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May I be counted a Christian 0092 (for I have nothing else to wish as a curse upon myself), if I either saw or imagined the fabricated dream, or explained it to others, as though delighting in the matter as a godsend."

(15G_308> 21. Then they also bring a third accusation against him, when they saw the second had been refuted; which I thought not even necessary to put into the account, for being, in addition to improbable, also childish and ridiculous. But since the fine judges did not refrain from trifles and falsehoods, they bring in a certain Gregory, saying that the saint's disciple had said in Rome that it is neither holy nor reasonable for the emperor to be called a priest, as having learned this from his teacher. But the holy man was at no loss for a defense against these things either, standing face to face with Gregory himself, and showing that the things spoken of then were different from the things now being brought forward.

"And that," he says, "when that one had reached Rome, the discussion was about union, and about our having accepted the Typos, through which the notorious dogma was formulated and prescribed. To which things, of course, were both our words and reply, as we went through what was expedient for ourselves and what we considered advantageous. For this reason, at least, I recognize the things now brought forward as neither mine, nor of the slandered disciple, with whom, with God as my witness, I never communicated any such thing. But I am conscious of having said this one thing only (not to the disciple, but to Gregory himself, of course; which not even he could completely deny, unless he were to deny his very self completely), that defining and inquiring about dogmas belongs to priests rather than to emperors. Since it is also committed to these to anoint, and to lay on hands, and to offer the bread, and to stand at the altar, and to do as many other things as are more divine and more mystical. These things I both said then, and I say now. Upon these things, let him, if he wishes, either release me or condemn me; for a man would not be wronged (15G_310> by men, even if he were to suffer the most terrible things of all."

22. Then, having nothing to do, those who place their hope in falsehood lead the just man out of the tribunal, and bring in his disciple, Anastasius; whom they were terrifying with words and threats, forcing him to speak against his teacher; and compelling him to say that he had grieved Pyrrhus when he came together with him for discussions; I do not know for what reason the liars contrived such a thing. But when Anastasius had said the opposite of what they themselves expected, and that not only would he in no way grieve this man, but he would also honor him with all honor, and would most kindly welcome him as being well-disposed, they abused him with fists and knuckles on his head and cheeks, and having given this 0093 as an exaction for the truth, they order him to be shut up in prison again.

23. And they bring the holy one again before themselves, as if not content with the previous things, and they bring another trial to the unshakeable one. And it was that he was in agreement with the dogmas of Origen, and of one mind with him in all things. But when he quickly dissolved this rotten and easily dissolved accusation, saying with boldness that he is separated from God and from the portion of Christians who holds the views of Origen and accepts his nonsensical words; they inquire for a second time about Pyrrhus and about the things said then, putting on a mask of kindness, either knowing, or taking it to heart. Then, in turn, and in what way he had broken from communion with the patriarch. Upon which, also proposing other inquiries and questions in between, and insisting that the Typos proposed by them ought to be honored, a thing so vehemently detested and dishonored by him; and simply whatever seemed to them to be inescapable, and hard to grasp in the answers, inserting, and neither of the threats

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Χριστιανός 0092 λογισθείην (οὐ γάρ ἄλλο τι ἔχω ἐμαυτῷ ἑπαράσασθαι), εἰ τόν συμπλασθέντα ὄνειρον,ἤ εἶδον ἐγώ ἤ ἀνετυπωσάμην, ἤ ἄλλοις ἐξηγησάμην, ὡς ἑρμαίῳ δῆθεν τῷ πράγματι ἐφηδόμενος."

(15Γ_308> ΚΑ´. Εἶτα καί τρίτην αὐτῷ ἐπάγουσι κατηγορίαν, ὡς τήν δευτέραν εἶδον

ἐληλεγμένην· ἥν οὐδ' ἐνθεῖναι τῷ λόγῳ δέον ᾠήθην, τῷ πρός τῷ ἀπιθάνῳ καί παιδιώδη εἶναι καί καταγέλαστον. Ἐπεί δ' οὐδέ τετάρτων λόγων καί ψευδολογιῶν οἱ καλοί ἀπέσχοντο δικασταί, εἰσάγουσί τινα Γρηγόριον, εἰρηκέναι λέγοντα ἐνῬώμῃ τόν τοῦ ἁγίου μαθητήν, μή ὅσιον εἶναι μηδ' εὔλογον, ἱερέα τόν βασιλέα καλεῖσθαι· ἅτε παρά τοῦ διδασκάλου τοῦτο μεμαθηκότα. Ἀλλ' ὁ ἱερός ἀνήρ, οὐδέ πρός ταῦτα ἀπολογίας ἠπόρησεν, αὐτῷ κατά πρόσωπον Γρηγορίῳ ἀντικαταστάς, καί δείξας, ἄλλα μέν εἶναι τά τότε ὁμιληθέντα, ἄλλά δέ τά νῦν προβαλλόμενα.

"Καί ὅτι, φησίν, ἐκείνῳ τήνῬώμην καταλαβόντι, περί ἑνώσεως ἦν ὁ λόγος, καί τοῦ τό δεδέχθαι τόν τύπον ἡμᾶς, δι' οὗ τό θρυλλούμενον δόγμα ἐτυποῦτο καί ἐπεγράφετο. Πρός ἅ δηλαδή καί ἡμῖν οἵ τε λόγοι ἦσαν καί ἀπαντή, τά συνοίσοντα ἑαυτοῖς διεξιοῦσι, καί ἅ λυσιτελῆ ἐνομίζομεν. ∆ιά τοῦτο γοῦν οὔτε ἐμά οἶδα τά νῦν προφερόμενα, οὔτε τοῦ ἐνδιαβαλλομένου μαθητοῦ· ᾧτινι οὐδέν ποτε τοιοῦτον ἐπί Θεῷ μάρτυρι ἐκοινολογησάμην. Πλήν τοῦτο μόνον σύνοιδα εἰρηκώς (οὐ τῷ μαθητῇ, ἀλλ' αὐτῷ δήπου τῷ Γρηγορίῳ· ὅπερ οὐδ' αὐτός παντελῶς ἀρνηθείη, εἰ μή καί ἑαυτόν τελείως ἀρνήσοιτο), ὅτι τό ὁρίζεσθαι περί δογμάτων καί ζητεῖν, ἱερέων μᾶλλον ἤ βασιλέων ἐστί. Ἐπεί καί τούτοις ἀνεῖται χρίειν, καί χειροθετεῖν, καί τόν ἄρτον προσφέρειν, καί θυσιαστηρίῳ παρίστασθαι, καί ὅσα ἄλλα θειότερα πράττειν καί μυστικώτερα. Ταῦτα καί τότε ἐφθεγξάμην, καί νῦν φθέγγομαι. Ἐπί τούτοις βουλόμενος ἤ ἀφιέτω, ἤ κατακρινέτω· οὐ γάρ ἄν ἀδικηθείη ἄνθρωπος (15Γ_310> παρά ἀνθρώπων, κἄν εἰ τά πάντων δεινότερα πείσοιτο."

ΚΒ´. Εἶτα μή ἔχοντές τι δρᾶσαι, οἱ τῷ ψεύδει τήν ἐλπίδα τιθέμενοι, ἐξάγουσι μέν

τοῦ κριτηρίου τόν δίκαιον, τόν δέ τούτου μαθητήν εἰσάγουσιν Ἀναστάσιον· ὅν λόγοις καί ἀπειλαῖς ἐξεδειμάτουν, τοῦ διδασκάλου κατειπεῖν ἀναγκάζοντες· καί ὡς εἴη τόν Πύῤῥον λελυπηκώς, ὅτ' εἰς λόγους αὐτῷ συνεγένετο, εἰπεῖν ἐκβιάζοντες· οὐκ οἶδα ἀνθ' ὅτου τό τοιοῦτον οἱ ψευδολόγοι συσκευαζόμενοι. Ὡς δέ τἀναντία ἤ αὐτοί προσεδόκων εἰρήκει καί Ἀναστάσιος, καί ὅτι οὐδέν οὔμενουν οὐ μόνον τοῦτον λυπήσοι, ἀλλά καί τιμῇ τιμήσοι τῇ πάσῃ, καί οἷα εὔνουν δοκοῦντα φιλοφρονέστατα δεξιώσοιτο, πυγμαῖς αὐτόν καί κονδύλοις κατά κεφαλῆς καί παρειῶν αἰκίσαντες, καί ταύτην 0093 τῆς ἀληθείας εἴσπραξιν διδωκότες, φρουρᾷ καί αὖθις ἐγκλεισθῆναι προστάττουσιν.

ΚΓ´. Ἄγουσι δέ πάλιν πρός ἑαυτούς τόν ὅσιον, ὥσπερ οὐκ ἀρκούμενοι τοῖς

προλαβοῦσι, καί πεῖραν ἄλλην τῷ ἀπειράστῳ προσάγουσιν. Ἡ δέ ἦν, ὡς εἴη στοιχῶν τοῖς τοῦ Ὡριγένους δόγμασι, καί τούτῳ ἐν ἅπασι συμφρονῶν. Ὡς δέ θᾶττον τήν σαθράν ταύτην καί εὐδιάλυτον κατηγορίαν διέλυσε, φάμενος παῤῥησίᾳ, ὡς εἴη Θεοῦ κεχωρισμένος καί τῆς τῶν Χριστιανῶν μοίρας, ὁ τά Ὠριγένους φρονῶν, καί λόγους αὐτοῦ τούς ληρρώδεις παραδεχόμενος· περί τοῦ Πύῤῥου ἐκ δευτέρου καί τῶν τότε λεχθέντων πυνθάνονται, προσωπεῖον ὑποδύντες χρηστότητος, ἤ εἰδότες, ἤ ἐπί καρδίαν θέμενοι. Εἶθ' ἑξῆς, καί ὅτῳ τρόπῳ τῆς τοῦ πατριάρχου κοινωνίας ἀπέῤῥηξεν. Ἐφ' οἷς καί ἄλλας ἐν τῷ μεταξύ πεύσεις καί ἐρωτήσεις προτεινάμενοι, καί τόν παρ' αὐτοῖς προβαλλόμενον τύπον τιμᾶσθαι δέον ἰσχυρισάμενοι, οὕτω σφόδρα ὑπ' ἐκείνου βδελυττόμενον καί ἀτιμαζόμενον· καί ἁπλῶς ὅσα τούτοις ἐδόκει ἄφυκτά τινα, καί ταῖς ἀπαντήσεσι δύσληπτα παρενθέμενοι, καί μήτε ἀπειλῶν τῶν