150

How the emperor was between grief and pleasure because of the events in the west. Thus, as the events in the west had occurred and the defeat on land was counterbalanced by the success at sea, the emperor was between grief and pleasure. Nevertheless, entrusting matters to reason, he attributed the misfortune to those who had been deceived, and the success to those who had manifestly excelled; and he considered the one a kind of mockery of the apostate, who undertook things beyond his power, but the other an outright achievement of war and a trophy. Whence feelings of pleasure prevailed, as he thought of those enemy ships and the very many men on them, the ships having been brought into the dockyard, and the men handed over to the prisons in iron chains, displaying by their very sight the trophy over them. But the general, worn out by his toils, also grieved the emperor, so that he seemed to be near death on account of his wounds; for in addition to the others he had one critical wound in the kidneys, threatening death. Whence, having been cared for by physicians and with difficulty recovering his health, he took away the fear many had for him. And since the emperor had to glorify this man as a reward for the terrible things he had endured, he honors him with the dignity of megas doux. However, the emperor's brother John, when asked the reason why he had also laid aside the symbols of the despotate, gave a gracious reply, that since the emperor's sons had already reached manhood, it would not be right for outsiders to bear the name of despot, and he was approved. Whence, wearing a common cap otherwise of gold wire, and using black-dyed sandals and horse trappings, he retained only the inalienable right to be called despotes. 437

2. How, with matters in the east being divided, the patriarch for these reasons visits those there. The affairs of the church, however, were manifestly ailing, and the schism grew to a great extent, as the Arsenites increased ever more, so that it was not only those who, having met with the patriarch Arsenios, were seen to be in schism and zealous on his behalf, but also those who had not seen him at all, being led astray by the others. And the widespread rumor concerning Joseph, that he was excommunicated, which swayed the souls of the many, surged excessively, even though he, frequently receiving money from the emperor, increased his generosity to his adherents—for there was nothing he asked for that he did not immediately receive—so that the emperor would often say, grasping the patriarch by his sacerdotal mantle, that he was the one who was opening the gates of Eden for him, and that he believed he would enter in together with him, close behind, with nothing to stand in the way. And so the others, who resided in the city and caused trouble, openly shunning this man, he had nothing else to do but to take no thought for them in a matter of honor and protection; not only did he not deem them worthy, but he even disregarded them when they spoke most vehemently. But knowing there were spiritual men in the east toiling in virtues and living for God alone, and hearing that they too were being scandalized, he hastened to win over their opinions as well, by being seen by their own eyes. And so, having conferred with the emperor about these things, and having been equipped with much extravagance, he journeyed to the east and, visiting the men—among whom was especially the wonderful Blemmydes, a man of both virtue and reason—he was very engaged in winning the men over; and he tried to persuade them, saying that he himself was also devoted to Arsenios and considered him patriarch, caring not the least for the empty things that had been contrived against him; however, since it was necessary for the church to be shepherded, it was also necessary for someone to fill his place, since he was not present; and that he himself had been approved, beyond others, as the one to be of service; for the emperor, being fully persuaded, was devoted to him, so that not only would grievous 439 and irreparable things not happen to any who were devoted to that one, but also many others would prosper on account of the emperor's benevolence towards him. This he also said to other spiritual men, this also to Blemmydes himself, and he beguiled their good will.

150

Ὅπως μεταξὺ λύπης καὶ ἡδονῆς ἐγένετο ὁ κρατῶν διὰ τὰ συμβάντα ἐν τῇ δύσει. Οὕτω μὲν οὖν τῶν κατὰ τὴν δύσιν ξυμπεσόντων καὶ τοῦ κατὰ γῆν σφάλματος ἀντισηκωθέντος τῷ κατὰ θάλασσαν εὐτυχήματι, λύπης ὁ βασιλεὺς μεταξὺ καὶ ἡδονῆς ἦν. Ὅμως δὲ τοῖς λογισμοῖς ἐπιτρέπων τὰ πράγματα, τὸ μὲν δυστύχημα κλαπεῖσιν ἐτίθει, τὸ δ' εὐτύχημα περιφανῶς ἀριστεύσασι· καὶ τὸ μὲν χλεύην οἷον ἡγεῖτο τοῦ ἀποστάτου, ἐργολαβοῦντος τὰ παρὰ δύναμιν, τὸ δὲ πολέμου κατόρθωμα καὶ τρόπαιον ἄντικρυς. Ὅθεν καὶ τὰ τῆς ἡδονῆς ἐνίκα, νῆας ἐκείνας ἐννοοῦντος τῶν πολεμίων καὶ ἄνδρας ἐν αὐταῖς πλείστους, τὰς μὲν καταχθείσας τῷ νεωρίῳ, τοὺς δὲ ταῖς εἱρκταῖς ἐκδοθέντας σιδηροδέτους καὶ μόνῃ θέᾳ τὸ κατ' αὐτῶν δεικνύντας τρόπαιον. Ἐλύπει δέ γε τὸν βασιλέα καὶ ὁ ταῖς κοπίσι κατάκοπος στρατηγός, ὡς ἐγγὺς δοκεῖν εἶναι διὰ τὰς πληγὰς τοῦ θανάτου· πρὸς γὰρ ταῖς ἄλλαις καὶ μίαν τὴν κατὰ νεφρῶν εἶχε καιρίαν, ἀπειλοῦσαν θάνατον. Ὅθεν καὶ ἰατροῖς ἐπιμεληθεὶς καὶ μόλις πρὸς τὸ ὑγιεινότερον κλίνας, τὸ περὶ αὑτοῦ δεδοικέναι τοὺς πολλοὺς ἀφῃρεῖτο. Ἐπεὶ δὲ καὶ ἀγάλλειν ἔδει τοῦτον τὸν βασιλέα ἀντίποινα τῶν δεινῶν ὧν ἐκαρτέρησε, τῷ τοῦ μεγάλου δουκὸς τιμᾷ ἀξιώματι. Ὁ μέντοι γε ἀδελφὸς τοῦ κρατοῦντος ὁ Ἰωάννης, τὴν αἰτίαν ἀπαιτηθεὶς παρ' ἣν καὶ τὰ τῆς δεσποτείας ἀπέβαλε σύμβολα καί γ' ἀποκριθεὶς τὰ ἐς χάριν, ὡς, υἱῶν ἐκείνου ἀνδρωθέντων ἤδη, μὴ ἂν δίκαιον εἶναι δεσποτείας ὄνομα φέρειν τοὺς ἔξωθεν, καὶ προσαπεδέχθη. Ὅθεν καὶ κοινὴν ἄλλως ἐκ χρυσοσύρματος καλύπτραν ἐνθέμενος, μελαμβαφέσι δὲ πεδίλοις καὶ τοῖς καθ' ἵππον στολισμοῖς χρώμενος, μόνον τὸ δεσπότης κεκλῆσθαι ἀναφαίρετον εἶχε. 437

βʹ. Ὅπως, σχιζομένων τῶν κατ' ἀνατολήν, ὁ πατριάρχης διὰ ταῦτα τοῖς ἐκεῖ ἐπιδημεῖ. Τὰ μέντοι τῆς ἐκκλησίας ἐνόσει περιφανῶς, καὶ τὸ σχίσμα εἰς μέγα ᾔρετο, τῶν Ἀρσενιατῶν ἐπὶ πλέον προστιθεμένων, ὡς μὴ μόνους ἐκείνους οἳ δὴ τῷ πατριάρχῃ Ἀρσενίῳ ἐντυχόντες εἶδον σχίζεσθαί τε καὶ ζηλοῦν ὑπὲρ ἐκείνου, ἀλλὰ καὶ τοὺς μηδ' ὅλως ἰδόντας, καθυπαγομένους τοῖς ἄλλοις. Πολὺ δὲ καὶ τὸ περὶ τοῦ Ἰωσὴφ φημιζόμενον, ὡς ἀφωρισμένος εἴη, αἰρόμενον τὰς τῶν πολλῶν ψυχάς, ἐκτόπως ἐκύμαινε, κἂν ἐκεῖνος, συχνὰ λαμβά νων παρὰ βασιλέως χρήματα, τὸ φιλόδωρον τοῖς προσκειμένοις ἐπηύξανεν οὐ γὰρ ἦν ὃ ζητήσας οὐ παρευθὺς ἐλάμβανεν, ὡς λέγειν πολλάκις τὸν βασιλέα, τοῦ ἱερατικοῦ μανδύου τὸν πατριάρχην κατέχοντα, ὡς αὐτὸ εἴη ὁ τὰς τῆς Ἐδὲμ πύλας αὐτῷ ἀνοιγνύς, ὡς ἅμ' ἐκείνῳ καὶ αὐτὸν εἰσελθεῖν πιστεύειν κατόπιν, μηδενὸς ἐμποδίσοντος. Τοὺς μὲν οὖν ἄλλους, οἳ κατὰ πόλιν διατρίβοντες ἠνώχλουν, ἀνέδην ἐκτρε πόμενοι τοῦτον, οὐδὲν ἔχων δρᾶν ἄλλο ἢ τὸ μηδὲν φροντίζειν ἐκείνων εἰς τιμῆς λόγον καὶ προστασίας, οὐχ ὅπως ἠξίου, ἀλλὰ καὶ ἠλόγει λεγόντων τὰ μάλιστα. Ἄνδρας δὲ πνευματικοὺς εἰδὼς κατ' ἀνατολὴν ἀρεταῖς ἐνιδροῦντας καὶ Θεῷ μόνῳ ζῶντας, ἀκούων καὶ περὶ ἐκείνων ὡς σκανδαλίζοιντο, ἔσπευδε κἀκείνων τὰς γνώμας προκατασχεῖν, αὐτοῖς ὄμμασι θεαθεὶς τοῖς ἐκείνων. Καὶ δὴ περὶ τούτων τῷ βασιλεῖ κοινολογησάμενος, ὑπὸ πολλῇ τῇ σπατάλῃ ἐνσκευασθείς, ἐπ' ἀνατολῆς ἤλαυνε καί, τοῖς ἀνδράσιν ἐφιστάς, ὧν δὴ καὶ ἐς τὰ μάλιστα ὁ θαυμαστὸς ἅμ' ἀρετὴν καὶ λόγον Βλεμμίδης ἦν, πολὺς ἦν τοὺς ἄνδρας ὑποποιούμενος· καὶ προσέπειθε λέγων προσκεῖσθαι μὲν καὶ αὐτὸς Ἀρσενίῳ καὶ πατριάρχην ἡγεῖσθαι, τῶν κατ' ἐκείνου συσκευασθέντων διακενῆς μηδὲ τὸ βραχὺ φροντίζων· ὅμως δ' ἀνάγκης οὔσης τὴν ἐκκλησίαν ποιμαίνεσθαι, ἀνάγκην εἶναι καί τινα τὸν ἐκείνου τόπον ἀποπληροῦν, ἐκείνου μὴ ὄντος· αὐτὸν δ' εἶναι παρὰ τοὺς ἄλλους δοκιμάσαι τὸν χρησιμεύσοντα· αὐτῷ γὰρ προσκεῖ σθαι καὶ βασιλέα πληροφορούμενον, ὥστε μὴ ὅπως ξυμβαίνειν τισὶ χαλεπὰ 439 καὶ ἀνήκεστα προσκειμένοις ἐκείνῳ, ἀλλὰ καὶ πολλοῖς ἄλλοις εὖ γίγνεσθαι διὰ τὴν πρὸς αὐτὸν τοῦ βασιλέως ἀγαθοθέλειαν. Τοῦτο καὶ πρὸς ἄλλους τῶν πνευματικῶν ἀνδρῶν ἔλεγε, τοῦτο καὶ πρὸς αὐτὸν Βλεμμίδην, καὶ παρεσύλα τὰς ἀπ' ἐκείνων εὐνοίας