logical science. Those Barbarians despised in their turn the restless and subtile levity of the Orientals, the authors of every heresy; and blessed their own simplicity, which was content to hold the tradition of the apostolic church. Yet in the seventh century, the synods of Spain, and afterwards of France, improved or corrupted the Nicene creed, on the mys terious subject of the third person of the Trinity.3 In the long controversies of the East, the nature and generation of the Christ had been scrupulously defined; and the well-known relation of father and son seemed to convey a faint image to the human mind. The idea of birth was less analogous to the Holy Spirit, who, instead of a divine gift or attribute, was considered by the Catholics as a substance, a person, a god; he was not begotten, but in the orthodox style he proceeded. Did he proceed from the Father alone, perhaps by the Son? or from the Father and the Son? The first of these opinions was asserted by the Greeks, the second by the Latins; and the addition to the Nicene creed of the word filioque, kindled the flame of discord between the Oriental and the Gallic churches. In the origin of the disputes the Roman pontiffs affected a character of neutrality and moderation: 4 they condemned the innovation, but they acquiesced in the sentiment, of their Transalpine brethren: they seemed desirous of casting a veil of silence and charity over the superfluous research; and in the correspondence of Charlemagne and Leo the Third, the pope assumes the liberality of a statesman, and the prince descends to the passions and prejudices of a priest. But the orthodoxy of Rome spontaneously obeyed the impulse of ther temporal policy; and the filioque, which Leo wished to erase,

* The mysterious subject of the procession of the Holy Ghost is discussed in the historical, theological, and controversial sense, or nonsense, by the Jesuit Petavius. (Dogmata Theologica, tom. ii. 1. vii. p. 362-440.)

Before the shrine of St. Peter he placed two shields of the weight of 944 pounds of pure silver; on which he inscribed the text of both creeds. (utroque symbolo,) pro amore et cautela orthodoxæ fidei, (Anastas. in Leon. III. in Muratori, tom. iii. pars i. p. 208.) His language most clearly proves, that neither the filioque, nor the Athanasian creed were received at Rome about the year 830. mailos sdt zebeth The Missi of Charlemagne pressed him to declare, that all who rejected the filioque, or at least the doctrine, must be damned. All, replies the pope, are not capable of reaching the altiora mysteria; qui potuerit, et non voluerit, salvus esse non potest, (Collect. Concil. tom. ix. p. 277-286.) The potuerit would leave a large loophole of salva tion!

was transcribed in the symbol and chanted in the liturgy of the Vatican. The Nicene and Athanasian creeds are held as the Catholic faith, without which none can be saved; and both Papists and Protestants must now sustain and return the anathemas of the Greeks, who deny the procession of the Holy Ghost from the Son, as well as from the Father. Such articles of faith are not susceptible of treaty; but the rules of discipline will vary in remote and independent churches; and the reason, even of divines, might allow, that the difference is inevitable and harmless. The craft or superstition of Rome has imposed on her priests and deacons the rigid obligation of celibacy; among the Greeks it is confined to the bishops; the loss is compensated by dignity or annihilated by age; and the parochial clergy, the papas, enjoy the conjugal society of the wives whom they have married before their entrance into holy orders. A question concerning the Azyms was fiercely debated in the eleventh century, and the essence of the Eucharist was supposed in the East and West to depend on the use of leavened or unleavened bread. Shall I mention in a serious history the furious reproaches that were urged against the Latins, who for a long while remained on the de fensive? They neglected to abstain, according to the apostolical decree, from things strangled, and from blood: they fasted (a Jewish observance !) on the Saturday of each week: during the first week of Lent they permitted the use of milk and cheese; their infirm monks were indulged in the taste of flesh; and animal grease was substituted for the want of vegetable oil the holy chrism or unction in baptism was reserved to the episcopal order: the bishops, as the bridegrooms of their churches, were decorated with rings; their priests shaved their faces, and baptized by a single immersion Such were the crimes which provoked the zeal of the patri archs of Constantinople; and which were justified with equal zeal by the doctors of the Latin church.7

In France, after some harsher laws, the ecclesiastical discipline is now relaxed: milk, cheese, and butter, are become a perpetual, and eggs an annual, indulgence in Lent, (Vie privée des François, tom ii. p. 27-38.) The original monuments of the schism, of the charges of the Greeks against the Latins, are deposited in the epistles of Photius, (Epist. Encyclica, ii. p. 47-61,) and of Michael Cerularius, (Canisil Antiq. Lectiones, tom. iii. p. i. p. 281–324, edit. Rasnage, with the prolix answer of Cardinal Humbert.)

Bigotry and national aversion are powerful magnifiers of every object of dispute; but the immediate cause of the schism of the Greeks may be traced in the emulation of the leading prelates, who maintained the supremacy of the old metropolis superior to all, and of the reigning capital, inferior to none, in the Christian world. About the middle of the n.uth century, Photius, an ambitious layman, the captain of the guards and principal secretary, was promoted by merit and favor to the more desirable office of patriarch of Constantinople. In science, even ecclesiastical science, he surpassed the clergy of the age; and the purity of his morals has never been impeached but his ordination was hasty, his rise was irregular; and Ignatius, his abdicated predecessor, was yet supported by the public compassion and the obstinacy of his adherents. They appealed to the tribunal of Nicholas the First, one of the proudest and most aspiring of the Roman pontiffs, who embraced the welcome opportunity of judging and condemning his rival of the East. Their quarrel was imbittered by a conflict of jurisdiction over the king and nation of the Bulgarians; nor was their recent conversion to Christianity of much avail to either prelate, unless he could number the proselytes among the subjects of his power. With the aid of his court the Greek patriarch was victorious; but in the furious contest he deposed in his turn the successor of St. Peter, and involved the Latin church in the reproach of heresy and schism. Photius sacrificed the peace of the world to a short and precarious reign: he fell with his patron, the Cæsar Bardas; and Basil the Macedonian performed an act of justice in the restoration of Ignatius, whose age and dignity had not been sufficiently respected. From his monastery, or prison, Photius solicited the favor of the emperor by pathetic complaints and artful flattery; and the eyes of his rival were scarcely closed, when he was again restored to the throne of Constantinople. After the death of Basil he experienced the vicissitudes of courts and the ingratitude of a royal pupil: the patriarch was again deposed, and in his last solitary hours he might regret the freedom of a secular and studious life. In each revolution, the breath, the nod, of the Sovereign had been accepted by a submissive clergy; and a

The xth volume of the Venice edition of the Councils contains all the acts of the synods, and history of Photius: they are abridged, with 3 faint tinge of prejudice or prudence, by Dupin and Fleury.

synod of three hundred bishops was always prepared to hail the triumph, or to stigmatize the fall, of the holy, or the execrable, Photius.9 By a delusive promise of succor or re ward, the popes were tempted to countenance these various proceedings; and the synods of Constantinople were ratified by their epistles or legates. But the court and the people, Ignatius and Photius, were equally adverse to their claims; their ministers were insulted or imprisoned; the procession of the Holy Ghost was forgotten; Bulgaria was forever an nexed to the Byzantine throne; and the schism was prolonged by their rigid censure of all the multiplied ordinations of an irregular patriarch. The darkness and corruption of the tenth century suspended the intercourse, without reconciling the minds, of the two nations. But when the Norman sword restored the churches of Apulia to the jurisdiction of Rome, the departing flock was warned, by a petulant epistle of the Greek patriarch, to avoid and abhor the errors of the Latins. The rising majesty of Rome could no longer brook the insolence of a rebel; and Michael Cerularius was excominunicated in the heart of Constantinople by the pope's legates. Shaking the dust from their feet, they deposited on the altar of St. Sophia a direful anathema,10 which enumerates the seven mortal heresies of the Greeks, and devotes the guilty teachers, and their unhappy sectaries, to the eternal society of the devil and his angels. According to the emergencies of the church and state, a friendly correspondence was sometimes resumed; the language of charity and concord was sometimes affected; but the Greeks have never recanted their errors; the popes have never repealed their sentence; and from this thunderbolt we may date the consummation of the -schism. It was enlarged by each ambitious step of the Roman pontiffs: the emperors blushed and trembled at the ignominious fate of their royal brethren of Germany; and the people were scandalized by the temporal power and military life of the Latin clergy.11 as nislao Migion

The synod of Constantinople, held in the year 869, the viiith of the general councils, the last assembly of the East which is recognized by the Roman church. She rejects the synods of Constantinople of the years 867 and 879, which were, however, equally numerous and noisy; but they were favorable to Photius.

* 10 See this anathema in the Councils, tom. xi. p. 1457-1460.

"Anna Comnena (Alexiad 1. i. p. 31-33) represents the abhorrence, not only of the church, but of the palace, for Gregory VII., the popes,

The aversion of the Greeks and Latins was nourished and manifested in the three first expeditions to the Holy Land. Alexius Comnenus contrived the absence at least of the for midable pilgrims: his successors, Manuel and Isaac Angelus, conspired with the Moslems for the ruin of the greatest princes of the Franks; and their crooked and malignant policy was seconded by the active and voluntary obedience of every order of their subjects. Of this hostile temper, a large portion may doubtless be ascribed to the difference of language, dress, and manners, which severs and alienates the nations of the globe. The pride, as well as the prudence, of the sovereign was deeply wounded by the intrusion of for eign armies, that claimed a right of traversing his dominions, and passing under the walls of his capital: his subjects were insulted and plundered by the rude strangers of the West: and the hatred of the pusillanimous Greeks was sharpened by secret envy of the bold and pious enterprises of the Franks. But these profane causes of national enmity were fortified and inflamed by the venom of religious zeal. Instead of a kind embrace, a hospitable reception from their Christian brethren of the East, every tongue was taught to repeat the names of schismatic and heretic, more odious to an orthodox ear than those of pagan and infidel: instead of being loved for the general conformity of faith and worship, they were abhorred for some rules of discipline, some questions of theology, in which themselves or their teachers might differ from the Oriental church. In the crusade of Louis the Seventh, the Greek clergy washed and purified the altars which had been defiled by the sacrifice of a French priest. The companions of Frederic Barbarossa deplore the injuries which they endured, both in word and deed, from the peculiar rancor of the bishops and monks. Their prayers and sermons excited the people against the impious Barbarians; and the patriarch is accused of declaring, that the faithful might obtain the redemption of all their sins by the extirpation of the schismatics.12 An enthusiast, named Dorotheus

and the Latin communion. The style of Cinnamus and Nicetas is still more vehement. Yet how calm is the voice of history compared with that of polemics! doider 916

"His anonymous historian (de Expedit. Asiat. Fred. I. in Canisii Lection. Antiq. tom. iii. pars ii. p. 511, edit. Basnage) mentions the sermons of the Greek patriarch, quomodo Græcis injunxerat in remissionem peccatorum peregrinos occidere et delere de terra. Tagino