NINEVEHNINEVEH Publication of the Assyrian Foundation of America

Established 1964 Volume 27, Numbers 1-2 — First-Second Quarters ܀ 2004

A Special Nineveh Magazine Series In This Issue: Bekhma, The Cave Monastery On The Zab River P.9

ܢܝܢܘܐ ، ܡܢܝܢܐ 72 ، ܕܘܒܩ ܐ 1܀Nineveh, Volume 27, Number 1&2 7

ܢـܝـܢـܘܐ NINEVEH

First-Second Quarters 2004 In this issue: :ܐܧܝܧܣ ܐܗܐܒ Volume 27, Numbers 1-2

English Section Editor: Robert Karoukian Editorial Staff: Firas Jatou Dr. Joel Elias From the Editor…………………………………..…...3 Tobia Giwargis From Our Readers………………………………..…...4 Circulation: Sargon Shabbas The Heart of Assyria……………………………....….6 Cave-Monastery Near Bekhma……………………….8 Introduction to Modern East Assyrian II………..…..12 Assyrians in Sweden…………………………….…..16 Publications...………………………………………..20 POLICY Subscriptions and Donations…………………….…..21 In Memoriam………………………………………...22 Articles submitted for publication will be selected by 80th Anniversary of Russian Urmia………………....23 the editorial staff on the basis of their relative merit to Assyrian literature, history, and current events.

Opinions expressed in NINEVEH are those of the re- spective authors and not necessarily those of NINE- VEH or the Assyrian Foundation of America. ܀ܐܝܪܘܬܐ ܐܩܘܪܦ܀ ܵ ܲ - ܐܬܵ ܘܟܙܕܵ ܐܪܬܐ ܘܟܙܵ Assyrian Foundation of America was established in ܼ ܼ ܼ ܼ ܵ June 1964 and was incorporated in the state of Califor- 46...... ܐܬܣܐܣܹ ܵ ܲ ̈ ܵ ܵ ܲ ܵ ܵ nia as a non-profit, tax-exempt organization, dedicated 48...... ܐܬܘܪܪܼ ܥܕܼ ܐܧܭܸ ܕ ܐܒܼܵ ܰܟܠܸ ܐܝܵ ܬܦܩܼ ܐܧܭܪܘܦ to the advancement of the education of Assyrians. 4;...... ܐܝܝܪܘܩ ܐܝܕܡܟ ܐܝܪܘܬܐ ܐܕܣܘܠ 53...... ܐܬܣܐܣ ܨܤܝܐ ܠܗ Address letters to: 55...... ܐܬܣܐܣ .ܬܝܣܕ ܐܥܪܐ ܨܝܪܗܦ ܰܝܒ

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ܢܝܢܘܐ ، ܡܢܝܢܐ 72 ، ܕܘܒܩ ܐ 1܀Nineveh, Volume 27, Number 1&2 7

may speak very divergent, sometimes mutually unintelligi- From the Editor: ble, dialects of that same language, can usually communi- cate with ease using the written form. Examples of this Language phenomenon can be found in many languages that are spo- ken by people in wide geographic regions. For example, The most basic and important function of language is Arabic is the major spoken language throughout the Mid- to serve as a medium for communication; this includes dle East and North Africa, with very divergent, and fre- interaction among friends and family members as well as quently mutually unintelligible, dialects. However, the official religious or secular discourse. Although, ini- Standard Written Arabic, said to be based on the language tially, language may have been a purely spoken mode of of Qurcan, is understood by most, and serves as the com- communication, two other very important forms of ex- mon language for communication. Even English, which pression of language developed very early on: singing/ serves as the primary language for many people through- poetry and writing. Of course, there is another, non- out the world, has many dialects and phonetic variations linguistic, form of communication: art. which make its spoken form very difficult to understand If individuals who speak the same language live in close by English-speakers from other regions. However, the proximity, as in the same village or town, then, spo- written form is more-or-less standardized and can be un- ken language is sufficient for communication. How- derstood by all. ever, to communicate with individuals who are far (this Languages, like Chinese, whose writing system is picto- includes both geographical distance as well as chronologi- graphic, have the advantage of more-or-less complete dis- cal distance; e.g., to communicate with a friend in an- sociation of the written from the spoken language. That other city, or to preserve knowledge for future genera- is, people in different regions of China who may speak tions), another alternative is needed; including poetry/song very different dialects, can communicate easily in writing. and/or writing –in the past century, electronic audiovisual That is because, unlike in alphabet-based languages, telecommunication has become the dominant mode for where the written form tries to mimic the sound of the communication and storage of information. spoken language, in pictographic writing systems, differ- Poetry and songs may be thought of as an intermedi- ent people will pronounce the same word (picture) in very ate phase between spoken and written forms of language. different ways, but will understand exactly what it means. They are just as effective as writing in transmitting To simplify, there are thousands of terms in different lan- information over long (geographical and chronological) guages for the word ―tree‖. However, anyone, from any distances with very little or no change in content. This is land or language family will immediately recognize the because poems and songs are memorized and recited with picture of a tree, and ―read‖ it as ―tree‖ in his/her lan- minimal change for generations. A very good example of guage. One major disadvantage of this (pictographic) this can be found in the Sunday mass as performed in the writing system, however, is that it is very cumbersome Eastern Churches. Assyrians who do not know the Classi- with hundreds or thousands of signs to memorize! cal language or may not even be able to read Assyrian can In Assyrian, the last time there was a common, standard usually recite the whole mass, including the various written form (or, the last time the written language was prayers and chants, from memory; sometimes without standardized), was when the New Testament was trans- fully understanding the content. lated into (Classical) Assyrian (―Syriac‖), in the early Written language has several advantages as well as dis- Christian era. That language served (and, among some, advantages. First, it is the most effective means of stor- still serves) as the common mode of (written) communica- ing/preserving information. For example, the cuneiform tion. Assyrians from every region and every religious de- tablets found throughout Mesopotamia dating as far back nomination, with very different local (spoken) dialects that as 3,500 B.C. In these tablets we find business transac- could not be understood by other Assyrians even in tions, legal contracts, religious/theological doctrines, dip- neighboring villages, could easily communicate using the lomatic and other official governmental documents, medi- standard written form. A striking example of this can still cal and other scientific texts, songs and poetry, literature be heard by attending mass in the Church of the East and like the precursor to the Biblical creation story and the the Orthodox Church. Those attending the Church of the Epic of Gilgamesh, and information on just about every East speak modern East Assyrian whereas members of the aspect of life in those days. Second, short of traveling or Orthodox Church speak modern West Assyrian. These sending a messenger to distant lands, written documents languages are so different that they are mutually unintelli- are the only way of communicating over long distances – gible. However, Classical Assyrian (―Syriac‖) is the litur- again, modern electronic audiovisual telecommunication gical language in both churches. The same prayers from has changed this somewhat. Third, and perhaps most im- the same books and in the same (Classical) language are portant function of written language, is due to its stability, read in both. However, they are pronounced so differently or stabilizing effect on language. That is, once a language has been standardized into a written form, people who (Continued on page 11)

ܢܝܢܘܐ ، ܡܢܝܢܐ 72 ، ܕܘܒܩ ܐ 1܀Nineveh, Volume 27, Number 1&2 7

Letters From Our Readers

studies and I’ll do my best for my family and my sponsors Our Youth – Our Future to be proud of me‖.

Assyrian students in Georgia Lana Khoshabaeva, M.D., graduated this year from Tbi-

By: Ilona Adamova, lisi State Medical University and has started to work at a private hospital. During three years, the scholarship pro- Tbilisi, Georgia gram from the Assyrian Foundation of America supported her study. ―I want to thank the people who enabled me to complete my education and become a medical doctor. It is Since 1998, with the support very important to have a good education nowadays and I’m of the Assyrian Foundation of very happy that I could get that chance. I hope to be useful America, Assyrian Interna- for my people in Georgia‖. tional Congress of Georgia has implemented a scholarship Marika Bitkash is 21 years old. She has been studying program for Assyrian students in Georgia. Every year psychology and sociology at Tbilisi State University where several students receive scholarships for the successful she is a forth year student. She is an excellent student and is continuation of their studies. The initiator of this project proud of being at the University. ―I’m very happy that I was Mr. Julius Shabbas, former Chief Editor of Nineveh have such a great possibility to do Magazine. Assyrians living in my study. I feel responsible to peo- Georgia hold education in high ple who support me and I hope to regard and students are greatly make them proud of me.‖ Marika’s valued. We have young people great desire is to be a psychothera- who study medicine, philology, pist after graduating. foreign languages, psychology, Assyrian International Congress of oriental studies, international rela- Georgia would like to express its tions, economy, law, etc. Unfortu- deepest gratitude to the Assyrian nately, after the break of Soviet Foundation of America for their Union, the economic situation in readiness to support the Assyrian Georgia suffered greatly and our students with the scholarship pro- people as well as the whole popu- gram. We hope for the continuation lation of Georgia continue to ex- of this wonderful program for the perience great hardship. Formerly, benefit of Assyrian youth in Georgia. in the Soviet Union, education was free of charge. Now, most Brief information: institutes charge large fees and, The Assyrian International Con- therefore, are not accessible to the gress of Georgia (AICG) was founded in 1992. The AICG majority of young people. is a Non- Profit Assyrian Organization. The aim of the or- We thank our friends at the Assyrian Foundation of ganization is to preserve and develop culture, language and America, who have helped during the last few years to tradition of the Assyrian people in Georgia; to defend na- support many students. Some of them have already gradu- tional and civil rights of our people in this country. It has ated and found good jobs. its branches in Gardabani, Kanda (East Georgia) and Ku- Here are a few examples of students who have benefited taisi (West Georgia). The main activities of the AICG: hu- from this scholarship program: manitarian and medical assistance to needy Assyrians in David Yakubov, 19 years old, has been studying Law at Georgia, assistance for various youth activities: cultural, the Tbilisi State University. He is a second-year student educational and sports events. AICG is collaborating with and is among the best students in his group. His desire is Assyrian organizations in the former Soviet countries and to be a very good lawyer after his graduation. ―I want to abroad, as well as international and local NGOs, working be a good professional and help my people. I’m very on minorities’ issues. Since 1998 AICG is a member of the pleased and thankful to people who supported me in my Union ―Public Movement Multinational Georgia‖. The Presindent of the AICG is Mr. Josif Ivanov.

Contact information: David Adamov, Vice President Tel: (+995 32) 94 17 73 e-mail: [email protected]

ܢܝܢܘܐ ، ܡܢܝܢܐ 72 ، ܕܘܒܩ ܐ 1܀Nineveh, Volume 27, Number 1&2 7

ܢܝܢܘܐ ، ܡܢܝܢܐ 72 ، ܕܘܒܩ ܐ 1܀Nineveh, Volume 27, Number 1&2 7

Younadam Kanna and Attiya Gamri with the journalists of AshurTV Ten years ago, no one would have predicted the fall of that time, most of the listeners thought that Mr. Yaqoub Saddam Hussein’s regime. The year 2003 was the last Yousef was being unrealistic, but 12 years later his words year that the regime controlled Iraq. Although Iraq is a have become a reality. In 2003, Saddam’s regime col- free country today, the current situation is far from stable lapsed. Through difficulty, the ChaldoAssyrian people and it remains difficult to decipher the time required to must revisit the age-old question: As a minority group, stabilize the country. However, the disappearance of the what rights do we have both inside the new Iraq and out- regime triggers an inevitable change for the ethnic groups side, in Diaspora? in Iraq; and in particular, the ChaldoAssyrians. Inspired by the celebration of 1st of April, the Akitū Fes- ChaldoAssyrians Inside the New Iraq tival, I decided to visit the ChaldoAssyrians in Iraq. Who would have believed that the our flag would fly in every The political situation of the ChaldoAssyrians in Iraq is village and city where ChaldoAssyrians live in Iraq? This difficult to describe but one thing is certain, the ChaldoAs- dream became a reality for the oldest inhabitants of Iraq and I was fortunate to witness it

Back to Assyria

I had never travelled to Iraq and the cities of Nohadra, Nineveh, Mousel, Ankawa, Bagdeda, Tel-Keppeh or Ar- bil. My first exposure to these names was through the songs of Linda George and Ashur Beth Sargis. Later, I read about what appeared to be far away places. In 1992, I met Mr. Yonadem Kanna in Holland and my interest in learning more about the heart of Assyria started to grow. I vividly remember the words he expressed to me, ―…be ready because one day Saddam will disappear. Then the hard work for the Assyrians in Diaspora will begin.‖ At Susan Khoshaba Patto, with Attiya Gamri, on ‡ā b-Nīsan, in Baghdad

ܢܝܢܘܐ ، ܡܢܝܢܐ 72 ، ܕܘܒܩ ܐ 1܀Nineveh, Volume 27, Number 1&2 7

syrians are now a recognized ethnic group within Iraq. In the new Iraq, the ChaldoAssyrians have been granted ba- sic, fundamental rights recognized under international in- struments of law. Since the Ba’athist regime of Saddam, the Assyrian De- mocratic Movement (the ADM) has struggled and suc- ceeded in ensuring basic human rights for the ChaldoAs- syrians are preserved. Under the Interim Iraqi Constitu- tion, ChaldoAssyrians are recognized as one of the ethnic groups in Iraq. The ADM organized itself and negotiated, often around the clock, at the highest level of the Govern- ing Council, in order to achieve this goal. Mr. Yonadam Kanna and Thomas Khoshaba, through political persua- sion, convinced Mr. Paul Bremer and other officials of the interim government that the new Iraqi government cannot be constituted without the ChaldoAssyrians properly rep- resented. Mr. Kanna signed the declaration and with this Children at Arbaello elementary school, Ankawaa, Arbil signature he helped change the future of the ChaldoAssyr- ians. Today, on the rooftop of ADM Headquarters, lo- ADM have also proven their dedication and loyalty to- cated in Baghdad, our flag is waiving high. wards the ChaldoAssyrian community. These young men and women protect all of the ADM offices, currently num- bering 15 offices inside Iraq; and in particular, located in Baghdad, Arbil, Mosul, Nohadra, Alqush etc. In addition to protecting ADM offices and personnel, the freedom fighters protect the Syriac Orthodox monastery of Mar Matay ( built in the 5th century AD), as well as other churches, which has recently been attacked by rebels.

Future and Unity: the ChaldoAssyrians in the Diaspora

Mr. Kanna’s statement made in 1992, that Saddam one day will disappear and that the ChaldoAssyrians in Dias- pora should be prepared, has become a reality today. Are we, as a people, prepared to respond? How should we be- gin to prepare to respond? The ChaldoAssyrians in the new Iraq have national rights and this means that they Mor Matay, Syriac Orthodox Monastery must encourage the development of newspapers, maga- Although the political development triggered a new zines, TV and radio stations, schools, cultural centers, so- hope in the hearts of the ChaldoAssyrians, the instability cial care organizations, etc. The main infrastructure must inside Iraq instils fear. The members of ADM are aware of be built, or in some cases rebuilt. The ADM needs the the political reality inside Iraq and the vulnerability of the support and knowledge of our people in Diaspora in order people, including the ADM as a political movement. In to achieve this goal. fact, efforts have been made to intimidate the ADM; how- How shall we support the building of the infrastructure? ever, it continues to work towards building a free and de- One member of the ADM, Rabi Ninous, answers with the mocratic Iraq. following: ―The real work starts now. The ChaldoAssyr- One leading member of the ADM, Mr. Ishaak Ishaak, ians have to build Assyria and much help is needed. We stated, ―we built our course many years ago and back then need teachers, lawyers, doctors, farmers, social workers, we knew that this struggle may cost our lives, but we did athletes, artists, etc... They can come and visit us and see not stop and we will not stop.‖ Mr. Ishaak was impris- how they can support us here.‖ oned for almost 9 years during the regime of Saddam Hus- Indeed, the ChaldoAssyrians need financial support in- sein for his political work with the ADM. Mr. Ishaak is side Iraq; however, professional support from all disci- not the only person who has been imprisoned for his po- plines (i.e., political, social, agricultural, media fields) is litical work. also in demand. For this to be achieved, however, the It is not only the high officials of the ADM who sacri- ChaldoAssyrians in the Diaspora must create a network fice their life on daily basis. The freedom fighters of (Continued on page 15)

ܢܝܢܘܐ ، ܡܢܝܢܐ 72 ، ܕܘܒܩ ܐ 1܀Nineveh, Volume 27, Number 1&2 7

In This Issue: The Cave- Monastery of

By Nicholas Al-Jilu,, the village of Arena. The family lives next to the ADM Australia office there. One day Shwawa Pius was listing the vil- lages and churches in the region for me and told me about One of the most unforgettable experiences for a church above Bekhma in the Zab valley. I was curious, me from my 2002 trip to the homeland was but did not have time to go up and see it. visiting the abandoned cave-monastery in the Bekhma is built on the west bank of the Upper Zab Upper Zab valley near Bekhma. It took me 50 minutes River. It is important because there is a bridge that trekking through the mountains to get there in the middle crosses the river and it is the main thoroughfare for traffic of the summer heat (it was late July) – but boy was it coming from Dohuk, Zakho and Aqra to go to Arbil, worth it! Shaqlawa, Diana, etc. I had thus passed through it numer- At the end of June, I was staying in the Azadi collec- ous times, but had never stopped. The village has for a tive town (southwest of Aqra), where a large number of long time been taken over by Kurds, but there is a field Assyrians live. There is only one Aqrawi family left liv- near the village still called chammeh1-sulaqa. Apparently ing there headed by a man named Pius, originally from the local Assyrians used to go there to celebrate the As- cension feast and the name stuck. ܢܝܢܘܐ ، ܡܢܝܢܐ 72 ، ܕܘܒܩ ܐ 1܀Nineveh, Volume 27, Number 1&2 7

A month later I had returned to Aqra to say my good- built their monastery here all those years ago. byes, and also to see what I had missed during my previ- The dirt path then gives way to the mountain. With ous visit. So I went with some friends from Azadi to have Sha’ban in front we began to scramble up from boulder to a look – dwikh-nawsha Youbert from the ADM came for boulder. The track could only be discerned by shiny, slip- protection and Steve and Abbi from the ASYU also came pery markings on the rocks and at times it was such a with us. Abbi drove us in his durable but trustworthy hard climb that we had to grab onto the dry shrubs that Brazili. grew between them. To our left was the sheer face of a Now when we reached to Bekhma, we found a KDP towering cliff and to our right a steady fall down to the Barracks at the bridge and decided to ask about the Zab. church. We approached I was easily tired and a group of peshmergas One of the older peshmergas at the bar- Sha’ban could not help resting under the shade poking a little fun at my of the porch. Shwawa racks laughingly remarked that, huffing and puffing, and Pius was right. The ―The church was once yours, but is now constant water-breaks. church was past the bar- ―I can make the ascent racks up in the narrow ours to do with as we please!‖ in less than half an valley. One of the older hour,‖ he declared. But peshmergas at the barracks laughingly remarked that, that is true for someone who has grown up and been ―The church was once yours, but is now ours to do with trained to fight in such terrain. Youbert similarly did not as we please.‖ It is used as a stable for sheep during the have much trouble climbing. winter. After more than 40 minutes of climbing, Sha’ban stood One of the peshmergas, a young man by the name of pointing. ―There it is. Can you see it? Shkafte u-Diwara Sha’ban, offered to take us up to see it. I agreed to pay (it’s a cave and a wall).‖ Sure enough, there it was. A him a small fee in return for his services and protection. cave formed by a massive rock ledge, closed in with a Only Youbert accompanied me up to the church. Steve wall of masonry, up in the chest of the mountain. That and Abbi decided to wait for us at a nearby open-air res- was the church of Bekhma. taurant. As we came closer to the church, we found that a se- The track up to the church begins behind the barracks ries of terraced yards had been built around it, by means and moves past an old graveyard. The hill upon which it of high retaining walls set with huge stones. A crude lies has given way to ramp provided a way reveal the open square up into the churchyard ends of the stone cof- and afforded us with a fins. The bones sticking commanding view out of them gave me an down into the Zab val- eerie feeling as I began ley and beyond as far the ascent. I could not as the eastern edge of determine whether the the Navkur plain. I can graves were Christian or never forget how amaz- Muslim, but this was an ing it felt to be up area that had obviously there, almost as if I was not seen its indigenous standing upon the roof Assyrian inhabitants for of the world. One could many years. so easily sense the After the graveyard peace and oneness with the track seems decep- God the monks would tively easy at first, being have felt all those cen- mostly flat and worn, turies ago. and one cannot help but A complex of caves be captivated by the surrounds the main ter- beauty of the area. Be- raced yard, proving that low to our right flowed the peaceful waters of the Upper it was part of some kind of lavra or cave monastery. Zab, colored a most peaceful light blue and smelling a Some caves lie high in the mountains on the western little of sulphur. Above us towered the brown stone side and are accessible only by narrow paths or stone mountains that hemmed in the narrow valley and offered stairways. Others can only be climbed into by a series of a sense of protection probably sought by the monks that (Continued on page 10)

ܢܝܢܘܐ ، ܡܢܝܢܐ 72 ، ܕܘܒܩ ܐ 1܀Nineveh, Volume 27, Number 1&2 7

also located here. There are two springs in the church, with the water drip- ping from pointed rocks into small pools. The water from (Continued from page 9) those springs is very sweet, though to obtain some we holes used as foot and hand grips. Some of these caves had to brave the insects that swarmed them! seem to be chiseled from rock face and others seem to Under the church there was once a 7 x 7m cell contain- consist of walls built before large openings. These are ing a bed, complete with pillow, carved out of the bare most probably the cells of the monks that once resided rock. It was big enough to accommodate two people ly- there. ing beside each other and about twenty people could fit There are more caves to the east, but these are larger in the cell. This was probably either the cell of the abbot and most of them have walls built around them. They are or the Beth-Qaddishe (where the monastery’s founder now used as sheep pens by the Kurds and some of the and abbots would have been buried). All that remains of walls were only it now is a small built recently. But doorway with a it is now impossi- cross carved on its ble to determine lintel. whether they were A c c o r d i n g t o cells, storage Sha’ban, sometime rooms or possibly around 1995 a Turk- even the refectory ish engineer and his or guest rooms of Kurdish partner the monastery. caused serious dam- The central com- age to the church. plex of the monas- They came to it with tery is based special equipment around the church searching for gold and is composed of and using TNT they a large cave (the blew up the cell under church itself), a the church. It is un- medium sized cave known what they closed in by a stone stole, but those who wall pierced by an were at the scene arched doorway soon after the explo- (possibly the Beth- sion recalled finding Slutha or chapel used for the recitation of prayers during scraps of discarded metal and things deemed ―not worthy the summer) and two smaller caves (either cells or stor- of looting‖. age rooms). On a prominence to the east was pointed out Estimates of the church’s age by locals mostly gauged at the location of the monks’ cemetery and far beyond that 500 years and older. One local suggested that it could have in the ridge of mountains on the opposite side of the val- been dedicated to St. George, as red stones were used to ley I was made aware of another cave monastery. This build it. Apparently there is some old tradition of building one, above the town of Derwah-Tisu, is made up of many churches dedicated to St. George with red stones as a sym- chambers and is said to hold up to 300 sheep during the bol of his martyrdom. winter. But how old the church was and whatever saint it was The church itself is buried under 1-2 metres of sheep once dedicated to was not important. The fact that Assyr- droppings and much of the original interior has been de- ians were able to build such a monument of faith in this stroyed, but I was able to make some guess as to what it most inaccessible and incredibly beautiful of places would have looked like in its heyday. It is divided into amazed me profoundly. This is one of the Assyrian monu- five chambers: two at the western end, two in the centre ments in northern Iraq that is grave danger of disappearing and one at the eastern end. Those at the western end if we do not do anything to restore and conserve it for fu- probably constituted the narthex of the church. That on ture generations to study and admire. It is up to us to find the north centre was probably the primary nave and new ways of maintaining the proof of our existence in the might have had a sanctuary partitioned off at its east end homeland, most importantly through the preservation of – but there is no remaining evidence of that. The cham- sites such as these. ber on the south centre was probably a secondary nave leading to the baptistery, which I located at the chamber 1 A chamma is a field, especially a terraced one, built next to a river. on the eastern end. It is possible that the sanctuary was The word is Kurdish but Assyrians use it was well.

ܢܝܢܘܐ ، ܡܢܝܢܐ 72 ، ܕܘܒܩ ܐ 1܀Nineveh, Volume 27, Number 1&2 7

(Continued from page 3) guage for intercommunity communication. However, it is (Eastern accent and phonetics vs. Western accent and pho- easy and practical to have one ―common‖ dialect for the netics) that to the uninitiated ear they may sound like dif- Eastern-speakers and one for the Western-speaker. This ferent languages. way, there will be only two ―standard‖ languages among A language can function as the common or standard lan- all Assyrians. Books can be written on the grammars, and, guage for communication among a people with different more importantly, upgraded as needed to keep up with the local dialects, only as long as it approximates the spoken spoken language. language(s), or, there are centers, throughout the regions In places like Chicago, where the Assyrian community where that language is used, for teaching it. Today, nei- numbers more than 100,000, inclusive of speakers of all ther of these conditions exists. The spoken dialects of the various dialects of East Assyrian, with television and Modern Assyrian are so different from the Classical lan- radio programs and periodicals, the importance of having guage that very few, even those who have formally stud- a common language is obvious. People who may speak ied the Modern language, can understand the Classical very different-sounding dialects of East Assyrian can eas- language. And, there are very few centers where the Clas- ily communicate with each other in the ―standard‖ dialect, sical language is taught. So, unfortunately, there is no which is also the language used in radio, television, and common language for communication among all Assyr- printed media. ians from all regions. The ―lessons‖ being included in Nineveh, are meant as If, as has been done in northern Iraq, schools can be es- an introduction to the ―standard‖ Eastern dialect. How- tablished wherever there are Assyrian communities, it is ever, as that language is not quite standardized or up- possible to once again teach the Classical language and graded to reflect the changes that the language has gone reestablish it as the common language among all Assyr- through since it was first formalized, some two hundred ians, regardless of their local (vernacular) dialect. How- years ago, the reader is reminded that s/he may see varia- ever, as that seems impracticable for now, we must at least tions in different texts from different places; however, ―standardize‖ the Modern language(s). they are close enough that they will be easily understood. There are two main dialects of Modern Assyrian: West- The only difficulty may be with the vocabulary, which is ern and Eastern. The Eastern dialect was standardized in much more regionally specific, with more or less borrow- the 1800’s when the Bible was translated from the Classi- ing from neighboring languages. cal language to the Modern East Assyrian (since most peo- Finally, one negative effect of having one common lan- ple did not understand the Classical language anymore). guage is that it is taking over all the other dialects. Again, That language has been taught in schools and serves all in places like Chicago, one sees that the younger genera- speakers of the various dialects of East Assyrian as the tion, born in Chicago, may not know the dialect of their common mode of communication. The same is being parents, and only speak the standard language. As the vil- done for the Western dialect. lages in the homelands, where there are enough people Since the Classical language is very different from all speaking the various local dialects, are being depopulated, the modern dialects, it is not reasonable, for now, to insist if all those dialects are not recorded and described, within or expect everyone to learn it for use as the common lan- the next generation or two, many will become extinct. For the best place on the internet to learn modern East Assyrian (Syriac), go to :

Assyrianlanguage.com

With over 125 step-by-step lessons providing audio visual tools to guide you through all aspects from reading, writing, grammar, pronunciation. Best of all, these excellent lessons are all provided at no cost at the comfort of your home!

For more info. Contact us at: [email protected]

ܢܝܢܘܐ ، ܡܢܝܢܐ 72 ، ܕܘܒܩ ܐ 1܀Nineveh, Volume 27, Number 1&2 7

An Introduction to Modern East Assyrian; II

Robert Karoukian San Francisco

I. Introduction: Before describing the vowel markers, a few general re- marks regarding the vowels and their values may be use- In the last issue of Nineveh, a brief description of the ful. (alphabetic) system of the modern Assyrian language was A simplistic way of categorizing the vowel sounds of the given. As writing was emphasized, the Assyrian alphabet modern (East) Assyrian language, is to think of the vowel is different from the Latin-based alphabets in that it con- quality and quantity. There are six basic vowel sounds sists of consonants only ( and can serve as vowels; see Ʋ ƿ (quality), which can be either short or long (quantity). below). Above, is a list of the six vowel sounds, given in (Latin) In this issue, a brief description of the vowel sounds, transcription, along with examples of their quality as well both simple and compound, as well as their markers will as quantity, using English words which contain vowels be given. A number of other orthographic signs will be that approximate them (the vowels of interest in those described. words are in italic). In the earliest texts one finds only consonants with no 1 ̈ c vowel markers, which makes it somewhat difficult to elu- 1. Vowel Markers: ܐܥܘܹ ܙܵ (Zow i) cidate the exact pronunciation, and, at times, even the In modern East Assyrian there are seven basic vowel proper reading and meaning. In later texts, one starts see- markers. These are signs, consisting of simple strokes, ing an evolving set and system of markers (diacritical placed above and/or below the consonants they compli- marks) to denote the vowels associated with the conso- ment. nants. In modern Assyrian there are two sets of such Below, is a list of the seven vowel markers, along with vowel markers: one which is used with the West Assyrian script and the other that is used with the East Assyrian List of vowel markers in East Assyrian: script. sign Name Value ̈ ̈ ܵ c II. Simple Vowels: ܐܞܹ ܝܮܦܼ ܐܥܘܹ ܙ (Zow i pšī#i) ܵ ܵ a-- ܐܦܩܙ (zqāpā’) ā, ắ (long)* Inventory of simple vowel values in modern East Assyrian: ܵ ܵ e-- ܐܚܰܦ (ptā∙ā’) a, ă (short)* Transcription Examples* ܵ ܵ ܵ Ā,ā (long): matter, gather, bath, o-- ܐܝܮܩܸ ܐܤܠܙ (zlāmā’ qišyā’) ē, ī (long)

A,a (short): hank, stamp, tank ܵ ܵ i-- ܐܞܵ ܝܮܦܼ ܐܤܠܙ (zlāmā’ pšī#ắ’) e, i (short) Ắ,ắ (long): father, bother, draw Ă,ă (short): hut, cut, gut ܵ ܵ (rwắ∙ắ’) ō, o (long or short) uw ܐܚܘܪ

Ē,ē (long): résumé, fiancé ܵ E,e (short): met, get, set ;w ܐܨܵ ܒܪܼ (rvắ%ắ’) ū, u (long or short)

Ī,ī (long): meet, heat, seat ܵ ܵ (∙vắ%ắ’) ī, i (long or short) I,i (short): sit, hit, fit ܝܼ ܐܨܒܚܼ

-The stroke (-) in the first four signs is a substitute for any Ō,ō (long): go, flow, slow consonant. O,o (short): short, fourteen, mortuary *The quantity (long vs. short) as well as the quality of these two vowels may vary, according to grammatical rules or pho- Ū,ū (long): moon, soon, spoon netic conventions. U,u (short): put, foot, hood their sounds (quality and quantity), followed by brief de- scriptions of each and how they are used. *The examples are only approximations; and, the English is, more specifically, the ―California dialect‖. 1 Although the description of the vowel values and phonetic

ܢܝܢܘܐ ، ܡܢܝܢܐ 72 ، ܕܘܒܩ ܐ 1܀Nineveh, Volume 27, Number 1&2 7

conventions applies in general, there may be dialectal variations. is the case for It is always pronounced as either u or ū. The Urmi dialect is described here. uw. For example: ܘܬܼ (tū), ܢܘܠܼ (lun), ܘܝܼ (yū). ܵ ܐܦܩܙܵ (Zqāpā’): This consists of two parallel a-- ܵ ܵ diagonal strokes placed above the consonant they modify ܝܼ ܐܨܒܚܼ (∙vắ%ắ’): This consists of a single vertical (or follow, in speech). For example: Ab = bā, AbAkAd = dā- stroke under the letter ܝ . It can be either short or long, as kābā. It is normally long in quantity. But, there are times, the above two signs, depending on whether the following either according to grammatical rules or phonetic consonant has a vowel associated with it or not. For conventions, when it may be short. And, in quality, it may example: ܝܭܼ (šī), ܝܪܼ (rī), ܨܝܩܼ (sin). either be ā or ắ, which is mostly determined by the surrounding consonants. In general, when accompanied In describing the vowels, it is important to discuss the it has the syllabic structure of modern East Assyrian and the concept , ܚ، ܛ، ܥ، ܨ، ܩ by emphatic consonants, like ắ value. Otherwise, it has the ā value. of consonantal reduplication or stress, which will help to understand how the vowels work and the difference be- ܵ ܵ E-- ܐܚܰܦ (Ptā∙ā’): This consists of one vertical stroke tween short and long vowels. above and one below the consonant it accompanies. It is In modern East Assyrian, syllables are well defined and normally short in quantity; but, may be long according to distinct. The stress is usually placed on the penultimate grammatical rules or phonetic conventions. And, like , it syllable. Syllables are made of consonant (C) and vowel A-- (V) combinations as follows: CV, CVC, CCV, CCVC. In may either have the a or ă sound depending on the the case of CV and CCV syllables, where the vowel ends consonants in the word. For example: dEb (bad), rEc (%ăr). the syllable, it is long (in quantity). Whereas in the case of Since it is a short vowel, it can not end a syllable; it only CVC and CCVC syllables, where the vowel acts as a serves to connect two consonants (see below for bridge to connect the two consonants, it is short. explanation of short vs. long vowels and their function). Following are a few examples to illustrate this important concept. ܵ ܵ ܵ ܵ o-- ܐܵܝܮܩܸ ܐܤܠܙ (zlāmā’ qišyā’): This consists of two -The word ܐܒܒ (Bābā’=Father) is made of two syllables: uneven, parallel and slightly diagonal strokes, placed Bā + bā (As explained in the last issue of Nineveh, ܐ, is a below the consonant they modify. It is long in quantity ―silent‖ consonant in that it only serves as a glottic stop (unless it is at the end of a word, in which case it is when at the beginning or in the middle of a word. Its pronounced like a short i); but, the quality may vary (ē vs. function at the end of words is probably only of historical ī ). For example: ܒ(bē), ܪ(rē), ܩ(qē). and grammatical significance since it is silent and does ܹ ܹ ܹ not add anything to the sound of the word). That is, of the

ܵ ܵ ܵ C1V1 + C2V2 formation. In this case, both syllables I-- ܐܞܼܝܮܦ ܐܤܠܙ (zlāmā’ pšī#ắ’): This consists of two happen to be the same, where the vowel ends each syllable and is, therefore, long. even, parallel and vertical strokes, placed under the ܵ ܲ consonant they modify. It is short in quantity (only serves -The word ܐܒܡܟܼ (Kalbā’ = Dog) is made of two to connect two consonants), and may have either e or i syllables as well: Kal + bā; C1V1C2 + C3V2. (again, the value. For example: ܒܠܸ (lib), ܨܣܸ (min), ܨܩܸ (qin). terminal ܐ is silent and does not affect the value of the syllable); In the first syllable, the vowel connects or acts as a bridge between the two consonants since it is short ܵ ܵ (rwắ∙ắ’): This consists of a single vertical uw ܐܚܘܪ and can not end the syllabel. Whereas in the second stroke above the letter ܘ. It can be either short or long in syllable, the vowel is long and ends the syllable . ܵ ܵ quantity, depending on whether the letter that follows ܘ -The word ܐܦܐ (’ānā’ = I) is made of two syllables: ’ā + has a vowel of its own or not; i.e. it can either end a sylla- nā. Both syllables are of the CV formation, where the ble or serve as a connection between two consonants vowels are long and , therefore, end each syllable. ܵ within a syllable, or bridge two consonants which end one -The word ܐܤܸܝ (Yimā’ = Mother) is made of two and begin the next syllable. In quality, it is the open O syllables: Yim + mā; that is, C1V1C2 + C2V2. This is sound; although, in the Urmi dialect, it is mostly pro- because the first vowel is short and can not end the nounced U. For example: ܘܦܲ (pō), ܪܘܬܲ (tor), ܘܣܲ (mō). syllable; it can only serve as a connection between two consonants. Therefore, the second consonant functions both as the terminus of the first syllable as well as the ܵ ܵ (rvắ%ắ’): This consists of a single vertical ;w ܐܨܒܪܼ beginning of the second syllable and is stressed or stroke under the letter ܘ. It can be either short or long, as reduplicated, as if pronounced twice. This does not exist in English and is difficult to explain. However, in some

ܢܝܢܘܐ ، ܡܢܝܢܐ 72 ، ܕܘܒܩ ܐ 1܀Nineveh, Volume 27, Number 1&2 7

language, like Arabic, there is a specific symbol to ܒ (b) ܒ̣ (v) (ġ) ̣ܓ (g) ܓ ( ّ ) :indicate consonantal reduplication So, in general, consonants that are preceded and ܕ (d) ܕ̣ (ḏ) (instead of δ) followed by a vowel, and the preceding wovel is short, are ܟ (k) ܟ̣ (‹( reduplicated or stressed as if pronounced twice, i.e., as the ܦ (p) ܦ or ܦ (f) ending of the first syllable and the beginning of the second ܼ (t) (instead of ŧ) syllable. ܬ ܬ̣ (ṯ) ܵ Here are a few more examples to demonstrate the vowel 2. ܐܝܵ ܭܘܩܼ (qūšāyā’ = ―hardening‖). This is a short quantity and syllabic make up as well as consonantal horizontal stroke or large point placed above the same reduplication. ܵ letters as in (1), to indicate the ―unsoftened‖ -ܐܤܭܸ (Šimā’ = Name); Šim + mā’ (C1V1C2 + C2V2). pronunciation. It is not used in modern East Assyrian, ܵ ܵ ܵ ܵ Since the first vowel is short, the second consonant has to since the absence of ܐܟܼ ܟܘܪܼ implies ܐܝܭܘܩܼ . end the first syllable as well as starting the second ܵ ܵ ܲ syllable, and is reduplicated. 3. ܐܧܝܓܗܣܼ (mhagyānā’ = ―Syllabifier‖; a short or ܵ ܲ semi-vowel added to facilitate pronunciation). It consists -ܐܟܡܣܼ (Malkā’ = King); Mal + kā (C1V1C2 + C3V2). of a horizontal stroke under two letters (consonants) that - ܵ (‡ubā’ = Love, affection); ‡ub + bā (C V C + ܐܒܘܚܼ 1 1 2 don’t have an associated vowel, where the second vowel is C2V2). The second consonant is reduplicated. one of the following: ܐ، ܗ، ܘ، ܝ، ܠ، ܡ، ܢ، ܥ، ܪ For example: ܲ ܐܛܵ ܦܕ ܣܼ (mad-n∙ā’ = East); so that, instead of II. Compound Vowels (diphthongs): having three syllables, mad + din + ∙ā’ , there are only ܲ two: madn + ∙ā’ , that is, the symbol extends or lengthens ̈ ܵ (zowci mrakvi) ܐܒܟܼ ܪܣܼ ܐܥܘܹ ܙ the first syllable.

4. ܐܧܵ ܝܗܬܵ ܣܲ (mărh#ắnắ’ = ―hastening‖ enunciation; Diphthongs are formed by having either w or y follow ܼ similar in function to (3), above, consisting of a short either or . In the case of , the resulting sound is OW A-- E-- w horizontal stroke above a letter without a vowel marker, or OU as in the English words cow, how, sound, etc. that is not one of the letters named in (3), and the letter However, in the Urmi dialect, it is pronounced like the preceding it is also without a vowel. It is similar in ܵ ܲ ܵ ܲ long Ō. For example: ܐܪܘܬܼ (taw-rā’ = bull), which is function to ܐܧܝܓܵ ܗܣܼ . pronounced tōrā in Urmi. For example: When follows either or , the resulting sound is AY ܵ ̄ y A-- E-- ܐܠܕܬܚܼܲ (∙ardlā’ = mustard), which is pronounced: or EY like the English words say, pay, my, fly . However, ∙ar + dlā’. in the Urmi dialect, it is usually simplified and pro- ܵ ܵ ܲ ܵ ܵ ܲ ܵ ܲ 5. (mašliyānā’ + ―silencer‖), or, nounced like the long Ē. For example: ܐܰܝܒܼ (bay-tā’ = ܐܧܝܡܮܼ ܣܼ ܐܧܪܡܞܣܼ house), which is pronounced bētā in Urmi. (m#alqānā’ = ―that which causes to vanish‖). This is a Other diphthongs can be formed as follows: short horizontal sroke above a letter that is not to be pronounced (according to grammatical rules of phonetic - ܲ : oy ܝܘ conventions). -ܝܘܼ : uy For example: ܵ ̄ ܐܰܧܝܕܣܼ (mdītā’ = city), where the ܢ is silent.

III. Other Markers: 6. A single large point above ܗ (= ܗ ). This has ܵ ܐܭܘܪܲ ܦ ܐܙܩ̈ ܘܦ (nuqzi’ pārūši’ = separating or grammatical significance (probably, a remnant of the time ܹ ܹ ܼ before vowel markers). It is used when is: distinguishing points) ܗ a. The marker of third person, singular, feminine, These are additional orthographic marks, some of which possessive, pronominal suffix. are no longer used. They are primarily used to assist with b. Third person, singular, masculine and feminine the reading or pronunciation of the words. Nine are listed pronoun. below. c. The marker of third person, feminine, singular, verbal suffix with the verb ―to be‖, in the present tense. 1. ܐܟܵ ܟܵ ܘܪ (rūkā‹ā’ = “softening”). As described in the (These will be described in future issues of Nineveh). ܼ ܼ previous issue of Nineveh, this consists of a short horizon- tal stroke or a large point below certain letters of the al- 7. 0^OmAys (syāmi’ ). Two large points placed over the phabet, which alters their sound, as follows:

ܢܝܢܘܐ ، ܡܢܝܢܐ 72 ، ܕܘܒܩ ܐ 1܀Nineveh, Volume 27, Number 1&2 7

penultimate letter in plural formations. If there is a r in (Continued from page 7) the word, it always gets the two points,even if not in the pinultimate position. Since it already has a point on top, only an additional point is added.

Example: 0Ablek (kalbā’ = dog), 06OblEk (kalbi’ = dogs)

8. 0AnA#yl1vem (mağliyānā’). A tilde (1 ) placed under or above certain letters to alter their sound as follows: G (g; as in ―good‖), to 1G (ğ; as in ―jail‖) z (z; as in ―zoo‖), to `z (ž; as in ―pleasure‖) _k (k; as in ―cold‖), to _1k (č; as in ―child‖) and use their time and knowledge towards a successful _4 (š; as in ―shine‖), to _`4 (ŝ; as in ―pleasure‖) transitional process inside Iraq. Furthermore, success is 9. (sur#ắ’ d-∙ūyādā’ = ―joining based on one primary condition: the ChaldoAssyrians in 0AdAy#wxd 0A=r#ws the Diaspora must unite their efforts by cooperating ligature‖). A single horizontal stroke (hyphen) between with each other. two parts of a compound word. For example: We cannot waste time on highlighting differences that 0Oh#y^rk -- tyOb (bit - krīhi’ = ―house of the ill‖ = exist among different factions or groups. The reality hospital) today is that ADM is the only recognized political or- ganization inside Iraq. If ADM gains support from IV. Punctuation Marks: other ChaldoAssyrian organizations throughout the (nuqzi’ d-pū∙āmā’) world, it can achieve great results for our people as a 0AmAx#wpd 0O^zq#wn whole. It is only in starting to work under the umbrella There is a set of punctuation marks that was used with of ADM today that the smaller, less recognized Chal- the classical language, but, is no longer used in the doAssyrian groups will be taken seriously tomorrow. modern writing. Instead, the common punctuation marks The support these organizations can provide towards the used with other languges are used, as follows: struggle of the ChaldoAssyrians in Iraq in the future 0Anyez (zaynā’ - comma) will inevitably be vital. However, by creating negative ، propaganda against the ADM, we will not achieve this -0Anyezw 0apI= (#ippắ’ w-zaynā’ - semicolon) goal. In essence, we merely turn our back to the oppor ؛ : 0O6papI= NyOrt (trē #ippắpi’ - colon) tunity to protect our cultural heritage and identity as a people. Unity is the key and it will remain the vital key . 0apI= (#ippắ’ - point, period) to unlocking our struggle inside Iraq, regardless what group we belong to, or what country we live in today. nuqzā’ d-šū’ắlắ’ - question) ؟ 0ala0#w4d 0Azq#wn The question from the ChaldoAssyrians in Iraq to mark) those living in Diaspora is very clear: Are you prepared ! 0aba1g3w9dw 0atyarqd 0azq#wn (nuqzā’ d- qrētắ’ w- to invest energy, time and money during these crucial c transitional months to reach our goal of having Chal- d- ūğắbắ’- mark of exclamation and surprise)

doAssyrian existence in our homeland for generations? Our people in the homeland will not accept a "NO". It is « » 0O^narhEs (săhrắni’ - quotation marks) our responsibility to help and participate in the recon- — 0a=rIs (sir#ắ’ - line, hyphen) struction of our nation.

( ) 0at4Iq (qištā’ - parentheses) If you wish to contribute in any kind of way, please For practice, try writing the letters with the vowel contact Ms Attiya Gamri at markers. Also, see if you can read some of the text from [email protected] the Assyrian section of this and previous issues of Nineveh, even if you don’t understand what it means.

ܢܝܢܘܐ ، ܡܢܝܢܐ 72 ، ܕܘܒܩ ܐ 1܀Nineveh, Volume 27, Number 1&2 7

Assyrians in Sweden are doing well

By Mikhael K. Pius

Last summer I made a ten-day trip to Holland and Swe- tered in many cities. The largest community, 25 or 30 den to visit my sister and her extended family. In Sweden thousand strong, is in Södertälje, which is a suburb of I stayed in Huskvarna, a suburb of Jönköping (pronounced Stockholm. Again, the bulk of this number are members Youngshopping) where a large Assyrian community lives. of the Syriac Orthodox and Syriac Catholic churches. The Apparently, the majority of our people, are doing well. majority of the six thousand Assyrians from Iraq (some Sweden is a beautiful, green country, with a lot of for- four thousand) are clustered in and around the major cities ests as well as mountains, valleys, rivers and lakes. Some of Stockholm, Jönköping and Götebörg (Uteboré). of the roads are uphill and downhill, rather taxing on aged Fr. Maher Malko says that one-third of the ten thousand legs. They reminded me so much of the roads in the pic- members of the Chaldean Catholic Church in Sweden live turesque town of Broummana, up in the Lebanese moun- in Stockholm, where the only Chaldean Catholic church in tains. Sweden hardly has a summer, but during the ten Sweden is based. The rest are scattered in several towns, days I spent there the weather was quite pleasant—cool located less than 120 miles south and southwest of the and sunny. Capital, except for Jönköping, which is much farther The Swedish government is very benevolent to its refu- away. gee population. According to Raabi Mikhael, due to a need for foreign The average Swede, both male and female, is a hand- labor, in 1964, the Swedish authorities allowed the first some physical specimen. Strangely enough, however, batch of immigrants, who were Lebanese, to come and those few I greeted on the street seemed as cold and indif- settle in Southern Sweden. They lived there for three years ferent toward strangers as their frigid Swedish winter! before moving to Jönköping. During the next several years Was it just my bad luck or are Swedes in general like that? they were followed by relatives and friends. I also met and interviewed two Assyrian public figures In the early 1970s a large number of West Assyrian on the social, economic, cultural and religious life of our immigrants came to Sweden from Turkey. Some of them people there. One was Raabi Mikhael Marogil Mammo, embraced the name Assyrian, but many insisted on being Editor-in-Chief of Hujådå (Khouyada), the polyglot called Syriacs. Magazine of the Assyrian Federation of Sweden, and an The first group, some one-hundred East Assyrians from educator, poet and journalist. The other was Chorepisco- Iraq, says Raabi Mikhael, among them himself and some pus Daniel Shummon, a Catholic-educated priest from Chaldean Assyrians, came to Sweden in 1976-1977. Ac- Salamas, Iran, who is now the pastor of Mart Maryam cording to Chorepiscopus Daniel Shummon, however, as Church of the East in Jönköping. early as 1973 there were two Assyrian families in Jönköping who had requested the late Patriarch, Mar Settlements and population Eshai Shumon to send them a priest. He further says that According to the information I gleaned, there are some in 1977 other groups of Assyrians arrived from Iraq in two 70 to 80 thousand Assyrians living in Sweden today. The airplanes. They remained in refugee camps for more than vast majority of this number is composed of West Assyr- one year before some were allowed to settle in Jönköping ians, those who belong to the Syriac Orthodox and Syr- and others in Stockholm. ian/c Catholic faiths. Among this group are the immigrants During the years that followed, and especially after the from Turkey and Syria, who are also called Syriacs or breakout of the Iraq-Iran war in 1980, when the political Syrianis. and economic conditions in Iraq started deteriorating, the The number of Assyrian immigrants from Iraq belong- trickle of immigrants from Iraq grew into a stream. More ing to the Church of the East, in both of its branches, is of our people also came from Syria and Lebanon and relatively small, only about six thousand. This includes some from Iran, following the Gulf War of 1991, so that some immigrants from Lebanon, Syria and Iran. Those today the East Assyrians have increased to five or six belonging to the Chaldean Catholic Church are even less, thousand, made up of communities living in Jönköping, perhaps three or four thousand, but the number is boosted Göteborg, Linköping, Tibro, Skövde, and Stockholm. by some immigrants from other Middle Eastern countries. Fr. Maher Malko of the Chaldean Church in Stockholm, Employment and economic situation: however, alleges that the Chaldeans in Sweden number Evidently, all of the three sections of Assyrians in gen- some 10 thousand souls. eral are doing well, including those on welfare. Many of These three Sections of our people, i.e. Assyrians, Syri- those who are unable, for one reason or another, to com- acs and Chaldeans (hereafter called ―Sections,‖) are scat- plete their education usually get into some sort of business

ܢܝܢܘܐ ، ܡܢܝܢܐ 72 ، ܕܘܒܩ ܐ 1܀Nineveh, Volume 27, Number 1&2 7

to make a living. Food business is an attractive source of livelihood and in particular restaurants, many of which are owned by Assyrians of all three sections. Some are quite successful, attracting copy- cats. As a result our people now own hundreds of restaurants in the country and some own hair- dressing shops and a few others Eastern markets. According to Chorepiscopus Shummon, the Syriac Assyrians, however, are more successful than East Assyrians, including Chal- dean-Catholics. They came to Sweden earlier, have worked harder, are better organized, are backed by their social organiza- tions and their churches and, of course, are much larger in num- bers. Raabi Mikhael says that many of our people of all three sections Babylon Club building in Jönköping have succeeded in gaining a higher education. As a result, just like the children of refugees. If their family income is we have many professionals, such as lawyers, physicians, low, the government subsidizes their home rental. And teachers, businessmen and others are in good positions in those who lose their jobs get 80% of their salaries from government establishments. insurance and unemployment funds until such time as they ―Today we have an Assyrian who is in Swedish Parlia- find employment. They are charged only a nominal ment,‖ says Raabi Mikhael. ―His name is Yalmas amount for hospitalization. But they will have to pay for Karimo. He is an Assyrian from Turkey. He achieved insurance and for their medication and doctor’s visits. success mainly through his membership in the Swedish Evidently, benefits were better in the earlier years. The Social Party.‖ country is now undergoing some economic hardships According to Chorepiscopus Daniel Shummon, during since it joined the European Market. Also some of the the eighties work was available for everyone, but jobs are new-comers from the Middle East, especially non- not plentiful these days, as they are in America, especially Assyrian refugees, resorted to tricks and fraud and as a for refugees and immigrants who cannot speak Swedish. result the authorities became more stringent. There is talk And it is not easy for our people to succeed in business that conditions might change and some welfare benefits The elderly or those who cannot work are assisted by the might be curtailed. But this is just talk so far, says the government. The refugees who obtain residency permit go Chorepiscopus. Despite this, Sweden is still the most be- on welfare and the government helps them in every way. It nevolent country in the region for foreign residents. gives them free housing and a monetary allowance for But Raabi Mikhael thinks that education is the most im- them and for their children and they pay no taxes. Their portant venue to progress for our people. If the new- medical, dental and hospitalization needs are free of comers enroll in colleges and obtain higher education with charge. Their children’s schooling and school supplies are financial support from the government, they will secure a free. They also get free lunch at school. place in the society in the future. Sadly, he says, not many The Chorepiscopus thinks the governmental assistance want to make the effort. has decreased somewhat now, but that it is still enough to sustain the new-comers to this country. Even before a Cultural and social life new-arrival obtains residency permit, the government Khouyada, the Assyrian Federation of Sweden, plays a grants the basic assistance, such as a monthly stipend, big roll in all Assyrian communities in Sweden. It has shelter, etc. Because of this, it is easier for new-comers to close to ten thousand members, including women and chil- establish themselves. dren, from different organizations. Assyrian youth unions The new immigrants who work also get some of the and Assyrian women’s groups are its active affiliates. The government benefits. For instance, their children are given Federation, Raabi Mikhael says, is for any one who feels a monthly allowance of 950 Kroners each (about $115) that he or she is Assyrian, and according to the Federation

ܢܝܢܘܐ ، ܡܢܝܢܐ 72 ، ܕܘܒܩ ܐ 1܀Nineveh, Volume 27, Number 1&2 7

records 32 social clubs are affiliated with it. About three facilities to teach and learn their own language. Unfortu- years ago, the Assyrian Youth Union chairman was nately, says Raabi Mikhael, not all take advantage of the elected in Belgium to head the Assyrian Youth Union for privileges while some do not join the social and political the whole of Europe. life of their ethnic communities or motivate their children The Chaldean Catholic Assyrians have six civic clubs, to learn their mother tongue. with youth groups and ladies auxiliaries in these towns Assyrian language in all its three dialects is taught to and they have a school in Stockholm teaching catechism. children in some churches, says Raabi Mikhael. But there But they have not become members of Khouyada. are also official government schools in Sweden that teach The East Assyrian community has a club called Babylon our language, allot school credits, supply free books, even Club in Jönköping. It was established in 1976. It has some assign special teachers and cover other educational ex- 200 members from both branches of the Church of the penses. The grades the students earn in their own lan- East and is run by various committees—education, arts, guage are entered on their school certificates as part of the athletics, women’s and youth’s. The community owns the curriculum. club building. The Syriac community also has a club in In Jönköping Arabic language is the dominant ethnic Jönköping called £ur cAbdeen. According to Raabi Mik- language. But the Eastern dialect of the Assyrian language hael, both clubs have mutual interests and have good co- takes second place among 30 ethnic languages practiced in operation with each other. The Assyrian community also Sweden. Raabi Mikhael thinks, however, that if the East- has another club in Skövde called Assyrian Nimrod Club, ern and Western dialects were combined Assyrian lan- which is used for church social services too. But the guage would surpass Arabic. Syriac Assyrians have many more clubs and organiza- Many Syriac Assyrians also have their children learn tions. their Western Assyrian dialect, or Syriac. But there are The pride of all Assyrians of Sweden is their soccer also some among all three sections who send their children team, the Assyriska Södertälje, which is one of the strong- to learn the Arabic language rather than Assyrian. est teams in the country, having beaten three of the top Those who come to Sweden as children adapt much bet- teams in Sweden. Last November the team played in the ter to the Swedish language. They study and enter into final of the Swedish National Cup at Räsunda Soccer Sta- business or the professions and consequently achieve suc- dium but unfortunately lost the match. Some ten thousand cess. Assyriska fans watched the match, joyously waving ban- Raabi Mikhael thinks that two things are important in a ners and Assyrian flags and singing patriotic songs, while person’s life: Education and money. He asserts that even a huge Assyrian flag was lowered from the upper section though sometimes some uneducated people do come into of the bleachers, ―as if lowered by angels.‖ It was a money, money cannot always bring education, but educa- euphoric experience for the Assyrians! tion can always earn money. In our homeland of Iraq the Assyrian ethnic social and Raabi Mikhael, as Editor-in-Chief of Hujådå (Khouyada) Magazine, is well versed in both Eastern and Western dialects of Assyrian as well as in Arabic, English and Swedish. He says that the magazine contains several pages of the Western Assyrian dialect, and only a few pages in the Eastern Assyrian dialect. But sadly enough he still does not get enough suitable material to fill even this scanty space. In conclusion, Chorepiscopus Daniel says, ―We are grateful to the Swedish government. All things considered, all of our people are living well. Some—mostly those in business—have done quite well for themselves while oth- ers are doing well.‖

Note: This is the first of two segments. The second part, on the religious aspect of the Assyrians in Sweden, will appear in the next issue. The final of the Swedish national cup at Räsunda Soccer Stadium This article is based on a limited research and is not an academic or scientific study of the situation. The author cultural life was restricted and political life suppressed. is grateful to Raabi Mikhael Mammo, Chorepiscopus But in Sweden all ethnic groups are at liberty to enjoy life Daniel Shumon and Fr. Maher Malko (the latter through and to practice all their civil rights. All three sections of Fr. Kamal Bidawid of Turlock, California) for their feed- the Assyrian community have their own clubs and politi- back. cal organizations and the government has granted them

ܢܝܢܘܐ ، ܡܢܝܢܐ 72 ، ܕܘܒܩ ܐ 1܀Nineveh, Volume 27, Number 1&2 7

New Book: Modern Assyrian Grammar Explained In Assyrian – Persian – English By Sharokin Sargizi

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Opposite, is the table of contents from the book.

ܢܝܢܘܐ ، ܡܢܝܢܐ 72 ، ܕܘܒܩ ܐ 1܀Nineveh, Volume 27, Number 1&2 7

Summarized translation: Christian Churches of the Ottoman Empire. Their history and relations with the Roman Church . The book discusses the several attempts to unify the Orthodox and Catholic churches during the middle ages but each time, without concrete, permanent result. At the same time the Uni- tarian Brothers (Dominican) traversed Asia Minor in an effort to retain its masses to the Catholic church. Then, after many years the efforts were met with success much due to the work of the Latin missionaries ( capuchins Franciscans. Jesuits etc. )

Excerpt:

Performed by: the Mor Ephrem Choir of Enschede, Nether- lands Produced by: Beth-Nahrin Assyrian Association of Enschede and the Assyrian Democratic Organization (ADO) Arranged by Alias Musaki. Contents: 14 wonderful songs sung by a talented 35 member choir implementing the authentic musical sounds and instru- ments of the Syriac Orthodox church and culture.

You may order your copy by sending a check for $15 to Nine- veh Magazine with your name and address. Or you can purchase it directly at: Www. Bethnahrin.nl [email protected] +31(0)53-476 68 73

ܢܝܢܘܐ ، ܡܢܝܢܐ 72 ، ܕܘܒܩ ܐ 1܀Nineveh, Volume 27, Number 1&2 7

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ܢܝܢܘܐ ، ܡܢܝܢܐ 72 ، ܕܘܒܩ ܐ 1܀Nineveh, Volume 27, Number 1&2 7

Khana (Anna) Ezra (1916-2004) IN MEMORIAM By: Victoria Yohana; Skokie, Illinois

By: Mikhael K. Pius Khana was born in Turkey in 1916, to Ezra, son of Yonan, and Shushan, Ewan Gewargis, 62, a noted and pas- daughter of Rev. Yokhana (Hana) Bet sionate Assyrian patriot and activist Esho of Mazrayah, Tkhouma. of recent times, passed away at his In 1931 she married Petros Bet Wasil, home in Glendale, Arizona, of cancer in Iraq and, later, moved and settled in Rostov on Don, on October 16, 2003, following Russia. months of ill health. He was laid to The late Anna was a devoted Christian who was dedi- rest at Phoenix Memorial Park in cated, caring and loving mother and much loved by her Phoenix after funeral services at St. Peter’s Assyrian family. She worked hard raising her children, four sons Church of the East Parish in Phoenix, attended by more (Ashour, Sankharib, Hammorabi, and Ramon), and one than 400 mourners, some from far-away communities. daughter, Lilia. Her son Ashour, passed away in 2002. Church services were presided over by Bishop Mar While living with her son, Ramon, he cared for her Aprim Khamis and Reverends Frederick Hermiz and with much devotion. Anna passed away peacefully on Gewargis Haroon, assisted by several deacons. February 29, 2004, and was laid to rest in the North Ewan’s coffin was draped with the Assyrian flag and Cemetery in Rostov. A memorial service was held in was accompanied to the grave by the church choir and a Rostov, Russia, where many friends and family members procession carrying Assyrian, Zowaa, and Church flags attended. and singing dirges, followed by patriotic songs such as Her daughter Lilia and her husband, Wilson Ishu, held a ―Ya Nishra d’Tkhumy” and “Ya Akhuni Qaatukh Bai- 40th day memorial service at the Assyrian Evangelical dagh.” A highly touching scene was when Ewan’s sister Church in Chicago. Shalim Haroon, knelt by the graveside and cried out to She is survived by three half-aunts, Lily, Amly and Ewan’s Bne-Umta, followed by a short passionate speech Amouly, daughter of the late Rev. Yokhana, and many by his daughter Linda Odisho. And among friends and cousins in the United States and in Syria. admirers who eulogized him in poem and speech at the She will be remembered by all who knew her. memorial luncheon were Raabi Ben Melco, Mr. Simon

Goriel Mammo (a cousin) and the noted singer, Mr. Ashur Bet-Sargis. A very effective eulogy was also de- Axenia Bejan Malek Khosroabady livered by Bishop Mar Bawai Soro at a memorial lunch- (Mar. 31, 1916 – Aug. 20, 2003) eon (which Bishop Mar Sargis of Baghdad also attended)

held on the Third Day at the Assyrian Association of By: Sharokina Koryakos Chicago, in which the deceased was a long-time member Grandma Axenia was born in the and its president in 1981. Mar Bawai extolled his friend village of Khosrava in Salamas, Iran. Ewan’s virtues and his love and work for his people and Her parents were Kokhaya (head of his faith in God, and spoke of the patriotism he, himself, the village) Es-hagh Bejan and Anna. had learned from Ewan. She spent most of her childhood and Other speakers at his Third Day memorials held both in youth in Khosrava. She then moved to Tehran to con- Chicago and in Glendale were: Marlene Khosha-ba, Sam tinue her studies at the Jeanne d’Ark School. Darmo, Narriman Benjamin, Shimshon Warda and Noel While studying in Tehran, she met her husband, Abram Kando. Malek, who had recently returned from his studies in Ar- Born in Habbaniya, Iraq, on January 1, 1941, Ewan gentina. She lost her husband 25 years ago. was the fourth of five children of Gewargis Tammo and In 1990 she moved to Canada and settled in Toronto Shikhme Barooda. He was raised, and received his early with her son and his family. schooling in Habbaniya, completing his education in Like her great uncle, Abuna Paul Bejan, she was inter- Ramadi and then in Baghdad College and the Com- ested in literature and poetry and was a devout Christian. mercial Institute after the family moved to Baghdad She passed away after a brief hospitalization at the age in1957. He was also married in Baghdad, to Wardia of 87. She leaves behind four sons and a daughter and daughter of Yalda Kakko, on February 15, 1967. their families including many grandchildren and great Ewan worked in Baghdad for some years at the grandchildren. Minis-try of Agriculture before arriving in America with The family wishes to thank all those who attended the his family in January 1975. He settled in Chicago and services or called and sent flowers and letters. worked for Life Insurance Company and A.B. Dick May God rest you in peace, Mamasoon. (Continued on page 23)

ܢܝܢܘܐ ، ܡܢܝܢܐ 72 ، ܕܘܒܩ ܐ 1܀Nineveh, Volume 27, Number 1&2 7

قؼَّا فّولوُغ دبٕية دَسّا -Assyrian Rus صّكْــــــوُ اَةسّا دطّـــــىذوْةّا sians Mark 80th Anniversary of دبْيْخــةّا مٔطــوُل ايْةوْةّا Russian Urmia

(Atranews.com) - On 5 فشَمــةّا دطــوْسيّْا بَـشةّىُ -May 1st, Russian Assyr ians throughout Russia gathered to celebrate the فةٔخ لّىُ اوْسخّـا دخٕاسوْةّا annual anniversary of the creation of the Russian Assyrian village, Urmia named after the original بيْــــذّسوُ دسّيّــــا قّـــــلِٕــــا Urmia region where the majority of Russia’s Assyrians come from. The three day اوْمــــةيْ لّــا يَذعّا مّوةّا even was well attended, even with the unfortunate fact that the communities of Armenia, Georgia, Ukraine and Kasakhstan could not attend this year. The events were مٔيٓذسؾٔٓ بةّبْشَىي لبعٔلذَسّا largely organized by the Krasnodar Assyrian organization headed by Oleg and Alloy Givargizov and included vari- ous educational athletic and cultural events. The Ameri- can based ―Open Heart Society‖ presented the urmi vil- 1( سمّضّا خلَذٓ مًْ اَرجوْبْلِٕا دلٔـؼّيًَ : اَلُثـوُغ مَيًّيّـا : ديْليْـذّا lage with computer equipment and means لٕى بقشيْةّا دػٔشّاىٔع دصّكْوُ. to be connected to the 1( اّمٔش مَلفّيّا طَشقّا : قؼَيْـؼّا فّولـوُغ دبٕيـة دَسّا . دجٔـؼشّا internet as a form of a grant to support the دَلٕا داّمزيْ لٕى دَلّالٕا بفّودّا: عبْيْذ بفوْقذّىّا دخَذٓ اَميْشّا .village inhabitants دطًَيْ سّخٔه ىوّْا لعَنٕـى واَةسٕى : و عَ ـ ىّ ـ ذٕ ا س ىٕ ـ ا لٕ ـ ى د بّ يٕ ـ ا For more info, visits http://atranews.com ىّ يّ ــ ا جٔ ــ ؼ شّ ا د فّ ــ ةٔ خ ا وْ س خّ ــ ا ل ط ــ وْ رٕ ا د قَ ــ ش د وُ و ل ــ ض وُ صَ ٌ اَ ة سّ ا دجٕاوّةّا. ةوْبْ اّمٔش ددَلٕا بَشةٕى ىوْة ولّا كَلةٕى داَميْشّا . (Continued from page 22) Company for many years. He then took an early retirement فّاة: يى. مٕامزٕا جمَبيِٕا بيَـذ : قؼَيْـؼّا فوُلـوُغ بٕيـة دَسّا . .and in 2001 he relocated with family to Glendale, Arizona Ewan was the founder of Chicago’s TV program فزَطيّةٕا دكيوػُةّا دلؼّٔيّا أطوُسيّيّا. بًَْذَد اؤعض. ―Assyrians Around the World‖ and was its chief host and 1( بَ ــ ش ة قّ لّ ــ ا ىّ ــ ذٕ ا اَ كَ ذّ ي ــ ةّ ا لّ ــ ىُ : وطــوْكّلّا يْلٕــى : كضيْــضّرٕا -writer for 15 years. He was an effective speaker and a fa األبطال -miliar figure in Chicago’s Assyrian public rallies and cele اّوكٕية: : و ة وْ بْ سّ م ـ ضّ ا ََ لّ ىّ ـ ا اَ ى ل يْ ـ و بَ ـ ض بَ ً َّ ى ـ وُ . brations. Microphone in hand, he would give a running فّـــةا : commentary, extolling his countrymen into patriotic fervor. Atrra Hasis, The Babylonian Story Of The Flood He was a member of Bet-Nahrain Democratic Party (Iraq p.193 . W.G Lambert and A.R. Millard. Oxford Branch) since 1975 and a fervent supporter of Zowaa, As- University Press. syrian Democratic Movement. His main wish was to see )1 كّــةوُبّْا طبْيْبّْــا : د ا يْ ـ ـ ة ب ل ـ ـ ةّ بِٕ ى و مٕ ا م ـ ـ زٕ ا ع يْ ـ ـ ش وْ ةّ ا Iraq freed from the brutal despot Saddam Hussain and from اوْمةّىّيةّا. خضٕا\ خضّي مَبوُعّا د)ܒ(. .the Baath Party and to see love and peace reign in Iraq Ewan is survived by his wife, Wardia Gewargis; children )1 خذّا مًْ قوْريٕا دصّكْـوُ : اَ ي لّ ـ ا د جَ ي ـ ظّ ا ع يْ شَ قّ يّ ـ ا ط ـ عٔ ش لٕ ـ ى Linda Odisho, William and Pele Gewargis and families, all طوْرخّيٕا مَظزدّىٕا. of Glendale; brothers Sargis and Anwar Gewar-gis Tammo and families in Chicago; sisters Shushan, wife of Andrious 1 ( صّكْوُ مٔةْفؼَقّا صّكْوْةّْا . و قَ ل يْ ل ىَ ـ مٔ يّ ـ ىُ ط ـ يْ نّ ا ق ش يْ ـ ةّْ ا -Rasho, and family in Chicago and Shalim, wife of Rev. Ge دمٔةْقَشيّا بيْذّسوُ اّوكٕيةْ بٕيةْ دَسّا . ىّ يّ و دٕ ي ً دَ ج ـ ذَ ؾ ََ ـ ذٓ مْ ـ ً ;wargis Haroon, and family in Orange County, California and by three grandchildren. صَبْيٕيًِ دَسّا بذوْكَةْ قشيْةّْا ىُي. وَىوّْا ػوْلّنّىُ كٕامَـةْ صّكْـوْةّْا .Assyrians have indeed lost a worthy son

ܢܝܢܘܐ ، ܡܢܝܢܐ 72 ، ܕܘܒܩ ܐ 1܀Nineveh, Volume 27, Number 1&2 7

صّكْـــــوُ اَةسّا دصّكْــــــــــــوْةّا بقَييّا دىيْئب لَنّظوُ

صّكْــــوُ اَةسّا دمَطـــابّْــــيِٕا اَميْــــشّىُ دبْيْخّــــا لبَشةٕى قـــوْريّىُ ؤميْــزٕا بطـوْرّىٕا طبْيْلْـةّا جبؼٔشّا بفوْقذّىٕى يّــــوىّا لّــىُ دػَييّا وػـلّنّا دبــــشوْخّىُ طّنٕـــمْ بٔيــيّـيّا 2 وئـــنّا دكضيْزـــٕا وقزّبْةّىٕا وفَـــةخّا اوْسخّــا دصوْصّىِٕـا

بيـــــوُىّىُ رَديٕـــا وكؼَيْـــزٕا صّكْـــــــوُ اَةسّا دصَىيـــــوْةّا ميَـــــةرٕا طَـــزقٕا ومَلفّيِٕا ػٔنّــــىُ سمّـــــضّا لضّكْــــوْةّا طبّــــــشّا دػّنٔع لّـــىُ صَبْيّا 3 جبْيْلةّا بفَظةّا قوْرّعذٕا 1 بٕيةٓ بينْ فٔــــشيّا دمَيــًّيِٕا وبـــايْذّا ةٔدقّــا دجَايوْةّا

خمَـــلبّْىُ يْيّــــقّا جَيٓـــبّزٕا دقَـــــيَيىي ىّــؤٔس َذّيوْةّا 4 قَــــؼّا فّولوُغ بٕــــيةٓ دَسّا

مَــــــةلّا ديّإا خلةيْشوْةّا الثوُىع مَيًّاىّا

صّكْــــــوُ اَةسّا دعــــوْمــزّىٕا خَقـــــلّا مشيْـــقّا مضيْــضّىِٕا عَفــــــشّىُ كَــــىيًْ بوْركّةٕا

وكَــــزمّىُ طبْيْظِٕا مأبــبّيِٕا )Continued on page 23(

ܢܝܢܘܐ ، ܡܢܝܢܐ 72 ، ܕܘܒܩ ܐ 1܀Nineveh, Volume 27, Number 1&2 7

ܢܝܢܘܐ ، ܡܢܝܢܐ 72 ، ܕܘܒܩ ܐ 1܀Nineveh, Volume 27, Number 1&2 7

مْـً دػَيّا دطَيـبوْةّا لؼٔـيِٕـا خَدٓ فوْسػّيّا طٔفشّيّا لظيّنّا خَذةّا دعَبْذيؼْوُع دبَشصّىّا: كّةوُبّْا اّةوُسّيّا َيْش بيَذ: ىيْئب لَنّظوُ بلةَبِْةَيىي اَيْمْ: موْديْ ىوّْة عٔلةّا عَبْذيؼْوُع دبَشصّىّا: قؼَيؽْ بؼيَيِــّا داّةوُرّيٕا عبّْشّا لَيىي لظوُسيّا وىًَْيْش بشوْخّا. يَىبّْا لٕى لًَ خَذٓ طوْعشّىّا ليًّْْايْة: ومّا جذػّّا لٕى َّةوُرّيٕا خَذةّا طّبْ يَقيْشّا: دايْة َبْيؼّْةِٕى ةَمًّ: اَيلًَ ػّشوُيٕا لٕى قشّبّْا دديْشّبوٌْ: ؤٔبـِوّةّا اَلؤّيّـِةّا. وملّيّا قزّبْةّىٕا اّةوُرّيٕا فيؼّّا ىّا خضّيّا ىوٕيخ دلَية فوْسػّيّا بٕية لَيىي دلّا مؼَبلّيِٕا: اّو ملّيّا ػبّْقّا اّىِيْ ػٔيِٕا دعَظقوْةّا دكةّبّْا لٕى لَيىي جلبْيْيّا دقشّبّْا واّىِيْ بعوْصّا لقَوَميّــِةَيىي ميَقشّا عَبْذيؼْوُع: واَىَيِ دصّكْوْةّا. ديّومّيّا: اّوكٕية ىّيّا مؼَقلّا قٔيطّيّا كّةوُبّْا ميّظوُيٕا لٕى دىّوٕا لَظطشّيّا دعبّْشّا لّىُ جّوٕى اوْمةٌَ اّةوُسّيةّا بزٔىيٕى وعبّْذّا لٕى طةوُسيّا اَيلّا وكوُلٕى عَنّا عيْشَقّيّا دلّا فوْسػّيّا. وملّينْ دوّلٕا. فوْرػّيٕى ىّةوُفِٕا لَيىي: بىّوُ صَبْيّا دقشّبّْا دديْشّبوٌْ وطوْرخّيٕا بىُي مؤّيّا لٕى دفؼّٔق لةَسعيْةّا لّا أىؼّّيِٕا دطٔنّيلٕا: عيْشّق عبّْشّا ىوّْا جّو ػوْخلّفِٕا دػَشيْزٕا عيْزَقّيٕا دايْة ىوّْو لىوٌُ مَعبْذّىوْةّا سَبةّا: طًَيْ عَظقِٕا: بىُي خَذٓ صَبْيّا ىوّْا دبشَيةّا دخَذٓ عَنّا مًْ عَ سػَنةّا دفوْطقّيٕا دمَللوْةّا بىوُ صَبْيّا: اّىِيْ عَننِٕا دػليْخِٕا ىوّْو عَ خَذٓ قٔطعّا داَسعّا: وايْظوْرَيىي عَه صّوعِٕا ثؼّٔظةّيٕا دبشيْةّا. لَظطَش ىّذٕا: دةٔخِوُبٕى فيؼِْٕا ىوّْو طزيْطٕا بيوْكْزّيٕا دلَية ىوّْو لىوٌُ مَخضوُيٕا لٕى ىيؼِْٕا طؼٔيِٕا دفّقوُدٕا جَيظّيِٕا دفلّخّا ىوّْو ىيؼّْا أخشٕىّا ططَش مًْ: دعّزبْيْ لىٔييّــِيَيىي اَةرّىّيٕا مطوُل ؤبوْةّا وىٔييّيّا دعَنَيىي ديْلّيّايْة: وعبّْذّا مٔطوُل عةيْذوْةّا جّو ىّذٕا اَسعّا ديَقيْش دمَيِــّا: ػشّسّا طوْسخّيِٕا مظَزدّىٕا بؼٔنّا دمَللوْةّا دعيْشَق: وَوػْةّا لٕى داّمزيْ دصَبْيّا ةّىٕا ليّةٕى. دطوْةّسّا دخذّىّيوْةّا داَرعّةّىُ: كَذ خضّيّا ىوٕيخ ىَش ىوُ عوْصّا دىّيّا كةّبّْا لّا لٕى بَلخوُد دكّةوُبٕى خَذٓ طَىذّا عَنّا اَيلًَ ؤبّْيّا لٕى دفّلٔجْ لعيْشّق ديّومّيّا ةٓخوُة دعَييّا ىوّْا َّىِيْ جٔذػِٕا: ولّا بيَةيْشوْة ةػَشّرٕا طٔةسّا دثذسّلّيوْةّا. دىظيْبّْا لٕى كّةوُبّْا مًْ طَىذِٕا أخزٕىٕا. ألّا مبَفَقةٕى دَىيْخةّا أخشٕةّا يْلّىُ عٔةّا دكنّا سػ ؾَٔزٔبيّةِٕا دىلْيْلِٕا بىّيّا صَبْيّا يّايّا: دوّلٕا يّلفَخ مًْ فّودَيًِ ددَعبَش وديّذعٕخ ىوّْو بؼوْوِدّيَيىي ملظَةسّىوْةّا داّىِيْ اّةوُرّيٕا بشيْزٕا: اَيلًّ فّلخٕخ بقّإو: مٔطوُل خَذٓ دَعةيْذ طّبّْا لىّيّا عَنًَ دفيؼِْٕا ىوّْو جّو قوْريَيىي ديْلّيّيِٕا: وموْسمٕا اّةّا سديْفّا دأةىّوَجْ لبَش مًْ ةخوُبِٕا دأىؼّوْةّا. دػَييّا. وػَشيْشوْةّا دأخزٕىٕا دعبٔذ لىوٌُ قشيْةَيىي بٕية كّةوُبّْا مؤّيّا لٕى دفّشٔغ بَىشّا عَ طوْعزّىٕا دخَذٓ كنّا جّوطّا ملّا ديْىوّْا فيؼّّا مًْ اّةوُرّيٕا. قيوُمِٕا ددَورَيىي كنيْذِٕا ىوّْو لعَذمؽٔ اَيمْ: عَضيْض اّجّْا اّفًٔ خضّيّا ىوٕيخ فّودِٕا طَبْعّيِٕا لىَشكّا وةَمًّ: بشَو لّا دبّض: بػ ؽّّويؽْ ىوُسميْضدٓ يوُخيًّ دمّةّا ددَيشٕا: عَضسّا لَيىي بىُو دَسجّْا دمَخةِيْ مؼَويّا عٔلّيّا دىّيّا كةّبّْا وَسدّا دبّض وططَش. وقَوَميّـِةّا أخزٕىّيّةّا دبلّْشّا لٕى To order your copy, go to http://aas.net

ܢܝܢܘܐ ، ܡܢܝܢܐ 72 ، ܕܘܒܩ ܐ 1܀Nineveh, Volume 27, Number 1&2 7

ܢܝܢܘܐ ، ܡܢܝܢܐ 72 ، ܕܘܒܩ ܐ 1܀Nineveh, Volume 27, Number 1&2 7

ܢܝܢܘܐ ، ܡܢܝܢܐ 72 ، ܕܘܒܩ ܐ 1܀Nineveh, Volume 27, Number 1&2 7

ܢܝܢܘܐ ، ܡܢܝܢܐ 72 ، ܕܘܒܩ ܐ 1܀Nineveh, Volume 27, Number 1&2 7

ܢܝܢܘܐ ، ܡܢܝܢܐ 72 ، ܕܘܒܩ ܐ 1܀Nineveh, Volume 27, Number 1&2 7

ܢܝܢܘܐ ، ܡܢܝܢܐ 72 ، ܕܘܒܩ ܐ 1܀Nineveh, Volume 27, Number 1&2 7

ܢܝܢܘܐ ، ܡܢܝܢܐ 72 ، ܕܘܒܩ ܐ 1܀Nineveh, Volume 27, Number 1&2 7

ܢܝܢܘܐ ، ܡܢܝܢܐ 72 ، ܕܘܒܩ ܐ 1܀Nineveh, Volume 27, Number 1&2 7

ܢܝܢܘܐ ، ܡܢܝܢܐ 72 ، ܕܘܒܩ ܐ 1܀Nineveh, Volume 27, Number 1&2 7

ܢܝܢܘܐ ، ܡܢܝܢܐ 72 ، ܕܘܒܩ ܐ 1܀Nineveh, Volume 27, Number 1&2 7

ܢܝܢܘܐ ، ܡܢܝܢܐ 72 ، ܕܘܒܩ ܐ 1܀Nineveh, Volume 27, Number 1&2 7

ܢܝܢܘܐ ، ܡܢܝܢܐ 72 ، ܕܘܒܩ ܐ 1܀Nineveh, Volume 27, Number 1&2 7

ܢܝܢܘܐ ، ܡܢܝܢܐ 72 ، ܕܘܒܩ ܐ 1܀Nineveh, Volume 27, Number 1&2 7

ܢܝܢܘܐ ، ܡܢܝܢܐ 72 ، ܕܘܒܩ ܐ 1܀Nineveh, Volume 27, Number 1&2 7

ܢܝܢܘܐ ، ܡܢܝܢܐ 72 ، ܕܘܒܩ ܐ 1܀Nineveh, Volume 27, Number 1&2 7

ܢܝܢܘܐ ، ܡܢܝܢܐ 72 ، ܕܘܒܩ ܐ 1܀Nineveh, Volume 27, Number 1&2 7

ܵ ܵ ܲ ܵ ܵ ܲ ܲ ܲ ܵ ܵ ܵ ܵ ܵ ܲ ܵ ܵ ܵ ܵ ܵ ܵ ܲ ܵ ܐܠ ܤܠܸܝ ܐܠܝܘܵ ܗ ܕܒܘܸ ܗܡܝ ܐܰܧܠܨܼ ܗܕܼ ܗܿܒ ܬܐ ܬܒ ܐܕܛܠ ܗܡܝܹ ܐܮܝܬܦܼ ܗܠܡܠܝܹ ܐܝܵ ܬܒ ܝܼ ܟܚ̰ ܐܼ ܐܠ ܐܒܼ ܰܟ ܐܗܐܕ ܐܰܒܼ ܰܟܒܼ ܢܝܐܝܦܼ ܕ ܥܝܠܼܲ ܘܸ ̈ ܵ ܲ ܵ ܵ ܲ ܵ ܵ ܵ ܵ ܲ ܲ ܵ ܵ ܵ ܵ ܲ ܵ ܲ ܲ ܵ ܚܕܐ ܼܗ ܼܲܩܝܰ ܼܭ ܼܦܝܬܬܐ ܼܘܣ ܼܵܗܦܝܧܰܐ، ܸܐܠܐ ܒܬ ܵܝܐ ܹܝܠܡܠܗ ܚܠܕܐ ܼܪܒ ܠ ܕܕ ܼܥܰܝܕ ܘܐܗܐ ܒܬܬܐ ܼܟܕ ܸܒ ܼܵܮܒ ܵܪܐ ܹܘܒ ܼܵܥܒܬܐ ܝܡܗ ܼܣܨ ܪ ܵܒܐ ܓܸ ܹܠܕܭܠܐ، ܵ ܵ ̄ ̈ ܵ ܵ ܲ ܵ ܵ ܵ ܲ ܵ ܵ ܵ ܵ ܵ ܼ ܵ ܵ ܵ ܵ ܵ ̄ ܲ ܵ ܐܠܹܝܠܮܠܦܐ ܐܰܠܹ ܝܠܵ ܡܠܝܕܼ ܝܦܼ ܐ ܗܡܝ ܐܡܪܮܒܘܸ ܗܡܝ ܐܡܤܟܒܘܸ ܐܬܤܔܒܸ ܗܠܡܠܝܹ ܐܠܝܵ ܬܠܒ ܐܬܠܝܠܪܠܼ ܝܼܲ ܥܟ̰ ܐܧܝܐܼ ܐܝܡܵ ܚܸ ܐܧܮܠܹ ܕܛܒܼܲ ܘܗ .ܐܤܝܩ ܵ ܵ ̄ ܵ ܵ ܵ ܵ ܸ ܵ ܵ ̄ ̈ ܵ ܵ .ܐܤܸܝ ܕܚܼܲ ܢܟ ܐܩ ܐܧܝ ܐܹܝܪܧܦܸ ܐܕ .ܐܹܝܮܦܐ ܐܒܹ ܝܸ ܨܣܼ ܐܰܝܡܣܼ ܐܰܠܰܣܸ ܲ ܵ ܵ ܲ ܵ ܵ ܵ ܲ ܵ ܵ ܵ ܲ ܵ ܵ ̈ ܲ ܵ ܵ ܲ ܲ ܵ ܵ ܲ ܵ ܲ ܲ ܲ ܼܟܕ ܼܣ ܼܕܒ ܼܪܜ ܠܗ ܐܗܐ ܼܗ ܵܩܝܰ ܼܥܥ ܪܒܐ ܼܗ ܵܩܝ ܹܰܐ ܵܕܝܘܣ ܼܐܝܰ ܵܦܝܮܐ ܼܗ ܼܕܟܐ ܒܬܬܐ ܼܐܝ ܼܤܨ ܕܗ ܵܘܝܐ ܚܕܐ ܝܸܤܠܐ، ܼܟܠܕ ܼܪܥܠܝܠܮܠܰܐ ܝܠܡܠܗ ܵ ܲ ̈ ܵ ܵ ܵ ܵ ܵ ܵ ܵ ܵ ܲ ܲ ܵ ̈ ܵ ܝܧܐ ܼܒܘ ܸܩܤ ܹܧܐ ܹܒܰ ܼܒ ܼܝܢ، ܸܒܕ ܪ ܼܥܮܜ ܼܥܢ ܼܥܘܣܪܐ ܸܕܪ ܵܥܝܧܐ ܸܕܘ ܼܲܠܝܠܥ ܼܠܮܘܦܬܐ ܸܘܐܦܧܪ ܼܝܘܬܐ ܼܕܚܘܒܐ، ܼܚܘܒܐ ܕܝܸܤܐ ܸܠܟܫ ܵܝܡܘܗ ܼܲܝܨ ܼܚܘܒܠܐ ܲ ܵ ܵ ܵ ̈ ܵ ܵ ̄ ܲ ܵ ܵ ̄ ܲ ܵ ܵ ܵ ܲ ܵ ܲ ̈ ܲ ܵ ܲ ܼ ܕܦܝܐܝܢ. ܼܒ ܼܬܩܘܠ ܐ ܼܦܝ ܼܗ ܵܩܝ ܹܰܐ ܼܕܗ ܼܓܘܝܹܐ ܝܧܐ ܼܥܢ ܐܦ ܼܝܘܬܐ ܼܕܒܬܐܦܮܐ ܼܕܒܬܐܦܮܐ ܸܠܟܫ ܼܲܚ ܵܝܘ ܹܬܐ ܼܲܝܨ ܼܚܘܒܐ ܼܲܕܚ ܼܒܬܐ ܸܠܟܫ ܼܲܚ ܼܠܒܠܬܐ، ܝܗ ܸܒܠܕ ܵ ܲ ܵ ܵ ܵ ̈ ܵ ܵ ܲ ܵ ܲ ܵ ܵ ܲ ܵ ܲ ܲ ܵ ܵ ܵ ܵ ܲ ܵ ܲ ܵ ܼܲܝܨ ܼܭܘܦܬܐ ܼܒܬ ܵܝܐ ܼܲܝܨ ܼܚܝܡܐ ܼܕܥܘܬܪܐ، ܐܗܐ ܼܗ ܵܩܝܰ ܼܣ ܼܡܘ ܹܦܐ ܝܡܗ ܪܒܐ ܼܒܔ̰ܬܐ ܼܙ ܹܪܥܐ ܪܒܐ ܼܚܮܝ ܹܛܐ ܸܘܒܠܕ ܒ ܵܠܬܝܠܐ ܚܠܕܐ ܼܐܘܣܠܰܐ ܼܭ ܼܠܦܠܝܠܬܬܐ ܵ ܵ ܲ ̄ ̄ ܵ ܲ ̈ ܵ ܲ ܵ ܲ ܲ ܲ ܵ ܵ ̄ ̈ ܵ ܲ ܼܬܚܤ ܵܧܝ ܹܰܐ ܐܦܮܝܹܐ ܼܐ ܸܝܟ > ܼܣ ܼܛܒܰܐ ܼܕܚܝܘ ܹܬܐ، ܼܗ ܼܲܝܬܬܐ ܠܐ ܹܚܪ ܹܦܐ، ܼܣ ܼܲܨܝܰܐ ܼ .ܘܣܘܪܕܦܰܐ ܵ ܵ ܵ ܲ ܵ ܵ ܸ ܲ ̈ ܵ ܲ ܼ .ܥܢ ܐ ܼܵܒ ܹܗܐ، ܘܭܬ ܼܠ ܼܵܐܟܐ ܸܒܬܥܮܐ ܼܝܘܚ ܸܕܘ ܼܲܠܝܥ ܵܕ ܼܦܝܐܝܢ ܼܵܗܘܝܐ ܹܝܡܗ ܣܬܐ ܠܠܛܠܕܐ ܲ ܵ ܲ ܵ ܵ ܵ ̄ ܵ ܲ ܲ ܵ ܲ ܵ ܲ ܲ ܵ ܵ ܵ ܲ ܵ ܵ ܗܠܡܠܝܹ ܝܼ ܟܚ̰ ܐܼ ܐܠ ܘܗ .ܐܰܝܮܦܐܘ ܐܰܦܪܗܼ ܒܘܼ ܐܰܩܘܤܼ ܥܼ ܐܰܧܤܚܼ ܬܼ ܗܠܡܠܝܹ ܐܠܮܠܝܠܦܕܼ ܐܙܠܥܵ ܠܘܹ ܐܧܮܠܹ ܘܗܕ ܗܡܝܹ ܐܗܐ ܨܝܪܬܕܹ ܐܙܩܵ ܘܦܼ ̄ ܵ ܵ ܵ ܲ ܲ ܵ ܵ ܵ ܵ ܵ ܲ ܵ ܲ ܵ ܼܣܘ ܸܦܡ ܵܛܐ ܼܲܒܝܕ ܸܘ ܼܲܠܝܥ، ܪ ܵܒܐ ܸܚ ܵܡܝܐ، ܼܣ ܼܵܗܦܠܝܠܧܠܐ ܼܘܥ ܼܠܰܝܠܬܐ ܹܝܠܡܠܗ. ܚܕܐ ܸܥܡܰܐ ܼܕܭܘ ܼܒܗܪܐ ܼܕܥ ܼܤܨ ܐܬܘܪ ܵܝܐ، ܸܐܠܐ ܼܲܚܕ ܼܝܘ ܦ ܵܠܪܠܐ ܹܝܠܡܠܗ ܵ ܵ ܲ ܵ ܵ ̄ ܲ ܲ ܲ ܵ ܵ ܵ ܵ ܵ ܲ ܲ ܵ ܲ ܼܥ ܼܰܝܬܐ ܹܝܡܗ ܒܿܗ ܸܕܒ ܵܛܙ ܵܝܐ ܼܝܘܚ ܕܐ ܸܦܨ ܕܪ ܵܒܐ ܼܦܮܝ ܵܞܐ ܹܝܠܡܠܗ ܼܐܝܠܧܠܐ ܼܓܘܪܐ ܵܩܐ ܼܐܘܣ ܼܧܨ، ܵܩ ܼܒܒ ܗܘ ܼܵܗܘܝܐ ܹܝܡܗ ܼܲܚܕ ܼܐܘܣܠܧܠܐ ܼܣ ܼܠܥܠܒܠܕܦܠܐ ܵ ܵ ܵ ܵ ܵ ܵ ܵ ܵ ܵ ܵ ܵ ܵ ܲ ܲ ܵ ܵ ܵ ܵ ܐܠܒܼܵ ܐܘܠܝܘܼ ܐܬܘܠܥܠܼ ܒܵ ܐܗܐ .ܗܝܘܰܣܘܐܼ ܝܧܒܕ ܐܬܘܝܚܼܲ ܘܓ ܪܐܟܵ ܐܬܣܘ ܗܠܡܠܝܹ ܐܠܮܠܝܠܦܵ ܐܠܦܕܠܥ ܗܿܒ ܪܗܘܼ ܗܡܝܹ ܐܝܵ ܟܼ ܕܘ ܝܝܼ ܦܨ ܐܧܮܠܹ ܐܕܚ ܵ ܵ ܵ ܵ ܲ ܵ ܵ ܵ ̄ ܵ ܲ ܵ ܵ ܲ ̈ ܸ ܐܠܦܝܸ ܐܗܐܠ ܗܡܝܹ ܐܝܞܵ ܣܸ ܢܝܐܝܦܼ ܕ ܥܝܠܼܲ ܘܸ . ܗܡܝ ܐܧܣܘܐܼ ܕܚܼܲ ܢܟܕ .ܐܝܵ ܪܘܬܐ ܐܤܥܕܼ ܐܦܹ ܘܝܝܼ ܝܡܟ ܕܝܒܼܲ ܐܝܣܪܼܵ ܘܦܼ ܵ ܵ ܲ ܵ ܲ ܵ ܲ ܵ ܵ ܵ ܲ ܵ ܐܝܵ ܡܥ. ܸ ܐܠܩܕ ܗܠܡܠܝ ܐܠܦܹ ܘܡܼ ܣܼ ܐܰܦܼܰ ܦ ܐܧܝܣܼ ܪܕ ܰܝܩܵ ܗܼ <ܐܝܵ ܰܝܠܬܼ ܐܙܩܵ ܘܦ ܼ ܲ ܲ ̄ ܵ ̄ ܵ ܵ ܚܘܠܝܼ ܐܠܝܵ ܙܠܛܠܵ ܒܕܸ ܗܿܠܒ .ܐܠܚܪܵ ܘܐܼ ܕܚܼܲ ܰܝܐܼ ܐܪܰܟܸ ܕܚܼܲ ܢܟܕ ܐܰܝܬܭ ܵ ܵ ̄ ܲ ܵ ܵ ܵ ܲ ܵ ܲ ܲ ܵ ܵ ܨܠܦܸ ܐ ܐܠܭܕܠܸܓ ܕܠܚܼ ܢܠܟ ܨܣܼ ܐܧܝ ܐܞܡܦ ܗܘܬܘܪ̈ ܒܼ ܚܼ ܥܥܼ ܐܧܝܣܼ ܪܕ .ܐܹܓܕܙܘܚܼ ܨܝܼܲ ܐܧܹ ܒܪܸ ܘܕܼ ܵ ܵ ܵ ܲ ܵ ܵ ܵ ܲ ܵ ܵ ܵ ܲ ܸ ܵ ܲ ܐܬܠܣ ܐܰܦܼܰ ܦ ܐܧܝܣܼ ܪܕ ܰܝܩܵ ܗܕܼ ܐܞܵ ܡܦ ܐܗܐܠ ܚܘܝܼ ܐܝܵ ܞܣܵ ܐܟܼ ܐܠܼ ܲ ܵ ܵ ܵ ܵ ܵ ܲ ܵ ܵ ܲ ̈ ܵ ܵ ܲ ܵ ܗܠܠ ܝܘܼ ܗ ܐܟܹ ܐܰܦܬܩܕ ܰܝܩܵ ܗܼ ܐܕܚܕ ܐܹ̈ܝܠܨܐܼ ܐܹܰ ܝܵ ܡܝܕܼ ܝܦܼ ܐܠ ܗܡܝ ܵ ܵ ܲ ܲ ܵ ܲ ܵ ܵ ܵ ܲ ܕ.ܗ .> ܼܣܡܦܧܰܐ ܝܡܗ، ܹܠܮܧܠܘܗ ܼܣ ܸܠܦܠܬܣܠܧܠܐ ܸܘܚ ܵܠܡܠܝܠܐ ܹܝܠܡܠܗ ܲ ܵ ܵ ܲ ܲ . ܗܡܝ ܐܰܧܤܼ ܪܒܸ ܣܘܼ ܵ ܵ ܲ ܲ ܵ ܵ ܲ ܵ ̄ ܵ ܗܠܡܠܝܹ ܐܗܐ ܘܗܘ ܰܝܩܵ ܗܼ ܐܗܐܒ ܐܝܵ ܪܧܵ ܦܸ ܐܼ ܐܒܵ ܪ ܐܙܩܵ ܘܦܼ ܕܚܼܲ ܰܝܐܼ ܐܧܝܐܼ ܲ ܵ ܵ ܲ ܲ ܵ ܵ ܵ ܵ ܲ ܵ ܵ ܵ ̄ ܲ ܵ ܲ ܚܘܝܼ ܐܥܕܝܒ ܕܟܼ . ܗܡܝ ܐܬܬܒ ܐܕܚ ܰܝܩܵ ܗܼ ܐܗܐܒ ܐܝܵ ܣܕܩܼ ܐܦܘܨܬܦܕܼ ܵ ̄ ܲ ̈ ܵ ܵ ܵ ܸܕܘ ܼܲܠܝܥ ܵܕ ܼܦܝܐܝܢ ܼܦܝܮܐ ܹܝܡܗ ܼܝܡܝܕܐ ܐܣܐܐ ܸܭ ܹܧܐ ܼܣܠܨ ܼܩܠܕܡ ܐ ܼܵܕܝܠܐ، ܲ ܵ ܲ ܲ ܵ ܲ ܲ ܵ ܵ ̄ ̄ ܲ ܲ ܵ ܵܘܟܝܧ ܼܐܝܰ ܼܐ ܼܝܟ ܟܢ ܼܚܕ ܐܦܮܐ ܕܗܘ ܼܙ ܼܒܧܐ، ܼܠܝܰ ܼܠܨ ܼܩܠܒܠܬܬܐ ܕܗܘ ̈ ܵ ̈ ܵ ܵ ̄ ܲ ܲ ܵ ܵ ܵ ܲ ܵ ܵ ܐܰܠܹ ܧܠܒܘ ܐܡܹ ܝܵ ܐܩ ܐܪܦ ܘܝܼ ܕܚܼ ܟܝܼ ܐܼ ܐܬܬܒ ܐܕܚ ܢܥܼ ܐܧܒܭܸ ܘܚܼ ܐܘܹ ܗ ܲ ܵ ܲ ܵ ܵ ܵ ̄ ܥܝܠܼܲ ܘܕܸ ܰܝܩܵ ܗܕܼ ܐܦܘܞܩܕܼ ܚܘܝܼ ܐܝܵ ܙܛܵ ܒܸ ܐܒܵ ̰ܓܘܥܼ ܐܒܵ ܬܒ ܐܧܝܐܼ .ܐܦܪܹ ܚܹ ܐ ܲ ܲ ܲ ܵ ܵ ܲ ܵ ܵ ܵ ܵ ܘܠܼ ܟ̰ ܐܠܝܘܗܼܵ ܰܠܝܠܠܼ ܗܝܘܰܧܤܚܼ ܰܒܕܼ ܚܘܝܼ ܐܮܥܬܒܘܸ ܗܡܝ ܐܬܬܒ ܐܕܚ ܲ ܲ ܲ ܵ ܲ ܵ ̈ ܵ ̈ ܲ ܲ ܘܗܕ ܜܠܓܼ ܗܼ ܐܠܟܕܼ ܗܕܼ ܐܠܝܘܵ ܗ ܐܟܹ .ܐܹܰ ܧܒܘ ܐܡܹ ܝܵ ܰܧܝܼ ܒܼ ܐܝܦܵ ܘܭܪܼ ܘܦܼ ܢܝܢܘܐ ، ܡܢܝܢܐ 72 ، ܕܘܒܩ ܐ 1܀Nineveh, Volume 27, Number 1&2 7

ܵ ܵ ܲ ܵ ܵ ܲ ܵ ܇ܐܒܼ ܰܟ ܢܥܼ ܐܰܪܮܓܼ ܐܕܚ ܵ ܵ ܐܬܢܵ ܬܲ ܦ ܐܢܵ ܝܡܪ ܼ ܵ ܼ ܢܐܝܪܵ ܘܦ .ܕ ܡܬܝܤܭܲ ܇ܨܣ ܼ ܵ ܼܵ ܼ ܼ ܹܬܗܪܐܢ، ܼܐܝܬܐܢ ܵ ܵ ܵ ܲ ܵ ̄ ܵ ܵ ܵ ܵ ܵ ̄ ̄ ܵ ܵ ̄ ܵ ܲ ܵ ܵ ܵ ܪܣܝܼܧܐ ܦ ܼܰܦܰܐ، ܼܲܚܕ ܟܰ ܼܒܐ ܐ ܹܚܬܦܐ ܸܕܘ ܵܠܝܥ ܕ ܼܦܝ ܼܐܝܢ، ܐ ܸܦܠܨ ܹܕܠܠܐ ܓܸܕܭܐ ܼܬܠܝܰ ܵܝܐ، ܼܲܚܕ ܓܸܕܭܐ ̰ܟܥ ܼܐܩܪܐ ܘܣܬܐ ܸܕܩ ܵܧܠܞܠܐ ܹܝܠܡܠܗ. ܵ ܲ ܵ ܲ ܵ ܵ ̄ ܲ ܵ ܸ ܵ ܵ ܲ ܵ ܲ ܲ ܲ ܲ ܵ ܵ ܵ ܵ ̄ ܲ ܲ ܵ ܵ ܲ ܵ ܵ ܹܝܡܗ ܼܦܝܮܐ ܝܕܝܥܐ ܼܐ ܸܝܟ ܟܰ ܼܒܐ ܼܕܩ ܼܞܝ ܹܧܐ ܼܓܧܒܬܐ، ܼܐܝܧܠܐ ܹܟܠܐ ܣ ܲܠܨܚ ܼܪܣܘ ܼܥܥ ܼܚ ܼܒܪܘܬܘܗ، ܹܒܐܩܪܐ ܝܧܐ ܼܥܢ ܐܓ ܹܬܐ ܕܚܕܐ ܼܒܝܰܐ ܼܥ ܼܰܝܪܐ ܵ ܵ ̄ ܵ ܲ ܲ ܵ ܵ ܵ ܼ ܵ ܵ ܵ ܵ ܵ ܵ ܵ ܵ ܲ ̄ ܲ ܲ ܐܠܝܵ ܬܠܮܠܒܸ ܐܬܬܠܚܵ ܐܒ .ܐܰܮܥܮܼ ܣܼ ܐܧܝ ܐܠܘܐܹ ܝܘܵ ܐܧܝ ܐܒܼܵ ܝܰܵ ܒܘܸ ܐܝܵ ܕܧܒܘܸ .ܐܰܝܪܘܬܼ ܐ ܐܬܘܝܼ ܬܦܩܕܸ ܐܡܪܚܼܲ ܘܓ ܗܡܝܹ ܐܤܝܩܵ ܠ ܒܪܼ ܕܚܕܼܲ ܚܬܣܼ ܐܼ ܵ ̄ ̈ ܵ ̈ ܲ ܵ ܵ ܵ ܵ ̄ ܲ ܲ ܵ ܵ ܵ ܵ ܵ ܲ ܵ ܵ ܵ ܵ ܐܙ ܐܠܤܠܟܕܠܚܘܼܲ ܐܰܠܹ ܧܠܒܘ ܐܠܡܠܹ ܝܵ ܐܦܹ ܘܒܪܼ ܕܘ ܐܧܝ ܐܡܦܧܒܸ ܐܬܹ ܓܐ ܗܡܝܹ ܘܠܣܪܕܼ ܐܤܮܒܸ ܐܰܝܞܠܼ ܘܭܼ ܐܬܬܒ ܐܕܚܕ ܰܝܩܼܲ ܗܼ ܗܡܝܹ ܐܒܼ ܰܟ ܐܗܐ ܹ ܼ ܵ ܲ ܵ ܵ ܵ ̈ ܵ ̈ ܵ ܲ ܵ ܵ ܲ ܲ ܵ ܵ . ܝ̈ ܡܩܐܘܼ ܝ̈ ܕܝܐܼ ܐܧܝ ܐܞܵ ܤܮܒܸ ܥܠܝܠܠܵ ܘܕܸ ܐܰܠܹ ܧܠܒܘ ܐܠܡܹ ܝܕܵ ܐܰܩܕ ܐܗܐ . ܗܘܬܘܪܵ ܒܼ ܚܼܲ ܥܥܼ ) ܐܧܝܣܼ ܪ ( ܵ ܲ ܲ ܵ ܲ ܵ ܵ ܵ ܵ ܵ ܵ ܲ ܵ ܵ ̈ ܵ ܲ ܵ ܵ ܼ ܵ ܵ ܲ ܵ ܸܒܪܬ ܵܝܝ ܹܝܡܗ ܕܩܰܐ ܹܕܟ ܼܘܝ̈ܐ، ܹܒ ܼܥܒܬܐ ܝܧܐ ܼܣܨ ܼܐܪܒܥܠܐ ) 6 ( ܓܸ ܹܠܕܭܠܐ ܐܗܐ ܼܩܗܣܐ ܼܣܨ ܟܰ ܼܒܐ ܕܪܣܝܼܧܐ ܦ ܼܰܦܠܰܐ ܗܘ ܼܒܠܘܫ ܼܭ ܼܠܦܠܝܠܬܐ ܵ ܵ ܵ ܲ ܲ ܵ ܲ ܵ ܵ ܲ ܵ ܵ ̄ ܵ ܼ ܵ ̄ ܼܘܣܨ ܵܒܰܪ ܦܡܞܰܐ ܼܣܨ ܟܢ ܼܲܚܕ ܓܹܕܭܐ، ܠܐ ܼܐ ̰ܚܟ ܼܝ ܦܬ ܵܩܐ ܝܧܐ ܼܣܠܨ ܼܩܗܣܐ ܹܝܡܗ ܒܿܗ ܼܕܭܒܘܩ ܼܣܨ ܼܗ ܵܩܝܰܐ ܕܓܸܕܭܐ، ܸܘ ܼܲܠܠܝܠܥ ܒܠܬ ܵܝܠܐ ܵ ܵ ܵ ܲ ܵ ܲ ܲ ܵ ܵ ܵ ܵ ܲ ܵ ܵ ܵ ܵ ̄ ܼܲܚܕ ܼܓܘ ܵܦܛܐ، ܸܐܠܐ ܼܒܘܫ ܸܥ ܸܡܢ ܼܣܨ ܟܢ ܸܣ ܼܧܕܝ، ܒܝܡܦܐ ܝܧܐ ܕ ܹܪܩܠܐ ܹܝܡܗ ܚܕܐ ܙܣܬܬܐ ܸܒܮܤܐ ܼܕܣ ܼܮܥܮܰܐ، ܼܕܗ ܼܵܕܟܐ ܹܒܐܣܬܐ ܝܡܗ> ܼ ܵ ܐܬܘܝܼ ܚܕ. ܼܲ ܲ ܲ ܲ ܵ ܲ ܲ ܼܣ ܼܮܥܮܰܐ ܼܣ ܸܐܩܫ ܼܠܝ ܸܠܥ ܸܡܢ، ܸܠܥ ܸܡܢ ܼܗܠ ܼܭܤ ܵܝܐ ܵ ̄ ܲ ܲ ܲ ܲ ܲ ܲ ܵ ܲ ܲ ܵ ܵ ܲ ܵ ܵ ܵ ܵ ̄ ܲ ܵ ܒܔܸܕܭܐ ܼܩܕܣ ܵܝܐ، ܸܒܧܦܡܐ ܝܡܗ ܪ ܼܣܝܧܐ ܼܥܠܢ ܼܐܪܥܠܐ ܘܕ ܼܪܒܠܘ ܹܦܠܐ ܼܣ ܼܨܠܝ ܼܠܝ ܸܣ ܹܕܪܐ ܼܥܢ ܼܭ ܼܘܦܝ، ܼܭ ܼܘܦܝ ܼܩܕܣ ܵܝܐ ܲ ܲ ܲ ܵ ܵ ܼ ܲ ܲ ܵ ܲ ܲ ܲ ܵ ܝܡܗ ܸܒܬܟܘܗ ܼܘܒ ܼܪܘ ܹܪܐ ܝܡܗ ܼܣܨ ܝܸܤܘܗ > ܵܩܐܕ ܵܚ ܼܲܙܝܧܗ ܟܡܗ ܼܕܘܦܝܹܐ، ܼܕܘܦܝܹܐ ܼܕܠܤ ܵܬܙ ܼܦܨ ܲ ܵ ܵ ܲ ܵ ܵ ܲ ܵ ܲ ̄ ܲ ܵ ܵܩܐ ܕܐܙܠܨ ܼܗ ܼܲܩܝܨ ܓܘ ܼܒܝܰܐ، ܓܘ ܼܒܝܰܐ ܕܓ ܼܧܨ ܼ ܵ ܵ ܲ ܲ ܵ ܲ ܲ ܐܰܝܘܩܼ ܐܥܪܐܼ ܢܥܼ ܐܥܪܐܼ ܢܥܼ ܝܟܬܼ ܒܠܸ ܝܡܼ ܦܦܸ » ܵ ܵ ̄ ܲ ܵ ܵ ܲ ܵ ܵ ܵ ܵ ܵ ܵ ܲ ܵ ܵ ܲ ܵ ܵ ܲ ܵܩ ܼܤܘ ܼܐܪܥܐ ܕܥܡܘܠܐ ܹܠܐ ܝܡܗ ܼܭܘ ܼܘܝܰܐ؟» ܼܐܝܧܐ ܦܡ ܵܞܐ ܕܐܗܐ ܓܸܕܭܐ ܹܠܐ ܹܝܡܗ ܼܒܗܪܦܐ. ܼܗ ܼܵܕܟܐ ܐܣܬܐ ܹܝܡܗ ܥܝܠܼܲ ܘ< ܸ ܵ ܵ ܲ ܵ ܲ ܲ ܲ ܵ ܵ ܵ ܵ ܐܗܐܠܠ ܗܠܡܠܝ ܐܠܝܵ ܞܣܵ ܘܣܪܕܼ ܗܡܝܹ ܐܟܕܼܵ ܗܼ ܐܭܕܸܓ ܐܗܐܕ ܐܞܵ ܡܦ ܲ ܲ ܲ ܵ ܵ ܲ ܵ ܵ ̄ ܲ ܲ ܲ ܵ ܵ ܲ ܲ ܵ ܵ ܵ ܲ ܵ ܵ ܵ ܵ ܲ ܲ ܼܬ ܼܚܤܧܰܐ ܕܚܕܐ ܒܬܬܐ ܙܥܘܪܬܐ ܠܐ ܦ ܵܡܞܐ ܼܒܧ ܦܮܘܗ ܒܠܥ ܼܠܡܠܘܠܠܐ ܼܗ ܼܣܘ ܹܦܐ ܝܰܘܢ ܼܣܒܰܪ ܕܐܗܐ، ܼܬܪܓܡܗ ܼܪܣܘ؟ ܲ ܲ ܲ ̄ ܲ ܲ ܲ ܲ ܲ ܲ ܲ ܵ ܵ ܵ ܲ ܵ ܵ ܲ ܵ ܵ ̈ ܲ ܲ ܲ ܒܿܗ ܼܕܐܝܰ ܼܩ ܼܘ ܵܣܝ ܹܰܐ ܠܐ ܨܦܝ ܼܐ ܸܝܟ ܦܦܡܰܐ ܘܕܪܒܧܰܐ. ܗܝܔܗ ܼܪܣܘ ܼܐ ܼܚܧܨ ܹܠܐ ܼܝܘܚ ܼܗ ܼܣܘ ܹܦܐ، ܼܚܕ ܼܒܪܬܘܢ ܸܣܧܘܗ . ܲ ܵ ܼ ܵ ܵ ܲ ܲ ܲ ܵ ܵ < ܗܡܝ ܐܬܣܐܒܹ ܐܟܕܼܵ ܗܘܼ ܗܘܰܩܘܒܕܼ ܐܒܵ ܹܔܠ ܗܡܝ ܐܬܝܕܵ ܒܸ ܲ ܵ ܵ ܲ ܵ ܵ ̄ ܵ ܲ ܵ ܵ ܓܸܕܭܐ ܼܪܒ ܼܝܥ ܵܝܐ، ܗܘ ܓܸܕܭܐ ܹܝܡܗ ܐ ܵܚܬ ܵܝܐ ܘܪ ܵܒܐ ܼܣ ܸܒܪܤܠܧܠܐ ܼܘܗܪ ̄ ܲ ܲ ܲ ܵ ܵ ܵ ܲ ܵ ܵ ܲ ܵ ܲ ܲ ܲ ܲ ܲ ܲ ܵ ܵ «ܠܐ ܦ ܲ ܼܡܞܝܬ ܼܒܧ ܦ ܼܮ ܼܟܝ ܼܠܒܕܪ، ܼܚܙܝ ܼܐ ܼܩܡܝ ܕܪܒܐ! ܒܿܗ ܥܕܦܐ ܼܣ ܼܥܒܕܦܐ ܹܝܡܗ ܼܲܒܛ ܼܝܘܬܐ ܼܕܪܣܠܘ ܼܲܘܚ ܵܠܒܠܪܘܬܘܗ . ܼܲܒܠܛܠܕ . ܵ ܵ ܵ ܲ ܵ ܵ ̄ ̄ ܵ ܲ ܵ ܵ ܵ ܵ ܲ ܵ ܼ ܵ ܲ ܲ ܲ ܼ ܼ ܵ ܵ ܲ ̄ ܲ ܸܐܢ ܼܐܦܝܬ ܙܐ ܼܗ ܼܕܟܐ ܗ ܼܲܘܝܝܬ، ܼܪܣܘ ܸܒܕ ܼܟܬܒܐ.» ܵܝܘܣܐ ܼܬܠܔܧܐ ܦܡ ܵܞܐ ܝܧܐ ܼܘܬ ܼܪܘܨܐ ܝܧܐ ܼܲܚܕ ܐܦܮܐ ܼܕܬܠܔܐ ܒܠܮܠܘܦܠܐ ܵ ܲ ܲ ܲ ܵ ܲ ܹ ܲ ܲ ܵ ܲ ܲ ܵ ܵ ܹ ܕܝܸܤܐ ܼܐܘܓܐ ܼܕܭܤܘ ܹܕܠܐ ܝܡܗ ܼܪ ܼܚܤܧܰܐ ܼܥܤܘܗ، ܼܘܣ ܼܪܛܠܘ ܹܪܐ ܝܠܧܠܐ ܵ ܵ ܵ ܵ ܲ ܲ ̄ ܲ ܵ ܵ ܲ ܲ ܵ ܲ ܲ ܲ ܲ ܵ ܲ ܵ ܒܔܸܕܭܐ ܼܬܪ ܵܝܧܐ، ܼܪܣܘ ܼܥܥ ܼܚ ܼܒܪܘܬܘܗ ܼܥܠܔ̰ ܼܠܘ ܹܙܐ ܝܠܧܠܐ ܩܠܐ ܼܚܠܕ ܼܒܝܘܗ . ܼܘܗ ܼܕܟܐ ܸܒܙܣܬܐ ܝܧܐ> ̈ ̈ ܵ ̄ ܲ ܵ ܵ ܲ ܲ ܐܙ ܐܪܹ ܘܓܼ ܐܮܹ ܦܐ ܕܟܼ .ܗܝܘܤܼ ܸܝ ܨܣܼ ܐܪܚܵ ܪܸ ܗܡܝܹ ܐܮܝܦܕܼ ܐܪܘܥܙ ܐܒܡܵ ܟܼ ܲ ܲ ܵ ܹ ̈ ܵ ܵ ܵ ܵ ܲ ܵ ܵ ܵ ܵ ܘܤܭܕܼ ܐܤܸܝ ܝܙܚܼ ܐܡܹ ܝܕܵ ܐܦܘܵ ܨܵ ܐܠܘܭܼ ܐܗܐܠ ܐܹܝܘܡܟܼ ܣܼ ܐܧܝ ܐܠܘܹ ܝܧܦܕ ܨܣܼ ܐܧܝ ܐܬܒܥܼܵ ܒܹ ܲ ܵ ܵ ܵ ܵ ܲ ܵ ܵ ܲ ܵ ܵ ̄ ܸ ̈ ܲ ̈ ܵ ܘܒܧ ܹܰܐ ܙܥܘ ܹܪܐ. ܹܒܐ ܵܚܬܬܐ، ܚܕܐ ܼܟ ܸܡܒܰܐ ܼܓܘܪܬܐ ܼܐ ܸܝܟ ܚܕܐ ܕ ܼܐܒ ܼܝܠܰܐ ܟܤܐ ܼܓܘܪܐ ܼܦܘܣܘܗ ܲ ܹ ܵ ܲ ܵ ܵ ܵ ̄ ܲ ܵ ܵ ܵ ܐܦܹ ܕܪܘܙܼ ܗܘܟ̈ ܟܹ . ܬܝܥܘܕܙ ܨܣܼ ܐܧܝ ܐܩܵ ܬܥܒܹ ܝܦܼ ܐܘ ܝܪܰܒܵ ܗܡܝ ܐܡܦܧܒܸ ̈ ܸ ܲ ܲ ܵ ܲ ܵ ܵ ܵ ܲ ܲ ܵ ܵ ܵ ܵ ܵ ܵ ܐܧܹ ܛܣܸ ܘܭܼ ܗܘܠܘܼ ̰ܓ ܐܙܵ ̰ܔܥܼ ܐܠܕ ܗܡܝ ܐܮܥܬܒܸ ܘܣܪܕܼ ܗܡܝܹ ܐܗܐ ܐܭܕܸܓ ܐܗܐܕ ܐܞܵ ܡܦ ܸ ܵ ܵ ܵ ܲ ̄ ܵ ܵ ̄ ܲ ܲ ܵ ܲ ̈ ܵ ܲ .ܐܮܓܼ ܪܘܸ ܐܧܓ ܢܘܗܠ ܰܝܐܼ ܐܮܦܐܬܒܼ ܟܝܸ ܐܼ ܐܙ ܝܦܼ ܐܕ ܗܿܒ ܬܐ ܹ ܘܝܛܠܼ ܵ ܵ ܲ ܵ ܵ ܲ ܲ ܵ ܵ ܵ ܵ ܹ ܼܐܝܧܐ، ܼܣܨ ܸܭܡܰ ܹܦܐ، ܝܸܤܐ ܼܐܘܓܐ ܼܕܭܤܘ ܦܡ ܵܞܐ ܝܡܗ ܸܘܒܠܧܠܦܠܡܠܐ ܵ ܵ ܵ ̈ ܵ ̈ ܲ ܵ ܵ ܲ ܵ ̄ ܵ ܲ ܵ ܵ ܵ ̄ ܵ ܵ ܵ ܵ ܐܗܐ ܓܸܕܭܐ ܼܕܩܘ ܸܘ ܹܣܡܗ، ܒܰܪ ܟ ܸܘܬܪܐ ܵܕܐܝܬ ܝܡܗ ܒܰܪܝ ܼܘܬ ܼܥܡܘܣܝ ܝܡܗ ܵܝ ܹܡܐ ܘܒܧ ܹܰܐ. ܗܝܔܗ، ܐ ܼܦܝ ܵܣܛ ܵܝܠܐ ܲ ܵ ܵ ܵ ܵ ܵ ܲ ܲ ܵ ܲ ̈ ܵ ܲ ܲ ܵ ܵ ܵ ܵ ܲ ܲ ܵ ܲ ܵ ܲ ܼܥܢ ܸܠܒܐ ܙܥܘܪܐ ܼܕܪܣܘ، ܹܗܘ ܹܠܗ ܣܬܐ ܟܐܪ ܝܧܐ ܼܥܡܘܗ ܼܓܘܬ ܹܬܐ ܼܕܬܠܔܐ، ܼܗܠ ܕܝܗ ܸܒ ܼܮܒܪܐ ܸܘܒܥܠܬܩܠܐ ܝܠܡܠܗ ܵ ܵ ܲ ܵ ܵ ܲ ܵ ܲ ܲ ܵ ܲ ܵ ܲ ̈ ܲ ܲ ܵ ܵ ܲ ܼܟܕ ܼܓܧܝܰܐ ܲܠܨܕܪܐ ܕܝܸܤܘܗ، ܼܥܝܧܘܗ ܸܒܞܡ ܵܝܐ ܼܘܣܨ ܗܘ ܵܝܘܣܐ ܼܭܤܘ ܵܣܨ ܵܝܐ ܝܡܗ ܕܦ ܵܡܞܐ ܓܘ ܼܥ ܼܡܘܠܐ ܲ ܼܘܝܥܡܠܐ ܲ ܵ ܲ ܲ ܲ ܲ ܵ ܵ ܵ ܼ ܲ ܵ ܼܬܘ ܸܚܤܧܗ ܼܠܛܘܒܐ ܕܝܸܤܐ، ܘܝܸܤܐ ܕܗܘ ܼܙ ܵܥܝܐ ܼ .ܥܥ ܼܚ ܼܒܪܘܬܘܗ ܵ ܵ ܲ ܵ ܲ ̈ ܵ ܵ ܵ ܵ ܵ ܵ ̈ ܵ ܲ ܲ ܵ ܵ ܲ ܲ ܵ ܲ ܗܘ ܵܝܘܣܐ ܼܪܣܘ ܼܦܮܝܤܰܐ، ܝ̄ ܹܤܡܗ ܣܘܣ ܹܰܐ ܦܡ ܵܞܐ ܕܐܗܐ ܓܸܕܭܐ ܙܐ ܐܗܐ ܹܝܡܗ ܵܕܝ ܹܡܐ ܙܥܘ ܹܪܐ ܗ ܼܘܝ ܼܗܝܸܬܝܹܐ ܩܐ ܵ ܹ ܲ ̈ ܵ ܵ ܵ ̈ ܵ ܵ ܲ ̈ ܲ ܼܕܠܗ ܵܝܘ ܹܦܐ ܸܒܕ ܼܗܝܸܬܐ، ܵܠܙܥܝܹ̈ܐ ܘܠܝܸܤ ܹܰܐ ܼܲܚ ܼܒ ܵܪܘܬܝ ܒܥܕܦ ܹܰܐ ܼܕܐ ܼܩܪܘܬܐ. ܢܝܢܘܐ ، ܡܢܝܢܐ 72 ، ܕܘܒܩ ܐ 1܀Nineveh, Volume 27, Number 1&2 7

ܐܡܪܡܘܪܠ ܕ ܡ ܝ ܠ ܘ ܕ .ܨ .ܠܝܐܝܢܕ .ܨ ܕ ܡܝܠܘܕ

ܵ ܢܐܝܪܵ ܙܥܵ ܠܵ ܢܐܓܐܒܐܵ ܒܵ ܇ܨܣ ܵ ̰ ܵ ܼ ܹܬܗܪܐܢ، ܼܐܝܬܐܢ ܐ ܵ ܵ ܵ ܲ ܵ ܲ ܵ ܲ ܲ ܵ ܵ ܸܐܢ ܠܐ ܗ ܵܘܝܐ ܼܦ ܼܐܬܝ ܼܦ ܐܐܬ ܕܝܗ ܦ ܼܰܦܰܐ ܪ ܼܣܝܧܐ، ܵ ܲ ܵ ܵ ܲ ܲ ܵ ܲ ܲ ܵ ܵ ܵ ܵ ܵ ܵ ܵ ܕ ܼܐܟ ܼܝ ܣ ܸܨܢ ܩ ܹܬܢ ܼܣܮܘܚܰܐ ܓܘ ܼܪܘܣܬܣܐ ܕܗܘ ܼܥ ܼܮܝܧܐ، ܗܘ ܼܒܬܝܧܐ ܼܕܩ ܼܞܝܧܐ.

ܵ ܵ ܲ ܵ ܵ ܵ ܲ ܵ ܸܐܢ ܠܐ ܵܝ ܼܰܒܨ ܼܥܥ ܚܕܐ ܼܚܡܝܰܐ، ܠܐ ܲ ܼܝ ܸܧܞ ܸܧܨ ܼܣܬܓ ܼܧܝܰܐ، ܵ ܲ ܵ ܲ ܲ ܵ ܲ ܲ ܵ ܵ ܲ ܵ ܲ ܵ ܵܕ ܼܐܟ ܼܝ ܒܬ ܸܥܮܨ ܼܠܥܘ ܵܣܪܐ ܼܕܟܟܬܐ ܼܕܣܬܓ ܼܧܝܰܐ ܕܗܘ ܼܥ ܼܮܝܧܐ، ܗܘ ܼܒ ܵܬܝܧܐ ܼܕܩ ܼܞܝܧܐ.

ܵ ܲ ܵ ܵ ܵ ܵ ܲ ܵ ܵ ܸܐܢ ܠܐ ܓ ܼܧܒܨ ܼܣܔܧܰܐ ܼܪܒ ܼܝܛܰܐ ܸܕܩܦܬ ܼܝܘ ܼܬܘܝܗ ܚܕܐ ܼܩܦܝܰܐ، ܵ ܲ ܵ ܲ ܲ ܵ ܲ ܲ ܵ ܵ ܵ ܵ ܲ ܵ ܲ ܵ ܵ ܵ ܵ ܕ ܼܐܟ ܼܝ ܼܣܮܘ ܼܚܝܬ ܣ ܵܡܝܐ ܭܘܦܐ ܼܕܚܤܬܐ ܩܤܘܩܐ ܓܘ ܼܪܘܣܬܣܐ ܕܗܘ ܼܥ ܼܮܝܧܐ، ܗܘ ܼܒ ܵܬܝܧܐ ܼܕܩ ܼܞܝܧܐ.

ܵ ܵ ܵ ܵ ܵ ܵ ܵ ܵ ܵ ܲ ܸܐܢ ܼܥܢ ܦܰܐ ܕܪ ܼܒܝ ܣ ܵܞܝܐ ܐܗܐ ܼܣܮܘ ܼܚܰܘ ܼܟ ܒܐܒܐܓ̰ܐܢ، ܵ ܲ ܵ ܲ ܲ ܵ ܲ ܲ ܲ ܲ ܵ ܲ ܲ ܵ ܲ ܸܒܕ ܼܣ ܸܮܥ ܼܮܡܘ ܼܟ ܚܕܐ ܼܣ ܼܮܥܮܰܐ ܼܲܝܨ ܼܒܪ ܼܦܝ ܼܡܘ ܼܟ ܼܲܒܝܕ ܼܩ ܼܵܞܝܐ ܕܗܘ ܼܥ ܼܮܝܧܐ، ܗܘ ܼܒ ܵܬܝܧܐ ܼܕܩ ܼܞܝܧܐ.

ܒ ܵ ̄ ܵ ̄ ܲ ܵ ܲ ܼܚܤܰܐ ܸܚ ܼܡܤܘܝܗ، ܸܬ ܼܣܢ ܸܒܛ ܼܡܤܝ ܝܗܘܐ ܐ ܼܬܝܰܐ ܵ ܵ ̄ ܵ ܲ ܵ ܲ ܲ ܵ ܨ ܼܨܘܗ ܩܤܘܩܐ، ܼܚܤܬܐ ܼܕܐܘ ܼܪܣܝ ܝܗܘܐ ܼܭܰܝܰܐ ܲ ܵ ܲ ܲ ܵ ̄ ܵ ܸܥܡܰܐ ܕܐܬ ܼܝܰܘܗ ܼܟܕ ܼܒܘ ܸܩ ܼܬܝ، ܼܬܘ ܹܦܡܗ܇ ܵ ܲ ܵ ̈ ܵ «ܓܘ ܼܣܘ ܵܭܛ ܼܰܘ ܼܟ، ܼܪܘܭܤܐ ܸܕܘ ܵܠܝܥ ܝ̄ ܼܘܢ ܼܚܙܝܰܐ»

ܢܝܢܘܐ ، ܡܢܝܢܐ 72 ، ܕܘܒܩ ܐ 1܀Nineveh, Volume 27, Number 1&2 7

ܵ ̈ ܲ ܵ ܲ ܲ ̄ ܲ ܵ ܵ ܲ ܵ ܵ ܵ ܵ ܲ ܲ ܵ ܹܒܦ ܹܡܐܘܢ ܝܒ، ܼܓ̰ܬܓܐ ܕ;6 ܗ، ܹ ܒܐܣܬܐ ܹܝܡ > « ܼܦܠܘܪܐ ܹܐܬ ܼܠܠܝ ܼܕܭܤܮܐ ܵܝ ܸܘܩܦ ܼܗܣܙܡ ܗ ܵܘܐ ܕ ܼܥܒܬ ܸܚ ܵܮܟܧܐ. ܵܩܐ ܼܕܐ ܹܦܐ ܸܒܕ ܐ ܸܣܬܢ ܵ ܵ ܵ ܲ ܵ ܼܵ ܼܵ ܸ ܵ ܵ ̄ ̄ ܵ ܵ ̄ ܵ ܲ ܵ ̄ ܵ ܵ ܲ ܵ ܕܕ ܸܪܢ ܼܒܐܪܥܐ، ܘܒ ܹܥܝܨ ܗܘܐ ̣ܕܣܨ ܓ̰ܡܕܐ ܗ ܹܘܐ ܗܘܐ ܸܒܡܗ ܵܝܐ». ܼܲܚ ܼܒ ܼܬܝ ܸܐܢ ܼܲܚܕ ܐܦܮܐ ܼܲܘܝܨ ܼܐܘܣܰܐ ܠܐ ܗ ܹܘܐ ܠܠܗܘܢ ܣܠܘܕܥ ܼܠܧܠܘܬܐ ܵ ܵ ܵ ܲ ܲ ܵ ̈ ܲ ܵ ܲ ܲ ܹ ܼ ܵ ܵ ܵ ܲ ܲ ܵ ̈ ܵ ܟ ܹܗܦܐ ܐܬܘܪܝܹܐ ܼܒܤܡܦ ܼܧܘܬܐ ܕܣ ܼܧܝ ܸܣܘܠܦܡܠܗܘܢ ܼܬܒܠܥ ܼܠܧܠܝܠܿܗ ܵܟ ܼܤܝܢ ܵܕܕ ܼܐܟ ܼܝ ܼܦܦܝ ܹܡܐ ܝܧܐ ܼܒܰܘ ܵܪܩ ܹܡܐ ܕܕ ܼܥܒܬ، ܠܐ ܣ ܼܨܝ ܸܠܒܧ ܵܝܠܐ ܵ ܵ ܼ ܵ ̄ ̄ ܵ ܵ ܲ ܲ ܲ ܵ ܵ ܵ ܲ ܲ ܵ ܵ ܲ ܲ ܵ ܲ ̈ ܲ ܫܘܠܒܼ ܐܰܠܝܞܚܕܼ ܐܧܝܮܵ ܞܣܕܼ ܲ ܢܬܣܸ ܐ ܕܒܸ ܫܪܕܹ ܧܣܸ .ܐܧܪܦ ܭܼ ܕܝܰܥܼ ܕ ܗܠܡܠܝ ܐܰܠܮܝܦ ܐܰܝܪܼ ܘܬܐ ܐܰܣܘܐܼ ܝܼ ܟܚ̰ ܐܼ ܗܘܼ ܝܒܕܼ ܐܬܘܭܼ ܘܮܚܕܵ ܐܬܒܹ ܚܼ ̈ ̈ ܲ ̈ ܲ ܲ ܵ ܵ ܵ ܲ ܼ ܵ ̄ ܵ ܵ ܵ ̈ ܵ ܲ ܵ ܼܣܘܣܝܸܰܐ؟ ܼܟܡܝܿܗ ܬ ܹܘܪܐ ܼܕܩܝ ܹܤܐ ܝܧܐ ܓܘ ܼܕܘܦܝܹܐ ܠܠܐ ܗ ܼܘܝ ܗܘܘ ܸܚ ܵܬܒܐ ܹܝܡܗ ܼܣܨ ܼܦ ܵܡܛܧܐ ܼܕܚܞܝܰܐ ܘܐܬܘܪܝܹܐ ܼܐ ܹܦܐ ܹܬܪܝ ܼܐ ܹܠܦܐ ܸܭ ܹܧܠܐ ܲ ̈ ̈ ܲ ̈ ܵ ܲ ܵ ̄ ܲ ̈ ܵ ̄ ܲ ܵ ܵ ܲ ܵ ܵ ̄ ܲ ܼܣܘ ܼܦܰܝ̈ܐ ܸܐܢ ܼܠܝܰ ܗܘܐ ܬ ܼܦܛܰܐ ܕܕܣܐ. ܼܚܕܟܤܐ ܸܭ ܹܧܐ ܼܣܪܕܡ ܐ ܼܵܕܝܠܐ ܵܣܞܮܘܝܹܐ ܝܧܐ ܼܵܚܞܝ ܹܰܐ ܼܘܣ ܸܛܡ ܵܞܝ ܹܰܐ ܼܒܘܫ ܹܪܣܐ ܼܣܨ ܼܝܠܘ ܹܪܐ، ܼܘܗܪ ܲ ̈ ܲ ܵ ܲ ܲ ܵ ܲ ܵ ܵ ܵ ܲ ܲ ܵ ܲ ܸܵ ܵ ܵ ܵ ̈ ܲ ܹܚܙ ܼܐܠܝ ܼܦܬ ܸܩܛ ܹܙܘܐ ܕܐ ܹܣܬܝܟܐ ܹܒܐܣܬܐ> « ܸܐܢ ܼܠܝܰ ܸܩܞܡܐ، ܼܠܝܰ ܼܚܝܹ̈ܐ ܐܗܐ ܝܡܗ ܩ ܼܒܒ ܹܪ ܼܭܝܰܐ ܼܕܒܝܘܗ ܼܦܦܝ ܹܡܐ ܼܝܘܚ.

ܵ ܲ ܲ ܲ ̈ .«)if there is no assassination, there is no life( ܐܬܗܤܼ ܮܣܼ ܐܘܧܝܦܹ ܢܥܼ ܐܹܰ ܛܭܵ ܘܣܼ ܵ ܵ ̈ ܵ ܵ ܵ ܵ ܵ ܵ ܵ ܵ ܸܐܕܝܘܡ ܼܗܘܟܤܐ ܕܐ ܹܣܬܝܟܐ، ܒܬ ܼܐܙܝ ܼܘܬܐ ̣ܣܨ ܣ ܼܘܬܒܐ ܸܕܐܣܘ ܹܬܐ، ܒܬܒܠܐ ܲ ̈ ܵ ܲ ̈ ܲ ܵ ܵ ܵ ܵ ܵ ܕ ܵܭܝ ܹܰܐ ܼܕܦܝ ܹܧܘܐ ܟܤܐ ܵܝܗܘܘ ܼܭ ܼܦܝ ܹܬܐ، ̈ ܲ ̈ ܵ ̄ ܵ ܲ ܼ ܲ ܵ ܵ ܲ ܲ ܵ ܵ ܲ ܵ ܪܹ ܘܦܟܵ ܐܮܹ ܦܐܕ ܐܰܮܝܕܼܲ ܣܼ ܐܮܹ ܝܦܼ ܐܠܡܠܝܚܼ ܨܣ̣ ܐܝܥܨܣܸ ܐܛܦܕܤܠܼ ܕܙܼ ܐ ܐܕܒܥܼ ܠܸ ܐܒܹ ܘܬ̰ܓ ܐܧܝܘܕܼ ܐܬܘܦܼ ܝܼ ܟܼ ܐܼ ܲ ܵ ̈ ܵ ܲ ܲ ܲ ܵ ܵ ܵ ܵ ܲ ܲ ܵ ܲ ܼܕ ܼܕܚܝ ܼܡܘܬܐ ܸܘܠ ܼܤܮܐܬܘ ܹܩܐ ܼܗܘܟܤܐ ܼܕܝ ܼܤܘܩܬܝܝܐ. ܼܐܝ ܼܤܠܨ ܕܓ̰ܠܘ ̰ܪܓ ܒܧܘܦ ܼܟܝ ܠܐ ܵܣ ܼܨܝ ܹܠܬ ܵܭܐ ܵܣܬܘ ܹܣܐ، ̈ ܲ ܵ ̈ ܵ ̄ ܵ ܵ ܵ ܲ ܵ ܵ ܵ ܲ ܵ ܵ ܲ ܵ ̄ .ܐܣܹ ܘܡܝ ܐܮܹ ܦܐܕ ܐܕܝܐܼ ܨܣܼ ܝܟܼ ܛܒܼ ܘܭܕܼ ܐܬܪܕܼ ܤܠ ܐܠܝܠܛܠܠܸ ܐܬܠܹ ܝܼ ܘܗܘܼ ܐܕܠܹ ܝܧܩܼ ܝܮܝܼ ܦܼ ܕܒܸ ܐܥܘܙܕ ܐܹܝܪܘܬܐܕ ܗܬܹ ܣܸ ܐ ܫܘܒܼ ܲ ̈ ܵ ܵ ̈ ܵ ܵ ܵ ̄ ܵ ܵ ܵ ܵ ܲ ܵ ܵ ܲ ܵ ܒܧܝܧܘܐ ܒܕ ܲܙܣܬܢ ܵܚܕܐ ܲܐܘܠܝ ܵܰܐ، ܸܒܙ ܼܕܩܝܿܗ ܦܤܘܩܝܹܐ، ܨܦ ܼܝܝ ܼܒܝܕܥܝܐ ܗܘܐ ܕܙܘܥܐ ܐܬܘܪܝܐ ܼܣܨܝܠܐ ܼ ܹ ܸ ܼ ܲ ܸ ܼ ܐܬܵ ܘܝܬܟܕܲ ܐܰܤܵ ܮܵ ܦ ܐܰܵ ܝܡܣ ܵ ܵ ܼ ܼ ̈ ܲ ܼ ܼ ܩܐܬܠܝܠܥ ܐܕܠܚܵ ܐܠܝܠܵ ܧܠܒܵ ܠ ܐܝܵ ܦܵ ܪܬܘܝ )factor( ܐܤܭܵ ܘܓ ܕ̄ ܚܲ ܐܘܗܕܵ ܹ ܼ ܼ ܼ ܸ ܼ ܲܒܧܘ ܵܦ ̈ܟܝ ܓܧ̄ ܵܒܬܐ ܝ̄ܰܝ ̈ܒܐ ܒܒܟ ܵܝܐ، ܼ ܸ ܼ ܼ ܹ ܵ ܼ ܼ ܲ ܵ ܲ ܵ ܵ ܵ ܵ ܵ ܲ ܵ ܵ ܲ ܲ ܵ ܲ ܼܚܕܬܐ ܼܥܢ ܹܬܘ ܼܪܝܐ ܼܕܝ ܼܤܘܩܬ ܼܝܝܰܐ، ܣ ܸܨܢ ܐ ܸܣܬܢ ܕܐܗܐ ܼܦܘ ܼܪܩܰ ܩܠܐ ܼܥܢ ܼܦܝ ܹܧܘܐ ܼܦܝܮܰܐ ܼܒܐܝ ܵܕܐ ܵܙ ܸܠܥ ܼܕܦܘ ܼܟܪܝܹܐ. ܵ ܲ ܲ ܲ ̈ ܲ ܵ ܲ ܵ ܲ ܵ ܵ ܵ ܲ ܵ ܵ ̄ ܲ ܵ ܵ ܲ ܵ ܵ ܓܸܧܪܐ ܐܬܘܪܝܐ ܼܚܕ ܼܦܘܪܩܧܐ ܼܭܤܝܧܝܐ ܹܝܡܗ ܼܐ ܸܝܟ ܼܣܧܘ ܼܒܝܰܐ ܹܒܐ ܼܭܥܠܝܠܐ ܼܐ ܼܠܪܘܫ ܸܘܬ ܹܠܟ ܹܐܦܐ، ܼܟ ܼܬܣܡܯ ܼܘܒ ܼܔܕܝܕܐ، ܹ ܲ ܲ ̈ ܲ ܲ ܲ ܲ ܵ ܲ ܲ ܲ ܲ ܼܦܒ ܼܵܝܐ. ܼܒܫ ܼܥܡܘܟܘܢ ܝܡܗ، ܼܐܝ ܟܡܘ ܼܟܘܢ ܝ̄ ܼܡܠܝ ܹܠܦܠܐ، ܣܠܕ ܹܪܭܠܐ، ܼܕܦܝ ܹܮܐ ܝܰܘܢ ܸܣܛܝܹܐ ܼܐܝ ܵܕܐ ܼܒܐܝ ܵܕܐ ܵ ܲ ܵ ܵ ̄ ܲ ܼ ̈ ܲ ܲ ̈ ̈ ܲ ܐܩܝ̈ܐ، ܩܧܔܬܐ، ܲܣ ܵܛܬܐ، ܥܡ ̈ܝܤܐ ܘܥܡ ܵܝܤܰܐ ܲܟܠܡܠܘܟ ܲܠܘܢ ܵܒܠܛܠܕܐ ܼܒܛܕ ܸܒܥ ܼܡܕܒ ܼܒܐ ܵܝܡܘܣܐ، ܵ ܲ ܵ ܵ ܵ ̄ ̈ ܼ ܹ ܼ ܹ ܼ ܹ ܼ ܹ ܼ ܸ ܹ ܼ .ܐܣܘܠܙܵ ܐܘܗܝܵ ܐܒܪ ܐܝܵ ܮܵ ܦܐ ܐܮܵ ܓܼ ܬܒܕܹ ܵ ܵ ܵ ܵ ܲ ܵ ܵ ܵ ܵ ܲ ܵ ܲ ܵ ܲ ܵ ܼܪܘܚܐ ܼܕܣܛ ܼܝܕܘܬܐ ܸܠܔ̰ ܼܤܥܝܐ ܼܠܐ ܹܪܙܒ ܹܧܐ ܕܙܘܥܠܐ ܐܬܘܪܝܠܐ، ܸܘܠܠܛܠܙܝܠܐ ̄ ܲ ܵ ܲ ܵ ܵ ܵ ܵ ܵ ܵ ̄ ܵ ܲ ܵ ܲ ̈ ܲ ܵ ܲ ܸܣܧ ܹܕܪ ̄ܫ ܕ ܵܭܝܰ ܼܟܝ، ܼܦܝ ܹܧܘܐ ܼܥ ܼܰܝܪܰܐ، ܵ ܲ ܲ ܵ ܼ ܗܘܠܝܠܧܠܥܠܤܠܒܼ ܐܠܧܠܹ ܝܰܠܧܼܵ ܣܼ ܐܞܹ ̈ ܡܦ ܗܠ ܐܘܹ ܗ ܐܰܝܧܮܤܭܸ ܢܝܚܼܵ ܐܗܐܕ ܵ ܲ ܸܒܕ ܗ ܼܘܝ ܸܩܧܞܬܘܢ ܼܕܣ ܼܬܕܘܬܐ، ̈ ܲ ܵ ܵ ܲ ܵ ܵ ܵ ܵ ܵ ܲ ܵ ܵ ܵ ܼܥܤܘܩܐ ܹܘܠܐܣܬܐ ܩܐ ܼܣܕ ܹܒܪܦܐ ܼܦ ܼܠܔܠܪܦܠܝܹܠܐ ܼܘܪܘܚܠܧܠܝܹܠܐ، ܪܚܠܞ ܹܠܧܠܐ ܠܤܡܘ ܹܦܐ ܼܭܒ ܼܒ ܼܟܝ ܼܐܘ ܵܪܚ ܹܰܐ ܦܮܘ ܹܩܐ، ܵ ܵ ̄ ܲ ܵ ܲ ܵ ܲ ܲ ܲ ܲ ̈ ܲ ܲ ܵ ܵ ܵ ܲ ܼܒܐܪܥܧ ܼܝܘܬܐ، ܼܐ ܹܦܐ ܹܬܪܝ ܼܐ ܹܠܦܐ ܸܭ ܹܧܐ ܼܣܬܚܘ ܼܝܨ ܝܰܘܢ ܒܠܛܠܮܠܘ ܼܭܠܘܬܐ ܸ .ܕܪ ܼܚܤܰ ܐܦ ܼܮܘܬܐ ܵ ܲ ܵ ܵ ܲ ̈ ܲ ̈ ܲ ̈ ܲ ܲ ܵ ܲ ܲ ܵ ܵ ܵ ܵ ܸܗܦܟܧܝܰܐ ܘܕܐ ܼܵܕܝܐ ܙܐ ܼܒ ܼܥܝܝܰܘܢ ܕܗ ܼܘܚ ܼܣܐ ܸܝܟ ܲܨ ܹܠܤܐ ܼܠ ܹܠܥܠܡܠܐ ) ܓ̰ ܼܘ ܹܦܪܐ ܼܣܪܕܐ ܵܕܙܘܥܐ ܐܬܘܪ ܵܝܐ، ܵ ܲ ܵ ܹ ܲ ܵ ܼ ܹ ܵ ܵ ܵ ܵ ܵ ܲ ܵ ܵ ܒܦܡ ܵܮ ܼܘܟܘܢ ܹܗܘܐ ܹܠܗ ܼܦܘ ܵܪܩܧܐ ܼܭܤ ܵܝܧܐ، ܵ ܲ ܲ ܵ ܲ ܵ ܲ ܢܘܠܟܘܼ ܬܘܠܦܼ ܬܠܒܕܠܣܕܼ ܐܰܠܝܠܟܠܼ ܭܘܠܦܼ ܐܰܠܝܠܧܠܼ ܡܝܸ ܰܝܚܬܹ )dwarfs ܵ ܲ ܲ ܵ ܵ ܲ ܵ ܲ ܲ ܵܠܤܛܡܘܨܐ ܼܐܘܣܰ ܼܘܟܘܢ ܐܬܘ ܼܪܝܰܐ، ܼܕܦܡܝ ܼܔܘܬܐ. ܼܣܐܝܟ ܗܘܙܣܰܐ ܒܰܪܝܜ، ܼܣ ܼܡܟܘܬܐ ܼܕܭܤ ܵܠܝܠܐ ܼܥܠܢ ܹ ܵ ܵ .ܐܦܨܠܵ ܘܐܼ ܐܕܘܙܵ ܨܣܼ ܵ ܵ ܸ ܼ ܵ ܲ ܵ ܵ ܵ ܲ ܲ ܵ ܵ ܲ ܵ ̈ ܵ ̈ ܵ ܼܐܪܥܐ، ܒܦܡ ܹܮܐ ܸܕܣ ܹܧܐ ܼܦܝܮܰܐ ܝܡܗ ܸܣܮܘܐܬܩܰܐ ܸܠܦܡܮܐ ܼܕ ܼܪܩܘܒܢ ܼܒܪ ܼܝܒܘ ܼܬܝ ܟܤܐ ܸܝܘܢ ܲ ܼܝܧܧܐ، ܵ ܲ ܵ ܵ ܵ ܲ ܵ ܲ ܲ ܵ ܲ ܵ ܲ ܲ ̈ ܵ ̄ ̈ ̈ ܵ ܵ ܵ ܸܗܪܓܹܐ ܩܞܧܝܹܐ ܼܦܡܝ ܹܛܐ ܒܐܦ ܹܮܐ ܼܐ ܼܝܟ ܕܣܗܘܩܝܰܐ ܸܒܥ ܸܡܠܢ. ܸܐܕܝܠܘܡ ܸܠܤܮܬܘ ܹܟܐ ܼܥܤ ܼܘܟܘܢ ܒܐܗܐ ܐ ܼܓܘܦܐ، ܲ ܵ ̈ ܲ ܲ ܲ ̈ ܲ ̈ ܲ ̄ ̄ ܲ ܵ ܲ ܲ ܵ ܵ ܵ ܸܥܕܦܐ ܝܡܗ، ܼܐܝ ܐܬܘܪܝܹܐ، ܸܕܣܧ ܹܕܪܫ ܕ ܵܭܠܝ ܹܠܰܐ ܦܠܞܠܘ ܹܚܠܐ ܼܕܦܠܝ ܹܠܧܠܘܐ ܼܠܤܬܥܘ ܹܭܐ ܒܧܘ ܹܦܐ ܕܐܬܘܪ، ܵ ܵ ܵ ̈ ܲ ܵ ܵ ܲ ܼ .ܐܧܛܠܵ ܘܦܼ ܐܗܐܒ ܐܬܹ ܝܮܼ ܟܼ ܐܕܘܙܵ ܐܝܵ ܘܗܵ ܠܸ ܵ ܲ ܵ ܲ ̈ ܵ ܲ ̈ ܵ ܲ ܼܥ ܼܰܝܪܰܐ، ܹܣܪܘܩܡܐ ܼܒܤܰܘ ܹܬܐ ܸܣܡܝܹܐ ܼܙ ܼܗܝܘܬܐ، ܼܐܠܪܘܫ، ܼܭܬ ܼܦܝܠܐ، ܲ ܲ ܲ ܵ ܲ ܲ ܲ ܵ ܲ ܲ ܵ ̈ ܲ ܵ ܲ ܲ ܲ ܵ ܼܪ ܼܒܨ ܗܘ ܼܪܣܝܙܕ ܘܣܬܝ ܼܣ ܼܝܬ، ܸܬܠܪܪܘܦܐ، ܼܒܥܪܘܒܐ، ܸܬ ܹܠܟ ܹܐܦܐ، ܼܒ ܸܬܬܠܐ، ܼܟ ܼܬܣܡܯ، ܼܒ ܼܥܮܝܠܪܠܐ، ܲ ̈ ܵ ܲ ܲ ܲ ܵ ܵ ܲ ܲ ܵ ܵ ܲ ̄ ܲ ܵ ܲ ܵ ܵ ܵ ܲ ܲ ܲ ܵ ܒܧܘ ܹܦܐ ܕܐܬܘܪ ܼܦ ܼܝܮܝ ܣܒܘ ܹܪܚܐ ܒܨܠ ܵܘܬ ܼܘܟܘܢ، ܼܒܥܙܦܐ، ܼܘܐܦܰ ܼܒ ܹܔܕܝܕܐ ܼܕܝ ܼܘܬܝ ܸܒ ܼܮܒ ܼܒܘܬܐ ܕܟ ܼܡܠܜ ܼܣܠܮ ܼܠܤܠܗܬܐ، ܲ ܲ ܵ ܵ ܵ ܲ ܵ ܲ ܲ ܲ ܵ ܲ ܲ ܵ ܵ ܵ ܵ ܲ ܼܠܤܛܝܘ ܹܕܐ ܸܣܛܕ ܹܕܐ ܒܐܗܐ ܼܙ ܼܒܧܐ، ܵ ܵ ܵ ܵ ܵ ܲ ܲ ܵ ܵ ܲ ܐܠܦܹ ܘܠܡܠܤܠܠ ܐܠܩ ܐܝܵ ܦܬܘܕܬܼ ܣܼ ܢܘܬܞܧܩܸ ܐܝܵ ܘܗܠܸ ܢܘܗܠ ܢܘܰܝܕܼ ܒܼ ܥܼ .ܐܦܨܠܘܐܼ ܐܕܘܙ ܨܣܼ ܐܰܝܪܼ ܘܬܐ ܐܰܣܘܐܼ ܨܩܪܼ ܘܦܠܼ ܵ ܵ ̄ ܲ ܵ ܲ ̈ ܲ .ܐܬܘܮܼ ܦܐ ܰܤܚܼ ܪܕܸ ܢܝܛܒܼܵ ܐܝܵ ܛܵ ܠܸ ܝܼ ܟܼ ܐܕ ܢܘܟܼ ܘܒܼ ܒܭܼܵ ܲ ܲ ܲ ܲ ܲ ܵ ܵ ܲ ̄ ܸܣܧ ܸܕܪ ̄ܫ ܸܒܕ ܼܣܙܝܸܕܢ ܹܠܐܣܬܐ ܼܗܠ ܼܐܝ ܼܤܨ؟ ܼܗܠ ܼܐܝ ܼܠܤܠܨ؟ ܼܐܝ ܲ ܲ ܵ ܵ ܵ ܵ ܲ ܵ ܵ ܲ ܵ ܵ ܲ ܵ ܵ ܵ ܵ ܵ ܵ ܲ ܵ ܲ ܸ ܵ ܵ ܵ ܲ ܵ ܼܐܝ ܼܣ ܼܒܪܝ ܹܧܐ ܕܙܘܥܐ ܐܬܘܪܝܐ، ܝܠܘܦܠܕܡ ܼܟܠܧܠܐ، ܝܠܘܦܠܨ ܼܗܘܙܝܠܐ، ܵ ܲ ܵ ܵ ܲ ܲ ܵ ܲ ܲ ܲ ܲ ܲ ܵ ܐܠܝܵ ܰܮܠܘܸ ܐܪܹ ܘܵ ܝܩܼ ܨܣܼ ܐܘܧܹ̈ ܥܼ ܐܦܞܪܵ ܠܸ ܐܬܦܪܒܸ ܢܘܰܝܘܼ ܗ ܕܒܸ ܐܹܝܪܘܬܐ ܲ ܵ ̈ ܵ ܲ ܲ ܵ ܸܐܭܤܐܝܢ ܼܦܧܘ، ܼܦ ܼܬܩܝ ܼܘܪܕܐ، ܼܐܝ ܼܪܛܫ ܼܐܝ ܼܪܛܫ، ܝܡܠܝܠܐ ܐܬܘܣܠܐ، ܼܵܣܝܐ ܼܣܨ ܼܥܝܧ ܹܰܐ ܒ ܹܠܪܘܙܐ؟ ܼܗܠ ܼܐܝ ܼܠܤܠܨ ܸܒܠܕ ܗ ܼܘܝܠܰܘܢ ܹܣܠܡܠܘܐܐ ܲ ܵ ܲ ̄ ܵ ܵ ܲ ܲ ܲ ܵ ܲ ܲ ܵ ܵ ܵ ܵ ܵ ܵ ܵ ̈ ܲ ܲ ܐܬܘܣܐ ܼܚܕܒܮܒܐ، ܼܦܝܧܘܣ ܼܦܝܰܝܘܢ، ܪܘ ܹܣܝܢ ܹܐ ܼܠܠܝܠܐ، ܼܘܟܠܡܠܝܠܿܗ ܼܕܬܓ ܼܬܘܬܐ ܓܘ ܼܐܝܕ ܹܬܐ ܸܒܡܥܤܝܹ̈ܐ ܕܟ ܹܗܦܐ ܣܘ ܵܪܝܠܝܹܠܐ؟ ܼܥܠܢ ܟܠܢ ܲ ̈ ܵ ܲ ̈ ܲ ܲ ܵ ܵ ܐܝܣܘܡܝܼ ܨܣܼ ܢܝܐܹ ܬܪܝܼ ܗܠܨܹ ܠܸ ܘܛܣܕ ܐܭܹ ܘܣܼ ܟܝܸ ܐܣܼ ܕܹ ܘܪܦ ܐܘܹ ܥܦܼ ܲ ܵ ܵ ܲ ܲ ܲ ܲ ܲ ܵ ܵ ܵ ܵ ܲ ܵ ܲ ܲ ܵ ܵ ܥܠܝܬܠܦܹ ܐܼ ܝܬܠܣܕ ܐܰܣܙܣܼ ܗܼ ܢܘܟܼ ܘܠ ܢܰܝܹ ܣܼ ܕܒܸ ܢܡܸ ܥܒܸ ܐܣܙܣܘܗܕܸ ̄ ܵ ܵ ܲ ܵ ܵ ܲ ܵ ܵ ܵ ܲ ܲ ܵ ܲ ܸܕܣܨܪܝܹܐ، ܸܭܤܧ ܼܘܟܘܢ ܸܒܕ ܼܥ ܼܒ ܼܠܬܝ ܓܠܘ ܼܣܠܥܠܗܕ ܼܦܠܘܬܐ ܼܕܐܘܣܠܰܐ ܲ ܵ ܲ ܵ ܵ ̄ ܲ ܲ ܵ ܵ ܲ ܵ ܵ ܲ ܲ ܵ ܟܠܝܸ ܐܼ ܐܒܼ ܐܕܼ ܢܒܸ ܚܘܼ ܐܬܘܥܪ ܝܟܼ ܣܕܸ ܘܼ ܡܐܸ ܦ » <ܐܝܵ ܪܘܬܐ ܐܝܵ ܬܚܵ ܐ ܐܝܼܵ ܒܦܼ ܵ ܲ ܵ ܵ̈ ܲ ܵ ܲ ܐܬܘ ܼܪܝܰܐ ܩ ܼܒܒ ܒܞܧܧ ܼܘܟܘܢ ܼܕܓܠܧܠܒ ܼܠܬܘܬܐ، ܣܠܛܠܘ ܸܠܠܨܠ ܼܠܘܟܠܘܢ ܵܕܨ ܼܒܘ، ܼܘܣܨ ܸܪ ܼܦܝܘܬܐ ܼܕܐ ܵܟ ܹܪܐ ܼܲܚܪܡܰܐ ܵܗܘܘ ܼܠ ܵܕܝܮܐ ܸܦܠܤܠܡܠܗܘܢ ܵ ܵ ܲ ܲ ܵ ̈ ܲ ܲ ܵ ̈ ܲ ̈ ܲ ̄ ܵ ܼܐܘܣܰܐ ܐܬܘ ܼܪܝܰܐ ܼܣܠܨ ܹܬܪܝ ܸܕ ܸܭܠܤ ܹܠܧܠܐ، ܼܣܠܨ ܼܼܠܠܒ ܼܠܕܪ ܼܦܠܘܦܠܝܹܠܐ ܸܘܕܣܛܡܗܘܢ ܪܥܝܹܐ، ܘܕ ܹܐܒܐ ܼܣܘ ܸܚܬ ܼܒܡܗܘܢ ܼܐ ܸܝܠܟ ܼܕܒܠܪܠܝܠܥ ܗܘܐ ܵ ܲ ܵ ܵ ܵ ܲ ܵ ̈ ܲ ܵ ܵ ܲ ܲ ܹ ̈ ܵ ܵ ܲ ܵ ܲ ܵ ܵ ̈ ܕܟܦܘ ܼܪܘܬܐ، ܼܘܣܨ ܠܔܘܐ ܼܣ ܸܛܡܞܝ ܹܰܐ ܸܕܒܤ ܼܪܞܡܝ ܼܧܘܬܐ. ܠܗܘܢ، ܹܗܘܐ ܠܗܘܢ ܼܲܚܪܡܰܐ ܼܠ ܵܕܝܮܰܐ، ܼܣܨ ܼܪܦܠܝܠܘܬܐ ܕܐ ܵܟ ܹܠܬܐ . » ܵ ܵ ܵ ܵ ܲ ܵ ܵ ܵ ܵ ܵ ܵ ܵ ܵ ܲ ܵ ܵ ܵ ܲ ̈ ̄ ܼܒܛܘܬܣܐ ܹܒܐܣܬܐ ܸܝܘܢ، ܟܢ ܣܨ ܕܭ ܸܧܙ ܼܣܨ ܕܐܗܐ ܸܪܥܝܧܐ ܝ ܼܒܐ، ܵ ܵ ܵ ܵ ܵ ܲ ܵ ܵ ܵ ܲ ܵ ܵ ܵ ܲ ܵ ܐܠܞܠܵ ܚܬܠܵ ܒܸ ܘܘܵ ܗ ܐܠܕܹ ܐܦܗܹ ܟܵ ܬܘܒܼ ܗܡܝܹ ܗܘܬܣܐܒܹ ܐܗܐ ܥܝܬܦܹ ܐܼ ܝܬܣ ܲ ܵ ̈ ܗ ܹܘܐ ܼܦ ܼܔܬܦܝܐ ܼܘܝܨ ܼܪܘܚܧܝܐ، ܗܘ ܚ ܼܝܝ ܼܧܘܬܐ ܼܠܐܘܣܰܐ ܸܒܦܡܛܐ ܹܝܠܡܠܗ ܲ ܲ ܵ ܵ ̈ ܵ ܵ ܵ ܲ ܵ ܵ ܲ ܵ ܵ ܲ ܵ .ܐܹܰ ܝܵ ܗܠܐܒܼ ܐܠܣܹ ܘܠܪܠܣܼ ܐܠܒܼ ܬܚ )ܐܹܰ ܝܗܠܐܒܼ ܐܧܞܚܪܼ ( ܐܬܘܗܼ ܠܐܕܼ ܐܪܣܘܥܼ ܘܓܘ ܲ ܵ ̄ ܵ ̈ ܵ ̄ ܵ ̄ ܲ ܲ ܵ ܵ .ܗܡܝܹ ܩܗܼ ܐܘܗ ܐܠܠܹ ܟܠ̰ ܝܗܕܼ ܝܬܣܼ ܐ ܕܒܸ ܐܮܹ ܦܐ ܐܤܟܕܚܼ ܢܘܟܤܣܸ ܐܒܪ

ܢܝܢܘܐ ، ܡܢܝܢܐ 72 ، ܕܘܒܩ ܐ 1܀Nineveh, Volume 27, Number 1&2 7

ܵ ܵ ܲ ܵ ܵ ܵ ܵ ̄ ܲ ܵ ܲ ܵ ܵ ܵ ܵ ܵ ܵ ܲ ܲ ܲ ܼܦ ܼܞܬܘܣ، ܣ ܸܡܟ ܼܚܕܒܮܒܐ، ܣܬܝ ܼܝܝܤܹܐܬܘܣ ܘܩܮܠܐ ܵܝ ܸܠܘܩܠܦ ܼܦܘܠ ܼܔܐ ܼܬܠܝܰܝܐ ܼܣܘ ܼܒܬܝܐ ܒܤܬܝ ܼܐܝ ܼܮܠܝ ܸܭܠܤܠܥܠܘܢ، ܗܘ ܵ ܵ ܵ ܵ ܲ ܵ ܲ ܵ ̄ ܲ ܵ ܵ ܵ ܵ ̄ ܵ ܲ ܵ ܵ ܵ ܵ ܕܩܡܝܰܐ، ܣܬܝ ܼܙܝܥܐ ܼܩ ܼܬܓܝܫ، ܣܬܝ ܼܲܝܗ ܼܒܼܐܠܗܐ، ܩܮܐ ܼܝܘ ܹܐܝܢ ܹܝܡܗ ܹܕܒܮܧܰܐ ܕ86;3، ܸܣ ܹܧܐ ܹܗܘܐ ܠܗܘܢ ܹܬܪܝ ܦܡ ܼܠܔܠܝܠܰܐ> ܲ ܵ ܲ ܵ ܵ ܵ ܲ ܲ ܵ ܲ ܵ ܲ ܵ ܵ ܲ ܲ ܵ ܵ ܵ ܲ ܵ ܵ ܼܘܪܕܐ، ܸܒ ܵܧܝ ܼܤܝܨ ܼܐܪܩܧܝܫ، ܵܝ ܸܘܩܦ ܣ ܸܡܟ، ܣ ܸܡܟ ܼܩ ܼܤܒܬ، ܣ ܸܡܟ ܼܭ ܼܒܥܐ ܼܒܝܬܚܐ، ܐ ܼܦܝ ܼܕܐܪܩܘ ܹܠܐ ܝܧܠܐ ܼܒܠܪܠܘܪܓܠܕܐ ܼܩ ܼܠܕܝܠܤܠܝܠܐ ܲ ܲ ܲ ܵ ܵ ܵ ܵ ̄ ܲ ܵ ܲ ܲ ܲ ̈ ܲ ܲ ܵ ܵ ܲ ܲ ܵ ܲ ܵ ܵ ܲ ̈ ܲ ܠܘܟܘ، ܼܭܤܮܐ ܸܐܓ̰ܤ ܵܝܐ، ܣܬܝ ܐܬܘܣܐ ܕܪܣܘ ܼܐ ܹܦܐ ܼܟܡܝܿܗ ܼܐܝܰ ܼܕܐ ܼܒܗ ܼܬܝ، ܸܘܥ ܼܪܬܝ ܼܘܚܤܮܐ ܼܒܝܬܚܐ، ܐ ܼܦܝ ܕܣܠܮܠܘ ܹܦܠܐ ܠܠܗܘܢ ̄ ܵ ܲ ܵ ܵ ̈ ܵ ܵ ܼ ܵ ܵ ܵ ܐܠܧܠܝܐܼ .ܐܬܕܥܘܹ ܐܰܣܘܐܕܼ ܐܞܵ ܭܘܭܼ ܐܩ ܐܧܹ ܦܘܗ ܐܹܝܐܪ ܢܘܗܠ ܐܘܗ ܵ ܵ ܵ ܵ ܵ ܵ ܵ ܵ ܵ ܲ ܵ ܵ ܵ ܲ ܵ ܲ ܲ ܵ ܵ ܵ ܠܗ ܗܠܡܠܝܹ ܐܠܝܠܡܠܟܠܒܸ ܐܠܔܼ ܠܘܦܼ ܐܗܐ .ܐܝܒܬܥܼ ܣܼ ܐܕܓܪܘܪܠܼ ܐܠܡܠܔܠܝܠܓ̣ ܨܣ̣ ܐܹܝܦܘܬܣ ܢܘܗܡܮܝܦܼ ܐܰܧܤܚܼ ܬܣܼ ܐܠ ܐܕܝܐܼ ܐܕܛܒ ܵ ܵ ܵ ܵ ܵ ܲ ܵ ܲ ܲ ܵ ܲ ̈ ܲ ܲ ܵ ܲ ܵ ܐܛܝܡܦܼ ܐܒܬܚܸ ܫܘܒܕܼ ܨܤܭܸ ܕ ܘܗܕ ܐܬܣܐܠܹ ܢܕܸܝܙܣܼ ܕܒܸ .ܡܘܝܕܐܸ ܐܠܧܠܝ ܐܠܚܹ ܘܘܠܪܣܼ ܕܕܔ̣ ܒܕܼ ܐܝܭܵ ܘܧܟܕܼ ܐܣܹ ܕܵ ܗܕܼ ܨܤܼ ܝܐܼ .ܐܬܘܕܼ ܘܒ̣ ܥܕ ܵ ܵ ܵ ܸܵ ܲ ܲ ܵ ܵ ܸ ܲ ܵ ܹܝܡܗ ܸܩ ܼܬܝܘܬܐ ܼܥܢ ܼܐܘܣܰܐ ܐܬܘ ܼܪܝܰܐ، ܝܗܘܐ ܹܘܝܡܗ ܼܦܠܘܠ ܼܠܔܠܐ ܵ ܲ ܵ ܵ ܲ ܵ ܵ ܲ ܵ ܵ ܵ ܵ ̈ ܲ ܲ ܵ ܲ ܲ ܲ ܵ ܲ ܹܕܥܕܬܐ ܼܦܝܮܐ ܼܦܬܝܮܰܐ ̣ܣܨ ܣܕܒܬ ܼܦܘܬܐ ܼܦ ̣ܔܬܦܝܰܐ، ܼܨܦܝܝ ܼܲܝ ܼܕܥܝ ܵ ܲ ܵ ܼܵ ܵ ܲ ܲ ܵ ܵ ̄ ܢܘܐܠܡܠܹ ܦܠܩܹ ܬܝܠܼ ܤܠܒܕܼ ܘܗ ܐܛܝܮܣܼ ܢܒܼ ܘܩܪܕ ܐܦܗܹ ܟܒ ܐܝܬܒܼܵ ܘܣܼ ܐܬܪܕܘܠܣܘ ܐܰܠܝܠܛܠܣܼ ܐܘܗܠܝܵ ܐܰܠܮܝܦܼ ܐܰܝܪܼ ܘܬܐ ܐܰܣܘܐܕܼ ܐܘܵ ܗ ܵ ܵ ܵ ܵ ܼ ܵ ܲ ܝܒ، ܼܓ̰ܬܓܐ 47، 48، ܹ ܒܐܣܬܐ ܹܝܡܗ> « ܸܐܢ ܼܐܝܠܰ ܼܦܠܘܠ ܼܠܔܠܐ ܵ ܵ ̄ ܵ ܵ ܵ ܵ ̈ ܲ ܸ ܲ ܵ ܲ ܲ ܲ ܲ ܲ ܵ ̈ ܲ ܵ ܵ ܵ ܠܒܰܪܐ ܼܒܦܘܠ ̣ܔܐ ܼܣܘ ܼܵܒܠܬܝܠܐ ܒܠܟ ܹܠܗܦܠܐ ܼܣܠܘ ܵܪܝܠܝܹܠܐ . ܼܒܠܤ ܼܠܝܬ، . ܓܘܘ ܼܟܘܢ، ܸܒܕ ܼܚ ܼܬܒ ܼܝܰܘܢ». ܼܒܫ ܟ ܹܗܦܐ ܼܣ ܼܒܪܝ ܹܧܐ ܼܕܦܠܘܠ ܼܠܔܠܐ، ܵ ܲ ܲ ܵ ܵ ܵ ܲ ܵ ̈ ܵ ܲ ܲ ܲ ܵ ܵ ܵ ܵ ܲ ܲ ܲ ܵ ܵ ܹܩܦ ܹܡܐܘܢ ܙ، ܓ̰ܬܓܐ ܕ;3، ܼܣܮܝ ܵܛܠܐ ܹܒܠܐܣܠܬܐ ܹܝܠܡܠܗ ܼܗ ̣ܕܟܠܐ> ܼܦܡܝ ܹܛܐ ܝܧܐ ܼܕܪܩܘ ܼܒܢ ܼܐܠܗܐ، ܘܗܘ ܕܦ ܸܡܜ ܼܕܪܩܘ ܼܒܠܢ ܼܐܠܠܗܐ ܵ ܵ ܼ ܵ ̄ ̈ ̈ ܵ ܵ ܵ ܵ ܲ ܵ ܵ ܵ ܲ ܵ ܵ ܲ ܵ «ܟܢ ܼܐܝܡܧܐ ܕܠܐ ܵܝܗ ܸܒܢ ܼܝܥܘ ܵܦܝ ܹܰܐ ܵܝ ܹܒܐ، ܦ ܹܠܐܫ ܼܦܠܬܝܠܤܠܐ ܼܒܬܘܚܐ ܕܐ ܸܟ ܼܡܪܬܩܐ ܸܒܬܚܞܐ ܹܝܡܗ، ܘܗܘ ܼܕܒܬܘܚܐ ܕܐ ܸܚ ܼܡܪܬܩܠܐ ܵ ܵ ܵ ̄ ܵ ܲ ܵ ̄ ܵ ܵ ܵ ܵ ܵ ܵ ܵ ܵ̈ ܵ ܵ ܘܕ ܵܪܝܐ ܼܒܧܘܪܐ» . ܼܕܣܮܝܛܐ ܐ ܸܣܬ ܗܘܐ ܼܗ ̣ܕܟܐ، ܼܗܝ ̰ܟ ܹܠܠܐ ܗܘܐ ܚ ܸܕܪ، ܸܒܕ ܸܗܦܝܐ ܹܠܗ ܸܠܦܡܛܐ ܒܕܝܹ ܼܤܘܬܐ ܼܒܝܠܮܠܰܐ. ܼܝܠܘ ܦܠܪܠܐ ܲ ܸ ܵ ̈ ܵ ̈ ܵ ܲ ܵ ܵ ܵ ܲ ܵ ܵ ܵ ܲ ܵ ܼܥܢ ܼܐܝܡ ܹܧܐ، ܼܐܝܧܐ ܼܒܘܬ ܹܪܭ ܹܧܐ ܼܦ ̣ܔܪܦܝܹܐ ܼܘܪܘ ܵܚܠܧܠܝܹܠܐ ܹܕܠܠܐ ܝܠܧܠܐ ܲ ܵ ܲ ܵ ܵ ܐܬܘܠܭܼ ܘܮܚܕ ܐܬܘܧܼ ܦܡܣܕܼ ܗܿ̈ܝܬܼ ܘܧܼ ܠܬܐܮܼ ܣܸ ܐܛܡܦܒܸ ܲ ܵ ܵ ܵ ܵ ܵ ܵ ܲ ܵ ܗܡܝ ܐܰܛܝܡܦܼ ܐܧܝܙ ܐܤܟ ܐܠܠܹ̈ܝܠܠܩܘܠܤܠܠܦ ܐܰܠܠܹ ܚܪܵ ܘܐܠܒܼ ܵ ܲ ܲ ܵ ܵ ܲ ܼܥܢ ܼܐܘܣܠܰܐ ܐܬܘ ܼܪܝܠܰܐ، ܲ ܵ ܵ ܲ ܗܡܝ ܐܰܒܝܡܝܕܼ ܟܝܼ ܐܣܼ ܲ ܲ ܵ ̄ ܲ ܲ ܲ ܬܠܣܼ ܘܠܥ 859ܕ ܐܰܧܮܒܼ .ܰܥܬܼ ܮܒܼ ܵ ܵ ܵ ܵ ܲ ܸܐ ܸܒܨ ܼܚܞܐܒ، ܒܡܠܐ ܙܘܕܐ ܵ ܵ ܲ ܐܠܠܦܹ ܘܠܠܡܠܠܣ ܜܠܠܝܪܼ ܬ ܵ ܵ ܵ ܼܣܨ 34،444 ܥܪܒܠܝܹܠܐ، ܵ ܲ ܲ ܵ ܵ ܰܠܝܐܼ ܐܬܘܮܼ ܦܬܒܒܕܼ ܗܡܝ ܵ ܲ ̈ ܵ ܰܠܝܠܒܕܹ ܐܪܬܐܠܠܼ ܗܬܹ ܝܼ ܒܥܼ ܵ ܵ ܵ ܹܬܪܝ ܸܗܪܓܹܐ ܼܲܚܠܝܠܡ ܹܠܧܠܐ، ܵ ܵ ܵ ܲ ܐܠܠܠܠܠܣܬܘ ܨܠܠܠܠܠܝܪܗܠܠܠܠܠܹ ܦ ܲ ܵ ܼܲܝ ܹܥܧܐ ܼܐܠܗܐ ܵܘܩ ܵܠܞܠܧܠܐ، ܲ ̈ ܵ ܲ ܵ ܐܠܤܠܟܘܗܼ ܗܠܡܠܪܹ ܟܸ ܘܞܣ ܗܿܠܝܘܪܼ ܬܕܸ ܐܬܹ ܘܕܘܠܒܼ ܥܘ ܵ ܵ ܵ ܵ ܵ ܵ ܵ ܵ ܵ ܵ ܲ ܐܠܦܕܠܥܸ ܐܗܐܠܒ .ܐܠܝܒܬܥ ܐܬܘܠܦܼ ܕܠܒܠܥܠܣܕܼ ܐܠܡܹ ܝܚܼܵ ܵ ܵ ܵ ܵ ܵ ܲ ܰܠܝܐܼ ܨܠܝܪܗܠܹ ܦ ܰܠܝܒܹ ܘܓ ܐܠܧܠܝ ܐܠܮܠܹ ܝܠܦܼ ܐܮܦܬܒܒܼ ܵ ܲ ܵ ܵ ܵ ̄ ܲ ܨܠܠܣܼ ܐܪܘܨܠܠܒ ܐܠܠܠ ܘܘܗ ܲ ܵ ܲ ̈ ܵ ܲ ܵ ܵ ̄ ܵ ܵ ܲ ܵ ܸ ܚܙܝܹ̈ܠܐ. ̰ܟ ܼܠܧܠܔܠܝ ܵܠܙܚܠܐܢ، ܼ ܵ ܲ ܐܥܒܪܐ ܨܣ ܐܪܘܨܲ ܒܵ ܐܠ ܘܘܵ ܗ ܰܝܐ ܨܝܪܗܦܵ ܰܝܒ ܘܓ ܐܦܵ ܕܵ ܥ ܐܗܵ ܐܒ ܐܹܝܪܘܬܐ ܐܦܹ ܘܝܡܣܸ ܐܥܒܪܐܼ ̄ ܵ ܲ ܸ ܹ ܹ ܼ ܼ ܼ ܘܗܘܠ ܼܠܠܠܠܠܠܠܠܠܟܠܠܠܠܠܠܠܠܠܠܘ، ܲ ܲ ̈ ܵ ܲ ܲ ܵ ̄ ܲ ܵ ̈ ܲ ܢܘܗܠܠܠܠ ܐܘܗ ܰܠܠܠܝܐܼ ܲ ܸܣܡܝܘ ܹܦܐ ܐܬܘܪܝܹܐ ܼܐܝܰ ܗܘܐ ܠܗܘܢ 4،444: ܼܕܝܪܝܹܐ ܘܟ ܹܗܦܐ ܼܘܬܝܠܠܠܠܤܠܠܠܠܘ ܼܪܠܠܠܠܠܧܠܠܠܠܕ، 4،444: ܼܕܝܠܠܠܠܪܝܹܠܠܠܠܐ ܵ ܵ ܵ ̈ ܲ ܵ ܵ ܵ ܵ ܵ ܵ ܵ ܲ ܵ ܸܘܗܬܠܠܠܠܠܠܬ، ܲܘܨܕܐܡ ܘܟ ܹܗܦܐ ܸܣ ܼܧܝܿܗ ܸܒܛܝܐ ܓܘ ܓܸ ܼܦܝܰܐ ܼܕܝܘ ܹܪܦܐ، ܹܒ ܼܐܟܡܐ ܼܠܠܛܠܤܠܐ ܲ ܲ ܵ ܵ ܵ ܲ ܵ ܵ ܲ ܼ ̈ ܵ ܵ ܵ ̈ ܵ ܵ ܵ ̄ ̄ ܵ ܲ ܵ ܲ ̈ ܗܘ ܹܩܝܨ، ܘܐܘܩܤܐ ܸܒܨ ܠܕܢ، ܘܭܬ، ܕܣܕܒܪܦܘܬܐ ܣܠܔ̰ܠܘܦܠܔܸ ܹܠܧܠܐ ܵ ܵ ܵ ̈ ܲ ܼ ܵ ܵ ܵ ܹ ܲ ܲ ܵ ܲ ܐܠܦܹ ܐܼ ܢܐܸ .ܐܠܝܠܤܠܮܼ ܠܸ ܘܘܗ ܝܼ ܠܙܐܕ ܐܩ ܐܪܘܝܕܼ ܐܡܹ ܡܸܓܘ ܐܙܘܬܼ ܒ ܲ ܲ ̈ ܵ ܲ ̈ ܵ ܵ ܵ ܵ ܼܕܥ ܼܰܝ ܼܪܘܬܐ ܼܣܐ ܸܝܟ ܪܘ ܼܵܩܝܐ ܹܩܝܪܬܝܰܐ ܼܘܬܘ ܼܵܪܟܝܐ، ܼܐ ܹܦܐ ܹܒ ܼܥܒܕܐ ܝܧܐ ܼܘܣܐ ܼܝܟ ܼܕܐ ܹܦܐ ܼܣܨ ܼܠܒ ܼܕܪ، ܼܦܝ ܹܮܐ ܝܗܘܘ ܼܣܘ ܹܠܦܐ ܼܐܘܣܠܰܦ ܼܠܝܠܘܬܐ، ܲ ܵ ܵ ܵ ܵ ܵ ܲ ܲ ̈ ܲ ܲ ̈ ܵ ̈ ܲ ̄ ܵ ܵ ̄ ܵ ܼܦ ܼܥܡܘܬܐ ܩܐ ܩ ܵܞܧܐ. ܼܐܝܧܐ ܼܒ ܼܬܩܘܒܢ ܼܕܐ ܹܦܠܐ ܼܣܠܘ ܹܭܠܐ ܼܦܠܒ ܼܵܠܝܠܐ، ܼܗܪ ܼܒܪ ܹܝܪܐ ܼܣܨ ܼܐܝܡܝܹܐ ܼܦ ܼܡܮܝ ܗܘܘ، ܸܒܕ ܗ ܼܘܝ ܗܘܘ ܸܣܠܨܝܹܠܐ ܵ ܲ ܵ ܲ ܲ ܲ ܵ ܵ ܲ ܵ ܵ ܲ ܵ ܵ ܵ ܵ ܵ ܵ ܵ ܲ ܘܕ ܼܘܝܕ ܼܣܡܟܐ، ܘܐܘ ܼܠܝܒܬ ܟܬܘ ܸܣܘܠ، ܼܘܐ ܼܒܠܬܗܡ ܹܠܠܧܠܟܠܘܠܠܨ، ܲ ܵ ܵ ܲ ܵ ܵ ܵ ܵ ܢܘܗܠܠܐܨܠܣ ܐܠܠܕ ܐܰܝܧܚܘܪܘܼ ܐܰܝܦܰܣܘܐܼ ܗܿܝܬܼ ܘܼܰ ܝܐܼ ܐܬܞܧܠܸ ܵ ܵ ܵ ܵ ܵ ܵ ܲ ܲ ܵ ܹ ܵ ܵ ܼܘܣܘ ܵܩܞ ܦܐ ܵܟܤܐܠ ܦܮܐ، ܼܘܭ ܼܬܝ ܼܟܘܬ ܬܠܰܐ ܣܕ ܹܒܪܦܐ ܼܪܘ ܹܙܘܠܠܰ ܐܗܐ ܹܠ ܼܥܒܠܕܐ، ܝܠܗܘܐ ܼܣܠܨ ܩ ܼܠܒܠܒ ܹܪ ܼܭܠܝܠܰܐ ܼܕܦܠܘܠ ܼܠܔܠܐ، ܵ ܲ ܲ ܼ ܲ ܵ ܵ ܵ ܵ ܲ ܵ ܵ ܵ ܲ ܵ ܵ ̰ܟ ̰ܢܬܟ ܘܩܐܬܠܝܨ، ܸܘܐܕܝܘܡ ܓ̰ܘ ̰ܪܓ ܼܒܘܫ ܼܘܥ ܹܤܠܗ ܼܣܠܕ ܹܒܠܪܦܠܐ ܣܘܒܕ ܼܦܘܬܐ ܼܒܘܫ ܸܚܬܒܐ، ܼܕܣܕܒܬ ܼܦܠܘܬܐ ܣܠܬܝ ܸܭܠܤܠܥܠܘܦܠܝܠܰܐ ܸܲ ܸ ܵ ܵ ܲ ܵ ܵ ܵ ܵ ܵ ܲ ܲ ܵ ܲ ܲ ܵ ܲ ܲ ܵ ܵ ܵ ܲ ܵ ܵ ܵ ܝܘܪܦܧܝܹܐ، ܼܒܬܘܚܐ ܼܕܐܠܗܐ ܸܒܦܡܮܐ ܝܧܠܐ ܼܕ ܼܪܩܠܘܒܠܢ ܼܣܠܕ ܹܒܠܪܦܠܐ ܲ ܲ ܵ ܲ ܵ ܵ ܵ ܨܠܣܼ ܐܗ ܐܬܘܦܼ ܬܒܕܣܼ ܐܗܐ . ܝܬܼ ܟܗܒܼ ܐܹܝܪܘܬܐ ܢܥܼ ܗܡܛܝܡܦܼ ܐܠܹܝܘܬܠܒܣܼ )terrorism ( ܐܬܘܡܼ ܝܚܕܼ ܕ ܐܡܝܛܒܕܼܲ ܝܦܼ ܐ ܐܹ̈ܝܧܞܵ ܩܵ ܵ ܵ ܲ ܲ ܲ ܵ ܵ ܵ ܲ ܵ ̄ ܵ ܵ ܲ ܼܓ̰ ܹܡܕܐ ܸܒܬܚܞܐ ܝܗܘܐ ܼܒܐܪܥܧ ܼܝܘܬܐ، ܼܝ ܹܥܧܐ ܼܣܠܬܚܠܘ ܹܝܠܐ ܝܠܝܸܠܦܠܐ ܵ ܵ ̈ ܵ ܼ ܲ ܵ ܵ .ܐܬܘܮܼ ܦܬܒܼ ܘܓ ܐܪܹ ܦܘܭܘܼ ܐܹ̈ܝܭܘܼ ܔܭ̣ ܐܧܝ ܵ ܵ ܵ ܵ ܵ ܵ ܵ ܵ ܵ ܲ ܵ ܸܒܪ ܼܓܒܰܐ ܼܕܐܪܥܧ ܼܝܘܬܐ، ܸܘܗ ̰ܟ ܠܐ ܼܒܬܘܚ ܼܧܘܬܐ ܼܣܮܝܛܠܝܠܰܐ ܘܩܠܐ ܵ ܲ ܲ ܵ ܵ ܐܠܝܠܵ ܛܠܵ ܠܸ ܐܬܘܠܮܠܼ ܦܬܠܒܼ ܐܦܹ ܘܡܤܠ ܐܹܝܦܘܕܠܼ ܗܠܹ ܐܬܐܹ ܐܛܵ ܝܮܣܼ ܵ ܵ ܵ ܵ ܵ ܵ ܵ ܲ ܲ ܵ ܲ ܲ ܵ ܵ ܵ ̣ ܲ ܵ ܲ ܲ ܲ ܵ ܵ ܵ ܵ ܲ ܗܡܝ ܐܰܝܘܗܼ ܐܬܘܤܼ ܹܝܕܒ ܐܬܘܝܼ ܧܥܪܐܕܼ ܗܘܮܝܧܒܼ ܐܰܧܡܝܼ ܚܼ ܐܝܘܗܠܸ .ܐܬܘܠܮܠ̣ ܝܠ̣ ܔܠ̣ ܭܕ ܐܠܧܠܝܬܠܒܠܼܵ ܣܼ ܢܟ ܢܒܼ ܘܩܪܕ ܐܮܡܦܠܘܸ ܰܝܐܼ ܗܠܐܼ ܵ ܵ ̄ ܵ ܵ ܲ ̈ ܵ ܲ ܵ ̈ ܲ ܵ ܲ ܵ ܵ ܵ ܼ ܲ ܵ ܲ ܼ ܲ ܵ ܲ ܐܠܮܠܦܐ ܢܠܟ ܗܡܝ ܐܰܩܪܸ ܘܣ .ܐܮܹ ܡܚܼ ܐܧܹ ܭܪܹ ܥܥܼ ܐܰܦܬܘܼ ܮܣ ܵ ܵ ܵ ܲ ܵ ܵ ܵ ܵ ܵ ܲ ܵ ܵ ܲ ܵ ܒܡܘ ܵܩܐ، ܹܩܦ ܹܡܐܘܢ ܝܟ، ܓ̰ܬܓܐ 49، ܼܗ ̣ܵܕܟܐ ܹܝܠܡܠܗ ܹܒܠܐܣܠܬܐ> ܗܘܦܧܐ ܼܘܦ ܼܬܣܝܧܐ ܼܣܠܨ ܣܠܝܠܕܢ ܕܥܠܒܠܘ ܼܕܘܬܐ، ܘܩܠܐ ܼܦܠܞܠܬܬܐ ܵ ܵ ܵ ܲ ܵ ܼ ܲ ܲ ܵ ܲ ܲ ܲ ܵ ܵ ܵ ܲ ܲ ܵ ܵ ܵ ܵ ܲ ܲ ܵ ܵ ܵ ܵ « ܼܐܝܧܐ ܐ ܼܦܝ ܕܠܐ ܼܒܪܤܐ ܠܗܘܢ ܼܕܥ ̣ܒܕܢ ܼܗܘܟܤܠܐ ܼܥ ܼܠܡܠܝܠܿܗ، ܼܕܣܝܒܡ ܼܧܘܬܐ ܦ ܼܞ ܼܬܝܬܟܝܰܐ ܼܒܝܘܒܡܐ. ܸܦܤܬܘܕ ܸܭܤܥܘܦܝܐ، ܐ ܼܓܠܐ ܲ ̄ ̈ ̄ ܲ ܸ ̄ ̄ ܲ ܐܠܩܵ ܘܠܡܠܒ ܫܪܕܠܸ ܧܠܣܘܸ .« ܝܠܧܠܝܠܼ ܥܼ ܡܕܩ ܐܡܹ ܝܞܩܼ ܘܘܵ ܗ ܝܮܝܼ ܦܼ

ܢܝܢܘܐ ، ܡܢܝܢܐ 72 ، ܕܘܒܩ ܐ 1܀Nineveh, Volume 27, Number 1&2 7

ܵ ܵ ܲ ܐܝܣܵ ܘܟܡܼ ܐܪܪܫ ܬܼ ܘܢܼ ܝܠܵ ܓܼ ܬܼ ܡܸ

ܵ ܵ ܲ ܲ ܵ ܵ ܲ ܲ ܲ ܵ ܵ ܵ ܵ ܲ ܲ ܵ ܵ ܲ ܢܕܠܹ ܝܐܼ ܐܰܧܦܡܣܼ ܬܪܘܦܝܬܒܹ ܐܰܝܩܘܗܣܕ ܟܝܼ ܐܼ ܚܘܝܼ ܐܝܙܛܒܸ ܘܠܠܓ ܐܰܠܠܝܪܼ ܘܬܐ ܐܰܠܠܣܘܐܼ ܕܠܠܟܼ ܵ ܲ ܵ ̄ ܲ ܵ ܵ ܵ ܵ ܵ ̈ ܲ ̈ ܐܰܠܣܕܵ ܗܼ ܐܕܠܚ ܕܠܚܼܲ ܐܘܗܵ ܝܕܼ ܗܝ Dr. Eden Naby ܝܒܼ ܦ ܐܹܝܪܝܞܼ ܝܪܩܼ ܐܬܘܧܦܡܚܰܮܼ ܣܕܸ ܐܠܹ ܘܚܼ ܲ ܲ ̈ ܵ ܲ ܲ ܵ ܵ ܵ ܵ ܲ ܵ ܵ ܵ ܵ ܵ ܵ ܵ ܵ ܵ ܕܣܘܬܐ ܕܐܒ ܼܕܘܬܐ، ܘܐܗܐ ܼܣܨ ܪܒܠܐ ܼܒܗܪܦܰܐ ܼܕܟܧܘ ܵܭܝܐ ܬ ܼܪܝܛ ܵܝܐ، ܼܕܟܡܝܿܗ ܼܗܕ ܹܣܐ ܕܗܘ ܸܣܠܙܣܠܡܠܗܘܢ ܵ ܵ ܲ ܵ ܵ ܵ ܵ ܵ ܵ ܵ ܵ ܵ ̈ ܵ ܲ ܲ ̈ ܵ ܵ ܩܒ ܹܒܐ ܼܕܦܠܬܝ ܼܠܮܠܘܬ ܼܐ ܼܝܠܟܠܧܠܝܠܘܬܐ، ܒܐܗܐ ܼܟܧܘ ܵܭܝܐ، ܒܛܕܐ ܐ ܼܘܝܘܬܐ ܘܕܠܐ ܼܗܝ ̰ܠܟ ܩܠܪܠܘ ܼܒܠܡ ܼܠܝܠܘܬܐ ܵ ܵ ܵ ܵ ܵ ܵ ܲ ܲ ܵ ܵ ܲ ܵ ܐܠܝܠܵ ܛܵ ܠܸ ܚܨܲ ܣ ܐܕܘܵ ܙܵ ܫܘܒܼ ܐܠ ܐܬܣܐܒܘܹ ܰܝܐܼ ܕܝܛܣܼܲ ܐܧܝ ܐܚܹ ܘܘܪܣܼ ܐܕܠܚܕ ܐܬܘܠܦܼ ܘܠܒܼ ܙܼ ܨܣܼ ܰܝܐܼ ܮܝܬܦܘܼ ܲ ܼ̈ ܵ ܵ ܵ ܵ ܲ ̈ ܲ ܵ ܵ ܵ ܵ ܲ ܲ ܵ ܵ ܲ ܐܠܹܝܝܪܵ ܘܣ ܐܦܗܹ ܟܒ ܐܰܦܠܘܸ ܣ ܐܬܘܭܼ ܘܮܚܕܵ ܢܝܛܒܼܵ ܐܬܹ ܝܪܛܼ ܝܼܲ ܟܝܼ ܐܣܼ ܐܬܘܠܝܠܼ ܦܬܕܥܕܹ ܐܰܮܡܼ ܚܼ ܐܬܘܧܼ ܝܕܗܣܼ ܵ ܲ ܵ ܵ ܲ ܵ ܲ ܵ ܵ ܵ ܵ ܲ ܲ ܵ ܵ ܵ ܐܬܘܠܞܠܡܠܼ ܮܣܼ ܨܣܼ ܐܰܮܝܬܦܼ ܐܮܝܦܼ ܐܬܕܥܕܹ ܗܡܝ ܐܰܝܞܣܼ ܐܦܕܥܸ ܪܘܗܠܠܮܠܠܣܼ ܐܠܠܒܪܘ ܐܰܠܠܡܠܠܝܐܠܠܭܼ ̈ ܵ ܲ ܵ ܵ ܵ ܵ ܵ ܵ ܵ ܵ ܲ ܲ ̈ ܵ ܲ ܵ ܲ ܵ ܲ ܲ ܐܠܣܪܹ ܐܠܣܹ ܕܗܼ ܨܠܣܕܼ ܐܠܝܵ ܪܐܠܚܹ ܐܧܝܥܵ ܪܸ ܐܗܐ .ܐܰܣܘܐܕܼ ܐܰܝܦܬܔܼ ܦܼ ܟܝܼ ܵ ܐܼ ܐܦܹ ܰܠܘܟܼ ܩܼ ܐܠ ܗܘܰܝܪܒܓܼ ܰܒܼ ܵ ܲ ܵ ܵ ܵ ܵ ܵ ̈ ܵ ܵ ܲ ܲ ܵ ܵ ܵ ܵ ܲ ܵ ܵ ܼܕܩܗܝܕܬܐ ܝܡܗ ܒܰ ܼܪܝܜ، ܼܘܗܝ ̰ܟ ܠܐ ܸܒܬܥܮܐ ܼܥܢ ܼܗܘܝܠܧܠܘܬܐ ܼܕܝܘܠܦܧܐ ܸܒܬܣ ܵܙܐ ܹܝܡܗ ܵܩܐ ܓܸܧܐ ܐܬܘܪ ܵܝܐ ܵܕܩܐ ܵܙ ܵܘܕܐ ܼܣܨ ܵ ܵ ܲ ܵ ̈ ܵ ܵ ܲ ̈ ܵ ܵ ܲ ̈ ܲ ܵ ̄ ܲ ܵ ܵ ܲ ܵ ܵ ̈ ܵ ܲ ܼܣ ܸܦܮܤ ܹܧܐ ܕܓܸܧܪܐ ܐܬܘܪܝܐ، ܼܚܕܟܤܐ ܓ̰ ܼܘ ܹܦܪܐ ܼܼܕܒܝܝܿܗ ܸܒܠܥܠܤܠܬܐ ܸܭ ܹܧܐ ܼܣܗ ܵܕܝ ܼܧܘܬܐ ܼܦܡܝܛܰܐ ܵܒܟܠܗܦܠܐ ܼܣܠܘ ܵܪܝܠܝܹܠܐ ܼܥܠܢ ܬܠܠܰܐ ܵ ܲ ܵ ܵ ܲ ܲ ܵ ܵ ܵ ܵ ܵ ܵ ܲ ܲ ܵ ܵ ܲ ܵ ܵ ܲ ܵ ܵ ܝܗܘܐ ܼܪܘܚܐ ܼܥ ܼܮܝܧܰܐ ܕܐܬܘܪ ܼܝܠܘܬܐ، ܼܥܠܒ ܼܠܝܠܬܗܘܢ ܼܠܠܔܠܬܒܠܝܠܐ ܦܡ ܼܔ ܵܝܰܐ ܼܕܐܘܣܰܐ ܐܬܘ ܼܪܝܰܐ، ܹܠܐ ܝܡܠܗ ܼܦܠܡܠܝܠܛܠܰܐ ܸܣ ܼܠܧܠܕܝ ̈ ܵ ܵ ܵ ܲ ܲ ܵ ܲ ܵ ܵ ܲ ܵ ܵ ܵ ܕܣ ܸܠܠܘܨܠ، ܘܬܣܠܠܐ ܼܒܠܠܮܠܠܘܬ ܼܦܠܠܘܬ ܼܪܘ ܦܠܠܮܠܠܐ ܼܥܠܠܥ ܼܩܠܠܘܪܕܝܹܠܠܐ ܼܭܒܘܩ ܼܣܨ ܼܣܒܬܝܰܐ ܼܕܭܘܦ ܹܪܐ ܼܘܬܘ ܵܪܩ ܹܠܡܠܐ ܸܩܠܪܝܹܠܐ، ܼܕܒܠܝܠܘܝܗ ܵ ܲ ܵ ܵ ܲ ܵ ܵ ܲ ܵ ܵ ܵ ܵ ܵ ܲ ܵ ܵ ܲ ܲ ܵ ܵ ܲ .ܐܬܘܬܼ ܘܝܣܕ ܐܬܒܼ ܩܕܼ ܐܰܦܪܠܸ ܐܰܝܞܣܼ ܘܣܼ ܗܡܝ ܐܰܮܝܦܼ ܐܰܣܘܐܼ ܐܛܝܡܦܼ ܐܬܘܦܼ ܘܬܝܕ ܐܧܞܠܘܭܼ ܢܒܼ ܘܩܪܕܼ ܐܮܡܦܠܸ ܢܘܗܠܐܪܹ ܘܮܣܼ ܵ ܵ ܲ ܵ ܵ ܵ ̈ ܲ ܵ ܲ ܲ ܵ ܲ ܵ ܲ ̄ ܲ ܐܰܠܠܬ ܐܠܧܠܥܠܝܲ ( ܰܝܐܕܝܵ ܛܣܲ ܨܡܟܕ ܗܲ ܡܝ ܐܰܝܞܣ ܐܦܵ ܕܵ ܥ ܐܝܕܵ ܐܘ ܐܠܣܪܹ ܗܿܠܝܠܡܠܼ ܝܠܚܼ ܐܠܦܹ ܘܠܤܠܮܠܔܠܤܠܼ ܐܩ .ܨܝܩܹ ܘܗ ܡܐܕܨܼ ܕܛܒܼ ܹ ܼ ܼ ܼܲ ܼ ܵ ܼ ܸ ܼ ܵ ܲ ̈ ܲ ̈ ܲ ܵ ܵ ̈ ܵ ܵ ܼܘܒܮܘܭܞܐ ܼܣܨ ܹܪܭ ܹܧܐ ܼܕܩܘܪܕܝܹܐ، ܼܐ ܹܦܐ ܓ̰ ܼܘ ܹܦܪܐ ܼܣܠܮܠܘ ܸܐܬܩܠܡܠܗܘܢ ܦ ܵܡܔ ܵܝ ̈ܰܐ( ܵܗ ܲܘܚ ܦ ̈ܥܡܐ ܲܟܮܝܪܐ ܠܤܔ ܲܮܤܘܦܐ ܵܚܠܝܠܢ ܵܕܙ ܵܘܥܠܐ ܼ ܹ ܼ ܹ ܼ ܼ ܹ ܼ ܹ ܼܵ ܵ ܵ ܵ ܵ ܲ ܵ ܵ ܵ ܵ ܵ ܵ ܵ ܲ ̄ ܲ ܼܚܕ ܼܓܒܐ ܼܕܝ ܼܤܘܩܬܝܝܐ ܸܭ ܹܤܗ ܙܘܥܐ ܐܬܘܪܝܐ، ܼܣܘ ܸܠܛܤܐ ܼܣܠܨ .ܐ ܲܬܘܪ ܵܝܐ ܲ ܲ ܲ ܵ ܲ ܲ ܲ ܲ ܲ ܲ ܵ ܵ ܲ ܲ ܵ ܲ ܲ ܵ ܵ ܵ ܵ ܵ ܵ ܵ ܵ ܵ ܬܠܰܐ ܦܡ ܼܔܝܰܐ ܼܣܘܪܝܝܹܐ ܼܕܐܘܣܰܐ ܐܬܘ ܼܪܝܰܐ ܼܝ ܹܥܧܐ ܸܦܪܔܘܪܦܝܹܐ، ܐ ܼܵܕܝܐ ܸܒܕ ܼܗܣܙ ܸܣܧܘ ܼܟܘܢ، ܼܐܝ ܼܐܚܰܘܢ ܐܬܘܪܝܹܐ ܼܕܒ ܼܠܙܣ ܵܠܪܝ ܹܠܰܐ ܵ ܲ ܲ ܵ ܵ ܲ ܸ ܲ ܲ ̈ ̈ ܵ ܵ ܵ ܲ ̈ ܵ ܲ ܲ ̈ ܵ ܲ ܼܟܡܕܝܹܐ، ܼܘܝܥܪܘܒܝܹܐ. ܼܐܦܝ ܕܩܐ ܙܘܕܐ ܼܣܨ ܸܭ ܹܧܐ ܼܦܝ ܹܠܮܠܐ ܼܦܝ ܹܮܐ ܝܰܘܢ ܣܛܘ ܹܪܭܐ، ܵܕܕ ܼܐܟ ܼܠܝ ܼܘܒܠܐ ܵܝܠܟܠܐ ܼܐܘܣܠܰܐ ܐܬܘ ܼܪܝܠܰܐ ܵ ܵ ܲ ܵ ̄ ܵ ܵ ܵ ܲ ܵ ܲ ܲ ܵ ܵ ܵ ܵ ܲ ܵ ܲ ܲ ܵ ̈ ܵ ܵ ܫܘܒܼ ܐܰܝܵ ܰܚܰܠܼ ܐܪܰܒܠ ܐܬܪܕܘܣܘ ܐܰܓܕܙܘܛܣ ܗܡܝ ܐܰܮܝܦܼ ܐܰܠܝܠܩܘܗܣ ܐܮܝܦܼ ܕܒܕܸ ܟܝܼ ܐܼ .ܐܹܝܝܪܘܣܼ ܐܦܗܹ ܟܒ ܐܞܹ ܚܪܸ ܘܣܼ ܘܘܗܝ ̈ ̈ ܵ ܸ ܵ ܵ ܸ ܵ ܵ ܵ ܲ ̈ ܲ ܵ ܲ ܲ ܵ ܵ ܲ ܵ ܲ ܵ ܵ ܸܒܐ ܸܠܰܚܰ، ܘܕܒܐܗܐ ܸܒ ܼܠܮܠܔ ܼܠܕܘܬܐ ܼܐ ̰ܚܠܟ ܼܠܝ ܼܐܘܣܠܰܐ ܐܬܘ ܼܪܝܠܰܐ ܟܘ ܹܦܐ ܼܕܒܐܪܥܧ ܼܝܘܬܐ. ܬܠܰܐ ܼܦܘܠܔܹܐ ܣܘܒܪܝܹܐ ܵܒܟ ܹܗܦܐ ܼܣܘ ܵܪܝܝܹܐ ܵ ܲ ܵ ܵ ܲ ܵ ܵ ܵ ܵ ܵ ܲ ܵ .ܐܰܝܛܣܼ ܗܡܝ ܐܰܮܝܦܼ ܪܘܬܐ Minority ܐܬܘܬܠܼ ܝܠܪܚܼ ܗܝ ܐܝܵ ܘܗܠܹ ܐܬܙܧܩܸ ܘܣܼ ܗܡܮܝܦܼ ̄ ̈ ܵ ܵ ܲ ܲ ܵ ܵ ܵ ̄ ܲ ܵ ܵ ܵ ̈ ܲ ̈ ܲ ܵ ܲ ܵ ܵ ܲ ܼܒܘܫ ܙܥܘܪܬܐ ܓܘ ܼܣ ܵܕܦܛܐ ܸܣܨܥ ܵܝܐ. ܼܐ ܹܦܠܐ ܓ̰ ܼܠܘ ܹܦܠܪܠܐ ܵܕܙܘܥܠܐ ܼܦܘܠ ܼܔܐ ܼܩܕܣ ܵܝܐ ܗܘ ܕܒܐ ܹܦܪܘܣ، ܼܐܪܒܥܐ ܣܐܐ ܸܭ ܹܧܐ ܵܣܠܒܠܰܪ ܵ ܲ ܵ ܲ ܵ ܲ ܲ ܵ ܵ ܵ ܲ ܲ ܵ ܵ ܲ ܵ ܲ ܵ ܐܬܘܪ ܵܝܐ ܸܦܡܛܡܗܘܢ ܒܬ ܵܒܐ ܸܗ ܵܭܠܝ ܼܠܬܘܬܐ ܼܠܠܤܠܡܠܛܠܘ ܹܣܠܐ ܚܠܕܐ ܼܣܮܝ ܵܛܐ، ܼܒܕܘܪܭܐ ܼܥܢ ܸܣ ܼܰܒܠܬܦܠܮܠܘܬܐ ܕ ܼܣܠܮܠܝ ܵܠܛܠܐ، ܼܐܘܣܠܰܐ ܵ ̈ ܵ ܲ ܼ ܵ ܵ ܵ ܵ ܵ ܲ ܵ ܵ ܲ ܲ ܵ ܵ ܵ ܵ ܵ ܵ ܵ ܲ ܵ ܵ ܵ ܵ ܼܲܣܛ ܼܕܘܬܐ ܼܓܤܝܬܬܐ ܘܪܒܐ ܼܒܗܪܦܰܐ ܼܣܠܨ ܬܠܠܰܐ ܦܠܡ ܼܠܔ ܵܠܝ ܹܠܰܐ ܐܬܘ ܼܪܝܰܐ ܹܗܘܐ ܠܗ ܬܠܰܐ ܦܡ ܼܔ ܵܝܰܐ ܼܲܘܝܨ ܼܣ ܵܮܠܪܝܠܰܐ، ܹܘܪܭ ܹܠܧܠܐ ܲ ܲ ܵ ܵ ܲ ̄ ܵ ܵ ܵ ܵ ܵ ̈ ܲ ܵ ܵ ܵ ܲ ܲ ̈ ܼܥܗܝܕܐ، ܸܘܠ ܼܤܔܮܤܘ ܹܦܐ ܐܗܐ ܼܵܚܝܢ ܼܲܕܣܠܛ ܼܠܝܠܕܘܬܐ . ܼܐܘܦ ܸܕܐܢ ܼܕܐ ܹܦܐ ܬܠܰܐ ܦܡ ܼܔ ܵܝܰܐ ܗ ܹܘܐ ܠܗܘܢ ܒܕܝܸ ܼܤܘܬܐ ܸܒ ܵܤܛ ܵܝܐ ܕ ܼܪܗܩ ܲ ܼ ܵ ̈ ܲ ܵ ̈ ܲ ̈ ܵ ܲ ܵ ܲ ܲ ܲ ܵ ܹ ܼܣܛܘ ܼܪܕܝܐ ܸܒܤ ܼܪܟܝ ܼܧܘܬܐ، ܣܮܘ ܸܐܬܩܡܗܘܢ ܼܣ ܹܕܪܩܐ ܓܘ ܼܟܡܠܝܠܿܗ ܚܕܕܐ ܸܠܟܫ ܼܭ ܼܡܝ ܵܞ ܹܧܐ ܼܲܕܚ ܼܧܦܘܬܐ، ܼܘܭ ܼܡܝ ܵܞ ܹܧܐ ܼܲܕܚ ܼܠܧܠܦܠܘܬܐ ܼܟܠܕ ܲ ܵ ܵ ܵ ̈ ̈ ܲ ܹ ܲ ܵ ܲ ܲ ܵ ܵ ܵ ܲ ܵ ܵ ܵ ܲ ܵ ̈ܵ ܲ ܼܣ ܵܰܘܬܐ ܠܤܡܘ ܹܦܐ ܹܠܮܧܐ ܐܬܘܪ ܵܝܐ، ܘܐܗܐ ܼܠܤܧܛܠܘ ܹܦܠܐ ܐܬܘܪܝܹܠܐ ܸܒ ܵܛܙ ܵܝܐ ܼܕܐ ܹܦܐ ܹܪܭ ܹܧܐ ܼܣܘ ܵܪܝܝܹܠܐ ܕܘܝܠܧܠܐ ܒܠܔ ܼܠܧܠܝܠܿܗ ܸܒ ܵܠܪܠܞܠܡܠܘܗ ܵ ܵ ̄ ̄ ܲ ܲ ܲ ܵ ܵ ܵ ̈ ܲ ܲ ܲ ܵ ܵ ܵ ̈ ܵ ܵ ܵ ܵ ܵ ܲ ܵ ܸܕܒ ܵܛ ܵܝܐ ܝܧܐ ܼܒܐܬܪܘܬܐ ܸܕܦ ܼܬܝܘܬܐ. ܼܘܦܠܬܝܠܮ ܼܠܐܝܠܰ ܹܥܠܕ ܹܬܐ ܐ ܼܦܠܝ ܼܐܘܣܰܦ ܼܝܘ ܼܬܝܿܗ، ܼܗܝܘ ܹܪܐ ܝܧܐ ܐܗܐ ܕܪܩܘ ܼܒܢ ܕܗܘ ܐ ܹܚܠܬܦܠܐ، ܘܩܠܐ ܵ ܵ ܲ ܲ ܵ ܲ ̈ ܼ ܲ ܲ ܵ ܲ ܵ ̈ ܵ ܵ ܵ ܵ ܵ ܵ ܲ ̈ ܵ ܲ ̈ ܲ ܸܕܣܡܝܘ ܹܦܐ ܕܘܠ ܹܬܐ ܵܣܛܬܘܓ̰ܐ ܝܧܐ ܩܐ ܠܐ ܙܘܕܐ ܼܣܠܨ ܼܒܠܘܩ ܹܠܤܠܐ ܠܤܮܦܘ ܹܪܐ ܓ ܼܧܝܿܗ ܸܠܟܫ ܼܭ ܼܡܝ ܵܞ ܹܧܐ، ܼܣܡܦ ܼܧܘ ܼܬܝܿܗ ܹܪ ܼܭܝܰܐ ܩܠܐ ܵ ܵ ܲ ܵ ܵ ܵ ̄ ܲ ܵ ܲ ܵ ܵ ܵ ܵ ܵ ܸ ܵ ܲ ܵ ܲ ܼܦ ܼܔܪܦܝܹܐ، ܼܐ ܸܝܟ ܼܕܩܗܝܕܬܐ ܼܒܕܘܒ ܹܪܐ ܩ ܹܐܣܝܹ̈ܐ، ܼܠܘܣܕܐ ܠܐ) ܼܟܠܧܠܘ ܵܭܠܝ ( ܸܣ ܼܮܰܣܥ ܼܧܝ̈ܿܗ ܹܠܐ ܗܘܐ ܙܘܕܐ ܼܣܨ ܵܚܠܮܠܘ ܼܭܠܘܬܐ ܼܲܝ ܹܠܥܠܧܠܐ، ܠܠܐ ܵ ܵ ܲ ܲ ܵ ܵ ܵ ܵ ܲ ܵ ܵ ܵ ܵ ܵ ܲ ܲ ܵ ܵ ܼܕܐܘܣܰܐ ܐܬܘ ܼܪܝܰܐ، ܒܰܠܰܐ ܦܡ ܼܔ ܵܝܰܘܗ ܬ ܼܘܕܝܰܦܝܹ̈ܐ ܼܦܠܝ ܹܠܮܠܡܠܗ ܸܠ ܵܪܝܤܐ ܕܪܩܘ ܼܒܢ ܸܩ ܼܪܝܘ ܵܝܰܐ ܼܦܡܝ ܹ̈ܛܐ ܼܒܮܘ ܵܠܞܧܐ. ܲ ܲ ܵ ܵ ܵ ܲ ܵ ܲ ܼܵ ܵ ܲ ܲ ܲ ܲ ܲ ܵ ܼܕܒ ܼܝܪܐ ܼܒ ܼܤܕܝ ܼܧܰ ܼܒ ܼܔܕܕ، ܼܒܪܝܪܘܡ ܸܒܰ ܹܭܬܝܨ ܐ ܼܦܘܠ ܼܔܐ ܼܬܪ ܵܝܧܐ ܼܘܒܘܫ ܼܣ ܸܧܛܦܧܐ ܝܠܗܘܐ ܗܘ ܼܕܒܠܐ ܼܠܠܪܠܘܫ ܵ ̄ ܵ ܵ ܵ ܵ ̄ ܵ ̄ ܵ ܲ ܵ ܵ ܵ ܲ ܼ ܵ ܭܧܰ 4445. ܹܬܚܝܰ ܼܣܗ ܵܕܝ ܼܧܘܬܐ ܵܕܙܘܥܐ ܐܬܘܪ ܵܝܐ، ܹܠܐ ܗ ܵܘܐ ܼܭܪܝ ܹܡܗ ܼܐܝ ܼܰܘܬܐ ܹܒܠܮܠܧܠܰܐ ܕ3773، ܹܥܠܕܬܐ ܕܦܠܡ ܼܠܔܠܝܠܰܐ ܵ ̈ ܵ ܲ ܲ ܵ ܵ ܲ ܲ ܵ ܵ ܵ ܲ ܵ ܲ ܵ ܵ ܵ ̈ ܵ ܲ ̈ ܵ ܲ ܵ ܲ ܼܭܒܘܩ ܼܣܨ ܸܠܮܤ ܵܥܝܐ ܼܣܧܰ ܵܝ ܹܰܐ ܼܙܟܝܹ̈ܐ ܼܦܡܝ ܹܛܐ ܒܙܘܥܐ ܐܬܘܪ ܵܝܠܐ، ܸܦܪܞܘܪܦܝܰܐ ܹܗܘܐ ܠܗ ܹܬܪܝ ܼܣܮܪܝܰܐ، ܼܝ ܹܥܧܐ ܼܟܠܡܠܕܝܹܠܐ، ܐ ܼܦܠܝ ܲ ܵ ܵ ܲ ܵ ܵ ܵ ܲ ܵ ܵ ܵ ܲ ܲ ܵ ܵ ܵ ܵ ܵ ܲ ܲ ̄ ܲ ܲ ܲ ܸܘܠ ܼܤܔܮܤܘ ܹܦܐ ܼܚܕ ܼܕ ܼܥܰܝܕ ܼܒܗܪܦܐ ܩܐ ܼܐܘܣܰܐ ܐܬܘ ܼܪܝܰܐ ܸܠܛܠܝܠܐ ܸܕܭܡܤܡܗܘܢ ܠܦܦ ܼܝܘܬܐ، ܸܘܦܞܘܪܦܝܹܠܐ، ܐ ܼܦܠܝ ܼܕܥܠܘ ܸܪܩܠܡܠܗܘܢ ܲ ܵ ܲ ܵ ܲ ܵ ܵ ܵ ܲ ܵ ܲ ܵ ̈ ܵ ܲ ܵ ܵ ܒܮ ܼܘܝܘܬܐ ܼܥܥ ܸܐܣܘ ܹܬܐ ܼܲܝ ܼܠܰܝܠܪܬܐ Majority Nations ܹܬܚܝܰ ܼܣܗܕܝܧܘܬܐ ܼܕܝܘܒܡܐ، ܸܭܤܘܗ ܣܬܝ ܸܭܤܥܘ ܼܦܠܘܬܐ ܼܘܗܠ ̈ ܵ ܵ ܵ ܲ ̈ ܲ ܵ ܵ ܵ ܵ ܲ ܵ ܲ .ܐܕܹ ܕܚܕ ܐܧܝ ܨܤܭܸ ܕܸ ܐܹܰ ܝܪܮܣܼ ܝܪܬܹ ܐܦܹ ܐܼ .ܐܝܕܼ ܐ .ܩܐܬܝܥܕܼ ܐܪܬܐܒܼ ܐܧܝ ܐܝܵ ܛܵ ܒܕܸ ܐܹܝܕܪܵ ܘܩܘܼ ܐܹܝܒܪܵ ܥܼ

ܢܝܢܘܐ ، ܡܢܝܢܐ 72 ، ܕܘܒܩ ܐ 1܀Nineveh, Volume 27, Number 1&2 7

ܕܘܒܪܐ 49، ̈ܣܧܝܧܐ 4ܠ3 ، ܪܘܒܥܐ ܩܕܣܝܐ ܠ ܬܪܝܧܐ ܀ 8975 ܭܘܬܩܰܐ 86;3

2004 ܦܘܟ ܐܝܬܝܩܐ ܕ ܐܝܰܝܠܬܐ ܐܰܝܡܥܠ ܕ ܐܰܛܝܧܣ ܕ ܐܦܕܥܒ ܐܕܧܠܘܗ ܕ ܐܪܬܐܒ ܐܰܤܝܡܥ

ܐܬܝܦܬܘܫ - ܐܬܝܢܦܠܘܝ - ܐܬܝܢܬܘܕܪܡ

ܢܝܢܘܐ ، ܡܢܝܢܐ 72 ، ܕܘܒܩ ܐ 1܀Nineveh, Volume 27, Number 1&2 7