Öğretmen Hürmüz (ö.Yaklaşık 670)[1]
Müridi Simon tarafından 12. yüzyıldan önce yazılmış bir metin olan
“Pers Rabban Hormizd ve Rabban Bar-Idtanın (ö.611 veya 621) tarihçelerine”
göre, Hürmüz altıncı yüzyılın sonunda veya yedinci yüzyılın başında Beth
Lapat'ta[2]
doğdu. El-qûş(ألقوش)[3]
yakınlarındaki Beth 'Edhrai dağında şimdiki “Rabban Hürmüz Manastırı”[4]
inşa edilmiştir.
Müridi Simon
tarafından 12. yüzyıldan önce yazılmış bir metin olan “Pers Rabban Hormizd
ve Rabban Bar-Idtanın tarihçesi.”.
Ernest Alfred Thompson Wallis Budge, “The book of Governors The
Historia Monastica Of Thomas Bishop of Marga a.d. 840”, Vol.1, London1893;
Ernest Alfred Thompson Wallis Budge, “The histories of rabban Hôrmîzd the
Persian and rabban Bar-ʻIdtâ”, I, The syriac textes, London 1902; Ernest
Alfred Thompson Wallis Budge, “The histories of rabban Hôrmîzd the Persian
and rabban Bar-ʻIdtâ”, II/1, English translations, London 1902; Ernest
Alfred Thompson Wallis Budge, “The histories of rabban Hôrmîzd the Persian
and rabban Bar-ʻIdtâ”, II/2, The metrical life of rabban Hôrmîzd by Mâr
Sergius of Âdhôrbâîjân. English translations, London 1902 Edite From Syriac
Manuscipts in The British Museum and Other Libraries; Robert Hoyland, “Seeing
Islam as Others saw it. A Survey and Evaluation of Christian, Jewish and
Zoroastrian Writings on Early Islam”, s. 189-192, Princeton, 1997; Jules Leroy; Peter Collin, “Monks and
Monasteries of the Near East”. pp. 166–167, 2004. Steve Cochrane, “From Beit Abhe to Angamali: Connections,
Functions and Roles of the Church of the East’s Monasteries in Ninth Century
Christian-Muslim Relations”, Oxford Centre for Mission Studies, March 2014;
Philip WOOD, “Hira and her Saints”, Analecta Bollandiana, Tome 132, pp.
5-20, 2014;
“Hormizd’in hastaları tedavi etmek ve keramet göstermek dolayısiyle
memleket içinde kazandığı şöhret çok büyüktü. El-qûş ahalisi bu mühim adamın
kendi aralarında yaşamak üzere geldiğini görünce, şehirlerine yakın bir yerde
ona bir manastır kurmak istediler. Hodavi namında bir İranlı Hristiyan, ahaliye
yedi talen gümüş vermiş, Musul valisi Ukbe de bunlara üç talen katmış, bu
yüzden manastırın inşasına hemen başlanmış ve yirmi ayda tamamlanmış, tekris
merasimi Katolikus ikinci Tomarsa tarafından yapılmış ve bu zat Hormizd’e yeni
manastırın işlerine herhangi piskopos veya metrepolidin karışmasını meneden bir
berat vermişti. Vali, buradaki Yakubileri çıkartmış ve Nasturileri onların
yerinde yerleşmeye teşvik etmişti Hormizd’in ilk hareketlerinden biri
Yakubilerin kalelerinden olan Arşam’a gitmek ve Nuhdheran Piskoposu Abihd
İşo’nun yardımıyla burada bir Nasturi kilisesi kurmaktı. Hormizd bu sırada
yetmiş yaşına yaklaşmıştı…. Fakat Bezgin
manastmmn reisi ile Hormizd arasında keskin bir düşmanlık hüküm sürmekte idi.
Hormizd’in biyografisini yazanlara göre Yakubi rahipler sefahet ve ahlaksızlık
içinde yaşıyor, onun için Hormizd bu manastırdan “meyhane,, diye bahsediyordu…
Bezkin rahibleri, Hormizd’i öldürmege muvaffak olamadıktan sonra
Musul Valisi Ukbe’ye giderek onu zani ve katil olmakla itham etmişler, valiye
iki talen gümüş vererek onu el-qûş dağından kovmasını, çünkü bu dağın ya
kendilerine, yahut ona ait olması icabettiğini söylemişlerdi. Hormizd,
aleyhindeki ithamlara cevap vermek üzere Ukbe tarafından çağrıldığı zaman,
kalkıp gelmiş ve Bezkin rahiplerinin yalancı olduklarına dair valiyi iknaa
muvaffak olmuştu. Çok geçmeden Ukbe’nin oğlu tehlikeli bir hastalığa ugramış ve
ölecek hale gelmiş, fakat Hormizd onu tedavi etmiş ve kurtarmıştı. (Ebu’l-Ferec
Tarihi, Türk Tarih Kurumu Yayınları, Türkçeye Çeviren Ömer Rıza Doğrul, C.1,
1945/57.”
https://archive.org/details/historiesofrabba22budg/page/471/mode/1up?q=Ukbe
“For the
governor Ukbe, who had been acquainted with our father, had departed :
And another, whose name was Ali, and and who knew him not, had come”
https://archive.org/details/historiesofrabba01budg/page/n161/mode/2up?q=Ukb%C3%AA
https://archive.org/details/historiesofrabba21budg/page/96/mode/2up?q=Ukbe
Chapter XI.
Nom Shaibîn, the son of 'Ukbe, was raifed from the dead.
Now Shaibin the Arab, the son of
Ukbe, the great governor of Mosul, fell sick of a disease, and his sickness
waxed exceedingly sore and grievous, and although the physicians of the city
laboured with him, in no wise [Page 66] did they benefit him, on the contrary,
his sickness gained more and more hold upon him. And his father was distressed
greatly because of him, for the physicians had cut off his hope, saying, ‘Our knowledge
faileth [to help us] in the sickness of this young man, but we counsel thee, O our
son Amir ‘Ukbe, to carry thy son gently in a litter and to take him to the holy
man Rabban Hormizd, and when he hath laid his right hand upon him he will be
healed completely of whatever sickness he hath upon him. Now when the Amir 'Ukbê
had heard these [words], he commanded and they made ready a chariot (or,
carriage) for his son, and they placed him in it, and taking his soldiers with
him he set out to go unto the holy man Rabban Hôrmizd at Mount 'Edhrai. And
when he had drawn nigh unto the village of Al-Kôsh, according to the
dispensation of Divine Providence, which doeth all things well for the
creatures of His creation, the young man's pain overpowered him, and he was
convulsed with his sickness, and he died ; and his father 'Ukbê was distressed
greatly because of him, and he was uttering cries of grief, and because he had
no other son except that young man he was weeping bitterly for his son's death.
Then the villagers of Al-Kôsh and Gabriel, the servant of Rabban, gathered
themselves together, and they drew nigh unto 'Ukbê, and said unto him, "O
our lord, live for ever ! Thou didst, in thy faith, come unto "Rabban
Hormizd that he might heal him (i. e., 'Ukbê's "son) of his sickness, but
behold, by Divine Providence death hath overtaken him here, and he hath
"died. Now, O our good Amir, be not cast down with grief, for we all
counsel thee to go to Rabban, having thy son who hath died with thee, and we believe
by the God Whom the righteous man serveth, that he will make thy son who is
dead to live [again], even as he hath done for many who are like unto
"thee now." And inasmuch as the Amir 'Ukbê was a good man, and a
believer also, he hearkened unto those believing men graciously, and he gave
the com- mand straightway, and they laid the dead man upon an animal, and together
with ten of his companions they took him up to [Page 67] the blessed man; and
his servant Gabriel, and a crowd of the believing men of Al-Kôsh accompanied
with honour the Amir unto the place where the holy man was. And when they had
come to the holy man, the governor saluted him, and sat down with him. Then the
governor answered and said unto the holy man, My lord, I have faith in thy
prayers, and because of them I came "unto thee from the city of Mâwsel in
faith, with the hope that my son would be healed; but when I arrived at the
village of Al-Kôsh, according to the will of God and that which was to take
place concerning him, the young man died in my hands. And "I fell into
despair concerning him, and I sought to "return unto the city of Mawsel,
but the lords of the village of Al-Kôsh counselled me not to go back until I
had come to thee ; and now receive thou me, and visit thou me with thy prayers
which are hearkened to before thy Lord, and send me not back empty to the city
of Mâwsel, lest the heathen and the heretics their enemies say, “Êhê Êhê, our
eye hath seen him”. Now to these words the holy man returned no answer
whatsoever, but he fixed his gaze upon the ground and his mind upon God, and he
became conscious secretly in his spirit that He was about to send the young man
back to life again. And the holy man answered and commanded his ser- vant
Gabriel to bring the young man and to set him before him, and Gabriel did so.
Then Rabban Hôrmizd turned his face to the East, and prayed before our Lord,
saying, "O our Lord Jesus Christ, Thou beloved Son, Who art from the Holy
Father; Thou, "O our Lord, the Son of Mary, the Son of God, during Thy
human dispensation didst raise from the dead three dead men. The children of
Thy nation, the Jews, crucified Thee upon the wood, and Thou wast buried in the
heart of the earth three days and three nights, and, having risen from the
grave in the glory of Thy Father, Thou didst take Thy seat in the heavens at
the right hand of Thy Father. And Thou didst command us to ask of Him petitions
in the Name of Jesus [Page 68], and to live and to believe in Him, and that
every thing should be [given] unto us. In the Name of Jesus the Nazarene, rise
up, O Shaibin, from thy state of death. And at this word life entered into the
young man, and his flesh began to quiver, and as soon as the holy old man saw
that his life had entered into him he drew nigh to the body, and moved his
right hand three times over him that was dead, and said, "Shaibin, "Shaibin, in the Name of Jesus
the Nazarene rise thou up from the dead, for by His Resurrection our Lord Jesus
hath abrogated the sentence of death which was passed on thee; and immediately
he opened his eyes, and they straightened him, and he sat up. Then the holy man
drew nigh unto him and gave him a washing [from his cross] to drink, and he
drank, and he broke a cake of sacramental bread and gave him to eat. And when
he had eaten and drunk, all those who were standing there were seized with
wonderment and joy, and they cried out, saying, In very truth the Christians
stand in the truth, and they worship their Lord Christ blamelessly, for by the
Name of Jesus the Nazarene this man hath been raised from the dead.
Now as the Arabs and the people of
Al-Kôsh were thus rejoicing, suddenly there burst upon them the
"shorn", accursed sons of Bezkin, who had come to salute the Amir,
and to condole with him on the death of his son, but behold, they saw that the
son of the governor had been raised from the dead. Evil [be] upon you, O ye
heretics, who put to death the God- head ! Behold now, by the Name of Jesus,
the Man Who was God, the dead live through the man Rabban Hôrmizd ! [And the
monks of Bezkin] saluted the governor, and blessed him also, and instead of
comforting and consoling him, for which purpose they had come, they began to
ascribe glory unto God, and to say, "Thanks be unto God Who hath given joy unto us and thee through
the restoration to life of thy son Shaibin by the hands of the servant of the
living God, the glorious Rabban Hôrmizd.” But the governor answered them never
a word, for he despised and rejected their words because [Page 69] they were
remote from the truthfulness of Rabban Hormizd, and he turned his face away
from them, and directed the gaze of both his eyes and his heart towards Rabban.
Then the governor answered and said unto Rabban, ''Master, I know not with what
similitudes I can liken and compare thee this day. [Shall I say thou art] like
the angel of God ? But why should I say [thou art like] the angels ? Nay, thou
resemblest the Lord of the angels through thy divine and triumphant works. For
by the Name of Jesus the Nazarene thou hast made to live my son who was dead,
and thou hast made him to come back from the devouring Sheol, and he hath
[again] seen the light of life. And with what can I recompense thee for the
great goodness which thou hast wrought for me, and for my son [who was] dead
whom thou didst bring back to life by thy prayers ? Even if I were to give thee
all my kingdom and my possessions, what, I say, would the doing of this be for
thee in return for that which thou hast done for me ? There is nothing which I
can do here that will compare, | even in the smallest degree, with what thou
hast done for me. Nevertheless let me be baptized in the Name of Him in Whose
Name my son was restored to life from the state of death; yet am I not worthy
to make perfect the true faith in my soul, but only let "His Name be
proclaimed over us, and we shall live thereby. Only, O my lord, give thou unto
me the baptism of repentance and let us be pardoned there by, even as John gave
the baptism of repentance unto the people of the Jews.
And the holy man said unto the
governor, Thou knowest that I have not with me here the holy vessels and the
things necessary for the performance of the holy service of baptism, for I have
not even a little clay vessel in which to fetch a little water to drink, how
then canst thou demand at my hands the vessels which are meet for baptism ?
Then did John, the "shorn", accursed, and abominable head of the
Monastery of Bezkin, make answer on behalf of the Amir, saying, "O my lord
the Amir, behold our monastery is provided with every thing which is necessary
for baptism, and thou canst be baptized by us just as well as by the hands of
Rabban, because baptism by him or by us is the same thing. Now when Rabban and
the crowds that were gathered together there [Page 70] heard these [words] from
John they marvelled exceedingly at his audacity, and Rabban answered and said
unto John the wretched one, O sinful man, the matter is not thus, for our
baptism and your baptism no more resemble each other than do God and Satan, or
light and darkness, and if "ou wishest it, O thou audacious one, I will
make this manifest unto thee by the following act.
….
Chapter XII
Then, first of all Shaibin, the man
who was dead and had been raised to life again, went down to the vessel and was
baptized, and after him [went] his father, 'Ukbe the Amir, and then one by one
the ten Arabs, the companions of the governor, who also had believed in Rabban.
And the heretics who had come at first to offer consolation unto the governor
returned in great shame unto their filthy, and accursed, and barren monastery,
but the Amir, and the people of Al-Kôsh returned unto their village in
unspeakable joy; and there were great gladness and triumph, which can never be
taken away, unto all the countries round about in the hearing of the report of
the triumphs of the blessed man.
…
Chapter XIV
Now when the time for the customary
festival began to come round they took these old men, together with their head,
from the "shrine" of Mattai to the tavern of Bezkin, and without
delay in the morning they took in their hands no small [amount] of money,
together with offerings and gifts of great value, to 'Ukbe the Amir and Shaibin
his son. Now therefore when [Page 75] the old men, together with their head,
drew nigh unto the gate of the city of Mawsel, they took the bread cake of
their devil, and having broken off a few fragments from it they dipped them in
the wine which they had brought with them to offer as a precious gift unto the
great governor, that there upon the devils might fly into the mind of the governor.
Then, before they had arrived at the gate of the governor, the governor sent
forth his ambassadors to meet them that they might receive them into his house
with the Joy and rejoicings of devils; and as soon as the governor had met them
he made them to sit down with honour upon his own throne. Now the unclean cake
of bread of their sorcery was hang- ing at the neck of their master, and the
sorcerers acted cunningly and made the governor taste some of that wine in
which the fragments of the cake of bread of Mattai had been crumbled, and as
soon as he [and his son] had tasted it the operative power of the devils flew
into the motions of the souls of the simple ones, and the governor Ukbe and his
son Shaibin were consumed with the love of them, and they were inflamed with
the fire of their devils. And the [monks of Mattai] began to ask [them] to go
up with them to their monastery, so that the fetters by which they were bound
might be strengthened by their devils. Thus the governor took upon himself the
load of his sins, and he went up to the shrine of idolatry with them, and he
forgot the deed of grace which Rabban had wrought for him in the matter of
raising his son Shaibin from the dead, and the divine miracles which God had
wrought towards him by means of Rabban, and he went with his enemies like an ox
to his slaughter. And he perceived (or, under- stood) not the good deeds
of Rabban, but cast them behind his back, and the venomous serpents began to
burrow in the heart of the captive, and to counsel him with evil counsels
concerning Rabban, and they aid, "He is a sorcerer and a deceiver ;"
and the wretched governor believed firmly all these things which were said by
them, because his mind had been led captive by the idol of Mattai said, [Page
76] Now Rabban had knowledge concerning the destruction of the Monastery of
Bezkin — for its over- throw had drawn nigh— by means of the gift of knowing
what was going to happen beforehand which had been given unto him by the Holy
Spirit. And when Gabriel of Al-Kôsh and his companions learned that the Amir
Ukbe had gone up with joy to the Monastery of Bezkin, they went up to Rabban,
and they were mourning because of what had taken place. But before they could
arrive at the cave of the holy man, he went forth from the cave and met them
with rejoicing, and said, "Fear ye not, O my children, because the laying waste
of the crucifying congregation hath drawn "nigh ;" now they wondered
at Rabban doing thus, for it was not customary with him. And when they had been
blessed by him and had sat down, before they could say anything whatsoever
before him — now he already knew of their sorrow — he said unto them,
"Wherefore are ye sad and in tribulation be- "cause the heretics have
uttered blasphemous words, and said, 'Either he or we must be [master] in this
"mountain ?'
…
Chapter XV.
And the spiritual being made his
voice to be heard in the ears of all flesh that was therein; and the first who
heard it was the Amir 'Ukbê, who had taken up his abode that night in the
monastery, and he was the first to make his escape and to go forth from the
terror and horror which had fallen upon him there, [Page 78] Now the first to
hear of the punishment which had befallen that monastery were the brethren
[and] disciples who dwelt in the school of Mar Ith-Allâhâ, and they armed
themselves, and came, and began to plunder it, and they loaded themselves
heavily with the abundant possessions which they took therefrom. And the next
to hear thereof were the villagers of Arsham, and Harebha, and Kezyon, and they
also armed them- selves, and climbed over the mountains and entered therein,
and took away everything which they found.
Now when 'Ukbe the governor had fled
from there he was greatly ashamed to come and see Rabban, because that
monastery had received the doom which had been decreed by God, and it had been
laid waste, and the inhabitants thereof had been scattered, and also because
the war of the devils which had in- flamed him had risen up against him. Then
were the eyes of his heart opened, and he knew that he had sinned greatly, and
that he had not rewarded with
…
Chapter XVI.
Now therefore
'Ukbe, the governor of the country, being desirous of making himself pleasing
unto Rabban because of the act of folly which had been committed by him in
going unto the "shorn" monks of the Monastery of Bezkin, also came
forward, and took three talents of silver, and sent them unto Rabban by the
hands of Shaibin his son ; and Rabban received them from his hands, and he
called George the archdeacon and Gabriel of Al- Kosh his servant, and delivered
the money into their hands that it might be [employed]
…
Chapter
XXIII
…
And inasmuch as
the governor of the city of Mawsel was a friend of Ignatius, his servants went
in and informed him concerning [his arrival], and the governor commanded
quickly that he should go into his presence ; and when Ignatius had gone in the
governor gave him the salutation of peace, and gave the order, and made him to
sit down by his side in honour…
…
Now the
governor who had known Rabban had departed from the city, and another, whose
name was Ali, had come [in his place] ; and he had no child except an only son
who was thirteen years old, and who was vexed by an evil devil. And Ignatius
had worked his sorceries upon the youth many times, but he was not healed,
although day by day he used to make the governor to be confident of the healing
of his son ; but the cure of the youth continued to be far off from the
sorcerer Ignatius…
…
And when Ali
the governor saw this wonderful thing which Rabban Hormizd had wrought, he
brought his son, who was vexed by an evil devil, before the holy man, and said
unto him, “Lay thou thy right “hand upon the head of this my son so that the
fiend “may flee out of him and Rabban did according to what the governor had
said unto him, and the devil went forth from the young man. And the devil cried
out, and said, “Woe is me! Fie upon thee, “O son [Page 104] of Persians !
Cursed be Persia, and “every thing which she hath sent upon us through “thee!”
And suddenly the devil flew into the air, and he was never again [seen]. Then
Ali embraced Rabban again, and said unto him, “In truth I under¬ stand now that
thou art the faithful servant of God, “and that thou acceptest not the person
of any man; “thy Lord hath indeed judged Ignatius the sorcerer, “although thou
didst pray to thy Lord that he might “live ; but he did not live because thy
Lord, according to His will, desired his death more than his life.”
Then Rabban
went out of the city of Mawsel in unspeakable triumph, and by his means Divine
Grace wrought many wonderful triumphs, besides the healing of the son of the
governor of the city of Mawsel, and many other similar healings which can
neither be described nor written down in this history lest it become [too] long
and the reader thereof become exhausted. Now when Rabban and his companions
went forth from the city of Mawsel, they did so by night, secretly, and without
any man knowing of their going forth, [and they did so] because of the mighty
crowds of people which were thronging him; and he arrived at the waters of the
Tigris, and he walked upon this liquid substance as upon dry land.
[1] Yaklaşık tarih
670, Hoyland, s.189.
[2] Bugün İran,
Cündişapur yakınlarında
[3] Kuzey Irak'ın
Ninova Ovaları'nda bir köydür. Tel Kaif İlçesi ve Musul şehrinin 45 km
kuzeyinde yer almaktadır
[4] Rabban Hürmüz
Manastırı Musul'un 45 mil kuzeyinde, el-qûş, Irak'tan 2 mil uzakta dağlarda
oyulmuş, MS 640 civarında kurulmuş Keldani Katolik Kilisesi'nin önemli bir
manastırıdır.
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