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victory announcement from Rome from Narses, that the Romans killed the king Totila and took Rome.

In the 25th year of the reign of Justinian, the holy and ecumenical 5th council of the 165 holy fathers took place in Constantinople, under Vigilius, the most holy pope of Rome, who kept the orthodox faith through a libellus; which was led by Eutychius of Constantinople, Apollinarius of Alexandria and Domnus of Antioch, and the representative Eustochius of Jerusalem, against Severus the acephalous 1.660 and impious. And it is 102 years after the 4th council. But also against the mad Origen and those who succeeded to his impious doctrines, Didymus the Blind and Evagrius, who flourished long ago, and against the chapters set forth by them, in which they spoke nonsense that souls pre-exist bodies, starting from Greek doctrines, holding the doctrine of metempsychosis, and an end of punishment, and that our same bodies do not rise in the resurrection, and the restoration of the demons to their original state, and allegorizing paradise, and that it was neither created nor is perceptible by God, nor that Adam was formed in flesh. Which doctrines were hidden for a long time, but increasing in number and corrupting many of the church, being exposed at that time were anathematized. And also against Theodore of Mopsuestia, who was the teacher of the Judaizing Nestorius, they anathematized, along with the so-called letter of Ibas and certain writings of Theodoret, bishop of Cyrus, which were written against the 12 chapters of the blessed Cyril. The letter of the emperor Justinian to the holy synod contains the following: "We have indeed made it our concern regarding Origen and those who think like him, and it is right that the holy and apostolic church of God be kept undisturbed, and that whatever things arise contrary to the orthodox faith be condemned. 1.661 Since, then, it has been made known to us that there are some monks in Jerusalem who forsooth follow and teach Pythagoras and Plato and Origen Adamantius and their impiety and error, we thought it necessary to take care and make an inquiry concerning these matters, lest through their Greek and Manichaean deceit they should utterly destroy many. For they say, that we may mention a few things out of many, that there were minds without any number and name, so that there was a henad of all rational beings in the identity of substance and energy and in the power of union and knowledge with God the Word. And that when they became sated with divine love and contemplation, in proportion to each one's turn for the worse, they clothed themselves with finer or grosser bodies and received names, and from there came into being the heavenly and ministering powers. But indeed also the sun and the moon and the stars, being themselves also of the same henad of rational beings, from their turn to the worse became what they are. And those rational beings that grew more cold from the divine were named souls and were cast into grosser bodies like ours. And those that had advanced to the extremity of evil were bound in cold and gloomy bodies, and having come into being were named demons. And that from an angelic state comes a psychic state, and from the psychic a demonic and human one. And that only one mind out of the whole henad of rational beings remained unshaken and unmoved from divine 1.662 love and contemplation, who also became Christ the king and man. And that there is a complete annihilation of bodies, with the Lord himself first laying aside his own body and all the rest. And that all are brought back again into the same henad and become minds, just as they happened to be in their pre-existence, with the devil himself and the other demons being manifestly restored to the same henad, and the impious and

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ἐπινίκια ἀπὸ Ῥώμης τοῦ Ναρσῆ, ὡς ὅτι ἔσφαξαν οἱ Ῥωμαῖοι τὸν ῥῆγα Τώτιλαν καὶ ἔλαβον τὴν Ῥώμην.

Τῷ κεʹ ἔτει τῆς βασιλείας Ἰουστινιανοῦ γέγονεν ἡ ἁγία καὶ οἰκουμενικὴ εʹ σύνοδος τῶν ρξεʹ ἁγίων πατέρων ἐν Κωνσταντινου πόλει, ἐπὶ Βιγιλίου τοῦ ἁγιωτάτου πάπα Ῥώμης, διὰ λιβέλλου τὴν ὀρθὴν πίστιν τηροῦντος· ἧς ἡγοῦντο Εὐτύχιος Κωνσταντινου πόλεως, Ἀπολινάριος Ἀλεξανδρείας καὶ ∆όμνος Ἀντιοχείας, τοποτηρητὴς δὲ Εὐτύχιος Ἱεροσολύμων, κατὰ Σεβήρου τοῦ ἀκεφάλου 1.660 καὶ δυσσεβοῦς. ἀπέχει δὲ τῆς δʹ συνόδου ἔτη ρβʹ. ἀλλὰ καὶ κατὰ τοῦ παράφρονος Ὠριγένους καὶ τῶν τὰ ἐκείνου ἀσεβῆ δό γματα διαδεξαμένων, ∆ιδύμου τοῦ ἀπὸ ὀμμάτων καὶ Εὐαγρίου, τῶν πάλαι ἀκμασάντων, καὶ τῶν ἐκτεθέντων παρ' αὐτοῖς κεφα λαίων, ἐν οἷς ἐληρώδουν προϋπάρχειν τὰς ψυχὰς τῶν σωμάτων, ἐξ Ἑλληνικῶν ὁρμώμενοι δογμάτων τὴν μετεμψύχωσιν δοξαζόν των, τέλος τε τῆς κολάσεως, καὶ τὰ σώματα ἡμῶν μὴ ἀνίστα σθαι τὰ αὐτὰ ἐν τῇ ἀναστάσει, καὶ τὴν τῶν δαιμόνων εἰς τὸ ἀρ χαῖον ἀποκατάστασιν, τὸν δὲ παράδεισον ἀλληγορούντων, καὶ μὴ γεγενῆσθαι μήτε εἶναι ὑπὸ τοῦ θεοῦ αἰσθητόν, μήτε ἐν σαρκὶ πλασθῆναι τὸν Ἀδάμ. ἅτινα δόγματα ἕως χρόνου τὸ πλέον ἐκρύ πτετο, εἰς πλῆθος δὲ ἐπιδιδόντα καὶ πολλοὺς τῆς ἐκκλησίας λυ μαινόμενα τηνικαῦτα στηλιτευθέντα ἀνεθεματίσθησαν. ἔτι δὲ καὶ κατὰ Θεοδώρου τοῦ Μόψου ἑστίας, διδασκάλου γεγονότος τοῦ Νεστορίου τοῦ Ἰουδαιόφρονος, ἀνεθεμάτισαν μετὰ τῆς λεγο μένης Ἴβα ἐπιστολῆς καί τινων συγγραμμάτων Θεοδωρήτου τοῦ ἐπισκόπου Κύρου, συγγραφέντων κατὰ τῶν ιβʹ κεφαλαίων τοῦ μακαρίου Κυρίλλου. Τὸ δὲ γράμμα τοῦ βασιλέως Ἰουστινιανοῦ πρὸς τὴν ἁγίαν σύνοδον περιέχει οὕτως "περὶ μὲν οὖν Ὠριγένους καὶ τῶν ὁμοφρό νων αὐτοῦ σπουδὴ γέγονεν ἡμῖν, καὶ ἔστιν ἀτάραχον τὴν ἁγίαν τοῦ θεοῦ καὶ ἀποστολικὴν ἐκκλησίαν διαφυλάττεσθαι δίκαιον, καὶ τὰ ὁπωσοῦν ἀναφυόμενα τῇ ὀρθοδόξῳ πίστει ἐναντία κατακρίνε 1.661 σθαι. ἐπεὶ τοίνυν διέγνωσται ἡμῖν ὥς τινες ἐν Ἱεροσολύμοις εἰσὶ μοναχοὶ δήπουθεν Πυθαγόρᾳ καὶ Πλάτωνι καὶ Ὠριγένει τῷ Ἀδαμαντίῳ καὶ τῇ τούτων δυσσεβείᾳ καὶ πλάνῃ κατακολουθοῦντες καὶ διδάσκοντες, δεῖν ᾠήθημεν φροντίδα καὶ ζήτησιν ποιήσασθαι περὶ τούτων, ἵνα μὴ τέλεον διὰ τῆς Ἑλληνικῆς καὶ Μανιχαϊκῆς ἀπάτης αὐτῶν πολλοὺς ἀπολέσωσι. λέγουσι γάρ, ἵνα ἐκ τῶν πολ λῶν ὀλίγα μνημονεύσωμεν, ὅτι νόες ἦσαν δίχα παντὸς ἀριθμοῦ τε καὶ ὀνόματος, ὡς ἑνάδα πάντων εἶναι τῶν λογικῶν τῇ ταυτότητι τῆς οὐσίας καὶ ἐνεργείας καὶ τῇ δυνάμει τῇ πρὸς τὸν θεὸν λόγον ἑνώσει τε καὶ γνώσει. καὶ ὡς κόρον αὐτῶν λαμβανόντων τῆς θείας ἀγάπης καὶ θεωρίας, κατὰ ἀναλογίαν τῆς ἐπὶ τὸ χεῖρον ἑκάστου τροπῆς λεπτομερέστερα ἢ καὶ παχύτερα σώματα ἀμφιά σασθαι καὶ ὀνόματα κληρώσασθαι, κἀντεῦθεν τὰς οὐρανίους καὶ λειτουργικὰς ὑποστῆναι δυνάμεις. ἀλλὰ μὴν καὶ ἥλιον καὶ σελή νην καὶ τοὺς ἀστέρας, καὶ αὐτὰ τῆς αὐτῆς τῶν λογικῶν ἑνάδος ὄντα, ἐκ τῆς ἐπὶ τὰ χείρω τροπῆς τοῦτο γεγονέναι ὅπερ εἰσί. τὰ δὲ ἐπὶ πλεῖον τῆς θείας ἀποψυγέντα λογικὰ ψυχὰς ὀνομασθῆναι καὶ σώμασι παχυτέροις τοῖς καθ' ἡμᾶς ἐμβληθῆναι. τὰ δὲ ἐπὶ τὸ ἄκρον τῆς κακίας ἐληλακότα ψυχροῖς καὶ ζοφεροῖς ἐνδεθῆναι σώμασι, καὶ δαίμονας ὀνομασθῆναι γενόμενα. καὶ ὅτι ἐξ ἀγγελι κῆς μὲν καταστάσεως ψυχικὴ γίνεται κατάστασις, ἐκ δὲ τῆς ψυ χικῆς δαιμονιώδης τε καὶ ἀνθρωπίνη. ἕνα δὲ μόνον νοῦν ἐκ πάσης τῆς ἑνάδος τῶν λογικῶν ἀκλόνητον μεῖναι καὶ ἀκίνητον τῆς θείας 1.662 ἀγάπης καὶ θεωρίας, ὃς καὶ Χριστὸς βασιλεὺς καὶ ἄνθρωπος γεγονέναι. καὶ ὅτι παντελής ἐστι τῶν σωμάτων ἀναίρεσις, αὐτοῦ τοῦ κυρίου πρώτου ἀποτιθεμένου τὸ ἴδιον σῶμα καὶ τῶν λοιπῶν ἁπάντων. καὶ ὅτι ἀνακομίζονται πάλιν ἅπαντες εἰς τὴν αὐτὴν ἑνάδα καὶ γίνονται νόες, καθὰ καὶ ἐν ᾗ προϋπάρξει ἐτύγχανον, ἀποκαθ ισταμένου δηλονότι καὶ αὐτοῦ τοῦ διαβόλου καὶ τῶν λοιπῶν δαι μόνων εἰς τὴν αὐτὴν ἑνάδα, καὶ τῶν ἀσεβῶν καὶ