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3. -Concerning Eunomius and Aetius. Then having expelled the all-renowned Eleusius from Cyzicus, he ordained Eunomius in his place. And Eunomius boasted of Aetius the Syrian as his teacher, whose thrice-wretched life, and what practices he followed, both Gregory of Nyssa and Theodore of Mopsuestia, in the works they wrote against Eunomius, have taught accurately. This man manifestly increased the blasphemies of Arius. For which reason, Constantius exiled him to a remote part of Phrygia; and these things, having thus turned from the straight way, and inclined to another path. For after the death of his father, being induced by some who were entrusted with the care of his body, he laid down a law forbidding anyone to dare to say the Son of God was either of the same substance, or of a different substance; for he said it was not pious to inquire into the substance of God; but he commanded to say He was like in all things to the one who begot Him. For this very reason also, he sent away Aetius, who first dared to say that the Son was unlike in all things to God who begot Him, to the aforementioned remote place. Eudoxius, knowing these things, persuaded Eunomius not to reveal his own opinion, but for the time being to keep it in a corner, and to nurture it in the dark like some secret offspring, until they should receive opportunity from the occasion. Yielding to these things, Eunomius offered a veiled teaching to the many in Cyzicus. But, being in labor to bring forth the impiety, he was revealing it while discoursing, and wounding the souls of his hearers. Then some men, inflamed with divine zeal, concealed their zeal, but put on the mask of heresy, and having occupied the little room of Eunomius, they besought him to teach clearly the truth of the dogma. And he, being induced, and supposing them all to be of the same mind, vomited out the poison which he had hitherto concealed. And they again more earnestly entreated him to offer this teaching to all the people, and to prefer the flock, which was yearning to learn the truth, to the service of the emperor. Thus being again deceived, Eunomius published the blasphemy. But they, immediately taking many of their fellow believers, ran to the camp, and informed Eudoxius of the impiety that had been dared. And Eudoxius was grieved to learn that Eunomius had transgressed the agreements that had been made; but to the accusers 83.420 he promised to take care of it, but he neglected it completely, pleading lack of time. But the accusers of Eunomius, having perceived the intention of Eudoxius, reported the blasphemies of Eunomius to the emperor. And the emperor, at first, ordered Eudoxius to bring Eunomius and to investigate the accusation that had been made. But when he learned he was procrastinating (for the accusers were constantly approaching him), he threatened to send both of them to the remote place where Aetius was living. Therefore Eudoxius, being afraid, brought Eunomius; and first he reminded him of the counsels given by him, then, when he was openly convicted, he deposed him, although he himself was afflicted with the same disease; for he feared the imperial threats. And Eunomius, for his part, immediately proclaimed himself leader of a heresy, and this though he was forced to live in a remote part of Pamphylia. Hence appeared the faction of the Eunomians. This man declared theology to be a technology, and openly belched forth blasphemies against the Only-Begotten and the all-holy Spirit. And he said that the Son was the first and exceptional creature of the Father; and that the all-holy Spirit was created by the Son before all other creations. He himself also overturned the ordinance of holy baptism, handed down from the beginning by the Lord and the apostles, and openly legislated in opposition, saying that one ought not to immerse the one being baptized three times, nor to make the invocation of the Trinity; but to baptize once into the death of Christ. And

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Γʹ. -Περὶ Εὐνομίου καὶ Ἀετίου. Τότε τὸν πανεύφημον Ἐλεύσιον ἐξαγαγὼν τῆς Κυ ζίκου, τὸν Εὐνόμιον, ἐχειροτόνησεν ἀντ' ἐκείνου. Ὁ δὲ Εὐνόμιος ηὔχει Ἀέτιον τὸν Σύρον διδάσκαλον, οὗ τὸν τρισάθλιον βίον, καὶ ἃ μετῆλθεν ἐπιτη δεύματα, καὶ Γρηγόριος ὁ Νύσσης καὶ Θεόδω ρος ὁ Μοψουεστίας, ἐν οἷς κατ' Εὐνομίου συν έγραψαν, ἐδίδαξαν ἀκριβῶς. Οὗτος τὰς Ἀρείου προφανῶς ηὔξησε βλασφημίας. Οὗ δὴ χάριν αὐτὸν ὁ Κωνστάντιος εἰς ἐσχατιάν τινα τῆς Φρυγίας ἐξώ ρισε· καὶ ταῦτα οὕτω πως ἐκτραπεὶς τῆς ὁδοῦ τῆς εὐθείας, καὶ εἰς ἑτέραν ἀποκλίνας ὁδόν. Μετὰ γὰρ δὴ τὴν τοῦ πατρὸς τελευτὴν, ὑπαχθείς τισι τὴν θερα πείαν τοῦ σώματος πεπιστευμένοις, νόμον τέθεικεν ἀπαγορεύοντα μήτε ὁμοούσιον, μήτε μὴν ἑτεροούσιον τολμᾷν τινα λέγειν τὸν Υἱὸν τοῦ Θεοῦ· οὐ γὰρ ὅσιον ἔλεγε τοῦ Θεοῦ τὴν οὐσίαν ἐρευνᾷν· ὅμοιον δὲ κατὰ πάντα τῷ γεγεννηκότι λέγειν ἐκέλευσε. ∆ιά τοι τοῦτο καὶ τὸν Ἀέτιον, φάναι πρῶτον τολμήσαντα ἀν όμοιον εἶναι τὸν Υἱὸν κατὰ πάντα τῷ τοῦτον γε γεννηκότι Θεῷ, ἐξέπεμψεν εἰς τὴν προειρημένην ἐσχατιάν. Ταῦτ' εἰδὼς ὁ Εὐδόξιος, ἔπεισε τὸν Εὐνόμιον μὴ γυμνῶσαι τὸ σφέτερον φρόνημα, ἀλλὰ τέως ἐν παραβύστῳ κατέχειν, καὶ ἐν σκότῳ τρέφειν οἷόν τι λαθρίδιον κύημα, ἄχρις ἂν τὴν παρὰ τοῦ και ροῦ λάβωσιν ἐξουσίαν. Τούτοις εἴξας ὁ Εὐνόμιος, συνεσκιασμένην τοῖς πολλοῖς ἐν Κυζίκῳ διδασκαλίαν προσέφερεν. Ὠδίνων δὲ τεκεῖν τὴν ἀσέβειαν, παρ εδήλου ταύτην διαλεγόμενος, καὶ τῶν ἀκουόντων ἐτί τρωσκε τὰς ψυχάς. Τότε τινὲς, ζήλῳ πυρπολούμενοι θείῳ, κρύπτουσι μὲν τὸν ζῆλον, τὸ δὲ τῆς αἱρέσεως ὑποδύονται πρόσωπον, καὶ τὸ τοῦ Εὐνομίου κατειλη φότες δωμάτιον, ἠντιβόλουν σαφῶς διδάξαι τοῦ δό γματος τὴν ἀλήθειαν. Ὑπαχθεὶς δὲ ἐκεῖνος, καὶ το πάσας εἶναι ὁμόφρονας, ἤμεσε τὸν ἰὸν, ὃν τέως κατ έκρυπτεν. Οἱ δὲ πάλιν σπουδαιότερον ἐλιπάρησαν ταύτην αὐτὸν παντὶ τῷ λαῷ τὴν διδασκαλίαν προσ ενεγκεῖν, καὶ τῆς βασιλέως θεραπείας προτιμῆσαι τὸ ποίμνιον μαθεῖν τὴν ἀλήθειαν ὀριγνώμενον. Οὕτω πάλιν ἐξαπατηθεὶς ὁ Εὐνόμιος, δημοσιεύει τὴν βλασ φημίαν. Οἱ δὲ παραυτίκα τῶν ὁμοπίστων παρειλη φότες πολλοὺς, εἰς τὸ στρατόπεδον ἔδραμον, καὶ τὸν Εὐδόξιον ἐδίδαξαν τὴν τολμηθεῖσαν ἀσέβειαν. Ὁ δὲ Εὐδόξιος ἤλγησε μὲν μαθὼν τὸν Εὐνόμιον παραβε βηκέναι τὰς συγκειμένας συνθήκας· τοῖς δὲ κατηγό 83.420 ροις ὑπισχνεῖτο μὲν φροντίσειν, ἠμέλει δὲ παντελῶς ἀσχολίας σκηπτόμενος. Οἱ δὲ Εὐνομίου κατήγοροι τὸν Εὐδοξίου κατειληφότες σκοπὸν, τῷ βασιλεῖ τὰς Εὐνο μίου βλασφημίας ἐμήνυσαν. Ὁ δὲ βασιλεὺς, τὸ μὲν πρῶτον ἐκέλευσε τῷ Εὐδοξίῳ τὸν Εὐνόμιον ἀγαγεῖν, καὶ τὴν γεγενημένην βασανίσαι κατηγορίαν. Ἐπειδὴ δὲ ἀναβαλλόμενον ἔγνω (συνεχῶς γὰρ προσῄεσαν οἱ κατήγοροι), ἀμφοτέρους ἠπείλησε πέμψειν εἰς ἢν Ἀέτιος διῆγεν ἐσχατιάν. ∆είσας τοίνυν ὁ Εὐδόξιος, ἤγαγε τὸν Εὐνόμιον· καὶ πρῶτον μὲν αὐτὸν ἀνέμνησε τῶν ὑπ' αὐτοῦ γεγενημένων ὑποθηκῶν, ἔπειτα δὲ προφανῶς ἐλεγχθέντα καθεῖλε, καίτοι τὴν αὐτὴν καὶ αὐτὸς περικείμενος νόσον· τὰς γὰρ βασιλικὰς ἔδεισεν ἀπειλάς. Ὁ δέ γε Εὐνόμιος, εὐθὺς προστά την αἱρέσεως ἑαυτὸν ἀνηγόρευσε, καὶ ταῦτα ἐσχα τιάν τινα τῆς Παμφυλίας ἠναγκασμένος οἰκεῖν. Ἐν τεῦθεν ἡ τῶν Εὐνομιανῶν ἐφάνη συμμορία. Οὗτος τὴν θεολογίαν τεχνολογίαν ἀπέφηνε, καὶ προ φανῶς τὰς κατὰ τοῦ Μονογενοῦς καὶ τοῦ παναγίου Πνεύματος ἠρεύξατο βλασφημίας. Καὶ τὸν μὲν Υἱὸν πρῶτον κτίσμα τοῦ Πατρὸς καὶ ἐξαίρετον ἔφησεν εἶναι· τὸ δὲ πανάγιον Πνεῦμα πρὸ τῶν ἄλλων παρὰ τοῦ Υἱοῦ δημιουργηθῆναι ποιημάτων. Αὐ τὸς καὶ τοῦ ἁγίου βαπτίσματος ἀνέτρεψε τὸν ἀνέκαθεν παρὰ τοῦ Κυρίου καὶ ἀποστόλων παραδο θέντα θεσμὸν, καὶ ἄντικρυς ἀντενομοθέτησε, μὴ χρῆναι λέγων τρὶς καταδύειν τὸν βαπτιζόμενον, μηδὲ ποιεῖσθαι τὴν τῆς Τριάδος ἐπίκλησιν· ἀλλ' ἅπαξ βα πτίζειν εἰς τὸν θάνατον τοῦ Χριστοῦ. Καὶ