Photios 1 was grandson of Zacharias 5 and son of Sergios 16; his mother was a former nun: Ps.-Symeon 668. His mother was Eirene 6 and his maternal uncle (see Sergios 44) married a sister of the empress Theodora 2, Eirene 4; from that marriage were born two cousins of Photios 1, Stephanos 76 and Bardas 13: Theoph. Cont. IV 22 (p. 175). Photios 1 had four brothers, Tarasios 5, Konstantinos 261, Theodoros 329 and Sergios 107. He is said to have come from a noble and distinguished family: Nicetas, Vita Ignatii 509A (ὀυ τῶν ἀγεννῶν τε καὶ ἀνωνύμων, ἀλλὰ καὶ τῶν εὐγενῶν κατὰ σάρκα καὶ περιφανῶν). He was related to Leo 119 Katakalos, who was his gambros: Nicetas, Vita Ignatii 569D (γαμβρῷ). He was also related to Leo 118 Ptaolemes: Nicetas, Vita Ignatii 536C-D.

His birth was allegedly attended by forebodings and prophecies that he would become patriarch but would lead many astray: Ps.-Symeon 668-670, and see Michael 6, Hilarion 1, Iakobos 2 and Ioannikios 1. Photios 1 was baptised and given the name Photios by the hegoumenos of the monastery of Maximina, Iakobos 2: Ps.-Symeon 669. The whole story in Pseudo-Symeon 668ff. is very hostile to Photios 1. When Photios 1 pursued his education he is said to have been drawn to pagan literature rather than the Scriptures and he allegedly approached a Jewish sorcerer (see Anonymus 54) who, in return for a denial of Christ by Photios 1, taught him from the secret books of sorcery of the Jews: Ps.-Symeon 670. Later, after hearing from his father about the prophecy that he was destined to become patriarch, he cultivated the acquaintance of a number of bishops who had been deposed or charged with various offences, including Gregorios 26 of Syracuse, Eulampios 1 of Apamea and Petros 33 of Syllaion; they used to meet in Photios 1's home where they schemed against the patriarch Ignatios 1 (847-858) (cf. Nicetas, Vita Ignatii 512C-D); they were denounced and condemned by a council held in the patriarchal palace in Constantinople: Ps.-Symeon 670-671. He was strongly influenced by Gregorios 26 both before and after he became patriarch: Nicetas, Vita Ignatii 512B (ἦν δὲ αὐτῷ καθηγητὴς καὶ ἱεροτελεστὴς τὰ πάντα Γρηγόριος), 512D (he was consecrated - χειροτονηθεὶς - by Gregorios 26, and allegedly acquired his hatred of Ignatios 1 from him). He was once referred to by the emperor as Khazar-faced (Χαζαροπρόσωπος) and addressed as Marzouka: Ps.-Symeon 673 (cf. below). See further on these matters C. Mango, "The Liquidation of Iconoclasm: and the Patriarch Photios", in Iconoclasm, ed. A. Bryer and J. Herrin, Birmingham, 1977, pp. 133-140.

Photios 1 is described as a man of great learning (λογιώτατος): Leo Gramm. 240, Georg. Mon. Cont. 826. In his secular career he was outstanding for his learning and intelligence (σοφίᾳ τε κοσμικῇ καὶ συνέσει τῶν ἐν τῇ πολιτείᾳ στρεφομένων εὐδοκιμώτατος πάντων ἐνομίζετο); he is said to have studied grammar, poetry, rhetoric, philosophy, medicine and every other secular subject, and been regarded not only as superior to all his contemporaries but the equal of famous scholars of the past (γραμματικῆς μὲν γὰρ καὶ ποιήσεως, ῥητορικῆς τε καὶ φιλοσοφίας, ναὶ δὴ καὶ ἰατρικῆς, καὶ πάσης ὀλίγου δεῖν ἐπιστήμης τῶν θυράθεν τοσοῦτον αὐτῷ τὸ περιὸν, ὡς μὴ μόνον σχεδὸν φάναι τῶν κατὰ τὴν αὐτοῦ γενεὰν πάντων διενεγκεῖν, ἤδη δὲ καὶ πρὸς τοὺς παλαιοὺς αὐτὸν διαμιλλᾶσθαι); he possessed great abilities and energy and also wealth so that he was able easily to acquire all manner of books (ὁ πλοῦτος, δι' ὃν καὶ βίβλος ἐπ' αὐτὸν ἔρρει πᾶσα); most of all (says Nicetas, in the Life of Ignatios, a hostile source) he possessed a great love of glory and so spent many sleepless nights reading (περὶ τὴν ἀνάγνωσιν ἐμμελῶς ἐσχολακότι): Nicetas, Vita Ignatii 509A-B. He is said not to have been familiar with the Scriptures when he became patriarch and not to have realised the depth of his ignorance: Nicetas, Vita Ignatii 509B-D (ἐπεὶ δὲ καὶ πρὸς τὴν Ἐκκλησίαν αὐτὴν ... ἐπεισελθεῖν ἔδει, καὶ τῶν διὰ τοῦτο βιβλίων τῆς ἀναγνώσεως οὐ κατὰ πάρεργον ἐπεμελήθη: ἀγνόημα δὲ ἠγνόησεν ... σφόδρα τῆς αὐτοῦ σοφίας ἀνάξιον).

Photios 1 was described as a leading figure in the senate, outstanding for his learning, the sharpness of his mind and his practical political skills: Ioannes, Vita Ioseph. Hymnog. 968D-969A. He was protospatharios and protoasekretis in 858 when he was appointed patriarch of Constantinople through Bardas 5 in place of Ignatios 1: Nicetas, Vita Ignatii 509A (Φώτιον πρωτοσπάθαριόν τε ὄντα καὶ πρωτοασηκρῆτιν εἰς ἀρχιερέα τῆς βασιλῖδος προχειρίζονται), cf. Leo Gramm. 240 (Φώτιον πατριάρχην ἀντ'αὐτοῦ χειροτονεῖ, πρωτασηκρῆτιν ὄντα κατ'ἐκεῖνο καιροῦ καὶ λογιώτατον πάνυ), Georg. Mon. Cont. 826, Ps.-Symeon 668, 671, Theoph. Cont. IV 32 (p. 195) (Φωτίῳ ἐπὶ σοφίᾳ μὲν ὄντι γνωρίμῳ ἀνδρί, κοσμικῆς δὲ τάξεως ἀντιποιουμένῳ καὶ τὴν τοῦ πρωτοασηκρῆτις δεδραγμένῳ τιμήν, τὸν θρόνον ἐδίδου τῆς Κωνσταντινουπόλεως), Zon. XVI 4. 35 (προχειρίζεται δὲ πατριάρχην τὸν Φώτιον, ἄνδρα τῶν ἐπισήμων πρωτοασηκρῆτις τότε τυγχάνοντα καὶ ἐν λόγοις ὀνομαστότατον), Vita Nic. Stud. 908B (οὗτοι προβάλλονταί τινα, Φώτιον μὲν προσαγορευόμενον πρωτοσηκρήτης τότε ὑπάρχοντα, ἐπ' εὐλαβείᾳ δὲ καὶ γνώσει πολλῇ φημιζόμενον: ὅνπερ εὐθὺς ἀποκαρθῆναι κελεύσαντες, τὰ τῆς ἀρχιερωσύνης πρεσβεῖα μεταχειρίζονται). He was still a layman and is said to have gone through the stages of the priesthood in six days in order to become patriarch; on the first day he was made a monk (μοναχὸς, on the second a lector (anagnostes - ἀναγνώστης), on the third a subdeacon (ὑποδιάκονος), on the fourth a deacon (διάκονος), on the fifth a priest (πρεσβύτερος) and on the sixth he was consecrated as patriarch (τῷ ἱερατικῷ προσβὰς θρόνῳ); the day of his consecration was in fact 25 December 858, the birthday of Christ: Nicetas, Vita Ignatii 512A. Appointed patriarch by the Kaisar Bardas 5 after the deposition of Ignatios 1; he was a layman and his appointment was opposed by Konstantinos 41 for that reason: Genesius IV 18. Said to have taken part in disorderly revels in the palace and to have applauded the outrageous behaviour of Grylos (Theophilos 8): Nicetas, Vita Ignatii 528C, Ps.-Symeon 662-663. His opponents told several stories about him, largely fictional, intended to blacken his character; at a religious ceremony during which he elevated the Cross, a monk claimed to see a serpent controlling him while the Cross rose of its own accord, and the attendant priests alleged that instead of praying he used to murmur lines from the pagan poets; two victims of his persecution, Euthymios 2 and Ioseph 5, visited a Hesychast, Ioannes 94, for comfort; later Ioannes 94 was visited and attacked by a demon from Hell who claimed that Photios 1 was his secret servant: Ps.-Symeon 671-673. Once when Constantinople was shaken by earth tremors, he is said to have mounted the altar and declared that the cause of earthquakes was not the sinfulness of the population but an excess of waters; he also claimed that men had two souls, one which sins, one which does not; this was reported to the emperor, who, calling him "Chazaroprosopos" and addressing him as "Marzouka" (see above), summoned him to explain his beliefs; Photios 1 explained away the remarks attributed to him; to a query from Gregorios 26 about the name "Marzouka", he said it meant "dog dragging leather": Ps.-Symeon 673-674. He was said to have told a gravely ill workman (ἐργαστηριακός) not to take communion while fasting; the man only died after he had confessed this fact: Ps.-Symeon 674. Photios 1 tried without success to win the support of Nikolaos 26 the Stoudite: Vita Nic. Stud. 912A.

In the Vita Ignatii by Niketas 65, Photios 1 is represented as the arch-enemy of Ignatios 1, whom he was constantly plotting to destroy: Nicetas, Vita Ignatii 512D-513A, 528D. On his succession in 858, he had first promised to treat Ignatios 1 with all honour, but after two months he initiated investigations to see if charges of treason could be brought against him: Nicetas, Vita Ignatii 513A. While Ignatios 1 was in exile in Mitylene, Photios 1 convened a council which met in the Church of the Holy Apostles and pronounced him deposed and excommunicated: Nicetas, Vita Ignatii 513D. He summoned a council at Constantinople and invited pope Nicolas I (Nikolaos 28) to send representatives, allegedly to restore the church after the iconoclast controversy but really, according to Niketas 65, to depose Ignatios 1 formally; Photios 1's envoys were Theophilos 24 and Samuel 2: Nicetas, Vita Ignatii 516A-B. The council met (in 861) in the Church of the Holy Apostles and Ignatios 1 was ritually deprived of his priesthood: Nicetas, Vita Ignatii 517B-520D. Subsequently Photios 1 forged a statement in which Ignatios 1 supposedly admitted that he had been uncanonically elected as patriarch (in 847): Nicetas, Vita Ignatii 521C-D. When Ignatios 1 subsequently escaped in disguise, Photios 1 allegedly tried every means to capture him: Nicetas, Vita Ignatii 524C-D. The papal representatives at the council of 861 were later convicted of having received bribes from Photios 1 and in consequence the pope excommunicated them as well as Photios 1 and all who were in communion with Photios 1: Nicetas, Vita Ignatii 525C-D (and cf. Zacharias 19 and Radoald 1). Photios 1 tried to damage Ignatios 1 by producing letters to and from Nikolaos 28 as evidence of treason, but they were discovered to be forgeries: Nicetas, Vita Ignatii 528D-529C. He sent bishops (Amphilochios 1 and Theodoros 132) and a leading layman (Pantaleon 6) to the island of Plate to purify an altar which Rus raiders had overthrown in 860 and which Ignatios 1 had subsequently re-erected: Nicetas, Vita Ignatii 532B-C.

In 860 the Rus attacked Constantinople; Photios 1 joined the emperor Michael III (Michael 11) in prayers at the Church of the Theotokos in Blachernai and then carried the omophorion of the Theotokos down to the sea with hymn singing and dipped it in the water; a fierce wind suddenly arose and the Rus boats were destroyed: Leo Gramm. 241, Georg. Mon. Cont. 827, Ps.-Symeon 674-675, Theoph. Cont. IV 33 (p. 196). Photios 1 is perhaps the unnamed archiereus who travelled to Bulgaria (perhaps in 864 or 865/866) to baptise the Bulgar ruler Boris I (Boris 1): Theoph. Cont. IV 14 (p. 163) and cf. ODB I, p. 310, on Boris I. He celebrated the Feast of the Annunciation in 866 (25 March) with the emperor Michael III (Michael 11), the Kaisar Bardas (Bardas 5) and Basilios 7 in the Katechoumena at the Chalkoprateia, shortly before the expedition against Crete on which Bardas 5 was murdered: Leo Gramm. 243, Georg. Mon. Cont. 829, Ps.-Symeon 676-677. Informed by Rhendakios 1 of the emperor's decision to make Basilios 7 co-emperor on 25 May 866, he took part in the coronation ceremonies in Hagia Sophia on the following day, the Sunday of Pentecost: Leo Gramm. 245-247, Georg. Mon. Cont. 831-833, Ps.-Symeon 679-680, Zon. XVI 7. 16. For the date, 25 May 866 (indiction 14), see Theoph. Cont. V 18 (p. 240).

According to the Liber Pontificalis, Photios 1, formerly a layman and an official ("ex laicis et ex militia"), was tonsured and made patriarch of Constantinople to replace Ignatios 1, contrary to the canons; the emperor Michael III (Michael 11) hoped to win the support of the bishop of Rome, Nikolaos 28, for this action and invited him to send representatives (missi) to a council at Constantinople; there the papal envoys, Zacharias 19 and Radoald 1, annoyed Nikolaos 28 by accepting the removal of Ignatios 1 and the appointment of Photios 1, allegedly after accepting bribes: Lib. Pont. 107. 38-40. Nikolaos 28 wrote angry letters to the emperor Michael III (Michael 11) and to Photios 1 denouncing the decision: Lib. Pont. 107. 41, 70-72, 75.

In 867 Photios 1 convened a council in Constantinople which deposed and anathematised the bishop of Rome, Nikolaos 28, and attempted to have the sentence carried out by the Frankish emperor Louis II (Lodoïchos 1); this was foiled by the death of the emperor Michael III (Michael 11) (23 September 867) and the prompt action of his successor Basilios 7 in recalling the envoys (see Zacharias 18 and Theodoros 175): Nicetas, Vita Ignatii 537B-540A. On the next day (24 September) the new emperor Basilios 7 deposed Photios 1 from his see and exiled him immediately to the monastery of Skepe (τοῦ πατριαρχικοῦ θρόνου τὸν Φώτιον καταβιβάζει, καὶ ἐν μοναστηρίῳ τινὶ καλουμένῳ Σκέπῃ τοῦτον εὐθὺς ὑπερορίζει); on the very next day Basilios 7 sent for Ignatios 1 to return: Nicetas, Vita Ignatii 540B. When leaving the patriarchal palace, Photios 1 and his attendants were found trying to conceal documents which recorded the proceedings of the two councils, of 861 which deposed Ignatios 1 and of 867 which deposed the bishop of Rome, and revealed Photios's plotting and deceit: Nicetas, Vita Ignatii 540B-541D. The death of Michael III (Michael 11) was quickly followed by the expulsion of Photios 1 and the restoration of Ignatios 1: Lib. Pont. 107. 76. After Ignatios 1 was returned to the patriarchate, he deprived Photios 1 and those appointed by him as well as everyone who had communicated with him of all their priestly functions: Nicetas, Vita Ignatii 544B (εἴργει μὲν τῆς ἱερᾶς λειτουργίας). A council was convened in Constantinople in 869/870 at which Photios 1 was formally condemned and anathematised: Nicetas, Vita Ignatii 544D-545D (καθαιροῦσί τε τοῦτον καὶ ἀναθεματίζουσιν).

Photios 1 spent the next ten years in exile (τὸν δεκαετῆ χρόνον τῆς ὑπερορίας), allegedly plotting all the while against Ignatios 1 and seeking to win the favour of the emperor Basilios 7: Nicetas, Vita Ignatii 565C. He is said to have devised a scheme to forge a flattering genealogy of the emperor, written on old parchment in antique characters (γράμμασιν Ἀλεξανδρινοῖς); with the assistance of an imperial cleric, Theophanes 22, he produced this as if from the imperial library (τῇ μεγάλῃ τοῦτο τοῦ παλατίου ἀποτίθεται βιβλιοθήκῃ) and by his interpretation he so impressed Basilios 7 that the emperor admitted him into favour: Nicetas, Vita Ignatii 565C-568B. Thereafter he was frequently at the palace and ingratiated himself further with the emperor Basilios 7: Nicetas, Vita Ignatii 568C. With assistance from Theodoros 174 Santabarenos he tried to oust Ignatios 1 and recover his see, but when this proved impossible he tried to persuade Ignatios 1 himself to recognise the validity of his priestly orders (φανερῶς εἰς ἱερωσύνην παρὰ τοῦ ἁγίου δεχθῆναι), with no success: Nicetas, Vita Ignatii 568C-D. He took up residence in the Magnaura palace (πρὸς τοῖς βασιλείοις ἐπὶ τῇ καλουμένῃ Μαγναύρᾳ καταμένων) where he assumed the role of bishop (ἑαυτῷ τὰ τῆς ἱερωσύνης ἐπέτρεψε), promoting exarchoi (perhaps meaning heads of monasteries) and making clerical appointments (ἐξάρχους τε προεβάλλετο καὶ χειροτονίας ἐπετέλει): Nicetas, Vita Ignatii 569A.

Immediately after the death of Ignatios 1, on the third day, Photios 1 was restored to the patriarchate: Nicetas, Vita Ignatii 569B (καὶ τὸν πατριαρχικὸν ἐπικαταλαμβάνει θρόνον). Ignatios 1 died on 23 October 877, and Photios 1 was restored as patriarch on 26 October. Described as the successor of Ignatios 1 when the latter died: Theophanes, Vita Ioseph. Hymnog. 12, Ioannes, Vita Ioseph. Hymnog. 968D, Synax. Eccl. Const. 581-584, 5. He immediately began to punish with blows and exile the staff of Ignatios 1; those who opposed his return he contrived to win over with gifts and bribes and the offer of titles and promotion, but those who continued to oppose him suffered and were delivered to one of Photios 1's kinsmen, the droungarios of the Vigla, Leo 119, for punishment: Nicetas, Vita Ignatii 569B-572A. He is the unnamed patriarch who met the emperor Basil I (Basilios 7) and his son Constantine (Konstantinos 141) in their triumph of 878 at the Church of the Theotokos and went with them in a liturgical procession to Hagia Sophia: Const. Porph., Military Treatises (C), 779-790 (Reiske, 502). He is said to have treated Joseph the Hymnographer (Ioseph 12) with great respect and to have admired his work and his character: Theophanes, Vita Ioseph. Hymnog. 12, Ioannes, Vita Ioseph. Hymnog. 969A, Synax. Eccl. Const. 581-584, 5. He sent to pope John VIII (Ioannes 243) a letter explaining that he had been compelled against his will to resume his see (βίᾳ πολλῇ ... ἀναγκασθεὶς ἐπὶ τὸν θρόνον ἀνῆλθε καὶ μὴ βουλόμενος) and allegedly obtained the seals of the metropolitan bishops so that his letter would seem to have their support also: Nicetas, Vita Ignatii 572C-D. He appointed his friends to bishoprics, including Theodoros 174, Amphilochios 1 and Gregorios 26: Nicetas, Vita Ignatii 572D-573A. When Gregorios 26 died soon afterwards, Photios paid him a special tribute: Nicetas, Vita Ignatii 573A. When the emperor Basilios 7's son Konstantinos 141 died, Photios 1 allegedly proclaimed him a saint: Nicetas, Vita Ignatii 573B.

During the patriarchate of Photios 1, there occurred a great earthquake at Syracuse and a series of attacks began on the islands and cities and territories of the empire which were still continuing in Niketas 65's own day, but he declines to describe the further offences of Photios 1 and his successors as inappropriate to his Life of Ignatios: Nicetas, Vita Ignatii 573B-C. Photios 1 was patriarch when Joseph the Hymnographer (Ioseph 12) died (on 3 April, either 878 or 886): Theophanes, Vita Ioseph. Hymnog. 14, Ioannes, Vita Ioseph. Hymnog. 972A. He was given charge of the upbringing and education of the son of the emperor Basil I (Basilios 7), Stephanos (see PBE II), who was a cleric and who served as Photios 1's synkellos: Theoph. Cont. VI 1 (p. 353), Ps.-Symeon 700, Georg. Mon. Cont. 848-849. Early in the reign of Leo VI (Leo 25), Photios 1 was accused in Hagia Sophia by Andreas and Ioannes Hagiopolites (both PBE II) and removed from office; he was exiled to the monastery of Harmonianai, also called the monastery of Bordon, and was succeeded as patriarch by Stephanos: Theoph. Cont. VI 2 (pp. 353-354), cf. Sym. Mag. 700 (exiled to the monastery of the Armeniakoi, also called the monastery of Gordon), Georg. Mon. Cont. 849 (the monastery of the Armenianoi, known as the monastery of Bordon). Charges were brought under Leo 25 that he had planned with Theodoros 174 Santabarenos to persuade the emperor Basilios 7 to blind his own son Leo 25 and to install as emperor one of Photios 1's relatives; he and Theodoros 174 were taken to the palace of Pegai for questioning, but Theodoros 174, who had allegedly spoken of the plan, denied all knowledge; he was punished but Photios 1, against whom there was no evidence, was allowed to go: Theoph. Cont. VI 5 (pp. 354-356), cf. Ps.-Symeon 700-701 (they were condemned by the synkletos and Photios 1 remained in the monastery of Gordon), Georg. Mon. Cont. 850-851. According to Pseudo-Symeon, Photios 1 died in the monastery where he was exiled: Ps.-Symeon 700 (ἔνθα καὶ τελευτᾷ). This is not confirmed by the other sources narrating these events, which were all clearly derived from the same original source.

Several of his seals survive from the time of his patriarchates. 1) Laurent, Corpus V 1, no. 7 = Zacos II, no. 7b = Oikonomides, Dated Seals, p. 61, no. 53. Obv.: bust of the Virgin and head of Christ, with the legend +Θ(εοτό)κε βοήθει τῷ σῷ δούλῳ. Rev.: +Φωτι - [ω] αρχιεπις - κοπω Κωνς - ταντινου πο - λεως Νεας - Ρωμης. 2) Laurent, Vat., no. 152 = Laurent, Corpus V 1, no. 9 = Zacos II, no. 7a = Oikonomides, Dated Seals, pp. 61-62, no. 54. Obv.: Virgin Hodegetria with the legend [Ὑ]πε[ρά]για Θεοτόκε βοήθει. Rev.: +Φωτι - ω αρχιεπις - κοπω Κωνς - ταντινουπο - λεως Νεας - Ρωμης. 3) Laurent, Corpus V 1, 8 = Zacos II, p. 8. Obv.: Virgin Hodegetria, with the legend [+Ὑπεράγια Θ]εοτόκε βοήθε[ι]. Rev.: +Φωτιω - αρχιεπισκοπ - Κωνσταντινου - πολεως [Νεας - Ρωμησ]. He is one of the patriarchs of Constantinople acclaimed as a supporter of icons in the Synodikon of Orthodoxy: Gouillard, Synodikon, p. 51, line 110, p. 53, lines 114-115; p. 103, line 881.

Photios 1 was patriarch of Constantinople from 858 to 867 and again from 877 to 886.

Photios 1's feast-day was on 6 February: see Synax. Eccl. Const. 448, 19-23 (6 February); 453/454, 53ff. (9 February); 160, 32; 583, 24; Typicon Mateos 228 (6 February); Catal. Patr. 292, 1-3.5. He is also recorded in Vita Euthymii (de Boor; BHG 651), cap. II 21, p. 5, 25; 22, p. 5, 26-30.24, p. 6, 1, (Karlin-Hayter, BHG 651), cap. II, p.11, 19-23.

See further ODB III, pp. 1669-1670 with references.

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