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to set forth an argument for each side of the disputed matters, so that he might seem to stop them from the contention not by force but by persuasion, having sat as judge 1.15.5 with those from the clergy, he brought both into a contest. As is wont to happen in contentions of words, each tried to win. Arius stood by what he had said, and the others that the Son is consubstantial and co-eternal with the Father. When a council was held again, having stirred up so many discussions, they did not agree with one another. Since the question still seemed to be disputed, Alexander at first experienced a certain uncertainty, praising at one time these 1.15.6 and at another time those. But at last he sided with those who declared the Son to be consubstantial and co-eternal; and he commanded Arius to think likewise, having abandoned the contrary arguments. Since he did not persuade him, and since many of the bishops and clergy around him thought that Arius spoke correctly, he excommunicated from the church both him and the clergy who agreed with him 1.15.7 concerning the doctrine. And agreeing with him were, of the diocese of the Alexandrians, the presbyters Aethales and Achilles, and Carpones and Sar-mates and Arius, and the deacons Euzoius and Macarius, Julius and Menas and Helladius. From this no small part of the people also went over to them, some thinking it was necessary to believe similarly concerning God, others—this indeed is what happens with the many—pitying them as having been wronged and cast out of the church 1.15.8 without a trial. Since <the> matters in Alexandria were thus, those around Arius, reckoning it necessary to win beforehand the goodwill of the bishops in each city, sent embassies to them. And having written what they believed, they sought, if it were correct to believe these things concerning God, that they declare to Alexander not to be harsh with them; but if not, to be taught in what manner it was necessary to believe. And this endeavor helped them not a little. For since such a doctrine had been scattered to nearly everyone, the same inquiry arose in common for the bishops everywhere. 1.15. And some wrote to Alexander not to receive those around Arius, unless they should renounce their own faith; but others begged him not to do this. Alexander therefore, seeing many men venerable in the appearance of a good life and clever in persuasiveness of speech supporting those around Arius, and especially Eusebius, then presiding over the church of the Nicomedians, an eloquent man and honored in the palace, 1.15.10 wrote to the bishops everywhere not to have communion with them. From this the zeal on both sides was kindled even more, and a greater contention, as is wont, was stirred up. For since those around Eusebius, having often petitioned Alexander, did not persuade him, they were angry as having been insulted and became more eager to strengthen the doctrine of Arius. And having convened a synod in Bithynia, they write to the bishops everywhere that since they hold correct opinions, they should have communion with those around Arius, 1.15.11 and that they should also prepare Alexander to have communion with them. But since the endeavor went no less contrary to their opinion, as Alexander did not yield, Arius sent an embassy to Paulinus, the bishop of Tyre, and Eusebius Pamphili, who was in charge of the church of Caesarea in Palestine, and Patrophilus of Scythopolis, and he asks that he and those with him be permitted to hold church for the people with him, as they previously held the rank of presbyters. 1.15.12 For it was a custom in Alexandria (as it is also now), though there is one bishop over all, for the presbyters to hold their own churches and to assemble the people in them. And they, having come together in Palestine with other bishops, voted in favor of Arius's request, exhorting them to assemble as before, but to be subject to Alexander and to always implore to partake of peace and communion with him. 1.16.1 Since the contention flourished in Egypt as well, with many synods having been held concerning this, so that it reached even to the palace, Constantine was not a little displeased

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ἀμφιβόλων ἑκατέρῳ μέρει προθεῖναι λόγον, ὥστε μὴ δόξαι ἀνάγκῃ ἀλλὰ πειθοῖ τῆς ἔριδος αὐτοὺς παύειν, κριτὴς καθίσας 1.15.5 σὺν τοῖς ἀπὸ τοῦ κλήρου εἰς ἅμιλλαν ἀμφοτέρους ἤγαγεν. ὡς δὲ συμβαίνειν φιλεῖ περὶ τὰς ἔριδας τῶν λόγων, ἑκάτερος ἐπειρᾶτο νικᾶν. συνίστατο δὲ ῎Αρειος μὲν τοῖς παρ' αὐτοῦ εἰρημένοις, οἱ δὲ ὡς ὁμοούσιος καὶ συναΐδιός ἐστιν ὁ υἱὸς τῷ πατρί. συνεδρίου δὲ πάλιν γενομένου τοσαύτας διαλέξεις ἀνακινήσαντες οὐ συνέβησαν ἀλλήλοις. ἀμφηρίστου δὲ τῆς ζητήσεως ἔτι δοκούσης εἶναι πέπονθέ τι καὶ ᾿Αλέξανδρος τὰ πρῶτα πῇ μὲν τού1.15.6 τους πῇ δὲ ἐκείνους ἐπαινῶν. τελευτῶν δὲ τοῖς ὁμοούσιον καὶ συναΐδιον εἶναι τὸν υἱὸν ἀποφαινομένοις ἔθετο· καὶ τὸν ῎Αρειον ὁμοίως φρονεῖν ἐκέλευσε τῶν ἐναντίων λόγων ἀφέμενον. ἐπεὶ δὲ οὐκ ἔπεισεν, ἤδη δὲ πολλοὶ τῶν ἀμφ' αὐτὸν τῶν ἐπισκόπων καὶ τοῦ κλήρου λέγειν ὀρθῶς τὸν ῎Αρειον ἐνόμιζον, ἀπεκήρυξε τῆς ἐκκλησίας αὐτόν τε καὶ τοὺς συμπράττοντας αὐτῷ 1.15.7 περὶ τὸ δόγμα κληρικούς. συνέπραττον δὲ αὐτῷ τῆς ᾿Αλεξανδρέων παροικίας πρεσβύτεροι μὲν ᾿Αειθαλὴς καὶ ᾿Αχιλλεύς, Καρπώνης τε καὶ Σαρ-μάτης καὶ ῎Αρειος, διάκονοι δὲ Εὐζώιος καὶ Μακάριος, ᾿Ιούλιος καὶ Μηνᾶς καὶ ῾Ελλάδιος. ἐντεῦθεν δὲ καὶ τοῦ λαοῦ οὐκ ὀλίγη μοῖρα μετέθεντο πρὸς αὐτούς, οἱ μὲν ὁμοίως χρῆναι περὶ θεοῦ νομίζειν ἡγούμενοι, οἱ δέ-τοῦτο δὴ τὸ τοῖς πολλοῖς συμβαῖνον-ὡς ἠδικημένους ἐλεοῦντες καὶ τῆς ἐκκλησίας 1.15.8 ἀκρίτως ἐκβεβλημένους. ἐπεὶ δὲ <τὰ> κατὰ ᾿Αλεξάνδρειαν ὧδε εἶχεν, λογισάμενοι οἱ ἀμφὶ τὸν ῎Αρειον ἀναγκαῖον εἶναι τὴν εὔνοιαν προφθάσαι τῶν κατὰ πόλιν ἐπισκόπων πρεσβεύονται πρὸς αὐτούς. καὶ γράψαντες, ὡς ἐπίστευον, ἐζήτουν, εἰ μὲν ὀρθῶς ἔχει τάδε νομίζειν περὶ θεοῦ, δηλῶσαι ᾿Αλεξάνδρῳ μὴ χαλεπαίνειν αὐτοῖς· εἰ δὲ μή, διδάσκεσθαι ὃν χρὴ τρόπον δοξάζειν. οὐ μετρίως δὲ ὤνησεν αὐτοὺς τοῦτο τὸ σπουδαζόμενον. διασπαρέντος γὰρ σχεδὸν εἰς πάντας τοῦ τοιούτου δόγματος, κοινῇ τοῖς πανταχῇ 1.15. ἐπισκόποις ἡ αὐτὴ γέγονε ζήτησις. καὶ οἱ μὲν ἔγραφον ᾿Αλεξάνδρῳ μὴ προσίεσθαι τοὺς περὶ ῎Αρειον, εἰ μὴ τὴν ἑαυτῶν πίστιν ἀποκηρύξουσιν· οἱ δὲ μὴ τοῦτο ποιεῖν ἐδέοντο. ἰδὼν οὖν ᾿Αλέξανδρος πλείστους ἀγαθοῦ βίου προσχήματι σεμνοὺς καὶ πιθανότητι λόγου δεινοὺς συλλαμβανομένους τοῖς ἀμφὶ τὸν ῎Αρειον, καὶ μάλιστα Εὐσέβιον τὸν τότε προεστῶτα τῆς Νικομηδέων ἐκκλησίας, ἄνδρα ἐλλόγιμον καὶ ἐν τοῖς βασιλείοις τετιμημένον, 1.15.10 ἔγραψε τοῖς πανταχῇ ἐπισκόποις μὴ κοινωνεῖν αὐτοῖς. ἐκ τούτου δὲ ἔτι μᾶλλον ἐπὶ ἑκάτερα ἐξεκαίετο ἡ σπουδὴ καὶ μείζων, οἷα φιλεῖ, ἀνεκινήθη ἔρις. ἐπεὶ γὰρ πολλάκις δεηθέντες ᾿Αλεξάνδρου οἱ ἀμφὶ τὸν Εὐσέβιον οὐκ ἔπεισαν, ὡς ὑβρισμένοι ἐχαλέπαινον καὶ προθυμότεροι ἐγένοντο κρατῦναι τὸ ᾿Αρείου δόγμα. καὶ σύνοδον ἐν Βιθυνίᾳ συγκροτήσαντες γράφουσι τοῖς ἁπανταχῇ ἐπισκόποις ὡς ὀρθῶς δοξάζουσι κοινωνῆσαι τοῖς ἀμφὶ τὸν ῎Αρειον, 1.15.11 παρασκευάσαι δὲ καὶ ᾿Αλέξανδρον κοινωνεῖν αὐτοῖς. ὡς δὲ οὐδὲν ἧττον παρὰ γνώμην αὐτοῖς ἐχώρει ἡ σπουδὴ ᾿Αλεξάνδρου μὴ εἴκοντος, πρεσβεύεται ὁ ῎Αρειος πρὸς Παυλῖνον τὸν Τύρου ἐπίσκοπον καὶ Εὐσέβιον τὸν Παμφίλου, ἐπιτροπεύοντα τὴν ἐκκλησίαν τῆς ἐν Παλαιστίνῃ Καισαρείας, καὶ Πατρόφιλον τὸν Σκυθοπόλεως, καὶ ἐξαιτεῖ ἅμα τοῖς ἀμφ' αὐτὸν ἐπιτραπῆναι ἐκκλησιάζειν τὸν μετ' αὐτοῦ λαόν, ὡς πρότερον τὴν τῶν πρεσβυτέ1.15.12 ρων τάξιν ἐπέχοντας. εἶναι γὰρ ἔθος ἐν ᾿Αλεξανδρείᾳ (καθάπερ καὶ νῦν) ἑνὸς ὄντος τοῦ κατὰ πάντων ἐπισκόπου τοὺς πρεσβυτέρους ἰδίᾳ τὰς ἐκκλησίας κατέχειν καὶ τὸν ἐν αὐταῖς λαὸν συνάγειν. οἱ δὲ ἅμα καὶ ἄλλοις ἐπισκόποις ἐν Παλαιστίνῃ συνελθόντες ἐπεψηφίσαντο τῇ ᾿Αρείου αἰτήσει, παρακελευσάμενοι συνάγειν μὲν αὐτοὺς ὡς πρότερον, ὑποτετάχθαι δὲ ᾿Αλεξάνδρῳ καὶ ἀντιβολεῖν ἀεὶ τῆς πρὸς αὐτὸν εἰρήνης καὶ κοινωνίας μετέχειν. 1.16.1 ᾿Επεὶ δὲ καὶ ἐν Αἰγύπτῳ συνόδων περὶ τούτου πολλῶν γενομένων ἤκμαζεν ἡ ἔρις, ὡς μέχρι τῶν βασιλείων ἐλθεῖν, οὐ μετρίως ἐδυσφόρει Κωνσταντῖνος ὁ