cution was over, go out of his way to invite its renewal by starting such an idea.
It must be remembered, too, that in the fourth century the idea that ecclesiastical divisions followed civil was already familiar—as we see in the life of St. Basil; and that patriarchates were still inchoate. The greater sees, like Antioch, Rome and Alexandria, were gathering round them the bishoprics that lay within their sphere of attraction, just as Seleucia was doing in the Persian sphere. We shall see that (owing probably to the conditions of the life of a subject melet) the dependence of the metropolitan and diocesan bishops on the Catholicos was even more defined in Persia than inside the Roman Empire. Still, patriarchal boundaries were so far from being defined, that a new Patriarchate was actually in process of formation round Constantinople; and we can trace its first beginnings under Chrysostom in the next generation.
Up to the very end of his life Sapor continued to persecute relentlessly; and it is only natural that, as the persecution goes on, a bitter and resentful tone should creep into the minds of the sufferers, and should find expression in the Acta. Sayings like "Your accursed King,"[1] or "I will not worship fire, but you will be burning for ever in it some day," are to be regretted; though one cannot wonder that a generation of suffering should have produced them. Still it is saddening to note the contrast between them, and the stately dignity of Mar Shimun, the unswerving loyalty of Gushtazad, and the genuine cheerfulness and even "chaff" of Martha the nun.[2]
