During the period which we have been considering, there had gradually arisen a divergence between the Christians of the East and of the West. The Arianism of Constantius opposed to the orthodoxy of Constans lent increased development to the separation which the division of the Empire had commenced. The rapid growth of the New Rome founded on the shores of the Bosporus gave to the East a political metropolis which rendered it independent of the power of Rome, and the patriarchate there erected absorbed to itself the supremacy of the old Apostolic Sees, which had previously divided the ecclesiastical strength of the East. In the West, the Bishop of Rome was unquestionably the highest dignitary, and when the separation relieved him of the rivalry of prelates equal in rank, he was enabled to acquire an authority over the churches of the Occident undreamed of in previous ages. As yet, however, there was little pretension of extending that power over the East, and though the ceaseless quarrels which raged in Antioch, Constantinople, and Alexandria enabled him frequently to intervene as arbiter, still he had not yet assumed the tone of a judge without appeal or of an autocratic lawgiver. Though five hundred years were still to pass before the Greek schism formally separated Constantinople from the communion of Rome, yet already, by the close of the fourth century, the characteristics which ultimately led to that schism were beginning to develop themselves with some distinctness. The sacerdotal spirit of the West showed itself in the formalism which loaded religion with rules of observance and discipline enforced with Roman severity. The inquiring and metaphysical tendencies of the East discovered unnumbered doubtful points of belief, which were argued with exhaustive subtlety and supported by relentless persecution. However important it might be for any polemic to obtain for his favorite dogma the assent of the Roman bishop, whose decisions on such points thus constantly acquired increased authority, yet when the Pope undertook to issue laws and promulgate rules of discipline, whatever force they had was restricted to the limits of the Latin tongue. Accordingly, we find that the decretals of Siricius and Innocent I. produced no effect throughout the East. Asceticism continued to flourish there as in its birthplace, but it was voluntary, and there is no trace of any official attempt to render it universally imperative. The canon of Nicæa of course was law, and the purity of the church required its strict observance, to avoid scandals and immorality;[153] but beyond this and the ancient rules excluding digami and prohibiting marriage in orders no general laws were insisted on, and each province or patriarchate was allowed to govern itself in this respect. How little the Eastern prelates thought of introducing compulsory celibacy is shown by the fact that at the second general council, held at Constantinople in 381, only four or five years before