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48 sway; and the "customs," growing up thus informally, were to be regularized at Nicæa. A little later, Constantinople was also to show that the bishop of the capital of an empire must inevitably develop into a chief of bishops, if only from his position as the standing host of a stream of episcopal visitors. No historical insignificance in his see, no memories of apostolic preaching or residence in other centres, could prevent their mutual relations becoming those of patriarch and suffragan. Ecclesiastical convenience is apt to be stronger than ecclesiastical tradition.

All the facts that produced patriarchal jurisdiction elsewhere, tended to produce it also in the Church of the East; and another important fact, peculiar to its position, probably did as much as any one cause to elevate the Bishop of Seleucia into a Catholicos.

As bishop of the capital, in touch with the King, and (an even more important thing in the East) with the King's ministers, Papa was almost bound to become chief of those bishops who came to him for assistance in their business. They "had need of him, ad externa," as the chronicler puts it. The patriarchal jurisdiction, here as at Constantinople, was a frank development, and could never claim apostolic origin or sanction with any seriousness. If thus one throne acquired supremacy over others, it was simply because that arrangement was found to work best practically.

Further, Christians in Persia were a subject melet in an oriental empire; and such a melet always develops some one head. The ruler is usually willing enough to recognize a division, or