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to agree, he having hinted, and that such a thing is of false teachers and deceivers, whom one must not obey, but to turn away, as is possible, and to keep away from them, so that we may not seem to derive some evil from their company;" as if struck dumb at what had been said, these men were silent for a considerable time, and bowing their heads down.

30. But again Theodosius, having come to himself, and having at his leisure gathered other questions, which he thought would remain for him as some unassailable citadels; having therefore put forward these sayings, and the acceptance of certain simple expressions; and having insisted that Maximus accept them; and in addition, having raised other inquiries concerning hypostatic energy, and a certain natural and relative will, the account of which requires a longer discourse, and is not according to the present narrative; since then he said these things, but the holy man had very easily overturned his entire proposal in words and reasonings; at last, this man growing weary, and having for the time being nothing to say in response to the present matters, tries to win over the saint in another way; speaking to him more amicably (15Γ_322> indeed, and saying that he himself would wish the obstacles and stumbling blocks in the way to be removed, and the former peace to be restored to the Church. Which would not, he says, happen otherwise, unless we should now go to those in Rome, and call them to agreements and reconciliations; that is, breathing and thinking the one thing with them. At which the saint, becoming more cheerful, how could you say he would be disposed towards what was said; and with what good cheer not repay the one who had spoken. Who, although being in such a poor state of body, worn out by asceticism and old age together, was nevertheless eager to go to Rome again, and along with them to accomplish what was beneficial; "Only let this become a deed," he says, "and not be a word spoken in vain."

31. And when Theodosius confirmed what was said with an oath, and touched the immaculate Gospels with his hands, even if the foolish man kept none of these things, being drawn along by the wishes of those in power; the holy man was even more cheerful, directing his whole self towards the journey, and considering what would be advantageous for them and for those in Rome. Then, as Theodosius was about to depart from there, so that he might also confer with those in the capital concerning these things, having greeted the holy man again with a kiss; and having also given him a certain tunic and a gray worn cloak, thus he enters 0101 Byzantium, together with the two consuls who accompanied him.

32. But eight days passed after that, and Paul, himself also honored with the dignity of consul, goes out to the saint; it having been ordered to him by the emperor, with reverence and respect for the holy man, as being a friend and acquaintance and one of his own forefathers, to take him from Bizye, and to transport him to one of the monasteries in Rhegium, (15Γ_324> which is named after the holy Theodore. And on the next day Epiphanius and Troilus come to him, both vested with the dignity of patricians, together with Theodosius of Caesarea; whom the saint awaited to confirm what had been said, not having detected his deceitfulness, he who was most guileless in mind; who indeed also conversed at great length with the holy man, promising the things from the emperor, how he promised to make him his father and show him superior to all, only if he would be united and come together with him, and in common with them choose what had been decreed; and that with him standing apart and being in dissent, nearly all the East and the West are in dissent and stand apart with him; and other things to

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συμφέρεσθαι, ὑπειπόντος, καί ὡς ψευδοδιδασκάλων τό τοιοῦτον καί ἀπατεώνων, οἷς οὐδέ πείθεσθαι χρή, ἀλλ' ἐκκλίνειν, ὡς ἐγχωροῦν, καί ἀποδιίστασθαι, ἵνα μή καί δόξωμεν κακόν τι τῆς τούτων συνουσίας παραπολαύειν·" ἐνεοί ὥσπερ ἐπί τοῖς λαληθεῖσιν οὗτοι γενόμενοι, σιγῶντες ἦσαν ἐφ' ἱκανοῦ, καί τάς κεφαλάς κάτω κύπτοντες.

Λ´. Ἀλλά πάλιν ὁ Θεοδόσιος ἐφ' ἑαυτοῦ γεγονώς, καί πεύσεις ἑτέρας κατά

σχολήν συναγηοχώς, ἅς καί ὡσεί τινας ἀκροπόλεις ἀκαθαιρέτους ἑαυτῷ ᾤετο διαμένειν· ταύτας οὖν τάς ῥήσεις προτεθεικώς, καί παραδοχήν φωνῶν τινων ἁπλῶν· καί παραδέχεσθαι τόν Μάξιμον ταύτας ἰσχυρισάμενος· πρός δέ, καί ζητήσεις ἄλλας περί τε ὑποστατικῆς ἐνεργείας, καί φυσικῆς τινος καί σχετικῆς θελήσεως κεκινηκώς, ὧν καί ὁ λόγος μακροτέρας δεῖται, καί οὐ κατά τόν παρόντα λόγον, τῆς διηγήσεως· ἐπεί οὖν ἐκεῖνος μέν ταῦτα, ὁ δ' ὅσιος, πᾶσαν τήν ἐν λόγοις αὐτοῦ καί λογισμοῖς προβολήν μάλα ῥᾳδίως ἔτυχεν ἀνατετραφώς· τέλος ἀποκαμών οὗτος, καί μή ἔχων τέως ἀντιφθέγξασθαί τι πρός τά παρόντα τρόπον ἕτερον πειρᾶται τόν ἅγιον ἐφελκύσαι· φιλικώτερον (15Γ_322> τούτῳ δήπου προσομιλῶν, καί ὡς βούλοιτο ἄν καί αὐτός, τά ἐν μέσῳ ἐξαιρεθῆναι σκῶλά τε καί προσκόμματα, καί τήν προτέραν εἰρήνην τῇ Ἐκκλησίᾳ ἀποδοθῆναι. Ὅπερ οὐκ ἄν, φησί, γένοιτο ἄλλως, εἰ μή καί πρός τούς ἐνῬώμῃ ἀφικοίμεθα ἤδη, καί ἐπί συμβάσεις καί διαλλαγάς τούτους ἐκκαλεσοίμεθα· τό ἕν δηλαδή σύν ἐκείνοις καί πνεύσαντες, καί φρονήσαντες. Ἐφ' ᾧ καί μᾶλλον ὁ ἅγιος εὔθυμος γεγονώς, πῶς ἄν εἴποις αὐτόν πρός τά εἰρημένα διατεθήσεσθαι· ποίαις δ' εὐθημίαις τόν εἰρηκότα οὐ διαμείψασθαι. Ὅς γε καί οὕτω πονήρως ἔχων τοῦ σώματος, τῷ ἀσκήσει ἅμα καί γήρᾳ ἐκτετρυχῶσθαι, πρόθυμος ἦν ὅμως καί τῇῬώμῃ αὖθις ἐπιφοιτῆσαι, καί συνάμα αὐτοῖς τά λυσιτελῆ καταπρᾶξαι· "Μόνον ἔργον γένοιτο, φησί, τοῦτο, ἄλλά μή λόγος εἴη λελεγμένος τηνάλλως."

ΛΑ´. Τοῦ δέ Θεοδοσίου καί ὅρκῳ τά εἰρημένα ἐπιβεβαιώσαντος, καί χερσί τῶν

ἀχράντων Εὐαγγελίων προσψαύσαντος, εἰ καί οὐδέν ὁ ἀσύνετος τούτων διεφυλάξατο, οἷα τοῖς τῶν κρατούντων θελήμασι συνελκόμενος· ἔτι μᾶλλον ὁ ὅσιος εὔθυμος ἦν, ὅλον ἑαυτόν πρός τήν ἀποδημίαν συντείνων, καί τά συνοίσοντα αὐτοῖς τε καί τοῖς κατάῬώμην σκοπῶν. Εἶθ' ὡς ἐκεῖθεν ἔμελλεν ἀπαίρειν ὁ Θεοδόσιος, ἵνα καί τοῖς κατά τήν βασιλίδα περί τούτων κοινωνήσοιτο, ἀσπασμῷ αὖθις τόν ὅσιον δεξιωσάμενος· καί τι καί στιχάριον αὐτῷ καί φαιόν ἀναδεδωκώς τριβώνιον, οὕτως τήν 0101 Βυζαντίδα εἰσέρχεται, μεθ' ἅμα καί τῶν δύο ὑπάτων, οἵ τούτῳ συνείποντο.

ΛΒ´. Ὀκτώ δέ τό ἀπ' ἐκείνου διῆλθον ἡμέραι, καί Παῦλος τῇ τοῦ ὑπάτου καί αὐτός

ἀξίᾳ τετιμημένος, πρός τόν ἅγιον ἔξεισι· προσταχθέν τούτῳ παρά βασιλέως, σύν αἰδοῖ τόν ὅσιον καί σεβάσματι, οἷα φίλον καί συνήθη καί τῶν ἑαυτοῦ προγόνων τυγχάνοντα, τῆς Βιζύης ἀναλαβεῖν, καί πρός τι τῶν ἐν τῷῬηγίῳ μοναστηρίων, (15Γ_324> ὅ τοῦ ἁγίου προσωνόμασται Θεοδώρου, τοῦτον μετακομίσαι. Καί τῇ ἑξῆς φοιτῶσι πρός αὐτόν Ἐπιφάνιος καί Τρωΐλος, πατρικίων ἀμφότεροι ἀξίωμα περικείμενοι, σύν ἅμα καί τῷ Καισαρείας Θεοδοσίῳ· ὅν καί τά εἰρημένα ἐμπεδώσειν ὁ ἅγιος ἔμενε, μή ἐκείνου τό ὕπουλον φωρασάμενος, ὁ τήν διάνοιαν ἀδολώτατος· οἵ δή καί αὐτοί πλεῖστα τῷ ὁσίῳ διομιλησάμενοι, τά παρά τοῦ βασιλέως ἐπαγγειλάμενοι, ὡς καί πατέρα θήσειν ἑαυτοῦ καί ἀνώτερον δείξειν πάντων ὑπισχνουμένου, μόνον εἰ γένοιτο τούτῳ ἑνωθῆναι καί συνελθεῖν, καί κοινῇ σύν αὐτοῖς ἑλέσθαι τά δεδογμένα· καί ὅτι τούτου ἀποδιισταμένου καί στασιάζοντος, καί Ἀνατολή μικροῦ πᾶσα καί ∆ύσις συστασιάζει καί συναφίσταται· καί ἄλλα πρός