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The Book of the Bee
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This is the extended and annotated edition including* an extensive historical essay about the Catholic missions in PersiaThe Book of the Bee is a collection of theological and historical texts compiled by Solomon of Akhlat in the thirteenth century. The book consists of 55 chapters discussing various topics including the creation, heaven and earth, the angels, darkness, paradise, Old Testament patriarchs, New Testament events, lists of kings and patriarchs, and the final day of resurrection.
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Topic
Theology & ReligionSubtopic
History of ChristianityThe Book of the Bee
Ernest A. Wallis Budge
Contents:
PREFACE.
THE BOOK OF THE BEE.
CHAPTER I.
CHAPTER II.
CHAPTER III.
CHAPTER IV.
CHAPTER V.
CHAPTER VI.
CHAPTER VII.
CHAPTER VIII.
CHAPTER IX.
CHAPTER X.
CHAPTER XI.
CHAPTER XII.
CHAPTER XIII.
CHAPTER XIV.
CHAPTER XV.
CHAPTER XVI.
CHAPTER XVII.
CHAPTER XVIII.
CHAPTER XIX.
CHAPTER XX.
CHAPTER XXI.
CHAPTER XXII.
CHAPTER XXIII.
CHAPTER XXIV.
CHAPTER XXV.
CHAPTER XXVI.
CHAPTER XXVII.
CHAPTER XXVIII.
CHAPTER XXIX.
CHAPTER XXX.
CHAPTER XXXI.
CHAPTER XXXII.
CHAPTER XXXIII.
CHAPTER XXXIV.
CHAPTER XXXV.
CHAPTER XXXVI.
CHAPTER XXXVII.
CHAPTER XXXVIII.
CHAPTER XXXIX.
CHAPTER XL.
CHAPTER XLI.
CHAPTER XLII.
CHAPTER XLIII.
CHAPTER XLIV.
CHAPTER XLV.
CHAPTER XLVI.
CHAPTER XLVII.
CHAPTER XLVIII.
CHAPTER XLIX.
CHAPTER L.
CHAPTER LI.
CHAPTER LII.
CHAPTER LIII.
CHAPTER LIV.
CHAPTER LV.
CHAPTER LVI.
CHAPTER LVII.
CHAPTER LVIII.
CHAPTER LIX.
CHAPTER LX.
The Book of the Bee, E. A. Wallis Budge
Jazzybee Verlag JĂŒrgen Beck
86450 AltenmĂŒnster, Germany
ISBN: 9783849620943
www.jazzybee-verlag.de
Catholic Missions in Persia
By Gabriel Oussani (1875 â 1934)
The history of Catholic missions in Persia is intimately connected with the various attempts made by the Nestorians, in the last nine centuries, to join the Catholic Church. In some cases, these movements were the results of efforts made by the early Franciscan and Dominican, and after them, the Jesuit missionaries. In 1233 the Nestorian catholicos, Subarjesus, sent to Pope Gregory IX an orthodox profession of faith and was admitted to union with the Church of Rome. The same was done, in 1304, by Jabalaha (1281-1317) during the pontificate of Benedict XI. In 1439 Timotheus, Nestorian Metropolitan of Tarsus and Cyprus, renounced Nestorianism, and in 1553 the patriarch John Sulaka visited Rome and submitted to Pope Julius III his profession of faith, as a result of which several thousand Nestorians of Persia became Catholics. His successor, Ebedjesus, followed his example, visited Rome, and assisted at the last (twenty-fifth) session of the Council of Trent. In 1582 Simeon Denha was elected patriarch of the converted Nestorians, henceforth called simply Chaldeans, and, owing to Turkish persecution, he transferred the patriarchal see to Urumiah in Persia. Shortly afterwards, he received the pallium from Gregory XIII through Laurent Abel, Bishop of Sidon, who was commissioned by the pope to investigate the condition of the various churches of the East. Mar Denha's successors, Simeon VIII, IX, X, XI, and XII, all remained faithful to Rome, and fixed their patriarchal see at Urumiah and Khosrowa; Simeon IX, in fact, in a letter to Pope Innocent X, informs him that the Nestorian Units, or Chaldeans, under his patriarchal jurisdiction numbered some 200,000 souls. Simeon XI sent his profession of Faith to Alexander VII (elected 1653); and Simeon XII, to Clement X 91670). From 1670 to 1770 the relations between the Nestorian patriarch and Rome were suspended.
But in 1770 one of the successors of Simeon XII addressed a letter to Pope Clement XIV in which he expresses his intention of resuming once more orthodox and friendly relations with Rome. The successors of this patriarch, however, completely severed their relations with Rome, and transferred their patriarchal residence from Urumiah to Kotchanes, in Kurdestan, which became thenceforward the see of the Nestorian patriarchs. Meanwhile, the many thousand Nestorian Units, or Chaldeans, who remained faithful the Catholic Faith selected for themselves an independent Catholic patriarch, who was confirmed with all the patriarchal privileges by Innocent XI on 20 May, 1681. To his successor, Joseph I, was given the title of "Patriarch of Babylon", i.e., of Seleucia-Ctesiphon, the ancient patriarchal see of the Nestorian Church. In 1695 he resigned and went to Rome, where he shortly afterwards died. His successors were Joseph II, III, IV, V, and VI, all belonging to the same family of Mar Denha. They governed the Chaldean Church during the eighteenth century, and their patriarchal residence was transferred from Persia to Mesopotamia - to Diarbekir, Mosul, and Amida successively.
Beginning with the early years of this century, several Capuchin (1725) and Dominican (1750) missionaries were sent to Mosul, and through their efforts and zeal all traces of Nestorianism disappeared from the Chaldean Church in Mesopotamia. After the death of Joseph VI the Congregation of Propaganda decreed that henceforth but one Chaldean patriarch should be acknowledged. Leo XII confirmed the decree, and Pius VIII put it into execution, 5 July, 1830, by creating Mar Hanna (Yuhanna Hormuz) the sole and only legitimate patriarch of the Chaldeans. He transferred the patriarchal see from Diarbekir to Bagdad, where he died in 1838. His successor, Isaiade Yakob, who resided at Khosrowa, near Salamas, in Persia, resigned in 1845, and was succeeded, in 1848, by Joseph Audo, who died in 1878, and was succeeded by Elia Abbolionan, who died in 1894 and was succeeded by Ebedjesus Khayyat, after whose death at Bagdad, in 1899, the patriarchal dignity was conferred in 1900 upon the present incumbent, Joseph Emanuel. The official title and residence of the Chaldean patriarch is that of Babylon, but for administrative reasons they reside at Mosul, from which centre they govern 5 archdioceses and 10 dioceses, containing 100,000 souls.
The history of European Catholic missions in Persia dates from the time of the Mongolian rule, in the thirteenth and fourteenth centuries, when several embassies of Dominicans and Franciscans were sent by the popes to the Mongol rules both in Central Asia and in Persia; and although their noble efforts brought no permanent results, they paved the way for future and more successful Catholic propaganda. In the early part of the seventeenth century, political aims led the kings of Persia to contract friendly relations with Europe. This gave a new impetus to Catholic missionary enterprise, and Carmelite, Minorite, and Jesuit missionaries were well received by Shah Abbas the Great, who allowed them to establish missionary stations all through his dominion. Ispahan was made the centre, and several thousand Nestorians returned to the Catholic Church. These missionaries were soon followed by Augustinians and Capuchins, who enlarged their missionary field, extending it to Armenians and Mohammedans as well. The most distinguished of these missionaries was Father de Rhodes of Avignon, the Francis Xavier of Persia, who became the best beloved man in Ispahan. On his death in 1646 the shah himself, with his court and nobles, as well as the largest part of the population of Ispahan, attended his funeral. He was called by them "The Saint". After his death, the city of Ispahan was created an episcopal see, the first incumbent of which was the Carmelite Thaddeus. Under Nadir Shah and Shah Sultan Husain, however, the tide turned again, and persecution followed. The missionaries were forced to flee, and thousands of Christians were compelled either to migrate or to apostatize. This was in the early part of the eighteenth century. A hundred years later missionary work recommenced, and thousands of Nestorians were converted to the Catholic Faith.
The second epoch of Catholic missionary work in Persia was begin in 1840 by the Lazarists, in consequence of the representations of Eugene Boré, a French savant and a fervent Catholic, who in 1838 was sent to Persia on a scientific mission by the French Academy and the Minister of Public Instruction. He hi...
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