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 and seems to have represented to the Westerns that he had issued it unwillingly. Facundus attributes his whole action to desire of court favour and position, as his earlier secret promise to Theodora had been due to ambition. Vigilius could not now undo what he had done, for the Judicatum was known far and wide. If any further proof were needed of his double dealing we should have a signal one in the fact (if it be one) that, even while thus trying to persuade the Westerns that he was on their side, he was induced by the emperor to take a secret oath before him to do all he could to bring about the condemnation of the Three Chapters. The oath, dated the 23rd year of Justinian, is given among the Acts of the 7th session of the 5th council (Labbe, vol. vi. p. 194). There seems to be no sufficient reason to doubt its genuineness. In it he swore to unite with the emperor to the utmost of his power to cause the Chapters to be condemned and anathematized, and to take no measures or counsels with any one in their favour against the emperor's will. The result of his crooked policy was that neither party trusted him.

In the year in which the Judicatum was issued Theodora died; but the emperor continued resolute in carrying out his project for the condemnation of the Three Chapters by full ecclesiastical authority. Vigilius, hampered by the repudiation of his Judicatum in the West and by his own secret understanding with the emperor, would gladly have left the scene of action. But his presence was still required at Constantinople by the emperor. The plan he now adopted was to persuade the emperor to summon the bishops, both of the East and West (including especially those of Africa and Illyricum who had shewn themselves so strongly opposed to the Judicatum), to a council at Constantinople, and meanwhile to take no further steps. Justinian acted on his advice; but though the obsequious Easterns obeyed the summons, very few of the Westerns came—a small number from Italy, two from Illyricum, but none from Africa. Justinian would have had Vigilius proceed at once with such bishops as were in Constantinople. Vigilius, with considerable spirit, refused. Thereupon the emperor issued a new edict against the Chapters, which he caused to be posted in the churches. Vigilius protested against this as a violation of their agreement, called an assembly of bishops in the palace of Placidia where he lodged, conjured them to use their efforts to procure a revocation of the edict till the episcopate of the West should have an opportunity of pronouncing its opinion, and in virtue of the authority of the apostolic see declared all excommunicated who should meanwhile sign or receive it. Justinian sent the praetor whose office it was to apprehend common malefactors, with an armed band, to seize the pope in his place of refuge. Vigilius escaped to Chalcedon, and there sought sanctuary in the church of St. Euphemia two days before Christmas, 551. No attempt was made to violate this sanctuary. The pope was able from it to dictate terms on which he would take part in the forthcoming council. The emperor, anxious to secure his concurrence at the council, at length acceded to his conditions, and revoked the edict.

Vigilius returned to Constantinople towards the end of 552, after nearly a year in St. Euphemia. Justinian summoned the council to meet on May 5, 553. The Easterns met, in number 165, under the presidency of Eutychius, who had succeeded on the death of Mennas. Vigilius and the Westerns kept aloof, assembling by themselves in the Placidian palace, and prepared a very lengthy document, known as his Constitutum ad Imperatoren, addressed to the emperor. It refutes extracts that had been made from the works of Theodorus of Mopsuestia, and condemns the views expressed as heretical, but proceeds to protest against the condemnation of Theodorus himself as a heretic after his death, since he had not been so condemned when alive and had died in communion with the church; and also against any such condemnation of Theodoret or of the letter of Ibas, both having been acquitted of heresy by the council of Chalcedon. This Constitutum, dated May 14, 553, was signed also by 16 Western bishops. It does not appear that the emperor transmitted it to the council; but he handed in, on May 26, a statement of how Vigilius had once himself condemned the Chapters, had pledged himself to do so by word, writing, and solemn oath, and had been invited to the council and refused to come. Anathemas were pronounced against Theodorus of Mopsuestia and his writings, against the inculpated writings, but not the persons, of Theodoret and Ibas; and all who should continue to defend the condemned writings were, if ecclesiastics, to be deprived, if monks or laymen, excommunicated.

Vigilius soon changed sides once more, assenting to the decrees of the council, and thus giving them at length the sanction of the Roman see. That he did this is indisputable, and according to Evagrius (lib. iv. c. 34) in writing, ἐγγράφως; nor does there seem valid reason to doubt the genuineness of the two written documents in which his recantation is declared. The first of these is a letter to the patriarch Eutychius, dated Dec. 8, 553, i.e. six months after the conclusion of the council. The other document (dated Feb. 23, 554) is entitled "Constitutum Vigilii pro damnatione Trium Capitulorum" (given in Labbe, vol. vi. p. 239). It expresses entire agreement with the decisions of the council, and ends with the same declaration, word for word, as the letter to Eutychius.

Justinian, having thus attained his end, Vigilius was allowed to leave Constantinople for Rome, after a compelled absence of 7 years, the emperor giving him certain grants, privileges, and exemptions for the people of Rome and Italy (Baron. ad ann. 554, ix. x. xi. xii.). But he died on his way at Syracuse towards the end of 554 or early in 555. His body was conveyed to Rome and buried in the church of St. Marcellus on the Salarian Way.

He was evidently a man with no firmness of character or principle. The attempts of Baronius to vindicate his conduct after he had become lawful pope, though allowing him to have been a poor creature before, are pitiably unavailing. To his final submission