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Maximus, understanding, was melting in his soul; the remainder he was consuming of his flesh; he was consumed by cares for his students. For these reasons, suggesting better things to them, and now with a gentler word, now using a harsher one; and at one time, smoothly and without sting letting loose his teaching; at another time, offering it stern and unpleasant, as he saw each one was in habit or in nature. And so he was disposed towards those under his rule, and with such a disposition he went about their supervision.

7. But when he saw, as we said above, the Monothelites at that time

heresy being extended more fully 0076, and terribly growing day by day by the champions of impiety; he groaned and was held by a most heavy grief, pitying especially even those doing lawless things; but he did not have what he might do for himself, with the evil thus poured out beyond measure, and having seized nearly all the East and the West. Wherefore, even in so many terrible things, he finds this alone to be advantageous for himself, and for the situation. For since he knew that old Rome was pure of such a stain, and as much in Africa, and as much in other places and those islands round about; leaving the things here, he visits there, to give support to the word, and following the orthodox there; not without toil, nor without weariness and hardship, having completed so great a journey; but nevertheless considering everything less than his good zeal; perhaps having also used the monks with him as counselors for his arrival; of whom although he considered the separation heavy and not even bearable, yet he could not (15C_286> do anything other than what had been decided, with the time pressing him, and permitting his departure. But the account, having run ahead, has omitted to say the things in between, and whence this wicked and abominable opinion had its beginning, which so troubled the Church, and dragged many into a similar fall. Therefore it is necessary to discuss a few things concerning this; then thus to add to the account also whatever follows of the subject.

8. Heraclius having taken up the scepters of the kingdom, and Sergius the one of

administering the throne of Constantinople; at first Heraclius himself and as many as were about the palace and as many as were in office and dignity, happened to be in agreement with the orthodox faith; two natures and the same energies and wills, in the divine and human of my Christ, both confessing and proclaiming. But he, alas! after many victories against the enemies, and that manifest heroic deed against the Persians, having changed from the right dogma, the affairs of the Churches also began to change along with him; with no small portion of the people also having turned towards the opposite. And the cause of the change for the emperor was that Athanasius, the so-called patriarch of the Jacobites; a man who was a charlatan, and most terrible of all at confounding the truth. For he, approaching Heraclius while he was staying in Hierapolis of Syria, and having suborned him deceitfully and maliciously, in addition having enticed him with promises, that he would accept the council in Chalcedon, which proclaimed the two natures united in one hypostasis (for a desire possessed Heraclius, as the events showed, both to unite Athanasius himself, to whom he also promised to give the throne of Antioch, and doubtless all the others whom he saw not to be in agreement, with that council; even if through naivety and lightness of mind, in addition to attracting no one, he also attached the heresy to himself). This man, then, as has been said, 0077 Athanasius, having suborned in various ways, made to be somewhat hesitant concerning the two (15C_288> energies and the wills of the two natures; on account of which he also persuades him to refer the decisions to Sergius of Constantinople; and moreover to summon that Cyrus of Phasis to him now, and says to persuade that man also, how indeed it is necessary

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Μάξιμος ἐννοῶν, συνετήκετο τήν ψυχήν· τό λεῖπον προσεδαπάνα τῶν σαρκῶν· ταῖς φροντίσι τῶν φοιτητῶν συνείχετο. ∆ιά ταῦτα βελτίω τούτοις ὑποτιθείς, καί νῦν μέν, ἠπιωτέρῳ τῷ λόγῳ, νῦν δέ, τραχυτέρῳ χρώμενος τούτῳ· καί ἄρτι μέν, ὁμαλῶς καί ἀδήκτως ἐπαφιέμενος τήν διδασκαλίαν· ἄρτι δ' αὐστηράν καί ἀνήδυτον ταύτην προφέρων, ὡς ἕκαστον ἑώρα ἤ ἔξεως ἤ καί φύσεως ἔχοντα. Καί αὐτός μέν οὕτω καί διέκειτο πρός τούς ἀρχομένους, καί τοιαύτῃ διαθέσει τήν τούτων μετῄει ἐπιστασίαν.

Ζ´. Ἐπεί δ' ἑώρα, ὡς ἀνωτέρω ἔφαμεν, τήν τῶν Μονοθελητῶν τηνικαῦτα

αἵρεσιν εἰς τέλειον μᾶλλον 0076 ἐκτεινομένην, καί δεινῶς καθ' ἡμέραν ὑπό τῶν τῆς ἀσεβείας προστατῶν αὐξανομένην· ἔστενε μέν καί πένθει βαρυτάτῳ συνείχετο, οἰκτιζόμενος μάλιστα καί τούς τά παράνομα δρῶντας· οὐκ εἶχε δ' ὅ τι καί πράξοιεν ἑαυτῷ, οὕτω τοῦ κακοῦ εἰς ἄμετρον ἐκχυθέντος, καί Ἑῴαν μικροῦ πᾶσαν καταλαβόντος καί Ἑσπέριον. Ὅθεν καί ἐν τοσούτοις δεινοῖς, τοῦθ' εὑρίσκει μόνον ἑαυτῷ τό λυσιτελοῦν, καί τοῖς πράγμασιν. Ἐπεί γάρ ἐγίνωσκε τήν πρεσβυτέρανῬώμην τοῦ τοιούτου καθαρεύουσαν μύσους, καί ὅσον ἐν Ἀφρικῇ, καί ὅσον ἐν ἄλλοις τόποις καί νήσοις ἐκείναις ταῖς πέριξ· λιπών τά ἐνταῦθα, ἐκεῖσε ἐπιφοιτᾷ, συνηγορίαν δώσων τῷ λόγῳ, καί τοῖς ἐκεῖ συνεπόμενος ὀρθοδόξοις· οὐκ ἀμογητί μέν, οὐδ' ἄνευ καμάτου καί ταλαιπωρίας, τήν τοσαύτην ἠνυκώς ὁδόν· πάντα δ' ὅμως ἐλάττω τῆς καλῆς προθυμίας τιθέμενος· συμβούλοις τάχα καί τοῖς κατ' αὐτόν μονάζουσι χρησάμενος τῆς ἀφίξεως· ὧν εἰ καί τήν διάζευξιν βαρεῖαν καί οὐδέ φορητήν εἶχεν, ἀλλ' οὐκ εἶχεν (15Γ_286> ἄλλο τι παρά τά βεβουλευμένα δρᾶσαι, τοῦ καιροῦ στενοχωροῦντος αὐτόν, καί τήν ἀναχώρησιν ἐπιτρέποντος. Ἀλλά γάρ ὁ λόγος προεκδραμών, παρῆκε τά ἐν τῷ μέσῳ εἰπεῖν, καί ὅθεν τήν ἀρχήν ἔσχεν ἡ πονηρά αὕτη δόξα καί ἀποτρόπαιος, οὕτω τήν Ἐκκλησίαν ταράξασα, καί πολλούς εἰς τόν ὅμοιον ὑποσύρασα ὄλισθον. Οὐκοῦν ἀναγκαῖον μικρά περί ταύτης διαλαβεῖν· εἶθ' οὕτως προσθεῖναι τῷ λόγῳ καί ὅσα ἑξῆς τῆς ὑποθέσεως.

Η´. Ἡρακλείου τῶν τῆς βασιλείας σκήπτρων ἐπειλημμένου, καί Σεργίου τόν τῆς

Κωνσταντινουπόλεως διέποντος θρόνον· πρῶτα μέν αὐτός Ἡράκλειος καί ὅσον περί τά βασίλεια καί ὅσον ἐν τέλει καί ἀξιώματι, τῇ ὀρθοδόξῳ πίστει συναινοῦντες ἐτύγχανον· φύσεις διττάς καί ἐνεργείας τάς αὐτάς καί θελήματα, ἐπί τῷ θεϊκῷ τε καί ἀνθρωπίνῳ τοῦ ἐμοῦ Χριστοῦ, καί ὁμολογοῦντες καί κηρύττοντες. Ἀλλά τούτου, φεῦ! μετά πολλά κατά τῶν ἐχθρῶν τρόπαια, καί τήν κατά Περσῶν ἐκείνην περιφανῆ ἀριστείαν, τοῦ ὀρθοῦ μεταβαλομένου δόγματος, συμμεταβάλλεσθαι καί τά τῶν Ἐκκλησιῶν ἤρξατο· οὐκ ὀλίγης καί τοῦ λαοῦ μοίρας πρός τό ἐναντίον μετατραπείσης. Αἴτιος δέ τῷ βασιλεῖ μεταβολῆς, Ἀθανάσιος ἐκεῖνος, ὁ τῶν Ἰακωβιτῶν οὕτω καλούμενος πατριάρχης· ἀνήρ γόης, καί συγχέαι ἀλήθειαν πάντων δεινότατος. Οὗτος γάρ ἐν Ἱεραπόλει τῆς Συρίας τῷ Ἡρακλείῳ διατρίβοντι προσιών, καί ὑπούλως τοῦτον καί κακοήθως ὑπελθών, πρός καί ὑποσχέσεσι δελεάσας, ὡς καί τήν ἐν Χαλκηδόνι δέξαιτο σύνοδον, ἤ τάς δύο φύσεις καθ' ὑπόστασιν ἡνωμένας ἐπρέσβευεν ( εἶχε γάρ πόθος Ἡράκλειον, ὡς ἐδείκνυ τά πράγματα, αὐτόν τε Ἀθανάσιον, ᾧ καί τόν τῆς Ἀντιοχείας ὑπισχνεῖτο δώσειν θρόνον, καί τούς ἄλλους δήπου ὅσους ἑώρα μή συμφρονοῦντας, πρός ἐκείνην συνάψαι τήν σύνοδον· κἄν εὐηθείᾳ καί γνώμης κουφότητι, πρός τῷ μηδένα ἑλκύσαι, καί ἑαυτῷ τήν κακοδοξίαν προσέτριψε). Τοῦτον γοῦν, ὡς εἴρηται, ποικίλως ὁ 0077 Ἀθανάσιος ὑποποιησάμενος, ἐπιδοιάζοντά πως περί τάς διττάς (15Γ_288> ἐνεργείας καί τά θελήματα τῶν δύο φύσεων ἐγκατέστησε· παρ' ὅ δή καί πείθει καί Σεργίῳ τῷ Κωνσταντινουπόλεως ἀναθέσθαι τά δεδογμένα· ἀλλά μήν καί Κῦρον ἐκεῖνον τόν Φάσιδος, πρός ἑαυτόν ἤδη μετακαλέσασθαι πειθέσθαι τέ φησι κἀκεῖνον, πῶς ἄρα χρή