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being able to examine accurately the things said in it; and if it is bad, let them judge for themselves. For we do not wish to speak beyond what we know and what has come to us. For even if the document is good concerning its subject, those who read and hear it will again think that not in vain nor for idleness nor out of enmity toward him did the need for an apology arise for him, unless he had spewed forth certain words that were disturbing and forced him to come to an apology concerning the things said by him. For it happens that even after he erred, he defended himself excessively through the document and corrected himself, or that with the document he adorned his words, in order to conceal what was said by him, so that he might not be deposed by the common assembly of bishops and of the canon. However, these are the things about Marcellus that have come to us. I myself once asked the blessed Pope Athanasius about this Marcellus, how he felt about him. He neither defended him excessively nor again was hostilely disposed toward him, but only smiling with his face, he indicated that he was not far from wickedness, but that he had made an apology. 5. I will set forth what some, having found in the writings of Marcellus himself things that seemed to them reprehensible, also composed against him in response. But by others again, because those who wrote against him later turned to another matter * for the sake of refutation the things they wrote against him * they, putting them forward, therefore showed, also in their own writings, during the divisions that arose among the parties of Acacius and Basil the Galatian and George of Laodicea, they acted for the refutation of the same Acacius. For this was the one who spoke against Marcellus from the writings of Marcellus, which I will set forth, 3.260 so that in all things we, omitting nothing of the truth, may show that we neither refuse things for correction nor wish to agree with those who attempt anything contrary to the truth. And the things from the refutation of Acacius against Marcellus are as follows: These things on account of Marcellus. 6. "So then, these things and such as these Marcellus has written after the misinterpretation of the sayings in the Proverbs, both speaking injustice against God, and lifting up his horn on high. Therefore, having come to beyond the middle of the book and again setting down the words of Asterius which say: "20For other is the Father who begat from himself the only-begotten Word and firstborn of all creation, only from only, perfect from perfect, king from king, lord from lord, God from God, the unvarying image of essence and will and power and glory20"-Therefore, having set these things down and being displeased with the unvarying image, that is, the express and clear impression of the substance of God and of the rest, calling this conception wicked, he adds his displeasure, writing as follows: "20These words clearly expose his wicked opinion concerning the Godhead. For how can the Lord and God who was begotten, as he himself previously said, still be the image of God? For the image of God is one thing, and God is another. So that if he is an image, he is not Lord nor God, but an image of a Lord and God; but if he is truly Lord and truly God, the Lord and God can no longer be the image of a Lord and God.20" And what follows: "20Therefore 3.261 he does not wish him to be any of the things he said before; for he says he is the image of all these things. Therefore, if he is the image of substance, he can no longer be substance-itself, and if he is the image of will, he can no longer be will-itself, and if he is the image of power, no longer power, and if the image of glory, no longer glory. For the image is not an image of itself, but of something else.20" 7. "But you, Marcellus, having previously praised these words at the beginning of the book, but now denying that the Son is the Word who is God from God and only from only and perfect from perfect, you have clearly exposed your wicked opinion concerning the Godhead. For of the great king

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δυνάμενοι ἀκριβῶσαι τὰ ἐν αὐτῷ εἰρημένα· καὶ εἰ μὲν κακῶς ἔχει, αὐτοὶ διακρινέτωσαν. οὐ γὰρ βουλόμεθα πέρα ὧν ἐπιστάμεθα καὶ τῶν εἰς ἡμᾶς ἐλθόντων λέγειν. εἰ γὰρ καὶ καλῶς ἔχει ὁ λίβελλος περὶ τῆς ὑποθέσεως, πάλιν διανοηθήσονται οἱ ἐντυγχάνοντές τε καὶ ἀκούοντες ὅτι οὐκ εἰς μάτην οὔτε εἰς ἀργότητα οὔτε κατ' ἔχθραν ἐκείνου ἐγίνετο αὐτῷ ἀνάγκη ἀπολογίας, εἰ μὴ ἄρα ἐξήμεσε λόγους τινὰς ταράσσοντας καὶ ἀναγκάσαντας αὐτὸν εἰς ἀπολογίαν ἥκειν περὶ τῶν ὑπ' αὐτοῦ εἰρημένων. συμβαίνει γὰρ καὶ μετὰ τὸ ἐσφάλθαι αὐτὸν διὰ τοῦ λιβέλλου ὑπεραπολογήσασθαι καὶ ἑαυτὸν διορθώσασθαι ἢ ὅτι μὲν τῷ λιβέλλῳ ἐκόσμησεν αὐτοῦ τοὺς λόγους, ἵνα παρακρύψῃ τὰ ὑπ' αὐτοῦ ῥηθέντα, ἵνα μὴ ἐκπέσῃ διὰ τῆς καθαιρέσεως τοῦ κοινοῦ τῶν ἐπισκόπων συλλόγου τε καὶ τοῦ κανόνος. ὅμως τὰ περὶ Μαρκέλλου εἰς ἡμᾶς ἐλθόντα ταῦτα. ἠρόμην δὲ αὐτὸς ἐγὼ χρόνῳ τινὶ τὸν μακαρίτην πάπαν Ἀθανάσιον περὶ τούτου τοῦ Μαρκέλλου, πῶς ἂν ἔχοι περὶ αὐτοῦ. ὁ δὲ οὔτε ὑπεραπελογήσατο οὔτε πάλιν πρὸς αὐτὸν ἀπεχθῶς ἠνέχθη, μόνον δὲ διὰ τοῦ προσώπου μειδιάσας ὑπέφηνε μοχθηρίας μὴ μακρὰν αὐτὸν εἶναι, ἀλλ' ὡς ἀπολογησάμενον ἔχειν. 5. Παραθήσομαι δὲ ἅτινα τινὲς εὑρόντες ἐν τοῖς αὐτοῦ Μαρκέλλου συντάγμασιν, ἃ ἐδόκει ἐπιλήψιμα αὐτοῖς φαίνεσθαι, πρὸς αὐτὸν ἀποτεινόμενοι καὶ αὐτοὶ ἀντισυνέταξαν. ὑπὸ δὲ ἄλλων πάλιν διὰ τὸ τοὺς ἀντισυντάξαντας, ὕστερον εἰς ἄλλο τραπέντας * ἐλέγχου χάριν τὰ ἀντισυνταχθέντα ὑπ' αὐτῶν * προβαλλόμενοι οὖν ἐδείκνυον καὶ ἐν τοῖς σφῶν αὐτῶν συντάγμασι κατὰ τὰς γενομένας διαιρέσεις ἀνὰ μέσον τῶν περὶ Ἀκάκιον καὶ Βασίλειον τὸν Γαλάτην καὶ Γεώργιον τὸν Λαοδικείας ἐποιήσαντο πρὸς ἔλεγχον τοῦ αὐτοῦ Ἀκακίου. οὗτος γὰρ ἦν ὁ ἀπὸ τῶν Μαρκέλλου συνταγμάτων κατὰ Μαρκέλλου εἰπών, ἅτινα παραθήσομαι, 3.260 ἵνα ἐν πᾶσιν ἡμεῖς τῆς ἀληθείας μηδὲν παραλείψαντες δείξωμεν ὅτι οὔτε ἀπευχόμεθα τὰ πρὸς διόρθωσιν οὔτε συναινεῖν βουλόμεθα τοῖς τι παρὰ τὸ ἀληθινὸν ἐπιχειροῦσι. καὶ ἔστι τὰ ἐκ τῆς Ἀκακίου πρὸς Μάρκελλον ἀντιλογίας τάδε· Ταῦτα διὰ Μάρκελλον. 6. «Ταῦτα μὲν οὖν καὶ τὰ τοιαῦτα μετὰ τὴν παρεξήγησιν τῶν εἰς τὰς παροιμίας ῥητῶν γέγραφεν ὁ Μάρκελλος, λαλῶν τε κατὰ τοῦ θεοῦ ἀδικίαν, ἐπαίρων δὲ εἰς ὕψος τὸ κέρας αὐτοῦ. γενόμενος οὖν ὑπὲρ τὰ μέσα τοῦ βιβλίου καὶ πάλιν θεὶς Ἀστερίου τὰ λέγοντα ῥήματα· «20ἄλλος μὲν γάρ ἐστιν ὁ πατὴρ ὁ γεννήσας ἐξ ἑαυτοῦ τὸν μονογενῆ λόγον καὶ πρωτότοκον πάσης κτίσεως, μόνος μόνον, τέλειος τέλειον, βασιλεὺς βασιλέα, κύριος κύριον, θεὸς θεόν, οὐσίας τε καὶ βουλῆς καὶ δυνάμεως καὶ δόξης ἀπαράλλακτον εἰκόνα20»-θεὶς οὖν ταῦτα καὶ δυσχεραίνων πρὸς τὴν εἰκόνα τὴν ἀπαράλλακτον, τουτέστι τὸ ἔκτυπον καὶ τρανὲς ἐκμαγεῖον τοῦ θεοῦ τῆς οὐσίας καὶ τῶν ἑξῆς, φαύλην καλῶν τὴν ὑπόληψιν ταύτην ἐπισυνάπτει τὴν δυσαρέστησιν αὐτοῦ, γράφων ὧδε· «20ταῦτα τὰ ῥήματα σαφῶς τὴν φαύλην αὐτοῦ περὶ θεότητος ἐλέγχει δόξαν. πῶς γὰρ ὁ κύριος καὶ θεὸς γεννηθείς, ὡς αὐτὸς προλαβὼν ἔφη, δύναται ἔτι εἰκὼν θεοῦ εἶναι; ἕτερον γὰρ θεοῦ εἰκὼν καὶ ἕτερον θεός. ὥστε εἰ μὲν εἰκών, οὐ κύριος οὐδὲ θεός, ἀλλ' εἰκὼν κυρίου καὶ θεοῦ· εἰ δὲ κύριος ὄντως καὶ θεὸς ὄντως, οὐκέτι ὁ κύριος καὶ θεὸς εἰκὼν κυρίου καὶ θεοῦ εἶναι δύναται.20» καὶ ἑξῆς· «20οὐδὲν οὖν 3.261 αὐτὸν ὧν προεῖπεν εἶναι βούλεται· πάντων γὰρ τούτων εἰκόνα αὐτὸν εἶναι λέγει. οὐκοῦν εἰ οὐσίας ἐστὶν εἰκών, οὐκέτι αὐτοουσία δύναται εἶναι, καὶ εἰ βουλῆς ἐστιν εἰκών, οὐκέτι αὐτοβουλὴ εἶναι δύναται, καὶ εἰ δυνάμεως εἰκών, οὐκέτι δύναμις, καὶ εἰ δόξης εἰκών, οὐκέτι δόξα. ἡ γὰρ εἰκὼν οὐχ ἑαυτῆς, ἀλλ' ἑτέρου τινὸς εἰκών ἐστι.20» 7. «Ταῦτα δὲ σύ, Μάρκελλε, τὰ ῥήματα τὰ πρότερον ἐπαινέσας ἐν ἀρχῇ τοῦ βιβλίου, νῦν δὲ ἀρνησάμενος τὸν θεὸν ἐκ θεοῦ λόγον ὄντα τὸν υἱὸν καὶ μόνον ἐκ μόνου καὶ τέλειον ἐκ τελείου, σαφῶς τὴν φαύλην σου περὶ θεότητος ἤλεγξας δόξαν. τοῦ γὰρ βασιλέως τοῦ μεγάλου