A saint of the Orthodox church, Photius, bc820, d.圣人的东正教教堂， photius ， bc820 ，四 Feb. 6, 891?, patriarch of Constantinople (858-67, 877-86), was long considered the initiator of the schism between the Eastern and Western churches. 2月6日， 891吗，老人家君士坦丁堡（ 858-67 ， 877-86 ） ，长期被认为是始作俑者的分裂之间的东部和西部教会。 The greatest scholar of medieval Byzantium, he had a distinguished career as a diplomat, teacher, and writer before becoming patriarch.最大的学者中世纪拜占庭，他有杰出的生涯，作为一名外交官，教师，作家之前，成为主教。
When Byzantine emperor Michael III forced the resignation of the patriarch Ignatius in 858, Photius, still a layman, was elevated to the patriarchate after having received the lesser orders in six days.当拜占庭皇帝迈克尔三被迫辞职的老人家伊格内修斯在858 ， photius ，仍然是一个门外汉，升格为牧后，收到了较轻的订单在六天。 He soon entered into a conflict with Pope Nicholas I. Nicholas was eager both to extend the growing power of the papacy over Byzantium and interested in the jurisdiction over the Bulgarians, converted (864) to Byzantine Christianity under Photius.他很快进入了一个冲突与教宗尼古拉斯一尼古拉斯急于既要扩大日益增长的力量，教宗超过拜占庭及有兴趣在管辖范围内超过保加利亚人，转换（ 864 ）拜占庭基督教下photius 。 The conflict, purely administrative at the beginning, acquired doctrinal undertones when Frankish missionaries in Bulgaria, acting as the pope's emissaries, began to introduce an interpolated text of the Nicene Creed.冲突的，纯粹的行政在开始时，获得的理论undertones时，法兰克的传教士在保加利亚，作为教皇的使者，开始引入一个插值文本的尼西亚信。 In the original text the Holy Spirit was said to have proceeded "from the Father," whereas in Carolingian Europe (but not yet in Rome) the text had been revised to say "from the Father and the Son" (filioque).在原始文本圣灵据说已经开始“从父亲” ，而在欧洲法兰克（但尚未在罗马）的文本进行了修订，说： “从父亲和儿子” （ filioque ） 。
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Bibliography
参考书目
Dvornik, Francis,
The Patriarch Photius in the Light of Recent Research (1958) and The Photian
Schism, History and Legend (1958); Gerostergios, Asterios, St. Photios the Great
(1980; Haugh, Richard, Photius and the Carolingians (1974); Meyendorff, John,
Orthodoxy and Catholicity (1966); White, Despina S., Patriarch Photius and His
Correspondence (1978). dvornik ，弗朗西斯，老人家photius在根据最近的研究（
1958年）和photian分裂，历史和传说（ 1958年） ; gerostergios ， asterios ，圣photios的伟大（
1980年;霍先生，理查德， photius和carolingians （ 1974年） ; meyendorff ，约翰，东正教和天主教（ 1966年）
;白，德斯皮娜美国，老人家photius和他的书信（ 1978年） 。
Photius of Constantinople, chief author of the great schism between East and West, was b. photius君士坦丁堡，行政的作者的伟大裂之间的东方和西方，被乙 at Constantinople c.在君士坦丁堡长 815 (Hergenröther says "not much earlier than 827", "Photius", I, 316; others, about 810); d. 815 （ hergenröther说： “没有太大的早827 ” ， “ photius ” ，我， 316 ;他人，约810 ） ;四 probably 6 Feb., 897.大概2月6日， 897 。 His father was a spatharios (lifeguard) named Sergius.他的父亲是一位spatharios （救生员）命名谢尔盖。 Symeon Magister ("De Mich. et Theod.", Bonn ed., 1838, xxix, 668) says that his mother was an escaped nun and that he was illegitimate. symeon magister （ “时点密歇根州等theod ” ，波恩版， 1838年，第29届， 668 ）说，他的母亲是一名逃脱的尼姑和他是不合法的。 He further relates that a holy bishop, Michael of Synnada, before his birth foretold that he would become patriarch, but would work so much evil that it would be better that he should not be born.他进一步指出，一个神圣的主教，迈克尔的synnada ，在他出生之前，预言他会成为主教，但工作这么多邪恶，这将是更好的，他不应该出生。 His father then wanted to kill him and his mother, but the bishop said: "You cannot hinder what God has ordained. Take care for yourself."他的父亲，然后要杀死他和他的母亲，但这位主教说： “你可以不妨碍什么上帝祝圣。照顾自己” 。 His mother also dreamed that she would give birth to a demon.他的母亲也梦见，她会生下一个恶魔。 When he was born the abbot of the Maximine monastery baptized him and gave him the name Photius (Enlightened), saying: "Perhaps the anger of God will be turned from him" (Symeon Magister, ibid., cf. Hergenröther, "Photius", I, 318-19).当他出生的住持该maximine修道院的洗礼，他给了他的名字photius （开明） ，他说： “也许是上帝的愤怒，会从他” （ symeon magister ，同上，比照hergenröther ， “ photius ” ，我， 318-19 ） 。 These stories need not be taken seriously.这些故事，不必认真对待。 It is certain that the future patriarch belonged to one of the great families of Constantinople; the Patriarch Tarasius (784-806), in whose time the seventh general council (Second of Nicæa, 787) was held, was either elder brother or uncle of his father (Photius: Ep. ii, PG, CII, 609).可以肯定的是，未来的主教属于一个伟大的家庭君士坦丁堡;老人家tarasius （ 784-806 ） ，在其时间第七届总理事会（第二nicæa ， 787 ）举行，要么的哥哥或叔叔他的父亲（ photius ：欧洲议会第二页， cii ， 609 ） 。 The family was conspicuously orthodox and had suffered some persecution in Iconoclast times (under Leo V, 813-20).家庭是突出东正教和遭受迫害的一些在iconoclast时代（下利奥五， 813-20 ） 。 Photius says that in his youth he had had a passing inclination for the monastic life ("Ep. ad Orient. et Oecon.", PG, CII, 1020), but the prospect of a career in the world soon eclipsed it. photius说，在他的青年，他曾路过的倾角为寺院的生活（ “的EP 。广告的东方。 oecon等。 ”页， cii ， 1020 ） ，但前景的职业生涯，在世界上尽快黯然失色。
He early laid the foundations of that erudition which eventually made him one of the most famous scholars of all the Middle Ages.他早期奠定了基础，即博学，最终使他成为一个最有名的学者，所有的中世纪。 His natural aptitude must have been extraordinary; his industry was colossal.他自然性向必须已非同寻常，他的产业是庞大的。 Photius does not appear to have had any teachers worthy of being remembered; at any rate he never alludes to his masters. photius似乎并未有任何教师值得被记住;无论如何，他从来没有提到了他的主人。 Hergenröther, however, notes that there were many good scholars at Constantinople while Photius was a child and young man, and argues from his exact and systematic knowledge of all branches of learning that he could not have been entirely self-taught (op. cit., I, 322). hergenröther ，不过，注意到，有许多很好的学者在君士坦丁堡，而photius是儿童和青年男子，并辩称，他确实和有系统的知识，所有分行的学习，他不能已完全自学（业务创新科技署署长。 ，我， 322 ） 。 His enemies appreciated his learning.他的敌人赞赏他的学习。 Nicetas, the friend and biographer of his rival Ignatius, praises Photius's skill in grammar, poetry, rhetoric, philosophy, medicine, law, "and all science" ("Vita S. Ignatii" in Mansi, XVI, 229).尼亚得斯，朋友和传记作者对他的对手伊格内修斯，赞扬photius的技巧，在文法，诗歌，修辞学，哲学，医学，法律， “和所有的科学” （ “简历第ignatii ”在曼西，十六， 229 ） 。 Pope Nicholas I, in the heat of the quarrel writes to the Emperor Michael III: "Consider very carefully how Photius can stand, in spite of his great virtues and universal knowledge" (Ep. xcviii "Ad Mich.", PG, CXIX, 1030).教皇尼古拉斯，我在热的争执，写信给皇帝迈克尔三： “非常仔细地考虑如何photius可以的立场，尽管他的伟大的美德和普遍的知识” （ ep. xcviii “广告密歇根州”页， cxix ， 1030年） 。 It is curious that so learned a man never knew Latin.这是好奇，那么据悉，一名男子从来不知道拉丁美洲。 While he was still a young man he made the first draft of his encyclopædic "Myrobiblion".同时，他仍然是一名年轻男子，他的第一稿，他encyclopædic “ myrobiblion ” 。 At an early age, also, he began to teach grammar, philosophy, and theology in his own house to a steadily increasing number of students.在较早的年龄，同时，他开始教语法，哲学，神学和在自己的房子，以稳步增加的学生人数。
His public career was to be that of a statesman, coupled with a military command.他的公共事业必须是一个政治家，再加上一个军事指挥。 His brother Sergius married Irene, the emperor's aunt.他的弟弟谢尔盖已婚伊雷娜，皇帝的姑姑。 This connexion and his undoubted merit procured Photius speedy advancement.这方面，他毫无疑问是值得采购的photius迅速提高。 He became chief secretary of State (protosekretis) and captain of the Life Guard (protospatharios).他成为政务司司长的国家（ protosekretis ）和船长的生命卫队（ protospatharios ） 。 He was unmarried.他是未婚。 Probably about 838 he was sent on an embassy "to the Assyrians" ("Myrobiblion", preface), ie, apparently, to the Khalifa at Bagdad.大概约838他被送往一对大使馆“亚述人” （ “ myrobiblion ” ，前言） ，也就是说，很显然，向哈利法在巴格达。 In the year 857, then, when the crisis came in his life, Photius was already one of the most prominent members of the Court of Constantinople.在今年857 ，那么，当危机来在他的一生， photius已经是其中一个最突出的法院成员的君士坦丁堡。 That crisis is the story of the Great Schism (see GREEK CHURCH).这一危机是故事的大分裂（见希腊教会） 。 The emperor was Michael III (842-67), son of the Theodora who had finally restored the holy images.皇帝迈克尔三世（ 842-67 ） ，儿子的特沃多拉谁，终于恢复了神圣的形象。 When he succeeded his father Theophilus (829-842) he was only three years old; he grew to be the wretched boy known in Byzantine history as Michael the Drunkard (ho methystes).当他成功地他的父亲西奥菲勒斯（ 829-842 ） ，他只有3岁，他长大要倒霉的男孩已知在拜占庭历史上迈克尔的酒鬼（何methystes ） 。 Theodora, at first regent, retired in 856, and her brother Bardas succeeded, with the title of Cæsar.特沃多拉，在第一丽晶，离退休在856 ，和她的弟弟bardas成功，与标题cæsar 。 Bardas lived in incest with his daughter-in-law Eudocia, wherefore the Patriarch Ignatius (846-57) refused him Holy Communion on the Epiphany of 857. bardas住在乱伦与他的女儿-在法欧多西亚， wherefore老人家伊格内修斯（ 846-57 ）拒绝了他神圣的共融上显现的857 。 Ignatius was deposed and banished (Nov. 23, 857), and the more pliant Photius was intruded into his place.伊格内修斯被废黜和放逐（ 11月23日， 857 ） ，以及更多的pliant photius被闯入他的位置。 He was hurried through Holy Orders in six days; on Christmas Day, 857, Gregory Asbestas of Syracuse, himself excommunicate for insubordination by Ignatius, ordained Photius patriarch.他急忙通过神圣的命令，在六天;圣诞节那天， 857 ，格雷戈里asbestas锡拉丘兹，自己excommunicate为违抗命令，由伊格内修斯， photius祝圣主教。 By this act Photius committed three offences against canon law: he was ordained bishop without having kept the interstices, by an excommunicate consecrator, and to an already occupied see.本法令photius致力于三违反教会法：他被祝圣主教，而不必保持interstices ，由一个excommunicate consecrator ，并已经被占领见。 To receive ordination from an excommunicate person made him too excommunicate ipso facto.接受协调，从一excommunicate人，使他太excommunicate事实本身。
After vain attempts to make Ignatius resign his see, the emperor tried to obtain from Pope Nicholas I (858-67) recognition of Photius by a letter grossly misrepresenting the facts and asking for legates to come and decide the question in a synod.之后，妄图使伊格内修斯辞职，他看到，皇帝试图获得由教宗尼古拉斯（ 858-67 ）承认photius由信严重歪曲事实，并要求legates来决定的问题，在一个主教。 Photius also wrote, very respectfully, to the same purpose (Hergenröther, "Photius", I, 407-11). photius还写道，非常恭敬地，以同样的目的（ hergenröther ， “ photius ” ，我407-11 ） 。 The pope sent two legates, Rodoald of Porto and Zachary of Anagni, with cautious letters.教宗派出两名legates ， rodoald波尔图和扎卡里的阿纳尼，与谨慎的信件。 The legates were to hear both sides and report to him.该legates要听取双方的和向他报告。 A synod was held in St. Sophia's (May, 861).一主教举行了在圣索菲亚的（ 5月， 861 ） 。 The legates took heavy bribes and agreed to Ignatius's deposition and Photius's succession.该legates了沉重的受贿罪，并获通过伊格内修斯的沉积和photius的继承。 They returned to Rome with further letters, and the emperor sent his Secretary of State, Leo, after them with more explanations (Hergenröther, op. cit., I, 439-460).他们返回罗马与进一步的信件，和皇帝派他的国务秘书，低地球轨道后，他们与更多的解释（ hergenröther ，前引书，我439-460 ） 。 In all these letters both the emperor and Photius emphatically acknowledge the Roman primacy and categorically invoke the pope's jurisdiction to confirm what has happened.在所有这些信件，无论是皇帝和photius强调，承认罗马的首要地位，并明确援引教宗的管辖范围，以确认发生了什么事。 Meanwhile Ignatius, in exile at the island Terebinth, sent his friend the Archimandrite Theognostus to Rome with an urgent letter setting forth his case (Hergenröther, I, 460-461).同时伊格内修斯，在流亡在港岛terebinth ，派他的朋友，修士theognostus到罗马与一项紧迫的信中提出他的案件（ hergenröther ，我， 460-461 ） 。 Theognostus did not arrive till 862. theognostus没有到达，直至862 。 Nicholas, then, having heard both sides, decided for Ignatius, and answered the letters of Michael and Photius by insisting that Ignatius must be restored, that the usurpation of his see must cease (ibid, I, 511-16, 516-19).尼古拉斯，那么，听过双方决定，为伊格内修斯，并回答了信访迈克尔和photius坚持伊格内修斯必须得到恢复，篡夺他看到的，必须停止（同上，我， 511-16 ， 516-19 ） 。 He also wrote in the same sense to the other Eastern patriarchs (510-11).他还写道，在同样的责任感，以其他东欧patriarchs （ 510-11 ） 。 From that attitude Rome never wavered: it was the immediate cause of the schism.从罗马的态度，从来没有动摇过：这是近因的分裂。 In 863 the pope held a synod at the Lateran in which the two legates were tried, degraded, and excommunicated.在863教宗举行了主教在拉特兰在这两个legates被审判，退化， excommunicated 。 The synod repeats Nicholas's decision, that Ignatius is lawful Patriarch of Constantinople; Photius is to be excommunicate unless he retires at once from his usurped place.主教重复尼古拉斯的决定，伊格内修斯是合法的主教君士坦丁堡; photius是要excommunicate ，除非他退休后，从他的篡夺的地方。
But Photius had the emperor and the Court on his side.但photius了天皇和法院对他身边。 Instead of obeying the pope, to whom he had appealed, he resolved to deny his authority altogether.而不是服从教宗，向谁，他呼吁，他决心否认他的权力完全。 Ignatius was kept chained in prison, the pope's letters were not allowed to be published.伊格内修斯被关在监狱中铁链，教宗的信，均不得予以发表。 The emperor sent an answer dictated by Photius saying that nothing Nicholas could do would help Ignatius, that all the Eastern Patriarchs were on Photius's side, that the excommunication of the legates must be explained and that unless the pope altered his decision, Michael would come to Rome with an army to punish him.皇帝派出一个答案取决于photius说，没有什么可以做的尼古拉斯将有助于伊格内修斯，所有东部patriarchs分别就photius的一边，认为绝罚的legates必须加以解释并说，除非教宗改变他的决定， Michael会来罗马与军队，以惩罚他。 Photius then kept his place undisturbed for four years. photius ，然后保持原状的地方，他为四年。 In 867 he carried the war into the enemy's camp by excommunicating the pope and his Latins.在867他进行战争带入了敌人的阵营由excommunicating教宗和他的拉丁美洲。 The reasons he gives for this, in an encyclical sent to the Eastern patriarchs, are: that Latins原因，他给为此，在一通谕发送到东部patriarchs ，是：拉丁美洲
fast on Saturday快速对周六
do not begin Lent till Ash Wednesday (instead of three days earlier, as in the East)不借给开始，直至灰分周三（而非3天前，如在东）
do not allow priests to be married不要让司铎结婚
do not allow priests to administer confirmation不要让神职人员管理确认
have added the filioque to the creed.加入filioque向信条。
Because of these errors the pope and all Latins are: "forerunners of apostasy, servants of Antichrist who deserve a thousand deaths, liars, fighters against God" (Hergenröther, I, 642-46).因为这些错误的教宗和所有拉丁美洲是： “先行者叛教，公仆的antichrist谁值得一千人死亡，说谎者，战斗机对上帝” （ hergenröther ，我642-46 ） 。 It is not easy to say what the Melchite patriarchs thought of the quarrel at this juncture.它是不容易的说什么melchite patriarchs思想的争执，在此关头。 Afterwards, at the Eighth General Council, their legates declared that they had pronounced no sentence against Photius because that of the pope was obviously sufficient.随后，在大会第八届会议，他们legates宣布，他们已明显没有一句反对photius ，因为这对教宗显然是不够的。
Then, suddenly, in the same year (Sept. 867), Photius fell.然后，突然间，在同一年（ 9月867 ） ， photius下跌。 Michael III was murdered and Basil I (the Macedonian, 867-86) seized his place as emperor.迈克尔三，被杀害和罗勒我（马其顿语， 867-86 ） ，检获的地方，他的皇帝。 Photius shared the fate of all Michael's friends. photius共同的命运，所有迈克尔的朋友。 He was ejected from the patriarch's palace, and Ignatius restored.他被赶出老人家的宫殿，和伊格内修斯恢复。 Nicholas I died (Nov. 13, 867).尼古拉斯i死亡（ 11月13日， 867 ） 。 Adrian II (867-72), his successor, answered Ignatius's appeal for legates to attend a synod that should examine the whole matter by sending Donatus, Bishop of Ostia, Stephen, Bishop of Nepi, and a deacon, Marinus.阿德里安二（ 867-72 ） ，他的继任者，回答伊格纳迪斯的呼吁，为legates出席主教会议认为，应研究整件事发送图斯，主教奥斯提亚，斯蒂芬，主教nepi ，和执事，马里努斯。 They arrived at Constantinople in Sept., 869, and in October the synod was opened which Catholics recognize as the Eighth General Council (Fourth of Constantinople).他们抵达君士坦丁堡在9月， 869 ，并在10月主教会议开幕，其中天主教徒承认，作为大会第八届理事会（第四君士坦丁堡） 。 This synod tried Photius, confirmed his deposition, and, as he refused to renounce his claim, excommunicated him.这主教试图photius ，证实了他的沉积，而且，正如他拒绝放弃其索赔， excommunicated他。 The bishops of his party received light penances (Mansi, XVI, 308-409).主教他的党的接收光线penances （曼西，十六， 308-409 ） 。 Photius was banished to a monastery at Stenos on the Bosphorus. photius被流放到一个修道院在stenos对博斯普鲁斯。 Here he spent seven years, writing letters to his friends, organizing his party, and waiting for another chance.在这里，他花了七年，写信向他的朋友，他的党的组织，并等待另一次机会。 Meanwhile Ignatius reigned as patriarch.同时伊格内修斯统治作为主教。 Photius, as part of his policy, professed great admiration for the emperor and sent him a fictitious pedigree showing his descent form St. Gregory the Illuminator and a forged prophecy foretelling his greatness (Mansi, XVI, 284). photius ，作为他的政策， professed非常敬佩为天皇和他发出一个虚构的谱系显示他的后裔形式圣格里高利照明灯和一本伪造的预言预告他的伟大（曼西，十六， 284 ） 。 Basil was so pleased with this that he recalled him in 876 and appointed him tutor to his son Constantine.罗勒是如此高兴与此，他记得他在876 ，并任命他为导师给他儿子君士坦丁。 Photius ingratiated himself with everyone and feigned reconciliation with Ignatius. photius献媚自己与大家假装和解与伊格内修斯。 It is doubtful how far Ignatius believed in him, but Photius at this time never tires of expatiating on his close friendship with the patriarch.这是令人怀疑有多远伊格内修斯认为，在他的意思，但photius在这个时候从来没有轮胎expatiating对他的亲密友谊，与老人家。 He became so popular that when Ignatius died (23 Oct, 877) a strong party demanded that Photius should succeed him; the emperor was now on their side, and an embassy went to Rome to explain that everyone at Constantinople wanted Photius to be patriarch.他成为如此受欢迎时，伊格内修斯死亡（ 10月23日， 877 ）党的强烈要求photius应接替他;天皇是现在站在他们的一方，和一个驻华使馆前往罗马解释说，每个人都在君士坦丁堡通缉photius要老人家。 The pope (John VIII, 872-82) agreed, absolved him from all censure, and acknowledged him as patriarch.教皇（约翰第八， 872-82 ）同意，免除他所有的责难，并承认他老人家。
This concession has been much discussed.这项宽减措施已被大量讨论。 It has been represented, truly enough, that Photius had shown himself unfit for such a post; John VIII's acknowledgment of him has been described as showing deplorable weakness.它已代表，真正的还不够，认为photius表明自己不适合这个职位;约翰八世的承认他已被描述为显示可悲的弱点。 On the other hand, by Ignatius's death the See of Constantinople was now really vacant; the clergy had an undoubted right to elect their own patriarch; to refuse to acknowledge Photius would have provoked a fresh breach with the East, would not have prevented his occupation of the see, and would have given his party (including the emperor) just reason for a quarrel.在另一方面，由伊格内修斯的死亡见君士坦丁堡，现在真的空置;神职人员已是无可置疑的权利，选出自己的主教;拒绝承认photius将挑起新的违反与东，也不会阻止他的占领该看到，并会给予他的党（包括皇帝）刚刚原因争吵。 The event proved that almost anything would have been better than to allow his succession, if it could be prevented.事件证明，几乎任何会已不如让他继承，如果它可以预防的。 But the pope could not foresee that, and no doubt hoped that Photius, having reached the height of his ambition, would drop the quarrel.但教宗无法预见，毫无疑问，希望photius ，达到的高度，他的野心，将放弃争吵。
In 878, then, Photius at last obtained lawfully the place he had formerly usurped.在878 ，那么， photius在去年取得了合法的地方，他原先被剥夺的。 Rome acknowledged him and restored him to her communion.罗马承认，他和他恢复了她的共融。 There was no possible reason now for a fresh quarrel.有没有可能的理由是，现在一个新鲜的争吵。 But he had identified himself so completely with that strong anti-Roman party in the East which he mainly had formed, and, doubtless, he had formed so great a hatred of Rome, that now he carried on the old quarrel with as much bitterness as ever and more influence.但他确定了自己，所以完全与强烈的反罗马党在东部地区，他主要是形成了，并且毫无疑问，他形成了那么大仇恨罗马，他现在进行的对旧的争吵与多苦，作为和以往任何时候都更大的影响力。 Nevertheless he applied to Rome for legates to come to another synod.不过，他适用于罗马为legates来的另一个主教。 There was no reason for the synod, but he persuaded John VIII that it would clear up the last remains of the schism and rivet more firmly the union between East and West.有没有理由主教，但他说服约翰第八，它将清理最后仍然的分裂和铆钉更加牢固联盟之间的东部和西部。 His real motive was, no doubt, to undo the effect of the synod that had deposed him.他真正的动机是，毫无疑问，复原效果主教已被废黜他。 The pope sent three legates, Cardinal Peter of St. Chrysogonus, Paul, Bishop of Ancona, and Eugene, Bishop of Ostia.教宗派出三名legates ，枢机主教的圣彼得chrysogonus ，郑明训主教安科纳，和尤金，主教奥斯提亚。 The synod was opened in St. Sophia's in November, 879.主教会议开幕，在圣索菲亚的11月， 879 。 This is the "Psuedosynodus Photiana" which the Orthodox count as the Eighth General Council.这是“ psuedosynodus photiana ”正统计数作为大会第八届会议。 Photius had it all his own way throughout. photius了这一切，他以自己的方式在整个。 He revoked the acts of the former synod (869), repeated all his accusations against the Latins, dwelling especially on the filioque grievance, anathematized all who added anything to the Creed, and declared that Bulgaria should belong to the Byzantine Patriarchate.他被撤销的行为前主教（ 869 ） ，重复他的所有指控，对拉丁美洲，住所，特别是对filioque不满， anathematized所有谁添加任何向信条，并宣布保加利亚应该属于拜占庭东正教。 The fact that there was a great majority for all these measures shows how strong Photius's party had become in the East.事实上，有一大部份，所有这些措施表明，有多强， photius的党已成为在东部地区。 The legates, like their predecessors in 861, agreed to everything the majority desired (Mansi, XVII, 374 sq.).该legates ，像他们的前辈在861 ，同意的一切，大多数想要的（曼西，十七， 374平方米） 。 As soon as they had returned to Rome, Photius sent the Acts to the pope for his confirmation.尽快，因为他们已返回罗马， photius发送的行为，以教宗为他的确认。 Instead John, naturally, again excommunicated him.而不是约翰，当然，再次excommunicated他。 So the schism broke out again.因此，裂再次爆发。 This time it lasted seven years, till Basil I's death in 886.这个时候，它持续了七年，直到罗勒I的收购死亡的886 。
Basil was succeeded by his son Leo VI (886-912), who strongly disliked Photius.罗勒是成功，他的儿子利奥六世（ 886-912 ） ，谁不喜欢强烈photius 。 One of his first acts was to accuse him of treason, depose, and banish him (886).他的一个行为，首先是要指责他叛国，罢免，放逐他（ 886 ） 。 The story of this second deposition and banishment is obscure.的故事，这第二个沉积和流放是模糊。 The charge was that Photius had conspired to depose the emperor and put one of his own relations on the throne---an accusation which probably meant that the emperor wanted to get rid of him.收费是photius曾密谋废除天皇和提出的其中一个，他自己的关系就宝座---一的指控，这可能意味着皇帝想摆脱他。 As Stephen, Leo's younger brother, was made patriarch (886-93) the real explanation may be merely that Leo disliked Photius and wanted a place for his brother.作为斯蒂芬，利奥的弟弟，是老人家（ 886-93 ）真正的解释可能只是利奥不喜欢photius和通缉的地方，他的兄弟。 Stephen's intrusion was as glaring an offence against canon law as had been that of Photius in 857; so Rome refused to recognize him.斯蒂芬的入侵是由于明显的违反教会法作为已是photius在857 ，所以罗马拒绝承认他。 It was only under his successor Antony II (893-95) that a synod was held which restored reunion for a century and a half, till the time of Michael Cærularius (1043-58).这只是根据他的继任者阿松二（ 893-95 ）表示，主教举行，恢复团聚为一个半世纪，直到的时候，迈克尔cærularius （ 1043年至1058年） 。 But Photius had left a powerful anti-Roman party, eager to repudiate the pope's primacy and ready for another schism.但photius留下了一个强大的反罗马党，急于否定教宗的首要地位，并准备为另一种分裂。 It was this party, to which Cærularius belonged, that triumphed at Constantinople under him, so that Photius is rightly considered the author of the schism which still lasts.正是这种对党，对其中属于cærularius ，胜利在君士坦丁堡下他，使photius是正确的考虑作者的分裂仍持续。 After this second deposition Photius suddenly disappears from history.之后，这第二个沉积photius突然消失，从历史中。 It is not even known in what monastery he spent his last years.它甚至不是已知在什么修道院，他花了他的最后几年。 Among his many letters there is none that can be dated certainly as belonging to this second exile.在他的众多信件是没有的，可以过时，当然属于第二次流亡。 The date of his death, not quite certain, is generally given as 6 February, 897.日期，他的死因，不太一定，一般给予2月6日， 897 。
That Photius was one of the greatest men of the Middle Ages, one of the most remarkable characters in all church history, will not be disputed.这photius是一个最大的官兵中世纪，其中一个最显着特征在所有教会历史，将不会引起争议。 His fatal quarrel with Rome, though the most famous, was only one result of his many-sided activity.他的致命吵架，与罗马，虽然最有名的，只有一个结果，他的许多片面的活动。 During the stormy years he spent on the patriarch's throne, while he was warring against the Latins, he was negotiating with the Moslem Khalifa for the protection of the Christians under Moslem rule and the care of the Holy Places, and carrying on controversies against various Eastern heretics, Armenians, Paulicians etc. His interest in letters never abated.期间风风雨雨年，他用在老人家的宝座，而他是战国对拉丁美洲，他是谈判与穆斯林哈利法为保护基督徒根据穆斯林的统治和照顾圣地，并在继承的争议，对各种东区异端，亚美尼亚人， paulicians等利益，他在信从来没有减退。 Amid all his cares he found time to write works on dogma, Biblical criticism, canon law, homilies, an encyclopædia of all kinds of learning, and letters on all questions of the day.在他所有关心他发现的时间写的工程教条，圣经的批评，佳能法律， homilies ，一encyclopædia各种形式的学习，和信件，就所有问题的一天。 Had it not been for his disastrous schism, he might be counted the last, and one of the greatest, of the Greek Fathers.如果不是因为他的灾难性的分裂，他可能是清点去年，其中一个最大的，希腊的父亲。 There is no shadow of suspicion against his private life.有没有影子的怀疑对他的私人生活。 He bore his exiles and other troubles manfully and well.他无端背负了他的流亡者和其他麻烦manfully和福祉。 He never despaired of his cause and spent the years of adversity in building up his party, writing letters to encourage his old friends and make new ones.他从来没有绝望，他的事业，花了多年的逆境，在建立他的党，写信，鼓励他的老朋友，并作出新的。
And yet the other side of his character is no less evident.然而，另一边他的性格，同样是显而易见的。 His insatiable ambition, his determination to obtain and keep the patriarchal see, led him to the extreme of dishonesty.他贪得无厌的野心，他决心以获取和保持宗法见，使他极端的不诚实。 His claim was worthless.他声称是一文不值。 That Ignatius was the rightful patriarch as long as he lived, and Photius an intruder, cannot be denied by any one who does not conceive the Church as merely the slave of a civil government.伊格内修斯说，是应有的老人家，只要他生活，和photius入侵者，不能否认，任何一个谁不受孕教会看作仅仅是贩卖奴隶的一个文官政府。 And to keep this place Photius descended to the lowest depth of deceit.并保持这个地方photius下降到最低的深入欺骗。 At the very time he was protesting his obedience to the pope he was dictating to the emperor insolent letters that denied all papal jurisdiction.在非常的时间，他抗议，他服从教宗，他发号施令，以皇帝横蛮信件，否认了所有教皇的司法管辖权。 He misrepresented the story of Ignatius's deposition with unblushing lies, and he at least connived at Ignatius's ill-treatment in banishment.他歪曲了的故事，伊格内修斯的沉积与unblushing在于，他至少纵容伊格内修斯的不当待遇，在流放。 He proclaimed openly his entire subservience to the State in the whole question of his intrusion.他公开宣布他的整个subservience向国务院在整个问题，他的入侵。 He stops at nothing in his war against the Latins.他停在没有任何战争，他对拉丁美洲。 He heaps up accusations against them that he must have known were lies.他堆了对他们的指控，他必须有已知的被谎言。 His effrontery on occasions is almost incredible.他effrontery的场合几乎是令人难以置信。 For instance, as one more grievance against Rome, he never tires of inveighing against the fact that Pope Marinus I (882-84), John VIII's successor, was translated from another see, instead of being ordained from the Roman clergy.举例来说，作为一个更不满的反对罗马，他从来没有轮胎inveighing反对的事实，教宗马里努斯我（ 882-84 ） ，约翰第八的继任者，被翻译从另一个见，而不是被祝圣，从罗马的神职人员。 He describes this as an atrocious breach of canon law, quoting against it the first and second canons of Sardica; and at the same time he himself continually transferred bishops in his patriarchate.他形容这是一个残暴的违反教会法，引述反对，第一和第二炮的萨尔迪卡;以及在同一时间，他自己不断转移主教在他的东正教会。 The Orthodox, who look upon him, rightly, as the great champion of their cause against Rome, have forgiven all his offences for the sake of this championship.正统，谁的眼光来看待他，是正确的，正如伟大的冠军，他们的事业对罗马，有原谅他的所有罪行，为了这个冠军。 They have canonized him, and on 6 Feb., when they keep his feast, their office overflows with his praise.他们册封他，并于2月6日，当他们保住自己的节日，他们的办公室溢出与他的赞誉。 He is the "far-shining radiant star of the church", the "most inspired guide of the Orthodox", "thrice blessed speaker for God", "wise and divine glory of the hierarchy, who broke the horns of Roman pride" ("Menologion" for 6 Feb., ed. Maltzew, I, 916 sq.).他是“具有深远的光辉辐射明星教会” ， “最鼓舞指南正统” ， “有福了三次发言者为上帝” ， “明智和神的荣耀，等级，谁打破了犀角，罗马的骄傲” （ “ menologion ” 2月6日，教育署。 maltzew ，我， 916平方米） 。 The Catholic remembers this extraordinary man with mixed feelings.天主教会记得这不平凡的男子百感交集。 We do not deny his eminent qualities and yet we certainly do not remember him as a thrice blessed speaker for God.我们不否认他杰出的素质，但我们当然不记得他作为一个有福了三次发言者为神。 One may perhaps sum up Photius by saying that he was a great man with one blot on his character---his insatiable and unscrupulous ambition. 1 ，或许总结photius说，他是一位伟大的男子与一污点，他的性格---他的贪得无厌和不择手段的野心。 But that blot so covers his life that it eclipses everything else and makes him deserve our final judgment as one of the worst enemies the Church of Christ ever had, and the cause of the greatest calamity that ever befell her.但污点，因此，包括他的生命，它eclipses一切，使他值得我们最终判决作为一种最恶劣的敌人，中华基督教会都，和事业的最大的灾难都降临她。
WORKS工程
Of Photius's prolific literary production part has been lost.对photius的多产的文学生产的一部分，已遗失。 A great merit of what remains is that he has preserved at least fragments of earlier Greek works of which otherwise we should know nothing.一个伟大的好处是什么，仍然是他保留了至少片段早些时候希腊的作品，否则我们应该一无所知。 This applies especially to his "Myriobiblion".这尤其适用于他的“ myriobiblion ” 。
The "Myriobiblion" or "Bibliotheca" is a collection of descriptions of books he had read, with notes and sometimes copious extracts. “ myriobiblion ”或“图书馆”是一家集描述的书籍他曾阅读，笔记，有时大量提取物。 It contains 280 such notices of books (or rather 279; no. 89 is lost) on every possible subject---theology, philosophy, rhetoric, grammar, physics, medicine.它包含280个这样的告示的书籍（或279 ，而不是没有。 89 ，是失去了）就千方百计的主题---神学，哲学，修辞，语法，物理，医学。 He quotes pagans and Christians, Acts of Councils, Acts of Martyrs, and so on, in no sort of order.他引述异教徒和基督教徒的行为，议会，行为的烈士等，在没有排序的秩序。 For the works thus partially saved (otherwise unknown) see Krumbacher, "Byz. Litter.", 518-19.用于这项工程，因此，部分保存（否则不详）见克伦巴赫尔， “ byz 。乱抛垃圾。 ” ， 518-19 。
The "Lexicon" (Lexeon synagoge) was compiled, probably, to a great extent by his students under his direction (Krumbacher, ibid., 521), from older Greek dictionaries (Pausanias, Harpokration, Diogenianos, Ælius Dionysius). “词汇” （ lexeon synagoge ）汇编，大概，在很大程度上是由他的学生，根据他的方向（克伦巴赫尔，同上， 521 ） ，从老年人的希腊字典（包撒尼雅斯， harpokration ， diogenianos ， ælius狄奥尼修斯） 。 It was intended as a practical help to readers of the Greek classics, the Septuagint, and the New testament.它的用意是作为一个实际的帮助，以飨读者的希腊经典， septuagint ，和新约圣经。 Only one manuscript of it exists, the defective "Codex Galeanus" (formerly in the possession of Thomas Gale, now at Cambridge), written about 1200.只有一个手稿的存在，有缺陷的“法典galeanus ” （原在藏托马斯烈风，现在在剑桥） ，书面约1200年。
The "Amphilochia", dedicated to one of his favourite disciples, Amphilochius of Cyzicus, are answers to questions of Biblical, philosophical, and theological difficulties, written during his first exile (867-77). “ amphilochia ” ，致力于之一，他最喜欢的弟子， amphilochius的基齐库斯，是问题的答案圣经，哲学，神学和困难，书面期间，他的第一流亡政府（ 867-77 ） 。 There are 324 subjects discussed, each in a regular form--question, answer, difficulties, solutions---but arranged again in no order.有324所讨论的主题，每在定期的形式-问题，答案，困难的解决办法- --但安排再次在没有秩序。 Photius gives mostly the views of famous Greek Fathers, Epiphanius, Cyril of Alexandria, John Damascene, especially Theodoret. photius让大部分的意见，著名的希腊的父亲，埃皮法尼乌斯，西里尔的亚历山大，约翰达玛森，尤其是theodoret 。
Biblical works.---Only fragments of these are extant, chiefly in Catenas.圣经工程.---只有片段，这些都是现存的，主要是在catenas 。 The longest are from Commentaries on St. Matthew and Romans.最长的是来自评论，圣马太和罗马。
Canon Law.---The classical "Nomocanon" (qv), the official code of the Orthodox Church, is attributed to Photius.佳能法律.---经典“ nomocanon ” （请参阅） ，正式代码的东正教教堂，是由于photius 。 It is, however, older than his time (see JOHN SCHOLASTICUS).然而，它年纪比他的时间（见John scholasticus ） 。 It was revised and received additions (from the synods of 861 and 879) in Photius's time, probably by his orders.这是修订和增补收到（从主教会议的861和879 ）在photius的时间，可能是通过他的命令。 The "Collections and Accurate Expositions" (Eunagolai kai apodeixeis akribeis) (Hergenröther, op. cit., III, 165-70) are a series of questions and answers on points of canon law, really an indirect vindication of his own claims and position. “收藏和准确的论述” （ eunagolai启apodeixeis akribeis ） （ hergenröther ，前引书，第III ， 165-70 ）是一系列的问题和答案，就点教会法，实在是间接平反他自己的要求和立场。 A number of his letters bear on canonical questions.他的一些信件，承担对典型的问题。
Homilies.---Hergenröther mentions twenty-two sermons of Photius (III, 232). homilies .--- hergenröther提到2002年的布道的photius （三， 232 ） 。 Of these two were printed when Hergenröther wrote (in PG, CII, 548, sq.), one on the Nativity of the Blessed Virgin, and one at the dedication of a new church during his second patriarchate.这两个印刷时， hergenröther写（在pg ， cii ， 548 ，以建筑面积计） ，一个是关于nativity的有福了美属维尔京，和一在奉献了一个新的教会在他的第二宗主教公署。 Later, S. Aristarches published eighty-three homilies of different kinds (Constantinople, 1900).稍后，美国公布的aristarches 83 homilies不同种（君士坦丁堡， 1900年） 。 Dogmatic and polemical works.---Many of these bear on his accusations against the Latins and so form the beginning of the long series of anti-Catholic controversy produced by Orthodox theologians.教条式和polemical工程.---许多这些承担对他的指控，对拉丁美洲等形式，开始长期的一系列反天主教的争议，所产生的东正教神学家。 The most important is "Concerning the Theology about the Holy Ghost" (Peri tes tou hagiou pneumatos mystagonias, PG, CII, 264-541), a defence of the Procession from God the Father alone, based chiefly on John, xv, 26.最重要的是， “关于神学约圣灵” （工商业污水附加费，围头hagiou pneumatos mystagonias页， cii ， 264-541 ） ，辩护游行，来自上帝的父亲单，主要是基于对约翰，十五， 26 。 An epitome of the same work, made by a later author and contained in Euthymius Zigabenus's "Panoplia", XIII, became the favourite weapon of Orthodox controversialists for many centuries.的一个缩影，同时工作，所作出的稍后作者并载于euthymius zigabenus的“ panoplia ” ，第十三，成为最喜爱的武器，东正教controversialists许多世纪。 The treatise "Against Those who say that Rome is the First See", also a very popular Orthodox weapon, is only the last part or supplement of the "Collections", often written out separately.该论文“对那些谁说，罗马是第一次见” ，也是一个很受欢迎的正统性武器，只是最后一部分或补充的“集合” ，往往是书面分开。 The "Dissertation Concerning the Reappearance of the Manichæans" (Diegesis peri tes manichaion anablasteseos, PG, CII, 9-264), in four books, is a history and refutation of the Paulicians. “学位论文有关的再现了manichæans ” （ diegesis围工商业污水附加费manichaion anablasteseos页， cii ， 9-264 ） ，在四本书，历史，就是一部与反驳的paulicians 。 Much of the "Amphilochia" belongs to this heading.大部分的“ amphilochia ”属于本标题。 The little work "Against the Franks and other Latins" (Hergenröther, "Monumenta", 62-71), attributed to Photius, is not authentic.小工作“对弗兰克斯和其他拉丁美洲” （ hergenröther ， “ monumenta ” ， 62-71段） ，归因于photius ，是不真确。 It was written after Cærularius (Hergenröther, "Photius", III, 172-224).这是书面后， cærularius （ hergenröther ， “ photius ” ，三， 172-224 ） 。
Letters.---Migne, PG, CII, publishes 193 letters arranged in three books; Balettas (London, 1864) has edited a more complete collection in five parts.信件.---米涅页， cii ，出版193字母安排在三本书; balettas （伦敦， 1864 ）主编的一个较完整的收集，在五个部分组成。 They cover all the chief periods of Photius's life, and are the most important source for his history.他们涵盖所有行政时期photius的生命，是最重要的来源，他的历史。
A. Ehrhard (in Krumbacher, "Byzantinische Litteratur", 74-77) judges Photius as a distinguished preacher, but not as a theologian of the first importance.答： ehrhard （在克伦巴赫尔， “ byzantinische litteratur ” ， 74-77 ）法官photius作为一个杰出的布道者，而不是作为一个神学家的第一重要性。 His theological work is chiefly the collection of excerpts from Greek Fathers and other sources.他的神学思想建设工作主要是收集摘录，从希腊的父亲和其他来源。 His erudition is vast, and probably unequalled in the Middle Ages, but he has little originality, even in his controversy against the Latins.他的博学是巨大的，并可能以伦比在中世纪，但他却很少的原创性，甚至在他的争议，对拉丁美洲。 Here, too, he only needed to collect angry things said by Byzantine theologians before his time.在这里，太，他只需要收集的东西，愤怒的说，由拜占庭神学家之前，他的时间。 But his discovery of the filioque grievance seems to be original.但他发现该filioque不满，似乎是原来的。 Its success as a weapon is considerably greater than its real value deserves (Fortescue, "Orthodox Eastern Church", 372-84).它的成功作为一种武器是相当大于它的实际价值，值得（ fortescue ， “正统东欧教会” ， 372-84 ） 。
Editions.--The works of Photius known at the time were collected by Migne, PG, CI-CV.版本.--的作品photius众所周知，在时间收集米涅页，词的简历。 J. Balettas, Photiou epistolai (London, 1864), contains other letters (altogether 260) not in Migne. j. balettas ， photiou epistolai （伦敦， 1864年） ，它包含其他信件（共260人）没有在米涅。 A. Papadopulos-Kerameus, "S. Patris Photii Epistolæ XLV" (St. Petersburg, 1896) gives forty-five more, of which, however, only the first twenty-one are authentic.答： papadopulos - kerameus ， “美国patris photii epistolæ xlv ” （圣彼得堡， 1896 ）给出了45以上，其中，然而，只有第一二一顷作准。 S. Aristaches, Photiou logoi kai homiliai 83 (Constantinople, 1900, 2 vols.), gives other homilies not in Migne.第aristaches ， photiou logoi启homiliai 83 （君士坦丁堡， 1900年， 2卷） ，让其他homilies不是在米涅。 Oikonomos has edited the "Amphilochia" (Athens, 1858) in a more complete text. oikonomos已编辑了“ amphilochia ” （雅典， 1858年）在一个较完整的文本。 J. Hergenröther, "Monumenta græca ad Photium eiusque historiam pertinentia" (Ratisbon, 1869), and Papadopulos-Kerameus, "Monumenta græca et latina ad historiam Photii patriarchæ pertinentia" (St. Petersburg, 2 parts, 1899 and 1901), add further documents. j. hergenröther ， “ monumenta græca广告photium eiusque historiam pertinentia ” （拉蒂斯邦， 1869 ） ，和papadopulos - kerameus ， “ monumenta græca等latina广告historiam photii patriarchæ pertinentia ” （圣彼得堡，二部分， 1899年和1901年） ，进一步补充文件。
Publication information Written by Adrian Fortescue.出版信息的书面由Adrian fortescue 。 Transcribed by Thomas J. Bress.转录由托马斯j. bress 。 The Catholic Encyclopedia, Volume XII.天主教百科全书，货量十二。 Published 1911. 1911年出版。 New York: Robert Appleton Company.纽约：罗伯特阿普尔顿公司。 Nihil Obstat, June 1, 1911. nihil obstat ， 1911年6月1日。 Remy Lafort, STD, Censor.的Remy lafort ，性病，检查员。 Imprimatur. imprimatur 。 +John Cardinal Farley, Archbishop of New York +约翰farley枢机主教，大主教，纽约
Bibliography参考书目
The Acts of the Synods of 869 and 879 are the most important sources (Mansi, XVI and XVII).行为的主教会议的869和八七九顷最重要的来源（曼西，十六和十七） 。 THEOGNOSTUS (Archimandrite at Constantinople), Libellos periechon panta ta kata ton megan, a contemporary account of the beginning of the schism (in Mansi, XVI, 295, sq.); NIKETAS DAVID PAPHLAGON (d. 890); Bios Ignatiou (Mansi, XVI, 209 sq.). theognostus （修士在君士坦丁堡） ， libellos periechon panta电讯管理局局长字吨梅根，当代帐户的开头部分裂（在曼西，十六， 295平方米） ;尼克达斯国宝paphlagon （四890 ） ; ignatiou的BIOS （曼西，十六， 209平方米） 。 PAPADOPULOS-KERAMEUS declared this to be a fourteenth-century forgery in the Vizant. papadopulos - kerameus宣布这是一个第十四世纪的伪造文件，在vizant 。 Vremennik (1899), 13-38, Pseudoniketas ho paphlagon; he was successfully refuted by VASILJEWSKI (ibid., 39-56); cf. vremennik （ 1899年） ， 13-38 ， pseudoniketas何paphlagon ，他是成功的反驳vasiljewski （同上， 39-56 ） ;比照。 Byzant. byzant 。 Zeitschrift, IX, (1900), 268 sq. zeitschrift ，九， （ 1900 ） ， 268平方米 GENESIOS, Basileiai (written between 945-959), a history of the emperors and Court from Leo V (813-20) to Basil I (867-86), published in Corpus Scriptorum Hist. genesios ， basileiai （书面945-959之间） ，历史，皇帝和法院从低地球轨道第V （ 813-20 ）罗勒（ 867-86 ） ，发表在语料库scriptorum历史。 Byzantinæ (Bonn, 1834) and PG, CIX,15 sqq.; LEO GRAMMATICUS, re-edition of SYMEON MAGISTER, Chronicle, in Corpus Script., 1842, and PG CVIII, 1037 sqq. byzantinæ （波恩， 1834 ）和PG ， cix ， 15 sqq 。 ;利奥格拉默提克斯，重新版symeon magister ，纪事，在语料库的脚本， 1842年，与PG cviii ， 1037 sqq 。 HERGENRÖTHER, Photius, Patriarch von Konstantinopel, sein Leben, seine Schriften u. hergenröther ， photius ，老人家冯konstantinopel ，盛leben ，塞纳河schriften美国 das griechische Schisma (Ratisbon, 1867-69) (the most learned and exhaustive work on the subject).之griechische schisma （拉蒂斯邦， 1867年至1869年） （最教训和详尽的工作，关于这一主题的） 。 DEMETRAKOPULOS, Historia tou schismatos tes latinikes apo tes orthodoxou ekklesias (Leipzig, 1867), is an attempted rejoinder to HERGENRÖTHER, as is also KREMOS, Historia tou schismatos ton duo ekklesion (Athens, 1905-07, two volumes published out of four). demetrakopulos ，历史头schismatos工商业污水附加费latinikes载脂蛋白的工商业污水附加费orthodoxou ekklesias （莱比锡， 1867 ） ，是一种试图答辩，以hergenröther ，也是kremos ，历史头schismatos吨两人ekklesion （雅典， 1905年至1907年，两卷出版走出4 ） 。 LÄMMER, Papst Nikolaus u. lämmer ， papst尼古劳斯美国 die byzantinsche Staatskirche seiner Zeit (Berlin, 1857); PICHLER, Geschichte der kirchlichen Trennung zwischen dem Orient.模具byzantinsche staatskirche seiner特（柏林， 1857 ） ; pichler ，历史馆明镜kirchlichen trennung zwischen DEM的东方。 u.美国 Occident (Munich, 1864-65); NORDEN, Das Papsttum und Byzanz (Berlin, 1903); KRUMBACHER, Geschichte der Byzantinischen Litteratur (Munich, 1897), 73-79, 515-524 (with copious bibliography); FORTESCUE, The Orthodox Eastern Church (London, 1907), 135-171; RUINAUT, Le schisme de Photius (Paris, 1910).欧美（慕尼黑， 1864年至1865年） ;北欧，之papsttum und byzanz （柏林， 1903 ） ;克伦巴赫尔，历史馆明镜byzantinischen litteratur （慕尼黑， 1897 ） ， 73-79 ， 515-524 （再用书目） ; fortescue ，东正教东部教会（伦敦， 1907年） ， 135-171 ; ruinaut ，乐schisme德photius （巴黎， 1910 ） 。
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