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to the emperor and they write to the bishops everywhere not to grant him communion, nor to write, nor to receive letters from him, as having been convicted in what they had heard, and through his flight, and having been caught on account of the charges which were not contested. And they declared through the letter that they had been led to such a vote, first, because they were angry, inasmuch as when the emperor had commanded in the past year that the bishops throughout the East should assemble at Caesarea on his account, he did not appear, seeing the synod wearied for a long time and despising the commands of the 2.25.18 ruler. And when a greater number had assembled at Tyre, he arrived with a crowd and was causing disturbances and uproars in the synod, on the one hand evading his defense, and on the other insulting each of the bishops, at other times, when called by them, not obeying, and at another time not deigning to be judged. 2.25.1 And they reported that he had been clearly detected in the matter of the breaking of the mystical cup, bringing forward as witnesses for this Theognius, the bishop of Nicaea, and Maris of Chalcedon, and Theodore of Heraclea, and Valens and Ursacius and Macedonius; whom they sent to Egypt, so that, having gone to the village where it was said the cup had been broken, they might find out the truth. They wrote such things, legally taking up each accusation and, as if from some art, being eager to construct a slander. 2.25. But it also appeared to many of the priests present that this judgment was not sound. At any rate, it is said that Paphnutius the confessor, having come to this synod, took Maximus the bishop of Jerusalem by the hand and made him stand up, saying that it was not proper for them, being confessors and having had their eyes put out and their hamstrings maimed for the sake of piety, to share in an assembly of wicked men. 2.26.1 At this time, around the thirtieth year of Constantine's reign, when the temple in Jerusalem had been completed around the place of the Skull, which is called the great Martyrium, Marianus, a man of rank, an imperial secretary, having come to Tyre, delivered to the synod a letter from the emperor, urging them to proceed quickly to Jerusalem and to consecrate the temple. 2.26.2 And having planned this before, he thought it necessary that the bishops, having first assembled in Tyre, should settle their differences with one another, and so, purified from dissension and grief, proceed to the dedication of the temple; for the unanimity of the priests was fitting for such a festival. 2.26.3 And so they came to Jerusalem and consecrated the temple and the treasures and offerings sent by the emperor, which even now are laid up in this holy house and cause great wonder to those who behold them on account of their costliness and size. 2.26.4 And from that time the church of Jerusalem celebrates this feast annually in a very splendid manner, so that initiations are also performed in it, and they hold assemblies for eight consecutive days, and many come together from almost every part of the world, who, for the sake of visiting the holy places, run together from all sides at the time of this festival. 2.27.1 Then, taking the opportunity, those of the bishops who held the opinions of Arius were eager for a synod to be held in Jerusalem and to grant communion to him and to Euzoius; and they were emboldened to do these things on the following pretext. 2.27.2 There was a certain presbyter who was familiar with the emperor's sister, a supporter of the doctrines of Arius. And that he held these opinions, was at first concealed. But when, after much time had passed, he had made himself more intimate with Constantia (for that was the name of Constantine's sister), taking advantage of the freedom, he spoke boldly to her, and complained that Arius was unjustly an exile from his country and cast out of the church, having been cast out through envy and private enmity by Alexander, who presided over the church of the Alexandrians; for, he said, seeing him well-esteemed by the multitude, he became jealous. And that it was true

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βασιλεῖ καὶ γράφουσι τοῖς πανταχῇ ἐπισκόποις μὴ μεταδοῦναι αὐτῷ κοινωνίας μήτε γράφειν μήτε γράμματα παρ' αὐτοῦ δέχεσθαι, ὡς ἐληλεγμένου ἐν οἷς διήκουσαν καὶ διὰ 2.25.17 τῆς φυγῆς καὶ ἐπὶ ταῖς μὴ ἀγωνισθείσαις γραφαῖς ἁλόντος. ἐδήλουν δὲ διὰ τῆς ἐπιστολῆς ἐπὶ τοιαύτην προῆχθαι ψῆφον πρῶτον μὲν ὅσα χαλεπαίνοντες, καθότι τοῦ βασιλέως προστάξαντος ἐν τῷ παρελθόντι ἐνιαυτῷ συνελθεῖν αὐτοῦ χάριν εἰς Καισάρειαν τοὺς ἀνὰ τὴν ἕω ἐπισκόπους οὐκ ἀπήντησεν, ἐπὶ μακρῷ χρόνῳ ταλαιπωρουμένην τὴν σύνοδον ἰδὼν καὶ τῶν τοῦ κρα2.25.18 τοῦντος προσταγμάτων καταφρονήσας. πλειόνων δὲ συνελθόντων εἰς Τύρον ἅμα πλήθει ἀφίκετο καὶ ταραχὰς καὶ θορύβους ἐνεποίει τῇ συνόδῳ, πῇ μὲν τὰς ἀπολογίας παρακρουόμενος, πῇ δὲ τῶν ἐπισκόπων ἕκαστον προπηλακίζων, ἄλλοτε δὲ καλούμενος ὑπ' αὐτῶν μὴ ὑπακούων, ποτὲ δὲ κρίνεσθαι 2.25.1 μὴ ἀξιῶν. περιφανῶς δὲ πεφωρᾶσθαι αὐτὸν ἐπὶ τοῦ μυστικοῦ ποτηρίου τῇ συντριβῇ κατήγγελλον, μάρτυρας ἐπὶ τούτῳ προϊσχόμενοι Θεόγνιον τὸν Νικαίας ἐπίσκοπον καὶ Μάριν τὸν Χαλκηδόνος καὶ Θεόδωρον τὸν ῾Ηρακλείας, Οὐάλεντά τε καὶ Οὐρσάκιον καὶ Μακεδόνιον· οὓς ἀπέστειλαν εἰς Αἴγυπτον, ὥστε παραγενομένους εἰς τὴν κώμην, ἔνθα συντετρῖφθαι τὸ ποτήριον ἐλέγετο, τὸ ἀληθὲς ἀνευρεῖν. τοιαῦτα ἔγραψαν, καθ' ἕκαστον ἔγκλημα δικανικῶς ἐφαψάμενοι καὶ οἷον ἐκ τέχνης τινὸς διαβολὴν κατασκευάσαι σπουδάζοντες. 2.25. οὐχ ὑγιῶς δὲ ταύτην τὴν κρίσιν ἔχειν καὶ πολλοῖς τῶν παρόντων ἱερέων κατεφαίνετο. λέγεται γοῦν Παφνούτιον τὸν ὁμολογητὴν τῇ συνόδῳ ταύτῃ παραγενόμενον, λαβόμενον τῆς χειρὸς ἐξαναστῆσαι Μάξιμον τὸν ῾Ιεροσολύμων ἐπίσκοπον, ὡς οὐ δέον συλλόγου κοινωνεῖν πονηρῶν ἀνθρώπων ὁμολογητὰς αὐτοὺς ὄντας καὶ δι' εὐσέβειαν τοὺς ὀφθαλμοὺς αὐτῶν κεκομμένους καὶ τὰς ἀγκύλας πεπηρωμένους. 2.26.1 ᾿Εν τούτῳ δὲ ἀμφὶ τὴν τρίτην δεκάδα τῆς Κωνσταντίνου ἡγεμονίας ἐξεργασθέντος τοῦ ἐν ῾Ιεροσολύμοις νεὼ περὶ τὸν <τοῦ> Κρανίου χῶρον, ὃ μέγα μαρτύριον προσαγορεύεται, παραγενόμενος εἰς Τύρον Μαριανός, ἀνὴρ τῶν ἐν ἀξίᾳ, βασιλικὸς ταχυγράφος, ἀπέδωκε τῇ συνόδῳ βασιλέως ἐπιστολὴν παρακελευομένην ἐν τάχει τὰ ῾Ιεροσόλυμα καταλαβεῖν καὶ τὸν νεὼ καθ2.26.2 ιερῶσαι. τοῦτο δὲ καὶ πρὶν βεβουλευμένος ἀναγκαῖον ἐνόμισε πρότερον ἐν Τύρῳ συνελθόντας τοὺς ἐπισκόπους διαθεῖναι τὰς πρὸς ἀλλήλους διαφοράς, οὕτω τε κεκαθαρμένους διχονοίας καὶ λύπης ἐπὶ τὴν ἀφιέρωσιν τοῦ νεὼ χωρῆσαι· πρόσφορον γὰρ εἶναι τῇ τοιαύτῃ πανηγύρει τὴν ὁμόνοιαν τῶν 2.26.3 ἱερέων. καὶ οἱ μὲν ἧκον εἰς ῾Ιεροσόλυμα καὶ τὸν ναὸν καθιέρωσαν καὶ τὰ παρὰ τοῦ βασιλέως ἀποσταλέντα κειμήλιά τε καὶ ἀναθήματα, ἃ εἰσέτι νῦν ἐν τῷδε τῷ ἱερῷ οἴκῳ ἀνάκεινται καὶ πολὺ παρέχει θαῦμα τοῖς θεω2.26.4 μένοις πολυτελείας τε καὶ μεγέθους ἕνεκα. ἐξ ἐκείνου δὲ ἐτήσιον ταύτην τὴν ἑορτὴν λαμπρῶς μάλα ἄγει ἡ ῾Ιεροσολύμων ἐκκλησία, ὡς καὶ μυήσεις ἐν αὐτῇ τελεῖσθαι, καὶ ὀκτὼ ἡμέρας ἐφεξῆς ἐκκλησιάζειν, συνιέναι τε πολλοὺς σχεδὸν ἐκ πάσης τῆς ὑφ' ἥλιον, οἳ καθ' ἱστορίαν τῶν ἱερῶν τόπων πάντοθεν συντρέχουσι κατὰ τὸν καιρὸν ταύτης τῆς πανηγύρεως. 2.27.1 Τηνικαῦτα δὲ καιροῦ λαβόμενοι οἱ τὰ ᾿Αρείου φρονοῦντες τῶν ἐπισκόπων ἐσπούδασαν γενέσθαι ἐν ῾Ιεροσολύμοις σύνοδον καὶ κοινωνίας αὐτῷ μεταδοῦναι καὶ Εὐζωίῳ· ἐθάρρησαν δὲ ταῦτα κατὰ πρόφασιν τοιάνδε. 2.27.2 πρεσβύτερός τις ἦν συνήθης τῇ ἀδελφῇ τοῦ βασιλέως, ἐπαινέτης τῶν ᾿Αρείου δογμάτων. καὶ ὅτι τάδε ἐφρόνει, τὰ πρῶτα ἐλάνθανεν. ὡς δὲ πολλοῖς προελθὼν χρόνοις οἰκειότερον ἑαυτὸν κατέστησε Κωνσταντίᾳ (τοῦτο γὰρ ὄνομα ἦν τῇ ἀδελφῇ Κωνσταντίνου), ἀδείας λαβόμενος ἐπαρρησιάσατο πρὸς αὐτήν, καὶ κατεμέμφετο μὴ δικαίως ῎Αρειον τὴν πατρίδα φεύγειν καὶ τῆς ἐκκλησίας ἐκβεβλῆσθαι, διὰ φθόνον καὶ ἰδίας ἔχθρας ἐκβληθέντα παρὰ ᾿Αλεξάνδρου τοῦ ἐπιτροπεύσαντος τὴν ᾿Αλεξανδρέων ἐκκλησίαν· εὐδοκι-2.27.3 μοῦντα γάρ, ἔφη, παρὰ τῷ πλήθει ὁρῶν αὐτὸν ἐζηλοτύπησεν. ἀληθῆ δὲ