When the U.S.Army,Kurdish Peshmerga and Assyrian NPU fighters battled to free the Christian town of  Telsquf from the clutches of Daesh.

In one of the biggest offensive by Daesh (the Arabic acronym for IS) for months, their fighters broke through Kurdish and Assyrian NPUs( Nineveh Plain Protection Units) defences in the deserted Christian village of  Telsquf,  17 miles from the militant stronghold of Mosul.

The attack started at 5.30 am on Tuesday, 3 May 2016 when Daesh blasted through Kurdish and NPU defences by using three truck bombs followed by bulldozers, and infantry. When the village defences were breached, Daesh fighters burst into the village like a raging fire. They were backed up by snipers, heavy machine gun and mortar fire. Once in the town, they set several buildings on fire to create a smoke screen against allied bombing. They managed to overrun the town by dawn and reached the Kurdish encampment two miles behind the front line. However, they were unaware that U.S. military advisers were in the camp. A fire fight started between the attackers and the defenders. Navy Seal, Charles Keating IV was part of the force sent in to rescue the advisers. The highly decorated seal was killed in the ensuing battle.

In a press conference at the American embassy in Baghdad, Coalition spokesman Col. Steve Warren said: “The Quick Reaction Force, of which Keating was a part, was able to evacuate the advisers relatively rapidly within the first couple of hours. But it was during this operation, he noted, that Keating was struck by direct fire at 9:32 am local time. He added: “Two medical evacuation helicopters were called and able to evacuate Keating within an hour of him being hit, but his wound was not survivable.”

 When Peshmergae reinforcements and NPU fighters arrived, they were met by sniper fire from Daesh elements hiding in buildings. Intense house to house fighting continued. The air cracked with machine gun fires and mortars. American fighter jets and drones launched over 22 strikes on Daesh positions. The air attacks destroyed 20 vehicles and killing 58 fighters. NPU suffered three injuries they were Fouad Georgis, Wahab Khalid and Rafid Matei. Every one fought so hard to win back the village and succeeded, but the costs were high: what they gained was a village in ruins.

Daesh has confirmed that the ‘Farook Army’ spearheaded the attack. This was considered one of the elite units of Daesh. It is composed of foreign fighters, mainly from Chechnya and Russia. The fighters are highly trained .A reliable security source confirmed to the Iraqi newspaper ‘Al Sabbah Al-Jadeed’ that by listening to the conversation of some Daesh elements, they seemed distraught at loosing so many men and equipment in a single engagement. This unit was assigned to defend Mosul, but Daesh high command decided to through it into this battle which resulted in the death of 110 fighters and the destruction of 50 vehicles.

In his comments to Ankawa.com, Athra Kado, NPU leader, said: “after we regained possession of the town Daesh fighters tried to escape from the western edges of the town, but they were met with our fighters who managed to kill three of them. Peshmerga forces managed to kill four attackers and two suicide bombers blew themselves up. Three prisoners were also taken.”

The chiming and chanting of bells that once ascended from various ends of the village have been silenced; the smell of death had spread into every corner of Telsquf.In the summer of 2014, Telsquf residents fled their village when Daesh swept through the region. In late 2014, Daesh withdrew from the village, which ended up under Kurdish Peshmerga control.

First Christian museum opened to the public in southern Iraq

By: Robert Ewan

The Chaldean Catholic Archdiocese of Basra has opened the first Christian museum in south of Iraq. The museum contains collections of over 200 religious artefacts, documents, photographs, tools, clothing and furniture dating back to the 17^th century.

 The museum, which is based at the Archdiocese, was established by Archbishop of Basra and south Iraq Habib Jajou.   It aims to collect, preserve, and display items of cultural and religious significance for the education of the public. Archbishop Jajou said: ““During 2014, many rare artefacts were gathered, such as books, paintings and some instruments that were used in mass. These artefacts have a spiritual value and they show the care that our ancestors paid when they exercised their faith. He added: “When I took over the Archdiocese I noticed it contained many valuable items and I began to reference them, then with the help of some volunteers and priests we gathered all the material and decided to exhibit them”.

 Christians made up an important part of the Basra’s once-thriving merchant class. The increase of instability and insecurity in Iraq has resulted in a migration of almost 90% of the Christian population of this once-cosmopolitan city .

A member of Baghdad’s municipal council says that 70% of Christian homes in Baghdad have been illegally seized.

 

By Robert Ewan

In the chaos sparked by the American-led invasion of Iraq a million people, two-thirds of Iraq’s Christians fled the country, many who left didn't sell their properties, with the hope that one day they will return. But Powerful individuals and criminal networks were able to gain control of properties and in some cases expel occupants, even though there were very few documents supporting their claims.

In an interview with Al- Mada TV station Mohammed al- Rubai, member of Baghdad’s municipal council, said:” Almost 70 % of Baghdad’s Christian homes have been illegally seized. These houses belonged to Christians who fled from Baghdad, seeking refuge from violent attacks targeting them and their homes. The title deed documents have been falsified and the new title deeds have been lodged with the real estate registry. Many properties had been given illegally to other Iraqi citizens. Thus, it is possible that both parties [the original and new owners] can possess legally registered title deeds to the same property. The area’s most affected where in the al- Wahda neighbourhood of Baghdad.

 Baghdad Beituna [Baghdad Our Home], an NGO, estimated that there have been more than 7,000 violations against properties belonging to Iraqi Christians in Baghdad since 2003.Saad Jassim, the group's director, said:” Most of the Christians who had left Iraq for Europe had their homes stolen. Since then, their ownership was transferred, and the homes are now occupied by militia commanders and politicians in or close to power.”

In its 2013 human rights report, the U.S. State Department said that internal corruption prevented the Iraqi government from effectively adjudicating property restitution claims that often disproportionately affected Christian communities

 

 

Sanctified lake

Patriarch Shimun VIII Youhanna Sulaqa the first Catholic martyr of Iraq

Background

The Church of the East was one of the most vibrant Christian churches in the world, its vigorous missionaries evangelised eastward from their base in Persia and reaching as far as Korea and China.

When the Roman Empire embraced Christianity, during the fourth century, it had an adverse effect on the Church of the East, where by its territory became divided between the competing powers at the time, the Roman and the Sassanid Empires. Under pressure from the Sassanid Emperor, the Church of the East sought to distance itself from the western (Roman Empire) Catholic Church. In 424, the bishops of the Sassanid Empire held a synod under the leadership of Patriarch Dadisho (421–456) and decided that they would not, henceforth, refer disciplinary or theological problems to any external power, and especially not to any bishop or Church Council in the Roman Empire.

Throughout the thirteen century, numerous unification initiatives were launched between Rome and the Church of the East, these moves were spearheaded by Patriarch Sabrisho V, known as Ibin Al Masihee (1226-1257). The western missionaries, who were operating in Mesopotamia, reported to Pope Innocent IV about the desires of the Patriarch to unit with Rome.  However, with the Mongol invasion of the region, all efforts of unity came to a halt.

During the reign of the Mongol Patriarch Yaballaha III (1282-1317) communication between the Church of the East and Rome resumed through an intermediary monk by the name of Souma, a close friend of the Patriarch. In 1287, Souma was dispatched to Rome as a representative of the Mongol king Argon and the Patriarch. He was warmly received in Rome and Pope Nicola IV dispatched a letter with him, asking Patriarch Yaballaha to join his church in communion with Rome. In return, the patriarch sent a letter to Pope Benedict XI, through the Dominican friar named Jacob, which acknowledged his intention to be affiliated with Rome. However, due to wars and political turmoil in the region talks were once again halted.

  

Upheaval within the church

Patriarch Shimun IV Bassidi installed a hereditary system of succession to the Patriarchy of the Church of the East. He ruled that his office would only pass to the members of his own family, in practical terms to a nephew or a brother, since the Patriarch was celibate. Many individuals were elected as bishops and patriarchs without any credibility.

When patriarch Shimun VII Ishoyahb succeeded his brother, either at the end of 1538 or early 1539, he made a major controversial appointment: designating his twelve year old nephew Hnanisho as his successor. Several years later, probably because Hnanisho had died in the interim, he transferred the succession to his fifteen year brother Eliya, the future patriarch Eliya VII.These two appointments caused a major uproar within the church. His opponents accused him of further improper actions such as selling ecclesiastical positions, allowing the practice of concubine, selling church properties and general intemperance.

The insouciance behaviour of the patriarch continued to agitate the rest of the bishops and his controversial decisions created a cocktail of dismay and resentment within his church. A group of bishops started, surreptitiously, to look for ways to bypass these harsh and unlawful rules. After studying in details the church’s canonical rules of election, they were convinced that these new rules of hereditary successions have no legitimacy. They decided to boycott the office of the patriarch and to find a universal church to accept them.

This group was headed by the Bishops of Erbil (Iraq), Salamis (Iran) and of Azerbaijan. They were supported by many priests and monks. In Iraq, the dioceses of Baghdad, Kirkuk, Jazeira and Husin d’Kefa endorsed their action and in Turkey, the diocese of Nisibis, Mardin, Amid and Siirt supported them.

Once the bishops realised that they had large followers, they publicised their intentions and called for a general assembly of clergy, monks, and members from the disgruntled dioceses, to be held in the city of Mosul (northern Iraq).

The vociferous meeting opened with warm prayers emanating from people longing for change. The delegates discussed the issue of hereditary nomination and they decided to annul this law. It was agreed that a highly qualified person must be elected to serve as their patriarch. When they started to discuss suitable candidates, almost instantly and collectively they voted for bishop Sulaqa, the Abbot of the Monastery of Rabban Hormizd, located near Alqosh (northern Iraq). He was regarded as an expert in canonical law, and a great visionary. A delegation was dispatched to inform him of the outcome of their meeting.

Who is Sulaqa?

He was born in Aqra (northern Iraq) in 1513 into a zealous Christian family. Since his childhood, the allure of monastic life enticed him. He joined the fifty monks of Rabban Hormizd Monastery. Sulaqa was an assiduous monk with great administrative and organisational talents. The monks unanimously elected him as their Abbot in 1540 at the age of 27 (the literal translation of Sulaqa in English is Ascension).

Sulaqa’s timidity

When the delegation arrived at the monastery, to inform Sulaqa of the assembly’s decision, he was astonished and mystified.Sulaqa was aware of the gravity of such decision and its consequences. He despised the busy city life and preferred the austere solitude of his monastery. The realisation of what to come hit him like an anvil, and without any hesitation, he turned down the post and pleaded for someone else to be elected for the task.

 After two more failed attempts of persuading Sulaqa, a large delegation was sent to the monastery and they managed to convince him to accompany them to Mosul. Upon his arrival, in 1552, he was greeted with elation and frenzy. The abbot was startled at these scenes that subdued his churning mind, and he succumbed to the will of the people. He was formally elected as their patriarch. Unfortunately, no bishop of metropolitan rank was available to consecrate him as a patriarch. The Franciscan missionaries urged his supporters to legitimise their position by seeking their candidate’s consecration by Pope Julius III.

The journey to Rome

 In April 1552, the newly elect patriarch and his seventy companions left the city of Mosul and headed for Rome. Large crowds bade Farewell to them. Some in the throng held up huge banners with messages of support. Women clutched their rosaries and wiped away their tears of joy. After their arrival in Jerusalem, Sulaqa with three trusted men, headed for Rome.

The delegation departed from Jaffa to Beirut and after celebrating the feast of Pentecost they headed for Venice, arriving on October 8, 1552.After spending some time visiting Venice’s churches and places of interest they reached Rome on October 18, 1552.

In Rome, Sulaqa was warmly received and was given a residential home near the Vatican. He was inspired by this treatment that made him forget all the hardship of his eight months journey. He prayed at the tomb of St. Peter asking the Lord to help him succeed in his mission. And after eight days rest, he went through the whole rigmarole of formalities with a detailed check on his identity, his belief and the purpose of his visit. On February 20, 1553, he made a profession of faith to the Pope and on April 9, 1553, he was consecrated a patriarch in St. Peter's Basilica by Cardinal John Alvarez de Toledo, (or by the Pope, according to other sources). His appointment as a patriarch was ratified by the papal bull entitled "Divina disponente clementia”. On April 28, 1553 he received the pallium (the sign of his patriarchal authority) from the Pope and took the traditional name of Shimun VIII and was proclaimed as the Patriarch of the Chaldeans. The term Chaldeans had been officially used by the council of Florence in 1445 as a new name for the Nestorian Christians of Cyprus who entered in full communion with the Catholic Church. According to Sulaqa’s request, the Pope appointed Bishop Ambrose Buttigeg, a Dominican Maltese as his assistant and a “Nuncio of Mosul."

Sulaqa spent some time in Rome, visiting its churches and some historic sites, he was evinced with joy yet conflicting emotions swirled inside him. A barrage of questions was pummelling his mind when contemplating the unknown future that awaited him. The new Patriarch bid Farwell to the Pope, who gave him some expensive gifts consisting of a golden patriarchal crown, holy nickels and a tray with cups. He also paid all the costs of his journey. Sulaqa travelled by land to Constantinople. Upon his arrival he tried to meet with Sultan Suleiman I to discuss the affairs of his community but he was not in the city, then the delegation headed for Amid (today’s Diyar Baker, Turkey) where he wished to install his Patriarchal See.

The renascent patriarch

Sulaqa arrived in Amid on November 12, 1553.The city was thick with perpetual joy, the chanting and chiming of church bells ascended from various ends of town. The women brook into spontaneous ululations of Joy. In his letter to the Pope, Sulaqa described the jubilant mode of the people and their reception of him.

The new patriarch felt that he had little time to achieve so many things. As soon as the euphoria receded, he started working vigorously by putting his old administrative skills into practice. Sulaqa knew that the destiny and future of his new church was dependent upon the leadership of competent individuals. The church lacked qualified persons to organise its affairs, as the hereditary system left many dioceses without able bishops.

On November 19, 1553, Sulaqa ordained a new bishop by the name of Hormuz, who took on the name of Elijah. The second bishop he ordained was on January 27, 1554 by the name of Abides Bin Younan (who later became Sulaqa's successor). Additionally, he ordained three more bishops. In total, the Patriarch had eight bishops including the original three that started the union movement.

The new Patriarch and his bishops took the advice of the Apostolic Nuncio Ambrose Buttigeg and his friend Antonio Sahara and father Mathew. They started an extensive theological and ecunumical renewal programmes that eliminated some teaching which was forced upon the parishioners.

In December 1553, Sulaqa headed for Aleppo to meet Sultan Suleiman I. His community was in desperate need of the Sultan’s protection. The meeting was organised by the consulate of Venice in Syria who accompanied the patriarch. They obtained an amnesty order, issued by the Sultan to all his governors, not to harm any of his community and to treat them with respect. Patriarch Sulaqa travelled incessantly through his region, visiting all the episcopates under his jurisdiction. The gracious Patriarch gave them peace in their anxiety and asked them to remain compliant to the authority of the Pope. His efforts bore fruit as the new church started to grow day by day.

Martyrdom

Flummoxed by the turn of events within his church, patriarch Bar Mama responded swiftly by consecrating two more underage members of the patriarchal family as bishops for Nisibis and Jazeera. He continued with his policies that triggered widespread upheaval and instability within the church. Being a man of action and not prone to despair, Bar Mama tried furiously to obstruct the progress of the incipient church.

Since the early part of 16th century, Patriarchs of the Church of the East preferred Alqosh as their patriarchal seat, then they transferred this seat to Mar Hormuz Monastery. The area was under the jurisdiction of Hussein Beck al-Kurd, the Pasha of Amadiya. Bar Mama had an excellent relationship with the Pasha and was aware of his greed for money. He offered him 10,000 dinars to silence the new patriarch.

The malevolent and cunning pasha plotted to get rid of Sulaqa. He invited him to visit the provinces under his jurisdictions, claiming that many of his followers were eager to see him. After some cogitation, Sulaqa decided to meet the Pasha. Almost immediately after his arrival, he was arrested and hurled into prison. He was regularly beaten and tortured by the Pasha’s henchmen.

Sulaqa was ordered to renounce his new faith and to obey patriarch Bar Mama, but he refused to comply. He was later thrown in a deep well and was left there for forty days. Hunger and thirst accentuated his fatigue. The frustrated Pasha realised that he was facing an intractable challenge. He ordered his men to take Sulaqa to nearby mountains and kill him. The pasha would spread false rumours that he had escaped.

In the darkness and drizzle of one despondent night they pulled him out of the well and shackled him to a horse. The henchmen kicked their horses to a gallop and disappeared into the night. After an hours ride, they reached Lake Brim, near the Monastery of Mar Sawa. They quickly dismounted and carried the listless body and threw it in the lake. This was on January 12, 1555.    

When God’s messenger visited Baghdad

On 12 June 1991, a UN- charted aeroplane landed at Habbanyia air base (55 miles west of Baghdad), it was the first traveller by air to Iraq after the first Gulf war. On board, was Mother Teresa who had permission to fly to Iraq due to her old age and the nature of her humanitarian mission. Many Iraqis rushed to the usual hotels to find out where she was staying but they were met with the same reply: despite reserving their best suite for her, Mother Teresa wished to stay at the convent in al- Za’afarania district of Baghdad. She said: “I am not an official visitor, I am just a simple nun and I wish to stay at the convent”.

During this time, as a result of allied bombing during the war, a near apocalyptic destruction fell upon the Iraqi civilian infrastructures and institutions. Additionally, the United Nations imposed economic sanctions on Iraq that were regarded as the toughest and most comprehensive sanctions in history. The gracious nun felt the pain and the unmerited ordeals of the innocent Iraqi people both Christians and Moslems.

The convent, where she stayed, was abuzz with government officials, dignitaries, religious men and women. The media descended upon her, she greeted them warmly and said: “I do not wish to do any interviews; I wish to be seen by my deeds and not by my words”.

The excited people swarmed around Mother Teresa, clasping her with tearful eyes and ardently kissing her hand. She would embrace them like a loving mother, offering them words of inspiration. She encouraged them to pray and love the Virgin, by handing them rosaries and small statutes of the virgin. During her many meetings and gatherings, Mother Teresa would excuse herself and would say: “permit me it is time of my prayers”.

After a few days, she started looking for her orphanage house, which lasted for some time and she met with many officials, accompanied by a nun and a doctor from the ministry of health. Eventually, Mother Teresa found an old house, and her orphanage was established under the name of Sisters of Charity of Mother Teresa in Baghdad. She immediately began the work of cleaning the place, she went down on her knees and began scrubbing the floors, she swept and swabbed the house and as soon as it was clean, she invited people for Eucharist Adoration.

The Adoration was a moving sight to see, it was attended by women, who bore the scarce of war, who had lost their husbands, sons and fathers during the war. Mother Teresa was always present, kneeling with a rosary in her hands and praying in silence. Sister Raphael, the director of the Missionaries of charity House in Bangalore, India who accompanied her recalled: “During her stay in Iraq, just as she did during her entire life, the blessed would always be available to the Iraqi people, even in the middle of the night; she would get up and comfort them with her welcoming embrace. It is almost as if mother never went to sleep and yet, there was never any hint of tiredness on her face, she was always calm and resolute, an inexhaustible source of love”.

 Sources: Asia News, al-Fikr al- Masihi, issue 326/328

Sacrifice at the Bridge 

The legend of Dalaleh Bridge (Gishra d'Dalaleh) is one of the most popular and widespread legends passed down by many generations of Assyrians  

By: Robert Ewan  

The ancient Zakho or Dalaleh Bridge is located on the River Khabour near the Iraqi-Turkish border. It was built near a major trade route that linked inland Iraq and Iran to the ports of East Mediterranean and Asia Minor. In the past, the bridge was very important, as it was the only place one could cross the River Khabour. Convoys of traders, carrying raisins and cotton, and military brigades all passed this bridge.

The bridge is about 114 meters long and 4.70 meters wide, the height from the water surface is 15.50 meters. The walls are put together in a beautiful and decorated way by using lime for plastering the walls and consist of a wide and high arch in the middle and other smaller arches on the sides, there are five arches in total. The stones used in the construction of the bridge vary in size – some are more than a meter in length and 80 centimetres wide. On its eastern arches of the bridge, there are rare drawings of the 12 astrological signs unseen on any other bridges in the area

Many historians have researched the bridge’s history but no one have managed to conclude the year it was built and by who, as the bridge’s stones have no original inscriptions or writing on who built it. Some think it may have been built during Byzantine times. Others believe it was built later and dates back to the Abbasid era, between 8^th and 13th century. Some say it was built by Seleucus I Nicator who founded the Seleucid dynasty following the breakdown of Alexander’s empire.

Some archaeologists in Iraq think The Dalaleh Bridge was erected by one of the Badinan Sultans (Badinan Emirate, a Kurdish principality from the 13th century to the mid-19th century) but it is certain that the bridge was built on the remains of an ancient one. It is possible that one of the Badinan princes repaired an old partly destroyed bridge.

The famous Arab traveller Muhammad bin Ahmed known as Al Maqdisi, who studied and travelled extensively in Iraq, stated in his book in 985 AD that the bridge was built at least 1000 years ago. Another traveller Khalaf al Baqi visited the bridge and recorded the ruins of an old town and a castle on a hill called Kraa Baft.

The explorer Ibin Shaddad, who lived during the 13th century Iraq, visited the bridge and mentioned the ruins of a town he called Khanqa Bafta.The famous English traveller Gertrude Bell commented about the bridge in her book Amurath to Amurath, which was published in London in1910.

Like every ancient bridge in the world, the Dalaleh Bridge has its own story to tell. One of the storeys revolves around a young man in the Abbasid era that fell in love with a girl living in the village on the opposite side of the river; he built the bridge so he could be with her. Another story focuses on a Turkish architect who came to Zakho in the middle Ages. Once he completed bridge, the Turkish governor had amputated one of his hands to ensure that the bridge would remain unique. 

By far the most popular and widespread legend regarding the bridge is an endearing tale, passed down by many generations of Assyrians. According to this legend, many builders and masons were gathered to build the bridge under the leadership of the master builder. The builder built the bridge by constructing both ends and then having them linked in the middle. During the day, the workers would complete the centre of the bridge only to crumple by nigh. This incident continued for weeks.

As the last ray of sun had lifted upon the horizon, the agitated builders sat bewildered and confused at was causing the collapse of the base. After several hours of discussions, they all concurred that the bridge must be cursed by God and as a last resort an offering must be made to God. Therefore, they decided to sacrifice the first thing that walked into the building site by placing it at the base of the bridge. They all pledged to keep this as a secret. Most of the builders brook their promise and told their wives and children not to come near the bridge. The master builder kept his vow.

As the morning sun unfolded, the builders resumed their task of building the centre of the bridge. To the horror of the master builder he saw his daughter in law Dalaleh approaching the bridge with her dog.The noise of her singing set the air alight.She was bringing food to the builders.Somtimes the dog would overtake her and other times would fall behind her.

As it happens, luck interfered with pitiless cruelty and as she approached the bridge her dog fell behind her. Her distraught father in law fainted and collapsed.Dalaleh sprinkled some water on his face, and as he opened his eyes he clutched her tightly, he took a deep breath as if preparing to pronounce a deep sentence. He told her about the vow made by the builders and that she will be encased in the foundations of the central pillar. To the amazement of the father in law, Dalaleh agreed to fulfil their vow and immolate herself for the benefit of her beloved people. The ferocity of her desire shocked him, but there was nothing he could do to stem it.

 Dalaleh was placed at the foundations of the central pillar. Her father in law allowed for a small gap in his building so that she could breathe and they could pass food and water to her. The distraught builders resumed their work. A renewed energy swept through them spurred by the encouraging words from Dalaleh

When the last gleam of light faded the gloomy builders returned to their homes. A kind of stillness descended on the village, heavy, cloying, like the stillness before the storm thereafter their was no sound except for the screams of a child longing for his vanished mother. A melancholy mist hung over the bridge, in the silent night tears leaked from Dalaleh’s eyes and dripped down her cheeks, but no matter how hard she cried nor how deeply she sobbed the desolation did not dissipate. She thought of her son and was wracked by sorrow and longing for the days she held him in her arms. 

Dalaleh’s sister wept bitterly as she saw her child calling for his mum. There was something about his cries that made her husband cover his ears and flee, as if the moans of some poor, damned soul had leaked out of hell. It was a sound of torment and it drilled into his most primal part of his brain. A sudden surge of anger welled up inside him and he picked his axe and headed for the bridge. He took a deep breath flooding his body with oxygen and started hammering at the base like a tormented madman. 

Every time he hit the base of the bridge, Dalaleh could feel pain inside her. She pleaded to him to stop and to go back and raise their child. She told him that she is carrying the bridge on her shoulders. Her husband could not hear her cries and, his eyes were mist with tears and continued hitting the bridge until he collapsed.

Dalaleh saw his pale and haggard face devoid of life. A chilling howl of lament emerged from her throat; her wails of pain had reached the vaults of heaven. Her heart banged her ribs as if it wanted out; she felt heavens spreading inside her. She breathed long and deep, slowly her eyes closed. She suffered the torments of martyrdom and in her agonies transcended all agonies. 

With the construction of modern concrete and iron bridges in the area, the Dalaleh Bridge has become much less important. But locals still use the bridge to get from one Zakho neighbourhood to another and the bridge, with its five arches and large stones, still has an undeniable charm.
The Dalaleh Bridge is mostly a tourist attraction now and according to Zakho’s tourism department, between 100,000 and 150,000 persons visit the site each year. However, the bridge is in urgent need of maintenance. Several civil society organizations in Iraqi Kurdistan demanded that the bridge be better maintained and in accordance to UNESCO’s scientific standards and to have this bridge listed as one of the world’s important archaeological sites. One only wonders: will this historical relic go the same way as so many of Iraq’s lost antiquities have?

 

References:
www.niqash.com
www.flicker.comwww.wikipidia.com
Bayn- Al Nahrain Quarterly, volume 7, number 28, 1979

A  SACRED HUT BY THE RIVER

The storey of the first church in Iraq

By: ROBERT EWAN
 
As the mid afternoon Iraqi sunshine fades to an ochre glow the remains of the first church in Iraq stand defiantly aware of its unique place in history.

Koukhi was the first church established in Iraq. According to the "Acts of St. Mari”, one of the seventy two apostils of Jesus, he started his mission at Edessa (Turkey) and continued into the mountainous regions heading south for Seleucia (Iraq). In this Hellenic city, Saint Mari preached the gospel and performed several miracles by curing the sick. However, the pagans fearing for the demise of their religion complained against St. Mari to the Persian king Artaban.The king brought St. Mari before him and threatened him with dire consequences if he did not stop from preaching and proselytising. Additionally, the king tried to test his faith by asking St. Mari to cure his ill sister which was duly cured.St. Mari asked the king's sister to grant him the fire temple on the banks of river Tigris which he transformed to a church and became known as the church of Koukhi at about AD 80.
The name Koukhi is from the Aramaic word "Koukh" meaning hut or cottage, because there were many Christian farmers in this area who lived in huts. The building that St. Mari established was a large room used by parishioners for praying and celebrating feast days. In 280 Mar Papa established Koukhi as the seat of the Catholicos and later patriarch of the Eastern Church till the tenth century.

KOUKHI AND THE FORTY YEARS PERSECUTION

For The first three hundred years of Christianity, it was the Roman Empire that prosecuted the Christians. The Persians, especially the Parthians, were tolerant of minority groups and the Sassanids, in the beginning, were too busy fighting the Romans. Moreover, as long as the Roman emperors considered the Christians as enemies of Rome, the Persian emperors considered them friends of Persia. By the time of Shapur II who came to the throne in 309, Christianity became the main religion of the Roman emperors. Constantine the great even claimed a protectorate over all Christians everywhere and in 315 he wrote to Shapur II asking for the protection and favours for the Christians. The first edict of prosecution under Shapur II ordered all Christians to pay double tax as a contribution to the cost of war between Persia and Rome. The Patriarch of Koukhi Mar Shimun bar Sabbae was ordered to collect vast amounts of taxes. He refused to do so on the ground that his people were too poor to pay and that he was not a tax collector. His arrest and the destruction of all Christian churches were immediately ordered. He was offered freedom, not only for himself, but for all his people, if he would worship the sun only once. The intrepid bishop accepted death with some alacrity saying:“The sun went into mourning when it’s creator died”. The king begged by his memory of their personal friendship to yield, but the Patriarch remained firm, and on the morning of the first day of the feast of Unleavened Bread in 339, along with five bishops and a hundred minor clergies, he sealed his testimony with his blood. Mar Shimun the last of the company to suffer martyrdom died for two of the noblest causes for which it is possible for man to suffer: his faith in God and his duty to his people.

Mar Shimun was succeeded by Shahdoast at the seat of Koukhi, he was later arrested alongside one hundred and twenty eight of his companions. They were tortured for five months and were executed by beheading. Barbashmeen (nephew of Mar Shimun) succeeded Shahdoost, he was ordained clandestinely as the Patriarch in a secret location after he served for several year he was arrested with sixteen companions and were imprisoned for eleven months .They were martyred in 349.  After this incident Koukhi wallowed in the murk of its sole and remained leaderless for nearly forty years. The Sassanid destroyed all Christian places of worship and Koukhi was not spared the Christians were forced to worship in secrecy till the violence subsided and they rebuild their church.

In 363 Jovian, the Roman Emperor, signed a treaty with Shapur II .By this treaty, Mesopotamia and Armenia came under the control of Persia. Temporary peace was established. In 409, The Persian king Yazdegard by an edict of toleration brought an end to the persecution of the Christians. The peace brought about by the edict helped the Christians to re-organize themselves. It is estimated that 16,000 Christians perished in this carefully calibrated persecution.

The church of Koukhi was rebuild again by the Mongol Patriarch Yaballaha I between  415-420, financed by the generous grants from emperor Taudosious II.It was further remodelled and extended by Patriarch Mar Abbae I between 550-551. Patriarch Mar Abbae issued a decree that all future Patriarchs must be ordained in Koukhi.The church was in constant use and several church Synods of the Eastern Church were held in Koukhi and up to 25 Patriarchs were buried there the first being Apres(121-123 ) the last being Hananeshoo II in 779.

MAJOR CHANGES

In the middle of the eight century the Abbasids took control of the Arab empire. The Abbasid Caliphate was based on them being descendants of the uncle of Muhammad and being part of the Quraysh tribe. They used Shi’a resentment, Khorasanian movements and appeals to the ambitions of the newly conquered Persian aristocracy to overthrow their predecessors, the Umayyads.They considered themselves the inheritors of two traditions: the Arab-Islamists, bearers of the mantle of Muhamed, and Persians, successors to the Sassanid monarchs. The ascension of the Abbasid Caliphate led to the Islamic Golden age, sometimes known as the Islamic Renaissance lasting till the 13^th centuary.During this period the Muslim world became the unrivalled intellectual centre for science, philosophy, medicine and education as the Abbasids championed the cause of knowledge.

On July 766 Caliph Abu Ja’far Al-Mansour built the city of Baghdad. He believed that Baghdad was the perfect city to be the capital of the Islamic empire. Within a generation of it’s founding, Baghdad became the hub of knowledge and commerce and it was likely the largest city in the world with several estimates suggest that the city contained over a million inhabitants at its peak .The Patriarchs at Koukhi realised that they were far away from the centre of power and influence, made a strategic decision of moving the seat of the Eastern church to Baghdad. The seat was relocated from koukhi to Baghdad by one of the greatest Patriarchs of the Eastern Church, Timothy I. He believed that understanding the Abbasside rule and mentality was vital for the church and its growth. He was convinced that the church had to play an important part in the growth of the society in Baghdad through its medics, philosophers and translators. By the middle of the sixth century the mustard seed of Khoukhi had spread into Egypt, Syria, and Arabian Peninsula, Iran, India, Sri Lanka, Mongolia and China.

Despite moving the Patriarchal seat to Baghdad Koukhi remained at the heart of the Eastern Church. It was a traditional habit of the newly ordained Patriarch to visit the shrine of St.Mari and to be ordained in Koukhi and then return to Baghdad.

THE MONGOLIAN INVASION

After the Crusades from the west that shook the stability of the Islamic world during the 11^th Century, a new threat came from the East during the 12^th century: the Mongol invasion. In 1257, the Mongol ruler Mongke Khan resolved to conquer the Abbasid Caliphate. He conscripted one out every ten fighting men in the empire for the invasion force. This force, by one estimate 150,000strong was probably the largest ever fielded by the Mongols. In November of 1257, under the command of Hulaguu and the Jalayir general Koke Ilge and the Chinese commander Guo Kan in vice command set out for Baghdad. The army laid siege to the city starting January 29.On February 10, Baghdad surrended.The Mongols swept into the city on February 13 and began a week of massacre, looting, rape and destruction. This destruction reached Koukhi and the surrounding areas. The Mongols created fear and havoc where ever they ruled. The patriarchal seat was transferred to Irbil (northern Iraq) and then it was relocating continuously to different places.Koukhi, alongside several bishoprics, was destroyed and as time went buy it became a treasure drove of memories. Most of the buildings collapsed bit by bit and were covered with sand and  Koukhi it went into a deep sleep waiting to be awakened.

ARCHAEOLOGICAL DISCOVERIES 
 Several Iraqi and foreign archaeological missions often tried to discover the ancient monuments of Mesopotamia. During the attempts to discover the city of Seleucia-Ctesiphon, both a German mission (1927-1932) and an Italian mission (1964) carried diggings in the area and were able to discover Koukhi.   The church is located on the right side of the road passing the Doura slaughterhouse (south east of Baghdad) through the farms and then to the area of Jubori Arabs. About 25 kilometres from the slaughter house there is a cross road leading to a hill. This hill which is about 12 meters high is known as the hill of "The daughter of the judge”. If a person stands on top of the hill he will be able to see the remnants of the church.

The present state of the church remains pitiful and devoid of life. The road leading to the church is a narrow rugged road difficult for cars to pass. People have to walk for 1.5 Kilometre to the location of the church. The remains are covered with wild bushes and trees with their leaves crackling listlessly.

When the long day wanes and the slow moon climb the ruins glare remonstrant over the Iraqi landscape, wallowing in the murk of its sole.