After visiting the tomb I rode to the convent of Rabban Hormuzd, built on the almost perpendicular sides of lofty rocks, enclosing a small recess or basin, out of which there is only one outlet,-a narrow and precipitous ravine, leading abruptly into the plains. The spot is well suited to solitude and devotion. Half buried in barren crags, the building can scarcely be distinguished from the natural pinnacles by which it is surrounded. There is scarcely a blade of vegetation to be seen, except a few olive trees, encouraged, by the tender solicitude of the monks, to struggle with the barren soil. Around the convent, in almost every accessible part of the mountains, are a multitude of caves or chambers in the rock, said to have once served as retreats for a legion of hermits, and from which most probably were ejected the dead, to make room for the living; for they appear to have been, for the most part, at a very remote period, places of burial-a few having been purposely constructed for dwelling places, whilst others may have been enlarged to meet the increased wants of the new tenants. The number of these recesses must at one time have been very great. They are now rapidly disappearing, and have been so doing for centuries.* of the ten tribes, and apply exclusively to Nineveh, the tradition, which points to the village in Assyria as the place of his death, is not without weight.

When Mr. Rich visited the convent, in the early part of this century, the number of the caves was daily diminishing. The rock in which they had been cut was rapidly crumbling away, filling up with rubbish many of these recesses, and carrying away others altogether. The monks too had destroyed many, when hewing stone for the repair of the building. (Rich's Narrative of a Residence in Koordistan, &c. vol. ii. p. 94.)

Still the sides of the ravine are in some places honeycombed by them.

The hermits, who may once have inhabited the place, have left no successors. A lonely monk from the convent may occasionally be seen clambering over the rocks; but otherwise the solitude is seldom disturbed by the presence of a human being.

The ascent to the convent, from the entrance of the ravine, is partly up a flight of steps rudely constructed of loose stones, and partly by a narrow pathway cut in the rock. We were, therefore, obliged to dismount, and to leave our horses in a cavern at the foot of the mountain.

Rabban Hormuzd was formerly in the possession of the Nestorian Chaldæans; but has been appropri ated by the Catholics since the conversion of the inhabitants of Alkosh, Tel Kef, and other large villages of the plain. It is said to have been founded by one of the early Chaldæan patriarchs, in the latter part of the fourth century. The saint, after whom the convent is called, is much venerated by the Nestorians. He was, according to some traditions, the son of a king of Persia, and a Christian martyr. The convent is an extensive building, partly excavated in the rocks, and partly constructed of stones well cut and fitted together. Since it was plundered by the Kurds, under the Bey of Rowandiz, no attempt has been made to restore the rich ornaments which once decorated the chapel, and principal halls. The walls are now naked and bare, except where hung with a few hideous pictures of saints and

holy families, presented or stuck up by the Italian monks who occasionally visit the place. In the chapel are the tombs of several Patriarchs of the Chaldæan church, buried here long before its divisions, and whose titles, carved upon the monuments, are always "Patriarch of the Chaldæans of the East."* Six or eight half famished monks reside in the convent. They depend for supplies, which are scanty enough, upon the faithful of the surrounding

country.

It was night before we reached the large Catholic village of Tel Kef. I had sent a horseman in the morning, to apprise the people of my intended visit; and Gouriel, the Kiayah, with several of the principal inhabitants, had assembled to receive me. As we approached they emerged from a dark recess, where they had probably been waiting for some time. They carried a few wax lights, which served as an illumination. The motion of these lights, as the bearers advanced, was so unsteady, that there could be no doubt of the condition of the deputation.

Gouriel and his friends reeled forward towards my Cawass, who chanced to be the first of the party, and

* The seal used by Mar Shamoun bears the same title, and the Patriarch so styles himself in all public documents. It is only lately that he has been induced, on some occasions, when addressing Europeans, to call himself "Patriarch of the Nestorians;" the name never having been used by the Chaldæans themselves. The distinction becomes important, inasmuch as the see of Rome and the Catholics have endeavoured, with considerable success, to fix the title of Chaldæans upon the converted alone, using that of Nestorian as one of contempt and reproach, in speaking of those who have retained their ancient faith. So much odium attaches to the name, that many have joined the Catholic party to avoid it. I have termed the Nestorians "Chaldæans," or "Nestorian Chaldæans," and the new sect "Catholic Chaldæans."

believing him to be me they fell upon him, kissing his hands and feet, and clinging to his dress. Ibrahim Agha struggled hard to extricate himself, but in vain. "The Bey's behind," roared he. "Allah! Allah! will no one deliver me from these drunken infidels ?" Rejoicing in the mistake, I concealed myself among the horsemen. Gouriel, seizing the bridle of Ibrahim Agha's horse, and unmindful of the blows which the Cawass dealt about him, led him in triumph to his residence. It was not before the wife of the Kiayah and some women, who had assembled to cook our dinner, brought torches, that the deputation discovered their error I had alighted in the meanwhile unseen, and had found my way to the roof of the house, where all the cushions that could be found in the village were piled up in front of a small table covered with bottles of raki and an assortment of raisins and parched peas, all prepared in my honour. I hid myself among the pillows, and it was some time before the Kiayah discovered my retreat. He hiccuped out excuses till he was breathless, and endeavouring to kiss my feet, asked forgiveness for the unfortunate blunder. "Wallah! O Bey," exclaimed Ibrahim Agha, who had been searching for a stable, "the whole village is drunk. It is always thus with these unbelievers. They have now a good Pasha, who neither takes jerums nor extra salian, nor quarters Hytas upon them. What dirt do they then eat? Instead of repairing their houses, and sowing

their fields, they spend every para in raki, and sit

At Mosul Jerums mean fines; salian, the property tax, or taxes levied on corporations under the old system.

eating and drinking, like hogs, night and day." I was forced to agree with Ibrahim Agha in his conclusions, and would have remonstrated with my hosts; but there was no one in a fit state to hear advice; and I was not sorry to see them at midnight scattered over the roof, buried in profound sleep. I ordered the horses to be loaded, and reached Mosul as the gates opened at daybreak.

The reader may desire to learn the fate of Tkhoma. A few days after my return to Mosul, notwithstanding the attempts of Tahyar Pasha to avert the calainity, Beder Khan Bey marched through the Tiyari mountains, levying contributions on the tribes and plundering the villages, on his way to the unfortunate district. The inhabitants of Tkhoma, headed by their Meleks, made some resistance, but were soon overpowered by numbers. An indiscriminate massacre took place. The women were brought before the chief, and murdered in cold blood. Those who attempted to escape were cut off. Three hundred women and children, who were flying into Baz, were killed in the pass I have described. The principal villages with their gardens were destroyed, and the churches pulled down. Nearly half the population fell victims to the fanatical fury of the Kurdish chief; amongst these were one of the Meleks, and Kasha Bodaca. With this good priest, and Kasha Auraham, perished the most learned of the Nestorian clergy; and Kasha Kana is the last who has inherited any part of the knowledge, and zeal, which once so eminently distinguished the Chaldæan priesthood.