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When the messengers of Christ came to Mesopotamia and Persia, these places were under the control of the Parthian state, which was followed by the Sassanid dynasty, from the third century AD until the era of the Arab conquests. The Parthian state and then the Sassanid state divided the regions it ruled into small kingdoms, or into administrative regions called marzipans. Zoroastrianism was the official religion on the periphery of the Persian Empire, '''''Aramaic and Chaldean, with its local dialects, was the dominant language among and around Mesopotamia.''''' Because these elements of identity, including language, religion, and belonging to a state, were common to the people of Mesopotamia in general, belonging to a particular region or city took on the meaning of personal distinction and private belonging. One was from Hadiab, or from Mishan, or from Qatar or from Nineveh. Along these lines, the people are mentioned in the book of Acts of the Apostles: “Parithians, Medes, Elamites, and Mesopotamia… and Romanians… and Cretians and Arabs” (Acts 2,9-11) Although the congregation present in the Upper Room of Jerusalem on Pentecost was all Jewish pilgrims, their civic identity was defined by the Bible in relation to the territories in which they inhabited.

The concept of nationalism in the contemporary sense, that is, the feeling of belonging to a certain group strengthened by cultural, emotional and geographical interdependence and historical sequence, is an issue that gradually clarified starting from the Middle Ages, coinciding with the Mongol penetration that broke through the barriers of the Abbasid state and the administrative organizations that emerged from it, until the national identity crystallized with clear features in recent times. We will see how the Chaldean name was the axis and the most likely reference around which the national consciousness of the Christians of Mesopotamia crystallized in their various phases. To the documents:

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Between Bishop Timathus of Chaldean and Pope Eugène IV It is my wonder and regret to notice a group of our brothers and intellectual writers repeating a song that Pope Eugene IV (1441-1447) was the one who “bestowed” the Nestorians who united in Rome with the title of Chaldean, which was later followed by the title of Patriarch of the Chaldeans, without any of these writers bothering to inquire about the original text, its meaning and content. Although the text in question dates back to 1445, and is available in sources known to scholars, I acknowledge my inability to discover any revenue or review of this Latin text, or to translate it, in any of the books and articles that parrot a saying that turns it upside down. This may end up being in a solid Latin language that is not easy to translate, so I committed myself to translating it in an article I published in Mesopotamia in 1996 (No. 95/96, pp. 181-203, entitled “The Church of the East in its Two”).

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If we want to understand the meaning of in’am mentioned in the texts on this subject, it is intended to exempt from residence taxes imposed on foreigners and heretics coming to Cyprus, and has nothing to do with the conferral of a new national identity for a people – this exemption from taxation included Chaldeans and Maronites because they were equal to the rest of the population, united with the Catholic Church, in civil rights and privileges.

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The title of “Patriarch of Babylon”, which emerged since the fourteenth century after the fall of Baghdad and the decline of its importance, is a complementary element to the elements of the historical and cultural identity of the Christians of Mesopotamia: the cities that were built to occupy the status of Babylon disappeared, and Baghdad, which was built to succeed it as the capital of the state and the country, was weakened at that time.

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During this same period – and I mean from 1553, the year of the conclusion of the Union and beyond until 1830 – while the patriarchs bearing the name “Mar Simeon” were following the Catholic succession of Johanan Sulaqa, the family of “Abuna” was following in the monastery of Rabban Hormizd the original series of patriarchs of the See of the East, most of whom bear in this period the name “Mar Elijah”, and their carved monuments are still preserved in the tomb of the patriarchs next to the hermitage of Captain Hormizd, and there are nine monuments, the first of which is the tomb of Shimon IV Basidi (1437-1497) and the last of which is the tomb of Elijah XII (1778-1804), the best witness to the identity of these bodies and their place in the history of the Church of the East (see the texts of the monuments of Korgis Awad, ancient monument (pp. 33-41), until Rome recognized in 1830 Mar Johanan of Hormuz, the last patriarch of the patriarchal family – from whom the series of Chaldean patriarchs of Babylon continued to the present day united with the Roman See.

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