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Rh absolution, and then all was arranged. On the great feast of Candlemas, February 2, 1267, there was a notable function in Hagia Sophia for the removal of the anathema. The ceremony was a long and solemn one, the patriarch and the bishops, and probably the emperor and his suite, having had to pass the whole night in the church. The great church was crowded with worshippers or spectators. When the liturgy was completed the emperor, who had thus far remained standing surrounded by his guards and senators, drew near the Holy Gates behind which stood the bishops. Then, uncovered, he prostrated himself to the ground at the feet of the patriarch, publicly confessed his sin, and humbly demanded pardon. While he was thus prostrate, the patriarch, and after him each of the bishops, read the formula by which he was absolved from the crime committed against the young emperor. When all had thus given absolution, the emperor rose, was admitted to Holy Communion, and, says Pachymer, henceforward treated John with every kindness. The point, however, to be noted is that even the emperor, strong-willed usurper as he was, was not merely afraid of the terrors of the Church, but found it extremely difficult to bend it to his will so as to obtain the removal of its sentence for an unjust act, although there were many obvious advantages to the state in complying with the emperor's wish.

From the first year of his accession Michael the Eighth set himself the task of diverting from the empire the attacks of Western states. It was not to be expected that Baldwin and the statesmen of the West would settle down resignedly to the loss of a Latin empire. During many years their Empire, attempts to regain the city constituted the most pressing danger to the empire and contributed more than any other cause during Michael's reign to render it unable to hold its own against the encroachments of the Turks. To Michael, as to all other statesmen in Europe, the representative of the