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Rh The persecution in this case began with an indiscriminate massacre of Christians round Susa, continuing for about a fortnight, and reproduced, in all probability, in most of the Christian centres of the kingdom. Later, indeed, some method was introduced into the proceeding; for Sapor discovered that a favourite of his had met with a voluntary martyrdom, donning the "dress of a Rabban " (monk or rather celibate) and mixing with the crowd of confessors. Then a decree was issued, to the effect that all arrested for Christianity were to be examined by some one in authority, and a register of executions kept; further, that before any person was ordered for execution, he or she was first to be put to the torture (and Sassanid executioners were adepts at that art) and only executed on proving obstinate. It will be understood that this order was genuinely meant to be on the side of mercy, but how far it was carried out is doubtful. Any man of position apparently—certainly any provincial governor or Mobed—could examine a Christian, and sentence him to death; or might put him to death without examination—for who was going to inquire with any strictness as to what was done by way of executing the King's decree in remoter districts? The death of a Christian rayat was not a more important thing in the fourth century than in the twentieth.

This looseness of organization, however, had its advantages. If any governor could persecute, any could protect. For instance, the Marquis (Marzban) of Adiabene, Pigrasp, simply refrained from perse-