Incidentally we may note that it is a matter for profound thankfulness that so obstinate a heresy as Arianism should not have been allowed to find a national point d'appui in such a Church as that of the Persian Empire. Had it done so, the struggle in the eastern half of the Empire might have been prolonged indefinitely, and Teutonic Arianism have found that support for lack of which it sank and passed away.
In Persia, Sapor II, who had begun his life and reign together in 309, had come to his kingdom and won his spurs in his earlier wars against the Arabs, where he had shown both the vigour and the cruelty that marked his whole career. Now, he was preparing to renew the long quarrel with Rome, and to demand, if not the whole Achæmenid Empire, at least the retrocession of the five lost frontier provinces ceded by Narses to Diocletian. Probably, however, the Persian hesitated at the thought of challenging Constantine "the Victorious," old though he now was. He certainly waited until the great Emperor had passed away (though had his life been prolonged a few months Constantine might not have stayed to be attacked) and left a divided empire to sons weaker than himself. Then Sapor straightway attacked the weakest and nearest of the three.
During the twenty years previous to the war the fact of the definite Christianization of Rome had sunk into Persian consciousness; and this had a natural, but disastrous, "repercussion" on the position of the Church in Persia. While the Empire was pagan and persecuting, Christianity was regarded with no suspicion by the Government of the Shah-in-Shah. It was not the true faith, of course; and its adherents were regarded probably with some contempt; such contempt as was the lot, for instance, of a Jew in Moorish Spain. Per-
