of the Arsacides. Moreover he discovered ancient prophecies that had foretold that some day a scion of this house should eclipse all his forbears and be the mightiest, the most generous, noble, and virtuous lord in the whole world, and his name would begin with a B. It was all forged upon old parchment.[1] One can imagine how pleased Basil was. What better teacher could the Prince Imperial, Constantine, have than the man who had made these beautiful discoveries and who, if he looked again, might perhaps find something about a boy whose name would begin with C? So Photius was brought back to Constantinople and made the Prince's tutor (876). Having now got a place at Court, he goes on improving his position, making himself popular and strengthening his party. The next move was a reconciliation with Ignatius. How far he persuaded Ignatius to make friends really is doubtful,[2] but he is never tired of insisting on the reconciliation and the affection now existing between him and his former enemy. So when Ignatius died every one cried out for Photius to succeed him. All his party, which had always been a very strong one, clamoured for their candidate, and the Court now wanted him too. Once more an Embassy sets out for Rome to ask the Pope's consent to Photius' succession. They assure him that the whole Byzantine Church and the Court want Photius. And John VIII agrees; he absolves Photius from all censures, and acknowledges him as Patriarch. So Photius after all became lawful bishop of the see he had so long coveted. This concession of the Pope has been much discussed. It has been said that it was a deplorable weakness, and showed the most hopeless want of character.[3] It is true that Photius was very far from being the ideal man for such a place. On the other hand, the See of Constantinople now really was vacant, and the Byzantine bishops had the right
- ↑ This absurd story looks almost too crude to be possible; but it is all in Nicetas and in Symeon Magister (Mansi, xvi. 284). Cf. Herg. ii. 258, seq.
- ↑ There are two accounts. Some say that they became real and warm friends during the last years of Ignatius's life, others describe the whole thing as a fraud. Herg. ii. 280.
- ↑ One of the explanations of the Pope Joan myth is, that it began as an irony on this very act of John VIII. She was inserted between Leo IV (847–855) and Benedict III (855–858) at just about this time.
