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9. And indeed, with haste he also refers the decrees to the bishop of Rome;

as if thinking he did wrong, if he did not also fill those everywhere on earth with his own leaven, and impart the pestilential heresy. But this divine man, considering the things from him a clear deception; and being offended by the wicked false doctrine, not only refutes and overturns the propositions with replies and powerful refutations; but also casts under anathema those holding and embracing those things. But this was of no help to Heraclius, since he had not received the evil superficially, but deep within; who hastened after a short time, to also fill Alexandria with this very abomination, having sent Cyrus of like mind as bishop there, so that Alexandria itself might also be of the same mind and utterly ruined. Indeed, Cyrus, having entered into discussions with Theodore, the bishop of Pharan, who strongly sided with the Monothelites, now makes with him the so-called water-dyed union; and I think this signifies the faded and watery dye, as if mixed and indistinguishable, and preserving neither of the colors clearly; so that it might be possible for them, in whichever way they wished, to mix and confuse and blend the dogmatized energy; and for it to be neither simple, nor double, nor neither, which is, to speak truly, such as can be either conceived or named.

10. But they, as they themselves thought and convinced the deceived, having confirmed the one

energy and the one natural will, have given a handle both to the Jacobites and to those from Theodosius to boast against our faith, and to hold the synod in Chalcedon in laughter and mockery; who also put forward with malicious intent that Chalcedon itself (80) appeared to follow their own views, and to hold to the one nature; and this is clear from the fact that it professes one energy; which, as they say, it would not have otherwise accomplished, if it had not been shamed by the true argument, and had a more complete comprehension.

11. But since at that time, Sophronius was entrusted with the throne in Jerusalem,

a man shining with piety and virtue; as many as were high-priestly and orthodox gathered around him, denouncing with him and casting under anathema those who glorify one natural energy and one will in Christ; but praising and proclaiming those who, along with the two natures, confess and embrace the two energies with the corresponding wills. This holy man, wishing to make the things set forth even clearer, makes them known in turn to John of Rome (for so he was called), and to Sergius of Constantinople, and indeed also to Cyrus of Alexandria; some, by reproaching and greatly disparaging the dogma; the other, as was fitting, praising John, and crowning him with countless encomiums.

12. Which things indeed the emperor Heraclius, having heard, falls into fear and anguish;

wavering within himself and changing his mind, and not having any way he might alter the innovated dogma; perhaps ashamed of the suddenness of the change, and the abrupt shift to the opposite. Indeed, he breaks from both, I mean those professing the two energies and the one; this also of the hateful towards

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Θ´. Καί δή κατά τάχος καί τῷ προέδρῳ τῆςῬώμης ἀνατίθησι τά δογματισθέντα·

ὥσπερ ἀδικεῖν νομίζων, εἰ μή καί τούς ἀπανταχοῦ γῆς, τῆς οἰκείας ἀναπλήσειε ζύμης, καί τῆς λοιμώδους μεταδοίη αἱρέσεως. Ἀλλ' ὁ θεῖος οὗτος ἀνήρ, ἀπάτην νομίσας τά παρ' ἐκείνου σαφῆ· καί τῆς φαύλης προσοχθίσας κακοδοξίας, οὐ μόνον ἀντιγράφοις καί δυναταῖς ἀντιῤῥήσεσι διελέγχει καί ἀνατρέπει τά προτεινόμενα· ἀλλά καί ἀναθέματι περιβάλλει τούς ἐκεῖνα κρατοῦντας καί περιέποντας. Ἀλλ' οὐδέν Ἡράκλειον ὥνησεν, ἅτε μή ἐπιπόλαιον, ἀλλά κατά βάθος τήν κακίαν εἰσδεδεγμένον· ὅς σπεύδει μετά μικρόν, καί τήν Ἀλεξάνδρειαν τούτου δή τοῦ μύσους ἐμπλῆσαι, Κῦρον τόν σύμφρονα στείλας ταύτῃ ἐπίσκοπον, ὡς ἄν εἴη καί αὐτή Ἀλεξάνδρεια συμφρονοῦσα τά ἴσα καί διολυμένη. Ἀμέλει καί Κῦρος Θεοδώρῳ τῷ τῆς Φαράν ἐπισκόπῳ πρός λόγους ἐλθών, σφόδρα αὐτῷ τοῖς Μονοθελήταις συνομαρτοῦντι, ποιεῖται ἤδη σύν τούτῳ τήν οὕτω καλουμένην ὑδροβαφῆ ἕνωσιν· οἶμαι δέ τοῦτο σημαίνειν, τήν ἐξίτηλον καί ὑδαρώδη βαφήν, καί οἷον πεφυρμένην καί ἀδιάγνωστον, καί μηδ' ὁποτέραν τῶν χροιῶν καθαρῶς διασώζουσαν· ἵν' ἐξῇ πάντως καί τούτοις, ὁπότερως ἄν βούλοιντο, φύρειν καί συγχεῖν καί ἀνακιρνᾷν τήν δογματιζομένην ἐνέργειαν· καί μήθ' ἁπλῆν ταύτην, μήτε διπλῆν, μήτ' οὐδετέραν, ὅ καί ἀληθές εἰπεῖν, οἵαν τε οὖσαν ἤ νοεῖσθαι ἤ ὀνομάζεσθαι.

Ι´. Ἀλλ' οὗτοι μέν, ὡς αὐτοί γε ἔδοξαν καί τούς ἠπατημένους ἔπεισαν, τήν μίαν

ἐνέργειαν καί τό ἕν φυσικόν ἐπικυρώσαντες θέλημα, λαβήν καί τοῖς Ἰακωβίταις καί τοῖς ἀπό Θεοδοσίου δεδώκασι, τῆς ἡμετέρας καταυχᾶσθαι πίστεως, καί ἐν γέλωτι καί τωθασμῷ τήν ἐν Χαλκηδόνι τίθεσθαι σύνοδον· οἵ καί κακούργῳ προὔφερον γνώμῃ, ὡς καί αὐτή Χαλκηδών (80) τοῖς ἑαυτῶν ὤφθη συνεπομένη, καί τῆς μιᾶς ἐξεχομένη φύσεως· καί τοῦτο δῆλον ἐξ ὧν καί τήν μίαν πρεσβεύει ἐνέργειαν· ὅπερ οὐκ ἄν ἄλλως, ὥς φασι, κατεπράξατο, εἰ μή τόν ἀληθῆ λόγον ἐδυσωπήθη, καί τήν κατάληψιν ἔσχειν ἐντελεστέραν.

ΙΑ´. Ἐπεί δέ τό κατ' ἐκεῖνο καιροῦ, Σωφρόνιος τόν ἐν Ἱεροσολύμοις θρόνον

ἐνεχειρίσθη, ἀνήρ εὐσεβείᾳ διαλάμπων καί ἀρετῇ· συναθροίζονται περί τοῦτον ὅσον ἀρχιερατικόν καί ὀρθόδοξον, διαβάλλον μέν σύν αὐτῷ καί ἀναθέματι περιβάλλον τούς μίαν ἐπί τοῦ Χριστοῦ φυσικήν ἐνέργειαν καί ἕν δοξάζοντας θέλημα· εὐφημοῦν δέ καί ἀνακηρύττον τούς πρός ταῖς δύο φύσεσι καί τάς διττάς ἐνεργείας μετά τῶν ἴσων θελημάτων ὁμολογοῦντας καί περιέποντας. Βουλόμενος ὁ ἱερός οὗτος ἀνήρ καί μειζόνως διατρανῶσαι τά ἐκτεθέντα, δηλοῖ ἀνά μέρος περί αὐτῶν καί Ἰωάννῃ τῷῬώμης (οὕτω γάρ ἐκαλεῖτο ἐκεῖνος), καί Σεργίῳ τῷ Κωνσταντινουπόλεως, ἀλλά μήν καί Κύρῳ τῷ Ἀλεξανδρείας· τούς μέν, κακίζων καί πολλά φαυλίζων τοῦ δόγματος· τόν δ', ὡς εἰκός, ἐπαινῶν, τόν Ἰωάννην, καί μυρίοις καταστέφων τοῖς ἐγκωμίοις.

ΙΒ´. Ἅ δή ὁ βασιλεύς ἐνωτισθείς Ἡράκλειος, εἰς δέος ἐμπίπτει καί ἀγωνίαν·

ποικιλλόμενος πρός ἑαυτόν καί μετατρεπόμεος, καί οὐκ ἔχων πρός ὅ ἄρα τό καινοτομηθέν διαμείψαιτο δόγμα· τό ὑπόγυον τάχα τῆς μεταβολῆς αἰσχυνόμενος, καί τήν ἀθρόαν πρός τά ἐνάντια μετάθεσιν. Ἀμέλει καί ἀποῤῥήγνυται ἀμφοτέρων, τάς τε δύο φημί καί τήν μίαν πρεσβευόντων ἐνέργειαν· τοῦτο καί τοῦ στυγητοῦ πρός