of Ignatius whom she herself supported; he implores the Empress Eudoxia to take the part of Ignatius before the Emperor, and urges upon all the senators of Constantinople that they separate themselves from the communion of Photius and declare themselves for Ignatius.
His letter to Photius, the third of the series, deserves a special mention; he gives him simply the title of man, Nicolas, etc., Viro Photio. He accuses him of having "impudently violated the venerable canons, the decisions of the Fathers, and the divine precepts." He calls him thief — adulterer; asserts that he has failed in his own obligations, corrupted the legates, banished those bishops who refused to enter into communion with him; adding that he might justly call him a homicide, a viper, a modern Ham, and a Jew. He falls back upon the canons of Sardica, and the Decretals of his predecessors, and concludes by threatening such an excommunication as should last him during his whole life.
So pathetic a letter could produce but one result, that of exciting Photius to condemn the Pope.
The legates having reached Bulgaria, all the Greek priests were driven from the country, and the confirmation which they had administered was pronounced invalid. This was to insult the Eastern Church in the grossest mannei-, and to trample under foot the first principles of Christian theology. Photius could endure neither this insult added to errour, nor the enterprises of Nicholas. In 867 he convoked a council at Constantinople, and invited the Patriarchs and bishops of the East and also three bishops of the West, who had appealed to him against the despotism of Nicholas.[1] These were the Bishop and Exarch of Ravenna, and the Archbishops of Trèves and Cologne.[2] The legates
