having been established, Basil on the one hand was the spokesman for those who held the doctrine of the homoousion, while those of the heteroousion put forward Aetius to speak for all, with Eunomius also supporting him. But when Basil and his party saw Aetius put forward to dispute with them, fearing the power of his arguments, they said it was not fitting for them, being bishops, to enter into a discussion with a deacon concerning doctrines. But when their opponents retorted that this was not a judgement of rank, but a search for truth, Basil's party, though unwillingly, accepted the contest; and, as he says, they were utterly defeated by the tongue of Aetius, so that not only did they confess that the substance of the one begotten was different from that of the one who begat and had nothing in common, but also confirmed the confession with their own hand, when Aetius demanded this. When the emperor learned these things, and as he was bearing the slander that Basil had long since contrived against Aetius flourishing in the midst of his heart, he seized upon what had happened for the fulfillment of his anger. Therefore he summoned both into his presence, and inquired of Basil what the charges were with which he accused Aetius. And he said: "He introduces the Son as unlike the Father." Aetius replied to this that he was so far from saying or believing the Son to be unlike the Father that he even proclaimed him to be unalterably like him. But Constantius, seizing upon the word "unalterably," and not even bearing to learn in what manner he had uttered "the unalterable," ordered Aetius to be cast out of the palace; and later, with the assistance of Acacius, to be subjected to votes of deposition, not only those of orthodox belief subscribing to the deposition, but also those who were most in communion with his opinion, some having changed their minds, and others disguising their involuntary action with the word "economy." And Constantius, having brought forward the tome of the Westerners, ordered the others present to subscribe to this with their own hand. And the tome contained that the Son should be confessed to be like the Father according to the scriptures. And here again, with the assistance of Acacius, who was one thing in opinion, but another in tongue, all who were present signed, and all who before had advocated the heteroousion. 5. FROM THE FIFTH HISTORY 5.1 That, he says, after these things Acacius, having persuaded the emperor and having subjected others to various accusations, deposes Basil and Eustathius from their sees. He also deposes Macedonius the bishop of Constantinople. And when Macedonius was removed, Eudoxius from Antioch was installed on the throne by the will of Constantius. The deposed were also exiled, Basil to Illyricum, and the rest to various other places; who, as they were being sent into exile, repudiated their own signatures, with which they had subscribed to the faith of Ariminum; and they proclaimed again, some the homoousion, and others the homoiousion. And Aetius too, having been deposed because he introduced "the unalterable," which he had explicitly opposed in his other discourses and writings, is sent into exile to Mopsuestia of Cilicia, after nearly all of his admirers and like-minded friends had signed against him, and not only so, but also against the faith which he preached, some out of a change from their former beliefs, others giving in to the times and having made the emperor's opinion more important than the truth among them. But Acacius, having deposed and exiled Basil's party out of private enmity and Aetius for his heterodoxy, returning to Caesarea, appointed to the vacant churches bishops who professed the homoousion. And he appointed Onesimus in Nicomedia in place of Cecropius, and Athanasius in Ancyra in place of Basil, and another Acacius in Tarsus in place of Silvanus. But in Antioch, as many of the clergy as had ever cooperated with Basil in the bold actions against Eudoxius and Aetius were driven into exile; but Meletius of

καταστάσης, ὁ μὲν Βασίλειος τῶν τὸ ὁμοούσιον δοξαζόντων προηγόρει, οἱ δὲ τοῦ ἑτεροουσίου ὑπὲρ ἁπάντων λέγειν τὸν Ἀέτιον προὔστησαν, συνασπίζοντος αὐτῷ καὶ Εὐνομίου. ὡς δὲ εἶδον οἱ ἀμφὶ τὸν Βασίλειον προβεβλημένον αὐτοῖς εἰς ἀντιλογίαν τὸν Ἀέτιον, δείσαντες αὐτοῦ τὴν δύναμιν τῶν λόγων, οὐκ ἔφασαν δεῖν ἐπισκόπους ὄντας διακόνῳ περὶ δογμάτων εἰς λόγους καθίστασθαι. ἀντειπόντων δὲ τῶν διαφερομένων ὡς οὐκ ἀξίας νῦν ἐστι κρίσις, ἀλλ' ἀληθείας ἐπιζήτησις, δέχονται μὲν καὶ ἄκοντες οἱ περὶ Βασίλειον τὸν ἀγῶνα· καί, ὡς οὗτος λέγει, κατὰ κράτος τῇ τοῦ Ἀετίου γλώσσῃ ἡττήθησαν, ὡς μὴ μόνον ὁμολογῆσαι παρηλλάχθαι τὴν τοῦ γεννηθέντος οὐσίαν πρὸς τὴν τοῦ γειναμένου καὶ κατὰ μηδὲν κοινωνεῖν, ἀλλὰ καὶ χειρὶ οἰκείᾳ τὴν ὁμολογίαν, Ἀετίου τοῦτο προσαπαιτήσαντος, βεβαιώσασθαι. Μαθόντα δὲ ταῦτα τὸν βασιλέα καὶ ἣν πάλαι Βασίλειος κατὰ Ἀετίου διαβολὴν συνεσκευάκει κατὰ μέσης τῆς καρδίας ἀκμάζουσαν φέροντα, τὸ συνενεχθὲν ἁρπάσαι πρὸς τὴν τῆς ὀργῆς ἐκπλήρωσιν. διόπερ ἄμφω μὲν εἰς θέαν παρίστησι, διαπυνθάνεται δὲ τοῦ Βασιλείου τίνα ἂν εἴη οἷς ἐπαιτιᾶται τὸν Ἀέτιον. ὁ δέ· «ὡς ἀνόμοιον», ἔφη, «τῷ πατρὶ τὸν υἱὸν εἰσηγεῖται». ἀμείψασθαι δὲ πρὸς ταῦτα τὸν Ἀέτιον τοσοῦτον ἐνδεῖν τῷ πατρὶ τὸν υἱὸν ἀνόμοιον εἰπεῖν ἢ δοξάσαι, ὥστε καὶ ἀπαραλλάκτως ὅμοιον αὐτὸν κηρύττειν. τῆς δὲ τοῦ ἀπαραλλάκτου φωνῆς ὑποδραξάμενος ὁ Κωνστάντιος, καὶ μηδ' ἀνασχόμενος ὅλως ἔτι καταμαθεῖν καθ' ὃν ἐκεῖνος τρόπον ἀνεφθέγξατο τὸ ἀπαράλλακτον, ἐκβληθῆναι μὲν κελεύει τῶν βασιλείων τὸν Ἀέτιον· ὕστερον δὲ τῇ συνδρομῇ Ἀκακίου καὶ καθαιρέσεως ὑποβληθῆναι ψήφοις, οὐ τῶν ὀρθοδοξούντων μόνων ὑποσημηναμένων τῇ καθαιρέσει, ἀλλὰ καὶ αὐτῶν τῶν εἰς τὰ μάλιστα τῷ φρονήματι κοινωνούντων, τῶν μὲν καὶ τὴν γνώμην μεταβληθέντων, τῶν δὲ τὴν ἀκούσιον πρᾶξιν οἰκονομίας ῥήματι κατασχηματιζόντων. ὁ δὲ Κωνστάντιος, τὸν τῶν Ἑσπερίων τόμον προκομισάμενος, τούτῳ καὶ τῶν παρόντων τοὺς ἄλλους ὑποσημήνασθαι χειρὶ οἰκείᾳ διεκελεύσατο. περιείχετο δὲ τῷ τόμῳ ὅμοιον τῷ πατρὶ κατὰ τὰς γραφὰς ἀνομολογεῖν τὸν υἱόν. καὶ πάλιν ἐνταῦθα συνδρομῇ τοῦ Ἀκακίου, ὃς ἕτερος μὲν ἦν τὴν δόξαν, ἕτερος δὲ τὴν γλῶτταν, ὑπογράφουσι πάντες ὅσοι παρῆσαν, καὶ ὅσοι πρὶν ἐπρέσβευον τὸ ἑτεροούσιον. 5.τ ΕΚ ΤΗΣ ΠΕΜΠΤΗΣ ΙΣΤΟΡΙΑΣ 5.1 Ὅτι, φησί, μετὰ ταῦτα Ἀκάκιος τοὺς περὶ Βασίλειον καὶ Εὐστάθιον, βασιλέα πείσας καὶ αἰτίαις ἄλλους ἄλλαις ὑποβαλών, καθαιρεῖ τῶν θρόνων. καθαιρεῖ δὲ καὶ Μακεδόνιον τὸν Κωνσταντινουπόλεως ἐπίσκοπον. παυθέντος δὲ τοῦ Μακεδονίου, Εὐδόξιος ἐξ Ἀντιοχείας Κωνσταντίου γνώμῃ ἀντικαθιδρύεται τῷ θρόνῳ. ὑπερορίζονται δὲ καὶ οἱ καθαιρεθέντες, Βασίλειος μὲν εἰς Ἰλλυριούς, οἱ δὲ λοιποὶ ἄλλος ἀλλαχόσε· οἳ πρὸς τὴν ὑπερορίαν στελλόμενοι ἀθετοῦσι μὲν τὰς οἰκείας ὑπογραφάς, αἷς τὴν ἐν Ἀριμήνῳ πίστιν ὑπεσημήναντο· ἀνακηρύττουσι δὲ πάλιν οἱ μὲν τὸ ὁμοούσιον, οἱ δὲ τὸ ὁμοιοούσιον. καὶ ὁ Ἀέτιος δέ, καθαιρεθεὶς διότι τὸ ἀπαράλλακτον εἰσηγήσατο, ὅπερ αὐτοῦ ταῖς ἄλλαις ὁμιλίαις καὶ συγγραφαῖς διαρρήδην ἀπεμάχετο, ὑπερόριος εἰς Μοψουεστίαν τῆς Κιλικίας ἐκπέμπεται, ὑπογραψάντων κατ' αὐτοῦ, οὐ μόνον δὲ ἀλλὰ καὶ κατὰ τῆς πίστεως ἣν ἐκήρυττεν, μικροῦ πάντων αὐτοῦ τῶν ἐραστῶν καὶ ὁμοφρόνων, τῶν μὲν ἐκ μεταβολῆς τῶν πάλαι δεδογμένων, τῶν δὲ τοῖς καιροῖς ἐνδόντων καὶ τὴν τοῦ βασιλέως γνώμην κρείττω τῆς παρὰ σφίσιν ἀληθείας ποιησαμένων. ὁ δὲ Ἀκάκιος, τοὺς περὶ Βασίλειον δι' ἰδίαν ἔχθραν καὶ τὸν Ἀέτιον διὰ τὸ ἑτεροδοξεῖν καθελὼν καὶ ὑπερορίους ποιησάμενος, ἀνατρέχων ἐπὶ τὴν Καισάρειαν ταῖς χηρευούσαις ἐκκλησίαις ἀρχιερεῖς καθίστη τὸ ὁμοούσιον θρησκεύοντας. καὶ καθίστησι μὲν ἐν Νικομηδείᾳ ἀντὶ Κεκροπίου Ὀνήσιμον, ἀντὶ δὲ Βασιλείου τῇ Ἀγκύρᾳ Ἀθανάσιον, Ἀκάκιον δὲ ἕτερον ἀντὶ Σιλβανοῦ τῇ Ταρσῷ.ἐν δὲ τῇ Ἀντιοχείᾳ, ὅσοι μέν ποτε τῶν ἐν τῷ κλήρῳ συνέπραξαν Βασιλείῳ ἐν τοῖς κατὰ τοῦ Εὐδοξίου καὶ Ἀετίου τολμηθεῖσιν ἐρήμην ἠλαύνοντο· Μελέτιον δὲ τῆς