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Having whetted their souls, they ran to Constantinople. And first, they brought a charge against Eunomius before Eudoxius; but when he did not accept it, they went to the emperor and lamented the outrage being committed by him; for they said that the things being said by this man were more impious than the blasphemy of Arius. Angered at these things, the emperor commanded Eudoxius both to bring Eunomius to trial and, if he were convicted, to strip him of his priesthood. But since Eudoxius, being often troubled by the accusers, continually made excuses, they went again to the emperor, lamenting and crying out that Eudoxius had done none of the things he had been commanded, but was overlooking so great a city given over to the blasphemies of Eunomius. Then Constantius threatened to expel Eudoxius himself, if he did not bring Eunomius 167 and judge him, and punish him if convicted of the things he was accused of. Fearing this threat, Eudoxius indicated by letters to Eunomius to flee from Cyzicus and to blame himself for not having been persuaded by his counsels. But Eunomius, fearing, withdrew, but not bearing the dishonor, he accused Eudoxius of betrayal, and said that both he himself and Aetius had been wronged. From this point, then, he formed his own faction. For as many as were aware of the agreement in their doctrines abandoned Eudoxius, having condemned his betrayal, and they aligned themselves with Eunomius and have their name from him even to this day. From this, Eunomius, becoming the leader of a heresy, increased the blasphemy of Arius with additions of impiety. And that he, being a slave to the passion of ambition, established his own assembly, the very things that were done cry out. For when Aetius was condemned and exiled, he did not go out with him, although calling him a teacher and a man of God, but he remained joined with Eudoxius; but when he himself was punished for his impiety, he did not accept the vote of the synod, but ordained bishops and presbyters, he who had been stripped of the episcopal dignity. These things, therefore, happened in Constantinople. And when Sapor, the king of the Persians, campaigned against the Romans, Constantius arrived in Antioch, having gathered the army. But it was not the Roman army that drove out the enemy, but the God of those pious among the Romans. And I will relate the manner of the victory. Nisibis, which some call Antioch of Mygdonia, lies on 168 the border of the Persian and Roman empire. Of this city, the bishop and guardian and general was Jacobus, whom I also mentioned before, and this man sent forth the rays of apostolic grace. Having written of his admirable and much-praised miracles in the Philotheus Historia, I think it superfluous and redundant to enumerate them again; but I will tell only one, for the sake of the present narrative. The Persian army was besieging the city governed by this man, which was subject to the Romans. And having laid siege for seventy days, and having brought many siege engines against the wall, and having set up many other machines, and having dug palisades and trenches, he was not able to take the city. But later, having dammed from a distance the stream of the river which cuts through the middle of the city (and its name is Mygdonius), and having built up the banks on both sides and made them high so that they might contain the stream, when he saw that it had become very large and was finally overflowing the embankment, he suddenly released it against the wall like a machine. But it did not bear the assault, being most violent, but both gave way and fell down. And the other part of the circuit wall suffered the same fate, through which the Mygdonius had its exit; for it was brought down, not bearing the rush of water. Sapor, seeing these things, hoped that he would then overcome the city 169 effortlessly. And on that day he kept quiet, so that both the marsh might dry up and the river become passable. But having attacked with his whole army on the next day, and expecting to enter into the city through the fallen parts of the wall, he sees the wall built up on both sides and futile for him the

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τὰς ψυχὰς παραθήξαντες εἰς τὴν Κωνσταντινούπολιν ἔδραμον. καὶ πρῶτον μὲν παρ' Εὐδοξίῳ ἐγράψαντο τὸν Εὐνόμιον· ἐκείνου δὲ μὴ προσδεξαμένου, τῷ βασιλεῖ προσελθόντες τὴν παρ' ἐκείνου γιγνομένην ἀπωδύροντο λώβην· τῆς Ἀρείου γὰρ ἔλεγον βλασφημίας δυσσεβέστερα εἶναι τὰ παρὰ τούτου λεγό μενα. θυμωθεὶς δὲ ἐπὶ τούτοις ὁ βασιλεὺς ἀγαγεῖν τε τὸν Εὐνόμιον τῷ Εὐδοξίῳ προσέταξε καὶ διελεγχόμενον τῆς ἱερωσύνης γυμνῶσαι. ἐπειδὴ δὲ πολλάκις ὑπὸ τῶν κατηγόρων ὀχλούμενος ὁ Εὐδόξιος ἀναδυόμενος διετέλει, προσῆλθον αὖθις τῷ βασιλεῖ, ὀλοφυρόμενοι καὶ βοῶντες μηδὲν ὧν προσετάχθη τὸν Εὐδόξιον δεδρακέναι, ἀλλὰ πόλιν τοσαύτην πε ριορᾶν ταῖς Εὐνομίου βλασφημίαις ἐκδεδομένην. τότε Κωνστάντιος αὐτὸν ἐξελάσειν ἠπείλησε τὸν Εὐδόξιον, εἰ μὴ τὸν Εὐνόμιον ἀγαγὼν 167 δικάσοι καὶ ἐξελεγχόμενον ἐφ' οἷς ᾐτιάθη κολάσοι. ταύτην δείσας τὴν ἀπειλὴν ὁ Εὐδόξιος φυγεῖν ἐκ τῆς Κυζίκου τῷ Εὐνομίῳ διὰ γραμμάτων ἐδήλωσε καὶ ἑαυτῷ μέμφεσθαι μὴ πεισθέντι ταῖς ὑπο θήκαις. ὁ δὲ Εὐνόμιος δείσας μὲν ὑπεχώρησε, τὴν δὲ ἀτιμίαν οὐκ ἐνεγκὼν προδοσίαν μὲν κατηγόρει τοῦ Εὐδοξίου, ἠδικῆσθαι δὲ καὶ ἑαυτὸν καὶ τὸν Ἀέτιον ἔλεγεν. Ἐντεῦθεν λοιπὸν ἰδίαν φατρίαν συνεστήσατο. ὅσοι γὰρ δὴ συνίστορες ἦσαν τῆς ἐν τοῖς δόγμασιν αὐτῶν συμφωνίας Εὐδοξίου μὲν ἀπέστησαν, προδοσίαν κατεγνωκότες, Εὐνομίῳ δὲ συνετάχθησαν καὶ τὴν ἐπωνυμίαν ἐξ ἐκείνου μέχρι καὶ τήμερον ἔχουσιν. ἐντεῦθεν αἱρέσεως ἀρχηγὸς γενόμενος ὁ Εὐνόμιος ταῖς τῆς ἀσεβείας προσθή καις τὴν Ἀρείου βλασφημίαν ἐπηύξησεν. ὅτι δὲ φιλοτιμίας πάθει δουλεύων ἴδιον συνεστήσατο σύλλογον, αὐτὰ τὰ πεπραγμένα βοᾷ. ἡνίκα μὲν γὰρ Ἀέτιος ἀποκηρυχθεὶς ἐξηλάθη, οὐ συνεξῆλθεν ἐκείνῳ, καίτοι διδάσκαλον αὐτὸν καὶ θεοῦ ἄνθρωπον ὀνομάζων, ἀλλὰ μεμέ νηκεν Εὐδοξίῳ συμπεφραγμένος· ἡνίκα δὲ αὐτὸς δίκας εἰσεπράχθη τῆς ἀσεβείας, οὐκ ἔστερξε τῆς συνόδου τὴν ψῆφον, ἀλλ' ἐπισκόπους ἐχειροτόνει καὶ πρεσβυτέρους ὁ τῆς ἐπισκοπικῆς ἀξίας γεγυμνωμένος. ταῦτα μὲν οὖν ἐν Κωνσταντινουπόλει γεγένηται. Σαβώρου δὲ τοῦ Περσῶν βασιλέως κατὰ Ῥωμαίων στρατεύσαντος, ἀφίκετο εἰς τὴν Ἀντιόχειαν ὁ Κωνστάντιος, ἀγείρας τὴν στρατιάν. ἐξήλασε δὲ τοὺς πολεμίους οὐχ ὁ τῶν Ῥωμαίων στρατὸς ἀλλ' ὁ τῶν παρὰ Ῥωμαίοις εὐσεβούντων θεός. τὸν δὲ τῆς νίκης τρόπον ἐγὼ διηγήσομαι. Νίσιβις, ἣν Ἀντιόχειαν Μυγδονίαν τινὲς ὀνομάζουσιν, ἐν 168 μεθορίῳ κεῖται τῆς Περσῶν καὶ Ῥωμαίων ἡγεμονίας. ταύτης ἐπί σκοπος ἦν καὶ πολιοῦχος καὶ στρατηγὸς Ἰάκωβος, οὗ καὶ πρόσθεν ἐμνήσθην, τῆς δὲ ἀποστολικῆς χάριτος τὰς ἀκτίνας οὗτος ἠφίει. τούτου τὰς ἀξιαγάστους καὶ πολυυμνήτους θαυματουργίας ἐν τῇ Φιλοθέῳ Ἱστορίᾳ συγγράψας, περιττὸν οἶμαι καὶ παρέλκον αὖθις ταύτας ἀπαριθμήσασθαι· μίαν δὲ μόνην ἐρῶ, τοῦ προκειμένου ἕνεκα διηγήματος. τὴν ὑπὸ τούτου κυβερνωμένην πόλιν Ῥωμαίοις ὑποκει μένην ὁ Περσικὸς ἐπολιόρκει στρατός. ἑβδομήκοντα δὲ προσεδρεύσας ἡμέρας, καὶ πολλὰς μὲν ἑλεπόλεις τῷ τείχει προσενεγκών, πολλὰ δὲ ἕτερα μηχανήματα περιστήσας, καὶ χαρακώματα καὶ τάφρους ὀρύξας, ἑλεῖν τὴν πόλιν οὐκ ἴσχυσεν. ὕστερον δὲ τοῦ ποταμοῦ τὸ ῥεῖθρον ὃς μέσην διατέμνει τὴν πόλιν (Μυγδόνιος δὲ ὄνομα τούτῳ) πόρρωθεν ἐπισχών, καὶ τὰς ὄχθας ἑκατέρωθεν προσχώσας καὶ ὑψηλὰς ἐργασά μενος ἵνα τὸ ῥεῦμα συνέχωσιν, ὡς εἶδε πάμπολυ γενόμενον καὶ λοιπὸν ὑπερκλύζον τὸ χῶμα, ἐξαπινέως ἀφῆκε κατὰ τοῦ τείχους ὡς μηχανήν. τὸ δὲ οὐκ ἤνεγκε σφοδροτάτην οὖσαν τὴν προσβολήν, ἀλλ' ἐκλίθη τε καὶ κατέπεσε. ταὐτὸ δὲ πάθος καὶ τὸ ἕτερον τοῦ περιβόλου μέ ρος ὑπέμεινε, δι' οὗ τὴν ἔξοδον ὁ Μυγδόνιος εἶχε· κατηνέχθη γὰρ τὴν ῥύμην οὐκ ἐνεγκόν. ταῦτα Σαβώρης ἰδὼν ἤλπισεν ἀκμητὶ 169 λοιπὸν τοῦ ἄστεος περιέσεσθαι. καὶ τὴν μὲν ἡμέραν ἐκείνην ἡσύχασεν, ὥστε καὶ τὸ τέλμα διαυανθῆναι καὶ τὸν ποταμὸν γενέσθαι βατόν. παν στρατιᾷ δὲ προσβαλὼν τῇ ὑστεραίᾳ καὶ προσδοκῶν διὰ τῶν κατα πεπτωκότων τοῦ τείχους εἰς τὴν πόλιν εἰσιέναι μερῶν, ὁρᾷ τὸ τεῖχος ἑκατέρωθεν ᾠκοδομημένον καὶ μάταιον αὐτῷ τὸν