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to heal his son. But he said to them, "But he has no need," he said, "of my healing; but if you are willing to return the ox which you have stolen to its owners, he will be healed immediately." Which also happened; for as soon as the ox was returned, the affliction left the boy. 1.14.7 When this Amoun died, it is said that Antony saw his soul being led up to heaven by divine powers with the singing of psalms. And when those with him inquired the reason for his wonder, he did not hide it; for he was clearly gazing intently into the air and 1.14.8 was astounded at the sight of the extraordinary spectacle. And when after this some people came from Scetis and announced the hour of Amoun’s death, the truth of Antony's prophecy was demonstrated. And they declared both blessed, the one for having passed from this life with acknowledged good deeds, the other for having been deemed worthy of so great a vision, which God had revealed to him from such a distance. For the distance between the places where each one lived is a journey of many days. And these things have been related thus by those who were with Antony and Amoun. 1.14. During this reign, I learned that Eutychianus also lived the life of a philosopher with distinction, who had his abode in Bithynia around Olympus, and though adhering to the Novatian sect, he partook of divine grace through the healing of diseases and extraordinary deeds, so that he was an intimate and friend to Constantine himself on account of the virtue of his 1.14.10 life. At that time, then, one of the bodyguards being a prisoner (for having been suspected of tyrannical designs, he fled and, being sought for around Olympus, was captured), and when his friends begged Eutychianus to intercede on his behalf with the emperor, but first to provide for the man to be released from his chains, lest being harshly bound he should perish beforehand, it is said that when he sent to the jailers and asked them to release him from his chains and they would not obey, he went to the prison; and the locked doors flew open of their own accord, and the prisoner's bonds were broken; 1.14.11 and after this he went to the emperor, who was then staying in Byzantium, and readily obtained the favor. For Constantine was not accustomed to be displeased at his requests; for he held the man in very great honor. Let these things be briefly related by us concerning those who at that time lived the life of a philosopher illustriously among the monks; but he who cares for accuracy concerning these things may, by seeking, find the lives of most of them recorded. 1.15.1 But although the religion was thus flourishing in all other respects, certain contentious disputes were disturbing the churches, bringing under question matters previously unexamined, on the pretext, forsooth, of piety and of the perfect discovery of God. The originator of these arguments was Arius, a presbyter 1.15.2 of Alexandria in Egypt. Who from the beginning, having seemed zealous concerning doctrine, sided with the innovator Meletius; but having left him, he was ordained deacon by Peter, the bishop of Alexandria; and again in turn he was expelled from the church by him, because when Peter excommunicated the partisans of Meletius and did not accept their baptism, he attacked what was being done and would not keep quiet. But when Peter was martyred, having asked forgiveness of Achillas, he was permitted to serve as deacon and was deemed worthy of the presbyterate. 1.15.3 And after this, Alexander also held him in honor. But having become a most skillful dialectician (for it was said that he was not unacquainted with such studies), he degenerated into absurd doctrines, so as to dare to declare in church what had not been said by another before: that the Son of God was made from non-existent things, and that there was a time when He was not, and that by His own free will He was capable of vice and virtue, and that He is a creature and a created thing, and many other things which one who bases himself on these doctrines would likely say when proceeding to disputations and particular inquiries. 1.15.4 And some, taking hold of what was said, were blaming Alexander for improperly tolerating innovations against the doctrine. But he, supposing it to be better concerning these things

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αὐτοῦ θεραπεῦσαι τὸν υἱόν. ὁ δὲ πρὸς αὐτούς «ἀλλ' οὐδέν», ἔφη, «δεῖται τῆς παρ' ἐμοῦ θεραπείας· ὑμεῖς δὲ εἰ βούλεσθε τὸν βοῦν ὃν κεκλόφατε ἀποδοῦναι τοῖς δεσπόταις, αὐτίκα ἰαθήσεται.» ὃ καὶ συνέβη· ἅμα γὰρ ὁ βοῦς ἀπεδόθη καὶ τὸ πάθος τὸν παῖδα ἀπέλιπεν. 1.14.7 ἡνίκα δὲ ὁ ᾿Αμοῦς οὗτος ἐτελεύτα, λέγεται τὸν ᾿Αντώνιον θεάσασθαι τὴν ψυχὴν αὐτοῦ ἐπὶ τὸν οὐρανὸν ἀναγομένην θείων δυνάμεων σὺν ψαλμῳδίαις ἡγουμένων. πυνθανομένοις δὲ τοῖς περὶ αὐτὸν τοῦ θαύματος τὴν αἰτίαν οὐκ ἀπεκρύψατο· δῆλος γὰρ ἦν σπουδαίως τὸν ἀέρα κατανοῶν καὶ ἐκ1.14.8 πεπληγμένος πρὸς τὴν ὄψιν τοῦ παραδόξου θεάματος. ὡς δὲ μετὰ ταῦτα παραγενόμενοί τινες ἀπὸ τῆς Σκήτεως ἀνήγγειλαν τὴν ὥραν τῆς ᾿Αμοῦς τελευτῆς, τἀληθὲς ἐδείχθη τῆς ᾿Αντωνίου προρρήσεως. καὶ ἀμφοτέρους ἐμακάριζον, τὸν μὲν ἐπὶ ὁμολογουμένοις ἀγαθοῖς μεταστάντα τῆς ἐνταῦθα βιοτῆς, τὸν δὲ τοσαύτης ἀξιωθέντα θέας, ἣν ὁ θεὸς αὐτῷ ἀπὸ τοσούτου ἐδήλωσε. πολλῶν γὰρ ἡμερῶν ὁδός ἐστι τὸ μέσον τῶν τόπων ἐν οἷς ἑκάτερος διέτριβε. καὶ τάδε μὲν ὧδε ἱστόρηται παρὰ τῶν ᾿Αντωνίῳ καὶ ᾿Αμοῦν συγγενομένων. 1.14. ᾿Επὶ ταύτης δὲ τῆς ἡγεμονίας εὐδοκίμως ἐπυθόμην φιλοσοφῆσαι καὶ Εὐτυχιανόν, ὃς ἐν Βιθυνίᾳ περὶ τὸν ῎Ολυμπον τὰς διατριβὰς εἶχεν, αἵρεσιν δὲ τὴν Ναυατιανῶν πρεσβεύων θείας χάριτος μετεῖχε θεραπείαις παθῶν καὶ παραδόξοις πράξεσιν, ὡς καὶ αὐτῷ Κωνσταντίνῳ διὰ τὴν ἀρετὴν τοῦ 1.14.10 βίου συνήθη καὶ φίλον εἶναι. κατ' ἐκεῖνο γοῦν καιροῦ δεσμώτου ὄντος του τῶν δορυφόρων (ὑποπτευθεὶς γὰρ τυραννικὰ φρονεῖν ἔφυγε καὶ περὶ τὸν ῎Ολυμπον ἀναζητηθεὶς συνελήφθη), δεηθέντων δὲ τῶν ἐπιτηδείων Εὐτυχιανοῦ πρεσβεύειν ὑπὲρ αὐτοῦ πρὸς τὸν βασιλέα, πρότερον δὲ προνοεῖν, ὥστε τῶν δεσμῶν ἀφεθῆναι τὸν ἄνθρωπον, μὴ χαλεπῶς δεδεμένος φθάσῃ ἀπολόμενος, λέγεται, ὡς τοὺς δεσμοφύλακας πέμψας ἐδεήθη τῶν δεσμῶν αὐτὸν ἀνεῖναι οἱ δὲ οὐκ ἐπείθοντο, εἰς τὸ δεσμωτήριον ἐλθεῖν· αὐτομάτως δὲ κεκλεισμένας ἀναπετασθῆναι τὰς θύρας καὶ τοῦ δεσμώτου τὰ δεσμὰ διαρ1.14.11 ρυῆναι· μετὰ δὲ ταῦτα καὶ πρὸς βασιλέα παραγενέσθαι ἐν Βυζαντίῳ τότε διατρίβοντα, ἑτοίμως τε τὴν χάριν λαβεῖν. οὐ γὰρ εἰώθει Κωνσταντῖνος δυσχεραίνειν ἐπὶ ταῖς αὐτοῦ αἰτήσεσι· σφόδρα γὰρ ἐν πλείστῃ τιμῇ τὸν ἄνδρα ἦγε. τάδε μὲν ἡμῖν ὡς ἐν βραχεῖ δεδηλώσθω περὶ τῶν τότε λαμπρῶς ἐν μοναχοῖς φιλοσοφησάντων· ᾧ δὲ ἀκριβείας τῆς περὶ τούτων μέλει, ζητῶν ἂν εὕροι τῶν πλειόνων τοὺς βίους ἀναγράπτους. 1.15.1 ᾿Αλλὰ γὰρ καίπερ ὧδε καὶ διὰ πάντων τῶν ἄλλων τῆς θρησκείας εὐδοκιμούσης, ἐριστικαί τινες διαλέξεις ἐτάραττον τὰς ἐκκλησίας, ἐπὶ προφάσει δῆθεν εὐσεβείας καὶ τῆς τοῦ θεοῦ τελείας εὑρέσεως εἰς ζήτησιν ἄγουσαι τὰ πρότερον ἀνεξέταστα. ἦρξε δὲ τούτων τῶν λόγων ῎Αρειος πρεσ1.15.2 βύτερος τῆς κατ' Αἴγυπτον ᾿Αλεξανδρείας. ὃς ἐξ ἀρχῆς σπουδαῖος εἶναι περὶ τὸ δόγμα δόξας νεωτερίζοντι Μελιτίῳ συνέπραττε· καταλιπὼν δὲ τοῦτον ἐχειροτονήθη διάκονος παρὰ Πέτρου τοῦ ᾿Αλεξανδρέων ἐπισκόπου· καὶ πάλιν αὖ παρ' αὐτοῦ τῆς ἐκκλησίας ἐξεβλήθη, καθότι Πέτρου τοὺς Μελιτίου σπουδαστὰς ἀποκηρύξαντος καὶ τὸ αὐτῶν βάπτισμα μὴ προσιεμένου τοῖς γινομένοις ἐπέσκηπτε καὶ ἠρεμεῖν οὐκ ἠνείχετο. ἐπεὶ δὲ Πέτρος ἐμαρτύρησε, συγγνώμην αἰτήσας ᾿Αχιλλᾶν ἐπετράπη διακονεῖν καὶ πρεσβυτερίου ἠξιώθη. 1.15.3 μετὰ δὲ ταῦτα καὶ ᾿Αλέξανδρος ἐν τιμῇ εἶχεν αὐτόν. διαλεκτικώτατος δὲ γενόμενος (ἐλέγετο γὰρ μηδὲ τῶν τοιούτων ἀμοιρεῖν μαθημάτων) εἰς ἀτόπους ἐξεκυλίσθη λόγους, ὡς τοῦτο πρότερον παρ' ἑτέρου μὴ εἰρημένον τολμῆσαι ἐν ἐκκλησίᾳ ἀποφήνασθαι, τὸν υἱὸν τοῦ θεοῦ ἐξ οὐκ ὄντων γεγενῆσθαι, καὶ εἶναί ποτε ὅτε οὐκ ἦν, καὶ αὐτεξουσιότητι κακίας καὶ ἀρετῆς δεκτικὸν ὑπάρχειν καὶ κτίσμα καὶ ποίημα καὶ ἄλλα πολλά, ἃ λέγειν εἰκὸς τὸν τούτοις συνιστάμενον εἰς διαλέξεις προϊόντα καὶ τὰς κατὰ μέρος ζητή1.15.4 σεις. λαβόμενοι δέ τινες τῶν εἰρημένων, ἐμέμφοντο ᾿Αλέξανδρον ὡς οὐ δέον ἀνεχόμενον τῶν κατὰ τοῦ δόγματος νεωτερισμῶν. ὁ δὲ ὑπολαβὼν ἄμεινον εἶναι περὶ τῶν