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to think about this; and whatever seemed right to them, this also seemed right to him. For the perverse one knew that both adhered to the one energy and the one will. But when Heraclius summoned Cyrus to himself, and informed the patriarch by letter about the decrees, he found both equally cherishing the Monothelite dogma, and consenting moreover to think the same things as he without a doubt; then indeed he belongs entirely to the opposite party, and to the will-less, one might say, rather than the one-willed.

9. And indeed he quickly reports the dogmatic decrees to the prelate 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 heterodoxy, not only refutes and overturns the propositions with replies and powerful counter-arguments; but also lays under anathema those who hold and maintain those things. But this did not help Heraclius at all, since he had accepted the evil not superficially, but deeply; who hastened after a short time to fill even Alexandria with this very abomination, sending Cyrus, his like-minded confederate, as bishop there, so that Alexandria itself might also think the same things and be destroyed. Indeed Cyrus, having come to an agreement 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 (15Γ_290> watery dye, and as it were 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 confound and mingle the energy that was the subject of the dogma; and that this be neither single, nor double, nor neither, which is also true to say, being such that it could be neither conceived nor named.

10. But these men, as they themselves thought and convinced the deceived, having ratified the one

energy and the one natural will, have given a handle both to the Jacobites and to the followers of Theodosius, to boast against our faith, and to hold the synod in Chalcedon in ridicule and mockery; who with malicious intent also put forward, that Chalcedon itself 0080 was seen to be following their own views, and holding to the one nature; and this is clear from the fact that it also advocates the one energy; which, as they say, it would not otherwise have accomplished, unless it had been shamed by the true reason, and had obtained a more perfect understanding.

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

a man shining with piety and virtue; all the archpriestly and orthodox gathered around him, on the one hand denouncing with him and laying under anathema those who profess one natural energy and one will in Christ; and on the other hand praising and proclaiming those who confess and maintain the two energies along with the equal number of wills, in addition to the two natures. This holy man, wishing to make the things set forth even more clear, informs in turn about them both John of Rome (for so he was called), and Sergius of Constantinople, and indeed also Cyrus of Alexandria; reviling and much disparaging the dogma of the former; and the latter, as was fitting, praising John, and crowning him with countless encomia.

(15Γ_292> 12.

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περί τούτου δοξάζειν· καί ὅπερ τούτοις εἴη δοκοῦν, τοῦτ' εἶναι καί αὐτῷ συνδοκοῦν. Ἤδει γάρ ὁ δύστροπος, ἑκατέρους τῇ μιᾷ ἐνεργείᾳ, καί τῷ ἑνί στοιχοῦντας θελήματι. Ὡς δ' Ἡράκλειος τόν μέν πρός ἑαυτόν μετάκλητον ἐποιήσατο, τόν Κῦρον, τῷ δέ πατριάρχῃ γράμμασι περί τῶν δεδογμένων ἐσήμανεν, εὗρε δ' ἀμφοτέρους τό μονοθέλητον ἐπίσης περιθάλποντας δόγμα, συναινοῦντάς τε αὖ κἀκείνῳ τά ἴσα φρονεῖν ἀπεπιδοιάστως· τότε δή ὅλος τῆς ἐναντίας γίνεται μοίρας, καί τοῦ ἀθελήτου μᾶλλον εἰπεῖν, ἤ μονοθελήτου, θελήματος.

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 (15Γ_290> 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 0080 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.

(15Γ_292> ΙΒ´.