failed. And it could own its own buildings, endowments and institutions. Any man could leave the melet by either abandoning his Christianity, or (in later times, when melets multiplied) by leaving his original Church for some other; but while he remained in it he must obey its rules.
This precedent set by Yezdegerd has been followed so often, through so many centuries, by so many varying non-Christian rulers, and towards so many varieties of Christianity, that the first setting of it forms a really noteworthy point in oriental history. This system is essentially the one under which all Christians in "the Empire of the East" (whether the rulers of that empire are Persian, Saracen, Mongol, Seljuk, or Ottoman) have lived since, and still live to-day; and if survival can prove fitness, this fact would seem to show that it is, on the whole, well adapted for them.
Of course it has disadvantages. The appointment of all high officers of the Church by a non-Christian Government tends, in oriental circumstances, to bribery and intrigue; just as free election (supposing, per impossibile, that an oriental ruler would allow it) produces equally inevitably quarrels and schisms. Further, it tends, on the whole, to keep the strong and saintly characters out of the episcopate, and in obscurity. As things go in the East, it is the supple intriguer rather than the straightforward man who will get such prizes as are open to the rayat; and there is, further, a natural tendency to select as bishops such men as will be "safe," and give the Government no trouble. Hence, great men are rare among Eastern bishops; and respectable nonentities and followers of routine are the rule under good rulers, and self-seeking courtiers under evil. Thus it comes, too, that when reform is needed,
