sustain the unjust deposition of a Patriarch who was guilty of nothing more than of maintaining the rules of church discipline. For in all things she acted less in accordance with justice than with her own interest. If she had taken the part of Ignatius, it was because she feared the opposition of Photius to her sovereignty. If she so readily sacrificed Nicholas, it was in order to do an act of authority in the East. Power was her sole object. Pope Sergius could not indeed be fastidious upon the subject of the illicit marriage of Leo, for he was himself the lover of the infamous Marozia, and had by this adulterous connection a son, who was a Pope like himself.[1] Such a Pope could not understand the delicacy of conscience of the Patriarch Nicholas. After the death of the Emperor Leo, Euthymius was driven away and Nicholas reïnstated. This Patriarch was even placed at the head of the regency during the minority of the young Emperor Constantine, surnamed Porphyrogenitus. Reïnstalled in his see, he wrote (A.D. 912) to Pope Anastasius III., the successor of Sergius, to complain of the conduct of his legates at Constantiople. "They seem,"[2] he wrote, "to have come from Rome for no other purpose than to declare war against us, but since they claimed the primacy in the Church, they ought carefully to have ascertained the whole affair, and written a report of it, instead of consenting to the condemnation of those who had incurred the displeasure of the Prince only for their detestation of incontinency. It is not, indeed, to be wondered at that two or three men should be taken by surprise; but who could have supposed that Western bishops would confirm that unjust sentence by their votes without knowledge of the cause? I learn that the
