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were present, and having commanded those living in Byzantium together with those who had arrived from abroad to gather in the palace, he inquired of all of them together what should be done concerning Callistus the patriarch. When they, as if by agreement, said that it was necessary to send to him and call him to the throne, since he was accused of nothing by anyone, the emperor was immediately persuaded and sent an embassy to him. For having selected two of the hierarchs, Daniel of Ainos and Joseph of Tenedos, and as many others from the most distinguished of the clergy of the church of Byzantium, Cabasilas the *sakellios* and Perdikes the *skeuophylax*, he sent them to the monastery of the martyr Mamas to the patriarch and called him to the throne and to his office; for there was no one who had taken it away; And he said that it would have been better not to proceed so rashly to what was not necessary, nor, acting foolishly, to withdraw willingly from the throne and the 3.271 flock, and himself, meddling in things that did not concern him, to spend his time now here, now there, doing none of the necessary things. For if he had remained in his position and had advised not to proclaim his son, adding some necessary reasons to his words, perhaps he would even have prevented it; but as it is, not the least of the things that persuaded one to proceed to such measures was that he attempted to prevent it not with words and exhortations, and perhaps even supplications, as was proper, but by force and as if with some strength. But since it is not possible for what has happened to be undone, the dissension and strife will no longer contribute anything, but it is necessary that he, having come to the throne and his own office, should anoint the new emperor with myrrh, as is the custom. For it is not possible for one who has been adorned with the other insignia not also to be crowned in the ancient manner. Such things the emperor communicated to Callistus the patriarch through the envoys, with all the hierarchs having also voted that what was said was correct. But the patriarch, when he heard the emperor's words, answered not a word, but pronounced a separation from God against anyone who would force him in this matter. But Daniel, who directed the hierarchical see of Ainos, being displeased at what was said and having despaired of persuading the patriarch to do what they had been sent for, because of the censure that had been pronounced, and thinking it just, if he would neither proceed to the office willingly, nor was it possible for anyone to compel 3.272 him, to install another on the throne, "Therefore," he said, "nothing else remains, since you maintain such things, than for another patriarch to be introduced to the church." And the patriarch said, "I would most especially wish it." At this, the envoys returned to the emperor and the synod and reported all that the patriarch had answered to their words; But Perdikes, one of the envoys, said that the patriarch had pronounced the excommunication against anyone who would force him in this matter; but he was ignorant of what he meant by "in this matter." But his fellow envoys insisted that "in this matter" meant nothing other than to come again to the rule of the church, as he had definitively renounced it, and would not be willing to return to it again, neither willingly nor under compulsion. The envoys, therefore, having disagreed on such things, came together again, and the emperor commanded the undersecretary of the church to write everything down, so that there might be no subsequent ambiguity about what was said, if ever an examination should be needed. After this, when the hierarchs turned to the question of who should preside over the church, since the incumbent had openly refused and had imposed a constraint so that no one might raise the same issue with him, "The laws established concerning the selection of hierarchs," said the emperor, "both by the first teachers of the church, the disciples of Christ, and by the divine fathers who followed in their footsteps, stipulate that the bishops, having come together in the same place and 3.273 having invoked the grace of the Spirit from above, after having first propitiated God with many prayers and supplications, so that it might be made manifest

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παρῆσαν, καὶ τοὺς ἐν Βυζαντίῳ διατρίβοντας ἅμα τοῖς ἔξωθεν ἐπιδεδημηκόσι κελεύσας ἐν βασιλείοις συνελθεῖν, ὅ,τι δέοι πράττειν περὶ Καλλίστου τοῦ πατριάρχου, πάντων ἐπυνθάνετο κοινῇ. τῶν δ' ἀπὸ συνθήματος δέον εἰρηκότων εἶναι πέμπειν πρὸς ἐκεῖνον καὶ καλεῖν ἐπὶ τὸν θρόνον, ἐπειδὴ μηδὲν ἐγκαλοῖτο ὑπὸ μηδενὸς, αὐτίκα τε ἐπείθετο ὁ βασιλεὺς καὶ πρεσβείαν πρὸς ἐκεῖνον ἐποιεῖτο. δύο γὰρ τῶν ἀρχιερέων ἀπολεξάμενος, τὸν Αἴνου ∆ανιὴλ καὶ Ἰωσὴφ τὸν Τενέδου, καὶ τοσούτους ἑτέρους τῶν ἐπιφανεστέρων τοῦ κλήρου τῆς Βυζαντίων ἐκκλησίας, Καβάσιλαν τὸν σακελλίου καὶ Περδίκην τὸν σκευοφύλακα, ἔπεμπεν εἰς τὴν μάρτυρος τοῦ Μάμαντος μονὴν πρὸς πατριάρχην καὶ ἐπὶ τοὺς θρόνους ἐκάλει καὶ τὴν ἀρχήν· οὐδένα γὰρ εἶναι τὸν ἀφῃρημένον· ἔφασκέ τε βέλτιον μὲν εἶναι μὴ ἀπερισκέπτως οὕτω χωρεῖν, ἐφ' ἃ μὴ δεῖ, μηδ' ἀβουλίᾳ χρώμενον, τῶν μὲν θρόνων ἀφίστασθαι ἑκόντα καὶ τοῦ 3.271 ποιμνίου, αὐτὸν δὲ τὰ μηδὲν προσήκοντα περιεργαζόμενον, ἄλλοτε ἄλλοθι διατρίβειν, μηδὲν ποιοῦντα τῶν δεόντων. εἰ γὰρ ἔμενεν ἐπὶ τοῦ προσχήματος καὶ συνεβούλευε μὴ τὸν υἱὸν ἀναγορεύειν, αἰτίας τινὰς ἀναγκαίας τοῖς λόγοις προστιθεὶς, ἴσως ἂν καὶ διεκώλυσε· νῦν δ' οὐχ ἥκιστα καὶ τοῦτ' ἂν εἴη τῶν πεισάντων ἓν χωρεῖν ἐπὶ τοιαῦτα, ὅτι μὴ λόγοις καὶ παραινέσεσιν, ἴσως δὲ καὶ ἱκεσίαις, ὥσπερ ἔδει, ἀλλὰ βίᾳ καὶ ὥσπερ ἰσχύϊ τινὶ κωλύσειν ἐπεχείρησεν. ἐπεὶ δὲ ἀναλυθῆναι τὰ γεγενημένα οὐκ ἐνδέχεται, οὐδὲν ἂν ἡ διχοστασία ἔτι καὶ ἡ ἔρις συμβαλεῖται, ἀλλὰ δέον αὐτὸν ἐπὶ τὸν θρόνον καὶ τὴν οἰκείαν ἀρχὴν ἐλθόντα, τὸν νέον βασιλέα καὶ τῷ μύρῳ χρίειν, ὥσπερ ἔθος. οὐ γὰρ ἐνδέχεται τοῖς ἄλλοις παρασήμοις κοσμηθέντα, μὴ καὶ τὸν ἀρχαῖον τρόπον στέφεσθαι. τοιαῦτα μὲν πρὸς Κάλλιστον τὸν πατριάρχην διὰ τῶν πρέσβεων ἐμήνυεν ὁ βασιλεὺς, ὀρθῶς ἔχειν τὰ εἰρημένα καὶ τῶν ἀρχιερέων ἁπάντων συνεπιψηφισαμένων. πατριάρχης δὲ ἐπεὶ τοὺς βασιλέως λόγους ἤκουε, πρὸς ἔπος μὲν ἀπεκρίνατο οὐδὲν, ἀλλὰ κατὰ τοῦ ἐπιθήσοντος αὐτῷ ἀνάγκην ἐπὶ τούτῳ ἐξεφώνει χωρισμὸν ἀπὸ θεοῦ. ∆ανιὴλ δὲ τοῦ τῆς Αἴνου τὴν ἱεραρχικὴν ἰθύνοντος ἀρχὴν δυσχεραίνοντος ἐπὶ τοῖς εἰρημένοις καὶ τό,τε προτρέπεσθαι πατριάρχην, ἐφ' ἃ ἐπέμφθησαν, ἀπεγνωκότος διὰ τὴν ἐπιφωνηθεῖσαν ἐπιτίμησιν, δίκαιόν τε οἰηθέντος, εἰ μήθ' ἑκὼν εἶναι πρὸς τὴν ἀρχὴν αὐτὸς χωροίη, μήτ' ἀναγκάζειν 3.272 αὐτὸν ἐξείη μηδενὶ, ἕτερον τοῖς θρόνοις ἐφιστᾷν, «οὐκοῦν» εἶπεν «οὐδὲν ἕτερον, σοῦ τοιαῦτα ἰσχυριζομένου, λείπεται, ἢ πατριάρχην ἕτερον ἀντεισάγεσθαι τῇ ἐκκλησίᾳ.» ὁ πατριάρχης δὲ «καὶ μάλιστα βουλοίμην» εἶπεν. ἐπὶ τούτοις δὲ οἱ πρέσβεις πρὸς βασιλέα καὶ τὴν σύνοδον ἀναστρέψαντες ἀπήγγελλον, ὅσα πατριάρχης ἀποκριθείη πρὸς τοὺς λόγους· Περδίκης δὲ, τῶν πρέσβεων εἷς, τὸν ἀφορισμὸν εἶπεν ἐκπεφωνηκέναι τὸν πατριάρχην κατὰ τοῦ ἐπιθήσοντος αὐτῷ ἀνάγκην ἐπὶ τούτῳ· ἀγνοεῖν δὲ, ὅτι βούλοιτο αὐτῷ τὸ ἐπὶ τούτῳ. οἱ συμπρέσβεις δὲ οὐδὲν ἕτερον βούλεσθαι ἰσχυρίζοντο τὸ ἐπὶ τούτῳ εἶναι, ἢ ἐλθεῖν αὖθις ἐπὶ τὴν ἀρχὴν τῆς ἐκκλησίας, ὡς βεβαίως αὐτὴν ἀπειπαμένου, καὶ μήθ' ἑκόντα εἶναι, μήτε βιασθέντα βουλησόμενον αὖθις ἐπανήκειν πρὸς αὐτήν. οἱ μὲν οὖν πρέσβεις τοιαῦτα διενεχθέντες, συνέβησαν αὖθις πρὸς ἀλλήλους, καὶ ὁ βασιλεὺς ἐκέλευε τὸν τῆς ἐκκλησίας ὑπογραμματέα πάντα γράφειν, ἵνα μή τις ᾖ περὶ τὰ εἰρημένα ὕστερον ἀμφιβολία, εἴ ποτε δεηθείη ἐξετάσεως. μετὰ τοῦτο δὲ τῶν ἀρχιερέων ἐπὶ τὸ τίνα χρὴ τῆς ἐκκλησίας τραπομένων προϊστᾷν, οἷα δὴ τοῦ καθεστηκότος φανερῶς ἀπειπαμένου καὶ ἀνάγκην ἐπιτεθεικότος, ὥστε περὶ τῶν ἴσων λόγον κινεῖν μηδένα πρὸς αὐτὸν, «τοὺς μὲν περὶ τὴν τῶν ἀρχιερέων» εἶπεν ὁ βασιλεὺς «ἐπιλογὴν παρά τε τῶν πρώτων τῆς ἐκκλησίας διδασκάλων τῶν Χριστοῦ μαθητῶν καὶ τῶν κατ' ἴχνος ἐκείνοις ἑπομένων θείων πατέρων κειμένους νόμους, ὡς χρὴ τοὺς ἐπισκόπους ἐν ταὐτῷ γενομένους καὶ τὴν 3.273 τοῦ πνεύματος χάριν ἄνωθεν ἐπικαλεσαμένους, μετὰ τὸ πολλαῖς πρότερον εὐχαῖς καὶ ἱκεσίαις ἐξιλάσασθαι θεὸν, ὥστε φανερὸν