This drastic restriction of the Roman bishop to the West, and disdainful assurance that the prestige of the city of Rome was the only basis of his primacy, was read in the next session, and the Papal Legates were gravely disturbed. There can be very little doubt that, as Hefele says, the Legates had abstained from the fifteenth session because they knew that this canon would be discussed and passed. There was no secrecy about it, and there was much in previous sessions that led to it. Indeed, it is clear that Leo himself knew of the design, and this probably explains his resistance, which has puzzled many, to the holding of the Council. In the heat of the discussion, the Roman Legate, Boniface, produced this instruction from Leo: "If any, taking their stand on the importance of their cities, should endeavour to arrogate anything to themselves, resist them with all decision."[67] Bishop Eusebius of Dorylæum (the accuser of Eutyches) then said that he had read the third canon of Constantinople to Leo at Rome some time before the Council, and that Leo had assented to it. Leo afterwards denied this, but we must assume that he merely denied having consented, not the reading of the canon to him. It is quite clear that Leo prepared his Legates for this discussion. It implies no reflection whatever on the character of Leo that he should instruct his Legates diplomatically to obstruct the passing of a canon which he regarded as contrary to a divine ordination. But the next act of his Legates is more serious. Bishop Paschasinus, the chief Legate, produced and read, in Latin, the sixth canon of the famous Council of Nicæa, and the Greeks were amazed to learn, when it was translated, that it awarded the primacy to Rome. There is now no doubt that this was a spurious or adulterated canon, and the feelings of the Greeks, when they consulted the genuine canon, can be imagined. The session closed in a weak compromise. The Legates were allowed to protest that the twenty-eighth canon was passed in their absence, and was injurious to the rights of their Bishop, "who presided over the whole Church." The Greeks politely registered their protest, endorsed the canon, and proceeded to indite a very Greek letter to the Roman Bishop. They express to Leo[68] their deep joy at the successful congress, their entire respect for "the voice of Peter," their loving gratitude that, through his Legates, he had presided over them "as the head over the members"; but they admit that one of their canons did not commend itself to his Legates and they trust that he will at once gratify their Emperor by endorsing it! Christendom was divided into two parts.