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of him, he himself from there rejects him; nevertheless he also promised to accomplish many things: to exalt the church as much as possible, to honor the clergy even more than is moderate, to promote the worthy among the officials to the greatest dignities, and to accept just judgments completely and to appoint those who would judge with impartiality, of whom very much and first of all was Michael the Bad, also called Senachereim, who was well-versed in rhetoric and the laws, by giving him the long-extinguished dignity of protoasekretis and wishing to subordinate the asekretis to him, on which condition they would judge without bribes and without factionalism; furthermore, to honor learning and to hold those engaged in learning in the highest esteem of all; and to love the military exceedingly and their provisions, whether they should fall in war or die, to establish parental ones for their children, even if some of their wives were pregnant with an unborn child; that there should not even be the name of unjust exactions, nor to give place to slanders, with trial by combat for these things being inoperative, and trial by hot iron also being inoperative, as the greatest danger was attached to it, if anyone of the powerful and in office should dare to compel [someone] to undergo the ordeal by hot iron; and that the affairs of the state would be so fearlessly maintained in peace that even the wealthy, having sufficient property, could glory in displaying their possessions and 133 not be afraid at all; above all, to obey the church and to regard it as a mother, as is fitting, and to work for everything for its good order. And he added these things, that the one ruling before was also suspected of despising its privileges and of acting arrogantly in a kingly manner, so that the patriarch was grieved on many accounts and disclaimed the protection of the people, since nothing he said, even if he spoke justly on behalf of some, was heard. There were then for the patriarch and for those of the hierarchs who were provident for the future certain twofold reasonings, striking at both sides and strong from either direction; for whenever they looked to the perfection of the empire, they understood that being ruled by both emperors, the one newly raised up, the other active, was both good and salutary for the subject; and also concerning the things that were to come to pass in addition, on the one hand from the sufficient full assurance they had long had concerning the man, and on the other from what they heard him promising then, it seemed to them that what was to be done was entirely acceptable. But when, on the other hand, they considered the uncontested and non-factious rule of one, and the seditious and contentious rule of two, and the plots from both sides and the suspicions of one against the other and finally the danger to one from the one who prevailed, they disagreed and forbade it; for the empire was otherwise a thing to be desired and worth everything, but otherwise suspect, so as to create an image of wickedness that did not exist through suspicion and to prepare the one in power to pursue wickedness that did exist, as if he would rule safely only in this way, if he were to pursue things that did not exist as if they did; but by what would one shrink back from these things? So that he might not seem unjust to some by attacking the monarchy, knowing a certain wise and ancient saying from tragedy that removes the blame for the reputation of injustice, which says, if one must do wrong, it is most glorious to do wrong for the sake of tyranny. As they reasoned these things, fear came upon them; and on the one hand, because of these things they were near to acting, but with these things striking against their reasonings, they were idle to act, 135 even as many as were eager to speak. Nevertheless, fate conquers. And most, and almost all, were for entrusting the rule to him; however, they considered it reasonable to secure it with dreadful oaths and to have a curse, one for the other, that the emperors should not plot anything terrible against each other.

2. How they released Palaiologos from the curses to which he was subject. And they readily removed that which seemed to stand in the way of what was being done, with a desire for these things to happen. For as the agreements that had been made by Palaiologos with the grandfather of the emperor and the confirmations by excommunications indeed that [he would do] nothing against the imperial family

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αὐτοῦ, αὐτὸς ἐντεῦθεν ἐκεῖνον ἀποψηφίζεται· πλὴν καὶ πολλά τινα κατορθοῦν ὑπισχνεῖτο, τὴν μὲν ἐκκλησίαν ἀνυψοῦν ὅσον, τοὺς δ' ἱερωμένους καὶ πλέον τοῦ μετρίου τιμᾶν, ἀξίαις τε μεγίσταις τοὺς ἀξίους τῶν ἐν τέλει προβιβάζειν καὶ κρίσεις ὑπεραποδέχεσθαι δικαίας καὶ τοὺς ἀρρεπῶς κρινοῦν τας ἐγκαθιστᾶν, ὧν καὶ μάλα καὶ πρώτιστον τὸν Κακὸν Μιχαήλ, τὸν καὶ Σενα χηρεὶμ ἐπικεκλημένον, εὖ τῶν λόγων καὶ τῶν νόμων ἔχοντα, ἐν τῷ δοῦναί οἱ καὶ πρωτοασηκρῆτις πάλαι σβεσθὲν ἀξίωμα καί οἱ θέλειν ἀσηκρῆτις ὑποτάξαι, ἐφ' ᾧ ἀδεκάστως καὶ ἀνεριθεύτως κρίνοιεν· ἔτι τε λόγον τιμῆσαι καὶ τοὺς ἐν λόγῳ περὶ πλείστου τῶν ἄλλων ποιεῖν· τὸ δέ γε στρατιωτικὸν ὑπεραγαπᾶν καὶ τὰς ἐκείνων προνοίας, κἂν ἐν πολέμῳ πίπτοιεν, κἂν ἀποθνῄσκοιεν, γονικὰς ἐγκαθιστᾶν τοῖς παισί, κἄν τισιν αἱ γυναῖκες κατὰ γαστρὸς ἔχοιεν τὸ κυοφο ρούμενον· εἰσπράξεων δ' ἀδίκων μηδ' ὄνομα εἶναι, μηδὲ χώραν διδόναι δια βολαῖς, ἀργοῦντος μὲν τοῦ ἐπὶ ταύταις μονομαχίου, ἀργοῦντος δὲ καὶ τοῦ σιδήρου, ὡς ἐπηρτημένου καὶ κινδύνου μεγίστου, εἴ τις τολμῴη τῶν δυνα μένων καὶ ἐν ἀρχαῖς ὑπέχειν τὸν μύδρον καταναγκάζειν· τὰ δὲ τῆς πολιτείας οὕτως ἀφόβως ἐν εἰρήνῃ διατηρεῖσθαι ὥστε καὶ τοὺς εὐποροῦντας, ἱκανῶς τῆς περιουσίας ἔχοντας, ἐπιδεικνυμένους τὰ ὑπάρχοντα κυδροῦσθαι καὶ τὸ 133 παράπαν μὴ δεδιέναι· ἐπὶ πᾶσιν ὑπακούειν τῆς ἐκκλησίας καὶ μητέρα ταύτην ὡς εἰκὸς ἡγεῖσθαι καὶ πᾶν τὸ εἰς κατάστασιν αὐτῆς πραγματεύεσθαι. Ταῦτα δὲ προσετίθει, ὅτι καὶ ἐν ὑπονοίαις ὁ προβασιλεύων ἦν τοῦ καταφρονεῖν τῶν ἐκείνης προνομίων καὶ βασιλικῶς κατεπαίρεσθαι, ὥστε καὶ ἐπὶ πολλοῖς τὸν πατριάρχην λυπεῖσθαι καὶ τὴν τοῦ λαοῦ προστασίαν ἀποπροσποιεῖσθαι, μηδέν, κἂν δικαίως ὑπέρ τινων λέγοι, εἰσακουόμενον. Ἦσαν οὖν τότε τῷ πατριάρχῃ καὶ οἷς τῶν ἀρχιερέων τὸ εἰς τὸ μέλλον προμηθὲς ἦν διττοί τινες λογισμοί, πρὸς ἀμφότερα κρούοντες καὶ ἑκατέρωθεν ἰσχυροί· ὅτε γὰρ πρὸς τὴν τῆς βασιλείας ἐντέλειαν ἀποβλέψαιεν, καὶ τὸ παρ' ἀμφοῖν βασιλέοιν, τοῦ μὲν νεοκομουμένου, τοῦ δ' ἐνεργοῦντος, ἄρχεσθαι ὡς καλὸν ὁμοῦ καὶ τῷ ὑπηκόῳ σωτήριον κατενόουν· πρὸς δὲ καὶ τὰ μέλλοντα προσγενήσεσθαι, ἅμα μὲν ἐξ ὧν τὴν ἱκανὴν πληροφορίαν ἐπὶ τἀνδρὶ εἶχον ἐκ πλείστου, ἅμα δὲ καὶ ἐξ ὧν τότε ὑπισχνουμένου κατήκουον, ὑπεραποδεχομένοις ἐῴκεσαν πραχθησόμενα. Ὅτε δ' αὖ πάλιν πρός τε τὸ τοῦ ἑνὸς ἀφιλονείκητόν τε καὶ ἀνερίθευτον καὶ τὸ ἐπὶ δυσὶ στασιαστικόν τε καὶ μάχιμον ἐννοήσαιεν, τάς θ' ἑκατέρωθεν ἐπιβουλὰς καὶ τὰς ὑποψίας ἑνὸς ἐπὶ θάτερον καὶ τέλος τὸν ἐφ' ἑνὶ κίνδυνον παρὰ τοῦ κρατήσαντος, διεφώνουν καὶ ἀπηγόρευον· εἶναι γὰρ τὴν βασιλείαν καὶ ἄλλως χρῆμα μὲν ὀρεκτὸν καὶ τοῦ παντὸς ἄξιον, ὑποπτικὸν δ' ἄλλως, ὥστε καὶ μὴ οὖσαν κακίαν εἰδωλοποιῆσαι διὰ τὴν ὑποψίαν καὶ οὖσαν μετιέναι παρασκευάζειν τὸν ἐπὶ τῆς ἀρχῆς, ὡς οὕτω μόνως ἀσφαλῶς βασιλεύσοντα, ἂν καὶ τὰ μὴ ὄντα ὡς ὄντα μετίῃ· ᾧ δέ τις πρὸς ταῦτα καὶ ὑποστέλλοιτ' ἄν; Ἐπὶ τῷ μή τισιν ἄδικος δόξαι τῇ μοναρχίᾳ ἐπιτιθέμενος, σοφόν τιν' εἰδὼς λόγον καὶ παλαιὸν ἐκ τραγῳδίας εἶναι τὸν ἐξαιροῦντα τὸν ἐπὶ τῇ δόξῃ τῆς ἀδικίας μῶμον, λέγοντα, εἴπερ ἀδικεῖν δέοι, ὑπὲρ τυραννίδος κάλλιστον ἀδικεῖν. Ταῦτ' ἐκείνοις λογιζομένοις δέος ἐπῄει· καὶ παρὰ ταῦτα μὲν πλησίον ἦσαν τοῦ πράττειν, τούτων δὲ προσκρουόντων τοὺς λογισμούς, ἀργοὶ πρὸς τὸ δρᾶν 135 ἦσαν, κἂν ὅσοι καὶ ὥρμων λέγειν. Νικᾷ δ' ὅμως τὸ μόρσιμον. Καὶ τοῦ μὲν τὴν ἀρχὴν ἐγχειρίζειν ἐκείνῳ οἱ πλεῖστοι γίνονται, καὶ σχεδὸν πάντες· ὅμως δ' ἐμπεδοῦν ὅρκοις φρικώδεσι καὶ ἀραῖον ἔχειν ὑπὲρ θατέρου θάτερον τοῦ μή τι δεινὸν βουλεύσασθαι κατ' ἀλλήλων τοὺς βασιλέας, τῶν εἰκότων ἐνόμισαν.

βʹ. Ὅπως ἀνίεσαν τὸν Παλαιολόγον ταῖς ἀραῖς αἷς ὑπέκειτο. Ἑτοίμως δ' ἀφῄρουν καὶ τὸ δοκοῦν τοῖς πραττομένοις προσίστασθαι, ἐφέσει τοῦ ταῦτα γενέσθαι. Ὡς γὰρ αἱ γεγονυῖαι συνθεσίαι τοῦ Παλαιολόγου πρὸς τὸν πάππον τοῦ βασιλέως καὶ αἱ δι' ἀφορισμῶν ἐμπεδώσεις ἦ μὴν μή τι κατὰ τοῦ γένους τοῦ βασιλείου