Athanasius to permit his shame to be covered up, to desert to his doctrine; but nevertheless to pay the penalty very swiftly, with his private parts rotting and swarming with worms, and thus to be driven from life. But also that Maximus, the bishop of Jerusalem, inclined towards the doctrine of Athanasius, although the persecution under Maximian had shown him to be a martyr, bearing one of his eyes gouged out for the sake of piety. And that Athanasius drew many others little by little to his own doctrine. 3.13 That he says Flavian of Antioch, having gathered a multitude of monks, was the first to cry out: "Glory to the Father and to the Son and to the Holy Spirit." For of those before him, some said, "Glory to the Father through the Son in the Holy Spirit," and this phrasing was more prevalent; while others said, "Glory to the Father and the Son in the Holy Spirit." 3.14 That, he says, although the followers of Arius differed in their doctrines from those who professed the *homoousion*, they nevertheless shared in prayers and hymns and counsels and almost all other things except the mystic sacrifice. But when Aetius appeared and began the separation in these matters, he prepared the like-minded congregation, having broken all bonds and friendships and associations by which they were joined to the heterodox, to become a party especially hostile to them. 3.15 That the fatherland of Aetius was in Coele-Syria; and when his father, having fared rather badly in military service, ended his life in these circumstances, he says the ruler at that time confiscated his property; and that Aetius, being young, was driven with his mother to the extreme of poverty, and for this reason he took up goldsmithing, so that both he and his mother might live in some way. And having used the craft sufficiently, through the strength of his nature he turned to logical studies, and first listened to Paulinus, who had been transferred from the bishopric of Tyre to that of Antioch; and when his mother, for whose sake Aetius had especially practiced the art of shaping gold into various forms, departed this life, he from then on devoted himself entirely to the study of logical subjects, and was soon seen to be victorious in verbal contests with most people; and from this to kindle no small envy. But as long as Paulinus lived, envy was deprived of its strength; but when he died after six months, and Eulalius held the throne in his place, envy, returning to its power, moved Eulalius to expel Aetius from Antioch. But he, arriving at Anazarbus in Cilicia, again made use of his craft for a living, not refraining from verbal contests with those he met. And as a certain grammarian admired his nature and was moved to impart his art, Aetius moved in with him and became his pupil, performing servile duties for him. And the one eagerly taught him grammar, but the other, having on one occasion publicly refuted his teacher for not giving a correct exposition of the divine oracles, and having poured much shame upon him for his ignorance of such matters, found as his reward expulsion from the house that had benefited him. Driven from there, he associated with Athanasius, who had been one of the disciples of Lucian the martyr, and was bishop of Anazarbus; with whom he read the evangelists and instructed him in each point, he came to Tarsus to Antonius. This man was also one of Lucian's acquaintances. Taught by him the epistles of the apostle, he spent considerable time with him, as he fulfilled the office of presbyter. But since Antonius had become bishop and was not able to occupy himself with the instruction that was making Aetius a sophist, Aetius returned again to Antioch to listen to Leontius; Leontius was a presbyter at that time, and he too had been one of the disciples of Lucian. Who explained to him the prophets, and especially Ezekiel. But from there envy again, as Philostorgius nonsensically writes, or as one might truthfully say, the incontinence of his tongue and the of his

Ἀθανάσιον ἐπιχωρήσει τὸ αἶσχος ἐπικαλύψασθαι, πρὸς τὴν ἐκείνου δόξαν αὐτομολῆσαι· δοῦναι δ' οὖν ὅμως ὀξύτατα τὴν δίκην, τοῦ αἰδοίου διασαπέντος καὶ σκώληκας βρύσαντος, καὶ οὕτω τοῦ ζῆν ἐλαθέντα. ἀλλὰ καὶ Μάξιμον τῶν Ἱεροσολύμων ἐπίσκοπον πρὸς τὴν Ἀθανασίου δόξαν ἀποκλῖναι, καίπερ ὁ κατὰ Μαξιμιανὸν διωγμὸς μάρτυρα τοῦτον ἐδείκνυ, καὶ τὸν ἕτερον τῶν ὀφθαλμῶ ὑπὲρ τῆς εὐσεβείας φέροντα διορωρυγμένον. καὶ πολλοὺς ἄλλους κατὰ μικρὸν εἰς τὴν ἑαυτοῦ δόξαν τὸν Ἀθανάσιον ὑποσύρασθαι. 3.13 Ὅτι φησὶ τὸν Ἀντιοχείας Φλαβιανόν, πλῆθος μοναχῶν συναγείραντα, πρῶτον ἀναβοῆσαι· «δόξα πατρὶ καὶ υἱῷ καὶ ἁγίῳ πνεύματι». τῶν γὰρ πρὸ αὐτοῦ τοὺς μὲν «δόξα πατρὶ δι' υἱοῦ ἐν ἁγίῳ πνεύματι» λέγειν, καὶ ταύτην μᾶλλον τὴν ἐκφώνησιν ἐπιπολάζειν· τοὺς δὲ «δόξα πατρὶ καὶ υἱῷ ἐν ἁγίῳ πνεύματι.» 3.14 Ὅτι, φησίν, εἰ καὶ διεφέροντο κατὰ τὰς δόξας τοῖς τὸ ὁμοούσιον πρεσβεύουσιν οἱ ἐξ Ἀρείου, ὅμως καὶ εὐχῶν καὶ ὕμνων καὶ βουλευμάτων καὶ τῶν ἄλλων σχεδὸν ἁπάντων πλὴν τῆς μυστικῆς ἐκοινώνουν θυσίας. ἐπιγενομένου δὲ τοῦ Ἀετίου καὶ τῆς ἐν τούτοις διαστάσεως ἄρξαντος, τὴν ὁμόδοξον συναγωγήν, πάντας δεσμοὺς καὶ φιλίας καὶ συνηθείας οἷς τοῖς ἑτεροδόξοις συνήπτοντο διαρρήξαντας, εἰς ἀντίπαλον τούτοις μάλιστα παρασκευάσαι καταστῆναι μοῖραν. 3.15 Ὅτι πατρὶς Ἀετίῳ ἡ ἐν κοίλῃ γέγονεν Συρίᾳ· τοῦ δὲ πατρὸς αὐτοῦ τῶν ἐν στρατείᾳ δυσπραγέστερον ἐνηνεγμένων καὶ τὸν βίον ἐν τούτοις ἀπολιπόντος, τὴν μὲν οὐσίαν τὸν τηνικάδε ἄρχοντά φησι δημοσιῶσαι· νέον δὲ τὸν Ἀέτιον ὄντα εἰς ἔσχατον σὺν τῇ μητρὶ πενίας ἐλάσαι, καὶ διὰ τοῦτο ἐπὶ τὸ χρυσοχοεῖ ὁρμῆσαι, ὡς ἂν ἀμωσγέπως αὐτός τε καὶ ἡ γεννησαμένη διαβιῴη. Ἀποχρώντως δὲ τῇ τέχνῃ κεχρημένον διὰ ῥώμην φύσεως ἐπὶ τὰς λογικὰς ἐπιστραφῆναι μαθήσεις, καὶ Παυλίνου μὲν ἀκροάσασθαι πρότερον, ὃς ἐκ τῆς ἐφορείας Τύρου εἰς τὴν τῆς Ἀντιοχείας μετέστη· τῆς δὲ μητρὸς τὸν βίον λειπούσης, δι' ἣν μᾶλλον καὶ ἡ ποικίλαις εἰδέαις τὸν χρυσὸν ἐπιμορφοῦσα τέχνη μετεχειρίζετο τῷ Ἀετίῳ, ἐκεῖθεν αὐτὸν ὅλον εἰς τὴν τῶν λογικῶν μαθημάτων μετατάξασθαι θεωρίαν, καὶ θᾶττον περὶ λόγων ἁμίλλαις τῶν πλειόνων ὁρᾶσθαι κρατοῦντα· καὶ φθόνον ἐκ τούτου οὐ μικρὸν ἀνάπτειν. Ἀλλὰ μέχρι μὲν ὁ Παυλῖνος ἔζη, τὴν ἰσχὺν ὁ φθόνος παρῃρεῖτο· ἐπεὶ δὲ ἐκεῖνος μετὰ μῆνας ἓξ ἀπεβίω, ἀντ' αὐτοῦ δὲ Εὐλάλιος τὸν θρόνον ἔσχεν, εἰς τὴν αὐτοῦ δύναμιν ἐπανελθὼν ὁ φθόνος κινεῖ τὸν Εὐλάλιον τῆς Ἀντιοχείας τὸν Ἀέτιον ἀπελάσαι. ὁ δέ, εἰς τὴν τῆς Κιλικίας Ἀναβαρζὸν ἀφικόμενος, τῇ τέχνῃ πάλιν πρὸς τὸ ζῆν ἀπεχρῆτο, οὐδὲ τῆς ἐν λόγοις ἀφιστάμενος πρὸς τοὺς ἐντυγχάνοντας ἁμίλλης. γραμματικοῦ δέ τινος τὴν φύσιν αὐτοῦ ἀγαμένου καὶ μεταδοῦναι τῆς τέχνης ὡρμημένου, ὁ Ἀέτιος παρ' αὐτὸν εἰσοικισθεὶς ἐθήτευεν, τὰς οἰκετικὰς αὐτῷ τελῶν λειτουργίας. καὶ ὁ μὲν τὴν γραμματικὴν προθύμως αὐτὸν ἐδιδάξατο, ὁ δὲ τοῦ διδασκάλου δημοσίᾳ ποτὲ καταστὰς εἰς ἔλεγχον ὅτι μὴ τῶν θείων λογίων ὀρθὴν ἐποιεῖτο τὴν διήγησιν, καὶ πολλὴν αὐτοῦ τὴν ἐπ' ἀμαθείᾳ τῶν τοιούτων αἰσχύνην καταχεάμενος, ἀντιμισθίαν εὗρεν τὴν ἀποκήρυξιν τῆς εὐεργετούσης αὐτὸν οἰκίας. ἐκεῖθεν δὲ ἐλαθεὶς Ἀθανασίῳ συγγίνεται, ὃς τῶν μὲν Λουκιανοῦ τοῦ μάρτυρος ὁμιλητῶν εἷς ἐγεγόνει, τὴν Ἀναβαρζὸν δ' ἐσκόπει· παρ' ᾧ τοὺς εὐαγγελιστὰς ἀναγνοὺς καὶ τοῖς καθ' ἕκαστον αὐτὸν ἐπιστήσας, ἐπὶ τὴν Ταρσὸν παρὰ Ἀντώνιον ἀφικνεῖται. τῶν Λουκιανοῦ δὲ καὶ οὗτος ἦν γνωρίμων. ὑφ' οὗ τὰς τοῦ ἀποστόλου ἀναδιδαχθεὶς ἐπιστολὰς ἱκανὸν αὐτῷ συνδιέτριβε χρόνον, τὴν τοῦ πρεσβυτέρου τάξιν πληροῦντι. ἐπεὶ δ' ὁ Ἀντώνιος ἔφορος ἐγεγόνει καὶ οὐχ οἷός τε ἦν ἐνασχολεῖσθαι τῇ σοφιζούσῃ τὸν Ἀέτιον διδασκαλίᾳ, εἰς τὴν Ἀντιόχου πάλιν ὁ Ἀέτιος ἐπάνεισιν,ἀκροασόμενος Λεοντίου· πρεσβύτερος δὲ ἦν ὁ Λεόντιος κατ' ἐκεῖνο καιροῦ, καὶ αὐτὸς τῶν μαθητῶν Λουκιανοῦ χρηματίσας. ὃς αὐτῷ καὶ τοὺς προφήτας ἐξηγήσατο καὶ μάλιστα τὸν Ἰεζεκιήλ. Ἀλλὰ κἀκεῖθεν αὐτὸν ὁ φθόνος αὖθις, ὡς Φιλοστόργιος ληρεῖ, ὡς δ' ἄν τις ἀληθεύων εἴποι, τῆς γλώσσης ἡ ἀκρασία καὶ τὸ τοῦ