mentioned in his sentence; who was repeatedly condemned there at Rome itself, and who only obtained pardon upon conditions which lay him open to suspicion, when he speaks of the enemies of the Roman Church.
The testimony of Nicetas David, the Paphlagonian, author of the Life of Ignatius, is relied on against Photius. We may even say that this writer is the great authority against him. Still, impartiality compels us to observe, that Nicetas carried party spirit so far against Photius as to adopt the famous addition (Filioque) made to the creed, though not yet officially recognized as legitimate even in the West. The whole of his recital and that of Michael Syncellus, proves that these two writers must be ranked among the personal enemies of Photius.
Now, when a historical personage is to be judged, should we defer to the opinion of his enemies? The question answers itself.
A clear and invincible argument against these authors may be drawn from their own writings, as compared with other historians such as George, Cedrenus, Zonaras, and Constantine Porphyrogenitus. The former attribute to Photius, on account of their hatred to him, the persecutions of which Ignatius was the object, while they are ascribed to Bardas by the latter, who are impartial.
How shall we decide between these conflicting accounts of the historians ? We will believe neither. Photius, and the Popes with whom he quarrelled, wrote letters in which their own thoughts are set forth. These letters exist; they are the most credible documents. We will hear the litigants themselves defend their own cause. This is the best mode of arriving at the truth.
Photius received the episcopal ordination on Christmas day, 858. The following year he wrote to Nicholas I., then Bishop of Rome:
"To the most holy, sacred, and reverend fellow-minis-
