It is curious that a place which had so important a connexion with Gregory the divine should have passed so completely into oblivion.  From it he derived his episcopal rank.  His consecration to Sasima was the main ground of the objection of his opponents at Constantinople in 381 to his occupying the see of the imperial city.  He was bishop of Sasima, and, by the fifteenth Canon of Nicæa, could not be transferred to Constantinople.  He never was bishop of Nazianzus, though he did administer that diocese before the appointment of Eulalius in 383.  But while the name “Gregory of Nazianzus” has obscured the very existence of his father, who was really Gregory of Nazianzus, and is known even to the typical schoolboy, Gregory has never been described as “Gregory of Sasima.”  “The great plain which extends from Sasima nearly to Soandos is full of underground houses and churches, which are said to be of immense extent.  The inhabitants are described by Leo Diaconus (p. 35) as having been originally named Troglodytes.…Every house in Hassa Keni has an underground story cut out of the rock; long narrow passages connect the underground rooms belonging to each house, and also run from house to house.  A big solid disc of stone stands in a niche outside each underground house door, ready to be pulled in front of the door on any alarm.…Sasima was on the road between Nazianzus and Tyana.  The distances point certainly to Hassa Keni.…An absolutely unhistorical legend about St. Makrina is related at Hassa Keni.  Recently a good-sized church has been built in the village, evidently on the site of an ancient church; it is dedicated to St. Makrina, who, as the village priest relates, fled hither from Kaisari to escape marriage, and to dedicate herself to a saintly life.  The underground cell in which she lived is below the church.”  Ramsay, Hist. Geog. of Asia Minor, pp. 293, 294.  Paul Lucas identified Sasima with Inschesu.