Who then was the author, if he was not Sebeos or Khosrov? He has left various clues to his identity. His writing is infused with biblical language and allusions. His inclusion of the full text of the defense of the Armenian church’s Monophysite doctrinal stance (agreed at the Council of Dvin in 649) points to a strong interest in theology. He seems to have had access to the archives of the catholicosate at Dvin, since he includes the text of a fundraising letter sent from Jerusalem by Modestus, deputizing for the deported Patriarch Zacharias, and the Catholicos Komitas’ polite but unforthcoming reply (pp. 116-21, 148-61; cf. Thomson, Armenian History, pp. xlix-lii, liv-lvii). All of this points to a churchman. Confirmation is obtainable from a scene, vividly evoked, which takes place at Dvin late in 653. A recalcitrant bishop tries to avoid taking communion with the Emperor Constans II on the occasion of his visit to the city. He is finally compelled to do so, but not before he has referred to the doctrinal statement of the Council of Dvin (pp. 166-68). It is hard to escape the conclusion that a piece of autobiography, discreetly put in the third person, has been slipped into the history.