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life. Why did you not from the beginning, and while the first men were still living, demand an account concerning the dreams? For thus you would have been freed from troubles, and I would have exacted the penalty upon deeds that were acknowledged. But, as it seems, neither is the truth so, nor did those who spoke against us set before their eyes Him who tries the heart. For may I not see the epiphany of my Master and Lord, nor be counted (92) a Christian (for I have nothing else to curse myself with), if I either saw or fabricated the concocted dream, or explained it to others, as if, forsooth, I was rejoicing in the matter as a godsend."

21. Then they bring a third accusation against him, when they saw the second

had been refuted; which I did not think it necessary even to include in my account, because in addition to being improbable it was also childish and ridiculous. But since the good judges did not abstain from a fourth set of charges and falsehoods, they bring in a certain Gregory, saying that the saint's disciple had said in Rome that it was neither holy nor reasonable for the emperor to be called a priest, since he had learned this from his teacher. But the holy man was not at a loss for a defense against these things either, confronting Gregory face to face, and showing that the things spoken then were different from the things now being put forward. "And that, he says, when that man had reached Rome, the discussion was about unity, and about our having accepted the Typos, by which the notorious dogma was formulated and subscribed. To which things, of course, both our words and reply were directed, discussing what was advantageous to ourselves, and what we considered beneficial. Therefore, I know that what is now brought forward is neither mine, nor my slandered disciple's, with whom I never, with God as my witness, communicated anything of the sort. However, this alone I am conscious of having said (not to my disciple, but to Gregory himself indeed; which not even he would completely deny, unless he were to deny his very self), that to define and inquire about dogmas belongs to priests rather than to emperors. Since to these it is given to anoint, and to lay on hands, and to offer the bread, and to stand at the altar, and to perform whatever other things are more divine and mystical. These things I said then, and I say them now. On these grounds let him either acquit or condemn as he wishes; for a man cannot be wronged by men, even if he should suffer the most terrible things of all."

22. Then, having nothing to do, those who placed their hope in falsehood, lead out from the

court the just man, but they bring in his disciple, Anastasius; whom they terrified with words and threats, forcing him to speak against his teacher; and compelling him to say that he had grieved Pyrrhus, when he had entered into discussions with him; I do not know for what reason the liars concocted such a thing. But when Anastasius said the opposite of what they expected, and that he not only would not grieve him in any way, but would also honor him with all honor, and would most kindly receive him as appearing well-disposed, they mistreated him with fists and knuckles on his head and cheeks, and having exacted this (93) payment for the truth, they order him to be shut up in prison again.

23. And they bring the holy man again before them, as if not content with the

preceding events, and they bring another trial to the untried one. And it was, that he was adhering to the dogmas of Origen, and agreeing with him in all things. But when he more quickly the

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βίον· διά τί μή ἀπ' ἀρχῆς, καί ἔτι περιόντων τῶν πρώτων, τάς περί τῶν ὀνείρων ἀπῃτεῖτε εὐθύνας; Οὕτω γάρ ἄν αὐτοί τε ἦτε πραγμάτων ἀπηλλαγμένοι, κἀγώ ἄν εἰσεπραξάμην τήν δίκην ἐφ' ὁμολογουμένοις τοῖς πράγμασιν. Ἀλλ', ὡς ἔοικεν, οὔτε ἡ ἀλήθεια οὕτως ἔχει, οὔθ' οἱ κατειπόντες ἡμῶν, τόν ἐτάζοντα καρδίαν ἐν ὀφθαλμοῖς ἔθεντο. Μή γάρ ἴδοιμι τοῦ ἐμοῦ ∆εσπότου καί Κυρίου ἐπιφάνειαν, μηδέ Χριστιανός (92) λογισθείην (οὐ γάρ ἄλλο τι ἔχω ἐμαυτῷ ἑπαράσασθαι), εἰ τόν συμπλασθέντα ὄνειρον,ἤ εἶδον ἐγώ ἤ ἀνετυπωσάμην, ἤ ἄλλοις ἐξηγησάμην, ὡς ἑρμαίῳ δῆθεν τῷ πράγματι ἐφηδόμενος."

ΚΑ´. Εἶτα καί τρίτην αὐτῷ ἐπάγουσι κατηγορίαν, ὡς τήν δευτέραν εἶδον

ἐληλεγμένην· ἥν οὐδ' ἐνθεῖναι τῷ λόγῳ δέον ᾠήθην, τῷ πρός τῷ ἀπιθάνῳ καί παιδιώδη εἶναι καί καταγέλαστον. Ἐπεί δ' οὐδέ τετάρτων λόγων καί ψευδολογιῶν οἱ καλοί ἀπέσχοντο δικασταί, εἰσάγουσί τινα Γρηγόριον, εἰρηκέναι λέγοντα ἐνῬώμῃ τόν τοῦ ἁγίου μαθητήν, μή ὅσιον εἶναι μηδ' εὔλογον, ἱερέα τόν βασιλέα καλεῖσθαι· ἅτε παρά τοῦ διδασκάλου τοῦτο μεμαθηκότα. Ἀλλ' ὁ ἱερός ἀνήρ, οὐδέ πρός ταῦτα ἀπολογίας ἠπόρησεν, αὐτῷ κατά πρόσωπον Γρηγορίῳ ἀντικαταστάς, καί δείξας, ἄλλα μέν εἶναι τά τότε ὁμιληθέντα, ἄλλά δέ τά νῦν προβαλλόμενα. "Καί ὅτι, φησίν, ἐκείνῳ τήνῬώμην καταλαβόντι, περί ἑνώσεως ἦν ὁ λόγος, καί τοῦ τό δεδέχθαι τόν τύπον ἡμᾶς, δι' οὗ τό θρυλλούμενον δόγμα ἐτυποῦτο καί ἐπεγράφετο. Πρός ἅ δηλαδή καί ἡμῖν οἵ τε λόγοι ἦσαν καί ἀπαντή, τά συνοίσοντα ἑαυτοῖς διεξιοῦσι, καί ἅ λυσιτελῆ ἐνομίζομεν. ∆ιά τοῦτο γοῦν οὔτε ἐμά οἶδα τά νῦν προφερόμενα, οὔτε τοῦ ἐνδιαβαλλομένου μαθητοῦ· ᾧτινι οὐδέν ποτε τοιοῦτον ἐπί Θεῷ μάρτυρι ἐκοινολογησάμην. Πλήν τοῦτο μόνον σύνοιδα εἰρηκώς (οὐ τῷ μαθητῇ, ἀλλ' αὐτῷ δήπου τῷ Γρηγορίῳ· ὅπερ οὐδ' αὐτός παντελῶς ἀρνηθείη, εἰ μή καί ἑαυτόν τελείως ἀρνήσοιτο), ὅτι τό ὁρίζεσθαι περί δογμάτων καί ζητεῖν, ἱερέων μᾶλλον ἤ βασιλέων ἐστί. Ἐπεί καί τούτοις ἀνεῖται χρίειν, καί χειροθετεῖν, καί τόν ἄρτον προσφέρειν, καί θυσιαστηρίῳ παρίστασθαι, καί ὅσα ἄλλα θειότερα πράττειν καί μυστικώτερα. Ταῦτα καί τότε ἐφθεγξάμην, καί νῦν φθέγγομαι. Ἐπί τούτοις βουλόμενος ἤ ἀφιέτω, ἤ κατακρινέτω· οὐ γάρ ἄν ἀδικηθείη ἄνθρωπος παρά ἀνθρώπων, κἄν εἰ τά πάντων δεινότερα πείσοιτο."

ΚΒ´. Εἶτα μή ἔχοντές τι δρᾶσαι, οἱ τῷ ψεύδει τήν ἐλπίδα τιθέμενοι, ἐξάγουσι μέν τοῦ

κριτηρίου τόν δίκαιον, τόν δέ τούτου μαθητήν εἰσάγουσιν Ἀναστάσιον· ὅν λόγοις καί ἀπειλαῖς ἐξεδειμάτουν, τοῦ διδασκάλου κατειπεῖν ἀναγκάζοντες· καί ὡς εἴη τόν Πύῤῥον λελυπηκώς, ὅτ' εἰς λόγους αὐτῷ συνεγένετο, εἰπεῖν ἐκβιάζοντες· οὐκ οἶδα ἀνθ' ὅτου τό τοιοῦτον οἱ ψευδολόγοι συσκευαζόμενοι. Ὡς δέ τἀναντία ἤ αὐτοί προσεδόκων εἰρήκει καί Ἀναστάσιος, καί ὅτι οὐδέν οὔμενουν οὐ μόνον τοῦτον λυπήσοι, ἀλλά καί τιμῇ τιμήσοι τῇ πάσῃ, καί οἷα εὔνουν δοκοῦντα φιλοφρονέστατα δεξιώσοιτο, πυγμαῖς αὐτόν καί κονδύλοις κατά κεφαλῆς καί παρειῶν αἰκίσαντες, καί ταύτην (93) τῆς ἀληθείας εἴσπραξιν διδωκότες, φρουρᾷ καί αὖθις ἐγκλεισθῆναι προστάττουσιν.

ΚΓ´. Ἄγουσι δέ πάλιν πρός ἑαυτούς τόν ὅσιον, ὥσπερ οὐκ ἀρκούμενοι τοῖς

προλαβοῦσι, καί πεῖραν ἄλλην τῷ ἀπειράστῳ προσάγουσιν. Ἡ δέ ἦν, ὡς εἴη στοιχῶν τοῖς τοῦ Ὡριγένους δόγμασι, καί τούτῳ ἐν ἅπασι συμφρονῶν. Ὡς δέ θᾶττον τήν