Gabriel Garcia Marquez's Autumn of the Patriarch.
(The Autumn of the Patriarch) ..
Narsai, who may have remained at Edessa untilthe school was finally closed in 489 and have succeeded Barsauma ashead of that school, or may have accompanied Barsauma in his migrationto Persia before that, as Shem'on of Beth Arsham says, was equallyvigorous in his advocacy of Nestorianism, but for a period was opposedto Barsauma and harshly treated by him: undoubtedly Barsauina was a manof overbearing and arbitrary temper. After he was made Bishop ofNisibis (485), probably after the closing of the school of Edessa(489), Barsauma established the school of Nisibis and placed it underthe direction of Narsai (cf. below).
The persistence of patriarchy | New Internationalist
During the period 457-484 Barsauma took drasticmeasures to promote Nestorianism in Persia. He persuaded the king thatit was necessary that the Persian Church should be differentiated fromthe orthodox Church in the Roman Empire, and one measure he took to dothis was to induce the bishops to marry, which fitted in very well withthe Persian idea that it was every man's duty to be married and rearchildren. To enforce this he held a council at Bait Lapat(Jundi-Shapur) la April, 4,84, a synod attended by only a few bishops,and there decreed the legality of episcopal marriage. The synod wasafterwards adjudged to be null and void as Barsauma was not themetropolitan, who alone was entitled to convoke synods, andconsequently its decrees are not included in the No doubt Barsauma counted on being made Catholicos at Babowai'sdeath, but as his protector Peroz died soon afterwards, before thebishops met to elect a new metropolitan, they were able to hold a freeelection and, already aware that Barsauma was a man of turbulent andtyrannical tempers preferred to choose Aqaq (Acacius), who was also analumnus of the school of Edessa. The new Catholicos held a synod atBeth 'Adrai in August, 485, at which the canons of Beit Lapat wereconfirmed, and a more formal council at Seleucia in February, 486,whose acts have come down to us 299-309), andfrom these we can gather the general tendency of Barsauma's changesdesigned to adapt the Nestorian Church to Persian standards. All thisseems to have been a reaction against the anti-Nestorian development inthe Roman Empire under Zeno. Six letters which passed between Barsaumaand the Catholicos Acacius are preserved in 532-9,and reveal him as a strong opponent of everything hostile toNestorianism and a devoted servant of the Persian crown.