After this period cases were continually referred to Rome for adjustment. St. Basil, Archbishop of Cæsarea, appealed to Damasus I., the latter part of the fourth century, for protection. In 398 the Emperor ordered Flavian of Antioch to proceed to Rome for trial. He refused to go, but compromised with the Pope. St. John Chrysostom, the Patriarch of Constantinople, and head of the whole Eastern Church, early in the fifth century, appealed to Innocent I. against the persecutions of Empress Eudoxia and for restoration to his see.[167:6] Apiarius, a priest of Africa, appealed to Pope Zosimus against the censure of his bishop in 416. The Pope vindicated the priest against his bishop, and ordered the latter either to revoke the censure or to appear at Rome for trial.[168:1] St. Augustine's letter to Pope Celestine in 424 shows that it was a common thing to refer disputes to Rome for settlement.[168:2] Both St. Cyril and the Nestorians appealed to Pope Celestus, who decided in favour of St. Cyril. Theodoret, the Church historian, when condemned by the Council of Ephesus in 449, appealed to Leo I., who asserted that he could hear appeals from any source as a court of first and last resort.[168:3] These appeals, and many other similar cases, which could be cited both East and West,[168:4] show the growing power of the Roman Pope, and enabled him to make real the theory of his supremacy. To enable the successor of St. Peter to adjudicate cases more easily, vicars were appointed in various parts of the papal empire to decide finally on all cases, not reserved by the Pope. This arrangement greatly enlarged papal jurisdiction by encouraging and facilitating appeals.