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had refused to admit him, notwithstanding his threats of deposition and violence. Provoked by his excommunication, the Caesar forcibly expelled Ignatius from the church, on a charge of being a transgressor and corrupter (civo/JLOtf /cat $0opea), and caused Photius [photius] to be elected patriarch in his place (a. d. 858). The appointment of Photius is said by the biographer of Ignatius to have been irregularly made by secular persons, but some bishops seem to have been on that side ; and there appears to have been a council of ecclesiastics convened to make the change, in which the metropolitans of the patriarchate acquiesced, on the understanding that Jgnatius should be courteously and reverently treated by his successful rival. The senate of Constantinople gave their sanction to the transaction, and even the legates of the Roman see, who were at Constantinople on account of the Iconoclastic controversy, were induced to take the same side. Photius is charged by the biographer of Ignatius with violating the engagement to treat his deposed rival kindly: it is not improbable that he was urged on by his supporter, Gregory Asbestas ; and Ignatius, by his firmness in asserting his claim to the see, provoked his enemies to continue their harshness. The severest measures were resorted to in order to obtain from him a declaration that he had voluntarily resigned the patriarchate. He was cruelly beaten and stretched out naked in the midst of winter in the tomb which had contained the body of the emperor Constantine V. Copronymus, and which was foul with filth and ordure. He was tried also with hunger and thirst; and the only alleviation he could procure was from the kindness of Constantine the Armenian, an officer of the court, who visited him by stealth, in the absence of his more savage keepers, and brought him bread and wine and other necessaries. This severe treatment brought on dysentery, from which he was near dying. From this filthy place he was repeatedly removed to other places of confinement, and so roughly treated, that two of his grinders were knocked out. He was then banished to Mytilene, from whence he was brought back to Constantinople, and solemnly deposed by a synod of metropolitans and bishops at Constantinople (a. d. 858). His supporters among the clergy had meanwhile undergone great severities, and were dispersed in different places of confinement. His deposition or abdication was confirmed at a subsequent council at Constantinople (a. d. 858 or 859), which was attended by the papal legates. . When Basil the Macedonian [basilius I. ma-cedo] ascended the throne (a. d. 867), by the assassination of Michael HI. Ignatius experienced a great change. His enemy Bardas had been assassinated during the reign and in the presence of Michael, and, Photius incurred the enmity of the new emperor immediately on his accession, by denouncing him as a murderer and a robber, and refusing to admit him to communion. Photius was consequently deposed and banished (a. d. 867), and Ignatius restored. In effecting this change, the emperor was supported by the pope, Nicholas I., whose enmity to Photius had been increased by a dispute as to the extent of their respective jurisdictions. In the eighth general council, assembled at Constantinople a. d. 869, the deposition of Photius and the restoration of Ignatius were ratified. An expression of the continuator of Theophanes, that the emperor compelled Photius
"to retire (ffxohdfav) until Ignatius should die,* indicates perhaps that the restoration of Ignatius was the subject of an arrangement between the competitors, a conjecture which is strengthened by the fact that on the death of Ignatius, Photius was again placed on the patriarchal throne. Ignatius died a. d. 877, or 878, or possibly 879, being nearly or quite 80 years old, and much reverenced for the holiness of his life. He was buried in the monastery of Satyrus, which he had rebuilt not very long before his decease. Some letters or other pieces of Ignatius are found among the Acta of the eighth general council. (Nicetas Paphlago, Bios tov dyiov ylyva/rlov, Vita S. Ignatii, apud Concilia Binii, vol. iii. ; Labbaei, vol. viii. ; Harduini, vol. v., and Mansi, vol. xvi. ; Synodicon Vetus, apud Fabric. JBibl. Gr. vol. xii. p. 417, &c. ; Josephus Genesius, Reges, pp. 3, 47 — 49, ed. Venet, pp. 7, 99 — 102, ed. Bonn ; Theophanes Continuat. lib. i. 10, iv. 30—32, v. 22, 32, 44 ; Symeon Magister, De Michaele et Theodora, c. 12, 18, 19, 28 ; de JBasilio Macedone, c. 6, 9, 14; Georgius Monachus, Vitae Recentior. Imperatorum ; de Mich. et Theod. c. 1 1, 20, de Basil. Maced. c. 5, 7» 16 ; Leo Gram-maticus, ChronograpJda ; Zonar. xv. 1 8, xvi. 4, 8 ; Cedrenus, Compend.; Constantinus Manasses, Com-pend. Chronic, vs. 4676, &c., 5114, &c., 5139, &c., 5253, &c., 5309, &c. ; Joel, Chronog. p. 179, ed. Paris, p. 55, ed. Bonn ; Michael Glycas, Annal. Pars iv. pp. 287—297, ed. Paris, 222—230, ed. Venet., .pp. 533 — 552, ed. Bonn; Baronius, An-nales, a. d. 847« — 878 ; Pagi, Critice in Baronium ; Fabric. Bibl. Graec. vol. vii. p. 45, x. p. 254.)
4. diaconus. [Of constantinople, No. 2.]
5. grammaticus. [Of constantinople, No. 2.]
6. iconomachus. An Ignatius, contemporary of Theodore Studita, who lived in the latter half of the eighth and the beginning of the ninth century, wrote some acrostich verses against the use of images in divine worship. These, with some similar efforts of perverted ingenuity by other persons, are quoted, with a laboured confutation, by Theodore, who was a zealous champion of images. The structure of these pieces is singular : each consists of but a few lines, of which the initial letters, taken consecutively, the medial letters, and the final letters, compose a sentence. The confutation is in prose. (Theodoras Studita, Opera, apud Sirmond. Opera Varia, vol. v. p. 169, seq.) According to Montfaucon there are many omissions in the verses as given by Sirmond, which he states might be supplied from a MS. then in the Coislin Library ; but as the poem in Sirmond's edition has the appearance of completeness, the accuracy of Montfaucon's statement may be doubted. (Fabric. Bibl. Gr. vol. vii. p. 46.)
7. magister. [Of constantinople, No. 2.]
8. monachus. [Of constantinople, No. 2 ; and of xanthopuli, No. 13.]
9. monachus. Among the MSS. of the Rev. George Wheeler, formerly canon of Durham, was a work entitled Liber ad Constantium, by Ignatius the monk, whether of Constantinople or of Xan-thopuli, or a third person distinct from either, we have no means of determining. (Catalogus MStorum Angliae et Hiberniae ; Fabric. Bibl. Gr. vol. vii. p. 45.)
10. philosophus. [Of selybria, No. 12.]
11. SCEUOPHYLAX. [Of CONSTANTINOPLE,
No. 2.]
