ciation of Christianity not being always insisted on in that case. The frequency with which martyrdoms of these ascetics occur in the Acta, is evidence of the firm hold which the ascetic and monastic principle was taking (naturally) on the oriental mind. But less than a generation had elapsed since its first introduction; and the institution was as yet in a somewhat primitive and unorganized condition, a "Daira" being simply the gathering of a group of devotees, male or female, round some one leader.
Syriac historians, as a rule, have not much of an eye for the artistic in narrative; and are so busy in proving to us (by the recounting of miracles generally) the surpassing sanctity of their hero, that they leave little room for the personal touches which, to us, are much more illuminating. The author of the earlier Acta of the martyrs of the persecution, is a gratifying exception to the rule; and has recorded for us, not only the moving story of the martyrdom of Mar Shimun and his companions, but several other picturesque and pathetic incidents of the time. Thus it is to him that we owe the story of Yazdun-docht,[1] the noble lady who cared for the 120 confessors of Seleucia, during their imprisonment; and only revealed to them the fact that the day of their "release" had come, by the final gift of white raiment that she made to each of them, and the prayer that they would intercede for her before the Throne. The bodies of martyrs were as a rule surrendered to their friends (though in some cases attempts were made to prevent this[2]), and the lady was allowed to
