having arrived at Constantinople, he held Eudoxius in honor. And though he was most able to put an end to the promises to Eunomius, Eudoxius did not have the concurring opinion. But also for Euzoius the same opportunity was present, giving him license to do what he had done synodically in Antioch on behalf of the same men. But each of them was so far from remembering those things, that Euzoius was turned to speaking ill of the men whom he had defended, ironically calling Aetius and his followers "heaven-walkers" in church, and insulting Theophilus the "Ethiopian", as if the contests were not about piety and faith, but about the choice of colors and race. And Eudoxius hurled other things against them, even in church: "I do not call them impious," he says, "which is what they want to hear, so that their apostasy might not seem plausible, but I do call them plagues." 9.4 That after a strong disagreement, Aetius and Eunomius, having separated from Eudoxius and Euzoius, left Constantinople to Florentius. Of them, Aetius sailed away to Lesbos, and there near Mitylene he stayed in a certain field, receiving those who came to him with discourses; and the field was a gift from the emperor Julian, a symbol of his disposition toward him. But Eunomius, having crossed over to Chalcedon, made his residence there in a certain garden, his own property, near the seaward walls, he too contributing no less care for those who approached him. Neither of them formally governed a church, but their like-minded followers considered them common fathers and leaders. Indeed, Eunomius did not perform sacred rites from the time he left Cyzicus, not for as long as he lived; and yet there was no bishop of like mind who transacted any ecclesiastical business without his opinion. 9.5 That in the third year of his reign, Valens, having set out, marched against the Persians, at which time Procopius also contrived his usurpation in Constantinople. This Procopius was related to the family of Julian; and many considerations were stirred up attributing the empire to him, and rumors carried these considerations about. For this reason, when Jovian was reigning, he, having fled from Mesopotamia and passed through many places in hardship, fleeing and hiding with his wife, when he was weary of wandering, "he cast," as they say, "the final die." And having reached Chalcedon, in the field of Eunomius, situated outside the city, with its owner not even being in residence, he hid himself. From there, having crossed into the city, he becomes master of the empire without bloodshed. Then, after no long time, having engaged in war with Valens, he is defeated by the betrayal of his generals, Gomarius and Agelius. And fleeing, he reaches Nicaea. But on the next day, having intended to depart from there, he is seized by Florentius, who had been appointed garrison commander of the city by him, and his captor brings him as a prisoner to Valens. And Procopius is beheaded, having been exalted in his usurpation for six months. But for Florentius, the betrayal was not even sufficient for his safety, but the army, out of an old anger, gave him over to the fire, because while he was garrisoning Nicaea under Procopius he had mistreated many of them who favored the side of Valens. 9.6 That while Procopius was still engaged in his usurpation, Eunomius came to him while he was staying in Cyzicus. And his arrival brought about the release of those held in bonds by him. The bondage oppressed them because they favored the side of Valens, and the relatives of the prisoners compelled Eunomius to undertake the embassy. And having undertaken it and freed the men, he returned very quickly. And around the same time, the one sent by Procopius to rule the island dragged Aetius to trial, he having been accused by the locals of favoring the side of Valens. And a violent death would have followed the accusation, if one of those influential with Procopius had not arrived at that moment and snatched Aetius from the sword. For indeed the one sent down from Procopius being related to Herennianus and Gerresianus

ἐπὶ τὴν Κωνσταντινούπολιν ἀφικόμενος, διὰ τιμῆς εἶχεν Εὐδόξιον. καὶ δυνάμενος μάλιστα ταῖς πρὸς Εὐνόμιον ὑποσχέσεσι πέρας ἐπιθεῖναι, τὴν γνώμην οὐκ εἶχεν συντρέχουσαν ὁ Εὐδόξιος. ἀλλὰ καὶ Εὐζωΐῳ παρῆν ὁ αὐτὸς καιρὸς ἄδειαν διδοὺς πράττειν ἅπερ ἐν Ἀντιοχείᾳ ὑπὲρ τῶν αὐτῶν συνοδικῶς διεπράξατο. τοσοῦτον δὲ αὐτῶν ἑκάτερος ἐδέησεν μνήμην ἔχειν ἐκείνων, ὥστε ὁ μὲν Εὐζώϊος εἰς τὸ κακολογεῖν τοὺς ἄνδρας ὧν ὑπερήσπιζεν ἀπετρέπετο, οὐρανοβάτας ἐπ' ἐκκλησίας εἰρωνευόμενος τοὺς ἀμφὶ τὸν Ἀέτιον, Αἰθιόπιόν τε τὸν Θεόφιλον ἐξυβρίζων, ὥσπερ οὐκ εὐσεβείας καὶ πίστεως τῶν ἀγώνων ὄντων, ἀλλὰ χρωμάτων ἐκλογῆς καὶ γένους. ὁ δὲ Εὐδόξιος ἄλλα τε κατ' αὐτῶν ἀπερρίπτει καὶ ἐπ' ἐκκλησίας· «ἀσεβεῖς μὲν αὐτούς, φησίν, οὐ λέγων, ὅπερ θέλουσιν ἀκούειν, ἵνα μὴ δόξῃ εὐπρόσωπος αὐτῶν ἡ ἀπόστασις εἶναι, λοιμοὺς μέντοι αὐτοὺς λέγω.» 9.4 Ὅτι κατὰ τὸ καρτερὸν οἱ περὶ Ἀέτιον καὶ Εὐνόμιον τῶν περὶ Εὐδόξιον διαστάντες καὶ Εὐζώϊον, τὴν μὲν Κωνσταντινούπολιν Φλωρεντίῳ ἐφεῖσαν. αὐτῶν δὲ ὁ μὲν Ἀέτιος ἐπὶ τὴν Λέσβον ἀποπλεῖ, κἀκεῖ περὶ Μιτυλήνην ἐν ἀγρῷ τινι διέτριβεν, τοὺς ἀφικνουμένους λόγοις δεξιούμενος· δῶρον δ' ἦν ὁ ἀγρὸς Ἰουλιανοῦ τοῦ βασιλέως τῆς πρὸς αὐτὸν διαθέσεως σύμβολον. ὁ δὲ Εὐνόμιος ἐπὶ τὴν Καλχηδόνα διάρας, ἐν αὐτῇ κατά τινα κῆπον, οἰκεῖον κτῆμα πλησιάζον τοῖς ἐπιθαλαττίοις τείχεσιν, ἐποιεῖτο τὴν δίαιταν, οὐδ' αὐτὸς τῶν προσιόντων ἐλάττω συνεισάγων τὴν πρόνοιαν. οὐδέτερος δ' αὐτῶν ἐκκλησίας ἦρχεν ἀποτεταγμένως, ἀλλὰ κοινοὺς αὐτοὺς οἱ ὁμόδοξοι πατέρας ἦγον καὶ ἡγεμόνας. ὁ δέ γε Εὐνόμιος οὐδὲ ἱερουργίας ἐξ οὗ τῆς Κυζίκου μετέστη οὔμενουν εἰς ὅσον ἐνεβίω χρόνον ἥψατο· καίτοι τῶν ὁμοδόξων ἐπισκόπων οὐδεὶς ἦν ὃς τῆς ἐκείνου γνώμης χωρὶς οὐδὲν τῶν ἐκκλησιαστικῶν διεπράττετο. 9.5 Ὅτι τρίτου τῆς βασιλείας ἔτους Οὐάλης ἐπιβάς, ἐπὶ Πέρσας ἐστράτευσε, καθ' ὃν καιρὸν καὶ Προκόπιος τὴν τυραννίδα κατὰ Κωνσταντινούπολιν ἐσκευάσατο. ὁ δὲ Προκόπιος οὗτος εἰς τὸ τοῦ Ἰουλιανοῦ γένος ἀνεφέρετο· καὶ πολλοὶ ἀνεκινοῦντο λογισμοὶ τὴν βασιλείαν αὐτῷ περιάπτοντες, καὶ τοὺς λογισμοὺς καὶ λόγοι διέφερον. διὰ τοῦτο, Ἰωβιανοῦ βασιλεύσαντος, τῆς Μεσοποταμίας οὗτος ἀποδρὰς καὶ πολλοὺς ἐν ταλαιπωρίᾳ τόπους ἀμείψας, φεύγων τε μετὰ τῆς γυναικὸς καὶ κρυπτόμενος, ὡς ἀπείρηκε πλανώμενος, τὸν ἔσχατον, φησί, ἀναρρίπτει κύβον. καὶ τὴν Καλχηδόνα καταλαβών, ἐν τῷ τοῦ Εὐνομίου ἀγρῷ, τῆς πόλεως ἔξωθεν διακειμένῳ, οὐδ' ἐπιδημοῦντος τοῦ δεσπότου, ἑαυτὸν κατακρύπτει· ἐκεῖθεν δὲ εἰς τὴν πόλιν διάρας, ἐγκρατὴς ἀναιμωτὶ τῆς βασιλείας γίνεται. εἶτα μετ' οὐ πολὺν χρόνον πολέμῳ συρραγεὶς Οὐάλεντι, προδοσίᾳ τῶν αὐτοῦ στρατηγῶν Γομαρίου καὶ Ἀγελίου ἡττᾶται· καὶ φεύγων καταλαμβάνει τὴν Νίκαιαν. τῇ δὲ ἐπαύριον διανοηθεὶς ἐκεῖθεν ἀπαίρειν, ὑπὸ Φλωρεντίου, ὃς φρούραρχος ὑπ' αὐτοῦ τῆς πόλεως κατέστη, συλλαμβάνεται, καὶ δεσμώτην αὐτὸν ὁ συλλαβὼν πρὸς Οὐάλην ἄγει. καὶ Προκόπιος μὲν τῆς κεφαλῆς ἀποτέμνεται, ἐπὶ μῆνας ἓξ μετεωρισθεὶς τῇ τυραννίδι· Φλωρεντίῳ δὲ οὐδὲ ἤρκεσεν εἰς σωτηρίαν ἡ προδοσία, ἀλλὰ πυρὶ διδόασιν αὐτὸν ὁ στρατὸς κατ' ὀργὴν παλαιάν, διότι φρουρῶν ἐκεῖνος ὑπὸ Προκοπίου τὴν Νίκαιαν πολλοὺς αὐτῶν ἐκάκωσεν αἱρουμένους τὰ Οὐάλεντος. 9.6 Ὅτι Προκοπίῳ ἔτι τῆς τυραννίδος ἐποχουμένῳ Εὐνόμιος πρὸς αὐτὸν ἐν Κυζίκῳ διάγοντα παραγίνεται. ἡ δὲ ἄφιξις λύσιν ἔπραττεν τῶν ἐν δεσμοῖς ὑπ' αὐτοῦ κατεχομένων· ὁ δεσμὸς δὲ τούτους ἐπίεζεν, ὅτιπερ ἔστεργον τὰ Οὐάλεντος, καὶ οἱ τῶν δεσμίων συγγενεῖς ἐξεβιάσαντο τὸν Εὐνόμιον τὴν πρεσβείαν ὑπελθεῖν. ὁ δὲ ὑπελθὼν καὶ τοὺς ἄνδρας λύσας, θᾶττον ἐπανῆκεν. Ὑπὸ δὲ τοὺς αὐτοὺς χρόνους καὶ Ἀέτιον ὁ τῆς νήσου παρὰ τοῦ Προκοπίου σταλεὶς ἄρχειν, διαβληθέντα παρὰ τῶν ἐπιχωρίων τὰ Οὐάλεντος αἱρεῖσθαι, εἰς κρίσιν εἷλκεν· καὶ θάνατος ἂν βίαιος διεδέξατο τὴν διαβολήν, εἰ μή τις ἀφικόμενος κατ' ἐκεῖνο καιροῦ τῶν παραδυναστευόντων Προκοπίῳ, τὸν Ἀέτιον τοῦ ξίφους ἁρπάζει. καὶ γὰρ πρὸς γένους ὢν ὁ καταπεμφθεὶς ἐκ Προκοπίου Ἐρρενιανοῦ καὶ Γερρεσιανοῦ