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he slaughtered his sons and his other children before him. And after 15 days he killed him with bows. Then Siroes wrote to Heraclius about the killing of the abominable Chosroes, and having made a perpetual peace with him, he returned to him all the captives in Persia, along with the patriarch Zacharias and the precious woods that had been taken from Jerusalem by Sarbarazas.

1.735 In the 18th year, when peace had been made between the Romans and the Persians, the emperor sent Theodore his brother with letters to Siroes the king of the Persians and his people, so that they might send back the Persians in Edessa and Palestine and the other cities to Persia in peace and that they might pass through the land of the Romans unharmed. And a certain mystical thing is observed here; for God made all creation in six days and rested on the seventh, and the emperor, having warred against Persia for six years, made peace in the seventh, and with joy he reached Constantinople. And the people of the city, with the emperor Constantine the son of Heraclius and the patriarch Sergius, receiving him with olive branches and torches, giving thanks to God, brought him into the palace. In the 19th year, at the beginning of spring, the emperor set out from the imperial city and journeyed to Jerusalem, and he brought back the precious and life-giving woods, and having given thanks to God he restored the patriarch Zacharias. And he drove out all the Jews from the holy city, decreeing that they not have permission to approach within three miles. And having reached Edessa, he gave back the church to the orthodox, it having been held by the Nestorians since the time of Chosroes. Therefore, having come to Hierapolis he heard that Siroes, the king of the Persians, had died, and Adeser his son had ruled for 7 months, whom Barazas killed, having reigned for 8 months. And having killed him, the Persians established Boran, the daughter of Chosroes, as queen, 1.736 who also ruled for 7 months and is succeeded by Hormizd. When he had been driven out by the Saracens, the kingdom of the Persians came under the Arabs until the present day. In the 20th year, while Heraclius was in Hierapolis, Athanasius the patriarch of the Jacobites came to him, a formidable and wicked man with the innate cunning of the Syrians, and he began discussions with the emperor concerning the faith, and Heraclius promised him that if he would accept the council in Chalcedon, he would make him patriarch of Antioch. And he, feigning, accepted the council, confessing the two natures united in Christ; and he asked the emperor about the energy and the wills, how one ought to speak of them in Christ, as dual or as single. And the emperor wrote to Sergius of Constantinople, and he also summoned Cyrus of Phasis, both of them being Monothelites, and he found them to be of one mind with Athanasius. He therefore wrote the opinion of both to John the pope of Rome; but he did not accept it. And when George of Alexandria died, Cyrus became bishop of Alexandria, and having united with Theodore the bishop of Pharan, they made that watered-down union, they themselves also writing of one natural energy in Christ. While these things were happening, Sophronius was ordained bishop of Jerusalem; and having gathered the bishops under him, he anathematized the Monothelite dogma, and synodically sent it to Sergius of Constantinople and to John of Rome 1.737. And Heraclius, having heard these things, was ashamed, and though he did not wish to undo his own actions, yet again not bearing the reproach, he set forth an edict containing that one should confess neither one nor two energies in Christ. And after the death of Sergius, Pyrrhus succeeded to the throne of Constantinople.

But John the bishop of Rome, having gathered a synod, anathematized the heresy of the Monothelites. Likewise also in Africa and Byzacena and Numidia and

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υἱοὺς αὐτοῦ καὶ τὰ λοιπὰ τέκνα αὐτοῦ ἐνώπιον αὐτοῦ κατέσφαξε. μεθ' ἡμέρας δὲ ιεʹ καὶ αὐτὸν τόξοις ἀνεῖλε. τότε γράφει Σιρόης πρὸς Ἡράκλειον τὴν τοῦ μιαροῦ Χοσρόου ἀναίρε σιν, καὶ εἰρήνην ἀειπαγῆ πρὸς αὐτὸν ποιησάμενος πάντας τοὺς ἐν Περσίδι αἰχμαλώτους ἀπέδωκεν αὐτῷ σὺν τῷ πατριάρχῃ Ζαχα ρίᾳ καὶ τοῖς τιμίοις ξύλοις τοῖς ἐξ Ἱεροσολύμων ληφθεῖσιν ὑπὸ Σαρβαραζᾶ.

1.735 Τῷ ιηʹ ἔτει, εἰρήνης γενομένης μεταξὺ Ῥωμαίων καὶ Περ σῶν, ἀπέστειλεν ὁ βασιλεὺς Θεόδωρον τὸν ἀδελφὸν αὐτοῦ μετὰ γραμμάτων Σιρόῃ τῷ βασιλεῖ Περσῶν καὶ ἀνθρώπων αὐτοῦ, ὅπως τοὺς ἐν Ἐδέσῃ καὶ Παλαιστίνῃ καὶ ταῖς λοιπαῖς πόλεσι Πέρ σας μετ' εἰρήνης ἀποστρέψωσιν ἐν Περσίδι καὶ ἀβλαβῶς παρέλ θωσι τὴν τῶν Ῥωμαίων γῆν. μυστικὸν δέ τι ἐνταῦθα θεωρεῖται· τὴν γὰρ κτίσιν πᾶσαν ὁ θεὸς ἐν ἓξ ἡμέραις ἐποίησε καὶ τῇ ζʹ ἀνε παύσατο, καὶ ὁ βασιλεὺς ἐν ἓξ ἔτεσι τὴν Περσίδα καταπολεμήσας τῷ ζʹ εἰρήνευσε, καὶ μετὰ χαρᾶς τὴν Κωνσταντινούπολιν κατα λαμβάνει. ὁ δὲ λαὸς τῆς πόλεως, μετὰ τοῦ βασιλέως Κωνσταν τίνου τοῦ υἱοῦ τοῦ Ἡρακλείου καὶ τοῦ πατριάρχου Σεργίου, μετὰ κλάδων ἐλαιῶν καὶ λαμπάδων τοῦτον ὑποδεξάμενοι εὐχαριστοῦν τες τῷ θεῷ εἰς τὰ βασίλεια εἰσήγαγον. Τῷ ιθʹ ἔτει ἅμα ἔαρι ἀπάρας ὁ βασιλεὺς τῆς βασιλίδος ἐπὶ τὰ Ἱεροσόλυμα ἐπορεύθη, καὶ ἀπήγαγε τὰ τίμια καὶ ζῳοποιὰ ξύλα, καὶ ἀποδοὺς τῷ θεῷ τὴν εὐχαριστίαν ἀποκατέστησε τὸν πατριάρχην Ζαχαρίαν. ἀπήλασε δὲ πάντας τοὺς Ἑβραίους τῆς ἁγίας πόλεως, ὁρίσας μὴ ἔχειν αὐτοὺς ἐξουσίαν ἀπὸ τριῶν μιλίων πλησιάζειν. τὴν Ἔδεσαν δὲ καταλαβὼν ἀποδέδωκε τὴν ἐκκλησίαν τοῖς ὀρθοδόξοις, ὑπὸ Νεστοριανῶν κατεχομένην ἀπὸ Χοσρόου. ἐλθὼν οὖν εἰς Ἱεράπολιν ἤκουσεν ὅτι Σιρόης τέθνηκεν ὁ τῶν Περ σῶν βασιλεύς, καὶ ἐκράτησεν Ἀδεσὴρ ὁ τούτου υἱὸς μῆνας ζʹ, ὃν καὶ ἀναιρεῖ Βαραζᾶς βασιλεύσας μῆνας ηʹ. τοῦτον δὲ ἀνελόντες οἱ Πέρσαι τὴν θυγατέρα Χοσρόου Βαρὰμ συνιστῶσι βασιλίδα, 1.736 ἥτις καὶ ἐκράτησε μῆνας ζʹ καὶ διαδέχεται παρὰ Ὁρμίσδα. τούτου ὑπὸ Σαρακηνῶν διωχθέντος γίνεται ἡ βασιλεία τῶν Περσῶν ὑπὸ τοὺς Ἄραβας μέχρι τῆς σήμερον. Τῷ κʹ ἔτει ὄντος Ἡρακλείου ἐν Ἱεραπόλει, ἔρχεται πρὸς αὐτὸν Ἀθανάσιος ὁ πατριάρχης τῶν Ἰακωβιτῶν, δεινὸς ἀνὴρ καὶ κακοῦργος τῇ τῶν Σύρων ἐμφύτῳ πανουργίᾳ, καὶ κινεῖ πρὸς τὸν βασιλέα λόγους περὶ πίστεως, καὶ ὑπισχνεῖται αὐτῷ Ἡράκλειος, εἰ τὴν ἐν Χαλκηδόνι σύνοδον ἀποδέξεται, πατριάρχην αὐτὸν ποιῆ σαι Ἀντιοχείας. ὁ δὲ ὑποκριθεὶς ἐδέξατο τὴν σύνοδον, ὁμολογή σας τὰς δύο ἐν Χριστῷ ἡνωμένας φύσεις· ἠρώτησέ τε τὸν βασι λέα περὶ τῆς ἐνεργείας καὶ τῶν θελημάτων, πῶς δεῖ ταύτας λέγειν ἐν Χριστῷ, διπλᾶς ἢ μοναδικάς. ὁ δὲ βασιλεὺς γράφει πρὸς Σέργιον τὸν Κωνσταντινουπόλεως, προσκαλεῖται δὲ καὶ Κῦρον τὸν Φάσιδος, Μονοθελήταις ἀμφοτέροις οὖσι, καὶ εὗρεν αὐτοὺς ὁμόφρονας Ἀθανασίου. γράφει οὖν πρὸς Ἰωάννην τὸν πάπαν Ῥώμης ἀμφοτέρων τὴν γνώμην· ὁ δὲ οὐ κατεδέξατο. Γεωργίου δὲ τοῦ Ἀλεξανδρείας τελευτήσαντος Κῦρος ἐπίσκοπος Ἀλεξανδρείας γίνεται, καὶ ἑνωθεὶς Θεοδώρῳ τῷ ἐπισκόπῳ Φαράν, ἐποίησαν τὴν ὑδροβαφῆ ἐκείνην ἕνωσιν, μίαν καὶ αὐτοὶ γράψαντες ἐν Χριστῷ φυσικὴν ἐνέργειαν. ἐν τούτοις ὄντων τῶν πραγμάτων Σωφρόνιος χειροτονεῖται ἐπίσκοπος Ἱεροσολύμων· καὶ συναθροίσας τοὺς ὑπ' αὐτὸν ἐπισκόπους τὸ μονοθέλητον δόγμα ἀνεθεμάτισε, καὶ συνο δικῶς Σεργίῳ τῷ Κωνσταντινουπόλεως καὶ Ἰωάννῃ τῷ Ῥώμης 1.737 ἀπέστειλεν. ἀκούσας δὲ ταῦτα Ἡράκλειος ᾐσχύνθη, καὶ κατα λῦσαι μὲν τὰ οἰκεῖα οὐκ ἠθέλησε, καὶ πάλιν τὸν ὀνειδισμὸν μὴ φέρων ἐκτίθεται ἴδικτον περιέχον μήτε μίαν μήτε δύο ἐνεργείας ὁμολογεῖν ἐν Χριστῷ. μετὰ δὲ τελευτὴν Σεργίου Πύρρος τὸν θρόνον Κωνσταντινουπόλεως διεδέξατο.

Ἰωάννης δὲ ὁ Ῥώμης ἐπίσκοπος σύνοδον ἀθροίσας τὴν τῶν μονοθελητῶν αἵρεσιν ἀνε θεμάτισεν. ὁμοίως καὶ ἐν Ἀφρικῇ καὶ Βυζάκῃ καὶ Νουμιδίᾳ καὶ