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 but really addressed to all the world, Western as well as Eastern. At the same time, Leo sent letters directed against Eutyches's doctrine, and calling attention to his tome, to Pulcheria, Faustus, Martin, and the other archimandrites of Constantinople, to the Ephesine council itself, and two to his close friend of Cos (Epp. xxxi.–xxxv.). Meanwhile Theodosius, at the instance of Eutyches, had directed the assembling of a council, which, professing to be aimed at Nestorianism only, excited much alarm in the minds of Eastern prelates and in that of Leo, who, though praising the emperor's zeal for religion, ventures to hint that there is no occasion for assembling a synod in a matter where there is no possibility of doubt—an opinion which he expresses more strongly to Flavian. Theodosius had sent a request that Leo would be present at the council. This, as he writes to Pulcheria, the circumstances of the city would not permit; and there would, as he tells Theodosius, be no precedent for such a course (Epp. xxxi. 857; xxxvii. 887). He sent ("de latere suo") three legates to represent on his behalf the spirit at once of severity and mercy (Epp. xxix. p. 841; xxxiv. c. 2; xxxiii. p. 866). They seem to have left Rome before June 23. Apparently at the beginning of Oct. news reached Rome that the council had been packed and managed by Dioscorus; that Leo's tome lead not been read; that Eutyches had been reinstated, St. Flavian and Eusebius condemned and deposed; finally, that of Leo's legates one only had barely escaped to tell the tale; and though Leo was ignorant of the crowning enormity of the murder of St. Flavian, his indignation boils over (Epp. xliii. p. 904; xliv. p. 912; xlv. p. 921; cxx. 3, p. 1224; xlv. 2). The proceedings of the council are characterized as a "sceleratissimum facinus"; "it was no synod at all, but a "latrocinium," a den of robbers; its acts are null and void; it cuts to the root of the Christian faith (Epp. xliv. i. p. 913; lxxxv. i. p. 1051; xcv. 2; xlv. 2, p. 923; xliv. 1, 913). Still, Leo is more indignant than dismayed (Ep. xlviii.). The fearful and half-anticipated result of the synod only stirs his energies. There was then sitting at Rome a council apparently representing the whole West, and assembled to consider the present emergency (Epp. lxi. 1; xlv. 2; xlvi. 2; lxix. p. 1008). In his own name and that of the council Leo addresses letters to various quarters. The church of Constantinople and the archimandrites (Epp. 1. li.) are exhorted to be loyal to the faith and to Flavian, whose death was not yet known in Rome, and they are assured that no one who usurps his place can be in the communion of Rome or a true bishop (p. 934). Besides those letters (Epp. xliii. xliv. xlv.), there are two to the emperor, urgently requesting that a more oecumenical council may be held in Italy. Till this has been done, Leo begs the emperor by all that is most sacred to allow everything to remain as it was before the first decision at Constantinople (Ep. xliv. 2, p. 915). This request, made in the name of all the bishops and churches of the West ("nostrae partes," xliv. 3), is accompanied by the strongest condemnation of the Ephesine council and backed up by an appeal to the empress Pulcheria (Ep. xlv.). The ground of the request is especially the appeal of Flavian to Rome an appeal for the justification of which Leo offers the authority of a Nicene canon (Ep. xliv. 916; ''vid. inf.'').

On Dec. 25 Leo, still surrounded by his council, presses his request to the emperor again (Ep. liv.); and in Mar. 450 writes again to stir up Pulcheria, the archimandrites (Ep. xi.), and the clergy and people of Constantinople, to press, his petition for a "plenaria synodus," and "next to the divine assistance to aim at obtaining the favour of the Catholic princes" (Epp. lix. 5, 981, lx. lxi.). Meanwhile, taking the opportunity of Valentinian's presence in Rome with his wife Licinia Eudoxia (Theodosius's daughter) and his mother, Galla Placidia, Leo gets them all to write letters urging the Eastern emperor to do what he wished (Epp. lv. lvi. lvii.). Galla Placidia wrote at the same time to Pulcheria, expressing detestation of the Ephesine synod, and describing how Leo, when solemnly asking their intercession with Theodosius, could hardly speak for grief (Ep. lviii.).

In his replies to Valentinian, Placidia, and Eudoxia (Epp. lxii. lxiii. Lxiv.) Theodosius asserts his continued orthodoxy, but professes his complete satisfaction with the Ephesine synod. His reply to Leo is not preserved, but contained an absolute refusal to do what he wished. Leo had another cause of anxiety. Anatolius had written to him in the end of 449. telling him of his election to succeed Flavian (Ep. liii.). Anatolius had been Dioscorus's representative at Constantinople, and what security had Leo for his orthodoxy? Moreover, he had simply announced his consecration, without asking for Leo's consent to it. Leo wrote in July 450 to Theodosius, whom he still addresses with the utmost respect, requiring that Anatolius should read the Catholic Fathers and the Ep. of Cyril, without overlooking his own Ep. to Flavian, and then make a public profession of adherence to their doctrine, to be transmitted to the apostolic see and all bishops and churches. This he demands somewhat peremptorily, sending legates to explain his views, and renewing his request for an Italian council (Ep. lxix.). This letter he backs up with others to Pulcheria, Faustus, and the archimandrites (Epp. lxx. lxxi. lxxii.). Leo appears even now to have been full of hope (Ep. lxxiii. to Martin), though Dioscorus had the audacity to excommunicate him and the emperor was all against him. But before his legates could reach Constantinople, his chief cause of anxiety was removed. Theodosius died, July 450, and was succeeded by Pulcheria, always Leo's friend, who united to herself as emperor, Marcian, equally zealous for his cause. Dioscorus's hopes were gone. The letter of the new emperor (Ep. lxxiii.), announcing his election, promised the council to beheld specially under Leo's influence ("te auctore"), and the letter which followed the arrival of Leo's messengers at Constantinople asked him either to come to the East to assist at it or, if that was impossible, to let the emperor summon the Eastern, Illyrian, and Thracian bishops to some place "ubi nobis placuerit" (Ep. lxxvi.). We hear nothing of Leo's requirement that