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to bring about his return. When Zeno had thus died most piteously, Ariadne raised to the kingship Anastasius Dikoros, who was a silentiary, one of the humbler dignities, with the approval of both the senate and the army, with Urbicius the eunuch, who was very powerful at that time, having zealously supported his proclamation. Anastasius was called Dikoros because he had pupils of the eyes that were unlike each other; for in one the color was rather black, while the left was colored more towards gray-blue. And when he was about to be crowned, the patriarch Euphemius demanded from him a written confession of faith and that he would not alter any of the dogmas of the church. For after Acacius, who had become most wicked to the orthodox and had held the church for seventeen years and died, Fravitas was ordained patriarch, of the same opinion as Aca134cius and Zeno. But after three and a half months he too departed this life, and Euphemius, a holy and most orthodox man, presided over the church of Constantinople. He erased from the diptychs the name of Peter Mongus, who had piratically seized the throne of great Antioch, as being a heretic. And he reinscribed the name of Felix the pope of Rome, an orthodox man who had reproached in writing both Zeno and Acacius because they were in communion with Peter Mongus, who was of the heresy of Eutyches and Dioscorus, and who had especially sent a bill of deposition to Acacius, for which reason Acacius had erased his name from the diptychs. This patriarch Euphemius, therefore, having received a document in Anastasius’s own hand that he accepts the dogmas of the church and will guard all that was defined by the synod in Chalcedon, crowned him. He immediately betrothed Ariadne and issued an imperial decree remitting what was until then owed to the public treasury by certain people. And when the fortieth day 135 after Zeno’s burial had passed, he also celebrated the wedding. And since a tax called the chrysargyron was oppressing his subjects, he abolished this too. And the chrysargyron tax was of this sort: all, both beggars and the poor and every prostitute and all freedmen living in the country and in the cities were forced to contribute an annual tax to the public treasury; and a tax was collected for horses and mules and oxen and asses and dogs, for each person a silver coin, and the same for a horse, mule, and ox, but for a donkey and a dog six folles; and on account of these things there was crushing affliction of the people and lamentation everywhere. But having abolished this tax, the emperor Anastasius also burned the very registers concerning it in front of the people in the Hippodrome; and in these things he was generous and managed the administration of civil affairs well. For he granted without charge the civil offices that were previously for sale. But regarding doctrine about the 136 divine, he was not good; for having inclined to the heresy of the Synchytikoi, who hold one nature in the savior after the union of the two natures, he greatly harmed the churches of the orthodox and was inexorable towards their leaders. For he exiled the patriarch Euphemius, who would not be persuaded to anathematize the synod in Chalcedon, after first taking back his own written statement by deceit, or by force, as others say, and he banished to Euchaïta Macedonius after him, a holy man, who did not consent to agree with him. After whom Timothy, of the same mind as the emperor, was brought in. And Longinus, the brother of Zeno, having attempted a usurpation, was captured by Anastasius and was confined to Alexandria, where he was also ordained a priest and died. And he drove out of the queen of cities the many Isaurians living there; and Longinus the magister—not the brother of Zeno, but another one—having taken them on, started a revolt and plundered many parts of the East; but he was defeated in war, and the barbarians with him were destroyed. At that time it is said also Theudericus, the ruler of Africa,

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ἐπιστροφὴν ἐκείνου ποιήσασθαι. Οὕτω δὲ θανόντος οἰκτρότατα Ζήνωνος, ἡ Ἀριάδνη τὸν ∆ίκορον Ἀναστάσιον σελεντιάριον ὄντα, τῶν χαμαιζήλων δὲ τοῦτο ἀξιωμάτων, εἰς τὴν βασιλείαν ἀνήγαγε, γνώμῃ καὶ τῆς γερουσίας καὶ τοῦ στρατεύματος, Οὐρβικίου τοῦ ἐκτομίου, μέγα τότε δυναμένου, σπουδάσαντος εἰς τὴν τούτου ἀνάρρησιν. ∆ίκορος δ' ἐκαλεῖτο ὁ Ἀναστάσιος, ὅτι ἀνομοίας ἀλλήλαις τὰς κόρας εἶχε τῶν ὀφθαλμῶν· τῇ μὲν γὰρ ἦν τὸ χρῶμα μελάντερον, ἡ δὲ λαιὰ πρὸς τὸ γλαυκότερον ἐχρωμάτιστο. μέλλοντα δὲ στεφθῆναι αὐτὸν ἀπῄτησεν ἔγγραφον ὁμολογίαν τῆς πίστεως καὶ τοῦ μήτι παρακινῆσαι τῶν τῆς ἐκκλησίας δογμάτων ὁ πατριάρχης Εὐφήμιος. Μετὰ γὰρ Ἀκάκιον, κάκιστον τοῖς ὀρθοδοξοῦσι γενόμενον καὶ τὴν ἐκκλησίαν ἔτη κατεσχηκότα δέκα πρὸς τοῖς ἑπτὰ καὶ θανόντα, Φραβίτας κεχειροτόνητο πατριάρχης, ὁμόδοξος Ἀκα134 κίῳ καὶ Ζήνωνι. μετὰ δὲ τρεῖς μῆνας πρὸς τῷ ἡμίσει καὶ οὗτος ἀπήλλαξε τὴν ζωήν, καὶ προέστη τῆς ἐκκλησίας Κωνσταντινουπόλεως ὁ Εὐφήμιος, ὅσιος ἀνὴρ καὶ ὀρθοδοξότατος. ὃς τοῦ Μογγοῦ Πέτρου ὄνομα τὸν θρόνον τῆς μεγάλης Ἀντιοχείας ἁρπάσαντος λῃστρικῶς τῶν διπτύχων ἀπήλειψεν ὡς αἱρετικοῦ. ἀντενέγραψε δὲ τὴν Φήλικος κλῆσιν τοῦ πάπα Ῥώμης, ἀνδρὸς ὀρθοδόξου καὶ καθαψαμένου διὰ γραμμάτων τοῦ τε Ζήνωνος καὶ τοῦ Ἀκακίου, ὅτι τῷ Μογγῷ ἐκοινώνουν Πέτρῳ, τῆς Εὐτυχοῦς καὶ ∆ιοσκόρου ὄντι αἱρέσεως, μάλιστα δὲ καὶ καθαιρέσεως λίβελλον στείλαντος Ἀκακίῳ, διὸ καὶ τὸ ὄνομα αὐτοῦ ὁ Ἀκάκιος ἐκ τῶν διπτύχων ἀπήλειψεν. οὗτος τοίνυν ὁ πατριάρχης Εὐφήμιος ἔγγραφον ἰδιόχειρον τοῦ Ἀναστασίου δεξάμενος ὡς δέχεται τὰ τῆς ἐκκλησίας δόγματα καὶ τὰ παρὰ τῆς ἐν Χαλκηδόνι συνόδου ὁρισθέντα φυλάξει πάντα, στέφει αὐτόν. ὁ δὲ αὐτίκα τὴν Ἀριάδνην μνηστεύεται καὶ γραφὴν ποιεῖται βασίλειον ἀφιεῖσαν τὰ μέχρι τότε τῷ δημοσίῳ παρά τινων ὀφειλόμενα. ἤδη δὲ τεσσαρακοστῆς παραρρυείσης ἡμέρας 135 μετὰ τὴν ταφὴν Ζήνωνος, καὶ τοὺς γάμους ἐτέλεσε. δασμοῦ δὲ τοὺς ὑπηκόους πιέζοντος τοῦ λεγομένου χρυσαργύρου, καὶ τοῦτον ἐξέκοψεν. ἦν δὲ ὁ τοῦ χρυσαργύρου δασμὸς τοιοῦτος· ἅπαντες καὶ προσαῖται καὶ πένητες καὶ πᾶσα πόρνη καὶ ξύμπαντες ἀπελεύθεροι ἐν ἀγροῖς τε καὶ πόλεσι διατρίβοντες εἰσφέρειν ἠναγκάζοντο τῷ δημοσίῳ τέλος ἐτήσιον· καὶ ὑπὲρ ἵππων καὶ ἡμιόνων καὶ βοῶν ὄνων τε καὶ κυνῶν ἐπράττετο φορολόγημα, ὑπὲρ ἀνθρώπων μὲν ἑκάστου νόμισμα ἀργυροῦν, τὸ δ' αὐτὸ καὶ ὑπὲρ ἵππου, ἡμιόνου τε καὶ βοός, ὑπὲρ ὄνου δὲ καὶ κυνὸς φόλεις ἕξ· καὶ ἦν διὰ ταῦτα συντριβὴ τῶν ἀνθρώπων καὶ ὀδυρμὸς πανταχοῦ. ἀλλὰ ταύτην ἐκκόψας τὴν εἰσφορὰν ὁ βασιλεὺς Ἀναστάσιος καὶ αὐτὰς τὰς περὶ ταύτης καταγραφὰς ἐναντίον τοῦ δήμου κατέκαυσεν ἐν τῷ Ἱππικῷ· καὶ ἦν μὲν ἐν τούτοις φιλότιμος καὶ τὴν τῶν πολιτικῶν πραγμάτων διοίκησιν καλῶς μετερχόμενος. τὰς γὰρ πολιτικὰς ἀρχὰς ὠνίους παρεχομένας τὸ πρὶν ἐκεῖνος ἀμίσθους ἐδίδου. περὶ δὲ τὴν εἰς τὸ 136 θεῖον δόξαν οὐκ ἀγαθὸς ἦν· ἀποκλίνας γὰρ εἰς τὴν τῶν Συγχυτικῶν αἵρεσιν τῶν μίαν φύσιν δοξαζόντων ἐπὶ τοῦ σωτῆρος μετὰ τὴν ἕνωσιν τῶν διττῶν φύσεων, πολλὰ τὰς τῶν ὀρθοδόξων ἐκκλησίας ἐκάκωσε καὶ ἀδυσώπητος ἦν τοῖς τούτων προϊσταμένοις. τόν τε γὰρ πατριάρχην Εὐφήμιον ἐξώρισε, μὴ πειθόμενον ἀναθεματίσαι τὴν ἐν Χαλκηδόνι σύνοδον, πρότερον μετὰ δόλου τὸ οἰκεῖον ἔγγραφον ἀφελόμενος, ἢ βίᾳ, ὡς ἕτεροι λέγουσι, καὶ τὸν μετ' ἐκεῖνον Μακεδόνιον, ἱερὸν ἄνδρα, μὴ καταδεξάμενον συνθέσθαι αὐτῷ, εἰς Εὐχάϊτα ὑπερώρισε. μεθ' ὃν ἀντεισήχθη Τιμόθεος ὁμόφρων τῷ βασιλεῖ. Λογγῖνος δὲ ὁ ἀδελφὸς Ζήνωνος, τυραννίδι ἐπιθέμενος, ἐχειρώθη παρὰ Ἀναστασίου, καὶ περιωρίσθη εἰς Ἀλεξάνδρειαν, ἔνθα καὶ πρεσβύτερος χειροτονηθεὶς ἔθανε. καὶ τοὺς Ἰσαύρους δὲ πολλοὺς ἐν τῇ βασιλίδι τῶν πόλεων διατρίβοντας ταύτης ἐξήλασεν· οὓς προσλαβόμενος ὁ μάγιστρος Λογγῖνος, οὐχ ὁ τοῦ Ζήνωνος ἀδελφός, ἀλλ' ἕτερος, καταστασιάζει καὶ πολλὰ τῆς ἑῴας ἐληίσατο· κατεπολεμήθη δέ, καὶ οἱ μετ' αὐτοῦ διεφθάρησαν βάρβαροι. Τότε λέγεται καὶ Θευδέριχος ὁ τῆς Ἀφρικῆς ἡγεμών,