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they win over in advance those of the high priests who seemed to agree, of whom the greater and foremost were John of Ephesus, still absent, Daniel of Cyzicus and Theoleptus of Philadelphia, who indeed had a great and strong familiarity, by full assurance, with the great logothete. Who indeed, for a time, even they themselves, going through the matters of the tome, did not accept the explanation. At any rate, to identify the procession with the manifestation, and on these grounds to blame the one who wrote it as holding the same opinions as Bekkos, they judged neither intelligent nor otherwise seemly and plausible for a defense; for it would seem to the many that from this they were censuring Bekkos for malice and not for transgression of dogmas, in which, since they themselves were compelled by the necessity of truth to theologize the same things as he, and what they seemed to avoid for the sake of envy, this they 117 confess for the sake of truth. At any rate, they did not think it necessary to accuse the tome in this way; but the fact that the name 'projector', which is uniquely used by the fathers for the cause of the Spirit, just as 'begetter' is for the cause of the only-begotten Word, he himself, using it homonymously, took it to mean simply manifestation and not purely the cause of the Spirit, which, also calling it procession, he rejected the word, this they did not leave unaccused, and from that they charged him with transgression of dogmas. So while this still crept along under their teeth, their signatures on the tome did not permit them to say it openly to all. Therefore, they sought to make the accusation plausible, and to show that Bekkos was clearly another Nessus, who indeed even after death overcame the great Heracles. And quickly an occasion was provided, I do not know whether by chance or indeed by divine wrath.

(4) For a certain monk, Mark by name, being from a foreign race of the Romans and ambitious for learning, having a long-standing custom of visiting the patriarch and being taught by him, then it seemed good to him 118, I do not know from where, to compile the dogmas from a treatise, writing as if showing things for refutation to the patriarch. But he, taking it in his hands and going through it and paying attention to certain things, and as he was long accustomed to do, in the manner of a teacher, having corrected some things with his own hands, gives it back. From this, Mark, having received the trustworthy things, seeming to be someone and having written on behalf of the dogmas, boldly showed what was written to the many, adding that he had also shown this to the patriarch and that he had corrected certain things, thereby establishing the grounds for its publication. When some received these things, and learned from them that he himself also uses the word 'projector' homonymously, it seemed that the patriarch was inescapably subject to the accusation; for he too held these opinions, in that, having taken the writings into his hands and gone through them, while he had corrected other things and marked the correction in his own hand, he had left the word itself unaccused, so as to lay bare and show, as one might say, the riddle in the tome and the cleverness and insidiousness of his opinion in the writing of Mark. So then Theoleptus, quickly taking Mark's writing, approached the great logothete, a learned man and inflamed concerning the dogmas, so that many believed, 119 security, he reveals it, and with as much attention as you might say he went through it, and having first set up the heterodoxy from many sources, he inquired if it were so and if he agreed with it. And he immediately agreed, and rejected and cast away the whole thing as being bad and audacious. While he was being cautious about the writings as having the greatest error concerning the dogmas, the one from Philadelphia immediately brought out the tome, and said, "What else does what is said by the patriarch concerning these things seem to you to be?" And he too immediately paid attention to the word, and confessed the same things, and accused the patriarch of the greatest ignorance. And the matter, having become clear to the many, went up even to the imperial ears themselves. And he himself, paying attention to what was said, and seeing many and great men who were accusing, thought it necessary to correct the argument towards whatever

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δοκοῦντας προκαταλαμβάνουσι τῶν ἀρχιερέων, ὧν καὶ μείζους καὶ πρῶτοι ὁ Ἐφέσου τ' ἦσαν Ἰωάννης ἔτι ἀπών, ὁ Κυζίκου ∆ανιὴλ καὶ ὁ Φιλαδελφείας Θεόληπτος, ὃς δὴ καὶ παρὰ τῷ μεγάλῳ λογοθέτῃ πολλὴν καὶ μεγάλην εἶχε κατὰ πληροφορίαν τὴν οἰκειότητα. οἳ δὴ καὶ μέχρι μέν τινος καὶ αὐτοὶ διερχόμενοι τὰ τοῦ τόμου οὐ προσαπεδέχοντο τὴν ἐξή γησιν. τὸ γοῦν ταυτίζειν τήν τε πρόοδον τήν τ' ἔκφανσιν, καὶ ἐπὶ τούτοις τὸν γράψαντα καταμέμφεσθαι ὡς ταὐτὰ τῷ Βέκκῳ δοξάζοντα, οὐκ ἔκρινον ξυνετὸν οὐδ' ἄλλως εὔσχημον καὶ εἰς ἀπολογίαν εὐπρόσωπον· δοκεῖν γὰρ τοῖς πολλοῖς ἐντεῦθεν ἐπὶ κακίαις εὐθύνειν τὸν Βέκκον καὶ οὐ διὰ δογμάτων παραβασίαν, οἷς ὅτι καὶ αὐτοὶ ἀληθείας ἀνάγκῃ συνελαυνόμενοι τὰ αὐτὰ ἐκείνῳ θεολογοῦσι, καὶ ὃ φεύγειν ἔδοξαν βασκανίας χάριν, τοῦθ' ὁμο 117 λογοῦσιν ἀληθείας ἕνεκα. τὸ γοῦν οὕτω τὸν τόμον καταιτιᾶσθαι οὐκ ἔγνωσαν δεῖν· τὸ δ' ὅτι τὸ προβολεὺς ὄνομα, ὃ ἰδιοτρόπως παρὰ τῶν πατέρων ἐπὶ τοῦ αἰτίου τοῦ πνεύματος παραλαμβάνε ται ὥσπερ καὶ τὸ γεννήτωρ ἐπὶ τοῦ αἰτίου τοῦ μονογενοῦς λόγου, αὐτὸς ὁμωνυμίσας ἐπὶ τῆς ἁπλῶς ἐκφάνσεως ἐξελάβετο καὶ οὐκ ἐπὶ τῆς αἰτίας τοῦ πνεύματος καθαρῶς, ἣν καὶ πρόοδον λέγων τὴν λέξιν ἀπέφασκε, τοῦτ' οὐκ ἠφίουν ἀκαταιτίατον, καὶ παρα βασίας ἐκεῖνον ἐντεῦθεν δογμάτων ἐγράφοντο. τὸ μὲν οὖν ὑπ' ὀ δόντα παρὰ τούτων καὶ ἔτι ἐφεῖρπε, τὸ δὲ καὶ ἀναφανδὸν λέγειν πρὸς πάντας αἱ ἐπὶ τῷ τόμῳ ὑπογραφαὶ σφῶν οὐκ ἐπέτρεπον. ἐζήτουν οὖν εὐπρεπῆ καταστῆσαι τὴν κατηγορίαν, καὶ δεῖξαι τὸν Βέκκον Νέσσον ἄλλον ἄντικρυς, ὃς δὴ καὶ μετὰ θάνατον τὸν μέ γιστον Ἡρακλέα κατηγωνίσατο. καὶ ταχὺ παρέσχεν αἰτίαν οὐκ οἶδα εἴτε γ' ἡ τύχη εἴτε μὴν τὸ δαιμόνιον μήνιμα.

(4) μοναχὸς γάρ τις Μάρκος τοὔνομα, ἐκ γένους ἐξωτέρου Ῥωμαίων ὢν καὶ πρὸς λόγον φιλοτιμούμενος, συνήθειαν ἔχων ἐκ τοῦ πάλαι πρὸς πατριάρχην φοιτᾶν αὐτῷ καὶ διδάσκεσθαι, τότε δόξαν ἐκεί 118 νῳ, οὐκ οἶδα πόθεν, συνιστᾶν αὐτὸν ἐκ λογογραφίας τὰ δόγματα, γράψας ὡς δῆθεν τὰ εἰς ἀντίρρησιν ἐμφανίζει τῷ πατριάρχῃ. ὁ δ' ἀνὰ χεῖρας λαβών τε καὶ διελθὼν καί τισιν ἐπιστήσας, καὶ ὡς εἴωθε πάλαι ποιεῖν, διδασκάλου τρόπον χερσὶν οἰκείαις τιν' ἄττα διορθωσάμενος ἀποδίδωσιν. ἐντεῦθεν ὁ Μάρκος λαβὼν τὰ πι στὰ ὥς τις εἶναι δόξας καὶ ὑπὲρ δογμάτων γράψας, τὸ γραφὲν ἐνεφάνιζε τοῖς πολλοῖς θαρρούντως, προστιθεὶς ὡς καὶ πατριάρχῃ ἐμφανίσειε τοῦτο καὶ ἐκεῖνός τινα διορθώσειεν, ἐγκαθιστῶν ἐν τεῦθεν τὰ τῆς ἐκδόσεως. ταῦτα λαβοῦσί τισι, καὶ μαθοῦσιν ἐκεῖθεν ὡς καὶ αὐτὸς ὁμωνυμίζει τὴν λέξιν τὴν προβολεύς, ἄφυ κτον ἔχειν τὸν πατριάρχην ἐπὶ τῇ κατηγορίᾳ ἐδόκει· εἶναι γὰρ κἀκεῖνον ταῦτα φρονοῦντα, οἷς ὅτι λαβὼν εἰς χεῖρας τὰ γράμ ματα καὶ διεξελθὼν ἄλλα μὲν διωρθώκει καὶ οἰκείοις γράμμασι διεσήμηνε τὴν διόρθωσιν, αὐτὴν δὲ τὴν λέξιν ἀκαταιτίατον εἴα σεν, ὥστε τὸν ἐν τῷ τόμῳ γρῖφον, ὡς ἄν τις εἴπῃ, καὶ τὸ τῆς γνώμης γλαφυρόν τε καὶ ὕπουλον ἐν τῷ τοῦ Μάρκου παραγυμνῶ σαι καὶ δεῖξαι γράμματι. ταχὺ γοῦν τὸ τοῦ Μάρκου γράμμα λαβὼν ὁ Θεόληπτος, ἐπιστὰς τῷ μεγάλῳ λογοθέτῃ, ἀνδρὶ λογίῳ καὶ περὶ τὴν τῶν δογμάτων ἐκκαιομένῳ, ὥστε πολλοὺς πιστεύειν, 119 ἀσφάλειαν, ἐκφανίζει, καὶ μεθ' ὅσης εἴπῃς τῆς ἐπιστάσεως διεξ ήρχετο, καί γε προοικονομησάμενος τὸ κακόδοξον ἐκ πολλῶν, εἰ οὕτως ἔχοι καὶ αὐτῷ ξυνδοκοίη, διεπυνθάνετο. καὶ τὸν ὁμολο γεῖν παραυτίκα, καὶ καταρριπτεῖν τε καὶ ἀποβάλλεσθαι ὡς κα κῶς ἔχον καὶ τολμηρῶς τὸ σύμπαν. ταῦτ' ἐκείνου διευλαβου μένου περὶ τὰ γράμματα ὡς τὸ μέγιστον ἔχοντα σφάλμα περὶ τὰ δόγματα, τὸν Φιλαδελφείας αὐτίκα τὸν τόμον ἐξενεγκεῖν, καὶ "τί γε ἄλλο" φάναι "δοκεῖ σοι πρὸς ταῦτα τὸ παρὰ τοῦ πα τριάρχου λεγόμενον;" ἐπέστησε κἀκεῖνος εὐθὺς τῇ λέξει, καὶ τὰ αὐτὰ ὡμολόγει, καὶ ἀγνοίας τὸν πατριάρχην μεγίστης ἐγράφετο. καὶ τὸ πρᾶγμα δῆλον τοῖς πολλοῖς γεγονὸς μέχρι καὶ αὐτῶν τῶν βασιλικῶν ἀκοῶν ἄνεισιν. ὁ δὲ καὶ αὐτὸς ἐπιστήσας τοῖς λεγο μένοις, καὶ πολλοὺς καὶ μεγάλους βλέπων τοὺς καταιτιωμένους, δεῖν ἔγνω διορθοῦν τὸν λόγον πρὸς ὅ τι