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on the following day, the high priest having in mind to perform the sacred mystery. So when the day dawned and the high priest was about to pass through the customary hours, during which he would serve, he enjoined silence on those outside, but he himself conversed alone with God and offered the customary and preliminary prayers with the greatest possible quietness. 49 Then indeed, then, it is said that he heard that same voice for a third time, not all at once, but with some interval of time between; and the voice was an unusual word, and indeed it seemed to belong not only not to the Greek, but not to any other language; for it was said to be 'marpou', and there was nothing more; at which the high priest, being amazed, immediately went to the one of Thessalonica—this was Manuel Disypatos—and reported both how he had stood for the supplication to God through psalmody and how the voice had arrived unexpectedly, while he was pondering the things he said he was pondering. And he, having considered the word for a sufficient time, took into his thoughts the incident long ago concerning 'beklas' and, having unfolded the elements of the word, said very clearly that the empire of the Romans was betrothed to Palaiologos; for 'Michael, king of the Romans, Palaiologos, will soon be praised', as he said, the word indicated. But there are some who say that neither did the one of Dyrrachium hear such things, nor did the one of Thessalonica prophesy such things, but that he, being wise and devoted to such books which indeed also outline future reigns, was researching more diligently and had come to know about such things, and wishing to make these things known to the one to whom indeed the eminence of the empire was promised and to lift him from his grief, since he feared even for his very life, to say that he knew it from books, he could not make him believe, but to say he heard it clearly from God, he feared the story might often fall through—for it was not firmly possible to trust in books with uncertain outcomes—and for these reasons, having communicated with the one of Dyrrachium about such matters, he suggested that he should say he had heard the voice, while the other would pretend to unfold the word composed by him toward what he wished. And both, having mystically convinced Palaiologos of these things, kept him buoyed up with good hopes, while for themselves, 51 if it should not turn out so, they left an excuse that they had erred in the interpretation, the voice perhaps signifying something other than how it was interpreted to them. But nevertheless, in the meantime the count of the imperial stables, the aforementioned Chadenos, arrived, and entered Thessalonica with wingless speed and immediately showed the truth of the rumor by his action, having secured Palaiologos in a safe place. However, he did not decide to bind his two feet with irons, as indeed had been ordered him, I know not whether respecting the noble birth of the man, or having some friendship for him; for the circumstances of anger did not allow for supposing anything good about him. For the time being, having paid him the honors as securely as possible, so that he would not be dishonored before many inside the city by being shackled with irons, he goes out by night. But when they were sufficiently departed from the city, the one makes known what had been ordered and how he himself, with some forethought for his honor, had disregarded what was ordered, but he did not wish to proceed further in his boldness—for it was not safe for either. And the other, in turn, appearing very grateful for this, presented himself ready for him to carry out what was commanded. And indeed, having put irons on him, so that he even sat sideways on the horse, thus they both completed the journey with him. And then, as they were completing the journey, there occurred, as it is said, a good omen and a kind of pre-prophecy of the things that would happen a little later. And this was it: they were proceeding, as was likely, the one distressed about the future, the other lifting him from his grief as best he could and trying to change his mood to a more cheerful one. But when he, at one point having recovered from his great grief, ordered him to chant and to sing beautifully whatever came to his mind—for, as it seems, the one who was bringing him also had knowledge of these things—'so that,' he says, 'we might be a little relieved from this,' then immediately there came to him melodiously

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τῆς ἐπιγενησομένης ἡμέρας ἐν νῷ θέντος τοῦ ἀρχιερέως τὴν ἱερὰν τελέσαι μυσταγωγίαν. Ὡς γοῦν ἐπέφωσκεν ἡ ἡμέρα καὶ τὰς νομιζομένας ὥρας διελθεῖν ἔμελλεν ὁ ἀρχιερεύς, ἐφ' ᾧ λειτουργήσειε, σιγὴν μὲν ἐπισκήπτει τοῖς ἔξωθεν, αὐτὸς δὲ κατὰ μόνας ὡμίλει Θεῷ καὶ τὰς συνήθεις καὶ προτελε στικὰς εὐχὰς μεθ' ὅτι πλείστης ἀπεδίδου τῆς ἡσυχίας. 49 Τότε δὴ τότε λέγεται ἀκοῦσαι φωνῆς τῆς αὐτῆς ἐκεῖνον ἐκ τρίτου, οὐχ ἅμα, ἀλλ' ἐν τῷ μεταξὺ καιροῦ τινος διαλείποντος· καὶ ἡ φωνὴ λέξις ἦν οὐ συνήθης, οὔτε μὴν οὐχ ὅπως Ἑλληνικῇ, ἀλλ' οὐδέ τινι ἑτέρᾳ γλώσσῃ προσήκειν δοκοῦσα· μάρπου γὰρ ἐλέγετο, καὶ πλέον οὐκ ἦν· ἐφ' ᾧ δὴ θαυμάσαντα τὸν ἀρχιερέα εὐθὺς προσελθεῖν τῷ Θεσσαλονίκηςὁ ∆ισύπατος δ' ἦν Μανουήλκαὶ ἀπαγγεῖλαι ὅπως τε σταθείη εἰς τὴν διὰ ψαλμῳδίας ἐντυχίαν Θεοῦ καὶ ὅπως ἀπροόπτως ἀφίκοιτο ἡ φωνή, λογιζομένῳ περὶ ὧν λογίζεσθαι ἔφη· καὶ τόν, ἐφ' ἱκανὸν τὴν λέξιν σκεψάμενον, τὸ συμβὰν ἐπὶ τῷ πάλαι βεκλᾶς λαβεῖν ἐπὶ λογισμῶν καί, τὰ στοιχεῖα τῆς λέξεως ἀναπτύξαντα, ἀριδήλως φάναι τὴν βασιλείαν Ῥωμαίων τῷ Παλαιολόγῳ μνηστεύεσθαι· Μιχαὴλ γὰρ ἄναξ Ῥωμαίων Παλαιολόγος ὀξέως ὑμνηθή σεται, ὡς ἔλεγε, τὴν λέξιν δηλοῦν. Εἰσὶ δ' οἵτινες λέγουσι μήτε τὸν ∆υρραχίου τοιαῦτ' ἀκοῦσαι, μήτε τὸν Θεσσαλονίκης τοιαῦτα φοιβάσασθαι, ἀλλά, σοφὸν ἐκεῖνον ὄντα καὶ περὶ τοιαύτας βίβλους, αἳ δὴ καὶ βασιλείας τὰς ἐς τοὐπιὸν διατυποῦσιν, ἐπτοημένον, φιλοπονώτερον ἐρευνῶντα, περὶ τοιούτων ἐγνωκέναι καὶ δή, γνωρίσαι θέλοντα ταῦτα ᾧ γε καὶ ἡ τῆς βασιλείας κατηγγυᾶτο περιωπὴ καὶ ἀναφέρειν οἷον ἐκεῖνον τῆς λύπης, ἐπεὶ καὶ περὶ αὐτῇ τῇ ζωῇ ἐδεδοίκει, τὸ μὲν ἐκ βίβλων εἰδέναι λέγειν, μὴ ἔχειν ἐκείνῳ πιστεύειν, τὸ δ' ἐκ Θεοῦ φανερῶς ἀκοῦσαι, μὴ καὶ πολλάκις τὸν λόγον οὐδὲ γὰρ ἀραρότως εἶχε ταῖς βίβλοις ἐπ' ἀδήλοις ταῖς ἀποβάσεσι πιστεύεινδιαπεσεῖν δεδοικέναι, καὶ διὰ ταῦτα, τῷ ∆υρραχίου περὶ τῶν τοιούτων κοινολογησάμενον, αὐτῷ μὲν ὑποθέσθαι λέγειν τῆς φωνῆς ἀκοῦσαι, ἐκεῖνον δ' ἀναπτύσσειν προσποιεῖσθαι πρὸς ὅπερ καὶ βούλοιτο τὴν παρ' αὐτοῦ συντεθεῖσαν λέξιν. Ἃ δὴ τῷ Παλαιολόγῳ μυστικῶς πιστεύοντες καὶ ἀμφότεροι, ἐκεῖνον μὲν ἐπ' ἀγαθαῖς ἐλπίσιν εἶχον μετεωρίζειν, ἑαυτοῖς δέ, 51 εἰ μὴ οὕτως ἀποβαίη, παραίτησιν ὑπελείποντο ὡς ἁμαρτοῦσι τῆς ἐξηγήσεως, ἄλλο τι τῆς φωνῆς τάχα δηλούσης ἢ ὡς ἐκείνοις ἐξήγητο. Πλὴν ἀλλ' ἐν τοσούτῳ φθάνει καὶ ὁ τῶν βασιλικῶν ἵππων κόμης, ὁ δηλω θεὶς Χαδηνός, καὶ ἐπιβαίνει ἀπτέρῳ τάχει Θεσσαλονίκης καὶ αὐτίκα τὸ πιστὸν τῆς φήμης ἔδειξε πράξας, τὸν Παλαιολόγον ἐν ἀσφαλεῖ κατασχών. Σιδήροις μέντοι οὐκ ἔγνω δεσμεύειν τὼ πόδε, ὡς δή οἱ καὶ προστεταγμένον ἦν, οὐκ οἶδ' εἴτε τὸ τοῦ ἀνδρὸς αἰδούμενος εὐγενές, εἴτε τι καὶ φιλίας πρὸς ἐκεῖνον ἔχων· τὸ γὰρ ὑπονοεῖν τι περὶ ἐκείνου τῶν ἀγαθῶν τὰ τῆς ὀργῆς οὐκ ἐδίδουν. Τέως δ' ἀφοσιωσάμενος ἐκείνῳ τὰ τῆς τιμῆς ὡς οἷόν τε ἀσφαλῶς, μὴ καὶ ἐπὶ πολλῶν ἐντὸς ἀτιμῷτο τῆς πόλεως τοῖς σιδήροις πεδούμενος, νυκτὸς ἔξεισιν. Ἐπεὶ δ' ἱκανῶς τῆς πόλεως ἀπηλλαττέτην, ὁ μὲν γνωρίζει τὰ ὁρισθέντα καὶ ὡς αὐτὸς ἐν προνοίᾳ τινὶ τῆς ἐκείνου χάριν τιμῆς καταπεφρονήκει τῶν ὁρισθέντων, οὐκ ἐς πλέον δὲ τὰ τῆς τόλμης οὐ γὰρ ἀσφαλὲς ἀμφοτέροιςπροβαίνειν ἐβούλετο· ὁ δ' αὖθις καὶ χάριν ὑπὲρ τούτου πολλὴν ἐοικὼς εἰδότι, ἕτοιμον παρεῖχεν ἑαυτὸν ἐκείνῳ τοῦ τὸ προσταττόμενον ἐκτελεῖν. Καὶ δὴ σιδήροις περιβαλών, ὥστ' ἐκεῖνον καὶ ἐπὶ θάτερα τῶν πλευρῶν τῷ ἵππῳ ἐπικαθέζεσθαι, οὕτω σὺν ἐκείνῳ τὴν ὁδὸν ἤνυον καὶ ἀμφότεροι. Συνέβαινε δὲ καί τις τότε, τὴν ὁδὸν ἀνυόντων, ὡς λέγεται, ἀγαθὸς ὄρνις καὶ οἷον προφοίβασμα τοῖς μικρὸν γενησομένοις ὕστερον. Τὸ δ' ἦν· διήρχοντο μὲν ὡς εἰκός, ὁ μὲν πρὸς τὸ μέλλον ἀλύων, ὁ δ' ἀναφέρων ὡς εἶχε τῆς λύπης ἐκεῖνον καὶ μεταβάλλειν πειρώμενος πρὸς τὸ εὐθυμότερον. Ἐπεὶ δέ ποτε τῆς πολλῆς ἀνανεύσας ἐκεῖνος λύπης προσ έταττε ψάλλειν καὶ ὃ παρασταίη κατὰ νοῦν ἐκείνῳ καλλιφωνεῖνἦν γάρ, ὡς ἔοικε, καὶ εἴδησιν ἔχων ὁ φέρων πρὸς ταῦτα, ὡς ἄν, φησίν, ἐντεῦθεν καὶ μικρὸν ἀνεθείημεν, τηνικάδ' ἐπῄει ἐκείνῳ παραυτίκα ἐμμελῶς