(These were brothers, and they were both with Eunomius and had been slandered with him), so he, with much authority, both having threatened the one who had condemned them and having reversed the deadly vote against them, releases them clean of the charges. And Aetius, taking with him his followers, departs for Constantinople, and there he was with Eunomius and Florentius. And not long after he dies, Eunomius closing his mouth and shutting his eyes with his fingers, and also performing the other funeral rites most splendidly with those of like mind. 9.7 That while Eudoxius was staying with Valens at Marcianopolis, the clergy in Constantinople vote for Aetius to be driven out of it. But he, having reached Chalcedon, writes what had happened to Eudoxius. And he not only was not displeased with what was written, but showed he was annoyed that he had not suffered even greater things. 9.8 That they slander, he says, Eunomius for having hidden in his own field Procopius who was contriving the tyranny. And with difficulty he himself escaped the slanders and the death from there. He is therefore sent into exile to the land of Maurousia, Auxonius the praetorian prefect having imposed the exile on him. But he was being led away while it was winter; and having arrived at Mursa of Illyricum, of which a certain Valens happened to be bishop, he enjoys a very warm reception and is brought back from exile, Valens having come before the emperor with Domninus (he was bishop of Marcianopolis) and having grievously explained the things concerning him. And the emperor was eager to come to meet Eunomius after his recall, but Eudoxius by his arts prevents the meeting. And after this, having arrived in Nicaea to install a bishop for it (for Eugenius who supervised it had died), he departs this life before he could put an end to his plan. And Demophilus is transferred from Beroea to Constantinople, the emperor Valens having feigned a synodical vote. 9.9 That, he says, in Borisus (the place is a village of Cappadocia Secunda) lived the presbyter Anysius, who had four sons and one daughter, whose name was Eulampia, and she gave birth to Philostorgius, the one who wrote these things. And her husband, Carterius by name, honored the opinion of Eunomius. And he persuades his wife to be converted to his opinion; for she, from her father and mother, loved the homoousion. And having been persuaded, she draws in her brothers, then in turn both her father and the other relatives. 9.10 That Demophilus, he says, is installed in Constantinople especially by Theodorus, the bishop of Heraclea. For he seemed to have the privilege of such a sacred action. And many of the present crowd at the installation of Demophilus, instead of "worthy," cried out "unworthy." 9.11 That after Auxonius, Modestus was appointed prefect, and being hostile, he says, toward Eunomius, he condemned him in his absence, as one who was disturbing the churches and the cities; and he exiles him to the island of Naxos. 9.12 That Caesarea was first called Mazaca, having drawn its name from Mosoch, the patriarch of the Cappadocians; but as time went on it was already named Mazaca by alteration. 9.13 That when Eunomius, he says, left Cyzicus, no bishop was for a time appointed in his place. But Demophilus, arriving with Dorotheus and certain others to install one, was able to accomplish nothing because those in it, holding the doctrine of like substance from the teachings of Eleusius, were of an unchangeable opinion. But when Demophilus and those with him accepted the challenge of the Cyzicenes and anathematized both Aetius and Eunomius (for this was the challenge) and having proclaimed Eunomius unlike in public speeches and writings, and having placed their faith and indeed those who accepted their teachings under the same curse, they undergo the ordination, not enduring that any other should undergo it, but whom

(ἀδελφοὶ δὲ ἤστην οὗτοι, καὶ τῷ Εὐνομίῳ συνῆσάν τε καὶ συνδιεβέβληντο), οὕτως δὲ οὗτος κατὰ πολλὴν ἐξουσίαν καὶ τὸν καταδικασάμενον αὐτοὺς ἀπειλήσας καὶ τὴν ἐπ' αὐτοὺς θανατηφόρον ἀνασωσάμενος ψῆφον, καθαροὺς ἀπολύει τῶν ἐπικληθέντων. Ὁ δὲ Ἀέτιος τοὺς μεθ' ἑαυτοῦ συναναλαβὼν ἐπὶ τὴν Κωνσταντινούπολιν ἀπαίρει, κἀκεῖ συνῆν Εὐνομίῳ τε καὶ Φλωρεντίῳ. καὶ μετ' οὐ πολὺ χρόνον τελευτᾷ, Εὐνομίου τό τε στόμα συνελόντος καὶ τοὺς ὀφθαλμοὺς τοῖς δακτύλοις περιστείλαντος, καί γε καὶ τὴν ἄλλην κηδείαν μετὰ τῶν ὁμοφρόνων τελεσαμένου πρὸς τὸ λαμπρότατον. 9.7 Ὅτι κατὰ Μαρκιανούπολιν Εὐδοξίου συνδιατρίβοντος τῷ Οὐάλεντι, ὁ ἐν Κωνσταντινουπόλει κλῆρος ψηφίζονται ταύτης ἀπελαύνεσθαι τὸν Ἀέτιον. ὁ δὲ τὴν Καλχηδόνα καταλαβών, γράφει τὸ συνενεχθὲν Εὐδοξίῳ. ὁ δὲ οὐ μόνον οὐκ ἀπεστράφη τοῖς γεγραμμένοις, ἀλλ' ὅτι μὴ καὶ μείζω πάθοι δυσχεραίνων ἐπεδείκνυτο. 9.8 Ὅτι συκοφαντοῦσι, φησίν, Εὐνόμιον ἐν τῷ οἰκείῳ ἀγρῷ κατακρύψαι τὸν Προκόπιον τὴν τυραννίδα παλαμώμενον. καὶ μόλις αὐτὸς τὰς διαβολὰς καὶ τὸν ἐκεῖθεν διεκρούσατο θάνατον. ὑπερόριος δ' οὖν εἰς τὴν Μαυρουσίδα γῆν ἐκπέμπεται, Αὐξονίου τοῦ τῶν πραιτωρίων ἐπάρχου τὴν φυγὴν αὐτῷ ἐπιβαλόντος. ἀλλ' ὁ μὲν χειμῶνος ὄντος ἐπήγετο· κατὰ Μοῦρσαν δὲ τῆς Ἰλλυρίδος φθάσας, ἧς ἐπίσκοπος ἐτύγχανέ τις Οὐάλης, δεξιώσεώς τε πολλῆς ἀπολαύει καὶ τῆς ὑπερορίας ἀνακομίζεται, πρὸς τὸν βασιλέα παραγεγονότος τοῦ Οὐάλεντος σὺ ∆ομνίνῳ (τῆς Μαρκιανουπόλεως δὲ ἐπίσκοπος οὗτος ἦν) καὶ τὰ κατ' αὐτὸν δεινοπαθῶς ἀναδιδαξάντων. Ὥρμησε δὲ ὁ βασιλεὺς εἰς ὄψιν μετὰ τὴν ἀνάκλησιν Εὐνομίῳ ἐλθεῖν, ἀλλ' ὁ Εὐδόξιος τέχναις τὴν θέαν ἐπέχει. μετὰ τοῦτο δὲ εἰς Νίκαιαν ἀφικόμενος ἐπίσκοπον αὐτῇ καθιδρῦσαι (ἐτεθνήκει γὰρ Εὐγένιος ὁ ταύτην ἐφορεύων), πρὶν ἢ πέρας ἐπιθεῖναι τῇ βουλῇ τὸν βίον ἐκλείπει. καὶ μετάγεται ∆ημόφιλος ἀπὸ Βερροίας ἐν Κωνσταντινουπόλει, Οὐάλεντος τοῦ βασιλέως συνοδικὴν ὑποκριναμένου ψῆφον. 9.9 Ὅτι, φησίν, ἐν Βορισσῷ (κώμη δὲ τῆς δευτέρας Καππαδοκίας τὸ χωρίον) πρεσβύτερος Ἀνύσιος ᾤκει, υἱοὺς μὲν τέσσαρας ἔχων, θυγατέρα δὲ μίαν, ἧς Εὐλάμπιος μὲν ἡ ὀνομασία, Φιλοστόργιον δὲ ἐγείνατο τὸν ταῦτα γεγραφότα. ὁ δὲ ταύτης ἀνήρ, Καρτέριος ὄνομα, τὴν Εὐνομίου δόξαν ἐτίμα. καὶ πείθει τὴν γυναῖκα πρὸς τὴν αὐτοῦ μετατάξασθαι γνώμην· καὶ γὰρ ἐκ πατρὸς καὶ μητρὸς αὕτη τὸ ὁμοούσιον ἔστεργεν. ἡ δὲ πεισθεῖσα τοὺς ἀδελφοὺς συνεφέλκεται, εἶτα κατὰ μέρος καὶ τὸν πατέρα καὶ τοὺς ἄλλους οἰκείους. 9.10 Ὅτι ∆ημόφιλος, φησί, ἐγκαθίσταται τῇ Κωνσταντινουπόλει ὑπὸ Θεοδώρου μάλιστα τοῦ Ἡρακλείας ἐπισκόπου. ἐδόκει γὰρ τὸ προνόμιον οὗτος ἔχειν τῆς τοιαύτης ἱερουργικῆς ἐνεργείας. πολλοὶ δὲ τοῦ παρόντος ὄχλου ἐν τῇ τοῦ ∆ημοφίλου καθιδρύσει ἀντὶ τοῦ «ἄξιος» ἀνεβόων τὸ «ἀνάξιος». 9.11 Ὅτι μετὰ Αὐξόνιον Μόδεστος ἔπαρχος καταστάς, καὶ ἀπεχθῶς, φησίν, ἔχων πρὸς Εὐνόμιον, ἐρήμην αὐτοῦ κατεδικάσατο, ὡς τὰς ἐκκλησίας καὶ τὰς πόλεις ἐκταράσσοντος· καὶ εἰς Ναοξίαν αὐτὸν φυγαδεύει τὴν νῆσον. 9.12 Ὅτι Μάζακα τὸ πρῶτον ἐκαλεῖτο ἡ Καισάρεια, ἀπὸ Μοσὸχ τοῦ Καππαδοκῶν γενάρχου ἑλκυσαμένη τὸ ὄνομα· τοῦ χρόνου δὲ πορευομένου κατὰ παρέγκλισιν ἤδη Μάζακα προσωνόμασται. 9.13 Ὅτιπερ Εὐνομίου, φησί, λιπόντος τὴν Κύζικον οὐδεὶς τέως ἀντικατέστη ἐπίσκοπος. ∆ημόφιλος δὲ σὺν ∆ωροθέῳ καί τισιν ἄλλοις ἀφικόμενος ἐγκαταστῆσαι, οὐδὲν περαίνειν ἠδύνατο διὰ τὸ τοὺς ἐν αὐτῇ τὸ κατ' οὐσίαν ὅμοιον ἐκ τῶν Ἐλευσίου διδαγμάτων τὴν δόξαν κρατύνοντας πρεσβεύειν εἰς τὸ ἀμετάθετον. ∆ημοφίλου δὲ καὶ τῶν σὺν αὐτῷ τὴν τῶν Κυζικηνῶν ἀναδεξαμένων πρόκλησιν καὶ τὸν Ἀέτιον καὶ Εὐνόμιον ἀναθεματισάντων (τοῦτο γὰρ ἦν ἡ πρόκλησις) Ἀνόμοιόν τε τὸν Εὐνόμιον δημοσίοις καὶ λόγοις καὶ γράμμασιν ἀνακηρυξάντων, καὶ τὴν πίστιν αὐτῶν καὶ δὴ καὶ τοὺς παραδεχομένους αὐτῶν τὰ μαθήματα ὑπὸ τὴν αὐτὴν ἀρὰν ποιησαμένων, ὑφίστανται τὴν χειροτονίαν, οὐχ ἕτερόν τινα ταύτην ὑπελθεῖν ἀνασχόμενοι, ἀλλ' ὃν