for this see, who has bought the episcopate, who never received an honest vote, is a bad man in all respects. Leave the episcopate and the office of pastor. One who should have written me thus, would have written agreeably, however falsely. But was it necessary that one who had suffered so much on entering the episcopate, should suffer again in leaving it? That he who had been pushed violently into that office, should be pushed from it with still greater violence? One who has such sentiments, such thoughts, must care very little to repel calumny intended to deprive him of the episcopal chair. But enough upon this subject."
In the remainder of his letter Photius explains at great length that one Church should not condemn the usages of another, provided they are not contrary either to the faith or to the canons of the general councils. He justifies his ordination by this rule, and by the example of his holy predecessors, Nectarius, Tarasius, Nicephorus; and also that of St. Ambrose, St. Gregory, father of the theologian, and Thalassius of Cæsarea. He shows to Nicholas that in the last council held in presence of his legates, several disciplinary rules suggested by him were adopted because they appeared useful. He praises the Pope for his love of the maintenance of the canons, and congratulates him for it the more that, having the primacy, his example was the more powerful. He takes occasion from this to inform him, in conclusion, that a large number of criminals escape to Rome, under pretext of making a pilgrimage, to hide there their crimes under a false appearance of piety. He begs him, therefore, to observe upon this point the canons which prescribe to each bishop that he shall receive to communion only those who can show letters of recommendation from their own bishop.
In all ages Rome has been thus reproached for serving as a refuge for hypocritical criminals. The Church of
