It should, however, be borne in mind, first that the earlier writers are few in number, and that their histories are very meagre and scanty; secondly, that the fact, if fact it were, was one not very palatable to Christians; and thirdly, that, as the results, so far as Rome was concerned, were negative, the event might not have seemed to be one of much importance, or that required notice.

The character of Procopius, with whom the story originates, should also be taken into consideration, and the special credit allowed him by Agathias for careful and diligent research.

It may be added, that one of the main points of the narrative--the position of Antiochus at Constantinople during the early years of Theodosius--is corroborated by the testimony of a contemporary, the bishop Synesius, who speaks of a man of this name, recently in the service of a Persian, as all-powerful with the Eastern emperor.

It has been supposed by one writer that the whole story grew out of this fact; but the basis scarcely seems to be sufficient; and it is perhaps most probable that Arcadius did really by his will commend his son to the kind consideration of the Persian monarch, and that that monarch in consequence sent him an adviser, though the formal character of the testamentary act, and the power and position of Antiochus at the court of Constantinople, may have been overstated.

Theodosius no doubt owed his quiet possession of the throne rather to the good disposition towards him of his own subjects than to the protection of a foreigner; and Isdigerd refrained from all attack on the territories of the young prince, rather by reason of his own pacific temper than in consequence of the will of Arcadius.
The friendly relations established, under whatever circumstances, between Isdigerd and the Roman empire of the East seemed to have inclined the Persian monarch, during a portion of his reign, to take the Christians into his favor, and even to have induced him to contemplate seeking admission into the Church by the door of baptism.