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and there are left from the epacts six days and 18 hours. And when these are added in the seventh year to the 11 from the year and three hours, the epacts become 17 days, 21 hours. And in the eighth year when the 11 days and 3 hours are added again, the epacts become 28 days and 24 hours, which make 2 days. When from these hours are added to the 28 days, they become 30 in all, and it happens that in the eighth year the 30 days are intercalated, the one month for the two years. And thus in the period of an octaeteris ninety days are intercalated, which are three very full intercalary months, which become one month for three years and one month for the later two years. In these 3.247 three intercalary months of the three systems, Pascha is in disagreement among Jews and Christians and the others. 14. In these things the difference among the aforementioned Audians occurs, and they lead men and women astray in this part, priding themselves on observing it according to the tradition from the beginning and according to the Didascalia of the Apostles, paying attention to no accuracy nor understanding the clarity of the care which they took in the Didascalia of the Apostles, not in order to celebrate it in every way according to the Jews with accuracy, but to cut off the contentiousness of those wishing to celebrate each for themselves and not in harmony. For Christ wills one Pascha and he reckons and accepts the one who celebrates it without contention, yet with those who do so with accuracy, with the whole holy church, which celebrates the feast in many places. And if Pascha had been divided since Constantine, it would be plausible for those who slander this; but since the schisms were before Constantine and there was mockery, with the Greeks speaking of and mocking the disagreement in the church, but under Constantine through the zeal of the bishops the schism was rather united into one harmony, what then is more beneficial and more graceful than this, to deliver a people to God from the ends of the earth on one day, to be in agreement and keep vigil and to observe the same days equally, in vigils and prayers and harmony and worship, in fasting and xerophagy and purity and in the other good * acts of pleasing God according to this all-venerable day? And I think I have said enough about the disagreement of the Audians concerning this matter. The elder Audius himself also endured exile, having been exiled by the emperor to the regions of Scythia; for he was reported to the emperor by the bishops for causing peoples to become unruly. And there he spent a great deal of time, for how many years I cannot say, and going forward into the innermost parts of Gothia, he catechized many of the Goths, from whom also monasteries arose in that same Gothia, and a way of life and virginity and no ordinary asceticism. For in fact this order is altogether * admirable in its conduct and all their affairs in their own monasteries are conducted well, except for these contentions, both the deviation regarding Pascha and the confession according to the image that is based on their peculiar interpretation. 3.248 15. But the most terrible and fearful thing of all, is that they do not pray with anyone, even if he appears to be of good repute and they have nothing to accuse him of, nor any blame for fornication or adultery or avarice, but only because such a one assembles in the church. And this is the fearful thing, to have altered the name of Christians, of the holy church, which has no additional name, but only the name of Christ and Christians, and to be called by the name of Audius, and to agree to and demand a password against human nature, even if the order were to pride itself on the purest life and all righteousness. And many bishops of his order came to be with them both after his death and after him, a certain Uranius of Mesopotamia; and from Gothia he had some and appointed them

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καὶ περιλείπονται ἀπὸ τῶν ἐπακτῶν ἡμέραι ἓξ καὶ ὧραι ˉιˉη. προστιθεμένων δὲ τούτων τῷ ἑβδόμῳ ἔτει ταῖς ˉιˉα ταῖς ἀπὸ τοῦ ἔτους καὶ ὥραις τρισὶ γίνονται ἐπακταὶ ˉιˉζ ὧραι ˉκˉα. τῷ δὲ ὀγδόῳ ἔτει προστιθεμένων πάλιν τῶν ˉιˉα ἡμερῶν καὶ ὡρῶν ˉγ γίνονται ἡμέραι ˉκˉη ἐπακταὶ καὶ ὧραι ˉκˉδ, αἳ ποιοῦσιν ἡμέρας ˉβ. ἐκ τούτων τῶν ὡρῶν προστιθεμένων ταῖς ˉκˉη ἡμέραις γίνονται ὁμοῦ ˉλ, καὶ συμβαίνει κατὰ τὸν ὄγδοον ἐνιαυτὸν ἐμβολιμεύεσθαι τὰς ˉλ ἡμέρας, τὸν ἕνα μῆνα εἰς τὰ δύο ἔτη. καὶ οὕτως κατὰ περίοδον ὀκταετηρίδος ἐνενήκοντα ἡμέραι ἐμβολιμεύονται, αἵτινές εἰσι πληρέστατοι ἐμβόλιμοι μῆνες τρεῖς, οἳ γίνονται κατὰ τρία ἔτη μὴν εἷς καὶ κατὰ δύο τὰ ὕστερα ἔτη μὴν εἷς. ἐν τούτοις 3.247 τοῖς τρισὶν ἐμβολίμοις τῶν τριῶν συστάσεων διαφωνεῖ τὸ Πάσχα παρὰ Ἰουδαίοις τε καὶ Χριστιανοῖς καὶ τοῖς ἄλλοις. 14. Ἐν τούτοις ἡ διαλλαγὴ παρὰ τοῖς προειρημένοις Αὐδιανοῖς γίνεται, καὶ πλανῶσιν ἄνδρας καὶ γυναῖκας ἐν τούτῳ τῷ μέρει σεμνυνόμενοι κατὰ τὴν παράδοσιν τὴν ἀπ' ἀρχῆς ἐπιτελουμένην καὶ κατὰ τὴν ∆ιάταξιν τῶν ἀποστόλων, μηδεμιᾷ ἀκριβείᾳ προσέχοντες μηδὲ ἐπιστάμενοι τὸ σαφὲς τῆς ἐν ∆ιατάξει τῶν ἀποστόλων ἐπιμελείας ἧς ἐποιήσαντο, οὐ διὰ τὸ πάντως ἄγειν κατὰ τοὺς Ἰουδαίους μετὰ ἀκριβείας, ἀλλὰ διὰ τὸ ἐκτεμεῖν τὴν φιλονεικίαν τῶν βουλομένων καθ' ἑαυτοὺς ἕκαστον ἐπιτελεῖν καὶ μὴ ἐν ὁμονοίᾳ. ἓν γὰρ Πάσχα Χριστὸς βούλεται καὶ τοῦτο λογίζεται καὶ προσδέχεται τὸν ἀφιλονείκως ἐπιτελοῦντα, μέντοι γε μετὰ τῶν μετὰ ἀκριβείας ποιούντων, μετὰ πάσης τῆς ἁγίας ἐκκλησίας, τῆς κατὰ πολλοὺς τόπους τὴν ἑορτὴν ἀγούσης. καὶ εἰ μὲν ἀπὸ Κωνσταντίνου ἐσχίσθη τὸ Πάσχα, πιθανὸν ἦν τοῖς τοῦτο συκοφαντοῦσιν· ἐπειδὴ δὲ πρὸ τοῦ Κωνσταντίνου τὰ σχίσματα ἦν καὶ ἦν χλεύη, Ἑλλήνων λεγόντων καὶ χλευαζόντων τὴν ἐν τῇ ἐκκλησίᾳ διαφωνίαν, ἐπὶ Κωνσταντίνου δὲ διὰ τῆς τῶν ἐπισκόπων σπουδῆς συνηνώθη μᾶλλον τὸ σχίσμα εἰς μίαν ὁμόνοιαν, τί οὖν τούτου ἐστὶ προὐργιαίτερον καὶ χαριέστατον, ἀπὸ γῆς περάτων ἐν μιᾷ ἡμέρᾳ ἀπαλλάττειν λαὸν θεῷ, συμφωνεῖν τε καὶ ἀγρυπνεῖν καὶ τὰς αὐτὰς ἡμέρας ἴσως φέρειν, ἔν τε ἀγρυπνίαις καὶ δεήσεσι καὶ ὁμονοίᾳ καὶ λατρείᾳ, νηστείᾳ τε καὶ ξηροφαγίᾳ καὶ ἁγνείᾳ καὶ ταῖς ἄλλαις ταῖς κατὰ τὴν πανσεβάσμιον ταύτην ἡμέραν ἀγαθαῖς θεῷ * εὐαρεστήσεσιν; ἱκανῶς δὲ ἔχειν νομίζω τῆς κατὰ τοῦτο τὸ πρᾶγμα τῶν Αὐδιανῶν διαφωνίας. Ὑπέστη δὲ καὶ ἐξορίαν αὐτὸς ὁ γέρων Αὔδιος, εἰς τὰ μέρη τῆς Σκυθίας ὑπὸ τοῦ βασιλέως ἐξορισθείς· διὰ γὰρ τὸ ἀφηνιάζειν λαοὺς καὶ ὑπὸ τῶν ἐπισκόπων τῷ βασιλεῖ ἀνηνέχθη. ἐκεῖ δὲ μάλιστα διατρίβων χρόνον ἐτῶν οὐκ ἔχω λέγειν καὶ εἰς τὰ πρόσω βαίνων καὶ εἰς τὰ ἐσώτατα τῆς Γοτθίας, πολλοὺς τῶν Γότθων κατήχησεν, ἀφ' οὗπερ καὶ μοναστήρια ἐν τῇ αὐτῇ Γοτθίᾳ ἐγένετο καὶ πολιτεία καὶ παρθενία τε καὶ ἄσκησις οὐχ ἡ τυχοῦσα. ἔστι γὰρ τῷ ὄντι τοῦτο τὸ τάγμα πάνυ * ἐν ἀναστροφῇ θαυμαστῇ καὶ τὰ πάντα αὐτῶν ἐν τοῖς αὐτῶν μοναστηρίοις καλῶς φέρεται, πλὴν τῶν φιλονεικιῶν τούτων, τῆς τε παραλλαγῆς τοῦ Πάσχα τῆς τε κατὰ τὸ ἰδιωτικὸν ἐγκειμένης τοῦ κατ' εἰκόνα ὁμολογίας. 3.248 15. Τὸ δὲ δεινότερον πάντων καὶ φοβερώτερον, ὅτι οὐκ εὔχονται μετά τινος, κἄν τε τῶν δοκίμων φανῇ καὶ μηδὲν εἰς κατηγόρησιν ἔχωσιν, μηδὲ μέμψιν πορνείας ἢ μοιχείας ἢ πλεονεξίας, ἀλλ' ὅτι ὁ τοιοῦτος ἐν τῇ ἐκκλησίᾳ συνάγεται. καὶ τοῦτό ἐστι τὸ φοβερόν, τὸ παραλλάξαι ὄνομα Χριστιανῶν, τῆς ἁγίας ἐκκλησίας, τῆς μὴ ἐχούσης ἐπίθετον ὄνομα, ἀλλὰ μόνον ὄνομα Χριστοῦ καὶ Χριστιανῶν, καὶ εἰς ὄνομα Αὐδίου καλεῖσθαι, συνθέσθαι τε καὶ ἀπαιτεῖσθαι σύνθημα κατὰ τῆς ἀνθρωπίνης φύσεως, εἰ καὶ ἐπὶ τὸ ἀκραιφνὲς εἴη τῷ βίῳ καὶ πάσῃ δικαιοσύνῃ τὸ τάγμα † σεμνυνόμενον. πολλοὶ δὲ καὶ μετὰ τὴν ἐκείνου τελευτὴν γεγόνασι σὺν αὐτοῖς τε καὶ μετ' αὐτὸν τοῦ τάγματος αὐτοῦ ἐπίσκοποι, Οὐράνιός τις τῆς Μέσης τῶν ποταμῶν· καὶ ἀπὸ τῆς Γοτθίας δὲ ἔσχε τινὰς καὶ κατέστησεν αὐτοὺς