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their charity and their communion. He addressed his letter to the Bishop of Rome, who was then (A.D. 404) Innocent to Venerius of Milan, and to Chromatins of Aquileia. This fact, which is not denied, suffices to prove that he did not appeal to the Pope as a chief having authority over all the Church. He added in his letter, that he was disposed to defend himself, provided his adversaries would give him a fair trial; which is a further proof that he did not carry his case to Rome as to a superior tribunal. It was natural that the Bishop of Constantinople, persecuted in the East by unworthy bishops and by the imperial power, should look to the Western Church for assistance. The bishops who had declared for Chrysostom, as well as the people of Constantinople, wrote also to the Western Church; their letters were carried to Rome by four bishops and two deacons. They believed that Theophilus of Alexandria would endeavour to seduce the bishops of the West, and they were not mistaken. In fact, a messenger from Theophilus had arrived in Rome some days before the deputies from Constantinople, and had handed to Innocent a letter in which, without entering into any details, the Bishop of Alexandria said that he had deposed Chrysostom. Some time after, he sent to Rome the acts of the pseudo-council at The Oak, Innocent declared that he would remain in communion with Chrysostom and Theophilus until such time as a council composed of Eastern and Western bishops should pronounce canonically upon the case. He accordingly requested the Emperor of the West to come to an understanding with his brother Arcadius, Emperor of the East, in order that this council might be assembled. Honorius did, in fact, write to this effect; but the court at Constantinople wished to be revenged upon Chrysostom, and not to have him regularly tried. The holy Archbishop, after suffering most unjust treatment, was accordingly again exiled. Arsacius was placed in his see, without the