[8] In 1270, after Stephen V's accession to the throne, Ákos was among the members of the Hungarian delegation sent to Naples which escorted the c. twelve-year-old princess Mary to marry Charles the Lame.

[9] Even after the sudden death of Stephen V in August 1272, Ákos has retained his influence and remained head of the royal chapel during the reign of the minor Ladislaus IV.

[12] Györffy realized that the chronicler praised untruthfully highly the past and privileges of Székesfehérvár and Buda, the two churches where Ákos functioned.

Beside the interpolations to the original text made by himself, Ákos also prepared an extract for the holy princess Margaret, the Dominican nun and daughter of Béla IV, who was interested in historical works.

For her, Ákos made always notices in case of holy kings and martyrs, in which hagiography could have been found a longer story about the lives of the saints, devotional constructions of churches (e.g. Vác Cathedral).

[17] Kristó considered that Ákos invented the Lehel's horn myth in order to offset the heavy defeat of the Hungarians at the Battle of Lechfeld in 955.

[20] Ákos even emphasized that Árpád was the first "first among equals" who had right to march in front during the conquest – referring duty of monarchs preserved from the "Scythian heritage", he argued.

[18] During his efforts, Ákos made several anachronistic interpolations: for instance, he inserted "de genere" clauses in the case of 11–12th-century nobles, even though this term only appears in the charters from the beginning of the 13th century.

Historian Mályusz argued the chronicler's idea of communitas marked an argument for oligarchic form of society, while later Simon of Kéza has extended it to the whole lesser nobility.

[24] Ákos sought to link genealogically the prominent kindreds of his age with 9th–10th century individuals who participated in the Hungarian conquest or took a major role in the foundation of the Christian state.

[25] Györffy attributed to Ákos that sentence from the chronicle, according to which Vazul's wife was a member of the Tátony clan, but his marriage lacked legitimacy.

[31] Summarizing, Ákos only considered the importance of the assimilation process of advena kindreds, stressing the marriage and relation ties with the ancient Hungarian clans.

Sándor Domanovszky and György Györffy argued that Ákos incorporated an existing short historical text into the chronicle, which Simon of Kéza later copied verbatim into his own work.

[33] Direct borrowings from Godfrey of Viterbo's Pantheon, Roger of Torre Maggiore's Carmen Miserabile and Thomas the Archdeacon's Historia Salonitana prove that Ákos used these works beside the "ancient gesta".

[26] According to literary historian János Horváth, Jr, Ákos' interpolations cannot be classified as stylistically sophisticated passages within the chronicle text, his rhythmic prose is often inconsistent and of poor quality.