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 orthodox should be sent to Rome to be judged. Thus the emperor proposed a free discussion in council; the pope required the unqualified acceptance of orthodoxy, and submission to himself as head of Christendom, before he would treat at all. He did not reject the idea of a council, but, from his point of view, none was wanted. The Easterns had but to renounce their errors and accept the terms of reconciliation dictated by the apostolic see, and peace would be at once restored.

This attempt failed, as Anastasius, though now professing orthodoxy, demurred to erasing the name of Acacius from the diptychs. But he continued his overtures. In 516 he sent two distinguished laymen to Rome with a letter to Hormisdas. But Hormisdas continued resolute, and the emperor dismissed the bishops already assembled at Heraclea for the intended council. In a letter to Avitus of Vienne (517) the pope, referring to this embassy, complains of the fruitless and perfidious promises of the Greeks, but rejoices at the faithfulness of the churches of Gaul, Thrace, Dardania, and Illyricum, which had stood firm against persecution in the communion of Rome. It appears that 40 bishops of Illyricum and Greece had renounced obedience to their metropolitan of Thessalonica and sent to Hormisdas to seek communion with Rome (Theophan. Chron.).

Hormisdas, building on the emperor's political necessities, sent in 517 a second embassy to the East with increased demands. They were charged with a rule of faith (regula fidei) for the signature of all who desired reconciliation with Rome which was more exacting than any previous document. The signers were to declare that, mindful of the text "Thou art Peter," etc., the truth of which has been proved by the immaculate religion ever maintained by the apostolic see, they profess in all things to follow that see, and to desire communion with it. Accordingly they were to accept the decrees of Chalcedon and the "tome" of pope Leo, and also all letters on religion he had ever written; and not only to anathematize Nestorius, Eutyches, Dioscorus, Timothy Aelurus, Peter Fullo, and Acacius, with all their followers, but also exclude from their diptychs all who had been "sequestrated from catholic communion," which is explained to mean communion with the apostolic see. Such demands ended the negotiations, and Anastasius peremptorily dismissed the legates, and sent a reply to Hormisdas (July 11, 517) which ended: "We can bear to be injured and set at naught; we will not be commanded" (Hormisd. Epp. post. Ep. xxii. Labbe).

Persecutions were now renewed in the East. The monasteries of the orthodox in Syria Secunda were burnt and ago monks massacred. The survivors sent a deputation to the pope, acknowledging in ample terms the supremacy of "the most holy and blessed patriarch of the whole world," "the successor of the Prince of the Apostles," and "the Head of all." They implore him to exercise his power of binding and loosing in defence of the true faith, and to anathematize all heretics, including Acacius (ib.). To this appeal Hormisdas replied in a letter to all the orthodox in the East, exhorting them to steadfastness in the faith of Chalcedon, and to patience under present straits (in Act. V. Concil. Constantin. Labbe, vol. v. p. 1111).

The death of Anastasius (July 9, 118) and the accession of the orthodox Justin changed the aspect of affairs. During divine service at Constantinople, while John the Cappadocian (who had lately succeeded Timotheus as patriarch) was officiating, the populace, who had been all along on the orthodox side, seem to have made a riot in the church in the impatience of their orthodox zeal, crying, "Long live the emperor!" "Long live the patriarch!" They would not brook delay. By continued cries, by closing the doors of the church and saying they would not leave it till he had done what they wanted, they compelled him to proclaim the acceptance of the four general councils, including Chalcedon. A synod, attended by some 40 bishops, ratified what the patriarch had done. Letters were sent to various Eastern metropolitans, including those of Jerusalem, Tyre, and Syria Secunda, who forthwith reported to the synod the full acceptance of orthodoxy by their several churches (ib. p. 1131, etc.). Coercive measures were used by Justin. In two edicts he ordered the restoration of the orthodox exiled by Anastasius, the acknowledgment of the council of Chalcedon in the diptychs of all churches, and declared heretics incapable of public offices, civil or military.

The pope insisted upon the erasure of the name of Acacius and the subscription of the rule of faith rejected by Anastasius as the first steps to restoration of communion. In 519 Hormisdas sent a legation to Constantinople, charged with letters to the emperor and patriarch, and also to the empress Euphemia and other persons of distinction, including three influential ladies. Anastasia, Palmatia, and Anicia. They carried with them the libellus described above, to be signed by all who desired reconciliation.

At Constantinople they were met by Vitalian, Justinian, and other senators, and received by the emperor in the presence of the senate and a deputation of four bishops to represent the patriarch. The libellus was read; the bishops had nothing to say against it, and the emperor and senators recommended them to accept it. The patriarch proved unwilling to sign it as it stood; but at length, after much contention, it was agreed that he might embody the libellus unaltered in a letter, with his own preamble. This was done, the names of Acacius and his successors in the see, Fravitas, Euphemius, Macedonius, and Timotheus, and of the emperors Zeno and Anastasius, were erased from the diptychs; the bishops of other cities, and the archimandrites who had been previously reluctant, now came to terms; and the legates wrote to the pope expressing thankfulness that so complete a triumph had been won without sedition, tumult, or shedding of blood. The patriarch's preamble was a protest against the claim of Rome to dictate terms of communion to Constantinople and an assertion of the co-ordinate authority of his own see. He says, "Know therefore, most holy one, that, according to what I have written, agreeing in the truth with thee, I too, loving peace,