It was thought necessary always to have a male Emperor. When Michael IV. died, Zoe, already more than sixty years of age, took three days to decide whether she should wed a third husband or adopt a son. She chose the latter course; but Michael V. (1041–1042), nephew of Michael IV., whom she raised to this great position, speedily proved ungrateful and unworthy, and was deposed, blinded, and shut up in a monastery. [Sidenote: Constantine IX., 1042–1054.] Having failed with her son, Zoe chose as her third husband Constantine Monomachus (an hereditary surname), who was soon crowned as Constantine IX. (1042–1054). The new Emperor was an elderly profligate, who had only consented to wed Zoe on condition that his mistress should be associated with her in the Empire. Their rule was most disastrous. It saw the expulsion of the Greeks from Italy by the Norman conquest of Apulia and Calabria. It saw the consummation of the fatal policy of weakening Armenia, at a moment when the rise of the Seljukian Turks was again making Islam aggressive. It witnessed the impolitic imposition of taxes on the eastern subjects and vassals, who had hitherto defended the frontiers with their swords, but who henceforth were discontented or mutinous. It saw the final consummation of the schism of Eastern and Western Churches. The Synod of Constantinople in 867 [see Period I., pp. 453–4], following upon the quarrel of Pope Nicholas I. and the Patriarch Photius, had already brought about the open breach of the Orthodox East and the Catholic West. [Sidenote: The Schism of the Eastern and Western Churches.] Despite new rivalries between the Greek and Latin missions to the Slavs and Bulgarians, efforts had been made from time to time to heal the schism, and Basil II. negotiated with Rome, hoping to persuade the Pope to allow ‘that the Church of Constantinople was œcumenical within its own sphere, just as the Church of Rome was œcumenical throughout Christendom.’ But in 1053 Michael Cærularius, the Patriarch of Constantinople, foolishly shut up the Latin churches and convents and wrote to the Latin bishops, bitterly reproaching them with their schismatic practices, and taking new offence in the Latin use of unleavened bread in the Eucharist. Mutual excommunications followed, and, at the very moment when Christendom had most need of union, the schism of East and West became inveterate. [Sidenote: Theodora, 1054–1057.]