File 5655/1918 Pt 2 'Mesopotamia: Refugee Camp at Baqubah (1920 – papers)' [‎454r] (918/946)

z
29
1. INTRODUCTION.
differra^Se'to'be'sten d Tn 006 v 0 f 0d ’ f 1 preSGnt a£ter long ages ’ § rea t personal
differences are to b e seen. In the same way in National customs. Though some of these are the
same, the majority differ. I he greater part of a nations happiness depends on its customs if they
^ g T°u A h . become naturally characteristic, and they are the basis of man’s happiness.
The Asihi at Assyrians are a feature of the old free Assyrianty. Their customs date from very
hifluence'o^Islam! 011 ^ nOW ^ rea£ < ^ 1 ^ erences have been wrought among them on account of the
2. THE HOUSE OF THE PATRIARCH. (BEITH PATRIARKA-MAR SHIM’UN.)
This is the Hereditary head of the Assyrian nation, temporalily and spiritually, and dates from
ancient times Mar Shim’un (the Patriarch-generally called “ Patriarch of the East”) governs all
Malihs ( iiba Chieftains) and Raises (Headmen of villages). They are appointed and discharged
bj him. He also consecrates Metropolitans and Bishops, ordains priests and deacons. Loyalty to
him has been perfect m all ways. When a discussion took place and oaths were taken in the
th f Se We !: e ^ ot conslder ed final : but should an oath be taken on the Askima (Throne)
of Mar Shim un (or as it should be said B, Risha de Mar Shim’un, By the head of Mar Shim’un)
the matter was final. So this is the most beloved figure, pillar and the centre of all confidences of
the nation.
3. THE APPOINTMENT OF THE ASSYRIAN CHIEFS AND INTERNAL
GOVERNMENT.
Elections. Generally twice a year there was a changing of the Maliks and Raises. When
this took place two parties would arise in the district, each wanting their own representative to be
appomted. Both parties together then went up to Qudshanis (the seat of the Patriarch).
Whichevei of them was appointed by Mar Shim’un was accepted. Both parties together in one
agreement then went back to their homes. Generally the man who had the greater following was
appointed, but also an examination was held as to the worthiness of the chosen person, evidence
being taken fiom the most trusted figures of the nation. Many questions were asked, as for
example, what good would the person do? etc., etc Often these parties in hundreds went up to the
above mentioned place in winter time, through terrible snow and severe cold, and although, during
two days of the journey, they went in deadly fear of aValanclues.
(«') The Government of an Ashirat .—Under the government of a Malik there were Raises
accoiding to the number of villages in the district. They were generally appointed and discharged
with their Malik by Mar Shim’un, and formed the principle members of the Malik’s council in the
district under the government of the Patriarch. The Malik and Raises each had a council in his
own village composed of the representatives of the families who looked after the village with them.
1 hese representatives also took part in the General council of the district with the Malik and Raises
when a consultation was required about general affairs, or to hear an official letter from Mar
Shim’un, which gave out a general order.
(in) Councils .—The place of this general meeting according to the district was different; for
example Lower Tiari met at Mar Giwergis (the monastery of St George); • Upper Tiari at the
monastery of Mar Sawa ; Tkhuma met at Gauza Mira (the chief nut tree which is at the foot of the
mountain—Raban Pityu); Jilu at Mar Zeiya. All these were in the centre of their district and were
places of worship. They also gave hospitality to the above mentioned representatives, if it was
necessary for them to spend nights there. The important object of meeting in these places, was
that the truth should be spoken, since they were standing in holy shrines. The Kurds in that
district generally took part in these general meetings.
For principal affairs Mar Shim’un used to hold a general meeting at Qudshanis, at which
attended all the Maliks, a certain number of the Raises, and the learned men of the Assyrians.
(iv) Families .—Assyrian families are divided into two kinds, viz.:—“ Aujaghi ” and “ Karaujaghi ”
(Full families and halLfamilies).
Only the sons of “ Full families ” have the right to be Maliks and Raises. But all could be
representatives of the work of the village.
(v) Taxes, etc. —Rishita. This was a tax that all people of the diocese of Mar Shim’un used to
pay to him annually. But usually it was paid every three years by every district from Urmia to
Mosul. Besides this the chiefs offered him presents whenever he came as a guest to their houses.
This custom waS observed by the Kurds also.
The Maliks and Raises received remuneration in kind, a certain quantity of corn being given
from their district, each village giving what it could, and each family according to its prosperity.
Likewise the policemen were paid from the village in which they served.
Those priests known as “ Qankaiya ” (who were in charge of the Church property) received
corn from their village. They also received presents for the baptism of children.
4. THE LAW OF THE ASHIRATS.
(i) General .—There were three principal judgement places, viz.:—Qudshanis, Tkhuma Gawaita
a (village of Tkhuma) and Ashitha in lower Tiari. The book of law used in these places was called
Synhadus ” A copy of this book of Law is in Ba’qubah at present, in possession of the Patriarchal
family. It is written in the Old Syriac language) which was originally arranged, in the beginning
of the fourth century, by the order of King Constantine, by three hundred and eighteen fathers of
the Church. In each district the small cases were settled, but should they be unable to come to
an agreement, the case would go up to Tkhuma or Ashitha where a discussion would be held and
the judgement accepted. The latter would be written in a letter, sealed by the Malik and handed
to the right man. If it was an important case, this letter would be approved by Mar Shim’un.