Matthew Cantacuzenus, Emperor of Constantinople

ANNO DOMINI MCCCLV. MATTHEUS CANTACUZENUS. NOTITIA.

(Fabric., Biblioth. Græca ed. Harles, t. VII, p. 793.)

Matthaeus Asanes Cantacuzenus, son of John Cantacuzenus, proclaimed emperor and crowned by Patriarch Philotheus in the year 1354, but captured the following year by John Palaeologus, having laid aside the title of emperor and his father’s insignia, withdrew to Mount Athos and, embracing the monastic life, died while his father was still living. His *Commentary on the Song of Songs* was published in Greek and Latin at Rome in 1624, in folio, by the care of Vincentius Riccardus, a Cleric Regular. Of his lucubrations on the Wisdom of Solomon and his salutary admonitions, which he is said to have collected or dictated, I find nothing.

* III Reg. iv, 31. † II Cor. x, 5.

IN CANTICUM CANTICORUM SALOMONIS EXPOSITIO RELIGIOSISSIMI REGIS MATTHAEI CANTACUZENI.

(Translated by Vincentius Riccardus, Cleric Regular.)

PROEMIUM.

^A It does not seem to me to be the mark of a sound mind to devote oneself with rash endeavor to the interpretation of prophetic utterances whose meanings are so abstruse that they are nearly akin to mysteries. For how could any man open his mouth to explain the matters which he who was testified by God to be wiser than all men so covered up in erotic songs, and expressed in words that are altogether dark? Yet, since the Wisdom and Power of God, the Word co-eternal with the Father and equal to Him, having for our salvation assumed our entire humanity and become man, commanded all to give an account of whatever one might be asked, according to the measure of the power received from Him; therefore we too, trusting in this, and, as Paul says, ^B "bringing into captivity every thought to the obedience of Christ," have unfolded in these words the contemplation of the oracles, which was folded up as much as possible. If, then,

^A I shall have opened the meaning of this wise man, and have attained to the sense of his oracles, thanks must be rendered to God Himself, who grants wisdom to all men, and commands those who are questioned not even to premeditate what they should say. But if otherwise, the wise man will perceive that the contemplations we have touched upon are far from his mind, and that we have set forth a contemplation clearly unworthy of his wisdom and prediction. May He who is kind, and who of His own humanity pardons our errors, be indulgent toward us, who have sinned in ignorance, especially since the prophet and wise man himself has clearly compelled us; for we have not presumed to undertake these things because of a desire for glory, but with pure and sincere thoughts, compelled only by the love of these oracles. For as it happens to a caldron, which, when full of cold water, is heated by a great fire, is compelled by the violent force of the spirit it contained ^B to cast forth its contents, so being in us, it compels us to bring forth the words that are in our soul. Therefore, let no one accuse us of folly or temerity in what we have dared, but rather let him be indulgent toward our attempt, and let him invoke God as the witness of the whole undertaking on our behalf; for one who is pressed by the tyrannical force of love is borne along by a swift and precipitous impulse. But may God approve, and kindly accept what we perform to the best of our ability, and may this our labor have a fortunate and happy outcome, pleasing and acceptable to God.

THE SONG OF SONGS

SCHOLIA

And by adding "than wine," he showed the fruit of the vine. The Vinea (vineyard) is called the Synagogue of the Hebrews. ^A

CANTICLE

SCHOLIA. In making mention of the fragrance of ointment, he indicated him who had been anointed. For all the kings and high priests of the Law were honored with the anointing of oil. But Christ, the King of glory, who became High Priest for our sins and gave himself to death for our sake, did not receive the anointing from a flask of oil; but, fulfilling all things for our salvation, when he was baptized, he was anointed with the all-holy Spirit in the form of a dove, having received this from God and the Father, with the voice from above bearing witness, just as it is written in the book of Psalms: "Therefore God, thy God, has anointed thee with the oil of gladness above thy fellows." And after him Isaiah cries out, saying: "The Spirit of the Lord is upon me, for the sake of which he has anointed me." And the fragrance is indeed the purest and intellectual power of the ointments. Having said, therefore, that "the fragrance of thy ointment is better than all spices," he demonstrated the power of the all-holy Spirit to be better than all powers. For the ointment was not poured out [upon him] just as it was upon the rest of the high priests, [nor was] the great sacrifice, Christ, the High Priest for us according to the order of Melchizedek, [anointed as they were]; but the Holy Spirit, descending upon him from heaven, sufficed for him in place of all anointing. ^C

CANTICLE

SCHOLIA. Although there were many who were anointed, my Christ alone received the title of Anointed; therefore his name also is "ointment poured forth," that is to say, everywhere overflowing and filling all things with his own divinity. But also of the virgins, as many as are pure in soul, have loved him. Concerning them he says, "Therefore [the] young maidens have loved thee." For it is the same thing to say "virgin" and "young maiden," just as it is written in Deuteronomy: "If any man should lie by force with a young maiden, let him give to the father of the young maiden seventy pieces of silver." And having loved him, they "drew thee after thee": that is, they followed him, some being perfected through martyrdom, others through an arduous and more intensive course of asceticism. For he says, "They drew thee; we will run after thee in the fragrance of thy ointment"—that is, we shall be perfected in the power of thy Spirit; for the statement is declarative, in my judgment, as being uttered by virginal souls, clearly.

CANTICLE

CANTICLE

CANTICLE

CANTICLE

CANTICLE

have fought against me." That is to say, the high priests and scribes of Jerusalem. ^A

CANT. They made me keeper in the vineyards; my own vineyard I have not kept.

SCHOLIA. They watched me and despised me in the vineyards, meaning in their own synagogues. But what they have done against me, they shall themselves justly and deservedly suffer on account of their own perfidious iniquity; and just as they despised me in their synagogues, so also shall I despise them, when that true bridegroom, Christ, shines forth in me and upon those who are destitute. And God said this through Hosea: "Take to yourself a wife of harlotry, and produce children from her; for the synagogue of the Jews will act the harlot by departing; therefore she will not be my wife, nor I her husband." And so too the Savior says of them in the Gospels: "Many will come from the east and west, and will recline with Abraham, Isaac, and Jacob, but the sons of the kingdom will be cast out." The Church of God calls the synagogue of the Jews "my vineyard," which is as it were bound and compacted out of the two Testaments, or rather, to which the Old Testament is joined, because it is a type of it. ^B

CANT. Tell me, you whom my soul has loved, where you graze, where you rest? In the midday.

SCHOLIA. It was said above that "The maidens have loved you," that is, those who are pure in soul. Here, however, the Church of Christ seeks her own shepherd and bridegroom, Christ. For not yet being among men, though seen by the Prophet very clearly as if he were present, she urges that his own presence be revealed, saying: "Tell me, you whom my soul has loved, where you graze, and not in me?" That is to say, "O good Shepherd, who lay down your soul for the sheep that are of me, where are you present, and why are you not at hand to confirm me?" Then, as if answering for him, she suggests it, saying: "In the midday," that is, in the bosoms of the Father and of the everlasting light. For it is not yet the time of my advent, but "I will show mercy forever, even as I swore to David my servant." ^{C D}

CANT. Lest I happen to become as one veiled over the flocks of those alien to me.

SCHOLIA. It has been said that the future flock of Christ, the people acquired for himself, seeks its own bridegroom and shepherd. For she desires his presence—which is slow to come—and adds the reason. For she fears that she might perhaps be snatched away by the teachings of those who think otherwise, and says: "Lest I happen to become as one veiled over the flocks of those alien to me." That is to say, lest I

be led astray from your pastoral power, and become [a member] of other flocks. For he called those who think differently from the Church of Christ "others." He beseeches that he be betrothed to the only Bridegroom, Christ.

7. If you do not know yourself, O fairest among women, go forth in the footsteps of the flocks, and pasture your kids among the tabernacles of the shepherds.

SCHOLIA. Since he had clearly predicted the Son of God who was to be incarnate, and had already brought forward the Church of Christ as one hastening toward His coming, in order to console her, and foreseeing the future clearly, he calls into the midst the undefiled Virgin who was to give birth to Him; he directs all his speech toward her and says: "If you do not know yourself, O fairest among women." That is, even if you do not yet make yourself known, because you are not yet born; nevertheless, go forth, O fair and immaculate Virgin, in the footsteps, ^A that is to say, according to the walk of the flocks. For Solomon knew beforehand that she would be born from his seed; for this reason he also says, "Go forth in the footsteps of the flocks," that is, of the children according to my blood, arise and pasture your kids, the virgins who follow you: "among the tabernacles of the shepherds," that is, upon the foundation of the apostles and prophets.

8. I have compared you to my mare among the chariots of Pharaoh, my neighbor.

SCHOLIA. Since he had called Christ "Solomon" (the Peaceful One), and He Himself had indeed obtained this name, he rightly compared the Virgin to his own mare, because the peaceful King Christ had mounted upon her. "Among the chariots of Pharaoh." In the Hebrew tongue, Egypt signifies sin; and its king is Pharaoh. For this reason he compared her to the chariots of Pharaoh: because she was the vehicle of Christ, who reigns over sin. "My neighbor," that is, born from my seed, my daughter.

9. How beautiful have your cheeks become as a turtle-dove's?

SCHOLIA. He blocks the mouths of those who attempt to pervert the power of the oracles. For because he had called the Virgin a "mare," ^B lest anyone should falsely disseminate that arrogance and the unbridled ferocity of a horse were present in her, he immediately added the bridle of modesty to her cheeks, when he praised those cheeks of hers as being like a turtle-dove’s; and for this reason, he has said with emphasis: "How beautiful have they become?"

10. Your neck [is] like garlands.

^A and humbles itself, turning about its chest, carrying it like a necklace and showing off its beauty. Since, therefore, [the Sage] has likened the Virgin Mary to a horse, to show that her mind was not in the least elated, he repeats her humility and gentleness. By [mentioning] her neck as being like necklaces, he declared that she was not in the least elated, but that she held in her own womb the God of all.

CANTICLE

SCHOLIA. The jar, namely, and the golden censer, and everything made of gold and silver, both in the tabernacle of testimony and in the temple of God built by Him ^B; for all these were likenesses and types that pre-existed the true Ark of God. But when the true things have come to pass, there is no longer need of local things; for he has said, "Until the King shall be in his resting-place," that is, until the end of my prophecy is reached, and Christ, the King of all, the Savior, shall rest in the womb of the Virgin.

CANTICLE

SCHOLIA. Rising above himself, the Wise Man supposes things that are to be as if they were already past; and since the prophets had foretold that God would become man, he brings Him forward as if He had already become man, and ^C says: "My spikenard gave forth its odor," that is, He has become flesh, and has filled all things with His power. "A bundle of myrrh," that is, severed from virginal blood forcibly; for in truth the all-immaculate Virgin is called myrrh, as being a flower from the root of Jesse, and perfuming all the faithful. For power was given to her from above, and the grace of the all-holy Spirit overshadowed her.

CANTICLE

SCHOLIA. Since Solomon, who says these things, is the son of David, and David himself calls the Virgin "daughter," saying: "Hear, O daughter, and see, and incline thine ear," ^D he rightly called the Son born of her a "nephew." "He shall lodge," he says, "in the midst of my breasts," that is, among those who are newly born to piety and who stand in need of food from God, and who do not boast in the persuasion of their own wisdom; for by the breasts he indicated the age of the young. Concerning these, his father also said plainly: "In the midst of the Church I will sing of thee."

^A CANT. 13. A cluster of cypress is my kinsman to me, in the vineyards of En-Gaddi. SCHOLIA. Scripture has frequently called Jerusalem and its synagogue a vineyard. But after our Savior Jesus, having become like us for our sake, was born a man in Jerusalem, and there obtained birth in time, he is deservedly called the cluster of the vineyard; not, however, as the rest of the Jews in that trodden-down Jerusalem, but in En-Gaddi: from which place it is written that Jesus, son of Nave, brought off the first, mature cluster. For En-Gaddi is the most excellent place of the promised land, and pledged to God.

^B CANT. 14. Behold, you are beautiful, my neighbor, behold, you are beautiful; your eyes are doves. SCHOLIA. Looking toward that great mystery of God’s assumption of human nature, and at the salvation of all men that would arise from it, as if moved by divine pleasure, he proclaims the Virgin Mary to be blessed—the workshop of the divine dispensation—and repeats in many places that she is beautiful, because the Author of beauty, God the Savior, would dwell within her. "Your eyes are doves," as one who has nothing unlawful before her eyes, but all things pure, all things decorously composed, as was fitting for her who had already been made a lodging-place for the only-begotten Son of God.

^C CANT. 15. Behold, you are beautiful, my kinsman, and indeed handsome. SCHOLIA. He did not bring forth the inquiry as one ignorant of whether his kinsman is beautiful; for how could he, having been taught by the Father and the Prophet that he is "fair in beauty beyond the sons of men," be now uncertain regarding his knowledge of him? Far be it! But wishing to demonstrate this more openly to us, he compensates for the inquiry he put forth with a subsequent correction: for he adds afterward, "and indeed handsome."

^D CANT. 16. Our bed is shady. SCHOLIA. Gabriel also brought this message with a joyful and auspicious announcement to the Virgin, saying: "The power of the Highest shall overshadow you." And Isaiah, as a herald of God the Father, proclaimed it beforehand, saying: "I will put my word in your mouth, and I will cover you under the shadow of my hand." He called her "bed" because the peaceful King Christ rested in her. And do not be surprised that he called it "our bed," for it is a custom in the Hebrew language to express in the plural number those things that are of the singular number. Or it even seems like a concise statement, brought forth by the prophet in the plural number. "Our bed is shady," on account of the blessedness promised to us in the Gospel after the incarnation of the Savior...

^A, which embraces almost all the ends of the earth and overshadows every believer, the prior heat of infidelity being consumed. But it may deservedly be called a bed ^B, on account of the rest which they attain who in this world find some measure of rest, and endure all the turmoils of this life and every affliction whatsoever, calmly and placidly: "For my yoke is sweet, and my burden is light," says the Lord.

CANT.

SCHOLIA.

CHAPTER II. CANT. 1. I am the flower of the field, and the lily of the valleys. SCHOLIA.

"»

CANTICLE

SCHOLIA

CANTICLE

SCHOLIA

CANTICLE

SCHOLIA

^A love; that is, I desire the advent of the most holy Spirit upon me.

CANTICLE

SCHOLIA

CANTICLE

SCHOLIA

CANTICLE

^A SCHOLIA. Foreseeing the unstable mind of the Jews, the Prophet judged it necessary not only to restrain their impulses by the sacrament, but also to curb their spirits with the fear of Him who was foretold in the oracles of the prophets; lest, affected by weariness and looking to the length of time, they should take it ill, it was necessary to strike their souls as if He were already present, and he says: *The voice of my beloved, lo, he comes.* It has already been said that Solomon called Christ, who was born from the daughter of David, "my kinsman" (nepos). For the Savior Himself cried out in the midst of the feast, saying: *I am the light of the world; he who follows me will not walk in darkness, but will have the light of life.* ^B *Leaping upon the mountains, bounding over the hills*: trampling underfoot the roughness of sin and pride, just as Isaiah, the most excellent of the prophets, says: *Every valley shall be filled, and every mountain and hill shall be brought low* (Isa. XL, 4); that is, everything that is exalted and demonic shall be removed from the midst when the peaceful Christ shall reign.

CANTICLE. *My kinsman is like a roe or a young hart, leaping upon the mountains of Bethel.*

SCHOLIA. Just as it is characteristic of a roe to deliver herself up to hunters for the freedom of her young, so too did our Savior Jesus deliver Himself unto death for us; therefore He is likened to a roe, or a young hart leaping upon the mountains of Bethel: that is to say, overturning the altars of idols. For on the mountain of Bethel, that rough and exasperating people of the Jews offered sacrifices to idols. ^C

CANTICLE. *Behold, he stands behind our wall, looking forth with sidelong glances through the windows, looking down through the nets.*

SCHOLIA. He called the flesh assumed for us by God the Savior a "wall"; but "behind our wall"—that is, the blameless passions that accompany the flesh, which He partook of when He became man among us. For just as a wall prevents one from seeing what is in the house, so also did the flesh of the Word of God invisibly enclose His divinity within itself; yet it was revealed, in a shadowy way, as if through windows, to the disciples on Mount Tabor. *Looking down through the nets*: that is, through the passions which He endured for our sake. ^D For not less in these, too, was He recognized as God, when the sun failed, the moon appeared unexpectedly, the rocks were rent, and the dead rose from their tombs; and, to express it briefly, the whole universe bore witness that it had perceived His passion.

CANTICLE. 10–12. *My kinsman answers and says to me: Arise, come, my neighbor, my beautiful one, my dove. For lo, the winter is past; the rain has departed, it has gone its way. The flowers have appeared on the earth; the time for pruning has arrived.*

^A SCHOLIA. The Prophet does not show the incarnation of the Word of God in a sequential order, but as the Holy Spirit dictated to him; at one time bringing Himself forth to discourse concerning it, at another time the new Church of God gathered from the nations, and at another time the supremely blessed Mother of the Word of God. To speak simply, becoming inspired in each instance, he varied the expression of the characters and matters. Thus, also, after he had remembered the things concerning the passion through himself, he speaks as if from the person of the Only-begotten Son of God, and says: "Arise, come, my neighbor"; that is, "O Mother, it is time for you to be born on earth as a dwelling place for me, the mortal who for your sake has become such." For the time of the winter of unbelief has passed, and the rain has departed; that is to say, the flood of idol-mania, together with its evil deeds, has ceased. "It has gone its way"—that is to say, it has been utterly effaced. "The flowers have appeared on the earth," since the Sun of Righteousness has brilliantly warmed the world and provided us with the fragrant, divinely-wrought commandments. The time of pruning has also arrived—that is, naturally, of gathering the choice flowers, and the time in which the root of wickedness shall be cut away, as the admirable Habakkuk has said: "When the years draw near you shall be known; when the time is present you shall be revealed."

CANTICLE

^C SCHOLIA. Since he has spoken of the royal advent, it was necessary for a herald to be sent forth as well; therefore he says: "The voice of the turtledove has been heard in our land"—of him who walked like a turtledove in the desert, who was born of the barren one, who proclaimed Christ even before his birth; concerning whom the admirable Isaiah has spoken, saying: "The voice of one crying in the desert, Prepare the way of the Lord." The fig tree also "has brought forth its figs"—that is, the fruitless Church of the Jews, their superfluous and vain councils. ^D For though we know that the disciples were chosen from the Hebrews, yet with all zeal they rejected the former works of those Hebrews, and were so perfected that, even though it be said they were born of them, it is clear they did not follow their customs, nor did they share the qualities of their ancestry. With good reason, then, they would not be called their children; for as a fig tree that was thereafter fruitless, they were cursed by Christ and withered away. But the vines from the nations are this new Sion, which God also brought over out of Egypt, namely, from the tyranny of the bitter Pharaoh. They cause the faithful to blossom, who indeed have also "given off their fragrance"—that is, through martyrdom, practicing a more divine life through asceticism. Then, as if repeating the word, he says, "Arise..."

come, my dove, which is to say, "May my most pure dwelling-place be prepared,"—for it is necessary that the throne be adorned before the royal advent. ^A

CANTICLE. 14. And come, my dove, in the shelter of the rock, beside the fortification; show me your face, and make me hear your voice: for your voice is sweet, and your appearance is comely.

SCHOLIA. The Jewish people, indeed, as unclean, were rejected by God; but the all-immaculate Virgin, because she was a most pure temple, was chosen as a dwelling-place for Himself, to whom He says: "Come, my dove, in the shelter of the rock, beside the fortification." That is to say: "Come, that you may clothe Me with flesh, having in like manner participated in all blameless passions." "In the shelter of the rock": upon which Christ built His Church; from which also that Moses, who ^B symbolically gave drink to the thirsty people, and who, when he had stood before God on Mount Sinai, in order to behold God Himself, was sheltered by the rock—that is, by Christ, who for our sake became flesh—was himself covered, just as David also bears witness in turn, saying: "The stone which the builders rejected, this has become the head of the corner" (Ps. CXVII, 22). "Show me your face, and make me hear your voice": that is, your manifest and pure intention, and one that is in no way defiled by filthy thoughts. "And make me hear your voice," that is, clearly: "Behold the handmaid of the Lord; be it done to me according to your word" (Luc. I, 38). ^C

CANTICLE. 15. Catch for us the little foxes that spoil the vineyards; and our vines are in blossom.

SCHOLIA. The chief priests and teachers of the law, who "devour widows' houses, and for a pretense make long prayer" (Luc. XX, 47), because of their deceitful and treacherous soul, He likens to the nature of foxes and says: "Catch for us the little foxes"; that is, restrain and hinder the deceitful and soul-corrupting teaching. He calls them "little" because they think nothing great or sublime concerning God, but, just like children, they attend only to the letter and the types. "That spoil the vineyards": that is to say, their own synagogues. "And our vines are in blossom"—which is as if He said: "The synagogues ^D of the Jews have destroyed themselves, according to the opinion of the prophet Jeremiah, saying: 'Many shepherds have destroyed my vineyard' (Jerem. XII, 10); but the churches of the faithful from among the Gentiles are in blossom, like a cluster of grapes, showing themselves to be a people chosen by God."

CANTICLE. 16. My brother to me, and I to him, who feeds among the lilies, until the day breathes, and the shadows are moved.

SCHOLIA. He whom a little before He called the son born from the daughter of David, ^A

He has now called brother, saying: ^A *My brother to me, and I to him*. That is: He bestows upon me the grace of the Spirit, and I shall bestow upon Him the proclamation long in advance.

Who feeds among the lilies;

Until the day breathes, and the shadows are moved;

the shadows are moved;

CANTICLE.

SCHOLIA.

CHAPTER III.

CANTICLE.

SCHOLIA.

CANTICLE.

SCHOLIA.

^A fury of the Hebrews, both the disciples and the women sought, so that they might anoint Jesus. He had foretold that this sepulcher would have a city surrounding it, with markets and squares, because later, from all the ends of the earth, people would approach it and likewise worship. The beloved disciple also said this: "Peter rose with the other disciple and the women, and they ran to the monument," but seeking, they did not find him, for the Sun of Righteousness had risen from the tomb. "I called him, and he did not hearken to me," that he might the more clearly demonstrate the fervor of their love. For how else would He who is present everywhere not have hearkened to them? "The watchmen that keep the city found me": the angels, that is, who were sitting on the stone. "Have you seen him whom my soul loveth?" This is spoken as an inquiry by those seeking in the tomb, so that the words spoken by the angel might be brought forward as an answer: "If you seek Jesus of Nazareth, the crucified, he is not here, but he is risen."*

CANTICLE

SCHOLIA. For after having passed a little way from them—that is, from the angels who were answering the women, "He is not here, but he is risen"—he was found by those whom her soul loved, whom at first they thought to be a gardener (for it was still night). And she says, "I held him, and did not let him go." For after they knew that it was Christ, because he had said to them "Mary," and had greeted them with the words, "Hail," they approached and held his feet, and did not let him go until they had brought him "into my mother's house, and into the cell of her ^C that conceived me." That is, until they compelled him to say, "Do not touch me, for I have not yet ascended to my Father. Go, however, to my brethren, and say to them: I ascend to my Father and your Father, and my God and your God."* For indeed, the house of our mother, and her cell that conceived us, is surely that super-celestial dwelling of his, and the return to God and his own Father: and the hidden and unapproachable bosom of his paternal divinity is his dwelling-place.

CANTICLE

SCHOLIA. It is a custom among the leaders of songs, after many other canticles, to repeat the same ones again: as a kind of ^D intercalary song provided to the singers in common

[...promptis ad acclamandum, familiaria. Paulo autem ante dictum est, quæ per hæc significentur.]

CANTICLE

SCHOLIA

CANTICLE

SCHOLIA

SONG.

SCHOLIA.

SONG.

SCHOLIA.

He calls a bridal chamber, to which David also bore witness, saying, "And he as a bridegroom coming out of his chamber" (Ps. XVIII, 6); that is to say, coming out of the sepulchre. "And in the day of the joy of his heart"; for in that day his heart was gladdened, finding the drachma which he had lost (Luke XV, 9).

CHAPTER IV. CANT.

SCHOLIA.

CANT.

SCHOLIA.

CANT.

SCHOLIA.

That is, not those who have obtained a life without fruit or succession; for having rejoiced and been washed in the divine bath, they have made their own fount of succession prolific, always appearing as twins, bringing forth most clearly both the contemplative and the active aspects of the soul simultaneously. ^A

CANT. Thy lips are like a thread of scarlet, and thy speech is comely.

SCHOLIA. That is to say, she did not speak immoderately, nor imprudently, nor unskillfully; but just as if through a scarlet thread, He who is called the Son of the carpenter, Christ, the Builder of the Church, through the blessed lips of the blameless Virgin, sent forth that comely voice: "For behold, from henceforth all generations shall call me blessed." ^B

CANT. Thy brow is as a piece of a pomegranate, besides thy silence.

SCHOLIA. By this He means that the redness of her countenance is like the rind of a pomegranate; for the pomegranate is the middle part of the face. Or, it signifies the Son born of her, Jesus, just as He also declared Him earlier as an apple tree in the midst of the trees of the wood; and just as the grains of the pomegranate are covered by a red rind, so also the only-begotten Son of God and the Father put on flesh formed from blood, regarding which Isaiah, struck with wonder, said: "Why are thy garments red, as from Bosor?" ^C meaning the flesh, alluding to it through the redness of the garments. "Besides thy silence": that is, the incomprehensibility of thy childbirth.

CANT. Thy neck is as the tower of David built in Thalpioth; a thousand bucklers hang upon it, all the shields of mighty men.

SCHOLIA. He specifically names her neck as being like the tower of David built in Thalpioth. Now Thalpioth is the citadel of Bethlehem, which in the Hebrew tongue is interpreted as "house of bread"; and the bread is our Savior Jesus, as He Himself declared: "I am the bread which came down from heaven." ^D The Virgin Mary could be called His house. Therefore, He rightly called her neck a tower in Thalpioth. "A thousand bucklers hang upon it, all the shields of mighty men": by these He indicates clearly that the citadel is secure, protected on all sides by fortifications and guarded by a garrison; and that it is not at all exposed to the snares of enemies. Such also was the Mother-Virgin, who is holier than all others; for she remained altogether safe from snares and unapproachable by any deceit of the evil one whatsoever.

^A

SONG.

SCHOLIA.

SONG.

SCHOLIA.

SONG.

SCHOLIA.

SONG.

my spouse. You who, clearly, have had your generation from God, and are wholly made by God and divine. That by Libanus he has here also indicated God, let Isaiah, who is present, bear witness; for he says: The glory of Libanus is given to it; as if he were to say: Libanus has fallen to Him as His lot. Thou shalt come and pass through from the beginning of faith; as if he were to say: You who alone have been as at the beginning of faith, you shall come to life, nor shall you reach the evils of this life. Or, From the top of faith thou shalt come, and you shall suspect nothing foul or unworthy of the God born from you. Thou shalt come from the top of Sanir and Hermon. To these mountains the patriarch Jacob fled when he was pursued by Laban, having first crushed the very images of the demons in Galaad. Since, therefore, he also celebrated with praises the Virgin, who had vanquished the strength and power of the adversary and had fled into the height of divinity, he calls her from the mountains, saying: Come from the top of Sanir and Hermon, from the dens of the lions, from the mountains of the leopards; ^B as one who, although descending from royal lineage and the synagogues of the Jews, nonetheless vanquished the violence of the cacodemons, since, right up to the advent of Christ, born from the Virgin herself, we had been conquered, no differently than lambs by the snares of lions, our adversaries: those whom, through the blessed Job, God Himself foretold to be beasts: Behold now, the beasts are adjacent to you; and the divine father David named them beasts of the reed; and again he says: Do not deliver to the beasts the soul that confesses to you. And Isaiah has spoken in this way concerning her: A lion shall not be there, nor shall any of the evil beasts ascend against her. Therefore, he calls her—the Virgin herself—that she might come here, as one who first had avoided the snares of those cacodemons, from the dens of the lions and the mountains of the leopards, that is to say, from those snares of the cacodemons and their dens and institutions.

^C CANT. 9. Thou hast wounded us, my sister, my spouse, thou hast wounded us, with one of thine eyes, and with one chain of thy neck.

SCHOLIA. In our hearts thou hast sown the most pure radiance of the one, of the three-subsistence God. For, by saying "one" and "in one," he elevates us to theological contemplation. For just as the eyes are the purest part of the body, and the neck is the immediate base of the head, so also from the pure considerations of the Virgin, and the unshaken and firm bases of her virginity, we shall introduce into our soul that one God, ^D three in persons, to be adored in one essence.

SONG. 10. How beautiful are your breasts, my sister, my bride! How beautiful are your breasts compared to wine, and the fragrance of your garments above all aromatics.

SONG. 11. Your lips drop honeycomb, my bride; honey and milk are under your tongue; and the fragrance of your garments is as the fragrance of Lebanon.

SONG. 12-15. A garden enclosed, my sister, my bride; a garden ^C enclosed, a fountain sealed. Your shoots are a paradise with the fruit of orchard-fruits; spikenard and saffron, cane and cinnamon, with all the trees of Lebanon; myrrh, aloes, with all the chief spices. A fountain of gardens, a well of living water, and streaming from Lebanon. SCHOLIA. The Virgin is called an enclosed garden by the prophet. A garden, because as the apple-tree she blossomed with life, Christ; and enclosed because, even after giving birth, she remained a virgin. He mentions this twice for the sake of the harmony of the song. "A fountain sealed," gushing forth the water of immortality, even as the Savior said: "I am the living water"; and Isaiah proclaimed: "Draw water with joy from the fountains of the Savior," while remaining a virgin nonetheless. "Your shoots are a paradise with the fruit of orchard-fruits" —

this is the joy announced to her by God through Gabriel; for she truly opened paradise to us, and set before us the food of its fruits for our enjoyment. ^A *Nard and saffron, cane and cinnamon, with all the trees of Lebanon.* By these emissions he enumerates the excellent graces that dwelt within her, choosing the more distinguished aromatics to express for us, through these figures, the superlative fragrance of her graces. *Myrrh, aloes, with all the first of ointments.* By the myrrh, he declares her mortal; by the aloes, that she too, as a daughter of Eve, received bitterness, yet she did not bring forth in pain, inasmuch as she had received the blessing, and had brought forth the whole fullness of grace; or, also, because of the cohesive and unregrettable nature of the gifts of the most holy Spirit. *A fountain of gardens, a well of living water, and flowing from Lebanon.* The "fountain of gardens" is the grace of the most holy Spirit which overshadowed the Virgin, because of the superabundance of the Divinity, which is everywhere present and fills all things. The "well of living water, and flowing from Lebanon," [represents] the deep and unsearchable eternal procession of His own [Spirit] from God and the Father; for this, I think, is what is signified by the words: *and flowing from Lebanon.*

CANTICLE

SCHOLIA

CHAPTER V

CANTICLE

SCHOLIA

to his descent into his enclosed garden, the most pure Virgin, from whom that fruit of immortality was born. And let him eat the fruit of his nuts, that is, let him teach the truth, and let the will of God his Father come to pass: "For my food," he says, "is to do the will of my Father, who is in heaven."

CANTICLE 4, 1, 2

SCHOLIA

CANTICLE

SCHOLIA

CANTICLE

^A SCHOLIA. He speaks as if in the person of the only-begotten Son: "Open to me, my sister, my neighbor"—that is, she who is to bear me according to the flesh. "My dove, my perfect one"—my most pure and transcendent vehicle. "For my head is filled with dew, and my locks with the drops of the night"—that is, on account of idolatry and the sacrifices to demons, and the other abominable worship given to them; for these are truly the works of the night. "My head is filled with dew"—as if to say, the worship owed to me has ceased on account of their countless impieties. "And my locks with the drops"—that is, they have petulantly despised my inscrutable and profound judgments in their own dementia. Therefore, the time is at hand when I shall correct these things by my advent.

CANTICLE. I have put off my garment, how shall I put it on? I have washed my feet, how shall I defile them?

SCHOLIA. He says this in the person of the first Adam: Since I was clothed with the garment of corruption—or rather, the garment of incorruption—impassible and immortal, and adorned with innocence, having obtained a grosser and mortal flesh, and being subject to all the passions pertaining to it, "I have put it off; how shall I put it on?" After the resurrection, clearly, I destroyed that which was gross and earthly in the assumed flesh, and restored it ^B to its former glory. For as a man, it is clear from this that he also feared death: "Father, if it be possible, let this cup pass from me." And "how shall I put it on?" he says. "I have washed my feet; how shall I defile them?" That is, I have become clean from filth; how shall I, as if I had committed sin, be hung upon the cross? Or else thus: By "feet," he has signified the grosser flesh, which the divine forefather David had even before him called a shoe. "Into Idumea," he says, "I will extend my shoe." And in another place: "We will worship in the place where his feet stood"—that is, in which he walked having taken on flesh, and washed it with his own divine blood. Therefore, there is no longer any need to return to it upon the earth.

CANTICLE. My beloved put his hand by the hole, and my belly was moved at him.

SCHOLIA. That is, the son descended from my ancestor, who is born from me; for him he also called a "beloved," as being born from David and Solomon. "He put his hand by the hole, and my belly was moved at him"—that is, he sent, having willed it through Gabriel, the power ^C that overshadowed me; which he also calls a "hand." But indeed, the voice coming from the angel, when I was conceiving the Word of God Most High, "was moved at him"

^A to say, "Behold the handmaid of the Lord, be it unto me according to thy word."

CANTICLE.

SCHOLIA.

CANTICLE.

SCHOLIA.

CANTICLE.

They struck me, they wounded me; the keepers of the walls took away my veil from me.

SCHOLIA. I sought him, but I could not find him. The prophet now traverses, as he has elsewhere, almost in summary the mysteries concerning the future dispensation in the flesh of the Word of God. Repeating the discourse again from the beginning, as if from the persona of the chaste Mother of the Lord, she says: "I sought him, but I could not find him." This, surely, one could interpret, as was said before, as signifying by this veil of words the most excellent rest of the Savior in the sepulcher; for at that time the all-holy Mother, seeking him, did not find him. One might also understand this regarding the saving Ascension of Christ, after the entire dispensation in the flesh was completed. For when she sought him as a man after his Ascension—that he might be present—the most pure Birth-giver of God did not find him, nor did she hear him calling, although as God he was with her, and was governing her affairs with both a filial and a paternal affection. "The watchmen that go about the city found me." That is, as I was seeking him and calling upon him, and declaring that God ^B was born of me without seed, the leaders of the priests, who seemed to preside over the law, not enduring this out of envy, I suffered grievous things at their hands. ^C The watchmen may be called the high priests of the Jews at that time, as they adhered to the letter alone, but were far removed from the sense that resided within them. "That go about the city," that is, those who are always busied with and circling around the same external things, and who ponder nothing lofty concerning God. "They struck me," that is, they afflicted me with grief, in the grievous things which they displayed toward the Church of God, expelling the disciples and obstructing the course of the Gospel. ^D "They took away my veil from me," that is, the ornament of the head, and clearly, that pious understanding concerning God, which they strove with all their might to remove from the ends of the earth, but could not, inasmuch as the power of the preaching of Christ the Savior resisted them with greater strength. "The keepers of the walls," that is, those keeping the law merely in appearance; for he does not deem them worthy to be keepers of the city, but only of the walls, situated thus and so, and not in accordance with the mind of God.

CANTICLE. 8. I adjure you, O daughters of Jerusalem, by the powers and by the strengths of the field, if you find my kinsman, tell him that I am wounded with love.

SCHOLIA. Not in the same sense does she adjure the daughters of Jerusalem as she had formerly bound them by an oath; but here she calls the disciples following the Lord "daughters of Jerusalem," who have completed the course of their life through martyrdom. "If you find my kinsman, tell him that I am wounded with love." Not that she supposed her own Son and Lord to be ignorant of such a thing does she command the women to make known her love toward her kinsman; for how could he be ignorant, he who knew all things before their creation? But she [did this] that the same desire might…

increase their faith in him. Therefore she says, "If you find him"—that is, strive to find him.

CANTICLE

SCHOLIA

CANTICLE

SCHOLIA

CANTICLE

SCHOLIA

CANTICLE

SCHOLIA

names the Holy Spirit water; just as the Savior himself commanded: "He that believeth in me, out of his belly shall flow rivers of living water," ^A clearly signifying the grace of the all-holy Spirit. Therefore, those who have believed in Christ are to be understood as the fullnesses of waters; just as his father David also said beforehand: "The eyes of the Lord are upon the righteous." ^B

SONG. His cheeks are as beds of spices, producing perfumed unguents.

SCHOLIA. Just as phials of aromatics provide an immense fragrance to those who are nearby, so also the only-begotten Son of God has imparted to those who believe in him the rich grace of the all-holy Spirit. For, he said, "Receive the Holy Spirit."

SONG. His lips are lilies, dropping full myrrh.

SCHOLIA. ^C The divine words, which were brought forth through the lips of the Savior to all and for the sake of all, he called "lilies dripping with full myrrh": lilies, indeed, because of the fragrance of the plant and because they are beloved by all; but "dripping with full myrrh" because of the power of preserving and containing abundantly and sufficiently, and because they gather, conserve, and confirm everywhere those who receive the Gospel; or indeed, because of the difficult and rugged and, as it seems, harsh observance of the commandments of God. ^D For, he says, "The way that leadeth to the kingdom of heaven is narrow and difficult."

SONG. His hands are turned, golden, full, bold.

SCHOLIA. All the wonderful things in the world that were made by the hand of God for our sake are filled with his beauty. For behold, he says, "all things were very good." But by saying, "His hands are turned, golden," he designates the symmetry in each of the elements, and their composition with one another. "Full, bold"—that is to say, they are participants in his divine providence towards us.

SONG. His belly is as an ivory casket upon a sapphire stone.

SCHOLIA. Most clearly in these things too the prophet demonstrates that he is not speaking about just any man. For whose belly would ever be found like an ivory casket? But it is clear that he is describing the name of one who is most great and who has legislated most great things. Therefore, by the "belly" he signified the heart, in which the faculty of thought

^A of the soul happens to reside. As the Savior also says in the Gospels: "The good man out of the good treasure of his heart brings forth good things, and the evil man out of the evil treasure of his heart brings forth evil things."

— *As an ivory tablet*: that is, a book, extending to all, in a manner worthy of goodness, the God-making words that proceed from Him; namely, the saving law which has visited the world from Sion, about which also the father of God, David, has spoken: "Who shall give out of Sion the salvation of Israel?" And Isaiah said: "Out of Sion shall go forth the law." No one, however, before him or after him brought forth a law from Sion. Now, just as the law was given to the ancient people of Israel through the Mosaic tablets, so too has grace and truth been given to the believers through ^B the things which emanated from the womb of the incarnate Son of God. *Upon a sapphire stone*. Clearly it is founded upon the rock; for, He says, "You are Peter, and upon this rock I will build my Church."

SONG.

SCHOLIA.

SONG.

SCHOLIA.

SONG.

SCHOLIA.

SONG.

^A SCHOLIA. The women, having been perfectly instructed in the characteristics of the Word of God, and being themselves wounded by the love for Him, came into desire for Him and say: "Whither has thy kinsman gone, O thou beautiful among women? Whither has thy kinsman gone?"—doubling the interrogation out of a superabundance of joy, or even according to the custom of singers, who repeat the same things twice and often. "And we will seek him with thee"—that is to say: We will follow thee wherever thou goest to seek Him; and we will not curiously investigate the things regarding Him that are pleasing to thee.

CHAPTER VI. SONG.

SCHOLIA. Above, from the beginning, the mother, free from every stain, institutes the narrative for them concerning the kinsman, and says to them: "You ask me, whither my kinsman has gone? My kinsman has descended into his garden"—that is, descending from heaven, he assumed flesh from me; for she is that ^B sealed garden. "To the vials of spice": to teach the entire earth His divine commandments, and to fill the entire ambit of the world with their fragrance. "To pasture in the gardens, and to gather lilies": that is, to pasture His own sheep on heavenly pastures, and to bring them in and bring them out through the door; and to gather from them fruits—namely, love and mercy. "I for my kinsman, and my kinsman for me": that is, I provided flesh for Him, and He provided for me divinization. "He who pastures among the lilies": He, plainly, who teaches the things pertaining to Paradise and the delight of the flowers that are in it.

SONG. 3, 4. Thou art beautiful, my neighbor, as one well-pleasing, comely as Jerusalem, terrible as an army set in array. Turn away thine eyes from me, because they have made me fly away.

SCHOLIA. ^C Here, a change in the mode of the song occurs; and in the beginning, indeed, as a prophet, he sings the praises of the Virgin; here, however, suddenly as if inspired by the Divine, he raises the song from another beginning, and says: "Thou art beautiful, my neighbor, as one well-pleasing"—for it pleased God and the Father to work the salvation of our race in her. "Comely as Jerusalem"—that is, as the cause of sacred peace, and the conciliator of that very peace, she granted peace to all. "Terrible as an army set in array"—this is: above all understanding and reason is the order of all beautiful things in thee ^D

composition, and well-ordered constitution. ^A *Thine eyes are against me*: would that thou mightest look upon me kindly, and order the things that concern me as thou mightest wish. *For they have caused me to soar*, meaning: Thy eyes have raised me to this prophecy, that I might contemplate the excellence of Thy greatness.

CANTICLE

SCHOLIA

CANTICLE

SCHOLIA

^A She is one, being the only one to her mother Eve, and it is impossible to find a second among those born from her. The daughters saw her, and the queens and concubines will call her blessed and will praise her. As if it were said openly: "For behold, from henceforth all generations shall call me blessed."

SONG

SCHOLIA

SONG

SCHOLIA

that very synagogue, I will produce for you, O mother, my breasts," that is, my union, which I willed to proceed from you without seed, so that I might irrigate the world with the saving teachings of my doctrine. ^A *My soul did not know*; as if to say: "How shall this be to me, since I do not know a man?" For the Word is formed again from the pure Virgin. *He set me as the chariots of Aminadab.* He signifies the subsequent consent of the Virgin. For Aminadab is taken in Hebrew as the "will" or "good pleasure of the Father"; as if to say: "By the good pleasure of his will, God and Father made me a chariot of his only-begotten Word."

CANTICLE

SCHOLIA

CHAPTER VII

CANTICLE

SCHOLIA

CANTICLE

SCHOLIA

is signified; this was also shown long ago to the patriarch Jacob by an angel, who, rousing him to the struggle of a wrestling match, touched his thighs, indicating the incarnation of the only-begotten Son of God from that flesh. He says, therefore: "The joints of your thighs are like jewels"—that is, the God who is to be incarnate from you is the immovable seal of God and the Father. For just as he says that the best of craftsmen make seals exactly like the original patterns, so too the only-begotten Son of God, as the immovable seal, is an exact image of the Father.

CANTICLE Your navel is a rounded goblet, lacking no mixture; your belly is a heap of wheat, hedged about with lilies. ^B

SCHOLIA Casting his eyes toward the great mystery of the Savior's dispensation for our sake, the Prophet says to the Virgin: "Your navel is a rounded goblet"—that is, the Son of God born of you is a goblet pouring out His own blood for our salvation. "Lacking no mixture." For from the time that our Savior, the Word, became flesh and gave His own blood as drink to the faithful, from that time the goblet has not been wanting in the Churches which are everywhere on earth. Indeed, it is filled daily with holy, unbloody sacrifices of the life-giving and divine blood. "Your belly is a heap of wheat"—for in truth she has brought forth for us the heavenly bread, of which whoever eats shall not die. How, then, would it not be a heap of wheat, which daily fills the faithful abundantly with that supernatural bread which has issued entirely from her? "Hedged about with lilies"—guarded on all sides by the divine dogmas and teachings of Christ God, who assumed flesh from her.

CANTICLE Your two breasts are like two fawns, twins of a gazelle. ^C

SCHOLIA Regarding this, it has been clearly set forth above.

CANTICLE Your neck is like an ivory tower.

SCHOLIA The ivory tower, according to history, is that which lies between the city of Jerusalem and the citadel of that city, Bethlehem, which the great David erected; to this he likened the neck of the Virgin, because of its fitness, its uprightness, and because it was ^D infused with grace from every side.

CANTICLE Your eyes are like the pools in Heshbon, by the gates of the daughter of many.

SCHOLIA Heshbon, among the Hebrews, signifies thoughts. He says, therefore: "Your eyes are like the pools in Heshbon"—that is, the pure and unalloyed mystery of your virginity

will be celebrated ^A by many and sublime thoughts. "In the gates, and in the exits, and in the squares"—namely, that hymns will be sung. "Daughter of many"—of those, indeed, who were from Adam down to Joakim, according to the divine Luke.

SONG.

SCHOLIA.

SONG.

SCHOLIA.

SONG.

SCHOLIA.

7-9. Magnitude of your stature is like the palm, and your breasts are as the clusters. I said, I will ascend into the palm, I will take hold of its summits, and your breasts shall be as clusters of the vine, and the scent of your nostrils like apples, and your throat as good wine, moving correctly to my nephew, and suited to the lips and teeth.

[SCHOLIA.] ^A He declares the magnitude of the Virgin's virtues to be similar to the form of a palm, just as the divine Father David also said in the book of Psalms: "The righteous shall flourish like the palm tree." He named her breasts "clusters," clearly those that water the faithful with the spiritual drink. He says, therefore: "I said, I will ascend into the palm, I will take hold of its summits"; meaning, "I will ascend into the high contemplations about you, and I will meditate upon the mysteries that are in you." "And your breasts shall be as clusters of the vine," for she herself is the true vine that brought forth the cluster for us, Christ. The Prophet, contemplating this, as is fitting, adorned it with praises, both by the ascent of the palm and by asserting that he would take hold of its summits, fixing his eyes upon the Virgin who would give birth to the Savior Christ and would nurse the eternal infant with her own breasts. ^B "And the scent of your nostrils like apples," meaning that she will cause the idolatrous sacrifices to cease, and instead of them will introduce the bloodless and fragrant sacrifice; for from that time on there is no more the smell of burnt-offerings in the sacrifices. "And your throat as good wine"; that is, the sweetness of life springing forth from you. "As good wine, moving correctly to my nephew." For he very clearly indicated to us, through the wine "moving correctly," the most divine blood of the Savior, poured out for us and for many. "Suited to the lips and teeth," in that it penetrates even to the marrow and the bones; for the reception of the divine cup exhilarates all the senses of those who approach worthily. Or, the most sweet words that are uttered from her throat, like good wine, exhilarate the heart of those who have believed in the Son of God, who was incarnate from her.

^C [10. I belong to my nephew, and his turning is toward me.]

[SCHOLIA.] It is a composition belonging to this part of the song. "I," he says, "belong to my nephew, and his turning is toward me"; as if to say, "I have prepared myself as a most pure vessel for him, and his turning is toward me," that is, His turning toward me, which happens according to the filial disposition.

11-13. Come, my nephew, let us go out into the field, let us lodge in the villages. Let us rise early to the vineyards; let us see if the vine has flowered. The blossom has flowered, the pomegranates have flowered; there I will give you my breasts. The mandrakes have given...

^A

COMMENTARY ON THE CANTICLE OF CANTICLES

"The mandrakes have given a fragrance, and at our gates are all kinds of fruits, new and old, my nephew, I have kept for you."

SCHOLIA

As if from the person of the Virgin, she begins the song again, saying: "Come, my nephew. Make your descent. Let us go forth into the field," that is, into the world, to which the Savior came to save. "Let us lodge in the villages," that is, in the cities that have received the proclamation. "Let us rise early for the vineyards," that is, for the synagogues of the Jews; for Isaiah also has foretold that the vineyard of the Lord of Hosts is the house of Israel. "Let us see if the vine has blossomed," that is, if the budding of their synagogue has blossomed; for they signify the same thing. For the bloom of the vine is the grape cluster. Concerning the synagogue of the Jews, she speaks hesitatingly, saying, "If it has blossomed;" but concerning the others, she asserts confidently, "The bud has blossomed," namely, the Church from the Gentiles. ^B "The pomegranates have blossomed," those who have been perfected through martyrdom and reddened with their own blood. "There I will give my breasts to you," that is, in this Church your divine incarnation shall be celebrated, and your name shall rest in me. "The mandrakes have given a fragrance;" he makes mention here of those in Hades by means of this plant, which has a root with a human form and buried in the earth. That is, the time is come for those held in Hades to be set free by the Savior, who descended even to them through death. "And at our gates are all kinds of fruits." Truly the time of salvation is near, as the Savior himself instructed his disciples, saying: "When you see the fig tree and all the trees that their branches have become tender and their leaves sprout, it is near, at the doors." "New and old, my nephew, I have kept for you," that is, "And from the Old Testament I have brought many to you, having kept those who prophesied of me, and those from this New [Testament] who have believed in you through me, ten thousand times more, my nephew." ^C

CHAPTER VIII

SONG

1, 2. "Who would give you, my nephew, sucking the breasts of your mother? Finding you outside, I will kiss you, and indeed they will not despise me. I will take you, and lead you into the house of my mother, and into the chamber of her that conceived me. I will give you to drink of spiced wine, of the juice of my pomegranates."

SCHOLIA

The prophet, having described the incarnation of the Savior in various ways, and having celebrated it, as is fitting, with praises, no less here too recounts the same things again and says: "Who would give you, my nephew, sucking the breasts of your mother?"—speaking as if to say, "Who is such a worthless and ignorant person that he could assail your incarnation, which has happened for the salvation of the world, with blasphemous words?" "Finding you outside, I will kiss you..." ^D

; that is, even before your incarnation from me, when I dwelt in the Holy of Holies and received sustenance from the angel, I persisted with no less desire to kiss you. And indeed, those who are of a sound mind and steady in true reason will not make light of me. ^A I will take you and bring you into the house of my mother, and into the chamber of her who conceived me. As if she were to say: Your conception will take place in me, and you will dwell within me. For this is signified by "I will bring you into the house of my mother, and into the chamber of her who conceived me"; that is, supernaturally into my womb. I will give you spiced wine to drink, from the juice of my pomegranates; that is, being pregnant, I will impart to you from my own virginal blood, from my flesh, which will perfume the entire world with the presence of your sweet fragrance.

SONG. ^B His left hand is under my head, and his right hand will embrace me.

SCHOLIA. A repetition, as is customary for singers in many places to perform in common, being supplied.

SONG. I adjure you, daughters of Jerusalem, by the powers and by the strengths of the field, why do you arouse, and why do you awaken my beloved, until she herself wishes?

SCHOLIA. The beginning of the song in this part is raised in common by those who sing. For they who lead the chants do not only provide that the endings of the songs be sung back in response, but also their beginnings. It was said a little earlier what these obscure things intimate; except that there it says, "Lest you arouse," and "that you wake up." Here, however, it says, "Why do you arouse, and why do you awaken?" It is likely, therefore, as the events themselves are acknowledged and the envious people of the Jews are clearly and spitefully looking on, that ^C he asks assertively: "Why do you arouse, and why do you awaken my beloved?"

SONG. 5, 6. Who is this who ascends, white as a flower, leaning upon her kinsman? Under the apple tree I awakened you; there your mother brought you forth. Set me as a seal upon your heart, as a seal upon your arm: for love is strong as death; jealousy is hard as the grave.

SCHOLIA. One must believe that the word of this present song is presented from the person of the wise man and prophet; for he says: "Who is this who ascends"; from my root, clearly, as if a certain branch full of grace. "White," that is, pure and undefiled. "For you will wash me," he says, "and I shall be made whiter than snow." ^D "Leaning upon her kinsman"; he foretells that she is destined one day to bring forth Christ the Savior, and when she carries him in her arms, then she will be leaning upon him. Under the apple tree...

I have raised thee; intended to signify: On this very account I have begotten thee from my loins, that thou mightest produce the fruit of life. There thy mother brought thee forth; for the selfsame reason, to be sure. Set me as a seal upon thy heart, that is to say: Mayest thou so act, that thou keepest me in an indelible manner within thy heart. ^A As a seal upon thy arm; in thy power, that is, that thou mayest hold me, not otherwise than one of thy marked sheep. For love is strong as death; thy love for me, that is, is stronger even than death; for just as those who are dispatched to Hades do not easily return, but are held fast with great force by it, so too, clearly, thy love for me holds me fast with great force, like death. Or also: snatch me away from death, leading me to incorruptible life. Jealousy is hard as Hades; jealousy, in other words, the fact that thou art turned away from my people and art wroth with them, is a hard thing. As Hades; that is, it is the most grievous and most painful thing to me. ^B

CANTICLE. 6, 7. Her wings which are round about, are wings of flame of fire. Much water shall not be able to quench love; and rivers shall not overflow it. If a man should give his whole life for love, they will despise him.

SCHOLIA. In these things also, the Prophet demonstrates the sublime and lofty excellence of the blameless Virgin; and he does not simply place her in any certain rank, ^C but declares her to be holier than the Seraphim, and says: Her wings which are round about are wings of flame of fire. As if he were to say: The retinue which accompanies her, and the veneration; for these are her wings of flame of fire. Just as if he were to say, She sits above the Seraphim, and above those very supreme intelligences, bearing in her bosom the Maker and Creator of the universe. Much water shall not be able to quench love. That is, she who is waited upon as equal to God by those who minister to Him; for these would be, as it were, flames of fire, as David says: Who maketh his angels spirits, and his ministers a flame of fire. This love of hers, therefore, much water shall not be able to quench; that is, the opposing powers. For if those who minister to God are flames of fire, those who oppose His command would be water to them; and David calls water "insupportable," as he says: ^D Peradventure our soul had passed through the water that is insupportable. And rivers shall not overflow it. Even if there are some who are mischievous, and who attack us fiercely—the demons, the adversaries of our life. So captivated was the Prophet by his love for the Virgin, and so greatly did he venerate her; and this, too, when she was expected to be born long after so many generations had passed since him. If a man should give his whole life for love, they will despise him. That is, the evil demons are so envious, ho-

hateful of mankind, and opposed to the rule of love, that if a man should give his whole life in love, they will treat him with contempt. ^A

CANT. 8,9. Our sister is little, and she has no breasts; what shall we do for our sister in the day when there shall be speech to her? If she is a wall, we shall build upon her silver battlements; and if she is a door, we shall carve upon her a cedar board. ^B

SCHOLIA. He begins, as it were, from another portion of the song; and, as if approaching the end of the prophecy, he says: Our sister is little, and she has no breasts; that is, the daughter who is to be born to me from the Father—for he calls his own daughter a sister. She is little, and has no breasts; for she is not yet, so to speak, capable of conception. What shall we do for our sister in the day when there shall be speech to her? The speech, of course, is that of the angel Gabriel. If she is a wall, we shall build upon her silver battlements; that is, even if she is small and not yet capable of conception, we shall nonetheless hasten to build her up and restore her, just as one would a wall lacking battlements. He did not assign to her simple battlements, but silver ones—namely, the purest thoughts, which brighten our mind, the ruling part of the soul, like silver. For she is indeed the heavenly Jerusalem, above which Christ, the builder of the Church, has built battlements; concerning her, Isaiah also says: Behold, I have graven your walls on my hands; and you are always before me. ^C And if she is a door, we shall carve upon her a cedar board. Thus the Prophet hastens toward the coming of the Lord; and if she is a door—lacking, that is, due to her youth—we shall, he says, carve upon her a cedar board. That is, we shall fill her with the thoughts of divine reasons, which no adulterous or spurious dogmas consume. ^D

CANT. 10. I am a wall, and my breasts are towers. I was in his eyes as one finding peace.

SCHOLIA. This is the conclusion closing the song, which answers the question proposed by the Prophet, that she was little. For at that time he had seen her dwelling in the Holy of Holies, and as yet not capable of conceiving. The answer is therefore, as if from the Virgin mother: I am, she says, a wall, and my breasts are towers; that is, I am not little as you suppose, but a wall raised to the height of the heavens, clearly extending even to the very summit of heaven itself. And my breasts are towers; meaning, strongholds and cities in which He might establish the royal residence of the almighty Christ.

^A I was in his eyes, finding peace: that is, being ever before his eyes, and before the foundation of the world, he having foreordained the extreme condescension of the mystery toward me. Finding peace; that is, grace and confidence in him.

SONG

SCHOLIA

SONG

SCHOLIA

MATTHEW CANTACUZENUS ON THE WISDOM OF SOLOMON

as if He were saying: Would that You would make me hear Your voice, You who sit in the gardens, who certainly look upon the uncertain and hidden things of hearts, and dwell within our minds. For He called the thoughts of our souls gardens, sprouting forth like herbs in our hearts; which Isaiah also says concerning God: As a garden produces its seeds; namely, the precepts of piety sown in our souls, and producing the shoots of godliness. ^A Friends, paying attention: as if He were saying, Whosoever among you, whether before Christ or after Christ, wishes to reconcile me to Christ, my truest friends, pour out, I beseech you, prayers for me; for me, I say, pour them out for the sake of this present work before Him who is prophesied by me, who is Christ.

CANTICLE

14. Flee, my nephew, and be likened to a gazelle, or to a fawn of the hinds, upon the hollow mountains.

SCHOLIA

The Prophet uttered these words by way of an epiphonema, for the absolute completion of the last part of the canticle; which is customary for those who sing in answer to one another and keep up a dialogue. ^B And a little while before, he had prayed for the nephew to descend. But here, "Flee," he says, "my nephew"; just as if he were saying: Just as, when it pleased You, You were made man; and when you had already perfectly accomplished all things by Your dispensation, and had utterly destroyed all the power of the evil one through Your passion, and cross, and death, and resurrection; ascend now also to the Father, and sit and judge, seated at His right hand. "And be likened to a gazelle, or to a fawn of the hinds"; instead of, "And do not abandon us," even as the gazelle does not abandon her offspring; for it is, as is natural, an animal that loves its young. Be likened, therefore, to the gazelle, ^C that is, by dwelling with us; or to that one which is ready at hand, the fawn of the hinds, as it were its own offspring. For You said: "I will not leave you orphans." "Upon the hollow mountains"—that is, nourishing us and leading us forth to heavenly pastures. Or: "Flee, my nephew, upon the hollow mountains," into the bosom of God and Your Father. He called them "hollow mountains" on account of their height, and the difficulty of searching them out, and their depth, and because they are inaccessible.

The end of the hidden sense of the Canticles of the excellent Solomon, which the illustrious and wise King ^D Matthew has explained.

DIPLOMATA, SYNODICAL CONSTITUTIONS, AND EPISTLES OF THE PATRIARCHS OF CONSTANTINOPLE FROM THE YEAR 1310 TO THE YEAR 1372

(Acts of the Patriarchate of Constantinople, from manuscript codices in the Imperial Library of Vienna.)

JOANNES GLYCIS.

REGISTER OF SYNODICAL MEMORANDA PRODUCED DURING THE DAYS OF THE MOST HOLY PATRIARCH KYR JOANNES GLYCIS.

I. ^A Having been raised to the patriarchal throne, he summons the Patriarch of Antioch to Constantinople.

† Patriarchal Letter to the Patriarch of Antioch. Most holy master, Patriarch of the City of God, Great Antioch, and all the East, beloved brother and concelebrant in the Holy Spirit. That the affairs of the holy Church of God with us, and those of the patriarchal throne of this queen of cities, have for some time been in want of an archpriest and patriarch, your holiness has surely learned. We now inform you, and make it manifest to you, that by the good pleasure and grace of God, according to the great counsel and dispensation of His judgments, He has taken and called us to His service and ministry, and has set us upon the patriarchal throne of this city of Constantinople, which is divinely glorified. Since, then, the throne of the City of God, Antioch, which is high according to your holiness, was also for some time, in a similar way, deprived of a genuine archpriest and patriarch, and it was the good pleasure of God to bestow upon it your holiness, yet your holiness has not yet had time to encompass those parts here, nor to come to fraternal converse and communion with the holy Church of God with us; ^B both for this reason and for certain other necessary uses and causes, the most mighty and holy emperor, my protector by God and powerful defender, and for all a fellow-worker and ardent helper, and an unceasing provider for his churches, has already seen fit to effect this good through imperial letters—namely, to summon your holiness to these regions. Therefore, having received this with much spiritual joy and pleasure in God, we ourselves, in eagerness and readiness, declare through the present letters both our own affairs, as has been said, and we make manifest the desire we have, which is not small, for your arrival. From now on, therefore, the work is your own...

^A to demonstrate the readiness of your holiness towards this good, and to desire to disregard toil, and length, and labors, and the difficulty which is in the midst, and to hasten to meet our divine emperors and sovereigns, and to associate with us as a brother, and to rejoice spiritually, and to send up common praise to God. For truly, most holy master, the prophetic and Davidic word is true—and very true—that there is nothing for brothers, and especially for those who are brothers in the Spirit, that could ever be more beautiful or more charming and delightful, than to dwell in the same place, and always and indivisibly in mind, and in identical dogmas and thoughts; and when it is possible for those who are powerful, then also in body, and by face-to-face sight and conversation. For to this end even place and distance ^B and the individual needs of the churches often make the separation blameless and unaccountable and painless. But now, as the time provides, and as God especially approves and cooperates, let your holiness not delay nor be recalled, but hasten to fulfill both our desire and your own, by the grace of God.

II. The Patriarch of Jerusalem announces that he has ascended the patriarchal throne.

† Most holy master, chief pastor of the divine Jerusalem, patriarch of holy Sion, beloved brother and co-celebrant in the Holy Spirit, we do not think that your holiness has remained unaware of the restoration of our affairs, but that you have perhaps learned from long ago how our situation proceeded by the good pleasure and grace of the all-good and all-merciful God, and how, by His nod and will and the economy of His ineffable wisdom, we were raised to this patriarchal throne of the God-glorified and queen of cities. Therefore, the reason why your holiness perhaps did not write to us until now—that same thing was the cause for us not sending letters to your holiness. But it was, as I suppose, for both of us the obstacle that the distance of place, which in this way divides us bodily for the most part and keeps us far from one another, even if in spirit and by the grace of God and the communion in God we are not in the least separated. Thus we, with the conviction that your holiness has regarding the great Church of God, were spiritually bound to it even before writing and before receiving letters from it, and we are held ^C indivisibly, neither the short time, which was not able to provide certainty, nor the distance of place dividing and separating us in the love that is in God. For it was no small merchandise, most divine master, towards the divine desire and the spiritual love that was able to inflame us, the sojourn of your holiness which took place here before the time; but from that little acquaintance and conversation and our sight of you, you stirred up in us a great conviction in God, and a great spiritual and warm affection. We therefore inquired long ago and by letters to express things about us to your holiness, but being hindered by the aforementioned [reasons], now that imperial envoys are arriving there, we too fulfill what is reasonable through them and write, at once manifesting our own affairs, as we said, knowing that your holiness will also gladly hear of the restoration of those here. For what, indeed, could be a more charming and delightful hearing for those who are lofty and, according to you, perfect shepherds of God and hierarchs, than to hear about the restoration and stability of the churches of God? At the same time, also challenging your holiness to send equal letters, hastening to learn how, by the grace of God, the affairs of the churches there and those of the Christians under you are faring. For when these are reported and made known to us as being in good condition and enjoying relief, the Searcher of hearts is our witness of how much cheer, how much joy, how much spiritual delight we are filled with on this account. Therefore, let matters regarding these be made manifest to us by letters from your holiness; for we shall have great joy and acceptance according to God, and for the future, again, through all [time], let not your holiness cease to do the same and to signify by letters your disposition and communion towards us, or rather also by deeds; since we, not only by letters, but even in the greater and truly lofty matters of our affairs, in the ineffable and divine rites ^D and mystagogies of the all-most-holy and most venerable [throne], have given and do give the things of holy communion according to custom to your holiness, as being of one opinion and one mind with you, and holding the same orthodox faith in all things by the philanthropy and grace of God.

III. He confirms the rights and privileges of the monastery of Mesopotamia. (The beginning is missing.)

† . . . and order shall be rendered, and since it is said that this [office] is able to hold together these earthly as well as heavenly things, and furthermore, that it is spread throughout the whole of the Roman earth—the rights of this great Church of God—two things and the greatest bear witness: both that all the affairs of the churches, or to say the same, also those of the Christians, to it, the first and greatest to God, are of necessity always to look and be directed, and furthermore that those who have received from God the emperors and who exercise rule from there, and who preserve [them] favorably, are to be submitted to and are to be under treaty and to be subject; for these are the law of God from above, these are duties laid upon all to the emperors and to the Church of God, to which every Christian system and gathering everywhere owe their adherence and obedience at all times. And these things indeed have been considered by us thus and better in this way, and it seems not possible to be otherwise; since such monks of Mesopotamia have also begged this our mediocrity to confirm and establish the sigillia and other rights belonging to them, having deemed it just, as is likely, and having accepted

^A their request concerning these matters, our mediocrity does hereby confirm them through this present memorandum, and commands and wishes that these shall be held in every way unbreakable and irrevocable, and that their summaries and annotations shall be secure. Hence, for the sake of those things mentioned and for the sake of the freedom from molestation in all things and by all men, this present memorandum of our mediocrity has been issued, which ought to remain with the aforementioned hallowed monastery of Mesopotamia for its perpetual security.

† The subscription was as follows: John, by the mercy of God, Archbishop of Constantinople, New Rome, and Ecumenical Patriarch.

IV. The Synod confers the revenues of four metropolitan sees to the Patriarch.

† If we recognize this as one of the most indispensable obligations of all, and especially the most necessary of all: affection toward those who gave us birth, and to prefer nothing before them, but to consider all other things secondary and all of them as one; to appear in return as requiting and considering worthy the zeal and goodwill shown toward them, inasmuch as they are the cause of the greatest of all things—our coming into the light—and have, after God, provided the acquisition and foundation of this and all other goods that were enjoyed therefrom. ^B If, in the case of bodily things, these [obligations] are necessarily required to be maintained, how much more by obligation should such things exist and be compelled in the case of spiritual things, and prevail in all ways. The argument is this: that the Mother of Churches, namely the most hallowed Great Church of God, had previously no small revenues, and existed in abundance, not only for those things that came to its need, but also to provide for many who were in need in many ways. But since the confusion and disorder of affairs, and the change and alteration of time and the contrary course regarding these, have touched even the things of the Church, and led to a scarcity and reduction of revenues, it was among the reasonable things—and expected by us ourselves—that each of the archbishops serving under her should contribute something and provide means for the enrichment of the Mother, the Holy Great Church of God. But not to be grateful, nor by common vote and provision to provide what is possible for her and to participate in this, seemed one of the most absurd things, and distant from our spiritual ^C mind and discretion. For these reasons, having also deliberated in common, all of us who fill the most divine assembly of the holy synod have decided and decreed, since at the present time some of the metropolitan sees under the patriarchal jurisdiction are lacking their true archbishops, that they shall be subject to the Holy Great Church of God and fill the needs thereof through their own revenues; namely, the most hallowed metropolitan see of Cyzicus, without the third portion that has been appropriated from it, for that is for another necessary and indispensable need; and also to be subject, along with such a metropolis, the most hallowed archbishopric of Proconnesus; and likewise to be subject also the most hallowed metropolis of Philippopolis, but indeed also that of Trajanopolis together with the bishoprics under them; whence the most hallowed ^D our master, the ecumenical patriarch, shall occupy such most hallowed churches according to our vote and judgment for the duration of his own life and archiepiscopate, and there shall be no change by anyone regarding such our synodal act, nor any transference or alteration of our vote and opinion concerning these. If, however, the mighty and holy master and emperor, who is from God, the caretaker and guardian and provider of the holy Church in all things, shall wish hereafter to perform and display something better and greater regarding it, in accordance with his own purpose for all good things and his zeal for the Church, it shall be permitted in every way, with God, to deliberate and act for the better and greater things for it; but for the present, the things decreed by us shall prevail and remain unchangeable, and shall proceed forward protected, for the life and archiepiscopate, as has been said, of our most hallowed master, the ecumenical patriarch. For the sake of the security and confirmation of these things, this present written synodal act, having been made by us, has been issued, having been confirmed and secured by our own subscriptions in the month of July of the current thirteenth indiction, of the year 6823. It had also the subscriptions:

† I, the humble Metropolitan of Heraclea, John, having consented to the present act, have signed. † I, the humble Metropolitan of Sardis, Gregory, have also signed. † I, the humble Metropolitan of Nicomedia, Cyril, have also signed. † I, the humble Metropolitan and Hypertimos of Agathopolis, Ignatius. † I, the humble Metropolitan of Monemvasia, Hypertimos and Exarch of all the Peloponnese, Sophronius. † I, the humble Metropolitan of Pontoheraclea and Hypertimos, John. † I, the humble Metropolitan of Theopolis of Prusa and Hypertimos, Nicholas. † The Metropolitan of Pergamum, Proedros of Aenus and Hypertimos, Arsenius. † I, the humble Metropolitan of Old Patras, Exarch of all Achaia and Hypertimos, Michael. † I, the humble Metropolitan of Serres and Hypertimos, Nicholas. † I, the humble Metropolitan of Philippi and Hypertimos, Callinicus. † I, the humble Metropolitan of Christopolis and Hypertimos, Hierotheus. † The Metropolitan of Dyrrachium and Hypertimos, Gregory. † The Metropolitan of Mitylene, Dionysius. † I, the humble Metropolitan of Methymna and Hypertimos, Malachias.

V. The monks of the monasteries of Batopedi and Esphigmenon on the Holy Mountain are warned to settle their disputes.

^A Would that the greed and factionalism of men toward one another might perish from among men, for it divides and cuts asunder the great and precious body of Christ—those who are indeed formed and ordered by Him—and persuades his own members to tear at one another as if they were strangers. For in this way peace, the good praised by all, the common inheritance from Christ, divine meditation and adornment, would be preserved in all things and never abandoned. For it was fitting that all, knowing accurately that they are near to God and divine things, or if one must say something greater, that they are children of God, insofar as they appear embracing the good of peace and holding in aversion the contrary faction, and since our God is called Peace and Love and such like, and provides to us entirely that we should be transformed by the names of these virtues, should cherish it and esteem all things as less than this good, and should despise things that are troublesome, and withdraw from curiosity and busy-bodying in them for those who so desire, and simply consider all such things as refuse, according to the divine Apostle, so that they might win peace itself and through it the bestower and provider of that peace, Christ, having surely purchased great and incorruptible things with small and corruptible ones. Since, however, the enemy and adversary of our race from the beginning, he who dared to incite faction and, having acted with stiff-necked pride to be exalted above his worth, appeared face to face against God Almighty and became of the opposing lot, has prevailed so much as to persuade many of those now [to think] that harmony and its excellence are of little account, and that they should cling to the contrary, to which the name of faction attaches. And what is even more terrible than this is that this occurs not only among men anxious about the transient show of this world and accomplishing nothing from their outward wandering, but now also among many of the monks, to whom the world and the things in the world ought to be crucified; whereas it behoves us to be ready to resist his artifices and to persuade all not to be captured by his sophistic allurements, and if any faction should arise from pusillanimity, to put it aside with all great haste, and to take up peace and the stability that comes from it. ^B For just as also for those monks practicing askesis on the Holy Mountain of Athos in the venerable imperial monastery of the all-holy Lady and Mother of God, called Batopedi, it has recently been reported to our mediocrity, presiding as it were over the assembly, that the monks who practice askesis in the venerable imperial monastery of the Lord and Savior Christ, called Esphigmenon, [have reported]: There is a certain olive field near the monastery of Batopedi that has for time immemorial belonged to that same monastery of theirs, on account of which certain doubts and disputes have often happened to arise between the aforementioned two monasteries, and continuous complaints, with the monks of the venerable monastery of Batopedi attempting to seize said field for no other reason than that it is near to that monastery of theirs, so that from this they think it belongs to it, and so that the monks in the monastery of Esphigmenon suffer much harassment and attack from such Batopedians, and in consequence the matter has proceeded to faction and the monks have committed acts of battle and daring against each other, ^C although they, that is, the Batopedians, were often sufficiently rebuffed by local judgments and examinations, yet they themselves in no way remained quiet, but for some time now even some of the Batopedians, accounting order as nothing, were in these very days of fasting violently and disorderly moved against the Esphigmenite monks upon the field and cut down most of the olive trees in it, and of the buildings there they tore down and threw some to the ground, and set fire as a consumption to others; for which reasons those of the monastery of Esphigmenon reported [this], and requested our synodal judgment, crying out about the damage and showing the ancient documents of these [lands] and the notes of the judgments, and even more, the sacred imperial commands concerning these. And since it was necessary for the party of the venerable monastery of Batopedi to be present and to make a defense, there was present both their abbot with some of the excellent monks from the monastery, and being questioned about the aforementioned things, he also said that these things had indeed happened and had proceeded to such a point of faction, but that he did not know of it, nor did it happen by his design, but rather these things were committed by an impulse of those monks who had set out for this on the spur of the moment and unexpectedly, and furthermore he insisted, and even more that the faction proceeded [further], if in the future the monks of Esphigmenon hold that field; and being pressed by our mediocrity as to whether he had any right to show concerning these things, he had nothing at all to point out or show, except that he kept adding that the field, as we said above, is near their monastery, and because it is very close and is joined to their rights, it also belongs to it. ^D Our mediocrity, therefore, with the most holy archbishops around it: of Heraclea, of Sardis, of Nicomedia, of Monemvasia, of Pontoheraclea, of Prusa, of Pergamum, of Old Patras, of Serres, of Philippi, of Christoupolis, of Dyrrachium, of Mitylene, of Methymna, of Didymoteichon, and of the most holy archbishops of

^A the monasteries so much good and so much evil as pertains to trouble and division, and having used with them all words reasonably to be used in such cases, they should exercise all care and diligence, so that by some means they might bring them to reconciliation and betroth a peaceful situation for the future regarding the matter, and persuade such persons, if possible, either by sale or by the proper exchange, and such as may be agreeable to those of Esphigmenou, to resolve the grievances concerning the field, the members of Esphigmenou having, of course, consented to either sell or exchange the said field with the Vatopediotes, since the Vatopediotes also, if they wish to achieve what is sought, owe it to employ sufficient flexibility, so as to persuade and draw those in the monastery of Esphigmenou to be willing and self-moved toward either the sale or the exchange of the field and to cede the right belonging to them. But if, indeed, things should not proceed thus, and they should not be seen to be persuaded by the agreement of those of Esphigmenou, then, indeed, of necessity according to justice, they shall be deprived and there shall remain for both, and for the future, for the monasteries the ancient grazing right and custom on the field, and neither contrary to the common order and regulation of the Holy Mountain shall they of both monasteries act one toward the other regarding such a field, so as to introduce animals or do anything else contrary to the customs commonly prevailing on the Mountain, nor indeed perform anything contrary to their own custom preserved in them from ancient times, but they shall remain toward one another without offense, and shall be satisfied with their own things, and those which purely belong to them, presenting no occasion for the future, since he who does not abide by these things from both sides shall be subjected to the proper penalty and shall fall under heavy spiritual accountability. For the sake of what has been said, and for their future residence and confirmation, this present memorandum ^B of our mediocrity, set forth and confirmed by its signature and seal, was delivered to the side of the venerable imperial monastery of the Master Savior Christ, called Esphigmenou, for perpetual security. In the month of July, indiction 13. † The signature was: "John, by the mercy of God, archbishop of Constantinople, New Rome, and ecumenical patriarch."

VI. A synod absolves the monk Ignatius of the monastery of Saint Anne. (The beginning is missing.)

.... and I asked him, and he answered in a ^D simple way and out of charity thus, that that Theophilus, when he came to the East, named himself a Hierosolymite, and had from this great fame, and many looked upon him as a holy man. I also, therefore, went and saw him, and I spoke with him for a little while; but later, when it was known that he is not a Hierosolymite, but the accursed Theophilus, everyone deposed and anathematized him, and I likewise deposed and anathematized him. These things the lord Ignatius said to me within the

^A church of Saint Sophia, and nothing more. This is the truth, and I know nothing more." However, the monk Ignatius, being present and listening, reported that he also—having Athanaiis as his homeland, fleeing from ancestors who upheld the Christians and an ^B honorable succession of the race drawn from of old—at the twelfth year of his age, under the education of a nephew of the one who was then bishop, was taught divine letters there; and having also intended to be tonsured as a monk and having indeed been tonsured, he followed him into the monastery of the holy forebears Joachim and Anna, situated near Adramyttion, and was deemed worthy of the monastic habit in that same monastery. Three years later, having departed from there and gone to a certain small monastery near the same Athanaiis, which belonged to the said monk Ignatius by right of inheritance, he remained and lived with him; and having passed a six-month period together in that same small monastery, they heard from hearsay that a monk named Serapion the Hierosolymite, who had practiced asceticism on Mount Sinai, had arrived at that place. The hieromonk Cyril (for thus the nephew of the bishop had been renamed)—having met with him and returned—was a great admirer of his, regarding the suppleness of his tongue, the complexity of his discourse, and his zeal for virtue as something to marvel at. Then, having seen him arrive at their own monastery... and the said monk Ignatius [saw him], and saw him a second time when sent to him for the sake of greeting, by the said Cyril. Then he too dispatched his own disciples to return the greeting to him, and the same [disciples] also to the *chatzykis*—for he was fearful of seeing him, lest from this it be revealed who he is—but having received assurance that he was not known to him, he met with this very *chatzykis*. Afterwards, having learned that the regions around the monastery of the Sanides were more suitable for seclusion and were free of worldly disturbances, and wishing to arrive there, he was looking for someone to accompany him. And since this same Ignatius had a certain pressing need to obtain a book from there and to transcribe it for the monk Arkadios, who was recently the *ecclesiarches* of the same monastery of Pipera, he accompanied him in this way. Nevertheless, both having arrived at the aforementioned monastery of the Sanides, the said Ignatius gave information about this to the one who had served as abbot of the same monastery, lord Agathon, a man practiced in divine things. The same lord Agathon, accepting the visit of that man because of the reputation prevailing for him, greeted and addressed him gladly, but he nevertheless perceived from the things he heard him saying and boasting of, that he possessed nothing spiritual, but that his soul was still gaping at empty vanities, and that he was hardened by the passion of ambition and love of glory for his words and by the act of pride in them. Yet, having moved from there to Charioros—ostensibly, as he himself said, so that he might see those who were alienated from the Church there and listen to what was being said by them—he arrived ^C as if from abroad and, not knowing the occasions of those who were supposedly causing them to stumble, but in truth [seeking] to find the one who had withdrawn a short time before from among his own disciples, as was later shown. For an idea had entered him that, lest he be revealed by him, he should nevertheless approach them and, having found the one sought, return again with him to Athanaiis. But those who were from the imperial guards, having been sent for this very purpose and hurrying to seize him, intercepted him somewhere near Adramyttion and were searching for him. There, indeed, when it became clear that he himself was that god-hated and rejected and excommunicated Theophilus, the monk Ignatius, having approached and insulted him as an impostor and a deceiver, and having subjected him to anathema in the presence of the *protopsaltes* of the church of Adramyttion—who is still living at this day and residing on the island of Mitylene—returned again to his own monastery, that of Saint Anna. For he had arrived at it with the aforementioned Cyril, as has been said, and was living there, where indeed, having found the monk Theodosios—who is already directing the affairs of the venerable monastery of Saint Andrew there—he reported to him the matters concerning this man. Three months later, having withdrawn from there and reached the Holy Mountain of Athos, he remained with the most honorable among monks, lord Germanos the Philaretos, twenty-two years having already passed since that time. And from that time on he has not been found, nor has he been seen by anyone, nor has he been accused of having met that most wicked Theophilus in any way whatsoever, so as to have entered into conversation with him or to have had any communion with him at all, so long as that man was among the living. The aforementioned monk Ignatius, having made such a report, brought forward as witnesses for the confirmation of these things: from the aforementioned monastery of Saint Anna, those found in the monastery of Pipera, namely, the aforementioned *ecclesiarches* of it, Arkadios, Kallistos, Nikandros, Nestor, Cyril, and Hyacinthos; and from the monastery of the Zyganoi, which is adjacent to the monastery of Saint Anna, those found in the monastery of Murelaion, the most honorable among monks who stands as abbot of it, lord Galaktion, the monk Theodosios, Makarios, Dorotheos, Gennadios, and those mentioned, as well as the monk ^D Theosteriktos the *chatzykis* and the monk Theodosios the eunuch. We, having discerned and declared that the things reported were thus and were not otherwise, [pronounce] the aforementioned monk Ignatius to be entirely innocent of the aforementioned charge, not only because he met that god-hated man without knowing him and accompanied him for only three days while he was making the said journey, but much more because, when this man was known, he anathematized and excommunicated him, and from that time he holds him to be rejected, and acknowledges him to be alien to the holy Church of God. Whence the same monk Ignatius shall have no blame or condemnation from such an accusation from now on, but [shall be esteemed] as unblamable and one of the orthodox and pious and

true sons of the Church, just as indeed it is recognized by the grace of God that he is, and all shall receive him and shall, without hindrance and with pure confidence, grant him and share with him all the Christian communion which is his due. For the sake of this, and for the security in this regard, the present letter of ours—the matter having been synodically examined and judged—was given to the aforementioned monk Ignatius, marked with our signatures, and issued in the month of September, indiction 14. ^A

† John of Heraclea Cyril of Nicomedia Theodulus of Chalcedon Constantine of Gangra Nicholas of Prousa Michael of Patras Callinicus of Philippi Gregory of Dyrrachium John of Melenikon Theodulus of Didymoteichon Gregory of Kios Ioannikios of Lopadion Niphon of Medeia Gregory of Sardis Peter of Nicaea Jeremiah of Thessalonica John of Ponti-Heraclea Arsenius of Pergamum Nicholas of Serres Hierotheus of Christoupolis Dionysius of Mitylene Malachias of Methymna Nicholas of Bizye Paul of Garella Theodulus of Nymphaion.

VII. The Synod settles a matrimonial controversy.

† Constantine, called Palates, from the retinue of my most mighty and holy emperor, reported to our mediocrity, sitting synodically, that the woman—named Alamanina, who is from the same region as he, that of Melenikon—had agreed to take as a husband, through betrothal by tokens, Georgios Tarchaneiotes for her own daughter. Georgios, having seen that the girl was not a little afflicted in parts of her body, namely, regarding her face and one of her eyes, and still further her hands, immediately dissolved those bonds. But she, whom he had left, having made use of deception after him, bound [Georgios] to her through the betrothal of that night, without his parents having collaborated in this or having consented, nor even knowing of it; for which reason the aforementioned Tarchaneiotes dissolved the promise made with her, as was later learned. Then, having learned of the deception, he immediately rejected such a marriage. And endeavoring to escape it completely, and having fallen into enmity with the girl, and being utterly unable to live with her, he became alienated and fled entirely from that place, and departed for a foreign region, not even ^B submitting to live with the woman, so that for four years already he was a fugitive from his own people and the Roman borders. Now, however, having returned, and still feeling unloving, and being possessed by an irreconcilable hatred against the woman, and threatening murder and every worst thing to befall the woman if he were forced to live with her, he requested to obtain a synodical judgment from our mediocrity, adding also that her mother, along with his wife, plotted against his life through sorcery and other wickedness, since they saw he was not consenting to the marriage act for this reason. Whence our mediocrity, along with the most holy archbishops around it—of Heraclea, of Sardis, of Nicomedia, of Nicaea, of Chalcedon, of Monemvasia, of Ponti-Heraclea, of Prousa, of Pergamum, of Patras, of Serres, of Christoupolis, of Dyrrachium, of Melenikon, of Methymna, of Didymoteichon, of Kios, and of Garella—judged that, for the aforementioned reasons, such a marriage ought to be dissolved, both because the parents of the aforementioned Palates did not cooperate in such a marriage, and also because of the irreconcilable hatred the husband had held against the woman for so many years, and furthermore because, as Palates asserted, the mother-in-law had evidently committed wickedness through sorcery in plotting against his life, for which he even threatened murder against the woman. ^C

They shall therefore from now on be separated, and each of them shall move to another marriage, as he or she wishes, without hindrance. For even if, with no cause existing for the woman, it would have been sufficient for the separation according to the laws that the parents of the husband did not consent, much more so, when there is also long-standing hatred and the other causes, will the reasons for the separation be legally suitable. And since it was reported to our mediocrity that this same Palates, while he was staying in the house of his mother-in-law, had taken and consumed some of the things recorded for him as a dowry when he fled, our mediocrity, along with the holy synod around it, judged regarding this as well, and declared it necessary that the woman's side be satisfied for whatever appeared to have been taken from him and consumed, and that it be restored by the side of the aforementioned Palates and from the property belonging to him from his father's side, without lack, just as the persons present here at the judgment from the relatives of the same Palates also made a written promise, in which promise it is confessed and pledged by them that the things belonging to the woman by law as a dowry are indeed to be restored, and they are obligated, as they have pledged, to restore them. However, the most holy metropolitan of Melenikon, being the superior in rank, our beloved brother and concelebrant in the Holy Spirit, is obligated to bring these matters to their completion, as both parties are under his jurisdiction and as he is the one who foreknew the details of the case ^D

For this reason, this letter from our mediocrity is being handed over to the aforementioned Constantine ho Palates.

VIII. He summons to court the Bishop of Chios, who has been accused by his own clergy.

Most God-beloved Bishop of Chios, may grace and peace from God be with your holiness. A letter was sent by the clergy of the most holy bishopric under you, containing accusations that touch upon your God-beloved self and calling for a synodal examination and judgment. Therefore, our mediocrity admonishes your God-beloved self to come here to defend yourself against these accusations raised against you, while the sea voyage is safe and the season is suitable. For if you do not appear, and only the clergy who are stirring up such accusations arrive, you shall no longer receive a letter from our mediocrity calling you hither, but this present letter shall serve as your second and third summons, and a synodal decision shall be delivered against you as one who is fleeing judgment, in accordance with the strict observance of the holy canons. For this reason, then, let your God-beloved self arrive, bringing with you the *chartophylax* of your most holy Church, so that he, too, may defend himself against the accusations raised against him by such clergy. The grace of God be with your God-beloved self.

IX. He summons the clergy of the island of Chios to the synod, so that they may prove the accusation brought against the bishop.

Most reverent clergy of the most holy bishopric on the island of Chios—you, the oikonomos, you, the protekdikos, you, the presbyter Niketas Vestarcha, and you, Leon Kalothetes, beloved children in the Lord of our mediocrity—your letter was conveyed and read to our mediocrity, which also contained accusations against the God-beloved bishop of the most holy Church among you and the *chartophylax* of Petzimenton, calling for a synodal examination and judgment. Therefore, our mediocrity has written that such, your archpriest, shall arrive here with the said *chartophylax*, and both shall defend themselves regarding the charges brought against them. But it is also commanded that you come here to testify and present these accusations to them; if, however, you do not wish to appear, come yourselves, so that a synodal decision may be delivered against these as fugitives from justice, in accordance with the strict observance of the holy canons. The grace of God be with you.

X. The synod mandates the Metropolitan of Philippi to judge a certain case together with the Archbishop of Drama.

Most holy Metropolitan of Philippi, pre-eminent one, beloved brother in the Lord and concelebrant of our mediocrity, may grace and peace from God be with your holiness. The divine, most noble Lady Eudokia the Nestongonissa, ^A spiritual daughter of our mediocrity, reported synodally to our mediocrity that she had received and adopted a certain seven-year-old girl and had carefully raised her for many years, and loved her almost as her own genuine child, to the point that she entrusted no small number of things to her—some as a deposit, and others that she would give as a dowry when she joined her in marriage according to the laws to a husband. But she, as if forgetting the benefits she received from her, repaid her with the opposite, and in her shamelessness not only slandered her, dragged her reputation through the dirt, and ^B treacherously despised her, but also took a husband against her wishes, and still retains said things in her possession. For which cause the said great *papikina* also petitioned our mediocrity that these things be restored to her, on account of the ingratitude and treacherous intent the aforementioned showed toward her. Our mediocrity, therefore, after deliberating with the most holy archpriests around us—those of Heraclea, Sardis, Nicomedia, Nicaea, Chalcedon, Thessaloniki, Monemvasia, Pontoheraclea, Prusa, Pergamum, Old Patras, Serres, Christoupolis, Dyrrhachium, Mytilene, Methymna, Didymoteichon, Bizye, Chios, Garella, and Medeia—judged the petition of the said great *papikina* to be just, ^C and therefore decreed, first, that the aforementioned great *papikina* should receive from such a woman whatever she had entrusted to her for safekeeping, and then that an inquiry should be held as to whether the latter was indeed so evilly disposed toward her, and whether she truly dared such dishonorable and ungrateful acts toward her instead of the gratitude she owed; and if these things were found to be true, that she should recover her own items and whatever she had intended to give as a dowry, since she took the husband she has of her own will, against her mistress's will, after demonstrating such ingratitude. Our mediocrity therefore notifies your holiness to bring in the most holy Archbishop of Drama, our beloved brother in the Lord and concelebrant, and together with him, to examine the matter, ^D and having examined it, as reported, to act and arrange things so that the said great *papikina* may recover what she promised to give as a dowry; for such a woman is condemned by the laws to forfeit such grace and gift, both because she so despised her own benefactress and because she took a husband without her knowledge. Let it be done, therefore, as our mediocrity notifies your holiness through this present letter, which is also to be transmitted to the side of the aforementioned Lady, the great *papikina* of my most noble and holy emperor, for security. The grace of God be with your holiness.

XI. Synod of the Metropolitan of Ancient Patras holding the metropolis of Lacedaemon by addition.

^A It is not that any of us would judge those who are blameless, not endeavoring in every way to deem worthy of care both others who are in need of such capability, and especially those who do not remain outside the need of those who make up our own holy synod, our beloved brethren and fellow ministers in the Lord. For if they themselves, in all duty, will assist us with all zeal in spiritual struggles and labors, wherever there may be need, but we do not, as is fitting, exercise foresight for all of them, we would certainly seem to care little for the good, not contributing what is appropriate for these men. The argument makes plain that the most holy metropolitan of Ancient Patras and *hypertimos*, while contributing the same zeal as the other archpriests near him ^B toward the holy works and matters set before us alongside the other brethren, has nevertheless been found not to have sufficient resources for self-sufficiency; whence it is that our humility deemed it necessary and fitting to care for and provide for him. And by common vote and opinion of the assembly of the most holy archpriests around us—of Heraclea, of Sardis, of Nicomedia, of Nicaea, of Chalcedon, of Thessalonica, of Monemvasia, of Pontic Heraclea, of Prusa, of Pergamum, of Serres, of Amastris, of Philippi, of Christoupolis, of Mytilene, of Methymna, of Dyrrhachium, of Didymoteicho, of Bizye, of Kios, of Lopadion, of Nymphaion, and of Medeia—it was decided and carried out with them, according to a measure of support, to provide to this most holy archpriest the most holy metropolis of the Lacedaemonians, partly as it is vacant, and partly because it is not far distant from such a most holy Church of his, so that he may also easily have the ability to guide and lead toward salvation the Christ-named people of the Lord in both. The aforementioned most holy metropolitan of Ancient Patras, *hypertimos* and exarch of all Achaia, shall therefore hold this most holy Church and all that is in it, ^C and he shall have the authority to perform sacred rites in it, and to advance deacons and priests, and further to install hegumens, and in short, he shall share in all of its affairs, as a true archpriest, without, however, the installation of the holy throne. Whence the clergy of the declared most holy Church of the Lacedaemonians, and those who serve under its jurisdiction, and those ordained with spiritual authority, the monastics, and the rest of the Christ-named fullness are bound to receive him as is fitting, and conduct themselves with all reverence and honor, and accord the appropriate submission and obedience to him, as to their archpriest and father and spiritual teacher, in all things regarding which they might be admonished and commanded by him for the salvation of their souls. For to this end the present synodal ^D act of our humility, confirmed by the signature of our humility, has been given for security.

XII. Gregory, Patriarch of Alexandria, confesses the orthodox faith.

Since by the judgments which God knows I have been raised to the great dignity of the patriarchate, and have been honored as Patriarch of Alexandria, I set forth the document of our confession, and I send this to my most powerful and holyemperor, whom I also beseech to order it to be presented to the most holy and ecumenical patriarch and to the divine and holy synod around him; for thus the matters of my true and secure confession will be transmitted also to all the others.

I believe in one God the Father Almighty, maker of heaven and earth, of all things visible and invisible, and in one Lord Jesus Christ, the only-begotten Son of God, begotten of the Father before all ages, light from light, true God from true God, begotten, not made, consubstantial with the Father, through whom all things were made, who for us men and for our salvation came down from the heavens and was incarnate of the Holy Spirit and the Virgin Mary and became man, and was crucified for us under Pontius Pilate, and suffered and was buried, and rose on the third day according to the Scriptures, and ascended into the heavens and sits at the right hand of the Father, and will come again with glory to judge the living and the dead, of whose kingdom there will be no end, and in the Holy Spirit, the Lord, the life-giving, who proceeds from the Father, who with the Father and the Son is worshipped and glorified together, who spoke through the prophets; in one holy, catholic, and apostolic Church. I confess one baptism for the remission of sins, I look for the resurrection of the dead and the life of the age to come. Amen. In addition to these things, I confess God the Father, God the Son, God the Holy Spirit, in three perfect hypostases one God all-perfect, in one essence and divinity three hypostases existing by themselves, into which I have been baptized and perfected and spiritually reborn, and the Son of God, the pre-eternal Word, our Lord Jesus Christ, who through compassion and immeasurable and indescribable love for mankind, by the good pleasure of the eternal Father and the cooperation of the All-Holy Spirit, came down for the salvation of our race and took flesh without the will of man and seed from the most pure and holy blood of the all-immaculate Theotokos and ever-virgin Mary, and I confess that He came forth from her womb, dual, God and man at once, perfect entirely in divinity—for that which He was, was not changed—and perfect the same in humanity—for that which He assumed, was not changed—the same one in hypostasis in two natures, known by energies and wills, in which He acted appropriately both the

divine and human things. Moreover, I confess that the All-Holy Spirit, proceeding ineffably from the Father, rests also in the Son, and is, and is called, the Spirit of Him, being ^B consubstantial and equal in honor with Him and the Father. Following the seven holy and ecumenical councils, I venerate and kiss relatively the holy and sacred icons—that is to say, those of our Lord and God and Savior Jesus Christ, of His all-pure Mother and Theotokos, of the apostles, prophets, and martyrs, and of all those who from the ages have been well-pleasing to Him—beseeching by their intercessions that the Divine may be propitious and guide in all things; and I embrace with faith and fear and kiss their holy relics, as being full of divine grace; and I accept and kiss every God-inspired book of the Old and New Testaments; and furthermore, the lives and writings of the inspired Fathers and teachers and ascetics. Moreover, alongside Holy Baptism, I confess the monastic habit also to be high and exalted and truly angelic, and a cleanser of all sin through perfect pursuit. And to say it briefly, as the apostles taught, as the martyrs confessed, as the prophets heralded, as the teachers dogmatized, as the Orthodox faith was strengthened, as the holy and life-creating Trinity bestowed—so I believe, so I confess, so I preach, accepting and cherishing and kissing from the midst of my soul the seven holy and ecumenical councils, and furthermore those held in various places [synods] that were Orthodox, but also all that the holy Fathers and teachers of ours in these, moved by the Holy Spirit, received and cherished, casting away and subjecting to anathema all that they cast away and anathematized, and furthermore every heretical communion and error, following those same holy and God-bearing Fathers of ours. In this confession I have lived, and in it I shall live by the philanthropy and grace of God; and with it, I well know, I shall also depart, about to stand before that impartial and divine judgment seat; and through it I hope to obtain the eternal goods, of which may all be worthy through the intercessions of our supremely blessed Lady, the Theotokos and ever-virgin Mary, the God-like angels, and all the saints. Amen.

† The signature of Gregory, by the mercy of God Pope and Patriarch of Alexandria, Egypt, Libya, Pentapolis, and all Ethiopia.

XIII. The Patriarch John replies to the profession of faith of Gregory, patriarch of Alexandria, inviting him to come to Constantinople.

† Most holy master, Pope and Patriarch of Alexandria, Pentapolis, Egypt, Libya, and all Ethiopia, my beloved brother and concelebrant in the Holy Spirit: how good is the custom and the law, blessed, which from of old down to this time has held sway over the first of the churches of God among us, and ^C over those before us, and still [holds] over those who in active work and time have been confirmed and sent to us from there. For the antiquity of the law and the reverend nature of the custom preserved through such a long time, and the effectiveness of its great benefit to the churches of God, it shows and demonstrates; and the benefit that follows and is clearly displayed from the matter has established for it, over a much time, [its] strength, so that from both sides this is to be observed and sought by us and deemed worthy to be demonstrated in labors. But what is this law for us, and what indeed is the custom expressed in writing, and whence taking its beginning does it come down to us through many means? Nothing else, most holy master, nor something laid down in the past but now by us, as if hidden from others, brought forth into the midst and revealed, but this very thing, which your holiness already well knows and some time ago effected and acted upon toward us. For our brotherly status was reached by your document, having sent it forth, and through it made clear and plain to us, and through us to all, the mind which is pure by God's grace, and unadulterated, and holding to all Orthodoxy concerning God. And this document, having read and received with the becoming brotherly and spiritual disposition, and having learned that those things in it were held piously and God-pleasingly and in an Orthodox manner, and proclaiming the things of your confession, we have returned ^D thanks and gratitude to God, who builds His Church into one and gathers the mind of faith, and destroys all the machinations and divisions of the Evil One; and we have fulfilled toward your holiness the owed brotherly and hierarchical communion, having received your memorial according to church custom in our sacred rites in a brotherly manner and having authorized it to be proclaimed along with the rest of our patriarchal brotherhood. It was, therefore, our intention, immediately upon receiving the letters of your holiness, to write back the same and, as we had [received] your letters and the document, to display and declare through letters; but since the time did not provide the fit occasion, now, when it is possible, we both write and make known to your holiness, and we also display the things of our own mind, how we are of one mind by the grace of God and in all things are pleased with the document, since it was holding to the most correct understanding of the dogmas held by the Fathers and by us. Blessed, therefore, be God and our Savior, the philanthropic Lord, who by His great mercy has established us in this grace of brotherly concord. We rejoice and are gladdened by your brotherly agreement and by the identity of mind, most holy master, so that we desire from here, and through greatest yearning hold, just as in spirit, so indeed also in bodily and local presence to be joined to one another and to become one, and to celebrate the common liturgy and communion owed by us to God. And not only does this happen for us with eagerness and longing as is proper, but also…

with my most powerful and holy Emperor, that ardent lover of all good things, the defender, provider, and tireless zealot for the Churches of God, who has already been pleased, along with others, to bring this same matter to pass for our brotherhood, so that your Holiness’s journey here might be sought and, by the grace of God, brought to its conclusion. And now, royal letters and venerable mandates have already been sent with the arriving envoys, arranging for the arrival of your Holiness. And we also call upon your Holiness ourselves—knowing, as we do, that your Holiness will yourself gladly desire and hasten this—yet, moved by the longing for this matter and through this present letter, we excite the zeal and eagerness of your Holiness regarding this good work, and we ask that you reach out to whatever is bringing you here, as earnestly and readily as possible. For this will be a cause of the greatest joy to us according to God, and even more so, it will be worthy of acceptance by my most powerful and holy Emperor, and what is greater, it will be for the glory of the pious and of the Christian race. For when the Churches of God act in unity and concord, and those who hold the first places of their pastoral authority from God act in harmony and in all things communally, then the enemy of the race of the Christians—the adversary, Satan—is struck and wounded ^B and retreats and gives way from scandals. And the good of peace and harmony shines forth, and the entire Christ-named fullness leaps and rejoices, and as if in one choir, it sends up a common doxology to God, through whom we also—as the leaders and chiefs of so great a good, and as arch-shepherds by the grace of God—await great rewards from Him. May we attain these, and may we rejoice together spiritually—now by this bodily sojourn and the union of your Holiness’s mystical graces, and at the same time by enjoying in sight and conversation with each other, and later also by being deemed worthy of the infinitely eternal illuminations from the blessed, consubstantial, and bounty-giving Trinity (if this is great and beyond us, yet may it be so by the philanthropy and grace from thence), and by participating in the luminous and undefiled joys there with all who have God-pleasingly directed the flock of God according to His will, into whose holy portion the all-good Lord has also joined us.

XIV. A Synod condemns certain ecclesiastics.

† It was reported by hearsay, and reached the Emperor ordained by God, that while the all-night vigil was being celebrated on the feast of our great father in the saints, Chrysostom, there stood—among those vested in priestly attire—one from the venerable imperial Monastery of the Forerunner, holding the rank of deacon, called Thalassios, standing in front of and very close to a certain hieromonk named Ioannikios, whose mind was focused on what was being chanted. ^A This hieromonk, casting a greedy eye upon his orarion, stole a portion from it. But after a little while, this deacon, perceiving the act of boldness, was greatly clamoring against him and forcing him to return what had been stolen. As he asserted that he had stolen nothing, the brother of that Proconnesus, the hieromonk Loukas, who was standing nearby and had heard the clamor—since he had known some time ago of a hieromonk caught in the theft of a priestly phelonion and epitrachilion—suspected that this man was the same one, and he insisted that such a person be searched, and when searched, indeed, the stolen item was found. It was not, however, he who had stolen the orarion; rather, the orarion was found with the hieromonk standing nearby, ^B and the former was found hushing and exhorting him that the matter of the theft should not become manifest. When these things were done and later reached our ears, and when the monks were also urgently searched by order and command of my most powerful and holy Emperor—who uses divine zeal and the greatest diligence in such matters everywhere and acts fiercely against those who do such things—they were seized and brought to our holy synodal court. Our mediocrity, with the most holy archbishops around us, then examines these crimes, and having found them—the one whom the deacon himself had proven to be the one who had cut off and taken away the stolen part of the orarion, and the other, from the aforementioned hieromonk Loukas ^C and from the priest who had lost the aforementioned items, who was sacerdotally serving in the divine temple of the holy Ascension of God and our Savior, from whence these things were stolen, being proven likewise—as one who had formerly taken from him a phelonion and an epitrachilion and who was clearly caught in their theft, and then, with the theft of the orarion having occurred, was trying to hush it up and conceal it and was persuading him—we sentenced them to deposition from the priesthood, as they were truly involved in such crimes of theft. For if one who is caught in the theft of an object not consecrated to God is stripped of the priesthood without compassion according to the apostolic canon, much more would he be appropriate for such a sentence who is caught ^D and apprehended in the theft of sacred things. Such persons shall henceforth be cut off from the choir of priests. And since also the priest Theodoros the Radenos, from the fort of Nikitiatos, as if forgetting that he is a presbyter who should be [praying] to God for the Emperors who are God’s own, opposed them with ill intent and moved a vain tongue and deceitful lips and spoke blasphemy and injustice against the imperial altitude, wandering through alien cities, then also on returning here opened his mouth and poured forth the venom he harbored from such ill intent; so that,, being summoned synodically and examined and, without anyone else accusing him, he confessed to such things, which we also, judging them unacceptable to the ears, did not consider it proper to even utter.

^A We submitted him, along with all the proper justice and vote, to deposition. These things were spoken and done when our humility was presiding synodically on the second day of the month of December of the 14th Indiction. And it was recorded for information.

XV. A certain monk, Joannicius, promises that he will no longer perform sacred rites.

† I, the monk Joannicius, promise by this present written security of mine, since I have committed an unholy act and have been deprived of my priesthood, that from this moment forward I will not presume to celebrate divine services again, even in the future. And if ever I should happen to appear in this regard, I submit this present written security of mine, so that I may be liable to the just judgment of the holy Church of God. For this very reason I have made this present written security of mine. ^B † The least among monks, Joannicius.

XVI. The Synod settles three controversies.

† 1. John, the Kalestēs from Kios, stood before our humility as we presided synodically, and reported that his wife had been caught in the act of having intercourse with a stranger, and, when she was interrogated and examined regarding this, she confessed to the adultery and drew up a document of security so that, after this, she would never seek to reside with him, provided that she received from him the goods belonging to her by way of dowry. Yet, he states, he restored the entire dowry to her and she lived by herself for four years. But now, such a woman, feigning that she is being deprived of twenty other hyperpyra of her dowry, drags him to court and forces him toward their repayment. And the woman herself, being present at the court and hearing what was said, insisted in vain and falsely that she was being slandered by her husband, that she had confessed to being caught in adultery; however, he produced sufficient witnesses, in whose presence she willingly confessed to such a crime and by whom she ensured in writing that she would keep away from this, and they confirmed as truth that such hyperpyra are owed to her by him. Nevertheless, our humility deemed it necessary to put them to the test and under necessity, so that they might accept living together again, since the crime was not proved clearly, nor was it established openly through witnesses, and because the woman denied entirely even to have confessed the matters concerning this. But because the matters regarding the adultery had already become fixed and established in the soul of the husband himself as true, from what he had heard the wife herself confessing, and he was not in the least being moved from this, but rather had fallen into an irreconcilable hatred, and in this part she herself also begged off and turned away from living with him as someone who dishonors her and, fearing lest he perhaps dare something deadly and dangerous against her own life, our humility judged synodically because of these things to restore to the woman those hyperpyra [mentioned] ^C for the sake of an end, and [to grant] the divorce both because of their irreconcilable hatred and because of their voluntary separation for so many years, so that even after restoring to her the mentioned hyperpyra, such a man is obliged to live separately from now on, and to take to himself another wife, if he so wishes. For the sake of this, the present letter of our humility has been given to him. † It was [done] on the month of December, Indiction 14.

II. † A report was made before our humility, presiding synodically, by the venerable lord Gregory Moschopoulos from the divinely guarded city of Thessalonica, that that Kouroulakēs... joined his own daughter lawfully in a first marriage to Magatēnos, and recorded for him goods for the sake of a dowry valued at sixteen litras of hyperpyra. But upon the bridegroom dying, leaving a female child behind, he [Kouroulakēs’ daughter] took another in his stead, the Patrician, having agreed to give him four other litras in addition to the sixteen, and having given only five out of the twenty litras, he kept the rest and the granddaughter in his possession. Then the wife discharged the debt, leaving two children, and these [children] having left this life after her, the father himself, this very Patrician, took to himself a second wife, the daughter of Moschopoulos, and he having died intestate and childless, because no sufficient goods of his have been found, ^D so that from these the portion owed according to the laws of the dowry might be satisfied, amounting to twenty-seven litras, this Moschopoulos requested that the remainder be made sufficient for him according to the laws from the goods belonging to the children by way of inheritance of their mother's property, as he considers that these belong to the father after the death of his children. But, the party of Kouroulakēs being present at the court and listening to this report of Moschopoulos, he agreed to these things, but nonetheless added that the grandmother, the wife of Kouroulakēs, was still alive after the children had died, and adds further that from such goods the amount of seven litras of hyperpyra had been paid to the granddaughter of Kouroulakēs, with which, having also received another amount, she was joined lawfully to a husband, and concerning these he requested that a decision be made by our humility. Therefore our humility, with the most holy archbishops around it—of Heracleia, of Sardis, of Nicomedia, of Nicaea, of Chalcedon, of Thessalonica, of Monemvasia, of Pontoheracleia, of Prousa, of Pergamon, of Palaiai Patrai, of Serres, of Christoupolis, of Dyrrachium, of Mytilene, of Bizye, of Kios, of Garella and of Medeia—judged it necessary that the restoration and division of such goods should follow according to the ordinance of the Nearea, since, as it is said, [when] these children...

^A of the said Patricius had died, their grandmother, the wife of Kouroulakes, also declared that since the share belonging to the granddaughter of Kouroulakes, being the daughter of his first wife, had arrived in full, and indeed with a certain surplus from her maternal goods, the items remaining from the same goods of the daughter of Kouroulakes—which were found at the side of his [the Patricius'] party—should be united and aggregated with the quantity of the five litrai that were given to the Patricius, as has been said. Then, a division of such goods was to be made into three shares, and according to the ordinance of the Nearea, the one share was to revert to the party of the Patricius as belonging to him from the inheritance of the children, so that from such a share, and from other goods of his own, the satisfaction of the debt might be made to his wife's party, that is, the daughter of the Moschopoulos. As for the other two shares, one was to revert to the party of the surviving grandmother of the children of the Patricius, and the other third share was to be distributed for the souls of the aforementioned children of the Patricius and their mother; however, the distribution was to be made by the Most Holy Church in the same God-guarded city of Thessalonica, with the knowledge of both parties. And since the said party of Kouroulakes raised the question concerning the farmstead—as it was purchased by the Patricius from the dowry hyperpyra of the wife—it was judged that if such a farmstead was indeed confessed to have been purchased from such hyperpyra of the dowry, then if the party of Kouroulakes wishes to receive that farmstead into the share belonging to him, he may take it in preference, provided it is found to have been purchased for an equal amount. If, however, the price of such a farmstead should turn out to be of a greater quantity than the share belonging to the party of Kouroulakes, the amount exceeding the price should be returned by the same party of Kouroulakes. For this reason, the present synodal document of our mediocrity is provided to the aforementioned party of Kouroulakes for security. In the month of December, Indiction 14.

III. ^B There appeared at our sacred synodal court the Doukaina, Lady Theodora Balsamina, and her daughter-in-law, Lady Eudokia Philanthropene, and they requested to be heard in opposition concerning the dispute they had over a farmstead called Chalkotousion. First, Balsamina reported that her father, that Angelos, had written it into her dowry along with other goods, and that farmstead for her; later, when her father had come to a shortage in his personal livelihood, he provided it, as for a father, that the half of such a farmstead should be held while the living were together with the Philanthropene. After many years had passed, he came to the same opinion as his son-in-law, the husband of his daughter, Cheilas, and acted with him and confirmed through documents that the son-in-law should have the share belonging to the grandfather and hold mastery over it, while providing him, in place of it, with ^C what was needed for his life and every other maintenance until the end of his life. And such an arrangement prevailed, being held valid until the death of the said Angelos. However, the same Angelos, when he was about to die, secured and confirmed by will that no one should ever cause trouble for this son-in-law regarding the possession and ownership of that share of his, but he confirmed and secured the other share to be held again by his aforementioned daughter, that is to say, Balsamina. Now, the aforementioned Philanthropene, having reported these things, presented as proof the agreement of the father with her husband, and the written agreement with her husband and his will. The aforementioned Balsamina, however, being required to produce even her own agreement to justify herself or to show if she had held and occupied the half-share of the farmstead under her father after it had been dowried to her, produced no document of occupancy, but showed only a letter as if it were an agreement, bearing instructions written from above by both the father and other relatives, as is customary, yet it was unwitnessed ^D below, and uncertain, and verified neither by the signature of any other person, nor of the tabellio who wrote it—and this was even when he, among many, was condemned for writing agreements that were forged and false in the items annotated by him, and for this reason was sentenced to inactivity in such notarial ministry. For these reasons, our mediocrity has judged, along with the most sacred archbishops present, of Herakleia, of Sardis, of Nikomedeia, of Nikaia, of Chalkedon, of Thessalonica, of Monembasia, of Prousa, of Pergamos, of Serres, of Christoupolis, of Dyrrachium, of Mitylene, of Bizia, of Kios, of Garellia, and of Medeia, to hold and...

to enjoy on this portion everything that true masters are urged by divine laws to implement concerning their own property. But the side of Balsamine is to refrain from molesting them on account of such a portion, as she has absolutely no right to it, as has been demonstrated; wherefore she shall henceforth be quiet and will never attempt to disturb the portion of such brother-in-law and the daughter of Philanthropene regarding his possession and holding, since they are justified by the laws and by the rights they presented. For this, even the present synodical letter of our mediocrity is given to them for their future security. † It was issued in the month of December, Indiction 14.

XVII. The Synod appoints the bishop of Sinope, who was expelled from his see, to the churches of Side, Sylaion, and Leontopolis, which lack prelates due to the incursions of the infidels.

^A It is a long time since there has been a prelate to the most holy metropolis of Side; the reason is that the evil has prevailed to such a degree that, due to the incursions of foreign nations, the passage to that place has become unsafe. Nevertheless, our mediocrity, having the obligation to show care—as far as possible—for the spiritual benefit of those who are far away and under the most holy Church subject to us, and having taken it upon itself to ensure that the Christ-named people of the Lord under such a metropolis might have spiritual visitation, since it found the most God-beloved bishop of Sinope displaced from the see that fell to his lot, and because the evil had long since encroached and prevailed there, used an economy, just as those who administered before us were accustomed to do in troubled churches; and by the exchange, and for that most holy metropolis of Side itself, by the common consent of the most reverend prelates around it—those of Heracleia, of Sardis, of Nicomedia, of Monembasia, of Pontus-Heracleia, of Prousa, of Pergamos, of Palaiai Patrai, of Serres, of Philippi, of Christoupolis, of Dyrrachium, of Mitylene, of Methymna, of Didymoteichos, of Bizia, of Kios, and of Garella—it gave him permission and urged him to shepherd as a prelate all the Christian people, as many as are in the parish of the metropolis and as many as are found in this eparchy. Likewise, our mediocrity urged this most God-beloved bishop of Sinope synodically to preside as a prelate also over the Christ-named people found under the most holy metropolis of Sylaion and under the most holy archbishopric of Leontopolis, since such churches have become few and small in Christian ^B people by the judgments of God, and also to minister sacred acts to the peoples and to appoint deacons and presbyters and, in general, to participate in all things permitted to true prelates, without, however, the right to promote and ordain bishops and to enthrone them on their sacred sees. All the Christians found under the spiritual jurisdiction and administration of the aforementioned churches, therefore, ought to receive the said most God-beloved bishop of Sinope as their prelate and to have toward him all honor, obedience, and docility in whatever he may have to teach them for the salvation of their souls. For since they are found in the midst of nations, as has been said, they are in particular need of a guide and leader toward things pleasing to God. And since they already have such a prelate sent to them by our mediocrity and the holy synod around it, all shall receive the things taught by him as God-beloved and soul-beneficial; and they shall flee from evil and from those who provoke God to anger, knowing firmly that anyone who opposes him and acts contrary to him, in the matters he is about to teach them for the benefit of their souls, will be acting in opposition to our mediocrity and the holy synod which urged him to shepherd them as a prelate. Hence, all shall entrust their personal affairs to such a prelate and shall listen to his voice alone, leading toward the life-giving pastures of salvation and diverting them from those who are treacherous and dangerous, so that in the time of the coming retribution they may find from Christ the true God those eternal and incorruptible goods which He has prepared for those who have loved Him from the heart and kept His venerable commandments.

XVIII. The Synod proposes a bishop for the metropolis of Amaseia, which for a long time lacked a prelate due to the domination of the Persians.

^C To those who have the lot to preside over a people and to be the stewards of souls, this would be an entirely clear sign: not only to show care for the spiritual benefits of those near to them, but also for those, especially, who dwell far away and in the midst of foreign nations, and who are suspicious of the soul-destroying danger from close by; for it is an absolute necessity to seek out the part that is inclined to perish and to ensure and provide for its salvation. Such, indeed, are those who are under the most holy metropolis of Amaseia. For they sent letters to our mediocrity, explaining that their Church, for many years, had been deprived of a true prelate, due to the difficulties that happened to occur there as time went on. They wished, of course, to have a prelate, but because the evil has prevailed to an extreme degree due to the Persian tyranny holding them, so that not even he who was to be the prelate could easily or in any way be stationed there, but also that he who might have gone and arrived there would have met with affairs

^A of such great difficulty, they requested that there be given to them as a spiritual shepherd and teacher the most God-beloved bishop of Zelon, who is bishop of that same metropolis, and who was born and raised among them, and who, moreover, in deed and in various ways has shown greater zeal for these people, and is suited to suppress the majority of their grievances. Our humility, therefore, having learned from trustworthy men that the letters sent to it were indeed true, and having consulted in common with the most holy archbishops around it—those of Heraclea, Sardis, Nicomedia, Monemvasia, Pontoheraclea, Prousa, Pergamum, Old Patras, Serres, Philippi, Christoupolis, Dyrrachium, Mitylene, Methymna, Didymoteichon, Bizye, Kios, and Garella—since it also found that a dispensation was customarily made in churches that were beleaguered by others before our time, has given leave and now urges, together with the holy synod around it, this most God-beloved bishop of Zelon to preside hierarchically and to lead all the Christian people, as many as are found in the parish of the aforementioned metropolis and as many as are found in its province, so that he may also perform sacred acts in the holy temple of the same metropolis and appoint presbyters and deacons and simply partake of all things permitted to genuine archbishops, without, however, advancing and ordaining bishops and the enthronement of the holy syn-thronos. Therefore, every Christian person of the Lord ^C who is under the spiritual scrutiny of such a Church—clergy, monastics, and others—must receive the aforementioned most God-beloved bishop of Zelon as their archbishop and render unto him all honor, obedience, and compliance regarding whatever he may have to teach them that conduces to the salvation of their souls. For since these people find themselves, as has been said, in the midst of nations and necessarily stand in need of a leader and especially of a guide toward those things that please God, and they now have such an archbishop sent to them by our humility and the holy synod concerning it, all shall receive the things taught by him, which are God-pleasing and soul-benefiting, and they shall depart from evil things and things that provoke God, knowing securely that whoever among them acts against this man and opposes him in matters that look toward the benefit of their own souls will commit an act of opposition against our humility and against the holy synod that urged this man to shepherd them hierarchically; whence all these people shall also entrust their own affairs to the same archbishop and shall listen only to his voice, which leads toward the life-bearing pastures of salvation and turns away from those that are treacherous and dangerous, so that in the time of the coming retribution they may find from Christ the true God the eternal and incorruptible goods which He prepared for those who have loved Him from the soul and have kept His venerable commandments.

^A XIX. John makes known to the faithful of the metropolis of Myson that presbyter Michael Archon and others have been duly ordained.

† Most reverend clergy of the most holy metropolis of Myson and the rest of the Lord’s people beneath this province and rule, beloved children in the Lord of our humility, grace, peace, mercy, and blessing, and furthermore spiritual salvation, is wished to you from God by our humility. The presbyter Michael Archon, being present there, reported to our humility that some are scandalized at him and at other presbyters, because they were ordained by the most God-beloved bishop of Kyanon, whom that Luke, having become archbishop, ordained in the church among you at the time of that ecclesiastical confusion and turmoil. Know, then, all of you, that for this reason such presbyters have no impediment to their priesthood; for the Church of God, according to the reason of economy and discretion and according to the methods which it knows, and acts upon in such matters at times, permitted then and gave leave for those ordained by the aforementioned Luke to perform sacred acts and to act without hindrance for the benefit and sanctification and building up of the Christian people there, and since they were permitted by the holy Church of God and were released, no one ought to have any doubt or hesitation regarding these men, but all ought to receive them and approach them as priests of God and be sanctified by them, unless some among them have ^C some other impediment hindering their priesthood. And since the aforementioned presbyter Archon reported that he is found to be holding the most holy bishopric of Stenos, our humility commands that he continue to hold this also, and that all the Christians there receive and honor him, and obey and submit to him in the things he may have to teach and exhort them that look to the benefit of their souls and to the establishment and preservation of ecclesiastical rights. Having therefore put aside the scandals, let those who are scandalized be at peace and receive such a presbyter and the others, as our humility commands through the present letter, which ought to be for the aforementioned presbyter Michael Archon for security. ^D

XX. The Synod settles a controversy.

† There appeared before our humility, presiding synodically, John Sagitas of the fortress of Peladarios, and reported that, his mother being a widow and without a protector, that Fordenos used his power and seized and appropriated a field belonging to him by inheritance, and gave in exchange to her another belonging to a certain woman called Gabaline, whom he had under his own parish, and it was for a considerable time, for lack of one to prevent him, holding and...

and dwelling with his own brother Michael upon this very field of the said Sagitas, since he also happened to be of very tender age at that time. But when the aforementioned Phordenus had passed away, such a woman, Gabalina, and the aforementioned Sagitas were questioned before the one who had held the patriarchate before us, and by a synodal decision he surrendered the field to this woman, and he himself, taking possession of his own share, transformed it into a vineyard. Then a certain priest, Stephen, called the Mesembrianus, who had a daughter of Michael as a wife for his son, troubled him regarding that property, claiming it for himself, as if it had been registered to her as a dowry. And both having returned hither to be judged synodically and having submitted a report of the case, the said priest did not wait to receive a judgment and decision upon it, but having withdrawn and arrived where the vineyard was, he uprooted the vines planted by the aforementioned Sagitas, for which cause even the same Sagitas implored our humility, bearing in his hands also the document of the synodal judgment that cleared him, and putting forward as a witness the most holy metropolitan of Prousa, the hypertimos, our beloved in the Lord brother and concelebrant, who also confirmed that, having stood by the such... [Finis deest.]

XXI. The Synod revokes the decree by which the care of souls in the Church of Leontopolis was entrusted to the Bishop of Sinope, and prefers the Metropolitan of Pisidia for the same Church.

^C † Our humility not long ago saw fit to entrust to the most God-beloved Bishop of Sinope, by synodal discernment and vote, both the most holy metropolis of Side and the most holy metropolis of Sylaeum, so that he might hold and conduct them episcopally, since they had long been widowed of true archpriests, having been overrun by godless nations through the permission of God, and at the same time because he also had for a long time been deprived of his own bishopric on account of certain events that happened there, for which reasons a return to those parts was not at all profitable for him; the said Bishop of Sinope also sought to hold the most holy archbishopric of Leontopolis. Our humility, therefore, with the most holy archpriests who were with us, since the most holy metropolis of Pisidia was then lacking an archpriest, and we knew now that the archbishopric of Leontopolis borders very closely upon it—no other person having shown us the state of the matter at that time—we consented to this for him, for the sake of the benefit of the Christian people under it, and we confirmed these things by a document. ^D But now, the most holy metropolitan of Pisidia, our beloved in the Lord brother and concelebrant, Kyr Gregorios, and others, accurately knowing the affairs of that place, have clarified for us the state of the matter and how the situation stands, and how, by reason of many days' distance and the hardships of the nations, the Bishop of Sinope is separated from the archiepiscopal see of Leontopolis, being constrained to spend time in the aforementioned churches of Side and Sylaeum; and it would be impossible for him, or if not impossible, then surely very difficult, to shepherd the flock of the Lord under Leontopolis and to provide for its spiritual needs accordingly. But the said Leontopolis is situated very close to his own most holy metropolis of Pisidia, and from thence the care and governance of the God-fearing souls there will be more easy for him than for the others. Since we have been informed that the truth is thus, and have perceived the archpriest moved by divine zeal toward this, our opinion has undergone a change toward what is more appropriate and profitable. For this reason, we have decreed by joint vote to take away the archbishopric of Leontopolis from the Bishop of Sinope, and we entrust its pastoral charge and that of all who are under it to the aforementioned most holy Metropolitan of Pisidia by this present synodal document, just as it is permitted to those who hold churches that are widowed in like manner, without, however, the installation of the holy throne. For we judge this most holy Metropolitan of Pisidia him himself more worthy for this than the Bishop of Sinope, both because he is found to be much closer to Leontopolis than the other, as has been shown, and in this he possesses more strength for the spiritual oversight of the God-loving people there, and because we have judged that the presidency of this church pertains more to such a one, as he is a member of the holy great synod. From this, therefore, the Bishop of Sinope shall now relinquish the possession of the aforementioned most holy archbishopric of Leontopolis, being content with these aforementioned most holy churches according to the document granted to him, but from this point forward the most holy Metropolitan of Pisidia shall take it up and shall provide for the Christian-named flock under the aforementioned archbishopric for their salvation, and he shall share in all its rights as is fitting. Moreover, those who are under such a Church of Leontopolis ought to receive him gladly, showing no disobedience or discord toward him because of the document previously issued to the Bishop of Sinope, but they shall rather submit to this archpriest of Pisidia, and they shall be obedient to him in all things that he may have to say to them which look toward the glory of God, their own psychic salvation, and the establishment of the rights of the holy Church. For this cause, this present synodal document, made for the most holy Metropolitan of Pisidia and hypertimos, Kyr Gregorios, is delivered by our humility for security. † It was the... of December, Indiction 14.

XXII. The Synod condemns two clerics.

† In the month of December, Indiction 14, Friday, complaints were raised against the priest Hypatios, in the first place, as, after having celebrated the holy mysteries in the divine

^A church of the holy great martyr and trophy-bearer George, who is from the Mamouderton, a dog entered there, and as bystanders were driving it away, this same priest spoke with total boldness and shamelessness, a voice reaching outside the entire Christian condition: "Leave it alone, because it heard what you approached and heard, and it entered." Secondly, since a large basin was brought for the sake of the sanctification about to take place in such a church, and the same priest, seeing the size of such a basin, after the sanctification was performed, said with similar shamelessness that, "From now on, bring a pig into it as well." And thirdly, as a certain priest, who is called... had scandals with him and with others, he dared to say that: "It is not the grace of the All-Holy Spirit that ordained you, but that of the Devil." These things the co-clerics of the aforementioned priest testified truly to be the case. For this reason, our mediocrity, along with the most reverend archbishops who are with it—of Heraclea, of Sardis, of Nicaea, of Chalcedon, of Monemvasia, of Gangra, of Ponti-Heraclea, of Prousa, of Pergamon, of Zephyron, of Christoupolis, of Dyrrachium, of Mytilene, of Bizye, and of Medea—condemned him to be henceforth deposed and alienated from the choir of priests, having considered and judged his boldness in the aforementioned words to be greater, and his indifference to be most wicked, and his insensibility to be a manifestation of a certain passion of the bodily kind, since the passions dwelling in the soul are greater, through which we offer up rational worship to God, ^B more than bodily pollutions, whenever, of course, we sin against piety and against the Divinity itself from the soul and the thoughts and words coming from there according to our will. And since, when such words were being examined and testified to, and the condemnation against the one who said them was being issued... the archbishop. Now this man, the Archbishop of Kios... committed the sin in the aforementioned words, and he deemed the one who spoke them worthy of forgiveness by our mediocrity and the holy and divine synod that is with it, according to divine zeal... worthy of the burden [of censure]. And indeed, we did not refrain from laying upon him, by the grace of God, the burden of censure as was fitting and proper, in order that through this and the appointed time he might ward off the demand for forgiveness for things for which it should not have been sought.

In the same month, on the second day, accusations were moved also against Theodosius, a hierarchical monk who was found in the venerable monastery of the holy great martyr and myrrh-streamer Demetrios, called the Palaeologan [monastery], and as these were being examined, and some were even already made manifest, he himself anticipated and resigned and confessed his wish to lay down the things of the priesthood, having asserted himself to be unworthy of it before our mediocrity and the inscribed most reverend archbishops, whence also such a verdict was passed against him.

XXIII. John, Metropolitan of Thessalonica, is ordered to impose ecclesiastical penalties on the dissenting clergy.

Most reverend Metropolitan of Thessalonica, Hypertimos and Exarch of all Thessaly, beloved brother in the Holy Spirit of our mediocrity and concelebrant, grace and peace be from God to your holiness. Since, when by the good pleasure of the all-good and peace-giving God, the brothers who were previously at variance were brought to harmony and came into the communion and union of the holy Church of God, along with the other matters then spoken of and agreed upon for the sake of the things of peace being accomplished by the grace of God, this also was later spoken of and ordered: that, clearly, on account of the causes—not good, and the complaints, not being nor true—which arose between both sides in the intervening time of disagreement and enmity, as is the way of human affairs, and which were invented by contention and difference by those slandering and abusively accusing one another, a canon and spiritual censure should be given for this purpose to both sides, so that through such a censure, if anything sinful was rubbed onto either of the parties from the aforementioned causes, this might be dissolved, and the brothers from either party might be entirely delivered from the resulting complaint, and the light of peace might shine upon them clearly, with no cause darkening it from faint-heartedness and again muddying and troubling the consciences of both sides—which method of the Church was then acted upon and done among the others; but in the great city of Thessalonica and in the parish of the most holy Church which is under you, it did not happen to be acted upon because a genuine archbishop was not found in it. However, now by the grace and philanthropy of God, you have been restored and you are taking over such a most holy Church as a genuine shepherd and archbishop... our mediocrity permits through the present letter, together with the holy and divine synod that is with it, that, having taken over there into such a most holy Church of yours... those who are found there, the order of the penance should be fulfilled and acted upon for both sides by the brothers who were previously at variance, just as it was ordered from the beginning by the holy Church of God here; that you may receive and manage that this be done and fulfilled, as has been said, on account of the reasons recorded. If perhaps they postpone this in any way, you yourself should also manage the matters concerning this, so that in no way whatsoever is the peace with the brothers who choose to be in harmony harmed at all, by the grace of the all-powerful and philanthropic and peace-ruling God.

† It was done in the month of January, Indiction 14.

XXIV. The Synod settles a controversy regarding an inheritance.

† There appeared before our mediocrity, presiding synodically, the one from the region of the Annacousii, Ma...

^Aria, the wife of Gabriel, and she reported that she had a husband by law, one Theodore, called the Mamatzen, and upon his leaving this life, she, having a child, did not wish to enter into a second marriage, but remains living in prudence and caring for the soul of her husband. Then, fifteen years later and with the death also of the child, his brothers attempted to take away from her the share which they had given to that son of hers from the property that had come to them by inheritance from their father, who had passed away intestate, for which reason she also petitioned our mediocrity. And those brothers also appearing at the tribunal, and hearing the matters narrated by this bride, namely this Maria, they were indeed in agreement with these things, yet they persisted nevertheless in the claim to give these to their nephew as such a share, and to be entitled, he having passed away, to take this back. Our mediocrity, therefore, with the most holy archbishops around it—of Heraclea, of Sardis, of Nicomedia, of Nicaea, of Chalcedon, of Monemvasia, of Prousa, of Pergamon, of Serres, of Christoupolis, of Dyrrachium, of Mytilene, of Bizye, of Kios, and of Medea—judged that the brothers have no standing at all under the sacred laws regarding the aforementioned share; for since the property was the personal own of their father, and as they gave to their nephew what was due as if he were in the person of the brother, these are not just according to the divine laws themselves to seek to inherit this; but his mother, through whom he also inherited the assets of the husband, shall have the inheritance of this, inalienable as it is. Whence also these brothers ought to cease from ^B harassing her. For this reason, the present synodical letter of our mediocrity is given to the aforementioned Mary, wife of Gabriel, for her security.

† Thus...

XXV. The Synod confers the archbishopric of Maroneia upon the Metropolitan of Chalcedon by adjunction.

† It is a fitting task, then, for those who have received authority to govern, and especially for those who are particularly concerned with the cares of office, to provide as much as possible for the necessities and to make those who deal with them sufficient and free from want; arranging and managing things in this way so that they might have those people persevering, resilient, and brave regarding the duties and tasks at hand, so that they may be both capable and eager fellow-workers and assistants, since if those who contribute are neglected, it is of absolute necessity that they too, in the part pertaining to them, must fall short of the required zeal. These things, then, our mediocrity also, as one of those things most reasonable, nay rather, even most necessary, puts into the required effort, with God, and deems worthy of no small concern, so that for those who are lacking [the means] among the most holy archbishops around it, ^D it might suffice for the need, showing the possible provision and fulfilling what is lacking, so that they too may have unceasing zeal to join in contributing and assisting in the spiritual struggles. Such, then, is our most holy Metropolitan of Chalcedon and Hypertimos, in the Holy Spirit our beloved brother and concelebrant of our mediocrity, who provides much also at opportune times from his own usefulness, yet is nevertheless in need of the proper sufficiency for himself. Nevertheless, our mediocrity, as is proper, having made provision for this by common vote and judgment, and that of the most holy archbishops around it—of Heraclea, of Sardis, of Nicomedia, of Nicaea, of Monemvasia, of Pontic Heraclea, of Prousa, of Pergamon, of ^C Myra, of Christoupolis, of Dyrrachium, of Mytilene, of Bizye, of Kios, and of Medea—granted to him by way of augmentation the most holy archbishopric of Maroneia, from which the same most holy Metropolitan of Chalcedon and Hypertimos shall possess it and all things under it, and he shall have the license to celebrate divine services therein, and to promote deacons and priests, and furthermore also to install hegumens, and simply to participate in all things of that [see], as he is indeed a legitimate archbishop, without, however, the enthronement of the sacred cathedra. Whence the clergy of the aforementioned most holy Church of Maroneia and those under this diocese and spiritual jurisdiction, the ordained, the monastics, and the rest of the Christ-named flock, are bound to receive him and to treat him with all awe and honor, and to accord to him the proper submission and obedience as their archbishop and father and spiritual teacher, in such things as they might be admonished and instructed by him unto the salvation of their souls. For this purpose indeed, the present synodical letter of our mediocrity is given to this same aforementioned most holy Metropolitan of Chalcedon and Hypertimos, [our] beloved brother in the Holy Spirit and concelebrant of our mediocrity, for [his] security.

XXVI. The Synod grants that two readers may be promoted to the rank of deacon.

I. † In the month of February, 14th indiction, it was petitioned, from the country of the Mamoudernoi, by Michael Souranos, who is found to be a reader, to be promoted to the rank of deacon, and a word was moved synodically, how, three years ago already, he approached the most holy Metropolitan of Nicomedia, Hypertimos and Exarch of all Bithynia, for the purpose of being sealed as a reader by him, and that because he did not have written testimonies, as is the custom, he did not attain what was requested; but having sought out the clergy of the divine church of the holy great martyr and trophy-bearer George who knew his circumstances, so that they might give testimonies on his behalf, in the first instance they did not do this, saying to the same most holy Metropolitan of Nicomedia that they had it from hearsay, that [the] cross-bearing...

restraints were placed by the said Sgouranos in order to take as his wife the daughter of the one called Galenos. But when the said most holy Metropolitan of Nicomedia summoned this Galenos and, having placed him under an ecclesiastical penalty to keep nothing back from the truth, obtained a confession from him, he moved to discuss the terms of this, yet did not proceed to place him under cross-bearing restraints, because the girl was at that time of such an age, and the husband ten. Then, upon the testimonies of these clerics being set forth, he became a reader by ecclesiastical commission, but he was not promoted to deacon, because he was not yet twenty-five years of age according to the law. But now, when he himself requested this advancement, the same clerics raised the aforementioned crime, and that these things are so, this same most holy Metropolitan of Nicomedia, being present at the synod, guaranteed; and the testimonies of the same clerics were produced by the one who had received them and who had given the commission according to the prevailing ecclesiastical custom. Then one of the same clerics, a deacon named Theodore Dragilanos, raised another crime: that when he had the aforementioned Sgouranos as a neighbor, he asked him, while he was still only betrothed to his own wife, how he was taking his pleasure in his father-in-law's house, and he said to him not to worry about this, since he had already managed to have intercourse with his wife. And when this Sgouranos denied having said such a thing, and at the same time put forward the Mouzalinissa and the Theodigina as witnesses that the girl had been found a virgin at the time of the wedding, since they were not capable of appearing before the synod for this purpose, they sent word by way of the most honorable ecclesiastic Kavallaropoulos, and they guaranteed that they were not present when the marriage was being performed, but some women of theirs were; and these having been summoned, the most holy Archbishop of Bizye was commissioned to examine them with the appropriate security, together with the most honorable ecclesiastics, the superior of the monasteries of the Paradise and Kavallaropoulos. And they having guaranteed that the aforementioned Sgouranos had indeed had intercourse with the girl as a virgin, as they themselves had seen the proof of her virginity, the aforementioned Sgouranos was ^B synodically justified to be promoted, without hindrance, to the rank of deacon.

II. In the same month, it was necessary for Karbalenos Theodore to be promoted from reader to the rank of deacon, and as the matter had been raised that he had had intercourse with a certain woman, the same Karbalenos appeared synodically and reported that three years ago already he had requested such advancement, and at that time the woman in question had voiced such an accusation against him. But upon an examination being held, he was cleared by the witnesses John Koutoufaris and Konstepis of having accused him in vain, and he produced, in support of what had been said, a letter from the one who was patriarch at that time. However, since it was necessary ^C to look more closely into the matter, they were summoned to the synod, and the same witnesses and the same woman, and they confessed the same things. Then the most holy Metropolitan of Prousa and Hypertimos was commissioned to examine the same woman, who, having been questioned by him and placed under an ecclesiastical penalty, confessed that she had falsely slandered the said Karbalenos, and that she was driven to this partly by love to take him as a husband, and partly by the instigation of his divine relative, the Theodoropoulina, whom the same most holy Metropolitan of Prousa and Hypertimos was commissioned to question together with the superior of the monasteries of the Paradise, with the appropriate security. And she being examined by him and having guaranteed that she did indeed have a dispute with the aforementioned woman concerning some worldly business, she did not instigate her to slander the nephew against his reputation, because she did not know anything against his reputation. Wherefore he too was synodically justified to be promoted, without hindrance, to the rank of deacon.

XXVII.

The Metropolitan of Dyrrhachium is granted the metropolis of Selymbria by adjunction.

† And this, if anything is by nature just and dutiful, is certainly so: that those who have been entrusted with spiritual oversight should have sufficient and adequate provision, at least as far as the needs of the body go, so that they themselves, not being distracted by external concerns and being occupied with this one thing alone, might be with all diligence to direct well and as is fitting the care and concern for souls entrusted to them, and moreover be able to provide for others as is fitting, whom the times have forced to be in need of their living... but certainly not to fail in that which is before them and concerns them, which is of the utmost necessity. Therefore, that some of the most holy archbishops around us, being in need of the means of self-sufficiency and unable to provide for either themselves or others, as they have already been deprived of the income from their most holy churches on account of this, having suffered from the hardship of the times as one should not, our humility desires to judge worthy of provision. For from where else is it binding that those who fulfill the brotherly gathering and participate in sufficient help should be well treated, if not from us, who do common and spiritual things with them and work together ^D with them, those whom it has fallen to us to support in the most necessary matters by the grace of God, whom neither blood nor flesh, but the Holy Spirit has finished and anointed together and joined into a spiritual brotherhood? In this way, therefore, to the most holy Metropolitan of Dyrrhachium, Hypertimos, beloved brother in the Lord to our humility and fellow-minister, who is in need regarding necessities, we assign the most holy metropolis of Selymbria, which is already vacant and in need of one who will oversee it, according to the principle of addition, by the common vote of the most holy archbishops, of Heraclea, of Sardis, of Nicomedia, of

Nicaea, of Chalcedon, of Monemvasia, of Heraclea Ponti, of Prusa, of Pergamum, of Christopolis, of Mitylene, of Amastris, of Bizye, of Garella, of Nymphaeum, and of Medea, so that he himself may have support from thence for what he is in need of, and the people of that place, enjoying the teaching of this man, may attain to the salvation of their souls, and day by day progress unto better things by the grace of God. Consequently, the same most holy metropolitan of Dyrrachium and ^B hypertimos shall hold the said most holy church of Selymbria and all that pertains to it, and he shall have license to perform holy services therein, and to promote deacons and presbyters, and furthermore to install hegumens, and in short he shall participate in all that belongs to that place, as much as a genuine archpriest, without, however, the formal enthronement on the sacred episcopal throne. Whence, the clergy of the declared most holy church and those living under its jurisdiction and spiritual authority, the ordained, the monastics, and the rest of the Christ-named flock, ought to receive this man and treat him with all respect and honor, and render to him the fitting submission and obedience as to their archpriest, father, and spiritual teacher, in those things wherein they may be admonished by him for the salvation of their souls. For this purpose, the present synodical letter of our mediocrity has been granted to this aforementioned most holy metropolitan of Dyrrachium, hypertimos, our beloved brother and concelebrant in the Lord, for [his] security. † Issued in the month of April, Indiction 14.

XXVIII. John summons the metropolitan of Melenikon to justice.

XXIX. The Synod grants the archbishopric of Derkos to the archbishop of Nymphaeum, who had been pushed from his own see.

most holy archbishop of Nymphea for security. ^A

† [Dated] In the month of April, 14th indiction.

XXX. The Synod settles certain controversies.

I. † The nun Euphrosyne, called Marinia, from Lacedaemon, appeared before our mediocrity presiding in synod, and reported that, as she held in common with the former bishop of Kernitza, that Malotaras, by hereditary right, a venerable icon of our all-pure Lady and Theotokos the Hodegetria, she participated equally with him in the revenues from this divine icon and the properties dedicated to it. Afterwards, when the same Malotaras, after many years, attempted to take more than a half share of both, she resisted him in various ways. And the judgment ordained that both should have, as before, communion and equality in these matters; that person, however, ^B held these privately and enjoyed them, while the former bishop of Crete was presiding in the most holy metropolis there, and [though] he eventually gave assent by letter which was produced by the nun—he who later, by an act of that same church, took such a venerable icon away from the nun, and after a little while, having come to repentance, returned it to her again. Nevertheless, the aforementioned nun, having taken hold of the same icon, raised a divine temple in its name, contributing not a little zeal and effort to this, and [with the help of] the well-beloved nephew of my powerful and holy emperor, Lord Andronikos Palaiologos Asanes, who happened to be head in the Peloponnese; and he held it, hiring priests and offering through them the priestly service owed to it. But recently, the most holy metropolitan of Old Patras, Hypertimos and Exarch of all Achaia, our beloved brother and concelebrant in the Lord, now acting as president of the aforementioned church, ^C acting on the suggestions of these same clerics, took this icon away—because it happened to have been seized, as was stated, by the former bishop of Crete, who was then president of that most holy metropolis of Lacedaemon—and holds it himself. The nun therefore petitioned our mediocrity, showing also the letter of judgment that justifies her, and bringing forward also sufficient witnesses from those parts—the sebastos Lord Manuel the Stephanites, the sebastos [the one named] Kaladikes, the sebastos Lord Theodore the Lakasan, Theodore the Mauropapas, and Theodore the Sgouromalles; and these, having been summoned before the synod, confirmed that both the icon and the properties had indeed come by hereditary right to the said nun and the referred-to Malotaras, and the revenue of both was divided equally between them. However, our mediocrity, having decided ^D to hold an examination of the matter, deemed it necessary to hear also from the former bishop of Crete himself. And he having been summoned and questioned synodically, and having confirmed the testimonies of those mentioned, it was discerned by our mediocrity and the most holy archbishops around it—of Heraclea, of Sardis, of Nicomedia, of Nicaea, of Chalcedon, of Monemvasia, of Pontoheracleia, of Prusa, of Pergamum, of Christoupolis, of Dyrrachium, of Bizye, of Kios, and of Medeia—that the aforementioned venerable icon of the all-pure Lady and Theotokos the Hodegetria should return to the divine temple erected in her name by the aforementioned nun with the assistance and support, as it is stated, of the same well-beloved nephew of my powerful and holy emperor, and that as before both parts of the revenues and her properties—both that of the aforementioned nun Marinia and that of Malotaras—should be held equally, and that no disturbance should be found in the possession of these by the bishop of the place or by anyone else. Whence the most holy metropolitan of Old Patras and Hypertimos, rightfully having to assent to what seems good to us and to the synod, shall restore this icon to the aforementioned divine temple and shall hold it no longer for himself, upon the presentation of the present synodical judgment of our mediocrity, which is given to the aforementioned nun Marinia for her security regarding this.

† [Dated] In the month of April, 14th indiction.

II. † There appeared before our mediocrity presiding in synod George the Papadopoulos, son of Philatos, and reported that the Diosterinos George joined his own daughter in marriage to him according to the laws, and agreed upon assets for the sake of a dowry, as many as were indeed registered; and being forced by him to give the dowry to him, and not having it, he sent him away from his daughter, and took another son-in-law in his place, while he [the Papadopoulos] was found to be a captive among the enemies. But the same Diosterinos, being present at the tribunal and hearing what was said, maintained that he did not [do this] because of the lack of a dowry, but because the such Papadopoulos had turned to a wicked mind [D*] to such a degree that, having abandoned his wife, he lived dissolutely for many years and moved from place to place, and was caught in theft of various things, not only of others' property but also of things sacred and dedicated to God, and from there was kept in prison and was subjected to other tribulations and remained uncorrected; and having proved and demonstrated that the things said against him were true, so that he was unable to deny altogether that he had struggled with such misdeeds, he requested and received a divorce from the most holy Church of Cyzicus, at the prompting of the one who was patriarch before us, bishop of...

^A the place for a certain need, and having examined such accusations five years ago already, and finding them true, pronounced the divorce, from which person a certain other man had taken his daughter. The aforementioned Diosierenos, standing before our humility and the holy and divine synod surrounding it, and having presented the matter as it stood in truth, produced the document of divorce. And our humility, having learned from this also that the divorce proceeded upon the said accusations, judged and declared, together with the most holy archbishops surrounding it—of Heraclea, of Sardis, of Nicomedia, of Nicaea, of Chalcedon, of Prusa, of Pergamum, of Christoupolis, of Dyrrhachium, of Bizye, of Kios, and of Medeia—that she should hold the divorce according to the laws, and that the aforementioned Papadopoulos should remain by himself and not be an annoyance at all to this Diosierenos, as he had been the cause of the divorce. Then the aforementioned Papadopoulos claimed also that property belonging specifically to him was held by the said Diosierenos, and he was demanding these; but the same Diosierenos stated and proved that only a mother's necklace of his own was held by him, which the father of the said Papadopoulos had given to his daughter as a "theoretron" (dowry gift), in return for the gifts which this man had given to her. And it was judged synodically by our humility that he be undisturbed by this Papadopoulos regarding such a matter, since such a necklace was given as a "theoretron," and again other gifts had been given in return according to custom by him. For the guarantee regarding this, the present synodic letter of our humility has been given to him. † It was dated: In the month of April, indiction 14. †

III. Standing before our humility, presiding synodically, was the widow from Bizye, referred to as the wife of Kaloutos, and she reported that a man from there, Theodore, called Spatalas—having taken her for a second marriage, and having fathered two children from her, and having departed this life intestate—[the children of his first wife], even though they possess their own maternal dowry, nonetheless, using the pretext that they are being deprived of that, have seized all their paternal property, and do not wish to restore to her the items appertaining to the dowry, and whatever other things she had beyond the dowry belonging to her by law, but indeed also the favors [bestowed upon her] by the husband. And when the children themselves were present at the court and were hearing the widow relay the aforementioned, they maintained clearly that they did not receive at all the property of their mother, but they admitted to holding the paternal property: both on account of the compensation for their own maternal property, and also because they were subject to the provision held by them and owed service. Then, having examined [the matter] and having scrutinized it meticulously regarding such maternal property, and hearing also that it will be investigated by a local examination and the truth will be found, such children were compelled and confessed that they possess their maternal dowry undiminished. And thus it was judged by our humility and the most holy archbishops surrounding it—of Heraclea, of Nicomedia, of Pergamum, of Christoupolis, of Dyrrhachium, of Bizye, of Kios, and of Medeia—that the aforementioned stepmother be given the oath of non-concealment, and then the property existing among the ancestors be restored to her: her dowry and the things outside the dowry belonging to her by law, and the things gifted to her by her husband; and as for the rest, if they be free from servitude, they are to pass by right of inheritance and be divided among the half-siblings—namely, those from both of the wives—but if they are subject to servitude, they are to hold those things equally and return equally the due service for them. However, with the stepmother giving the oath of non-concealment, [the matter] shall be settled regarding the property found, as the present synodic diagnosis declares, with the most holy archbishop of Bizye, beloved brother in the Holy Spirit and concelebrant of our humility, being obligated to make the arrangements so that she might receive these [things] in restitution according to the judgments given. For this reason, the present letter of our humility has been given to the aforementioned widow, referred to as the wife of Kaloutos, for her security. † It was dated: In the month of May, indiction 14. ^{B D}

IV. † The sebastos kyr Eustathios Kinnamos reported to our humility, presiding synodically, as [did] the father of his daughter, Nostongos, that two years ago already, having left this, his own wife, for no reasonable cause, he has not yet returned to cohabitation with her, and having already consumed the greater part of the property given to him as a dowry, among which was also a vineyard and buildings—which buildings he gave as a pledge, having borrowed two hundred hyperpyra, and having bought certain pieces of land along with the buildings found near them. And he requested [that the sons of that first wife] be challenged synodically, so that [the son] might cohabit again with his own wife, or at least retrieve for her those things given as a pledge, namely the vineyard and the buildings, until the husband, having stood apart from what is not his own, might love his own wife. Whence, by our and our synodic exhortation, the aforementioned Nostongos is notified, even twice and three times, so that he might appear before the court and answer for himself. Since he did not wish, however, even once to appear, our humility, with the common opinion of the most holy archbishops surrounding it—of Heraclea, of Sardis, of Nicomedia, of Pergamum, of Christoupolis, of Dyrrhachium, of Bizye, of Kios, and of Medeia—has given permission to the aforementioned sebastos Kinnamos to sell the lands which his said son-in-law ^C

^A mortgaged, as has been said, for the hyperpyra provided by the most holy metropolitan of Myra, and which he received for his dowry houses, giving these as a pledge along with the buildings found near them. By this method, he may rescue the aforementioned dowry buildings and the vineyard for the daughter, upon the condition that they be held by her until, as has been said, the husband returns to her. Therefore, no one shall legally hinder him from selling these, but all shall allow him to make the sale of them without obstruction. For this reason, this present letter of our mediocrity has been given to the aforementioned sebastos kyr Eustathios Kinnamos. † Given in the month of May, indiction 14.

XXXI. John forbids the metropolitan of Attalia from exercising episcopal rights in foreign dioceses.

Most holy metropolitan of Attalia and hypertimos, beloved brother in the Holy Spirit and fellow minister of our mediocrity, grace and peace be from God to your holiness. Our mediocrity has learned that, because the churches there were found to be without genuine archpriests, you found an opportunity and are departing from your diocese, and are performing priestly functions and exercising the matters of archpriests in the dioceses of other churches. This is neither canonical nor just for you to do. And since an archpriest has been ordained and is taking over the most holy metropolis of Myra, and other archpriests have also been sent to the churches there, each of you should go to and be content with your own diocese, and you shall not overstep your bounds or perform priestly functions in the diocese of another church, because this brings canonical condemnation and culpability upon you. If you do not cease doing such things, which are outside the canons, you are destined to be condemned and held accountable by our mediocrity and the divine and holy synod canonically. For this reason, keep [this] and act so from now on, as our mediocrity indicates to your holiness. The grace of God be with you. † Given in the month of May, indiction 14.

XXXII. The Synod declares the election of the bishop of Makra and Libysios void.

Since our mediocrity has learned that the candidate who is found to be holding the most holy bishopric of Makra and Libysios, which is under the jurisdiction of the most holy metropolis of Myra, does nothing canonically and in a Christian manner in that place, but also that when he came here to the queen of cities he appeared deceitful and disreputable to the God-chosen and holy emperors, our mediocrity, together with the holy and divine synod surrounding it, orders ^C that he shall have no spiritual hold upon such bishopric of Makra and Libysios, and that the Christians there shall not receive him, but he shall desist, cease, and abstain completely from such bishopric, so that a genuine archpriest and bishop may be appointed to it ^D to sanctify and shepherd the Christian people found there. Therefore, he himself must also accept this present synodical admonition and must not resist or disobey it at all. The Christians there also must accept and maintain it, so far as is spiritually decreed concerning this by our mediocrity along with the divine synod. † Given in the month of May, indiction 14.

XXXIII. John, metropolitan of Melenikon, grants an extension of the term to the one summoned to court.

Most holy metropolitan of Melenikon and hypertimos, beloved brother in the Holy Spirit and fellow minister of our mediocrity, grace and peace be from God to your holiness. The letter of your holiness was delivered to our mediocrity, and upon being read, it made known the things you indicated through it: namely, that your holiness wished with much eagerness to arrive here to provide a defense and to clear yourself of the matters spoken against you synodically, but was prevented by a certain infirmity which afflicted your body. You indicated and requested that, because of this, there might be an extension, and that the season of summer might pass, and that you might arrive here in the autumn, as the time of year would also contribute to this. Our mediocrity has therefore received this and indicates to your holiness that, since your holiness is prevented by infirmity from coming, and such infirmity provides complete immobility, you should remain there and spend the summer season; but you should hasten and strive to come throughout the whole month of September without delay or postponement of any kind; wherefore your holiness should act as we indicate to you. The grace of God be with your holiness. † Given in the month of May, indiction 14.

XXXIV. The Synod absolves the Garian presbyter accused of the heresy of the Bogomils.

The most holy metropolitan of Heraclea, president of the hypertimoi and exarch of all Thrace and Macedonia, beloved brother in the Holy Spirit and fellow minister of our mediocrity, presented synodically to our mediocrity a letter from someone from the region of Pamphilus, named Manuel, called Chalkeopoulos, to Vlastaris, who is found to be guilty in the matter of public affairs around Charioupolis, containing among other things this: "The priest Garian came to the Paterines, and they gave him fifty hyperpyra and a horse, and he became one with them. Then he took a silver disk-paten and a spoon and their filth, and fled; and he has the filth in his parasol." And when such letter was read, such presbyter appeared and reported that he was born in the East, but raised and brought up...

by God-loving, pious parents who drew a line of nobility from above. But due to the attacks of his enemies he migrated from there, going from place to place with his wife and children, seeking to settle where it was possible for him and those under him to provide for their needs, since at that time a grievous famine of wheat was pressing upon him in that region. Having learned ^A that he would find both at the place of Pokovikos, he arrived there, and having spent some days, since it became manifest to him through some what the error was of the Bogomils found in such a place, he withdrew and settled in certain parts of Charioupolis. And although he had been residing there for already nine years, no one ever brought any charge against his piety; but now the aforementioned Chalkeopoulos, having long been hostile toward him, since he had previously learned from him that he had at one time arrived at such place of Pokovikos, and other things—whatever has been declared in the writing—accused him, and claimed that a Panagia, which he carried tied under the veil of his head from the parts of the East, was being maligned by him, and he said that this was not what it was, but some other symbol and a pollution of the heresy of the Bogomils. Therefore, Vlastarios, having investigated the matter locally and having summoned the same Chalkeopoulos to provide evidence of this very charge, found that he was unable to provide any evidence or proof for this, but was claiming to have heard it from a certain so-called Tziopoulos, just as he had indeed written. And the aforementioned presbyter having brought these things forward, requested that the same Tziopoulos be recalled and that the verification concerning such charge be conducted synodically. Accordingly, the same Tziopoulos is recalled here, and having been questioned with the proper security to reveal and confess everything that he knows accurately against such presbyter, he affirmed that he remembered arriving at the aforementioned place of Pokovikos due to some need nine years ago and seeing him residing somewhere there for some days; but afterwards, as it has happened for a year now, a certain presbyter having seized things from there and escaped, he uttered to Chalkeopoulos the things concerning this, and he [Chalkeopoulos] forced him to slander him, that this one was the presbyter, and to receive as a reward for such slander from him half of his own property. Thus, therefore, with the mentioned Tziopoulos having testified, the presbyter was shown to have been slandered in vain. For if he had not arrived at such place of Pokovikos due to a necessary and pressing need, and having waited there for a short while, withdrew as soon as he perceived the error, and had never returned there afterwards, he might have given some suspicion for such an accusation; but because he settled in such place due to the need that was pressing upon him, and afterwards perceived the error and withdrew from there, and nothing was found at all after his return to it, and more importantly, it appeared that the slander against him by the aforementioned Chalkeopoulos was moved by malice and long-preserved enmity and from this he arranged for him to be maligned regarding things stolen by another priest—furthermore, it appeared that what was tied under his veil was not what he slandered and called a symbol of the heresy of the Bogomils, but it was a Panagia held by him according to the custom of many for not a few years, from which it happened that some alteration of its form occurred, as some others who had experience of this also affirmed—it no longer leaves room for suspicion hence that the aforementioned presbyter is entangled in such a charge. Whence it has been determined by our humility and the most holy archbishops around it—of Heraclea, of Sardis, of Nicomedia, of Monemvasia, of Pontoheraclea, of Pergamum, of Christoupolis, of Dyrrachium, the archbishop of Kios, of Lemnos, of Xantheia, and of Nymphaion—that this presbyter is innocent of the charge imputed to him, so that he may also continue to exercise and practice his priesthood. And indeed, all shall receive him and approach him as a priest of God, and shall partake of the divine sanctified gifts through him with an unquestioning mind, just as our humility has also synodically vindicated him. For this reason, the present letter of our humility is given to him. + It was dated the month of June, Indiction 14.

XXXV. The Synod settles certain controversies.

1. + There appeared before our humility in a synodical way the kinsman of my most powerful and holy emperor, kyr Theodore the Babouskomites, and reported that his daughter’s husband, kyr John the Kaballarios, left this life with three underage children; then, after his wife also died, her brother-in-law, a kinsman of my most powerful and holy emperor, kyr Basil the Kaballarios, attempted to take and hold under himself the share belonging to him from the ancestral property pertaining to both, under the pretext of the said children, for which reason the same Babouskomites requested to be pitted against him. And the same Kaballarios also being present and listening to the things said, maintained that he did not wish to manage for his own gain the share falling to his brother, but so that the revenues from there should not be squandered by this very Babouskomites, for which cause he asked our humility to take care, and that the mother’s things of the children should be held and guarded by another one of those who were genuinely well-disposed towards them. Whence our humility, with the most holy archbishops around it—of Heraclea, of Pergamum, of Christoupolis, of Dyrrachium, of Amastris, of Lemnos, and of Xantheia—judged that the aforementioned Babouskomites should indeed hold the ancestral property of his grandchildren as being more preferable and judged more justly by the laws

and that he should genuinely labor for the preservation of that estate, and should have as overseers and supervisors of the revenues of this very property the one among the patriarchal officials who is the overseer of the monasteries, the Paradeisos, and the most honorable deacon, the Semnon. Thus, even what might remain as a surplus from the revenue of such properties shall be guarded and kept uninnovated for the sake of these children. The said Babouskomites shall also give over the maternal things of theirs that are found, just as both had received and covenanted with his mother-in-law, the venerable Euphemianē, so that those might be preserved by her until the children reach sufficient age and take hold of both—the paternal, that is, and the maternal. Therefore, the aforementioned Kaballarios shall no longer attempt to be a source of trouble for the Babouskomites on account of matters belonging to such a son-in-law, but shall refrain from them entirely, having restored whatever rights of his ward he had taken away, to the designated Euphemianē, to whom the preservation of her property was entrusted. For the sake of security in this matter, this present letter of our humility has been given to the aforementioned Babouskomites. ^A † Issued in the month of June, 14th indiction.

[II.] ^B Our humility presided synodically, and the monk Gregorios appeared and reported that, upon the commission of his sister, the wife of the pansebastos sebastos related to my most powerful and holy emperor, lord John tou Polemanitou, he had purchased for his sake the houses from Autōreianē, by the consent of her children, for five hundred and fifty hyperpyra, a sale document having been issued for this, as is customary. Of these hyperpyra, having only paid four hundred to her, he delayed paying the rest until he might see her having withdrawn from that place. Then, having learned that the halves of these houses belonged to the son of the same Autōreianē—as she had registered them for him as a dowry—and they were previously sold by him to the official John, he caused trouble for her. When she was judged before the chosen judges, the sebastos lord [....] the Hierakites and the Sebastianos, against this official, it was judged that he indeed holds the houses sold to him; nevertheless, afterward he agreed to take what belonged to him and to withdraw from them in favor of the party of the same pansebastos sebastos tou Polemanitou, and having received it, he withdrew. The said Autōreianē, however, not accepting this judgment, appeared against such official before the imperial secretum, and having received that same decision from there, she promised to withdraw from the aforementioned houses after a short while. As if having forgotten the promise, she still holds these houses by force, for which reason the party of the same pansebastos sebastos tou Polemanitou [appealed to our humility], ^B presenting for the representation of the aforementioned persons both the sale document of this Autōreianē, and the agreement with her son, containing along with the others the halves of their houses, and furthermore also the sale document that had been drawn up toward the same official. When this Autōreianē, too, was present at our sacred synodical court and heard the aforementioned things—the mentioned official being present at the same time—she claimed, first, that she had been deceived by guile into consenting to the sale, and that the said hyperpyra were not given to the official by the party of the pansebastos sebastos tou Polemanitou with the knowledge of her side. The sale document, however, having been produced and read aloud, refuted her that she was putting these things forward untruthfully; not only because it bore her own signature, but because it was also attested by the signatures of sufficient witnesses and by the presence of a tabellio, who guaranteed that she was not forced, but moved by her own will to ratify and secure the terms of the sale. Then she turned to another excuse: that she had intended to bequeath these houses to her own daughter after her own passing—a thing which also appeared not to be true. For if she had such an intention, she certainly should have left such houses unalienated; but since she sold them, it is clear that the aforementioned reason was a pretext and an excuse for her. For these reasons, our humility, together with the most holy bishops around it—those of Heraclea, of Monemvasia, of Pergamon, of Christoupolis, of Dyrrhachion, and the archbishop of Xantheia—decreed that Autōreianē must stay away from the houses sold by her and by her son, and that neither she nor any of the true members of her party should cause trouble regarding these matters for the designated pansebastos sebastos tou Polemanitou, as they have no room in law to cause trouble; but that he should hold these and possess them with authority and have the freedom to do with them whatever the divine laws grant him as their true master, in accordance with the summary of the sale document that proceeded according to the same divine laws. For this reason, this present letter of our humility has been given to the party of the aforementioned pansebastos sebastos tou Polemanitou. ^C † Issued in the month of August, 14th indiction.

XXXVI. The Synod settles certain controversies.

I. ^D Our humility presided synodically, and the son-in-law by marriage of Christophoros, the Theodorakēs, appeared and reported that this father-in-law of his had indeed given to him some of the things of which he had agreed for the sake of the dowry, but that he holds others and does not give them back, for which reason he requested to be heard against him. Therefore, the aforementioned father-in-law of his is also notified to appear before the court and offer a defense, in what manner he does not give back to him, out of the [whole]...

^A portion of the dowry. He, not being able to appear, having been hindered by infirmity, has sent a document confirmed by his own signature, which, when read aloud in the hearing [of the court], declared that only forty-four hyperpyra remain owed to his aforementioned son-in-law from the dowry, which he does not pay back as he lacks means. He promised, however, through such a document, that if he were able to pay off even these while he still survives, it would be well; but if perhaps he should happen to end his life before doing so, his son-in-law should be preferred to be satisfied from the property found in his possession [for] those aforementioned forty-four hyperpyra. Since, therefore, our mediocrity has learned that the aforementioned Christophoros is, in truth, now in distress regarding the payment of the hyperpyra, it has judged, together with the most holy archbishops around it—of Heraclea, of Pergamon, of Christoupolis, of Dyrrachium, and the archbishop of Xanthia—that [proceedings] should take place according to such a promise of his. Whence he also in no way ought to attempt to proceed to the setting aside and overturning of such an agreement of his, but he will pay back to his son-in-law even the indicated forty-four hyperpyra of the dowry, if he should have the ability to pay them; if not, this son-in-law of his shall be preferred after his death, so as to be satisfied for the remainder of the dowry's hyperpyra from the property found in his possession, with no one having the right to stand in his way for the satisfaction of such hyperpyra upon the presentation of the present synodic document of our mediocrity, granted to him for the security of this matter.

† Issued in the month of October, indiction 15.

II. † Manuel the Exakoustos appeared before our holy synodic court and reported that he had legally as his wife the daughter of the presbyter Panoraios the Tzymiskes, and had been separated from her because she inclined toward alien loves, having been justified by a synodic document of the one who was patriarch before us to win back also all her dowry; and indeed he did win it back. Then, the said presbyter, using his power, seized the dwellings given to him in the patriarchal judgment for the partial compensation of the same dowry, and has held them for three years now, for which reason the same Manuel the Exakoustos also petitioned our mediocrity, holding in his hands such a synodical document. The aforementioned presbyter was also present and listening to the aforementioned Exakoustos detailing the matters, but he was offering one pretext after another, and also [claimed] that as the wife wished to enter a monastery and be tonsured as a nun, he holds such dwellings on the condition of offering them to the monastery in which she consented to be tonsured. Whence our mediocrity, together with the most holy archbishops around it, judged that the dwellings should be subtracted from such dwellings—those which had been valued at fifty hyperpyra—and to be given for the wife, to the monastery in which she consented to be tonsured, if she shall fulfill this, and chooses no longer to live according to worldly life, and the rest to be held by the Exakoustos; but if she should not choose to return to the monastic life, that the aforementioned Exakoustos should hold such dwellings in their entirety and use them as he has authority to do, with the aforementioned presbyter Panoraios being obliged to withdraw from them as things alien, and never to become a source of trouble for him, being justified by the sacred laws and exhorted to do everything according to reason regarding these matters. For this reason, this present document of our mediocrity has also been given to the aforementioned Exakoustos.

† Issued in the month of October, indiction 10.

III. † John Angelos appeared before our mediocrity presiding synodically, and reported that his mother, as she was dying, disposed of and distributed the property found in her possession at that time to him and to her other children, and she also bequeathed a certain vineyard of hers to his own brother, Constantine Angelos. Then Constantine Angelos himself also died, and having neither wife nor children, he bequeathed this such vineyard to him, and whatever else he had, under witnesses, to the son of the pansebastos sebastos related to my most powerful and holy emperor, the praitor of the people, Raianes Demetrios, and to the presbyter John the Agapetos, since he found himself on a journey within the camp with the aforementioned praitor of the people, and was not able to make a testament. But Phokas the Spantounes, the son-in-law of his sister, having risen up, lays claim to such a vineyard, maintaining that he co-inherits in such property, and for this reason the aforementioned Angelos requested to be matched in opposition to such Spantounes. Being present himself and listening to the things said by Angelos, at first he said that he doubts the witnesses, whether they speak the truth, that Constantine Angelos, while dying, bequeathed to this brother of his, John Angelos, the property found in his possession, and he requested that they accept the burden of an oath, by which they would confess the truth; and this indeed having been accepted and them having confirmed the matters concerning this, and the aforementioned pansebastos sebastos praitor of the people having been asked and having confessed that [they] truly hold [the facts] just as both his son and the presbyter testified, he then initiated another lawsuit, that the wife of this man had given by way of loan to her mother one hundred hyperpyra from the property from which she was dowered, and that woman, while dying and distributing the property found in her possession, made no mention at all concerning such hyperpyra, and he sought to receive the such vineyard from this. But since he was required to provide proof of such a claim, he was able to provide no other proof, but he presented a document of his mother-in-law,

^A indicating that one hundred hyperpyra were given to her by her daughter, Spantounine, for the amount of the dowry of her own full sister, Chrysalorine; however, the aforementioned document did not contain any provision that she had given such hyperpyra by way of a loan, so that they might be returned to her again. This matter having appeared thus, our humility, together with the most holy archbishops around it—of Thessalonica, of Melitene, of Gangra, of Pontoharaclea, of Pegae, of Berrhoea, of Christoupolis, of Dyrrachium, of Mitylene, of Rossium, of Bizye, of Messene, and of Xantheia—judged that, in the first place, Angelos John should be in possession and ownership of the said vineyard and of the other property of his aforementioned full sister, since it was testified and proven, as has been said, that she had left them to him. Furthermore, if the aforementioned Phocas Spantounes should put forward that the said one hundred hyperpyra were given by his wife to her mother as a loan, to be returned to her again by the latter, then let them be returned, and let such hyperpyra be satisfied to her by all the heirs of her mother. And thus the aforementioned Angelos shall hold the said vineyard and the remaining property, and he shall manage them by authority, and he ought not to find any obstruction from anyone regarding the possession and ownership of these. For, for the security of this matter, the present synodic letter of our humility has been given to him.

+ It was done in the month of [...], indiction 15.

XXXVII. The Synod grants the metropolis of Drama to the metropolitan of Christoupolis by adjunction.

† Those who are tasked to preside and to be overseers and stewards have a pressing need for souls, and it is right that they should show as much concern as possible for the provisions for subsistence for those who are not well-off, who share in the spiritual struggles with them and bear the ecclesiastical burdens together, so that they may have a hand working in concert with their will, to look only to what is being pursued, without distraction. For those who are disposed with care toward them and provide what is necessary do well for themselves, since in this way they will also find the presidency verified and their own work successful. But the matter specifically intends that the most holy metropolitan of Christoupolis and hypertimos, beloved brother and concelebrant of our humility in the Holy Spirit, contributing much that is useful in these tasks before us, does not possess the archbishopric of Drama that has fallen to him sufficiently for the need, according to the measure of what is useful to him; and we have deemed it necessary to provide him with some help for what is lacking. And indeed our humility, having deliberated with the most holy archbishops around it—of Heraclea, of Pontoharaclea, of Monembasia, of Gangra, of Pegae, of Berrhoea, of Dyrrachium, of Mitylene, of Rossium, and of Messene—has acted to have him hold the most holy archbishopric of Drama by way of provision; and therefore he shall receive it, and he shall perform everything in it, namely, the laying on of hands of ^B presbyters and deacons and other things that are canonically permitted to archbishops, except for the enthronement of the holy synthronus; and the clergy and people under such a church will honor him and look to him with reverence, as to their archbishop and spiritual father and teacher, and will yield and obey him in those things for which they might be admonished and ordered by him with a view to their salvation. For this reason, the present letter has also been given to the most holy metropolitan of Christoupolis, hypertimos and president of the most holy archbishopric of Drama, our beloved brother in the Lord and concelebrant of our humility.

+ It was done in the month of May, indiction 15.

XXXVIII. The Synod gives the bishopric of Limnia to Callistus, bishop-elect of Amaseia.

† Time, always doing its own work by destroying and changing the things that exist in most cases, has also rendered the most holy metropolis of Amaseia in a diminished state, having found it renowned and increased; for by the incursion of the Gentiles it has been totally constrained and devastated by the ineffable judgments of God, and it has reached the state in which it is now seen, so that it is now a source of distress for those who see or consider it, even if in the beginning it shone as a metropolis. Thus time knows how to change things and to boast and prevail over these things of ours. And indeed, for a long time, the Christian fullness there, as many, that is, as were left behind—and those who were left behind did not hide from the threatening nations and leaders—was shepherdless and deprived of a spiritual shepherd and of the instruction and benefit derived from him. But nevertheless, even if the nature of time is such, and for this reason it has earned the name of "all-tamer," yet the Lord, maker of times, whose glory has no limit, nor his power, introduces pious kings, providing them for his own inheritance, and establishes shepherds on the greatest thrones, presiding over souls and affairs, so that from this, whatever time has shaken and whatever poorly acting it has demonstrated, he may restore these to their ancient state and dignity through their assistance and providence, and from there, the difficulty and decay of time regarding affairs or the change toward the better and the restoration may be received. And indeed, by the zeal regarding these matters and with the approval of my most mighty and holy emperor, and furthermore by the judgment and election of our humility and by the vote of the holy and divine synod concerning us, the provision regarding these matters was accomplished. For we have appointed the most reverend hieromonk Lord Callistus, being full of virtue and the other fitting decency of archbishops, as metropolitan of Amaseia. But since for the present it is to go there ^C and ^D of himself to inspect these things there spiritually

and to gather more, so that the pastors themselves might be called for by the worthiness of the multitude, and might at once enjoy sufficient income from those being shepherded, and the fruitfulness of the fruits from there, and abundance; if, however, they themselves negotiate the matters of their own wealth and providence—how would the Church of God not ^A be concerned for her own pastors, and indeed be most concerned, so that they might at once be enriched by the name and by the sufficiency of their own living from thence without need? For it is just, indeed, for them to be free for the care of those being shepherded and for the oversight of the souls entrusted to them, and not to be burdened with outside matters; from what is labored over, they should not only have enough for their own life, but also have enough to provide for others to whom time has brought a lack of living. For it has not been a matter of indifference to true pastors how they might render those enslaved by certain needs free from them, but they consider this of the highest value, and set their own affairs at naught for the sake of being the bestowers of all good things upon all who are under them. For thus would they also incite others to the zeal for good things by their own example, draw them by some violent attraction, and establish and lead them toward what is pleasing to God. And what need is there to speak in particular of what springs up from pastors not besieged by want: the building of churches, the splendid adornments of priests, the generosity of holy icons and votive offerings, the caring for the poor, and the reception of strangers, all done with cheerful gladness? These things, and many more, the account has passed over, [the works] of wealthy leaders and pastors. But if the richness of the shepherd is a common prosperity for the flock, conversely, scarcity is a terrible thing—even beyond all terror. For to pass over other things, among those who know his poverty, other accusations arise, and among those who do not set the votes accurately, but judge from probabilities and likely appearances that he has [wealth] but spares it, he is slandered with myriads of things: one for not clothing Christ when he is naked, another for not feeding the hungry, and all the things that follow—those who do not provide for those in need and terrible straits are reproached.

These things, then, our humility, ^B constantly turning over within itself, did not consider it bearable to see the most Reverend Archbishop of Messene, a brother and concelebrant of our humility beloved in the Lord, lacking in his daily bread—a man who has been a nursling of ecclesiastical institutions from childhood, who has endured many sweats and labors, who has been occupied with service toward the Church—but as far as possible, having genuinely cared for him, it found a way to rectify the lack in his situation by the addition of a church; concerning which, having also consulted with the most reverend archbishops—of Chalcedon, of Thessalonica, of Melitene, of Gangra, of Heraclea Ponti, of Prusa, of Pegai, of Beroea, of Serres, of Philippi, of Christoupolis, of Dyrrhachium, of Mytilene, of Rosium, of Aprus, of Caucasia.

It was not possible for him, who had received the ordination from us ^C on account of the aforementioned raid and attack of the impious in that place, to do otherwise; nor was this [provision] useless, but rather we have made the provision as profitable as possible for both him and his own flock. Therefore, both by the mind and will of our God-loving and most zealous beloved nephew, the most mighty and holy emperor, our humility’s most beloved son, the sovereign of Trebizond, the Grand Komnenos, we have given and entrusted to him who received the ordination of Amaseia, as has been said, the bishopric of the Limnians in his country—which is under the aforementioned metropolis of Amaseia, but was in a state of deprivation of an archbishop, and because of this, the flock named after Christ under it was also deprived of the benefit thence—both because of the utter neediness of such a metropolis as Amaseia and because the ruling nation there is most difficult to deal with, in such a way that the most reverend metropolitan might reside and live in that very most holy bishopric of the Limnians, ^D and might shepherd and improve the Christian people there in an archiepiscopal manner, suggesting and teaching the things for salvation, and might perform the sacred functions in it (without the installation of a holy throne), and might instruct deacons and priests and perform all other things that are given and considered [appropriate] for a true archbishop; and might depart, whenever it is permitted to him and time allows, also to Amaseia, and shepherd those in it in like manner, and in all respects altogether perform those things which the divine and holy canons grant to true metropolitans. The said most reverend metropolitan of Amaseia shall therefore hold such a most holy bishopric of the Limnians and all things under it, and he shall have [authority] to perform sacred rites in it freely, as has been said, so as also to instruct deacons and priests, and furthermore, as it is possible, he shall also hold the offices in the most holy metropolis of Amaseia, as the true archbishop of such a most holy church; hence, the clerics of the declared most holy metropolis of Amaseia, those of the most holy bishopric of the Limnians under it, and those serving under the parishes of these, both vowed and monastics, and the remaining Christ-named fullness are bound to receive him with joyful souls, and to conduct [themselves] with all reverence and honor, and to render the due submission and obedience to him, as to their own archbishop and father and spiritual teacher, in all things wherein they might be taught by him as conducive to salvation. For this reason, the present synodical letter of our humility is given to this aforementioned most reverend metropolitan of Amaseia, our brother and concelebrant in the Lord, for security.

† Dated in the month of July, indiction 10.

XXXIX. The Synod confers the metropolis of Arcadiopolis upon the Archbishop of Messene by adjunction.

† And we shall speak of the shepherds of the flocks, when they do not lead according to the size of the herds,

and they have them ^A cooperating and assisting, whence also by a common vote concerning this matter, we assign the most holy metropolis of Arcadiopolis to him by way of a contribution, so that he may procure the possible assistance from there, and the priest and people there, enjoying the teaching of this man, may yield all spiritual benefit and progress toward the better things and improvement through the grace of Christ. The same most holy Archbishop of Messene shall therefore hold this most holy church of Arcadiopolis and all things under it, and he shall have the freedom to perform divine services in it and to promote deacons and presbyters, and indeed also to install hegumens, and simply he shall share in all things of that place, as a genuine archpriest, without, however, the enthronement of the holy throne; whence both the clergy of the aforementioned most holy Church and those who serve under its parish and spiritual dominion, clerics, monks, and the remaining Christ-named flock, ought to receive this man and treat him with all reverence and honor and accord him the due submission and obedience as their archpriest, father, and spiritual teacher, in such things as they might be admonished by him for the salvation of their souls. For this reason, the present synodical letter of our mediocrity is being given to this aforementioned most holy Archbishop of Messene, our beloved brother and concelebrant in the Lord, for security. † Given in the month of August, indiction 18.

XL. The Synod of the Metropolitan of Heraclea Pontica confers the bishopric of Amyclium

And so, since it has happened that some of the most holy archpriests around us have been brought into no small poverty and privation of their necessities, having been shut out from almost all their revenue by the hardship of the times, our mediocrity judges it very reasonable to extend a helping hand; for this indeed would be a common providence for both, both for them, toward whom it occurs, and in turn for the flocks under them, so that from one cause a twofold benefit might arise, not localized here, but passing over there as is to be expected. For just as when the head is in a bad condition it is necessary for the other members of the body to share the suffering, so too here, those who have the role of head and have been allotted to shepherd each of the flocks under them, will find it very difficult to benefit others if extreme poverty, falling violently upon their wills and affairs like a state of death, holds them fast, and this is no small harm to the flock. Furthermore, it is not possible to say here that wealth from without is useless to those who are engaged with the things of the Spirit, unless one should also say that the soul can work without the body and its virtues. Or how would he not be considered as a sounding brass to those who hear, according to the divine Apostle, when he might philosophize by word alone on the praises of almsgiving, not having the facts to support the patterns that agree with the words? And from everywhere one might see that the completion of things is great, provided it does not exceed the need, since no sensible person would blame one for anything within the bounds of need. Thus, therefore, being attentive to the matters before us and bringing such things to these votes, we deem it against what is fitting that those of our brethren in the Lord who are submerged in the wave of poverty should be neglected and overlooked by us. Consequently, no one who is worthy is neglected by us, but each receives the necessary providence and help; for behold, the most holy Metropolitan of Heraclea Pontica and hypertimos, our beloved brother and concelebrant in the Holy Spirit, eminent in word and in the dignity of his life, and rich in the most beautiful virtues, would have needed nothing for the time being if he were living by himself; now, however, since he has been entrusted with the oversight of a people, and much care lies upon him, he would be worthy to enjoy even those things that come to his need, so that he, being sufficient for himself, may not be troubled by frequent visitations and departures for the sake of the benefit of his own flock and another, so that he may appear useful when possible. Therefore, we have decided to remedy the poverty surrounding him by the addition of another church, bringing the cure in proportion to the suffering. For what would be a more fitting provision for a shepherd in need of necessities than the increase of his flock? Therefore, the most holy bishopric named Amyclium, which is subject to Old Patras, having been widowed for a long time and in need of one to teach and to guide toward better things.

^A And we grant it to him in accordance with the principle of increase, by the common vote of the most holy archbishops around us: of Heraclea, Chalcedon, Adrianople, Melitene, Monemvasia, Gangra, Prousa, Pegai, Beroea, Serres, Philippi, Dyrrhachium, Mitylene, Rossia, Aprus, Caucasia, Vizye, Mesene, Xantheia, Kos, and Medeia, in order that he might obtain from there some assistance in the matters for which he stands in need, and the people in that region, attending to his teaching and instruction in good things, might be benefited regarding their soul, and be led daily toward improvement in better things, by the grace and favor of God. The same most holy metropolitan of Pontoheraclea and hypertimos shall therefore hold the aforementioned most holy bishopric of Amyclium with all those belonging to it, and he shall have the authority to celebrate the liturgy in it and to promote deacons, and... ^B [The end is missing.]

XLI. The Synod orders ecclesiastical cases in the metropolis of Sugdaea to be examined.

...those intending to build divine temples. And they established them for the churches that had been built long ago, as stated, and from then on they have appropriated them as patriarchal. He also reported that some time ago it happened that some of the villages of his diocese were depopulated as a result of the incursion of the Tatars, but when their inhabitants returned again and dwelt in them, the exarchs of the most holy metropolitan of Gothia and hypertimos went and established stauropegia of the metropolis of Gothia in such villages, and from that time they themselves demand from the inhabitants of such villages the "canonical" dues, as much as is owed to the part of the metropolis of Sugdaea; and they asked to obtain a synodical verdict on these matters. Our humility, therefore, judged, with the most holy archbishops around it—of Heraclea, Nicaea, Philadelphia, Prousa, Pegai, Serres, Dyrrhachium, Attaleia, and Mesene—that an examination should take place locally through the oversight of the neighboring archbishops, and that the most holy archbishop of Gothia should also be present at such an examination; and as the truth of such matters is found to be, it shall be noted by them and the record sent here, and afterwards what appears just shall be done by the synodical verdict. We entrust the matters regarding this to the most holy archbishops and hypertimoi of Alania, Vizye, and Zechia and Matracha, who are also required to travel to the place in question and to fulfill the requirements of this synodical and our own decision. And since the same most holy archbishop of Sugdaea reported that marriages forbidden by the divine and pious laws, some by reason of blood and others by reason of affinity, are being solemnized in his diocese, and the parties do not obey the admonitions and counsel of the archbishop, such most holy archbishops ought to issue a declaration to the Christian people there so that they might dare nothing of the sort, because it is for the judgment and destruction of their soul, and they ought in no way to disobey their legitimate archbishop, neither in such matters, nor in others which he says to them for the benefit of their souls, but even if any union is found, it ought to be broken. And for the assurance of this, the present synodical letter of our humility has been issued.

XLII. The Synod responds to the petition of the metropolitan of Attaleia concerning the degenerate customs that have prevailed in his diocese.

The most holy metropolitan of Attaleia and hypertimos, in the Holy Spirit beloved brother of our humility and concelebrant, reported to our holy and divine synod that some of the clergy of his metropolis and the laymen of that place have gone so far as to take upon themselves some of the monasteries of that same metropolis, and likewise some of the divine churches subject to it, which had been granted by the archbishops of that same most holy church over time with the view that they might be worthy of care, maintenance, and regular improvement on their part; but the possession of these has passed to the descendants of such clergy and laymen, and they have gradually arrived at such a state of desolation—the monasteries and churches, through their neglect—that they do not even have monks as dwellers, and their properties have in part been sold off by such clergy and laymen, while the others they still hold and cultivate, and they reap the revenues from them. He also reported that some of the locals, when marrying women according to the laws, and when the dowry agreed upon with them is paid, they use violence and force so that part of the dotal goods are given to them by way of "guest-gifts," while the rest is settled as a dowry upon the women; and if it happens that the woman dies ^D and the dowry is demanded back, only that which was written for the dowry is returned, while the remainder of the matter stays with them unclaimed as having been given to them by way of a "guest-gift." Thus this custom has prevailed, and it is acted upon irrationally, as the incoming men do not wish to be joined in marriage otherwise, and hence those who have daughters and no other way to marry them off are forced, and they suffer great loss contrary to the ordinance of the laws, being deprived of their own, and he asked to obtain a synodical verdict on these matters. Our humility therefore judged, with the most holy archbishops around it—of Heraclea, Nicaea, Philadelphia, Prousa, Pegai, Serres, Dyrrhachium, Alania, and...

the candidate for Melenikos—that, because of the necessity of the circumstances there and those desiring to be ordained and to be advanced according to the ecclesiastical order, the aforementioned most holy archbishop of Larissa should remain in the said bishopric of Charmenes until a peaceful state is re-established in that place, and should perform the sacred rites therein, as well as the ordinations of deacons and presbyters and all other things which are permitted... ^A Our humility, regarding the matters set forth concerning the seven or so of the superior monasteries and churches, gives permission to the aforementioned most holy archbishop of Attaleia to reclaim them from the clerics and laymen who hold them, and to exert effort and care so as to restore and demonstrate these monasteries as hostels for monks, and to preserve for them, and furthermore for those divine churches, their properties—all of which have been sold, as has been said, by those who held them; for it is unjust and brings great judgment upon the souls of those who hold these things, for one to dominate, rule, and keep possession of them to the detriment, innovation, and damage of what belongs to such monasteries and churches. For things once dedicated to God ought to be kept inalienable and undiminished, ^B not only by those who receive them in such a way, but also by those from within who establish, add to, and in general bring that which pertains to them. Regarding the contracts and marriages being made, as has been indicated, our humility, together with the sacred and holy synod surrounding it, has judged and declared that the irrational and bizarre custom that occurs there—and occurs whenever, upon the death of the wife, the dowry items are demanded back—is void and invalid; that these items must be returned in their entirety by the husband’s side, in accordance with the divine and pious laws, with no debt due to be withheld or gained from them, as if given as a guest-gift; since such a practice is completely irrational, and for this reason it must be held void for all time henceforth. Since the aforementioned most holy archbishop of Attaleia also reported that some had, in an unjust and avaricious manner, appropriated the beeswax and oil gathered for the divine church there of the metropolitan see under him, and furthermore the revenue from the workshop dwellings belonging to such a church, and from some other source, keeping and spending them for their own uses—even though the archbishop before this one and the clerics of that metropolitan see had previously secured such revenue, and had ordained that it be held and kept separately, and that one part be spent for the lighting of the lamps of the said divine church, and the rest for its maintenance, constitution, and improvement—our humility, ^D together with the sacred and holy synod surrounding it, commands that henceforth such revenue be gathered and kept by useful clerics, whom the archbishop for the time being may discern and appoint; for the archbishop of the see is himself obligated to have care for the keeping and preservation of such revenue, alongside the knowledge of the clerics, and no such cleric or any other person shall have permission to appropriate it and spend it for his own needs, but it shall be spent for the lighting of the lamps and the maintenance of the said divine church. Likewise, since our humility recognized...

† It had that: In the month of... indiction 1.

XLIII. The Synod permits the metropolitan of Larissa, who cannot enter his own diocese on account of war, to exercise episcopal rights in the bishopric of Charmenes.

^C † Since the most holy metropolitan of Larissa, a sub-crowned [archbishop] and beloved brother in the Holy Spirit and concelebrant of our humility, has written and reported to the holy and divine synod among us that he is hindered from taking possession of the most holy metropolitan see of Larissa that has fallen to him, and from being found and living in it, and from performing the things permitted to him as bishop, on account of the confusion and disorder resulting from the battle, and he has therefore gone to and is [now] in the most holy bishopric of Charmenes under him, which is found in want of a genuine archbishop, and he has requested that it be permitted synodically that, for a time—until, evidently, the matters of the battle are resolved and a peaceful state is again created in that place—he might dwell in the said bishopric of Charmenes and perform the things belonging to his episcopacy, our humility, together with the most holy archbishops around it—of Heraclea, Sardis, Nicaea, Chalcedon, Philadelphia, Melitene, Pontic Heraclea, Pegai, Dyrrhachium, Aphro, Mesene, and the candidate for Melenikos—judged it necessary because of the necessity of the circumstances there and those desiring to be ordained and to be advanced according to the ecclesiastical order, that the aforementioned most holy archbishop of Larissa be found in the said bishopric of Charmenes until a peaceful state is again created in the said place, and to perform the sacred rites therein, and ordinations of deacons and presbyters and other things which are permitted...

episcopally to perform for himself, abstaining solely from the installation of the sacred high throne. He shall therefore live and act as stated within said bishopric in accordance with this synodical and our own determination; for with this intent, this present letter of our mediocrity has been granted to him for assurance. † Given in the month of August, Indiction 1.

XLIV. Synod mandates the Metropolitan of Prusa to inspect the Metropolis of Apamea and the patriarchal monastery of the Agauri.

^A Our mediocrity, taking thought both for the most holy metropolitan of Prusa and hypertimos ^B, our beloved brother and concelebrant in the Lord, so that he may not be in want of that which is necessary for him, being driven to this by the instability of affairs, and at the same time providing for the Christian people found in the parish of the adjacent most holy metropolis of Apamea, that they may also enjoy episcopal visitation and benefit, commands, by the common counsel of the most holy archbishops and hypertimoi about him—of Heraclea, of Sardis, of Nicaea, of Chalcedon, of Philadelphia, of Melitene, of Gangra, of Heraclea Pontica, of Pegae, of Serres, of Dyrrachium, of Mytilene, of Aprus, of the archbishop of Messina, and of the candidates for Smyrna and Melenikus—that said parish of the aforementioned metropolis of Apamea remain under the spiritual ^C visitation and inquiry of the aforementioned most holy metropolitan of Prusa and hypertimos, and that those found within it—priests, monastics, and laymen—be led and instructed toward things spiritual, profitable, and salvific, and that readers, subdeacons, deacons, and priests be promoted from among them by him, those who are chosen by canonical examination. Likewise, our mediocrity commands that the same most holy archbishop of Prusa also hold the venerable patriarchal monastery situated in said godly city of Prusa, which is honored in the name of Saint Eustratius and called that of the Agauri, along with the rights and privileges which it possesses. Wherefore, the monks therein, and furthermore the priests, monastics, and laymen in the parish of the aforementioned most holy metropolis of Apamea, are also bound to render the reverence, submission, and obedience that is fitting to such a most holy archbishop as their father and spiritual teacher, and to yield and obey what is said to them by him for the benefit of their own souls, it being the duty of the most holy archbishop himself also to take care and concern that they lead a life pleasing to God, and to set his mind upon the restoration and improvement of the aforementioned venerable monastery, so that the monks within it may have that which is necessary for their sustenance and other administration, and that he himself may have from said monastery the possible ^D and eventual governance. For the security of this matter, this present synodical act of our mediocrity has been granted to him. † Given in the month of October, Indiction 2.

XLV. Synod confers the metropolis of Keltzene upon Theodosius, Metropolitan of Melitene, by adjunction.

It was, of course, entirely among the most praiseworthy things that the churches of old, established into bishoprics and metropolises and appointed to be led by one shepherd and teacher each, should preserve this excellent order, and that each of the pastors should make it his concern to lead the lot assigned to him toward better and profitable ends. But since the instability of affairs—by reason of sin—has overturned and confounded the ecclesiastical order and this divine arrangement in not a few cities and regions, the protectors of the universal and successive Church, again taking thought for the good and the advantageous as far as was possible, have devised this remedy for those suffering, and have ordained a second voyage, as they say, so that those who, by some kind of necessity, have been driven into idleness, from the church over which they presided—when perhaps only a small remnant of their flock is left, such that they are neither able themselves to rule from that point, nor capable of providing for others—might receive provision through the addition of another church, especially if they chance to be most capable both in deeds and in the words with which they speak, to urge these to the same zeal for piety and to persuade them to conduct themselves blamelessly. We, therefore, following what has been thus well shaped and defined, grant by the common counsel and vote of the most holy archbishops about us—of Heraclea, of Sardis, of Chalcedon, of Nicaea, of Philadelphia, of Gangra, of Heraclea Pontica, of Prusa, of Pegae, of Serres, of Dyrrachium, of Mytilene, of Aprus, of Attaleia, of Messina, and of the candidates for Smyrna and Melenikus—to the most holy metropolitan of Melitene, hypertimos, our beloved brother and concelebrant in the Holy Spirit, Lord Theodosius, who indeed is not well-provisioned for his needs because the church under him has long since fallen under the Barbarians and still continues to be governed and encircled by them, but who is well-endowed by the grace of God and at the same time is eager both to strengthen the members of the faith by his own teachings and to lead them toward what is better, and to take to himself the stranger, refashioning and molding them by the conduct according to Christ, the most holy metropolis of Keltzene, according to a rationale of advancement, so that he may, first of all, take care and provide for the God-pleasing conduct of the people under it, leading them to this by teachings through ways and words, and then that he himself might also be well-provided from there with some contribution and governance. Said most holy metropolitan of Melitene and hypertimos shall therefore hold such metropolis

^A of Keltzene, together with all that belongs to it, and he shall have the authority to officiate therein, to promote readers, subdeacons, deacons, and priests, and furthermore to install hegumens, and in general he shall share in all of her affairs just as her own legitimate archpriest, save only for the enthronement on the holy cathedra. The clerics found in the aforementioned most holy metropolis of Keltzene, and the ordained persons, monks, and the rest of the entire Christ-named fullness who are subject to its eparchy and spiritual dominion, are also bound to receive him and to treat him with all reverence and honor, and to render him the submission and obedience that is due, just as they would to their own legitimate archpriest, father, and spiritual teacher.

Since, however, the aforementioned most holy metropolis of Keltzene has for a long time been deprived of its consecrated archpriestly seat by the gentiles, and no other property suitable as a residence for an archpriest remains for it, the said most Reverend Metropolitan of Melitene ^B must take as a seat for himself the venerable monastery situated under it, which is the most holy metropolis of Keltzene, which is honored in the name of the most holy Lady and Theotokos and called the monastery of K.; he shall be hindered by no one at all in this. For this reason, this synodic letter has also been delivered to the aforementioned most Reverend Metropolitan of Melitene and President of Keltzene for his security.

† Dated: In the month of October, Indiction 2.

XLVI. The Synod entrusts to Theodosius, Metropolitan of Melitene, the inspection of patriarchal rights in certain churches.

† Our humility, through this present letter, assigns to the most Reverend Metropolitan of Melitene, Hypertimos, our beloved brother and concelebrant in the Holy Spirit ^C and President of Keltzene, kyr Theodosius, the visitation and administration of the patriarchal rights in the parishes of the most holy metropolises—namely, of Neocaesarea, of Kamachou, and of Keltzene, over which he has been appointed by us to preside—and furthermore of the most holy archbishopric of Colonia, since he is well able, by the grace of God, to manage these and deem them worthy of the necessary care, and for many other reasons, and especially because such parishes of the aforementioned most holy churches are neighboring to the most holy metropolis of Melitene that is under him, and he has precise knowledge of the conditions there. The aforementioned most Reverend Metropolitan of Melitene and Hypertimos shall therefore undertake to supervise canonically the patriarchal rights in such eparchies, and to execute them after the manner of an exarch and by the right of our humility, taking care primarily that nothing be done outside of the Christian order, but that all things proceed according to the prevailing laws and written formalizations; and furthermore, that those who hold the patriarchal administration in the most holy Church of God ^D be commemorated in the patriarchal monasteries and the other similar churches, and that the ecclesiastical and spiritual matters arising in such monasteries and churches be examined and corrected by him, and that no one at all—I mean the ordained, the monks, and the rest of the Christ-named, nor even those beloved brothers and concelebrants of our humility who are serving as archpriests in the aforementioned most holy churches—shall have the authority to hinder or disturb him in anything regarding the execution and supervision of the patriarchal rights there, as has been said, but rather they shall in every way cooperate with him and make this ministry entrusted to him easy to accomplish. If perhaps it should happen that any of such archpriests should depart to God after having performed his duty, a man from the clergy of that church shall be chosen by the common judgment and consultation of the remaining neighboring archpriests, being the one most suitable for the administration and conduct of the rights of such a church, and he shall be installed to exercise these; and thereafter, the election of another man who is capable and worthy of the office of the archpriest shall take place, who has nothing contrary or obstructive to this, and he shall be sent here with a letter and testimony from such most Reverend Metropolitan of Melitene and the neighboring most Reverend archpriests, so as to appear before the divine and holy synod and be established as archpriest of the church that has been deprived of its own shepherd. We also concede to the most Reverend Metropolitan of Melitene the venerable patriarchal monastery situated in the parish of the most holy Church that has fallen to him, called that of Surichas, to oversee and visit in the manner of an exarch, just as with the other patriarchal rights. For this reason, this letter of our humility has been given to the aforementioned most Reverend Metropolitan of Melitene, Hypertimos, our beloved brother and concelebrant in the Holy Spirit and President of Keltzene, kyr Theodosius.

† Dated: In the month of October, Indiction 2.

XLVII. The Synod confirms the exemption of the patriarchal monastery of the Marmariaroi from the authority of the Bishop of Larissos.

† This too is one of the things that are not to be praised, when someone—concerning matters that have often been disputed, often adjudicated, and set down and established according to the reasonable word—then, knowing about these judgments, attempts to bring forward other cases again, adding new ones to the older ones and multiplying his own. For such a person, in starting such things, clearly wishes to do nothing more than to cause confusion and trouble for himself and for those who will be the judges and arbiters of these matters. For it behooved him, knowing the things long since judged and established concerning them, not to desire to emulate those who before him loved what was not their own, but rather to be satisfied and accept what has been decreed.

^A For those who have been appointed to follow, if they were to persist in similar actions to those who judged and struggled before them in a thorough manner, and were to attempt to cause trouble in the same way, they would cause, as it were, interminable and eternal hardships. This, indeed, is seen to be happening also in the current matter between the most holy metropolitan of Larissa, who is a hypertimos and, in the spirit, a brother and concelebrant of our humility, and the Marmarianite monks. For this most holy metropolitan, having previously presided over this monastery as hegumen, and knowing how many rights it possesses (which are golden bulls and patriarchal records), orders the monastery to remain under the eminence of our most holy Great Church of God, since it was founded as a patriarchal stavropegion. Yet he becomes a nuisance to the monks in this way: having recently obtained the metropolitan see of the Larissaeans, he immediately encountered the aforementioned rights and, using these as if they were levers, tried to lay claim to the monastery that he was seeking to subject to his metropolis and to have its monks interrogated and judged canonically by him. For this reason, he sent some of his monks to the divine and holy synod under us, to be judged against the Marmarianites. ^B And indeed, when they presented themselves before our humility in synod, they brought forward a right for the metropolis granted by the despot who at that time was governing the region there with authoritative power—that despot, the lord Michael—as there was, even then, a dispute and conflict between the metropolitan side and the aforementioned monastery over the monastery being brought under the metropolis, which its bishop was claiming and justifying. And indeed, a judgment had taken place on this by that Gorianites who was serving under the despot and attending to such matters, and furthermore, that the despot himself, the lord Michael, had confirmed the outcomes of the judgment with the aforementioned document and right. The men from Larissa also brought forward another golden bull of the emperor, the father of my most powerful and holy autokrator, which in turn confirmed the matters of the case and again secured for Larissa the spiritual lordship and administration of the monastery. And such rights, as one would hear them, were strong and unassailable for Larissa, at least until the rights of the Marmarianites were brought into the open and appeared, although the men from Larissa were not presenting the original rights themselves, but copies of the prototypes, as they said the prototypes themselves were found in the hands of others, as the times had contrived. Yet these were what the men of Larissa were holding forth, as has been said, and were insisting upon everything based on these. ^C But the Marmarianites nevertheless produced the rights belonging to the monastery, which were both particular and covered the history of the case from the beginning, and also made mention of other even older ones, proving the monastery’s position—namely, golden bulls from the ever-memorable emperors, both of the lord Isaac and his own brother, the lord Alexios, and also patriarchal records and other rights. Among the rights brought forward by them was another document from the aforementioned despot, the lord Michael, which overthrew and invalidated the one previously given to the metropolis, and clearly explained the cause from which this had arisen—namely, that it had been concocted by means of falsehood and deceit in the judgment of the Gorianites—and at the same time revealing that, at his request and entreaty, and for the sake of correcting the matter, the golden bull of the ever-memorable emperor, the lord John, was issued for the repeal and annulment of his previous golden bull to the monastery, as the truth had been clearly brought to light and the rights belonging to the monastery had subsequently appeared, having been previously lost due to the instability of the times and having remained hidden for a long time. Furthermore, the myrrh-flowing and miracle-working Demetrios would not permit the truth to remain hidden in the dark forever, but, in a wonderful way—or rather, one habitual and fitting to him—by means of certain terrors, visions, fears, and the bringing of illnesses and various such things, he led that despot, Lord Michael, to the realization that he had not rightly made the justification of the case for the side of Larissa through the aforementioned document. In addition to all these, the monks also brought forward and read out patriarchal records of the patriarchs of blessed memory, the lord Germanos and the lord Manuel. ^D And these also clearly demonstrated, along with the rest of the monastery’s rights, how and from the beginning the spiritual lordship and ownership of the monastery had remained with the patriarchal majesty, and they also attributed the weight of their authority through the most fearful penalties. The result was that the affairs of the monastery were to be in no way whatsoever under another lordship or spiritual inquiry, but were to be conformed entirely to the patriarchal eminence, and were to be subject and submissive to it alone for all the time to come, and to make the recitation of the name patriarchal alone, according to the ancient right, being both imperial and patriarchal. We, having attended precisely to all these things and having perceived that the weight of justice was awarded entirely to the monastery by the aforementioned methods and rights, have ourselves also rendered the winning vote according to what is just. Yet, it also ordered and commanded in the Holy Spirit that our humility, with the divine and holy synod around it and the assembly of the most holy archbishops, should maintain and put into effect the things that have been determined.

^A And according to their summary of rights, in the following and continuous time, the aforementioned monastery of the Marmarianoi is to be and be called as such, and the current metropolitan of Larissa and the archbishops who receive this church after him, and also the bishop of Charmai who is in the neighborhood, are to keep away from it, as he does not even have any claim at all to the things of the monastery from any source, and they ought to fear the canonical condemnation hanging over those who do not abide by their boundaries and who trespass upon what belongs to others. Wherefore, such a monastery shall remain in the order and quality in which it was appointed from the beginning, and as it is gathered and numbered among the monasteries under our most holy Great Church of God; and in like manner there shall be the divine temples erected by its side, and as many as shall be erected hereafter in that place and within the boundaries of the monastery’s dependencies ^B and other properties, by no one and by none of those intending to perform priestly offices in them, are they to be subjected to inquiry and examination, except only by those who are sent by the patriarchal majesty for the administration of the exarchates there, in accordance with the privilege long possessed by the holy Church of God. And no one should ever attempt—neither an archbishop, nor one invested with secular rank, nor any other person at all—to move for the overthrow and annulment of such rights and privileges belonging to the monastery, so as to subject it to the metropolis of the Larissians or to bring it under another lordship, except, as has been said many times, that of the patriarchate; for against everyone who attempts to perpetrate this, the same censure of excommunication in the Holy Spirit, which is brought forward in the previous memorials released on behalf of the monastery, is extended by our mediocrity through this present memorial, made in the month of October of the 2nd indiction, of the year 6821. † It had. . .

XLVIII. Andronicus II Palaeologus confers the see of the Euchaita upon the Metropolitan of Aprus.

† ^C My Majesty deems it fitting that those who distinguish themselves in any way whatsoever should enjoy the royal favors and rewards; for since it is most natural, if anything is, for those who have been chosen by God to rule and to do good to their subjects in imitation of the One who granted the power to rule—even if the subjects’ tendency to do good sometimes also runs in tandem and is not hindered by actions, so that the obligations of both sides might be easily fulfilled, namely, for the rulers to do good justly, and for the subjects to obtain those benefits without hindrance—it would then also be contrary to reason if those who were victorious in the Olympic games were deemed worthy of both prizes and honors, while those who among us appear useful in affairs were to remain far from the honor that should be deferred to them. If, therefore, as has been said, ^D of those who distinguish themselves in royal affairs, we are not to go without grace, the prize for which, in accordance with spiritual virtue, is to have honor and grace from the Emperor reciprocated in measure, this would also be among the most necessary things, since the excellence of such distinction passes over into the soul here, and for this reason, more and surpassing honor is owed to those who distinguish themselves in spiritual virtue than to those in any other way whatsoever. And so, while there are many other prerogatives and rights which we possess over the holy Church of God by the empire given to us by God, I think no one is ignorant of the amount of care and diligence we bring to bear for the sake of all these things, in assigning to each its proper end, and what zeal we foster by the grace of God on behalf of this Church itself, so that all those things which pertain to its stability, its beauty and seemliness, and the power of piety, might be well preserved and kept in a manner pleasing to God. Nevertheless, as has been said, this is also one of the privileges that our empire possesses in ecclesiastical matters: to raise those whom it wishes among the most holy archbishops to greater honors and from lower to higher thrones, because of the awesomeness and venerableness of virtue. Since, therefore, my Majesty has found the most holy and honorable metropolitan of Aprus to be a man adorned with discourse and virtue, full of education and spiritual understanding, and henceforth useful to those he encounters at least in matters of the soul, and in addition to this, demonstrating sincere goodwill toward my Majesty, my Majesty deems it just to reward him with the proper honor and with the promotion to the chair (for to honor virtue and to hold it in the becoming honor would be, in many ways, among the good and praiseworthy things), for this itself receives no small advancement by attaining the proper honor, and furthermore it rouses those who fall short of it to similar zeal. Therefore, my Majesty also approves and ordains by this present edict that the aforementioned most holy metropolitan of Aprus and honorable one shall hold the place of the Euchaita and enjoy the honor belonging to such a throne in the gatherings of the divine and holy synod, in stations and chairs, and in other assemblies, and, to speak simply, that he shall from now on participate in and enjoy all things whatsoever that belong, as has been said, to the throne of the Euchaita, with full liberty, for which my most holy master, the ecumenical patriarch, will also be pleased and will accept this with the divine and holy assembly of the most holy archbishops around him, and will set forth for this reason a synodal act also detailing these same things, which are also the ordinance of my Majesty. For this reason, this mandate of my Majesty has been issued for him. † It had in red letters of the divine and royal hand: In the month of November, indiction 2.

XLIX. Synod confirms the imperial favor granted to the Metropolitan of Aprus.

Since, therefore, the most holy Metropolitan of Aprus and Hypertimos [is such a man], a beloved brother in the Holy Spirit and concelebrant of our mediocrity, adorned by word, virtue, and the dignity of his conduct, it pleased him through a divine and sacred mandate, and he deemed him worthy of greater honor, commanding him to occupy from now on the place of Euchaita and to participate in all that pertains to such a throne with full authority. And this divine and sacred mandate having been read to the hearing of our mediocrity and the divine and holy synod of the most holy archbishops around it, we have judged it necessary that a synodical act also be issued by us, in accordance with the sacred and divine mandate of my most mighty and holy Emperor. Therefore, our mediocrity, along with the divine and holy assembly of the most holy archbishops around it, commands through this present synodical act all that my most mighty and holy Emperor has already, as it is stated, ordained through his sacred mandate regarding the most holy Metropolitan of Aprus and Hypertimos, our beloved brother in the Lord and concelebrant, so that he may obviously occupy from henceforth the place of Euchaita and participate in and enjoy absolutely all that belongs to such a throne, both in meetings according to the divine and holy synod, and in standings, and sittings, and signatures, and in the remaining ranks and customs, according to the summary of the divine and sacred mandate of my most mighty and holy Emperor which was given to him. For this reason, the present synodical act was also issued to him by our mediocrity.

L. The Synod confers the bishopric of Chios upon the Metropolitan of Smyrna by adjunction.

This, indeed, we have also deliberated and carried out at the present time. Seeing the most holy metropolis of Smyrna occupied and surrounded by the barbarians, as is the way of the times, so that the enemy might not reproach the sacred catalog of the archbishops as being deficient, and as though suffering a removal of members and some disorder in the abandonment of the throne, we, who have been allotted the care of the universal Church and who provide for its fullness, by a vote of the holy and divine synod of those around us, have performed the laying on of hands and appointed an archbishop over the aforementioned metropolis of Smyrna by the anointing of the Spirit, a man full of virtue and discernment, and most capable of guiding those who have drifted and wandered, and of turning them back toward godliness—the enemies there, with the help of God, having been driven away and repelled before long. Nevertheless, in order that it might not be in need of requirements, but have in a sufficient and capable way the things that are necessary, our mediocrity, by the joint judgment and opinion of the most holy archbishops of Sardis, Chalcedon, Philadelphia, Melitene, Gangra, Pontoheracleia, Prusa, Pegae, Serres, Dyrrachium, Mytilene, Aprus—who also occupies the place of Euchaita—Methymna, Melenikon, and Messene, grants and assigns to the said most holy Metropolitan of Smyrna the most holy bishopric of Chios, which is also currently lacking a true archbishop and is not subject to Rhodes due to the disorder and confusion that has occurred, so that he himself might obtain from there, as has been said, the things in which he stands in need, and the people there might be spiritually benefited through his teaching, and be well conducted and advance toward those things that are advantageous and salutary. The same most holy metropolitan will therefore hold...

^A the bishopric of Smyrna and the title of Hypertimos for that most holy bishopric of Chios, and for all that pertains to it, and he shall have the authority to perform holy rites therein, and to promote deacons and presbyters, and furthermore to install hegumens, and in short he shall share in all the functions of that office, just as a legitimate archbishop, without, however, the installation of the holy enthronement. Hence, both the clergy of the aforementioned most holy bishopric, and those who serve under its diocese, and those under its spiritual jurisdiction—the ordained, the monastics, and the rest of the Christ-named flock—are obligated to receive this man and to conduct themselves towards him with all reverence and honor, and to accord him the fitting subjection and obedience, as to their archbishop, their father, and their spiritual teacher, concerning those things for which they are exhorted by him, which contribute to the salvation of their souls. For this purpose, the present synodal document of our humility has been delivered for security to this same aforementioned most holy metropolitan of Smyrna and Hypertimos, our beloved brother in the Lord and concelebrant.

LI. The Synod confirms the Emperor's mandate, by which the bishopric of the Ioanninites is raised to a metropole.

^B It is impossible to recount how much the most mighty and holy Emperor, my master, ever and always, in his fullness of generosity and philanthropy, provides to his subjects and fulfills. For not only have brave men, rich in talent or partakers of military experience, obtained rewards and honors, but entire cities, forms of governance, and lives—provided they have distinguished themselves even modestly in some respect—have been increased and honored by him, in a manner more excellent and beyond what one might have hoped, and more than what they had shown themselves to deserve. This is entirely done and demonstrated for two reasons: firstly, because of the most excellent and divine—if one may so say—intent and nature of the most mighty and holy Emperor, my master, who has known to honor and elevate what is good, and secondly, because of the greatness of mind and wisdom that is in him, so that others may be moved to desire and emulate these same virtues, persisting in labors and struggles, if they indeed desire to share in the same honors. But if it has fallen to some to share in a gift or good thing gratuitously, as has indeed happened many times, without them having introduced or shown anything themselves—and sometimes even in the case of many who have been quite dissolute and sinful—our humility knows well that this came about from an abundance of philanthropy, and wherever they possess any capacity for thought and discernment, they know it precisely. ^C If, then, all are thus enjoying benefits and honors, as has been said, by dutifully showing goodwill and doing what is good—if, indeed, having been long severed and wandered far from the entirety of the Roman fold, now by the grace of God, who gathers the scattered and calls back those who have wandered, they have been genuinely united and fitted to the whole body—how will they not be considered, ranked, and rewarded as a son having returned and been saved? For Ioannina, which formerly was a bishopric numbered among those under the most holy metropole of Naupaktos, but now, under the true Master, my most mighty and holy Emperor, and under the universal, most holy, and protecting fold of the Church of God, having been as it were a wandering sheep, has been restored, and having departed from the mountains where it dwelt and from the deserts, the most mighty and holy Emperor, my master, accepting its conversion to the better state and its providence, by his own venerable mandate, has advanced it from this time henceforth both to be and to be called a metropole, and has honored it, and he who shall stand as its archbishop shall enjoy the name and honor of metropolitan and Hypertimos forever. ^D For besides the other privileges that the imperial dignity possesses, it also has that of honoring whichever churches it wishes, and of promoting them from a lesser to a higher rank. Consistently, therefore, our humility, wishing also to bestow a gift, as it were, upon the aforementioned most holy bishopric of Ioannina, issues this present synodal act, through which we cooperate and concur in its being honored with the dignity of a metropole, which shall remain with it from this time henceforth into perpetuity. And therefore, the archbishops who shall be proclaimed in it shall henceforth be counted among the body of metropolitans and Hypertimoi, and shall enjoy the same honors as them in synodal assemblies, in ecclesiastical gatherings, and in any such assemblages that may take place. For the present synodal act shall be for the enduring security of the church of Ioannina, to the end that, as has been said, it shall be and be called a metropole.

LII. List of patriarchal possessions on the island of Lemnos and near Varna.

I. † The Holy Theodores. At the location of Phan… Saint Anthony. Saint Marina. The church of Prior. The Holy Anargyroi at Nakissa. Saint Kyrikos. Saint Simeon. Pterin. Saint George. The Kalyvia (huts) of Rhosopoulos. Solenarion. Saint Melitene. Saint Sophia. Saint Panteleemon. Saint Andronikos. The villages surrounding Saint Melitene, belonging to Vissinos, to Skandale, and the rest. The Monastery of Chloe. Saint Nicholas of Tzakales, of Kalitzikas, of Melachrinos at Meliasa. The church of the Martyr at Kataphyllon. Saint Constantine at Tha... The Savior in Palaiolakron. The Monastery of the Pantokrator. Christ who...

II. † Near Varna, the patriarchal estates. † Karnaka. Kranea. The Kellia, or Lykostomion. The Gerania. Drystra. Gadagra.

ESAIAS

REGISTER OF SYNODICAL MEMORANDA DRAWN UP IN THE DAYS OF OUR MOST HOLY MASTER AND ECUMENICAL PATRIARCH, LORD ESAIAS, from the time when the most honorable chartophylax of the most holy Great Church of God, the most super-venerable Lord Gregory Koutales, was honored with the office of chartophylax.

^A 1. Esaias to Gregory, Patriarch of Alexandria, regarding his accession to the patriarchal throne.

Most holy master, Pope and Patriarch of Alexandria, Pentapolis, Egypt, Libya and all Ethiopia, my beloved brother and concelebrant in the Lord: even if, before the appointed time, the holy Apostolic and Catholic Church of God under our care was widowed of its shepherd—a fact which, I suppose, has not escaped your holiness—yet now, by the good pleasure of God who manages all things deeply and wisely, we have been chosen, by His ineffable judgments, and have been entrusted with the oversight of such a most holy Church. While we do not, of ourselves, possess the sufficiency for such a height and for such a magnitude of oversight, yet, trusting in the grace of the Spirit and yielding to the virtue and vote of those who elected us, we have taken occasion of the appropriate time—having been granted the envoys of my most powerful and holy Emperor who were already setting sail—to deem it necessary not to leave these matters concerning us unknown to your holiness. We pray, therefore, that your holiness may be well in the Lord for the preservation and edification of the Christ-named people there, and we invoke your prayers on our behalf, so that the flock entrusted to us may be guided and managed according to His divine will and for the acceptance and pleasure of His ineffable goodness. We, indeed, having a heartfelt disposition toward your holiness and being attached to your spiritual love and brotherly unanimity and concord, send these letters, and shall continue to send them in the future if God provides and deems it good. We ask that your holiness do the same toward us; for this is not only for the acceptance of God and for the correction, edification, and security of those shepherded by us, but also for the pleasure and joy of my most powerful and holy Emperor, whose breath and delight it is to see the holy Church of God growing and being strengthened in the unity of the faith, holding firmly to ^B truly orthodox and sincere dogmas. A clear proof/sign of this, among many other things truly worthy of account and wonder, is the sending of envoys here and everywhere in the world every year on behalf of the Churches of God and for the edification and establishment of the Christian people, so that they might not, due to the servitude they endure from those ^C who oppress them, be exhausted by the burden and the injury of their captors, not only in these physical things, but also in those matters which are necessary and most timely for our faith. Thus, it is our duty in common to pray that God might grant this one to His Church for many years as a helper, fellow-laborer, and sturdy protector, with affairs being governed according to his judgment and conducted without waves and in serenity, and at the same time cheerfully and with the greatest possible pleasure, with the grace of God Himself cooperating in this. Regarding, however, the canonical custom and tradition that has prevailed in the Church—namely, that the letter of the faith should be given by the archiereis and patriarchs under our care to one another—we write and say to your holiness that your holiness has already arrived and reached these parts and has come to know precisely the most pure and clear worship of my most powerful and holy Emperor, and how his holy sovereignty holds firmly and rightly to the orthodox dogmas by the grace of God; likewise, he has been informed of the pure, correct, and unadulterated dogma and worship of the one who held the patriarchate before us. Since, therefore, your holiness has had, and still has, assurance concerning my most powerful and holy Emperor, as has been said, and concerning the one who held the patriarchate before us, may you have such an indubitable assurance concerning us as well: that we think and believe exactly as the holy apostles set forth and handed down, and as the holy Church of God has received from the beginning, and that we persuade those under us to believe, teach, and think likewise. May the Lord, who is moved by our supplications, through His goodness be a fellow-helper and co-operator with your holiness in the things concerning your city's flock, making them easier and rendering them light through the comfort that comes from Him; and may He grant time so that those separated by letters might see one another face-to-face in communication and union, and having celebrated the divine and mystical rites with Him in common, might enjoy the worthy and more perfect pleasure that comes from this, through the intercessions of His all-immaculate and all-pure Mother.

II. The Emperor raises the archbishopric of Brysis to a metropolis.

My sovereignty, by the grace of God, from on high...

^A having received permission and consent from the holy Church of God to raise and promote to greater honor those of the holy churches as may be judged suitable for this, decrees and now, through this present ordinance, that the most holy archbishopric of Brysis be and be found a metropolis, and that the most holy archbishop found therein may enjoy the same standing and honor, in every way, as the rest of the most holy metropolitans of the divine and holy great synod also share. Whence also now he ought to attain such rank and honor, as the most holy metropolitan of Brysis and hypertimos; and in succession this shall be in the same manner also for those who are to be found after him from time to time as legitimate archbishops of this same most holy metropolis of Brysis, inasmuch as the advancement bestowed by my majesty upon this most holy church must have a firm and immovable basis. For this reason this present ordinance of my majesty was issued and released.

† It was issued: In the month of December, indiction 7, by the red letters of the imperial and divine hand.

III. Esaias confirms the privilege by which the emperor raised the archbishopric of Brysis to a metropolis.

† But how could anyone be capable of encompassing in words the favors and gifts bestowed from time to time upon his subjects by my most powerful and holy emperor? For these exceed both number and the power of speech, so that it would be well and properly done for speech to avoid the attempt at such things, and not wish to undertake, as it were, impossibilities and things it could by no means attain. For some have received the favor in one way, others in another—each according to the means available to them—and by no means is there anyone who, having appeared successful in his own affairs, has not received a corresponding reward. To speak simply, the emperor, as a common benefactor of all, both privately and publicly—imitating God here—acts well toward all, those who have brought some achievement and those who have not. Others have therefore, as we said before, enjoyed the favors from there; but to divine men, who embrace virtue and have obtained for this reason rule over the people and the stewardship of souls, and who have demonstrated in many ways their virtue—to them, in addition to other imperial bounties and gifts, it has also fallen to attain to greater chairs, ^B so that just as they have distinction from their virtue and manner of life, so too they might have it from their throne and authority. With such advancements and dignities has the most holy archbishop of Brysis now already been honored by the imperial privilege, having been both honored and promoted to the rank of metropolitan and hypertimos, and to the most holy church of Brysis which fell to his lot, he has transmitted this honor for all time to come; and quite rightly, for this church, having been enriched by such an archpriest, ^C abounding in every form of virtue, and—to say it all—teeming with those dear to God, has already received this honor for his sake, a permanent one. Therefore, the sacred ordinance concerning this having been read aloud to our holy and divine synod, our humility decrees that the same most holy church of Brysis be henceforth numbered among the rest of the metropolises, and that its most holy archbishop be metropolitan, and indeed also be and be called hypertimos, and that he pass on this honor in the same way—that is, both that of the metropolitan and, furthermore, that of the hypertimos—to those who are to be ordained as archbishops after him therein, as my most powerful and holy emperor decrees, and in accordance with the ecclesiastical order and custom prevailing in such matters. For this matter the present synodical letter of our humility has been released.

† It was issued: In the month of December, indiction 7, by the patriarchal and divine hand.

IV. The synod settles two controversies.

I. † In the month of March, day 23, Friday, indiction 6, with our most holy lord, the ecumenical patriarch, presiding in his cells near the holy Theophylactus, there sat with his great sanctity the most holy archbishops: the bishop of Sardis, hypertimos and exarch of all Lydia, Gregory; the bishop of Chalcedon, hypertimos and president of Maroneia, Theodulus; the bishop of Melitene, hypertimos, Theodosius; the bishop of Pisidia, hypertimos, Gregory; the bishop of Dyrrachium, hypertimos, Gregory; the bishop of Mitylene, hypertimos, Dionysius; the bishop of Didymoteichon, hypertimos, Theodulus; the bishop of Aprus, hypertimos, holding the place of the bishop of Euchaita, Joseph; the bishop of Methymna, hypertimos, Malachias; the archbishop of Derkos, Luke; and the candidate for Madytos; and there were present also the most God-beloved noble lords.

† There appeared before our humility, presiding synodically, Andronicus Melachrenos, and he reported that he had adopted and declared as a daughter a certain maiden, and cherished her as his own true daughter, and deemed her worthy of care. But when she was entering her fifth year of age, he made, by way of tauric bonds, an arrangement with a certain John from the island of the Prince, known as Chasologos, to take as a son-in-law for her his son, who was in his ninth year of age. ^D Since these bonds were made by the aforementioned parents, without the consent, obviously, or the prior arrangement of either of those involved—that is, the bridegroom and the maiden—inasmuch as the former lived on the said island of the Prince, while the latter was in God-protected, God-magnified, and God-guarded Constantinople, and considering such a state of the maiden to be totally forbidden by the divine laws, he dissolved them after one day.

Moreover, by another document of his own, he consented to give to him also an outbuilding, until he should have removed elsewhere the material found therein. And the said Kephalas remained undisturbed in these buildings, in the manner in which he had been judged. But because of the confusion of affairs which occurred, the said Mouzalon, having received from this an opportunity—as if the said Kephalas were allegedly found with the Kassandrenos—and having concocted a pretense against him, procured a venerable mandate according to his own petition, so that he might again be in possession of the same buildings; and from that time the party of this Kephalas, who had left behind [the benefit of] the ^A one hundred and ninety-three hyperpyra and the said buildings, was deprived, being wronged by him, for which reason he also requested the diagnosis of our mediocrity, by displaying also the documents that had proceeded from the said Mouzalon. It has therefore been judged synodically by our mediocrity that the party of this Kephalas is to possess the said buildings henceforth, just as he had been judged by the previous decision, he having been preferred in their acquisition as a neighbor according to the laws, and having restored to Mouzalon those one hundred and ninety-three hyperpyra for both the purchase price paid by him for the buildings and the said improvements, as has been shown, since every door of legal objection is closed to him, so as to cause a disturbance regarding these things; for he ought to have been severely held to account and to have forfeited the hyperpyra expended on the said buildings, as one who had concocted a false petition ^B of charges against the said Kephalas, and who became a cause of no small labors and expenses for him contrary to the reason of justice; wherefore also all the rights that remain with the said Mouzalon shall be invalid and ineffectual, and as if they had never come into existence from the beginning. But the party of the said Kephalas shall henceforth be in the possession, dominion, and ownership of these same buildings, finding no oppression or disturbance from him, he having returned also whatever rights he holds in his own possession belonging to the party of the said Kephalas, for which the most holy metropolitan of Thessalonica, the hypertimos and exarch of all Thessaly, in the Holy Spirit our beloved brother and concelebrant of our mediocrity, shall take charge of this matter, and shall defend this party of Kephalas according to this synodical and our diagnostic determination. For if the said ^C Mouzalon does not from this moment cease to disturb regarding these buildings, and if he does not withdraw entirely from their possession, he shall be subjected to the penance from our mediocrity, as one who is manifestly acting against justice. These things, having been extracted from the daily synodical notes, and having been confirmed and authenticated by the signature and seal of the most honorable chartophylax, were delivered in the month and indiction above-written, in the year 6832. ^D

II.

† The sebastos, kyr Constantine Mouzalon, from the God-protected city of Thessalonica, attempted to purchase certain buildings located in the said city and situated near the buildings of Nicholas Kephalas, and to make improvements upon them at his own expense. But the said Kephalas, having become aware of what had been done and having confronted him, was judged as a neighbor according to the laws regarding their purchase, and, having countered him with respect to the price he had initially paid for them and as much as he had expended for the sake of such improvements—namely, one hundred and ninety-three hyperpyra—he took possession of the same buildings, this Mouzalon having yielded them to him, as he had also set forth a document of his own for this purpose under a tabellio and sufficient witnesses.

V. Esaias settles a controversy.

^A Most holy Metropolitan of Thessalonica, most honorable and Exarch of all Thessaly, beloved brother in the Holy Spirit of our mediocrity and fellow-minister, may grace and peace be from God to your holiness. Matthew Synadenos, from that God-protected city, has informed our mediocrity that his maternal aunt was joined in a first, legal marriage to a man named Syropoulos, possessing as a dowry possessions which were also included in their agreement. Now, during the time of the confusion of affairs, this husband of hers borrowed hyperpyra—as much, indeed, as he did borrow—and as he did not have the means to pay what was owed to the creditors from his own resources, they are attempting to seize and sell off the possessions that by right of dowry belong to her; on account of which he has requested the judgment of our mediocrity. The matter being thus, it has been judged synodically by our mediocrity that the same Syropoulina is not bound to pay the debt of her husband out of her dowry possessions, since the divine laws place the dowry above every other debt. For they set the husband as its guardian, not so that he might do whatever he wishes with it, but that it is entrusted to him as a kind of deposit, on the condition that he keeps it undiminished and unimpaired, so that it may again of necessity return to the heirs. Whence we also intimate to your holiness, so that the aforementioned spouse of the said Syropoulos may first be secured in this property of hers, undiminished, together with the rights pertaining to her by law and those bequeathed by her mother; and that such creditors shall refrain from harassing her on account of her dowry possessions, as the laws accord no portion of these to this Syropoulos, as has been said. Therefore, let this come to pass, as our mediocrity intimates to your holiness through the present letter, which is also to be returned for safety to the aforementioned Synadenos. Fare well in the Lord, beloved brother of our mediocrity and fellow-minister.

Issued: Month of May, 7th indiction.

VI. The Synod settles certain controversies.

In the month of May, the 9th day, Wednesday, 7th indiction, our most holy master the Ecumenical Patriarch being seated in his cells according to Saint Theophylact, with the most holy archbishops sitting in council with his great holiness: the Metropolitan of Cyzicus, most honorable and Exarch of all the Hellespont, Athanasius; of Sardis, most honorable and Exarch of all Lydia, Gregory; of Chalcedon, most honorable and chairman of Maroneia, Theodulus; of Melitene, most honorable, Theodosius; of Prusa, most honorable, Nicolaus; of Pegae and Parion, most honorable and chairman of Ganos, Constantine; of Pisidia, most honorable, Gregory; of Dyrrachium, most honorable, Gregory; of Smyrna ^B and most honorable, Xenophon; of Mitylene, most honorable, Dionysius; of Didymoteichon, most honorable, Theodulus; of Lacedaemon, most honorable, Gregory; of Apros, most honorable and holding the place of Euchaita, Joseph; of Methymna, most honorable, Malachius; and the candidate of Madytos, the most pious lordly officials also being present.

† There appeared before our mediocrity, sitting synodically, the hieromonk Kyr Nikandros, and he reported that about three years ago, the most honorable among monks, Kyr Makarios the Tarchaneiotes, being then the superior of the venerable monastery honored in the name of the holy Resurrection of Christ, with the knowledge of its founder, that great logothete, and of the monks who were in it, turned over to him by his own document a certain place near the said monastery, as much as is included in his document, ordering that he should give to the part of the monastery three and a half hyperpyra every year, and that he should build a divine church in this place, and build cells around it, and also take the holy sarcophagus of Saint John the Katasabbas, and furthermore the venerable icon of the holy great martyr and trophy-bearer George, also called Katabiotes. But if the monks perhaps should not wish to agree to this arrangement, they must return to him whatever was spent by him. And trusting in this document of issuance, this hieromonk Kyr Nikandros applied his hand to this pious purpose of his, and by his own labors and expenses from his own funds he built a divine church, and set up cells around it, and gave ten gold pieces to the monastery when he first took hold of this place. But the founder, the aforementioned great logothete, having taken little concern for the document and having moved toward its overthrow and annulment, the church was torn down by that man, as were the aforementioned cells, and the materials of these were brought into the declared monastery, and from that time the aforementioned hieromonk has been deprived of his own expenses, on account of which he requested the judgment of our mediocrity, demonstrating also the document of issuance to him from the said most honorable among monks, Kyr Makarios. Since he and the aforementioned monks were present at the holy synodal court, and hearing ^C this man recount the aforementioned things, they had nothing to object, but were setting only the power of the founder as the cause. Therefore, it has been judged synodically by our mediocrity that, since this hieromonk, according to the summary of the document issued to him, as has been said, trusting in it, applied his hand to this pious intent of his, and from his own labors and expenses built such a church, and set up cells around it, with the knowledge of the founder and the same monks, and it was ordained that if they did not agree, the amounts spent by him should be returned to him—they having themselves initiated the overthrow... ^D

^A of this, and consequently the church and the cells around it have been demolished. Since the materials for these have been brought into the aforementioned monastery, he should be indemnified by it for as much as he can testify and demonstrate with the appropriate security, and as in the sight of God, that he spent on them. Hence, the aforementioned monks are also bound to return to this hieromonk, without fail, as much as he can prove and demonstrate in the aforementioned manner, with the appropriate security, to have been spent by him for both the erection of the said church and the construction of these cells, and even more, the aforementioned ten hyperpyra which, as has been declared, he gave to the monastery having taken hold of the site. For if, not being compliant with the verdict and the justice of the matter, they continue to oppress and do not return all that has been determined to the said hieromonk, they shall be subject to the penance imposed by our mediocrity, as clearly opposing justice. These matters having been set forth, etc.

II. † In the month of May, the 28th day, Monday, the 7th indiction, with ^B our all-holy lord the Ecumenical Patriarch presiding in his cells at Saint Theophylact, and sitting in council with his great holiness were the most reverend metropolitans: of Cyzicus, hypertimos and exarch of all the Hellespont, Athanasius; of Sardis, hypertimos and exarch of all Lydia, Gregory; of Chalcedon, hypertimos and president of Maroneia, Theodulus; of Adrianople, hypertimos, Ignatius; of Melitene, hypertimos, Theodosius; of Prusa, hypertimos, Nicholas; of Pegae and Parium, hypertimos and president of Ganos, Constantine; of Pisidia, hypertimos, Gregory; of Dyrrachium, hypertimos, Gregory; of Mitylene, hypertimos, Dionysius; of Methymna, hypertimos, Malachias; and the Archbishop of Derkos, Luke; with the most God-beloved lordly officials also present.

† There appeared before our mediocrity, presiding synodically, Maria Kalotetina, wife of Tzyrus, and reported that she was married at first to Theodore Marmaras, and possessed property for a dowry to the amount of eighteen litrai, as is contained in her marriage contract; and he, having fathered two children by her, a female and a male, consumed almost all the dowry she had, except for some small scholarian goods and silver amounting to eight ^C litrai, both of which she placed as a pledge to Kephalas, having borrowed three hundred hyperpyra, and the heritage houses belonging to him, she placed with my own most powerful and holy Emperor, with Disypatos, having borrowed in the same way from him three hundred and twenty-five hyperpyra, and having repaid, as said Marmaras, one hundred hyperpyra to the same Disypatos, he left this life, having left nothing else of his own, or rather only such houses and a vineyard placed as a pledge to the Antiochean Andrew in exchange for two hundred hyperpyra. This very Kalotetina, from her own dowry assets, settled these, and took possession of this—and inasmuch as she finds them demanding these and interest on top of it, she begged for the judgment of our mediocrity. It has been judged therefore by our mediocrity and the most reverend metropolitans around it, that while it was just for the dowry to be returned before other debts, since even the divine laws place the dowry above all other debts, nevertheless, she must first provide security, such Kalotetina, concerning the property of his found at the time of the death of her husband, so that from the surplus the debts owed to the same creditors might be paid; but having used forbearance, she decreed that, after such security was made, this person [Disypatos] should receive only those hyperpyra which he gave for the sake of the loan at the beginning, and the said Kephalas should receive the three hundred hyperpyra, and both of them should be content with these and demand no interest on top, it being forbidden by the same divine laws. Whence also the said creditors are bound to receive only, as has been declared, what was lent by them as the principal, and to demand nothing on top for interest, knowing that if they do not become compliant with the verdict and the justice of the matter and continue to oppress for the future, and do not act according to this synodical and our judgment, they will clearly be subject to the condemnation from God as doing wrong. These matters having been set forth, etc.

III. † In the month of June, the 9th day, Monday, the 7th indiction, with our all-holy lord the Ecumenical Patriarch presiding in the same place, and sitting in council with his great holiness were the same metropolitans.

† There brought before our holy synodical court the lady Maria, the great papaina Aspietissa Komnene, [the report] that some of the clergy of the most holy metropolis of Didymoteichon, having an urgent need, approached her and requested and received some jewelry of hers and other various ^D goods, with the consent also of the most reverend Metropolitan of Didymoteichon and hypertimos, in the Holy Spirit beloved brother of our mediocrity and concelebrant, and he also persuading her to this, so that by pledging them they might satisfy such a need of theirs, and a private letter for this purpose they issued, certifying it with their own signatures, with such jewelry being partially included therein, so that after one month they would return all these to her; but if not, she would keep the belongings and goods that they have. And that the recipients, for the overthrow of such an agreement, proceeded to [its] negation, and she has been deprived of her own goods for three years already, she begged for a synodical judgment, the...

^A Calonymites, and [that he should] not alter anything of the ancient layout: for both the view of the house of Isaac is obstructed thereby, and the windows thereof are closed, this having progressed for the sake of [this] deed and document. But after a considerable time they came to the same opinion, both this Isaac and his aforementioned father-in-law the shipbuilder, and they proceeded to agreements, having consented and agreed by means of a notarial document, and having signed it with cross-shaped seals, so that the aforementioned Calonymites might raise this low ^B building of his, and [that] whatever area the [structure] intended to be raised in height might cover, being adjacent, as has been said, and abutting the view of the same house of Isaac, [they] should divide into two portions, and the aforementioned Isaac should take one, and this Calonymites should take the other, and give in exchange to the same Calonymites an equal portion from that which belongs to him behind and at the side part. Upon which notarial document being also read in the hearing of the synod, it was judged by our humility and the most holy metropolitans acting with it, that this settlement of theirs should remain stable and inviolate, and that no one of them should attempt to proceed to the overthrow and annulment thereof, but that both should abide by it without transgression. If, however, the same Calonymites does not wish to accept this agreement, it is necessary that his building be taken down and restored to its former state, just as the letter of the judgment sets forth, since even the view from the royal road toward the house of the same ^C Eutheotocius is obstructed, and its windows are going to be closed completely, according to the manner which has been stated, by which [agreement] even the lord great droungarios of the God-protected fleet, a most genuine son in the Holy Spirit of our humility, kyr John Philanthropenos, will receive the aforementioned Isaac to the most august and holy emperor, and will deliver [him] from the oppression and annoyance of the aforementioned Calonymites, according to this synodical and our judgment. These things having been laid out, etc.

V. † On the 15th day of the month of August, Friday, Indiction 7, our all-holy master the ecumenical patriarch presiding in the cells of his own situated at [the church of] Saint Theophylact, and sitting with his great holiness were the most holy archbishops: of Cyzicus, ^D hypertimos and exarch of all the Hellespont, Athanasius; of Sardis, hypertimos and exarch of all Lydia, Gregory; of Chalcedon, hypertimos and president of Maroneia, Theodulus; of Adrianople and hypertimos, Ignatius; of Melitene and hypertimos, Theodosius; of Heraclea Pontica and hypertimos, Ioannicius; of Prusa and hypertimos, Nicholas; of Pegai and Parium, hypertimos and president of Ganos, Constantine; of Pisidia and hypertimos, Gregory; of Dyrrhachium and hypertimos, Gregory; of Mitylene and hypertimos, Dionysius; of Methymna and hypertimos, Malachias; of Brysis and hypertimos, Gerasimus,

^A and of the Archbishop of Derkos, Loukas, being present, along with the most God-beloved lords and archons.

† There appeared before our Humility, presiding synodically, Maria, the daughter of that Kephas, and she reported that her father had joined her in marriage according to the laws to Georgios Magidiotes, having given her also assets for a dowry, as much as was contained in her marriage contract. And since this husband of hers had borrowed one thousand and seventy-nine hyperpyra, and had repaid some of them but did not have the means to repay the rest, the creditors are attempting to seize her house and vineyard, which she had acquired from these assets of her dowry, as they were expended to this end. Having also two daughters who have exceeded the legal age for marriage, and not being able to unite them to husbands in any other way, she petitioned our Humility. Our Humility, therefore, as was required, sent word to these creditors to appear before our holy synodical court so that we might hear them. They, however, not wishing to appear, even after having been notified once, twice, and three times, it was determined by our Humility and the most holy archbishops around us that it is just that the aforementioned woman’s dowry be first satisfied in full, since the divine laws place the matter of the dowry above every debt, and especially because they appoint the husband as its guardian, not so that he might do whatever he wishes with it, but that they entrust it to him as if it were a sort of deposit, in order that it might return to the heirs if it should be needed. Moreover, such a woman shall be in possession of the house and the vineyard, which were acquired from the assets of her dowry, as has been said, being scarcely sufficient for the expenditures made from them and what remained to her. The aforementioned creditors, however, shall cease from bothering her on account of these matters; they shall demand and receive what is owed to them from the personal property of the aforementioned Magidiotes, according to this synodical and our own judgment. These things having been extracted, etc.

VI. † In the same month, on the same day, Indiction 7, our most holy master the ecumenical patriarch presiding in the same place, his great Holiness sitting in council with the same most holy archbishops:

† That sebastos, Kyr Basileios the Sebastianos, possessed certain houses and hereditary rights ^B along with the divine church enclosed within them, which he himself had raised from the foundations in the name of the precious prophet, Forerunner and Baptist John, by means of venerable chrysobulls, commands, and other various rights. Being about to die, he drew up a testament, leaving both these houses with the church and any other right he possessed from an emphyteutic title to his son, and he held these by succession without being disturbed, ^C possessing and enjoying them, he too, until he died, since he had no other legitimate heir, leaving these all by testament to his nephews, the sons of Bourdes, and their cousin, Basileios the Sebastianos. And they too are in possession of these things from him. But the priest Georgios ho Nikas, who serves sacerdotally in the aforementioned church, began to trouble them, attempting to hold it for his whole life and furthermore to pass it on to his own kin, even though each year, for as long as he was performing the priestly service there, he received six gold pieces as a stipend. Being present at the holy synodical court, this priest, upon hearing what was said, had nothing else to say, but only alleged the matter of time in his own defense. It was determined, therefore, by our Humility and the most holy archbishops around us, that it is just that the nephews of that man and such Basileios hold the aforementioned houses, along also with the declared divine church and the emphyteutic rights, according to the stipulations of the venerable chrysobulls, commands, and other rights, and that they be at liberty to do whatever they wish regarding these, and that a priest serve sacerdotally therein, as has been declared, one whom they wish and desire, with the knowledge and encouragement, however, of our Humility; but such a priest shall be completely removed from there, and shall cease from henceforth to bother them on this account, as having no right whatsoever. Whence also what concerns this matter ought to be carried out according to this synodical and our own judgment. These things having been extracted, etc.

VII. The Synod settles the controversy.

† In the month of September, on the 19th day, Wednesday, Indiction 8, our most holy master the ecumenical patriarch presiding in his cells at Saint Theophylaktos, his great Holiness sitting in council with the most holy archbishops: of Cyzicus, hypertimos and exarch of all the Hellespont, Athanasios; of Sardis, hypertimos and exarch of all Lydia, Gregory; of Nicomedia, hypertimos and exarch of all Bithynia, ^D Maximos; of Chalcedon, hypertimos and proedros of Maroneia, Theodoulos; of Adrianopolis and hypertimos, Ignatios; of Melitene and hypertimos, Theodosios; of Ponton-Heracleia and hypertimos, Ioannikios; of Prousa and hypertimos, Nikolaos; of Pegai and Parion, hypertimos and proedros of Ganos, Konstantinos; of Pisidia and hypertimos, Gregory; of Dyrrhachium and hypertimos, Gregory; of Mitylene and hypertimos, Dionysius; of Methymna and hypertimos, Malachias; and of the Archbishop of Derkos, Loukas, being present, along with the most God-beloved lords and archons.

† The matter of justice is truly beneficial to all; for by it cities are well-governed and men, being satisfied with equal measures, are regulated both toward...

^A their own better, peaceful, and stable life, staying far from injustice and cutting off the greed that sprouts from it. If, in all matters, it is necessary to speak out and uphold the goodness of justice, how much more should one grant that this befits those who have been allotted the task of presiding over others spiritually, and of being a type and example of the good? For being stewards of this, they seek and strive to strengthen it in every way, and they are very eager to guard against base gain just as one avoids expenditure. With regard to this, our Humility has had many troubles for years, and disputes have arisen from time to time with those who, at different times, managed the patriarchal rights in Mytilene as exarchs, concerning the venerable monastery of Saint George situated there and the metochia [dependency monasteries] under it—the one party asserting and proving that it belongs to this metropolis of his, while the others, in turn, insisting that it belongs to the patriarchal side. Thus, the dispute prevailed between the two. However, the one who presided over such a most holy church as archhierarch, that Gregory of long ago, in times past at Nymphaion, during the days of the memorable patriarch lord Arsenios, had initiated proceedings on this matter, and a synodal act and vote had then emerged, justifying this same metropolis of Mytilene of his over the aforementioned monastery of Saint George and the metochia under it, being found already registered and recorded in the codices of the sacred chartophylakeion. The same most holy metropolitan and hypertimos brought this synodal act forward before the divine gathering of most holy archhierarchs. And since, through the length of time, the monastery of Saint George has been destroyed, the dispute shifted to the venerable monastery under it, honored in the name of the Holy Fathers and called Daphnea, and to that of Saint Andrew of Glistra, so named. He requested that he not be further wronged concerning these.

Wherefore, as such an act was read aloud synodally for all to hear, our Humility, having consulted with the most holy archhierarchs around it and having examined it more accurately and grasped the account from it, orders in the Holy Spirit that, henceforth, in a greedy manner, the patriarchal exarch should no longer enter either into the aforementioned monastery of Saint George and the metochia under it, or into said monastery of the Holy Fathers, naturally, and that of Saint Andrew of Glistra. ^B If the lord Arsenios, memorable among patriarchs, had granted to the archhierarch who was then found in such a most holy metropolis of Mytilene that the patriarchal exarch should be restricted from entering it at all—in the very manner that the synodal act clearly explains—how much more do those subordinate to it, both that of the Holy Fathers and that of Saint Andrew, owe allegiance to, and be held by, the same church, and receive their inquisition from it? For our Humility closes every door to the patriarchal exarch, so that he may not attempt to enter and hold inquisition over those within them. For these will be for all time under the administration of the metropolitan of Mytilene, or [his] bishop.

Since it is also contained in such a synodal act that the commemoration of our Humility is to be celebrated during the divine services conducted at the monastery of Saint George, which was then the prototype, it was decided synodally that, if its church still stands and has not been destroyed, according to the summary of this synodal act, the commemoration of our Humility should take place there, with the divine services being performed in it; without this, the patriarchal throne will have no further standing.

In the same way, the aforementioned most holy metropolitan of Mytilene and hypertimos has also moved regarding another small monastery, that of Saint Minas of the Kato Ptomaia, which, through another letter of the lord Arsenios, memorable among patriarchs, and other proofs of right, he showed to be truly subordinate to the metropolis of his, and on that account, it has been adjudged that he should also hold this in his possession. ^C Furthermore, he is also adjudged to possess another small monastery, which was erected by that superior, Gidon, which he also possesses, as its consecration was performed by the most holy metropolitan himself. Likewise, he is adjudged to hold the church built within the castle at the expense of the aforementioned monastery of the Holy Fathers, as a metochion and seat thereof; for if he is entitled to the ownership of the greater one, by much more shall he hold that which received its establishment from expenditures from there and which is dependent upon it, as has been indicated. In addition to these, he also obtained the justification for the church built by that droungarios, Kannavoutzes, in the name of the holy great martyr and standard-bearer George, ^D because, as the same church is situated very near to such a most holy metropolis and the secular people gather in it, much strife and causes for not a few scandals arise against the part of the aforementioned most holy metropolitan of Mytilene and hypertimos. Similarly, he also moved regarding another small monastery near the Basilikas [the Imperial district] of the honorable Archistrategos of the heavenly powers, Michael, and called Akronesiotis, its consecration having been performed by the bishop of Erisso, lord Theodore, at the behest of Gregory, who was then the archhierarch of Mytilene, just as the priests who then officiated in it [testified], both the skeuvophylax of the same most holy bishopric, Thomopoulos, and the...

protopapas Lazaros, clearly declared in writing; these were aged men, and trustworthy. Moreover, the monk Maximos, who at that time was governing the patriarchal rights there, being present and questioned here, confessed with the appropriate security, as God was overseeing, and firmly asserted, adding for greater proof that, as the aforementioned most holy metropolis of Mytilene was vacant, that certain bestarches, finding himself in possession of its rights, used guile and chicanery to erase and scrape away those letters written within the sanctuary of this church of Saint Akronesios, which were inscribed before its wall and clearly declared that it was subordinate to the present most holy metropolis. Thus, therefore, and with this monk Maximos also confessing the same things as the previously mentioned priests, the aforementioned most holy metropolitan of Mytilene and hypertimos ^A displayed their written testimonies, and also petitioned for these to be part of the synodical diagnosis. It has been diagnosed, therefore, also concerning these matters, synodically by our mediocrity, that these small monasteries and the mentioned churches belong to and are under the aforementioned most holy metropolis of Mytilene, according to the summaries of the letter of the ever-memorable among patriarchs, kyr Arsenios, and the other rights, and further, the written testimonies of the local ordained and aged men; and that in these, those who from time to time have presided hierarchically over the mentioned most holy church are to be commemorated, and that the patriarchal exarch is by no means to attempt any such thing, nor to trouble the party of this same most holy metropolis of Mytilene by questioning anything taken from such [sources]. And our mediocrity holds all the previous patriarchal letters concerning these matters to be invalid and without effect for the condemnation of this same most holy church, as they did not proceed according to the logic of justice; for, by removing all of this injustice in general, and wishing that there be no dispute from now on between the patriarchal party and the such most holy metropolis of Mytilene, having voted concerning this, it has confirmed and established it. For he who from now on shall attempt to proceed to the subversion and negation of the things synodically diagnosed, being excluded from justice, shall fall under the divine condemnation and ecclesiastical censure, both by bringing future troubles and scandals to the patriarchal party, as has been declared, and to the aforementioned most holy metropolis of Mytilene. These things, having been excerpted from the daily synodical notes, and having been confirmed and authenticated by the signature and seal of the most honorable chartophylax, were delivered in the month and indiction to those written above, in the year 6733.

VIII. Esaias confirms the previous decision of the synod.

* A memorandum of the most holy patriarch kyr Esaias, made concerning this synodical act.

To the patriarchal dignity, it is in every way ^B fitting and due to be zealous for justice, not only regarding disputed matters of other kinds, but also those things which are held as one's own, if indeed there is doubt that any of these belongs to anyone else. For in this way, one might repel the appearance of greed, and especially use well-deserved kindnesses toward those who otherwise are [held] by this, and as one dear to God, as the intention of the speech becomes clear as it proceeds. ^C It is possible for one who seeks to know to find the monastery of Saint George in the island of Mytilene, and to accurately know how it was established in the beginning, and what clarity and splendor it had, and all the goods with which it flourished, by going through the ancient rights pertaining to it. Yet, the time having yielded to that which brings all things to light and again ravages its own fruits, the monks in it moved to the dependencies under it, which are situated on the same island and are under the jurisdiction of the most holy metropolis of Mytilene there. From that point, a dispute arose between the patriarchal party and that of the metropolis, each of them claiming it, the one counting and assigning it to the patriarchal [side], the other to those of the metropolis. When the case was moved synodically before him who then adorned the patriarchal throne, the ever-memorable among patriarchs, kyr Arsenios, the side of the metropolis prevailed. ^D However, the judgment decided in the more universal and ancient monastery of Saint George, that if it exists, the report and commemoration of the patriarchal name is to be made in the sacred prayers to God. Even so, although the metropolis was justified and prevailed over those who were opposing it, the men of the patriarchal party later cast a hand upon such things again. Whence, he who presently officiates as archhierarch of this, a beloved brother and concelebrant of our mediocrity in the Lord, sitting with our mediocrity as it gathered synodically, brought forward the matters concerning this, and the synodical note in the middle was displayed, namely that of the ever-memorable patriarch kyr Arsenios. Our mediocrity, therefore, having a duty to abide by the things well diagnosed, and also not accepting under any pretext the restitution to our brothers and concelebrants for the sake of acquiring property, and preferring instead the relation of lesser things and brotherly peace, for these reasons consented, as was indeed fitting, to the previous synodical act, having released a synodical letter for the confirmation of this matter; but also, further securing the matter for the dispersal and complete turning away of those who, for all future and continuous time, would be entrusted with the patriarchal rights there, the same most holy archhierarch having requested this, it is commanded in the Holy Spirit and through this present commemorative letter, that the venerable monasteries, the one of the Holy Fathers, remain under the aforementioned monastery of Saint George for future times.

^A And the investigation regarding that of Saint Andrew shall be held by him, both the present most holy archbishop of the aforementioned most holy metropolis of Mytilene and those presiding after him, under his authority; and from it he shall have both these and the properties belonging to them [under his] spiritual investigation. For Our Humility completely debars and forbids any patriarchal exarch from entering them, or wishing to enter in order to investigate spiritual faults within them and their properties. And furthermore, the same most holy metropolitan shall also possess the small monastery of Saint Menas, which is called that of the Lower Ptomaioi, since he presented and proved that this also belongs to the holy Church of his jurisdiction, through other letters justifying him and another letter of the aforementioned man of blessed memory, the patriarch Kyr Arsenios. Likewise also the other small monastery existing there, which was raised by that former superior Gidon in the name of the most holy Mother of God the Hodegetria, which received its consecration from such a most holy bishop, and for this reason it was judged to be possessed by him. ^B Furthermore, also the small monastery [located] at the imperial [estates] of the honorable Archstrategos of the heavenly powers, and called the Akronesioton, as it was consecrated at the urging of the then-bishop of Mytilene, that Kyr Gregorios, by that bishop of Erissos, Kyr Theodoros, as the priests who were ministering at that time, both the skeuophylax of the same diocese, Thomopoulos, the protopapas Lazaros and others ensured in writing; but indeed also the monk Maximos, who handled the patriarchal rights there, when questioned testified and insisted—who also spoke this alongside the others—that that vestarches, acting on patriarchal urging while the metropolis was vacant, erased and completely wiped out the documents recorded in the holy sanctuary of such a small monastery, through which it was clearly manifested that this monastery belongs to the metropolis. On these grounds, such a most holy bishop is obliged to possess also the divine church built within the castle by the monks of the aforementioned venerable monastery of the Holy Fathers as their metochion, and furthermore that [built] by that Droungarios Kannavoutzis in the name of the holy great martyr George. For since Our Humility recognized that not a few disturbances happen to the part of the aforementioned most holy metropolis because these divine churches are found near and worldly people gather in them, it ordered these divine churches to be possessed by the same most holy metropolitan, Our Humility removing the causes of scandals and disturbances and espousing peace; therefore, the part of such a most holy metropolis shall have no harassment ^C nor any ordinary obstruction regarding the possession, authority, and lordship of the aforementioned venerable monasteries of the Holy Fathers and of Saint Andrew and of the other mentioned small monasteries and churches, but the commemoration of their own name and the spiritual investigation [it] shall have forever both the current most holy archbishop of the aforementioned most holy metropolis of Mytilene and those who are to preside after him, no patriarchal exarch sent from time to time being allowed to harass the part of such a metropolis concerning any of the things mentioned, nor [may they] seek to enter and investigate spiritual faults in them at all or in any way disturb the part of such a most holy metropolis. For Our Humility, providing safety and stability forever to the peace and the undisturbed state, declares the patriarchal letters that emerged to the condemnation of such a most holy church void, and deems them as if they had not happened at all or had not emerged at all; and [it] threatens with an ecclesiastical penalty everyone who might harass, concerning the things mentioned, the part of the same most holy metropolis through this present document-like sigillion, which was also made and released in the month of September of the 3rd indiction of the thirty-third year to the part of the aforementioned most holy metropolis of Mytilene for perpetual safety.

† It held: Isaiah, by the mercy of God, Archbishop of Constantinople, New Rome, and Ecumenical Patriarch, with the patriarchal and divine hand.

OLDER ACTS CONCERNING THE SAME MATTER

1° Decisio patriarcha Arsenii (anno 1256).

† In the month of March, day 31, 6th indiction, 14, while our all-holy master the ecumenical patriarch Kyr Arsenios was presiding in the cells of the venerable monastery of the holy great martyrs Theodore, located by Nymphaeon, sitting with his great holiness and the most holy bishops: Gregorios of Ancyra; Georgios of Cyzicus, of the Most Honorable [rank] and Exarch of all Hellespont; Andronikos of Sardis, of the Most Honorable [rank] and Exarch of all Lydia; Ioannis of Nicomedia, of the Most Honorable [rank] and Exarch of all Bithynia; Ioannis of Philadelphia, of the Most Honorable [rank] and holding the place of Syracuse; Ioannikios of Pontoheracleia and holding the place of Claudiopolis; Theodoros of Mochisos; Georgios of Rhodes and of the Most Honorable [rank]; Theodoros of Smyrna and of the Most Honorable [rank]; Theodoros of Miletus; Nikiforos of Melaginoi; Ioannis of Prousa and of the Most Honorable [rank]; Nikolaos of Achyraous; Leon of Antioch; Michail of Kypsela; Konstantinos of Garella; Konstantinos of Kios; David of Lopadion; Antiochus, and of Pergamon, Georgios; with the most God-beloved imperial lords attending.

† The most holy metropolitan of Mytilene, brother and concelebrant of Our Humility in the Lord, arrives; even before, at the time of the most holy patriarch Kyr Manuel, who preceded us, [he had] moved synodically regarding the venerable monastery of Saint George situated on the island of Mytilene, which was disputed by this very metropolitan, who insisted that it belongs to the metropolis of his jurisdiction, and to the part of our...

^A Great Church of God, which also presides over the procedure and [the] synodal act. It was decreed that one of the ecclesiastics should investigate the conditions of the case by visiting the places; but what was decided at that time was not able to reach its conclusion. Therefore, just recently, while our mediocrity was dwelling in Nymphaion, the matter was stirred up again by the metropolitan of Mytilene, who demanded that a resolution of the case should be made. For he contended that he was suffering a great injustice, inasmuch as the monks of Saint George were not residing in the original monastery—which was also called patriarchal—but in the dependencies subject to the metropolis under him, or in the bishoprics under him, and were being managed by the patriarchal exarch sent from time to time. The monks of the monastery of Saint George were, therefore, directed to bring to our mediocrity the ancient charters of rights they possessed, so that from these we might know whether the monastery of Saint George is subject to the patriarchal majesty or to the metropolis of Mytilene. And indeed, these [documents] were brought by the monk Barlaam and were handed over to this [synodal body] presiding by synodal authority. These happened to be chrysobulls of the illustrious emperors and ancient memorials of those most holy patriarchs, defining altogether that the monastery of Saint George is self-governing, independent, and by itself, and subject neither to the most holy Great Church of God, nor to any other church, and that they did not even grant to any patriarch or anyone else the right to install an abbot in such a monastery. For all those memorials inhibited the patriarchs of the time with a terrifying sentence of excommunication, even if, although some short time ago, the most holy patriarch, master Manuel, our predecessor, I know not how, entirely ignorant of the contents of the revered chrysobulls and the patriarchal memorials, installed an abbot for the Osiogeorgitai. These, as it is said, were what the ancient charters of rights brought by the party of the monastery defined. But the metropolitan of Mytilene was demanded to produce some written charter of right from which it could appear that he was entitled [to hold authority] over the monastery of Saint George. But he produced no written charter of right; instead, he said that his own metropolis was entitled to the monastery from the [very] charters of rights that had been presented; since, indeed, they do not state that this monastery is under patriarchal authority and administration, nor that the patriarch reigning at the time possesses the power to install an abbot in it, nor to send an exarch there, ^B or to perform any other ecclesiastical act in such a monastery; [and he argues] that this [monastery] is within my diocese, and especially that it is founded near the metropolis under me, [and therefore] it is entirely necessary that it should be subject to the metropolis under me and to the metropolitan of Mytilene of the time. "And if it is even by itself and independent, and neither to the patriarchal majesty, nor to that of Mytilene, as [their documents] say, [is it subject], nor certainly to the dependencies under it, which are admittedly subject to the metropolis of Mytilene and the bishopric under it?" For he added also that he was suffering the greatest injustice, in that, being neglected in the original monastery of Saint George, the Osiogeorgitai were sitting in the dependencies under the metropolis of Mytilene, and the patriarchal exarch enters among them, and examines them, and conducts [business] spiritually, while he ^C tries to expel the metropolitan himself from there. These things the most holy metropolitan of Mytilene set forth in the midst, and asked for the case to be resolved. Our mediocrity, therefore, along with the holy brotherhood about it, having examined the rights more accurately and having known from these that the patriarchal exarch does not rightfully enter into the monastery of Saint George—since he is excluded by the definition of the rights—it is ordained by synod that he shall no longer henceforth visit it, not to mention in the original monastery of Saint George, but not even in the dependencies and estates under it, in which the Osiogeorgitai monks also reside; for these shall be under the administration of the metropolitan and bishop, and will be shepherded by them, and the Osiogeorgitai monks in these places will be examined and censured, if need be, and will be deemed worthy of forgiveness. For our mediocrity also closes the doors of such dependencies to the patriarchal exarch; for it wishes not only that things badly acquired be put away, but there is also a [reason] of spiritual kinship and brotherly peace, to disregard one's own [claims]. Since, however, there was uncertainty concerning the episcopal commemoration in the original monastery of Saint George—for it was not written explicitly about this in all the presented charters of rights—and it was entirely necessary for the name of an archpriest to be mentioned in the divine mysteries celebrated in it, it was decreed synodally, with the metropolitan of Mytilene also consenting to this, that the commemoration should be [made only] of our mediocrity; for the patriarchal inspection holds this and nothing else from the original monastery of Saint George. These things, having been ^D excerpted from the daily synodal diagnoses and authenticated by the signature and seal of the most honorable chartophylax of the most holy Great Church of God, Theodore Xiphilinus, were delivered in the month and indiction written above, in the year 6754. The original contained: "The chartophylax of the most holy Great Church of God, Theodore Xiphilinus." † The present synodal act of the blessed among patriarchs, master Arsenios, having been found recorded in the old codices of the holy chartophylakeion of the most holy Great Church of God, and having become dilapidated by time, so that it might not be entirely lost, has been transcribed here unchanged and in all respects equivalent to the original.

2. Decision of Patriarch Arsenius (year 1246)

^A Since our mediocrity has often witnessed the dispute between the most sacred metropolitan of Mytilene, Gregory, and the patriarchal exarchs in Mytilene concerning certain monasteries—the former claiming that they belong to the church under him, the latter claiming them through patriarchal rights—and since the monasteries over which there is a dispute are Kats Ptomaia, and in the parish of Germas the monastery of Hosios Gregorios, and the monastery of the Aristai on one of the islets; our mediocrity already has information regarding the Ptomaia, that they belong to the rights of the metropolis of Mytilene, from the document presented to our mediocrity by the metropolitan—which document was a copy of the original; for there was an agreement between Manuel the Xeros and that metropolitan of Mytilene, Pothos the Aplespharis, that this metropolitan gifted such a monastery, as being among the rights of the church under him, to this Manuel the Xeros for two persons, and he ordained that he should pay twenty gold pieces of three heads annually for it, and that he should pay ten to the most holy metropolis, and ten to the house of his son-in-law, the Serbes. And this document provided that while that Manuel the Xeros had died, the right of the second person devolved to his son, Leo Comnenus, and he also makes a sigillium for the Serbes, so that he may receive the ten gold pieces from his share each year. Thus then, the monastery of the Kato Ptomaia appeared to be under the metropolis from this document, verified by the most sacred metropolitan of Mytilene, and this most sacred metropolitan of Mytilene, Gregory, ought to take hold of it from now on.

But our mediocrity has not overlooked what was also presented as a legal argument in the other monasteries mentioned above; for since the patriarchal exarch, the God-beloved ottiarios of the most holy Great Church of God, Timotheus, was spurred to enter these monasteries according to the instruction noted ^B by Kouritzes, and certain things were determined synodically regarding this instruction, which are contained in the note of the bishop of Germas, and for this very reason the metropolitan did not have an indisputable expulsion of these people, but he entreated our mediocrity that an investigation into the place, as our mediocrity wishes, should prove the truth and resolve the doubt between him and the patriarchal exarch, our mediocrity also looked to this. For since the metropolitan alleged that until the time of that Joseph of Mytilene, the metropolitan rights in the mentioned monasteries were inalienable, and from whenever they were checked, the patriarchal exarchs snatched them away from the rights of the metropolitan and claimed them for themselves, our mediocrity also remembered how that metropolitan, Joseph, whenever he was restored to his church, wrote often to us that he was harmed by the patriarchal exarchs. In order, therefore, that our mediocrity may not be troubled always by the same cries, ^C it has decreed that the one in charge of the patriarchal rights there should go to Mytilene, and having stood locally, perform the examination regarding the patriarchal and metropolitan rights through trustworthy witnesses, namely, pious and blameless old men, having first held them with an excommunication and secured them, and if the witnesses testify that until the tenure of that Joseph of Mytilene the mentioned monasteries, namely Hosios Gregorios and the monastery of the Aristai, were under the metropolitan authority, and there was no patriarchal report in them, but thereafter, because the metropolitan of Mytilene was kept at Nicaea, the patriarchal exarchs seized them, that he should restore the metropolitan to them without contradiction; but if it is testified by them that from of old and from the beginning the patriarchal exarchs had possession and holding of such monasteries, that he should appoint the patriarchal exarch again without doubt. Thus then in the mentioned monasteries of Hosios Gregorios and the Aristai, and also in some other matters, in which he will receive a summons either from the patriarchal side or from the metropolitan. For this reason our mediocrity's letter was also issued.

† Had the [date]. In the month of November, indiction 5, by the divine hand of the most celebrated among patriarchs, lord Arsenius.

3. Decision of Patriarch Arsenius (year 1246)

† A letter of our mediocrity was issued to the most sacred metropolitan of Mytilene, our beloved brother and concelebrant in the Lord, vindicating him in regard to the monastery of Kato Ptomaia under him, and regarding the other monasteries, namely the monastery of Hosios Gregorios ^D and the monastery of the Aristai, ordaining that an investigation should be made, and that the right appearing in them should be rendered by the one to be justified, from both the metropolitan and the patriarchal exarch. But since the Aristai were in the holding and possession of the party of the most holy metropolis of Mytilene until some time passed, and yesterday or the day before the person in charge of the mentioned monastery came and deceived, as if it were under patriarchal authority from of old, and he received a letter of our mediocrity, installing him in the guardianship, but the matter was not so, but the affairs of the monastery were under the metropolis of Mytilene, our mediocrity is ordained through this...

writing, that the document obtained for the monk appointed to the guardianship of such monastery should be invalid, and that the most reverend metropolitan should again take hold of such monastery, according to the justification which the church under him has had until now, from the possession and enjoyment and the report of the metropolitan of Mytilene; and as for the examination by place, which has also occurred in other monasteries, when it shall take place in this one, then the matters concerning the aforementioned monastery shall also be examined, and if there is any dispute in this one, it shall be resolved. For it is for this reason that the present letter of our mediocrity has been made for security.

† It bore: In the month of November, Indiction 5, through the same divine hand of the most memorable among patriarchs Lord Arsenius. † These are the true copies of the letters of the most memorable among patriarchs Lord Arsenius, which in time had become decayed and were in danger of perishing, having already been transcribed and collated with the originals, and found to be in all respects identical; they have now been deposited in the codices of the sacred chartophylakion for the sake of security and confirmation for all future time.

4. Convention between Manuel Xerus and Pothus, metropolitan of Mitylene (A.D. 1225).

† Since an agreement has been made between me and that metropolitan of Mitylene, Lord Pothus ^B Ap plesphares, concerning the monastery of the Lower Ptomai, situated near Mytilene, which was donated by him to us for two persons, that he should pay annually for such monastery twenty new three-headed coins as required by the region, and that he should pay ten to the most holy metropolis, and give the other ten to the house of his relative and our man, the proedros John Serbes: Lo, by this our present sigillion we ordain that the house of the aforementioned Serbes shall receive, year by year, from the keeper of our properties in Mitylene acting on the day, the ten specific new three-headed coins, and shall receive a receipt from his side. For it is for this reason that the present sigillion, confirmed by our own-hand signature and the leaden bull, was given to Serbes for security.

† It bore: In the month of May, Indiction 13, and the signature: "Manuel the Xeros," and a leaden bull hanging from it, having on one side two holy martyrs engraved, namely Saint Theodore and Saint Demetrius, and on the other side it had a verse as follows: "May a pair of martyrs protect Manuel Xeros." It bore also on the back another sigillion, providing as follows:

† We wish the present sigillion of my blessed lord and father to have active force, as long as we also dwell among the living, according to its content; for since it is imprinted in it that the John Serbes indicated therein ^C and ^D the Klausenos shall receive up to the limit of the two persons ten new three-headed coins, that second person likewise, as it is said, ought to receive the same ten three-headed coins annually without fail from the income of such monastery of the Ptomai, as long as I remain in this life by the long-suffering of God. For it is for this reason that the present sigillion of my blessed lord and father was signed, and by us, at the request of the aforementioned Serbes, for private security.

† It bore: In the month of February, Indiction 10, and: "Leo Comnenus."

† And the copies of these were signed for security through the metropolitan of Methymna, Lord Nicephorus, which, indeed, for the sake of the cause mentioned above, so that they might not perish through decay, have been deposited in these codices.

IX. Synod sancit a metropolibus et archiepiscopatibus patriarchæ pendenda esse annua tributa. [The Synod decrees that annual tributes be paid to the patriarch by the metropolises and archiepiscopates.]

† Just as there is an inescapable duty for children to cherish those who begat them, and to support them in every way, and to assist them whenever they see them fallen into need, being compelled by natural bonds; so too is it just that descendants should maintain the same mind towards their progenitors, clearly being concerned for them and disposed to provide for them, and striving on their behalf, owing them in turn the repayment of graces for their progress and provision in life, a matter most worthy of note and coming into comparison with nothing else. Yet, if, in addition to this greatest good—the progress into this light—they were found to be recipients of other paternal care, and sufficiently enjoyed the benefit, grace, and honor from them, how is it not of the most fitting and most just things that these should be eager to recompense their parents with every power, to defend them in their distress, and to show themselves useful throughout? If every man would say that this just law should be established for all time for parents according to the flesh, would not this duty be fitting for spiritual fathers, and for the leaders and guides of piety, and for those who generally, so to speak, care for the better and more becoming state? For it seems one of the most irrational things if someone, having received from another the most and greatest of most precious things, should then not be eager to set aside even a small portion for the one who provided everything. With this reasoning, observe that while the most holy Great Church of God was formerly flourishing and sufficiently wealthy in affairs, so as to be able to help others who were in need; yet since the confusion and irregularity of affairs and the change and transformation of time, which bears everything, have caused its incomes to arrive at a strait, it is not only unable to help others, but not even itself, nor even those enrolled in its clergy. For these reasons it has not seemed just to us, who fulfill the gathering of the holy synod ^D

to overlook this situation, but having all deliberated together, we resolved and voted, as true sons, to stand up for it and to contribute to it in every way possible, as if it were the mother of the churches, and to deem it worthy of the due and proper care from those metropolitan sees and archbishoprics that are well-off and able, according to their means, to offer such support. For if this Church is in a good state and in a prosperous condition, it is necessary that these others also share in the glory and honor resulting from it, just as, conversely, if it is in trouble, they should share in its distress, because it does not have the means to provide for those in need. Moreover, by common vote, we order that the same most holy Great Church of God be provided for every year, without fail, by: the most holy metropolis of Heraclea and its bishoprics, 200 hyperpyra; the most holy metropolis of Cyzicus, 200 hyperpyra; the most holy metropolis of Thessalonica, 200 hyperpyra; the most holy metropolis of Adrianople, 100 hyperpyra; the most holy metropolis of Beroea, 100 hyperpyra; the most holy metropolis of Monembasia, 800 hyperpyra; ^A the most holy metropolis of Philippopolis, 150 hyperpyra; the most holy metropolis of Trajanopolis and its bishoprics, 70 hyperpyra; the most holy metropolis of Serres, 150 hyperpyra; the most holy metropolis of Philippi, 100 hyperpyra; the most holy metropolis of Mitylene, 100 hyperpyra; the most holy metropolis of Didymoteichon, 100 hyperpyra; the most holy metropolis of Old Patras, 40 hyperpyra; the most holy metropolis of Lacedaemon, 60 hyperpyra; the most holy metropolis of Melenikon, 36 hyperpyra; the most holy metropolis of Ainos, 100 hyperpyra; the most holy metropolis of Madytos, 36 hyperpyra; the most holy metropolis of Methymna, 50 hyperpyra; the most holy metropolis of Brysis, 50 hyperpyra; the most holy metropolis of Rosion, 36 hyperpyra; ^D the most holy archbishopric of Bizye, 100 hyperpyra; the most holy archbishopric of Maroneia, 36 hyperpyra; the most holy archbishopric of Proconnesus, 72 hyperpyra; the most holy archbishopric of Garella, 24 hyperpyra; the most holy archbishopric of Derkos, 24 hyperpyra; the most holy archbishopric of Arcadiopolis, 24 hyperpyra; the most holy archbishopric of Lemnos, 50 hyperpyra; the most holy archbishopric of Lopadion, 24 hyperpyra; the most holy archbishopric of Cypsela, 16 hyperpyra; the most holy archbishopric of Xantheia, 36 hyperpyra; the most holy archbishopric of Medeia, 50 hyperpyra; the most holy archbishopric of Drama, 24 hyperpyra; the most holy archbishopric of Ganos, 50 hyperpyra. Wherefore, the decisions we have made well regarding this matter shall remain inviolable and unchangeable, held in force and authority and certainty. If, however, by the providence, nod, and pleasure of God, circumstances should return to their former state and the most holy Great Church of God should become prosperous, having recovered the sources and origins of those revenues, it will be content with its own, not needing any help from elsewhere, and those metropolises and archbishoprics will be, as before, by themselves, and will have no necessity to contribute to it.

For the sake of security and confirmation, and so that it may be permitted to none of us to resolve anything contrary to these things, the present written synodal act has been issued by us, having been confirmed and secured by our own signatures in the month of September of the current eighth indiction, in the year 6833.

X. The Emperor, by chrysobull, confirms the raising of the archbishopric of Brysis to a metropolis.

† Imperial and autocratical power has from long ago—nay, from the beginning and from of old—in addition to other things, this right also conceded to it by reason: to promote the progress of good things and the advancement of the state conducted well by all, namely, to advance churches from bishoprics to archbishopical dignity, and from an archbishopric to a metropolis; and there are times when it also advances a metropolis to a higher rank, and furthermore, even to establish new churches and set up episcopal thrones in them. All these things, however, must be done by it with due care and reasonable judgment, not as happens by chance or with irrational impulses. But if we have pursued this, as we have through all the not-a-few years of our reign, others speak of it—nay, the facts themselves cry out to the perceptive observers—and we say this confidently, no less than what is now taking place. For in accordance with the authority given to us, we have decided that the most holy church of Brysis should be advanced from an archbishopric to a metropolis, both because of the dense population of such a church and the reasonable nature of such an honor in many ways, and also because of the man who now presides over it as hierarch, a man adorned with the beauties of great virtue, and from this, venerable to the Church, venerable to the Empire, and deemed worthy of much honor and respect by us. Therefore, my Majesty now decrees by these present golden bull words that the most holy archbishopric of Brysis is and is to be found a metropolis, and that the most holy hierarch therein is to share in the enjoyment of [the status of] the other most holy metropolitans of the divine and holy great synod, of the same calling and

^A honor in every way, as they partake of it; but also that he is to be ranked in the order of the honorary [metropolitans]. Whence also now, by the manifestation of the present chrysobull of my Majesty, the now most holy metropolitan of Brysis and honorary [metropolitan] is to obtain such rank and honor; and hereafter this shall in like manner apply to those who are to be found in the times following him as legitimate archbishops of this same most holy metropolis of Brysis, he also having a seat and place in the enumeration of the most holy metropolitans after the most holy metropolitan of Ainos and honorary [metropolitan], inasmuch as he is bound to hold the seat and [position] which is fixed and immovable, having been created by my Majesty for such a most holy church in [the act of] advancement. For it was for this reason that the present chrysobull of my Majesty was issued, published in the month of November of the now current eighth indiction of the year six thousand eight hundred and thirty-three, in which also our pious and divinely-ordained power has set its seal.

XI. The Synod resolves six controversies.

† On the 28th day of the month of May, Wednesday, 8th indiction, our most holy master, the ecumenical patriarch, presiding in the cells [governed] by the holy Theophylact, and sitting with his great Holiness were the most holy archbishops: of Sardis, honorary [metropolitan] and exarch of all Lydia, Gregory; of Chalcedon, honorary [metropolitan] and president of Maroneia, Theodulus; of Adrianople and honorary [metropolitan], Ignatius; of Melitene and honorary [metropolitan], Theodosius; of Pegai and Parion, honorary [metropolitan] and president of Ganos, Constantine; of Misidia and honorary [metropolitan], Gregory; of Dyrrhachium and honorary [metropolitan], Gregory; of Apro, honorary [metropolitan] and holding the place of Euchaita, Joseph; ^B and of Methymna and honorary [metropolitan], Malachias; there being present also most God-beloved lordly officials.

† The man from the clergy of the most holy metropolis of Ainos, John the Manglabites, appeared before our humility as we were presiding synodically, and reported that he had brought as a son-in-law for his own daughter, who was in her tenth year of age, the son of the one from the same clergy, the ^C steward of the churches of Argyros, and because the daughter was not of lawful and full age, neither did the one who directs the affairs of such a most holy metropolis permit the son-in-law to cohabit with her, nor did the said Manglabites entrust her to him, except upon a guarantee [made] to the father—this steward of the churches of [Argyros]—that the son should not unite with her before the lawful time for the union had arrived, he having dared to entrust [her] on this condition. But the said son-in-law, not waiting, violated the daughter, and had intercourse with her against nature, becoming the agent of total injury and desolation for her. With her also being present at the tribunal, it was judged that an examination should be made for this reason, and indeed a midwife having been called ^D and having examined her—as is customary—and the true injury having been proven, that much injury [having been inflicted] upon her by her husband, so that it is not possible for the husband thereafter to sleep with her at all, it was decided by our humility and the most holy archbishops around it that, both because of the sudden impotence of the woman and mostly because of such injury [inflicted] upon her and her inability to cohabit with a husband, this union should be dissolved, the father of this Manglabite receiving back all the dowry recorded by him for the daughter, and in addition the dowry-compensation according to law; for the father of the son-in-law, having given guarantees for the safety of the woman, ought to have set it as a matter of concern to ensure that she would be free of harm, and not through negligence have thus betrayed her, with her having suffered such injury and injustice at his hands. Therefore, from now on, the [man] of Argyros shall be completely separated from her according to this synodical and our own diagnosis. These things, having been extracted from the daily synodical records and confirmed and certified by the signature and seal of the most venerable chartophylax, were delivered in the month and indiction [mentioned] in the year six thousand eight hundred and thirty-three, during the [time of] the same archbishops.

† The hieromonk Ignatius, from the God-guarded city of Ainos, appeared before our humility as we were presiding synodically, and reported that his sister Eudokia the Glykaina had joined her own daughter in marriage according to law to Constantine the Asprophris, of the clergy of the most holy metropolis there, having also given to her, for the sake of dowry, property as is included in the agreement that was made, and since this son-in-law departed this life leaving behind a female child, and then after a year and a half the child also paid the debt to nature, the father-in-law, having used force, seized from the property belonging to the woman as dowry thirty hyperpyra, and also took possession of and appropriated all things belonging to the son, including the harvest income that was found at the time of his death, even though she herself had spent not a little for the funeral rites and memorials of both the husband and that child, for which reason also she requested to obtain a synodical verdict. Thus, the matter standing so, it was decided by our humility and the most holy archbishops around it that, first of all, the entire dowry of this woman is to be given back to her in full, and furthermore the dowry-compensation according to law, and that there be given to her also twenty-four hyperpyra for [the sake of] her sustenance, as she kept the mourning period for her husband and is justified according to laws therefrom to be sustained by his property to such an extent, since she also chose the better and monastic life, not tolerating

^A scandals, nor allowing those, whom the one who was the deceased husband in his lifetime had perhaps designated, to prevail or to increase to a great extent. But as for all the property existing for him, namely the ancestral houses and vineyards, and the rest that were his own possessions, the directions of the young lady's legislation are to prevail, since the child died after the death of her husband, as has been said earlier; and these having been divided into three parts, she is to receive the one as an heir, the other is to be given to his father, and into the third, first of all, are to be reckoned whatever has been expended by this woman for the sake of the funeral and memorials of the souls, and the remainder is to be divided equally between herself and the father-in-law, so that the one may care for the soul of the son, and she for the soul of the child, with the knowledge and approval of the leading members of the clergy of the most holy metropolis there; whence this father-in-law ought to be content and not gainsay at all this synodical judgment of our humility, which—as the matter has been reported—is based on fact, knowing certainly that if, even still behaving tyrannically, he does not comply, he will be brought to account according to canonical observance, as being clearly opposed to justice. And since such a father-in-law insists that, when the son died, hyperpyra of his were found, it has been adjudged also concerning this that, an exact investigation being made—if he should be able to produce this via an inventory which he made for him, or via trustworthy witnesses—the truth concerning this should be clearly established; if it be so, it shall be well and good; if not, he shall cease from making groundless disturbances. These things having been excerpted, etc.

III.

† The deacon Simon, among the monks, reported to our humility sitting synodically, saying that while he was in the venerable royal monastery of our Lord and Savior Christ, called the Pantocrator, a certain monk of those practicing in this monastery, being possessed by hostility against him, slandered him, saying that the father of this deacon was attached to the heresy, as it were, of the Bogomils, and hence, not a few scandals arising and such [slander] being cast upon him ^B by growing, the deacon himself implored that an examination be given concerning this, and that those who were accusing him be made to appear openly, if they knew anything of this sort about him. However, he who had stirred up this accusation, being unable to provide from himself any proof for this, proposed that some of the free-willed ones (theletarioi) might know more about it; these men, indeed, having been summoned and questioned, asserted and confessed that they knew nothing of the sort about the father of the aforementioned deacon; but concerning his grandmother, they said they held those things of this rumor from hearsay; yet they were nevertheless abundantly testifying for him, that he has been raised in a God-beloved way, and modestly and decorously, and from childhood, being taught the divine scriptures, he gave to these the most of his zeal and study. But an examination having been made synodically, and at that time under the patriarch who was then presiding, kyr John Glykys, he was shown to be above such slander, yet the matter was deferred, so that in this way, time passing, the one who stirred up the speech might appear to refute it; since from that time until now seven years have already passed and no one has been found, our humility, although this testimony on his behalf is true, nevertheless for the sake of greater safety, requested him to issue also a written confession, just as it was fitting, and indeed, having also renounced in writing every heresy and subjected himself to anathema, and having also fully and with all his mind ensured himself of the pious dogma of the Christians, as well as his own election, our humility, together with the most sacred archbishops around it, adjudged that he should remain in his own ^C rank and proceed without hindrance in the ministry of his diaconate, and if need be advanced to a higher [rank], since after a long and precise examination he appeared—as has been declared—to be above such an accusation and attested by all those who precisely know of his God-beloved conduct, and hence having no impediment to this, according to this synodical and our own judgment. These things, having been excerpted from the daily synodical notes, and confirmed and verified by the signature and seal of the most honorable chartophylax, were delivered in the month and indiction to those written above, in the year 6833.

IV. † In the month of June . . . . . . . 8th indiction, with our most holy lord, the ecumenical patriarch, presiding in his cells at Saint Theophylact’s, and with his great holiness sitting in council also with the same most sacred archbishops.

† The widow woman Apostolina, from the country of the Enneakosia, reported to our sacred synodical court that a certain priest called Pantheres had betrothed her own daughter, who was in her eighth year of age, to a certain man, Theodore the Deaconite, through indissoluble bonds, and time...

to the aforementioned small monastery of his, with the knowledge and consent and judgment of the said Triantaphyllos, and to receive from him the said seventy-two hyperpyra; and having taken confidence from this, he laid a hand upon the land subject to this small monastery, having organized pairs of oxen and established it as a team-driven farm, and furthermore having planted a vineyard and added water-mills and other things not a few there. Our mediocrity, therefore, having deliberated with the most sacred bishops regarding it, and having judged such an action invalid, being outright a sale, since the sacred canons command that things consecrated to God remain inalienable for all time, determined and pronounced that such small monastery of the Pachyotissa is to remain entirely self-governing and unenslaved by any worldly person, and for the designated monk Varlaam to return to the said Philanthropenos the seventy-two hyperpyra which he received from this very person for this purpose; for he had no authority to perform any sale concerning such matters.

Since, however, the aforementioned Philanthropenos was demanding his additions and improvements and constructions, it was judged right that, a precise examination having been made with the appropriate security, whatever appeared to have been present originally in such a small monastery by way of icons and books, and furthermore of possessions and property, from the time that he took hold of these—for already five years have slipped away since then—he not only devised variously against it, but also has been the cause of many grievous things, and since unappeasable hatred is nourished against him by the daughter, and she cannot even bear to look upon him with her eyes, she begged for a synodical judgment. ^A And the said Theodore being present and having been urged to defend himself, put forward that it was indeed true that the girl was eight years old when the said priest joined her to him by the bonds of betrothal, but he insisted that he was hindered by the mother from cohabiting with her. Our mediocrity therefore, having deliberated with the most sacred bishops regarding it, and having judged this cohabitation illegal because of the girl’s such tender age, and having therefrom considered the betrothal bonds contracted for her to be void, and having left all other things aside, pronounced that both parties be separated from one another, the cause being the lack of maturity for this, since the divine laws declare that she who is to be joined to a man must fulfill her twelfth year, and that each take back whatever thing and as much as the one holds belonging to the other; and as for the priest who performed the illegal act, having held back their cohabitation in between, it was necessary for him [to abstain] from performing sacred rites, for he ought not to have proceeded and conceded such things so abruptly and thoughtlessly, but in all ways to have been precise and to have the divine laws as guides. Both parties shall therefore, as has been said, be separated from one another, having the freedom, if they wish, to enter into other marriages, having first turned back whatever thing and as much as belongs to these from each other. These things having been sidelined, etc.

V. ^B On the same month, 17th day, Monday, Indiction 8, the most holy lord, our ecumenical patriarch, presiding in the same place, and the same most sacred bishops sitting in council with his great holiness. There stood before our mediocrity, presiding synodically, the kinsman of my most powerful and holy emperor, Kyr Ioannes the Triantaphyllos, and he reported that his father, that Monomachos, possessing a certain small monastery by patrimony near the fortress of Examilion, in the name honored of the most pure Lady and Mother of God and called the Pachyotissa, gave this by his own written document to… his [relative], the monk Varlaam, with all things appertaining to it. When much time had passed, the kinsman of my most powerful and holy emperor, Kyr Ioannes the Philanthropenos, having received him, in appearance indeed received what proprietary right he had from him, but in truth bought the said small monastery for ^C seventy-two hyperpyra, in the very manner that the document made out to him explains; hence this Triantaphyllos asked to be examined against the same Philanthropenos. And he, being present himself and hearing the statements made, insisted on giving to him the said small monastery of his with the knowledge and consent and judgment of the said Triantaphyllos, and to receive from him the seventy-two hyperpyra.

^D Those who received healing from the Mother of God, through their warm longing for her, offered gifts there in the form of sacred vestments and books; these are found to be again inalienable under this very small monastery. But those things which the Philanthropenos added to it from his own expenses, if he should choose and wish to leave these behind for the sake of his soul’s salvation, it would be well and good; if, however, he should not, he may take them and withdraw from the possession and oversight of it, the said Triantaphyllos likewise abstaining from it, with only the founders retaining the customary memory, since the local bishop ought to hold the spiritual inquiry regarding this according to the exact observance of the sacred canons. Regarding, however, the sowing which the aforementioned Philanthropenos sowed on the said land of the monastery, it was ordered and determined that, since he cast the seeds into it in good faith with his own labors and expenses, he shall gather and store these entirely unhindered and undisturbed, and take also the half share of the water-mills, and as much expenditure as he consumed for the buildings—if he found neither water-mill when he took hold of such monastery, nor indeed buildings—and regarding the vineyard planted by him, the local custom shall prevail according to the agricultural law. Therefore, the things concerning this also ought to be carried out according to this synodical and our judgment. These things having been sidelined, etc.

Synodus dirimit controversiam.

^B VI. On the same month, the 17th day, the same day, 8th indiction. Our most holy lord, the ecumenical patriarch, presiding in the same place, his great holiness sitting in council with the same most holy archbishops.

Some time ago, there was reported to our humility, presiding synodically, both by the man belonging to our most powerful and holy emperor, Kyrios Ioannes Triantaphyllos, and the man belonging to our most powerful and holy emperor, Kyrios Georgios Kaballarios, that that certain Abakes had taken two husbands for his daughters: both the full brother of the same Triantaphyllos, that Makrydoukas, and the man belonging to our most powerful and holy emperor, Kyrios... the Palaiologos, who, having begotten a daughter, took her, by the bonds of betrothal, and joined her to the maternal uncle of his son-in-law, the aforementioned Palaiologos, by the said Kaballarios. And when they requested to obtain a synodical judgment, if it were proper for such a marriage to be composed, it was not permitted to proceed at all. And now, the same Triantaphyllos, having appeared again synodically, requested a judgment to be obtained. It has therefore been judged by our humility and the most holy archbishops around it that the said marriage falls into the sixth degree of affinity, and that a confusion of the names of kinship occurs. And since, according to the precise observance of the holy canons, such things are not permitted at all, as a confusion of names occurs because of this—for it happens that the same person is named in this part both as uncle and cousin—such a marriage is deemed invalid, as if it had not even proceeded at all in the beginning. Both parties shall therefore be separated from one another, remaining free, if they wish, to enter into other marriages, the matter having been reported, clearly, as such. These things having been sidelined, etc.

^C XII. On the month of September, the 27th, Friday, 9th indiction. Our most holy lord, the ecumenical patriarch, presiding in the cells of his associated with Saint Theophylaktos, his great holiness sitting in council with the most holy archbishops: of Sardis, the hypertimos and exarch of all Lydia, Gregorios; of Nicomedia, the hypertimos and exarch of all Bithynia, Maximos; of Chalcedon, the hypertimos and president of Maroneia, Theodoulos; of Melitene, the hypertimos, Theodosios; of Pisidia, the hypertimos, Gregorios; of Dyrrachium, the hypertimos, Gregorios; of Mytilene, the hypertimos, Dionysios; and of Methymna, the hypertimos, Malachias; the most God-beloved imperial lords also standing by.

The deacon and ecclesiarch of the Philokale, a monk named Dositheos, who is a monk of those asceticizing in the same monastery, suffering from an ecstasy of mind and a derangement at periodic intervals from the disease of epilepsy, was seeking a cure for the infirmity. Having encountered one of the Bogomil heresy, as it seems, who was committed to it, and having shared with him concerning this, he heard from him that, if he wished to find release from the underlying affliction, he ought to defile the sanctification of the holy Theophany and drink from it. Being led astray by his words and his judgment having been emptied, he dared to commit such a loathsome act, no one in the monastery having perceived it. Having fallen into a severe infirmity and already breathing his last, he called for his spiritual father, the hieromonk Esaias, and having made a confession to him concerning this, he confessed also this daring act. The spiritual father, after three days had passed, did not reveal it to anyone, but kept it to himself; later, he spoke of it to the aforementioned ecclesiarch. The latter, wishing to know by examination how the defiled matter existed, took a glass vial and went to the font where it was found, and, having brought it near to his nostrils and examined it accurately, he did not find it, as he had suspected. A monk named Joseph, who was at that time serving as the parecclesiarch and nursing a grudge against him because of his removal from that service, after two months fled the monastery and cast a written libel against him before its gate, as though he himself had supposedly committed a defilement upon it. Then the ecclesiarch sought out such Joseph and, having found him, dragged him before the most holy metropolitan of Thessalonica, the hypertimos and exarch of all Thessaly, in the Holy Spirit the beloved brother of our humility and concelebrant, so that he might produce evidence for the one who had initiated [the charge]. And he found himself able to provide the said accusation ^D neither of himself nor through witnesses. And the aforementioned ecclesiarch was sent to our holy and divine synod by both the said most holy metropolitan of Thessalonica and the hypertimos, and by the abbot of the said monastery and the monks therein—since such Joseph, even though strongly urged by them, did not wish at all to come here with him—and he requested to obtain a synodical judgment. So, the matter standing thus, it has been judged by our humility and the most holy archbishops around it that this very ecclesiarch is blameless and unaccountable. For since he who brought the accusation was nursing a grudge against him, as has been said, and invented such a charge, and when required to provide proof of this was in no way able to do so, and even the letter of the libel speaks of the accusation in terms of doubt, having it clearly verbatim: "It seems to one and appears that the defilement occurred by him," he is therefore adjudged innocent and entirely above such slander; from whence he shall remain in his own rank.

^A acting and discharging the service of his ministry without hindrance, and he shall be promoted to a higher one, as he has no one to contest this, since it is verified by those who know his affairs accurately, both the abbot and all the monks, that he has testified to a God-pleasing conduct for as long as he has been in the aforementioned monastery. But he who acted maliciously and fabricated such an accusation against this *ecclesiarch* ought to remain entirely suspended from performing sacred rites, wherever he may be found, since he has spoken false and baseless things against him, and has spoken rashly and in vain from his own imagination. Regarding the aforementioned spiritual son of Esaias who did not immediately confess the defilement, as he ought have done, but concealed it for so many days and became the cause for those who participated in the defilement after this—if indeed they did participate—it has been decided synodically that he shall be suspended from performing sacred rites for six months. However, the abbot of the aforementioned monastery and such monks must from now on not leave the sanctified water of the holy Theophany in an open place, but must keep it in a safe place, inaccessible to the majority, so that it shall not be possible for anyone who desires to do something treacherous with it. And therefore, the matters regarding this must be carried out according to this synodical and our own diagnosis. These things, having been extracted from the daily synodical notes, and confirmed and validated by the signature and seal of the most honorable *chartophylax*, were delivered in the month and indiction written above, in the year 6834.

XIII. The Synod entrusts to the Metropolitan of Caesarea the care of various churches of the East by way of addition.

+ In the month of January, Monday, indiction 10, the most holy lord and ecumenical patriarch, lord Esaias, presiding in the cells of Saint Theophylact, with his great holiness and the most holy archbishops—of Sardis, of Nicomedia, of Chalcedon, of Adrianople, of Prusa, of Dyrrhachium, of Melenikon, and of Litai—sitting in council, and the most God-beloved imperial officials being present.

+ "The healthy have no need of a physician, but those who are sick" (Matt. IX, 12); although the saying is evangelical, the intent of it and what it suggests for our mind to heed—which is not obscure, nor does it require much explanation for those whose minds are healthy—concerns the stewardship and healing of souls that has been entrusted to us, especially for those who lack spiritual shepherds, and for this reason their conduct is naturally prone to slipping. Since, therefore, the most holy metropolises in the region of the East, namely that of Sebasteia, that of Euchaita, that of Iconium, that of Mocissus, and the most holy archbishopric of Nazianzus have lacked genuine archbishops for some time now because of the confusion and disorder that has prevailed through the permission of God due to the multitude of sins ^B and the attack of enemies, and from this the Christian people under them is deprived of archiepiscopal supervision and visitation and the sanctification that comes from it, our humility, having deliberated on this with the most holy archbishops who are with it, has permitted and entrusted this to the most holy Metropolitan of Caesarea, *hypertimos* and Exarch of all the East, our beloved brother and concelebrant in the Holy Spirit, as he is neighboring such churches and because it is not convenient for the present time for genuine archbishops to be proclaimed for them, so that he may guide them and perform archiepiscopal visitations according to the reason of his visits. Therefore, he shall also take hold of these and all the properties and goods pertaining to them, and he shall spiritually visit and shepherd the clergy under them and the rest of the Christian people, and he shall ordain and promote deacons and priests from among them according to the ecclesiastical and canonical tradition, and all other things concerning them, which are permitted to genuine archbishops, he shall perform, without, however, the enthronement of the holy *synthronon*. Wherefore, the clergy of such most holy churches and all the rest of the Christian populace must submit to him, and obey, and follow, and receive and fulfill his spiritual exhortation and counsel, which builds them up for soul-beneficial and salvific ends. When, however, a genuine archbishop is elected for any of such most holy churches, the same most holy archbishop of Caesarea must withdraw from this church and yield its possession and archiepiscopal governance to him. These things, having been extracted from the daily synodical notes, and confirmed and validated by the signature and seal of the most honorable *chartophylax*, were delivered in the month and indiction written above, in the year 6835.

XIV. The Synod settles a controversy.

+ In the month of September, Tuesday, indiction 11, the most holy our lord and ecumenical patriarch, lord Esaias, presiding in the cells of Saint Theophylact, with his great holiness and the most holy archbishops—of Nicomedia, *hypertimos* and Exarch of all Bithynia, Maximus; of Nicaea and *hypertimos*, Callistratus; of Chalcedon, *hypertimos* and *proedros* of Maroneia, Theodulus; of Monemvasia and *hypertimos*, John; of Prusa, *hypertimos* and *proedros* of Bizye, Nicholas; of Dyrrhachium, *hypertimos* and *proedros* of Selymbria, Gregory; of Mitylene and *hypertimos* Dionysius; of Sugdaia and *hypertimos* Luke; of Varna, *hypertimos* and *proedros* of Christoupolis, Marcellus, and the archbishop of Lopadion—sitting in council, and the most God-beloved imperial officials being present.

+ The most holy Metropolitan of Serres and *hypertimos*, beloved brother and concelebrant in the Holy Spirit...

[in office] under our humility, ^A sitting in synod, reported that the most God-beloved Bishop of Zichnai, who is under him, had indeed, upon request, obtained from the Metropolitan of Serres, Lord Niphon, a certain small monastery of the Metropolis, honored in the name of the Master Christ the Savior and called [that] of Gastelegkos. However, after the death of the latter, he also acquired, by the transfer of its own clergy, two [other] small monasteries: one of them honored in the name of the all-pure Lady and Theotokos and called [that] of Boritzous, and the other also honored in the name of the all-pure Lady and Theotokos and called something like [that] of the Dochis. For this transfer [he] even procured a patriarchal document from the clergy, which secured these [properties] for them under pain of ecclesiastical censure. He also issued [documents] for the water-mills and pieces of land which these small monasteries possessed, to whoever they were issued, and he requested, if it were proper, that they be recovered and restored, both they and their lands, to the Metropolis again, seeing as they were issued without the participation of the clergy and [the clergy] had no authorization for this regarding the Church, as seems right by the sacred canons. He said at the same time that the Metropolis under him had been deprived of almost all the small monasteries in its jurisdiction, as they ^B had passed to others and to the same most God-beloved Bishop of Zichnai in the aforementioned manner, namely by the transfer of the bishops and by the clergy. Therefore, with the [Bishop] of Zichnai himself present at the tribunal and having nothing to object against what was said, but admitting that the aforementioned small monasteries had passed to him in the same way, our humility, having deliberated with the most holy bishops around us, decided that they should be restored to the Metropolis: those small monasteries which the clergy, against the will of their own bishop, transferred, or [transferred] other of its properties, and [those that] the most God-beloved Bishop of Zichnai himself alienated and transferred, to whomsoever he transferred them. For since the sacred and divine canons decree that the bishop has authority over all things of the Church and administers them as if God were ruling them, absolutely no permission is left for the clergy to do anything by their own authority regarding any of the things under it, unless they dare to say they are entrusted with the cure of souls, an absurdity. However, these small monasteries shall be recovered for the Church, and for the small monasteries all that some have already possessed and enjoyed from the revenues belonging to them by the transfer of the same most God-beloved Bishop of Zichnai or of some other, without the knowledge of the local bishop, the patriarchal document issued for the transfer by the clergy having to be considered void; for the foundation is not a good one, and the resulting course is by no means good. Since it is forbidden by the sacred and divine canons for the clergy to do anything of the kind, that [document] is also annulled along with the transfer made without their observation, ^C just as it is not consonant with canonical accuracy.

These small monasteries will therefore be returned to the Metropolis, and not even those holding any of them will attempt to claim [them] for themselves, but they will depart entirely from their possession; for we impose a very heavy ecclesiastical penalty of excommunication against them, in case they do not depart from their possession. These [matters], extracted from the daily synodal notes and certified and confirmed by the signature and seal of the most honorable chartophylax, were given out in the month and indiction on the days inscribed in the year 6736.

XV. The Synod confirms the imperial mandate, by which the Bishopric of Nicopolis is subjected to the Metropolitan of Serres.

† In the month of April, day 7, 12th indiction, with our most holy Master, the Ecumenical Patriarch Lord Esaias, presiding in the cells of the Holy Theophylact, and his high holiness sitting in council together with the most holy archbishops: [those] of Sardis, *hypertimos* and exarch of all Lydia and president of Mitylene, Gregory; of Melitene, *hypertimos* and president of Aenus, Theodosius; of Monemvasia and *hypertimos*, John; of Bursa, *hypertimos* and president of Bizye, Nicholas; of Philippopolis and *hypertimos*, Maximus; of Trajanopolis and *hypertimos*, Joannicius; of Caprus, *hypertimos* and deputy for Euchaita, Joseph; of Didymoteichon and *hypertimos*, Theodulus; of Brysis and *hypertimos*, Gerasimus; of Madytus and *hypertimos*, Isaac; of Methymna and *hypertimos*, Malachias; of Soudaja, *hypertimos* and president of Lacedaemon, Luke; of Litodoi and *hypertimos*, Theophilus; of Arcadiopolis, *hypertimos* and president of Messene, Malachias; the archbishops of Lapadium and president of Garella, Hierotheus; of Xantheia, Gerasimus; of Derkos, Luke; and of Medeia, Euthymius, with the most God-beloved imperial officials standing by.

^D This, then, is also a royal privilege: to detach those churches belonging to bishoprics that were formerly subject to others and to deem them worthy of greater honor. Indeed, the most mighty and holy Emperor in God has already taken the Church of Zichnai, which from the beginning had been a bishopric under the most holy Metropolis of Serres, and raised it to a metropolis. Taking thought, however, also for the [Metropolis] of Serres, so that it too might have a restoration of what was lacking in another way, in return he substitutes another bishopric for it from those of Philippi, with a sacred mandate of his holy empire containing the following: "Since the most holy bishopric of Zichnai, which formerly belonged to the most holy Metropolis of Serres, was detached and honored as a metropolis by my empire, and it was necessary—and my empire has judged this—that another bishopric be substituted for such a Metropolis of Serres, it is decreed and ordained that the..."

most holy bishopric of Nikopolis, which formerly was under the most holy Metropolis of Philippi, should from now on and for the time to come be subject to the said most holy Metropolis of Serres, and be held and administered by the most reverend Metropolitan of Serres and Hypertimos as his own peculiar bishopric; and not only by him, but also by those who succeed him in the episcopacy of such a most holy church. Wherefore the future Metropolitan of Philippi is also bound to accept this, insofar as my empire ordains and decrees, and to be content with the other bishoprics belonging to that Metropolis, leaving the part of the said most holy Metropolis of Serres entirely undisturbed in the possession and administration of the declared most holy bishopric of Nikopolis and all the parish territories belonging to it from of old. For the sake of security in this matter, this present decree of my empire has been issued. It had as follows: "In the month of February, Indiction 12, by the red characters of the imperial divine hand."

Following, therefore, this venerable decree, our humility has synodically acted, that the bishopric of Nikopolis should be subject to that of Serres for all future and perpetual time. For since the most mighty and holy emperor has judged, decreed, and ordained this, as having authority from God to add and to take away where he knows it to be advantageous, and—in place of what the church of Serres held before—has given that of Nikopolis, this shall be subject in perpetuity to that of Serres as its own proper bishopric. And the present most reverend Metropolitan of Serres, and those after him, shall have the authority, when the need arises, to ordain a bishop for it, while the Metropolitan of Philippi is bound to be content with the remaining bishoprics of the church under him, knowing that it is permitted to emperors to arrange matters even beyond the laws, and that he is at the same time bound to follow and be of one mind with synodal judgments, which in no way run counter to the holy canons, since many such things have been done by way of economy at various times by those before us. The matter of this act proceeded until it was formally announced to the church of Philippi, so that it might become known to it then; for this reason, it is also bound to accept these things as unalterable, just as the venerable decree orders. These things, having been extracted from the daily synodal minutes and authenticated by the signature and seal of the most honorable Great Chartophylax, were delivered in the month and indiction written above, in the year 6837.

XVI. The Emperor confirms the preceding synodal action.

† Another divine and venerable decree confirming such an action.

† Since, as was ordained for the Metropolis by a decree of my empire, the most holy church of Zichnai, which was formerly a bishopric of the most holy Metropolis of Serres, was ordered by my empire, and likewise by its own decree, to be found under the most holy Metropolitanate thereof, and so that the most holy Metropolis of Serres might provide it with a bishop from those previously subject to the most holy Metropolis of Philippi—namely Nikopolis—while the episcopal throne of that same Metropolis of Philippi was at that time vacant, a written synodal act and diagnosis by my most holy master the Ecumenical Patriarch took place, so that in future times the part of the said most holy Metropolis of Serres might hold such a most holy bishopric of Nikopolis in place of the church of Zichnai taken from it. It was, however, necessary that a decree should proceed upon such a synodal act: the present one, which my empire issues, by which it approves, orders, and decrees that according to the summary of the said synodal written diagnosis, the declared most holy bishopric of Nikopolis shall be held by the most holy Metropolis of Serres in place of the church of Zichnai (as has been said) taken from it, so that the most reverend Metropolitan of Serres and Hypertimos may have the freedom to ordain a bishop for it; and the most reverend Metropolitan of Philippi and Hypertimos, as well as those who hereafter rule as bishops over such a most holy Metropolis, are bound to maintain and abide by this, just as it was ordered, and to bring no harassment upon the most reverend Metropolitan of Serres and the bishops after him of the same most holy church concerning the said bishopric of Nikopolis or any of its rights, since what has been ordered and judged concerning this shall be lasting and unalterable. And for this reason also, this present decree of my empire was made and issued to the end that it might be on the side of the most holy Metropolis of Serres for its security.

† It had as follows: "In the month of April, Indiction 12, by the red characters of the imperial divine hand."

XVII. The Synod settles the controversy.

† In the month of December, Monday, Indiction 13, our most holy master, the Ecumenical Patriarch Kyr Esaias presiding in his cells near the holy Theophylaktos, sitting in council with his great holiness were the most reverend archbishops: of Ephesus, Hypertimos and Exarch of all Asia, Matthew; of Melitene and Hypertimos, Theodosius; of Old Patras and Hypertimos [.....]; of Serres and Hypertimos; of Pisidia and Hypertimos, Makarios; of Prousa, Hypertimos and Proedros of Bizye, Gregorios; of Aprus, Hypertimos, and those holding the place of Euchaita, Joseph; of Methymna and Hypertimos, Malachios; of Ganos and Hypertimos, Minas; and the Archbishop of Prokonnesos, Manuel; with the most god-beloved imperial officials standing by.

† Theodoros Branas, belonging to my most mighty and holy emperor, appeared before our sacred and divine synod and reported that the spouse of...

his daughter, who had departed this life without issue, though she had not left behind a written will, had nevertheless in the presence of several other credible witnesses who were present, as well as in the presence of her own mother, the nun Lady Euphrosyne Petraleiphina, stated the terms she desired concerning her dowry assets and, after providing for legacies to those she wished, surrendered and entrusted the remaining possession and administration of her dowry properties and her other belongings to him; and she had simultaneously entrusted to him the care of her own soul, which he cherished, and, not in the least departing from the invalidation of the aforementioned matters, the aforementioned mother of hers [carried out] until the end of the three-month period, during which he also performed the funeral and the memorial services. ^B Afterward, however, asserting that her daughter was under age at the time, being still only twenty-two years old, and for this reason thinking that she had no legal authority to draw up a will before perhaps reaching the twenty-fifth year, and asserting likewise that the aforementioned [bequests] were not delivered in writing, she made a claim to the entirety of the assets, caring little for those things mentioned by the aforementioned daughter of hers, concerning which she requested a synodal assessment. It was decided synodally that even if her husband’s wife was not twenty-five years of age, she was not for that reason prohibited by the laws from drawing up a will, since she was fully autonomous and possessed the freedom to deal with her own assets according to her judgment; for the laws granted such autonomy not only to those who had reached the twenty-fifth year, but to those much younger, from the fourteenth year onward, provided them with the license to dispose of their own assets. Nevertheless, since she did in fact say in the hearing of the witnesses present everything she said and ordered, from which witnesses the matters ordered have the most strength and certainty, it was right that she, having been unhindered by the laws, as she was found to be autonomous and twenty-two years of age, should have prevailed as to what she said, and that her husband should have been from that point the possessor of two-thirds, with the mother being entitled by law to take only one-third of the dowry. But because he stated that he could not easily manage the administration of the affairs pertaining to the soul because he was busy with imperial services, and he requested to be permitted to turn over their administration to her mother, our humility decreed that this should be done synodally. And so Branas shall hold one of the three equal portions into which the dowry assets have been divided, in their entirety, while the aforementioned mother-in-law, the Petraleiphina, shall hold the second in the same manner, and the mother-in-law herself shall also take over the remaining third, and after the costs for the funeral of the departed and also the memorial services have been deducted from that remaining third, she shall distribute the surplus to the poor. And so the matters concerning this must be carried out according to this our synodal judgment, and no one is permitted to oppose it, unless one desires to fall under synodal censure, whoever such person may be. ^C These things, having been extracted from the daily synodal records and confirmed by the signature and seal of the most honorable Great Chartophylax, were issued in the month and indiction of the recorded year, 6838.

XVIII. The Synod settles three controversies.

† In the month of February, Monday, the 13th indiction, our most holy master and ecumenical patriarch, Kyrios Esaias, presiding in his cells at Saint Theophylaktos, and there being in session with his Great Holiness the most reverend hierarchs: of Ephesus, exarch of all Asia, ...; of Melitene, Theodosios; of Pisidia, Gregorios; of Prousa, Nicholas, president of Bizye; of Serres, Makarios; of Methymna, Malachios; and of Proikonnesos, Manuel; with the most god-pleasing imperial officials also standing by.

† The Padyates Kyrios Georgios, a man of the all-revered and honorable ranks who belongs to my most mighty and holy emperor and who serves as domestic of the Western themes, having taken the daughter of the domestic Kyrios Georgios Strategos as his wife, his father-in-law, who also belongs to my most mighty and holy emperor, that Kyrios Theodoros, the Padyates, accepted the dowry assets, which were of the quantity of 16 litrai of hyperpyra. Some of these he consumed for his own personal uses, and others he gave as pledges, and having borrowed hyperpyra in the same manner and consumed them as well, but because he was unable to make repayment, he handed over to the aforementioned domestic, in exchange for what he had consumed of the dowry assets, his property located at Bera, the one called Saint Eirene, which, having subsequently been valued by imperial command, was appraised at 700 hyperpyra, with 1792 hyperpyra still remaining toward the total sum. However, upon the death of the Padyates Kyrios Theodoros, the property was held as imperial, but with the domestic reporting this and showing that it had been handed over by the Padyates in return for the dowry assets of his own daughter, it was released to him, with a sacred command having been issued to him for this purpose. Afterward, his other son, Ioannis Laskaris, arose and became a nuisance to the domestic concerning this property. And the case having been brought before our sacred and divine synod not once, but twice, with this Padyates [Laskaris] having brought the complaint, and sensing that the vote was already being delivered against him, he did not wait for it but began to harass the imperial ears, and he requested at the secretum to be heard against the domestic. This took place, and with the recovery evidence of the Padyates being produced, and moreover the document of transfer of the property that had been made by him, the judgment confirmed that the property should be held by the domestic's side, with the document and the sacred mandate having been issued.

^A Time passed since then. And again, John Laskaris having made a report and having sought a trial anew at the secretariat, the case was reopened from the beginning by the secretariat at the command of the emperor, the senatorial officials having assembled in the same place and judged the case. Whereupon, the side of the domestic again brought forth the winning case, as a document and a sacred mandate were issued from there to him for the ownership of the property; Laskaris, however, having secured himself and confirmed in writing and under oath that he was liable for the remainder of the dowry from his assets, if the domestic would also confirm under oath that the recovery receipt is indeed that of Padyates and that the document of the transfer of the property is indeed his.

This matter also proceeds through the domestic to its end, in the presence and hearing of the oath, and of Laskaris himself, and of his brother-in-law, Sgouropoulos. But Laskaris still asserts that he can show and demonstrate that his own brother, the domestic's brother-in-law, had mortgaged most of the dowry, and he himself having been examined, it was found from the testimony of those holding them that they were mortgaged by their father, as the document of the judges issued for this sake also shows, except for only two stirrups, one bridle, and one cup. These and only these were found with the daughter of the domestic and her husband. It was then necessary for Laskaris himself to be quiet for the future and no longer be a nuisance regarding the property, as various judgments had occurred regarding it, as has been said, and in all of them he was refuted in vain and was troubling others without any right regarding it. But he, ^B as if contentious, weaves evil upon evil, having put forward as a pretext the peace toward his brother, and having met with sufficient governance from him, he repays him with the following evils: he takes away his horses and having gone up to Constantinople, and having been reproached by the domestic for the theft of the horses, he promises to return to him again and to recover the horses, at which time, having requested a document for this, and to be provisioned for the journey, five hyperpyra and a letter were given to him. ^C He, having gone away to the ungodly people living in Bēkobikos and having taken many armed men from them and having moved against his brother who was found at that time at the aforementioned property, suddenly falls upon him and murders one of his men, by name Kalatheton, the brother himself having nearly suffered the same thing. And having then also plundered the grain harvest found there, and the wine, and furthermore the goods belonging to the farmers of such property, for which he was even more shameless and impudent, he approaches the universal judges of the Romans and demands a trial again. But since it was referred to my most powerful and holy emperor that the issue was ecclesiastical, it was decreed from there ^D that it should rather be judged by us.

Therefore, both parties, namely the domestic and his opponents, John Laskaris and his brother-in-law Sgouropoulos, having stood before our holy synodal court, and the domestic having recounted the case from the very beginning as it happened, and having brought forward the documents and mandates at each trial and examination, and all having been read, our humility allowed, if Laskaris had anything more to put forward and say for his own justification, but he had nothing at all reasonable and just, nor anything more to say than what was previously said. Nevertheless, our humility also justly decreed that this property of Saint Eirene should be held and possessed according to the release of that Padyates, Lord Theodoros, and according to the previously occurred judgments by the domestic's side, and that he should suffer no trouble or any harassment for the future from anyone at all on account of his possession, holding, and ownership, and that he should be satisfied for what is owed to him also from the remainder of the assets of Laskaris according to his sworn written security, and that all that was taken from the property be returned to him by this Laskaris, as has been said, when he also committed the murder; and that this Laskaris himself is liable also to the penalties for the murder. And these things must be carried out according to this synodal and our own decision, and so that the domestic's side may not ever again in the future be dragged into any court on account of such a case, and be worn out and forced to innovate, having clearly appeared to be wronged, our humility pronounces synodically the penalty of a synodal excommunication against anyone who will attempt to judge this again or who will assume or give any helping hand whatever to such a Laskaris for the sake of such a case. These things, having been extracted from the daily synodal records and confirmed by the signature and seal of the most honorable great chartophylax, were delivered in the month of [blank] and the indiction [blank] of the year 6838.

II. In the month of April, on the 4th day, 13th indiction, in the presence of our most holy master, the ecumenical patriarch lord Esaias, in his cells at Saint Theophylaktos, sitting with his great holiness and the most holy archbishops, of Ephesus, hypertimos and exarch of all Asia....., of Melitene, hypertimos and proedros of Kypsela, Theodosios, of Prousa, hypertimos and proedros of Bizye, Nikolaos, of Serres and hypertimos, Makarios, of Old Patras and hypertimos....., of Sugdaia, hypertimos and proedros of Lacedaemon, Loukas, of Beroia and hypertimos, Dionysios, and of Proikonnesos, with the most God-beloved lord officials standing by.

^A A synodical decree had already been issued some time ago, directed to my own most powerful and holy emperor, Lord Theodoros Branas, pronouncing that he should rightfully be in possession of one-third of the dowry property of his departed wife. This was because he had approached and reported to our sacred and divine synod that she, in her dying moments, had not managed to make a will, but nonetheless had managed to state, as far as she wished regarding these matters, and after that, to entrust and assign their administration, as well as the care of her own soul, to those she wished, before other witnesses who were trustworthy, and also in the presence of her own mother, the nun Lady Euphrosyne Petraloiphina. Now that this mother has appeared before our holy synodical court and reported that the case is otherwise, and not as he represented it, she simultaneously produced evidence that, before Branas had obtained the decree, she had received from him a written release regarding her daughter's dotal property. At the same time, she brought forward the letter, which reads word for word as follows: “Since I had disputes and annoyances with my lady, my mother, concerning the goods given to me by her as a dowry, and by God’s favor we have come back to peace and reconciliation and harmony with one another, I hereby issue this my present letter to her, by which I say that, apart from our dwellings within the God-guarded city of Adrianople, she has the authority to hold whatever she gave me, as has been said, and to do with it whatever she might wish, and to decide for the soul of her daughter, as I am also bound to comply with whatever she does, as has been said, as mistress over them; and for the assurance of this, this present letter was also made and given to her by me.” It also contained the date: “In the month of October, 13th indiction,” and the signature: “The servant of our most powerful and holy master and emperor, Theodoros Branas.” ^B When this letter had been read in public, our humility was indeed inclined to pronounce judgment according to it and to grant to this mother-in-law of Branas the authority over the said property. However, in order to remove every occasion for contradiction, we decided that the case should be examined locally and synodically; if it is found to be true by trustworthy witnesses, to the extent that Branas reported, let the matter be carried out as the decree that was issued at that time dictates, and let him take the one-third of the dowry. If not, let the mother-in-law take back the dowry, excluding the buildings. Regarding the buildings, however, since she says she has witnesses to bring forward and to demonstrate the arrangement they made with one another regarding them, this must be carried out in accordance with what both of them ordained. We therefore entrust the investigation of this matter to the official found in the chief position in that locality and to the prominent local magistrates, so that together with those who are charged with the responsibility of ecclesiastical rights and with the most reverend clergy, they might conduct the investigation and bring the matter to a conclusion.

^C The nun Agathonike appeared before our holy and divine synod and reported that her maternal uncle, the monk Theodosios, having vacated the Skamandros [monastery] together with her, and also with her mother, the nun Anastasia, on account of the attack of the infidel Barbarians, arrived at the God-guarded city of Heracleia and resided there. He built, by his own labors and expenses, a small monastery within it, in the name of the most holy Lady and Theotokos, called the Krioneritissa, into which both they, having been brought by him, were found and lived. After the passage of some years, however, since the aforementioned uncle, the monk Theodosios, fell ill, he both wished and requested to see the most God-beloved bishop of Daneion, both for the sake of receiving his confession, and also that a will might be made. ^D The same most God-beloved bishop of Daneion did indeed arrive and reach him, and received his confession, while also speaking about the small monastery, as he wished, and passing over the possession of it to the nuns themselves. Yet, after a little while, also Kunales, shortly after George had approached, hindered and did not allow the will to be written. Upon the monk’s death, Kunales set forth a will—of his own son—having caused it to be inscribed, and as he himself pleased, he made it, and through it he transferred and abandoned this small monastery, contrary to the purpose and will of the founder, to the party of my most beloved co-mother-in-law of my most powerful and holy emperor.

^A together with the senate and order under him, urged that such writings be read. And indeed, having been read in the hearing of all, we came to know exactly your conversion, which God, having moved you, you showed with a very warm and sincere disposition. What joy then we were filled with at this, what pleasure, and what spiritual gladness we had—what need is there even to say? Except that the Lord hath visited His inheritance, and hath not overlooked you, His own people, whom He purchased with His own blood, being torn asunder and rent to the end; but as before, through the compassions of the mercy of God the Father, He became for our sake sinless man, and having broken down the middle wall of the hedge, He destroyed the ancient enmity and reconciled us to God and the Father; so now, having again seen you as having received evil seeds from the common enemy and having suffered another separation for a very long time from the common mother of the churches, He took pity and was moved with compassion, and did not leave such an enemy until the end to deride the destruction of His own inheritance ^B. For as He is now a wise physician of our souls and as He manages our affairs profitably, and knows the times of your healing best, and by what medicines the offending disease will be healed and the hidden malady removed, even if He was patient until the present, still when He saw you sincerely accepting the healing, He applied the art, and having mystically spoken in your heart things profitable to the soul and saving, He guided you to run to the Catholic Church as to a genuine mother. Since we ourselves hold the role of a mother, both toward you and all who desire to be and to be called Christians, as you also know exactly. For indeed the sacred dogmas of piety go out from us throughout all the inhabited world; from us the teachings of the divine Fathers and the holy councils, the God-inspired legislations, poured forth from us, as if from a spring, into the entire fullness of the Church. Since, therefore, God has touched your heart, and though late, you have recognized the common mother, the Church, from whom you were separated for such a long time, and you spurn and abominate ^C and utterly cast away what your fathers wrongly thought, to the ruin of the correct dogmas of the Church, and you condemn the childishness and ignorance of those men, and you openly confess the truth, and you ask and entreat with warm zeal and desire to be accepted for the glory of God and the Father who has created all things, what else did we have to do but open the bowels of compassion to you, and as sons having recognized their own father, to receive and accept you back, and to rejoice most exceedingly, and all but hold a festival, that those whom we thought dead we see as living, and those we considered lost we found to be being saved, according to our prayer? For if that evangelical wedding feast, those from the ways and hedges

^A are called to participate in the spiritual banquet, shall we not receive you—who were once friends and brothers, and who shared the same table with us—now that you have repented, nor take you back, promising to correct what your fathers conceived out of thoughtlessness? And how could we become imitators of Christ himself, who received Peter after he had wept with a certain warmth and passion following his denial, and who took the thief as a fellow heir of paradise for the sake of a single word? But if there is joy in heaven over one sinner who repents, and the finding of a single drachma brings unspeakable pleasure, as the divine oracles say, shall we not join to ourselves ^B—or treat as our own members, whose separation causes us to be torn apart—you, a whole nation, great and numerous and renowned everywhere, who are turning back to us and promising to be of one mind and to agree in all things? This is not the law, beloved, of the good and gentle and peaceful Spirit; rather, we are already opening to you the door of repentance and inviting you as genuine children, and we desire that you stand with us and glorify the Trinity in common, provided only that with healthy judgment and a pure mind and an undistracted heart you embrace the union with us, and just as with your lips, so also in your understanding, you think and proclaim the truth of the dogmas. For since you are turning back to us as fugitives, and no force from without is driving you to this, nor is there anyone compelling you except God alone, who desires all to be saved and to come to the knowledge of the truth, it is fitting that your love should think and confess the things of Orthodoxy and be made like us in all respects. Whence, also, for the sake of such a God-pleasing and soul-saving goal of yours, we have chosen and sent to you the all-venerable one, beloved by my mighty and holy emperor, the one who presides over the God-protected bedchamber of his holy imperial majesty, Lord Michael the Kallikrenites, and the most honorable among monks, Lord Gabriel, but also the most venerable bishop of the Armenians here, who, since he presides over the imperial bedchamber, is intended to depart first to the Sultan for the sake of the service which the emissaries sent by you requested. Those, however, who are sent along with him are intended to bring to you both the venerable mandate of my mighty and holy emperor and this our present writing, from which you may perceive how gladly and with much spiritual love we received your conversion to the better, and how we look forward to having you supply even what is lacking, as we signify through those who, as has been said, are coming there; before, however, the Armenians here, who have been added to our holy and catholic Church, have firm assurance that they did not do this out of any force or necessity, as you have known, but out of their own mind, out of their own choice and will. For we were not about to receive... ^C

XX. Esaias writes to the king of Armenia, that he receives him with the whole Armenian Church into the bosom of the orthodox Church.

Most high [ruler] of Cilicia and Isauria and all Armenia, and most beloved cousin of my mighty and holy emperor, our humility prays and beseeches God with all our heart that He might strengthen and confirm both your kingship’s authority and all the people under it, and might strengthen them in the good impulse and will which you have desired, and have willed, and [might make them] more eager, so far as it is possible, [to strive] to bring to an end this your praiseworthy impulse and will, just as we also receive and pray for. We have received the writing of your kingship’s authority [brought] with the emissary sent here, and by its being read, our humility and the most holy archbishops who happen to be here recognized all that your kingship’s authority signaled and sought regarding the petition which the most reverend and honorable Catholicos of the Church of the Armenians made to us, having also sent his confession, which indeed your kingship’s authority in its writing asserts that it, and the people of the Armenians under it, also maintain. Let your kingship’s authority be assured, therefore, that we have greatly received the matters concerning such a petition of your kingship’s authority and of the most reverend and honorable Catholicos; for even through the grace of the all-merciful God himself we are disciples of the peaceful and gentle and true Shepherd, who for this reason alone came upon the earth, that he might join together the divided and work the salvation of all, and for your conversion, so great a multitude and such a great addition to our holy and catholic Church, we have rendered great thanksgiving and confession to

the holy mercy of God, that He did not allow to the end such a multitude to attend to slippery dogmas and to continue cut off from His Church. Inasmuch as we hold this in high regard, we have written and declared this to the most venerable Catholicos, and we write also to your royal authority, that we accept with great pleasure your request that we should receive you into communion with us, as the matter has come to pass and has been arranged, as is possible. Whence, also for this God-pleasing and saving matter of yours, we have chosen and sent to you the most august and venerable man, someone household to my most powerful and holy Emperor, presiding over the God-guarded bedchamber of his holy majesty, Lord Michael the Kallikrenites, and the most honorable among the hieromonks, Lord Gabriel, but also indeed the most honorable bishop of the Armenians here, who, as presiding over the imperial bedchamber, is destined to go first to the Sultan for the sake of the service which the apocrisiaries who came from there requested to take place. Those, however, sent together with him are to bring to your royal authority the venerable chrysobull of my most powerful and holy Emperor and this our present writing, from which you may understand how gladly and with much spiritual love we welcomed your conversion for the better, and how we accept to fulfill for you even what is lacking, as we indicate through those who, as has been said, are coming thither. Regarding, however, the Armenians here who have been added to our holy and catholic Church, let your royal authority be assured that they did not do this out of any necessity or fear, but from their own mind, preference, and will; for if this proceeded in such a way, how were we to receive into communion men who had approached the faith against their will, who would in truth have remained in what they were before? There is nothing in truth, as far as was known thither regarding this, but the truth is as we give assurance. From now on, however, it is to be carried out for them as far as concerns their governance, since as far as acceptance is concerned, this is up to your royal authority. We pray that the God of peace may be well-pleased, and that such union and your expectation may proceed according to the acceptance of God himself and according to our authority and forgiveness, and furthermore, as your royal authority seeks and desires and wishes, which may the grace of God also preserve in all things pleasing to Him, through the intercessions of her who brought Him forth beyond speech, the all-holy Mistress and Theotokos. ^B

XXI. A Synod settles a controversy.

The present [document] was read and examined with precise scrutiny and investigation, and was given, and was proven and appeared false and forged and entirely worn away. ^C

† In the month of April, day 4, indiction 14, presiding was our all-most-holy master, the ecumenical patriarch lord Esaias, in his cells at Saint Theophylactus, with his great holiness, and the most holy archbishops presiding synodically with his great holiness: the [archbishop] of Ephesus, hypertimos and exarch of all Asia, Matthew; the [archbishop] of Sardis, hypertimos and exarch of Lydia and president of Mitylene, Gregory; the [archbishop] of Prousa, hypertimos and president of Bizye, Nicholas; [the archbishop] of Old Patras and hypertimos, Metrophanes; the [archbishop] of Pisidia and hypertimos, Gregory; the [archbishop] of Serres and hypertimos, Macarius; the [archbishop] of Bousa and hypertimos, Gerasimus; the [archbishop] of Sougdaia, hypertimos and president of Lacedaemon, Luke; the [archbishop] of Galitza and hypertimos, [the archbishop] of Prokonnesos, Manuel; the [archbishop] of Lopadion and president of Garella, Hierotheos; and the [archbishop] of Lemnos, Jacob, with the most God-beloved lords of the court also standing by. ^D

† The most holy Metropolitan of Methymna and hypertimos, in the Holy Spirit the beloved brother of our mediocrity and concelebrant, sitting synodically in council with our mediocrity who was presiding, made a petition many times with much pathos, that the monks of the venerable monastery of the Kaleas seized and made their own four monasteries from those under the church allotted to him, that is, the monastery of Saint Nicholas, that of Kale Langada, that of Xerokastron, and that of Myrsine, having procured from a false petition upon them a venerable chrysobull of my most powerful and holy Emperor, and before this having also manipulated two of his own clerics, the sakellarios namely and the protekdikos, and having persuaded them with certain promises, and having received from them a deed of transfer for the said monastery of Myrsine, without the knowledge of this [Metropolitan] nor his cooperation in such a transfer; likewise the same most holy archbishop reported that the monks of the venerable monastery of the Hodegon and those of that of Lord Athanasius also seized, against the will and consent of this [Metropolitan], other monasteries, those of the Hodegon [seizing] that of Kryokopos, and those of the monastery of Lord Athanasius [seizing] that of Saint Theophano; likewise also Lord Zosimas [seized] the monastery of the Hodegetria within the fortress of the Holy Theodores, and the monastery outside of it called the Bourkos; and further the [nunnery] of the Holy Five, and the monastery of the holy apostle and evangelist John the Theologian in the parish of Korax and that of the Savior Christ, and furthermore the monastery of the Kecharitomene also seized the monastery of Saint George, which is called in such a way the Cold Water (Kryon Neron) and the Klematio in a similar manner. Which monasteries he both claimed back, as having been seized by the aforementioned in an irrational and unjust way, and he petitioned our mediocrity. Since, therefore, as it has been said, a venerable chrysobull was issued for the monks of Kaleas, we judged it necessary to hear them synodically as well, if they have anything to set forth and say that is just. It is therefore sent out to the person entrusted with the abbacy of the same venerable monastery...

^A to conduct themselves in accordance with their own negligence, and then to be persuaded and to submit, as is proper, to the local hierarch, and not to wrong him in any of the canonical rights belonging to him; if, however, they do not, it shall be permitted to him to eject them from there and to restore these monasteries to the church under his charge. We wish this to hold true also for the rest of the churches; for we see this unreasonable practice, which is contrary to the sacred canons, prevailing among the churches. For some take away monasteries from them and enjoy their fruits without the judgment and will of the hierarch, which is among the most unjust things ^B to happen; and these matters ought to be brought to pass according to this synodal and our own decision. Since, however, the monks of Kritzos have arrived, and have seized against the will of the hierarch three other monasteries, namely that of the Savior Christ, that of Kerameon, and that of the Holy Theodore—to which monastery of the Holy Theodore, through an arrangement of these monks, a title issued by imperial decree was granted, and he requested about them as well. Our humility had intended to settle this as well synodically for him, upon which he would also take possession of these, but we deferred this until the same most holy Metropolitan of Methymna reports regarding this matter to the most powerful and holy emperor appointed by God, so that if, upon this taking place, some other provision is ordered ^C for the monks in such a fortress, they may also completely relinquish such monasteries, and from that time forth desist from them because they had seized them at the beginning unreasonably against the rules; but until what has been stated happens, they must carry out all that the monks in question are about to perform in these matters with the knowledge and judgment of the hierarch, and carry there with his knowledge whatever they intend to carry from their income; and they must also expend the surplus with his knowledge for the maintenance, establishment, and improvement of these monasteries. In addition to this, however, they must also render to him the rights belonging to him canonically, namely the report and the mention ^D of his name, the examination of souls, and the established canonical due, and likewise whatever else it is customary to be given by them to the side of the church, knowing that if they were to deprive him of any of these rights and were not to be persuaded and submit to the local hierarch, these monasteries will be taken away from them according to just reason; for this most holy hierarch will have the authority, such being their case, to seize them and to remove these persons from them, as seems right to the sacred canons. These things were transcribed from the daily synodal minutes, and certified and confirmed by the signature and seal of the most honorable Great Chartophylax, and were delivered in the month and indiction recorded in the year 6839.

JOANNES CALECAS.

CODICIL OF SYNODICAL MEMORANDA MADE IN THE DAYS OF THE MOST HOLY MASTER, THE ECUMENICAL PATRIARCH, LORD JOANNES CALECAS.

^A ...by the man of the metropolitan, Michael the Albanian, through the courtyard of the monastery into the cell of the metropolitan, wearing men’s clothing, and again departing with the same Albanian at the time of matins; likewise, I saw her on various days entering and leaving openly.”

† Our humility, through this our present letter, commands that the most honorable among the hieromonks, our beloved son in the Holy Spirit, Lord Ignatius Calothetus, be in possession of the monastery situated at Anaplus, which is dedicated in the name of the holy commander of the heavenly powers, Michael, and called Sosthenion, so that he may enjoy both this and the property belonging to it under his own stewardship and spiritual oversight. Hence, he shall take charge of this monastery and all that is under it, and shall have the liberty to establish, improve, and augment whatever pertains to it, holding it inalienably and inseparably, and furthermore, tranquil and undisturbed throughout his life. Therefore, the monks found in this monastery must be obedient to those appointed by him for its administration and management, and must submit to and obey his spiritual instructions. For the assurance of this, this present letter of our humility has been made and delivered to the same most honorable among the hieromonks, Lord Ignatius, in the month of July, in the 5th indiction.

II. Synod excommunicates the metropolitan of Philippi.

Deposition of the [Metropolitan] of Philippi.

† A charge of high treason was brought before our holy and divine synod against the metropolitan of Philippi. As one might expect, while this was being examined in the presence of my most powerful and holy emperor, another charge of adultery—a crime concerning which much and precise examination was made—arose among the matters spoken of regarding this accusation. Since it was necessary to have witnesses for the discovery and manifestation of the truth, it was examined not once, nor twice, nor thrice, but many times. There were brought forth from the monks dwelling in the venerable monastery of the Protosyncellus, where he himself also had his residence, the hieromonk Gregory, the hieromonk Hierotheos, and the deacon and monk Gregory, who both spoke and testified in writing these things:

† “I, the hieromonk Gregory, say: Blessed is God and the Father of our Lord Jesus Christ who is unto the ages; I do not lie, and I swear by the holy Gospels of God that I saw ^D ...the Petraliphaina, who was under suspicion, coming many times to the cell of the metropolitan, and I ate and drank with him, and spent the day with him, and she would leave, sometimes when it was day, and sometimes at night; and in particular, she spent three days and nights inside the cell of the metropolitan. When they were eating and drinking together, sometimes I stood by and served them, and sometimes I sat and ate by myself.”

† “I, the hieromonk Hierotheos, say: Blessed is God and the Father of our Lord Jesus Christ who is unto the ages; I do not lie, and I swear by the holy Gospels of God that the suspected Petraliphaina came many times to the cell of the metropolitan, and I dined and drank and spent the day with him, and she would leave sometimes during the day and sometimes at night; and in particular, she spent three days and nights inside the cell of the metropolitan. When they were dining and drinking, sometimes I stood by and served them, and sometimes I sat and ate by myself.”

† “I, Gregory, monk and deacon, say: Blessed is God and the Father of our Lord Jesus Christ who is unto the ages; I do not lie, and I swear by the holy Gospels of God that I saw the suspected Petraliphaina entering through the courtyard of the monastery and going to the cell of the metropolitan with four other women of hers at the time of the midnight psalmody, and at another time, when the fourth ode was being chanted at matins, with two women of hers.”

Upon these matters, those who had initiated the charge of high treason were also required by us to provide proof, whether through witnesses or some other irrefutable and certain means. Since they had no witnesses to bring forward, but insisted that they were ready to substantiate the charges through a sworn oath, and because we found in the codices of proceedings before our time that such faith and proof by sworn oath had been given, we proceeded accordingly. And indeed, the holy Gospels of Christ being placed in the Church, they swore these things:

† “I, the servant of our most powerful and holy master and emperor, the sebastos Joannes Trichas, swear by the holy Gospels of God and by the precious and life-giving cross, that from the mouth of Asanes, Lord Michael, I have, and this with the...

^A other things which he told me regarding his infidelity, that we have also a part of the Church regarding such a matter; and as I said to him, "What is this part of the Church of which you speak?" he said to me, "That of the Metropolitan of Philippi."

+ I, the servant of our mighty and holy sovereign and emperor Manuel, the Abramian, say and affirm that when I was departing to Asanes, I saw the Metropolitan of Philippi idling with him; and as he had great familiarity with me, he asked me how I was also idling, and when I told him about the things over which I was grieving, and that I was idling for no other reason than that he might mediate for me with our mighty and holy sovereign and emperor, or that he might receive me, he said to me, "Have no concern, for you have lost one, and behold, you have another." And when this seemed in no way acceptable to me, ^B but I said that there is a great difference between the two, he said to me again, "Know with certainty, we have lost one and we have another." Whether indeed I said more words than these to him or he to me, I do not recall; perhaps even so that the way these words were spoken between us might escape notice, for this reason I present no original evidence regarding this. But that he was a participant and partner in the infidelity of the Asanes family, I know this accurately, and I swear by the holy Gospels of God and by the precious and life-giving cross, that I speak the truth and do not lie, as I know precisely, inasmuch as I myself was a participant in the matter, that he himself was a participant and partner in this.

+ For these reasons, we, in our humility, and the gathering of most-holy archbishops surrounding us—of Ephesus, of Heraclea, of Cyzicus, of Sardis, of Old Patras, of Dyrrachium, of Aprus, of Amastris, of Lacedaemon, of Madytus, of Methymna, of Galitza, of Cos, and of Medeia—have passed sentence of deposition upon him; and it shall be that from this moment he is cut off from the choir of archbishops, having been convicted in the manner as has been stated, being entangled in both of the aforementioned charges.

III. The Synod imposes ecclesiastical penalties upon certain rebels of Epirus.

+ The clergy of the most-holy metropolis of Ioannina, and the other inhabitants of such a God-protected city, reported to our humility and to the holy and divine synod surrounding it, that years ago, when that Thomas who was tyrannically ruling and lording it over them had died, they approached and submitted themselves to the subjection and servitude of that late and blessed holy emperor, the grandfather of my mighty and holy emperor, and were subject to the God-ordained empire, remaining in its subjection according to the oaths they had taken for this purpose; then, because of the discord between the emperors and the resulting confusion in affairs, since that Count Nicholas, who had even attained to the despotic ^C dignity, having violated the oaths he had sworn, proceeded to fight against the fortresses subject to the empire, and having gathered an army against such a city, he moved to encompass its walls with a siege; his own brother, Lord Joannes Doukas, who was later also honored with the despotic dignity by my mighty and holy emperor, having thought contrary to his own brother and moved war against him, since he saw that the inhabitants of Ioannina were resisting him, joined them and gave oaths that, if they were to receive him in such a city as a leader and not as a sovereign—but as one who was entirely under the subjection of the God-ordained emperor, and having no intention to do any terrible thing against them nor to usurp their authority—he was received by them according to the request he made and the oaths he gave; but having later apostatized from the subjection of my mighty and holy emperor, they received and held him as a sovereign, regarding as nothing the oaths which they held, as has been declared, to the empire. And since he has now departed from among men, it was necessary for them to come to their senses and to recall the subjection to the God-ordained empire, which they owed according to the oaths they held, as has been said; but they, healing evil with evil, as the saying goes, bound themselves with oaths to cherish as sovereigns both the wife and the child of that man, though later they ultimately ran and delivered themselves to the subjection and sovereignty of the emperor, for which reason, by making this confession, they sought to receive the appropriate remedy ^D with much supplication, as might be judged appropriate by the holy and divine synod; adding also this, that when the priests in such a city had put on their priestly vestments, and held the divine and holy Gospels in their hands, an excommunication was pronounced while all the people had come together for this purpose, that no one of the inhabitants of such a city, specifically and individually, whether one by one or in groups, should go to the one appointed as head of the region there, and who governs matters concerning their approach, the beloved son-in-law of my mighty and holy emperor, the most noble pinkernes, or use a message or letter toward him; which excommunication some, regarding as nothing, both wrote and sent messages and made arrangements for their own sake, which they did, and they themselves also likewise sought to receive a remedy for these things. Regarding, then, this common matter of the inhabitants of the aforementioned city, we have judged them to have fallen under the charge of perjury, for they ought to have stood apart from him having initiated the apostasy mentioned, the aforementioned Doukas and his acquaintance; then, even if they had stumbled in this, they should at least, upon his death, have returned to the subjection of my mighty and holy emperor, according to the oaths they had made; but now, having violated their former oaths to the empire, they have given other oaths for the sake of being under the authority and subjection of the wife and the child.

^A For if health should return, they must abstain from these [acts] until the appointed time has passed. And these people are indeed obliged to serve these penances. But regarding the excommunication that took place, since those who showed contempt for it, in whatever way it occurred, are held liable for accountability, and because the priests who proclaimed it performed a deed unaccustomed in the Church, and one permitted only to the high priest—and to him only after great deliberation and while using the divine canons and laws as counselors—and further, because the canon concerning conspiracy and faction affects those who perpetrated such an act, we have decreed that these priests also, as well as those who disregarded the excommunication, shall serve according to this canon and these penances for another three years. During this three-year period, it shall be permitted to the most holy high priest of Yannina and hypertimos, our beloved brother and concelebrant in the Lord, to grant them, for the sake of their contrition and repentance, a relaxation of such penances, as he may determine.

IV. The Synod absolves certain ecclesiastics.

^D Some things were spoken of some time ago, just as they were also spoken by Chionios against the most honorable dikaiofylax and oikonomos of the most holy metropolitan church of Thessalonica, the deacon Kabasilas, and furthermore against the most honorable persons, the chartophylax, deacon of Strymbakon, and the sakellios, deacon of Bryennios. And the reason was this: because certain clergy and monks had reported Chionios himself as having renounced the things of piety together with his brothers and as holding the opinions of the Jews. These members of the Church, as was likely and right for them to be disposed, having examined his case with precision before the Church and having convicted him of Judaizing, apprehended and held him, and surrendered such a person to my most puissant and holy emperor, ordained by God, so that he was confined on that account. Therefore, this Chionios, holding hatred and malice against them, being examined by imperial command before the senatorial magistrates concerning his own teachers and disciples, and having spoken and denounced some, turning also against such ecclesiastical persons, spoke certain things then to their ears. Now these things were: against the oikonomos, as this Chionios heard about him from Stachytzes, that while still a boy the oikonomos had committed some wicked and demonic act; and against the chartophylax, that the same Chionios, having taken upon himself the judgment of the Jews there and the settling of the matters arising among them, since it happened that some of the settlers of the city would go to these Jews and maltreat them, and insult their reverence and their law, he himself being distressed at such things, and especially because they insult the Law of Moses which was given through him by God, he went and complained to the chartophylax against such settlers of the city, at which time, when he stated that this too was not right...

^A for them to have done, or even to have thought, and to have stated and made manifest, Chionis himself was insistent, and while escaping the accusations, asserted that he had nothing more to say than what had been mentioned, neither against the oikonomos, nor against the chartophylax, and by far he stated he knew nothing against the sakellios, and even testified at the same time to the sakellios being a man of a certain manner, God-loving and deserving of praise. However, the sakellios, having answered the aforementioned accusation against him and provided assurance that he held the belief regarding the resurrection of the dead and the other dogmas of the Church, then also displayed a letter from his own kinsman to my mighty and holy emperor Angelos, which was read aloud, containing these very words: "I, the servant of our mighty and holy master and emperor George Angelos, do make this present letter, being about to sign it below, whereby I also speak and secure my oath before God and the holy angels to speak the truth; for since, some time ago, Chionis was not a little refuted as to into what impiety he had fallen, he became an accuser of certain persons, and indeed together with others of that of the sakellios Bryennios; but the accusation against him was such as was stated before the senate, that he heard from me, saying that such a sakellios does not revere the resurrection, and hence I was questioned even then by the senate, and I said then what I am about to say now, and I was questioned also now ^C by my most holy master the all-pious Archbishop of Thessalonica, the hypertimos and exarch of all Thessaly, under penalty of excommunication before the beloved kinsman of our mighty and holy master and emperor, the pincernes, and the relatives of our mighty and holy master and emperor, the all-venerable eparchos of the great adenumiastai, and of the Galeas, lord Alexios, and of Kokalas, lord George, the judge of the god-guarded army of the Senaχeirym, the hetaireiarches of the Glavas, and the judge of the Romans, the great dioiketes of the Glavas, that as much as I know, I said firmly and confessedly, and I say this with all truth, mindful also of God's fearsome judgment, and looking also toward the excommunication laid upon me. For since a divorce needed to be made by the Church of me and my wife, whom I had, and a servant of such a letter needed to be the aforementioned sakellios, and such a divorce held insults against me, I, having been grieved both because of certain heads of the judgment contained in such a divorce, for which I reckoned that I was wronged, and at the same time because of the many and harsh and unbearable insults against me, I was carried away, I confess, and said: 'Lord, have mercy! Does the one who writes these things believe in a resurrection or judgment, and does he write such things against me? As it appears, he is impious, and he slanders me in this way, that I walk about in taverns and in indifferent...

^A lifestyle. I said and spoke these things with such purpose and in such a frame of mind to Chionius, as I have said; but before God, neither by the sakellios himself, nor by myself, nor by any other person, did I hear or discover him fostering any doctrine heterodox to the Catholic Church; but rather, I know him to be pious and of the same mind as the Catholic Church and ordained. In witness of this, I have issued the present document on the twenty-fourth day of the month of October, in the fifth indiction." Therefore, these things having been spoken in the hearing of our holy and divine synod, and having been ^B precisely examined by the senatorial officials and all the assembled multitude, since Chionius was seen to be dodging, so to speak, the matters of the accusation—being unacceptable, and moreover not only not to the accusation of ordained men, but not even to be used as testimony, inasmuch as he was alone and confessing that he had thought such things—and since moreover he confessed that he had spoken such things against them out of hostility and malice toward them ^C as has been said, and since these things were baseless, completely unproven, and implausible—as indeed Stachytzes, from whom Chionius said he heard it, insisted similarly against the steward regarding impiety, for which reason he departed as a fugitive from the Church of God; and what was said against the chartophylax was nothing such as to provide any inkling against him regarding his sound and orthodox mind; and the matter of the sakellios also appeared openly to be otherwise ^D from the point where this very sakellios brought forth the written testimony of Angelos, who had received for this purpose the weight of excommunication, which written testimony, with his own signature, and furthermore that of several other trustworthy persons, remained unassailable and firm—for these reasons, by common consent and deliberation, our humility together with the most holy archbishops around us—of Ephesus, of Cyzicus, of Sardis, of Pisidia, of Dyrrachium, of Amastris, and of Methymna—has judged and declared these aforementioned ecclesiastics to be innocent and above such an accusation, which was pointlessly and slanderously attached to them, as has been demonstrated after much and precise examination. Nevertheless, they ought to pursue the matters of the priesthood. . . . The end is missing.

V. The Synod settles the controversy.

† A dispute arose between the most God-beloved bishop of Examilion and the side of the monastery located there, which is honored in the name of the all-holy Lady and Mother of God, the Panagia, concerning this very monastery. For those from its side—namely, the Hieromnemon and priest of the same Church, Manuel Artanas, and the reader Michael Kryonerites—were claiming the said monastery for themselves as belonging to them by hereditary right, while the bishop also claimed it and would not yield it to them. Therefore, our humility, ^A together with the holy and divine synod, stands before both parties, and the matter having been given precise examination as it ought, these people from the monastery side brought forth a patriarchal and venerable mandate, saying that these things proceeded from a petition of their ancestors who were controlled by the bishop at that time. And since this provided that the matter should be examined locally, they had no letter of enquiry to show, but they proposed written testimonies of the locals bearing witness, and that this very monastery belongs to them by ancestry, ^B and had been held by their side both before and after the aforementioned rights. The most God-beloved bishop, however, countered that it had been issued and had already passed to another person by the bishop before him, and proposing the rights that had proceeded to that person upon the issuance of the monastery, he attempted in this way to show that these people had no part in it. And they maintained that this issuance itself had occurred contrary to reasonable and just grounds. They said, at the same time, that although he had taken it with the intention of improving it, he had done ^C entirely the opposite, for which reasons he was indeed cast out of his possession, concerning which the bishop had no longer any counter-argument, nor any further justification to put forward. Hence it has been decided by our humility and the most holy archbishops around it—of Ephesus, of Cyzicus, of Sardis, of Dyrrachium, of Amastris, of Sugdaia, and of Methymna—that the right of hereditary ownership should indeed belong to these people regarding such a monastery, inasmuch as, according to the testimonies of the locals, it pertained to their ancestors and was held by them, as has been said, both before ^D and after the aforementioned rights proceeded. They ought to act in every way for its restoration and increase; and the bishop should also have the canonical rights pertaining to it, having the duty to care for and properly attend to its improvement for the better. Therefore, both parties shall remain in the future, as far as has been decided synodically, and they shall have non-molestation toward one another, neither one of them—neither this bishop nor any of those after him, nor those from the side of the monastery—having the right [C (cont.)] ever to issue it as a metochion, and thereby alienate it from the Church. For we threaten anyone who attempts to do this with a synodical penalty. For this reason, our present synodical written judgment and decision has been granted for security in the month of February, in the sixth indiction.

VI. The tribunal subjects the Ecdicus Georgios Tzerentzes to ecclesiastical punishment.

† Because Georgios Tzerentzes was caught practicing sorcery and other unspeakable crimes, and committed acts of impiety—such as writing out the great and most divine name of Christ our true God, and blotting it out, and trampling upon it with ink, and at the same time [using a stylus?]

^A regarding the invocation of demons; and for these things he has been sufficiently punished, and then referred to the sacred tribunal to receive treatment, and having confessed and having begged for the remedy of his transgression, we command him to stand outside the church while it is chanting, and to ask for forgiveness, as is the custom, from all who enter and leave. After the dismissal, he may enter and venerate and kiss the holy icons, and fast completely from meat, cheese, milk, and eggs; in addition to this, he shall perform one hundred prostrations every day, except on Saturdays and Sundays and other dominical feasts, at which times he shall say the "Lord, have mercy" double for these, with contrition and brokenness of his heart. Furthermore, he shall strive to live temperately, ^B and if he cannot practice self-restraint, he is to take a wife for himself lawfully, with the knowledge of the holy Church of God; and he shall perform almsgiving, as his power and means allow. After three years, if he should appear to be serving zealously and fulfilling these penances given to him, his condition will then be managed with even greater leniency, as shall seem fitting to the Church of God. He must, however, remain cut off from the holy communion and other sanctifications until the end of his life. If, however, a sickness should befall him threatening death, it is allowed for him to partake of the immaculate mysteries; but having recovered from the sickness and returned to health, he must hold to the same canon until his death, as was stated. Regarding these matters, he must keep in memory and observe inviolate and unchangeable whatever he promised in writing, and whatever those who gave ^C sureties for him agreed and guaranteed that he would keep. For this reason, the present sigillion of the holy tribunal of the most holy Great Church of God has been issued to him for security, in the month of November, in the seventh indiction.

VII. John again admonishes Tzerentzes George.

Since Tzerentzes George has been convicted, both by the Church and synodically, of illicit and absurd acts, and was afterwards kept in prison because he had also made an attempt to flee, and his relatives pleaded on his behalf, he was released from prison by the order of the most powerful and holy Emperor ordained by God. His case was then referred from there to our sacred and divine synod, and from there penances were given to him according to the custom of the Church, proportional to such faults of his. Those of his kindred ^D have also given sureties for him by means of a document, detailing in items what they promise he will keep, as was required by the Church of God. Our humility, releasing the present document, commands him through this, that he may preserve and guard himself for the future and from now on…

VIII. Cyril, Metropolitan of Side, promises that he will remain in his Church.

Those who are chosen by the holy and catholic Church of God to be its archpriests, whether others or those who are sent to the Christian people living under an impious nation, must always ponder in their mind that they have undertaken an apostolic struggle, and have been appointed to run the race of the venerable disciples and apostles of Christ, to whom, along with many other things full of dangers, it was said: "Behold, I send you out as sheep in the midst of wolves." Since, therefore, I too was chosen by the holy Church of God by judgments which God knows, and was voted into the church of Side, which a gentile and impious hand has fallen to ruling, and there is a suspicion lest, having been ordained, I depart not thither, or having departed, I return again to this queen of cities for ease and release from the difficulties that lie before me, I therefore make the present written promise to our most holy master, the ecumenical patriarch, and to the divine and holy synod. I say and affirm that I have no permission, after the ordination which will take place for me, by the grace of God, to linger here or to find an excuse concerning idleness and to delay my departure; nor, after having gone to this church to which I was voted, to return here, abandoning the flock entrusted to me, except in a case of great necessity and need, which our most holy master the ecumenical patriarch and the divine and holy synod shall judge to be reasonable and true. And even then, I promise not to bother our most holy master the ecumenical patriarch at all, nor to press and seek governance or the pastorship and oversight of another church, but to live peacefully and undisturbed until the affairs of my church are well-managed by me, as I was appointed. If, perhaps, God should permit me to betray this promise of mine and to break it, as far as I now affirm, I draw upon myself and gladly accept whatever condemnation the most holy master, the ecumenical patriarch, with the divine and holy synod may determine against me. For this reason, this my present written promise was made for security.

Manu propria: † Cyril, hieromonk and spiritual father, agreeing to the above-written things and confirming them, have signed.

IX. John promises remission to those from Nicaea returning to the bosom of the Church. † A patriarchal missive to those found in Nicaea.

† Those returning from sin, the Church of God, the common infirmary of souls, opening her own saving gates and applying to each one the appropriate medicines, arranges all things for salvation. Therefore, one must not forbid anyone, nor should one who has fallen into despair disregard his own salvation; for there is not, there is not at all any sin that overcomes the philanthropy of God, and the divine Scripture brings forward the examples of many who have turned away from their former wickedness and demonstrated sincere repentance and conversion, among others that of the prodigal, that of the harlot, that of the thief, that of the Ninevites, and that of Manasseh, who for forty years caused the people to engage in idolatry, turning away from the Creator. For God pushes away no one, nor does He turn anyone away, having an infinite sea of philanthropy, provided only that we sincerely repent and fall down and weep and entreat His goodness. Since, then, by the permission of God, on account of a multitude of sins, the attack of the Ishmaelites prevailed against us, and they seized and enslaved many of our own people, they forced and dragged them away—alas!—so that they chose the ways of their own wickedness and godlessness; but for those who have fallen to such a depth of wickedness, a sensation of the evil that has occurred comes upon them, prompting them to desire to be recalled to the Christians again. And another thought enters, and they hesitate and seek to learn something certain, as to whether they will not miss, but rather attain, their own salvation. To all such, the Church of God guarantees and gives firm assurance that, if they choose the things of the true faith in God and renounce the wickedness of the Muslims into which they have been rolled, she will count them again in the portion of the Christians, and will heal and cure them. And they will find no obstacle to the salvation of their own souls on account of the fault that occurred to them, as has been said; but as many of them as will show a public and bold repentance, so that they choose even to suffer for the faith in God, these shall be crowned with a martyr's crown (the great martyr of Christ, James the Persian, is clear proof of this), whereas those who, by fear of punishments, wish to live in secret and amongst themselves while cherishing and practicing the things of the Christians, they too shall attain salvation, provided only that they strive to keep the commandments of God as far as is possible. And for the assurance of this, the present letter of the Church of God has been written. ^{C D}

XII. John writes to the clergy of Constantinople concerning incantations. † Our humility, having learned that the sower of tares has sown in this queen of cities, in the midst of the rational sheep of Christ therein, some of his own ministers who are devoted to his wicked works and teachings—that is to say, sorceries and many other absurd things full of impiety—and that even some of the faithful approach these and become entangled in the things of such wickedness and impiety of theirs, has suffered not a little in its soul from this, and has been brought down into unbearable grief, and holds many tears, because men have been carried away into such insensibility and absurdity as to abandon God who created them, and to forget God who feeds them, and to approach such soul-destroyers and forerunners of the Antichrist. Wherefore, having in every way, as is fitting, been eager to banish such pollutions from the Christian society and race—bearing as we do the duty and obligation to witness to all, night and day, both privately and publicly, since it is for this reason that shepherds have been appointed, that they might trumpet to others and forewarn of the troubles to come, and since for this reason the punishment is inescapable even if one should be lost, as if the sword were coming, if they do not trumpet to the people and signify it, and if the sword comes and takes a soul, the Lord will seek his blood from the hand of the shepherds, and they will not be able to put forward ignorance, nor say, "We did not hear the trumpet, nor did we see the war," those who have been appointed to correct the ignorances of others and to forewarn of the coming devilish danger. For this reason, he proclaims in advance and charges all the inhabitants of this great city to fear the heavy judgment and to take the terrible day of the retribution of the Lord before their eyes, and not to choose to perish together with such, but to take to mind the renunciation which we are required to make at holy baptism, which, though it appears small in the saying, is very great in its meaning, and he who is able to keep it is thrice-blessed; for by a few words we renounce every evil that is named, which God hates, fornicat

^Ation, adultery, uncleanness, falsehood, theft, envy, sorcery, divination, incantations, anger, wrath, blasphemy, enmity, strife, zeal, drunkenness, idle talk, pride, silliness, mocking, guitar-playing, demonic songs, child-molestation, inquiring of spirits, avarice, hatred of brothers, and robbery. ^B To all these and things like these we renounce in the renunciation of holy baptism, all of which we know are works and teachings of the devil. And all these things we learned while we were formerly in darkness under the power of the devil, before the light reached us, when we were sold under sin. But when the man-loving and merciful God wished to redeem us from such error, the Rising from on high visited us, and the saving grace of God appeared, and He gave Himself as a ransom for us, and redeemed us from the error of idols, and He was pleased to regenerate us through water and spirit. This renunciation and good confession every one is required to make at that hour and on that day; for shepherds are questioned both concerning their own manner of life and concerning their flock, and each one is required to give an account of the rational sheep which he received from the Chief Shepherd, Christ. Those in authority are questioned—since all authority is from God, for the restraint of the evil and soul-destroying, and for the disciplining and controlling of those who carry themselves toward absurdities—and they shall give an account both concerning their own conduct and concerning those under their authority. Likewise, presbyters shall give account for their Church, and at the same time deacons also, and every believer for his house; for his wife and children and sons and daughters-in-law he shall give an account: whether he has reared them in the discipline and admonition of the Lord, as the divine apostle commands. Wealthy and poor, small and great, are questioned concerning the works they have done; for it is written that we shall all stand before the judgment seat of Christ, that each may receive according to what he has done, whether good or evil. Knowing these things, and that because of our lawlessness the Lord abandoned us and delivered us into the hands of barbarians, and the people were led away captive to the enemies and delivered to the dispersion, let us fear, beloved, and let each one depart from his wickedness, and let him not consent to be led away with the servants of the devil, but let him strive to save his own soul from eternal condemnation, both by informing on—if he has happened to know any man or woman practicing magic—so that this evil and work of the devil, which is being performed, may be corrected, and such people, and so that they might not pull the simpler sort down into the abyss of destruction. For this reason, and in order that our commonwealth may be pure from every evil which God hates and turns away from, we have commanded and assigned to the ecclesiastics that they go around ^C and make a precise search in every neighborhood of this queen of cities, lest anyone be hidden from the shepherd like a wolf clothing himself in the skin of a sheep, and by appearance having [the character] of piety, yet having denied its power, delighting in magic and sorcery and the other works of the devil. To those who [you] have been appointed to the task of the inquiry of such persons, you also ought to cooperate in this, and make clear if you know any such persons, and those who approach them; for how great an evil that is in this great city, which by the grace of God not only bears the character of a mother in comparison to other cities and has the primacy, but also is the fountainhead of piety, that such devilish things—which are the cause of the destruction of souls—are dared within it! And what kind of forgiveness could you obtain if you were to cover up such people, and while allowing them to be mixed in with you, [they] cast those who are upright in heart into darkness and deal them death? But if you do not bestir yourselves toward the discovery of such people, in order that they may be cast out of our commonwealth and pay the penalty they deserve, know well that the Lord will be incensed against you even more, and who will be able to stand before His face? Bestir yourselves, therefore, I beseech you, and show the zeal that is fitting for God, especially you the clergy, who ought to be an example to others of the good and of virtue. For though we previously enjoined, with the appropriate spiritual severity, to abstain from spending time in taverns, we also now again command these same things through the present letters, and those who do not henceforth observe this shall suffer the canonical punishment. We further command that, before all else, you cooperate with those who have been appointed to this present task for the discovery of the soul-destroying men, yielding to these who are conducting the search for them, in matters concerning which they are about to speak to you—both regarding these very people and regarding other necessary and beneficial things—since we also speak with weight and impose [this charge] on everyone who has knowledge of such a soul-destroyer and corrupter, that you point him out to the ecclesiastics assigned to this task, and also if anyone knows of someone approaching such people and seeking reconciliation [with them].

XIII. John commands certain magistrates to assist the ecclesiastics in pursuing sorcerers.

† Those who are in charge of the God-protected, God-glorified, and God-magnified Constantinople, the co-father-in-law of my most excellent and holy emperor at the table, Lord George Koumnes, and the [official] of my most excellent and holy emperor, the Grand Drungarios of the Watch, Lord Demetrios Tornikios, most beloved sons in the Holy Spirit of our mediocrity: our mediocrity makes it known that in this God-protected queen of cities some other absurd things are being carried out by some of its own inhabitants—men and women—and they are found to be mixed in with the people of God, and many are clinging to and using magic and sorcery, who...

^A thereby deliver their own souls to perdition and to punishments? We, indeed, have entrusted this ecclesiastical action to those who are going to go about, track down, and seek out in every way those who delight in the aforementioned inappropriate acts and impieties—men, we say, and women—and, as far as it lies within their power, not only will they be zealous in the search and discovery of such people, but also in the correction of other offenses occurring throughout the city. We enjoin and request you, as pious and God-loving men, as we have said, to appear as collaborators in this and to provide these men—whenever they have need of public authority—with persons capable of such an investigation of wicked men, so that those who are caught and found participating in the aforementioned impiety may first suffer, and then be expelled from the boundaries of the city. In order that you may have the help of God in all things for which you need it, show yourselves as lovers of God and esteeming piety toward him above all else, and hasten to this aforementioned God-beloved work and labor, if it is required of you to undergo physical exertion, so as to banish the contagion from the Christian people, so that both in the present age you may find the rewards, and in the world to come you may enjoy those good things which God has prepared for those who love him from the soul and have contended for his commandments.

If we heard that such destructive works, alien to Christianity and to piety, were being committed ^B anywhere far from this Queen of Cities, we would certainly have had the duty and the zeal to rise up on behalf of piety itself, and, if danger were at stake, to be eager and strive by all means to banish such defilements from the Christian commonwealth and from the race. But since within this God-glorified Constantinople, where the Church of God is, and the most pious empire from him, in which, indeed, you live as citizens and for which you have responsibility—such as you have—and, to say it all, where the source of Christianity is found, such things are wallowing, what forgiveness could we find from God, and how would all blame not justly be brought upon us by everyone if we did not rise up to the precise search and discovery of such wicked and destructive and impious persons, and for the vindication of God himself? For when this vindication and propitiation has occurred according to that unforgettable act of Phinehas, I am confident in the philanthropy of God himself, so that the violence directed against us and the unrelenting nature of his wrath will cease, and he will look with a merciful eye upon the people who have been so afflicted and disciplined by his own scourges for the sake of the evils provoking him. Moreover, he will reward with varied gifts those who have been inflamed by such improprieties and have risen up with the zeal owed to God; he himself who said through the prophet: "I live, says the Lord, I will glorify those who glorify me." For what other work could there be for the glory of God than to search out, find, drag out into the open, and subject to the appropriate punishments those who openly and secretly overturn and destroy piety toward him through demonic invocations, magic, and sorcery ^C and ^D by the common opinion of the gathering surrounding us?

XIV. The Synod decrees that one hundred hyperpyra be paid annually to the metropolitan of Philippopolis from two bishoprics of the Church of Philippopolis which are without prelates.

† The reasoning concerning our nature and the divine commandments requires us to be moved toward those who are faring badly, and to treat them with philanthropy and gentleness, and as much as possible to lighten their troubles, by as much as nature has made misfortune common to all. For this reason, also, regarding the one who was once Bishop of Philippi, having fallen, cast down from the dignity and honor of the divine high priesthood, and being pressed by the need for life's necessities and having moved us to supplication, we have judged it to be reasonable and just to provide for his livelihood as those who are responsible. And so, with the deliberation of the most sacred high priests of Ephesus and of Cyzicus, we ordain that one hundred hyperpyra be given to him annually from the revenues of the bishoprics subject to the most holy metropolis of Philippopolis which are vacant—namely, Ioannitza and Hyperpyrakion—and that these be given to him annually, without delay or postponement; this is what ought to be done and carried out as has been recognized and decreed synodically. The high priest who is to be ordained to the aforementioned metropolis of Philippopolis is also obligated to accept this, as much as has been recognized synodically, and in no way to proceed to the setting aside of such an ecclesiastical arrangement. For it was on this condition that it was decided and granted to him.

XV. John responds to the Metropolitan of Russia, who inquired about a deceased metropolitan who worked miracles.

^A Most holy Metropolitan of Russia and Exarch, beloved brother in the Holy Spirit and concelebrant of our mediocrity, may grace and peace from God be upon your holiness. We have received the letter from your holiness, which simultaneously goes through and informs us concerning the prelate who preceded you in that same most holy church, how he was glorified by God after his death and revealed as his genuine servant, and how great miracles are performed by him and all manner of diseases are healed. We were therefore gladdened and exulted in the spirit at these things, and we have sent up the thanksgiving owed to God. But since your holiness also sought to learn from us what ought to be done regarding such a holy relic, and your holiness knows—and is not ignorant—that the Church of God has a rule and custom in such matters, having received a sure and indisputable confirmation concerning him, your holiness shall by all means use the same pattern of the Church regarding him, and with hymns and holy doxologies shall honor and worship the servant of God, and shall hand it down to future time for the praise and glory of God who glorifies those who glorify him, whose grace be with your holiness. Month of July, Indiction 7.

XVI. The Synod settles the controversy that arose between the Metropolitan of Thessalonica and the monastery of Akapnios.

^C A dispute arose between the monks living and serving in the venerable patriarchal monastery in Thessalonica, honored in the name of our Master the Savior Christ and surnamed of Akapnios, and the party of the most holy metropolis of Thessalonica, regarding the clergy of the divine church there honored in the name of the Incorporeal [Angels]. The local prelate desired to use seals and offices of rank regarding it, and indeed had just promoted an oikonomos in it via seal, in the manner in which he had promoted him. But the monks resisted and opposed him, inasmuch as the chrysobulls concerning this clergy belong to them, commanding the archimandrite of the same venerable monastery to supervise and choose them, not from the clerics of the metropolis, not from those of the Panagia, not from those of the great-martyr and myrrh-gushing Demetrius, but from those who are attached to God in houses of prayer, ^D and strictly mentioning nothing at all concerning the Metropolitan of Thessalonica. Since the start of the dispute had originated there and was in no way receiving a resolution, the monks sent to our holy and divine synod the hieromonk Kyr Malachias from the same venerable monastery, imposing upon him the rights that belong to them regarding this matter, in order that he might bring the matter before us and learn what ought to be sought and known. Having arrived, therefore, to this same man and to the hieromonk Kyr Dionysios, at the instigation and entrustment of the most holy arch-prelate of Thessalonica, our mediocrity permitted each of them synodically to speak and explain as much as he had to say. The same hieromonk Kyr Dionysios displayed the letters of the Thessalonican sent to us; which letters went through the motions of establishing a synodic act in his favor, and later he brought forward the seal of the oikonomos and the synodic act, which, when read aloud in the hearing of many, made absolutely no mention of the things stipulated by the chrysobulls, as though they had not been produced at that time, but it [the act] forbade the Akapnios from performing any ordinations of ranks in that clergy. The synod having determined this surely and canonically, since indeed the money of such ordinations pertains to arch-prelates, the person from the Akapnios thereupon also put forward a later patriarchal letter, conceding to its archimandrite that he establish as oikonomos whomever he might choose, and enroll clerics in this clergy by means of his own letters. He also put forward the chrysobulls and a venerable decree upon them from the most memorable and blessed emperor, the grandfather of my mighty and holy emperor, and another venerable decree just recently issued by the very emperor established by God, which simultaneously entrusted and committed the selection of the clergy, the supervision, and the watching over of this divine church to the one presiding for the time being over the Akapnios, and it ordered the return of those already placed in double-clergy status to him, and restrained the Thessalonican from there. Assuredly, our mediocrity, having consulted on this with the most holy arch-prelates around us—those of Ephesus, Pisidia, Madytos, Methymna, and Chios—has decided and declared that it is fitting and just that those things be maintained and put into effect for all future time regarding such clergy, as many as the chrysobulls concerning it have outlined, and also as many as the venerable decrees upon them, so that the one of the Akapnios shall have the supervision and the selection of it, and do everything regarding it which is justified by the same rights. Indeed, he shall also have the supervision and shall select such clerics and establish them with his own letters as before, entrusting and committing the keeping of the holy vessels and the service of the oikonomia in the same way to whomever he judges from among them, for these things, capable and suitable, according to the previous custom and as he had the privilege from the beginning, while it remains for it to be kept and to remain inviolate for those who, at any time, succeed to its protection. However, none of them shall have permission to make any sort of official seal, nor indeed to make anyone in this clergy a double-cleric; for we strictly forbid all these things, we ourselves likewise with the preceding synod, and we in no way allow it, nor do we give leave, for a seal—

^A of such a monastery, nor is it sent away at all explicitly from such a site, as if the matter had not been reported as it stood in truth, since there were other chrysobulls belonging to it, which were not invalidated by the one presented by Kalostratiotes. Our humility, having given synodical consideration to the matter, judged both for the stated reasons, and at the same time because the pious laws likewise declare concerning such things: "It is necessary for the stewards of churches to defend without fear the immovable assets which have devolved to the empire from sacred houses, and in the manner of an exchange, if they have passed to another person, and again, he who has received immovable ecclesiastical property by gift, in addition to not enjoying what was given, shall restore another of like value." And there is no hindrance or obstacle for the monks to seek out such a right of theirs; moreover, it [the synod] also gave judgment ^B by the common opinion of the most holy archbishops around it—the of Thessaloniki, Pisidia, Dyrrhachion, Didymoteichon, Madytos, Ainos, Cherson, and Varna, and furthermore also of the one belonging to my most mighty and holy Emperor, the universal judge, kyr Nikolaos Matarangos, who was present at the synod and judged the case with us—so that the rent (emphyteusis) due for these buildings in question should be given by Kalostratiotes to the same venerable monastery of Plynarios, as was ordered from the beginning and agreed upon, he being obligated to pay this without delay, since the monks provided no cause in the sale of these his buildings to the Droungarios, such that they should suffer loss therefrom; but he became the cause of this to himself. "Things done by others do not harm others," ^C as the same laws say. But not only that: even when the same chrysobull did not contain a summary to that effect, so as to appear to have been furtively obtained from the imperial ears, but explicitly deprived the monastery of that site of its own, since this was destined to happen under the pretext of Kalostratiotes, even so, he ought not to have been headstrong and clearly shown an ungrateful work, so as to deprive it of the rent at the judgment of his own soul. If he pays this, it would be well; but if not, it shall be permissible for the monks to send him away, having taken all [the materials] of these his buildings from there. For the security of this matter, the present synodical diagnosis and decision of our humility was made and delivered in the month of February, indiction 8.

XVII. The Synod settles a controversy.

† The monks practicing asceticism in the venerable monastery ^D of the all-pure Lady and Mother of God, called of Plynarios, having a dispute with Kalostratiotes concerning the rent due to them, from the buildings he erected in the area and on the grounds of the same venerable monastery, having sought for this and having received such a site from them, brought the matters concerning this before our holy and divine synod. And indeed, with both parties standing before the court, an examination of such a controversy concerning them having been granted, the monks, having produced the chrysobulls belonging to them regarding the area of the same monastery and the properties pertaining to it anywhere, which chrysobulls proclaim to them what is unassailable, unalterable, and inalienable in these matters, sought according to them, claiming the established rent for the site in question. Kalostratiotes himself, also having displayed the chrysobull in his possession [omitted: note in margin preserved] from the late and blessed Emperor, my grandfather, the most mighty and holy Emperor in God, argued that he was justified through it, so as to give nothing to them. However, when this chrysobull was read in the hearing of all, and it clearly stated as a debt of Kalostratiotes that his buildings should be seized and sold by the Droungarios for public debt... and at the same time it was ordered that they should not be subject to public tax or anything else, since it appeared from there clearly that they were seized and sold for the cause of his own reconstruction and improvement; but having already purchased them from the Droungarios, and holding...

XVIII. The Synod grants to a certain cleric the faculty of promotion.

† There appeared before our humility, presiding synodically, from the clergy of the most holy metropolis of Thessaloniki, Demetrios the Eskammatismenos, and reported that, having been orphaned of father and mother, he was yielding and submitting to the first

^A of his own blood brothers, Nicholas and Theodore, who indeed had agreed and reached an understanding through a mere verbal accord years ago with the aforementioned Michael Phortos, on the condition of taking his niece, Xene, as a bride for this same Demetrios. However, when such an agreement was made, since this man saw that the girl was entirely underage, he immediately proceeded to the annulment of this act—an act which, having been spoken of even at the most holy church there, was held to be null and void according to the ordinance of pious laws regarding such matters, inasmuch as the girl had not yet reached the legal age for marriage. Afterward, he took a wife for himself legally; and when he sought to be ordained, since the matters of the aforementioned accord with Phortos were mentioned, an examination of this was conducted by ecclesiastical persons at the prompting and commissioning of the most holy metropolitan of Thessaloniki, the hypertimos and exarch of all Thessaly, in the Holy Spirit our beloved brother and concelebrant of our humility. From them, the mother and the grandmother, and furthermore the own brother of the aforementioned Phortos, the droungarios, along with his wife, were questioned; and they stated and affirmed under weight of excommunication that the child was then five years old and a little more when the [B] informal agreement took place between him and the Eskammatismenos. The aforementioned Eskammatismenos, having brought these things forward, presented to the midst both the letter of those who had conducted the inquiry—the protonotary, that is, and the logothete, confirmed by their own signatures—and also [a statement] from the hieromonk Gregory, who went through the matters spoken by him in detail, and he requested to obtain our own and a synodical judgment.

Since our holy and divine synod was therefore in session, and the same most holy archbishop of Thessaloniki was present, and he himself spoke and provided assurance that the truth was so, it was determined by our humility and the most holy archbishops around it—of Sardis, of Smyrna, of Lacedaemonia, of Ainos, of Varna, and of Kos—that there is no impediment or obstacle for this Eskammatismenos to be advanced to the priesthood, so far as concerns this mere verbal agreement. For while the older legislation establishes that one should be betrothed after the seventh year, the Novels of the lord Leo the Wise and that of the lord Alexios—the kings—decree that the betrothals which are valid and operative in the Christian state are those which are concluded in the twelfth year and after, and with holy prayers; and since the Eskammatismenos is unrelated to both of these kinds of betrothals, he shall rightly have no impediment to being found worthy of the priestly rank. For this purpose, this present letter of our humility is given to him for security, in the month of May, indiction 8.

XIX. John warns the Nicaeans to persevere in the Christian faith.

The clergy, the ordained, the monks, and all the rest of the Christian people in Nicaea, in the Lord, beloved children of our humility: We pray to God the Almighty for peace and mercy from God for all of you, and for release from your sufferings and every other good and saving thing. We sympathize and are pained for you—as much as we are for you and for all others among the Christians who are under the barbarians—that we are not even able to speak, [be] assured. Whence we do not cease, both by night and day, beseeching and entreating God that he may transform the tempest brought upon our race by the multitude of sins into a clear sky and turn away these evils from the enemies—which we also trust will not remain for long, so that the Lord of mercies may [not] grant an end to the supplications made on our behalf—[wait,] only do you also hasten to propitiate God through your good works and God-loving conduct. For even if the enemies rule over you, yet you are masters of your own souls and minds, and it is within your own choice to keep the good and not to keep it. Nevertheless, as we learned from the judge, be preserved and keep the things of your Christian state—in which we pray [that] you remain unshaken and firm—so that you may also attain the promised good things which God has prepared for those who love him from the soul, and for those who keep his saving commandments, whose grace preserve you.

XX. The Synod determines that the patriarchal monastery of the Hodegetria in the region of Didymoteichon should again be a male coenobium.

Since it was brought to our holy and divine synod that the patriarchal monastery near Didymoteichon, which is honored in the name of the all-holy Lady and Mother of God, the Hodegetria, was established from the very beginning of its own foundation as a male [monastery], and remained in such form and state for as many years as it did, administered and carried on by the hegumen and the monks in it; afterwards it was abandoned by the monks, and nuns settled in it, and it arrived at such destitution from that point that it was in danger of undergoing total desolation; and because of this, the owner sought—from my most powerful and holy emperor... as he possessed the rights of the founder over it—if indeed it is just, for it to return to its original state, and for it to have monks again as inhabitants, due also to the fact that most of the nuns in it had become relocated from there to other female monasteries, for the reason that has been stated; our humility, having deliberated on this matter with the most holy archbishops around it—of Cyzicus, of Sardis, of Smyrna, of Lacedaemonia, of Ainos, of Madytos, of Methymna, of Rousion, and of Kos—deemed it proper and just that the things of its ancient state be restored to such a patriarchal monastery, and that it be inhabited, administered, and carried on by male monks, just as it was established at the beginning; since it was also forbidden to the Church of God

^A strictly to accept any change from their original state, and that men’s monasteries be turned into women’s, or women’s into men’s. And consequently, the matters concerning this must be carried out in accordance with this synodical and our own judgment. For regarding this, the present synodical letter of our humility has been issued and delivered in the month of May, 8th Indiction, for the sake of security.

XXI. John admonishes the Metropolitan and clergy of Trebizond, that they no longer connive at the adultery of the Emperor Comnenus.

† Most sacred Metropolitan of Trebizond and most honorable, beloved brother in the Lord of our humility and concelebrant, may grace and peace be with your holiness from God. You know that while you were here, it was spoken of concerning the most beloved son-in-law of my mighty and holy emperor, the lord of Trebizond, the Great Comnenus, ^B that he is not disposed well, nor even equitably, toward the most beloved daughter of my mighty and holy emperor, his wife, the Great Comnena, nor does he cherish her as he ought to as his wife, who by the grace of God gives no cause for it; but he despises and embitters her to such an extent that there is a suspicion lest, as time goes on, he might abandon her. And as we spoke and showed these things—which we made known to your holiness, and still further to your clergy who came here with you—you gave so many assurances that it was not true, that you did everything to convince our hearts and to accept that things were not as we had signified. But now we have learned more clearly that the most beloved son-in-law of my mighty and holy emperor, the Great Comnenus, has so far spurned and cast off her, the very daughter of my mighty and holy emperor, his wife, that he has even taken another adulteress, and cohabits with her as though she were lawful. How improper, destructive, and forbidden this is, and not only tending to the spiritual destruction of the Great Comnenus himself, but also disgraceful and harmful even to his bodily condition and rule, you yourselves are able to discern; and there is no need of many words to set this before you. We wonder, however, at your holiness ^C and at the other archbishops, spiritual men, and clergy there, how you have endured until now the performing of such an irregularity, and have taken up no divine zeal that is appropriate, and have not stood up and reproved the lawlessness and such shamelessness, which was dared for the overthrow of divine institutions and canons and to the harm of the Christian people there, so that, if necessary, one ought even to die for this. For surely you know how the same divine and holy canons regard such an improper act, and how they hold those who cohabit with adulteresses to be excommunicated, and make them altogether estranged from the gathering of the faithful. You ought, therefore, to have gathered together all of you and spoken with zeal, and labored by all means and contrivances to destroy such an improper and accursed act and lawlessness; for it was hardly appropriate for the divine liturgy or even psalmody to be performed ^D there, such an most lawless act having been performed and still being carried on. Be informed that we have been greatly saddened and are saddened for you; for you know that we once made a great charge to you regarding other things that we heard were being carried on and spoken of there, so that they should be halted and corrected there, and since you have shown no zeal for this great and most god-hated atrocity, which the divine and holy canons clearly excommunicate—nor did you speak, nor did the other spiritual men there and those of the clergy—what hope are we to have for the rest, that the most beloved son-in-law of my mighty and holy emperor, the Great Comnenus, thinks nothing of this, or even if he thinks of it, overlooks it and ignores it, his passion clouding his judgment? But it behooves you to consider that when no human retribution is made, God is going to endure such injustice and lawlessness, and will He not feel great indignation against that place? Our humility, therefore, and the holy synod of the most sacred archbishops around it, and the whole Church of God, being concerned, as is our duty, for the spiritual welfare of that same most beloved son-in-law of my mighty and holy emperor, the Great Comnenus, and being concerned also for the interest of the Christian people there, we have written what we have written to him, exhorting him, as catholic Fathers, to desist from this destructive and most lawless act, and to dismiss, or rather to banish far from there, the god-abhorred adultress, whom we have also placed under excommunication in accordance with the sequence of the divine and holy canons, and further to take back and cohabit with his wife according to the divine laws, the most beloved daughter of my mighty and holy emperor. We exhort you also, and we call out what is profitable and advantageous to you in your archiepiscopal and priestly service and ministry, that if nothing of what we write to you is done, and you do nothing, since an excommunication was issued against such an irregularity and lawlessness, and you take care to show the resistance that you owe for the cutting off and correction of the matter, but instead participate in these improper works, you yourselves shall also be alienated from ecclesiastical communion, as having chosen of your own will to cut yourselves off from the wholeness of the body of the Catholic Church. It remains, therefore, for you to take care to deliver from the spiritual destruction of the fall both the most beloved son-in-law of my mighty and holy emperor, the Great Comnenus, and yourselves from the impending danger, and the people there from the destruction and the indignation from God arising from the aforementioned cause, so that the grace of God may also be with you.

XXII. John orders the theological writings of the monk Barlaam to be collected.

^A Since the monk Barlaam has been convicted, at the holy and divine council convened, of what he spoke against those living in holy stillness, speaking blasphemies and things directly contrary to the divine words of the Fathers, for this reason our humility deems it necessary that his writings concerning such a subject, wherever they may be found, be gathered together. Issuing the present letter, it commands through it both the monks in the venerable monasteries and the inhabitants of this queen of cities, that whoever possesses any writing of the said monk concerning such a matter, or concerning any other ecclesiastical matter, shall no longer have this in his possession from this moment on, but shall bring it to our humility; whence also no one ought to keep or have in his possession any such writing of the declared monk Barlaam, knowing that whoever has not made it manifest and brought it forth, as has been said, will render himself subject to the excommunication which our humility proclaims through the present letter, issued for the security that no one may fall into the punishment of the aforementioned weight. Our humility commands these very same things to the inhabitants of the other cities, wherever they may be, both monks and laymen, so that they too, fearing the condemnation from the excommunication, may make manifest to the local churches, if each possesses any writing of the aforementioned monk, as has been said, in order that they may be publicly destroyed.

XXIII. The Synod condemns the dogmas of the monk Barlaam.

^B Truly praiseworthy is he who said that humility is the recognition of truth; for this is also the comprehension of one's own measures, and through it we reap peace with God and neighbor; through it, again, we acquire rest both for the present life and for the life to come, according to that divine and hortatory voice of the Lord to this end: "Learn from me, for I am meek and lowly in heart, and you will find rest for your souls." This persuades the one who possesses it to take heed to himself and to attend to God, and in all evil to turn away, according to the word of the wise Solomon, for the fear of the Lord; to behave prudently regarding matters beyond himself, and not to remove the eternal boundaries of the Fathers; to shun deviations on either side—excesses, I mean, and deficiencies—and to walk the king's road, both middle and leading unerringly and safely toward the heavens and God.

But the monk Barlaam, originating from Calabria, having cast himself into the sea of arrogance out of foolishness and total eccentricity, and thinking highly of himself because of the external knowledge of philosophy, set out against the supernatural and truly divine philosophy, having campaigned against the teaching of the Spirit with a psychic and rejected philosophy. ^C For, pretending to be a disciple, he once approached with deceit some of the monks among us who, having chosen the quiet life and having said farewell to all other things, attend to God; and he did not frequent any of the more learned among them, but rather the simpler ones on purpose, for fear of being exposed. After a short time, however, having separated from them, he wrote a repulsive accusation of their manner of life, as if it were supposedly championed by them; for having heard them saying that, as they possess from the tradition of the holy Fathers, those who have been purified in their hearts through the commandments of God receive divine enlightenments happening to them mystically and ineffably, he accused them of asserting that the essence of God itself is participable. But as they defended themselves—that they were saying not the essence, but the uncreated, and eternal, and deifying grace of the Spirit—he attempted to cast upon them the charge of ditheism as a result. ^D Moreover, having also appeared in the church of God and having brought these things to our humility, he accused especially the most honorable among the hieromonks, Lord Gregory Palamas, and requested that they also be summoned to our holy and divine synod.

When they had been summoned, however, Barlaam turned to another path, avoiding and not at all being persuaded to appear at the synod and to come to a debate with the monks accused by him and to oppose them regarding the things he had written against them, making as an excuse for his absence the imperial journey at that time, but in truth condemning himself and fearing the exposure that would follow. Afterward, a synod having been convened in the presence of the God-appointed emperor, the memorable and blessed one, in the renowned church of the Holy Wisdom of God, with the senate and not a few of the most honorable archimandrites and superiors and those collected from the state, Barlaam himself was summoned and urged to say and prove if he had anything to say against the monks living for the sake of stillness, since they were already present at the synod. He, as if having suffered a forgetfulness of the matter at hand, and especially trying to confuse the issues of the subject, turned to dogmatic questions and inquiries, and sought solutions to the perplexities; in which he remained and insisted, saying nothing before he received an answer and solution to these questions. Since, both once and twice and with gravity, he was rebuffed, he would not yield from this insistence, nor was he persuaded to speak about the examination of the matters at hand, namely, of the written accusation made by him against the monks. Our humility permitted the reading to the hearing of the synod of the holy and divine canons, through which it is forbidden and absolutely not permitted, not only to those of his sort but to all others, to stir up anything regarding dogmas, and to impose upon others of necessity the burden of such matters.

^A And as the events concerning their difference followed one upon another, Barlaam having himself previously written and accused them of the things that were mentioned above, and having expounded things contrary to the divine words of the Fathers, as was demonstrated, he himself was also necessarily moved toward a defense and refutation. Then it was determined that Barlaam’s writings—which he inscribed *Against the Messalians* for the purpose of deceiving his listeners—should be brought forward. In these writings he spoke also about the unapproachable light of the Transfiguration of our Lord and Savior Jesus Christ, and of those among his foremost disciples and apostles who were deemed worthy of the vision of this light, saying in these very words: "The light that shone on Tabor was not unapproachable, nor did it truly exist as a light of divinity, nor was it in any way more holy or more divine than the angels; but it was even inferior and lower, and of a nature beneath our own intellect. For all thoughts and objects of thought are more venerable than that light, which impinges upon the sight through the air, falls under the power of perception, and reveals only objects of sense to those who behold it—being material, shaped, and appearing in a place and in time; it colors the air, and at one moment it is composed and appears, and at the next it is dissolved and vanishes into non-existence, being illusory, divisible, and finite. For this reason, it was seen by those experiencing a lack of intellectual energies—or rather, by those who had not yet acquired them at all, and who were not yet purified, but were still imperfect even in that very vision upon the mountain, as not yet having been deemed worthy of divine-like thoughts. But we are led up from such light to thoughts and contemplations which are incomparably superior to that light. Therefore, those who call it beyond intellect and true are altogether deluded, and because they know nothing higher among visible goods, they are therefore impious and introduce most destructive dogmas into the Church." ^B These, then, were the things which Barlaam clearly held as heterodox and contrary to what the saints have said concerning this divine light; for the monks, being firmly persuaded that they should believe and speak according to the utterances of these saints, championed these very things. The divine John of Damascus says, therefore: "Today an abyss of unapproachable light, today a limitless outpouring of divine radiance shines upon the apostles on Mount Tabor; now there is seen that which is invisible to human eyes, a terrestrial body radiates divine brightness, a mortal body gushes forth the glory of divinity; for the Word became flesh, and the flesh became Word, even if neither departed from its own nature. O the miracle! The glory did not accrue to the body from without, but from within, from the super-divine divinity of God the Word, which became one with it ineffably in person. For the Word, upon whom the angels are unable to fix their gaze without wavering, in Him the foremost of the apostles see shining forth with the glory of His own kingdom; from thence He takes the chief of the apostles as witnesses of His own glory and...

^A nature, an ecstasy and an ascent, according to which even the overcoming of the superior or, to speak more accurately, the ineffable deification. This the angels marvel at, this the archangels glorify; this is the entire intelligible ordering of those above this world, feasting in an incorporeal manner, set forth as the most manifest and truthful evidence of the Word’s philanthropy toward us. It is not of those things observed in creation that one might grasp the excess of this brightness; for the One who is above essence, having truly come into essence and having been made essence above essence, has lived among us through the flesh, who indeed also shone forth exceedingly upon the mountain, not then becoming more radiant or higher than Himself—far from it—but being seen according to truth by those of the disciples who were being perfected and instructed in the higher things. For having become, as far as is possible, outside of flesh and the world, they were here already taught, from those things they experienced, of the future state; for even if the good is not at all uncommunicable to any of all things, yet it is not the whole of whatever it is, but becomes communicable—as far as is possible—insofar as and how it is to those who participate, and this, on account of His extreme goodness, is ^B evident and accessible to all in its infinitely-bestowing illuminations. Evidence of the things being said would be that blessed, much-hymned passion which the apostles underwent upon the mountain, when the inaccessible and timeless light, having transformed its own flesh, made it shine superessentially with the excess of its own effusion of light. O the miracle! In an ecstasy of the most perfect nature, they fall into a deep sleep and, gripped by fear, having closed their senses and having completely drawn away every intelligible movement and perception from themselves, in this way they came to be with God in that divine and super-luminous and invisible darkness; receiving the seeing of that which truly is by not seeing at all, and by suffering, they acquired an unknowing that is above excellence, and being initiated by sleep into a wakefulness higher than every intelligible oversight, they came to be outside of all things seen and understood, and furthermore even of themselves, so that they might be taught the mystery—which has transcended every deification and abstraction by the superessential excellence—through the manifestation of the Word and the overshadowing of the Spirit and the voice of the Begetter ^C borne from above from the cloud, through nescience and blindness. Regarding this divine light, the great Gregory the Theologian says: "The divinity shown forth upon the mountain to the disciples was a light, a little more solid than sight." And again: "It shall come, as my discourse says; yet such as it appeared or was shown to the disciples, the smallness of the flesh being overcome by the divinity." And the holy Maximus says: "This is, he says, the Gospel of God, the intercession of God and consolation toward men; through the Son who was incarnate and the reconciliation with the Father, bestowing as a reward to those who obey Him the unbegotten deification." And by unbegotten deification I mean the illumination according to its form, subsistent, which has no generation, but which manifested itself in an inconceivable way in those who are worthy; and again: "Not to all ^D

always with glory," he says, "the Lord appears to those standing by Him; but to those being initiated, He arrives in the form of a servant, while to those able to follow Him as He ascends the high mountain of His transfiguration, He appears in the form of God, in which He existed before the world was." ^A And again the same author says: "The light of the face of the Lord, which surpassed the operation of human sense, sketched out the manner for the blessed apostles of the mystic theology according to apophasis, according to which the blessed and holy Godhead is by essence super-ineffable and super-unknowable, and removed infinitely from all ineffability, having left not even a trace of comprehension—not even a simple one—for those after Him." For, he says, the same author, "that which exists, not being participable according to essence, but being willing to be participated in by those capable according to another mode, does not depart entirely from that which is hidden according to essence, since even the mode itself, according to which it is participated in while being willed, remains perpetually unmanifest to all." The great Basil also says: "The Holy Spirit, inaccessible in nature, is capable of being received on account of goodness, filling all things with power, but is participable only by those who are worthy; not being participated in by one measure, but dividing the energy according to the proportion of faith, simple in essence, manifold in powers, being whole to each one present and whole everywhere, being impassibly divided and wholly participated in, according to the image of the solar ray, and being present to each of those receptive as if to him alone, it distributes grace to all, and bestows it whole." And again: "The energies of God are manifold, but the essence is simple; we say that we know God from the energies, but we do not promise to approach His essence; for His energies descend toward us, but His essence remains inaccessible." For so also the great Athanasius says, that no man is able to see the essence of God in its naked state anywhere; hence it is clear that the saints did not see the essence of God, but the glory, as it is also written concerning the apostles, that having awakened, Peter and those with him saw His glory. And again the same author: "Impassible," he says, "even in the sufferings of the flesh, Christ, as God, having conquered death and risen on the third day and ascended into heaven in natural glory—and not coming in grace—in this very divinity of His, clearly shining forth from the body of the Virgin, He showed His ineffable glory, as He also displayed it in part upon the mountain, teaching us that both before and now He is the same, being unchangeable and having no variation regarding the divinity." Thus also the great Dionysius: "When we become incorrupt and immortal," he says, "and reach the Christ-like and most blessed end, we shall always be with the Lord, according to the saying, being filled with the visible theophany in most pure contemplations, surrounding us with most bright rays, as the disciples in that most divine transfiguration, and participating in His intelligible illumination with an impassible and other mind, and ^B in unknown and blessed arrivals of rays in a more divine imitation of the super-celestial minds." And the great Basil says: "The prize of virtue, indeed, is to become god and to be illuminated by the most pure light, becoming a son of that day which is not interrupted by darkness; for another sun creates this one, He who radiates the true light, who, once He has dawned upon us, no longer hides in settings, but embracing all things with His own illuminating power, creates the light perpetual and uninterrupted for those worthy, and makes those who participate in that light other suns. For then, he says, and the righteous will shine forth like the sun." And the divine Maximus: "The soul becomes God by the participation of divine grace, with all the operations of mind and sense having ceased in it, and having also caused the natural energies of the body to cease,, with it having been deified according to the participation of deification proportioned to it, so that God alone appears through both the soul and the body at that time, they having been overcome by the superabundance of the glory of the natural characteristics." And the great Dionysius: "We see no deification or life which is exactly similar to the cause that is above all," and the same author, being asked, says that He is transcendent to all, above deity and above goodness: "If you conceptualize deity and goodness, it is the very thing of the wonder-working gift and the inimitable imitation of the super-essential and super-good, according to which we are deified and made good; for indeed, if this becomes the source of being deified and being made good for those being deified and made good, ^C He who is super-archic to all, and of the so-called deity and goodness, is transcendent to them as thearchia and agatharchia." And the divine Gregory of Nyssa: "If even His judgments," he says, "cannot be investigated, and His ways cannot be tracked, and the promise of good things surpasses all conjecture from surmises, how much more by measure, according to the ineffable and inaccessible, is the divine itself above and higher than things contemplated about it?" But also the divine John of Damascus again in the sacred hymns: "That Thou mightest show clearly Thy ineffable second descent, how the Most High God was seen standing in the midst of gods, to the apostles on Tabor Thou didst shine ineffably with Moses and Elijah." And in another hymn: "And having descended a little into the assumption of the flesh, He was transfigured before them, revealing the beauty of the archetype, and this not whole, partly informing them, at the same time sparing them, lest together with the vision they should also lose their life, but as they were able to contain it, bearing it with their bodily eyes." And the great Dionysius again, the divine, says: "A darkness is the inaccessible light in which God is said to dwell, and as invisible on account of the supereminent brightness, and inaccessible on account of the excess of super-essential light-pouring." Not God, says the Chrysostom Father, but the grace is poured out. But since the one who arrived upon the most divine

^A vision for the apostles, he again put forward a fear, and such an attention—a prodigy—as you give, he named it; and they say he legislated this for the mystics, to use a prayer at all times which runs thus: "Lord Jesus Christ, Son of God, have mercy on me." And from this, therefore, one may discern what manner of person the inventor of the "breath-ins" was; for the "Our Father," which the Bogomils use in a peculiar way, he does not enjoin—for he thought that in this way he would be exposed; but to those, however, whom he suggests to devote their life to this small prayer alone, he thinks to make them abandon all other prayers as mere babbling. But to those, ^B again, of all Christians, who in this prayer invoke our Lord Jesus Christ and our God, he has substituted "Son of God" for "our God"; to such he has revealed the entirety of his own malice. For in accordance with the dogma of the Bogomils, he also changes in the aforementioned prayer "our God" to "Son of God," since no one could name any other reason for which he has made such a change. And these things are from the most absurd Barlaam; but they themselves, in any case, stand in opposition to the blessed voice of the foundation of the faith, Peter, the foremost of the disciples, and to the Savior’s blessing upon him. For he said to him, "You are the Christ, the Son of the living God," and the Lord said to him, "Blessed are you, Simon Bar-Jonah, for flesh and blood has not revealed this to you, but my Father who is in heaven." But also in the symbol of the faith, ^C we say, "We believe in one God, the Father Almighty, and in the Son of God, the only-begotten, who was born of the Father before all ages." Are we not, then, glorifying Christ as God, since we say we believe in the Son of God? And the golden-tongued and divine teacher John also speaks concerning such a holy prayer, writing to monks: "Be at leisure at all times and remain with the Lord our God, until he has compassion on us, and seek nothing else but mercy alone from the Lord of glory. And seeking mercy, in a humble and sorrowful heart seek and cry from morning until evening, and if possible, even the whole night: 'Lord Jesus Christ, Son of God, have mercy on us.' I urge you, therefore, force your mind into this work until death; for this work requires much force, because 'the gate is narrow and the way is hard, that leads to life, and those who force themselves enter it'; for 'the kingdom of heaven is of the violent.' I urge you, therefore, do not separate your hearts ^D from God, but wait and keep it with the memory of our Lord Jesus Christ always, until the name of the Lord is implanted within in the heart, and think of nothing else, except that Christ may be magnified in you. I urge you, never cease or despise the rule of this prayer, but whether you eat, or drink, or walk, or do anything else, unceasingly cry: 'Lord Jesus Christ, Son of God, have mercy on us.' For unceasingly," says the divine Apos-

^Atolic Father, "pray without anger and deliberation." Also the divine Diadochus says: "The mind, he says, when we block all its wanderings with the memory of God, demands that we must fulfill the task of its activity. It is necessary, therefore, to give it the [prayer], 'Lord Jesus Christ,' for the complete pursuit of the goal; for no one, he says, calls Jesus Lord, except in the Holy Spirit. For as many as unceasingly meditate upon this holy and glorious name in the depths of their heart, they are also able to see the light of their mind; for it burns up all the pollution that settles on the soul in perceptible ways. For our God, he says, is a consuming fire; whence the Lord calls the soul to a great love of His own glory; for the dwelling of that glorious and most-desired name through the remembrance of the mind in the warmth of the heart necessarily produces in us the habit of loving His goodness; for this is the precious pearl, which, having sold one’s possessions, one is able to find and have, with inexpressible joy at its finding; and it would be long to speak of the directions and exhortations of the God-bearing Fathers concerning this.

The monks therefore asserting that this prayer is a delightful and divine practice from the beginning, inspired by the spirit-moved mind of the God-bearing Fathers, and at the same time wishing to string together in succession all that lies concerning it in the writings of the saints, such as is the statement of him who laid out the ladder of spiritual ascent by words: "Let the memory of Jesus be attached to your breath, and then you will know the value of stillness." When the marvelously capable Emperor—who now has brought his life to a blessed end—spoke these things, repeating the argument of Christ’s Lord concerning Him who anointed Christ, argued again: "But let it be," he says, "and let it be granted that someone among the heterodox says this as a pretext, there is no charge for us in this if we use well what they have wrongly understood. For, just because the Persians call God 'Heavenly,' we shall not wrongly say, 'I worship the God of heaven,' nor because the Greeks say God is the 'World-making Mind,' shall we not say He is the creator of the world, lest by saying this we be justly accused as being of their opinion. For the Greeks, indeed, calling matter unbegotten and co-eternal with God, even if they say God is the creator of the world, they do not speak of Him as bringing it forth from what did not exist before at all, but as the ornamenter of what already exists, adding only order, form, and harmonious arrangement to things that exist, a little more than human art, attributing nothing more to the power of God. But we, believing that all things received their procession into being from God out of nothing, acknowledge Him as the creator of heaven and earth and all that is between, and we know Him precisely; and so, calling our Lord Jesus Christ the Son of God, we praise Him and invoke Him as true God from true God, and confessing the deity of the Son and the cause of the Son's deity, bearing witness to Him." ^B They say that also the Messalians and Bogomils [should be rejected] for praying the prayer handed down by the Lord to His holy disciples and apostles. Shall we therefore abstain from this for that reason, and betray our own practices to those who wickedly misinterpret them, and because of those who pretend to piety in words, shall we abstain from the utterances of those who are truly pious? Away with such a foul heresy! But since we have an advocate with the Father, Jesus Christ the righteous, and He himself is the propitiation for our sins, with hope we shall invoke His name, and we shall obtain salvation from such an invocation, according to that which was said by the prophet: "And it shall be, that everyone who calls upon the name of the Lord shall be saved." And since there is no other name given among men, in which we must be saved, and no one can say the Lord Jesus, except in the Holy Spirit and in the name of Jesus Christ, every knee shall bow, of those in heaven and those on earth and those under the earth. Blessed is he who through the constant meditation of this much-hymned name has God dwelling within him; for "they shall rejoice forever," he says, "and You will dwell in them, and all who love Your name shall boast in You." How, then, would he not be full of the Holy Spirit, who hastens to keep this divine and super-glorified name in his heart day and night, when the Lord says in the Gospels that He will give the Holy Spirit to those who ask Him day and night?

Thus Barlaam has appeared and been convicted of speaking blasphemously and heterodoxly regarding the divine light on Tabor, and writing against the monks concerning the sacred prayer frequently meditated upon and offered by them. The monks, however, were shown to be superior to his accusation, as they are affectionate and steadfast in the interpretations and traditions of those holy Fathers, as they themselves clearly confessed and affirmed. Whence also, by common synodal vote, since the same Barlaam had wrongly and dangerously attacked the divine things, as has been said, he was condemned, and supposedly asked for forgiveness for these things. We therefore declare that if he shows true repentance, and corrects himself, and in no way is caught again speaking and writing of such things, it would be well; ^{C D} but if not, he shall be excommunicated and cut off from the holy, catholic, and apostolic Church of Christ and the orthodox assembly of Christians. But also, if anyone else should appear to be accusing the monks of any of those things that were spoken or written blasphemously and heterodoxly by him against the monks—or rather, against the Church itself—or if he should be caught attacking them at all in such matters, he shall be subjected by our mediocrity to the same condemnation, and shall be himself excommunicated and cut off from the holy, catholic, and apostolic Church of God and the orthodox assembly of Christians. With weightiness, however, and spiritual severity and censure, we say: no longer...

from now on and for the future, shall anyone be permitted to define anything generally to be just regarding these or other dogmatic questions, whether in writing, clearly, or unwritten—as no small scandals, confusion, turmoil, and tempests arise from this for the Church of God, falling upon the souls of the hearers and especially the more simple ones, for which causes the divine canons set forth above were certainly issued by the God-bearing and holy Fathers. For having made provision so that no one should ever again fall into such errors, and having set forth the present letter for security, we have marked it with our own signatures in the month of July, 9th Indiction. † It also had the signature by the patriarch’s hand: “John, by the mercy of God, Archbishop of Constantinople, New Rome, and Ecumenical Patriarch.” 2420.

XXIV. The Synod settles the controversy arising between the metropolitans of Lacedaemon and Old Patras concerning the bishopric of Amyclae.

^A It is, then, completely and above all incumbent upon everyone to guard their own boundaries and not appear to do anything beyond them. “For,” it says, “do not remove the boundaries which your fathers have set, nor leap beyond the established limits.” Thus, we must all the more honor this duty and testify to it, as we have the obligation and debt to show forth the rights of God. Anyone might see that nature herself and actual circumstances—and not least the sacred and divine legislation of the Fathers—value this highly. For the former, in all respects, keeps its own things unmoved from their order, and even if one should force them a myriad of times, they will not be ignorant of their own nature. For it is impossible for anyone to move fire from its upward motion or water from its downward motion. There is not, there is no way for it to be otherwise than as that Principle once defined and confirmed for them. From this—and from nowhere else—comes the affection of the Fathers, the artfulness of mothers, and everything else of a similar kind that one might mention; for a mother whose soul is affected by this, and who risks everything for her own offspring, considers all things secondary or even puts nothing ahead of that quest, should it somehow stray. Nature thus holds its own things with such affection, and things themselves imitate it exactly and wish to be directed toward it, and cannot bear to be apart from these for long—the disconnection of which they have suffered badly—as if they were pulled and dragged back again by certain natural attractions and counter-affections. And it is entirely forbidden by the holy and divine canons for anyone to overstep their own boundaries in any way whatsoever. But why have these things been said to us? The things now to be stated shall surely explain. ^B The bishopric of Amyclae was from the beginning, from the very root and origin, so to speak, of the most holy metropolis of Lacedaemon, serving first as its own parochial [territory] and subject to the metropolis and placed under that of Corinth next—whenever, that is, it too was honored with the dignity of a metropolis—and then having been restored to a bishopric by its own side, together with the [bishopric] of Piste and that of the Ezerites, by the granting of a royal and synodal document. Between the time when the side of Old Patras attempted to transfer it to its own bishopric—when it too had been promoted and honored from an archbishopric to a metropolis, and had taken under itself bishoprics of Corinth, among others, that of Lacedaemon—and the time when it was blocked by the synod, this bishopric was indeed from time immemorial belonging to the metropolis of Lacedaemon, as has been detailed separately in the rights pertaining to it. Yet, it happened that it was subjected to Old Patras as its own, and then, by a synodal written judgment and decision, was taken away from there and restored to that of Lacedaemon, as is evident from its rights. But since a short time ago, under the late patriarch of blessed memory who preceded us, Kir Esaias, the side of Old Patras, having proposed the same argument again, reached the point of seizing this bishopric—the see of Lacedaemon being then vacant—having procured for this purpose a synodal letter and an august imperial order on the matter, and then, in addition to both, an august chrysobull. The now most holy metropolitan of Lacedaemon and hypertimos, and in the Holy Spirit beloved brother and concelebrant of our mediocrity, Kir Neilos, judged that it was by no means right to overlook the fact that the see, which had fallen to him for this very bishopric, was being treated unjustly. And having made an appeal to my God-defended, most powerful, and holy Emperor, and having requested a judgment, the Emperor—the soul truly most imperial, who breathes and flourishes in nothing so much as in justice being practiced and prevailing everywhere—permits and delegates to us, both synodically and canonically, to resolve the matter in dispute between these two most holy archpriests. Hence, they are both at odds with one another synodically. We having gathered in the venerable monastery of the Gorgoepekoos, at the request of the one from Old Patras due to the infirmity that usually afflicted him ^C—which had been communicated previously through the most holy archpriests—and the matter having been postponed for seven months because of such a sickness of his, and since both were putting forward the same arguments and contending that this disputed bishopric had belonged to their own church from the beginning, we, as is proper, having conducted an exhaustive inquiry about this, found clearly and manifestly, both from the synodal written judgment and decision of the patriarch of that time, Kir Gregory—upon which an august chrysobull had also been issued—and from other ancient rights which the bishop of Lacedaemon produced, namely the *brebion* of the royal and synodal concession, upon which the man of Lacedaemon… ^D

relied, as the bishopric of Amyclae was indeed from ancient times a dependency of Lacedaemon, even if in the interim, through some turn of events, it came under the jurisdiction of Palaiai Patrai. For while the synodal letter of Lord Esaias—which the Palaiai Patrai side held in part—did indeed contradict this conciliar judgment, it was refuted and overturned by those very arguments by which it was deemed to justify the Palaiai Patrai side in claiming it, while at the same time they claimed it had been ceded to Lacedaemon by way of an *oikonomia*. Furthermore, its claims were invalidated by the august chrysobull of the emperor, my holy and God-crowned ancestor of blessed memory, even though it relied upon no earlier title, just as the document issued by Lord ^B Gregory—which contains much that is firm and strong—retains its validity. Because the aforementioned synodal letter also spoke of the invalidation of the said rights, as has been said, we did not consider this irrelevant, in order not to leave the proper examination undone. The august chrysobull, by which they said these things were invalidated, was then sought and produced for us and read in our hearing; it did not mention such a matter regarding the said bishopric at all, but rather concerned the case of the monastery of Saint Nikon and water rights.

Since, therefore, it has been proven clearly and irrefutably in the manner stated that the bishopric of Amyclae has from ancient times belonged to Lacedaemon and that it was brought under her in the first place as a parochial right and, as she was the one who elevated it to a bishopric and it was subject to her, ^C the synodal act of Lord Gregory rightly and canonically decreed that it be subjected to Lacedaemon, as to a true mother; and again, having deliberated on this matter with the most holy metropolitans surrounding us—those of Cyzicus, Sardis, Thessalonica, Dyrrachium, Christoupolis, Madytos, Methymna, and Varna—our humility judged that these rights should have force and validity for the most holy metropolis of Lacedaemon in the future as well. We decreed in accordance with them that the said bishopric of Amyclae should return and be restored to the aforementioned most holy metropolis of Lacedaemon, and should be subject to it inalienably and inseparably for all future and perpetual time, according to the summary of the written rights pertaining to it, from which it appears most clearly that it is a bishopric proper to it, as are those of Pissa and Ezerai, as has been stated above, and as the sacred and divine canons ordain. For the seventeenth canon of the holy council of Chalcedon says: “The rural parishes or local ones in each ^D church shall remain unshakeable under the bishops who hold them, and especially if they have managed them for thirty years, holding them without dispute. If a dispute has arisen regarding them within these thirty years, it is permitted to those who say they have been wronged to bring the matter before the council of the province. But if anyone is wronged by his own metropolitan, let him be judged by the exarch of the diocese or by the throne of Constantinople, as has been said before.” And the eighth canon of the council of Ephesus adds: “The same shall also be observed in the case of other dioceses and provinces everywhere, so that no one of the most God-beloved bishops shall seize another province which was not in his hands or those of his predecessors from the beginning and from ancient times; but if anyone has seized one and has made it subject to himself by force, he must return it, so that the canons of the Fathers are not transgressed, nor may worldly pride slip in under the guise of priestly office, nor may we lose unawares the freedom which our Lord Jesus Christ, the liberator of all men, has granted us by His own blood.” It was decreed, therefore, by the holy and ecumenical council that there should be preserved for each province, pure and unforced, the rights belonging to it from the beginning and from ancient times, according to the custom that has prevailed of old, with each metropolitan having the freedom to take copies of the proceedings for his own security; but if anyone produces a rule conflicting with what is now defined, it was deemed by the entire holy and ecumenical council to be invalid. And so, this bishopric shall indeed be subject to that of Lacedaemon, as it was before, with its most holy metropolitan rightfully obliged to care for it. No one from the party of Palaiai Patrai, however—neither its present most holy bishop nor any of those after him—shall again cause trouble to the bishop of Lacedaemon about it, since the synodal act he procured is, for the reasons we have stated, itself invalid, because none of them has any right or title to claim another’s bishopric, as has been clearly and plainly proven after a long and careful examination of the sacred and divine canons, which order each church to enjoy its own. For this reason, the present synodal act was made and delivered to the party of the often-mentioned most holy metropolis of Lacedaemon to secure its safety in perpetuity.

† It bore the date of the month of November, in the 14th indiction, through the precious patriarchal hand, and his leaden bull was suspended from it, having on one side the image of the Theotokos holding the child, and on the other, “John, by the mercy of God, Archbishop of Constantinople, New Rome, and Ecumenical Patriarch.”

XXV. Synod’s decree concerning a certain monastery of nuns.

^A man who was pierced in his soul by divine love and had founded a holy house for the Mother of God near his own dwellings in the vicinity of the gate of the holy martyr Romanos, having built this upon the foundations of a very ancient church with a noble intent and lavish expenditures—which church it is said was honored by the name of the holy martyrs of Christ, Menodora, Nymphodora, and Metrodora—since he also intended to establish it as a holy monastery for God, having built cells around it and surrounded it with a wall from the outside, having assigned sufficient properties to it, and having, in short, completed everything for its proper organization, he established it as a convent for nuns. In this state it remained as long as he was found among the living, and he observed this order even after his decease for some time. But his son, the *protohierakarios* Lord John Synodenos, having determined in his mind to alter it and to transfer it from a female to a male ^B monastery, compelled and persuaded his own mother, the *domestikissa*, to appear as a collaborator in this and to act in concert with him, and with the documents which he proposed—that is, a pretended testament of his father and a private document of his own, by which he had ensnared and persuaded, as he claimed, his father to bring to an end the dedication he had made, so as to transform it into a male one—he had his own mother as an accomplice. She, however, concealed this with her son at that time and did not declare the final will and purpose of her husband nor the state which the affairs of such a monastery had, until, by their frequent and persistent inquiry and petitionings regarding this and by the great length of time granted by us, the matter reached its end, and while the son was still among the living. But when he also departed from among men, repentance entered her, and she sought to receive forgiveness for the things in which she had not rightly joined her son, having fallen away from the truth and provided room for falsehood against it, and that in sacred matters, which she knows bring no small danger to ^C the soul, and in which it is the duty of all, simply and those who chance to be present, to speak the truth, let alone men who differ from the many in their own education and knowledge and in worldly rank. For, as it is said, “The mouth of him who speaks truth is sanctified by the very-Truth, Christ; but that of the liar is defiled by the father of lies, the devil.” Indeed, having appeared before our holy and divine Synod and having told those things concerning this and brought them forward, and having asked for forgiveness, while having her own daughters with her and together with them making supplication that this venerable monastery might recover its primary state, since she also made this document bearing witness, having been asked for security. And it was stated on behalf of her part, and as in truth, that initially the monastery was established and sealed as a female one, and in it the ^D abbess remained, and it remained thus even for a considerable time; but because of the son’s will and necessity, she made the previous testimony which was not true, the son having also made for this purpose his own rest through private cells near such a monastery and having erected in them a house of prayer. And just as the history on the table also initially had women written down, but the *protohierakarios* later altered this history into male monastics, and it clearly and confessedly appeared that they were established as women, and for many times they were found in such a monastery, and many of them passed away in it, and not even the opposing party had anything to contradict this. Our humility, having set the other matters in the second place, made a great and careful investigation, as was fitting, into the fact that in truth the ecclesiastical order owed to the monastery had been, and an abbess had been proposed and sealed for the protection and shepherding of the nuns then found in it, having issued for this reason an excommunicatory document and penalty, by which those having knowledge about this and those to be brought forward for testimony were to speak and testify the truth; and indeed, this was testified to by the most God-beloved *protonotarios* and deacon, Lord Michael Kaballarpoulos, and by other various persons, that they were witnesses to the *domestikos*, and they learned from him the will and purpose of his regarding such a monastery—that it was to be female, and he intended to organize it, so as to be a shelter and rest for his own wife and their daughters. The priest Constantine Tzudistianos testified that he saw with his own eyes the recently sealed abbess in such a monastery, being escorted into it by the nuns carrying lamps, as is the custom; and the priest George Tzachilis, who served in a priestly capacity in the holy church of the all-pure Lady and Mother of God of the Source, he too testified, having been present and having heard the aforementioned burden when the most honorable among nuns, Lady... Angeline, was questioned, as he saw the abbess of the monastery arrive separately with other nuns for the veneration of the all-pure Lady and Mother of God of the Source. Questioned by synodal exhortation in like manner by the most sacred archbishops and *hypertimoi* of Dyrrachium, of Lacedaemon, and of Madytos, even the father-in-law of my most powerful and holy emperor at the table, Lord George Choumnos, said and confirmed regarding the nun sealed in this monastery, how he himself acted as intermediary for this with the *domestikos*, who was seeking an abbess to be established in the monastery; furthermore, also one of the pious *episkopeianoi* and gatekeepers of the cell of our humility, George the Sigeros, he too said and testified to be present at the sealing of the

^A abbess, when it was first sealed by the most praiseworthy patriarch, Lord Gerasimos, pointing out at the same time the place in which the act of its sealing was performed. From which testimonies, having received assurance of the matter, we were able, as was appropriate, to judge it worthy of invalidation. And that which the party of the *prototierakarios* had showcased—a testament supposedly of the domestic—was such that he truly did set it forth; for it was not permitted to him, having received the status for the monastery from the Church of God, which indeed it took through a patriarchal seal, as has been said, to alter it and bring it to another status, namely, from female to male; for it is forbidden by the holy Fathers for monasteries to be restructured and altered from the status which they received from the beginning. However, the testament was also proven to be fabricated by the witness, the hieromonk and spiritual father Theodore, who declared and confessed how he himself set it forth by the counsel of the *prototierakarios*, and how he signed it as if from the person of the domestic who had spoken this to him.

Hence it is that our humility, having deliberated on this matter with the most holy archbishops who are with it—of Heraclea, of Sardis, of Dyrrhachium, of Lacedaemon, of Madytos, of Methymna, of Varna, of Bizye, and of Cos—has judged and declared that, since it was shown most clearly that it was sealed and restored by the Church of God as a convent in such a monastery (and it is necessary, according to the institutions of the Fathers in such matters, for those that are from the beginning male to remain male, and the female [remain] female, and by no means to change or displace this order, but to allow it to remain undisturbed and uncorrupted), the first and ancient status shall return and be restored to such a venerable monastery, and it shall be named a convent once more, just as it was founded in the beginning, and just as it was restored by the Church ^B of God, which indeed shall again receive this status, yet it shall be directed and conducted by those who are monastics in it and by her who has undertaken their protection and abbacy. However, the *domestikissa* and as many of her daughters and kin who shall arrive in it shall provide in every way for its stability and progress toward the better; but they shall not damage anything, nor shall they innovate upon the properties and things dedicated and consecrated to it or those to be consecrated later, so that the memorial belonging to the founders may thus be preserved; and it shall not even be allowed for them to exert authority and lordship over such a monastery, or to lead the nuns who are practicing asceticism in it to and fro as they might wish, and to inquire, those whom they might wish to bring in and bring out, and to treat those under them in this manner, while depriving the abbess of spiritual authority contrary to the institution and ordinance of the holy and divine canons. For they say thus: "The matter so venerable and honorable, and long ago well devised by our blessed and holy Fathers, the reconstruction of monasteries, is seen to be wrongly practiced today; for some, attaching the name of a monastery to their own wealth and possessions and promising to consecrate them to God, are registered as masters of those dedicated, and have decided to manage to absolve the divine [debt] by the appellation alone; for they are not ashamed to usurp even after the consecration the same authority which they were not restricted from having before, and such profiteering has been rubbed onto the matter that many of the things dedicated are seen being sold by those very persons who dedicated them, providing to those who see it both amazement and hatred; and not only is there no repentance among them for those things once offered to God, but they grant control to themselves, and also pass this on to others without fear. Therefore, the holy synod has decreed ^C for these reasons that it is permitted to no one to build a monastery without the counsel and will of the bishop; but with his knowledge and permission, and he performing the required prayer, as has been legislated in a God-pleasing manner of old, the monastery is to be built, but with all things pertaining to it, it is to be registered with that same award, and is to be deposited in the episcopal archives, the one dedicating it having no permission whatsoever, against the will of the bishop, to appoint himself abbot or another in his place. For if, in things which one bestows upon a man, one can be master of none of these, how shall one be allowed to snatch away the lordship of things which one consecrates and offers to God?" And again: "Let the clergy of the poorhouses and monasteries and martyr-shrines remain under the authority of the bishops in each city according to the tradition of the holy Fathers, and let them not kick against their own bishop out of contumacy. And those who dare to overturn such an ordinance in any way whatsoever, and who are not subject to their own bishop, if they are clergy, let them be subject to the penalties of the canons; but if they are monastics or laymen, let them be excommunicated." For these reasons, then, they too, according to the duty incumbent upon them, while providing for what is beneficial to the monastery, shall neither misappropriate anything of its own, nor shall they hand over it or anything of its possessions to another person, but shall allow it to remain free and by itself, being conducted by the one appointed from time to time for the protection of the nuns in it and by the nuns themselves; for upon those who make the things of God their own and wish to make them subject to themselves, the greatest condemnation has been threatened from there. For this reason our present and synodal written ^D judgment and decision has been made and delivered for protection in the month of May, indiction 10.

XXVI. The Synod decrees that Michael Cabasilas is not guilty of the acceptance of gifts.

† The lord Michael Cabasilas, having acquaintance and proximity to the once Apros and katholikos judge, this, both as a child under his instruction...

^A and being found in his presence and being subject to him and serving him, having handed over in writing ^B those things adjudged and pronounced by him, since he had resigned both the dignity of the high priesthood and the responsibility of the judgment for the reasons for which he had indeed resigned them, and yet recently the lord Cabasilas asked to be promoted to the priesthood, some were saying for this that the duties of such service should be held before him, attaching to him the charge of the acceptance of gifts and greed. They objected to this, especially because one clings to a resignation as if it were for this reason that it occurred, because he receives more than is due. The matter having therefore been given to a synodical deliberation and having been accurately treated, since the holy and divine canons of the saints, as well as the piety-loving laws, ^C are seen to proclaim in many places that, if after a warning and announcement those who hold the divine dignity of the priesthood do not desist from any greed and filthy lucre, they are then subjected to deposition, it was in no way judged canonically proper or just for such a resignation to be an obstacle to him, since he was not held by those things which he, having brought them forward, submitted to and secured, upon which he kept himself above the acceptance of gifts; for things done by others do not injure others, and "the soul that sinneth," it says, "it shall die." For one's own occupation is a provision for life for each person—to one, this; to another, that and to another something else—and this would have no just reason to have a place for a charge against him, as he is thereby prevented from his own advancement. Whence it would not be an impediment to Cabasilas to receive that which he does from the aforementioned service, whether much or little, but if he himself were giving it, then he would be secure as a judge. ^D Whence our humble self, together with the most holy archbishops who are with it—the of Sardis, the of Side, the of Pegai, the of Dyrrhachium, the of Madytos, the of Apros, the of Methymna, the of Chios, the of Ganos, the of . . . ., the of Hexamilion, the of Lititzes, and the bishop-elect of Monemvasia—decided and pronounced that Cabasilas is innocent insofar as concerns the aforementioned cause, also otherwise holding worthily to the priesthood. And for the security of this matter, our present synodical document of diagnosis and decision was also issued and delivered to him in the month of April, indiction ten.

XXVII. John writes to the metropolitan of Philadelphia to provide for the cause of John the Genoese

† Most holy metropolitan of Philadelphia and most honored, dear in the Lord, brother and fellow-liturgist of our humility, may grace and peace be from God to your holiness. Our humility has learned about the events there, and considered these things so absurd, unseemly, and unacceptable that it wonders whether such things exist, and especially if you yourself are contributing to such things, you who have a great obligation to restrain them in every way. Our humility also learned from him as to how he was treated, regarding just a little bit of what we previously wrote concerning the provision assigned to him, which our humility also bore heavily. For a man who has approached the orthodoxy of the holy Church of God among us, having ignored both sufficient property and the acquisition of his kinsmen of his own lineage, who are rich and ready to provide for him, and having for these reasons obtained a partial provision for the government and maintenance of himself and those with him—what reason do you have to deprive him of this, which the empire and the Church judged and assigned? This is both unjust and utterly unseemly for your holiness; and besides, without the fact of having such a government previously assigned to him and given up to your time, it was fitting that, because a such a man is an individual and from such a lineage, your holiness should discern the matter and assign provision to him in the first place, so that he might not of necessity and in sorrow return to his own customary ways, since the kinsmen of his lineage also handle this, promising and offering new gifts, as they say: "We guarantee that nothing remains uncorrected, as much as has happened." For we guarantee this with gravity and ecclesiastical weight; therefore let it be given to him relentlessly, as much as was established and given, as the letter that came to be on this matter from that great stratopedarch understands according to the summary of the commands, without postponement and without disturbance; and may that which he has not yet managed to be given by you also be returned. For just as nothing is just, nor should your holiness nullify and set aside things well and usefully arranged by the most holy archbishops before you, so too, as you have certain knowledge that such a God-pleasing work, if it were to be overlooked, as we are already writing for the second time, you are about to grieve us excessively, and the matter is about to be brought to a state even if you do not want it, and you will repent in vain; for we are not about to tolerate you ignoring and setting at naught the just things proposed to you, and holding in forgetfulness even the things of the written evidence, whence you also know how you might both correct the matters of the case and treat our humility. And since the venerable commands pertaining to him are appointed both regarding exemption and regarding other things, to the extent that they are appointed, may he and his children also have from your holiness a guarantee and help, so that he may be maintained, to the extent that they are appointed, also regarding the tax and regarding the *chemamerkion*, the *beremion*, the *vigla*, and all other exemption, and may this present letter be addressed to him. May the grace of God be with your holiness. In the month of June, indiction ten.

XXVIII. The Synod affirms that the church of Pyrgios is in the number of metropolises

† The most holy church of Pyrgios has been found from of old to be a metropolis, from having been a bishopric . . .

as we shall explain as we proceed, having brought forward for this purpose a few out of many testimonies and proofs. Nevertheless, a bishop was ordained over it a short while ago by him who currently happens to direct, in archieratical fashion, the most holy metropolis of Ephesus, whereas he ought to have refrained from it and not attempted anything of the sort regarding it, because it had been subject at one time to that see, having been transferred under our own most holy Great Church of God and added to the rest of its metropolises. For even if, from the beginning, it happened to be distinct from that see, still, if anyone wishes to examine it, he will find that most of the metropolises were subject at the beginning to other churches, yet they remain in the order and rank they subsequently obtained by imperial command and synodical act; for this is indeed an imperial prerogative, to promote the inferior churches to a higher degree. That it was honored as a metropolis, as we have already said, a long time ago, is made clear by other ecclesiastical documents which also count the see of Pyrgios among the metropolises, a fact that, as shown by these very documents, has become clear to us also synodically. However, the record of lord George Xiphilinus, who served as patriarch in the times of the emperor lord Isaac and continued until his own patriarchate of lord Alexios, discusses after some matter concerning this very Pyrgios, word for word, the following: “Since also the dissolution from that most holy patriarch, lord Michael of Anchialos, was brought by the most holy metropolitan of Pyrgios, Constantine Spanopoulos, having been issued upon his own memorandum—when he was still a bishop—and was indeed read before a common decree of our mediocrity, and found to have at the beginning and the end some things consonant with the purpose of our mediocrity, he decreed that these things also should be inscribed, which in their own words are as follows: ‘Those who managed to build churches on the ancient foundations of churches subject to the most holy bishopric under you shall not profit at all in not being subject to you.’ ^A Nevertheless, it is shown that the metropolitan of Ephesus was present also at that time. That it was no one else but this first man to be honored with the title of metropolitan of Pyrgios, namely Constantine Spanopoulos, is also shown by the ancient registration right possessed by this church, which was itself also displayed to us by its own clergy, indicating that he was still serving as bishop; and not only that, but [it is stated] that not a few of the books of the ancient nomocanons also count for us the see of Pyrgios in the list of metropolises, to which the emperor of blessed rest and memory, the great-grandfather of my most powerful and holy emperor, in the command issued at that time for the numbering and order of the most holy churches by the lord Menas—which enumeration is indeed recorded in the most venerable ^B monastery of the All-Seeing—likewise added it among the metropolises, as ^C all who know [are aware], and it was right to preserve the affairs of the church of Ephesus intact and unadulterated. This see of Pyrgios was recently promoted and recovered its former rank of metropolis by means of a sacred command issued for this purpose by my most powerful and holy emperor; hence, our mediocrity, acting accordingly with the common counsel of the assembly of most holy archbishops around it—those of Sardis, Dyrrachium, Madytos, Philippi, Methymna, Chios, Barna, Ganos, Drama, Tenedos, Cos, and the candidate for Monemvasia—has issued the present act, by which it is to remain henceforth in the choir and order of the metropolises of Pyrgios. Therefore, no one should ever attempt to take away from this order and rank or to degrade it; for this is a duty and a debt absolutely binding on all those who come after, to acquiesce in what was well decided by those before them and for it to remain unadulterated and inviolate, as it is a cause of concord and peace. Nevertheless, there must also be present and subject to the same church the two villages mentioned in its inventory—namely, that of Diosieron and that of Digde—and, in short, everything which it is entitled to possess by its written legal rights, inalienably and inseparably. For it is for this reason that our present synodical act, written for the often-mentioned most holy metropolis of Pyrgios, has been given for its everlasting security in the month of August, indiction 5.”

XXIX. John settles a controversy.

† The most holy metropolitan of Chios and hypertimos, and the most noble sebastos, the kinsman of my most powerful and holy emperor, lord Constantine the Green, having not a few disputes regarding a certain small monastery of the holy great-martyr and healer Panteleimon and another all-holy church of the saint among the holy, the all-blessed Nicholas—over which ^D the same Green holds a right of paternal inheritance—as well as regarding other certain small monasteries, moved the matters concerning this before our mediocrity. And since this Green pressed charges against the said most holy metropolitan of Chios and hypertimos, and insisted that he receive the incomes of such small monasteries and churches and enjoy them all himself, and was therefore very insistent and demanded that he turn them over to him, the most holy metropolitan of Chios and hypertimos denied it, [saying] that he did not speak the truth at all, [and]—even if he had already received anything—he maintained that he did not use it for his own personal needs, but for other necessary matters concerning such all-holy churches and the monks and other men belonging to them. Our mediocrity for these reasons judged and declared according to the holy and divine canons that the same most holy metropolitan of Chios and hypertimos should indeed hold [jurisdiction] over such small monasteries and all the others belonging to him.

^A and to perform spiritual inspection of the monks and other men found within them, and to oversee and supervise these things, so that they may not be corrupted by those found therein or by others, whether founders or any remaining persons; and that he may also have both the commemoration of his name and the revenue [duty] pertaining to him by canonical right. May the income and property belonging to the small monasteries and to all the churches under him be found within them for the proper governance of the men residing there, and for the establishment and improvement of such small monasteries and churches. Let him refrain entirely from the remaining revenues, and by no means have the authority to take away any part of them. If any persons are found possessing rights of foundation in them, these too are obliged to retain only the commemoration of their name; they must, however, refrain entirely from the property and from the revenues and produce of such all-venerable temples. For this reason the present letter of our mediocrity has been made for security. Month of August, Indiction 10.

XXX. Joannes declares the monastery of the Savior in the town of Sebria to be patriarchal.

† Since the monastery found within the God-protected city of Sebria, which is honored in the name of our Lord Jesus Christ the Savior, was found to be a patriarchal autourgion, having been issued to monastic persons—as much as it was ever issued—and since our most holy Great Church of God lacked this, our mediocrity, issuing this present letter, commands in the Holy Spirit that it be annexed and subject forever, and all things under it likewise, to our most holy Great Church of God; and that it never be given as a metochion to any monastery, nor be issued to any person of noble, archiepiscopal, priestly, or monastic rank, nor for the sake of oversight or possession or for any other reason whatsoever. We proclaim this, that this may never happen, under the anathema of the life-giving Trinity, and we subject to this inextricably any person, whoever they may be, who from this moment shall receive it as a metochion or for any other reason whatsoever, so that it may not be annexed or subject for the future forever but remain unissued to our most holy Great Church of God and be administered by her. Month of March, Indiction 11.

XXXI. The Emperor confirms what has been established concerning asylums.

† Since my Majesty has learned that those taking refuge in the most holy Great Church of God by reason of some cowardice and suspicion of fear do not wish to remain in the designated places of asylum, but are found within the very sacred precinct of the same most holy Great Church of God, which is to the subversion and overthrow of the holy canons and the pious laws, and is a hindrance ^B to conducting the prescribed and customary divine and holy hymns without disturbance or confusion, my Majesty, through the grace of God, loving and preserving the privileges given of old to the most holy Great Church of God by the holy canons and the pious laws—which laws the holy lords and emperors, the ancestors of my Majesty, and the other holy emperors, the glorious and blessed ones, did indeed prescribe and ordain—and wishing to do nothing else but rather to support and build up for them that which is firm, permanent, and immovable, providing all such privileges, while at the same time caring for the manner of the safety of the laws and also providing for those taking refuge from time to time, issues this present command, by which it is decreed and ordained that the aforementioned refugees shall be found in the places of asylum designated from on high and from the beginning, and that they shall have no fear or cowardice of being snatched from there by force by anyone at all. They are to know that if anyone should dare to go against the present decree of my Majesty, they shall be subject to the penalties of the laws, and shall also undergo the moderate indignation and punishment of my Majesty. Those taking refuge from time to time are, however, obligated to remain and persevere in the designated places of asylum, as has been said, and in no way to go further than these, nor to enter into the sacred and divine temple, contrary to the ordinances of the holy canons and pious laws. For the safety of this, the present command of my Majesty is issued. Month of March, Indiction 11.

XXXII. The Synod transfers the metropolitan of Cos to the metropolitan see of Corinth.

The synodal act which took place concerning the transfer of Corinth.

† The Church of God, managing all things well and advantageously, as time and circumstances obviously demand, among the manifold and excellent ways of her administration, has set down the custom of transfer. And of this there are many ^D examples; for many times and in many places churches have been transferred by the most holy archbishops, not only to metropolises from metropolises, but also to the high throne of the patriarchate, as is manifest from ecclesiastical acts; and fittingly so. For it is good for the most excellent pilot to sit at the helm in the same way, and for those who are successful in many merits to be set over the many, clothed as is fitting in the leadership. To the same action we ourselves have now been moved, both for the reasonableness of the matter and [because it is] approved by the Church, and at the same time, so that a not inconsiderable God-loving people—that of the most holy metropolis of Corinth—may possess a shepherd as is proper, having for a sufficient time already been in...

^A a state of destitution of episcopal oversight and supervision, and of the sanctification resulting therefrom, as the same church is forcibly tyrannized by the Latins; in respect of which, no small or casual concern was felt by our mediocrity, which has many times and in various ways made written supplication to it concerning this matter. Hence it is that, by common deliberation and the opinion of the gathering of the most holy archbishops around it ^B, it was settled to transfer to such a most holy metropolis of Corinth the most holy Archbishop of Cos, a beloved brother and concelebrant of ours in the Lord, who was already at leisure from the one that had fallen to him, inasmuch as it too is in a like manner tyrannized by the Latins. And he is indeed bound to participate also in the throne of this place, and in the title, and in the honor belonging to the archbishops of this church in stations and in seats in common assemblies; and to take hold of all the property and goods under it, and, simply to speak, of the rights belonging to this church from wherever they arise; and to seal readers from among those in it, and to ordain subdeacons and deacons and presbyters, and quite simply to execute all things that are permitted to be done by genuine archbishops in those places that have fallen to them; participating also in the sitting in the holy throne, with its clerics and all others, the ordained, monks, and laymen, being obliged to obey and be subject to him in all things, just as to their own shepherd, father, and spiritual teacher, and mediator and intercessor toward God; and to receive readily and prepare to fulfill all things that he is about to say and counsel, and to present to them as soul-beneficial and saving. For this purpose, also, the present, our synodical act, having been made, is delivered for security in the month of April, Indiction 11.

XXXIII. The Synod absolves the Metropolitan of Pyrgius, who was accused by the Metropolitan of Ephesus.

† Concerning the most holy metropolis of Pyrgius, that it was promoted to a metropolis and honored long ago from an episcopate, and how it obtained the same status and honor again through a venerable mandate of my most mighty and holy Emperor, upon which also our own synodical act proceeded, we have already declared. The most holy metropolitan of the same church, however, while still serving as a bishop under the most holy metropolis—namely, of Ephesus—and having been condemned to deposition by the Ephesian, fled for refuge ^C to our holy and divine synod and, having brought the matters concerning him, asked to obtain a synodical judgment and diagnosis, asserting that he was treated unjustly. Since, therefore, the Ephesian had already written at that time concerning him and declared in detail the charges upon which he claimed he was convicted and condemned, the man of Pyrgius was strongly defending himself against each one of these, and was asserting that he was not involved in any way at all in the things being written against him; he also said at the same time that he was judged on these matters by him and, having appeared superior, was compelled afterward to resign. But even so, he immediately obtained forgiveness from him, and he concelebrated with him, and at his prodding and ordination performed some things, at which time we also, using written communications toward the Ephesian in a synodical manner, declared to him that we forgave this man, as one being caught in something forgivable, or to allow him to remain unmolested until such time as, time being given him to return and reach here, he himself might appear. Indeed, both being present at the synod ^D, the investigation of the matter is given by the synod from the beginning. And since the Ephesian again used the same accusations against him, adding further and appending also to him the crime of murder and perjury, the man of Pyrgius, having again defended himself, warded off the other accusations in such a way that the Ephesian had nothing to object; but concerning the murder and the perjury, he claimed that these things were newly brought against him first of all just now, and that he himself knew nothing of these things; whence the matters concerning this were suspended because they were altogether unverified and unproven, and both these crimes were in need of local examination. Although the Ephesian agreed to this, he nevertheless did not wish from that time on to reach the synod, even though he was variously notified; and it was testified by the clerics of the Pyrgius area here, and by some laymen, that such crimes were a slander and an obvious lie. We, however, giving the matter a more accurate examination, wrote synodically to the most holy and high-honored Metropolitan of Laodicea, our beloved brother and concelebrant in the Lord, entrusting to him and assigning the examination concerning such two chapters, who indeed, having examined them locally as was enjoined, and having sent the letter of the examination to the synod, sent along also various letters of the Ephesian, which, having been read synodically, were found to reveal much denunciation against the man of Pyrgius—though two things: the one voted for the deposition of the Pyrgian after the synodical examination, and the Ephesian claimed to have received us as fellow-voters through him, not even telling the truth at all—the other requested the most holy and unholy Pyrgian to be sent away, in which he also called him his own good son, and himself his own father, and the presbyters of Pyrgius his own papas—nothing of the sort! For it is fitting that those who are clothed with the archiepiscopal dignity should be on guard about such things with such persons, and not use the same relative titles toward the faithful, the Gentiles, and the unbelievers; for it is absolutely necessary that there be the distinguishing difference in the forms of address, just as in all other things. But the letter of the local examination that took place revealed, after much and accurate questioning, that both these crimes—the murder and the perjury—were spoken with no truth.

^A Indeed, they said that the person who was supposed to have been hanged and scourged by the one sworn to by the man of Pyrgiou—and who in this way departed this life—was neither hanged nor scourged; he was only bound by the feet, had fallen ill thereafter with a natural disease, and died after a considerable time. Moreover, he did not say that the man of Pyrgiou had acted of his own volition, but through the great force and violence of the Emir Amirpekin, because of the investigation into such a person; and because twenty-five persons had refused to swear, fearing danger, while he swore, and they were all preserved without harm. Hence, since it has been demonstrated in many ways and clearly that the man of Pyrgiou is not caught in any of these accusations, our humility, by common deliberation and the opinion of the most holy archbishops around it—of Sardes, of Side, of Amaseia, of Pisidia, of Corinth, of Dyrrachium, of Madytos, of Amastris, of Methymna, of Apros, of Varna, of Ganos, of Bizye, of Zichnai, of Chios, of Drama, of Tenedos, of Kallipolis, and of the bishop-elect of Monemvasia—acquits him synodically and commands him to return to the duties of his own archiepiscopal office, serving in his own church and pasturing and leading the rational flock of Christ entrusted to him. For our most divine Father, the great Basil, also says in one of his canons, the one concerning presbyters: ^B "Those who, having endured necessity from the unfaithful, have sworn, let them no longer perform sacred duties." And after some things: "Therefore, that man is acceptable, being testified to by your reverence as repenting for the levity of the oath which he swore before the unfaithful man, not having been able to bear the trouble of that small danger." Whence, neither is there any prejudgment against the man of Pyrgiou, who swore out of necessity and committed perjury; for if those (others) who were permitted to take back and perform sacred duties after having been stripped of their priesthood in the manner aforesaid—except for the public assembly—then with a great abundance of justice, he shall be kept blameless, with the necessity of the oath having progressed in the same way, and with the others being preserved without harm, including him who gave the cause. He must, however, for the future also be joined to the most holy archbishops of the Great Church of God under us, and those who will be proclaimed after him with the man of Pyrgiou, as well as the church of this kind being honored again with the name of the metropolis, as has been said. For this purpose, the present synodical act of ours was made and delivered for, security on the month of April, indiction 25.

XXXIV. John makes known to the monks of the Holy Mountain the decision of the synod in the case of Barlaam and Palamas.

Most honorable among monks, beloved sons in the Holy Spirit of our humility, grace be to you and peace from God. You wrote concerning Palamas and declared what you declared, from which was known how his affairs proceeded; so that, therefore, you might not receive vain rumors and be carried away from what is proper, we deemed it necessary to declare to you the situation in brief. Palamas and Barlaam were as they were toward one another, and not to be long-winded, they arrived here: Barlaam first, then, at his accusation, Palamas also. And a synod having been brought together in the presence of the late and blessed emperor and the senate, Barlaam was invited to speak if he had anything to say and prove against Palamas. But he, as if having forgotten the matter at hand, proposed dogmatic problems and sought solutions for them. Although we urged him to speak concerning the things for which he had brought accusations, he, resisting, clung tightly to the difficulties. ^D Therefore, for these reasons, these things were read aloud from the holy and divine canons: "It is not fitting for a layman to raise a discourse in public or to teach, thereby acquiring the dignity of a teacher for himself, but to submit to the order delivered by the Lord and to open his ear to those who have received the grace of the teaching word and to be taught the divine things by them." For in the one Church, God has made different members, according to the voice of the Apostle, which Gregory the Theologian, interpreting, clearly presents the order in these things, saying: "Let us revere this order, brothers, let us keep this: let one be an ear, another a tongue, another a hand, another something else. Let one teach, and another learn, and he who learns, in obedience, and he who gives, in generosity, and he who serves, in eagerness. Not all tongue, the most ready thing, not all apostles, not all prophets, not all interpreters." And after some things: "Why do you make yourself a shepherd, being a sheep? Why do you become a head, being a foot? Why do you attempt to act as a general, being numbered among the soldiers?" And elsewhere, Wisdom commands: "Be not swift in words, do not compete, being a pauper, with a rich man, nor seek to be wiser than the wise." And if anyone is caught overturning the present canon, let him be excommunicated for forty days. Another canon, the 19th of the one in Chalcedon: "It is necessary for the heads of the churches, on every day, and especially on Sundays, to teach all the clergy and the people the words of piety, reading out from the divine Scripture the concepts and words of truth, and not transgressing the already established boundaries or the tradition of the God-bearing Fathers; but even if a scriptural word should be stirred up, let them not interpret it otherwise than as the lights and teachers of the Church have set forth through their own writings; and let them be more approved in these than in composing their own discourses, for they are sometimes at a loss, and might fall away from what is proper in this. For through the teaching of the aforementioned Fathers, the people, becoming aware both of the earnest and elect things and of the unprofitable and rejected things, reform their lives for the better, and are not caught by the passion of ignorance, but…

^A suggest that these [people] abandon all other prayers, believing them to be vain repetitions. But as for those who again, in accordance with all Christians, call upon our Lord Jesus Christ and our God in this prayer, he has changed "our God" to "Son of God," and in doing so, he has revealed the entirety of his own heresy to us. For, in accordance with the dogma of the Bogomils, he also changes in the aforementioned prayer "our God" to "Son of God," since no one would be able to state any other reason for which he has made such a change.

It was judged, therefore, that both these things—namely, both what was said by him regarding the unapproachable light of the Transfiguration and what was said regarding the prayer—were blasphemous and heretical, having been confuted by various scriptural utterances of the God-bearing Fathers, which were also read out in the hearing of all. From there, they were condemned by us with a common and synodical vote, and he was not judged acceptable even for an accusation. For the fourth canon ^B of the council at Chalcedon says, among other things, that those who have already been under accusation are not previously acceptable for the accusation of bishops or other clerics, until they have proven themselves innocent of the charges brought against them. The ecclesiastical tome issued at that time deals with this matter more expansively, by which we also extended the penalty of excommunication and forbade and deterred him through it, so that no one should remain at liberty to stir up, in any way, such matters or introduce spurious dogmas into the Church of God or dare to dogmatize. We also admonished Palamas, as was to be expected, that he should neither write nor say anything about such matters, so that he might not cause a disturbance in the Church.

But having learned afterwards that he was attempting the same things again, and that he was misinterpreting some [parts] of the issued tome in opposition to the tradition and common sense of the dogmas of the Church of Christ, we sent word for him to appear before us, in order to learn whether these things were truly so. But he—we do not know how, unless he was already self-condemned—neither came to us, but fled to Heraclea, and it was reported to us again that he was employing the same things there as well. Therefore, having been brought back from there, he was required to produce the arguments which he had set forth, having treated the excommunication with contempt, and to provide a confession. But he did neither; rather, he clung to the former [positions], and he did not cease writing. ^C And so that these things might finally have an end, it was judged necessary both by my most powerful and holy Lady and by the pious and God-loving nobles that he be detained and inhibited from this point forward from mixing with the many, until he provides assurance and clear proof that his conviction is correct, and submits, and no longer disregards the Church, which sets forth for him the means of salvation. You, too, will do well if you write to him exhortatorily and stir him to this; for since those things which were spoken about him were indeed spoken before, but while these things had not yet been examined, he did not cease either to speak or to write even after the penalty, ^D [a small...]

^A in opposition to the established traditions and statements of the holy fathers, as has been said. How can one possess the logic of assurance and conviction without receiving it from the Church? For it is a terrible thing, and beyond terrible, if a man is permitted to become the primary cause of spiritual danger to others; a notion which you and everyone else of sound mind will certainly not dispute. May the grace of God be with you all. In the month of November, indiction 13.

XXXV. The Synod appoints a bishop of Sozopolis as Metropolitan of Pisidia.

^B The most holy metropolis of Pisidia has now for many years been bereft of archieratic shepherding and visitation, inasmuch as that most reverend hierarch who had been allotted to it was hindered by the prevailing pagan power from remaining in this church that was his own. Having passed from this life, however, the members of this church approached us and sought to obtain a genuine hierarch, having sought this many times; and while he was still alive, the time did not allow, on account of the pagan violence prevailing in that place, for a genuine hierarch to be installed in this Church from another place. For although the see of Side was ceded the administration of its affairs, not even he was able to reach it and reside there. We thought it necessary, on account of such causes, so that the Christian people under it might not be deprived any longer of archieratic shepherding and the sanctification resulting therefrom, to provide for this matter in another way. And so, by the common consensus of the assembly ^C of most reverend hierarchs who are with us—of Adrianople, of Philadelphia, of Didymoteicho, of Madytos, of Philippi, of Amastris, of Zichna, of Methymna, of Rossion, of Medeia, and of Tenedos—we judged it right that the most God-beloved bishop of Sozopolis should be translated to the said most holy metropolis of Pisidia, this having been done and managed as it was in many other cases by those before us. He shall therefore take hold of the aforementioned most holy metropolis, and shall share in those things that are in it, and shall be honored as metropolitan and hypertimos, and shall enjoy the same honor from the flock under him as the genuine hierarchs of this see have enjoyed, and shall perform absolutely everything in it that is permitted canonically, and shall do so with every care. He shall also be concerned with the spiritual benefit of the clergy and the people under him, who are also obligated to obey him and to be subject to him as their true shepherd and father and spiritual teacher and mediator and reconciler with God. For this reason, this our present synodical act was made and delivered to him for security, in the month of April, indiction 13.

XXXVI. The synodical libellus confirming the condemnation of the monks Barlaam and Acindunus.

The synodical tome confirming the examination and condemnation of the dogmas of Barlaam and Acindunus, and with Acindunus again.

Truly, no one is such a master builder of any of the various forms of wickedness as is the Adversary, the procurer and protector of every kind of impiety. For of old, he, who stood apart ^D from God, persuaded the human race to conceive of and worship a multitude of gods, as if the one God were unable to save this celestial and terrestrial and manifold living being, man. But since the things of his deception were exposed—Christ God alone having appeared to all as almighty and pantocrator, who, having journeyed from heaven to earth, and having descended from there to Hades, and having traveled back from there and ascended to heaven with the human assumption, accomplished everything he willed in all things—the guide of deception turned to another path. He pretends to reject the polytheistic error, but creates a pretense to force everyone into one God, in order that he might truly alienate them from God; for he attempts to persuade [them] by the sophistries of the heretics, that He is not tri-hypostatic and almighty. What, then, does he wish to construct through these things? Together, polytheism and atheism. For if the Son is not of the Father, as the best of the Arian madness says, how is the Father the true God? How is he who begat a created thing truly uncreated? How, again, will God be from a created and an uncreated [source], of those that are strictly removed from one another? How, again, shall the Father be the same as each, he who is not? Which again was of the aberration of Sabellius; for by each, each one will pass over into that which is not. Therefore, the leader of deceit was exposed in these things too, with the holy Fathers having preached one God in three uncreated hypostatically differing persons, and having wisely dismantled therefrom both the confusion and the composition. But even after being exposed in this way twice, he did not decide to be quiet, the one inexhaustibly resourceful for deceit; nor did he endure to depart from that which bears those who were persuaded by him toward atheism and polytheism at once. But, having craftily discarded one part of that former deception so that he might go unnoticed by the many, and having kept another part so that through it he might nonetheless drag into the pit those he pulls along, he again prompts those who serve the deception to say that they supposedly worship one God and this one tri-hypostatic, yet not as there being one nature, will, power, energy, kingdom, wisdom, goodness, infinity, simplicity, and all such things of the Godhead, but as these being in all, as a single substance, while all things outside this are created. "For if," they say, "the divine will, power, and energy are uncreated, they differ in nothing from the uncreated substance; and if they differ from it in any way, a single uncreated Godhead is the substance of God, which is superior to these as their cause; but these [energies] that are from it, and that in any way differ from it, are to be numbered among the creatures of God." Thus, therefore, even the splendor of the divine nature, the light of the future age, of which even the prologue—

^A of those they saw with their eyes on Tabor, the disciples, now declare it to be the divine essence—suffering clearly from the malady of the Massalians—and now they pull it down into the realm of created things, as if it were not a divine essence but an energy and a light that has being as a creature. What are they constructing by these means, and what are those who are persuaded by them being led to believe? They are introducing both atheism and polytheism at once—evils that are direct opposites—and are setting wickedness on the same level: the former by carving up the one Godhead into things created and uncreated, and the latter not only by introducing atheism from this; for if the power, energy, will, and light—whose essence this is—are created, how can it be uncreated? But they also bring it about by abolishing the difference between the divine essence and the divine energy. For since each is thus, by strict necessity, thrust out by the other, it will proceed toward non-existence, and both will do so through one another, and thus it will happen that there is no uncreated Godhead at all. Of this newcomer Arianism and Sabellianism, and of this godless and polytheistic contraction and cutting up of the Godhead, the Calabrian Barlaam was the first author and leader. While pretending to advocate for the unity of the Godhead, he brought many astray, even those who truly worship one God in one and truly uncreated Godhead, and in speech and letters he attacked them, as if those who believe in the light that is above every manifestation of essence and the divine light that shines upon the worthy were professing two uncreated godheads, one superior and one inferior. He blasphemously accused them, while he himself, in truth ^B, as if it were created and visible to those blessed by grace, divine[ly] declared the divine and deifying energy and grace and light to be created and truly inferior; he was of all people the most carried away in these matters, as the Tome of the most reverend among hieromonks, Lord Gregory Palamas, also sets forth, as he also refuted this impiety of his in both words and writings. He was therefore summoned from afar, an assembly of the best was convened, and the whole city arrived of its own accord for the hearing. When that praiseworthy and blessed emperor and the patriarch presided, with the hierarchs and the lay judges, the senate, and the leaders of the clergy sitting beside them, and all the others standing around, Barlaam was convicted by the aforementioned hieromonk, Lord Gregory ^C Palamas, in his presence, for both thinking and speaking and writing things contrary to the holy words of the Fathers and the common piety of Christians, in which he accused both Palamas and the monks with him, just as the holy Tome produced on these matters sets forth in its own words. Barlaam, having thus been condemned by the synod on these counts, promised repentance; but on the following day he took flight and vanished, having slipped on, as they say, the skull-cap of Hades. Not long after, that emperor—who more than all others had shown boldness at the synod and confirmed what is pious—departed this life; and from that point, the disciples of Barlaam’s heresy, and especially those who had been fashioned in their evil way ^D by that Acindynus, began to stir up trouble again; they steal away the common people again, for their part defending the Barlaamite error, subjecting that man to frequent anathema, though no one compelled them. The holy Palamas learns of these things again, and he convicts Acindynus—with not a few listening many times, so that he had nothing to reply—by a document in his own hand, to testify to the perfect harmony of everything that Palamas says and writes with the saints. And just as it lies open for those who wish to see, he soon after rejects this signature and writing of his own, and again stirred up confusion, and again a holy synod, in no respect lesser than the former, was held; though the blessed emperor was absent from it, since—as he was absent from among men—instead of him, there was present and shining forth at the synod, and bravely and wonderfully refuting the dangerous errors of Acindynus, the living emperor, who, to speak according to the scripture, leads Israel in and out, and magnificently conducts the affairs of the Romans, and now, by the grace of God, also wears the imperial dignity for the good fortune of the Romans, and reigns together with his son, our thrice-blessed and holy lord and emperor. Again, therefore, there was a very manifest proclamation, and at this very synod, the safe piety of Palamas and those who agree with him was confirmed, while Acindynus, who argued against them, was subjected to full condemnation as an impious man and proved to be of one mind with Barlaam, and from that point, he was condemned not only by this second synod alone, but also by that former one. For just as the most venerable synod that condemned Arius also condemns all those who appeared later and were of the same mind as him, so also the vote that condemned Barlaam condemns all those who at any time have thought and shall think the things of Barlaam. After the synodal condemnation of the Barlaamite Acindynus had been made manifest, the synodal Tome was written and signed, concisely indeed, but nevertheless covering everything, and proclaiming the piety of Palamas and the monks as a safe one and truly the common piety of Christians, and freeing those who were being deluded by Barlaam and Acindynus from their error, with terrifying curses and dire ruptures and more than dire [consequences] excommunicating and driving away Barlaam himself, if he should not repent, from the holy Church and cutting him off from the body of Christ and separating him from the entire Christian-named fullness, and furthermore all those who dare or shall dare to attack the piety of Palamas and the monks who agree with him, as Barlaam did. But after the writing and signature of this holy Tome for the sake of the common piety, which the then-patriarch had also finished signing with his own hands before the others, not yet two whole months passed, when sedition and confusion—alas! the most grievous of all—seizes the Roman empire, by the envious and wicked and... of the mind of those

who have conspired against the common peace, and have spread terrible slanders ^A against him who, by the common vote of all the Romans and by the imperial will, before any others, and both before and after the departure of the former, was entrusted with the common care and guardianship of the Roman state, and also with the protection of the emperor's children, having proven himself their most genuine, like-minded, and faithful friend through many times and affairs, as all know. This like-minded brother and friend, seeing the emergence of this plague and turmoil of the whole race, and seeing the empress, crowned by God, having her mind stolen and led astray toward these things by the patriarch, who of all people ought to have suppressed such things, rightly feels aggrieved; the holy Palamas, not enduring such unreasonable slander against him who was in every way excellent, and at the same time wisely foreseeing the common destruction of the Roman race that would ensue from this, considers it not discordant—insofar as it fell to him—to speak out with all his might to restrain such evils. And so, once and twice and many times, both privately and in the presence of many, both alone and with other pious men, he discussed what was reasonable—now on behalf of the one most unreasonably slandered, now on behalf of the Christ-named race; but when he saw the patriarch also proceeding against him and being excessively ill-disposed toward him, and at the same time accomplishing nothing further by doing so, he withdrew from the city ^B and spent his time in the surrounding areas. But the patriarch, having nothing else to do against him, was seen to be associating genuinely and with no small amount of boldness with the raving Akindynos—now no less than before, against Palamas himself and the other monks, or rather, against the common piety—and then going about the city, keeping company, and speaking in his defense, and breathing with him in all things, and together with and through him attacking without restraint, both in speech and in writings, those whom he had only recently justified; and not long after, he is revealed as a manifest persecutor of Palamas and the monks with him, or rather, of the common piety of the Christians, and a clear supporter and defender of Akindynos and of Akindynos’s doctrine. But he escaped the notice of our most God-fearing mistress and queen, the lady Anna Palaiologina, and us ourselves, by pretending ^D for the sake of the aforementioned matters to attack Palamas. And what speech will be sufficient hereafter to present the manifold insults plotted against him and the monks with him for many years, both here and in distant cities, and especially in Thessalonica? In which city it had also previously been discovered that the impiety of these men was active, yet, as we have said, he remained hidden while doing such things against them, until, thinking he already had the opportunity from every side, he undertook to install Akindynos as a priest, and from there as a prelate of the Church. As he was already prepared to include among the holy ministers of the Church one who held the very holiness in desecration, the aforementioned most God-fearing empress, having understood this lawless ordination of Akindynos even before it happened, sent a message and exhorted the hierarch to lead him away from this unholy act by word, and attempted to turn him back to what is reasonable, [as he was] deviating from the divine laws; but when he forcibly pushed the one outside of piety, Akindynos, inside the sanctuary of the church, and mixed the profane man among the holy ministers against all restraint, and an uproar was immediately raised by the pious, she herself also uses her authority beneficially and justly, and thrusts Akindynos, who had come into the priesthood, out of the holy Church, and having cast all manner of disgrace upon both him and his followers, then, as he was foolhardy, strange, and had proceeded more against the priesthood than toward the priesthood, she deems him worthy of stripes and bonds and imprisonment, even if he escaped at that moment, as he does now, by slipping into underground chambers and tunnels. The one who was playing the tyrant over piety, thinking that from this point he would blunt and reorder the impulse of the patriarch, decided to endure him with patience and not to bring forward the examination at that time. But he becomes worse than himself, and composes a letter, or rather, letters against Palamas and the monks, or rather, against piety and the Church itself, and for the destruction of the synodical tome and the synodical diagnoses and decrees on behalf of piety; and as for these, his words against piety, and what was carried out in deed both against the great city itself and those settled far from it, what speech will recount them? But the greater part of these also escaped our notice, as has been said . . . . as the church in Thessalonica was in need of a prelate, and he made the impious Akindynos another candidate, the most God-fearing empress, the protectress of piety, if ever there was one, having learned of this again, once more rebukes the patriarch, and exhorts him to abstain from such things entirely, as they had been declared impious by the synod. . . . but also because of the negation of the synodical diagnoses and decrees for piety and [the decision] to proceed against the piety of those who were then justified, as advocates of the truth regarding it, and to be of one mind with the disciples and successors of that heresy of Barlaam, and with bare head to write and to speak, to ordain and to vote, and to show openly that the state of mind in agreement with the things of Barlaam is condemnable and by no means...

declared him to have a share with the pious.

The God-crowned and most powerful Empress, after having received these and similar things from these most holy archbishops, having summoned us repeatedly and—together with the Senate and many distinguished men—having deliberated on the divine doctrines, and having understood the Tome containing the synodical definitions regarding piety, which was being overturned ^A in writing and unwritten form by the one acting as patriarch, could no longer restrain herself. Rather, filled with godly zeal, she sought the vindication against those who were rejecting the Tome, as well as the confirmation of both herself and the piety associated with her. She therefore summons us ^B to the God-guarded palace, while we were a complete synod, and also the most venerable Protos of the Holy Mountain along with the elders with him, and many distinguished and pious monks from this great city. And, having taken her seat with her most beloved son, our powerful and holy lord and emperor, lord John Palaiologos, as well as with the whole Senate and the notables of the clergy, not a few archimandrites and hegumens, and the elite of the state, she first commands the synodical Tome to be read aloud for all to hear. Then she sets forth the aforementioned book of the patriarch, which he himself, as if it were pious, had sent through archbishops and ecclesiastical persons again to our most powerful lady and mistress. In this book, under the guise and pretext of explaining the Tome, he had written a misinterpretation of it, and a total subversion and dissolution of it, saying that some of its most crucial points regarding the matter were written in passing, while others he was completely and brazenly refuting. In these, he is clearly blaspheming against the eternal and divine energies of God, calling them a "crowd of deities" and designating those who confess and honor the uncreated ones as "polytheists," at times using the name of "Deity" for some of them, just as if someone were to impiously call the seven spirits—that is, the seven energies of the Spirit—a "crowd of spirits." But also against those who were justified in piety and proclaimed and witnessed to by that holy Tome—Palamas, ^C that is, as well as those who are in agreement with him in writings through which he declares almost all piety and all the saints from all ages to be estranged, and excommunicates and anathematizes and casts them away, writing literally as follows: "To those who dare to say that the glory of the deity of Christ is something other than the essence of God, anathema!" And again, "To those who dare to say the uncreated light is something other than the essence of God, anathema!" And again, "To those who say that the divine grace is indeed uncreated, but something other than the essence of God, anathema!" And again, "To those who say deity is uncreated and perceptible to bodily eyes, anathema!" And again, "Foolish and blind are those who, because of the Transfiguration of our Lord Jesus Christ, dare to say uncreated light is visible to bodily eyes."

Does then the one who cherishes these things, and keeps them by himself as pious, and not only communicates with those who write such things, but even concelebrates with them and promotes these men as spiritual fathers and teachers, does this man alone excommunicate and cast away Palamas or the saints from all ages? And those who were gathered in those holy synods, and especially the synodical and Athonite Tome, and the emperors themselves, who were clearly like-minded with Palamas in piety, and, simply put, all the pious? In this book of his, there are also writings of Akindynos, in which he says that the divine and secret photophany seen by the apostles on Tabor is not only created, but also lower than the angels, as Barlaam also said, as he made evident, and through which he wrote supposedly for his own sake to our said lady and mistress, showing this theophany that occurred to be something visible, thus indicating it to be more dishonorable than any bodiless essence and than human souls themselves. And he who reached the position of presiding over the Church, alas!—he, having in his possession not only these writings and dogmas of his, but even the writings of Akindynos himself in his own hand, ordained him as deacon, while those who received him as one who dogmatized these things well, he excommunicated and cast out—what are these things? So that from a few and from these, the impiety and instability of the dogmas of Akindynos and of the patriarch who agrees with him might be made manifest. "We cannot," he says, "conceive of the natural energy of God as anything other than His essence and nature; nor indeed is light uncreated and co-eternal with God, or glory, or grace, or illumination, different in any way from this divine essence." And again, "Nothing that comes into the sight of bodily eyes by itself in any way is uncreated, even if it be Moses, even if it be Paul, who ascended to the third heaven, even if it be an angel who is touching the contemplation." And again, "How can the created nature give uncreated energy to bodily eyes, even if one is like an angel, even if he were an angel?" And again, "If anyone," regarding the super-bright light that shone on Tabor, because it had been said to be Deity, having been pointed out to the Theologian and John...

^A of Damascus as being uncreated and eternal, for these reasons calls it super-essential God, and something other than the Divine essence, I do not conceive him to be theologizing safely. For while it has been called light, uncreated and eternal and pre-eternal, it has not been called something other than the essence of God. Nor, therefore, do I say this; but he who through these statements says that the same light is both the essence of God and a creature, speaks impiously, or rather most impiously and godlessly. Hear what he says again: "I cast blame/reproach upon both the uncreated and the created aspects of the deifying wisdom and grace." For we are not to worship contradiction here, so that if one of the two is under anathema, the other is no less so. In these, his own handwritten documents, he also contends that the things observed essentially in God—goodness, life, immortality, immutability, and all that is similar to these, which the divine Maximus when theologizing says were not ^B when they were not (i.e., as being beginningless and eternal)—are creatures. Likewise, he also insists that the seven spirits mentioned by Isaiah, concerning which the Theologian Gregory says, "It is common for Isaiah to call the energies of the Spirit 'spirits'," are created. And all that the divine John of Damascus wrote in praise of the most divine light at the Transfiguration, he says he wrote as a panegyrist, but not according to true theology. Therefore, he says it is better to confess ignorance of these things and not to accept them, so that we may not fall into ditheism from these things, being necessitated to worship two gods and godheads—clearly calling it ditheism, according to Barlaam, to say that not only the essence of God, which is altogether invisible to all, but also the divine illumination and grace and energy which appears and is granted to the saints, is uncreated godhead. For these reasons, therefore, the writings and dogmas of the Barlaamite Akindynos and those like him, which have been refuted—being of such an impious and bizarre nature—which he was thinking and embracing, and in various ways through works and words and writing... ^C having made an accurate and proper investigation and examination concerning these, and having as fellow-judges the God-inspired and prudent Queen who has shown zeal for piety, together with her most beloved son, our mighty and holy lord and emperor, John Palaiologos, and also the entire senate together with the notables of the state, and indeed all others gathered—the ecclesiastical order, and not a few of the most reverend archimandrites, hegumens, monks, and learned men—we declare them excommunicate in writing and cut off from the Catholic and Apostolic Church of God, as having been synodically shown to be impious, Akindynos and those who follow him into communion, who do not repent, but rather, as we possess them, adding to the impiety. But those who have fought for the truth according to piety and have been synodically vindicated in this, namely the aforementioned lord Gregory Palamas and those like him, who were being rejected unreasonably and unlawfully... ^D unless one repent, and sincerely cast off these evil and impious and bizarre dogmas and those who persist in them through a personal libel, according to the ecclesiastical tradition that formerly prevailed regarding such matters, and we subject him to anathema, as the earlier synodical tome also provides, cutting off completely from the entire Christian and Orthodox body not only Barlaam, but also if any other should appear who holds any of the things mentioned by him against the monks, or who in such matters assails them at all; for he has drawn upon himself that very condemnation of the tome itself. We also annul and declare unacceptable to everyone, absolutely, any writings whatsoever composed by him and by anyone else against Palamas and those who think as he does, as being replete with every calumny and impiety, and set forth against the holy theologians and against piety and the Church herself, rather than against these men. As for Akindynos, who has raged against piety in this way—even though he was previously condemned synodically, as has been said, and seized upon the civil strife like a windfall, and shamelessly abused the most grievous confusion and depravity of the time and the plague of the Christ-named race, and after that Barlaam, he has proceeded against the saints of all ages under the pretext of proceeding against Palamas, shaking the Church of Christ terribly—we subject him to the same fearful condemnations and hold him to be alienated from every priestly office, and we declare him to be rejected [end of page]

we submit to them, whether one be of the clergy or of the laity. But as for this same frequently mentioned most honorable hieromonk, Lord Gregory Palamas, and the monks who agree with him, whom we have found, after examination, to write and think nothing discordant with the divine scriptures, but rather [to be] defending them in every way, as is fitting, more than the divine scriptures themselves and our common piety and tradition—not only are they not, as the former synodal tome [implies], totally inferior to those against them, or rather to those who wrangle against the Church of God, but we declare them to be the most secure defenders and protectors and helpers of the Church and of piety. For thus shall the tome which proceeded at those synods also hold—as it does—that which is secure and certain. These things having been thus examined and judged and confirmed by us synodically together with the God-crowned empire, shall hold that which is secure and certain in all things, being in every way in agreement with the truth and with all the divine Fathers and with the holy and divine synods and the synodal tome concerning them that preceded them.

But let it be known that this holy and canonical vote and decision, which has been written and signed recently in the month of February, Indiction 15, shall, by the grace of Christ, remain immutable for all time, according to the votes and decisions previously expressed by the most holy archbishops who formerly resided by themselves in this city of the queen of cities, and also by those outside it, who in like manner have synodically declared their position in writing.

^B It also bore the following signatures of the most holy archbishops: † The humble Metropolitan of Cyzicus, presiding officer and exarch of all the Hellespont, Athanasius. † The humble Metropolitan of Philadelphia and presiding officer, Macarius. † The humble Metropolitan of all Alania and Soterioupolis and presiding officer, Laurentius.

ISIDORUS

ON THE SEVENTEENTH DAY OF THE MONTH OF MAY, A THURSDAY, INDICTION 15, WAS PROCLAIMED OUR MOST HOLY MASTER THE ECUMENICAL PATRIARCH, LORD ISIDORUS, AND THE SYNODAL ACTS AND THE WRITTEN NOTES CONCERNING ECCLESIASTICAL MATTERS BEGAN TO BE RECORDED IN THE PRESENT REGISTER.

An inauguration pronounced by the same most holy patriarch according to the prevailing ecclesiastical custom, on behalf of our most pious emperors in their presence, and further also in the presence of the senate, the most holy archbishops, and the rest who were gathered for the proclamation of the most holy Patriarch of Jerusalem, Lord Lazarus.

I. Isidorus, Metropolitan of Philadelphia, is entrusted with the patriarchal rights to be administered in the diocese of Smyrna.

† Our humility, through the present letter, permits and entrusts to the most holy Metropolitan of Philadelphia and presiding officer, our beloved brother in the Lord and con-celebrant, the authority to govern the rights of the most holy metropolis of Smyrna, and furthermore [to govern] the patriarchal exarchal rights found in that region and in both the Phocaeas. Therefore, both the clergy and those found in such a place ought to submit and obey him, to whom he intends to render that which is profitable unto them, and [to pay] the canonical due and whatever other thing is customary and ordained to be paid by them to the side of the Church. We also grant to the same most holy Metropolitan of Philadelphia the [authority] to perform the divine liturgy in these same Phocaeas, and to seal readers, and [to ordain] subdeacons, deacons, and priests from those under them, being obligated to care and be concerned, as is fitting, for their spiritual benefit; for it was for this that...

this present document of our humility was released to the most holy high priest for his security, in the month of August, 14th indiction.

II. Isidorus confirms the mandate of the emperor conferring upon certain ecclesiastics the right to be adorned with crosses.

† Since the most powerful and holy emperor, in return for the pure goodwill toward his God-inspired authority, has seen fit to honor the most esteemed and first among the ecclesiastical rulers of the most holy metropolis of Thessalonica—the oikonomos, the sakellarios, the skeuophylax, the chartophylax, the sakellion, and the protekdikos—by decreeing that they wear crosses upon their hats, and since it was necessary that a document be issued ^A regarding this sacred ordinance, our humility, following suit and acting in accordance with this imperial generosity and honor, issues this present document, through which it is also ordered that this be maintained and practiced in succession for all time to come by the aforementioned ecclesiastical rulers, just as the sacred ordinance decrees. For this reason, this present document of our humility was created and issued for their security, in the month of August, 15th indiction.

III. Emperor Joannes Cantacuzenus notifies the metropolitan of Kiev that the constitutions of the previous patriarch concerning the church of Russia have been rescinded.

† Most holy metropolitan of Kiev, most honored and exarch of all Russia, those sent by your holiness have reached the presence of my authority and have paid homage to your letter, from which my authority has learned all that you wrote and reported. Regarding this matter, as far as it concerns you and the fact that your bishoprics were cut off a short while ago, there was no other cause than the confusion and disorder of affairs, which you were bound to recognize as well; ^B for in this situation, among many other absurdities and innovations that occurred—for other reasons, but most especially due to the malice of the one who functioned as patriarch of Constantinople—such a novelty was imposed upon you. But since the great mercy of God has recently seen fit that affairs should come to a peaceful and perfect state, and that same man who functioned as patriarch of Constantinople has been cast out and deposed for acting against the canons, and my authority, with the vote of the divine and holy synod, judged and established as ecumenical patriarch one who was deemed worthy and suitable for this by reason of his virtue, spiritual and God-pleasing conduct, and the goodness of his character, those absurd things that were done by him—the one who functioned as patriarch—contrary to the divine and holy canons, have been overturned, and they have been restored once more to their former order and state. Since your holiness reported to my authority regarding the innovation that has taken place ^C and against you, and you were seeking your restoration as it was before, my authority, having readily accepted the petition regarding this, has decreed and issued its chrysobull, ordering that the most holy bishoprics of Little Russia, both Galicia and the rest, be and remain henceforth under your aforementioned most holy metropolis. My authority has also commanded that the individual from Galicia come here, so that the charges brought against him may be examined—those charges that I moved against him before, and which you are moving again now. For this reason, my authority makes known to your holiness that, if it is easy for you and nothing appears to be an obstacle—neither the length of the journey nor the danger feared therefrom, nor perhaps some infirmity—you should come hither, and first of all see my authority, which is taking kindly to this matter, and also that such an examination of the accusations against the one from Galicia may be held, with your holiness present, and from this it may be determined for him, as much as may seem suitable and proper according to the canons, since my most holy master, the ecumenical patriarch, together with the divine and holy synod around him, has decided that this should be done, both to restore the aforementioned most holy bishoprics under your most holy metropolis and to summon the same Galician to render an account for the things of which he is accused. But if it is not easy for you to come here, as has been said, let men be sent with your ^D writing, those whom you deem fit, to the most holy lord of mine, the ecumenical patriarch, and the divine and holy synod around him, notifying them of such accusations of his. However, let those who are to be sent also have accurate information concerning you, and what is to be done about him, as much as may appear lawful and canonical. My authority, at any rate, knows precisely what love and spiritual disposition your holiness has toward it, and how you always pray on its behalf. And when it is easy for you, both write and report to my authority about whatever you wish, with the same spiritual disposition and openness—you will be doing a thing that will be received with much satisfaction and pleasure by my authority, since my authority indeed bears the same benevolence and disposition toward your holiness as it did before, and even more so.

† It was in the month of September, 1st indiction, in red letters of the imperial and divine hand.

IV. Emperor Joannes Cantacuzenus decrees that all of Russia be again subjected to the metropolis of Kiev.

† Most noble great prince of all Russia and beloved nephew of my authority, kour Symeon, my authority, by the grace of God...

^A and it is well, if at some time you also may be in health, my nephew. From your writing, my authority has learned how much you wrote and made known to it. The empire of the Romans, indeed, but also the most holy Great Church of God, is, as you also wrote, the source of all piety and teacher of legislation and sanctification. Wherefore, by the permission of God, the confusion that recently occurred in affairs—which you also were to learn of—came to pass, and there were other many innovations and subversions of matters; and for other reasons, but mostly because of the malevolence of the one who was acting as patriarch of Constantinople, who busied himself with nothing else but fulfilling his own appetites, this innovation also occurred among you, and Galich was promoted to a metropolis. But now, since God has been pleased, and a settlement in affairs has come to pass, and everything that happened irrationally during such a time of confusion has been dissolved and overturned, and each of the matters has been restored to the proper and due condition, that same man who acted as patriarch of Constantinople was driven out thence on account of his irrationalities and the other things he performed outside of the divine and sacred canons, and he was deposed. And now, behold, my authority has chosen with the vote and examination of the divine and holy synod, and there has become on the throne of the God-protected, God-glorified, and God-magnified Constantinople the ecumenical patriarch, he who was judged worthy ^B and suitable for such a throne of the patriarchate, for which he possesses conduct pleasing to God and contributing to the benefit of many souls. And since you also requested, so that the most holy bishoprics of Little Russia, namely Galich and the others, might be restored under the most holy metropolis of Kiev, as also before, my authority and this most holy lord of mine, the ecumenical patriarch, together with the divine and holy synod around him, have judged and ordained that such most holy bishoprics again be subjected to the aforementioned most holy metropolis of Kiev, and that all of Russia, both Great and Little, be shepherded under one metropolitan, as you will presently learn from the chrysobull ^D of my authority and from the honorable patriarchal and synodical decision. And from now on the bishopric of Galich is to be under such most holy metropolis of Kiev, as also before; he himself, the bishop of Galich, has been ordered by my authority, and it has been signaled also by the divine and holy synod, to arrive here; and thus the matter is to be there without confusion, with the help of God. My authority has sent to you an encolpion cross with honorable and holy wood, so that you may have this as a protection of soul and body; and this such honorable and life-giving cross also has relics of 4 holy martyrs, of Saint Theodore the Stratelates, of Saint ^A Procopius, of Saint Cerycus, and of Saint John the Calokomethis. † It was written in red letters by the imperial and divine hand in the month of September, indiction 1.

V. Emperor John Cantacuzenus makes it known to Demetrio Ljubart, prince of Vladimir, that the bishop of Galich is again subjected to the metropolitan of Kiev.

- ^A intend the sending of the letters sent from there by the most holy metropolitan of Kyiv, who is Superior and Exarch ^B of all Russia, our dearly beloved brother and concelebrant in the Holy Spirit, along with the most noble prince of all Russia and dearly beloved nephew of my mighty and holy emperor, Lord Simeon, and the other princes, which were also read aloud to us in synod for all to hear; it has pleased [the Emperor] to issue a venerable chrysobull, containing these very words: "Since the most holy bishoprics located in the region of Little Russia, known as Volynia, namely Halych, Volodymyr, Chełm, Peremyshl, Lutsk, and Turov—from the time the nation of the Russians received the knowledge of God by the grace of Christ—were subject ^C to the most holy metropolis of Kyiv, which the most holy metropolitan, Superior and Exarch of all Russia, Lord Theognostus, currently governs, as are also the most holy bishoprics of Great Russia; yet, in the recent time of confusion, those who were administering the affairs of the empire, as well as he who presides over the Church in a manner contrary to custom, seeking nothing else but to satisfy their own appetites, and on account of these having transformed the state of public and ecclesiastical affairs into disorder, overturning and confounding almost everything and causing every manner of harm and loss to the souls and bodies of the Christians, and instituting an innovation in this matter, tore away from this most holy metropolis of Kyiv the aforementioned bishoprics of Little Russia and subjected them to the archpriest of Halych, promoting him from bishop to metropolitan—a move that came about to the destruction of the customs recognized from of old in that land of all Russia; and since this seemed burdensome and grievous to all the Christians therein, who could not bear to be shepherded by two metropolitans, but desired to remain in the unshaken and immovable custom which they had from of old, as declared, and were by every means seeking the dissolution of such an innovation, just as in other times such innovation was attempted to be made but was dissolved and overturned as soon as it occurred, as the Christians there would not bear to have such a custom of theirs set aside. ^D Now, the matters regarding this were recently brought to my imperial authority by the most noble Great Prince of Russia and dearly beloved nephew of my imperial authority, Lord Simeon, and it was requested, with the entreaty of himself and the other princes of that region, that those bishoprics be restored once again by a chrysobull of my imperial authority to the aforementioned most holy metropolis of Kyiv, just as before. My imperial authority, having judged this request of his to be just and reasonable on account of the aforementioned ecclesiastical custom maintained from ancient times until now..."

VI. The Synod confirms the Emperor's chrysobull, by which all of Russia is again subjected to one metropolitan-see, Kyiv.

It is a sweet thing for those who travel by sea to have a calm ocean and a gentle, favorable breeze; and likewise, it is sweet in political affairs to have good order, peace, and concord. For just as for those sailing in such conditions, without the trials of storm and tempest and surging waves, salvation is not in doubt and the ship is easily brought into harbor, so too is it for those who live and conduct their affairs in good order; for their life is a saving one, in that it is also untroubled by the hardships of confusion. For confusion is the greatest of the evils in life, since its nature is to turn everything upside down and to throw divine and human things into a jumble, as one might see in the matters already related. For the nation of the Russians, for a long time now—near four hundred years—by acknowledging one metropolitan, who in his time fell to the lot of the metropolis of Kyiv, enjoyed a profound peace with one another; and if ever anything occurred to depart from what was due, as is wont to happen, it was easily brought back and corrected by him. However, the season of confusion that recently befell them by the permission of God, on account of the multitude of sins, overturned and confounded the state of the nation, and nearly stirred them to fighting and internecine wars. And while such a time was in every way producing what was proper to itself, he who by the grace of God has obtained the lot to reign for the sake of truth, gentleness, and justice—in which he has surpassed almost all the emperors before him—my mighty and holy emperor, when the matter was made known to the God-inspired power of his imperial authority by us ourselves and by the sacred and divine synod surrounding us...

[his] ^A imperial authority, issuing this present chrysobull, is pleased and commands and decrees that those most holy episcopal sees in the aforementioned Little Russia—namely, Galicia, Volodimir, Kholm, Peremyshl, Lutsk, and Turov—which were contrary to expectation given over to [the see of] Galicia, as has been declared, during the aforementioned time of confusion, must again be subject to the aforementioned most holy metropolis of Kiev. And he decrees that the [metropolitan] who at any time flourishes in the episcopal dignity in that same most holy metropolis of Kiev is to do in them whatever the divine and sacred canons enjoin metropolitans to do in the episcopal sees under them, and whatever the metropolitans who preceded him in them, as well as this very person, the aforementioned most holy metropolitan of Kiev, used to perform, ordaining and installing bishops in them, and inquiring into and examining matters concerning them in administrative ^B or, if need be, in judicial issues, and doing all other things that are held to be right by the divine and sacred canons—the most God-beloved bishops presiding over such most holy episcopal sees being bound to show the proper obedience to him himself, the most holy metropolitan of Kiev, over-honored one and exarch of all Russia, lord Theognostos, and to those after him who flourish in the episcopal dignity there in their turn, as to their first hierarch, and to be obedient to him in matters which he may have reason to address or propose to them concerning the edification of the Christians there and for the sake of other ecclesiastical and canonical order and constitution. Wherefore, also by the power and force of this present chrysobull of my imperial majesty, these aforementioned most holy episcopal sees of Little Russia shall hereafter be subject to the distinguished most holy metropolis of Kiev and to the most holy metropolitan who presently governs it with episcopal authority, the over-honored one and exarch of all Russia, lord Theognostos, and the ecclesiastical ^C affairs concerning them, as declared above, shall be investigated and examined by him, and they shall attain the proper correction, and all things due and customary in them shall be performed. And as for the one who shall succeed him and those who shall at various times flourish there in his episcopal stead, such a constitution shall be kept forever, as was the custom from of old, just as has been declared, for the most holy episcopal sees under them to be found under one metropolitan. For this reason, the present chrysobull of my imperial majesty was issued and granted to the side of the stated most holy metropolis of Kiev for the security thereof, issued in the month of August of the current fifteenth indiction, six thousand eight hundred and fifty-fifth year, in which our pious and God-appointed sovereignty also set its seal. ^D Following this, therefore, as was fitting, our humility, by the common mind of the gathering of the most holy archbishops around us—of Heracleia, Thessalonica, Cyzicus, Philadelphia, Sebasteia, Porto-Heracleia, Prusa, Mitylene, Ainos, Sugdaia, Gothia, Bizye, Callio-polis, and Garellis—has acted to bring back and restore to the most holy metropolis of Kiev the mentioned episcopal sees of it, namely Galicia, Volodimir, Kholm, Peremyshl, Lutsk, and Turov, and that they should be subject to it as before, for all future and perpetual time, and that the most God-beloved bishops found in them [should acknowledge] the metropolitan of Kiev as their own primary [leader] and obey him, as from the beginning. We also annul the synodical act made a short while ago during the time of confusion by the patriarch who preceded us concerning the [see of] Galicia, and we dissolve and permit, synodically, even the ecclesiastical bonds that were pronounced at that time against the bishops who did not obey [the see of] Galicia and against others, as having come about irrationally. Wherefore, these enumerated most holy episcopal sees shall again be subject to [the see of] Kiev, and this constitution—as it is ancient and just and holds much that is reasonable and has come about for the benefit of such a great nation, namely for the sake of their peaceful concord with one another—shall remain undisturbed and shall be received by the most holy patriarchs after us; and the now most holy metropolitan of Kiev, in the Holy Spirit our beloved brother and concelebrant of our humility, and the most holy archbishops who follow him in that same church, shall act over them without prejudice, in whatever is canonically permitted to them. For this reason also, this our present and synodical act was made and delivered to the side of the aforementioned most holy metropolis of Kiev for its everlasting security in the month of September of the first indiction.

VII. Isidorus calls the metropolitan of Galicia to judgment.

be a restoration, in so far as it is canonically determined to be just. Come therefore without delay, deferring nothing. The grace of God be with your holiness. + In the month of September, indiction 1.

IX. A Synod transfers the Metropolitan of Old Patras to the metropolitan see of Monemvasia.

^B ...God has prevented him from departing for the see that had fallen to his lot, keeping him for the metropolitan see of Monemvasia, as one might say, a great pilot for a great ship. For this reason, our humility, obeying a divine and canonical judgment and following many similar actions that contain reasonable grounds within themselves, and [acting] with the common trial and vote of the holy choir of the most holy metropolitans and superiors around us—of Thessalonica, of Cyzicus, of Pontoheracleia, of Pegai, and of Bizye—and with the opinion of my most powerful and holy emperor, deemed it necessary to transfer the most holy Metropolitan of Old Patras, superior and exarch of all Achaia, to the most holy metropolitan see of Monemvasia. Having been transferred to this [see], and with no small entreaty compelling him, he shall share, just as in the title and the enthronement of the holy throne, so also in the honor resulting from the holy synods, both in standing and in seating; and when need arises, he shall perform all things that are fitting for a hierarch to perform, as one who is now the genuine high priest of such a metropolitan see of Monemvasia, with no reason curtailing his zeal. And those who are in this most holy metropolitan see of Monemvasia, both those belonging to its clergy and as many as belong to the civil state, and indeed also to the province, are hereafter to attend to him in such matters as he may have to tell them in accordance with ecclesiastical regulations, as one sent to them by God as a guardian, remembering with holy reverence the most holy voice: "He who hears you hears me, and he who rejects you rejects me." For this reason, our current synodical action has been brought forth and delivered to this most holy Metropolitan of Monemvasia, superior and exarch of all Peloponnese, our beloved brother and concelebrant in the Lord, for [your] security. In the month of September, 2nd indiction. + And Isidore, by the mercy of God Archbishop of Constantinople, New Rome, and Ecumenical Patriarch, [was] present also by his signature.

X. Isidore advises the Metropolitan of Bizye to free himself from suspicion.

+ Most holy Metropolitan of Bizye, superior, beloved brother in our Lord of our humility, and concelebrant, grace and peace from God be to your holiness. Your holiness knows the spiritual affection and disposition of our humility toward you, and how it wishes for and accepts your recommendation and benefit. We wrote and made known [this] to you a little while ago, together with the most honorable hegumen of the venerable monastery of the holy protomartyr and archdeacon Stephen, and together with my most powerful and holy emperor's own master Nicholas the Monemvasiote; and I showed through them that you love and remain...

to the extent that you have appointed before my most powerful and holy emperor. Recently, however, it has been reported to our humility that certain things are being said by you that are contrary and unacceptable, as those who have brought the report have strongly and firmly asserted; and although our humility regarded the matters concerning this with wonder, it did not entirely accept them for this reason. Therefore, our humility signifies to your holiness that you should perform the divine mystical liturgy in your church, and thereby resolve all suspicion. If, however, you perhaps allege that the season is wintry, our humility permits you to use the appropriate covering for your head. In order, therefore, that you may resolve such suspicion, our humility signifies to your holiness that you should perform the sacred rites in the presence of the most honorable official of the secretariat of our most holy Great Church of God, the one sent for this purpose, Perdikis; but if not, come to our divine and holy synod, so that things may be handled according to what shall seem right from that point on, in accordance with canonical observation. † Had in: Month of December, Indiction 2.

XI. Isidorus sends Georgius Perdikas to the Metropolitan of Bizye.

† Our humility, through this present letter of its own, permits and entrusts to you, the most honorable official of the secretariat of our most holy Great Church of God, Lord Georgius Perdikas, that if indeed, just as our humility has written and signified to the most holy Metropolitan of Bizye, the Hypertimos, our beloved brother and concelebrant in the Lord, he performs the divine liturgy in his church in your presence, and in this way resolves all suspicion concerning him, it would clearly be well and good; but if he is instead intending to come to our divine and holy synod in order for the canonical observation determined for such cases to take place, then you shall take hold of everything belonging to the church and record these things in a detailed and verified inventory, so that they may be kept intact and without innovation; and bringing such an inventory with you, you shall come here along with the same Metropolitan of Bizye. And act unalterably, just as our humility commands you. † Had in: Month of December, Indiction 2.

XII. Isidorus lifts the excommunications pronounced by John Caleca.

A written absolution by the same most holy patriarch concerning the excommunication pronounced at the time of the confusion by the one who served as patriarch, Caleca.

† God is good and the source of every good thing, and the beginning of all peace, order, and concord; and it is necessary for his servants, who look toward him and care for the common peace and stability, to employ constant and great attention, care, and vigilance, especially in no way allowing ^A the scandals of the evil one to fall into his inheritance, and to cause much confusion and corruption in human souls. Yet, those who have fallen by the ill-counsel of the evil one, he should exert every effort to dissolve and cleanse and remove, and to deliver the souls of those who have received them from the resulting harm, imitating the great goodness and philanthropy of God. We also, obeying this divine will, since on account of our sins God allowed scandals to occur even in the empire due to the envy of the common enemy, and a civil strife arose among us, and from this ten thousand other and various evils followed, and indeed various excommunications proceeded on these grounds; but the Prince of Peace, God, using His own philanthropy again, has visited His inheritance, and has dissolved those civil wars, and has united those things that were divided, and has now granted peace to the Church and to the empire. We, too, offering thanksgiving for this and sending up hymns and glory to God in the highest for the peace just now awarded by Him on earth, and who has mercifully deigned for this to happen among us by the dissolution of such scandals and this civil strife, we also dissolve together the excommunications that have in any way proceeded from these matters, as well as the perjuries, according to the spiritual authority given to us by the Lord, who said: "If you forgive the sins of any, they are forgiven them; if you retain the sins of any, they are retained; and whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven." We forgive synodically and consider as having reached a state of absolution everything that has occurred to the detriment of the soul through oaths and excommunications, and we loose from every bond all those who are still counted among the living and those who have died, so that no one of them all may be held by any condemnation henceforth, but all may be superior to these things both in the present age and in the coming one, whether they occurred in writing or without writing, and that nothing may be a hindrance to salvation for anyone; but that all may stand unashamed before the fearful, ^C reconcilable, and philanthropic Judge, and enjoy the incorruptible, unfading, and eternal goods. Yes, God of our fathers and Lord of mercy, be inclined as is Your custom and philanthropy, and grant through me, your sinful and unworthy servant, ^D the dissolution of the things sought, and give complete redemption and forgiveness to those who have fallen in any way—both to those still living and those who have died—and grant deep peace for the rest of time, and provide an abundant supply of all kinds of good things to the Church and to the empire and to all Your people, through the intercessions of our all-holy Lady, the Theotokos and Ever-Virgin Mary, by the power of the precious and life-giving Cross, of the immaterial and incorporeal ministers, of the precious and glorious Prophet, Forerunner and Ba—

Baptist John, of the holy, glorious, and all-praised Apostles, of our holy and God-bearing Fathers, and of all the Saints who have been well-pleasing to our Lord and God Jesus Christ from all ages, to whom glory is due unto the ages. Amen.

XIII. Eusebius, elect metropolitan of Sugdaea, makes his profession of faith.

† I embrace from the heart and venerate what has been preached by the holy apostles and ratified by the seven holy ecumenical councils, and I kiss them spiritually, as they are in strict accordance with the divine and holy Gospel. Furthermore, I agree, accord, and am obedient in all things to my most holy lord and ecumenical patriarch, lord Isidore, and to the divine and holy synod under him, as they themselves most strictly hold to this all-blameless teaching of the divine and holy Fathers. But as for Barlaam and Akindynos... and those who are of the same mind and are their followers, I reject them in accordance with the summary of the holy tomes issued against them as heretical, and, if they do not repent, I consign them to the anathema, as they do not follow, agree, or harmonize with our divine and holy Fathers, nor with my most divine lord, the ecumenical patriarch, lord Isidore, and the divine and holy synod under him. I assure that I will preserve and keep these things throughout my life, and with this faith I pray to stand before the judgment seat of Christ and to obtain salvation from Him, by His power and grace. These things I have signed with my own hand for the sake of certainty and accurate security.

† He also had the signature: Eusebius, hieromonk and elect of the most holy metropolis of Sugdaea.

XIV. The Testament of Isidore.

The last will and testament of the same most holy patriarch of Constantinople, lord Isidore.

† I desire, if it should happen that I die, having been already oppressed by a long-standing illness, to leave something small as a memorial of the pressing time to life concerning my own affairs, and to scratch out a short letter, clarifying my will regarding the things I shall speak of. Thessaloniki is, then, my fatherland and nurse; in it I participated in learning and imparted it to those who wished, and many are the witnesses of my life and of that conduct of mine, for I strove under the eye of God to escape the reproach of conscience, always setting the fear of God before me as a guardian, and to all with whom I was familiarly acquainted, testifying to the judgments of God, and persuading both myself and them that God is the overseer of what is done and what is pondered, and an impartial judge, having prepared the kingdom of heaven for those who have lived well and rightly, but for those who are contrary, His own ^A alienation threatened. Setting my own life as an example with these words, by the grace of Christ I drew many away from the snares of the devil, and many ran without turning back toward the path leading to heaven, and this too while they were young and conspicuous with much wealth and glory. But when I was numbered among the monks, having borne the very light yoke of the Lord, I departed from Thessaloniki, and I took up the school of the monks, the workshop of virtue, the most holy Athos, having surrendered myself to the study of death; and those heaven-tending men, with whom I lived and was perfected in the monastic life, know my manner of life: how I desired none of the good things on earth, neither did the love of glory draw my soul, nor the desire for money, but to me continuous care was poverty, and wealth was to have nothing, and the mortification of the flesh was my zeal, and my whole life was an inclining toward God through stillness. Yet, as I said, while the Holy Mountain held me, suddenly a most heavy war broke out against the Church of God. Everyone knows the most godless heresy of the Calabrian Barlaam, which that man gave birth to and Akindynos nurtured, having both most dreadfully plotted and practiced against the living God; and the most holy bishop of Thessaloniki, by command of the one then patriarchizing over this great city, is called to take possession and to attack Barlaam and to enter into discourse with him, concerning the innovations he was raving about against the truth. I offered myself as an ally to this most holy champion of piety ^B established by God, and in common with him and the synod of my brothers, we endured the toils of the journey; and having arrived in the city, we fought the struggle of the trial and obtained the victory, God awarding this from above, along with the two emperors and the one then patriarchizing and all that holy fullness. And when Monemvasia was deprived of a genuine shepherd, the votes of the holy synod looked to me, but I was deferring the matter. In the end, I yielded to the divine vote, and I was made elect of Monemvasia, already looking toward the ordination. But the most divine emperor having passed from among men and transferred to the true King, Christ, the war of civil strife is fanned into flame, and the one who, even before the purple and crowns and his proclamation, was by wisdom, prudence, gentleness, and courage the only one most worthy [to be] emperor is driven out... ^C... from the throne... and casts out of the priesthood that which pertains to him... ^D... But since God, who does and transforms all things, looked upon us with favor, and dissolved the cloud of confusion, and introduced in its place the serenity of peace, the most divine one becomes master of this good and great city, and piety acts with boldness, purifying...

^A the innovative patriarch of the sacred thrones, who had already been driven out by his own guards and allies, is completely cast out; and inquiry is made for someone to adorn this œcumenical throne. And having been called upon, I obeyed, not having desired it beforehand, nor having persuaded intercessors, nor having begged the lords, nor having flattered emperor or high priests, nor having negotiated anything, great or small, regarding this—the One who knows all things knows. Indeed, had I known the magnitude of the throne and my own inadequacy from the beginning, I would not even have entered into the struggle, nor was I ignorant that such a service is far from my initial readiness, and that the patriarchal throne is a troublesome thing for a soul seeking peace in God; but having heard this great and spiritual call, I entered the struggle, persuaded by the Mother of the Lord, who stood mystically before me and anointed the high throne, and insisted that the matter could not be otherwise. Six months having elapsed since that mystical vision, I yielded myself to be persuaded by those things which the most divine emperor and the assembly of the hierarchs had decreed. And having undertaken the struggle of this sacred economy, I did not look to the gathering of money, nor did I surrender myself to luxury, nor did I look upon the size of the throne with arrogant eyes toward others; I did not sell the priesthood, I did not overlook those being wronged, nor did I cease from calling upon the humane emperor ^B toward a more humane course, and demonstrating all the paths to salvation. I continued always to war against those deeply infected with the sickness of Akindynos, and I was struck by them both openly and secretly. Yet, by employing economy on their behalf at the appropriate time and offering the remedy of repentance, I was washed with their insults. To speak briefly, I did not make my short time of this economy a time of ease, but of sweat and labors.

And since there have been different tomes for the most holy Church of God, some for the destruction of the most godless heresy of Barlaam and Akindynos, and others for the strengthening of the sound faith, I wish to speak briefly of these according to my judgment. I set forth the synodical tome issued against the dogmas of Barlaam and Akindynos, according to the first and second judgment—of which the first had as its leader the most celebrated among emperors, the blessed lord Andronikos Palaiologos, and the second was led by the one who now holds the empire of the Romans—and the then-reigning patriarch and the rest of the synod being present. I decree this tome to be firm and inviolable, and I extend the censure contained in that tome against those who do not think as it does, and ^C the other tome which was issued by the synodical judgment, with the approval of our most pious mistress, the lady Anne Palaiologina. … ^D there is a time, according to Solomon, to sew, and so also to tear, and a tome was issued by the holy synod cutting off those of the priesthood, as I myself also agreed, having secured it with my own signatures, and again by this present discourse I grant it validity. A canon has been made for me, maintaining a hymn to the holy and consubstantial Trinity, and at the same time rebuking the Church of God that is currently disturbed by heresy. I abide by the things written there, and I call upon the theologians of the Church to support those who plot against the writing, whom I have also set in a circle of the most sacred members.

The addition which was added to the most sacred confession of the high priests (this is a custom for the Church, coming down to us from of old against scandals emerging in the Church), which might not justly be called an addition, but rather an elaboration and clarification of the things written above, this I wish to have as unbroken and unalterable, being itself of no small power in the struggle for the truth. I inscribe this short instruction for all who worship Christ in orthodoxy: to flee with all haste the most godless innovation of Barlaam and Akindynos, and to deem their communion to be no different from the communion of demons, who indeed have been the cause of many evils to the Church of God and have caused many to fall into absurdities, especially those who nakedly and openly deny the holy and œcumenical sixth council and consider it to be nothing in what pertains to them. I pray for all good things from God for my most powerful and holy emperors, to steer the vessel of the present empire with God, so that they may lead others and be led by God. And I call upon the mighty and high hand of God with many tears against the enemies who spring up against them, because they make it their zeal to lead the inheritance of Christ into the pit of Hades. And I exhort and urge both them and their children to cherish a youthful zeal for piety, appropriate for royal souls, as it is not saving the word to deem it worthy to conquer all others,

but rather to be seen as having overcome those who are far more than any diadem. And to my most mighty and holy Emperor, the Cantacuzenus, I uniquely inscribe these words; let him know, clearly let him know, that God has left him lacking in none of the good things with which He knows how to adorn a perfect king. For He has adorned him with prudence above the men of our generation, and He has shown his soul to be a treasury of wisdom and experience and the rest of military science, and He has made him a judge and champion of divine dogmas—to him who has associated with many dreadful things and has been plotted against by many, He finally reaches out a hand as he lies there, and unexpectedly reveals him as the Emperor of the Christians. ^A For all these advantages he shall be called upon to yield the fruits, in the common confession of the race, to the God who made him king. May he therefore be aroused for the sake of piety, may his soul be warmed, may he himself also say: "The zeal of thine house hath eaten me up" (Ps. LXVIII, 10). Let him be the same person and take up the plea for piety, let the same one be aroused also for vengeance, let him come to the remembrance of Him who made him king, Jesus. For He who became the very author of the salvation of men, He was the same one who stood against the devil, and by righteous judgment overthrew him; the same one who dissolved his tyranny, having used divine power. And let him, having imitated Christ as much as is possible, contend for the truth, and let him win a victory worthy of a champion of piety, and let him royally award this to the Church of God, driving away the wolves, and adorning the kingdom with zeal for piety. And remaining in these to the end, he shall exchange a kingdom for a kingdom, one that is never dissolved. I guarantee this clearly, this I ask for the sake of the poor clergy, that those hyperpyra which he previously granted them as their stipend, these may be given by imperial decree from the public treasury without delay. For his mighty and holy kingdom knows that they are entirely destitute, and that they serve the Church of God continuously, and that the majority of them look to nothing else in a human way than to what is appointed for them by the year, and that even my own memorials were appointed to be performed from these hyperpyra. ^B The mighty and holy kingdom knows the straits of the Church, and how we were never in abundance of our necessities, both because we found the Church completely stripped, and because the incoming revenues were small and paltry, and almost all of them go into the hands of the poor. For this reason, those brothers who are found with me, both the monks and the laymen, lived wretchedly; these I entrust to the providence of God and the pious Emperor, that ^C he might think worthily of his own soul concerning their mother and his brothers and sisters, who are poor and looking to God, and I commend them to God and to the divine royal soul. For I know his compassion, and that he will care for them, as one appointed by God both to be and to be called a father of the poor. To all Christians, I bequeath the forgiveness in God as a kind of portion, and I pray for them to have participation in the remission of sins and the kingdom of heaven. I wish the little wheat and oil found in the patriarchate to be divided into three parts equally, of which let the clergy take one part equally, the second the poor nuns, and the third let the monk brothers and laymen who are with me have. Likewise I also bequeath my garments, and these to the brothers who are with me, and indeed also my poor bedding. But since, due to the straits of the patriarchate and this long-lasting illness, we have fallen into the weight of debts being raised to hyperpyra—however much these might amount to, which the most honorable among monks, the beloved in the Spirit, son of our mediocrity, the lord Theodoretus, knows in detail—I leave this to the creditors, the most honorable lord Andreas the Ostiarios of our most holy Great Church of God, and the lord Manuel the Zymarches, and the lord Xenon the Agapetos, who had the enkolpion [as security], which had been pledged, and I invoke the heaviest penalty against those who would trouble them until the debt is paid to them either by the public treasury, from those hyperpyra which the most divine Emperor has given to the Church, or from the income of the village of the Church of Paspara. As for the steward of such a village, the monk lord Dionysius, I wish him to be unmolested by those wishing to wrong him; and if he owed anything to be brought in, he did not spend this on the expenses of the teams [of oxen], but it was left to him, and let these things also, which he brings to the community of the brothers with me, be set before them, with him also being numbered. Four hyperpyra are owed to the baker Balsamon, and let there be enough for him also, from which also for the other creditors. Let there be a portion of wheat and wine from the share of the nuns and the brothers with me for my poor brothers in Christ. And so that this my written will may have force and be unchallengeable, it has been confirmed by the manual signature of our mediocrity, with everyone compelled to abide by what is written and to expect the reward of obedience from God.

^D This testament is subscribed in the month of February of the current third indiction, of the year 6858. † It also had the original in that holy hand of his: In the month of February, indiction 3.

SYNODICE CONSTITUTIONES. 1304

CALLISTUS ET PHILOTHEUS.

IN THE MONTH OF JUNE, ON THE TENTH DAY, THE FIFTH DAY OF THE WEEK, IN THE THIRD INDICTION, OUR MOST HOLY MASTER, THE ECUMENICAL PATRIARCH, LORD CALLISTUS, WAS PRESENTED, AND THE SYNODICAL ACTS AND DOCUMENTARY RECORDS OF ECCLESIASTICAL AFFAIRS BEGAN TO BE RECORDED IN THIS PRESENT CODE.

Patriarchal exhortation to the people, concerning a certain woman who had practiced magic arts and embraced the monastic life.

The instruction: when Amarantina, who formerly practiced magic arts, by the exhortation and suggestion of our most holy master the Patriarch, assumed the monastic habit.

^A In the Lord, our most well-beloved and cherished children, our humility prays to you from God the Almighty for grace, peace, mercy, prosperity of good things, and the salvation of your souls. You know, my beloved children in Christ, how God called us, in His inscrutable words and judgments, to the patriarchal throne, though we neither knew of the call to this office, nor did we desire this spiritual rule, nor did we seek it of our own accord, nor did we use the entreaties of friends, nor did we desire to seize this glory and dignity, with God as our witness. Since, however, we judged it not beneficial to resist the divine will to the end—for He, the Lord Himself, does all things and transforms them in ways no one can understand—we entrusted our affairs to Him, who strengthens the weak, makes the ignorant wise with the light of the most Holy Spirit, and teaches the unlettered. Although we felt ourselves worthy of none of the requirements for this office, nevertheless we gave ourselves to serve this divine will. Hence, having received from our Lord Jesus Christ the care of our souls, and as the great Apostle says, having an inescapable duty to keep watch for the salvation of your souls, as those who must render an account—for this reason, we deem it necessary, as we pray intensely, to write, to exhort, and to suggest to you things that are God-loving and soul-beneficial, since shepherds were appointed for this very purpose, as the Lord taught in the Gospels.

See, therefore, my beloved, we exhort you to pay attention to what is said; for perhaps you may draw some benefit from it. The most merciful and good Lord, the true God of ours, out of His own goodness having brought the human race from non-existence into being, honored it with His own image and deemed it worthy of the joy and enjoyment of Paradise; but the adversary and common enemy and foe, envying him that blessed and beautiful life and manner of conduct, did not cease to exert ^B and employ all means to make it wretchedly fall from those good things by which man was honored, and to fall into ten thousand errors. Whence, even because of the resulting forgetfulness of that divine commandment given to the first man and the resulting—alas!—transgression, God Himself, moved by His own mercies, came down from heaven and became man, incarnate from our all-holy Lady, the Mother of God and Ever-Virgin, and He deigned to suffer the saving passion for the salvation of all, and shed His all-holy blood, through which He completely destroyed the tyranny of the devil, and becoming the cornerstone of His Church, He built it upon a secure foundation out of His profound love for mankind. And those who were appointed by the grace of the Lord in succession to struggle for the truth are cutting down with the sword of the Spirit the mechanics and schemes of the enemy and hateful foe that grow up evilly, and are causing them to vanish to nothing.

Since, therefore, this wicked one and common enemy and foe of our race, as has been said, and the sower of tares, not bearing his defeat as a manslayer, uses at different times different lures and schemes, distorting the Christian race, for whose sake Christ, the true God, deigned to suffer the saving death for all, he also uses at different times different instruments for the ministry of his wickedness. ^C Both before the Law and after the Law, he tripped up men into idolatry, and after the divine incarnation of the Lord, he brought them into heresies and false doctrines and schisms and innovations and all kinds of errors, in order to turn them away from the God who created them. Therefore, when the adversary saw that those schemes and evils of his were abolished by the divine power, he now brings the wretched race of men to the ultimate and greater evil—namely, enchantments and magic and incantations—and he makes them deviate, and communicates this disease to the more innocent and simple-minded and those who live carelessly and without watchfulness, just as you have certainly learned, my beloved children in the Lord, and how the enemy subjected this very woman, Amarantina, who was formerly given to magic tricks and speaking from her belly with ^D divination nonsense.

and [held] you in the rejection of the orthodox and pious faith of the Christians, [leading you] into deception and error and their psychic destruction, and how they were dragged into this kind of error, those who were indeed also dragged into this diabolical deception. Such impiety was then for a long time hidden and lying concealed, yet our humbleness, by the grace of Christ, as was likely, and having taken thought [for the matter], ensured that such hidden error should become manifest and clear. After appropriate admonition beforehand, it brought forth [to light] the weight of ecclesiastical censure; and the Lord, who manages the salvation of all, and who brings about opposites through opposites, did not bear it, nor did He allow the aforementioned criminal acts of Amarantina to be hidden and obscured any longer, but, softened by the prayers and supplications of us, His sinful and unworthy servants, as He is by nature compassionate and merciful, He caused these things to be brought into the middle to be triumphed over and exposed, and through this very Amarantina, who made confession from her mouth before our holy and divine synod, and through many others who ran to the common mother of all, the Church of God, the common infirmary of souls, and who made pure confession and received the philtra/medicines appropriate for healing and propitiation. And this has happened by the good pleasure of God, so that the race of the Christians might not be entirely lost, while such God-hated impieties and pollutions were still being active; for because of these things there came from the God-sent and just wrath, out of indignation, those famines and pests, and those earthquakes and tremblings of the earth, shaking it from its foundations, and the terrible onsets and inundations of the sea, roaring as if in anger and passing over its own boundaries, and the floods and the fires that fell upon us, and so many civil wars, and the unexpected sword of death, and the slaughter of fellow-Christian brothers and genuine relatives by one another, alas! being killed day by day, ignoring the laws of nature, through the insanity [caused] by the devil, and the grievous and great captivity and the annihilation and destruction and diaspora that came and miserably befalls the race of Christians, about which it is possible neither to hear nor to speak without tears. Because of these things I exhort you, and from the midst of my soul I exhort you, my beloved children in Christ, that you should return, each one, soundly and genuinely and with all your soul and mind to God, who alone is able to save, and keep before your eyes His fear, and take heed how you walk and preserve and keep yourselves immovable in the father-handed, pure, and orthodox piety and faith of yours, and abstain altogether from the mixing and reconciliation and communion of ^B such soul-destroying and injurious men, and have the praiseworthy peace and love with one another, remembering the great Apostle Paul teaching: "Brethren, pursue peace with all, and holiness, without which no one shall see the Lord." And according to the same great Apostle, reach out to the noble works and achievements [that lie] before you, and remember the ephemeral and brief nature of the present life, and the future eternal inheritance of the goods [waiting for] those who have lived well and God-pleasingly here, and the unending punishments for those who have sinned without repentance, so that through your good lifestyle and conduct and the fulfillment of the divine commandments, the all-holy name of God may be glorified; and you were taught also in the renunciation of satanic works at holy baptism and the commitment to Christ, the things that are pleasing to God and the fleeing from and alienation of evils. Let us be afraid then, beloved, and let each one depart from your wicked ways, and let no one accept being led away with the servants of the devil, but let him strive to save his own soul from eternal condemnation; for it is written that we shall all stand before the judgment seat of Christ, that each one may receive according to what he has done, whether good or evil, since the vows and stipulations made according to the divine, as it is said, baptism are great, and the witnesses are sufficient and holy angels; for indeed, at that time, they write down the confession, which we shall also inescapably ^C be required [to answer for] in the fearful presence of our Lord and God and Savior Jesus Christ on the day of the future retribution. Who, then, does not tremble at that great and impartial trial, [knowing] that we shall stand naked and exposed before that fearful and inexorable judgment seat, being required to give an account of our deeds? What do you say, O man? Yesterday you renounced Satan and all his works, and committed yourself to Christ, but today you have become a servant of the devil. Are you not afraid, do you not tremble? With whom did you make your contract? Did you not hear the verdict: "Depart from me, all you workers of iniquity," and that "their worm does not die, and their fire is not quenched," and "Bind his hands and feet, and cast him into the outer darkness"? Why do we despise these things as if we did not hear them? Why do we postpone the time of repentance? Why do we not care for our own salvation while there is time? Tomorrow the end will come from death, and there is no repentance in Hades, nor return nor confession, but an eternal confinement and retribution ^D for each one's transgressions; if, therefore, you would keep my counsel, my beloved children and friends and brothers, return and acknowledge through repentance and psychic compunction, with a broken heart and a spirit of humility, the Lord, so that thus you may also become heirs of the promised goods which God has prepared for those who love Him...

^A And these things are thus, by the grace of God. But that you may receive assurance from these very works and actions, as to how the ineffable goodness of God manages opposites through opposites, and that you may all send up glory and thanksgiving to Him, behold, look also at the aforementioned Amarantina, who has genuinely and whole-heartedly repented and has approached Christ through a good confession, and has put on the monastic habit, and is loudly proclaiming the power of Christ, and preaching the triumphs, and denouncing and putting to shame and triumphing over and abolishing and subjecting to anathema the enemy himself, and the devil, and his works of wickedness, and those who in any way whatsoever handle and practice them. For this reason, then, because she has set her mind most eagerly to live, throughout all her life, according to the monastic profession, and to live in a way pleasing to God and acceptable to Him, and to secure her own salvation, she has been accepted by God, who turns back the one who has gone astray and receives those who repent, and casts out none of those who come to Him. For He does not even desire the death of the sinner, but rather that he should turn and live, since there is not even a sin that conquers the philanthropy of God. And the divine beacon and great teacher of the inhabited world, Chrysostom, says that “Not even a father of deep affection holds onto his own child as lovingly as the Creator of all and Father, our God, desires the salvation of His own creature.” Seeing these things, then, beloved, glorify and magnify the wonders of God, who transforms all things for the better; for where sin abounded, grace did superabound in Him, in Christ our Lord and God, together with the unoriginate Father and the all-holy and life-giving Spirit, whose grace may it guard you all, unharmed both in soul and body, and superior to every painful occurrence, through the intercessions of the all-immaculate and super-blessed Lady and Mother of God, and the supplications of all the saints. Amen.

II. Maximus Calopherus promises that he will be obedient to the patriarch.

III. The Synod absolves the hieromonach Niphon.

Niphon ^A having been acquitted and cleared by a written pronouncement of justification, confirmed by the signatures of our most holy master, the ecumenical patriarch, who at that time held the prerogatives of the sacred authority and the administration of the Protaton, the most reverend metropolitan of Heraclea, president of the Hypertimoi, and exarch of all Thrace and Macedonia, the proegoumenos of the venerable and sacred Lavra, the said most reverend archpriest of Erissos, and the most reverend hegumens, but indeed also of the other virtuous men who had gathered together; those slanderers were completely cast off and condemned, and the lord Niphon himself was justified, as has been said.

After some time had passed, and he had been established at the Protos, again envy against him was stirred up by the monks of the monastery of the Serbs located there. When also the most reverend metropolitan of Thessalonica, the Hypertimos and exarch of all Thessaly, who happened to be present there by chance, and the aforementioned most reverend hegumens of the venerable monasteries there, and in addition almost all of those who were, so to speak, the select and preeminent in virtue of the Holy Mountain, had gathered together ^B and had again carefully investigated and examined the matters concerning the case, and had found no cause against the said lord Niphon, they, too, in a similar manner, justified him.

And since he himself arrived here along with our most holy master, the ecumenical patriarch, and remained with him for a short time, it seemed best to us, in a spirit of counsel, to suggest to him, to our most holy master, the ecumenical patriarch, that the said lord Niphon should stay in one of the venerable monasteries in the God-glorified Constantinople, and not to his own vindication alone. He readily accepted the requests concerning this, for there was not the slightest way he had been appointed to this by our most holy master, the ecumenical patriarch; yet this same lord Niphon, having conceived in his mind, for fear that those whose business it is to do something other than the truth might seize from this an opportunity and, out of a perverse intention, attempt to proceed to the former slander and calumny against him, and, as ^D is natural, being concerned for his own safety, he sought to have a synodical act made for him by us for this reason. For this cause, and having gathered together according to this [purpose] in various assemblies with our most holy master, the ecumenical patriarch, by the command of our powerful and holy master and emperor, we judged it necessary to examine and consult together regarding the matter of his case. Whence, as was fitting, having carefully investigated and searched into it, since we found clearly from the witnesses of our most holy master, the ecumenical patriarch—who had also applied the greatest diligence and had tracked down and found those who were infected with such evil doctrines, and had brought them ^A into the open before those who were on the Holy Mountain and the others—of the said most reverend metropolitan of Heraclea, of the most reverend among the hieromonks of the venerable monastery of Kalleros, lord Theodosios, of the most reverend among the hieromonks of the venerable monastery of Karakallou, lord Isaac, of the most reverend proegoumenos of the venerable monastery of Vatopedi, the hieromonk lord Gregorios, of the most reverend lord John the Hesychast of the venerable and sacred Lavra, of the most reverend among the monks of the same monastery of Vatopedi, lord Athanasios, and in addition those of the household of my powerful and holy master and emperor, the eparch lord Georgios of Isari, lord Nikolaos Kabasilas, and lord Markos Angelos Bardales—all of whom were present at the second examination that took place—that no cause was found at that time against this lord Niphon, he was from that point completely justified and absolved in the manner recorded.

We could have been content in accordance with the law of justice with these things on behalf of such a most reverend hieromonk as lord Niphon, and not have sought anything further at all for the discovery and presentation of the truth; however, for the sake of greater security and so that every pretext might be utterly removed, since it is decreed by the divine and sacred canons in the promulgated definition of the holy and ecumenical council of Ephesus, word for word as follows: “The most devout and God-beloved ^C bishops Valerianus and Amphilochius came before us and proposed a common deliberation concerning those who are called Messalians, or Euchites, or Enthusiasts, in the parts of Pamphylia, or in whatever way the most filthy heresy of those mentioned might be made clear. And while we were considering it, the most devout and God-beloved bishop Valerianus presented a synodical document concerning these very people, which had been drawn up in the great Constantinople under Sisinius of great memory. This, having been read before all, seemed to have been done well and to be correct, and it was agreeable to us all and to the most God-beloved bishops Valerianus and Amphilochius and to all the most devout bishops of the Pamphylian and Lycaonian provinces, that all things should hold firm and in no way be transgressed, the deeds done in Alexandria being also held to be valid, so that those who are of the heresy of the Messalians, or Enthusiasts, in every province, or who have fallen into suspicions of such a disease, whether they be clerics or laymen, should be sought out and anathematize, according to the things decreed in the aforementioned synodical document, the clerics remaining in the clergy and the laymen in the communion of the Church; but those who refuse this and do not anathematize, the presbyters and deacons and those holding any other rank in the Church should be cut off from both clergy, rank, and communion, and the laymen...

who wish, without question and without doubt, to approach this most honorable hieromonk, Lord Niphon, and be sanctified by him, as there is no one properly standing over him and hindering him, just as it clearly appeared and was proven after much and careful examination. These things, having thus been discerned and stated by us in this present document, have been included, and it is given to the aforementioned most honorable hieromonk, Lord Niphon, for his complete acquittal and security. ^A In the month of September, Indiction four.

† And it had signatures: † The humble Metropolitan of Cyzicus, Hypertimos and Exarch of all the Hellespont, Arsenios. † The humble Metropolitan of Pontoheracleia and Hypertimos, Methodios. † The humble Metropolitan of Meleniko and Hypertimos, Metrophanes. † The Metropolitan of Veroia and Hypertimos, Dionysios. † The humble Metropolitan of Christoupolis, Makarios. † The Metropolitan of Rhodes and Hypertimos, Ioannes. † The Metropolitan of Didymoteicho and Hypertimos, Theoliptos. The humble Metropolitan of Aprus and Hypertimos, Gabriel, and also holding the place of the Euchaitai, the humble Metropolitan of Amastris and Hypertimos, Kallinikos.

† And furthermore, on the back, other signatures: † The humble Metropolitan of Heracleia, President of the Hypertimoi and Exarch of all Thrace and Macedonia, Philotheos. † The one of Thessalonica, confirming, even if I was late in arriving. ^B

Then, having issued the present judgment, there were requested from us, as is natural for greater security, both written testimonies from the most sacred Metropolitan of Thessalonica, Hypertimos and Exarch of all Thessaly, our beloved brother in the Spirit and concelebrant, and also from the most honorable abbot of the Holy Laura, the hieromonk Lord Iakovos Tou Trikanas, who had previously examined the matters of the case in detail; and these being accomplished and brought here, we are now also confirming such a decision with our own signatures. In the month of January, Indiction 4. † The humble Metropolitan of Philadelphia, Hypertimos and Exarch of all Lydia, Makarios. † The humble Metropolitan of Pegai and Parion and Hypertimos, Georgios.

IV. The Patriarch appoints visitors and entrusts the clergy to them for discipline.

† Regarding the appointed Exarchs to the priests in Constantinople, through authoritative, honorable, divine letters.

I. † It is the duty of those entrusted by God with the universal protection and shepherding of souls ^C to take care and bring every zeal so that those who require it may, as if from certain archetypes, follow and receive the illumination of the sanctified gifts through participation, in a praiseworthy manner through their works. For God is the author of order, as the divine Apostle says, and He ordained that order should prevail in all things, which holds together both the heavenly and the earthly. For since this is well maintained, we also use co-workers in every place, testing the measure and rank of each, in which the grace of God has called them, and thus we bring the good body of the Church, for which Christ shed His own blood (for He is its head), into one harmony by His approval. For what purpose have these things been said by us? To show that all are aware of how the dignity of the priesthood ^D and its divine holiness excels every honor, and how it is worthy of reverence even by the angels themselves—that is, those who have been filled with knowledge of the divine draughts of the inspired Scripture. For only to the angels of God would such dignity be worthy, being truly a living image of Christ; since even before the Christ-named people, the one entrusted with this form, who preserves it pure and perfect, is considered plainly as God, being a minister of the bloodless sacrifice and occupying an illuminating rank according to the great Dionysios the Theophant, as he instructs it to hold this rank analogously to the others. But since it was not possible for us to receive the mysteries of this sacred ministry from the angels (for we barely have the ability to discern the things that are perceived by the senses and observed by the eyes), the great provider and steward of us all

^A and will be cast out far away, as unworthy according to the canonical observation and injunction.

Promise of the same.

II. [+] Since our most holy lord, the ecumenical patriarch, caring for the salvation and good order of all, as one sent by God for the common enlightenment and sanctification, has instructed the aforementioned exhortations and teachings, being moved and led by the all-holy Spirit, which we have accepted from God himself with our whole soul, we promise now in writing that we will keep such regulations and guidelines uncorrupted and unbroken, and we will preserve ourselves in all things in their security and observance. But if—which heaven forbid—we should be tested by the transgression and abandonment of them, may we be condemned and cast out pitilessly from our priesthood, and may we be held accountable as those who despise the ecclesiastical and apostolic traditions. In the month of December, Indiction 4.

Concerning the elected spiritual fathers by such lordly and precious mandates.

III. [+] The providence of our God who loves mankind, wisely administering and directing all things for our race, from the beginning entrusted the knowledge of spiritual grace to the hierarchs who have obtained the pastoral and teaching dignity, having prepared themselves as vessels of the Holy Spirit ^C; but the care and concern for the churches, and the eager avenging of the wronged, and the due support and protection of widows and orphans, and furthermore, the waves of the sea—roughened by the winds—of heresies raised by the common enemy of the human race against the orthodox faith, and the waves of rebellious and malicious men,, moved by the evil one, rising up foolishly at various times and seasons, did not allow them to minister according to the goal and to heal scientifically those who have been struck by the arrow of sin, and who have thereby become marked with various and diverse wounds and are in need of many remedies and cures. Therefore, the ministry of this spiritual service, ^D of the time being, was entrusted by such protectors and Spirit-bearing Fathers and teachers to those who serve God in a priestly manner, who are purified and pursue virtue and a God-pleasing life and are very well experienced in presiding over souls and leading them toward salvation, as is fitting, according to a more divine transmission. This was, then, proceeding and happening so well and in a manner pleasing to God; but since the affairs of this God-pleasing state were being extinguished by the injuries of little by little, and the ruler of this world, as the sower of tares, did not cease using his most evil cunning and devices for the deception and disparagement and

of souls, so that he might not boast against us; so that, through the cooperation of the Holy Spirit, they might keep themselves free from the love of money, and with a clean conscience, before all things, they might hasten to the salvation of sinners, and neither through money, nor through friendship, nor through the glory of men, nor through any other worldly striving, might they set aside or overlook the word of truth. But let them be a light to all men, shining in the darkness of this life, workers and strivers for every virtue, possessionless, as those who count all things as nothing, and merciful, in those things where the Christ-loving and God-fearing may of their own accord wish to offer them help. Hence, if these men should appear to be excelling in all the aforementioned things, after their departure from the body and their passage into heaven, they shall be deemed worthy of proper burial and funeral rites, accompanied by divine hymns and angelic choirs, and they shall be numbered with the saints for the glory of God and as a model for the rest who purpose to live according to God.

But as for those who—a thing we pray might not happen—counting the fear of God as nothing and setting aside these our exhortations and commands, should, after this bodily laying aside of life, be revealed as an evil prototype, being slaves to the passions and led, as though as slaves, by that most wretched love of money, which the great Apostle aptly calls a second idolatry, being slaves to gold rather than to Christ, having despised both God and our own mediocrity, they shall become ^B abominable to the Church of God, being deemed worthy of neither burial nor funeral rites, as having become like irrational beasts, not only having destroyed their own souls, but, alas, having also caused spiritual ruin to others—as ought not to have happened—having made no account of that age and the future fearful judgment and recompense. For if the salt has lost its savor, as the Lord ordained in the Gospels, with what shall it be salted?

For since the discourse has outlined such spiritual physicians, and those who know with knowledge how to heal the welts of the soul, so that they might be superior to the passions, lest the transgressions of those confessing fall upon them like58 some gangrenous or pestilential disease—but rather that they be consumed at once, unable to remain or endure for long, just as twigs or thorns being brought into and cast into a strong furnace and a great conflagration; for the grace of God shining brightly above their hearts, and keeping them unharmed and pure, as they are vessels of the Spirit, every stain of assault is easily consumed—they ought to appear meek and humble and an example and archetype of all things, and to bear this zeal, so as not to grow proud toward those sinning and treat them with contempt, but to bend toward them with sympathy and especially to carry them toward contrition, and to treat them as their own members, and as much as possible, to heal them.

Whence our mediocrity, having taken the necessary care concerning this, and having deliberated as is due on how to maintain and put into effect this spiritual utility and state and sanctification of souls, in this God-glorified and great city, this prosperous Constantinople, has judged it necessary to select those from among those in it who are well-attested, to possess the office of this ministry, and to entrust to them alone this spiritual ^A [confession], in whom our mediocrity has placed its confidence, that through the cooperation of the Holy Spirit they might keep themselves free from the love of money, and with a clean conscience, before all things, they might hasten to the salvation of sinners, and neither through money, nor through friendship, nor through the glory of men, nor through any other worldly striving, might they set aside or overlook the word of truth. But let them be a light to all men, shining in the darkness of this life, workers and strivers for every virtue, possessionless, as those who count all things as nothing, and merciful, in those things where the Christ-loving and God-fearing may of their own accord wish to offer them help. Hence, if these men should appear to be excelling in all the aforementioned things, after their departure from the body and their passage into heaven, they shall be deemed worthy ^B of proper burial and funeral rites, accompanied by divine hymns and angelic choirs, and they shall be numbered with the saints for the glory of God and as a model for the rest who purpose to live according to God.

But as for those who—a thing we pray might not happen—counting the fear of God as nothing and setting aside these our exhortations and commands, should, after this bodily laying aside of life, be revealed as an evil prototype, being slaves to the passions and led by that most wretched love of money, which the great Apostle aptly calls a second idolatry, being led as though as slaves, and being slaves to gold rather than to Christ, having even despised God, and having despised our own mediocrity, they shall become ^C abominable to the Church of God, being deemed worthy of neither burial nor funeral rites, as having become like irrational beasts, not only having destroyed their own souls, but, alas, having also caused spiritual ruin to others—as ought not to have happened—having made no account of that age and the future fearful judgment and recompense. For if the salt has lost its savor, as the Lord ordained in the Gospels, with what shall it be salted?

V. Callistus confirms the rights of the monastery of the Muguloi.

possession of all rights, without the household establishment ^A of those, John of Thomas, being found very closely and joined to the boundary of their land, having produced an ancient written document of sale bearing also the signatures made by hand in the form of a cross and their own seals and certified by a notary, as is customary and ordained, for the price of four thousand *hyperpyra* of standard weight, upon the condition that, according to the god-beloved purpose of that most high Lady of the Mongols, she should transform these possessions and build a holy monastery to God, and a haven for souls preparing to live according to God, and also prepare and establish it—in the manner that the aforementioned ancient document of sale details and explains—she, therefore, having brought the manner of the purchase about in this way, in accordance with the God-loving and commendable purpose which she originally conceived, with heartfelt affection and warm zeal, immediately girds herself for this spiritual and soul-profiting struggle; and by her own efforts, labors, and very many expenses she accomplished the aforementioned transformation, and above all, she founded and strengthened the divine temple located there of the all-most-pure Mistress and Mother of God, the Panagiotissa, and rebuilt the cells from their foundations, as is seen, and thus established a monastery and a lodging for nuns dedicated and consecrated to God from childhood, having gathered others from elsewhere without any payment, as she chose and discerned, abandoning and granting the whole to God; and not only that, but she also dedicated many sacred treasures made of gold and silver and other precious vessels and books, and furthermore also landed estates, a bakery with two mills and two vineyards within the god-glorified Constantinople around the so-called Old Forum, a church and sixty leasehold houses, and another bakery in that same area of the vineyards with two mills, from which there came to the monastery each year, as the nuns claim, the amount of three hundred *hyperpyra*. The monastery also possessed fields around the Mavropotamos, those of the Chantoutzes and the so-called ones of the Tataropoulos with their teams of oxen, but also indeed a farm near Raidestos with two teams of oxen and other vineyards from donations, and houses near Medeia, and other things elsewhere. To speak briefly, because of her love for Christ, the aforementioned most high Lady of the Mongols allocated all the wealth belonging to her, which was luxurious and great. Such was this monastery, for the glory of God and illustrious in all respects, as long as she was alive; but when she had completed her life, it was left behind, and that which she had, as a true daughter—namely, the most noble Lady Theodora, the one called Achantla—was [left] to that very same renowned Emperor; and since by royal command and acceptance she was married to the beloved uncle of my most mighty and holy ^B Emperor, the *panhypersebastos* Lord Isaac Palaiologos, the Asanes, it happened, after a passage of some years, that the wife of such a *panhypersebastos* departed this life, childless and intestate; later, after her death, the same *panhypersebastos* himself, having made an appeal to that same renowned and blessed Emperor, in order to validate, for the sake of the salvation of her soul, both those things which belonged by inheritance to his aforementioned former wife and those from his own property for the monastery, and from there to serve as its overseer, he procured a venerable chrysobull of his, awarding to this *panhypersebastos* the same overseership, while intending to hasten the improvement and progress and increase of it. But everything in the matter proceeded to the contrary; for not only, as the nuns testify in their assurance, did no establishment and benefit for the monastery come from that [arrangement], but the aforementioned *panhypersebastos* also caused great innovation and damage; for the vineyards and the bakeries and the leasehold houses within the god-magnified Constantinople were left fallow and disappeared, and the farms were desolated even before the disturbance of the times, so that the monastery was in danger of reaching nothing because of him; he even went so far as to take and [charge] over thirty-three external secular and some monastic [persons] two thousand *hyperpyra*, and so great a burden lies upon the monastery because of the necessity and payment from these things, which he added, while the nuns found within it, laboring and keeping vigil day and night to the hymn and doxology of God and the commemoration of my most mighty and holy Emperors, are consumed with ^C the greatest state of need and straitness, so that they do not even have an abundance of their necessities. Furthermore, even while he was still among the living, the aforementioned *panhypersebastos* tore down even various upper-story rooms of the monastery, and brought their materials into the construction of his own buildings, as the detailed inventory ^D presented by the nuns also explains; and he issued also by his own letters to her daughter, the beloved cousin of my most mighty and holy Emperor, the Lady Eirene Asanina the Philanthropene, the same monastery, and indeed to her own brother, the beloved cousin of my most mighty and holy Emperor, the *megas primikerios* Lord Andronikos Asanes, the houses which from of old belonged to and depended upon the monastery and which were adjacent to his own buildings. From this, then, not able to endure these things regarding this, the nuns ran to my most mighty and holy Emperor and besought and sought with judgment the former freedom and state of the monastery. The case was therefore referred from there as belonging to the Church.

^A Since it was also made known to our mediocrity by way of conjecture, the aforementioned beloved cousin of the mighty and holy Emperor, the Philanthropene, through the most honorable referendary of our holy Great Church of God, Kyr Manuel St. Silvester—although she said nothing and showed nothing at first, we utilized a second notification through the most precious Grand Chartophylax and Master of Philosophers, our beloved sons in the Spirit of our mediocrity—and from there, in lieu of any apology, she sent to our mediocrity such a solemn chrysobull, which, having been read and submitted to examination, was found not to have been as it proceeded at the beginning, but rather, as it should not have been, altered and not adhering to the truth, in those matters where it made a consignment and enslavement of the monastery to the children of the aforementioned Panhypersebastos, and subsequently likewise to the children and successors of those.

Since, then, the matter ^B was being pursued in this way, and such a solemn chrysobull, after precise examination, appeared to have been altered to the aforementioned consignment and enslavement to the children of this very Panhypersebastos, and likewise thereafter to their children after the written manner, and since the ancient deed of sale clearly represented the purchase made from the beginning by the aforementioned most high Lady of the Mongolians, and the restoration of the monastery after many expenses, and the confirmation of the things dedicated and confirmed to it, as has been shown—and since so much innovation, damage, and wasting of the monastery had been proven to have arisen from the part of the aforementioned Panhypersebastos's cause—our mediocrity, while at once absolving him of the spiritual condemnation, and at the same time caring for the monastery, freed and unharmed, from worldly things—just as it ought, and for the rest of the spiritual benefit and profit according to the monastic rule and order—had ^C indeed, according to the word of justice, the right to inquire into and recover for this monastery the damage and innovation it suffered, as has been stated, regarding things confirmed to it; but it waived this by way of condescension, and most of all since the death of the aforementioned Panhypersebastos had already occurred. However, our mediocrity, issuing the present letter in the Holy Spirit, commands that from now on the aforementioned monastery of the all-holy Lady and Mother of God, the Panagiotissa, be found unenslaved and exempt entirely from the stewardship of that entire part of the Panhypersebastos, who has no legitimate claim whatsoever from the solemn chrysobull which appeared to have been altered in the manner that has been stated, and otherwise, because the renowned and blessed Emperor decreed the foundation and the progress toward the better and soul-profiting preservation of the monastery from the [side of] the aforementioned Panhypersebastos ^D according to the injunction of the holy canons toward the stewardship which he decreed; not, however, for its eradication and for it to no longer exist henceforth as a dissolution. For when it is unmolested and beyond wasting, the nuns will surely be able to fulfill their path according to God unharmed and unhindered, and to accomplish their soul's salvation, as they have promised.

The dwellings belonging of old to the monastery, not rightly given in writing by such a Panhypersebastos to the aforementioned beloved cousin of my mighty and holy Emperor, the Grand Primikerios Palaiologos Asanes, Kyr Andronikos, the son of that man, must be restored and belong, as before, to the monastery, entirely unmolested and undisturbed. And not only these items, but also if any other person, whoever he may be, has reached out and ought to have [released] anything of those things subject and belonging to it, without indeed the ownership of John the Thomas, he too must release it. For things dedicated to God must remain inalienable and irrevocable for all time to those to whom they are dedicated, and he who attempts to lay a greedy and rapacious hand upon them is judged outright as a sacrilegious person by the divine and holy canons. And since it was reported that even the dwelling of that Iatraina, which had been assigned and dedicated to the monastery, had been seized and stripped away by the part of the same Panhypersebastos, it too must be restored and belong to it, as it did before; for we impose the same weight of penalty upon those who transgress such divine and holy canons, which they pronounce against them. For the security of this matter, the present letter of our mediocrity is issued so that, starting in the month of October of the 6th indiction of the year 6867, it may belong to the aforementioned venerable monastery for its perpetual and permanent peace.

† Callistus, by the mercy of God Archbishop of Constantinople, New Rome, and Ecumenical Patriarch, [has signed] with his own honorable and divine masterly patriarchal hand.

VI. Callistus confirms the prebend given by the emperor to Amarantina

† Since the woman called Amarantina had reached a state of subjection and the malice of the common enemy, and had previously been involved in errors and soul-harming deeds, but afterward, by the grace of God and the exhortation of the holy Church of God, the common infirmary of souls, she not only loathed and stood apart entirely from such destructive acts, but also demonstrated a fervent repentance from her works and contrition and an all-souled return to the better, so that she even gladly put on the monastic habit and loved the monastic life, entering the venerable monastery of Pertze and taking care of her own soul's salvation; and having been referred to my mighty and holy Emperor by our mediocrity for the sake of the provision of the aforementioned Ama-

Amarantina, he gave his consent to his swift and royal kindness and benevolence in all the best things, and not least in those which concern the labor for the salvation of souls, and he bestowed upon this nun Amarantina one hundred hyperpyra, which were also given by her to the venerable monastery of the Mangana, and she was ordered to have and receive from there a daily allowance ^B without any failure, just as the monks in the aforementioned monastery indeed have and receive their own allowances; having also added the granting and rewarding of this with a venerable mandate. Our mediocrity, issuing the present letter in the Holy Spirit, commands that the aforementioned nun Amarantina—as she has given such 100 hyperpyra to the venerable monastery of the Mangana, as has been declared—shall have and receive the said allowance without failure, and in its entirety and completeness, and with the customary blessing, and that she be deprived of nothing of it, just as the aforementioned monks have their own allowances without failure, as my most mighty and holy Emperor through his venerable mandate determines, and our mediocrity through this present letter guarantees, with those who from time to time are in charge of this venerable monastery in the capacity of hegumen—that is, the monks within it—being obliged to pay the allowance to the nun Amarantina without holding back, without delay, and without any kind of pretext, and with the customary blessing, as has been said; since for this cause we threaten a severe penalty.

† Issued in the month of December, indiction 5.

VII. Callistus instructs the visitor of Constantinople, Scutariotes, to moderate the clergy.

† The one appointed as exarch of the God-glorified Constantinople, over the parish of Aaron, most pious priest and tabullarios Scutariotes, our mediocrity prays for the grace and mercy from God for you. Last year our mediocrity, having provided through the grace of Christ, instructed you in writing, as far as you know, that both the clergy and the monks should abstain ^C from taverns and conduct themselves according to the habit befitting them; likewise our mediocrity provided and exhorted and declared clearly that those things should be removed and corrected—trigamy, illicit marriages, tetragamy, polygamy, and adulterous unions—on account of which the wrath of God comes upon the sons of disobedience, according to the great Apostle. Since, therefore, nothing more was achieved even after such guarantees and exhortations of our mediocrity, but the disease has advanced into an exacerbation and wrath of God, especially for this reason our mediocrity in the Holy Spirit imposes and commands you: since, according to the decree of the pious laws, after the first, second, and third admonition, the punishment follows for the correction and reformation of those who despise and disobey the Church of God. Providing for the common good through the grace of God, from this day, which is the third of September, you shall have every care and maintenance, and no one shall dare to seek and obtain a seal from elsewhere for a marriage about to proceed, but the one seeking shall return with you to our mediocrity, and after an examination has taken place beforehand in accordance with the Christian order of law, the exhortation and the seal are given from here, so that, if the good-loving God is pleased, the storm which has come upon our wretched race may cease, and it may be changed into clear weather, with a correction having taken place, as our Lord Jesus Christ, who is rich in mercy and compassion, has looked down upon us from above and accepted our salvation. For know that, if you do not preserve this, you are destined to fall away irrevocably and to undergo a complete deposition from your priesthood; not only that, but our mediocrity here also proclaims and announces again regarding such clergy ^D and monks, so that they may not only abstain from taverns but also from the rest of the condemned things, and may live in strictness of life and good manners, being for others a model and pattern of the good; since if, while you are negligent, they fall again into such forbidden things, you are destined to be called to account canonically and to risk the suspension of your priesthood. Our mediocrity also commands this, that all the priests found in the area of such a parish perform a most diligent work before all else, and summon such an exarch of theirs during the feasts of saints and the memorials of the departed, and in [euchēlaia] and in all the other priestly rites simply, so that he may oversee and monitor worthily and in accordance with what is pleasing to God that such things are performed, and according to the ecclesiastical order and tradition; and whoever is caught acting against this order after this admonition of our mediocrity, and not doing so, but allowed to go on in defiance of the aforementioned things, he shall undergo the suspension of his priesthood, and shall be corrected by another penalty, and that which is done secretly without his presence shall be of no effect. May the grace of God be with you.

† Issued also by the venerable patriarchal hand in the month of September, indiction 6.

VIII. Callistus instructs the metropolitan of Kiev to make peace with the Duke of Tver, Michael.

† Most holy metropolitan of Kiev and all Russia, most honorable and beloved in the Holy Spirit, brother and concelebrant of our mediocrity, may grace and peace be to your holiness from God. I have received your letters with your man Habakkuk, and I have learned from them as much as you wrote and reported. But let it be known to you that

^A you should look over [all the lands] and have a fatherly love and disposition toward all the kings, and love them in like manner, and show toward them the same and equal disposition and benevolence and love; and do not love some of them and hold them as your sons, while loving others not at all, but hold all of them as your sons equally, and love them all equally. And so they too will be ready to show toward you goodwill and love and great and abundant submission; and you shall have help from God.

Know also that I have written to the Great King of the Lithuanians so that he might love and honor you according to the ancient custom, just as the other kings of Russia do, and that when you go into his territory, he may show you honor and affection and much love, and that you may traverse his territory without being burdened, as far as is possible. Strive to have love and affection for him, and hold him, too, just as you do the other kings; for the Christ-named people of the Lord, who are found under his rule, are in need of your visitation and teaching; and it is most necessary that you have love with him, so that you may watch over him and teach the people of God. And do this with all your power without any word [of contention]. Concerning the rest, our humility has written to you more extensively with my man John, and you shall know these things precisely.

IX. The Emperor admonishes the Patriarch to judge the case of the Metropolitan of Caesarea.

^B Before this, I had arranged for a good man of my own, and I sent him to your holiness, because the Great King of the Lithuanians sent a letter of his to me, and he wrote many things; for this reason I judged it good and sent my man to your holiness with letters of our humility, from which you shall know precisely what the Great King of the Lithuanians wrote. But as my man was leaving, there came from the Great King of Trebizond, Michael, a monk with letters from him; I therefore received these letters and I learned what he was writing to me. He wrote many things, and among other things he asked that, if you should be judged together with him, your holiness should come here to the synod, and he would also send his own lords, so that a judgment might take place. But how was it possible for me not to grant him a judgment? For this reason I wrote to your holiness with the aforementioned man, as you will know from my writings, that either you yourself should come here, if it is possible, or you should send your own lords, and he should send his own lords, and let the judgment take place. But now, since your man ^C Habakkuk has come, I have known both from your writing and from his own mouth what you wrote and requested.

But I, imitating the peacemaking Christ, write and command you that it seems not at all good to me that you should have scandals and annoyances with the King of Trebizond, Michael, and that you should come to a judgment; but as a father and teacher, strive to be at peace with him, and if he has erred in anything, you, as a father, forgive and recall him as your son, and hold peace with him, just as you have with the other kings. And he too shall do penance and ask for forgiveness, as I am writing to him. This seems to me good and advantageous, and let it be done so without further words. If you do not wish this, but seek a judgment, I do not hinder the judgment at all. But watch out, lest it appear heavy to you.

Our humility, as I said, has written a letter to the King of Trebizond Michael, and I am sending this with your man, ^D Habakkuk, and when it comes into your hands, give it to my man whom I sent to him. Give him also an interpreter from your own men, so that he may go with him to him, in order to show him both my first letter and this one which I am writing now to him regarding peace, and to tell him... and words, so that he may come to repentance and peace; and I trust that he will not do otherwise than as I write to him.

Your holiness knows precisely that when we ordained you, we ordained you Metropolitan of Kiev and all Russia, not of one part, but of all Russia. But now I hear that you go neither to Kiev, nor to Lithuania, but to one part, while you have left the other unpastored and without fatherly visitation and teaching, which is heavy and outside the tradition of the sacred canons. It is just that you should also visit the land of all Rus...

1. To the Patriarch.

My Majesty has learned that Basil Karantinos of Caesarea in Cappadocia, out of an evil soul and rash mind, has made a certain petition, which he made, being brought very close to my Majesty against your holiness; for, being held for synodical judgment regarding the accusations of which he was accused, before stripping himself of the charges, and before requesting from your holiness the indulgence according to what seems right to the sacred canons, he decided to run to my Majesty herself, contriving to cause trouble for his own examination; but he did not profit from the attempt. For my Majesty, not being unaware that the [Metropolitan] of Caesarea falls under canonical responsibilities for these things, at that time sent him away empty and with nothing done; but now my Majesty wishes that the sacred canons themselves should speak out, wherefore my Majesty also makes known to your holiness that, upon the assembly of the most holy archbishops lodging in Nicaea—however many there may be, even if they may perhaps even lack the canonical number—you shall summon also the most holy Patriarch of the great God-city of Antioch with the bishops who are currently staying with him at Nicaea, and, having discussed together in common the canonical regulations, you shall bring forth, according to them, a judgment concerning [the Metropolitan] of Caesarea, which shall also be made known to my Majesty. Done in the month of October, indiction 6, by the royal...

and divine hand.

[H] † The most holy Patriarch of the great Theoupolis of Antioch said that [the Metropolitan] of Caesarea, if he had held a free and unaccused conscience regarding those things of which he was accused, would have awaited the synodical examination. But now, having acted with precipitation, and not having approached at an opportune time despite his royal and divine standing, and having acted with adolescent arrogance against my most holy lord, brother, and fellow-minister, the Ecumenical Patriarch, he has shown himself to be one with a conscience burdened, and for this reason, one who has meditated upon the confusion of ecclesiastical order. Wherefore, he has been deprived of all defense by the sacred canons and has been sentenced to a lawful deposition, and let him be deposed and stripped of all priestly dignity.

X. The Patriarch summons the monk Joannicius to judgment

[†] The monk Joannicius was still living among worldly people and dwelling with a wife when he was promoted to the rank of presbyter and then fulfilled the priestly ministry. But when he lost her to death and found himself in widowhood, while still young in age—and the reputation of his conduct was not good—he was for these reasons restrained by the most honorable archdeacon and sakellarios of our most holy Great Church of God, the beloved son in the Spirit of our mediocrity, Lord Michael Katsilas, so that he might not remain among worldly people, as this was not for his benefit; and from thence he withdrew as a monk into the venerable monastery of the Peribleptos in the God-protected Constantinople, in which, according to the prevailing custom, he also fulfilled his priestly service. But not even so did his manner of life harmonize with his rank, as he engaged in bad associations. As time passed, the state of affairs remained, as it seemed, uninvestigated. A few days ago, however, this man was together with the monk Esaias, with whom he obviously held a friendship for the sake of psychic harm, and they arrived at . . . to the clearly condemned house of the daughter of that man called Thiniates, of the so-called nun . . . Thiniatissa, who even before putting on the monastic habit was notorious for living dissolutely, and not only to the ruin of her own soul, but also to the detriment of many souls who were corrupted by her. Even after she donned the monastic habit in her house and continued to dwell there, she progressed for the worse, having turned her house into a brothel and ^B establishing herself as a procuress for younger nuns, would that she had not. Hence, the aforementioned Joannicius used to frequent the place, there associating with his usual monk Esaias,

^A deemed it necessary that he present himself for trial in a synodal manner, and if he has anything to say, to put it forward and defend himself; he is therefore summoned in various ways, first with the primikerios of the excubitores, Charatzas. The end is missing.

XI. The Synod, by adjunction, confers the church of Peritheorion upon the Metropolitan of Trajanopolis.

^A Our humility, while providing for the most holy metropolitan of Trajanopolis, the *hypertimos*, our beloved brother and concelebrant in the Lord, who, by the permission of God, has no proper place to stay due to the irregularity and confusion that has arisen in affairs from a multitude of sins; and while also providing for the Christ-named people in Peritheorion, since the most holy Church there is already widowed, so that they too might enjoy archieratical oversight, visitation, and the sanctification resulting therefrom; and since, from the virtue that is in him and his knowledge of spiritual matters and his other God-pleasing excellencies, and the pure goodwill which, as is fitting and owed, he has shown and continues to show with appropriate zeal toward the God-inspired power of my most mighty and holy Emperor, he is destined to provide great benefit to such a people; our humility, having deliberated on this matter synodally together with the most holy archbishops around us—those of Philadelphia, Melenikos, Pontokirakleia, Rhodes, Selymbria, Aprus, Ainos, Brysis, Tenedos, and Makre—since we are also obligated to assist and, to the extent capable, to act in solidarity with those who are of the same mind as we are, and to share in church cares in necessary and pressing circumstances; for these reasons, it has been decided by common consent to lay hold of and secure the same most holy metropolitan of Trajanopolis and *hypertimos* for the *epidosis* ^B by reason of the widowhood, as has been said, of the same most holy church of Peritheorion for the duration of his life; for it would be far more just that he should obtain help from the resources available to him than to seek it from strangers. He shall, therefore, take hold of it with all the estates and property under it, and will celebrate the holy liturgy in it, and will seal readers, and will ordain subdeacons, deacons, and priests from those under it, and will perform everything, simply, that a genuine archbishop of this (church) would do, apart from the enthronement on the sacred *synthronos*, while the clergy and all others—the ordained, the archons, the monks, and the laity—are obliged to render him the proper reverence and honor and to submit to him in the matters on which he is about to speak and advise them, which pertain to the salvation of their souls. For this present synodal act is granted to the aforementioned most holy metropolitan of Trajanopolis and *hypertimos*, our beloved brother in the Lord and concelebrant of our humility, for his assurance regarding this.

^B It had the note: In the month of December, indiction 7, by the venerable patriarchal hand.

XII.

The Patriarch permits the metropolitan of Ancient Patras to reside in the monastery called Mega Spelaion.

^B Since the most holy metropolitan of Ancient Patras, *hypertimos* and exarch of all Achaia, our beloved brother in the Lord and concelebrant, has reported how the affairs of the most holy church under him have been reduced to such a straitened condition by the irregularity of the times and of circumstances—to such a degree that he cannot even be recognized from his remains, and consequently, because this most holy metropolitan of Ancient Patras lacks a place to stay and is moving hither and thither, fearing also the danger hanging over him almost daily from the attack of the enemies, and for this reason requested of our humility that the venerable monastery situated in the Peloponnese, honored in the name of the most holy Lady and Theotokos and called Spelaiotissa, which is subject from above to patriarchal height and visitation, be given to him for the duration of his life in the capacity of an *hegoumenos*, just as monasteries are given here in the God-glorified, God-guarded, and God-magnified Constantinople to the archbishops in an *hegoumenical* manner, so that the said most holy metropolitan of Ancient Patras might have a place to stay and take care of the proper order and God-pleasing conduct of the monks practicing asceticism in such a venerable monastery; our humility, having deemed this request reasonable and having judged it to be so, issues the present sigillial letter, through which it also grants to the same most holy metropolitan of Ancient Patras the aforementioned venerable patriarchal monastery of the Spelaion in an *hegoumenical* manner for the duration of his life, with all the estates and property and other rights and privileges belonging to it, so that he may also have a place to stay in it for his own safety, as has been said. And we command concerning this matter in such a way that not only should he in no way have freedom to ever claim the monastery as his own and tear it away from the patriarchal portion, ^D but he shall also render the canonical dues due from of old, and whatever else is ordained to be rendered by the monastery to our most holy Great Church of God; and he shall render this from the coming September, God willing, of the eighth indiction. He must, however, first make it his concern that the monks practicing asceticism therein should attend to a way of life and conduct appropriate for men who are monks, and act as they have promised God; furthermore, that he should, to the extent possible for him, improve and increase the estates and property under it, as he will render an account for these to God, while the monks in it are also obliged to hold the same most holy metropolitan in all awe and honor and to yield to him and obey.

For in truth, the honor shown toward him redounds to our humility, and we are mindful that anyone who opposes and resists him will be driven by him from the fold of Christ, lest he communicate any contagion to those who are healthy. Our humility also commands that the same most holy metropolitan have full authority to perform the liturgy in the aforementioned venerable patriarchal monastery of the Spelaion, whenever need and necessity call for it; and let the required petition and commemoration of our humility be made in the monastery, which is subject to patriarchal authority, and then let the aforementioned most holy metropolitan of Old Patras be commemorated simply as hegumen. For the sake of security in this matter, the present sigilliod letter of our humility has been issued to the aforementioned most holy metropolitan of Old Patras, who is the Hypertimos and Exarch of all Achaia, and our beloved brother and concelebrant in the Lord.

† Given in the month of January, indiction 7, by the venerable patriarchal hand.

XIII. The Patriarch commits to the Metropolitan of Monembasia the patriarchal rights to be administered throughout the Peloponnese.

† Our humility entrusts to you, the most holy metropolitan of Monembasia, Hypertimos and Exarch of all the Peloponnese, our beloved brother and concelebrant in the Lord, all the exarchate in the Peloponnese that pertains to the patriarchal rights. Hence, you shall oversee all the monasteries functioning under the Patriarchate, and you shall instruct the monks practicing in them to hold to a God-pleasing life and to conduct themselves according to their profession. Those who obey, you shall deem worthy of acceptance; those, however, whom you find to be disobedient, you shall treat with medicines by using at times milder, at times harsher, remedies. Likewise, you shall appoint as hegumens in them those whom you test and find to be more suitable than others in that place for such a ministry. You shall observe the estates and assets belonging to such monasteries, and you shall teach those who serve and manage them to be on their guard, not to touch the sacred things unconscientiously, remembering the case of Ananias and Sapphira, and how that death of theirs and the removal from temporary life is a ^A type of the fall from eternal life, which will of necessity follow those who lay a greedy hand upon things offered to God. You shall perform the liturgy in such monasteries and conduct ordinations according to the prevailing ecclesiastical custom, and the monks practicing in the monasteries are obligated to obey your holiness in those things you intend to say to them that look toward their spiritual progress and growth. But ^B against those who are disobedient and unwilling to obey, we brandish the weight of excommunication, which your holiness shall loosen for those who run to you in repentance. For this reason, this letter of our humility has also been issued to your holiness for security.

† Given in the month of January, indiction 7, by the venerable patriarchal hand.

XIV. Macarius, Metropolitan of Old Patras, confirms that the monastery called Mega Spelaion is not of the metropolitanate.

† Since, by the permission of God for a multitude of sins, disorder has befallen affairs, and my church has arrived at such straits, and consequently, having no place to go, I was carried hither and thither, seeing danger hanging over me every day from the attack of enemies; and for this reason, guided by God, our most holy master, the ecumenical patriarch, had mercy on me and deemed me worthy of provision from his innate kindness and compassion, and commanded by his honorable sigilliod letter that I hold and conduct the venerable patriarchal monastery of the Spelaion ^C as hegumen for the term of my life, and that I take care of its establishment and improvement for the better; behold, having obtained such provision and giving thanks, and for this reason, I set forth this my promissory document to our most holy master, the ecumenical patriarch, by which I also ordain and confirm that, even if I previously had a mistaken opinion that the metropolitanate of Old Patras had any share at all in this monastery, yet since I have inquired and found accurately that such a church has no share in it whatsoever, as it is from of old subject to the patriarchal eminence, and I am a witness to this before others, I will not attempt after this at any time to seek or claim it as metropolitan property, this patriarchal monastery of Spelaiotissa. But I hold its hegumency for the term of my life, and I take care of its establishment and improvement and of the assets belonging to it according to the summary of the honorable sigilliod letter issued to me, caring also for the spiritual benefit and good order of the monks; and if I am not maintained in keeping my present written promise so as to fulfill it thus, I shall be cast out from the hegumency of such a ^D patriarchal monastery. Therefore, for the confirmation of this matter, I have verified it with my own hand and signature. In the month of January, indiction 7.

† Macarius of Old Patras.

XV. The Synod grants to the Metropolitan of Pegae the metropolitanate of Sozopolis.

† Since the affairs of the most holy metropolitanate of Pegae, on account of the disorder that happened to matters and the attack of the enemies, by the permission of God for a multitude of sins, have arrived at such a point—no point at all—that even from certain remains they were known...

^A regarding these matters and the benevolence from my most mighty and holy emperors, he possesses in an exceptional way the brotherly affection and disposition from our mediocrity, as one who is able, by the grace of Christ, both to preside over souls and to guide them toward salvation. Therefore, he is already arriving among you with God, and our mediocrity exhorts you all that you should receive him with great joy, and rejoice at his presence, and accept him, and hasten to fulfill all that he is about to speak and teach you for the benefit of your souls and for salvation, submitting to him and obeying him as your own pastor and teacher, according to ^B the apostolic exhortations; for the honor shown to him reaches our own mediocrity, and he has the report, and in every way struggles to comport himself and live as befits Christian men, according to the institutions of the Church of God and as the pious laws of the Christians demand, having love with one another and peace, almsgiving and sharing with the poor and the captives, confession to spiritual fathers, and in no wise neglecting the ecclesiastical assemblies and the hymns to God, for the cleansing and sanctification of your own souls, and, in a word, abstaining from every sin and holding fast to every good work, by which God is served ^C and richly rewards his own servants, so that the storm of the barbarian assault brought upon our race by the multitude of sins may be transformed into clear weather by the Lord who is rich in mercy and compassionate, by remembering His own mercies; for He knows how to fulfill the will of those who fear Him. We also command this, that all the rights of the Church be found under the authority of the aforementioned most holy metropolitan, and if anyone has dared to seize any of them, or if any of you, whether among the clergy or others, whether it be village land, or vineyard, or water mill or orchard ^D or self-supporting property or any other ecclesiastical right, let him relinquish this without pretext to him; since things dedicated to God must be kept inseparable and inalienable for all time, and whoever attempts to lay a rapacious and grasping hand upon these is judged a sacrilegious person, and is subjected to penalty, which penalty our mediocrity also follows up against such persons, until they bring back and restore to the Church the things stolen by them; for according to the exhortation of the same divine and holy canons, the said most holy metropolitan ought to have the care and administration of all the affairs of the Church. Act, therefore, diligently, as our mediocrity exhorts you, so that the grace of God may be with you. † It was in the month of March, Indiction 7.

XVIII. Callistus, Metropolitan of Philadelphia, is entrusted with the administration of ecclesiastical rights in Old Phocaea.

† Our mediocrity, issuing the present letter, commands through it that the most holy Metropolitan of Philadelphia, Hypertimos and Exarch of all Lydia, our beloved brother in the Holy Spirit and concelebrant, should—in accordance with the wisdom, virtue, and spiritual knowledge granted to him by the grace of Christ—administer the ecclesiastical rights of Old Phocaea and also provide for the salvation of the Christians found therein; and that he, the said most holy Archbishop and Hypertimos, have the authority to assign, for the conduct of such ecclesiastical rights and obligations, whomever he wishes and judges capable and suitable for this. Likewise, we permit and concede to this most holy Metropolitan of Philadelphia and Hypertimos that, in the parishes and jurisdictions of the widowed most holy churches—and also where [the rights] have not been granted to others—he may perform sacred rites, seal [acts], and ordain readers from that place, as well as subdeacons, deacons, and priests. Whence the clergy of Old Phocaea, the presbyters, monks, and laypeople must accord him every respect and honor, and must yield and obey him in all things ^B that he intends to say and counsel for their benefit, and must render the canonical [dues] that are owing, and whatever else is customary and established to be rendered by them to the portion of the Church. For to this end, etc. † It was in the month of March, Indiction 7.

† Most holy Metropolitan of Philadelphia, Hypertimos and Exarch of all Lydia, our beloved brother in the Holy Spirit and concelebrant, may grace and peace from God be with your holiness. Since the nun named Angelina Senachirina has arrived and perpetrated and committed in the venerable female patriarchal monastery situated there, which is honored in the name of the all-pure Lady and Mother of God and called by the name of Kyr David, things that are improper—acting not as she should have, but rather to the spiritual detriment of the nuns pursuing the ascetic life therein—our mediocrity, caring by the grace of Christ for the salvation of all Christians, and especially of the nuns who have purposed and promised to live according to God, indicates and entrusts to your holiness through the present letter ^C to take hold of this patriarchal monastery of Kyr David, and to have the oversight, spiritual inspection, investigation, and every care and provision for it; and to exercise this—from the wisdom, spiritual instruction, and knowledge inherent in your holiness—so that those who conduct themselves in a God-pleasing manner in this patriarchal monastery, and in accordance with what is fitting for women who have renounced the monastic life and dedicated themselves to God alone, [may do so] according to their covenants and promises to Him. And as for this Senachirina, who has corrupted the souls of the nuns and perpetrated improper acts, you are to expel her from there henceforth, so that she may not wickedly impart her corruption to those who are sound. For our purpose and objective—as your holiness knows—is the salvation of souls, in which matter we are obligated more than in any other. Likewise, let your holiness be diligent in seeing that the aforementioned monastery returns, with God’s help, to its former order and state, and that the properties under it are improved and increased, and furthermore that those things which some persons have reached out and seized in any way—without participation [of the monastery] and exercising power [over it]—are recovered. ^D For our mediocrity has confidence and accurate information that, through the God-pleasing and diligent care of your holiness, the aforementioned patriarchal monastery will receive advancement and benefit in both respects and to the highest degree. The nuns must, according to the duty they have, yield and obey your holiness in all things; for they are to follow apostolic exhortations, as we advise, and also because their respect, obedience, and honor toward your holiness passes through to and is referred to our mediocrity. Whence no one is permitted to bring any impediment or opposition to this [work] of your holiness, unless he wishes—whoever he may be—to experience ecclesiastical prosecution. Let your holiness, therefore, act diligently and unchangeably according to our mandate for the benefit, as has been declared, of this...

XIX. The Patriarch entrusts the inspection of the Monastery of the Hodegon to the Metropolitan of Macra.

† The most holy Metropolitan of Macra, Hypertimos, our beloved brother in the Lord and concelebrant, having obtained a holy mandate from my most powerful and holy Emperor [to the effect] that the venerable monastery situated in the God-guarded and divinely-great Constantinople, which is honored in the name of the Holy and Life-giving Trinity, receive this [mandate] also from our mediocrity through this letter of ours. Our mediocrity, therefore, issuing the present letter, commands through it that, while our mediocrity appoints to the abbacy of the said monastery whomever it may choose and seal, whenever the aforementioned most holy Metropolitan of Macra happens to be sojourning in the Queen of Cities, he shall hold and oversee this same venerable monastery, taking care and providing for it as much as possible, while he who has been appointed by our mediocrity to its abbacy is present...

and since it finds the same most holy metropolitan assigned to the church that fell to him, it is our wish that neither may he himself oversee the aforementioned venerable monastery, nor leave its oversight to any other person, but that he who was previously appointed to its headship by our humility continue to have all the care and concern of the monastery, being accountable to our humility. For the sake of security regarding this, this present letter of our humility has been issued to the aforementioned most holy metropolitan of Makre.

† It was issued in the month of March, indiction 7, by the venerable patriarchal hand.

XX. The Synod names Alexios, bishop of Vladimir, Metropolitan of Kiev and all Russia.

The synodically enacted translation of the bishop of Vladimir, lord Alexios, to the most holy metropolis of Kiev and all Russia. ^A † The holy, catholic, and apostolic Church of God, according to the power and strength given to it from above by the grace of Christ, and always governing all things in the most advantageous manner, shows its care and concern for all the most holy churches situated everywhere, so that they may be rightly governed and directed according to the law of the Lord; and it cares and provides much more for such most holy churches that are situated far away, separated by the multitude of a populous nation and by the superiority of local rule, performing what is appropriate and owed to itself, especially where the matter at hand is the sanctification and benefit of souls. For this very reason, the holy Church of God also holds in great honor the most holy metropolis of Kiev and all Russia, which possesses a vast and great dominion and is governed by a Christ-named people in the myriads, within which the name of God is glorified, and by every means it wishes to provide for it and to assist and help it; since it also has many neighbors who are impious and fire-worshipers. For these reasons, and according to the manifold and excellent modes of its administration, it has installed those holy men who excel in many virtues and were suitable for such high-priestly protection even in earlier times, after appropriate testing. And now, likewise, it was of great concern from the God-glorified, God-guarded, and God-greatened Constantinople to find and choose a man who shines with virtue and is distinguished, and who excels and is approved in the power of speech, and who possesses the experience of the holy canons and precision of the laws of the pious, and to install such a high priest and send him there to shepherd well and according to the appropriate discourse the aforementioned most holy church. ^B Since, however, the God-beloved bishop of Vladimir, lord Alexios, born and raised there and possessing piety and virtue and disposition, was also approved by the most holy archpriest of all Russia, that lord Theognostos, who performed well in such a high-priestly authority and was entrusted with the administration of rights belonging to him, as one capable of presiding over souls and affairs, and was raised to the office of bishop by him; then, knowing him as such, the aforementioned archpriest, lord Theognostos, from this very experience and from events, wrote and invited him to the most holy Great Church of God, and recommended him as worthy and capable of also managing the most holy metropolis of Kiev and all Russia as high priest. ^C Which we, as is right, having given to most accurate examination for an entire year now, have found to be so in truth and in every way consistent with the testimonies in his favor, both from the Romans arriving here from there and from the good and praiseworthy reputation of his name, but also from the Russians themselves, arriving here at other times and testifying good things about him (and the most noble great prince, lord John, most beloved in the Lord and genuine son of our humility, also recently wrote in his favor to my most strong and holy emperor and to the holy Great Church of God), we, even if this were not customary at all nor safe for the Church, nevertheless, because of these trustworthy and commendatory testimonies and his virtuous and God-pleasing conduct, judged that this should happen, provided that it be to this very person and to no one other than lord Alexios; ^D and we do by no means concede, nor do we allow at all that any other archpriest originating from Russia should be made such in the future; but rather, one shall come from this God-glorified and God-greatened and blessed Constantinople, one who is honored by virtue and good habits, and who is known and trained in the power of speech and in the knowledge and experience of the laws of the Church, as has been said, in order to conduct the canonical matters that arise advantageously and with ecclesiastical and canonical observance, and to lead the Christ-named people there to saving pastures, self-sufficient and needing nothing from elsewhere; which we also urge those who will be patriarchs after us to fulfill, as it is a good thing and contributes most greatly to the edification of the Church of God. Whence our humility, having deliberated with our holy and divine synod of the most holy archpriests, most honorable, beloved brethren in the Lord and concelebrants of ours, who were found here—those of Chalcedon, of Melenikos, of Pontoerakleia, of Rhodes, of Christoupolis, of Mytilene, of Aprois, of Madytos, of Kallioupolis, of Tenedos, of Garellia, and of Examilia—has recently installed this lord Alexios as the perfect Metropolitan of Kiev and all Russia, having been translated and raised to this throne, as being greater, because of the

^A virtue existing in him and the other spiritual gifts according to the prescribed manner, by the good pleasure and judgment of my most powerful and holy Emperor, the fervent champion and zealous supporter of the ecclesiastical order and harmony, and of its divine and pious dogmas. Since he has now, behold, been established as the perfect Metropolitan of Kiev and all Russia, in accordance with the canonical and ecclesiastical legislation and the tradition that has prevailed from above, this most sacred Metropolitan of Kiev and all Russia, lord Alexios, a brother beloved in the Holy Spirit and concelebrant of our humility, is sent forth and arrives there, as if he had been from those parts, and was elected there as an archpriest. For these reasons, we also make known these things concerning him to the synod under him, and to the most God-beloved bishops, and to the most noble great prince of Russia, lord John, and to the other noble princes—in the Lord beloved sons of our humility—but indeed also to the clergy under him, and furthermore to the lords and all the Christ-named people of the Lord there; and we write and counsel fatherly that they receive him with great joy, and that all may rejoice at his presence, and render to him all manner of obedience and honor in all that he intends to say and suggest to them concerning the benefit of their souls and the establishment of the pious and orthodox dogmas of the Church of God. For the obedience, honor, and reverence rendered to him is referred to God, and passes to our humility, and furthermore to our divine and sacred synod. He is obligated, however, to take part in the installation of the holy syn-thronos, as the full Metropolitan of Kiev and all Russia, and to take hold of all the rights and privileges to be found anywhere and belonging to this most holy metropolis. For according to the divine and sacred canons, the same most sacred Metropolitan is obligated to have the authority over all things belonging to the Church, sealing readers within it, and promoting subdeacons and deacons, and ordaining priests, and performing all things simply that are permitted to the most sacred Archpriest of Kiev and all Russia, with all the clerics in it and the others, the ordained, the monks, and the laity being obligated to submit and obey him, as their own shepherd and father and teacher and mediator and peacemaker in things towards God, and to receive gladly and fulfill promptly everything he intends to exhort and suggest to them as beneficial to their souls and salvation. Since, however, he is of necessity to reside here, as the divine and sacred canons command, according to the duty of his submission to the holy, catholic, and apostolic Church of God and according to their arrangement, and he is unable to reside here every year easily due to both the great length of the path and the hardships in between, we counsel that every two ^B years, the matter being urgent, he should come here, both for the duty which he has, and the ecclesiastical needs and necessities that occur, and furthermore the urgent questions arising throughout his entire diocese. And if perhaps either by reason of some infirmity or other impediments he is unable to present himself in person to our sacred and divine synod, he is obligated to elect and send here those whom he recognizes as suitable from his own clergy, and to report through his own written documents and confirmed petitions the urgent questions he has, so that they may receive from here, through the grace of God, the appropriate resolution and correction for the greater establishment and reputation of this office; since for this reason the present synodal act of ours has been made for the aforementioned most sacred Metropolitan of Kiev and all Russia, lord Alexios, a man of highest honor, our brother beloved in the Lord and concelebrant, and has been delivered for security. Issued on the 30th of June, indiction 7, in the year 6862. + And it was signed also by the divine and honorable patriarchal hand: Philotheos, by the grace of God Archbishop of Constantinople, New Rome, and Ecumenical Patriarch.

XXI. The Synod passes judgment concerning two sorcerers.

† The Cappadocian, hailing from Thessalonica, ^C who some time ago had arrived here for evil, as he should not have done, was caught having perpetrated deeds of manifest impiety; for if ever anyone was practiced in the magical arts, he made the damage resulting from this contagious, and incited many to approach him and endure destruction of the soul. When, therefore, report of this God-hated man was made to our humility and to the divine and sacred brotherhood of the most sacred archpriests, most honorable men, our brethren beloved in the Lord and concelebrants, we were all seized with great and, as is to be expected, profound grief, even after, by the co-operation of the Spirit, with much toil and zeal, the magic and sorcery of the Amaranthine ^D had been removed from the midst, as all know. Whence, also, having taken up the appropriate zeal, since God was the one being endangered, we did not treat the matters concerning him secondarily; for where was it at all tolerable that the Cappadocian not be brought into the midst, and from there receive the appropriate correction for this wickedness? But he was secretly practicing the loathsome and destructive act and deceiving and leading astray, as it is said, and plunging many into the abyss of the soul and destruction; but the Lord, the Master and Creator of all, caring for His own creature of Christians, did not endure, nor did He allow the Cappadocian to continue to be hidden and escape notice, but cutting off the offshoots of the wicked one and of the sower of tares, He brought this Cappadocian to judgment along with his magical books.

^A Since the characters and letters of what was written on the paper appeared clearly in the midst of the synod, and the monk had no defense, our mediocrity, having consulted synodically . . . [Finis deest.]

XXII. The Patriarch advises the Bishop of Novgorod to obey the Metropolitan of Kiev.

† Most God-loving Bishop of Novgorod, may grace and peace be with your God-beloved self from God the Almighty. You know that, upon the death of that most sacred high priest of all Russia, Kyr Theognostos, it was necessary for a high priest to be appointed to such a most holy metropolis. Since, therefore, the same Kyr Theognostos—who indeed excelled in this high-priestly office—had, still during his lifetime, sent and written and entreated the holy, catholic, and apostolic Church of God concerning the one who had been promoted by him to the bishopric of Vladimir, Kyr Alexios, testifying that he is worthy and able to manage this same most holy metropolis in a high-priestly manner, because he is pious and virtuous, we too examined him as was befitting. We found him in truth to be so by the grace of Christ, and in agreement with the testimonies concerning him from the Romans frequently coming from those parts, as well as from the Russians themselves, who have been coming here previously at various times. For these reasons, our mediocrity, having consulted with the divine and sacred synod around it, consisting of the most sacred and honorable high priests present, by common consent and on account of his virtuous conduct and other spiritual merits, raised him up and established him upon the greater and more honorable high-priestly throne, as full Metropolitan of Kiev and all Russia, with the knowledge and consent of my most mighty and holy Emperor, that ardent defender of ecclesiastical order and who takes pleasure in and desires to honor and exalt all that is good, as you shall learn also from the other letters of our mediocrity issued for this purpose. Since we have also received, through the most God-loving Bishop of Sarai, the written attestations in his favor from the remaining most God-loving bishops in those parts; and now, by the help of God, there comes the most sacred Metropolitan of Kiev and all Russia, Kyr Alexios, our beloved brother in the Lord and fellow-liturgist of our mediocrity, to the most holy metropolis which has fallen to him; for this reason we also write to your God-beloved self, that you too may rejoice at his presence and accord him the due honor and obedience in that which he is about to speak, as a shepherd and teacher, for the benefit of souls and the salvation and confirmation of the divine and sacred dogmas of the Church of God; for this is acceptable both to God and to our mediocrity and to the

you will find no help whatever from our mediocrity if you should perchance be found disobedient and insubordinate to your aforementioned metropolitan. Remain, therefore, at peace, as is fitting, and act unchangeably and without fail, as we write and entrust to your God-beloved self through the present letter, returned for the sake of security. May the grace of God be with your God-beloved self.

Issued on the 2nd of the year 6862. Since the most God-beloved *kanstrissios* of our holy Great Church of God and steward of the pious imperial clergy, the beloved son in the Spirit of our mediocrity, kyr Georgios o Perdikes, has been commissioned by our mediocrity, both as exarch and by the right of our mediocrity, to perform in accordance with ecclesiastical laws the installation of the most holy archpriest of Kiev and all Russia, kyr Alexios, whom our mediocrity also sends as a judge—we hereby inform your God-beloved self [to request] that you receive him with the fitting honor and love; for the honor shown to him redounds to our mediocrity, and it is a matter of report, and you will also do a thing that is highly acceptable to our mediocrity in this regard.

Divine and sacred canons command, stating explicitly: "The bishops of every nation must know their own primate and render all reverence and submission to him." Since, for the sake of the spiritual love and affection which the aforementioned most holy archpriest, kyr Theognostos, had for that bishop... he granted him the right to wear four crosses on the *phelonion*, and since we have also done as much in response to your own request and entreaty, you are obliged to be grateful and to depart in nothing from this, but also to render to this very most holy metropolitan of yours the submission you owe as a duty. If he himself even sees your gratitude, and your good and upright favor which is owed to him, he will show paternal and affectionate benevolence toward your God-beloved self. You know, however, that the letters of our mediocrity, which were dispatched for this purpose, were done so out of friendship toward you; nevertheless, do not on this account presume anything or provide yourself with any pretext, and do not act in any way contemptuously toward your metropolitan, but rather remain unchangeably in that [state], and render in return to the said most holy metropolitan of Kiev and all Russia the obedience, submission, and honor due, as has been said, as the divine and sacred canons command, and as former bishops also rendered it to their previous metropolitans. If, perchance, there is any issue concerning that which we have done for you regarding the crosses, as has been declared, you may report to our mediocrity concerning this matter alone, so that it may be resolved as much as he [the metropolitan] deems fit; yet we provide this for this chapter alone. As to any other matter, whether your metropolitan summons you to himself or for anything else, you must be subject to his submission and discernment. And if anything should occur in the meantime requiring examination and judgment, you must accept the judgment and examination from him, the said most holy metropolitan of Kiev and all Russia, in nothing contradicting or being disobedient, in accordance with the ecclesiastical good order that has prevailed from of old in such matters and in accordance with the tradition of the same divine canons; for the sacred ^D canons also command this: that whenever you have a necessary need to write and report to our mediocrity, you must first inform your metropolitan, and with the knowledge and counsel of this person, write and report it. Our mediocrity, holding fast to the arrangements in this regard, likewise commands according to the ordinance of the canons that nothing be done in this matter without his consent, but rather that it be acted upon in this way; because if you do not fulfill the submission which is owed to your metropolitan in accordance with these same divine canons, know that he has been commissioned by our mediocrity to act toward you in every way that is authorized canonically, and ^C issued on the month of July, 7th indiction, by the masterly and honorable patriarchal hand.

XXIII. The Patriarch warns the bishop of Novgorod to hold a certain Theodoritos as excommunicated.

*To the same [Bishop] of Novgorod.*

From the summary of another letter of our mediocrity sent to you, you will learn all that our mediocrity has written and indicated to you concerning the most holy metropolitan of Kiev and all Russia, kyr Alexios, our brother most honored and beloved in the Lord and fellow minister of our mediocrity, so that you may clearly hold toward him the owed submission and obedience as your metropolitan, as the divine and sacred canons command; but even now our mediocrity entrusts the same to your God-beloved self: strive and take care that you fulfill this unchangeably. And let it be known to your God-beloved self that Theodoritos came here two years ago, while the most holy archpriest kyr Theognostos was still living, and asked to become the metropolitan of Russia; we, however, having examined it accurately and finding that the metropolitan, kyr Theognostos, was still living, did not accept him at all, because he sought that which was outside the institution of the divine and sacred canons; for this reason we said to him that he should wait, and we would send and learn the truth about that metropolitan, and then, if anything should appear... that we might act. But he became a fugitive to Tarnovo and did a most absurd thing.

and one contrary to the canons, which has never happened since Russia was baptized. We have written even previously to all the region there, that you should not receive such a person, this Theodoret, in any way at all, as one deposed by the divine canons and by the holy and sacred synod. Consequently, if he should abandon episcopal functions entirely, so that he is only, as it were, a simple Christian; but if he disputes and insists on holding to this, so that he is not only deposed but also excommunicated and a stranger to the Christian condition, then even he who is about to receive him into communion, whoever he may be—heed this, therefore, that you do not receive such a person, this Theodoret, in any way at all, lest you yourself fall into the condemnation in which Theodoret is. For the canon says that "he who communicates with the excommunicate, let him also be excommunicated." Rather, may your God-beloved self have toward this most holy metropolitan of Kiev and all Russia, in accordance with the duty you have, obedience, reverence, and submission, just as our mediocrity explained more fully in another letter. For the honor shown to him, the most holy metropolitan, Kyr Alexios, is referred to God and reaches our mediocrity. Therefore, preserve and do as we charge you through the present letter. May the grace of God be with your God-beloved self.

† Given in the month of July, indiction 7, by the patriarchal and divine hand.

XXIV. The Synod decrees that Vladimir be the see of the metropolitan of Kiev and all Russia.

† The most holy metropolis of Russia had, along with other cities and lands belonging under its jurisdiction, the city in Little Russia named Kiev, in which there was from of old the cathedral church of the metropolis; and the most holy archbishops of Russia were found dwelling in it. But since it was ruined by the confusion and disorder of the time and the terrible attack of the neighboring Alans, and had fallen into straits, and consequently those presiding episcopally over Russia, not having the governance due and owed to them, being far inferior to the former state, since they did not even possess the necessary income, they migrated to its most holy bishopric of Vladimir, which was capable of providing them a residence and resting place for all their needs. And they migrated to it, in this manner, both that most holy metropolitan of Russia, that Kyr Theognostos, and two others before him, visiting, indeed, as was fitting, even Kiev, and assigning to it [the role of] primary place because, as has been shown, it was from of old the throne of the metropolis, yet living and dwelling and procuring all their provision and rest from Vladimir. This is also testified to by the fact that there was no bishop for many years, as the metropolitan had claimed it for his own and—but the now-promoted most holy metropolitan of all Russia, by the vote and election of our mediocrity and the holy and divine synod present with it, a brother beloved in the Lord and concelebrant of our mediocrity, being a good man and one who knows the laws of submission, was with that aforementioned hierarch, Kyr Theognostos, governing and supporting him—as he was suffering from old age and had fallen into a strange infirmity—and by the command and will of that one, well managing the affairs of the Church; whence, having perceived him to be capable of receiving the charge of the care of souls, he ordained him bishop of Vladimir at the end of his own life, and he wrote and testified to our mediocrity and the holy synod, and petitioned that he be promoted to the throne of Kiev and all Russia, who indeed after his death, having been chosen by him earlier, as it has been said—as well as by the most noble great rex, our brother in the Holy Spirit beloved to our mediocrity, Kyr John, and other reges, and the clergy and all the Christ-named people there—for their episcopal care, and having come to our mediocrity and the divine and holy synod, and having been voted for and elected and promoted to metropolitan of Kiev and all Russia, by the good pleasure of my most powerful and holy autokrator, he raised the matter concerning this synodically to our mediocrity, how clearly it was ruined and fell into straits according to the recorded manner (and Kiev is not even a sufficient standing-place for the hierarch), and how Theodoret, having lawlessly gone off to Tarnovo and received an illegal ordination there against the holy canons, and having been deposed and excommunicated by the holy catholic and apostolic Church of Christ, is acting with brigandage and tyranny, claiming Kiev for himself, and is found in it. Our mediocrity, therefore, having consulted with the most holy archbishops around it, beloved brethren in the Lord and concelebrants of our mediocrity, since it was known from many sides that there is no other residence and resting place and standing-place for the most holy metropolis of Russia, given the aforementioned causes, except for Vladimir, in which the metropolitans of Russia before him were also found, and it is one of the most necessary things, indeed, and owed, to restore the hierarch by a synodical act, where he might be found enjoying sufficient provision and governance, in the Holy Spirit it is commanded by the present synodical letter that the most holy metropolitan of Russia, and all those after him, be and be found in Vladimir and have this as his own see inalienably and inseparably for all time, and that Kiev be, indeed, as the own throne and first see of the hierarch, if it is preserved; after that, and with it, the second see and residence and resting place [is] the most holy...

diocese of Vladimir, in which, without hindrance, whenever occasion demands, the Metropolitan of Russia shall exercise the sealing of readers, subdeacons, and deacons, the promotions and ordinations of priests, and other things that are canonically permitted to a genuine hierarch, ^A even without the enthronement upon the holy synthronus. But even if, by the help of God, Kiev should return to its ancient prosperity and state, and the deposed Theodoret should be driven out, so that it is possible for the hierarch to find rest there, even so, Vladimir shall not be withdrawn from being as an own see for the Metropolitans of Russia; but, as has been shown, Kiev shall be the throne and first see of the... [Finis deest.]

[XXV. Bishops, who could not follow the patriarch, confirm his decisions.]

† Since, by the permission of God, for the multitude of sins, a discord has occurred—as indeed it did occur—between our powerful and holy masters and emperors, and consequently such difficulty and opposition have ensued, resulting in common destruction and the utter ruin of the Christians; and since our most holy master, the ecumenical patriarch, having received the spiritual stewardship from God, having consulted with us all as is fitting, and having made provision, has judged it necessary to appear in person before both of these emperors, so that by the help of God he might reconcile and bring peace to such a discord, having shared matters concerning this with the whole assembly and brotherhood of us, the hierarchs—we, having judged such provision to be from above and sent by God, as profitable and common-good, do concur, and by our own opinions and signatures, ^C we ratify and confirm it gladly and with all readiness and eagerness of soul. And as many of us, the members of the holy synod, as, on account of the distress that has come upon us from the time and the urgency, are not able to attend in person—as is our duty—to the same most holy master, the ecumenical patriarch, we also agree in common, as far as it is possible and will be achieved by our most holy master, the ecumenical patriarch, for this common and peaceful state by the grace of God; because this is to the pleasure of God and for the establishment of the remaining wretched Christians, and for their safety in soul and body.

† And the aforementioned document of the report was signed by hand by all such hierarchs, a copy in every respect identical ^D to that [sent] to our powerful and holy master and emperor, the Cantacuzenus.

[XXVI. The patriarch orders the acts to be committed again to the codex.]

† Since, by the permission of God, for the multitude of sins, a discord occurred—as indeed it did occur—earlier between the emperors, and because of the difficulty and opposition, which should not have prevailed, our powerful and holy master and emperor, lord John Palaiologos, was willfully and unjustly driven away from the ancestral and paternal authority—he who is indeed the genuine and natural heir of the God-given empire of the Romans—and because our most holy master, the ecumenical patriarch, Lord Callistus, having been exceedingly zealous according to the just and true word and the canonical and legal ordinances, was for this reason expelled from his own patriarchal throne, having unjustly become an exile, and Lord Philotheus was introduced in his place, as it seemed; then, by the good pleasure of the all-good God, our powerful and holy master and emperor having been vindicated through the intercession and succor of the all-immaculate Lady and Mother of God, he entered in a marvelous way into his God-glorified city; and after a short time the aforementioned most holy master, the ecumenical patriarch, also returned, having canonically and legally taken up his Church again, as her genuine and true shepherd and teacher, by the grace of Christ. In the meantime, however, someone or some people, malicious and along with the sometime great chartophylax, the Ambro..., being at that time listed in the Church, arrived at such audacity and impudence that they not only tore up and destroyed the synodal tome issued for the piety of the holy dogmas—for which the celebrated and most pious emperor, the father of our powerful and holy master and emperor, labored very much during the assembling of that great synod in the most magnificent and most divine church of Hagia Sophia, and, as all know, endured no small labor for the sake of the rewards from God, and this while even then he was being pressed by a severe and deadly disease that had fallen upon him and was at his last breaths—in the ecclesiastical codex, but they also did away with the synodal acts contained in the same codex, as is already seen. Now, according to the ecclesiastical order and instruction, by the command of our same most holy master, the ecumenical patriarch, they have begun to be written down again in this holy codex, the synodal documents and notes.

XXVII. The patriarch confers the archbishopric of Dercus upon the metropolitan of Bizye by annexation.

† Since, under the occurring instability and confusion of affairs, by the permission of God for the multitude of sins, the most holy metropolitan of Bizye, the hypertimos, our beloved brother in the Lord and concelebrant, has retreated—as was indeed to be expected—and from this has arrived at such straits as he has indeed arrived at, our mediocrity has not judged it right to leave him unprovided for; for this is not after our manner, nor [the way] of the spiritual affection felt for him. Whence, since the most holy archbishopric of Dercus is found even now to be vacant, our mediocrity bestows it upon him according to the principle of supplemental provision...

^A and decision; and as he has only just departed from these parts, having given little heed to the decisions made synodically, he became a transgressor of them. Therefore, straightway, as if he had forgotten his own rank, having risen up—and having become shameless—towards the Khan, he went off, being disposed in a hostile manner against the priests, as if they were unworthy, suffering unjustly for the subversion and dissolution of this synodical discernment and decision; and since he took from thence what is called a *dialeichion*, he, not wishing to be subject to the Church, brought not a few dangerous, harmful, and detrimental things upon such priests, as he ought not to have done. They, indeed, endured these things, even though they suffered the most terrible things from him, pleading and beseeching, and expecting a change for the better in him; but when they saw him openly despising and rejecting the synodical votes and decisions and holding them for naught, and, what is more, turning aside from his duty to such an extent as to shut up the most venerated and holy churches there for no reasonable pretext at all, and unjustly preventing the priests from officiating—for at that time he caused two deceased Christian men, on account of his irrational detention of the priests (which was not brought about by any trial), to remain unchanted and not to obtain the customary rites; and, what is more, he was even the reason for two infants, from pious ancestors pulling the line of their lineage, not being baptized—as is not lawful—into the church of the ^B Armenians; no longer being able to bear it, they reported these things ^C in writing, as they had previously reported the matters concerning this one synodically during the time of the late Lord Philotheus. After a not insignificant passage of time, however, certain archons, merchants, and those arriving from the colony-citizens of the God-guarded, God-protected, and God-magnified Constantinople, as is the custom, arriving at that place—having from their manner of life and conscience the quality of trustworthiness, and being known to everyone for this, namely, Lord Constantine the Beloved, his full brother Agapetus, Sgouropoulos from the Pegae, the Monembasiote, and others—having come to knowledge and experience and having seen with their own eyes these prohibited and unlawful acts of his ^D and having taken on zeal for this, and having come present to the synod at that time, with also the same one of Alania present and sitting in council, the accusations and charges against him were scrutinized with precision before the divine and holy assembly of the most holy archbishops and hypertimoi, and how he shamelessly dared and laid hands to appoint a bishop for the metropolis of the Caucasians, which has been numbered from of old with the holy synod and is subject to the patriarchal supervision and inquiry and is under the most holy, catholic, and apostolic Church overseen by us, even if he tried sophistically to fabricate and conceal, pretending that there was one, this synodically-recognized metropolis of the Caucasians, and another to be a bishopric under him, namely the one so-called Caucasian. Examination…

^A, for—as was necessary—a thorough investigation having been made, and the canonical books having been brought forth into the midst, and an accounting having been made with calculation of the metropolitan sees in each place and the bishoprics subject to them according to the order and regulations that have prevailed from of old, for the discovery of the truth, no bishopric was found existing under the name of Alania or Caucasian, as he himself had pretextually claimed; but what was discovered in truth, according to the synodical registers, was our metropolis of the Caucasians, numbered from ancient times as a metropolitan see in the manner recorded. Likewise it was prompted and clearly refuted how the bishop, whom he had illegally and uncanonically ordained to the most holy metropolis of the Caucasians, which was synodical, ^B having ordained such a one and promoted to the priesthood someone unlawfully, inasmuch as he was united to a woman, a widow, who was the wife of another man, and having been convicted of this in public, for these reasons he deposed this bishop, and later, having welcomed the same man back again, by his own independent judgment and contrary to the observance of the divine and sacred canons, he not only deemed him worthy of pardon, but even concelebrated with him, when, having arrived, he ordained the bishop of Serai, having given [him] authority to perform the sacred rites without hindrance, just as if he appeared not to have transgressed the canons in any way at all, which indeed he had also orally acknowledged to the synod previously, being unable to struggle against the truth. It was sufficient, then, regarding him, and with these things merely proven, to subject him to deposition; for if "a man’s own lips are a strong snare," says Solomon, "and each is caught by the words of his own mouth," much more so he who, before the holy synodical tribunal and the Church, having himself, as has been said, confessed that he deposed for no other reason the one who had been, as was alleged, illegally ordained as of the Caucasians to this holy synodical metropolis, except for the fact that he had recklessly performed the ordination of that priest who was joined to a widowed woman and was [the wife] of another man, as has been shown, there the Lord assisting most especially, as He is pleased that the truth prevail everywhere and be spoken with boldness, he shall be bound by judgment, as if being tightened by indissoluble chains by his own lips.

When these things had thus proceeded, since it was the good pleasure of God, my most powerful and holy emperor returned miraculously ^C to this God-glorified, God-guarded, and God-magnified Constantinople, God having justified him according to the manifest justice inherently his, to his ancestral and paternal throne, on account of his God-loving reign and his shining in all things most excellent, and not least in philanthropy, kindness, and justice. And with God Himself assisting, our own humble self also returned from that exile to its Church. But the aforementioned priests, the Tanaïtae, were not residing there. His brother also arrived, on account of this one who was wronging the priests, just as was previously confessed by the aforementioned citizens and merchants, having defected to the Persians because he did not wish to repay the expense which the priests had incurred, having gone on his account to the Khan, and having agreed to their impiety, having become a Muslim, he petitioned with many tears our humble self and all the holy brotherhood surrounding it, that especially for the sake of his brother turning back from [this] error and impiety, [we] might grant a temporary deadline for the delay, and he might depart for this purpose there, having pledged by his own signed letter ^D and by the individual signature of his own hand, to appear without excuse before our holy and divine synod and to make a defense also regarding the other charges for which he was accused, throughout the whole of the past month of October, at which time also those opposing him had been summoned and had arrived; but since he himself broke the promise, and the aforementioned priests were remaining at the church and suffering through the greatest hardship and being worn down for their own necessities, synodical decrees were frequently and diversely issued to him to arrive without excuse at the synod and, if he could, defend himself regarding the charges brought against him, with another time-limit being given to him again, until the whole of the past month of April, with these priests being worn down in the same way here and undergoing such misery and hardship, and awaiting his arrival, and having spent not only the then-current season of autumn, but also that of winter, and now nearly that of the present summer. Nevertheless, a synodical decree again went forth to him, firmly and with strong assurance proclaiming that if he, again, acting with contempt, does not appear within the appointed time-limit by way of great condescension, that is to say, the past April, as has been shown, as one despising both the injunction and regulation of the divine and sacred canons, and also openly setting aside his own promise to the synod, he shall be subjected to deposition on account of the charges proven against him, through which he appeared to have transgressed and acted lawlessly against the canons. Yet he himself even expressly confessed, while still staying here, lamenting as it were for the spiritual destruction of his brother, that if he were to pay back the expense incurred by these priests, who had gone because of him to the Khan, as has been said above, and from there the subsequent scandals were settled, the brother would not, as he ought not to have, fallen into Islam. It has been clearly testified regarding this also by the most holy archbishops and most honorable persons, of the...

^A Christoupolis and of Keltzene, that he truly and openly confessed this in their hearing, and revealed it, having been moved of his own accord, as though pained on his brother’s account, even if this was later shown to be a pretext and a vain excuse. But not only that; he also showed and said the same thing to the most holy archbishops themselves—of Christoupolis, of Keltzene, and of Smyrna—and, furthermore, to some of the most honorable ecclesiastical officials, when he was about to depart from these parts, that he had issued the previously mentioned written promise from him under a false pretext. His intent was entirely to ensure that if he could only manage to get out, he would never return, as far as it depended on him. Thus, therefore, he not only utterly despised the observance of the divine and sacred canons, but also his own ^B written promises, carrying out in deed what he had said before, but also, out of a malignant soul and a bold mind, directly scorning, mocking, and setting at naught those synodical decrees issued against him according to canonical regulation, which were calling him here. He indicated that he had no work or concern to arrive here, since he had other forms of bondage pressing upon him. Yet he did not even deign to send a written report to the Synod, or to present any petition, supplication, or even to declare a specific time for his arrival or any other cause or inquiry whatsoever, remaining utterly unconcerned, as if he were not being manifestly refuted by the Synod for those things for which he was caught in total violation of the canons. Nor did he promise in writing to appear and provide a defense, even though it was demonstrated that synodical decrees were calling him, and that the grace-term given to him for this purpose had passed, and the priests waiting for him were almost worn out, while he was stalling the time as he saw fit and was acting defensively against them. And what could one have to say in detail about the rest? Whence also they who act according to the 13th canon of the Council of Carthage, which dictates word for word: “If anyone opposes his own confession, that is, his own signature, he shall deprive ^C himself of his own honor,” how much more, then, shall he be justly deprived of this, who has manifestly become a violator not only of his own handwritten document of promise and signature, but also plainly a despiser of both the divine canonical regulations and the various synodical decrees calling him, and not even offering any defense whatsoever, as he was in duty bound to do. And again: “If according to the 31st Apostolic canon, which decrees word for word: ‘A bishop must not dare to conduct ordinations outside his own boundaries for cities and villages not subject to him; but if he be convicted of having done this against the will of those who hold jurisdiction over those cities and rural districts, both he and those whom he has ordained shall be deposed.’” The pious laws also explicitly dictate: “He who conduct ^D an ordination in a foreign territory is punished and excommunicated.” He would be no less liable to deposition for having driven himself to such a pitch of audacity as to have dared to place under his own authority—not only lying completely against the truth, but also coming to act in opposition to his other written confession, which he wrote with his own hand when he was advancing to the rank of archbishop, saying in these very words: “In addition to these, I profess to keep the patriarchal rights inviolate”—the most holy metropolis of the Caucasians of the Great Synod, which is by right subject to the patriarchal see from above and numbered among the other synodical metropolises, independently and without canon. Moreover, he is to be deposed for the other absurd and uncanonical acts, which he himself confessed from his own mouth, and which the afore-mentioned agents and citizens, being questioned under synodical security, established; although the discourse of his absurdity has passed over the greater part, fearing the length. Yet, it suffices for his deposition that he was caught in the trap by the confession of his own tongue—that very Solomonic dictum that was spoken; and, moreover, for the fact that he shamefully snatched the most holy metropolis of the Caucasians from the holy, catholic, and apostolic Church of God and placed it under himself. This also excludes him from all sympathy. On account of these things, therefore, our humility, having consulted with the holy assembly of the most honorable archbishops around it—namely, those of Heraclea, Selymbria, and him who holds the place of Nicomedia, of Nicaea, of Chalcedon, of Stauropolis, of Christoupolis, of Smyrna, of Bizye, of Keltzene, of Medea, of Russia, of Sudaea, of Garella, and of Lithuania—decree that for the future he shall be deposed, having manifestly become a violator of the divine canons, stripped of all priesthood, and absolutely alienated from the choir of archbishops, and that he may no longer be received by anyone in any way for any archiepiscopal or even priestly service, since we all, after much precise, lawful, and canonical investigation, unanimously submit him to complete deposition. Therefore, for the permanent security regarding this matter, and for the time to come, this written synodical decision for his deposition is released and registered in the sacred records, as is customary and ordained according to the tradition and pattern that has prevailed from of old in the Church of God.

† Done in the month of July, 9th indiction.

XXIX. The Patriarch names a Metropolitan of Rhodes and the Cyclades.

1. The most reverend clergy of the most holy metropolis of Rhodes, beloved children in the Lord of our humility, our humility prays for you from God the Almighty, for grace, peace, mercy, abundance of good things, and spiritual salvation.

^A For our humility, having received from God the stewardship of the souls of all Christians, had it as a care beforehand also to establish an archbishop in this most holy metropolis of yours. Since, however, there has recently arrived here the one who was lately elected and ordained as the lawful archbishop of this most holy church, the Hypertimos and Exarch of the Cyclades islands, our beloved brother and concelebrant in the Lord, a man pious and virtuous and capable of presiding over souls and guiding them toward salvation with appropriate words and exhortations—and behold, with God, he is coming to you—therefore our humility pledges to you all that you should receive him with great joy, and rejoice in his presence, and accept and hasten to fulfill all that he is about to speak and teach you for the benefit and salvation of your souls, submitting and obeying him as your own shepherd and father and spiritual teacher, and in every way striving to conduct yourselves and live as befits Christian people according to the statutes of the Church of God, and as the pious laws of Christians require, having love for one another and peace, almsgiving and sharing with the poor and the captives, confession to spiritual fathers, and in no way absenting yourselves from the ecclesiastical assemblies and the hymns to God for the cleansing and sanctification of your souls; and, to speak simply, refraining ^B from all impurity and clinging to every good work, by which God is worshiped and rewards his own servants abundantly in the present age and in the one to come. For by having such a manner of life and pleasing God, you shall become heirs also of the eternal goods which God has prepared for those who have loved him with their whole soul and kept his saving commandments, whose grace be with you all. † Given in the month of April, Indiction 10, by our honorable sovereign and holy patriarchal hand.

II. To those in the province and territory of the Cyclades islands—priests, archons, monks, and laymen—beloved children in the Lord of our humility, grace be to you and peace from God. You know that, as the most holy metropolis of Rhodes has been lacking a lawful archbishop, through the emptiness caused by the one who causes hindrances, the part of Crete or some other person used to enter and perform ordinations of deacons and ^C priests, and furthermore also consecrations of churches, against the canonical observation, as if by a parish, without there being any authorization for these things from our holy and divine synod. But we wish you to know recently that, by the grace of Christ, there was elected and ordained to the aforementioned most holy metropolis the most holy Metropolitan of Rhodes, Hypertimos and Exarch of the Cyclades islands, a beloved brother in the Holy Spirit, adorned with prudence and spiritual education and virtue, and capable of presiding over souls and affairs and guiding them toward salvation by the example of his God-beloved life, who also, behold, with God, is coming to you. Our humility therefore pledges to you all, as a father, that you should receive him with gladness according to the obligation which you have from the sacred canons and the pious laws, and render unto him, according to the archieratical rank encompassing him, all honor and reverence; and you should accept and hasten to fulfill whatever he is about to say and teach you, looking to the benefit of your souls; and in those things in which there should be a need to proceed with the ordinations of priests and deacons, but also indeed with the consecrations of churches, you should receive him alone performing these things as your lawful archbishop and spiritual father and teacher, since these Cyclades islands also fall under his dominion ^D and supervision. But as for all the others, you should reject and send them away, as having no authority whatsoever for these things, according to the exhortation and ordinance of the same sacred and divine canons. Not only this, but if perchance some of the part of Crete or any other person should attempt to enter there to perform any archieratical act or any other thing of those mentioned above in detail, in contempt of this most holy archbishop and Hypertimos, since they are under canonical accountability and severity, our humility, together with our holy and divine synod, holds such persons under the weight of excommunication in the Holy Spirit. Moreover, if any from another church—which is widowed and not subject to another archbishop, nor has any letter of recommendation been given to anyone—wish for ordinations of deacons and priests to be received, or furthermore consecrations of churches to be performed, we give permission now and allow the same most holy Metropolitan of Rhodes and Hypertimos to perform even these things without dispute and without hindrance. Since you have therefore received our synodal exhortation concerning this, you ought to be grateful and from now on fulfill it, just as we pledge and enjoin, so that in this way the grace of God may also keep you unharmed in soul and body and above every painful encounter. † In the same month and indiction, by the same honorable hand.

XXX.

Profession of faith of Georgius Vacca

the holy [Spirit]; and I reject and deny besides all the empty name of the Iberian designation and the rest of their customs, both the ecclesiastical ones and those concerning the rest of their conduct, and I cherish everything that the holy Great Church of Christ in Constantinople thinks and says concerning them, and I myself am one of the orthodox Christians and a disciple of the Church. And for the sake of security regarding this, I have also made my present confession, signing it with my own hand in the month of June, tenth indiction. The governor. In my own hand, Georgios, Vacha archon.

XXXI. Callistus terminates the controversy that arose among the monks of the monastery of the Iberians on Athos.

^A One might say—anyone at all who has rendered judgment in such matters—that this too is among the most lawful and just things: that those who have taken up the monastic life, and are clinging to God, and have denied the world, should lead their life in peace, having once and for all renounced every disturbance of thoughts and vain clamor, and bringing forward love and concord as an invincible weapon against the enemy, and being bound together with one another by the bond of the Spirit, and being gathered into one unity through Him; and especially if they happen to be filling up a coenobitic system to the glory and praise of God who governs all things well and most wisely. For if where two or three are gathered in His name, God Himself is present in the midst, if there are many of different ages in a like manner, will He not, being taken into their midst, set them in order and gather their minds and unite them into such a single knowledge of the good? It is evident to everyone. For just as we said that love and concord create one and essentially simple opinion out of many and diverse opinions, in the same way, undoubtedly, dissension and a contentious spirit cut asunder and tear apart and evilly divide that which was previously united. Hence it is that we, having been entrusted by God with the care of the universal Church, make it our concern that those who practice the monastic life in the venerable monasteries of the cities and territories everywhere should remain in these things inviolably, and we see them [furthermore] walking [in that life], with all the scandals and factions that were interjected between them having been removed. ^B The purpose of this discourse is as follows: for some time now the monks practicing in the venerable monastery of the Iberians situated on the Holy Mountain of Athos have fallen into contentions with one another concerning the katholikon of the said monastery and concerning certain other matters referring to its disorder and lack of decorum, as the Iberians, both because of their habitual neglect of what is good and because of their small number and unskilled supervision, were claiming the general authority of the monastery and of the aforementioned divine temple, yet had nothing sufficient to accomplish within it, but were wishing to lead it toward complete desolation, for that monastery had been called empty and [in the view] of those who from then on were usurping it, its catholic church as well, on account of which many and various assemblies and examinations had taken place so that a proper state of affairs might be established for it, at the request of the Roman monks for the security and organization of the aforementioned monastery. From this arose [the action] of that most holy man, that Kyr Arsenios, who had been appointed as Protos of this Holy Mountain, when he arrived at such a monastery and saw the neglect of the Iberians regarding good things and the rest of their lack of experience, which they were showing regarding the church and the rest of the customs of the monastery, and fearing that eventually its fortress might also become vulnerable to the enemies through their excessive neglect, they—these Iberians—were pushed out ^C entirely from the authority and supervision of this monastery, and the Roman monks were established to govern all the duties within it. But as the Iberians were still laying claim to such senseless contention, and [since there had arrived] at that monastery the most holy Protos who was recently found to be in such a guardianship, the most honorable among Hieromonks and in the Holy Spirit our beloved son in our mediocrity, Kyr Theodosios, and in addition the most honorable hieromonks and hegumens of the venerable monasteries there, and certain most devout and honorable elders—with the most holy metropolitans, pre-eminent and beloved brothers in the Lord of our mediocrity and concelebrants, both of Trajanopolis and of Hierissos, and furthermore the most holy metropolitan of Aenos who was found there at that time for some need, and after many words had been moved by both parties and much discussion had taken place with the proper spiritual accuracy and preservation by the aforementioned trustworthy persons, it was ordered ^D and established in writing that the katholikon of the said monastery should be held and the offices chanted by the Roman monks, not only because they were superior in number, but also because they were superior in every spiritual work by an immense margin [compared] to the Iberians, and had enough [men] to render to such a church the proper order and state [becoming] to ascetic men, while the Iberian monks, being easily counted due to their small number and [their] lack of experience, as has been said, should be contented with the other church of the monastery. In addition to this it was judged and ordered that the hegumen and the ecclesiarch should be [chosen] from among the Roman monks within it, those who had been judged worthy and fitting for such offices; however, the leadership of other duties should be common to both Iberians and Romans, who together should carefully provide for the betterment and progress of such a monastery, with the service of such duties being decided by election, and not [left to be] handled unexamined and, as it happened, without system, the affairs of the monastery. On the occasion of such a state of affairs and judgment, there was also procured the venerable rescript of my most powerful and holy emperor, confirming

in every possible way such a written settlement for the sake of the future security and peace of the venerable monastery. The aforementioned Roman monks, having recently reached our humility ^A along with the divine and sacred synod, and having reported what transpired, as has been said, in the monastery belonging to them, and at the same time presenting the document that was issued—which confirms the report of these matters, signed with the subscriptions of the aforementioned most holy archbishops and the most holy Protos—they besought ^B that, for the sake of greater future security and peace for said monastery, and for a firm and immovable establishment of the aforementioned written deed, they might obtain a sigillic document concerning it. Our humility, having consulted with the most holy archbishops and illustrious prelates around us, and attending to their petition as reasonable, presents to them the present sigillic document, by which it is commanded in the Holy Spirit that the document—the written and subscribed settlement made by the most holy metropolitans and the most holy Protos concerning the aforementioned venerable monastery of the Iberians—henceforth have validity and remain irrevocable. The Roman monks shall henceforth hold its catholic church and perform therein the holy hymnodies, praying for my most powerful and holy emperors and for the entire Christ-named and orthodox populace. And the said church shall thus have its proper good order and establishment by the hands of these very Roman monks, who in number and spiritual prerogatives far exceed the Iberians. These Iberians shall hold the other church, which is honored in the name of the Theotokos of the Portaitissa, and they too shall perform therein the holy hymnodies. Let both a superior and an ecclesiarch be elected from among the Roman monks, men worthy of such protection, being able to settle both parties of such monks into unity and spiritual love, and to teach, admonish, and lead all unerringly toward the path of salvation; and for other services, let those who are useful from both sides serve. And thus may brotherhood, love, and unity—the fruit of the Holy Spirit—prevail among them; neither may the Romans stand up against the Iberians in any way or become a nuisance to them, nor may the Iberians, upon the pretext of nationality or any other basis for participation, proceed against the Romans and ill-disposedly rend the body of the monastery, which has been joined under one leader, the Lord Christ. For our humility commands in the Holy Spirit that anyone who does not wish to live in this way in the monastery, but attempts to trouble and confuse the monks in the aforementioned monastery—whether he be Roman—be expelled and driven away from the monastery like a mangy sheep, so that he may not communicate ^C as a contagion of this soul-destroying disease to others. Whatever was synodically investigated and decided concerning this must be carried out immutably in said monastery; for against anyone who would in any way attempt to annul such a synodical decision and set it aside, our humility threatens, in addition, the weight of fearful excommunication. These things were written as a memorandum from the draft into the present codex, but later there were more things in the issuance of the sigillion, which were not able to be set down here. † It also held this: By a precious patriarchal hand, Callistus, by the mercy of God, Archbishop of Constantinople, New Rome, and Ecumenical Patriarch.

XXXII. Patriarch of Constantinople's epistle to the Patriarch of Antioch concerning the Hodegon Monastery.

and to those who take the correction of the monastery from our humility, we have no authority to investigate and examine such matters. But if the patriarchal throne of Constantinople, being as it is ecumenical, has possessed the privilege of old from the divine and holy canons to investigate and examine the necessary ecclesiastical questions arising in the churches of the whole world, much more is this the case here, in this own great city of ours, in which such a patriarchal throne is established by the judgment of God and the imperial vote. But our humility, even though the matter was thus just, remained silent for so long out of love and spiritual friendship for your holiness, and made no investigation into such a monastery for the preservation and spiritual safety of the monks practicing asceticism there, although the fact was obvious that those who presumed to excel others, as if they were monks and having unworthily seized the priesthood—and before all else Ananias, the nephew of the one from Tyre, and his fellow mystics and guides—were not living according to the monastic profession; and he who was staying here freely from Tyre was doing unseemly things, and touching the holy things and officiating, O justice and laws of God!—shamelessly. And as the one from Tyre, when he was staying there ^B towards your holiness, persuaded it to entrust to the aforementioned Ananias the abbacy of the said venerable monastery, and he received this for the destruction of his own soul, having become utterly and entirely reckless of evil, and having engaged in unseemly and profane wantonness, he shamelessly slept with a harlot inside his own cell, during almost all the nights, living in wantonness with her, posing as a pattern of wickedness to his fellow mystics. When this wickedness of his became altogether manifest and everyone was crying out and calling this matter lawless, our humility, having submitted the matter to examination, as was required, found him in one of the nights sleeping and lying with the declared harlot, and thus the miserable wretch was caught in the act, committing the shame of fornication; our humility therefore drove him out of the abbacy for these reasons, since he not only caused such wickedness for himself but also distributed his own corruption and spiritual destruction to others, having turned the monastery into a den of thieves, and for the sake of the preservation and safety of the monks in it, and for the restraint and curbing of the evil habit, he established as abbot in it a man honorable and pious and virtuous, who, with the help of God, and the most holy Lady and Mother of God, and the virtue and knowledge he possesses in Christ, is able to lead the monks there to a better and more excellent state, and to convert and persuade them towards virtue and piety. But even though the matter ^C just as we wrote and make known to you again, the justice of your holiness has been preserved and is kept safe, and the monastery is under your holiness as it was before, unchanged. Our humility therefore judged it just to declare these things also to your holiness, so that you may know the matter as it happened, lest it be heard otherwise and disturb your holiness; for indeed, what your holiness was about to do by the grace of God upon such lawless matters being made known most clearly, our humility has done this itself, and it is the duty of your holiness to accept this as a God-pleasing and spiritual work. Farewell, holiest master, in the Lord, beloved brother and concelebrant of our humility.

XXXIII. The Synod transfers the metropolitan of Bitzina to the metropolis of all Ungrovlachia, establishing that the Church of Ungrovlachia be subject to the Church of Constantinople.

The noble great voivode and sovereign of all Ungrovlachia, in the Holy Spirit the most legitimate son of our humility, Lord Alexander, being moved by a God-loving mind and demonstrating much affection and submission and obedience to the holy, catholic and apostolic Church of God, requested not only once, but also many times by his letters, and besought our humility and the holy and sacred synod surrounding it, that from now on and in the future he and his entire dominion and authority be under the ecclesiastical investigation and direction of our most holy Great Church of God, and that he may receive an archhierarch, being an ordination of our humility and serving the holy and sacred synod, and have him as a legitimate shepherd of all Ungrovlachia for the blessing and spiritual training of himself and his children and of his entire authority. Wherefore, some time ago, he called his own most holy metropolitan of Bitzina, the hypertimos, beloved brother in the Lord and concelebrant of our humility, Lord Hyacinth, who was approaching him, and he received his blessing most readily, and showed towards him the proper submission and piety, and requested with much entreaty ^D that for the present this most holy metropolitan of Bitzina—having shown himself very acceptable to such a great voivode—be transferred to the Church of all Ungrovlachia, and after the death of the same Bitzina another should be voted, and being ordained by our most holy Great Church of God, be sent there as a shepherd and legitimate archhierarch of all Ungrovlachia. Since therefore such a request and requirement of the most noble great voivode was judged by our humility and the holy assembly of most holy archhierarchs surrounding it to be for the benefit and salvation of many souls, and since all the world, as the Lord declared in the holy Gospels, is not [worth] one soul...

^A of written security and promise to the holy, catholic, and apostolic Church of Christ, [given by] such a most noble great voivode, that the Church of Ungrovlachia shall ever be under [the Great Church] and receive from it a genuine archhierarch; for, in order that this might be maintained hereafter without innovation, a most severe synodal (excommunication) was threatened against any who should wish to invalidate it. For this reason, also, the present synodal act, having been drafted for the aforementioned Metropolitan of all Ungrovlachia and Hypertimos as a security, has been issued in the month of May of the current 12th indiction of the year 6867, which was also marked by the autograph handwriting of our humility.

^B Since it is unalterably resolved that this Metropolitan of Bitzina be transferred by such a great voivode to the throne of all Ungrovlachia and his dominion and authority, and for the present not to another, but that he seeks this archhierarchical protection for him with much entreaty, promising to give sworn and written security that, for as long as his authority and rule continues, the aforementioned whole of Ungrovlachia will perform those things from now and hereafter under our most holy Great Church of God in the manner recorded. Our humility, with the opinion and consent of my mighty and holy Autocrat—who is the best of all and incomparable in the goodness and serenity of his character and ways, and one who wishes the truth to prevail and be spoken in all things—has transferred him, the Metropolitan of Bitzina, to the throne of all Ungrovlachia. Henceforth, for all time to come, the aforementioned most holy Metropolitan of all Ungrovlachia, Hypertimos, and beloved brother in the Lord and concelebrant of our humility, shall be—just as he shares in the throne and the name—also partaking of and enjoying ^C the installation upon the holy throne, inasmuch as he is a genuine archhierarch restored by the grace of God to the aforementioned most holy metropolis of Ungrovlachia according to the ecclesiastical order and pattern; he shall seal [the rank of] reader throughout his province and parish, and shall promote subdeacons and deacons, and ordain priests, and shall also take possession of all the rights pertaining thereto. Whence those who are therein, both clerics and other ordained persons, monks, and laymen, are obliged to yield and submit to him as to their genuine shepherd, father, and teacher, and to receive willingly and fulfill whatever he intends to say and exhort and teach them, which pertains to spiritual profit, while maintaining inviolate throughout all following time the sworn security of the aforementioned archhierarchical supervision and pastoral care. The Christ-loving people of the Lord who find themselves in the aforementioned principality and dominion of all the aforementioned Ungrovlachia, are to be led to the fulfillment of the saving commandments of Christ, through the archhierarch suggesting and teaching them the way of the Gospel, and ^D warning and restraining [them] from the forbidden works of sin and from every strange and alien dogma of the Church of Christ, and further, our humility is also intending with zeal to do this always and to write and admonish them to the keeping of our secure faith, which concerns their great spiritual benefit, for which divine thing the whole world is not sufficient, as has been demonstrated. Therefore, for these reasons, our humility, having deliberated on this matter with the divine assembly of the most holy archhierarchs surrounding it, [decided as follows].

II. † Most noble, most sagacious, most brave Great Voivode and Lord of all Ungrovlachia, in the Holy Spirit most genuine and most beloved son of our humility, Kyr Alexandros, our humility prays to the Almighty God for [your] health and cheerfulness of soul, and for the vigor and well-being of the body, and for every good and saving thing for your support. From the letters of your nobility, both former and later, our humility has known precisely how much your nobility has manifested, and has highly welcomed and praised the obedience, submission, affection, and love which you have toward the holy, catholic, and apostolic Church of Christ, which is the source and root of piety and the support and foundation of Christianity, and especially because you seek from your soul an archhierarch and shepherd and teacher of the place and the dominion of your nobility, [through] the ordination of the holy, catholic, and apostolic Church of God, as its genuine and obedient son, as is owed to everyone who wishes warmly and with sincere faith to receive piety and to turn away from both conventicles and strange and alien dogmas. Since, therefore, as has been said, your nobility seeks with much acceptance and desire that there be there an archhierarch from the divine and holy synod of the Great Church, [our humility is sending] for now the most holy Metropolitan of Bitzina, Hypertimos, [and] beloved brother in the Lord and concelebrant of our humility, Kyr Hyakinthos; and after his passing, whomever the most holy Great Church of God among us shall choose and ordain by synodal vote, and shall send to your nobility and to all the authority and dominion therein as a genuine archhierarch; and that your nobility assures [us] under oath and with much security that even after his death this is to remain unalterable and unchanged for the heirs and successors of the same, that they shall never wish to receive an archhierarch from elsewhere, no matter who he might be, unless [by] the ordination and mission of our most holy Great Church of God. For all these reasons, and especially because

your nobility has shown pure goodwill and love toward my most powerful and holy emperor-ordained-by-God, the most lofty King of the Romans, the collection of all good things, the most serene and most philanthropic, he himself, my most powerful and holy emperor, has approved, and our humility, together with the most holy archbishops around it, has decreed, and already, according to your acceptance and request and for the benefit of the Christ-named people there, the most holy Metropolitan of Vicina, this Kyr Hyacinth, has been transferred by the customary written synodal act to [that place], and is from now on and henceforth the genuine archhierarch of all Ungrovlachia, having the authority—as the written synodal act made for this purpose sets forth in detail—to perform in every parish and diocese of it all things which belong to a genuine archhierarch. And these things the holy, catholic, and apostolic Church of Christ has thus ratified and confirmed by the approval ^B of my most powerful and holy emperor and by the opinion of our humility and of the holy synod, in accordance with your request and acceptance; it is for you from now on to take care and fulfill your promise, namely that your nobility and your children, heirs, and successors draw up a sworn document, secured on all sides, stipulating point by point that, clearly, after the death of such an archhierarch of yours, the entire authority and dominion of Ungrovlachia shall be under our most holy Great Church of God, and an archhierarch shall be ordained by synodal vote by it, as is customary and ordained, and sent there for the governance and spiritual benefit of the Christ-named people there, and that you shall send such a document with those sent by our humility here to the holy, catholic, and apostolic Church of Christ and to the divine and holy synod, and it shall be for the confirmation and security of the promise and agreement of your nobility; since the aforementioned arrangement must remain unalterable and unchanged, and a terrible synodal excommunication has been threatened against anyone who would hinder or invalidate this. ^C Your nobility must also, having sought it, be found as a genuine son of the holy, catholic, and apostolic Church of Christ, holding immutably to the confessed, tradition-handed, and sound dogmas, to the divine and holy canons, and to the pious laws by which the support of the Church is established, and to have toward the aforementioned archhierarch the respect and affection that is owed; for doing this, your nobility, and thus submitting to the Church of God, may you obtain in the present life every good thing and all gladness and joy, being prosperous in all the works and affairs at hand, and in the life to come that eternal and indissoluble kingdom in heaven [through] the prayers of all the saints. May the Lord God be keeping your nobility unhurt, joyful, healthy, and beyond any grievous encounter.

XXXIV. Patriarch’s exhortation concerning the marriages of the immature.

^A The deprivation of the good, beloved brothers, and the falling away from the good, provides a great measure of God’s blessing; for just as the holding back of evil is a cause for the increase of good works, so also the idleness regarding the commandments of God is not naturally productive of a virtuous life, but rather it actually stirs up even God to anger against us. For the legislation of the divine Fathers is altogether the oracles of God; for through the holy and perfecting Spirit they legislated and taught these things, and for this reason they also bring in the terrible threat against the disobedient and ungrateful, declaring clearly the separation from God against them. Therefore, why do you put off from day to day taking up good works? Why, to speak prophetically, do you draw your sins upon you like a long rope, and as a heavy and unbearable burden, does this bitter and terrible captivity not tutor you, which day by day press you and crush you? Does not the danger and fear that ever hangs over us disturb our mind? Do not the enemies circle us like wild and untamed beasts, breathing as if with madness and expecting to make us prey to their teeth, like sheep ^B not having a shepherd? When, then, shall we turn back from this error and from vice? When shall we come together, as is fitting, considering and deliberating upon what is necessary? When shall we expiate our sins through the most beautiful conversion and genuine and sincere repentance toward God? For there is not, there truly is not, anything worse than insensibility and despair; for senselessness and hopelessness, according to the wise Sirach, are evil neighbors. Woe to the worst desire and to the pleasure-loving and vain craving; for vice is truly a thing difficult to get rid of and very difficult to overcome. But do you want to learn precisely the cure and healing for this? Take up the fear of God in your mind, since it is terrible and very terrible to fall into the hands of the living God; consider how at every hour He shakes the earth, ^C leading us to a realization of the good, how He shakes all things, how He makes this heavy and unbearable burden of the earth tremble, how it cannot withstand the terrible threat of the Creator, how it destroys cities, being unable at all to bear the wrath of the just Judge; for He chastises this entirely because of our lawlessness, in order that we, taking up the fear of God, might turn back and genuinely repent. For this [earth] is irrational and altogether inactive, it cannot commit any vice or sin. And therefore cease, I beg you, from vice, and keep, as is fitting, in security not only the commandments of God themselves, but also the ordinances and laws.

^A For the objective and primary focus of this discourse concerns illicit unions, which are entirely forbidden and unlawful according to the divine and sacred canons, regarding which we have frequently spoken at length and striven, following the divine ordinances. Since not only does the untimely corruption of these unions follow from such unlawful acts, but death also follows and results for them, as you are aware, and from this, evil is naturally twofold—for which reason the divine Fathers have utterly forbidden this—consequently, our humility, caring with the grace of God for the precision of the divine and sacred canons, commands and enjoins you all in the Holy Spirit through this present letter, both clerics and laymen, whoever they may be, to observe from now on and henceforth that no one at all should dare in any way to contract an illicit union. But if any of all should attempt, out of thoughtless and bold daring as well as foolishness, having despised the ecclesiastical legislation and the established order, to form an illicit union, if he is of the sacred order, let him be deposed and stripped of all priesthood; but if he is a layman, let him be under the burden of a dreadful excommunication. So that, with the help of God, as the good order and godly administration and established constitution of the divine and sacred canons are preserved, and as God looks upon us with a merciful eye, there may be granted to us by Him help and relief from the great and manifold grievances and afflictions that beset us, and He may transform this barbarous storm currently hanging over us into clear weather. Therefore, let each of you keep yourselves in the fear of God, and refrain from such absurd, unlawful, and immoral unions, so that the grace of God may be with you all.

XXXV. Philotheus the patriarch, in a letter to the patriarch of Antioch, complains about the bishop of Tyre and Germanipoleos.

† A missive to the patriarch of Antioch, Lord Pachomius, written in January of the 14th indiction.

† Most holy master and patriarch of the great City of God, Antioch, and of all the East, beloved brother and concelebrant in the Holy Spirit of our humility, I pray to God for the health of your holiness, and for the constitution and welfare of the Christ-named flock under you. From the envoys who came here from your holiness and the holy synod around you—the most reverend metropolitan of Laodicea and superior, our beloved brother and concelebrant in the Lord, and the most honorable chartophylax and priest, Lord Joseph—our humility and the holy and great synod around it have learned about the state of your holiness. We have therefore always regarded you as the patriarch of Antioch, and ^B now again, since we have been assured that the local synod of bishops recognizes you as patriarch, we also recognize this, and we hold you as our brother and concelebrant, and we are now, as you see, writing to you about this, so that you may know. We write this only to your holiness, for which we are saddened, and it is necessary that this be corrected by your holiness together with your own synod of the local bishops. We suffer many grievous things throughout the entire time, and while I omit the many and heavy events of the past for the present, I speak now of the things done everywhere by the bishop of Tyre: for he walks into my diocese, and he performs sacred rites, and ordains, and collects money, and commits every illegality. It is therefore necessary that you judge him there canonically; or if you are able to do this, give us authorization and permission so that we may do it. And what of the bishop of Germanipoleos? He has seized two of our churches, Attaleia and Silaion, by the authority of the emir who is found there, and he holds them as if he were their rightful metropolitan. Therefore, let your holiness write to him and excommunicate him, so that he may cease from this illegality; and also give us authorization so that we may excommunicate him, for if a correction is made in these matters, we intend to live peacefully and to be united and in communion. And what of the things being done in the monastery of the Odegitria? Ask the bishop of Laodicea, so that he may say how it has been ruined both spiritually and bodily, ^C for there is no care taken there, and we do not do anything; and let your holiness know that it is completely ruined, and it is necessary that there be a correction for this too. Let the present letter be read in the entire synod under you, and to the clergy and the remaining parishioners, so that all may know our opinion regarding your holiness; only guard this from your enemies, lest that one destroy it. Fare well in the Lord, most holy master and brother.

† And along with them, Philotheus, by the grace of God Archbishop of Constantinople, New Rome, and Ecumenical Patriarch, through my divine patriarchal hand.

XXXVI. The synod transfers the bishop of Cephallenia to the metropolis of Naupactus.

† It is a great thing for the constitution and secure stability of the Church of God that those who have been granted the grace to preside over it, and who steer the ecumenical rudders of the pastorate with more divine judgments, should have a diligent task at all times: to care for the churches everywhere in the habitable world, and to establish pastors and teachers in them so as to shepherd the rational sheep of Christ and lead them to saving pastures, having with them Him, the true and great Shepherd and Savior, until the completion and consummation of the age, and not only then, but also with them into those endless ages, where the rewards for those who have struggled here are multiplied.

[GREEK COLUMN] 1367 CALLISTI ET PHILOTHE CP. PATRIARCH. 1368 restorer of the aforementioned most holy metropolis of Naupactus, and in accordance with the ecclesiastical order and the outline of the honor belonging to it, both in sessions, and in standing, and in assemblies, sealing readers from those within it, and advancing subdeacons and deacons, and ordaining priests, and installing bishops in the churches under him—things which are permitted to this person to perform—and laying hold of all the rights pertaining to it from any source whatsoever. Hence, the clergy within it, and the ordained monks, and the laity, are obliged to be subject and obedient to him, just as to their own true shepherd, father, and teacher, and mediator and intercessor before God, and to receive readily and fulfill what he is about to say and suggest to them for the profit of their souls and for their salvation. ^A For this reason, this our present synodal act, having been made for the aforementioned most holy Metropolitan of Naupactus and Hypertimus, is delivered for security, having been issued in the month of September of the current first indiction of the year 6811, which was also marked by the autograph signature of our mediocrity.

XXXVII. The Synod abolishes depraved customs in marriages.

^C How much stability and security the matter of peace and concord procures for the Church of God, and how through this good order and propriety prevail in all ecclesiastical affairs, all those who are fully devoted to it know, and as members of the Church, they are gathered in spiritual harmony into one body—having, according to the divine Apostle, Christ as their Head, and being arranged under one leader, the protector of the Church. And how much disturbance and storm against it, on the other hand, the worst discord and contention and the scandals arising from this stir up, and how much disorder and confusion it produces, this also becomes known to the sensible and to those who hold to what is just; and what is now about to be mentioned will bear witness to this no less. ^D Scandals that had a little while ago crept into the Church of God, from whomever, therefore, they did creep in, caused great turmoil to the spiritual harmony of its body, as one might wish they had not. At any rate, since the most powerful and holy master and emperor, who is of God, through the magnanimity and sagacity dwelling in him and his zeal and cooperation for good things, dissolved and drove away such scandals and piously granted us the peace of the Church of God, and reconciled the discordant among the most holy archbishops with our most holy master, the ecumenical patriarch, and the divine and sacred synod around him, a divine and august command of his holy sovereignty was then issued, decreeing that the points proposed by them be examined canonically, if indeed these had proceeded without touching upon anyone at all, but with peace and spiritual agreement, while maintaining the [due] regard for our most holy

Lord, the ecumenical patriarch, and the scandals arising therefrom, opinions were requested and given in common at such a convocation of the said most holy archbishops for the sake of future security. And indeed, first the [Metropolitan] of Heraclea said: that one should not speak openly about cases of trigamy, tetragamy, and unlawful marriages, since they have by no means occurred with the opinion and consent of the Church, but rather should be prosecuted elsewhere canonically by the bishop of each region, and here specifically by our most holy Lord, the ecumenical patriarch, from whom, even before, decisions on these matters have differently arisen; I accept also the prior synodical concession on behalf of the priest of Machterion. ^B The [Metropolitan] of Cyzicus said: that these things must be dissolved as absurd and, as far as possible, prevented, just as they are indeed being checked and prevented according to what is permitted to our most holy Lord, the ecumenical patriarch, though not by casting these things upon the Church, but by entrusting their prosecution to the protector of the Church, albeit with imperial power; I accept also the prior synodical concession on behalf of the priest of Machterion. The [Metropolitan] of Pontoheraclea said: that I concur in all things, and in all these [matters], with the opinion of the Lord of Heraclea, that it is not right that these things be spoken of openly or that they bring reproach upon the synod because of them; I accept also the synodical decision regarding the priest of Machterion. ^C The [Bishop] of Bizye said: that whatever happens contrary to the Tome of Union regarding such unlawful marriages, it is fitting that they be prosecuted by our most holy Lord, the ecumenical patriarch, as far as is possible for him, just as is indeed being done by him, and it is not right that these things be spoken of openly and moved entirely within the holy and sacred synod; but if perhaps he should come into an inability to be able to prevent these things completely, that the remainder of the prosecution be performed by the imperial power; I accept also the simply made synodical concession on behalf of the priest of Machterion. The [Bishop] of Brysis said: that against such unlawful marriages and polygamies our most holy Lord, the ecumenical patriarch, has acted, as much as was canonically necessary, together also with the holy and sacred synod, and he has dealt with these things in writing and without writing; it seems, therefore, superfluous and unreasonable that these things be moved [again] in the synod, so that insult and accusation against the Church of God be incurred therefrom, which is most absurd. I also hold such unlawful unions, as the divine and holy canons and the Tome of Union declare against them, to be such, and not otherwise; I accept also the letter of concession which has proceeded synodically out of sympathy on behalf of the priest of Machterion, provided that he perform no priestly office or work anything priestly at all in the glorious temple of the Sophia of the Word of God, which all the archbishops who gave their opinion above have accepted. The [Metropolitan] of Christianoupolis said: As for the matters concerning such unlawful marriages, I myself hold them to be shameful and evil, just as the divine and holy canons bring forth their vote concerning these, and indeed also the Tome of the Union; ^D of the subjection, which were to be examined and receive from there a proportionate remedy. For since, a little while before, the most holy Metropolitan of Chalcedon and the most honorable candidate for Thessalonica, the hieromonk Lord Neilos Kabasilas, handed over a list to our most holy Lord, the ecumenical patriarch, summarily containing the trigamies, tetragamies, and unlawful marriages that had occurred differently, both now and before, without the knowledge of the Church of God, as well as some other matters, as if they were canonical questions, and they requested their correction. Our most holy Lord, therefore, the ecumenical patriarch, having already made the possible correction in such matters and the appropriate prosecution, by the grace of Christ, and having also maintained the mode of their [correction] and further movement, nevertheless, because of peace—as has been stated—as a most excellent matter, and because of the written command of our mighty and holy master and emperor, having summoned both the most holy Lord and Patriarch of Jerusalem and all the most holy archbishops who were residing in the Queen of Cities, he commanded that the aforementioned list be read at the hearing of all of them, which also contained as much as it did contain. ^A Once it had been read by the most honorable Great Sakellarios and teacher of teachers not only once, but twice and thrice, while the most holy Lord and Patriarch of Jerusalem and all the most holy archbishops were sitting in council with our most holy Lord, the ecumenical patriarch, except for [the Metropolitan] of Chalcedon, it was judged to be superfluous and productive only of confusion, this list that had been brought forward, since the matters contained in its chapters had already been prosecuted sufficiently and in the manner permitted to the Church of God and to our most holy Lord, the ecumenical patriarch, who had already taken care of and labored for their correction, even if some of those who dared to perform such illegalities, still suffering from them impenitently, remain in them even after the legal rebuke. Those [matters] which had another synodical correction and restoration, namely those concerning Alania, Peritheorion, and some other such things, and other [matters] of such unlawful marriages, which had occurred against all the opinion and will of the Church of God, were indeed censured as illegal, but they require for their dissolution also the prosecution of our mighty and holy master and emperor. The two most holy archbishops, however, of Chalcedon and of Sugdaia, and also the most honorable candidate, demanding and seeking a greater correction and a heavier penalty, and not agreeing from then on with the aforementioned synodical discernment and common vote and unanimity, and a synodical inquiry having been made concerning how what is contained in such a list ought to be restored and to receive a complete resolution and dissolu-

dissolution; and that there be no censure cast upon the synod ^A from this, as if they had not been completely dissolved, but that our most holy master, the ecumenical patriarch, should only concern himself with the proper correction, just as he has indeed done and continues to do, by the grace of Christ. I also accept the synodical pardon granted for the priest of Machterion, except as the master of Brysis has opined." The [metropolitan] of Keltzene said: "I agree in all things with the master of Brysis, and I accept what has been opined by him concerning the unlawful marriages, and also concerning the priest of Machterion." The [metropolitan] of Sougdaia said: "I accept the divine and sacred canons, saying [I stand] by these, and nothing more." The [metropolitan] of Rossia said: "I accept in all things whatever my brothers, the archpriests, have opined above concerning the unlawful marriages, and also concerning the priest of Machterion." The [metropolitan] of Medeia said: "These unlawful acts occurred, by those by whom they did occur, contrary to expectation. But they received the possible and proper correction from our most holy master, the ecumenical patriarch; and it is necessary that these be restrained for the future, as being unlawful, in the way possible for the Church of God. I also accept the synodical pardon for the priest of Machterion, just as the other archpriests have." The [metropolitan] of Examilion agreed with all the above in all respects. The [metropolitan]-candidate of Thessalonica said: "The matters concerning the fourth marriages and the other unlawful marriages have been resolved, as you say, spiritually and pneumatically in the Church of God; it remains, however, that these be resolved also corporally for the greater chastisement and the cutting off of these things."

When all of these had thus delivered their opinions, the most holy master and patriarch of Jerusalem said: "Since, as I have accurately learned, these unlawful and illicit unions that have crept in were resolved contrary to all the will and judgment of the Church of God by my most holy master and brother, the ecumenical patriarch, canonically through the synodical tomes previously issued by him and in other ways, it is not right that these things be brought into the middle ^D and be stirred up, and scandals and disturbances arise because of this, as if these things were being done with the judgment of the Church. Rather, they should be suppressed and restrained and again and again be subjected to penance by the same most holy master, the ecumenical patriarch, while peace and concord are preserved and remain in the Church of God. Concerning the priest of Machterion, he said that it is not right that what the synod, together with the most holy master, the ecumenical patriarch, accepted a little while ago, should now be overturned, but that the previously issued document concerning the acquittal of the priest of Machterion should be accepted in all respects, just as the archpriests also declared concerning this." Then he exhorted him to cast himself down and perform repentance before the holy and sacred synod of these [prelates] and to ask for pardon and forgiveness and sympathy, which he indeed did, having been deemed worthy of counsel and forgiveness by them, without, however, [the presence of] the most holy metropolitan of Sougdaia.

Our most holy master, the ecumenical patriarch, having laid out and confirmed these things—which he also previously stated and recounted synodically many times and in various ways—spoke thus, adhering to his former opinion in all respects: "Our humility, having been raised to the patriarchal throne by more divine judgments, having chosen to shepherd the flock entrusted to it according to the canons, in so far as it relates to us, has deemed it of the highest importance, first, that there be a correction of the conduct and manner of life of those who have received the laying on of hands, the spiritual men, so that they may be irreproachable in every way and stand as a good example and benefit to the people; and thereafter, [a correction] of the order and decency of the priests, so that they might live in the manner befitting them according to the sacred and divine canons, both godly and piously, and refrain from taverns and every other base conduct. And most of all, [that they] strictly observe that such unlawful unions—which have evilly crept into the respectable manner of life of the Christians due to a lack of inquiry, examination, and gravity, and [because they were not] restrained and checked by those entrusted with the oversight of these—not take place. ^B By reason of which we have also synodically pursued these [offenses], and for the cutting off and preservation of such things, we have set up exarchs from the pious priests, as many as were at that time judged to excel the others, just as these things were more broadly set forth in the sacred codices, even if some, arguing for and rejoicing with the evil ones, stripped away most of these things and shamelessly and boldly cut [them] out with a knife from such a codex. Furthermore, we have also reprimanded and have suggested with spiritual severity through another letter to the same exarchs that those who have an unlawful marriage should refrain completely from it, threatening also against those ordained who dare these things canonical deposition, but also [threatening] the sorcery that has crept in and the shameful acts of this sort they have striven [to perform], as much as possible, we have suppressed, by the grace of Christ, as this has also been spoken of more extensively in the same codices.

After we returned, however, to the church from which we were driven out, as all know, having taken greater thought for the security and correction in these matters, since from some priests living in a manner not befitting them, it happens that third marriages, fourth marriages, and all unlawful unions sprout up, [with such priests] appearing to join these [unions], ^C which in truth are unjoined and condemned, proceeding contrary to the institutions of the Church, we set forth in the same codices another written security, that they should abstain from all these and not enter into taverns, with the signing of the...

names of all the clergy in the God-glorified and God-magnified Constantinople, for the keeping of the sacred and divine canons and the abolition and undoing of such improprieties. Furthermore, if such an illicit cohabitation were, against the entire will of the Church, to be dared again, it ^A has been censured, as is fitting, by our humility, and it requires both imperial power and force to be broken up. Since, therefore, our humility is hastening toward these things and, with a soul proceeding with full zeal, is laboring both publicly and privately for their correction, both in writing and unwritten, we do not perceive fully why this register was brought forward to our humility, which, with God aiding, is above all else struggling and exerting itself on behalf of the authority of the sacred canons. But if anyone says that because we were ordered by a holy command of my most mighty and holy emperor to conduct an exposition and examination of these matters, it was necessary for these things to be brought into the middle, we say to him that if an examination and a synodical check, and the proper restraint and retribution for these acts, had not already often and in various ways taken place—as has been sufficiently proven—then the discourse being moved by such a register would now have had a place, on account of which the scandals occurred a short time ago. But since such a struggle has occurred on our part concerning such illicit acts, and since the ^B following-up has taken place as was worthy and permitted, and since the Church of God has at no time or in any matter held such an opinion, communion, or will concerning these things—indeed, always averting these things completely and threatening censure for such actions—the investigation and long inquiry into these matters appears neither necessary nor consistent with the harmony of the Church, considering that this Church is always zealous to cut off and restrain such things as illicit and illegal; for the gaining of boldness for these things and their constant introduction, having received, as has been said, the remedy, being forbidden to happen and proceed—being instead altogether suppressed—not only stirs up disturbance but also brings reproach and insult upon the Church of God, according to the opinions rendered by the most holy archbishops, and furthermore by the most holy lord and my brother, the Patriarch of Jerusalem. ^C In all things consistent with these, our own humility has already made the present decision, acquiescing also in the dispensation which was made synodically out of compassion for the priest Machetarios. May God from above grant to His Church peace in all things and spiritual harmony, with all scandals removed from the midst, as we always pray.

XXXVIII. Synod decrees concerning the sending of legates to Russia, who shall judge the dissension arisen between the metropolitans of Kiev and Lithuania. † Act of Russia and concerning the metropolitan of the Lithuanians.

† The holy, catholic, and apostolic Church of God, from the beginning, by the grace of Christ given to her, having an invincible strength and power, manages all things to the best advantage, and this she indeed does. Nor does she any less show her care and concern for all the most holy ^D churches found everywhere, that they might be well-governed and conducted according to the law of the Lord. Thus, therefore, some time ago, the most holy metropolitan of Kiev and all Russia, in the Holy Spirit our beloved brother and concelebrant, the lord Alexios, bishop at that time of Vladimir, when the life of the most holy metropolitan of Russia, the lord Theognostos, had departed, came here to our divine and holy synod. Being witnessed to by both the aforementioned most holy metropolitan and the most noble kings of Russia as worthy of virtue and piety, and deemed worthy, he was transferred and restored according to the long-standing order and custom as the genuine archiepiscopate of Kiev and all Russia, with much care being taken to shepherd well according to the accuracy of the divine and sacred canons, and according to the proper manner, the most holy church entrusted to him, being as it was populous and having many in the surrounding regions who were not obedient to the catholic and apostolic Church. Thus, having been raised and restored in this manner to complete metropolitan status as metropolitan of Kiev and all Russia, and having been sent off well, the most holy metropolitan of the Lithuanians, the lord Romanos, our beloved brother in the Lord and concelebrant, soon also arrived, and he too was ordained metropolitan of the Lithuanians. Having returned to the eparchy given to him, he claimed more, and for this reason became a burden to the most holy metropolitan of Kiev and all Russia, the lord Alexios, and to the rights belonging to him, and scandals having intervened between them, he arrived here before my God-appointed most mighty and holy emperor and before our humility and the divine and holy synod surrounding it, seeking what he wished and attempting to hold it, on account of which the scandal between them ensued. Therefore, with the most holy metropolitan of Kiev and all Russia, the lord Alexios, also being summoned and having arrived here at the God-glorified and God-magnified Constantinople, and all the most holy archbishops found at that time having gathered together and a holy synod having been convened, with my most mighty and holy emperor presiding...

^A much examination having taken place for the sake of the arguments raised by both of these archbishops, it was ordained first of all that the most holy metropolitan, lord Alexios, should be and be found to be as he was originally consecrated for Kiev and all Russia, according to the custom that has prevailed from of old. However, regarding the most holy metropolitan, lord Romanos, as he also had been consecrated for the Lithuanians, my most mighty and holy emperor, for the sake of indulgence and at the same time for the sake of the undisturbed peace of that place, decreed that he should have, alongside the two bishoprics existing in the Lithuanian eparchy—Polotsk and Turov, along with Novgorodok, the see of the metropolitan—also the bishoprics of Little Russia. This was determined and pronounced by our humility, but also by the divine and holy synod surrounding it, so that it might hold firmly and securely according to the judgment and lawfulness regarding this matter of my most mighty and holy emperor, which also made provision for the aforementioned most holy metropolitan of the Lithuanians, lord Romanos, through the issuing of another synodal act, so that the most holy metropolitan of Kiev and all Russia, lord Alexios, may take hold of and possess his entire eparchy, along with the bishoprics within it, altogether undisturbed and unshaken, and that he may find no oppression or injury from the most holy metropolitan of the Lithuanians, lord Romanos, concerning the possession, conduct, and administration of the aforementioned eparchy of the metropolis of Kiev, along with all its bishoprics. The aforementioned most holy metropolitan of the Lithuanians, lord Romanos, should be content with that which was given to him by synodal judgment before our humility; and, as has been indicated hereafter, this act having been confirmed by the penalty attached by divine and holy canons to those who overturn them, so that whoever from among both parties does not remain quiet, content with his own right, and keep peace for himself, as the law of the Lord and his profession require, and as is most especially owed to those who have obtained spiritual protection, after such a synodal judgment, act, and constitution, but proceeds to the total nullification of this, and dares to perform any archieratical, ^B or hierarchical, or ecclesiastical act at all contrary to his own eparchy to the subversion of the ecclesiastical constitution, so that from this scandals and troubles are again introduced, such a one shall endure the canonical penalty and prosecution from our humility and the divine and holy synod surrounding it, as a nullifier and one who thinks things contrary to the holy, catholic, and apostolic Church of Christ, and wishing from this to cause confusion, trouble, and destruction for the Christian tribe of the Russians. But these matters having been so transacted and restored in the manner stated, the most holy metropolitan of Kiev and all Russia, lord Alexios, is found to be in all things obedient to what was synodically determined, while the most holy metropolitan, lord Romanos, not only upon departing from these parts did not wish to receive the letters of our humility for the attestation and security of those things thus pronounced, nor did he show the owed obedience to our humility, but departing he went away to the portion allotted to him, and having arrived there, as was reported to our humility, he performed many uncanonical acts. For having departed to Kiev, he performed sacred rites in it without authority and performed consecrations, and he fearlessly calls himself the catholic metropolitan of Kiev and all Russia, which caused confusion and trouble to the eparchy of the most holy metropolitan of Kiev and all Russia, and it incited the lord of the Lithuanians to rise up against the Christians and to cause not a little destruction and shedding of blood, which the apocrisiaries of the most holy metropolitan of Kiev and all Russia, lord Alexios, showed more accurately, having arrived here, both from other many things, but especially from the letters they brought of the most holy metropolitan, lord Romanos, concerning which the people of the most holy metropolitan of the Lithuanians, having arrived here earlier, were even boasting, proclaiming that the most holy metropolitan, lord Romanos, is so strong and is able to have the entire eparchy of the metropolis of Russia, that he even went to Kiev and performed the liturgy, and obtained many bishoprics, and incited the lord of the Lithuanians against lord Alexios, and that it is permitted for him to do everything fearlessly, having no small power inciting the lord of the Lithuanians to this. [C/D] Therefore, because such (a situation) was altogether precarious and outside the ordinance of the divine and holy canons, and at the same time because we must not proceed to murders, confusions, struggles, and troubles against the Christian race of Russia, as is being said—which are proper to nations that do not have the fear of God in themselves, and not to archbishops—first of all, our humility, by letter, commanded this lord Romanos, suggesting to him that he should desist from such uncanonical acts, as we wrote, to observe inviolably what was synodically determined and not to proceed further than this, and not to rise up against lord Alexios, and [not] to appropriate the greater bishopric of Russia, that of Briansk, which belongs to the most holy metropolitan of Kiev and all Russia, lord Alexios, from which it is evident that they fear that even greater evils will proceed, and a total destruction and innovation of ecclesiastical affairs in the whole eparchy of Russia. Our humility, in the manner stated, caring for and regarding, by the grace of Christ, the peace and concord of the whole body of the Church, which ought to be one body, and to be joined by the unbreakable bond of love and to have from this, as the cornerstone, Christ as its head, and at the same time attempting to stifle the scandals that have come between the two archbishops,

^A in accordance with the experience and knowledge they possess concerning the divine and sacred canons, as they were set forth, to conduct such an examination without hindrance before the God-beloved bishops and the most noble regents, so that in this way every pretext and cause that might otherwise wickedly and uncanonically foster such scandals may be cut away. For, for the security regarding this matter, this present synodal act has been issued, having been recorded in the holy codex during the month of July of the year 6969. † It was also [witnessed] by the precious patriarchal hand on the month of July, 14th indiction.

XXXIX. Patriarch’s letter to the emperor, giving him counsel regarding the affairs of the Genoese and Venetians. Patriarchal Pittakion to the emperor.

† Most mighty, God-fearing, God-glorified, God-ordained, God-governed, divinely-magnified, my holy lord the Emperor, my humility prays to God the Almighty for your health and cheerfulness of soul, for the strength and soundness of your divine and imperial body, for the successful progression of the public-welfare works lying before your hands, and for all that is good and salutary. We wish your God-ordained holy Majesty to know that, according to the divine and venerable decree, my humility was announced and arrived to my most mighty and holy Mistress. ^B Therefore, with the lords of the senate gathered, matters were discussed regarding the agreement and the settlement of both the Genoese and the Venetians, and how it is fitting for this to proceed and in what manner it should be established, so that no trouble or loss might occur to the Romans. These things having been spoken thus, my holy Mistress also decreed and responded, being as she is of a most sharp mind and, by the grace of God, having reached the height of wisdom with the cooperation of all the graces, [addressing] everything that your holy Majesty was also intending to decree here, which things the lords of the senate also accepted. Regarding, therefore, those such words which my humility offered in reply, which contribute to the establishment and benefit, with God, of the Majesty and the Romans, these are they: First, that the Church of God remain untroubled and outside ^D of every injury whatsoever arising from the dogmas set in motion by the Latins—and my humility has said this not because I suppose your holy Majesty thinks otherwise concerning these matters, for [I] have long known you for abiding in the ancestral dogmas and being firmly established in them, while driving away every foreign and bastard dogma from the Church of God, but because of the impressions and suspicions which many harbor. Second, that besides these things, nothing of the matters subject to the Majesty and the Romans be placed under the authority of others. Third, that no other major point be added, since the affairs of the Romans are in great and severe need, distress, and straits. Furthermore, that there occur and

^A be added to the Church of God, so that it may have even more abundantly than before the help from God, and subsequently also more abundant and warmer prayers and blessings from us. For the present synodical act of ours was also brought about for the sake of security in this matter, confirmed also by the signatures of our own hands, which, behold, has been sent to the aforementioned most high King of the Bulgarians for confirmation and security. A in left margin: the text starting from "τὴν ἀγάπην..." is clearly a continuation of the previous page but is presented here as part of the paragraph closing above. The words and decrees of our holy Empire, through the grace of God, possess strength and firmness and do not require the security of oaths. Our humility counsels and accepts these things, and it deems that every Christian, who desires the affairs of the Romans to prosper and welcomes the truth, should praise and accept these things. May the Lord God be keeping and guarding your holy Empire, healthy and cheerful and superior to every painful occurrence for the common profit of the Romans, and may He grant it, along with the present kingdom, also that in heaven which remains forever.

XL. Synodical Act concerning the contracting of marriage between Andronicus, son of the Emperor John Palaeologus, and Kyratza, daughter of John Alexander, King of the Bulgarians.

The synodical act which took place concerning the alliance by marriage of the Autocrat of the Romans, John Palaeologus, and the King of the Bulgarians, Kyr John Alexander Asen, regarding the Emperor Kyr Andronicus, son of the Emperor Palaeologus, and the daughter of the King of the Bulgarians.

^B It was done by the honorable patriarchal hand and seal: Callistus, by the grace of God Archbishop of Constantinople, New Rome, and Ecumenical Patriarch. † Metrophanes, the Hypertimos of Heraclea. † Manasses, Metropolitan of Nicaea and Hypertimos. † John, Metropolitan of Rhodes and Hypertimos. † Isaiah, Metropolitan of Selymbria and Hypertimos. † Theodoretus, Metropolitan of Brysis and Hypertimos. † Romanus, Metropolitan of Lithuania and Hypertimos. † Dorotheus, Metropolitan of Peritheorion and Hypertimos. † Gregory, Metropolitan of Thessalonica and Hypertimos. † Jacob, Metropolitan of Chalcedon and Hypertimos. † Macarius, Metropolitan of Christoupolis and Hypertimos. † Joseph, the humble Metropolitan of Mytilene and Hypertimos. † Theodulus, Metropolitan of Rossia and Hypertimos. † Joannicius, Metropolitan of Garella and Hypertimos. ^C † Neophytus, Metropolitan of Bizye and Hypertimos. † Macarius, Metropolitan of Agathopolis and Hypertimos.

XLI. The Patriarch writes to the Metropolitan of Lithuania, that he is sending two legates to Russia, who might settle the controversy arisen between the said Metropolitan and the Metropolitan of Kiev.

In the month of August, on the 17th day, Monday, indiction 3, in the year 6874, we all, the Hierarchs in the God-glorified, God-guarded and God-magnified Constantinople, gathered synodically with our all-holiest master, the Ecumenical Patriarch, by order of our mighty and holy master and Emperor, and we deliberated in common concerning the marriage alliance and the deed, and moreover regarding the rest of the arrangement that occurred between his mighty and holy Empire, and also the most high King of the Bulgarians, Kyr John Alexander Asen, regarding our mighty and holy master and Emperor, Kyr Andronicus Palaeologus, and the daughter of the most high King of the Bulgarians, Kyra Kyratza; therefore, having seen the oaths sworn by both sides, and having calculated and judged that this is a matter of equal benefit and common establishment for the Christians, Romans, Bulgarians, and Vlachs, and against the impious, we now concur and declare by common opinion and vote that this be done without hindrance or impediment, with the mercy of God and our prayer and blessing; and if anyone wishes to proceed from these things to the dissolution and invalidation of such a synodical act, and to contrive certain excuses for the dissolution of the oaths made by both sides, as has been declared, may he be outside of Christ and His holy Catholic and Apostolic Church; provided indeed that the most high King of the Bulgarians also accepts and fulfills as inviolable the oaths which he swore by his own oath-taking document which was made and sent to our mighty and holy master ^D and emperor, concerning the love simply without any oath; for the words and decrees of our holy Empire, through the grace of God, possess strength and firmness and do not require the security of oaths.

Most holy Metropolitan of Lithuania, Hypertimos, beloved brother in the Lord of our humility and fellow-minister, may grace and peace be from God to your holiness. You know how the matters between your holiness and the most holy Metropolitan of Kiev and all Russia, Kyr Alexius, our beloved brother in the Lord and fellow-minister, have occurred, and how it was decided by imperial and synodical vote of our humility, that your holiness should have, along with the two dioceses in the province of the Lithuanians, Polotsk and Turov, together with Novogrodek... and the dioceses of Little Russia, whereas the most holy Metropolitan, Kyr Alexius, [should have] Kiev and all the dioceses of Russia, just as he was ordained in the beginning. And he indeed, as he reported in writing and as it appears from the fact, accepts and abides inviolably by these things that were determined, as it is said; but your holiness, as has been reported many times to our humility, holding for nothing the synodical written act that took place at that time, confirmed also by imperial vote, as has been declared above, was introduced into Kiev, and performed sacred rites, dealing...

^A with other matters belonging to a genuine high priest, just as it was ordered and decided synodically. And thus, not only there, but also regarding Briansk, which is an episcopate of the same Lord Alexius, and to speak simply, you are always becoming an obstacle to him, laying claim to all his ecclesiastical rights, doing a thing outside the precision of the divine and sacred canons, which you were written to keep uncorrupted and unassailable. For this reason, our humility wrote to your holiness some time ago, once and twice, that if these things are being dared by you, you should desist from doing such things any more, which procure for you both spiritual harm and a diminution of your honor. But recently, again, as our humility learned from those coming from there, you are not only doing the aforementioned uncanonical acts, to your own harm, but you have also stirred up the lord of the Lithuanians to rise up against what is called the fortress of Alexinus and destroy the Christians there—an act most absurd, if it has happened as it was reported. ^B Now our humility and the divine and sacred synod around it, while concerned both for the keeping and preservation of the divine and sacred canons, and hastening by all means to vindicate them, and also wanting to know the matters of the affair more clearly and to arrange and carry out a peace canonically between you and the Christian race of all Russia—for this our most mighty and holy Emperor, by God provided, has given his consent, with the divine zeal he possesses for ecclesiastical matters and administrations—have sent and chosen as envoys the most holy Metropolitan of Keltzene, hypertimos, our beloved brother in the Lord and concelebrant, and the most honorable sakellarios of the most holy Great Church of God among us, and skeophylax, our beloved son in the Holy Spirit, Lord George the deacon, the Perdikes, so as to perform the examination of all that has been said and to call together the most God-beloved bishops and the most noble lords, so that they may be present at such an examination for the sake of security. It is necessary, therefore, that your holiness also be present without fail, since such envoys have been commissioned, so that they may give notice to you for this reason. For this ^C reason also our humility declares to your holiness that, casting aside every pretext of any kind, you should come in person to the gathering to be held by such envoys, so that thus, in an unhindered manner, as God looks on from above, the examination of what has been said may take place synodically, which it is also canonical for you to do. But if it happens that through some hindrance of bodily infirmity you do not have the facility to come in person, we command that, without any pretext, you send your own men in your place, so that the whole examination of what has been said may take place before them, just as it was destined to take place before your holiness. For your holiness should know ^D that such envoys have been commissioned, so that if you do not do one of the two—either go yourself or send your men—the envoys themselves shall perform such an examination before the most God-beloved bishops and the most noble lords who are to assemble, and whatever they find, they shall do this in writing, confirmed by the autograph signatures of the most God-beloved bishops and the most noble lords, and they shall convey this both to the most mighty and holy Emperor, by God provided, and to our humility and the divine and sacred synod around it, so that from this a perfect sentence may be rendered and every pretext creating the scandals removed. For the gates of Hades shall not prevail against the Church of God, according to the saving word; it behooves you also, your holiness, to have the reverence and submission due to it, and not to rise up against it, nor to threaten and resist and oppose what has been decreed by it, which is far from the high-priestly dignity and the Christian way of life. For your holiness should know that if you do not act according to the issued synodical judgment and decision, which such envoys are bringing, a perfect sentence of condemnation will be brought against you. So that this may not happen, do what is synodically commanded to you by our humility. The grace of God be with your holiness. † Done by patriarchal signature and seal in the month of July, Indiction 14.

XLII. Exhortation of Patriarch Callistus to the clergy in Trnovo regarding the Patriarch of Trnovo and the rite of baptizing.

† Admonition, teaching, and apology of the most holy and ecumenical patriarch, Lord Callistus, and the divine and sacred synod around him, regarding the holy baptism, made to the most honorable monks and other priests found in the place of Trnovo.

† To the most honorable among hieromonks, Lord ... and you, most honorable among monks, Lord ... beloved sons of our humility in the Holy Spirit, our humility wishes you grace, peace, mercy, and everything else that is good and saving, from God the Almighty. Your written report was conveyed and read again synodically to our humility, with all the most holy archbishops visiting the queen of cities present, and our humility learned from it all that you were declaring: both regarding the Patriarch of Trnovo, how he does not mention in the sacred rites and make commemoration of the name of our humility and the other most holy patriarchs, and that our humility does not mention this name in the same way, we wish your reverence to know that what is done by our humility toward him has the...

^A nature of a very absurd and unjust procedure for the following reason: The patriarch of Trinov ^B was from the beginning and from the start bearing the name of a bishop, being subject to the Great Church of God. Later, after much supplication and entreaty made to this great and holy synod of ours by the one who then held the scepter of the kingdom of the Bulgarians, in honor of him and of that nation—which appeared submissive to our most holy Great Church of God—it was granted, by way of condescension, to the one in Trinov to be called Patriarch of Bulgaria, though not to be numbered among the other most holy patriarchs, and for this reason not to be mentioned in the sacred diptychs according to the divine and sacred canon of the Fourth Synod, which speaks word for word as follows: "Everywhere following the definitions of the holy Fathers, and being cognizant of the canon just now read of the 150 most God-beloved bishops, we also define and vote the same things concerning the prerogatives of the most holy Church of Constantinople, New Rome. For the Fathers rightly granted prerogatives to the throne of the elder Rome, because that city was the ruling city. Being moved by the same intent, the 150 most God-beloved bishops also awarded equal prerogatives to the most holy throne of New Rome, judging reasonably that the city honored by the kingdom and senate and enjoying equal prerogatives to the elder queen Rome should also be magnified in ecclesiastical matters just like her, being second after her." Similarly, according to the canon of the Sixth Synod ^C which explicitly decrees word for word as follows: "Renewing the decrees enacted by the 150 holy Fathers who met in this God-guarded and queen city, and those of the 630 who met in Chalcedon, we decree that the throne of Constantinople shall enjoy equal prerogatives to the throne of the elder Rome and be magnified in ecclesiastical matters just as it is, being second after it; after which let the throne of the great city of Alexandria be counted, then that of Antioch, and after this the one of the city of Jerusalem." Since five patriarchs were established at the beginning by the catholic and apostolic Church of Christ, for as long as we were in communion with the Pope of Rome, and from then until now the four remain united, who having unbroken communion are mentioned by one another in all ecclesiastical synaxes. It was necessary, therefore, for the patriarch of Trinov, both because of the subjection he ought to have to our most holy Great Church of God, from which he received both his being and his name of patriarch, and also because of possessing for himself honor and communion with our humility and the other patriarchs, to be obligated to mention the other patriarchs in the ^D sacred diptychs, and in this way to preserve also for himself, in his own church, the pattern of ecclesiastical order, so that from this he might appear united and co-numbered with us. But he, setting aside wrongly such an ecclesiastical institution and breaking away from the subjection of our humility and of the catholic Church of God—from which, as has been explained, he has the honor of being patriarch by way of condescension—makes no mention of our humility, doing a thing most absurd and outside those fundamental agreements that were ordained by the Tome of the most holy patriarch, lord Germanus. For the same patriarch says in one of his own writings, apologizing about these matters: "Our situation is not like this, not like this; but having promised worldly, common utility to the honored hierarch of the Bulgarian nation, it did not categorize the 'autocephalous' as complete/absolute, but he will pay tribute again; that is, he will give dues and taxes to the patriarch who honored him, and the mention of his name in church will be as a contribution, as one of the metropolitans under Constantinople; and he will be brought to account and liability—that is, to judgment—whenever one is ever found to have turned aside from the payment of tribute." Thus is the promise and agreement of the church of the Bulgarians toward Constantinople. And besides this, if the throne of Constantinople both re-judges, regulates, confirms, and gives authority to the judgments of the other patriarchs—of Alexandria, Antioch, and Jerusalem—as the divine canons declare and the acts have testified, how much more will this throne be lord of the church of the Bulgarians, by which he has been honored to be called patriarch? But know clearly that if it were not for the sincere relationship and disposition of our humility toward the most high king of the Bulgarians—lord John Asen, a most genuine son of our humility in the Holy Spirit—and the desire not to grieve him for such a reason, our humility, as ecumenical patriarch, would have the right, through the grace of Christ, to re-judge his case and examine these things in our holy and great synod, as matters not known until now, and either receive from him a correction or canonically discipline him as one who is clearly setting aside the Church, from which, as has often been said, he has obtained being patriarch, or, at the very least, deprive him of such a name. But the love and disposition of such a king persuade us to leave these things uninvestigated, until they might receive correction from the same patriarch of Trinov. And so much for this first point. As for the baptizing of the priests of the Bulgarians by a single immersion and sprinkling them with water, as has happened, it is a thing most absurd and full of impiety; for the ordinance of the holy, glorious, and all-praised apostles and their sacred canons [all those who]

^A strictly command that those who have not been baptized according to the tradition of the Savior should be re-baptized. And since everyone who is not born again of water and the Spirit will not enter into the kingdom of heaven, according to the gospel decree of the Savior, it is evident that one who is not baptized according to this tradition by three immersions is outside the kingdom of heaven. For the three immersions performed in holy baptism do not happen simply and as it were by chance, but they signify divine and heavenly mysteries; for since our Savior commanded his holy disciples and apostles to baptize all in the name of the Father, and of the Son, and of the Holy Spirit, as we are baptized into the three-subsistent, divine, blessed, and supra-substantial Trinity, we invoke in the three immersions the three subsistences of the three-subsistent Deity, being immersed once in the water for each of these holy names and emerging, according to the great interpreter of divine things, ^B Dionysius the Areopagite. And since this divine baptism of the Savior represents the death (for as many of us as have been baptized into Christ, according to the divine Apostle, have been baptized into his death), and the burial of the Savior is of three days, we are also baptized of necessity into these three states, signifying through these three immersions the three-day burial and resurrection of the Savior. Therefore, those who are not baptized in such a manner are altogether imperfect and deficient, and not according to the image of the high contemplation of baptism; for this holy Dionysius says word for word: “The symbolic teaching initiates him who is being holily baptized, through the three immersions and emersions in the water, to imitate the divinely-authoritative death of Jesus the Life-Giver, which lasted three days and nights, as much as is possible for men to imitate the Divine.” Baptism is therefore given into the death of the Lord, the water stands for the burial, the oil for the Holy Spirit, the sign for the cross, and the chrism for the confirmation of the confession. ^C And as for the fact that they do not use holy chrism, according to the established tradition of the Church, in the performance in our Most Holy Great Church of God, as this same great Dionysius explains and hands down, concerning the bringing together of fragrant and aromatic substances and species, this is most irrational and altogether outside of ecclesiastical legislation. For since the sensible perception of the fragrance of the holy chrism leads the baptized person to the intelligible fragrance of the Spirit, and perfects him, and confirms him in the confession of the faith, he who is not anointed with the composition of such chrism remains imperfect in the firmness of the good, being deprived because he has not partaken of this fragrance and of that divinely-authoritative fragrance and most divine nourishment. For the same holy theologian says: “The symbolic composition of the chrism depicts for us Jesus, who is the source ^D of divine fragrances, as he himself, being the source of divine gifts, most certainly makes the faithful fragrant, according to the divine Apostle who says, 'You are the fragrance of Christ.'” Since this divine baptism has thus been delivered and is performed by the Church of Christ, he who, contrary to such an order, baptizes or is baptized by one immersion, or is sprinkled with water, and thus simply and by chance performs such a mystery, and anoints or is anointed instead of this holy chrism with the ointment of the relics of the holy and glorious great martyr Demetrius or of the holy Barbara—such a person, as one who clearly disregards the ecclesiastical tradition, I do not know what defense he will give to God on the day of judgment, or how he will avoid punishment, having sinned against the most chief matters of the faith. Therefore, since from a God-fearing intent a report was made concerning these matters to our mediocrity and to the divine and holy synod surrounding it, as you are men who sufficiently strive for piety and virtue, and are in need, especially for the benefit of the Christians there in Bulgaria, and since you have already received the most clear information in writing, synodically from our mediocrity, and as it were in a summary, the most concise instruction on the venerable mystery of saving baptism—if there remains in you, just as there is concern for the salvation of many, stir yourselves for the admonition and instruction concerning this for the bishops who are there and for all the priests of the Bulgarians, and teach them to perform the mystery of baptism according to the ordinance of the Church of God, and as it is written here in summary, and to baptize those being initiated in the divine bath with three immersions, and in a vessel full of water with oil, and to anoint them in all members with this divine and venerable chrism, and thus to complete and perfect it according to the tradition of the holy apostles and sacred canons. However, those vessels in which baptism is performed should be kept only for such service and not be used at all for any other purpose, since this is also unlawful and irreverent. And since the synthesis of holy chrism in the church of the Bulgarians is not performed as it is in our Most Holy Great Church of God, the tradition is that it should be performed in our Most Holy Great Church of God; it is required that at the time of the holy Great Lent, some of the clergy from there who strive for piety should be chosen, with the proper procession for the making of this, and having been completed according to the established tradition, these also shall receive this great and divine chrism for the perfection of those who are being baptized, as has been said. These things, then, our mediocrity, together with the divine and holy synod surrounding it, commands to you for the subsequent correction of those things performed irregularly in the church of the Bulgarians there. And if they should come to a sense of the good and repent of their evil, since concerning baptism, the head of salvation,

^A replacement and wrath, for which they were not persuaded by the tradition and teaching of the holy, Catholic, and Apostolic Church of Christ. But we pray to God that this may in no way come to pass, but rather that this Church may be zealous and stirred up to give to the people, and for the people to receive from them—according to the divine tradition—this great and heavenly gift of baptism, so that the gift may truly be a gift, and a freedom, and a deliverance from ancestral sin, and a cause of adoption, and in no way an occasion for condemnation, through the intercessions of our all-holy Lady, the Theotokos, and of all the saints. Amen. In the month of December, Indiction 9.

PHILOTHEUS ITERUM

† TUESDAY, THE EIGHTH OF OCTOBER. † IN THE MONTH OF OCTOBER, IN THE THIRD INDICTION OF THE YEAR 6872, OUR MOST HOLY MASTER AND ECUMENICAL PATRIARCH, KYR PHILOTHEUS, RETURNED AND REASCENDED FOR THE SECOND TIME TO THE PATRIARCHAL THRONE, AND THE SYNODICAL ACTS AND DOCUMENTS RELATING TO ECCLESIASTICAL MATTERS BEGAN TO BE RECORDED IN THIS PRESENT CODEX.

XLIII. Matthew Cantacuzenus swears that he will be obedient to the Emperor.

† Since, because of the scandals that have occurred and come to pass in former times from the confusion and disorder that befell matters between the Emperors, the beloved brother of my most excellent and holy Emperor, Kyr Matthew Cantacuzenus, had been confined in prison; this same Emperor, who is most excellent and holy by God, moved by the innate patience and kindness and surpassing goodness engrafted into his soul, released him from this bond and prison, having deemed him worthy also of his providence as far as possible. And because of this, there needed to be sworn security, as is the custom for emperors in such matters; and oaths were made by him and by his father, the holy Emperor Cantacuzenus, written and secured, and having much force and certainty, in which he confirms and strengthens with possible and great oaths the things promised, so that he would never rise up against my most excellent and holy Emperor, nor in any way attack his Kingdom, ordained by God; but rather also [show fidelity] to his most beloved son, the most excellent Emperor of the Romans, Kyr Andronikos Palaiologos, neither moved by himself, openly or secretly, nor summoned or instigated by others to this very thing. This oath, that Patriarch who was before us ratified and confirmed, having pronounced also the weight of excommunication against one who should violate such an oath. And we, when these things took place, were living in our cell, not present at the things then being transacted, [being] at the time [removed] because of the contentious desire ^C of some. But now, through the mercy and good pleasure of God, having spoken to the God-moved heart of my most excellent and holy Emperor, we returned to the patriarchal throne; and there needed to be as well from us a confirmation and security of such an oath, because of the suspected perjury and its necessary and most just dissolution. We, having received authority from the grace and gift of the all-holy Spirit to loose what must be loosed, and to bind what must be bound, say and pronounce that he who holds to such an oath, in all the details encompassed in it, holds it; and him who has set out toward the subversion and violation of such oaths—since the violation of an oath is perjury, and perjury is confessedly a violation and denial of God—we also subject to most dreadful excommunication, and we hold him excommunicated and cut off from the Church, as a violator of his oaths and of God Himself, and as a plotter and enemy against the holy Emperor and brother who delivered and saved him from that harsh and violent death. For there ought, indeed, to be no need for oaths at all, nor for Christians to swear at all, according to the command of Christ. But since this has been customary for emperors from long ago due to the plots of some and the necessities that arise, the Church of God, not being able to restrain these, by every necessity confirms the oaths that have been made justly and according to the scope of divine legislation—with the holy emperors—

as they provide stability and assign reverence and indissolubility to the laws of Christ. For since swearing is forbidden according to the holy teachers, as the oath brings forth perjury, we, therefore, firmly abolishing perjury through sacred bonds and excommunications, cooperate according to the aim of the great lawgiver and Master, in accordance with what is owed by us, and at the same time with the holy emperors, just as the power of the empire stated, cooperating most justly and according to the mind of God for security. ^A

It also had the signatures of the archbishops: of Heraclea, of Cyzicus, of Philadelphia, of Chalcedon, of Pontoheraclea, of ... of Laodicea, of Trajanopolis, of Brysis, of Myra, of Selymbria, of Amastris, of Sozopolis, of Trebizond, of Aenus.

XLIV. Synodal Act concerning Patriarch Callistus.

† On behalf of the patriarch. * The prologue of the protonotary Pepagomenos.

† Just as a small cloud, frequently running under the great luminary in the great and boundless expanse of the air, hides the sun that shines upon the whole world with the glint of its rays, and falsehood, having gained boldness at a certain time through confusion and disorder of affairs, appeared to cover the radiance of the truth; but they are not proven for long, this one passing by and no longer blocking the solar beams, that other passing into non-entity and having ceased to be. And to what the words of the present speech point, and what is their scope, we say already: for upon our most mighty, God-fearing, God-honored, and holy master and emperor entering into the God-guarded, God-glorified, and God-magnified Constantinople, the queen of cities, and upon that most renowned patriarch, lord Callistus, having arrived there, and then having ascended to the patriarchal throne, as he had ascended, a petition and persuasion and necessity of that letter took place against our most holy master, the ecumenical patriarch, lord Philotheus, who had provided no cause at all attacking him, but who had been chosen according to the precise observances and traditions of the divine and holy canons by thirty archbishops, and these having agreed all in one mind and with no one speaking against it, and he having ascended to the high throne of the patriarchate, marked with the signatures of the archbishops—not all, but some, and these indeed forced, because the intent of this was none other than to declare the letter as canonically established, [when there was] a division among themselves and no small scandal, with not all the archbishops then residing in the great city having agreed, nor having arrived at the same opinion, nor even maintaining the number of twelve, according to the precise canonical traditions in such matters, ^B but having been troubled and disturbed in their conscience, and some having been overlooked and for a long time mistreated and distressed, after the passage of sufficient time, having served the debt, and it being necessary for there to be a protector of the Church, God, who manages all things for the common good with unutterable words, changing and transforming them for the better, spoke into the God-moved and holy soul of our most mighty and holy master and emperor, and he perceived and willed and accepted it, moved by the wisdom innate and essential to his soul, of the highest degree, and most sincerely and purely, and by the goodness and nobility and warm and ardent zeal which he has concerning everything simply to say the best things, and especially concerning what is just and beneficial, not only to the Church of God but to the entire state of the polity, for which we also often petitioned our most mighty and holy and God-given emperor, both privately and in common, and our most holy master and ecumenical patriarch, lord Philotheus, returned again to his patriarchal throne with the becoming great procession and honor. The matter, therefore, having proceeded as it should have, by the mercy and good pleasure of God, we all having recently gathered together with one mind, whom the same and one Spirit joined fraternally, and having together deliberated on this with precise scrutiny and testing, using the holy canons, we judged and declared that such a letter should be completely void and invalid, as having proceeded and come to be not legally and canonically, but by necessity and force, for the sake of an unbridled appetite and pettiness and the vicissitude of the time then present; wherefore we all hold this in common to be completely hollow and void, and as if it had not even begun to be at all, this being so both because it was done with the patriarch, lord Philotheus, being absent—and not present and not answering those words at that time—and because the letter did not proceed canonically as has been explained, and because none of the accusations offered against him hold any truth at all, and because the majority of the archbishops did not follow or subscribe to this. And if it is necessary to add another necessity of the truth, even this is grasped: because those who subscribed had signed under force and compulsorily, hence also, since it has happened that the name of our most mighty and holy master and emperor and that of the patriarch, lord Callistus, and furthermore that of our most holy master, the ecumenical patriarch, lord Philotheus, were included in the letter that came to be, we say that we love our holy emperor from God, as having grasped the scepter of the empire by the good pleasure and nod of God and having succeeded to the empire from above from fathers and ancestors by succession, and fighting and striving on behalf of the holy Church of God and the sincere dogmas, and whoever at any time at all has attempted to plot against his holy and God-given empire or against his most beloved son ^{C D}

^A consigned him to anathema, and we hold him to be excommunicate and a stranger to his Church. That former patriarch, the late Lord Callistus, we hold as patriarch, and even after death he is gathered into the choir of the holy high priests, as the intervening time hindering this in no way, since these things happened also among our ancient Fathers and saints, among others, and indeed with the great Cyril and the ecumenical luminary and teacher of golden speech; in the same way, we cherish our most holy lord and ecumenical patriarch as lawful and canonical by the grace of Christ, and as ecumenical patriarch. Therefore, for the sake of the confirmation thereof and for permanent and continuous security, and for the total overturning and dissolution of the written document made against his great holiness, we have signed the present one with our own hands, this month of October, of the present 3rd indiction, of the 6603rd year. † It also had the signatures of the recorded high priests by name, and furthermore those of the bishop of Nicaea and [the bishop] of Athens.

XLV. The Patriarch of Bulgaria admonishes the king to remain in the pact made with the emperor.

XLVI. The nun Martha becomes patroness of the monastery of Pausolype.

^A regarding the establishment of the monastery. For this purpose [it is decreed] that no civil or military official is permitted, against his will, to lodge [there], and the present letter of our mediocrity is provided for her for the sake of security. † In the month of January, indiction 3.

XLVII. Synodical Act concerning those committing sacrilege.

† Synodical Decree against those who seize the estates and property belonging to the holy churches of God, and against those who also heap insults upon the most sacred archbishops.

† Our Lord Jesus Christ, the only-begotten Son of God, not bearing to see His own creation enslaved under sin due to the transgression, being moved with compassion for us ^B in His own heart, deigned to appear without sin; whence also, by His incarnation on earth, He destroyed the power of the devil and reconciled the heavenly nature to the Father, restoring it to its ancient beauty and refashioning it for the reception of the grace of the Holy Spirit, whence He was sent. First, He created the angels, who sing ceaseless praise to Him in the heavens; but since, out of extreme goodness, He also created human beings and bestowed upon them images of the heavenly gathering and glory, He sent forth His own disciples, the divinely-speaking apostles, as vessels of election and fulfillers of the grace and illumination of the good and perfecting Spirit. He truly made them the Church in the land under heaven and His temple, and they, being divinely-heralded apostles, having traveled over the whole world and enlightened it ^C and healed souls suffering from the disease of error and unbelief through wonders, ordained and taught men that they should also rebuild and raise up all-venerable temples and houses of prayer for the hymnody and glorification of God Himself. And they handed down to those who are allotted [the task of maintaining] the great and wondrous name of Christ, that they should preside in them and, by keeping the all-venerable sufferings of the Lord in memory, make propitiation for their own sins and become heirs of His eternal kingdom; not only this, but also for the establishment and persistence of the most holy metropolitan sees and churches everywhere by city and region, estates and property were assigned to them ^D by the God-loving and famous emperors, and by others who look toward the eternal and unending state which is to be allotted to the righteous, which things are consecrated and dedicated to God. For this reason, the divine and God-loving laws and holy canons decree with great authority that the property dedicated to God for the churches must remain unremovable and inseparable forever, to those to whom they are dedicated. And they subject those who dare to act otherwise to indissoluble penalties. For immediately, the God-loving laws declare: But not even for any monetary or criminal cause is a bishop to be dragged or compelled to stand [before a tribunal] without a royal command; but [we order] that the official who dares to do this, whether in writing or orally, be commanded—after the removal of his belt—to pay a penalty of twenty pounds of gold to the church, to which the bishop was ordered to be brought or dragged, [the gold] being given [there], and the extortioner himself, likewise after the removal of his belt, to be subjected to tortures and sent into exile. And again, as: "He who steals what is dedicated to God, even if he steals from a private place, is held as a sacrilegious person." And again, "The crime of sacrilege is similar to that of treason," and that, "The sacrilegious person who enters a sanctuary by night and pollutes or carries away what is dedicated to God, let him be punished with the sword." The great Gregory of Nyssa, in the eighth canon, says: "Sacrilege was not considered in ancient Scripture to be at all preferable to the condemnation for murder; for it is more tolerable." For likewise, both the one caught in murder and the one who has stolen things dedicated to God underwent the punishment by stones. But even the most pious and famous and memorable great emperors, both the Lord Alexios and the Lord Manuel, consistently and through their own golden bulls [with] unshakeable and unchangeable words, threatening an altogether terrifying indignation, decree that not only while the archbishops are still living and present, but also after they have passed away, does anyone have the liberty, among those who perform imperial services and duties, to lay a hand or foot upon them in regard to ecclesiastical matters, whether movable or immovable, on any pretext whatsoever, unless such a person wishes to draw upon himself the wrath of God, no matter who he may be. The purpose of this decree is that, as at the present time, certain of those who take on tax-farming and public duties, moved by a grasping spirit, also lay hold of ecclesiastical matters shamelessly, seizing from the estates dedicated to God the revenues and items found in the cells of the archbishops, causing damages to properties, and [committing] insults and acts of tyranny against the most holy archbishops and the most pious clergy—as indeed happened even to the most holy metropolitan see of Philadelphia and to its most sacred shepherd, brother and concelebrant of our mediocrity—they caused not only destruction and damage to the items and estates assigned to the Church of God, snatching the income from these, but also, grabbing hold of the necessary and essential items found outside the buildings of the most holy metropolitan see with a greedy hand, they snatched them and destroyed them. And moreover, and most unholy of all, they heaped insults upon the archbishop and teacher himself, bringing upon him and many of his most pious clergy and most God-fearing hieromonks many harmful things, and exiling them, bringing upon them, with much deceit, heavy and unbearable damage, ruin, dangers, prolonged imprisonment, and many other grievous things.

^A And if they themselves also submit and remain [in obedience] to this canonical and lawful synodal disposition and definition, it is well; but if not, let them also, as those wishing to despise divine things, be under the same excommunication and penalty, as has been indicated. For this reason, we provide paternal counsel and advise those who manage such secular matters that, just as the pious laws and divine and sacred canons strictly enjoin, they should abstain altogether from ecclesiastical properties. For what does it profit a man, it says, if he gains the whole world, but loses his own soul? For the sake of safety, and so that such [deeds] may no longer be dared, this our present lawful and canonical synodal written definition has been enacted, having been signed and secured by our own hands. In the month of January of the third indiction, in the year 6873. † It also included: Philotheos, by the mercy of God, and the signatures of the aforementioned archbishops.

XLVIII. A Synod of Antioch confirms that Pachomius was rightly elected patriarch.

† Of the Metropolitan of Antioch, the Patriarch, to our most holy master, the ecumenical patriarch, and the divine and sacred great synod under him.

† To the most holy Archbishop of Constantinople, New Rome, and Ecumenical Patriarch, and our master and lord, together with all the the archbishops and ecclesiastical rulers of the most holy and ecumenical synod of the holy, Catholic and Apostolic Church of God, our humble selves, all the humble archbishops of the most holy Apostolic Church of God of Antioch, ^C together with our most holy patriarch of Theopolis, Great Antioch and all the East, lord Pachomius, yielding the fitting salutation in Christ with the due reverence, pray for your holiness to be in health for the sake of the security of the sacred dogmas of the Church and the success and strengthening of the patristic decrees of Antioch, which we also beseech the all-merciful God to remain unshaken for the guidance and governance of the better; and may we follow in its footsteps, leaning upon the sure stone, the cornerstone Christ, and having been founded upon the foundation of the apostles and the immovable definitions of the Fathers. Let it be known to your holiness that, upon the late blessed patriarch of ours, lord Ignatius, having paid the common debt, the [affairs] of the Church remained pending; according, therefore, to the custom that has prevailed from of old and the canonical tradition, a holy synod was convened among us, and having taken common counsel, by the good pleasure of God, [we have elected] the most holy metropolitan of the great city of Damascus, lord Pachomius, our brother and concelebrant, to this high throne of the patriarch of the God-protected city...

the great city of Antioch, and all the East, for the relief and salvation of the Christian fullness for long ages. ^A It also had this signature: The humble Germanos, Catholic of the congregation and Exarch of all Iberia. † The humble metropolitan of Apamea and superior, Niphon. † The humble metropolitan of Pompeiopolis, Gregory, and superior. † The humble metropolitan of Heliopolis, Sophronios, and superior. † The humble metropolitan of Bostra, Arsenios, and superior. † The humble metropolitan of Mopsuestia and superior, Sophronios. † The humble metropolitan of Berytus, Paul, and superior. † The humble metropolitan of Emesa, Symeon. † The humble metropolitan of Tripolis, Melchis. † The humble metropolitan of Edessa, Euthymios, and superior. † It also had other signatures in the Syriac language: Pachomius, by the mercy of God, patriarch of Theoupolis, the great city of Antioch, and all the East.

XLIX. The Metropolitan of Trajanopolis is transferred to the metropolis of Lacedaemonia.

† An act concerning the transfer of the see of Trajanopolis. The preamble of the protonotary of Pepagomenos.

† Transfers and changes of places occurring from churches to churches and from metropolises to metropolises were rightly and according to proper and just reason ordained from the beginning to come to pass. ^B It is good and just that what has once received a beginning should continue with successive succession and interconnection, remaining forever the same, preserved and standing above the currents of time which sweep everything away and surpass them. For God, being perfect and pre-perfect and super-perfect and all-perfect alone Himself, while having fashioned all other things by the unovercomeable power of His wisdom and ineffable and infinite magnitude, and having brought them from non-being into being, imparts to each the fitness appropriate to it—as many things as are contemplated in inanimate objects ^C and animate ones, and as many as are in non-rational beings and as many as are in rational ones. For the Good reaches and is extended from above downwards from that first and inconceivable beauty unto every generated nature. Therefore, each of the things produced is perfected according to its own measures and according to proportions better than scientific analogies by Him who has set the glens with a balance and the mountains with a scale, to speak prophetically, and who has adorned the heaven with the ineffable and varied glimmering of lights and with all-harmonious motion and winding. ^D For this reason, our hierarchy and the entire sacred order, arrangement, and constitution of the Church appear to imitate the high and immaculate and heavenly hierarchy, through small advances and processions and ascents after the manner of an interconnected and golden-woven chain; for God established these visible things as an image of those invisible ones, so that through these we might be led up to things divine and high and truly supernatural, being purified and brightened in our souls, and in proportion as one preserves unblemished that which is according to the image of the

and ready to be a vessel receptive to divine illuminations and energies, he receives a corresponding measure of illumination. Now this preparation and arrangement of what has just been mentioned, and the whole purpose thereof, look and tend toward the most sacred metropolitan of Trajanopolis, the *hypertimos*, and our own mediocrity's beloved brother in the Holy Spirit and fellow-liturgist. Having from the beginning chosen the narrow and afflicted path that leads to life, and having from his soul altogether renounced the pleasures and customs of this life, he entered the venerable monastery of the Resurrection of our holy Christ and God, while still in the flower of his youth. There indeed, having shaved his head according to the monastic rule, he began to practice that harsh and laborious life, as well as humility and obedience—if anyone else ever did, he certainly did—and these things, having established them like unshakable foundations or having laid and supported them as firm bases for the whole construction of virtue, and having served tirelessly in other needs at other times, not only within the monastery but also outside when occasion called, even to the point of risking his life many times, he harvested in many ways the many fruits of virtue. Later, having given himself to reading the divinely inspired Scripture and having peered into its depths, he drew therefrom most refreshing and sweet draughts, and with light he received the light of knowledge; and having ascended the holy steps in order, step by step, as one judged worthy by the participation of virtue, he is later perfected by the hieratic gift, and thus he also advances from these lesser things to the greater and more perfect ones in accordance with the aforementioned purpose of the word. And he is established ^C as metropolitan of Trajanopolis, well shepherding his flock therein and having distinguished himself in all things as one beloved by God. Since, due to the irregularity and confusion of affairs—the result of a multitude of sins—it had become prey to godless enemies, there was an utter necessity to have both shepherd and flock; for otherwise, how could he be appropriately named a shepherd? For such things, being relative, introduce and sustain one another; for instance, when we say "father" we introduce "son," and when we say "teacher" we think of "student," and when we say "master" we imply "servant."

And the holy church of Lacedaemonia is deprived ^D of its genuine high priest for a considerable time now; with the consent of our most powerful and holy emperor, and after the most sacred metropolitans and *hypertimoi*—those of Caesarea, Ephesus, Heraclea, Cyzicus, Philadelphia, Nicaea, Chalcedon, Ponto-Heraclea, Myra, Bizye, Brysis, Athens, Amastris, Russia, and Aenus, and the elect of Adrianopolis—had deliberated with our mediocrity, all having agreed and come to the same opinion, he was transferred to the most holy metropolis of Lacedaemonia, so that such a number of people should not be deprived of the benefits they might have enjoyed from his ministrations, just as if a fire were to take hold of a great quantity of fuel, and then be prevented and not allowed to warm and cherish as many as he could, but be able to warm only a few. Accordingly, the most holy metropolitan of Lacedaemonia, *hypertimos*, shall hold that most holy metropolis of Lacedaemonia, enjoying this title in assemblies, in seats, and in other honors, and in the commemoration in the sacred diptychs, as is customary, according to canonical accuracy and observance. He is obliged to be installed on the holy synthronos of the church of that same place, to occupy the place of Trajanopolis, to seal readers, and to ordain subdeacons, deacons, and presbyters, and to perform all sacred acts without hindrance in the entire diocese assigned to him, as a genuine high priest, both being so called and being established as a teacher and overseer of their souls, and a guide leading them to the better things and those pertaining to salvation, knowing that even he will give an account to God on the day of scrutiny, and they themselves being obliged to yield and submit to him as to their shepherd and the overseer of their souls so established. For the assurance regarding this matter is released by this present synodal act of our mediocrity. † In the month of July, Indiction 3.

L. The Church of the Ioanninans, elevated to a metropolis, is assigned to Sebastianus.

† Synodal act regarding the Ioanninans. The preamble of the same *protonotarios* (Pepagomenos).

† Following ecclesiastical acts, as well as the commands and decrees issued of old by emperors, and following synodal votes and opinions, we also execute this present synodal act, and we judge it right to confirm and ratify that which was done of old at various times, as necessity moved and matters required, for reasonable causes and unavoidable needs; fulfilling, as is fitting, certain things that were in need of a small addition for the sake of the present need. ^D Where the present matter tends, and what its purpose is, we say now: the most holy metropolis of Naupactus, lying somewhere in the western parts, was indeed—by divine imperial decrees and by choices and distributions assigned and annexed to this imperial city, the queen of all cities under the sun, and under the dominion and province of the greatest of the powers on earth, the Roman rule—duly attached to this great throne in accordance with others. But since the affairs of life are unstable and irregular, carried differently at different times and shifting, like dice tossing or like the surge and swell of the sea, and never standing on the same thing, the transformation of this Naupactus also occurred, such are human affairs; for in the six thousand nine hundred and ninety-third year it was torn away and...

^A from the Roman authority by these arrogant and haughty and covetous Italians. Now, that thrice-blessed and famous man among kings, Lord Andronicus Palaeologus, the great-grandfather of my own sovereign and holy Emperor by God, always bearing a warm and burning zeal in his heart for the holy Church of God and for her orthodox dogmas, and for the Christian society and condition and its expansion, decreed and ordained that Naupactus, which was previously an episcopal see, and Ioannina, which was under it, should be transferred to metropolitan status ^B—partly so that the character of the detached metropolis might be saved and preserved in it, and the race of the Italians might not boast that they had diminished the number of metropolises completing the whole, which are under the New Rome and the ecumenical [patriarchate], and that their insolence might be dispelled thereby; and partly that all the episcopal sees under it, as if under one metropolis, might be arranged as if under a mother or head, being referred to a certain different rule for the sake of the good of order and authority. For everything that does not yield to a greater one and is not under authority is not only disorderly and unstable and irregular, but is also easily destroyed by the accidents of fate and the course of time. And indeed that king of great and wonderful nature, having had changed and having thought of and accomplished this in such a way, deemed it worthy, as is usual and customary, for this transfer also to be confirmed synodically. But since from that time until now nearly eighty years have passed, and in the intermission of so many years not more than three metropolitans were ordained, and of these two while holding the place and having taken hold of the metropolis, and the other one not even having been able to go there due to the confusions and circumstances that had arisen in those parts at that time, it happened that all things in that place were once and for all abandoned and shepherdless as regards a genuine archpriest. But since just now, by the nod of God and by the will and acceptance and pleasure and opinion of the holy and great Synod around us, our moderation has returned again to the patriarchal throne, having undertaken the care of all, it deemed it just and proper to provide for this most holy Church and for the Christ-named people there, and indeed having spent very much zeal and care, that we might find a man able to shepherd the Lord’s people and to deposit the noble and sincere and pure seeds of the Gospel and of the orthodox dogmas in the souls of men, and to root out and cut away heresy and to cultivate that towards Christ our true God, it has found a very suitable and appropriate one, by the grace of Christ Himself, for this great and apostolic office and ministry, sought also by those there with a vehement and fervent desire, namely him who has distinguished himself in the monastic and venerable habit from a very ^A tender age, honored with the priesthood, and who is striving for virtue and piety and a life according to God, Lord Sebasteianos. Having therefore been sent ^B for synodical examination and testing, according to the careful observance of the divine and sacred canons, he was elected and ordained as the genuine archpriest of Ioannina. For this reason, by the nod of my sovereign and holy Emperor, our moderation, having consulted with the most holy archpriests and titulars around it—in the Holy Spirit, its beloved brothers and concelebrants—the Metropolitan of Great Caesarea of Cappadocia, being the titular among titulars and Exarch of all the East; the Metropolitan of Ephesus and Exarch of all Asia; the Metropolitan of Heraclea, presiding over the titulars and Exarchs of all Thrace and Macedonia; the Bishop-elect of Ancyra and Exarch of all Galatia; the Metropolitan of Cyzicus and Exarch of all the Hellespont; the Metropolitan of Philadelphia and holding the place of Sardis and Exarch of all Lydia; the Metropolitan of Nicaea; the Metropolitan of Chalcedon and Exarch of all Bithynia; the Metropolitan of Pontic Heraclea and holding the place of Side; the Metropolitan of Bizye and holding the place of Stavroupolis; the Metropolitan of Brysis; the Metropolitan of Myra; the Metropolitan of Athens; the Bishop-elect of Adrianople; the Metropolitan of Trebizond; the Metropolitan of Miletus; the Metropolitan of Russia; the Metropolitan of Amastris; the Metropolitan of Aenos; and the Archbishops of Maroneia, of Lemnos, and of Derkos, has determined and ^C brought to pass that the said most holy metropolis, Ioannina, shall hold the place of Naupactus, and all the episcopal sees, both those under Naupactus and those under Ioannina, which were divided after the detachment of Naupactus by the Italians in the manner which has been related, after the departure of the one somehow currently found there, Naupactus, shall henceforth be counted under the most holy metropolis, Ioannina, as long as such Naupactus is held by the Latins; and this most holy Metropolitan of Ioannina and holder of the place of Naupactus, the titular, beloved brother in the Lord and concelebrant of our moderation, Lord Sebasteianos, is obligated in all such episcopal sees, those under Naupactus and Ioannina, to have full freedom and authority to ordain bishops, and furthermore to advance presbyters, deacons, and subdeacons, to commission readers, to consecrate sacred temples, and to do all things without prejudice, as much as is permitted to a genuine archpriest, according to the proper examination and accuracy, according to the careful testing and observance of the divine and sacred canons, and to shepherd and teach the Christ-named Lord’s people in them, all being obligated to receive him with great honor and much joy, as an angel sent by God, and to cherish him and obey him as the shepherd and caregiver of their souls. For this purpose, the present synodical act is given to the aforementioned Lord Sebasteianos, and afterwards also to those after him who shall succeed to the most holy metropolis, Ioannina.

LI. The Archbishopric of Leucas is conferred by annexation upon the Metropolitan of Ioannina.

† To the same Metropolitan of Ioannina: an act concerning the Archbishopric of Leucas.

† Our mediocrity commands, by the present letter, that the most holy Metropolitan of Ioannina, who is preeminent and holds the place of Naupactus, our beloved brother in the Lord and concelebrant, should take charge of the most holy Archbishopric of Leucas, since it is now widowed of a true hierarch. He must therefore act therein, without prejudice, in all matters permitted to a true hierarch, even without the installation of a holy throne, and he must shepherd and teach the Christ-named people of the Lord who are therein, and guide them in all things profitable to the soul and conducive to salvation. For this reason, the present act of our mediocrity is issued to the Metropolitan of Ioannina for his security. † In the month of May, 3rd indiction.

LII. Patriarchal letters concerning the stauropegion in Mistra.

† The patriarchal sigillion concerning the patriarchal stauropegion in the Peloponnese, in Mistra, erected by the most fortunate lord, Lord Manuel Cantacuzenus.

† The preamble concerning the commemorations of the Perioton.

† This, surely, is also something long ago decreed by the holy canons, that it is permitted to those who wish to build monastic houses and holy dwellings in the various metropolises, ^C and not to subject them to the authority of the prelates in those places, but to have them serve under the ecumenical patriarch through the stauropegia that by custom take place in them; and that under no circumstances should the metropolitans of the cities and the prelates have any mention of their names in their sacred rites, in the churches and monastic houses that are in those places. And certainly, this custom being ancient and canonical, it seemed fitting to the much-longed-for own brother of my most powerful and holy emperor, the most fortunate lord, Lord Manuel Cantacuzenus—in the Holy Spirit a beloved and most dear son of our mediocrity—to build from the foundations a divine and venerable church in the most holy metropolis of Lacedaemon in the Peloponnese, near the city of Mistra there, in honor of the name of our Lord and God and Savior Jesus Christ, the Life-giver, and then to establish it also as a monastery for men, ^D not, however, to be subject to the said most holy metropolis of Lacedaemon, but to be subject to the ecumenical patriarch who steers the helm of the Church, and to pay annually, even to the one who administers the patriarchal exarchal rights in the Peloponnese, in place of the customary canonical florin. For this reason, it was necessary for a sigillary letter of our mediocrity to be issued to those practicing monastic life in this little monastery, so that in all future times it may remain patriarchal. Our mediocrity, issuing the present sigillary letter, commands in the Holy Spirit that this very monastery exist and be found as patriarchal, according to the will of the most fortunate lord, and that it may in no way have any investigation by those who from time to time hold the seat of this most holy metropolis of Lacedaemon, nor that any of its clergy enter into it to demand oversight or any exactions and to harm it; nor, furthermore, that those who administer the patriarchal exarchal rights in the Peloponnese should take it upon themselves to linger in this little monastery and waste time there, but should only receive from it the annual canonical [payment], that is to say, the florin, while the patriarchal commemoration is duly performed and rendered in the same monastery. As for the corrections of spiritual failings, let the exarch who happens to be there from time to time perform them, and let them be corrected canonically, provided he takes nothing from such an investigation, nor, having taken it, proceeds to wear out and harm the monastery; but let him perform the correction, as has been said, of spiritual failings without harm or any wasting away. For the declaration of this matter, the present sigillary letter has been issued to the aforementioned little monastery of the Savior Christ, the Life-giver, to be for its perpetual security. † In the month of June, 3rd indiction.

LIII. The Patriarch entrusts to the monk Luke the patronage of the patriarchal monasteries in Pteleos.

† Our mediocrity, through the present letter, entrusts to the most honorable among monks, Lord Luke—our beloved son in the Spirit—the rights of a founder, the supervision, and the administration of the three patriarchal monasteries found in Pteleos. He ought to take charge of them—primarily, both present and absent, through letters and teachings, as he is capable of this by the grace of Christ—to admonish and suggest to them what is better and conducive to salvation, and in every way to guide and lead them on the path to the attainment of virtue. Furthermore, he is to set in order and improve all their possessed properties and goods; and whomever he may appoint as a righteous hegumen, he must hold that [person] to be secure and stable, as one properly chosen by him, since he knows [those] and has chosen [the one], seeing as our mediocrity, by another letter, has confirmed the one appointed by him as righteous, and has commanded [him] to live modestly and likewise to teach those under him.

† In the month of January, indiction 3.

LIV. The Metropolitan of Alania and Soteropolis is confirmed in the churches conferred upon him. Regarding Alania and Soteropolis, how royal churches are to be governed.

† For a long time now, the most holy bishopric of Soteropolis had been united to the most holy metropolis of Alania along the lines of an increase [in resources], and this union of the most holy churches ^B remained up to the present, and the royal churches were governed by one metropolitan. But since the patriarch before us, on account of certain scandals that intervened between him and the [metropolitan] of Alania, Kyr Symeon, desired and ordained a separate metropolitan in Alania while this one was still in office, and from this, the latter arrived here and brought the matter before my powerful and holy emperor and before the divine and holy synod in accordance with what was given to him, and after the matters concerning him were accurately investigated many times, he was justified by a written synodal vote. Thus, he was to be once again the same metropolitan of Alania and Soteropolis, and to have all his rights and privileges, those clearly within the jurisdiction of Trebizond, that is, the most holy church found within it, honored in the name of the Theotokos of Paramylthia, and the clergy under it and all other rights and privileges which this metropolis possesses, both in the city of Trebizond and in the lands under it, and in the most holy church of Soteropolis, that is, of the all-holy Theotokos of Athiniotissa, also called the Lazian, and furthermore those concerning Alania and Caucasia and Agouchia; but as for that man who was uncanonically ordained, he is to have jurisdiction in the regions beyond these. And so, while these things were proceeding, that man departed this life, and likewise the patriarch before us, and our mediocrity having returned, by the grace of God, to the patriarchal throne, this metropolitan of Alania recently arrived at our mediocrity and brought all these things forward. Our mediocrity, therefore, having deliberated with the gathered assembly of the most holy archbishops around us—of Caesarea, of Ephesus, of Cyzicus, of Philadelphia, of Nicaea, of Chalcedon, of Pontoheraclea, of Adrianople, of Myra, of Athens, of Brysis, of Matracha and Zichia, of Amastris, of Russia, of Cherson, and of Maroneia—discerned and declared that the situation should be restored according to that ancient ecclesiastical state and custom, in accordance with the ancient synodal acts brought forward by him and the golden bulls of the blessed emperors issued regarding them, and those which happened subsequently under the blessed patriarch, Kyr Isidore, and the venerable golden bull proceeding from him, of the ^A emperor, the holy Cantacuzenus. Hence, this most reverend metropolitan of Alania and Soteropolis shall also hold the place of Melitene, as he is our fellow-minister and beloved brother in the Holy Spirit, along with our mediocrity, holding all the aforementioned rights of his metropolis of Alania and Soteropolis, just as he possessed them previously, performing for them the ecclesiastical works and actions incumbent upon him and receiving all its incumbent rights. And for the security of this matter, the present synodal act has been issued in the month of September, indiction 3.

LV. The rights of the monastery of Brontochion in the Peloponnese are confirmed.

† A sigillion regarding the venerable monastery of Brontochion in the Peloponnese.

A Prooemion by Chloros.

† If those who, because they understand everything for themselves and act accordingly, will be better off in the future regarding both their own affairs and those of many others, are enrolled by the sons of the Hellenes who have practiced secular wisdom in the first rank of those deserving praise, and having named such a person "most fine," they hold him worthy of the second rank even if he has not thought to do these things of his own accord, but having been persuaded by one who informed and told him—and even calling such a person "noble"—how much more is it appropriate for them to be deemed worthy of praise by those who follow spiritual wisdom, or rather by the virtues themselves, and by Christ, the Wisdom itself, who have been persuaded, both from within and by others, to choose the greatest of goods, which is to desire to bestow a certain glory and honor upon this glorified and venerable name of the Ever-Virgin and Theotokos, because of Christ and God who blossomed from her ineffably and beyond nature? Or is it not clear that by how much spiritual things are more precious than secular things, and the divine and higher things among them again [more precious] than the others, by so much the more is it fitting that these people be deemed worthy of praise and honors? Since, therefore, our mediocrity is eager to bestow a certain honor upon the venerable imperial and patriarchal monastery situated in the Peloponnese, ^D because it is honored in the name of the all-immaculate Theotokos and called by the name of Brontochion, this was brought before it: that such a monastery was promoted and honored during the days of our Father among the saints, Athanasius the patriarch, and furthermore by the other most holy patriarchs to the honor of archimandrite and grand protosyncellus, and that it was issued to it as a metochion by that sigilliod document, and the small monastery honored in the name of the holy glorious apostle and evangelist John the Theologian, situated near the Psalloi; and other rights not a few have proceeded to such a venerable monastery, venerable golden bulls and patriarchal writings, and furthermore many and diverse cadaster records, all of which confirm and guarantee

^A that the aforementioned small monastery of the Theologian serves as a dependency of this Brontochion monastery for all future time and in perpetuity; and furthermore, regarding the other possessions and dependencies of the same, so that it may hold and possess them without obstruction in every respect—our humility, with great readiness confirming all the aforementioned rights and, as it were, affixing a seal upon them for their confirmation and security, issues the present sigillion, by which it is commanded in the Holy Spirit that these things be held firm and unalterable in all aspects—insofar as they are detailed and covered item by item—and that the monks living there as ascetics may hold and possess the aforementioned small monastery of the Theologian and all their dependencies and possessions, according to the powers and the scopes of the rights belonging to them, inalienably and inseparably for all time. ^B Since, however, this matter was also brought before our humility by the most honorable among hieromonks, kyr Kyprianos, lately found to be the hegumen, archimandrite, and grand protosyncellus of the such venerable imperial and patriarchal monastery, and by the monks living there as ascetics, [reporting] how there was a time, before the island of Pelops came under the hand of the Latins, when the aforementioned small monastery of the Theologian functioned by itself in full autonomy and personal authority, being a complete and great monastery in its own right, having been favored by the then-patriarch with the right to possess such autonomy through a sigillious letter, which was also subject to the weight of an epitimion against anyone who might ever wish to abolish its autonomy and grant this monastery as a dependency to others; and [how] the dominion of the Latins took away most of the possessions of that monastery at that time, and instead of a monastery made it barely a small monastery; and whose sigillion, as has been shown, was at that time hidden and obscured when it was granted as a dependency by our father among the saints, Patriarch Athanasios; and [how] now that it has appeared, a great deal of fear has naturally fallen upon the aforementioned monks, lest the epitimion declared by it might bring harm to their souls, and they reported this to our humility, requesting a release from the aforementioned epitimion contained and declared, as has been said, in the sigillion that was produced at that time, when the monastery of the Kapsalai of the holy, glorious apostle and evangelist John was, in fact, a great monastery in its own right. ^C Having deliberated also upon this matter, our humility, for many and other reasons, but especially for the sake of the spiritual benefit, having judged it just that the aforementioned small monastery should not function by itself, but under the authority and will of such a venerable monastery of the Brontochion, our humility has this [matter] granted and released in the Holy Spirit, through the authority given to it by our Lord Jesus Christ through his holy disciples and apostles—who commanded to loose and bind the sins of the earth, and whatever they should loose on earth, it should be loosed in heaven, and whatever they should bind, it should be bound there also, and he who philanthropically passed such grace through them to us. Since, however, the aforementioned monks further reported that such a venerable monastery also has other possessions and paroikoi, some acquired by purchase, others by donation from some people—of which, as they reported, these are those acquired by purchase: near the Brisis, the most venerable and divine church of the holy hieromartyr Blasius and the priest serving in it, the priest Opsaras, and his cousin, together with whom they possess hereditary and purchased properties, as follows: the aforesaid monastery having purchased them from Angelos Nikolaos Phagomethis; and a vineyard near Saint Stephen from the wife of that former protekdikos Kamnes; and a mill-site near Bartova from Nikon the Philosopher; another vineyard from Laskarina; and fields near the Kalybites from that virtuous kyr Konstantinos—possessing all these by purchase, as has been said. And these from donation: a vineyard from that Mangaphas; another vineyard from kyr Leon Kladas near Trype; and a field in Kalogonia; and the paroikos Pardygeris from that archon, kyr Nikolaos—but also paroikoi of the said monastery [who] purchased ruins near the Theologian from the Stamatopouloi, which they even converted into vineyards, and are now held by both Bochales and Pleistares; and other paroikoi, some of whom the said monastery raised, who are these: Ioannes Leontarites Mantales, Ioannes Nikolitzopoulos, Georgios of Anyphento, and Ioannes of Cheilas; and from ^D donation and transfer by those who were, from time to time, heads of the tax-district (*kephalatikeuontes*), and others, are these: Christophoros Kourteses, Nikolaos Trikolos, Nikolaos Phragkos and his brother, and Georgios Vinatos. And the aforementioned monks begged that these also be explicitly written down in this present sigillion of our humility, just as has indeed been declared, so that they may be maintained as inalienable and inseparable for all time from the said monastery. To this same plea of theirs, our humility again paying attention commands in turn that, if these things are as stated, namely as the aforementioned monks reported, the said monastery shall hold these things too, rightfully, lordly, and inalienably for all time, and neither those wrapped in ecclesiastical power, namely archiereis, priests, and clerics, nor those dealing with secular and public affairs, or even those found in the tax-district office, shall ever find for themselves, at any time, any harassment or injury on account of these. For he who would harass it or take away anything from the dependencies, possessions, and other rights and privileges that this venerable monastery possesses, whoever this might be who dares this, whether a local archiereus, as

^A has been declared, or a cleric, or a ruler, or a public official, let him be subject to condemnation from God and to ecclesiastical and canonical penalty from our mediocrity, in as much as he attempts to dissipate and disrupt the properties well-ordained to the Church of God and the endowments and things dedicated to God by means of this monastery. For this reason, this present sigillion of our mediocrity has been issued and assigned to the aforementioned venerable royal and patriarchal monastery of the All-Holy Mother of God, called of Brontochion, for its perpetual security and confirmation, in the month of May, 4th indiction, of the year 6804.

LVI. To Hieromonk Neophytus are committed the metropolitan sees of Athens and Euripus.

^B Our mediocrity, through this present letter, assigns to the most reverend among hieromonks, beloved in the Spirit and son of our mediocrity, Lord Neophytus, who was previously appointed by it as spiritual father, and who at its promptings and request has recently undertaken this sacred ministry of spiritual fatherhood, the duty to manage and administer the rights of the most holy metropolitan see of Athens, and further that of Euripus, and to have at his discretion [the power] to consecrate divine and sacred churches within them, and to ordain readers without discrimination according to canonical strictness and observance, performing and carrying out everything with great caution and attention, so that nothing untoward or improperly exacted may be found, and also to oversee the spiritual fathers and the priests ^C found in them and to instruct them, and to counsel them for the edification and establishment of the salvation of their souls; likewise, also to teach the other, Christ-named people of the Lord, and to turn them back from untoward and evil works to the knowledge of the good and of virtue and of decent conduct and Christian order and standing, so that they may abstain from illicit marriages, trigamy, absence of modesty, and all other forbidden marriages—and simply all other unlawful deeds that cause spiritual harm and destruction to those who practice them. Therefore, the aforementioned hieromonk also owes it to the right of the aforementioned churches to do everything observantly and attentively according to the command of our mediocrity. For this reason our indultorial letter has been released to him, so that he may have it for his security; if he does not act as this [letter] commands, he will have to give an account of his responsibility ^D to our mediocrity by all necessity. Our mediocrity gives this assignment and exhortation to him in this way until a metropolitan of Athens is ordained by God; for after this, he will have no leave or authority whatsoever to do any such thing in these, but will remain inactive and without function, being himself subject to the one who will become metropolitan of Athens in all things and without excuse, though remaining spiritual according to the mandate which he has from our mediocrity.

LVII. To the Monastery of St. Peter at Kaffa, of the Church of Sugdaea: the rights of the patriarchal monastery are confirmed.

Since there is found of old in the region of Kaffa, at the Old Harbor, a patriarchal monastery honored in the name of the holy Peter, from which the customary canonical [tax] is given annually to the patriarchal cell, and the hegumen who is in this monastery, the most reverend hieromonk Lord Barlaam, recently requested from our mediocrity to receive a letter of [our] authority so that this may be kept untouched by the archiereus of Sugdaea of the time, and that no demand shall be made of it by them, nor any dispute, but as it was kept from of old until now, free and above the prejudice of the latter, as a patriarchal [monastery], so too in the future it is to remain in the same non-molestation; our mediocrity, having accepted his request, issues this present [letter], through which we command in the Holy Spirit that such a patriarchal monastery of the holy elder be kept above all prejudice and dispute from the most holy metropolitans of Sugdaea of the time and all the clergy of the church under them; [and that] the one sent from time to time with letters of our mediocrity for the conduct of the patriarchal exarchal rights in those parts may enter such a monastery and enjoy the customary governance, but without demanding anything in the name of canonical [duty] or troubling it beyond what is proper; [and that] as for the aforementioned most reverend Lord Barlaam, he who is found as hegumen in this monastery and is the head of the monks in it and who instructs them in what is for their spiritual benefit, he is to send the canonical [dues] to the patriarchal cell every year without fail. And for the security of this matter, this current letter of our mediocrity is issued to him. Written on the sixth day of the month of July, of the 4th Indiction.

LVIII. Nicephorus Gregoras is excommunicated by Philotheus, metropolitan of Selymbria.

To Nicephorus Gregoras and those who think and speak and defend his views concerning other divine dogmas, and further concerning the All-Immactulate Mother of God, that she did not, forsooth, enter into the Holy of Holies, which the high priest alone entered once a year, anathema. The humble metropolitan of Selymbria, Philotheus.

LIX. The Patriarch calls the bishop of Justiniana Prima and all of Bulgaria to the ecumenical synod, which will deliberate on the union of the Eastern Church with the Western.

Most blessed bishop of Justiniana Prima of Achrida and all of Bulgaria, in the Holy

Spirit our beloved brother in our mediocrity, we pray to God that your holiness may be well, both in body and soul, for the stability and benefit of the Christ-named flock under you. The most beloved cousin of my exalted and holy emperor, the Count of Savoy, upon arriving in this God-magnified and God-guarded Constantinople having traveled from the West, and having with him the Latin prelate, Lord Paul, brought forward the words of the Pope to my exalted and holy emperor regarding the union and concord of the Churches—that is, clearly, our own and that of the Latins. My exalted and holy emperor then showed this matter to our mediocrity and to the most holy patriarchs, both of Alexandria and Jerusalem, and furthermore to the holy synod of the most holy archbishops found here. And having met together and come to a common mind, we have decreed that an ecumenical synod must take place, according to the seven ^A preceding ecumenical synods. The two most holy patriarchs, those of Alexandria and Jerusalem, are currently here, and they are already sending letters to the archbishops under them and to their own synods, so that they may come. We have also given instructions to the most holy patriarch of Antioch that he, together with all the archbishops under him and his own synod, should by all means come, and also that your holiness should arrive with all the archbishops under you, since the synod will be catholic and ecumenical. For since the church there, and that nation itself, has from thence—as if from a source and root—its piety and its holy and blameless faith, and since the purpose regarding piety and faith is now set before us, it is absolutely necessary that your holiness arrive here, so that by deliberating together, with the help and grace of God, we may give an account for our fear of God and for the blameless dogmas regarding God, grounded in the divine Scriptures—the evangelical, the apostolic, and the patristic traditions and teachings. For we do not wish even one syllable or one iota of the established dogmas to be overlooked, but rather, as the evangelical, apostolic, and patristic canons and dogmas and ancient laws are established, so too [do we wish] for us to give an account for the matters set before us. For this reason, putting aside all your business, whatever and of whatever kind it may be, and setting all else as secondary to the discourse regarding piety, strive by every necessity to arrive here with all the archbishops under you. For where the discourse regarding piety and faith is primary, one who looks toward the truth must overlook all else. You ought, therefore, to arrive within the appointed time limit, beginning from the current month of June of the present 4th indiction and up to the completion of two years. If, after such time limit has passed, your holiness does not come, we no longer intend to wait. And how great is the loss, how great the harm, and how great the dishonor besides, for such necessary ^B ecclesiastical matters to be left deprived of your holiness at such a profitable gathering, as if, when you have arrived, [we consider] how much honor and glory, how much gain and how much benefit there will be both for your holiness and for the Christians found there? Let it, therefore, be your endeavor to arrive here, setting all other matters lower than such a premise. Let your holiness know that we preserve the healthy and blameless faith and our piety and its correct dogmas, and we hold them now even as we and the Church and the Empire held them before; and do not believe some who perhaps say things contrary to us regarding this, but rather we are disposed in this way regarding the correct and true dogmas about God, and we are such now as we were before. For we have agreed with the envoys of the Pope that if our dogma should appear in the synod to be superior to those of the Latins based on the divine Scriptures, they shall come and agree with us, just as we say. We trust in God that this will happen by His help and grace. Therefore, be fully assured that these things are as we write to your holiness. Let it be so, then, as we request, that your holiness may arrive here with all the archbishops under you, since such ecclesiastical matters set before us are necessary and indispensable. May the all-holy Lord be protecting your holiness above all harmful occurrences.

LX. The Archbishop of Leucas is transferred to the metropolis of Naupactus.

† Synodal act concerning the translation of Naupactus from the archbishopric of Leucas.

† It is necessary to observe and turn the eye of the soul everywhere, for one who has truly received from Christ the pastoral care of His rational flock, and indeed to make it a matter of priority, ^C that the one who from the beginning envies us should not snatch away any part of these nor cast them away from the proper and saving pasture, to the famine and desolation of those who, because of the scarcity of those capable of nourishing [the flock] with teachings as if with grass, [would leave them to perish]. For not only will the flock of Christ perish because of the deficiency of rational food, but it will also become prey for beasts—I mean, for the specious and counterfeit teachings of those who are ever occupied with the work of corrupting the sincere dogmas of piety and sowing the tare among the wheat. Whence, it is not necessary for the shepherdless state of the widowed churches to be prolonged, nor for them to continue without a president, especially those to which it has happened, in the midst of the nations, to be as fire hidden in ash ^D and to gradually lose its light, with no one present who is able to provide the rekindling—such as is the case now for us in our discourse. For the most holy metropolis of Naupactus, which has been approved from above as one of the greatest of the metropolises, being widowed of its true archbishop, has by synodal vote received its own shepherd and president, a man prudent and one who has often struggled for piety...

as the written testimony ^B sent to us in common by the toparchs there, as well as by all other illustrious and noble men and the clergy, has shown; and furthermore, having previously been removed from the most holy archbishopric of Leucas and driven out from there by the Italians, he has been restored by our humility, by synodal vote, as has been indicated, and by the assembly of the most holy metropolitans regarding him — of Caesarea, of Ephesus, of Heraclea, of Cyzicus, of Chalcedon, of Adrianople, of Pontic Heraclea, of Brysis, of Aenus, of Bizye, of Selymbria, and of Ganos — and by the venerable command and favor of my most powerful and holy emperor, by whom the affairs of the Church are well established and supported, restored by the grace of Christ to the most holy metropolis of Naupactus. Hence, our humility also issues the present synodal act to this most holy metropolitan of Naupactus, the Hypertimos and Exarch of all Aetolia, in the Holy Spirit our beloved brother and concelebrant, Lord Matthew, granting to him all the archiepiscopal administration belonging to this church concerning him, as its true archbishop; who, in addition to obtaining the title of such most holy metropolis of Naupactus, shall also have the installation upon its holy throne. However, he is now obliged to maintain his seat at the most holy bishopric under him in Acarnania, of Arta, and also to have the other bishoprics under him, excluding his two bishoprics of Dryinoupolis and Vela, and, according to the ecclesiastical order and the outline of the honor befitting him in seats, positions, and assemblies, to make seals for readers, to advance subdeacons and deacons, to ordain presbyters, and to install bishops into the churches under him, being permitted also for this to be done; he must also take charge of all rights from wherever they may be that pertain to the most holy metropolis concerning him, whence the clergy and ordained ones, monastics, and laymen therein ^C are obliged to be subject to him and to obey him as their true archbishop and shepherd, mediator, and reconciler of things toward God, etc. The present synodal act is delivered to this aforementioned most holy metropolitan of Naupactus, the Hypertimos and beloved brother of our humility and concelebrant, for security, issued in the month of July of the current... indiction, of the... year, which was also marked by the autograph signature of our humility.

LXI. The Prelate of Christianoupolis is summoned to justice.

† In the month of November, on the 9th, the third day, the 6th indiction, with our most holy master, the ecumenical patriarch, presiding in the cells of his great holiness in the catechumena on the right, and sitting in council with him were the most holy archbishops and Hypertimoi of Caesarea, of Ephesus, of Cyzicus, of Chalcedon, of Brysis, of Bizye — with the opinion also of that of Aenus — it was spoken regarding the [prelate] of Christianoupolis: that the monk Isaiah, who had been restrained by synod from being advanced to the priesthood for having also given himself as a pledge to the sorcerer in order to find the hyperpyra which the monk Hilarion lost, having taken that man from such a monastery, and this with knowledge of the matter and having been explicitly warned by our most holy master, the ecumenical patriarch, through the most holy archbishops of Ephesus and Adrianople, not to receive him; but he, having received him and gone to his own church, ordained him a deacon; and that this having happened, and the said Isaiah having come here and been defrocked by synodal vote, the [prelate] of Christianoupolis was also restrained and warned to come here and make his defense synodally as to why he did these things; but he did not come, pleading poverty and inability for that reason to be present here, and [asking] if he should be permitted to exercise the functions of the archieracy until he arrives here. Against this, the most holy archbishops, ^D our most holy master, the ecumenical patriarch, also confirming these things later, declared that these accusations indeed demand the deposition of the [prelate] of Christianoupolis, having done such things; but out of condescension, and because no one is condemned while absent, let him be permitted to function without hindrance in matters of the archieracy until he arrives here. And this was also ordained: that if, within the depth of the coming month of May, three summonses having been made to him — the first through a precious writing of our most holy master, the ecumenical patriarch, and the second and third through the most holy archbishops of Monemvasia and Lacedaemon, who are located there — he will then make his defense synodally, and what seems canonical to the divine and holy synod shall be done; but if, the summonses having been made as said and the appointed time having passed, he does not come, then let him be deposed even in his absence. For this reason, these things have been written in the present register for the sake of a record, in the month of November, indiction 6.

LXII. The Metropolitan of Gotthia is entrusted with the Church of Cherson.

† Exarchal mandate to the [metropolitan] of Gotthia, concerning the Church of Cherson.

† Our humility through the present document entrusts to the most holy metropolitan of Gotthia and Hypertimos, in the Holy Spirit beloved brother of our humility and concelebrant, the exarchate and administration of the holy Church of God in Cherson, who is also obliged to look after and supervise it, and the ordained ones and monastics found therein, and the rest of the Christ-named people of the Lord, and to exhort and advise [them], etc. Issued on the 4th.

^A It held even through the honorable patriarchal administration to the: In the month of October, Indiction 7.

LXIII. Synodus decernit, fundos ecclesiasticos non posse cedi imperatori.

† In the month of November, Indiction 6, reports from our most powerful and holy master and emperor were conveyed to our most all-holy lord, the ecumenical patriarch, through the much-beloved kinsman of his powerful and holy empire, the most honorable among monastics, Kyr Macarius Glabas Tarchaneiotes, who said that our holy emperor wishes to station soldiers in the villages outside Constantinople as far as Selymbria, to whom he wishes to give the lands therein and all the soil within them. Since the Great Church also possesses two villages, that of Oikonomeion and that of Pasparas, he signals to your great holiness that these be released by it, so that our holy emperor, having received them, might do with them what he wishes—for he intends to hold them for a time; and if he does what he wishes, he will hold them even further and will give the Church another revenue equal to these estates, but if he does not do what he wishes, they shall revert ^B to it. To these, our all-holy lord, the ecumenical patriarch, responded: "I have no authority to hand over any of the property of the Church to anyone, for I am the guardian of these according to the ordinance of the sacred canons; and of their revenues I am indeed lord and master in every respect, so as to do with them whatever I wish, but of their underlying lands and estates I am not, but rather I am their guardian. Because of this, I will never do this." By the prompting of his great holiness, the most holy archbishops and superiors in my venerable monastery of the Akataleptos were gathered: of Caesarea, of Ephesus, of Cyzicus, of Chalcedon, of Bizye, of Brysis, of Peritheorion—with the opinion of the [metropolitan] of Aenos present—and having heard these things and being asked to state what even to them seemed good concerning this, all spoke as if from one mouth, that neither our all-holy lord, the ecumenical patriarch, nor the holy and great synod with him has the authority to hand over any of the Church's property to anyone. For that this is prohibited by the sacred canons and forbidden—that any of the bishops should give from the property of the church under him to anyone—is recognized. Because of this, even if we wish to do this, we are unable to, being prevented by the sacred canons. On these matters, the much-beloved kinsman of his holy empire said on behalf of our most powerful and holy master and emperor that "Since you do not give these to him, nor these things, so that he might hold them as others hold and sow in them and render the portion to the Church, then let them be rendered to him likewise, so that by the decree of his holy empire the portion may be rendered to the Great Church." And to these things, he said ^C that this too is prohibited by the sacred canons, which command that the property of the Church not be given to any of the powerful, let alone to an emperor. To all these things, our all-holy lord, the ecumenical patriarch, and the holy and great synod with him declared that "We, for our part, have no authority to hand over the property of the Church to anyone—for it would not be permitted for us to do this even if we wished—and for this reason we do not release them at all. If the holy emperor wishes to take them by his own authority, let him do what he wishes to do. He himself gave these to the Church; he himself, if he wishes to take them, let him take them; he has the authority to do with them what he wishes. We, for our part, will in no way do this, whatever may happen." At any rate, these things were written into the present codex for the sake of a record regarding this declaration.

LXIV. Ecclesia Sardium subjicitur metropoli Philadelphiæ.

† A synodal act regarding Philadelphia.

† Time, which transforms and changes all things and prepares those that are in a good state to pass into non-existence, doing its own work until now and holding to its own natural succession, has brought the great metropolis of Sardis—having advanced to such glory and possessing such brilliance ^D from both time and the excellent order and education of those within it, so as to be numbered among the greatest and first of metropolises, and carrying the primacy and dominion over all save for a few, and lying upon the tongues of all as some delightful sweet and ornament of whatever cities sit presiding over Asia—to such a state of deformity now, and has brought it to such a condition—God, of course, permitting—that it preserves not even the shape of a city, nor any small mark of it, having become a field of desolation and ruin instead of a paradise of delight. And this is the custom of time to do, and to threaten all things with things much worse than these, finding the material for God's indignation against us in the multitude of our sins, most justly coming upon us. But for those who have a need to care for their own safety and for the improvement toward a better state, it is proper to gather the remaining parts of those that have perished and to provide a guardianship for them for the future, so that the remnants of the aforementioned church, small as they are among many, might be deemed worthy of spiritual visitation, superior to temporal treachery; and it would be fitting for them to imitate that good shepherd who, leaving the many of the sheep that were in good state, went onto the search for the one that had perished. Hence also the most holy metropolis of Philadelphia, being much loved by God and for this reason kept undestroyed until the end and never ordered to bow the neck to any of the nations, and enriched with a shepherd who has been chosen by God and...

strengthened by his words and teachings and prayers, it seemed good to us to appoint as mother of these that were left behind, and as metropolis, not so much providing it with glory as with the salvation and security that comes from it. ^A Having therefore deliberated on this matter, our humility, with the assembly of the most holy archbishops and most honorable men around it—those of Ephesus, Cyzicus, Nicaea, Chalcedon, Brysis, Peritheorium, and Miletus—has committed the entire eparchy of Sardis, whatever it may be, to be under this most holy metropolis; and in the same way, that it should possess the place and throne of Sardis, for all time to come, just as Sardis once was, being in good condition and not yet destroyed by the nations, having been granted by God. It shall be lawful, therefore, from this time forward, for the most holy metropolitan of Philadelphia, most honorable and exarch of all Lydia, in the Holy Spirit our beloved brother and concelebrant of our humility, being a genuine archbishop, to share in all that belongs to such a throne—that is to say, both the place and the standing and seat in the sacred assemblies, and to ordain deacons and presbyters, to install bishops in the churches under them, and, in a word, to do and perform everything that it behooves all genuine archbishops to do in the churches under them, those remaining and lying under the most holy metropolis of Philadelphia, which is obliged to hold the place and the honor and the throne of that one, as has been said; all the Christians found in them are obliged to be subject to him, the most holy metropolitan of Philadelphia, and to obey him as a genuine archbishop and reconciler and mediator for them before God, there being no one who has been introduced in any greedy manner and who intends to perform any priestly function in the eparchy of these men at any time. For the stability of this matter the present synodal act of our humility has been issued. † Issued on the 10th. It also had, by the honorable patriarchal hand, this: In the month of August, indiction 7.

LXV. Patriarch Philotheus, in letters sent to the Patriarch of Antioch, complains about a certain Mark.

LXVI. Synodal decree regarding the non-alienation of Church goods.

^A way to maintain and preserve the possessions of the churches under them, not only unimpaired and unalienated and unenslaved, so that both they themselves might have sufficiency from them and those looking to them and seeking provision for their needs might not fall short of their goal; yet some—I know not how—sell the immovable properties belonging to the churches to those who wish to buy them, while others again grant them away without receiving anything, and others lease them for a fee contrary to what is proper; and this has happened most especially in the most holy metropolis of Ainos, where those who from time to time have held its protection have, for the aforementioned reasons, straitened it to such a degree that it is not even able to provide the need for necessities to its legitimately and recently presiding archbishop, let alone give to the poor, which the law of God and the divine canons command. Therefore, our humility, following the divine and sacred canons, in accordance with the common consensus of the most holy archbishops and hypertimoi about us—of Heraclea, of Nicaea, of Brysis, of Chalcedon, of Amaseia, of Trapezous, of Mytilene, of Methymna, of Sozopolis, and of Cherson—issues this present sigilliod letter, by which, according to the canons which say, "If any bishop or hegumen be found selling of the proceeds of the bishopric or monastery into the hand of an archon or giving them to another person, the transaction is void according to the canon of the holy apostles," which runs word for word: "Let the bishop have the care of all ecclesiastical affairs, and let him manage them as in the sight of God; but it shall not be lawful for him to misappropriate anything from them or to bestow the things of God upon his own kin; but if they be poor, let him provide for them as poor, and not sell the things of the Church under color of these." Likewise, the letter of the holy Cyril to Domnus says this in part: "For it is necessary that heirlooms and immovable properties be kept unalienable for the churches; and alienation is the transfer of ownership, that is, a gift, or a sale, or an emphyteusis, or an exchange, and the like; while a lease is the granting for persons or set times; and abuse of terms makes a lease called an 'alienation' and an 'alienation' a 'lease'." Likewise, the fifteenth canon of the Council of Ancyra says: "Concerning things belonging to the Lord's house, that is, the Church, as many as presbyters sold while no bishop was there, let them be recalled to the Lord's house, and it shall be in the decision of the bishop whether it is proper to receive back the price from those who bought them badly, or not, because they have often returned the income of the things sold to them, [which is] a greater price." And the forty-first [canon] of the ^B third title of the Constitution says: "Each year the oikonomos shall render an account of his administration to the bishop, and shall pay back if anything appears to have been lost or gained; but if he should die before the accounts, his heirs are liable for these." And the Constitution of the second title says that whoever does not buy sacred vessels for the ransoming of captives... ^C [The remainder is missing.]

LXVII. Decree of the Synod concerning the goods alienated from the metropolis of Methymna.

† Since it has been reported to our humility that in the most holy metropolis of Methymna, those who from time to time held its archiepiscopal throne handed over some of the Church's properties to certain clerics, on the condition that they keep them and serve the Church, paying to it the due tax, but as time went on and those who received these passed away, their heirs hold these by inheritance, though they are not clerics at all, nor do they perform the required service to the Church; and some do not even pay the tax, but hold these with authority as if they were their own, and some pay only a little; and because of this, the most holy metropolitan of Methymna and hypertimos, our beloved brother in the Holy Spirit and concelebrant, Kyr Chariton, has requested aid from our humility, so that the properties of the church under him might be returned to it; our humility, having deliberated on this with the holy and divine synod of the most holy archbishops and hypertimoi about us, has determined and decreed that if those who hold the Church's properties are clerics, they shall likewise hold these, just as those first clerics did from whom these hold them by succession, both providing the required service to the Church and the customary tax. But if they are not clerics, if they wish to hold them, they must pay the tax for them in proportion to what they hold; but if they do not wish to pay the tax, they must return the properties to the Church without any reason or excuse, provided they are as they received them from the beginning; but if they made any recoveries and improvements to them, they must indeed hold these, but also pay the tax to the Church without fail. For the sake of this, this present letter of our humility has been issued to the most holy church of Methymna, to be with it for security. ^D † Issued on the 19th. † It also had the signature of the reverend patriarchal hand: In the month of June, Indiction 8.

LXVIII. Exhortatory letter of the Patriarch given to Demetrios, Grand Prince of Russia.

† Most noble Grand Prince of all Russia, in the Holy Spirit most genuine and beloved son of our humility, Kyr Demetrios, our humility wishes your nobility health and joy of soul, strength and vigor of body, a peaceful and long life, increase and growth and progress of your life and of your rule, and every other good thing from God the Almighty.

^A For this cause, I was greatly grieved and became angry against the kings, as you are about to learn from my letters; and you did well, and I have written to you much concerning this, and whatever you wish, and if you have need of anything, write with all assurance, and ask for what you desire; for I am your father and you are my true son. Furthermore, also my son, your brother, the prince Vladimir—for I also love him greatly and accept him for the good traits he possesses, and I write the same things to him as I do to your nobility. And may God keep you all free from disease, unharmed, and above every painful occurrence.

† Done also by the honorable patriarchal hand in the month of June, indiction 8.

LXIX. Patriarchal letter of exhortation given to the metropolitan of Kiev and all Russia.

† Most holy metropolitan of Kiev and all Russia, most honorable brother in the Holy Spirit and fellow-minister of our humility, may our humility pray from God the Almighty to your holiness for grace, peace, mercy, health of soul, vigor of body, and every other good and saving thing. The letters of your holiness were carried hither to our humility, and I learned from these and from your man, Habakkuk, who carried these things, all that you wrote and reported. You did well, therefore, to send hither your written reports and your man, as all high priests ought to do; for your holiness knows precisely the canonical vote and instruction concerning this, namely, how it is proper for all the local high priests, on one hand, to come themselves to the patriarch and the divine and holy synod, but on the other hand, whenever they have no easy way to do this, to send letters and men, and to report and inquire concerning those things of which they have need. For at the beginning of time the holy and divine canons prescribed that our high priests should come hither, but later some of the holy high priests, on account of the distances of the place and because of the physical weakness of men, ordained that this be done once a year. I have therefore received your holiness and praised you, and it is proper that you should do this, or rather, you yourself, when you find it convenient, come; but if not, write and report and inquire concerning what you need, concerning ecclesiastical matters, concerning political affairs, concerning all that you desire, and you intend to learn first what you are in doubt about and are inquiring into, and then also concerning all things here, how matters ecclesiastical, political, and those of the imperial court stand here. And if the patriarch and the synod stand in need of notifying your holiness concerning something, [it shall] find this to be easy. You yourself know exactly the love and benevolence which I have for your holiness, that I have a special love for you and a special confidence, and I love you greatly, and hold you as a friend.

And if you have any need, write ^A of it with confidence, so that I may fulfill it. Strive, therefore, and labor continuously for your people, for your flock; for all who are there hold you as a common father and teacher and mediator before God, and you know precisely how much zeal shepherds ought to have for their sheep, for this rational flock of Christ; for the mouth of Christ himself says through the great apostle Paul that they will render an account for those who have been entrusted to them by men in the day of judgment. Our humility has written privately to the kings, my sons, the kings, regarding how much submission they owe to your holiness, and I have commanded that they should be diligent and strive to be subject and obedient and to have every reverence and attention toward your holiness, and I have taught and exhorted and admonished them to look upon you there just as they would look upon our humility; for since you bear my rights, even if they are subject to and honor and love your holiness, they honor me, who hold on earth the rights of God. And since you have also become, by the grace of Christ, a metropolitan by me, you bear my rights, and everyone who is subject to your holiness is subject to God, and this honor passes through to me. And these things I wrote to the kings, and I taught and exhorted them as much as is profitable for their psychic and bodily progress and for the increase of their honor. But to your holiness, I command these things, as I have from of old. This nation is very great and populous, and it needs much care, and all are entrusted to you, and as much as is in your power, be diligent and teach and admonish everything ^B that you have received from the holy Gospel and from our holy Fathers and teachers, and then you will also have God as a fellow traveler in this and as a helper. You wrote to me and reported concerning the kings, how they transgressed their oaths and the agreements, and letters of our humility were sent to them, and they were made in accordance with the acceptance and request of my son, the great king, and you are about to see them. Furthermore, a letter was also sent to the bishop of Novgorod for the reason that you know, and concerning others, and you are about to see them. May the grace of God be preserving your holiness uninjured, cheerful, and above every painful encounter. † Written also by the honorable patriarchal hand in the month of June, indiction 20.

LXX. Patriarchal letters of exhortation given to the princes of Russia.

^A If you do this, you are destined to receive the mercy of the Trinity and of the holy and divine and great council, and it will be . . . and the penalties will be milder; but if you do not act thus, as our humility commands you, this humility will write to your metropolitan so that he may depose you and take the episcopacy from you; therefore, do whatever seems best. May the grace of God be with you. † Issued also by the venerable patriarchal hand. In the month of June, Indiction 8.

LXXII. The Patriarch excommunicates the Russian princes who refused to make war against the prince of the Lithuanians.

† Since the most noble princes of Russia all agreed and made a pact, having taken fearsome oaths and kissed the honorable and life-giving cross, together with the most noble grand prince of all Russia, lord Demetrios, that they would all together march in force against those who are alien to our faith, the enemies of the cross, who do not believe in our Lord Jesus Christ, but worship—wickedly and godlessly—the fire; ^B and the grand prince, in accordance with the oaths and the agreement which he made with them, disregarded even his own life, deeming the love of God and fighting for His sake against His enemies to be preferable to all these things, and he sat in readiness, waiting for them—these [princes], however, neither fearing God nor respecting their oaths, but transgressing them as well as the cross which they had kissed, and the covenants and promises toward one another, did not do as they had promised, but rather attached themselves to the impious Jogaila, who also, having made an expedition against the grand prince, destroyed and ruined many of the Christians; for which reason the princes were excommunicated by the most holy metropolitan of Kiev and all Russia, our beloved brother and concelebrant in the Holy Spirit, as despisers and transgressors of the commandments of God and of their oaths and covenants—all of which our humility has recognized, deeming this a very heavy matter against the Christians, and it also holds these princes excommunicated, as having acted against the holy commonwealth of the Christians; the time, ^C however, when they are to receive absolution from it is when they act in accordance with their agreement and their oaths, having marched out together with the grand prince against the enemies of the cross, and have approached and fallen before their metropolitan, and have asked him to write concerning this to our humility; and when the metropolitan writes here that they have returned and have repented sincerely and purely, then they shall be granted absolution by our humility. They ought therefore to know that excommunication is a separation from the holy Church of God and a total alienation, and they must repent sincerely and purely, so that also ^D

they may obtain forgiveness from our humility. † It was also sent by an honorable patriarchal hand in the month of June, Indiction 8.

LXXIII. The Patriarch excommunicates the Prince of Smolensk, Svyatoslav.

† Most noble Great Duke of Smolensk, Lord Svyatoslav, our humility has learned that you agreed and made treaties with the Great Duke of Russia, Lord Demetrius, having sworn fearfully and kissed the honorable and life-giving cross, that you would campaign with him against the enemies of our faith and against the enemies of the cross who worship and believe in fire; and he, as you ordained and agreed, was ready and waiting. But you not only failed to do as you promised and swore, but rather, violating both the oaths and the treaties and the promises and the kissing of the cross, you campaigned with Algirdas against the Christians, and many Christians were killed and destroyed. For this reason, the most holy Metropolitan of Kiev and all Russia, our humility's beloved brother in the Holy Spirit and concelebrant, excommunicated you, acting well and justly; for it is right that those who do such things and violate their oaths and treaties and the kissing of the cross, as if there were no God sitting in judgment and punishing the transgressors, should be subject to punishment and censure. Our humility therefore also holds you excommunicated for these reasons, as one who has acted wickedly. You shall then be able to obtain forgiveness from it when you realize what an evil thing you have done, and return and repent sincerely and purely and weep, and approach your metropolitan and ask forgiveness from him, and write here to our humility. Know, therefore, that excommunication separates a man from the holy Church of God and makes him completely alien, and the dead body of the man who has been excommunicated remains incorrupt as a reproof of his wicked deed. Hasten then and take care to repent sincerely, realizing your error, and when you and the metropolitan write here and ask for forgiveness, then you shall be able to obtain from our humility forgiveness and the releasing of the excommunication and prayers and praise, and then you shall be able to find God merciful regarding the things in which you sinned against Him, helping both your principality and your life.

† It was also sent by an honorable patriarchal hand in the month of June, Indiction 8.

LXXIV. The Patriarch decrees that the bishopric of Lithuania be subject to the metropolis of Kiev.

† Philotheus, by the grace of God, Archbishop of Constantinople, New Rome, and Ecumenical Patriarch.

^B The most holy bishopric of the Lithuanians has been from above and from the beginning subject to the most holy Metropolitan of Kiev and all Russia, and it has been under his authority, and as a not insignificant part of his province, it has received its own bishop consecrated by him and has remained under him, according to the order that has prevailed from above in the ecclesiastical traditions in the provinces throughout the earth. But the King who rules the principality of the said land of the Lithuanians, having been ill-disposed toward the most holy Metropolitan of Kiev and all Russia, the Lord Alexius, and being ready for everything—both to suffer and to do—in order to have him as a metropolitan and his own principality and land spiritually subject to him, wishing that it be independent and be honored as a metropolis and be administered and directed by a genuine metropolitan, [the King] made a request of the holy and great synod. The latter, fearing that in case something unexpected might happen, and that this numerous nation might suffer spiritual danger and a schism in the body of the universal holy Church, appointed as metropolitan of such a country the one who was sent from them, who had been judged worthy of the high priesthood, according to the will of the nation within it and the necessities from there and the purpose of the said king. And the matter would have been good up to this point, and the flower of peace would have remained blooming and unfading in their midst, if the one consecrated had remained within the terms given to him and had been content with the honors legitimately bestowed upon him. But since he was not like this at all, but having surrendered himself to the desire for greater things in the most wretched way, he strove to seize those things in which he had no part, and to drag along claims that in no way belonged to him, and he became the cause of disturbances and doubts and many other things for the nation and of much grief for our holy synod on account of these things. Hence, it was also a necessity for it to send envoys of select men to them, stopping the disturbance and as much as possible ^C putting an end to the confusion, which having taken root in such a nation, did not wish to see any end to it for the time being, even if these things were not proceeding for long. For the giver of peace, the self-peace, the Savior of all, Christ, dismissed these things. For just as that Lithuanians' [affair] happened from men, the providence of God again makes for the nation and negotiates a peaceful state for them, together with my most powerful and holy emperor, by the synodical letters and venerable commands of the patriarch before us, who restored the land of the Lithuanians to the Metropolitan of Kiev and all Russia, as also before, and ordered it to be again under Kiev and to be his bishopric and of the...

^A said most holy Metropolitan for many and great necessities, as it seemed, just as before, of spiritual lordship, which, having subsequently been made manifest to our mediocrity and having appeared to have proceeded well, received from it its authority and confirmation. Hence, this present sigilliod letter, being issued, also commands that the land of the Lithuanians, and as many things as were set in order under it while it was by itself, be under the metropolis and bishopric of Kiev, and again, as it is in other cases, this one also being such, to acknowledge Kiev as its own metropolis, and for its bishop to be ordained from there, and, just as before, to be set under his jurisdiction, according to which the synodical act of the patriarch before us also wishes, and the august commands upon it of my most powerful and holy autocrat, for all future and continuous times, thus it being required to remain and never for any reason to be severed and divided from the dominion and spiritual administration of the Metropolitan of Kiev, since ^B any such event caused distress and strange things to happen. The said most holy Metropolitan shall therefore hold it as his own bishopric, and things which he is accustomed to do in the other bishoprics set under him, these he shall perform also in this one with all authority, and all the Metropolitans of Russia after him. This present sigilliod letter of our mediocrity has been issued for this reason in the month of [blank], in the [blank] indiction of the year six thousand eight hundred and seventy.

† This written act resulted from the decree and divine exhortation of our most holy master, the ecumenical patriarch; it was written and entered into the other synodical memoranda before the original could be signed by the venerable patriarchal and divine hand, and since he [the patriarch] decreed that that original be idle and have this act as void, and it happened that this present [copy] was written, since it was decided that the original would not hold favor.

† BEGINNING OF THE SYNODICAL MEMORANDA THAT BEGAN TO BE REGISTERED IN THE PRESENT CODEX, FROM THE TIME WHEN THE MOST HONORABLE GREAT CHARTOPHYLAX OF THE MOST HOLY GREAT CHURCH OF GOD, THE ALL-MOST-HONORABLE KYR GEORGE O TRIKLINES, WAS HONORED WITH THE OFFICE OF GREAT CHARTOPHYLAX BY OUR MOST HOLY MASTER, THE ECUMENICAL PATRIARCH KYR PHILOTHEUS.

LXXV. Report of the legates concerning the Patriarch of Alexandria.

† In the month of April of the 8th indiction, he was sent by our most holy master, the ecumenical patriarch, to the most holy Pope and Patriarch of Alexandria, as that one had requested this; and we received his words, to carry to our most holy master, the ecumenical patriarch, [to the effect] that it was ordered plainly by him that the divine name of his great holiness be commemorated in the church of Saint Theodosia; he wishes also to do this in the venerable monastery of the Euergetes, gladly accepting this, but he fears against the will of our powerful and holy sovereign and emperor ^C to establish this to happen, since it was done with the counsel and judgment of his powerful and holy majesty. And when he, God granting, arrives here, then indeed he is ready, he said, to establish this also with that decree; and for security, the present memorandum was recorded in the present codex, in the month and indiction written.

LXXVI. Anthimus is named Metropolitan of the part of Ungrovlachia.

† The synodical act which took place concerning the most holy Church of Ungrovlachia.

† Already some time ago the most holy Metropolitan of Bizye, having been transferred by synodical vote and patriarchal judgment to the metropolitan see of that place and of the Christians there, arrived [there] by the Great and Catholic Church to be given to them as bishop for spiritual supervision and soul's benefit, so that they might be shepherded well and God-pleasingly by him, and be led to saving pastures. But as time went on, since that nation and that place were very large and almost infinite, not one single bishop was sufficient ^D for such a nation so as to be able to visit them spiritually and teach them things profitable to the soul and saving; and thence it was necessary for another bishop to be ordained for that place, the nobles of those parts seeking this likewise, and the bishop who already was there and is found there even until now having also consented, the most honorable Dikaiophylax, Kyr Daniel, was chosen for this protection, a man notable and pious and virtuous, capable by the grace of Christ and suited for this great office, and excelling in wisdom and virtue, of whose virtue and other good qualities, the nobles there, together with the subjects, having had experience, entreated our mediocrity and the divine and holy and great synod to see fit and to grant this bishop to them, who was also ordained by synodical vote and judgment of our mediocrity Metropolitan of the part of Ungrovlachia, that is to say of the half, the Metropolitan who had been transferred before from Bizye having the bishop...

previously set forth by Bithynia. Therefore, the most holy metropolitan of the region of Ungro-Vlachia and ^A *hypertimos*, the beloved brother and concelebrant in the Holy Spirit of our mediocrity, who has been renamed the monk Lord Anthimos, ought to take hold of and occupy this church and instruct the Christ-named people of the Lord therein, and to admonish and suggest such things as are conducive to the soul and lead to salvation, and to seal readers, etc. The same shall nonetheless also hold the place of Melitene, which from now on he shall also possess in formal gatherings and in seats, both with the holy and great synod and everywhere. For this reason, this present synodal act has been issued for the sake of security to the aforementioned most holy metropolitan of the region of Ungro-Vlachia, ^B *hypertimos* and holder of the see of Melitene, our beloved brother and concelebrant in the Holy Spirit.

+ Issued also by the venerable patriarchal hand in the month of October, Indiction 9.

LXXVII. The Patriarch confers upon the metropolitan of Caesarea in Cappadocia the episcopal rights for the administration of the vacant sees of Tyana and Mocisus.

+ Directive to [the metropolitan of] Caesarea.

Our mediocrity grants and gives permission to the most holy metropolitan of Caesarea, the *hypertimos* of *hypertimoi* and exarch of all the East, our beloved brother and concelebrant in the Holy Spirit, that if it should happen that any of the metropolises, namely Tyana or Mocisus, should become vacant and there should be need, he shall perform ^C sacred rites there and perform ordinations according to the canons and according to the ecclesiastical custom that has prevailed from of old in these matters, until a genuine chief priest is appointed therein. And for the security of this matter, this present directive letter of our mediocrity has also been issued to the same most holy metropolitan of Caesarea.

+ Issued also by the venerable patriarchal hand in the month of November, Indiction 9.

LXXVIII. Synodical decree concerning incantations.

+ In the month of May, the 12th, Indiction 10, the most holy lord, the ecumenical patriarch, presiding in the right-hand catechumena of the most holy Great Church of God, with his great holiness and the most holy archbishops and *hypertimoi*—those of Nicaea, Brysis, Chalcedon, and Sozopolis, and indeed also the candidate for Varna—sitting in session.

+ Our most holy lord, the ecumenical patriarch, having returned by the grace and favor of God to the lofty throne of the patriarchate, did not cease night and day, yielding himself to vigils, labors, and other toils, and indeed dangers, for the sake of Christians in every part of the world—praying for them and teaching the things that are pleasing to God and profitable to the soul, as one who will render an account for them, mindful of that apostolic and blessed voice—and not least ^D did he consider it a matter of the highest importance that in this, the queen of cities, Constantinople, the city glorified by God, piety should flourish and exercise *parrhesia* above all else, and that it should be stored up in the souls of all; for the Word knows to call it the fountain, root, and head of this piety, so that from here it might be sent forth to every part of the Christian world, just as the stream from a fountain, the shoots from the root, and the constitution of the rest of the body from the head. For he knows that if they flourish in piety so well and as is proper, they will also build up the other works of the virtues by this, and will cut off by the power of the Spirit the devices of the common enemy as they wickedly sprout up, and will bring them to nothing. And this was the way the protector of the Church appointed by God, the mighty champion of the faith, and the tireless carer for the Christians acted; he was watering the souls of all day by day with the great stream of his teaching, and teaching all that they ought to be ready to stand against the wiles of the evil one, and persuading all not to be ensnared by his sophistic baits. But that sower of tares who belongs to the opposing side, since he knows that his own devices and wicked deeds—which for a long time from the beginning and until now he has used to pervert the Christian race—have been made void by divine power, and the heresies, false doctrines, schisms, novelties, and various delusions that he has brought down, while the Church, by the grace of Christ, enjoys stable peace and serenity, cherishing her own children from everywhere and nourishing them with the milk of piety, and inviting and gathering both those who are foreign and those who are standing far off, washing away the bitter glory of impiety with the drinking-waters of piety—now, as a final and greater evil, namely sorcery, magic, and incantations, the adversary arts has contrived to turn aside the wretched race of men, and he communicates this disease and potion to those who live more simply, more innocently, and without precaution out of carelessness. From this source, the enemy has also put forward some wicked men and women, addicted to magic and uttering divinatory nonsense from their bellies and filled with every impiety, for the abrogation of the orthodox and pious faith of the Christians and for deceit, delusion, and their soul's destruction; nor indeed only that, but others also—who were indeed themselves seduced—have been dragged into this delusion and deceit. This impiety was therefore for a time hidden and concealed, but when it finally became manifest, our most holy lord, the ecumenical patriarch, learned of it; and knowing what destruction such things work upon those who use them, he became wholly grief-stricken and wounded in his soul, and he took care, as was to be expected, that these persons should be made manifest; and having summoned the better of the Church’s governors, he sought to find such persons through

^A diligence, and having discovered them all, he wrote them down in a list and, bringing it to our most holy master, handed it over. And there was much consideration regarding this: what, after all, might be done in these matters? While these things were being carried out, a certain man, one of the acquaintances, stood forward and was accusing the false-monk and impious Phoudoules, claiming that he was the teacher of these satanic works, and that he was doing certain deeds that not even the devil himself ever had the power to do, nor indeed had he ever thought of: to seduce women and draw them into his own lust, so that they, abandoning their own husbands and children, were seeking him out, and were always carrying his name upon their tongues. The story of this impious Phoudoules, whence he had started and what his defiled and unclean way of life was, would be a long thing to recount, composed of many and infinite ^B things not even endurable to be spoken by the tongue, much less for any of the Christ-loving and faithful to hear. But this one thing all must know: that not even any of the impious and strangers to our faith, whether of those now or those of long ago remembered for wickedness, have ever dared to commit such things. Now, it happened that this man made his way to Constantinople in just this manner, arriving ahead of time, having been sent to the synod along with his accusations; and he, having stood forward, feigned confession and repentance, and accepted the canons and penances according to the sacred regulation of the divine Fathers. So this man, having been immediately summoned regarding his wicked books and questioned as to where he had obtained them, made his defense by [blaming] a certain doctor, Siropoulos—the very man who had long ago been caught in sorcery and had rendered his pledges in writing to the holy and divine synod through the hands of his kin, who had testified that he had never been caught in such things since that time. But when he, likewise, was immediately summoned along with his magic books, and was questioned as to who had handed them over to him (for just yesterday and the day before, they had committed those magic books of his to the fire, as was fitting), he himself confessed that he had obtained them from a certain Gabriëlopoulos. This ^C seemed utterly incredible, a manifest slander against Gabriëlopoulos and a lie; for this man, spending most of his time fasting and choosing a life of piety—devoting himself to fasts, sleepless vigils, and prayers—was persuading everyone, and the Church and all others simply, that he was a great man and a man of God. But these things, as it seemed later, were clear deception, falsehood, and hypocrisy. As soon as Siropoulos learned that this was being used to slander him, he insisted that he too be summoned, saying that he would openly demonstrate the reality of the matter; whence also some of the Church’s governors were sent, and they—O justice!—seized that impious man together with his magic books. He kept these, you see, like pearls, like treasures locked away in chests. And what of these? The holy synod answered him: "O you who are defiled ^D and son of perdition, were your vigils for this, and your zeal regarding your feasts, and your poverty and simplicity? What is this great deception and hypocrisy?" And as he began to collect slanders and groundless, lying excuses, as if supposedly defending himself regarding these things, they ordered him to be silent, but they brought out his wicked books, in which was also that much-talked-about *Koirannis* for impiety; then also, a certain notebook full of all impiety was found, containing appeals to demons and incantations and names, written by the one who had recently been the *protonotarios* of our most holy Great Church of God, namely Demetrios the Chloros, and compiled by him with much labor and effort from other magic books, primarily from that very *Koirannis*, and many other absurd and wicked ones; for he did not even have the original, as the matter itself clearly testified. And they demanded that Chloros, appearing at the synod at that time, give an account, he who, in no way wishing his impious thoughts to be uncovered—for he did not care so much for the danger to his soul—fled to the physicians’ books, claiming that these were the very things [he possessed]. Then, a synod having been convened again once and twice, the better of the physicians were summoned, and such a notebook was read aloud in the hearing of all, which provided a shudder and a distraction of mind to all, and the whole theater was shaken at that time as they learned the names of the demons and their shameful incantations; and the crowd wished to tear the accursed one apart along with the physicians. For the experts in the medical art—if any others are wise and knowledgeable—seeing Chloros and reading and perusing those books of his nearly every hour, seeing how he was insulting the sacred medical art and calling Hippocrates and Galen magicians, and claiming that these very men were writing these things and other slanders, and saying that he had brought these books to the holy synod for presentation, they said: "We have arrived at a ripe old age, most divine masters and most holy, and having persisted for so many years in this art and with the pious men and Greeks who have written around it, and having guided many of the young toward it, we have neither seen any such thing, nor has any one of us learned it. And we have this whole city as witness, that never until now has any one out of his mind seemed to come to such a boldness of impiety, so as to care little for his own salvation and to renounce his piety so openly, and to have approached the devil through these things, since these are not acts of medicine but rather of that man and his works, and to have established this man as his guide and teacher." And since Chloros, even hearing these things, was not persuaded, [they said]: "But if we shall permit to write even these things, what is it to you, you who are a nurseling of our Church, and who seem perhaps a Christian, and who speak of having grasped Greek wisdom, as if you...

were to write even these things, what is it to you, you who are a nurseling of our Church, and who seem perhaps a Christian, and who speak of having grasped Greek wisdom, as if you were to write even these things, what is it to you, you who are a nurseling of our Church, and who seem perhaps a Christian, and who speak of having grasped Greek wisdom, ^A as if you were to write even these things, what is it to you, you who are a nurseling of our Church, and who seem perhaps a Christian, and who speak of having grasped Greek wisdom, as if you were to write even these things, what is it to you, you who are a nurseling of our Church, and who seem perhaps a Christian, and who speak of having grasped Greek wisdom, as if you were to write even these things, what is it to you, you who are a nurseling of our Church, and who seem perhaps a Christian, and who speak of having grasped Greek wisdom, as if you were to write even these things, what is it to you, you who are a nurseling of our Church, and who seem perhaps a Christian, and who speak of having grasped Greek wisdom, as if you were to write even these things, what is it to you, you who are a nurseling of our Church, and who seem perhaps a Christian, and who speak of having grasped Greek wisdom, as if you were to write even these things, what is it to you, you who are a nurseling of our Church, and who seem perhaps a Christian, and who speak of having grasped Greek wisdom, as if you were to write even these things, what is it to you, you who are a nurseling of our Church, and who seem perhaps a Christian, and who speak of having grasped Greek wisdom, as if you were to write even these things, what is it to you, you who are a nurseling of our Church, and who seem perhaps a Christian, and who speak of having grasped Greek wisdom, as if you were to write even these things, what is it to you, you who are a nurseling of our Church, and who seem perhaps a Christian, and who speak of having grasped Greek wisdom, as if you...

The divine synod answered: "Now you have the beginning, having despised the Church and the many covenants and promises which you gave to her in writing. Do you not know that you were caught some time ago doing the things of these new heretical and evil-thinking men, Barlaam and Akindynos, when you were acting as a deacon at that time, and representing our affairs, as you thought? And you gave the confession in writing, calling those things a slander against you and a calumny. Or do you not know that, having soon after approached the Latins, you were elevated by them to the rank of presbyter, and you persecuted the Church of God, bringing insults upon her publicly, both at Rome, to the Pope, and to whatever Christians and other Gentiles you happened upon, having surpassed all the enemies and foes of the Church? But we, since we possess a compassionate and sympathetic master, seeing you again having condemned yourself and the religion of the Latins, and acting as if you genuinely repented, as your own written confession again explains in detail, we accepted and embraced you and rejoiced, and then we promoted you to the office of your protonotary. But the infallible eye of God did not deem it right that you should remain undetected in such a state to the end, but rather that you should be cast away from His flock like a scabbed sheep. For behold, what you covered up in the beginning has been clearly confessed, that you were not representing the things of the Christians, but rather the things of the Greeks, openly worshipping demons. And now you shall not escape judgment, even if you suffer something, you unholy one."

Hearing these things and fearing, Chloros answered, shedding tears, beating his breast, and pleading for mercy, "If there is repentance again, I now come to the Church of God in purity," he said. "For having cast away every opinion that I held against it, I now approach purely." Wherefore the divine and holy synod, together with our most holy master, the ecumenical patriarch, having been moved, judged and declared that he should be stripped and deprived of all ecclesiastical rank and honor, and that he should nevermore enjoy any times or clergy or any office or place in the most holy Great Church of God, nor even be admitted into any order of it at all; but rather that he should be secured and confined for a time in the reverend, royal, and patriarchal monastery of our most holy Lady, the Theotokos of Peribleptos, ^D where he happens to have cells and a brotherhood, neither seeing anyone nor speaking, and then, if he should weep and be contrite and come to his senses from the glory from which he had fallen, the miserable man may be received simply as a Christian, and may fulfill such a canon; but he must also sell the Greek books he has, and not dare at all, either inside the monastery or outside, to teach children, as he did before, even if anything happens.

And so with him. But as for those three aforementioned men, Syropoulos and Gabrielopoulos, ^A and indeed also Phoudoules the false monk, having been caught many times in these and other ungodly attempts, and desiring to show no repentance even after many such promises and covenants, but providing, rather, corruption and spiritual ruin to the simpler ones, they decreed that they be banished from this queen of cities and indeed from all the land of the believers, in which Christians dwell, who perform the works of the pious, as a blight upon the whole Christian race and as those who openly overturn and destroy the things of piety with these demonic invocations and sorceries and magic. And since some of the believers were approaching these god-hated and cast-out men, and unhappily defiled themselves with such evil and impiety of theirs, and from thence were also dragged down into that pit of destruction, the divine synod wished to bring these to knowledge and to apply drugs suitable to them.

Then of these three, Syropoulos, having been seized, named some whom he recalled clearly, and confessed that those who approached him used his magical art, who were also written in a scroll and sent to the holy synod. They were these: The one formerly accused, the son of Paradeisos, the priest John Paradeisos, had once arrived on some charge and stood before the holy and divine synod at that time, and was given precise trial for his case, and for a time he was suspended from the priesthood, the sin at that time not demanding a greater punishment for him. ^C And, having judged neither this condemnation to be from God, nor having calculated that the decision against him was justly brought forth, he went away, neglecting it, to Syropoulos, and sought to be helped by the evil art from him, who, having inscribed a figure of some demonic type on parchment, handed it over to this miserable man, saying, "Take this and keep it, when you are about to stand before the synod, seeking the pardon, and have firm confidence that you shall be pardoned, and you will not fail in your request."

Paradeisos therefore came, and having stood before the synod, he prayed and pleaded, and brought his great poverty and need to obtain mercy, and with tears he sought to obtain sympathy, by which the most holy archpriests, together with our most holy master and lord, the ecumenical patriarch, were moved, and, as both a poor and miserable man and as one who had finished the time of his suspension, they pardoned him, allowing him to serve again, having taught him and exhorted him what it was fitting to keep, and from what it was necessary to abstain; and having gone down, Paradeisos returned his thanks to Syropoulos.

This person having thus appeared, Paradeisos was summoned, and because he was contradicting, Syropoulos was also summoned; and having taken his own parchment, for his magical books lay on the ground along with others, he said to Paradeisos, "Is this not the figure on the parchment...

which you took from me, and having gone to the synod, were forgiven, as you later revealed to me after these things? How is it that you now slander the truth, and strive to prove me a liar and a slanderer?" By these words, Paradeisos, being convicted, confessed that he had indeed done this, having been deceived by his mother. ^A Upon Paradeisos being openly convicted of these things, and publicly—for almost all who were in this Imperial City were present—the holy and sacred assembly of the bishops, together with our most holy master, the Ecumenical Patriarch, decided and decreed that he should be stripped bare and deprived of all priestly dignity and honor, and be made completely idle and deposed, never having dared to perform any of the works of the priesthood, having approached the devil and used his craft, and having wished to become a disciple of the one who had intended the destruction of Christ our true God.

After Paradeisos had learned these things, and had mourned greatly and wept, and after two days the synod was reassembled and he stood there, crying out and lamenting, the most holy archbishops decreed these very things previously spoken against him, and they ratified and voted for them.

A monk from the venerable monastery of the all-holy Lady Mother of God, the Hodegetria, the priest Joasaph, was corrupting himself with a certain nun from the venerable monastery of the holy, glorious, great martyr Andrew who was in the trial; and having seen her pregnant and with child, wishing to remain hidden and for the transgression not to be discovered at all, as if he could hide from the eyes of God, he devised a scheme through which he calculated that the matters concerning him would not be made clear and manifest. But the diabolical intention and art and work were of that one who had committed that first lawlessness. For he went to Syropoulos and to the one who was with him in the cell, ^B an Alexandrian [monk] of the sackcloth, and five hyperpyra—he took some item from him, which he brought to the nun, so that by drinking this she might destroy the embryo; and she, having done this, cast it [the substance] into the womb, and neither were her sins known, nor was this act of daring accomplished. For this reason, even until now, the priest Joasaph was carrying out the affairs of the priesthood with an uncovered face; but as the priest Joasaph was standing [at trial] and had Syropoulos before his eyes as an accuser, and desiring to speak well of what had been given by him to that man, since, attempting to contradict, he had no power, he fell to the ground. "I have sinned, O most holy and most divine masters," he said, "I now know how great a destruction I was inflicting upon my miserable soul; for if, standing at the present tribunal, I am so afraid and tremble and my soul is almost departing, what will I ever suffer when I stand before the incorruptible Judge, to give an account of things done by me?" For these reasons, I confess that these things spoken by Syropoulos are true, and I was corrupting myself with this nun, and I was the murderer of that fetus, and now I step forward ^C and uncover the transgression, and all that seems good to the holy and divine canons and to you, do."

After the priest Joasaph had reported these things in this way, the holy synod, together with our most holy master, the Ecumenical Patriarch, decreed that he should be stripped of the priesthood alone, and that this alone was sufficient punishment for all that he had dared to do; since he had not entirely alienated himself from the small office, but the wretched man had fallen from the priestly dignity, was cut off from the choir of priests, and cast far from the glory which he had, and from the great dignity. A certain woman among the wealthy, called Exotrochyna, wished to take for a husband one of the noble men, and since she did not obtain the desired one, she suspected that she could draw him with spells and sorcery; and learning that the priest Iakobos, of that Amaranthine [monastery], having knowledge of these things and precise experience, and being able to help her if anyone could, she sent word to him. And when he had arrived at her house, she told of her purpose and narrated it, and had given him five hyperpyra, and promised to provide more, and she received firm assurance from him, and was in good hopes. But as the priest Iakobos received the hyperpyra and went away, and the devil was not strong, and time passed, she sent word to the priest Iakobos through a certain old woman. And she was indignant about the hyperpyra; ^D but he promised, and said to the woman: "Tell the lady not to be indignant, nor dishearten herself, but that which she seeks will happen in a short time." A long time having passed, since she saw that he was no help to her, having accused him to Syropoulos, she reported it and revealed the priest Iakobos's craft. And Syropoulos revealed these things to the holy and divine synod. The priest Iakobos was therefore also summoned, and having arrived and hearing all of these things, he said that he had indeed gone to the house of the Exotrochyna, but when he heard her purpose, that he was not pious, he wished to flee; but she compelled him to wait, and gave him five hyperpyra as it were for what he sought, and he took them against his will, and went away, which indeed he had spent, because he is a beggar, and had nothing to repay [at that time], but he had not performed any work. To which the holy synod, together with our most holy master, the Ecumenical Patriarch, decreed that it was not right for him to take the hyperpyra, nor even to listen with his own ears to her request, but rather to teach and admonish and advise, since he is a Christian and a monk and a priest, and to persuade her by all means that she should never again think of such a plan; for these are works of an ungodly man and are directly of the devil; and since he also received the hyperpyra from her, and received her words altogether, it showed that he had received the hyperpyra for this reason, and he himself promised to do it; for what power did the Exotrochyna have, so that she would give the hyperpyra to him against his will and persuade him...

^A to receive it? For this reason they declared him to be idle from the priesthood and deposed him entirely, and that he should never, for the whole of his life, dare to perform any of the functions of the priesthood, since it seemed that he had recourse to magical evil arts, which are obviously works of Satan, let alone for a Christian and one of those of the monastic life, and furthermore of those who hold this high and great dignity of the priesthood.

LXXIX. The Patriarch grants to Callistus a certain right of receiving the confessions of the monks subject to him.

† Mandate to the lord Callistus, that he may receive the confessions of those subject to him.

† Since the most honorable among monks, the son in the Spirit of our mediocrity, lord Callistus the Angelikoudes, reported to it that the monks residing with him, having been tonsured by him and being subject to him, have another spiritual father to whom they confess and from whom they receive absolution for the things to which they confess—which becomes an impediment to him in his office over them and in their submission to him, as they are not able easily to do what is necessary—and he requested for these reasons to obtain the assistance and permission and concession of our mediocrity, so that he may receive their confession, this present letter is issued, by which it is allowed and permission is given to him ^B so that he may receive their confession and all their thoughts, and that he be their spiritual father, since they were tonsured by him and are subject to him. And our mediocrity has confidence that he will act well in whatever he does. Therefore, he shall bind whatever must be bound concerning them, and again he shall loose whatever must be loosed, which also our mediocrity confirms, and holds them as both loosed and bound according to how he himself judges; for he is a spiritual, virtuous, and hesychast man; and for this reason our mediocrity is confident that he will do these things well. For this purpose, therefore, this present mandate of our mediocrity is issued for security.

LXXX. The churches of the parts subject to John Ugljesa are reconciled with the Church of Constantinople.

† Act for the union of the Churches, both ours and that of Serbia.

† Philotheos, by the mercy of God Archbishop of Constantinople, New Rome, and Ecumenical Patriarch.

† For many years already, the mother of the churches, the most holy and catholic Great Church of Christ, having been deprived of the metropolitan sees in the parts of Serbia which from above and from the beginning were subject to it, when the then-ruler (krales) of Serbia, that lord Stephen, having taken the territory of the Romans and having detached the churches, handed them over to the Catholic and mother Church ^C, to the Archbishop of Peć and Serbia, and restored these to the diocese of that person, and the archbishops and leaders of our churches were ordained badly and unlawfully by him, and both he himself who was first, the archbishop, and all those with him, and as many as received ordinations from him—archbishops, priests, and deacons, and the rest of the priestly order—departed from our communion. And it was no small evil that such a schism had occurred in the churches of Christ, with the consequence that, along with the priests, the entire population of Christians there, a great and almost numberless multitude, was torn away from the great and catholic Church. But since the most fortunate lord of Serbia, lord John Ugljesa, becoming master of the territory which is closest to our parts, being a sensible man and good, and of good character and conscience, and possessing the fear of God as an inhabitant, wished to restore these churches to their own mother and head of the churches, and requested this with great zeal from our mediocrity and the holy and great synod of the most holy archbishops and metropolitans around it, and this great and worthy work took place by the favor of our Savior who made peace for all things and broke down the middle wall of the partition in his flesh, and peace was given to the churches, which the ^D Lord Christ, who is peace itself, left to his own disciples as a kind of paternal inheritance when he was coming to his voluntary passion and the cross. And these metropolitan sees were united to the great and catholic Church, receiving back again its own which had been deprived for years; and we received their archbishops into communion, and others we ordained, and there was a union and restoration as before. On account of this, our mediocrity, having deliberated with the holy and great synod of the most holy archbishops and metropolitans around it, issues this present synodal sigilliodes letter, by which it is commanded in the Holy Spirit to cherish and abide by this holy act that has taken place for the future, so that these churches may be from now on united to the most holy and catholic Great Church of Christ, and that no one of all men may ever have permission at any time in any way to dare to detach these churches from the Great Church, even if something should happen in that territory, whether a change of the lord of the place, or anything else. Therefore, for the sake of security for the future and the weight of a fearful anathema, our mediocrity declares synodically against anyone who should wish and attempt at all ever to separate these churches, in whatever list, rank, and state such a person happens to be, whether he is a metropolitan, or a bishop, or a priest, or a deacon, or in general of the priestly order, or a cleric of any church, or a monk, or a ruler of the place, or a layman, or any other, whoever he may be.

Let all be aware that if such a thing happens—as it did previously—those who have done this shall not again receive the sympathy of the Church as before; but those who hold priestly rank, whether bishops or priests, shall be deposed entirely by the great synod, and the laity, whether rulers or private citizens, shall be subject to excommunication as having separated and schismatically divided the Church of Christ and severed its members from the Head. For this reason, this present synodical sigilliod letter of our mediocrity has been issued, to ensure for these churches a permanent and continual security, in the month of May of the current ninth indiction, of the year 6879. ^A

† It also had, by the honorable patriarchal hand, this: Philotheos, by the mercy of God, Archbishop of Constantinople, New Rome, and Ecumenical Patriarch.

† In the month of May, indiction 9, with our most holy master, the Ecumenical Patriarch, presiding.

LXXXI. The Patriarch protects the episcopal rights of the bishop of Hierissos and the Holy Mountain over the Holy Mountain. (This privilege has already been published among the works of Philotheos, tome CLIV.)

LXXXII. The metropolis of Philippi is conferred upon the Metropolitan of Drama, to whom are also committed the patriarchal rights to be administered in the parts subject to the despot of Serbia, Ungleses. ^B

† A synodical act regarding him of Drama, who has received the metropolis of Philippi by assignment, and the place of that same church, and furthermore all the patriarchal rights under the dominion of the despot of Serbia, Ungleses.

† Our mediocrity, caring and providing for the Christian flock in the most holy church of Philippi, which stands in great need of teaching, exhortation, and spiritual nourishment because it has no shepherd and teacher, having deliberated with the holy and great synod of the most holy archbishops and metropolitans who are around it—those of Heraclea, of Nicaea, of Brysis, of Athens, of Aenos—by the opinion toward those of Heraclea and of Sozopolis, has given by the common vote and opinion of these the said most holy metropolis of Philippi to the most holy Metropolitan and Metropolitan of Drama by assignment, who indeed is bound by his existing experience and knowledge to teach the flock of the Lord found in that church, etc. Such a most holy Metropolitan of Drama is bound, therefore, to ordain bishops also in the churches under it, without, however, the bishopric of Polystylon, since this long ago reached a synodical vote and was added to the archbishopric of Maroneia. Moreover, the bishops now found in the bishoprics of such a most holy metropolis of Philippi (are bound) to honor him from now on as their own citizen and head, and to commemorate him according to the ancient tradition of the Church. Yet such a one shall also hold the place of Philippi, which from now on he shall have in sessions and thrones with the holy and great synod and everywhere. To such a most holy Metropolitan of Drama, our mediocrity entrusts the exarchate and administration of all the patriarchal rights that are in the principality and under the entire dominion of the most fortunate despot of Serbia, in the Holy Spirit our most beloved son of our mediocrity, Lord Ioannes Ungleses, who is also bound to oversee and guard the patriarchal monasteries and the divine temples and all other things, and to exhort and advise the clergy found in them and ^C the monks and the rest of the Lord’s Christ-named people in things beneficial to the soul and saving, and to care for and look after all these rights and to sustain the properties and assets belonging to them and the rest, and to carry out everything, the rights of our mediocrity, without hindrance, whether they are found in metropolises, or in bishoprics, or elsewhere, and to perform sacred offices in them and to make readers, to ordain subdeacons and deacons and priests, and to do all other things that our mediocrity would do if present there, without only the enthronement of the holy syn-thronos. He is bound, however, to do all these things with the maintenance and security of the divine and holy canons, knowing that if he does anything surreptitiously, he shall undergo the accountability worthy of his rank of high priesthood. He is also bound to take and carry off every income from these things and to send it to the patriarchal cell. For concerning the security of this, this present synodical letter of our mediocrity is given to the most holy Metropolitan of Drama, who is metropolitan and occupies the place of Philippi and is president of this church, in the Holy Spirit our beloved brother and co-celebrant of our mediocrity. ^D

† In the month of May of the ninth indiction, of the year 6879. It also had, by the honorable patriarchal hand, this: Philotheos, by the mercy of God, Archbishop of Constantinople, New Rome, and Ecumenical Patriarch.

LXXXIII. The Despot of Serbia, Ioannes Ungleses, brings the churches of the parts subject to him under the Church of Constantinople.

† Nothing, it seems, is more blessed than justice, and for this reason it is also more precious and preferred by all who choose the better things; for this, as a kind of transcendent and cohesive power of all, proceeding from the first and primarily Good, extends to created things, and holds together all things heavenly and earthly; for there is nothing among existing things, neither of intelligible nor of sensible things, that is not directed and regulated by this, and maintained as stable and indissoluble as is feasible. Since, however, the turn of these toward the worse...

and the dissolution and decay of justice, and the falling away from equality and harmony are what truly occur, nevertheless the musical and harmonious order of the other virtues is also regulated by the proportion of justice, and a saving melody is struck up, which is the unceasing sound of those who celebrate in the heavens. Hence, every virtue is also called justice, because there is nothing in the world that is completely deprived of it. And all the choirs of the saints are called just, ^A being laborers of every virtue, as if, through the armor of justice on the right hand and on the left, together with the blessed Paul, they have become superior to the pleasures and temptations of the present life. But also the various polities and constitutions of men in the world, and to speak simply, every city and country that adheres completely to justice, presents itself as a wall more venerable than that of the Babylonians, being able through this to defend itself well against the unjust and the enemy. Since, therefore, reason has shown that the matter of justice is so supernatural and divine, it is a thing to be held fast and to be embraced with all zeal, and to be sought before all else by every race and every age, just like a light and a vital power proceeding from the sun of justice into the fullnesses of the world, and adorning and warming everything, and ridding ^B it of dark disorder and confusion, and not least those who have been entrusted with the rule and protection of nations and cities. For just as for other sciences and arts there is a fitting labor and action, advancing its work toward its own end, so too in the science of ruling, the labor is justice, but the end of this, and, so to speak, the fruit of its toils, is the peaceful and stable condition of the subjects, just as, for instance, for farmers the end is the abundance of wheat and other fruits, while the activity is the labor of the land. But since the way of the just person is directed partly toward God and partly toward men, it is necessary that the divine should always take precedence over human things: first, because divine things are always more to be honored than others, and second, because, just as it would be right for farmers and husbandmen to offer the first-fruits to God before all their own labors, so also for princes and rulers ^C it is fitting to offer justice to Him, so that they might not be seen as ungrateful toward the Benefactor; for through Him kings reign and potentates have power over the earth. For this reason, I also, since the Providence that governs and directs everything has established me as a leader and chief of not a few cities and lands, it is necessary, just like the best of physicians, not only to restrain in advance the injustices that are going forward into the future, as if they were coming ailments, with the preventive of medicines, but also, if any of the unjust has encroached in advance, to cut out and cleanse it with the sword of authority; for, he says, we do not wear it in vain, having become ministers of God and persevering in this very thing. Since, therefore, that Stephanus, the heresiarch, having lifted up his heart in the height of his office and the magnitude ^D of his power, not only looked with covetous eyes upon cities that were alien and not subject to him, and unsheathed unjust swords against those who had done no wrong, and miserably deprived those who were born, raised, and grew up in it of the Roman liberty and polity, but also extended his injustice even to divine things and undertook to violate and tear apart the ancient institutions of the Church, and even the boundaries of the fathers, and to cut them into inequality, as if he were someone else, a judge and lawgiver from heaven, daring such things and setting his own will as the sovereign law, not only of human, but also of divine matters—having unlawfully and illegitimately fashioned a self-appointed patriarch, and having boldly snatched away not a few metropolises of the Catholic Church of Christ and bestowed them upon him—and from this it has happened that a schism of no small size has occurred in the Church, and the members of the Body of Christ have been miserably torn from the Head and deprived of the vital power proceeding from the Head and have been deadened. My majesty, not enduring to see such innovation and injustice remaining uncorrected, and such psychic ruin of so many men under my authority and hand, just as if I were not to restore to the Romans their ancient liberty, so that they might live again according to the sacred and divine laws of the emperors and remain completely delivered from barbaric tyranny and injustice—it seems that my life would be unendurable; thus I have not given sleep to my eyes, to speak according to the prophet among kings, and slumber to my eyelids and rest to my temples, until I also might find a place for the Lord and a tabernacle for the God of Jacob, if indeed the place of God and His tabernacle and temple are, according to the divine oracles, the clean souls of men and those filled with divine grace, from which we have fallen away, having stood apart from the Catholic Church. Whence, having sent an embassy to my most all-holy master, the ecumenical patriarch, I sought a cure for such an evil, and he, indeed, not having been negligent, but being moved with paternal compassion, sent my master and father and the protector and physician of my soul, the most holy metropolitan of Nicaea, the

hypertimos

^A perform the God-pleasing and saving work, since the seizure of this land and the scandal of the Church throne has progressed not a little, and the corruption of so many souls has been introduced. Whence also the restitution of such divine justice, and the reconciliation and submission to the Catholic Church, shall have its permanent and indissoluble character until the end of the age, if indeed the gates of hell shall not prevail against the Church of Christ. But if any of all men—those living now, or those who shall be hereafter, or those who after me shall have taken hold of this authority of mine—shall hold their own salvation for nothing, having disregarded the justice of God and set at naught the divine and sacred canons, and shall again boldly and godlessly snatch the churches and deprive the common mother of her rights, may he fall from the spiritual fellowship and grace and life of the Son of God. For the cutting off of a member from the body is a separation from the head, and the Church is the body, and Christ is the head; but he shall also draw upon himself the curses of the holy three hundred and eighteen God-bearing Fathers at Nicaea, since they gathered for the sake of ecclesiastical unity and peace, whereas this man walks the opposite path to them. For the sake of greater security, this present letter of my imperial authority was issued in the month of March of the sixth indiction, in the year 6876.

† It also bore a Serbian signature: Despot John Uglješa.

LXXXIV. Patriarchal letters to the clergy of Thessalonica regarding the commemoration of the patriarch.

† A missive to the ecclesiastical officials in Thessalonica regarding the patriarchal commemoration.

† Most honored and most esteemed ecclesiastical officials of the most holy metropolis of Thessalonica, beloved children in the Lord of our mediocrity, may grace be with you and peace from God the Almighty. Our mediocrity has learned that, upon the death of your metropolitan, you do not commemorate me; and I marvel how you, being men of wisdom and learning, can do this. I wished that I might not hear of this happening in your fatherland, the manifest and renowned Thessalonica, where there are many wise and good and educated people, and where there is a great abundance of goods. For I consider this a disgrace to your fatherland—not because of myself, for I am honored everywhere, but because of it—that while the entire inhabited world, from edge to edge, does so, it alone appears to be practicing this disorder. But if you say, as I hear from some, that you say you have a custom not to commemorate the patriarch when a metropolitan dies, and that for this reason you keep the city’s custom, I marvel that you say this. The custom should have been kept if it were just and lawful and canonical; but where this is not so, and on the contrary it is rather a dissolution of canons and laws, why must the custom be put forward? For that ^B this is not a good custom, all the churches of the inhabited world testify, which possess the custom of commemorating the patriarch when they are deprived of their own archbishops. What metropolis or bishopric is there that, when it has a bishop or metropolitan, does not commemorate the patriarch? And do you say that in all the world commemoration is not made? Behold, how your custom is not good. This will also be proven from natural reasonings and common concepts: for the patriarch is the head of the whole Church, and the other archbishops are members, which each of those under them has as a head. How then is it not ridiculous for the living to be commemorated by their subjects, being members of the Church, but for the patriarch—the head of the Church and the head of the subjects’ heads—not to be commemorated when he is dead? Furthermore, do some not commemorate him out of fear of someone, whom they fear might, by reason of this, seize authority against their will, as happens often in some of the ruling places, with some demanding commemoration from the cities near them, and for the aforementioned reason, they delay this? But where there is an official and master and someone having authority to do what he wishes, how is it just to say that it is a custom not to commemorate this person? That I hold ^C the authority of this Church is manifest, and you yourselves shall witness; for I hold it now, and I have the authority to do all things and to provide for it and to perform ordinations, and all its affairs are subject to our authority. And I, who am empowered to do these things, do not have the authority to be commemorated within it? Or, as long as the metropolitan is alive, the head of you commemorates the patriarch, and it is impossible for it to be otherwise—for the metropolitan would not be a metropolitan if he did not do this—is it just, when he is dead, that you should not commemorate the one whom that man commemorated while he was alive? Behold how this is proven just and canonical both from the canons and from the custom of all the churches and from natural reason and common concepts. I have for this reason written at length to you regarding this, so that you may know these things and consider that it is right. For, as I said before, I consider this a shame for your fatherland. You ought to have had great glory and honor; you ought to have boasted and adorned yourselves with this, that you are worthy to have the patriarch as a head instead of a metropolitan, and to commemorate him; and if anyone has snatched this from you, you ought to consider the matter a great dishonor and disgrace, saying that we are not worthy to commemorate the patriarch. I say these things to you not as patriarch alone, seeking our own justice, but even there, if I were a Thessalonian, whether I were an archbishop, or an ecclesiastical official, or a civil official, I would be speaking these things, that they are just and true and canonical. From now on, let it be thus in the catholic churches and in ^D the monasteries and

^A in all the places where the memory of our humility is kept, and let no one bring forward the previous custom. I was intending to entrust these things to your exarchs, so that this might be done, for I did not even wish to write it; but in order that you might all know these things, I judged it necessary to write. Know, moreover, that the present document has been placed in the codices of the sacred chartophylakion of our most holy Great Church of God for its justification. Otherwise, let nothing be done. May the grace of God be with you. † It also carried the stamp of the venerable patriarchal hand. In the month of May, indiction 9.

LXXXV. The Patriarch decrees that the monastery founded by the monk Callistus Angelicudes near Melenicus is patriarchal.

† A patriarchal sigillion concerning the stauropegion near Melenicus, raised up by the most venerable among monks, kyr Callistus Angelicudes.

† This matter also assuredly pertains to the sacred canons long ago decreed, namely, that it is permitted to those who wish to raise up houses of prayer and divine dwellings in the various metropolises, and that these should not be subject to the jurisdiction of the primates in those places, but should be counted under the ecumenical patriarch by means of the stauropegia performed in them according to custom, and that the metropolitans and primates of the cities should in no way have the commemoration of their name in the sacred rites performed in these very churches and houses of prayer; and thus, this being an ancient and canonical custom, when it seemed good to the most venerable among monks, kyr Callistus Angelicudes, our humility’s beloved son in the Holy Spirit, to raise up from the foundations a divine and venerable church in the parts of Melenicus in his own residence, and then, God willing, to restore it as a small monastery for men, yet it was not to be subject to the most holy metropolis of Melenicus, but to be patriarchal and to commemorate the ecumenical patriarch who guides the helm of the Church at the time, and to give annually to him who administers the patriarchal exarchal rights there whatever is customarily canonical: therefore it was necessary to proceed upon this with a sigilliod document of our humility to this same kyr Callistus and to those practicing asceticism in this small monastery, so that it may be patriarchal in perpetuity for future times. Our humility, releasing the present sigilliod document, commands in the Holy Spirit that this very small monastery be and remain of itself as patriarchal, according to the request and the will of the most venerable among monks kyr Callistus, and in no way to have any inquiry by those who at any time chance to preside over the most holy metropolis of Melenicus, nor indeed should any of the clergy of the latter enter ^B into it, nor demand any demands or impose penalties upon it; rather, it should have this and only this right in such residence: the commemoration of the all-blessed and miracle-working Nicholas, and not a single other thing, nor indeed should the metropolitan himself or any of the clergy enter into it for the reason of this commemoration, nor demand rights, nor make a stay in it, nor wear it out; but it shall have this and only this, the memory of him in the aforementioned old church, as it was found in such a residence before and was under the metropolitan of Melenicus, while the patriarchal commemoration is duly performed and rendered in the aforementioned small monastery. As for the corrections of spiritual faults, let the exarch who happens to be there at the time perform them, and let it be corrected canonically. But since such a most venerable one among monks, kyr Callistus, requested and begged our humility that there be recorded in this present sigillion of ours those possessions it owns for the visitation, governance, and provision of the monks with him, which are: a vineyard which Triatzos gave to the small monastery in the region known as Malestan; another vineyard near Bitzaglaban, which Hyperpyrus gave; another vineyard and an ox-team located in the region of the Koremnes, which the most fortunate despot of Serbia, Ougleses, gave. He requested this so that these and others—whatever might be given to the small monastery—might be kept as inalienable and inseparable once and for all from it. Giving heed to this request, our humility commands again that the aforementioned small monastery shall have these also—properly, dominically, and inalienably—for all time, ^C and neither those encompassed by ecclesiastical power, namely archbishops and priests and clerics, nor those performing secular and public duties shall ever find occasion for molestation or injury against the possession, tenure, dominion, and ownership of all these things. For whoever shall molest it or take away anything from the possessions and other rights and privileges that such a monastery possesses or is about to acquire in the future, whoever he may be who dares to do this, whether he be a local archbishop or cleric or official or public figure, let him know that he shall be liable to the penalty of excommunication from our humility, and he shall be judged outright as a sacrilegious person, since he who acts as an apostate and attempts to snatch away [things] once dedicated and consecrated to God is subject to the penalties of the sacrilegious. Not only that, but everything else that this most venerable among monks, kyr Callistus, might wish to do in it, looking toward its establishment and improvement and the spiritual progress and advancement of all those in it, must be cherished and [kept] entirely inviolable and indissoluble. For on this account this present sigilliod document of our humility was entrusted to the aforementioned small monastery for its perpetual security and confirmation. In the month of May of the ninth indiction of the six thousand eight hundred and seventy-ninth year. ^D

^A Philotheus, by the mercy of God, Archbishop of Constantinople, New Rome, and Ecumenical Patriarch.

LXXXVI. The Patriarch confers upon the Metropolitan of Sugdaea, Talita, and the patriarchal rights to be administered in the church of Gothia (Talita and all things pertaining to it, and all the patriarchal rights in the diocese of Gothia).

LXXXVII. Letters of Casimir, King of Lachia, to the Patriarch regarding the Metropolitan of Galitz.

† A missive from the ruler of Vlachia, Casimir, to our most holy master, the Ecumenical Patriarch, on account of which the bishop who came from there, Lord Antonios, was promoted to the metropolitanate of Galitz by the vote of the holy and divine synod.

† To the throne-leading most sacred Patriarch of the Ecumenical Synod of Constantinople: A kowtow and many bows of the face from your son, King Casimir of the land of Lachia and Little Rus, and from the reges of Rus, who believe in the faith of the Christians, and from the lords of the Russians, many bows of our heads; we seek from you, our archpriest: the whole land is now being ruined without law, because the law is perishing; from ages past Galitz was heard of as a metropolis in all parts, and the throne of the metropolis existed from ages past; the first metropolitan of your blessing was Niphon, the second Metropolitan was Peter, the third was Gabriel, the fourth was Theodore; all these were upon that throne of Galitz; our reges of Rus were relatives, and these reges crossed [out of] Rus, and the land was widowed, and after that I, the King of Lachia, gained the land of Rus. And now, Holy Father Patriarch of the ecumenical synods, we seek from you, our archpriest, since with the mercy of God and your blessing, and with our reges and lords, we have chosen a man worthy, good, of pure conduct and humble heart, the most sacred Bishop Antonios, for this [office] toward your blessing and for the sake of God and for our sake and the holy churches, that your blessing may come upon this man, so that the throne of such a metropolis may not perish, ordain Antonios as metropolitan, so that the law of the Russians may not perish, so that it may not be destroyed. But if the mercy of God and your blessing do not come to this man, after this do not be aggrieved with us; for it shall be our necessity to baptize the Russians into the Latin faith, if there is no metropolitan in Rus, because the land cannot exist without law.

LXXXVIII. The Synod confers upon Bishop Antonios the metropolitanate of Galitz, and by adjunction the bishoprics of Cholm, Turob, Peremyshl, and Volodimir.

† A synodal act concerning the bishop who came from Little Rus, Lord Antonios, upon his transfer to the metropolitanate of Galitz.

† The most holy metropolitanate of Galitz having been long widowed of its true archpriest, and since it was necessary to appoint a metropolitan over it for the teaching of the divine commandments of Christ and the consequent growth and increase of the people named after Christ; it seemed good to our mediocrity, together with the holy and divine synod gathered with it, to elect an archpriest to such a most holy metropolitanate of Galitz; and since the most god-beloved Bishop, Lord Antonios, having come from his own land, has persevered here for a long time and, having been given over to strict scrutiny, examination, and testing, he was preferred and selected by this synodal vote for the presidency and protection of this most holy metropolitanate of Galitz as suitable and capable, and from there he was promoted and this man became from bishop, metropolitan of such a metropolitanate by synodal vote and by the opinion of the most sacred archpriests and superiors: of Heraclea, of Nicaea, of Brysis, of Athens, of Selymbria, of Sozopolis, and the Archbishop of Derke, he ought to have such a most holy metropolis, enjoying its name both in assemblies and in the seats [occupied] with the holy synod and elsewhere, and in the, as is customary, commemoration in the sacred diptychs, according to canonical accuracy and observance, being required to be enthroned also upon the holy synodal throne of the church belonging to him, and to authorize readers and subdeacons and to ordain deacons and priests and to perform all sacred acts without hindrance, as a true archpriest both being and named, and further to lay hold of the rights in any way belonging to this church of his, and for no one at all, neither of the neighboring archpriests nor anyone else, to have permission to usurp any of the rights [belonging] to his entire diocese, or to cast a greedy hand upon them; since this man alone is both protector and archpriest of this church, and has been established by the catholic and apostolic Church as steward, lord, and teacher of its rights, and as caretaker of the Christians found under it, and he has every necessity to exhort and instruct them in those things profitable to the soul, and to lead them toward better and salvation-securing things, as one who will render an account for them to God on the day of judgment. He ought to receive, by way of augmentation, also the most holy bishoprics, namely Cholm, Turob, Peremyshl, and Volodimir, until the wars now existing there are resolved, and peace and the dissolution of the scandals occur, and he is to have permission to teach the Lord's people named after Christ therein and to authorize readers from within them, to promote deacons and to ordain priests, and even bishops; nevertheless, since he does not currently have bishops with whom he might ordain, he ought, after he departs to his church, to select them, whom he shall discern...

and to whom he shall assign the votes for the bishops and the ordinations. Furthermore, all those within the entire diocese of the most holy Church under him, and those of the aforementioned bishops, the clergy, monks, officials, laymen, and the rest of the Christ-named people of the Lord, are bound to pay him honor, reverence, and submission, and the obedience that is fitting as to their true high priest, teacher, and shepherd established and elected by the vote of the holy and divine synod and the judgment of our mediocrity; and they must yield to him and be subject to him in those matters which he may set before them that are beneficial to their souls and conducive to their salvation. For the honor and reverence shown to him carries its reference to God Himself, whose image the high priest bears. ^B And for the declaration and assurance regarding this matter, this present synodal vote and act has been issued to the aforementioned most reverend metropolitan of Galicia and superior, our beloved brother in the Holy Spirit and concelebrant, during the month of May of the 9th indiction, of the year 6879.

† He held the original, and through his honorable patriarchal hand: Philotheos, by the mercy of God Archbishop of Constantinople, New Rome, and Ecumenical Patriarch.

LXXXXIX. Algirdas, king of the Lithuanians, through a letter sent to the patriarch, refutes the accusations made against the metropolitan of Kiev.

† A missive from the king of the Lithuanians, Algirdas, to our most holy master, the ecumenical patriarch.

† From the king of the Lithuanians, Algirdas, to the patriarch, a petition. You sent a letter to me with my Theodore, saying that the metropolitan is grieved at you on my account. He says as follows: "The king, Algirdas, raided us." I did not begin to raid; they were the first to begin the raiding, and ^C they did not renounce the kiss of the cross which they had toward me, nor did they send back the oaths. They raided me nine times, and they summoned my sister's husband, the king Michael, with an oath to themselves, and the metropolitan cast out from him the fear, that he might come and go according to his will; and they seized him, and my brother-in-law, Prince Boris of Nizhny Novgorod, they seized him, and they also took his princedom; my brother-in-law, Prince John of Novosil, they seized, and his princedom they raided, and his mother they seized, and my daughter they took away; and the oath which they had toward them, they did not renounce—regarding this kiss of the cross—and they snatched from me the fortresses of Roda, Sizka, Guden, Usetze, Goreseno, Tasiu, the great Lumi, Klitzen, and Vtelous, Veltgo, Kozlavo, Lepitzi, Tesov, Chlepen, the fortress of Thomas, Berezoui, Koluga, and Mezeniskon. All these are fortresses, and they took all these, and they did not renounce the kiss of the cross, nor did they send back the oaths; ^D and we, not enduring all these things, raided them in turn, and if they do not amend things toward me, I will not endure them now. According to your blessing, their metropolitan blesses—up to the present—the bloodshed. Nor did such metropolitans exist among our fathers as this metropolitan, who blesses the Muscovites in their bloodshed, while toward us nothing comes, nor does he go to Kiev. And whoever kisses the cross to me and flees to them, the metropolitan casts out the kiss of the cross from him. Does this happen in the world, that they should cast out the kiss of the cross? John of Kozelsk, my servant, kissed the cross to me together with his mother, his brothers, his wife, and his children, that he would be with me; and he—having left his mother, brothers, wife, and children—fled; and the Metropolitan Alexei cast out the kiss of the cross from [him]... John of Vazemisk kissed the cross, and he fled, and delivered up his guarantors, and the metropolitan cast out the kiss of the cross from him. Naoumnikos Basil kissed to the bishop, and the bishop became his guarantor, and he delivered up the bishop to the guarantee, and fled, and the metropolitan cast out the kiss of the cross from him; and many others fled, and he absolves them of the oath, that is, of the kiss of the cross. It behooved the metropolitan to bless the Muscovites, because they were helping us, for we are fighting against the Germans on their account, and we speak to the metropolitan for our own sake, and he does not come to us. Give us another metropolitan for Kiev, for Smolensk, for Tver, for Little Russia, for Novosil, for Nizhny Novgorod.

XC. The patriarch’s letter to the metropolitan of Kiev and all Russia regarding the metropolitan of Galicia.

† A patriarchal missive to the most reverend metropolitan of Kiev and all Russia.

† Most reverend metropolitan of Kiev and all Russia, superior, beloved brother in the Holy Spirit and concelebrant of our mediocrity, grace be to you and peace from God, to your holiness. Your holiness knows how much reception and favor our mediocrity shows toward you. For I wrote to you at this time last year with your man, the [messenger], and I showed you that I held you as a friend from the beginning, and again I hold you as such, and I love and receive you; therefore, I write the same things to you again, that the friendship which I had for you, and that reception, I have again, along with the love and favor. But I hear something of what has happened there by your holiness, and I am grieved; for I heard that you have left all the Christians who are found there in all the places of Russia, and...

have left the other part without a shepherd and without teaching and spiritual visitation. For this reason, our humility was also grieved, and the holy synod, because it is not being done well, nor according to the injunction of the holy canons. ^A For just as our humility was established by God as shepherd and teacher of the entire inhabited world, so I ordained your holiness as father and teacher of all His nation, in order that you might teach all and take care of all equally, and might have a fatherly love and friendship with all, and if enmity happens to arise between them, that you might have the necessity to bring them to peace with one another as a father and teacher. Be it known, therefore, to you, that because you left Little Russia for so many years, and did not visit it, the king of Lachia, Casimir, who also rules over Little Russia, sent to our humility here, and the other dukes sent a bishop here with letters, saying that "All the land is being ruined for lack of law, because the law is perishing, since there is no high priest, and for this reason we have chosen a good man of pure conduct, Bishop Anthony, for this task, and for the sake of God and the holy Churches and for our sake, you ordained him, so that the law of the Russians might not perish and the faith of the Russians might not be destroyed; but if the mercy of God and your blessing does not come upon this man, after this do not be grieved on our account; our necessity will be to baptize the Russians into the faith of the Latins, because the land cannot exist without law." He wrote these things and reported them both to me and to the synod, and his report is kept here. What then was fitting for us to do? We make you the judge in these matters; what do you say? Was it fitting that we should send him away, and that we ourselves should leave the people of God thus without visitation and spiritual care, just as you also left them? ^B It was not at all fitting; for we would have been destined to find great condemnation before God, and much blame and accusation from men. Furthermore, if the master of the place were Orthodox and of our own faith, perhaps we would have been able to endure this and overlook it, although even that would not have been right, and perhaps we were doing this for your sake. But since he is not our own, but a Latin, was it fitting that we should send him back empty-handed? And he was about to make a Latin metropolitan immediately, as he said, and to baptize the Russians into the faith of the Latins—which you yourself surely discern was good if it had come to pass? I give many thanks to God that he did not do this, but wrote and asked for a metropolitan from us; for this reason, compelled, we ordained the one whom he sent, and it was not fitting for us to do otherwise. We have given him Galicia, that he might have it as his metropolis, and the bishoprics of Vladimir, Peremyshl, and Kholm, which are under the power of the king of Lachia; but more than this we have given him nothing, neither Lutsk, nor anything else whatsoever. I know indeed that this has come to pass, but it was not fitting that it should happen otherwise. For how were we to leave the matter thus, so that you would have a great sin, because you left the Christians for so much time without teaching? For this necessity, therefore, it came to pass, and it is fitting that you should not be grieved; for this came from you. Be it known to you also that I, because of my love for you, having heard of the destruction of the Christians that took place there by the great king of the Lithuanians, Algirdas, wrote to him about this, and he wrote back to me, saying ^C as follows: "I did not begin this, they began to make incursions first, and they did not lay down the kissing of the cross which they had toward me, nor did they send the sworn documents to me. They raided me nine times, and they summoned my brother-in-law, Prince Michael, to their side with oaths, and the metropolitan drove fear from him so that he might come and go according to his will, and they seized him. They seized my brother-in-law, the prince of Kholm, Boris of Novgorod, and took his principality; they raided my brother-in-law, Prince John of Novgorod, and his principality, and they seized his mother; and they took my daughter, and they did not lay down the kissing of the cross. Upon this kissing of the cross, they took from me castles near twenty—and he writes the castles by name. We, not enduring these things, raided them in turn, and if they do not make amends to me, even now I will not endure them. By your blessing, their metropolitan blesses the bloodshed. Until now, there have been no such metropolitans among our fathers as this metropolitan, who blesses the Muscovites to bloodshed, and he does not come to us, nor does he go to Kiev. ^D John of Kozelsk and John of Vaseyevsk and the Naubnik Basil kissed the cross to me, and gave pledges, and in the end they abandoned their wives and their children, and fled and went there, and the metropolitan released them from the kissing of the cross. It was fitting for the metropolitan to bless the Muscovites so that they might help us, because we are fighting with the Germans on his account, and we speak to the metropolitan, and he does not come at all. Give us another metropolitan for Kiev, for Smolensk, for Tver, for Little Russia, for Novosil and for Kholm Novgorod." All these things he wrote to me. For this reason, I sent to your holiness my own true man, John, who is a prudent, good, capable, and educated man and in all respects our own; and I write to you, if it were necessary for you to come here for all these things. But since you do not have it easy, send a man of your own who is good, so that he may come, and we may learn accurately about all

these matters, and let us consider and see how we ought to act, lest we do something against your interests. Let nothing, then, happen otherwise. May the grace of God be with your Holiness. ^A

† Issued also by the venerable patriarchal hand in the month of August, Indiction 9.

XCI. The Patriarch summons the Metropolitan of Kiev to court.

† Another patriarchal letter to the same person.

† Most holy Metropolitan of Kiev and all Russia, most honorable, beloved brother in the Holy Spirit and concelebrant of our humility, grace and peace from God be unto your Holiness. Our humility sent thither to you my own trusted friend, John the Dokianos. From the time my letters were written and he was prepared, ^B and he was coming thither, there came from the King of Tver, Michael, and his brothers, the archimandrite Theodosius, and he brought to our humility a letter and a petition from them, in which they say many things against your Holiness, and they ask that they may be judged with you. Since, therefore, they seek a trial, our humility decided that it should take place. For this reason, I write to your Holiness, so that either you yourself come here in order to be judged with them, or by all means send your own good representatives, and let them be judged in your stead. A grace period was also given until the month of September of the coming, God willing, eleventh Indiction. Let it be done, therefore, without excuse, just as I write to you, and either come yourself or send your own representatives, so that they may make their defense, for it was commanded that King Michael and his brothers should also send their own men, and they are about to come. If you come, or your men, that is well; but if this does not happen, take care not to be upset with us. For we, as far as is proper for your friendship, fulfill it. They requested that they be granted pardon by our humility, since they have been censured by you, but I did not judge it right, since they have been censured by you, that they should have pardon from me. I say, however, that when you see their men coming here, and your own men are also coming, grant them pardon, since they are coming to trial, and before the trial they ought not to be condemned and censured; but after ^C the trial, whatever is found just or a conviction, they shall receive it. This seems to me just, and let it be done. Let this also be done towards the bishop. May the grace of God be with your Holiness. This archimandrite, Theodosius, since he came and venerated me, should not experience any anger from you, but let him meet with pardon.

† Issued also by the venerable patriarchal hand in the month of September, Indiction 10.

XCII. The Patriarch advises King Michael of Tver to send envoys.

† Most noble Great King of Tver, Michael, the archimandrite Theodosius, whom you sent to our humility, arrived and brought me your letters, from which I have learned what you have written and requested. I have therefore sent my own trusted friend, my own John, to the most holy Metropolitan of Kiev and all Russia—this man I speak of, who brings to your nobility this present letter—and I have written to that Metropolitan to send his representatives, and let them come here, and let a trial take place, as you seek. A deadline was also set until the month of September of the coming, God willing, eleventh Indiction. Our humility therefore also writes to your nobility, and encourages you so that, whenever you learn that his men are arriving here, you also immediately send your own good representatives, so that the trial may take place. If those men of his come, and your own as well, that is already good, and the trial shall take place here; ^D but if they do not come, then that which you requested shall happen. Take care, however, lest his men come, but those of your nobility do not come; but send your own as well, when you learn that his men... as to the pardon, you are to learn from this man of mine.

† Issued also by the venerable patriarchal hand in the month of September, Indiction 10.

XCIII. The Patriarch confirms the rights of the Metropolitan of Larissa, entrusting to him the care of patriarchal rights.

† The most holy Metropolitan of Larissa, most honorable and Exarch of all Thessaly and all Greece, and holding the place of Side, beloved brother in the Holy Spirit and concelebrant of our humility, reported to our humility that, because many of the bishoprics originally subject to the church under him have recently, owing to the majority of them being under barbarians and foreign nations and having for a long time been without the necessary archieratical oversight, reached such a state that those who are found there are ignorant [of the fact] that they are even subjects under the throne of the metropolis of Larissa—and if there are some who have this by succession from their ancestors, these also, willing and pretending to be ignorant [of it], along with others, send away the most holy Metropolitan of Larissa, wishing to correct some of those things needing correction by him, and in some [cases] even to ordain bishops, and seeking some of his rights, saying that they do not have leave to execute these things in them; for they say these do not even belong to the church under him. And for these things the most holy Metropolitan of Larissa requested and besought our humility to be granted a sigilliod letter from it, commanding that he have leave to execute in all the bishoprics from of old subject to the church of Larissa all archieratical matters without hindrance. Our humility, having judged his petition reasonable and just and canonical, issues this present sigilliod letter, by which [the Patriarch] also commands...

that all the bishoprics under the most holy metropolis of Larissa—Demetrias, Pharsalus, Thaumacos, Zetounion, Ezer, Loidorikion, Mountinitza, Stame, Triche, Domenicos, Katria, Gardikion, Peristera, Radobiskion, Patzouna, and Besaina—shall all be subject to this church of Larissa, just as they were from the beginning; and that the most holy metropolitan of Larissa shall have the power to perform all archieratic functions within them, without hindrance, in accordance with the ordinance of the holy canons; and that he shall instruct among them the Christ-named people of the Lord, and examine the priests, and inquire into and investigate everything with the due legal and canonical precision, and take and receive all his canonical dues without any hindrance and without disturbance. And wherever he shall discern, he may even ordain bishops, who shall likewise be under obligation to be subject to him and to have him as their head, and in all things to be subject to him; and all the clergy, monks, archons, and the entire Christ-named flock found within them are under like obligation to cherish and honor him as their own shepherd and teacher, and to render to him the proper subjection and obedience, knowing that if any one should attempt to speak against him and resist him, he shall be subjected to the punishment of excommunication by our humility. For this cause, this present sigilliod letter of our humility has been issued to the most holy metropolitan of Larissa, the Hypertimos and Exarch of Second Thessaly ^B and all Hellas, who holds the place of the [Patriarch], our beloved brother in the Holy Spirit and concelebrant, that he may have it for the security of himself and the church committed to him, in the month of September of the current 10th Indiction of the year [blank].

† And it was done by the honorable patriarchal hand: Philotheos, by the mercy of God Archbishop of Constantinople, New Rome, and Ecumenical Patriarch.

[The document] issued in the month of September of the 10th Indiction, by an authorizing letter, [entrusting] to his entire jurisdiction all patriarchal rights, that he may hold them for the term of his whole life. For this cause this present notation was also made here.

XCIV. The Patriarch removes the sentence of the Bishop of Hierissos, [pronounced] not according to rule.

† A patriarchal missive to the Bishop of Hierissos and the Holy Mountain.

† Bishop, Bishop, I do not even say that such-and-such a one is not a sinner; rather I say, and I acknowledge, that he is perhaps a sinner, and it is possible that this is true. But I say that you have made your judgment uncanonically, and for this reason also unjustly and unreasonably. For while the holy canons state that a presbyter should be judged in criminal cases by six bishops, you gathered presbyters ^C and spirituals, and you dared to constitute a synod, as it were, and to issue a tomos of deposition, anticonstitutionally. And I do not even mean to say that if you were to collect all the sins of all men committed after grace, but rather, if you were to collect the sins of all the priests from the first one who received the grace down to the last, and place them upon him, not even then would you have done well; and yet he himself, who has committed, as you say, myriads of sins, has not yet been judged justly. But you, Bishop, have neither judged nor condemned canonically and justly. And I say and write this often, and you pay no heed at all, that you might confess that you have done wrong; but know that even if the things said and written against him are just and true, since your judgment at that time did away with the holy canons, both that so-called tomos is unacceptable and dissolved and cast aside, until a canonical and just synod occurs, or the patriarchal one [is held] by your metropolitan; and then there shall be a just and lawful judgment and decision, and then perhaps you too shall learn by the very events the canonical and lawful judgment and decision concerning these things, since, though being taught those things by me for a whole year by words and letters, you have ^D not yet even now been able to learn. And as for what I should write to you about the Lavriotes? The Laura itself is not at peace, and how could it be at peace with you? The good men are not at peace even with the Laura. When God grants that the Laura shall be at peace with itself—I mean that peace which is Christ's—then we also intend to write, and our letters shall find a place, and then you too shall be at peace with the Laura. The grace of God be with you.

XCV. The Patriarch exhorts the king of Tver to return to favor with the Metropolitan of Kiev.

† A patriarchal missive to the king of Tver.

† Most noble great king of Tver, Michael, let it be known to you that I was sending my man to the most holy Metropolitan of Kiev and all Russia, lord Alexios, for my humble service; and when my man was departing, the archimandrite Theodosios came to our humility with a letter from you, and from your letter I learned what you were writing; and among other things, you were writing and seeking a judgment, that you might be judged with your metropolitan. And I, according to the just account, wrote to that man so that he himself, the metropolitan, might come and be judged with you, or send his archons, provided that you also send your own archons, and they might be judged with them. I wrote at that time also to your nobility concerning this, saying the same things to you as I was saying to him, namely that a judgment should take place and you should be judged. Now, however, it seems good to me, and I write to you, that it is not fitting, nor is it advantageous either for your soul or for the honor of your lineage, for you to have judgments and quarrels with the metropolitan.

^A And what king has ever been judged before his metropolitan? Has your father ever been judged, or your grandfather, or whoever else is of your lineage? Therefore, you too should abandon your quarrels and your judgment, and approach and make peace with your father, the metropolitan, and seek forgiveness from him, so that he may forgive you, and perform repentance, so that he may receive you and love you and hold you as his own son; he is indeed your father and [acts] as a father. If he did anything to you, it was fitting that you should endure it, and rather approach him and seek a blessing and forgiveness from him, not that you should seek judgment or have trouble; that is how it was fitting for you to act then. But since you did not do this then, do it now, and seek a blessing and forgiveness from him; and if you have faulted in any way, perform the correction; this is for your honor and glory and that of your lineage, and for the benefit of your soul. I have now written also to your metropolitan, and if you perform repentance, he will receive you and love you more than before, as his own genuine son. Do not, therefore, do anything other than what I am writing to you; but if you do not wish this, and are seeking judgment, I do not hinder it, but watch out, lest it appear burdensome to you. Act, therefore, as I write and advise, because this is advantageous for you; and if you do it, as I write, [to establish] a peaceful state, then you and the metropolitan should send your men, because I am resolved, and then I too will love you and pray and bless and forgive and hold you as my own genuine son. Let it also be known to you that the violation of the kiss of the cross is a denial of God; for thus the holy Fathers teach us, that perjury is a denial of God, and the one who has denied God, to what other god will he flee? For there is no other God except our God. The holy apostles and our Fathers and, before them, our Lord Jesus Christ teach us that the one who has denied God is sent off to punishment, but the one who has not denied God, but keeps His commandments, has eternal life. For this reason I write and exhort you as your father: watch out and keep the kiss of the cross; for it is better for you not to die bodily by violating the kiss of the cross, than to die spiritually by violating it and to live bodily. Watch out, therefore, as much as is possible, and do not violate the kiss of the cross, even if death lies before you; but be diligent and take care, with all your might, to act as I command you.

Regarding a certain hieromonk and the people of Pharos who delivered Christian refugees to the Turks; they are condemned.

In the month of April, the 5th day, the tenth indiction, with our most holy master, the ecumenical patriarch, presiding in the cells of Saint Theophylact belonging to his great holiness, and with the most holy archbishops and metropolitans of Ephesus, of Heraclea, of Brysis, of Sozopolis, of the archbishop of Maroneia, and of Tenedos, by decision, ^B it was pronounced against the hieromonk from the Pharos... that certain Christians, having escaped captivity and having come to the aforementioned fortress, took refuge in the church of the holy great martyr and trophy-bearer George, in which this man was serving in a priestly capacity. When they were sought by the local people to be delivered back to the Turks, he not only did not prevent their evil intent, but he himself in common with them, and especially more than the others, cast them out of the divine church, and in a certain small boat brought them in, and he [and they] having gone off, handed them over to the Turks, and the captives—who had indeed sought with tears to be released ^C by them, and not to return (for they knew) to the Turks (they knew, specifically, that when the Turks learned of their escape, they would cruelly punish and kill them)—they did not wish, but handed them over to the Turks. This having therefore happened so and not otherwise, as was made known by the most honorable deacon of the most holy Great Church of God, the sakellios, Kyr Ioannes Toxotenos, who had gone there as an exarch from the mission of our most holy master, the ecumenical patriarch, and who had conducted the investigation regarding this matter—and indeed also by this same hieromonk himself, who confessed this and argued that he had done this out of some necessity—it was decided ^D by the most holy archbishops and metropolitans, and with the vote of our most holy master, the ecumenical patriarch, that for those others, the laymen, the penitential canons of a murderer should be given, but as for this man, that he should be defrocked and stripped of every priesthood; for as far as it depended on them, they themselves killed those men; for having been delivered to the Turks by them, they not only suffered many torments, but some of those men also [died], having persevered in their confession. This man shall therefore be from now on defrocked, and shall never perform anything priestly according to this synodical judgment passed against him, since for safety’s sake this formal record has also been made.

TABLE OF CONTENTS OF THE MATTERS CONTAINED IN THIS VOLUME

MANUEL CALECA, MONK of the Order of Preachers, Patriarch of Constantinople. 9 Notice. 9 FOUR BOOKS OF MANUEL CALECA AGAINST THE ERRORS OF THE GREEKS, formerly translated into Latin by Ambrose Traversari; later brought to light from the Bavarian library and illustrated with notes by Peter Stevart, Doctor of Theology at Liège and Pro-chancellor of the University of Ingolstadt. 11 Author’s Prologue. 13 Book I. 17 Book II. 61 Book III. 127 Book IV. 187 BOOK ON ESSENCE AND OPERATION. Preceded by a Preface by François Combefis. 257 ON FAITH AND THE PRINCIPLES OF THE CATHOLIC FAITH as we have received them from Divine Scripture and the Catholic teachers of the Church, by the author of happy memory, Dan Manuel Caleca. 429 Chap. I. To him who had inquired. 429 Chap. II. On the one God. 433 Chap. III. On the one God who is the Trinity. 473 Chap. IV. What images and representations of the Holy Trinity the saints hand down. 529 Chap. V. On the incarnation of the Word of God according to the Scriptures. 569 Chap. VI. On the seven sacraments. 597 Chap. VII. Further, on the incarnation, according to the weight of reason, as far as the subject permits. 609 Chap. VIII. On the future resurrection of the dead. 627 Chap. IX. On the future full restitution. 641 Peroration. 651 JOANNES CYPARISSIOTA. 661 Historical and literary notice. 661 SERMON I OF CYPARISSIOTA ON THE TRANSGRESSIONS OF THE PALAMITES. 663 Chap. I. On peace, and how Palamas dissolved it, having been granted a pardon for the time being; and what is the cause of the discourses. 665 Chap. II. That the Palamites cannot deny anything of the lucubrations of Palamas or of any of those who have followed him. 675 Chap. III. That Palamas started the destructive dogma from error and contention. 679 Chap. IV. To bandy about and report the symptoms of error as if they were his own right actions and gifts. 683 Chap. V. How Palamas, out of many diverse books and sermons of his own, fabricates a new god of error, existing in the manner of light, crying out against all things that belong to the one God. 687 Chap. VI. How, from the aggregate of such discourses, he whom Palamas concocts appears not as the truly existing God in substance, but as the creator and arbiter of all creation, and the end of all blessedness. 695 SERMON IV ON THE TRANSGRESSIONS OF THE PALAMITES. That the Palamitic Church has been fashioned outside every rite and order of Christianity; concerning which ten questions are asked. 699 Chap. I. What is the nature of the holy Church of God. 699 Chap. II. Whether the holy Church of God is so called because of such a man and the one who exists as patriarch. 703 Chap. III. Whether the holy Church of God, which established its primacy on account of chaos and the reward of treason. 705 Chap. IV. Whether the holy Church of God, which was cast out and delivered to anathema by a divine and holy synod before it was fashioned. 707 Chap. V. Whether the holy Church of God, which, on account of the license presumed for its own freedom and rights, appointed as its patriarch one who was previously bound by canonical crimes and had been deposed from all priesthood. 713 Chap. VI. Whether the holy Church of God, which retains and proclaims two patriarchs at once for one flock, themselves mutually renouncing their office and creating tumult. 715 Chap. VII. Whether the holy Church of God is the one that has confessed such profane novelties of words. 717 Chap. VIII. Whether the holy Church of God heaped together the same judges and accusers of the saints after the wicked innovation of faith. 723 Chap. IX. Whether the holy Church of God decreed and judged against all just and pious men diverse miseries, long exiles, dungeons, and prisons. 729 Chap. X. Whether the holy Church of God invades testaments and casts aside, unburied, the corpses of divine men. 733 JOANNES CYPARISSIOTA. Material exposition of those things which are said about God by the theologians, divided into ten decades. Translated from the Greek by Fr. Turrianus of the Society of Jesus. With the addition of scholia and annotations. 757 Preface of Francis Turrianus of the Society of Jesus to the most illustrious and most reverend Lord Anthony Augustinus, Archbishop of Tarragona. 757 JOANNES CYPARISSIOTA. Premeditation of the exposition. 739 FIRST DECADE. – On symbolic theology. 743 Chap. I. On symbolic theology. 745 Chap. II. That symbolic theology is twofold. 747 Chap. III. That symbolic theology is delineated according to its species or corporeal form, always in body and according to sense. 749 Chap. IV. That it is proper to symbolic theology, which is concerned with species falling under the senses, to be informed by certain divine and sacred visions. 751 Chap. V. That every sacred formation, even in angels, is referred to this part of symbolic theology. 751 Chap. VI. In how many ways symbolic theology is marked, whether it falls under the aspect of sight or the sense of hearing. 753 Chap. VII. That those to whom this symbolic theology fell called it "sight" and "vision." 755 Chap. VIII. That these visions and Theophanies, that is, apparitions of God, are informed as nothing other than intermediate celestial virtues. 755 Chap. IX. That our Lord Jesus Christ himself, insofar as he is God-man, does not take refuge from the order fitting for God established by himself. 757 Chap. X. That it is altogether necessary to be led to higher notions from both parts of symbolic theology, whether by likenesses formed by angels or by words which, though they appear dissonant and dissenting on first inspection. 759 SECOND DECADE. – On demonstrative theology. 759 Chap. I. That demonstrative theology is twofold. 759 Chap. II. That demonstrative theology, which seems to be without a covering, proceeds through types formed for us. 761 Chap. III. That through every theology the process is one of a mirror and a riddle. 761 Chap. IV. That it is impossible for those who are endowed with a body to philosophize about God without corporeal things. 763 Chap. V. That we can neither have a whole and complete thought of God in this age, nor fully philosophize about him through it, nor through any other notion formed by us. 765 Chap. VI. That God is not known from natural representation, nor is he any of the things that are understood or thinking beings, so that it might be permissible to philosophize about him from his substance. 767 Chap. VII. From where, finally, and from what things one must philosophize about God. 769 Chap. VIII. That the highest theologians philosophize about God from creatures; and the later creatures themselves are of God, and their reasons. 771 Chap. IX. That in demonstrative theology, that which is concerned with negations is more proper and principal; and that in this theology, affirmations are not contrary to negations. 771 Chap. X. That God is above every affirmation and negation; and that we know him and philosophize about him only by knowing nothing and by not seeing him at all. 775 THIRD DECADE. – On divine emanations. 777 Chap. I. That emanation is twofold, one in God, the other

outside him, from God to the creature. 777

Chap. II. That every cause and motion and principle, which is called such for the sake of things that can be generated, is generation, which is brought about simultaneously with the effects themselves. 777

Chap. III. That every generation is placed between two things, and it is impossible for it to exist while one of the two things that establish the relation is absent. 781

Chap. IV. That the relation and motion of God toward producing creatures, and the generation and production of all creatures, are called his emanation and operation, and wisdom and virtue and magnificence, and whatever pertains to the beginning of his ways, which are known from the wondrous effect of the creatures. 781

Chap. V. That whatever things have the rational account of operation and are proven to be mediators, do not exist by their own nature; they exist only insofar as they are brought about. 785

Chap. VI. That just as operation is the operation of things that are brought about, and emanation [is the emanation] of things that emanate, so also is the will and the appetite of things which it happens to be fitting to will and to be sought. 785

Chap. VII. That according to this will and desire of God toward us, they are called providences. 787

Chap. VIII. That, generally, all divine emanations are called providences, which are contemplated by the mind. 787

Chap. IX. That according to these very providences of God and these emanations and operations, our divine participations and divine names occur. 789

Chap. X. That God is one and impartible and non-multiplicable and immutable: yet in these emanations he appears to be moved, and partitioned, and multiplied, and divided. 789

FOURTH DECADE. – On the information of the divine name. 791

Chap. I. That every name of God is an invention of our mind, and for that reason every nomination of God is called *noēte*, that is, intelligible or falling under the intelligence. 791

Chap. II. That God is praised from his effects and is named from them. 791

Chap. III. What the effects are and what their matter is. 793

Chap. IV. Why God is named from his effects and not from those things which are of his nature. 793

Chap. V. How God is made into many names by us. 795

Chap. VI. Whether the names of God are from eternity. 795

Chap. VII. That just as divine names taken from effects represent a difference of operations, so when referred to God they cannot represent diverse things. 795

Chap. VIII. If divine names cannot represent diverse things in God, it remains that they declare only his substance, not what it is, but that it is. 797

Chap. IX. That divine names referred to the thing itself, namely the substance of God, signify him properly and not by abuse; and that through each one of these we declare the Lord Trinity, which is above substance. 797

Chap. X. That the same one God, insofar as what he is according to nature, is entirely devoid of a name among us; yet again, he is made into one and many names, because he can be known only from those things which he has produced. 801

FIFTH DECADE. – On the properties of divine names. 803

Chap. I. What things are to be observed in the individual properties of divine names. 803

Chap. II. On goodness and the beautiful; where they are joined, and in what things they are distinguished, and what their property is. 807

Chap. III. On love and affection, and what their property is. 811

Chap. IV. On the existent and its parts, and what the property of the existent is in those things which are. 815

Chap. V. How God is said to be existence, life, and wisdom by himself; and how again the same is said to be the effector of these. 819

Chap. VI. On power, or virtue, and justice; and that power and justice themselves are produced and effected by the infinitely powerful [God]; and what the properties are in them. 823

Chap. VII. On life and wisdom, which is in God, and that God himself is the author and creator of life and wisdom by himself; and what the properties of these names are. 825

Chap. VIII. On peace, smallness, greatness, station, motion, otherness, and likeness; and that these in God are one peace; but outside God, as things made by him, they are diverse; and what their properties are. 827

Chap. IX. On the omnipotent, the sustainer, the helper, and other names that are said of God, which are of those things which are said in relation to something; and on divinity, likeness, and the relation which is said in those who are deified, in those who imitate, and in those who take on the likeness according to imitation and the information of likeness and the relation of God, who is free from every relation and transcends every imitation, and on deification according to relation, and on those things which are said to declare excellence, such as King of kings, God of gods. 831

Chap. X. On equality, perfection, unity, and what their properties are in things. 835

SIXTH DECADE. – On the apparitions of the divine light. 839

Chap. I. That every light falling under sense is from God, and that the sun is an image of his goodness. 839

Chap. II. That fire falling under sense exhibits not only the images of the angels, who bear the likeness of God, but also of God himself; and what its properties are. 841

Chap. III. That God is named sun and light by better and sensible things, but fire by the mediators; and that the contemplation of symbolic lights is of many names. 845

Chap. IV. That the face of our Lord, which shone like the sun in the most divine transfiguration, and the splendor of that same glorified body after the resurrection, figured forth his future natural brightness, and for that reason it fell into the view of the eyes. 845

Chap. V. That the light in which the Lord shone on Tabor was neither his substance, nor some outpouring of him, nor a flash, but a symbol of the divinity of the Word of God that was hidden and not appearing now, and a faint image of that glory which was to be his, and a likeness of the kingdom of heaven, and countable among other miracles of Christ beyond nature. 847

Chap. VI. That all apparitions of divine light at different times were effects of the person of one Son of God; and that the exemplar of his glorified body was a symbol of his divinity on account of the union of the two natures in Christ according to hypostasis, and because he was the same God and man; whence in the individual miracles of Christ the divinity was shown, and uncovered, and opened up. 861

Chap. VII. That the Lord on Mount Tabor recovered in himself that beauty which human nature had had before the sin of disobedience; he indeed expressed it first in a living way, but later, after his resurrection, he will naturally shine with the same light, much more copiously, if he has with him the just who follow him, who are more splendid than the sun, namely restoring them to that blessedness which was before the sin of Adam. 863 [sic]

Chap. VIII. That the light of the resurrection will be according to essence, and that it is the kingdom of God prepared for us, and what the heavenly city is, which pertains to the kingdom of God. 867

Chap. IX. That every light, whether sensible or intelligible, shines forth from the true and above-substance light; and that God is the intelligible light. 869

Chap. X. That the divine Moses, and those like him, leaving behind all lights, whether they fall under sense or under intelligence, enter into the most brilliant darkness, joined to the one infinite God through ignorance and by seeing nothing. 861

SEVENTH DECADE. – On divine participation. 863

Chap. I. That it is a property of God to be present to all things according to substance; and as substance is present, so also is he present by operation; and what the mode of his presence is, which cannot be explained. 865

Chap. II. That just as God is present to us, we also participate in him; but if he is present by substance, we participate in his substance. 865

Chap. III. That those who participate in the divine substance participate through the Holy Spirit the Son of God, who is above substance; and participating in him, we participate in God the Father, and thus we are made partakers of the divine nature and substance. 867

Chap. IV. That those who participate in the divine nature are not partakers of grace alone, which does not subsist by itself, but of the Holy Spirit himself, who is living and subsisting by himself; and that the whole triune God is called grace, and at the same time the Son, and the Holy Spirit are called grace; each one of these is called grace individually, but it is called grace homonymously, that is, it is what is done by these persons. 869

Chap. V. That God himself, who is grace by himself, and the power or virtue of the three persons, is effectively participated in by us; thus the same produces and creates the distribution of the divine graces which were created for participation. 873

Chap. VI. That Dionysius, following this apostolic theology, calls those things which are more general "effects and participations" of more particular things, so that now all things of which God is creator are distributed into participants. 875

Chap. VII. That all participants, and the things that are participated, [proceed] from nature alone, which participates according to cause.

^C Chap. VII. That in the Trinity, which is above substance, there is no other life, or will, or charity, or beatitude, or beauty, or holiness, nor goodness, or form, or kingdom, except the Son of God himself, and his holy Spirit. 945 Chap. VIII. That in the Trinity there is nothing which is not substance, and person; nor is there in it anything natural and substantial to the Father, which is not indeed the Son, and the holy Spirit; nor are the reasons of things that are anything else in God, save implicitly the only-begotten Word of God. 919 Chap. VIII. That all things which are for participation, whether they be proposed according to participation, or according to existence, because they are not suitable recipient subjects, undergo multiplication and difference of participations; but the nature alone which is participated according to cause does not admit this difference at all. 881 Chap. IX. That the divine nature alone is participable according to the reason of cause; and that it is proper to God to call all things to communion; and the more of God's gifts they participate in, the nearer they are to God. 883 Chap. X. That God is participable, and [yet] solely not participable; and there is not in him something participable, and something not participable. 885 Eighth Decade. On the infinity of God in creatures. 887 Chap. I. That nothing of the things which are lacks a cause, and God alone is without cause, who is the cause of all things. 887 Chap. II. That nothing of the things which are is produced by itself, but God alone creates from nothing, and is the effector of all things that are. 887 Chap. II. That every creature created from nothing by the will of God, neither age, nor the aeon [coeternal] to infinite God, is [coeternal], nor time, nor any other thing from those that are with age or time. But it is also written thus: That nothing of the things which are is coeternal with its author; but God alone from eternity is before the aeon. 891 Chap. IV. That nothing of the things that are lacks a beginning, but rather it is either from the beginning of time, or from the beginning of age, or of the aeon; but God is simply and infinitely without time. 899 Chap. V. That nothing of the things which are, proceeding from itself, is undivided: but God, multiplied according to one power of his, and proceeding into all things, is undivided, and does not go out from himself. 903 Chap. VI. That according to one singular cause all things becomes God; but nothing of the things which have been made by him is not created. 907 Chap. VII. That no number of two, or multitude after the number of two, or any other thing proceeding according to higher and lower, can be infinite and without beginning. 909 Chap. VIII. That there is also a species of circumscription and of limit, comprehension and vision, but God in one way is to all uncircumscribed, and invisible, but individually angels and souls to us are invisible. 911 Chap. IX. That nothing of the things which are receives its name from opposites: but God, although he be named otherwise from opposites, yet according to his existence he is utterly without a name. 915 Chap. X. That nothing of the things which are is uncreated and unbegotten: but God alone is uncreated and unbegotten; but all things after the divine nature are made, that is, created. 919 Ninth Decade. On infinity in God. 923 Chap. I. That in God, who is above substance, there is nothing else uncreated besides the Father, Son, and holy Spirit of one and the same uncreated nature, nor any other thing before the ages besides these three divine persons. 923 Chap. II. That in God, who is above substance, there is no other divinity of his, except the Father, and Son, and holy Spirit, one and only uncreated nature; nor other power, or virtue, and operation in him, except these three divine persons. 925 Chap. III. That in God who is above substance, there is not one unity, and another Trinity: nor is there in the supernal Trinity anything unequal, and greater, and lesser: nor anything else in it devoid, according to itself lacking substance, and not existing through itself. 927 Chap. IV. That in the Trinity, which is above substance, neither is the personal distinguished from the substance, nor are the three divine persons distinguished by substance, nor are they distinguished by any other opposition, except this alone according to relation. 929 ^D Chap. V. That in the Trinity the unbegotten is neither substance, nor the property of the person of God the Father; nor is there in it another principle [as] source of the whole divinity, except the Father alone: nor any other natural power of substance, or virtue, and divinity, and energy, or operation proceeding from the infinite and divine substance, except the Son and holy Spirit alone. 935 Chap. VI. That in the Trinity, there is no other operation, and hand, through which God operates all things, except the Son, and holy Spirit; nor other wisdom and virtue, and glory, and image of God, except the Son and Spirit. 939 Chap. IX. That in the Trinity besides the three divine persons, which are not reciprocated, because the Father is not the Son, nor the Son the Father, there is nothing which is not the other's essence. For the life of the Son is nothing else besides the Father; and again, the life of the Father is nothing else besides the Son, similarly in the holy Spirit: and this is the procession of the deifying persons through themselves and in themselves mutually. 931 Chap. X. That beyond all reason and mind is all that which we contemplate in the Trinity, which is above substance, and utterly unknown, and ungraspable by intelligence, how one and the same essence is in each person of the three total and alone; and in the three together the same total and alone; and in no person is it in any respect moved from being alone and total, worshipped trinely together and singularly. Or thus: That in the Trinity, which is above substance, its essence is not terminated according to deifying persons; but it is above that which can be comprehended by reason, one essence of the three. 985 Tenth Decade. On divine simplicity. 959 Chap. I. That it is not necessary to seek in the Trinity, which is above substance, habits and dispositions, nor are there any things around it which complete its substance. 959 Chap. II. That it is not necessary to seek in the Trinity any accidents, which exist in its substance: nor to understand substantial differences in it, since even in incorporeal things, which are produced by it, it is not necessary to seek a difference of substance and energy, nor as if these exist as one thing in another, to happen. 961 Chap. III. That in the unity, which is above substance, a difference of cause is not to be sought everywhere, and of one having a cause, where it is said to exist from itself; and where its energy, or operation, proceeds from itself, and where from itself, and through itself it returns to itself. 967 Chap. IV. That in the unity of the Trinity it is not necessary to seek one thing as substance, and another as energy or operation: nor to be covered by the homonymy of the word energy, nor to reckon substance and energy not to be the same in it. 969 Chap. V. That in the unity, which is above substance, it is not necessary to seek energy by itself without substance, and not existing by itself; nor to think of anything else simultaneously with the unity itself, nor to distinguish its energy from it. 973 Chap. VI. That in the unity of the Trinity it is not necessary to seek one thing as substance, and another as goodness; nor another as form, and another substance; nor another as life, or wisdom, or virtue, another indeed as substance of the same. 975 Chap. VII. That in the unity, which is above substance, it is not to be sought that there is one thing as its knowledge, or its charity, or its beauty, or its immortality, and others of the same; and another indeed as its singular substance, and existence above which is divine. 977 Chap. VIII. That in the unity above substance it is not necessary to seek, because this is all things, therefore its being is many and all things are diverse, but it is all those things, its own divine and blessed substance, which has all things not as something in something, but without relation and collectedly, having nothing double, and above all unity. 979 Chap. IX. That in the unity, which is above substance, neither is it permitted to find its beginning, nor middle, nor end; nor is there anything total, because in each of those things which are understood, it is total, and whole; nor is there anything of the things that are, because it itself is all things; nor is it permitted to encompass it by one name. 983 Chap. X. That the unity of the Trinity is above all substance, and above all unity, and Trinity known to us; and that it is neither substance, nor unity, nor Trinity known by anyone; nor infinite, or numbered in many. 987

Index of authors cited in the decades of Cyparissiota.

MATTHEUS CANTACUZENUS EMPEROR OF CONSTANTINOPLE. Historical and literary notice.

EXPOSITION OF THE SONG OF SONGS OF SOLOMON BY THE MOST RELIGIOUS KING MATTHEUS CANTACUZENUS.

^A (The fragments of Mattheus Cantacuzenus on the Wisdom of Solomon, edited in Greek and Latin by Angelo Mai in the notes to the Anti-Rhettorical books of Nicephorus, Patriarch of Constantinople, against Copronymus. See our volume C, cols. 395, 411, 418, 447, 489.)

DIPLOMAS OF THE PATRIARCHS OF CONSTANTINOPLE. SYNODICAL CONSTITUTIONS AND EPISTLES, FROM THE YEAR 1310 TO THE YEAR 1372

JOANNES GLYCIS. I. He calls Antiochus to Constantinople. 1085 II. That he ascended the patriarchal throne. 1087 III. Confirms the rights and privileges of the monastery of Mesopotamia. 1087 (The beginning is missing.) IV. The Synod grants the patriarch the revenues of four metropolitan sees. 1089 V. It admonishes the monks of the monasteries of Vatopedi and Esphigmenou on the Holy Mountain to compose their disputes. 1091 VI. The Synod absolves the monk Ignatius of the monastery of Saint Anne. 1093 VII. The Synod settles a matrimonial controversy. 1097 VIII. It summons the bishop of Chios, accused by his clergy, to trial. 1099 IX. It summons the clergy of the island of Chios to a synod in order to prove the accusation brought against the bishop. 1099 X. The Synod mandates that the metropolitan of Philippi, together with the archbishop of Drama, judge a certain matter. 1099 XI. The Synod grants the metropolitan of Old Patras the metropolis of the Lacedaemonians by adjunction. 1101 XII. Gregorius, Patriarch of Alexandria, professes the orthodox faith. 1101 XIII. Patriarch Joannes responds to the profession of faith of Gregorius, Patriarch of Alexandria, inviting him to come to Constantinople. 1103 XIV. The Synod condemns certain ecclesiastics. 1105 XV. A certain monk, Joannicius, promises that he will no longer celebrate the sacred rites. 1107 XVI. The Synod settles three controversies. 1107 XVII. The Synod places the bishop of Sinope, who had been expelled from his see, over the churches of Side, Sylai, and Leontopolis, which, due to the incursions of the infidels, lacked presiding clergy. 1111 XVIII. The Synod places the bishop of Zela over the metropolis of Amasia, which, due to the domination of the Persians, had for a long time lacked a presiding bishop. 1111 XIX. Joannes makes it known to the faithful of the metropolis of Myra that the presbyter Michael Archontes and others have been duly ordained. 1113 XX. The Synod settles a controversy. 1113 XXI. The Synod revokes the decree by which the care of souls in the Church of Leontopolis was entrusted to the bishop of Sinope, and places the metropolitan of Pisidia over that same Church. 1115 XXII. The Synod condemns two clerics. 1115 XXIII. Joannes orders the metropolitan of Thessalonica to impose ecclesiastical penalties on the dissenting clergy. 1117 XXIV. The Synod settles a controversy regarding an inheritance. 1117 XXV. The Synod grants the metropolitan of Chalcedon the archbishopric of Maroneia by adjunction. 1119 XXVI. The Synod grants that two readers may be promoted to the grade of deacon. 1119 XXVII. The Synod grants the metropolitan of Dyrrachium the metropolis of Selymbria by adjunction. 1121 XXVIII. Joannes summons the metropolitan of Melenikon to trial. 1123 XXIX. The Synod gives the bishopric of Dercus to the archbishop of Nymphaeum, who had been driven from his see. 1123 XXX. The Synod settles certain controversies. 1125 XXXI. Joannes forbids the metropolitan of Attalia to exercise episcopal rights in alien dioceses. 1129 XXXII. The Synod declares the election of the bishop of Macra and Libysium void. 1129 XXXIII. Joannes grants an extension of the term to the metropolitan of Melenikon, who was summoned to trial. 1129 XXXIV. The Synod absolves the presbyter Garianus, who was accused of the Bogomil heresy. 1129 XXXV. The Synod settles certain controversies. 1131 XXXVI. The Synod settles certain controversies. 1133 XXXVII. The Synod grants the metropolitan of Christopolis the metropolis of Drama by adjunction. 1137 XXXVIII. The Synod gives the bishopric of the Limnians to Callistus, the metropolitan-elect of Amasia. 1137 XXXIX. The Synod grants the archbishop of Messene the metropolis of Arcadiopolis by adjunction. 1139 XL. The Synod grants the metropolitan of Heraclea Pontica the bishopric of Amyclium by adjunction. 1141 XLI. The Synod orders ecclesiastical causes in the metropolis of Sugdaea to be examined. 1145 XLII. The Synod answers the petition of the metropolitan of Attalia concerning the wicked morals which have grown strong in his diocese. 1143 XLIII. The Synod permits the metropolitan of Larissa, who because of the war cannot enter his diocese, to exercise episcopal rights in the bishopric of Charmanes. 1145 XLIV. The Synod mandates that the metropolitan of Prusa inspect the metropolis of Apamea and the patriarchal monastery of the Agaurii. 1147 XLV. The Synod grants Theodosius, the metropolitan of Melitene, the metropolis of Keltzene by adjunction. 1147 XLVI. The Synod entrusts Theodosius, the metropolitan of Melitene, with the inspection of patriarchal rights in certain churches. 1149 XLVII. The Synod confirms the exemption of the patriarchal monastery of the Marmarians from the authority of the bishop of Larissa. 1149 XLVIII. Andronicus II Palaeologus grants the metropolitan of Aprus the location of Euchaita. 1183 XLIX. The Synod confirms the imperial grace granted to the metropolitan of Aprus. 1155 L. The Synod grants the metropolitan of Smyrna the bishopric of Chios by adjunction. 1155 LI. The Synod confirms the emperor's mandate, by which the bishopric of the Joanninites is erected into a metropolis. 1157 LII. A list of patriarchal possessions on the island of Lemnos and near Varna. 1157

ESAIAS. I. That he ascended the patriarchal throne. 1159 II. The emperor raises the archbishopric of Bryses into a metropolis. 1159 III. Esaias confirms the privilege by which the emperor raised the archbishopric of Bryses into a metropolis. 1161 IV. The Synod settles two controversies. 1161 V. Esaias settles a controversy. 1163 VI. The Synod settles certain controversies. 1163 VII. The Synod settles a controversy. 1171 VIII. Esaias confirms the preceding decision of the synod. 1175 IX. The Synod decrees that annual tributes must be paid to the patriarch by the metropolises and archbishoprics. 1185 X. The emperor confirms with a chrysobull the erection of the archbishopric of Bryses into a metropolis. 1185 XI. The Synod settles six controversies. 1187 XII. The Synod settles a controversy. 1193 XIII. The Synod entrusts the metropolitan of Caesarea with the care of various churches of the Orient by adjunction. 1195 XIV. The Synod settles a controversy. 1195 XV. The Synod confirms an imperial mandate by which the bishopric of Nicopolis is subjected to the metropolitan of Serres. 1197 XVI. The emperor confirms the preceding synodal action. 1199 XVII. The Synod settles a controversy. 1199 XVIII. The Synod settles three controversies. 1201 XIX. Esaias writes to the Catholicus of the Armenian Church that he receives him, along with the entire Armenian Church, into the bosom of the orthodox Church. 1207 XX. Esaias writes to the king of Armenia that he receives him, along with the entire Armenian Church, into the bosom of the orthodox Church. 1209 XXI. The Synod settles a controversy. 1211

JOANNES CALECAS. I. Joannes Calecas grants the monastery of Sosthenion to Ignatius Calothetos. 1215 II. The Synod excommunicates the metropolitan of Philippi. 1215 III. The Synod subjects certain rebels to ecclesiastical penalties. 1217 IV. The Synod absolves certain ecclesiastics. 1219 V. The Synod settles a controversy. 1223 VI. The tribunal of the ekdikos subjects Tzerentzes Georgius to an ecclesiastical penalty. 1223 VII. Joannes again admonishes Tzerentzes Georgius. 1223 VIII. Cyrillus, the metropolitan of Side, promises that he will remain in his Church. 1225 IX. Joannes promises remission to the Nicaeans who return to the bosom of the Church. 1227 X. Jeremias, the metropolitan of Cherson, promises that he will remain in his Church. 1227 XI. Macarius, the metropolitan of Bizye, promises that he will remain in his Church. 1227

^A

XII. John writes to the clergy of Constantinople concerning incantations. 1227 XIII. John commands certain magistrates to assist ecclesiastics in pursuing those who practice incantations. 1229 XIV. The Synod decrees that, the metropolitan of Philippi having been excommunicated, one hundred hyperpyra be paid annually from the two episcopal sees of the Church of Philippopolis, which lack bishops. 1231 XV. John replies to the metropolitan of Russia, who asked about a deceased metropolitan performing miracles. 1233 XVI. The Synod settles the controversy that arose between the metropolitan of Thessalonica and the monastery of Acapu. 1233 XVII. The Synod settles the controversy. 1235 XVIII. The Synod grants a certain cleric the faculty for promotion. 1235 XIX. John admonishes the Nicenes to persevere in the Christian faith. 1237 XX. The Synod decrees that the patriarchal monastery of Hodegetria in the region of Didymotichus again be a monastery for men. 1237 XXI. John admonishes the metropolitan and clergy of Trebizond not to condone any longer the adultery of the emperor Comnenus. 1239 XXII. John orders the collection of the theological writings of the condemned monk Barlaam. 1241 XXIII. The Synod condemns the dogmas of the monk Barlaam. 1241 XXIV. The Synod settles the controversy that arose between the metropolitans of Lacedaemonia and Old Patras regarding the bishopric of Amyclae. 1255 XXV. The decree of the Synod concerning a certain monastery of nuns. 1255 XXVI. The Synod decides that Michael Cabasilas is not guilty of accepting bribes. 1259 XXVII. John writes to the metropolitan of Philadelphia to provide for the case of John the Genoese. 1261 XXVIII. The Synod affirms that the church of Pyrgi is in the number of metropolises. 1261 XXIX. John settles a controversy. 1263 XXX. John declares the monastery of the Savior in the town of Sebria to be patriarchal. 1265 XXXI. The emperor confirms what has been established regarding sanctuaries. 1265 XXXII. The Synod transfers the metropolitan of Cos to the metropolis of Corinth. 1265 XXXIII. The Synod absolves the metropolitan of Pyrgi, who had been accused by the metropolitan of Ephesus. 1267 XXXIV. John makes known to the monks of the Holy Mountain the decision of the Synod in the case of Barlaam and Palamas. 1269 XXXV. The Synod appoints the bishop of Sozopolis as metropolitan of Pisidia. 1273 XXXVI. A synodal document confirming the condemnation of the monks Barlaam and Acindynus. 1273

ISIDORE.

I. Isidore assigns the patriarchal rights to be managed in the diocese of Smyrna. 1283 II. Isidore confirms the emperor’s command granting certain ecclesiastics the right to be adorned with pectoral crosses. 1285 III. Isidore makes known to the metropolitan of Kiev that the constitutions of the previous patriarch concerning the Church of Russia have been rescinded. 1285 IV. Emperor John Cantacuzenus decides that all of Russia be again subjected to the metropolis of Kiev. 1285 V. Emperor John Cantacuzenus makes known to Demetrius Ljubart, prince of Vladimir, that the bishop of Halych is again subject to the metropolitan of Kiev. 1287 VI. The Synod confirms the chrysobull of the emperor, by which all of Russia is again subjected to one metropolitan of Kiev. 1289 VII. Isidore summons the metropolitan of Halych to court. 1291 VIII. A letter to the patriarch written by the metropolitan of Monemvasia, Jacob Kukuuari. 1293 IX. The Synod transfers the metropolitan of Old Patras to the metropolis of Monemvasia. 1293 X. Isidore admonishes the metropolitan of Bizye to clear himself of suspicion. 1293 XI. Isidore sends George Perdiccas to the metropolitan of Bizye. 1295 XII. Isidore removes the excommunications pronounced by John Calecas. 1295 XIII. Eusebius, elected metropolitan of Sugdaea, makes a profession of faith. 1297 XIV. The testament of Isidore. 1297

CALLISTUS AND PHILOTHEUS.

I. The patriarch’s exhortation to the populace that a certain woman, who had practiced magical arts, should embrace the monastic life. 1303

^B

II. Maximus Calopherus promises that he will be obedient to the patriarch. 1307 III. The Synod absolves the hieromonk Niphon. 1307 IV. The patriarch names visitors and entrusts the clergy to them for discipline. 1311 V. Callistus confirms the rights of the monastery of the Muguli. 1315 VI. Callistus confirms the prebend given by the emperor to Amarantus. 1319 VII. Callistus admonishes the visitor of Constantinople, Scutariotes, to moderate the clergy. 1321 VIII. Callistus admonishes the metropolitan of Kiev to make peace with Duke Michael of Tver. 1321 IX. The emperor admonishes the patriarch to judge the case of the metropolitan of Caesarea. 1323 X. The patriarch summons the monk Joannicius to court. 1325 XI. The Synod confers the church of Peritheorion upon the metropolitan of Trajanopolis by adjunction. 1327 XII. The patriarch grants the metropolitan of Old Patras the right to reside in the monastery called Mega Spelaion. 1327 XIII. The patriarch commits the patriarchal rights to be managed in the entire Peloponnese to the metropolitan of Monemvasia. 1329 XIV. Macarius, metropolitan of Old Patras, confirms that the monastery called Mega Spelaion is not a metropolis. 1329 ^C XV. The Synod confers the metropolis of Sozopolis upon the metropolitan of Pegae. 1329 XVI. Callistus admonishes the people of Peritheorion to obey their bishop. 1331 XVII. Callistus orders the metropolitan of Philadelphia to inspect the monastery of David. 1333 XVIII. Callistus commits the ecclesiastical rights to be managed in ancient Phocaea to the metropolitan of Philadelphia. 1333 XIX. The patriarch commits the inspection of the monastery of Hodegon to the metropolitan of Macra. 1333 XX. The Synod names Alexius, bishop of Vladimir, as metropolitan of Kiev and all Russia. 1335 XXI. The Synod passes judgment concerning the two magi. 1337 XXII. The patriarch admonishes the bishop of Novgorod to obey the metropolitan of Kiev. 1339 XXIII. The patriarch admonishes the bishop of Novgorod to hold a certain Theodoretus as excommunicated. 1341 XXIV. The Synod decrees that the seat of the metropolitan of Kiev and all Russia be at Vladimir. 1343 XXV. The bishops who could not follow the patriarch confirm his decisions. 1345 XXVI. The patriarch orders the acts to be committed to the code again. 1345 XXVII. The patriarch confers the archbishopric of Dercus upon the metropolitan of Bizye by adjunction. 1345 XXVIII. The Synod excommunicates the metropolitan of Alania. 1347 XXIX. The patriarch names the metropolitan of Rhodes and the Cyclades. 1351 XXX. The profession of faith of George Vacca. 1353 XXXI. Callistus settles a controversy that arose between the monks of the monastery of the Iberians on Mount Athos. 1355 XXXII. The letter of the patriarch of Constantinople to the patriarch of Antioch concerning the monastery of Hodegon. 1357 XXXIII. The Synod transfers the metropolitan of Bitzies to the metropolis of all Ungrovlachia, establishing that the Church of Ungrovlachia be subject to the Church of Constantinople. 1359 XXXIV. The patriarch’s exhortation concerning marriages of those under age. 1363 XXXV. Patriarch Philotheus, in letters sent to the patriarch of Antioch, complains about the bishop of Tyre and Germanopolis. 1365 XXXVI. The Synod transfers the bishop of Cephalonia to the metropolis of Naupactus. 1365 XXXVII. The Synod abolishes depraved customs in marriages. 1367 XXXVIII. The Synod decrees regarding the sending of legates to Russia, who should judge the dissension that arose between the metropolitans of Kiev and Lithuania. 1373 XXXIX. The patriarch’s letter to the emperor, offering him counsel in the affairs of the Genoese and Venetians. 1377 XL. Synodal action regarding the marriage to be contracted between Andronicus, son of Emperor John Palaeologus, and Kyratza, daughter of John Alexander, king of the Bulgarians. 1379 XLI. The patriarch writes to the metropolitan of Lithuania that he is sending two legates to Russia who might settle the controversy that arose between the said metropolitan and the metropolitan of Kiev. 1379 ^D XLII. Exhortation of patriarch Callistus to the clergy in Trnovo concerning the patriarch of Trnovo and the rite of baptizing. 1381

PHILOTHEUS AGAIN.

ORDER OF CONTENTS CONTAINED IN THIS VOLUME

XLIII. Matthæus Cantacuzenus swears that he will obey the emperor. 1387 XLIV. Synodal act concerning patriarch Callistus. 1389 XLV. The patriarch warns the King of Bulgaria to remain in the pact made with the emperor. 1391 XLVI. The nun Martha becomes the patroness of the monastery of Pausotypus. 1391 XLVII. Synodal act concerning those who commit sacrilege. 1393 XLVIII. The Synod of Antioch confirms that Pachomius was rightly elected patriarch. 1395 XLIX. The metropolitan of Trajanopolis is transferred to the metropolis of Lacedaemon. 1397 L. The Church of the Ioanninenses is erected into a metropolis and conferred upon Sebastian. 1399 LI. The archbishopric of Leucas is conferred by adjunction upon the metropolitan of the Ioanninenses. 1405 LII. Patriarchal letters concerning the stauropegion in Mystras. 1403 LIII. The patriarch entrusts to the monk Luke the patronage of the patriarchal monasteries in Pteleas. 1403 LIV. The metropolitan of Alania and Soteropolis is confirmed in the churches granted to him. 1405 LV. The rights of the monastery of Brontochion in the Peloponnese are confirmed. 1405 LVI. The metropolises of Athens and Euripus are entrusted to the hieromonk Neophytus. 1409 LVII. The rights of the patriarchal monastery are confirmed for the monastery of St. Peter at Caffa, the Church of Sugdaia. 1409 LVIII. Nicephorus Gregoras is excommunicated by Philotheus, metropolitan of Selybria. 1409 LIX. The patriarch summons the bishop of Justiniana Prima and all Bulgaria to an ecumenical synod, which is to deliberate on the union of the Eastern and Western Church. 1409 LX. The archbishop of Leucas is transferred to the metropolis of Naupactus. 1411 LXI. The prelate of Christianopolis is summoned to court. 1413 LXII. The Church of Cherson is entrusted to the metropolitan of Gothia. 1413 LXIII. The synod decrees that ecclesiastical lands cannot be ceded to the emperor. 1415 LXIV. The Church of Sardis is subjected to the metropolis of Philadelphia. 1415 LXV. Patriarch Philotheus complains in letters addressed to the patriarch of Antioch about a certain Mark. 1417 LXVI. Synodal decree regarding the non-alienation of Church property. 1417 LXVII. Synodal decree regarding the alienated property of the metropolis of Methymna. 1419 LXVIII. Exhortatory letters of the patriarch addressed to Demetrius, Grand Duke of Russia. 1419 LXIX. Exhortatory letters of the patriarch addressed to the metropolitan of Kiev and all of Russia. 1421 LXX. Exhortatory letters of the patriarch addressed to the princes of Russia. 1423 LXXI. The patriarch warns the bishop of Novgorod to set aside the crosses of the phelonion and obey the metropolitan of Kiev and the Grand Duke of Russia, Demetrius. 1425 LXXII. The patriarch excommunicates the Russian princes who refused to wage war against the prince of the Lithuanians. 1423 LXXIII. The patriarch excommunicates the prince of Smolensk, Svyatoslav. 1427 LXXIV. The patriarch decrees that the bishopric of Lithuania is subject to the metropolis of Kiev. 1427 LXXV. Report of the legates concerning the patriarch of Alexandria. 1429 LXXVI. Anthimus is named metropolitan of part of Ungro-Vlachia. 1429 LXXVII. The patriarch confers upon the metropolitan of Caesarea in Cappadocia episcopal rights in the vacant churches of Tyana and Mocissus. 1431 LXXVIII. Synodal decree concerning incantations. 1431 LXXIX. The patriarch grants to certain Callistus the right to hear the confessions of monks subject to him. 1439 LXXX. The churches of the subject regions are reconciled with the Church of Constantinople by John Ungleses (Ugljesa). 1439 LXXXI. The patriarch guards the episcopal rights of the bishop of Hierissos and Mount Athos over the Holy Mountain. 1441 LXXXII. The metropolis of Philippi is conferred upon the metropolitan of Drama, to whom are also entrusted the patriarchal rights to be administered in the parts subject to the despot of Serbia, Ungleses. 1441 LXXXIII. The despot of Serbia, John Ungleses, submits the churches of the parts subject to him to the Church of Constantinople. 1441 LXXXIV. Patriarchal letters to the clergy of Thessalonica concerning the patriarch's intent. 1445 LXXXV. The patriarch decrees the monastery founded by the monk Callistus Angelicudas near Meleniko to be patriarchal. 1457 LXXXVI. The patriarch confers upon the metropolitan of Sugdaia, Ialita, and the patriarchal rights to be administered in the church of Gothia (the Ialita and all things concerning it, and all patriarchal rights in the eparchy of Gothia). 1449 LXXXVII. Letters of Casimir, king of Lachia (Poland), to the patriarch concerning the metropolitan of Halych. 1449 LXXXVIII. The synod confers upon bishop Antonius the metropolis of Halych and, by adjunction, the bishoprics of Chelm, Turov, Przemysl, and Volodymyr. 1449 LXXXIX. Algirdas, king of the Lithuanians, refutes by letters sent to the patriarch the accusations against the metropolitan of Kiev. 1451 XC. Patriarchal letters to the metropolitan of Kiev and all of Russia concerning the metropolitan of Halych. 1451 XCI. The patriarch summons the metropolitan of Kiev to court. 1455 XCII. The patriarch warns the king of Tver, Michael, to send legates. 1453 XCIII. The patriarch confirms the rights of the metropolitan of Larissa, entrusting to him patriarchal rights to be administered. 1455 XCIV. The patriarch annuls the sentence of the bishop of Hierissos as not rightly passed. 1457 XCV. The patriarch urges the king of Tver to return to favor with the metropolitan of Kiev. 1457 XCVI. A certain hieromonk and the people of Pharus, who had handed over Christian refugees to the Turks, are condemned. 1459

END OF THE ONE HUNDRED AND FIFTY-SECOND VOLUME. Paris. — From the Press of J.-P. Migne.