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has made him angry at what he had composed against Cyril. 159 For he said that Cyril had sold the sacred robe, which the all-praised emperor Constantine, honoring the church of Jerusalem, had given to Macarius, the archbishop of that city, so that wearing it he might perform the liturgy of divine baptism (and this was made of gold threads), and that one of those who caper on the stage, having bought it, put it on, but while dancing fell and was broken and given over to death. "Having this man," he said, "as an associate, they attempt to judge and pass sentence on others." Taking this as a pretext, those in charge of the palace persuaded the emperor not to assemble the whole synod (for they feared the unanimity of the multitude), but ten of the leaders. Among these were Eustathius the Armenian and Basil the Galatian and Silvanus of Tarsus and Eleusius of Cyzicus. These men, having arrived, besought the emperor that the blasphemy and lawlessness of Eudoxius be exposed. But he, being instructed by those who held the opposite view, said that matters concerning the faith must first be decided, and then the case against that man should be examined. And when Basil, emboldened by his former familiarity, rebuked the emperor with frankness for plotting against the apostolic doctrines, Constantius grew angry and ordered Basil to be silent, as being a cause of turmoil to the churches. When Basil had ceased speaking, Eustathius said, "Since you wish, O emperor, that matters of the faith be decided, behold the blasphemies dared by Eudoxius against the only-begotten." And as he spoke he handed him a statement, to which, along with many other impious things, 160 these words were also added: "Things uttered dissimilarly are dissimilar in essence; one God the Father, from whom are all things, and one Lord Jesus Christ, through whom are all things; but 'from whom' is dissimilar to 'through whom'; therefore the Son is dissimilar to God the Father." Constantius, having ordered this statement to be read, and being exceedingly angry at the impiety contained in it, asked Eudoxius if he himself had written these things; but he immediately denied it and said that Aetius had written them. This was that Aetius whom Leontius had long ago, fearing the accusations of Flavian and Diodorus, stripped of the diaconate, and whom George, the plotter against the Alexandrians, had as a collaborator both in his impious words and his unholy enterprises; at that time, however, he was with Eudoxius along with Eunomius. For when Leontius had died and Eudoxius had seized the presidency of the church of Antioch, he returned from Egypt, bringing Eunomius; and finding Eudoxius of one mind with him both in impiety and in his use of Sybaritic luxury, he preferred a stay in Antioch above all things and with Eunomius was riveted to his couches; for he emulated the life of flatterers, and now with this one, now with that one, he continually went about and filled his belly. Then, however, the emperor, learning this, ordered Aetius to be brought in, and when he had entered, showed him that statement, inquiring if he himself had been the author of those words. And he, being altogether ignorant of what had happened and not understanding the manner of the inquiry, but expecting to reap praise from his confession, 161 said that he himself was the begetter of those words. But the emperor, perceiving the excess of his impiety, immediately ostracized him, ordering him to be led away to a certain place in Phrygia. And so he, having reaped dishonor from his blasphemy, was cast out of the palace. But Eustathius said that Eudoxius also held these views; for Aetius was his housemate and table-companion, and that in serving his opinion, he had composed the blasphemy. And he said it was clear proof of his complicity in what was written that no one else but he himself had said that the statement was by Aetius. "But judges must not judge by conjecture," said the emperor, "but must investigate the facts with accuracy." "Therefore," said Eustathius, "let him persuade all

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δὲ αὐτὸν χαλεπῆναι πεποίηκεν ἃ κατὰ τοῦ Κυρίλλου συντέθεικε. 159 τὴν γὰρ ἱερὰν στολήν, ἣν ὁ πανεύφημος Κωνσταντῖνος ὁ βασιλεὺς τὴν Ἱεροσολύμων ἐκκλησίαν γεραίρων ἐδεδώκει Μακαρίῳ τῷ τῆς πόλεως ἐκεί νης ἀρχιερεῖ ἵνα ταύτην περιβαλλόμενος τὴν τοῦ θείου βαπτίσματος ἐπι τελῇ λειτουργίαν (ἐκ χρυσῶν δὲ αὕτη κατεσκεύαστο νημάτων), πεπρα κέναι τὸν Κύριλλον ἔφη, καὶ ταύτην τινὰ τῶν ἐπὶ τῆς θυμέλης λυ γιζομένων πριάμενον περιβαλέσθαι μέν, ὀρχούμενον δὲ πεσεῖν καὶ συντριβῆναι καὶ θανάτῳ παραδοθῆναι. "τοῦτον", ἔφη, "κοινωνὸν ἔχοντες κρίνειν τοῖς ἄλλοις καὶ δικάζειν ἐπιχειροῦσι". Ταύτην λαβόντες τὴν ἀφορμὴν τῶν βασιλείων οἱ προστατεύοντες πείθουσι τὸν βασιλέα μὴ πᾶσαν ἀθροῖσαι τὴν σύνοδον (ἐδεδίεσαν γὰρ τοῦ πλήθους τὴν συμφωνίαν), ἀλλὰ δέκα τοὺς ἡγουμένους. ἐν τού τοις Εὐστάθιος ἦν ὁ Ἀρμένιος καὶ Βασίλειος ὁ Γαλάτης καὶ Σιλβανὸς ὁ Ταρσοῦ καὶ Ἐλεύσιος ὁ Κυζίκου. οὗτοι παραγενόμενοι παρεκάλουν τὸν βασιλέα τὴν Εὐδοξίου βλασφημίαν τε καὶ παρανομίαν ἐξελεγ χθῆναι. ὁ δὲ παρὰ τῶν τἀναντία φρονούντων διδασκόμενος ἔλεγε χρῆναι πρότερον τὰ κατὰ τὴν πίστιν διακριθῆναι, εἶθ' οὕτω τὰ κατ' ἐκεῖνον ἐξετασθῆναι. τοῦ δὲ Βασιλείου τῇ προτέρᾳ συνηθείᾳ θαρρήσαντος καὶ σὺν παρρησίᾳ τὸν βασιλέα διελέγξαντος ὡς τοῖς ἀποστο λικοῖς ἐπιβουλεύοντα δόγμασιν, ἐχαλέπηνε μὲν ὁ Κωνστάντιος, σιγῆ σαι δὲ προσέταξε τὸν Βασίλειον, ὡς ζάλης αἴτιον ταῖς ἐκκλησίαις γιγνόμενον. παυσαμένου δὲ τοῦ Βασιλείου τῆς διαλέξεως, "ἐπειδὴ τὰ τῆς πίστεως διακριθῆναι βούλει, βασιλεῦ," ὁ Εὐστάθιος ἔφη, "ὅρα τὰς κατὰ τοῦ μονογενοῦς βλασφημίας ὑπὸ Εὐδοξίου τετολμημένας". καὶ ἅμα λέγων ἐπέδωκεν ἔκθεσιν, ᾗ πρὸς ἄλλοις πολλοῖς δυσσεβέσι 160 καὶ ταῦτα προσέκειτο· "τὰ ἀνομοίως προφερόμενα ἀνόμοια κατὰ τὴν οὐσίαν ἐστίν· εἷς θεὸς ὁ πατὴρ ἐξ οὗ τὰ πάντα, καὶ εἷς κύριος Ἰησοῦς Χριστὸς δι' οὗ τὰ πάντα· ἀνόμοιον δὲ τὸ ἐξ οὗ τῷ δι' οὗ· ἀνόμοιος ἄρα ὁ υἱὸς τῷ θεῷ καὶ πατρί". ταύτην ἀναγνωσθῆναι κελεύσας τὴν ἔκθεσιν ὁ Κωνστάντιος καὶ σφόδρα χαλεπήνας πρὸς τὴν ἐγκειμένην ἀσέβειαν, ἤρετο τὸν Εὐδόξιον εἰ αὐτὸς ταῦτα συνέγραψεν· ὁ δὲ ἠρνήθη παραυτίκα καὶ ταῦτα γεγραφέναι τὸν Ἀέτιον ἔφη. Ἀέτιος δὲ αὐτὸς ἦν ὃν πάλαι μὲν Λεόντιος τὰς Φλαβιανοῦ καὶ ∆ιοδώρου κατηγορίας δεδιξάμενος τῆς διακονίας ἐγύμνωσε, Γεώργιος δὲ ὁ τῆς Ἀλεξανδρέων ἐπίβουλος συνεργὸν εἶχε καὶ τῶν δυσσεβῶν ῥημάτων καὶ τῶν ἀνοσίων ἐγχειρημάτων· τότε μέντοι μετ' Εὐνομίου τῷ Εὐδοξίῳ συνῆν. Λεοντίου γὰρ δὴ τετελευτηκότος καὶ Εὐδοξίου τῆς Ἀντιοχέων ἐκκλησίας ἡρπακότος τὴν προεδρίαν, ἐπανῆκεν ἀπὸ τῆς Αἰγύπτου τὸν Εὐνόμιον ἄγων· καὶ τὸν Εὐδόξιον εὑρὼν ὁμόφρονα καὶ πρὸς τῇ δυσσεβείᾳ καὶ Συβαριτικῇ κεχρημένον χλιδῇ, πάντων προὐτίμησε τὴν ἐν Ἀντιοχείᾳ διατριβὴν καὶ σὺν Εὐνομίῳ ταῖς ἐκεί νου προσηλώθη στιβάσι· τὸν γὰρ τῶν κολάκων ἐζηλώκει βίον, καὶ νῦν μὲν παρὰ τοῦτον νῦν δὲ παρ' ἐκεῖνον διετέλει φοιτῶν τε καὶ γα στριζόμενος. τότε μέντοι ὁ βασιλεὺς τοῦτο μαθὼν εἰσαχθῆναί τε προσέταξε τὸν Ἀέτιον καὶ εἰσεληλυθότι τὴν ἔκθεσιν ἐκείνην ὑπέδειξε, πυνθανόμενος εἰ αὐτὸς ἐκείνους τετοκὼς εἴη τοὺς λόγους. ὁ δὲ καὶ τὰ γεγενημένα πάμπαν ἀγνοῶν καὶ τὸν τῆς πεύσεως οὐκ ἐπιστάμενος τρόπον, εὐφημίαν δὲ ἐκ τῆς ὁμολογίας καρπώσασθαι προσδοκήσας, 161 ἔφη τῶν λόγων ἐκείνων αὐτὸς εἶναι γεννήτωρ. ὁ δὲ βασιλεὺς τὴν τῆς δυσσεβείας ὑπερβολὴν κατιδὼν εὐθὺς αὐτὸν ἐξωστράκισεν, εἴς τι χωρίον τῆς Φρυγίας ἀπαχθῆναι κελεύσας. Καὶ ἐκεῖνος μὲν τὴν ἐκ τῆς βλασφημίας καρπωσάμενος ἀτιμίαν ἐξεβλήθη τῶν βασιλείων. Εὐστάθιος δὲ καὶ τὸν Εὐδόξιον ἔφη ταῦτα φρονεῖν· σύνοικον γὰρ αὐτοῦ καὶ σύσσιτον τὸν Ἀέτιον εἶναι καὶ τῇ τούτου γνώμῃ διακονοῦντα ἐκεῖνον τὴν βλασφημίαν συγγεγραφέναι. καὶ τεκμήριον ἔλεγεν εἶναι σαφὲς τοῦ συνειδέναι τοῖς γεγραμμένοις τὸ μηδένα ἕτερον ἀλλ' αὐτὸν εἰρηκέναι Ἀετίου εἶναι τὴν ἔκθεσιν. "ἀλλ' οὐ χρὴ τοπάζοντας τοὺς δικάζοντας κρίνειν", ὁ βασιλεὺς ἔφη, "τὰ δὲ πεπραγμένα σὺν ἀκριβείᾳ ζητεῖν." "οὐκοῦν", ἔφη ὁ Εὐστάθιος, "πεισάτω πάντας