them to make a profession of faith, in which these articles and those who have maintained them are anathematized, and to present canonical letters to him whom they call their œcumenical Patriarch." We perceive by this that the Easterns, in order to preserve the ancient faith and discipline against Roman innovations, resorted to all the means in their power.
It is impossible to share the opinion of Nicholas, who chose to regard as foolish measures of caution both perfectly legitimate and canonical, which were only wrong inasmuch as they were an obstacle to bis ambitious projects.
Having exhibited his grievances against the Easterns, Nicholas commanded ail the Metropolitans to assemble Provincial Councils, reply to the accusations of Photius, and send the result of their deliberations to Hincmar of Rheims, who would transmit them to him. The Bishops of France assembled. Several of them entered the lists against the Easterns, particularly Æneas of Paris. Ratramn, a monk of Corbey, composed the most learned work. No one could have done better in the defence of a bad cause. At a time when the records of tradition were very rare in the West, it was difficult to compile from them any complete instruction. The Frankic divines therefore quoted in their favour only a few texts, of which many were from apocryphal works. Photius seems to allude to these labours when he says in his letter to the Metropolitan of Aquileia, that if one could quote ten or twenty Fathers in favour of the opinions of the Latins, one might quote six hundred in support of the belief of the Church. The historical facts adduced by Ratramn in proof of the Roman primacy are completely distorted for want of proper information; and, besides, in defending that primacy, he had no intention whatever to maintain a sovereignty of divine right. His reasoning and his quotations, like those of Æneas, respecting the celibacy
