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50 against him. Ten years later another synod (420) under Isaac's second successor Yaballâhâ (415–420) adopted the canons of a number of Western synods. Already, in the early 5th century, the Persian Church had missions in the more eastward parts of Asia. In the synods of this time there are signatures of Bishops of Herat, Khorasan and "the tents of the Kurds." Later, as we shall see (pp. 103–110), she became one of the chief missionary Churches of the world.

Towards the end of Yazdagird I's reign persecution broke out again. It began with the destruction of a Mazdæan temple by a Christian priest. Under Bahrām V (420–438) it continued and raged with appalling fierceness. Again there is a long story of hideous tortures and cruel deaths: again the Church of Persia sent countless numbers of her children to join the white-robed army of martyrs. A treaty of peace between Bahrām V and Theodosius II (408–450) in 422 guaranteed tolerance for Mazdæans in the Empire and for Christians in Persia. Nevertheless, there are martyrdoms for years after that.

In 421 (or 422) Dadyeshu‘ became Katholikos; he had two rivals who also claimed the see. Further, a number of bishops contested the primacy of Seleucia-Ctesiphon altogether. This party persuaded the Government to put him in prison. Then he was let out again and resigned his see. But a number of other bishops refused to accept his resignation, and so a council was summoned at "Markabta of the Arabs," in 424, to settle these quarrels. Thirty-six bishops attended. Perhaps we should count this Synod of Markabta as the beginning of the schism. Although Acacius of Amida was in Persia at the time, he was