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of you to Ariminum, how Ursacius and Valens and Eudoxius "and Auxentius (and Demophilus was there with them) were deposed "for wishing to write things other than what was in Nicaea, when, having been required "to anathematize the Arian heresy, they refused and rather "wished to be its champions. But the bishops, who were truly servants "of the Lord and orthodox believers (and they were about two hundred), "wrote that they were satisfied with the Nicene [creed] alone and would seek or think nothing more or less "than it. These things they also made known to Constantius, "who had also commanded the synod to be held. But those deposed at Ariminum, "having gone to Constantius, caused those who had pronounced against them to be insulted, 152 "and threats to be made that they would not return to their "own dioceses, and to suffer violence in "Thrace in that very winter, so that they might tolerate the innovations "made by them. "If, then, any name Ariminum, let them first show "the deposition of the aforementioned and what the bishops wrote, "saying to seek nothing more than what was confessed by the fathers at Nicaea, "nor to name any other synod besides that one. But "these things they hide, and bring forward what was done by violence in Thrace. "From which things they are shown to be of the Arian heresy, but alien "from the sound faith. And if anyone should wish to compare the great synod itself and "the [synods] held by them, he would find "the piety of the one, and the absurdity of the others. Those who assembled at Nicaea "did not assemble having been deposed, but also confessed that the Son is of the "substance of the Father; but these men, having been deposed once and a second time "and a third time at Ariminum itself, dared to write "that one must not say that God has substance or hypostasis." So then, in the West, by the partisans of Arius, such and so many sophistries and contrivances were devised against the doctrines of the truth. But in Antioch, after Stephen, who, having succeeded Flacitus, was driven from the ecclesiastical assemblies, Leontius received the presidency, having taken it contrary to the rules written at Nicaea. For he was a eunuch, having been the agent of his own castration. The admirable Athanasius also tells the cause of his castration. 153 "For Leontius, being slandered in connection with a certain young woman "named Eustolium, and being forbidden to live with her, for her sake "castrated himself, so that he might be able to spend time with her without hindrance. And he "did not wash away the suspicion, but for this reason, although he was a presbyter, "was deposed." These things, then, he has written about the rest of his life; but I will show in summary his malevolence and craftiness. For sharing in the blasphemy of Arius, he tried to hide the disease. And seeing the clergy and the rest of the multitude divided in two, some placing the conjunction 'and' in the doxology of the Son, while others applied the preposition 'through whom' to the Son and 'in whom' to the Spirit, he offered the doxology in silence, and those standing near only heard "for ever and ever." And if his other actions did not reveal the great wickedness of his soul, one might have said that he contrived these things out of concern for the unity of the people; but since he contrived many terrible things against the advocates of the truth and deemed those who shared in the impiety worthy of all care, it was clear that he was hiding his corruption both for fear of the multitude and because of the harsh threats of Constantius against those who dared to say the Son was unlike [the Father]. But his deeds revealed his mind. For all those who followed the apostolic doctrines enjoyed no care or ordination from him, but those who had partaken of the madness of Arius both obtained the greatest possible boldness and were enrolled in the sacred orders. At that time also Aetius, the teacher of Eunomius, who 154 increased the blasphemy of Arius with his own inventions, was enrolled in the choir of the deacons. but Flavian and Diodore, the ascetic

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ὑμῶν εἰς τὴν Ἀρίμηνον, ὡς Οὐρσάκιος καὶ Οὐάλης Εὐδόξιός τε "καὶ Αὐξέντιος (ἐκεῖ δὲ ἦν σὺν αὐτοῖς καὶ ∆ημόφιλος) καθῃρέθησαν "θελήσαντες ἕτερα παρὰ τὰ ἐν Νικαίᾳ γράφειν, ὅτε ἀπαιτηθέντες "ἀναθεματίσαι τὴν Ἀρειανὴν αἵρεσιν παρῃτήσαντο καὶ μᾶλλον αὐτῆς "ἠθέλησαν εἶναι προστάται. οἱ δέ γε ἐπίσκοποι, οἱ ἀληθῶς δοῦλοι "τοῦ κυρίου καὶ ὀρθῶς πιστεύοντες (ἦσαν δὲ ἐγγύς που διακόσιοι), "ἔγραψαν ἀρκεῖσθαι τῇ ἐν Νικαίᾳ μόνῃ καὶ μηδὲν πλέον ἢ ἔλαττον "παρ' ἐκείνην ζητεῖν ἢ φρονεῖν. ταῦτα καὶ Κωνσταντίῳ δεδηλώκασι, "τῷ καὶ τὴν σύνοδον γενέσθαι κελεύσαντι. ἀλλ' οἱ ἐν τῇ Ἀριμήνῳ "καθαιρεθέντες, ἀπελθόντες πρὸς Κωνστάντιον, πεποιήκασιν ὑβρι 152 "σθῆναι μὲν αὐτούς, ἀπειλὰς δὲ γενέσθαι μὴ ἀνακάμψειν εἰς τὰς "ἰδίας παροικίας τοὺς κατ' αὐτῶν ἀποφηναμένους βίαν τε παθεῖν ἐν "τῇ Θρᾴκῃ ἐν αὐτῷ τῷ χειμῶνι, ὥστε τῶν παρ' αὐτῶν καινοτομου "μένων ἀνέχεσθαι. "Εἴπερ οὖν τινες τὴν Ἀρίμηνον ὀνομάζουσι, δεικνύτωσαν πρῶτον "τὴν καθαίρεσιν τῶν προειρημένων καὶ ἅπερ ἔγραψαν οἱ ἐπίσκοποι, "λέγοντες μηδὲν πλέον ζητεῖν τῶν ἐν Νικαίᾳ παρὰ τῶν πατέρων "ὁμολογηθέντων μηδὲ ὀνομάζειν ἄλλην σύνοδον παρ' ἐκείνην. ἀλλὰ "ταῦτα μὲν κρύπτουσι, τὰ δὲ ἐν τῇ Θρᾴκῃ κατὰ βίαν πραχθέντα προβάλ "λονται. ἐξ ὧν δείκνυνται τῆς μὲν Ἀρειανῆς αἱρέσεως ὄντες, ἀλλότριοι "δὲ τῆς ὑγιαινούσης πίστεως. καὶ αὐτὴν δὲ τὴν μεγάλην σύνοδον καὶ "τὰς παρ' ἐκείνων ἐάν τις ἀντεξετάζειν ἐκ παραλλήλου ἐθέλοι, εὕροι "ἂν τῶν μὲν τὴν θεοσέβειαν, τούτων δὲ τὴν ἀλογίαν. οἱ ἐν Νικαίᾳ "συνελθόντες οὐ καθαιρεθέντες συνῆλθον, ἀλλὰ καὶ ὡμολόγησαν τῆς "οὐσίας τοῦ πατρὸς εἶναι τὸν υἱόν· οὗτοι δέ, καὶ ἅπαξ καὶ δεύτερον "καθαιρεθέντες καὶ τρίτον ἐν αὐτῇ τῇ Ἀριμήνῳ, γράφειν ἐτόλμησαν "μὴ χρῆναι λέγειν οὐσίαν ἢ ὑπόστασιν ἔχειν τὸν θεόν." Κατὰ μὲν δὴ τὴν Ἑσπέραν παρὰ τῶν Ἀρείου θιασωτῶν τοιαῦτα καὶ τοσαῦτα κατὰ τῶν τῆς ἀληθείας δογμάτων κατεσκευάσθη σοφί σματά τε καὶ μηχανήματα. Ἐν Ἀντιοχείᾳ δὲ μετὰ Στέφανον, ὃς Φλάκιτον διαδεξάμενος τῶν ἐκκλησιαστικῶν ἐξηλάθη συλλόγων, Λεόντιος τὴν προεδρίαν ἐδέξατο, παρὰ τοὺς ἐν Νικαίᾳ γραφέντας ὅρους ταύτην λαβών. ἐκτομίας γὰρ ἦν, αὐτουργὸς γενόμενος τῆς τομῆς. λέγει δὲ καὶ τὴν αἰτίαν τῆς ἐκτομῆς ὁ θαυμάσιος Ἀθανάσιος. 153 "Ὁ μὲν γὰρ Λεόντιος διαβαλλόμενος μετὰ γυναικός τινος νεωτέ "ρας λεγομένης Εὐστολίου, κεκωλυμένος συνοικεῖν αὐτῇ, δι' αὐτὴν "ἑαυτὸν ἀπέκοψεν, ἵν' ἐπ' ἀδείας ἔχῃ διατρίβειν μετ' αὐτῆς. καὶ τὴν "μὲν ὑποψίαν οὐκ ἀπενίψατο, διὰ τοῦτο δὲ μᾶλλον καὶ πρεσβύτερος "ὢν καθῃρέθη." Ταῦτα μὲν οὖν περὶ τῆς ἄλλης αὐτοῦ γέγραφε βιοτῆς· ἐγὼ δὲ τὸ κακόηθες αὐτοῦ καὶ πανοῦργον ἐν κεφαλαίῳ δηλώσω. τῆς γὰρ δὴ Ἀρείου βλασφημίας μετέχων κρύπτειν ἐπειρᾶτο τὴν νόσον. καὶ διχῆ διῃ ρημένους τοὺς ἱερωμένους καὶ τὸν λοιπὸν ὅμιλον θεωρῶν, καὶ τοὺς μὲν τὸν καὶ σύνδεσμον ἐπὶ τῆς τοῦ υἱοῦ δοξολογίας τιθέντας, τοὺς δὲ τὴν μὲν δι' οὗ πρόθεσιν ἐπὶ τοῦ υἱοῦ τὴν δὲ ἐν ἐπὶ τοῦ πνεύματος προσαρ μόζοντας, σιγῇ τὴν δοξολογίαν προσέφερε, μόνον δὲ τὸ εἰς τοὺς αἰῶνας τῶν αἰώνων ἤκουον οἱ πελάζοντες. καὶ εἰ μὲν τὰ ἄλλα μὴ πολλὴν ἐδήλου τὴν τῆς ψυχῆς πονηρίαν, εἶπεν ἄν τις αὐτὸν ταῦτα μηχανᾶσθαι τῆς τοῦ λαοῦ προμηθούμενον ὁμονοίας· ἐπειδὴ δὲ πολλὰ καὶ δεινὰ κατὰ τῶν τῆς ἀληθείας ἐτεχνάσατο συνηγόρων καὶ τοὺς τῆς ἀσεβείας μετέχοντας πάσης ἠξίου κηδεμονίας, δῆλος ἦν κρύπτων τὴν λώβην διά τε τοῦ πλήθους τὸ δέος καὶ διὰ τὰς Κωνσταντίου κατὰ τῶν ἀνόμοιον τὸν υἱὸν λέγειν τολμώντων χαλεπὰς ἀπειλάς. δεδή λωκε δὲ τὴν ἐκείνου γνώμην τὰ πεπραγμένα. ὅσοι μὲν γὰρ τοῖς ἀποστολικοῖς εἵποντο δόγμασιν οὐδεμιᾶς παρ' ἐκείνου κηδεμονίας ἢ χειροτονίας ἀπήλαυσαν, οἱ δὲ τῆς Ἀρείου μανίας μετειληχότες καὶ παρρησίας μετελάγχανον ὅτι μάλιστα πλείστης καὶ τοῖς ἱερατικοῖς ἐγκατελέγοντο τάγμασι. Κατ' ἐκεῖνον δὲ τὸν καιρὸν καὶ Ἀέτιος ὁ Εὐνομίου διδάσκαλος, ὃς 154 τὴν Ἀρείου βλασφημίαν ταῖς ἐπινοίαις ἐπηύξησε, τῷ τῶν διακόνων ἐγκατελέγη χορῷ. ἀλλὰ Φλαβιανὸς καὶ ∆ιόδωρος, τὴν μὲν ἀσκητικὴν