[170] Barhebræus (1), vol. iii. p. 194. [↑]
[171] Mārī b. Sulaymān, p. 101 (ll. 3–4). [↑]
[172] Barhebræus (1), vol. iii. p. 230. [↑]
[173] Id., (1), vol. iii. p. 248. [↑]
[174] All the Jacobite Patriarchs assumed the name of Ignatius; before his consecration he was called Mark bar Qīqī. [↑]
[175] Barhebræus (1), vol. iii. pp. 288–90. Elias of Nisibis, pp. 153–4. He returned to the Christian faith, however, before his death, which took place about twenty years later. Two similar cases are recorded in the annals of the Jacobite Patriarchs of Antioch in the sixteenth century: of these one, named Joshua, became a Muhammadan in 1517, but afterwards recanting fled to Cyprus (at that time in the hands of the Venetians), where prostrate at the door of a church in penitential humility he suffered all who went in or out to tread over his body; the other, Niʻmat Allāh (flor. 1560), having abjured Christianity for Islam, sought absolution of Pope Gregory XIII in Rome. (Barhebræus (1), vol. ii. pp. 847–8.) [↑]
[176] In fact Elias of Nisibis, the contemporary chronicler of the conversion of the Jacobite Patriarch, makes no mention of such a failing, nor does Mārī b. Sulaymān (pp. 115–16), the historian of the rival Nestorian Church, [[87]]though he accuses him of plundering the sacred vessels and ornaments of the churches. As Wright (Syriac Literature, p. 192) says of Joseph of Merv, “We need not believe all the evil that Barhebræus tells us of this unhappy man.” [↑]
[177] Barhebræus (1), vol. ii. p. 518. [↑]