ecclesiastical free-masonry that then prevailed from York to Seleucia-Ctesiphon.
Marutha was one of the men most frequently employed in this fashion. So frequently that one doubts whether, between the claims of embassies and of councils, his diocese had much benefit from his services! Thus, having been present, apparently, at the council of Constantinople in 381,[1] he makes his first appearance in Assyrian Church history at the somewhat informal council that elected Isaac to the Catholicate—the decision reached being much affected by his advice.[2] Next (perhaps two years later) he is at Constantinople once more; and not, it must be owned, in the best of company, as he was a member of the too notorious synod of the Oak that condemned St. Chrysostom.[3] Five years elapsed, and the great opportunity of his life presented itself to the diplomatist bishop, who seems to have added the art of a physician to his other accomplishments. In 408 or 409 he was again dispatched (and this time apparently in all three of his capacities, as diplomatist, bishop and doctor) to the Persian court; and during a lengthy sojourn there he rendered to his Eastern brethren the greatest service that a "Western" bishop ever performed for
- ↑ Amr, Assem., iii. 363. The Assyrian "Sunhadus" declares he was present at Nicæa also; but this is a manifest blunder, due to his having brought the canons of Nicæa to Seleucia in 410.
- ↑ So says Amr. His whole account, however, is too confused to be much relied on. For instance, he declares that Marutha after this gathering, reported the devotion and orthodoxy of the Assyrian Church to the Council of Constantinople.
- ↑ Socr., vi. 15. The only definite act recorded as his, however, is that he trod so emphatically on the (presumably gouty) toe of Cyrinus of Chalcedon, as to incapacitate that determined enemy of St. Chrysostom from attendance at the council.
