he says to address the multitude when the feast of the Theophany was at hand, in which their impiety and godlessness is especially laid bare. For the accursed ones did not shrink from joining Joseph to the virgin after the ineffable childbearing, and more shamelessly the son a slave and servant of the father, and indeed they thought it nothing dreadful to say the spirit was of the son. And their phrasing in these matters is devoid of panegyrical grace, but by obscurity and verbosity and the misuse of impure words swelling into a most unpleasant, ridiculous, and disordered form, and revealing the darkness and agitation and the god-blaspheming nature of the soul. 6.3 That after the many praises of Eunomius, Eudoxius not only had no intention of accomplishing any of what he had promised, but also attempted to persuade him in writing to subscribe both to the deposition of Aetius and to the exposition at Ariminum, regulating for them under the pretext of economy what was unlawful and unwanted. Eunomius, taking this badly, submitted to neither; but he also abandons Cyzicus for them, first in words, and then also in letters, and arrives at his own homeland, Cappadocia. 6.4 That Acacius, being moved against Eunomius by whom he had been established as bishop of Cyzicus, also slandered Eudoxius and his party, as having, without common consent, ordained the disciple of Aetius as bishop, a man who strove to surpass his own teacher in his most vehement zeal for the heresy; and by these slanders he persuades Constantius to summon Eunomius to Antioch. And having arrived, he orders him to stand for a defense to be judged by a synodical arbitration. But when the synod sought the accuser, he was nowhere to be found; for Acacius, having grown timid (for he thought that by the slander to the emperor alone he would completely overcome his enemy) was one of those keeping the deepest silence; therefore Constantius, learning these things, both held Acacius in suspicion, as one who had brought the accusation out of animosity rather than rectitude of character, and ordered him to return quickly to his own diocese, reserving the judgment of the matters at hand for a greater synod. 6.5 But while Constantius was pondering these things, the revolt of Julian is brought to him by rumors. And he immediately marched toward Constantinople and at the same time decreed that a synod concerning the 'of a different substance' be held at Nicaea. But having reached the so-called springs of Mopsus and being struck by a disease, then also being baptized by Euzoius, he leaves behind his kingdom along with his life, and the synods for impiety. 6.6 That, as Constantius was being carried for burial, Julian, arriving, both escorted the bier, having removed the diadem from his head, and honoring the dead man against whose life he had marched. 6.7 That Julian, having seized the imperial power, recalls Aetius from exile, as one supposedly endangered because of Gallus; not only him, but also the others, as many as had suffered exile for ecclesiastical dogmas. 7.t FROM THE SEVENTH HISTORY 7.1 That Julian, having seized the empire, and having through edicts brought all license to the Hellenes to leave nothing they intended undone, brought the Christians into unspeakable and indescribable sufferings, as the Hellenists everywhere inflicted all sorts of outrages and new tortures and most bitter deaths upon them. 7.2 That George of Alexandria, presiding over a council, he says, and forcing his fellow-believers to subscribe to the tome against Aetius, the Hellenic party, rushing in, and seizing him, and having inflicted many outrages upon his body, then handed him over to the fire. And this impious author says that the mind of Athanasius also directed the deed. But indeed, George having been destroyed, Athanasius takes up his own throne, the Alexandrians having gladly received him. 7.3 That concerning the image of our savior, which the faith of the woman with the issue of blood, in requital to her benefactor, erected, relating the story, he says

δημηγορῆσαι τῷ πλήθει λέγει τῆς τῶν Θεοφανίων ἑορτῆς ἐνισταμένης, ἐν ᾗ τὸ δυσσεβὲς αὐτῶν καὶ ἄθεον μάλιστα ἀπογυμνοῦται. τόν τε γὰρ Ἰωσὴφ οἱ κατάρατοι μετὰ τὴν ἄφραστον κυοφορίαν συνάπτειν οὐ πεφρίκασι τῇ παρθένῳ καὶ τὸν υἱὸν ἀναιδέστερον τοῦ πατρὸς δοῦλον καὶ ὑπηρέτην, καὶ δὴ καὶ τὸ πνεῦμα τοῦ υἱοῦ φοβερὸν οὐδὲν ἡγοῦντο λέγειν. Ἔστι δὲ καὶ αὐτοῖς ἡ φράσις ἐν τούτοις πανηγυρικῆς χάριτος ἀπηλλοτριωμένη, ἀσαφείᾳ δὲ καὶ περιττολογίᾳ καὶ ῥημάτων οὐ καθαρῶν παραχρήσει εἰς τὸ ἀτερπέστατον καὶ καταγέλαστον καὶ τεταραγμένον εἶδος ἀνοιδουμένη, καὶ τὸν τῆς ψυχῆς γνόφον καὶ σάλον καὶ τὸ θεοβλαβὲς ἐνδεικνυμένη. 6.3 Ὅτι μετὰ τοὺς πολλοὺς ἐπαίνους Εὐνομίου οὐ μόνον οὐδὲν ὧν ὑπέσχετο διενοήθη περαίνειν Εὐδόξιος, ἀλλὰ κἀκεῖνον ἐπεχείρει πείθειν γραφῇ τήν τε καθαίρεσιν Ἀετίου καὶ τὴν ἐν Ἀριμήνῳ ἔκθεσιν ὑποσημήνασθαι, εἰς τὸ τῆς οἰκονομίας πρόσχημα τὸ ἔκθεσμον αὐτοῖς καταρυθμίζων καὶ ἀθέλητον. ἐφ' οἷς ὁ Εὐνόμιος βαρέως ἐνεγκὼν οὐδέτερον μὲν ὑπέστη· προσαπολιμπάνει δ' αὐτοῖς καὶ τὴν Κύζικον πρῶτα μὲν λόγοις, εἶτα δὲ καὶ γράμμασι, καὶ πρὸς τὴν ἑαυτοῦ πατρίδα τὴν Καππαδοκίαν ἀφικνεῖται. 6.4 Ὅτι κατ' Εὐνομίου κινηθεὶς ὁ Ἀκάκιος ἐφ' ᾧ Κυζίκου κατέστη ἐπίσκοπος, συνδιαβάλλει καὶ τοὺς περὶ Εὐδόξιον, ὡς χωρὶς κοινῆς γνώμης τὸν μαθητὴν Ἀετίου κεχειροτονηκότας ἐπίσκοπον, ἄνδρα τὸν οἰκεῖον διδάσκαλον τῷ πρὸς τὴν αἵρεσιν ὀξυρρεπεστάτῳ ζήλῳ ὑπερβαλέσθαι φιλονεικήσαντα· καὶ πείθει ταῖς διαβολαῖς τὸν Κωνστάντιον μετάπεμπτον ἐν Ἀντιοχείᾳ ποιήσασθαι τὸν Εὐνόμιον. καὶ παραγεγονότα εἰς ἀπολογίαν κελεύει καταστῆναι συνοδικῇ διαίτῃ λογοθετούμενον. ἐπεὶ δὲ ἡ σύνοδος τὸν κατήγορον ἐζήτει, ὁ δὲ ἦν οὐδαμοῦ· ὁ γὰρ Ἀκάκιος ἀποδειλιάσας (καὶ γὰρ ἐνόμιζεν ἐκ μόνης τῆς πρὸς βασιλέα διαβολῆς τὸν ἐχθρὸν αἱρήσειν κατὰ κράτος) εἷς ἦν τῶν εἰς τὸ βαθύτατον σιγώντων· διὸ καὶ ὁ Κωνστάντιος ταῦτα μαθὼν δι' ὑπονοίας τε τὸν Ἀκάκιον ἔσχεν, ὡς ἀπεχθημοσύνῃ μᾶλλον ἢ τρόπων εὐθύτητι τὴν κατηγορίαν ἐνστησάμενον, καὶ θᾶττον αὐτὸν εἰς τὴν ἰδίαν ἐπαναδραμεῖν ἐκέλευεν παροικίαν, μείζονι συνόδῳ ταμιευόμενος τὴν τῶν προκειμένων διάγνωσιν. 6.5 Ταῦτα δὲ Κωνσταντίῳ διανοουμένῳ, ἡ τοῦ Ἰουλιανοῦ ἐπανάστασις ταῖς φήμαις αὐτῷ διακομίζεται. ὁ δὲ αὐτίκα τε τὴν ἐπὶ Κωνσταντινούπολιν ἐβάδιζεν καὶ σύνοδον ἅμα διώριζεν ὑπὲρ τοῦ ἑτεροουσίου κατὰ Νίκαιαν ἵστασθαι. φθάσας δὲ παρὰ τὰς Μόψου καλουμένας κρήνας καὶ νόσῳ βληθείς, εἶτα καὶ βαπτισάμενος παρὰ Εὐζωΐου, τήν τε βασιλείαν αὐτῷ βίῳ καὶ τὰς ἐπ' ἀσεβείᾳ συνόδους ἀπολείπει. 6.6 Ὅτι, κομιζομένου πρὸς ταφὴν Κωνσταντίου, ὁ Ἰουλιανὸς καταλαβών, τῆς τε σοροῦ προεπόμπευε τῆς κεφαλῆς ἀφελόμενος τὸ διάδημα καὶ τιμῶν τὸν νεκρὸν οὗ τὴν ζωὴν ἀφελεῖν ἐπεστράτευεν. 6.7 Ὅτι τὴν βασίλειον ἀρχὴν ἁρπάσας ὁ Ἰουλιανός, ἅτε δὴ Ἀέτιονδιὰ Γάλλον δῆθεν κινδυνεύοντα, τῆς φυγῆς ἀνακαλεῖται· οὐκ αὐτὸν δὲ μόνον, ἀλλὰ καὶ τοὺς ἄλλους, ὅσοι δογμάτων ἐκκλησιαστικῶν ὑπερορίαν ὑπέστησαν. 7.τ ΕΚ ΤΗΣ ΕΒ∆ΟΜΗΣ ΙΣΤΟΡΙΑΣ 7.1 Ὅτι τὴν βασιλείαν Ἰουλιανὸς ἁρπασάμενος καὶ τοῖς Ἕλλησιδιὰ προγραμμάτων πᾶσαν ἄδειαν εἰσενεγκὼν μηδὲν τῶν μελετωμένων ἄπρακτον ἐᾶν, εἰς ἄρρητά τε καὶ ἀδιήγητα πάθη κατέστησε τοὺς Χριστιανούς, πανταχοῦ τῶν Ἑλληνιστῶν πάσας αἰκίας καὶ καινὰς βασάνους καὶ πικροτάτους θανάτους ἐπαγόντων αὐτοῖς. 7.2 Ὅτι Γεώργιον τὸν Ἀλεξανδρείας συνεδρίου, φησί, προκαθεζόμενον καὶ τῷ κατὰ Ἀετίου τόμῳ ὑποσημήνασθαι τοὺς ὁμοδόξους βιαζόμενον, εἰσπηδήσαντες τὸ Ἑλληνικὸν καὶ συλλαβόντες αὐτὸν πολλά τε εἰς τὸ σῶμα ἐνυβρίσαντες, εἶτα πυρὶ παρέδοσαν. φησὶ δ' ὁ δυσσεβὴς συγγραφεὺς οὗτος καὶ τὴν Ἀθανασίου γνώμην στρατηγῆσαι τῆς πράξεως. ἀλλὰ γάρ, Γεωργίου διαφθαρέντος, τὸν οἰκεῖον θρόνον ὁ Ἀθανάσιος, τῶν Ἀλεξανδρέων αὐτὸν ἀσμένως ὑποδεξαμένων, ἀναλαμβάνεται. 7.3 Ὅτι περὶ τῆς εἰκόνος τοῦ σωτῆρος ἡμῶν, ἣν ἡ τῆς αἱμόρρου πίστις ἀμειβομένη τὸν εὐεργέτην ἀνέστησεν, ἱστορῶν φησιν