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arrogant and a cause of discord and factions. For those who were hostile towards him slandered him especially on these points, inasmuch as the emperor had an extraordinary aversion to such men. 2.31.4 So then, learning that the church was divided in two, and that some admired Athanasius, and others John, he was exceedingly indignant and exiled John himself. This was the man who succeeded Meletius and had been commanded by the synod at Tyre to be in communion with the church and to hold the honors of their own clergy, both he and those who thought as he did. 2.31.5 And yet this turned out contrary to the expectation of the enemies of Athanasius, but it happened nonetheless, and the decisions of those who had assembled at Tyre did not help John at all. For the emperor was superior to supplication and every kind of entreaty towards one who was suspected of inciting the Christian multitudes to faction or discord. 2.32.1 The doctrine of Arius, although it was zealously promoted by many in discussions, had not yet been distinguished as a separate people or by the name of its founder, but all assembled and held communion together, except for the Novatians and those called Phrygians, and the Valentinians and Marcionites and Paulianists, and if any 2.32.2 others filled out other heresies already discovered. The emperor, having enacted a law against all of these, ordered their houses of prayer to be taken away from them and to be joined to the churches, and that they should not assemble either in private houses or in public. He proposed that it was better to have communion with the catholic church and advised them to assemble in it. On account of this law, I think the memory of most of these 2.32.3 heresies was obliterated. For under the previous emperors, as many as worshipped Christ, even if they differed in their doctrines, were considered the same by the Hellenists and suffered evil alike. But they were not able to meddle with one another because of their common calamities, and for this reason, easily assembling by themselves, each group held services and by constantly 2.32.4 conversing with one another, even if they were few, they were not broken up. But after this law, they could neither hold services in public, being forbidden, nor in secret, since the bishops and clergy in each city were watching. Thence the majority, becoming very fearful, joined themselves to the catholic church. And those who remained of the same opinion died without leaving successors of their own heresy, as they were neither permitted to assemble in the same place nor able to teach those of like opinion without fear. Since, in the first place, the other heresies had few who were zealous for them, either because of the absurdity of their doctrines or the depravity 2.32.5 of those who had become their founders and teachers. But those who held the opinions of Novatus, as they had obtained good leaders and held the same doctrines concerning the divine as the catholic church, were both numerous from the beginning and they continued, not being greatly harmed by this law. For as I think, the emperor also willingly relaxed it, intending only to frighten, not to harm his subjects. And Acesius, the then bishop of their heresy in Constantinople, being pleasing to the emperor on account of his life, as was likely, helped the church under him. 2.32.6 The Phrygians throughout the rest of the empire endured things similar to the others, except in Phrygia and the other neighboring provinces, where indeed having begun in great number from the time of Montanus, they still are. 2.32.7 Around this time, those around Eusebius, bishop of Nicomedia, and Theognis of Nicaea, began to innovate in writing concerning the creed of those who had assembled at Nicaea. And they did not dare to openly cast out that the Son is consubstantial with the Father; for they knew the emperor 2.32.8 held this opinion. But having put forth another writing, they indicated to the bishops throughout the East that the terms of the Nicene doctrine were to be accepted with explicit interpretations. And from this explicit statement and its meaning falling into debate, the former inquiry, which had seemed to have ceased, was stirred up again. 2.33.1 And at that time also Marcellus the bishop of Ancyra of the

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ὑπερήφανον καὶ διχονοίας καὶ στάσεων αἴτιον. οἱ γὰρ ἐναντίως ἔχοντες πρὸς αὐτὸν περὶ ταῦτα μάλιστα διέβαλλον αὐτόν, καθότι ὑπερφυῶς τοὺς τοιούτους 2.31.4 ὁ βασιλεὺς ἀπεστρέφετο. τότε γοῦν πυθόμενος διχῇ μεμερίσθαι τὴν ἐκκλησίαν καὶ τοὺς μὲν ᾿Αθανάσιον, τοὺς δὲ ᾿Ιωάννην θαυμάζειν, σφόδρα ἠγανάκτησε καὶ αὐτὸν ᾿Ιωάννην ἐξώρισεν. ἦν δὲ οὗτος ὁ Μελίτιον διαδεξάμενος καὶ παρὰ τῆς ἐν Τύρῳ συνόδου προσταχθεὶς τῇ ἐκκλησίᾳ κοινωνεῖν καὶ τὰς τιμὰς τῶν ἰδίων κλήρων ἔχειν αὐτός τε καὶ οἱ τὰ αὐτοῦ φρονοῦντες. 2.31.5 καίτοι γε παρὰ γνώμην τοῦτο ἀπέβη τοῖς ᾿Αθανασίου ἐχθροῖς, ἀλλ' ὅμως ἐγένετο, καὶ οὐδὲν ὤνησεν ᾿Ιωάννην τὰ δεδογμένα τοῖς ἐν Τύρῳ συνεληλυθόσι. κρείττων γὰρ ἦν ὁ βασιλεὺς ἱκεσίας καὶ παντοδαπῆς παραιτήσεως πρὸς τὸν ὑπονοούμενον εἰς στάσιν ἢ διχόνοιαν ἐγείρειν τὰ πλήθη τῶν Χριστιανῶν. 2.32.1 Τὸ δὲ ᾿Αρείου δόγμα, εἰ καὶ πολλοῖς ἐν ταῖς διαλέξεσιν ἐσπουδάζετο, οὔπω εἰς ἴδιον διεκέκριτο λαὸν ἢ ὄνομα τοῦ εὑρόντος, ἀλλὰ πάντες ἅμα ἐκκλησίαζον καὶ ἐκοινώνουν, πλὴν Ναυατιανῶν καὶ τῶν ἐπικαλουμένων Φρυγῶν, Οὐαλεντίνων τε καὶ Μαρκιωνιστῶν καὶ Παυλιανῶν, καὶ εἴ τινες 2.32.2 ἕτεροι ἑτέρας ἤδη ηὑρημένας αἱρέσεις ἐπλήρουν. κατὰ τούτων δὲ πάντων νόμον θέμενος ὁ βασιλεὺς προσέταξεν ἀφαιρεθῆναι αὐτῶν τοὺς εὐκτηρίους οἴκους καὶ ταῖς ἐκκλησίαις συνάπτεσθαι, καὶ μήτε ἐν οἰκίαις ἰδιωτῶν μήτε δημοσίᾳ ἐκκλησιάζειν. κάλλιον δὲ τῇ καθόλου ἐκκλησίᾳ κοινωνεῖν εἰσηγεῖτο καὶ εἰς ταύτην συνιέναι συνεβούλευε. διὰ τοῦτον δὲ τὸν νόμον τούτων τῶν 2.32.3 αἱρέσεων οἶμαι τὴν πολλὴν ἀφανισθῆναι μνήμην. ἐπὶ μὲν γὰρ τῶν πρὶν βασιλέων, ὅσοι τὸν Χριστὸν ἔσεβον, εἰ καὶ ταῖς δόξαις διεφέροντο, πρὸς τῶν ῾Ελληνιστῶν οἱ αὐτοὶ ἐνομίζοντο καὶ κακῶς ὁμοίως ἔπασχον. σφᾶς δὲ αὐτοὺς πολυπραγμονεῖν διὰ τὰς κοινὰς συμφορὰς οὐκ ἠδύναντο, καὶ διὰ τοῦτο ῥᾳδίως καθ' ἑαυτοὺς ἕκαστοι συνιόντες ἐκκλησίαζον καὶ συνεχῶς 2.32.4 ὁμιλοῦντες ἀλλήλοις, εἰ καὶ ὀλίγοι ἦσαν, οὐ διελύθησαν. μετὰ δὲ τοῦτον τὸν νόμον οὔτε δημοσίᾳ ἐκκλησιάζειν ἠδύναντο κωλυόμενοι οὔτε λάθρα τῶν κατὰ πόλιν ἐπισκόπων καὶ κληρικῶν παρατηρούντων. ἐντεῦθεν δὲ περιδεεῖς οἱ πλείους γενόμενοι τῇ καθόλου ἐκκλησίᾳ προσέθεντο. οἱ δὲ καὶ ἐπὶ τῆς αὐτῆς μείναντες γνώμης οὐκέτι διαδόχους τῆς αὐτῶν αἱρέσεως καταλιπόντες ἐτελεύτησαν, ὡς μήτε εἰς ταὐτὸν συνιέναι συγχωρούμενοι μήτε ἀδεῶς ὁμοδόξους ἐκδιδάσκειν δυνάμενοι. ἐπεὶ καὶ τὴν ἀρχὴν αἱ μὲν ἄλλαι αἱρέσεις ὀλίγους τοὺς ζηλώσαντας ἔσχον ἢ διὰ σκαιότητα δογμάτων ἢ φαυλότητα 2.32.5 τῶν εὑρόντων καὶ καθηγητῶν τούτων γενομένων. οἱ δὲ τὰ Ναυάτου φρονοῦντες, ὡς ἀγαθῶν ἡγεμόνων ἐπιτυχόντες καὶ τὰ αὐτὰ περὶ τὸ θεῖον τῇ καθόλου ἐκκλησίᾳ δοξάζοντες, πολλοί τε ἦσαν ἐξ ἀρχῆς καὶ διέμειναν, οὐδὲν μέγα βλαβέντες ὑπὸ τούτου τοῦ νόμου. ὡς γὰρ οἶμαι, καὶ ὁ βασιλεὺς ἑκὼν καθυφίει, φοβῆσαι μόνον, οὐ λυμήνασθαι τοὺς ὑπηκόους προθέμενος. καὶ ᾿Ακέσιος δὲ ὁ τότε ἐν Κωνσταντινουπόλει τῆς αὐτῶν αἱρέσεως ἐπίσκοπος, βασιλεῖ κεχαρισμένος ὢν διὰ τὸν βίον, ὡς εἰκός, ἐβοήθει τῇ ὑπ' αὐτὸν 2.32.6 ἐκκλησίᾳ. Φρύγες δὲ κατὰ τὴν ἄλλην ἀρχομένην παραπλήσια τοῖς ἄλλοις ὑπέμειναν, πλὴν Φρυγίας καὶ τῶν ἄλλων ἐθνῶν τῶν ἐκ γειτόνων, ἔνθα δὴ ἐκ τῶν κατὰ Μοντανὸν χρόνων πλῆθος ἀρξάμενοι καὶ νῦν εἰσι. 2.32.7 Περὶ δὲ τοῦτον τὸν χρόνον οἱ ἀμφὶ τὸν Εὐσέβιον τὸν Νικομηδείας ἐπίσκοπον καὶ Θεόγνιον τὸν Νικαίας ἐγγράφως ἤρξαντο νεωτερίζειν περὶ τὴν ἔκθεσιν τῶν ἐν Νικαίᾳ συνεληλυθότων. καὶ ἀναφανδὸν μὲν ἐκβάλλειν τὸ ὁμοούσιον εἶναι τῷ πατρὶ τὸν υἱὸν οὐκ ἐθάρρησαν· ᾔδεσαν γὰρ βασιλέα 2.32.8 ὧδε δοξάζοντα. ἑτέραν δὲ ἐκθέμενοι γραφὴν ἐπὶ ῥηταῖς ἑρμηνείαις καταδεδέχθαι τὰ ὀνόματα τοῦ ἐν Νικαίᾳ δόγματος ἐμήνυσαν τοῖς ἀνὰ τὴν ἕω ἐπισκόποις. ἐκ τούτου δὲ τοῦ ῥητοῦ καὶ διανοίας εἰς διάλεξιν πεσοῦσα ἡ προτέρα ζήτησις καὶ δόξασα πεπαῦσθαι πάλιν ἀνεκινεῖτο. 2.33.1 ᾿Εν δὲ τῷ τότε καὶ Μάρκελλον τὸν ᾿Αγκύρας ἐπίσκοπον τῆς