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and it seemed most pious; for it was not right that they, while accusing others of transgression concerning the dogmas, should themselves also be liable for these things and seem to be curing an evil with an evil. It was not possible for those around the patriarch to be ignorant of these things, but he too heard of the affair, and was intolerably outraged, 120 if he, being such a one among the learned and seeming to be such in the knowledge of dogmas, should himself be accused of transgressions, and of the greatest one, as they were persuading. Wherefore, when he was asked to correct the error himself, considering it a terrible thing to confess the mistake in his own writings, he was not persuaded, but even grew angry out of pride. Thenceforth, approaching the emperor, they accused him of obstinacy and even of heresy, and they gradually separated from him, as one who had fallen into error not supposedly through ignorance and being carried away, but even by intention.

(5) For previous events urged them to be and to appear as such. And these were, first, the case of Athanasius of Alexandria, whom they had previously subjected to many hardships, surrounding him with the severity of evils even to the point of exile, in order that he might subscribe to the *tomos*. And though he, after many insults, disregarded the *tomos*—on the grounds that he was not in a position to approve it, being a foreigner and seeming unversed in our affairs, a man of such great knowledge— 121 he wrote and signed another confession of his own, that very one of the saints and the well-trodden path, having nothing obscure or suspicious. Second, the case concerning Arsenius of Antioch, how, when it was only heard that he had joined in church with the king of Armenia, he was condemned to the ultimate penalty and was cast out from the diptychs. And of the emperor, that he left his father, who was thought to have sinned against the church, unburied and uncommemorated, and that he did similar things concerning the formal commemoration of his former wife, and thirdly his mother, that unless she too had given a certificate of faith, he would not have received her into communion. Great was the blame against the patriarch, because, having seemed to err, he would not correct it but was stubborn and wished to attach a blemish to the church, the worst blemish of all. On account of these things, therefore, the emperor's disposition toward him overflowed, and those against him grew stronger and still stronger, until even the aforementioned Athanasius ordered and supposedly counseled his withdrawal (for the emperor shared his opinion with this man too, and he himself approved of these things, so as to even endure a visit to him in order that he might give counsel)

(6) He, giving up and growing weary of the whole affair, on one of the Lord's days, 122 gave a homily to the people, saying how many had conspired against him and how he was not able, one against many, to hold out, and this too with the Arsenites promising to make peace if he would also depart, and finally, how he was departing as a test, adding that if they did not make peace on account of his departure, he would return and like a wild beast run them down, he goes out and gives himself over to the monastery of the Hodegon, yet not so as to be completely inactive, but with the bishops and clerics around him also bursting in, synods were held and judgments were re-established and the affairs of the church were once again administered, while he was still being commemorated. But not even was the scandal concerning him suppressed, but rather, with the arrival also of John of Ephesus, whom those against him had long since won over, it grew greater, and the emperor was in a state of discord as to whether, with him being commemorated, he himself was sanctified by the sacrifices. For this reason, and with many things having happened in the meantime, those against him, having found an opportunity, suppressed his name in the services, and his resignation was sought, so that they might appoint a worthy successor. But in the meantime also Cyril of Tyre, appointed Patriarch of Antioch in the East after Arsenius, 123 a pious man and a friend of tranquility and full of ecclesiastical order, arrives at Constantinople, who, having come, certainly had to receive confirmation from here, being elevated by translation, even if at that time he was not received

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καὶ δόξοι τὸ εὐσεβέστα τον· μηδὲ γὰρ εἶναι καλὸν αὐτοὺς ἄλλοις ἐγκαλοῦντας παραβα σίας περὶ τὰ δόγματα ἐνέχεσθαί γε καὶ τούτους καὶ κακῷ τὸ κακὸν ἰᾶσθαι δοκεῖν. ταῦτα τοῖς περὶ τὸν πατριάρχην οὐκ ἦν ἀγνοεῖν, ἀλλὰ κἀκεῖνος ἀκούει τὸ δρᾶμα, καὶ οὐκ ἀνεκτῶς ὑβριο 120 παθῶν εἶχεν, εἰ τοιοῦτος ὢν ἐν λογίοις καὶ τοιοῦτος δοκῶν ἐν δογμάτων ἐπιστήμῃ παραβασίας καὶ αὐτὸς ἐγκαλοῖτο, καὶ τῆς μεγίστης, ὡς ἔπειθον. ὅθεν καὶ ἀξιούμενος διορθοῦν τὸ σφαλὲν αὐτός, ἐν δεινῷ ποιούμενος τὸ σφάλμα ὁμολογεῖν ἐν τοῖς αὐτοῦ γράμμασιν, οὐκ ἐπείθετο, ἀλλὰ καὶ προσωργίζετο ὑπερηφανῶν. τὸ δ' ἐντεῦθεν προσιόντες βασιλεῖ πεισμονῆς ἐνεκάλουν καί γ' αἱ ρέσεως, καὶ ἀπεσχίζοντο κατ' ὀλίγον ἐκείνου ὡς μὴ ἀγνοίᾳ δῆθεν καὶ ξυναρπαγῇ περιπεσόντος, ἀλλὰ καὶ γνώμῃ.

(5) τὰ γὰρ πρὸ τοῦ ἤπειγον τούτους τοιούτους εἶναί τε καὶ φαίνεσθαι. τὰ δ' ἦσαν πρῶτον μὲν τὸ τοῦ Ἀλεξανδρείας Ἀθανασίου, ὃν πολλοῖς ὑπῆγον τοῖς χαλεποῖς πρότερον, μέχρι καὶ αὐτῆς ἐξορίας περιστάντες τὴν δριμύτητα τῶν κακῶν, ἐφ' ᾧ τὸν τόμον καθυ πογράψειε, κἂν ἐκεῖνος μετὰ πολλὰς ἐπηρείας τὸν μὲν τόμον, ὡς μὴ δοκιμάζειν ἔχων ὡς ἀλλοεθνὴς καὶ τῶν ἡμετέρων δοκῶν ἀξύ νετος ὁ τοσοῦτος τὴν γνῶσιν, παρεθεώρει, ἄλλην δέ τινα ὁμο 121 λογίαν ἐξ ἑαυτοῦ ἔγραφε καὶ ὑπέγραφεν, αὐτὴν δὴ τὴν τῶν ἁγίων καὶ κατημαξευμένην, μηδὲν τὸ ἀσαφὲς καὶ ὑπονοούμενον ἔχου σαν. δεύτερον τὸ κατὰ τὸν Ἀντιοχείας Ἀρσένιον, πῶς μόνον ἀκουσθὲν συσταθεὶς ἐπ' ἐκκλησίας τῷ ῥηγὶ Ἀρμενίας τὰ ἔσχατα κατεγνώσθη καὶ τῶν διπτύχων ἐξεβάλλετο. καὶ βασιλέως ὅτι τε τὸν πατέρα δόξαντα περὶ τὴν ἐκκλησίαν ἁμαρτεῖν ἄταφον ἀφῆκε καὶ ἀμνημόνευτον, καὶ ὅτι τὴν προτέραν σύζυγον τὰ ὅμοια περὶ τὴν εὔφημον μνείαν ἔδρα, καὶ τρίτον τὴν μητέρα, ὅτι εἰ μὴ καὶ αὐτὴ τὸν τῆς πίστεως δέδωκε λίβελλον, οὐκ ἂν εἰς κοινωνίαν ἐδέ ξατο. πολλή τις ἦν ἡ κατὰ τοῦ πατριάρχου μέμψις, ὅτι δόξας σφαλῆναι μὴ διορθῷτο ἀλλ' ἰσχυρογνωμονοίη καὶ μῶμον προσ τρίβεσθαι θέλοι τῇ ἐκκλησίᾳ, ἁπάντων μῶμον τὸν χείριστον. ὑπέρρει γοῦν διὰ ταῦτα ἡ πρὸς ἐκεῖνον τοῦ βασιλέως διάθεσις, καὶ οἱ κατ' ἐκείνου ἴσχυον πλέον καὶ πλέον ἔτι, μέχρις ἂν καὶ τοῦ δηλωθέντος Ἀθανασίου παραγγείλαντος καὶ συμβουλεύοντος δῆ θεν τὴν ὑποχώρησιν (ἐκοινοῦτο γὰρ καὶ τούτῳ τὴν γνώμην ὁ βα σιλεύς, καὶ αὐτὸς ἐπευδόκει πρὸς ταῦτα, ὡς καὶ ὑποστῆναι τὴν πρὸς ἐκεῖνον ἄφιξιν ἐφ' ᾧ ξυμβουλεύοι)

(6) ἀπειπὼν ἐκεῖνος καὶ ἀποναρκήσας τοῖς ὅλοις, ἐν μιᾷ τῶν κυριωνύμων ἡμερῶν, 122 ὁμιλίαν λαλήσας πρὸς τὸν λαὸν ὡς πολλοὶ ἐπισυνέστησαν κατ' αὐ τοῦ καὶ ὡς μὴ οἷός τ' εἴη ἀντέχειν εἷς πρὸς πολλούς, καὶ ταῦτα καὶ τῶν Ἀρσενιατῶν εἰρηνεύειν ὑπισχνουμένων εἰ καὶ αὐτὸς ἐξέλ θοι, καὶ τέλος ὡς κατὰ δοκιμασίαν ἐξέρχεται, ἐπειπὼν ὡς εἰ μή γ' εἰρηνεύσοιεν τῇ αὐτοῦ ἀποστασίᾳ ἐπιστησόμενος αὖθις καὶ ὡς θὴρ ἐκείνους καταδραμούμενος, ἔξεισι καὶ τῇ τῶν Ὁδηγῶν μονῇ φέρων ἑαυτὸν δίδωσιν, οὐ μὴν δὲ ὥστε καὶ ἀπρακτεῖν τελέως, ἀλλὰ καὶ συνεισβαλλόντων τῶν περὶ ἐκεῖνον ἀρχιερέων καὶ κληρι κῶν συνόδους τε γίνεσθαι καὶ κρίσεις ἀποκαθίστασθαι καὶ τὰ κατὰ τὴν ἐκκλησίαν καὶ αὖθις οἰκονομεῖσθαι, μνημονευομένου καὶ ἔτι. Ἀλλ' οὐδὲ καὶ τὸ ἐπ' ἐκείνῳ σκάνδαλον κατεστέλλετο, ἀλλὰ καὶ μᾶλλον ἐλθόντος καὶ τοῦ Ἐφέσου Ἰωάννου, ὃν καὶ μακρόθεν οἱ κατ' ἐκείνου προκατελάμβανον, μεῖζον ᾔρετο, καὶ ὁ κρατῶν ἐν διχονοίαις ἦν εἰ μνημονευομένου ἐκείνου αὐτὸς ἁγιάζοιτο ταῖς θυσίαις. διὰ τοῦτο καὶ πολλῶν μεταξὺ συμβάντων χώραν σχόν τες οἱ κατ' ἐκείνου τὸ τούτου ὄνομα ἐν ταῖς συνάξεσι κατεσίγα ζον, καὶ παραίτησιν ἐζητοῦντο ἐφ' ᾧπερ καὶ τὸν ἄξιον προχει ρίσαιντο. ἀλλ' ἐν τοσούτῳ καὶ ὁ εἰς πατριάρχην Ἀντιοχείας 123 ἐπ' ἀνατολῆς ταχθεὶς ἀπὸ Τύρου Κύριλλος μετ' Ἀρσένιον, ἀνὴρ εὐλαβὴς καὶ ἡσυχίας φίλος καὶ πλήρης ἐκκλησιαστικῆς καταστά σεως, τῇ Κωνσταντίνου ἐπιφοιτᾷ, ὃν ἔδει πάντως ἐλθόντα τὸ κῦρος ἐντεῦθεν λαβεῖν ἐκ μεταθέσεως ἀναβιβαζόμενον, κἂν τότε μὴ δεχθεὶς