was expected of it—and the inevitable reaction was now beginning. Perhaps, with the post hoc propter hoc style of reasoning dear to the oriental, folk attributed both their suffering and disorders to the westernizing line they had taken recently; and in any case, they were now resolved to reverse it.
Accordingly,[1] a council of all six metropolitans and thirty-one other bishops met in the spring of 434 at the little town of "Markabta of the Arabs," a place chosen probably because, when persecution was barely ended, it was not prudent to attract attention by meeting at "the King's door." When they gathered there was one conspicuous absentee; the Catholicos indeed was there—brought by something very like force from his monastery, and put on to a throne to preside; but this time there was no ambassador from "the westerns" to be the moving spirit, as in 410 and 420. To make the gap more marked, Acacius, their visitor and guide four years before, was actually the guest of the King at the time: and this on an errand equally honourable to himself and to Bahram, viz. to receive the royal thanks for his most Christian treatment of Persian captives. He was not invited to the council that was to reverse his policy. Proceedings were opened by a pathetic appeal from the Catholicos (who recounted his past sufferings in detail) to be allowed to lay down a burden that was too heavy for him, and to retire to the cell whence he had most reluctantly been dragged; but though all the bishops present were moved to tears at the recital, they had absolutely no intention of acceding to the petition. Agapitus,
- ↑ We follow the acts of the Council of Dad-Ishu (Syn. Or., 43, 285; 53, 298), though, as stated above, with some doubt as to their absolute authenticity.
