hat of Constantinople; and, moreover, that
this new Pope John, who seems to have been a hot-headed fanatic, had
begun his rule by whipping and banishing Manichees--by whose permission,
does not appear.

Recollect too, that for some reason or other, Dietrich, when he had
interfered in Eastern matters, had been always on the side of the
Orthodox and the Council of Chalcedon. He had fought for the Orthodox
against Basiliscus. He had backed the Orthodox and Vitalianus their
champion, against the late Emperor Anastasius; and now as soon as the
Orthodox got into power under Justin, this was the reward of his
impartiality. If he did not distrust and despise the Church and Emperor
of the East, he must have been not a hero, but a saint.

Recollect, too, that in those very days, Catholic bigotry had broken out
in a general plunder of the Jews. At Rome, at Milan, and Genoa their
houses had been sacked, and their synagogues burnt; and Dietrich, having
compelled the Catholics to rebuild them at their own expense, had earned
the hatred of a large portion of his subjects. And now Pope John was
doing all he could to thwart him. Dietrich bade him go to
Constantinople, and plead with Justin for the persecuted Arians. He
refused. Dietrich shipt him off, nolentem volentem. But when he got to
Constantinople he threw his whole weight into the Emperor's scale. He
was received by Justin as if he was St. Peter himself, the Emperor coming
out to meet him with processions and wax-lights, imploring his blessing;
he did exactly the opposite to what Dietrich bade him do; and published
on his return a furious epistle to the bishops of Italy, calling upon
them to oppress and extirpate the Arian perfidy, so that no root of it is
left: to consecrate the Arian churches wheresoever he found them,
pleading the advice of the most pious and Christian Emperor Justin,
talking of Dietrich as tainted inwardly and wrapt up outwardly with the
pest of heresy. On which Cochlaeus (who religiously believes that
Dietrich was damned for his Arianism, and that all his virtues went for
nothing because he had not charity, which exists, he says, alone within
the pale of the Church), cannot help the naive comment, that if the
Pontiff did really write that letter, he cannot wonder at Dietrich's
being a little angry. Kings now, it is true, can afford to smile at such
outbursts; they could not afford to do so in Dietrich's days. Such words
meant murder, pillage, c