PAGANS AND GNOSTICSwise, the third canon of the Synod of Ezechiel in 576 spoke of Chris-
tians who sought out magicians or fortunetellers for divination, brought
them into their houses, and did strange things under the pretext of
purification. They made libations of water according to the cult of the
demons as those who served the demons had taught them; they carried
amulets, tied charms, and talismans on themselves; and they dared to
go straight from demonic rituals to the church to serve or to partake
of the eucharist.l35 In 585 the fourteenth canon of the Synod of
Isho'yahbh I condemned Christians who "devote themselves to the
error of divination, auguries, incantations, magic knots, and amulets,
or who devote themselves to some occult mystery or who watch the
movements of bodies and the cries of birds."136 In 588 the Rules of
Dadhlsho' treated a monk who went to soothsayers or charmers the
same as one who consorted with heretics. Both were to be expelled.^137
In Beth Nuhadhra in the 620s, Rabban Hiirmlzd found it necessary
to forbid the use of iron talismans, especially for women in childbirth;
the use of the cross as an ornament for children; and even the use of
pellets of earth mixed with holy water or oil called ~enana (Syr.)138
Although these pronouncements are rather polemic in nature, there
is' no question that pagan attitudes and practices survived among Nes-
torians in the late Sasanian period. This was, after all, one of the
consequences of rapid conversion. They even included pagan sacrifice.
ISQaq of Peroz-Shapur has already been noted. In about 596 a deacon
at Nasibin was caught sacrificing a white cock outside the city.139 This
situation also led to accusations of secret idolatry. Abraham of Beth
Rabban, who performed his devotions before an image of Christ and
a sign of the cross, provoked opposition from those who suspected
that an idol was hidden behind the cross.140 Nestorians accused Mon-
ophysites of keeping a brass idol with striped beryls for eyes under-
neath a shrine at the monastery of Mar Mattai,141
Such practices survived among Nestorians after the conquest. With
his usual exaggeration, YOQannan bar Penkaye claimed that sorcery
was more widespread in his own time than it ever had been in ancient
135 Ibid., pp. 116,375-76.
136 Ibid., pp. 150,411. The same canon was also directed against those who used the
bones of saints as amulets.
137 Voobus, Syriac and Arabic Documents, p. 168.
138 Scher, "Histoire nestorienne," II(2), 596-97.
139 Guidi, Chronica Minora, I, I, 18; II, 17.
140 Voobus, School of Nisibis, pp. 150-51.
141 Budge, Rabban Hormtzd, I, 81; II, 120.