18.  To give a proof of what I say.  When a tumult of the over-zealous part of the Church was raised against us, and we had been decoyed by a document42    A document.  Benoît (I. p. 179) gives reasons for believing that this was the creed of the council of Antioch, a.d. 363—which accepted the Creed of Nicæa, but explained it in terms capable of a semiarian construction.  The “over zealous part” were the monks. and artful terms into association with evil, he alone was believed to have an unwounded mind, and a soul unstained by ink, even when he had been imposed upon in his simplicity, and failed from his guilelessness of soul to be on his guard against guile.  He it was alone, or rather first of all, who by his zeal for piety reconciled to himself and the rest of the church the faction opposed to us, which was the last to leave us, the first to return, owing to both their reverence for the man and the purity of his doctrine, so that the serious storm in the churches was allayed, and the hurricane reduced to a breeze under the influence of his prayers and admonitions; while, if I may make a boastful remark, I was his partner43    Partner.  S. Gregory had a considerable share in the explanations which made clear his father’s real orthodoxy, and re-established peace.  Orat. vi. was pronounced by him on the occasion. in piety and activity, aiding him in every effort on behalf of what is good, accompanying and running beside him, and being permitted on this occasion to contribute a very great share of the toil.  Here my account of these matters, which is a little premature, must come to an end.

ΙΗʹ. Τεκμήριον δὲ τοῦ λόγου: Καὶ γὰρ ἡνίκα παρὰ τοῦ θερμοτέρου μέρους τῆς Ἐκκλησίας κατεστασιάσθημεν, γράμματι κλαπέντες καὶ ῥήμασι τεχνικοῖς εἰς πονηρὰν κοινωνίαν, μόνος μὲν ἐπιστεύθη τὴν διάνοιαν ἄτρωτον ἔχειν, καὶ μὴ τῷ μέλανι τὴν ψυχὴν συμμελαίνεσθαι, εἰ καὶ ἁπλότητι συνηρπάσθη, καὶ τὸν δόλον ἐκ τοῦ τῆς ψυχῆς ἀδόλου μὴ ἐφυλάξατο: μόνος δὲ, μᾶλλον δὲ πρῶτος, τὸ στασιάζον πρὸς ἡμᾶς, ζήλῳ τῆς εὐσεβείας ἑαυτῷ τε καὶ τοῖς ἄλλοις κατήλλαξε, τελευταῖόν τ' ἀποδραμὸν, καὶ πρῶτον προσδραμὸν, αἰδοῖ τε τοῦ ἀνδρὸς, καὶ τῇ τοῦ δόγματος καθαρότητι: ὥστε καὶ τὸν πολὺν σάλον τῶν Ἐκκλησιῶν κατασβεσθῆναι, καὶ στῆναι τὴν καταιγίδα εἰς αὔραν, ταῖς ἐκείνου λυθεῖσαν εὐχαῖς τε καὶ παραινέσεσιν, εἴ τι δεῖ καὶ νεανιεύσασθαι, μεθ' ἡμῶν κοινωνῶν καὶ τῆς εὐσεβείας, καὶ τῆς ἐνεργείας: οἳ πρὸς πᾶν ἀγαθὸν αὐτῷ συναιρόμενοι, καὶ οἷον παρομαρτοῦντες καὶ παραθέοντες, ἐνταῦθα πλεῖστον μέρος συνεισενεγκεῖν ἠξιώθημεν. Ἀλλ' ὁ μὲν περὶ τούτων λόγος, μικρόν τι προεκδραμὼν, ἐνταῦθα μεινάτω.