕܝܼ ܐܨ ܹܕܐ̣ܵ ܦܗ ܫܼܲ ܕ ܹܕܡ̣ܵ ܝ̣ܵ ܘܼ ܝܕ ܹܕܢ̣ܵ ܝ ܹܕܹܐ ܩܵܫ ܐ ܘܲ ܐܚ̣ܵ ܘܼ ܕܡܕ ܹܝܹ ܘܼ ܚ .ܐܬ̣ܵ ܘܼ ܝܠܨܘ ܹܕܕܩܹ ܝܼ ܐܥܼ ܕ ܹܕܕܹܢܒܵ ܘܼ ܕ ܐܹܬܘܕܕܒܦܵ ܠ ܹܕܕܹܼܼ ܘܼ ܒܡ ܐܹܐܝܫܘܼ ܕܕܦܼܕ ܹܕܕܝܡܘܼ ܕܒ ܹܕܕܛܦܦܒܵ ܘ ̣ܵ ܲ ܵ ܹܕܕܕܹܫ ܟ ܤܵ ܝܕܕܕܝܼܲ ܐܹ ܕܕܕܝܼ ܦ ܼܲ ܐܹܬ ܘ̣ܵ ܬ ܕܕܕܠܼ ܠܕܕܕܟܠܕ ܐܐ̣ܵ ܕܕܕܝܢ̣ܵ ܚܡܼܲ ܘ ܐܬ̣ܵ ܘܼ ܕܕܕܚܝܼ ܼܠܘ ܐܐ̣ܵ ܕܕܕܩܐܼܲ ܓ̣ܵ ܘ .ܹܹ̰ܵ ܝܼ ܢ ܘ ܲ ̣ܵ ̣ܵ ̣ܵ ̣ܵ ܲ ̣ܵ ̣ܵ ̣ܵ ܲ ̣ܵ ̣ܵ ̣ܵ ܲ ̣ܵ ܐ ܘܲ ܕܦܥܼ ܹܕܝ̣ܵ ܪܪ̣ܵ ܕ ܹܕܚ̣ܵ ܘܼ ܪ ܐܕ̣ܵ ܕܚܒ ܹܒ̣ܵ ܩܵܢܠ ܹܝ̣ܵ ܙܚ̣ܵ ܕ ܦܝ ܐܪܦܤܒܵ ܹܢ̣ܵ ܝܼ ܪܡ̣ܵ . ܐ ܘܲ ܫܘ̣ܵ ܵܕܚ̣ܵ ܕ ܹܕܹܝܦܼܵ ܝܼ ܕܫܐ . ܕܝ ܢܼ ̰ܵܠ ܝܼ ܕܦܩܤܕ ܐܐܕܝܼ ܙܚܡܼ ܘ ܐܪܘܢܠ ܹܩܹ ܝܼ ܢܤ ܹܢܝ ܐܠܹ ܐܘܐܚ ܘܼ ܡ ̣ܵ ܲ ̣ܵ ̣ܵ ܲ ܲ ܲ ̣ܵ ̣ܵ ܲ ̣ܵ ̣ܵ ̣ܵ ̣ܵ ܲ ܟ ̣ܵ ̣ܵ ܹܕܕܝ̣ܵ ܘܐ̣ܵ ܪܐܼܲ ܐܕܕܠ̣ܵ ܕ ܹܕܕܝ̣ܵ ܹܕܕܫ̣ܵ ܪ ܒܼܲ ܕܕܕܝܼ ܐܥܕܲ ܕܕܥܼ ܐܐ̣ܵ ܕܕܡ̣ܵܝܝܘ ܹܕܕܢ̣ܵ ܝ ܼܲ ܘ ܹܕܕܒ̣ܵ ܘܼ ܚܕ ܹܕܕܐ̣ܵ ܡ ܵ ܹܕܕܢܡ̰ܵܦܵ ܡ̰ܵܠܼ ܐܹ ܐܕܕܚܫܼ ܹܕܕܹܐܝܼ ܒ ܠ ܕܕܕܼܼ ܐܪܕܕܝܼ ܪ ܐܪܕܨܼ ܘ ܹܕܕܡܪ ܹܕܕ ܹܪܒ ܹܕܕܹܢܝ ܝܼ ܲܕܕܕܝ ܹܕܕܢܝ ܼ ܲ ̣ܵ ܲ ̣ܵ ܟ ̣ܵ ̣ܵ ܲ ̣ܵ ܲ ܲ ̣ܵ ܲ ̣ܵ ̣ܵ ܲ .ܐܦܹ ܓ̣ܵ ܕܲ ܐܹܘ ܙܚܵ ܘ ܐܬ̣ܵ ܘܼ ̰ܵܓ̣ܵ ܐܼܲ ܘ ܹܐ̣ܵ ܚܼܲ ܕ )ܪܤܵ ܚܝܼܲ ( ܐܬ̣ܵ ܪܝܤܐܼ ܝܼ ܕܫ ܠ .ܐܹ ܕܝܼ ܡ ܐܘܐܥܒ ܨܵ ܝܫ ܒ ܐܬܕܘܪܡ ܢ ܬܼ ܪܘܡܐ ܝܐܼ ܝ ܦܝ ܝܬܼ ܪܝܼ ܝܪܵܕ ܼ ܼ ܲ ܲ ܲ ܲ ܲ ̣ܵ ܲ ܲ ̣ܵ ܟ ̣ܵ ̣ܵ ̣ܵ ̣ܵ ̣ܵ ̣ܵ ̣ܵ ̣ܵ ܲ ̣ܵ ̣ܵ ܲ ̣ܵ ܲ ̣ܵ ̣ܵ ܡܪ ܼܝܢܹ، ܼܐ ܝ ܼܟ ܚܕܐ ܼܒܟܪܬܐ ܕ ܼܥܠ ܪܹ ܹ ܕܕܪܥܹ ܵܒܦܤܥܹ ܝܦ ܠܩܕܡܕܹ ܒܟ ܼܦܝܕ ܕ ܼܡܚܒ ܼܝ ܕܠܐܛ ܼܝ ܼܥܡܕܘܐ ܒ ܼܲܚܕ ܟܕ ܚܙ ܼܘܝܝ̣ܵܕܹ ܕ ܵܒܩܝ̣ܵ ̣ܵܢܕܹ ܵܒܕܕ ̣ܵܚܙܹܝܦܕ ܘܢ ܼܐܝܕ ܼܟ ܼܠ ܼܝܹܕܹ ܲ ̣ܵ ܲ ܲ ܲ ܲ ܓܐܕܕܘܐ ܘܚ ܼܘܠ ̣ܵܡܢܕܕܘܐ ܵܠܡ ̣ܵܛܝ̣ܵܕܕܹ ܠ ܼܡ ܕܒ ̣ܵܚܕܕܹ ܕܚ ܼܘ ̣ܵܒܕܕܹ، ܕ ̣ܵܐܘܹܐ ܼܐܝܕܕ ܼܟ ܹܒܝܕܕܐ ܓܘ ̣ܵܤܕܕܹ ܕ ̣ܵܝ ̣ܵܡܐܹܐ ܕ ̣ܵܓܪ ܼܝܦ ܲܘܢ ܠܥ ܼܘܡ ܹܩ ܹ ܕ ܼܲܡܟ ̣ܵܦܢ ܼܘ ̣ܵܬܐ ܘ ܲܨܠ ̣ܵܡܢ ̣ܵܐܐ ܘ ܼܲܡܚܕܙ ܼ ̣ܵܝ ܼܐܝܕ ܼܕܠ ̣ܵ ̣ܵ ̣ܵ ̣ܵ ܼ ̣ܵ ̣ܵ ܲ ܲ ̣ܵ ̣ܵ ̣ܵ ̣ܵ ܲ ̣ܵ ̣ܵ ̣ܵ ̣ܵ ̣ܵ ܲ ܲ ̣ܵ ܝܐܘܐ ܘ ܼܡܐ ܡܟ ̣ܵܚܹ ܓܘ ܼܘܐ ܚ ܼܘܡܦܢܹ ܘܒ ܼܘ ̣ܵܝ ܐ ܒܥ ܼܘܫܝܘܐ ܠܡ ܼܘ ܵܚܒܕܹ، ܐܘ ܒܪ ܝܦܕܐ ܵܡܢܕ ܼ ܼܐܝ ܼܟ ܕ ܼܝ ܹܦܕ : ܵܚܦܝ̣ܵܕܹ ܼܲܝܕܝ ܼܡܪ ܼܝܕܪܐ، ܚܕ ̣ܵܘܪܐ ܼܲܝܕܝ ܼ ܼܘܡܕܹ ܕܠܕܐ ܒ ܼܘܠ ̣ܵܒܦܕܐ ܘܠܕܐ ̣ܵ ܲ ̣ܵ ̣ܵ ̣ܵ ܲ ܲ ܹܕܒ̣ܵ ܘܼ ܚ ܕܦܹ ܝ ܹܕ̣ܵܝܦܡܵ ܕ ܐ ܘܲ ܕܒܠܵ ܝܕܡ ܹܕܢ̣ܵ ܝ ܹܕܹܚܘܼ ܬ ܠܵ ܐ ܘܲ ܐܚ̣ܵ ܘܼ ܕܡܕ ̣ܵ ܕܒ .ܹܕ̰ܵ ̣ܵ ܠ̣ܵ ܘܼ ܠ ܐܐܕܕܦܒ̣ܵ ܝܕ ܐܕܕܦܹ ܡܵ ܒ ܐܘܕܕܒ ܘܼ ܚܕ ܹܕܕ ܬܘܼ ܟܠܘܵ ܐܘܬܘܼ ܕܕܩܝܼ ܦ ܠܵ ܝܕܕܡܵ ܐܓܼ ܹܕܕܹܼܕ ܐܙ̣ܵ ܕܕܡܵܪܕ ̣ܵ ܲ ̣ܵ ܲ . ܝܼ ܝܵܪܘ ܐܬܘܼ ܕܘܪܡ ܟܼ ܕܼ ܐ̣ܵ ܘ ܹܢ̣ܵ ܢ̣ܵ ܚܘ

48 49 ̈ :ܐܬܘܫܝܼ ܒܼ ܚ ܹ̈ 15...... ܬܵܵ ܝܦܵ ܩܡܼܲ ܒ ܐܓ ܝܼ ܠܒ ܲ ♰ܨܐܚܵ ܠܐܼ ܠܥܒܼܲ ܝܼ ܢܗܵ :ܕܝܼܲ ܒ 94....ܐܬܼܵ ܕܘܲ ܪܡܼܵ ܐܬܼܵ ܪܘܡܐܼܵ ܐܕܼܵ ܚܕ ܐܬܼܵ ܘܼ ܢܒܼܼܵ ܪܩܼܲ ܡ ܲ ܢܘܲ ܡܘܲ ܠܘܲ ܣ ܠܝܐܹ ܘܼ ܢܡܼܵ ܥܼ :ܕܝܼܲ ܒ ܐܕܼܵ ܬܼܵ ܘܼ ܥ 94.....ܬܼܵܵ ܫܪܕܡܼܲ ܕ ܐܝܹ ܪ̈ܘܬܐ ܐܝ ܹ ܠܛ ܐܩܼܵ ܬܼܵܵ ܚܘܼ ܫܡ ܦܣܸ ܘܝܼܵ ܬܝܒܹ ܦܣܸ ܘܝܼܵ :ܕܝܼܲ ܒ 94...... ܐܫܹ ܝܥܪ̈ ܐܝܹ ܪ̈ܘܲ ܬܐܼܵ ܐܝ ܠܛܕ ܐܬܼܵ ܘܠܨ ܼܵ ܼܵ ܲ ̈ ܦܣܸ ܘܝ ܬܝܒܹ ܦܣܸ ܘܝ :ܕܝܼ ܒ :ܐܬܘܫܝܼ ܒܼ ܚ ܼܵ ܹ̈ 94...... ܝܼ ܒܣܝܼ ܬܼ ܘ ܣܘܼ ܡܪܝܼ ܦ 15...... ܬܵܵ ܝܦܵ ܩܡܼܲ ܒ ܐܓ ܝܼ ܠܒ ܲ ܲ ܲ ܲ ܲ ܼܵ ܼܵ ܲ ܼܵ ܲ ܢܘܡܘܠܘܣ ܠܝܐܹ ܘܼ ܢܡܼ ܥܼ :ܕܝܼܲ ܒ ܬܹܵ ܦܣܘܬ ܡܥܼ ܐܡܼܵ ܓܪܘܼ ܬ ♰ܨܐܚܵ ܠܐܼ ܠܥܒܼܲ ܝܼ ܢܗܵ :ܕܝܼܲ ܒ ܲ ܲ ܲ ܲ 94...... ܐܕܼܵ ܠܝܼ ܢܘܓܪܣܼ ܐܚܼܵ ܢܼܵ ܡܕ ܐܝܹ ܚܼ ܪܦܣ 94....ܐܬܼܵ ܕܘܲ ܪܡܼܵ ܐܬܼܵ ܪܘܡܐܼܵ ܐܕܼܵ ܚܕ ܐܬܼܵ ܘܼ ܢܒܼܼܵ ܪܩܼܲ ܡ ܲ ܲ ܲ ܼܵ ܲ ܢܘܡܝܼ ܠܫ ܬܝܒܹ ܓ̰ ܪܘܓ̰ :ܕܝܼ ܒ ܬܵܡܓܪܘܼ ܬ ܢܘܲ ܡܘܲ ܠܘܲ ܣ ܠܝܐܹ ܘܼ ܢܡܼܵ ܥܼ :ܕܝܼܲ ܒ ܐܕܼܵ ܬܼܵ ܘܼ ܥ ܼܵ ̄ ܲ ܲ ܼܵ ܲ 94...... ܐܬܕܚܼ ܢܢܼ ܫܼܵ ܠܹ ܕ ܐܬܘܼ ܒܼ ܨ ܠܥܼ 94.....ܬܼܵܵ ܫܪܕܡܼܲ ܕ ܐܝܹ ܪ̈ܘܬܐ ܐܝ ܹ ܠܛ ܐܩܼܵ ܬܼܵܵ ܚܘܼ ܫܡ ܲ ܲ ܲ ܢܘܡܝܼ ܠܫ ܬܝܒܹ ܓ̰ ܪܘܓ̰ :ܕܝܼ ܒ ܦܣܸ ܘܝܼܵ ܬܝܒܹ ܦܣܸ ܘܝܼܵ :ܕܝܼܲ ܒ ̄ ܲ ܼܵ 93 "...ܐܢܼܵ ܝܼܼܵ ܕܢܡܸ ܝܼ ܕܢܡܸ ܕܚܼ ܬܝܼ ܐ" :ܬܵܚܘܼ ܫܡ 94...... ܐܫܹ ܝܥܪ̈ ܐܝܹ ܪ̈ܘܲ ܬܐܼܵ ܐܝ ܠܛܕ ܐܬܼܵ ܘܠܨ ܲ ܦܣܸ ܘܝܼܵ ܬܝܒܹ ܦܣܸ ܘܝܼܵ :ܕܝܼ ܒ ܦܣܸ ܘܝܼܵ ܬܝܒܹ ܦܣܸ ܘܝܼܵ :ܕܝܼܲ ܒ ܼܵ 50 94...... ܝܼ ܒܣܝܼ ܬܼ ܘ ܣܘܼ ܡܪܝܼ ܦ 51 ܲ ܼܵ ܼܵ ܲ ܼܵ ܢܘܲ ܡܘܲ ܠܘܲ ܣ ܠܝܐܹ ܘܼ ܢܡܼܲ ܥܼ :ܕܝܼܲ ܒ ܬܹܵ ܦܣܘܬ ܡܥܼ ܐܡܼܵ ܓܪܘܼ ܬ 94...... ܐܕܼܵ ܠܝܼܲ ܢܘܲ ܓܪܣܼܲ ܐܚܼܵ ܢܼܵ ܡܕ ܐܝ ܹ ܚܼܲ ܪܦܣ ܢܘܲ ܡܝܼ ܠܫ ܬܝܒܹ ܓ̰ ܪܘܲ ܓ̰ :ܕܝܼܲ ܒ ܬܼܵܵ ܡܓܪܘܼ ܬ ܲ 94...... ܐܬܼܵ ܕ̄ ܚܼܲ ܢܢܼܲ ܫܼܵ ܠܹ ܕ ܐܬܼܵ ܘܼ ܒܼ ܨ ܠܥܼ ܢܘܲ ܡܝܼ ܠܫ ܬܝܒܹ ܓ̰ ܪܘܲ ܓ̰ :ܕܝܼܲ ܒ 93 "...ܐܢܼܵ ܝܼܼܵ ܕܢܡܸ ܝܼ ܕܢܡܸ ܕ̄ ܚܼܲ ܬܝܼ ܐ" :ܬܼܵܵ ܚܘܼ ܫܡ ܦܣܸ ܘܝܼܵ ܬܝܒܹ ܦܣܸ ܘܝܼܵ :ܕܝܼܲ ܒ Established 1964