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52 Dadyeshu‘ reigned thirty-five years (421–456); meanwhile King Yazdagird II (438–457) continued a violent persecution, and the already great number of Persian martyrs was mightily increased. Already, under Dadyeshu‘, we see the first beginning of Nestorianism. His successor Babwai was Katholikos, or Patriarch, as they now also called him, from 456 to 485. Under him Bar Ṣaumâ begins his career and introduces the heresy into Persia. So we have arrived at last at Nestorianism, and must now go back and consider its origin at Antioch and Constantinople before we tell of its adoption by the East Syrians.

This chapter is concerned with the preparation of the Nestorian sect, with those people who later became Nestorians, in their earlier Catholic period. These are the people of Eastern Syria. They are Semites by blood and language, but have been bandied about by many foreign Powers. When Christianity appears, the frontier of the Roman Empire and the kingdom of Persia goes through their land. There is practically unceasing war between these two Powers. The little kingdom of Osroene (capital Edessa) keeps its independence till 216, then is conquered by Rome. Eventually the Moslems come (7th century), and sweep away both the old rivals.

The first centre of East Syrian Christianity is Edessa. The faith was preached here already in the 2nd century. A pretty legend tells of a correspondence between our Lord and King Abgar the Black, and of the portrait of our Lord painted by Abgar's scribe. Addai is the traditional Apostle of Edessa. This city then becomes naturally the Christian metropolis of East Syria. Bardesanes the Gnostic, Tatian, who made a digest of the Gospels, and St. Ephrem of Syria are the best-known names in its history. From Edessa the faith spreads to Persia. Tradition gives us the name of Mari, Addai's disciple, as the Apostle of Persia. Afrahaṭ, the Persian sage, is the one early Father of this missionary Church.