torianism a few months afterwards, was absolved, and received into the bosom of the Chaldean Church. Before his death Mutran Hanna consecrated another Metropolitan, named Mutran Auraham, and appointed him over the district of Akra. After changing sides more than once, he returned to Nestorianism in 1847, was absolved by Mar Shimoon, and is now recognized by him as Bishop of the Nestorians in the Zebâr and Mezuriyeh provinces.
But to return to our narrative. Immediately after the death of Mutran Hanna, Mutran Laurentius started for Diarbekir to communicate the intelligence to the two Bishops who resided there, namely, Mutran Basileos, the Archbishop, and Mutran Yoosef, the runaway Bishop of Amedia. An epistle was then written by these three to Mutran Michael, of Sert, and Mutran Zeyya, of Khosrâwa, requesting them to join in electing a successor to the Patriarchate. Zeyya promised to be with them in spring, as soon as the snows had melted from off the mountains; however, he did not abide by his word, and the remaining four proceeded to the election. As each laid claim to the dignity, nothing was decided between them, and the council was broken up, professedly on the ground of Mutran Zeyya's absence. Zeyya on hearing this went to Baghdad, and took counsel with Monsignor Trioche and Mutran Botros, who wrote a joint letter to the Propaganda, informing them of the proceedings of the four monkish Bishops, and strongly recommending Zeyya as the person most fit in every respect to fill the vacant chair. An epistle was accordingly sent from Rome, blaming the course taken by the Bishops, and stating, that as they had not agreed upon a successor, the Holy Father was obliged to take upon himself the duty of filling up the appointment, directing them at the same time to acknowledge Zeyya as their Patriarch. On his accession to office, Mar Zeyya ordered Mutran Yoosef to proceed to Amedia, but afterwards allowed him to reside at Alkôsh; and finding that great dissensions existed among the monks of Rabban Hormuzd, he allowed as many as chose to retire from the establishment. Forty-five of their number, among whom was Kas Michael, took advantage of this licence and left the convent. The general opinion is, that the new Patriarch, well acquainted as he was with the
