about to be appointed over the East. 9.19 That the emperor Theodosius, having engaged the barbarians at Sirmium (for he arrived there immediately upon taking up his rule, as necessity required) and having been victorious in battle, from there came up to Constantinople in splendor. And he entrusts the care of the churches to those who hold the homoousion, but he drives the Arians and Eunomians out of the city. Of whom one was also Demophilus; and having been driven out, he takes up residence in his own city, Beroea. And Hypatius, having been driven out of Nicaea, goes to his native Cyrus in Syria. But also Dorotheus, having been driven out of Antioch, took up residence in Thrace, whence he had come. And others were scattered elsewhere. 10.T FROM THE TENTH HISTORY 10.1 That Dorotheus, as was said, was driven from Antioch; and the presbyters of this city, Asterius and Crispinus and the rest of the body, having held a council, with some of the bishops of the surrounding cities also being present with them, send to those around Eunomius, seeking their communion. But they wrote back that they would not receive them otherwise, unless they would rescind the condemnation against Aetius and his writings; and they also demanded a purification of their life, for they were mixed up with some impure practices. But at that time they did not accept the challenge; but later on they had even proceeded to vilify in church both Eunomius and those with him, calling them idle speculators and full of folly and awkwardness, because they had decided to propose such things to them. 10.2 That the author slanders Arius, the leader of their impiety, as one who calls the God of all things of many parts and composite; for he preaches that God is not comprehended as much as he is, but as much as each one's power is strong enough for comprehension. And that he dogmatizes that he is neither ousia nor hypostasis nor anything else of the things he is named. And that the synod at Ariminum and the one at Constantinople held the same opinions, which declared the generation of the only-begotten to be completely unknown to all, having confined knowledge of it only to things that come into being. This was the one that also condemned Aetius. 10.3 That the followers of Arius split the likeness of the only-begotten to the Father into many heresies. For some said it was in that each foreknows, others that it was in nature, God; and others because each of them is by nature able to create from non-existing things. But these things, he says, even if they seem to differ, end up in one thing: the opinion that the Son is homoousios with the Father. And he says that these, after being cut up in their opinions, also devolved into much other indecency, he says, both giving and receiving priesthoods for money, and pursuing blameworthy and bodily pleasures. 10.4 That, he says, the followers of Eunomius were so distinguished from the aforementioned heresies, that they accepted neither their baptism nor their ordination. And the followers of Eunomius baptized not with three immersions, but with one, 20into the death20, as they said, of the Lord, baptizing, which he undertook once for us, but not twice or three times. 10.5 That, he says, the emperor Theodosius confers the dignity of the imperial office on his son Arcadius, who was very young. And not long after, the emperor Gratian is killed in upper Gaul by the plot of the tyrant Maximus. And the author invents many slanders against Gratian, so as even to compare him to Nero; for the orthodoxy of his faith, as it seems, did not suffice for him. 10.6 That the emperor Theodosius, finding some of those in his chamber who favored the views of Eunomius, drives these from the palace, and he sends men to seize Eunomius from Chalcedon with all speed, and orders him to be made an exile at Halmyris. The place is in Moesia in Europe, situated in the region of the Ister. But Halmyris, when the Ister froze over, is captured by the barbarians who crossed it; and Eunomius is exiled from there to Caesarea in Cappadocia, being hated by the

Ἑῴαςκαταστησόμενοι. 9.19 Ὅτι Θεοδόσιος ὁ βασιλεὺς κατὰ τὸ Σέρμιον τοῖς βαρβάροις συμβαλὼν (ἐκεῖ γὰρ αὐτίκα τοῦ λαβεῖν τὴν ἀρχὴν τῆς χρείας ἀπαιτούσης παρεγένετο) καὶ νικήσας μάχῃ, ἐκεῖθεν λαμπρῶς ἐπὶ τὴν Κωνσταντινούπολιν ἄνεισιν. καὶ τοῖς μὲν τὸ ὁμοούσιον φρονοῦσι τῶν ἐκκλησιῶν ἐπιτρέπει τὴν ἐπιμέλειαν, Ἀρειανοὺς δὲ καὶ Εὐνομιανοὺς ἀπελαύνει τῆς πόλεως. ὧν εἷς ἦν καὶ ὁ ∆ημόφιλος· ἀπελαθεὶς δὲ τὴν ἑαυτοῦ πόλιν καταλαμβάνει τὴν Βέρροιαν. καὶ Ὑπάτιος δὲ τῆς Νικαίας ἀποδιωχθεὶς πρὸς τὴν γεννησαμένην Κύρον τὴν ἐν Συρίᾳ παραγίνεται. ἀλλὰ καὶ ∆ωρόθεος τῆς Ἀντιοχείας ἀπελαθεὶς τὴν Θρᾴκην ὅθεν ἐγεγόνει κατέλαβεν. καὶ ἄλλοι δὲ ἀλλαχόθι διεσπάρησαν. 10.τ ΕΚ ΤΗΣ ∆ΕΚΑΤΗΣ ΙΣΤΟΡΙΑΣ 10.1 Ὅτι ∆ωρόθεος μέν, ὡς ἐρρέθη, τῆς Ἀντιοχείας ἠλάθη· οἱ δὲ ταύτης πρεσβύτεροι Ἀστέριός τε καὶ Κρισπῖνος καὶ τὸ ἄλλο πλήρωμα συνεδριάσαντες, συμπαρόντων αὐτοῖς καί τινων τῶν πέριξ πόλεων ἐπισκόπων, πέμπουσι πρὸς τοὺς ἀμφὶ τὸν Εὐνόμιον, τὴν κοινωνίαν αὐτῶν ἐπιζητοῦντες. οἱ δὲ ἀντεπιστέλλουσι μὴ ἄλλως αὐτοὺς παραδέξασθαι, εἰ μὴ τὴν ἐπ' Ἀετίῳ καὶ τοῖς αὐτοῦ συγγράμμασι καταχειροτονίαν ἀποψηφίσονται· ἔτι δὲ καὶ διακάθαρσιν ἀπῄτουν τοῦ βίου. συνεφύροντο γὰρ καί τισιν οὐ καθαροῖς διαιτήμασιν. οἱ δὲ τότε μὲν τὴν πρόκλησιν οὐ προσήκαντο· χρόνῳ δ' ὕστερον καὶ εἰς τὸ κακίζειν ἐπ' ἐκκλησίας τόν τε Εὐνόμιον καὶ τοὺς σὺν αὐτῷ προεληλύθεισαν, μετεωρολέσχας αὐτοὺς καλοῦντες καὶ πλήρεις ἀπονοίας καὶ σκαιότητος, ἀνθ' ὧν αὐτοῖς τοιαῦτα προτείνειν ἔγνωσαν. 10.2 Ὅτι τὸν ἀρχηγὸν αὐτῶν τῆς ἀσεβείας Ἄρειον ὁ συγγραφεὺς διαβάλλει, ὡς πολυμερῆ καὶ πολυσύνθετον λέγοντα τὸν θεὸν τῶν ὅλων· οὐ γὰρ ὅσον ἐστὶ ὁ θεὸς καταλαμβάνεσθαι κηρύσσειν, ἀλλ' ὅσον ἡ ἑκάστου δύναμις πρὸς κατάληψιν ἔρρωται. καὶ μήτε δὲ οὐσίαν αὐτὸν εἶναι δογματίζειν μήτε ὑπόστασιν μήτε ἄλλο μηδὲν ὧν ὀνομάζεται. καὶ τὴν ἐν Ἀριμήνῳ δὲ σύνοδον καὶ τὴν ἐν Κωνσταντινουπόλει τὰ αὐτὰ δοξάζειν, ἥτις τὴν τοῦ μονογενοῦς γέννησιν ἀγνωστοτάτην πᾶσιν ἀπέφηνεν, τῶν γινομένων μόνον τὴν γνῶσιν αὐτῆς περιστείλασα. αὕτη δ' ἦν ἡ καταδικασαμένη καὶ τὸν Ἀέτιον. 10.3 Ὅτι οἱ ἐξ Ἀρείου τὴν πρὸς τὸν πατέρα τοῦ μονογενοῦς ὁμοιότητα εἰς πολλὰς αἱρέσεις διεσχίσαντο. οἱ μὲν γὰρ κατὰ τὸ προγινώσκειν ἑκάτερον ἔφασαν, οἱ δὲ κατὰ τὴν φύσιν, θεόν· ἄλλοι δὲ διότι ἐκ μὴ ὄντων ἑκάτερος αὐτῶν πέφυκε δημιουργεῖν. ἀλλὰ ταῦτα, φησί, κἂν διαφέρειν δοκῇ, εἰς ἓν καταλήγει τὸ δοξάζειν ὁμοούσιον τὸν υἱὸν τῷ πατρί. τούτους δέ φησι μετὰ τὸ κατατμηθῆναι ταῖς δόξαις καὶ εἰς πολλὴν ἄλλην ἀσχημοσύνην ἐκδιαιτηθῆναί φησι, χρημάτων τε τὰς ἱερωσύνας καὶ διδόντας καὶ λαμβάνοντας, καὶ τὰς ὑπευθύνους καὶ σωματικὰς ἡδονὰς μεταδιώκοντας. 10.4 Ὅτι, φησίν, οἱ περὶ Εὐνόμιον τοσοῦτον τῶν εἰρημένων αἱρέσεων ἀπεκρίθησαν, ὡς μήτε βάπτισμα αὐτῶν μήτε χειροτονίαν προσίεσθαι. ἐβάπτιζον δὲ οἱ περὶ Εὐνόμιον οὐκ εἰς τρεῖς καταδύσεις, ἀλλ' εἰς μίαν, 20εἰς τὸν θάνατον20, ὡς ἔφασκον, τοῦ κυρίου βαπτίζοντες, ὃν ἅπαξ μὲν ἀλλ' οὐχὶ δὶς ἢ τρὶς ὑπὲρ ἡμῶν ἀνεδέξατο. 10.5 Ὅτι, φησίν, ὁ βασιλεὺς Θεοδόσιος Ἀρκάδιον τὸν υἱὸν νέον ὄντα κομιδῇ τὸ τῆς βασιλείας ἀξίωμα παρατίθεται. καὶ μετ' οὐ πολὺ Γρατιανὸς ὁ βασιλεὺς περὶ τὰς ἄνω Γαλατίας τῇ τοῦ τυράννου Μαξίμου συσκευῇ ἀναιρεῖται. πολλὰς δὲ καὶ διαβολὰς ὁ συγγραφεὺς κατὰ Γρατιανοῦ ἀναπλάττει, ὡς καὶ τῷ Νέρωνι παρεικάζειν αὐτόν· οὐ γὰρ ἤρκεσεν αὐτῷ, ὡς ἔοικεν, τῆς ἐκείνου πίστεως τὸ ὀρθόδοξον. 10.6 Ὅτι Θεοδόσιος ὁ βασιλεύς, εὑρών τινας τῶν ἐν τῷ κοιτῶνι αὐτοῦ τὰ Εὐνομίου στέργοντας, τούτους μὲν τοῦ παλατίου ἐλαύνει, τὸν δὲ Εὐνόμιον ἐκ τῆς Καλχηδόνος τὴν ταχίστην τοὺς ἁρπασομένους ἐκπέμπει, καὶ πρὸς τὴν Ἁλμυρίδα φυγάδα ποιεῖν ἐγκελεύεται. τὸ δὲ χωρίον τῆς ἐν Εὐρώπῃ Μυσίας ἐστὶν ἐν χώρᾳ τοῦ Ἴστρου διακείμενον. ἀλλ' ἡ μὲν Ἁλμυρίς, κρυσταλλωθέντος τοῦ Ἴστρου, ὑπὸ τῶν διαβάντων αὐτὸν βαρβάρων ἁλίσκεται· ὁ δὲ Εὐνόμιος ἐκεῖθεν εἰς Καισάρειαν τῆς Καππαδοκίας ὑπερορίζεται, μισητὸς ὢν τοῖς