I made an AI translation of Pope Hormisdas' letters he made or received found in PL 63! However, there are so many letters, it would be a burden to post here. I will look for options on how to post.
The Papal letters are overwhelming about concerned with the Acacian schism where Constantinople fell into heresy, denying Chalcedon. Many of the correspondences are with the Emperor Justin, and the future emperor Justinian who was still on good terms with the papacy!
Update: I will post the first 21 or so here, maybe more. The file is parallel text with Latin and English but it is too time consuming to do this. If you email me, I can give you the link to my drive. I miss having my free website that I could easily upload this to!
PL 63:367 and on:
ANASTASIUS TO POPE HORMISDAS
The emperor entreats the pontiff to convene a council to resolve the disputes that have arisen in the regions of Scythia.
Victor Anastasius, pious, fortunate, illustrious, triumphant, ever Augustus, to Hormisdas, the most holy and most reverend archbishop and patriarch.
Against Anastasius, the emperor who expelled the orthodox bishops, God raised up Vitalian, the Scythian master of horse (magister equitum). After seizing several provinces and advancing to Constantinople while plundering, Vitalian declared—as Marcellinus records in his Chronicle—that he acted solely for the faith of the orthodox and to restore Macedonius, the bishop of Constantinople whom the emperor had exiled.
Seeing his affairs in dire straits, Anastasius sought peace, swearing before the senate that he would recall the exiled bishops, restore Macedonius and Flavian to their sees, hold a council at Heraclea, and invite the Roman pontiff to attend.
Accordingly, a council was summoned at Heraclea on the 25th of December in the year of the Lord 514.
ADMONITIONS TO TIMOTHY, THE HERETICAL BISHOP OF CONSTANTINOPLE, THROUGH THE AFOREMENTIONED LEGATES. EFFORTS MUST BE MADE FOR THE UNITY OF THE CHURCH.
Hormisdas to Timothy, Bishop of Constantinople.
Your beloved will not be surprised at the reason for my previous silence if you consider all that has preceded; nor will you be surprised at my present address if you weigh the force of charity. For we have learned, through the teaching of the Apostle to the Gentiles (1 Corinthians 13), that charity endures all things; and if, as that same doctrine holds, it seeks not its own, am I acting improperly by exercising my privilege in a way that may benefit you? For it was fitting that I should wait for you to be free from association with those in error, and thus to see you, corrected by love, separated from what is to be condemned, and so to embrace you in written discourse. But why should I delay in calling back one whom I desire to see returned, though he lingers? Why should moderation not be given a place when nothing is detracted from justice? Those things that benefit the struggling must be offered, provided they do not defile us with the contagion of association. This is the reason for my present letter: to exhort and admonish you not to allow our land to lie fallow, neglected and barren. A diligent farmer does not long permit a fruitless tree to occupy the soil: he waits patiently, but does he endure its barrenness indefinitely? Called to salvation, you will not perish. He who returns to innocence without delay does not stray far from it. Moved by the admonitions of the Fathers and steadfastly following their faithful footsteps without stumble or error, wash away past faults through future actions. It is now within your power, by inciting the people to righteousness and by humbly following the principal footsteps of the faith, to guide what is astray and strengthen what is uncertain. It befits you to take great pains to ensure that the diligence of your actions rightly covers the causes of past times. Indeed, he who contributes something to the universal Church benefits his own soul. And so it stands that if you persist with zeal and tirelessness, the common cause will become beneficial to you. Given as above (in the year of the Lord 517).
TO ALL THE HERETICAL BISHOPS OF THE EAST, SENT THROUGH THE SECOND LEGATION.
THE UNITY OF THE CATHOLIC FAITH MUST BE PRESERVED.
Hormisdas to all the bishops established in the regions of the East.
Although my admonition earnestly desires your attention, it would be fitting for you, mindful of your own duty, not to neglect carelessly what all ought zealously to observe for the salvation of their souls, so that the discipline of heavenly commandments may shine forth not through another’s effort but through your own resolve. For while it is not without praise to obey good counsels, he who anticipates what is right is far more distinguished in the honor of wisdom than he who follows established precepts, as teaching is more illustrious than learning. Let each one recall the calling by which he was summoned by the Lord and consider what is expected of him. It is wretched to fall short of the merit of one’s purpose when what is proclaimed in name is not shown in action. We have earned great things if we fulfill what the granted (or decreed) commandments demand. He who rejoices in being chosen to feed the sheep of the Lord’s flock should reflect on the judgment concerning the governance entrusted to him. Constant vigilance must be applied, unceasing watchfulness maintained, no opportunity given to ravenous wolves, and no one left abandoned to any perils: for the neglected error of the sheep is the fault of the shepherds. He will come who will examine the accounts of the stewardship entrusted. It is clear that justice applies to all, and no one is permitted impunity in sinning. But who does not know that there are degrees of merit, and just as rewards are not equal, so too are punishments diverse? Those who know multiply their wounds: few lashes are recorded for ignorance. If this is so, as it undoubtedly is, consider what resolve befits him to whom the errors of others must also be imputed. The Holy Spirit cries out through the prophet: “O shepherds of Israel, do shepherds feed themselves?” (Ezekiel 34). It is certain that more is demanded from him to whom more is entrusted; and we become all the more accountable the more abundantly we have been honored by grace. The good teacher, who illuminates through obscurities and reveals truth through the enigmas of parables, does not accuse the servant entrusted with a talent as unfaithful for merely preserving it without increase, but condemns him as useless (Matthew 25). Hence, it is clear what fear should seize him who loses the Lord’s coin, if even he who preserved what he received without diminution was blamed (Luke 19). Let no one be content with his own innocence, for to our God, who sees all things, we owe an account not only of our own resolve but also of others’ through the assiduity of preaching. Broad knowledge befits teachers. The Christian faith does not love secrecy; whoever whispers it only in the ear hides it. The preaching of the word is commanded to the apostles through all nations, and how inexcusably can anyone remain silent about this commission? What does it profit anyone to preserve reverence for the paternal rules if he allows them to be shaken by others or patiently accepts their dishonor? He shows weak affection who does not defend what he loves. The sacred institutions are everywhere assailed by the faithless, and wickedness, repeatedly suppressed, continually revives from its excesses. How, I ask, does one prove piety toward God by concealing nefarious deeds? Let us recall with what great assemblies of Catholic priests those councils we rely upon were celebrated: neither weakness hindered them, nor burdensome old age delayed them. The intervals of vast regions seemed small, and the labors themselves were joyful as a kind of consolation, while under the guidance of the spirit of holy assemblies, late in life they received wisdom to preserve. And yet, while the impious attack these things after their root perfidy has been condemned, he who knows his commission remains silent: “Lift up your voice, you who bring good news to Jerusalem; lift it up, do not fear” (Isaiah 40). Did not the teacher of the Gentiles, with this before his eyes, instruct his disciple to preach the Gospel unceasingly, admonishing: “Pay attention to yourself and to your teaching; persist in them, for by doing this you will save both yourself and those who hear you” (1 Timothy 4)? Therefore, whether stirred by prophetic spurs or instructed by the norms of apostolic teaching, take up the care of salvific preaching. Cherish and defend the judgments approved by the pious, hostile to the faithless. And returning to the rock upon which the Church is founded, absolve yourselves even before the spirit of those Fathers whose venerable institutions are wickedly undermined, considering that when the Lord comes for the examination that is awaited, what kind of judgment was entrusted to the apostles, what was proven by the doubts of some who tested it, what was promised by the angel’s announcement: whether it is better to be reproved by them or to be joined with their company? Whether to confess the Lord as He will appear or as the impious deny Him? Let nothing hold you back from salvation: return swiftly to the path. A fall does not burden the one who rises again. The Lord’s doctrine is rich in clemency: the chains of error are harmful while they bind. Justice hates the obstinate, but clemency cherishes those who correct themselves. Given on the third day before the Nones of April, in the consulship of Agapitus, vir clarissimus (April 3, in the year of the Lord 517).
TO BISHOP POSSESSOR. PERSEVERANCE IN THE CATHOLIC FAITH IS NECESSARY.
Hormisdas to Bishop Possessor.
Hearing of the excellent zeal of your charity and recognizing the upright path of life you defend without clamor, we unceasingly give thanks to our God, that you may persist in this disposition and be able to provide an example for others to follow. These are heavenly gifts; these are signs of divine recompense; these are God’s judgments, which have refused to separate you from the fellowship of Catholic priests. Therefore, dearest brother, we exhort you with these present words to persevere in the constancy with which you were chosen and to add growth to your commendable beginnings, for a good work, especially one pertaining to the doctrine of the faith, seems to diminish unless it continually increases. And if worldly tribulation should arise, we counsel you with apostolic admonition, placing future rewards before your eyes, saying: “The sufferings of this present time are not worthy to be compared with the glory that will be revealed in us” (2 Corinthians 4:17, not 10 as cited). Yet we hope for better things, for God, who through the blessed Apostle said, “He has not allowed you to be tempted beyond what you can bear” (1 Corinthians 10:13, not Romans 8 as cited), in His mercy will, as always, deliver those He has chosen to be His own from the snares of adversaries. We have received through our returning legates your beloved’s libellus concerning the confession of the true faith, and we have recognized the sincerity of your brotherhood in it, for you did not hesitate to proclaim publicly under attestation what you rightly believe. Given on the day before the Nones of April, in the consulship of Agapitus, vir clarissimus (April 4, in the year of the Lord 517).
TO THE PEOPLE AND MONKS OF CONSTANTINOPLE, SENT THROUGH THE SAME LEGATES.
[Exhortation] to abstain from communion with heretics and to persevere in the Catholic faith.
Hormisdas to the clergy, people, and orthodox monks residing in Constantinople.
Possessor, the African bishop, was exiled in Constantinople for the Catholic faith and there made his profession of the Catholic faith before the first legation. During this time, he greatly benefited and aided all the Catholics dwelling in Constantinople. (Baronius, year 517, no. 26; SEV. BINIUS).
If one who, following the Lord’s command, offers a cup of cold water shall receive the reward of his good deed from the very Lord who taught this (Matt. 10:42), shall not he who neglects to proclaim the truth to so great a multitude of the faithful justly incur the penalty of damnation?
Fearing, therefore, the threat of the heavenly command (for in matters pertaining to God, what must be said should not be silenced), and moved by concern for your salvation, I have taken up this admonition as the present necessity demands. I solemnly charge all who desire to preserve the Christian religion with an undefiled faith to shun and flee with all their strength those who reject the holy Council of Chalcedon and the letters of the blessed Leo on the Catholic faith. For these are the very men, tainted by the heresy of Eutyches and Dioscorus of Alexandria—or rather, by the abominable contagion of the Manichaeans—who, though they seem to oppose the decrees of the Fathers in word, in reality rise up against the very incarnation of our Lord Jesus Christ.
Remember, beloved, the schemes attempted under Basiliscus’s rule in the imperial palace. Recall the deeds, sights, and reports of those times—how wicked was the audacity of Timothy, surnamed Aelurus, how brazen and monstrous his presumption! Yet how fervently your faith then shone forth throughout the world! The people of Constantinople proved then how pure it is for believers to uphold the Christian mysteries. Would that those struggles had passed for good, and that times like these did not now return! But once more, these same heretics lift their wicked heads from the depths in which they were submerged.
Therefore, I beg, exhort, and admonish your love: separate yourselves from their assemblies and communion. Remember your former zeal, and let the light of spiritual fire shine once more in you! Do not let the cunning of the wicked rejoice in having extinguished in you the simple love of truth.
For now, let this suffice as a warning against the present danger and a call to vigilance against the impious. Yet I trust that if this admonition bears fruit, it will profit both you and me—for God will be glorified in your salvation, and the fruit of our care will be made manifest.
Given on the 5th of April, in the consulship of the most illustrious Agapitus (A.D. 517).
TO BISHOPS ENNODIUS AND PEREGRINUS.
(Hormisdas writes that he has become aware of the attempts made against John of Nicopolis by the Bishop of Thessalonica, and he has entrusted a new matter concerning the Apostolic See to them for examination through this letter.)
Hormisdas to Bishops Ennodius and Peregrinus. After your charity had departed, the Nicopolitan deacon—who also met you on the way—arrived in Rome. We saw him beyond the expected delay, considering whether there might be something we ought to add for the instruction of the legation entrusted to you—a concern which the matter itself has now reasonably made evident.
For he presented to us a letter from his bishop, John, and another from the synod of the suffragan churches of Nicopolis, in which they complain that the Bishop of Thessalonica has roused both civil and judicial authorities against them. They are severely afflicted by extortions and losses because the Nicopolitan bishop did not send a report concerning his ordination to the Bishop of Thessalonica, according to ancient custom. On this account, they hoped that we would consider a remedy, even requesting that we grant them permission to send the customary report to the designated bishop.
Therefore, after deliberation, we admonished the Bishop of Nicopolis not to dare attempt such a thing if he wishes to remain in communion with us—lest, by seeking confirmation from one who is alienated from our communion, our own communion might suffer contamination. We have informed you of these things so that you may be fully aware. As for what must be done in this matter with God’s favor, the enclosed documents will make clear.
Given on the day before the Ides of April, in the consulship of Agapitus.
TO THE SAME [EN NODIUS AND PEREGRINUS]. HE PRESCRIBES WHAT IS TO BE DONE IN THE CASE OF THE NICOPOLITAN CHURCH WITH THE BISHOP OF THESSALONICA.
Hormisdas to Bishops Ennodius and Peregrinus.
In the name of the Father, and of the Son, and of the Holy Spirit, with the intercession and assistance of the saints, regarding what is to be done in the matter of the Nicopolitan Church. First, when, with God’s help, you arrive in Thessalonica, deliver our letters, which we have sent concerning this matter, to the bishop of Thessalonica, observing the protocol in greeting him that you know we have mandated for those who do not communicate with the apostolic see, that is, the Catholic Church. Once the letters are delivered, you must urgently insist that he refrain from disturbing that Church, providing the reason that one who has not returned to communion and to the body of the Church cannot have anything in common with those who have not yet returned, and that we do not revoke the privileges granted by our predecessors unless he himself abandons ecclesiastical norms. Certainly, let him return to unity, and we will work with him to ensure that all privileges, whatsoever, that his Church has received from the apostolic see are preserved inviolate. Also, state openly that he shows himself to be an enemy of the faith if he persecutes those he sees returning to Catholic communion. If, with God’s favor, you are able to resolve the matter there, inform the bishop of Nicopolis in writing of what your efforts have accomplished. However, if he remains obstinate and refuses to cease his persecution, act in accordance with the letters we sent to the most clement emperor, presenting the case of the Nicopolitan Church before the emperor as follows: Bishop Alcyson of Nicopolis satisfied the Catholic Church, was received, and restored to communion; his successor, Bishop John, keeping God before his eyes, mindful of his own salvation, and following the good example of his predecessor, sent representatives to the see of Blessed Peter the Apostle, condemning heretics or transgressors, and was received. Now, the bishop of Thessalonica plots against him and disturbs him, demanding things contrary to what he has done. Hence, your father and all the orthodox beseech that, by your commands, this harassment be removed from him, lest it appear to people that he suffers persecution for returning to communion with the apostolic see, and lest those who expect unity to be achieved through you begin to believe otherwise if they see your piety overlook this or treat it negligently. It seemed expedient to us that the letters we sent to the bishop of Thessalonica concerning the Nicopolitan case be published by your prudence in various places, in any order, but especially in the city of Thessalonica, because by doing so, the persecution of our people can be halted, and we believe it will contribute to his salvation if he corrects himself.
TO EMPEROR ANASTASIUS
[Pope Hormisdas] commends John of Nicopolis to him.
Hormisdas to Emperor Anastasius, through Bishops Ennodius and Peregrinus.
When I reflect upon the profound wisdom of Your Clemency, most merciful Emperor, I do not believe that those who act with foresight for their own salvation could displease you. For neither divine commandments nor human laws decree that one who fosters good hope should be blamed under any reproach—especially since Your Piety itself declares its fervent desire for unity and peace.
This very matter has compelled me, both out of trust in your conscience and the duty of the stewardship entrusted to me, not to remain silent in this pressing affair. John, my brother and fellow bishop, the prelate of the city of Nicopolis, following the example of his predecessor, the sainted Alypius of holy memory, has sought communion with the blessed Apostle Peter and his synod, condemning those whom the Church detests. Yet now he is wearied by grave intrigues.
I beseech Your Gentleness: oppose those who plot unjustly, remove these harassments, and support the one who has been corrected—though insistence should have been laid upon him sooner to amend his ways. For those who delay will know themselves guilty when they see those now returned favored by you.
I confess, most merciful Emperor, I marvel at the obstinacy of those who scheme, unmoved either by fear of God or regard for you. For those who hate in others the zeal for good—judging them by their own standards—persecute even those returning to righteousness. They are rightly to be condemned if they do not convert the erring.
Give clear proof of your faith, if you truly intend to support with all duty and encouragement all who are brought back to unity.
TO BISHOP JOHN OF NICOPOLIS
[Exhortation] to endure trials for the faith with courage and to strengthen the provincial bishops in the unity of the faith.
Hormisdas to John, Bishop of Nicopolis.
Upon the return of our subdeacon Pullio, we received your letter of fraternal love, rejoicing in the steadfastness of your faith and your devotion to communion with the Apostolic See. Yet we were saddened to hear that you are suffering certain hardships.
But such trials cannot last forever, for where God is purely worshiped, even adversities are turned to blessings, as the Apostle says: "Hope does not disappoint" (Rom. 5:5). When the Prince of the Apostles doubted while walking on the sea, he struggled (Matt. 14:30), but as soon as he called upon the Lord, help was at hand—One who, with outstretched arm, would not let him perish.
Therefore, following the example of our forefathers and remaining firm in their faith, let us implore the aid of Him of whom it is written: "God will not let you be tempted beyond what you can bear" (1 Cor. 10:13).
Thus, greeting you with affection, we urge you—as we have said before—to persevere in the good you have begun, "for the one who endures to the end will be saved" (Matt. 10:22). Do not cease to relieve our concern with frequent updates. Strengthen also the priests of your diocese with fitting encouragement, for in doing so, you will multiply the talent entrusted to you day by day (Matt. 25:14-30).
As for the matter you requested—that our petitions reach the most merciful Emperor for the peace of all—we are considering it. Only continue unceasingly to support our desire and efforts with fitting prayers, for without God’s help, we can accomplish nothing in this task.
Given on the 3rd of March, in the consulship of the most illustrious Agapitus (A.D. 517).
TO THE SAME BISHOP JOHN
Hormisdas to John, Bishop of Nicopolis, with his synod.
We would wish, dearest brothers, that you were free from all waves of trouble—that you might pass your days in the calm of peace, serving our God without the turmoil of worldly storms stirring your hearts... For what we do not wish to happen, we must grieve when it does.
But this world abounds in hardships and trials. The age in which we sojourn is like a vast ship exposed on every side to the raging winds. Thus, the minds of the faithful are assailed by the devil’s snares, and as it is written: "All who desire to live godly in Christ will suffer persecution" (2 Tim. 3:12). Yet hope consoles us—the hope promised by the Just Judge, for "blessed is he who is not scandalized in the Lord" (Matt. 11:6).
Let not the soldiers of God be cast down by fleeting assaults. He who stands with the valiant takes no pleasure in the cowardly. These passing trials are easily despised if we fix our minds on what endures. Embrace this time of testing, for though the burdens of labor are heavy, the rewards of virtue are greater. What recompense will be given to one who proves unequal to the trial?
Let us not grow sluggish in courage if we desire to attain the promises. Who needs the voice of man when the sentence of Truth rings daily in our ears: "Blessed are those who suffer for righteousness’ sake" (Matt. 5:10)?
But do not think, dearest brothers—though spiritual consolations are great for the faithful—that I offer these alone for your strengthening. For I have not ceased, as far as human effort allows, to seek remedies for your tribulation. Through envoys sent to the Emperor of the East and through the Bishop of Thessalonica, I have urged that your persecution cease. I have even appended petitions pleading with the Emperor.
These are the measures taken for the present. But what pertains to future hope must be held more firmly in your hearts.
Yet I confess my astonishment that amid your trials, this concern crept into your devout minds—that you sought my permission, under the guise of consolation, to send formal letters to the Bishop of Thessalonica. Should I authorize what, if done without my knowledge, I would condemn? Far be such perversity! Hear the apostolic voice—adapted fittingly to my office: "If I rebuild what I destroyed, I prove myself a transgressor" (Gal. 2:18).
Do not, I beg you, return to the contagions you once fled. Do not let your feet, pulled from the mire, be plunged back into it. Let the past be blotted out. "No one who puts his hand to the plow and looks back is fit for the kingdom of God" (Luke 9:62). Those who turn their eyes backward are hindered in their course. Ecclesiastical discipline has no love for those who cling to the memory of their former treachery. They must be wholly cut off from error, for those who return to what they once scorned are so detestable that the blessed Apostle Peter declared it "better for them never to have known the way of righteousness than, after knowing it, to turn back" (2 Pet. 2:21).
It is clear with what tenacity the faith once delivered must be guarded—if it is more tolerable to persist in error than to be entangled again in the defilements one has escaped.
Given on the 12th of April, in the consulship of the most illustrious Agapitus.
Letter 22 PL 63:408-40:
To Dorotheus, Bishop of Thessalonica.
Hormisdas, Bishop, to Dorotheus, Bishop of Thessalonica.
My brother and fellow bishop, John, the overseer of the city of Nicopolis, together with his synod, grievously complains that he is afflicted by various disturbances and losses. This is because, having separated himself from the wickedness of transgressors and having earned communion with the Apostolic See, he did not direct the beginnings of his ordination to the Church of Thessalonica. He could have been deemed culpable of neglect if there were a single mystery of charity uniting all. But since many have separated themselves from the solidity of that rock, which is Christ, who would not wish to be sundered from the company of the erring, so as to be worthy to be joined with those who stand in the truth? Therefore, it is not that custom has been neglected, but that contagion has been avoided. How, then, can anyone accuse him of error when they recognize that his caution was wisely considered?
But you, who should have been the first to take up this cause, we believed could at least have followed after the examples of others. Is it not enough to linger in error, unless, to the heap of reproaches, you also show envy toward those around you who return to the path? What else can it be, but that those who pursue those who seek refuge at the altars of the blessed Peter’s See—something that cannot be said without impiety—hate the very gift given by the Lord? With what shame, I ask, do you desire the privileges of those around you to remain, whose commands you do not keep? And do you seek to have ecclesiastical authority granted to you with the reverence you do not show to the faith?
If you walked in the same footsteps as the Catholics strive to follow, you should still avoid persecuting your neighbor, knowing, according to the teachings of our Lord and Savior, whom we worship, that he who causes one of the least to stumble is guilty of great sins (Mark 9). Where is the humility, O Lord, that you taught under the occasion of your disciples contending over the quality of their position? You showed that he is the greatest who strives to present himself as the least. Look down from heaven, see: visit this vineyard planted by your cultivation (Psalm 79). Consider the least who keep your commandments and those exalted in the pursuit of honor.
Why do you desire new things and abandon the old, neglecting the highest matters while caring for the small? Is this not to tithe the worthless things while despising the precepts of the law? Keep those things that are in harmony with God, and those things that come from men will easily follow. Rather, take up the care of salvation and sigh that another has preceded you in the truth. Lest, if you persist in persecuting those who return to the members of the Church, you too be joined with those whom the apostolic judgment explicitly condemns.
Given on the day before the Ides of April, in the consulship of the most distinguished Agapitus.
ANASTASIUS TO HORMISDAS.
Anastasius rebukes Hormisdas for excessive harshness. Emperor Anastasius to Pope Hormisdas.
Though silence is often considered significant, we who marvel at God's mercy must nevertheless speak continually. For it is known to all that the foundation of faith which our Lord and God and Savior Jesus Christ taught us excels in the forgiveness of sins. He Himself, through His own suffering, cleansed all of Adam's sins - this was the purpose of His humility, that He might deliver both Adam and all our brethren from the bondage of sin, having willingly taken the form of a servant. As the blessed Apostle Paul taught us in writing to the Romans: "Death reigned from Adam until Moses, even over those who had not sinned" (Rom 5:14). From this it has been clearly shown to all creation through God's general dispensation and miracles that particular examples must (a) once (b) follow so great a law (c) of commandments, and (d) be confirmed by such pious goodness, so that all the doctrine He delivered to His disciples stands firm upon this foundation. He drove away diseases and various kinds of sufferings; He loosed the bonds of sin through His own passion, as was said; and in His actions He instructed His disciples both by deeds and words to fulfill similar works. But if, as some strive to show, certain of His apostles neglected to practice this holy doctrine through disobedience, we know not where the teaching of our merciful Lord and great God may reach us. Yet we do not believe it reasonable that we who have learned mercy should be considered unmerciful. But from this time forward we restrain our petition with silence, judging it unreasonable to extend the kindness of our prayers to those who refuse to be entreated and obstinately reject them. For we can endure insult and rejection, but we cannot endure being commanded. Given on the fifth day before the Ides of July at Constantinople, in the fourth consulship of Anastasius Augustus and the consulship of the most illustrious Agapitus (July 11, 517 A.D.)
To be continued.
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