their home. The presence of these immigrants, and in later days of large "captivities" brought from Western Syria by the Sassanid kings, formed an important element in the life of the Church, breaking its isolation, and keeping its thought more or less in touch with the growth of theology in the West; though, as we shall see, this touch was by no means always a close one.
Easterns, too, went westwards at times, for there was, of course, a good deal of commercial intercourse between the two empires. One man in particular, Noah, by birth a Jew of Anbar[1] (Piroz-Sapor), was converted to Christianity while on a pilgrimage to Jerusalem with his parents, and became the disciple and successor of the Bishop Abraham. Abd-Mshikha,[1] too (Bishop of Arbela 190–225), embraced Christianity when at Antioch for purposes of education; and came back a Christian to his own country, where his new faith apparently roused no resentment among his own family.
Persecution being thus local and sporadic, and partly personal at times in its origin (arising out of such incidents as Magian resentment at the "apostasy" of the Agha Raqbokt), it could often be checked by personal influence. In at least one instance the reverence felt by all creeds for the personality of the Bishop Abraham brought about a cessation of persecution locally about the year 160; and another bishop, Abel, was particularly famous as a reconciler of disputes between heathens and Christians.
Occasionally Christians had to suffer, in common with all inhabitants of the country, from wars and tumults. The Arsacid Empire had never, it would seem, the strength. and organization of the Sassanid, and a weak central power meant, of course,
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