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he commanded through them to listen and to read what had been written; for it would also seem grievous to him that so many churches should be without bishops in the time of his reign; and that it was necessary, if he also approved, for them to return to their own churches before the winter. Having written such things and, as was fitting, having composed the letter in the form and name of a supplication, they waited for a short time; but when he made no reply to them, they departed to their own cities. Now that those who assembled at Ariminum also voted from the beginning for the decrees made at Nicaea is testified by what has been said; but it must now be said how they later consented to the document brought forward by Valens and Ursa4.1.5 cius. But a different account of this has come to me. For some say that the emperor, making a pretext of insult out of the departure of the bishops from Ariminum against his will, permitted Valens and his associates to administer the churches in the West as they wished and to publish the creed that was read at Ariminum, and to expel from the churches those who refused to subscribe to it, 4.1.6 and to ordain others in their place. And that having received immunity from this, they forced them to subscribe to this creed, and drove from the churches many who did not obey, and first Liberius the bishop of the Romans. 4.1.7 And when they had done these things to those throughout Italy, they resolved to treat the churches throughout the East in the same manner. And that passing through Thrace they arrived at Nike, a city of this nation, and having convened a council there, they translated the document read at Ariminum into the Greek language and, having published it, confirmed it and spread the report that the creed of Nike had been dictated and approved by the ecu4.1.8 menical council. And that they did these things intentionally in Nike and acclaimed it in this way, so that the more simple-minded, being deceived by the similarity of the names, might easily be persuaded to consent to this creed, supposing it to be the document confirmed at Nicae4.1. a. This is what some say. But others say that, as the council at Ariminum was worn out by the session, since the emperor neither deemed the bishops worthy of a reply nor allowed them to depart, the partisans of the opposite heresy sent some men to advise that it was not fitting for the priests everywhere to be in contention for the sake of one name, that of "substance," when it was possible to say that the Son is like the Father and to remove the causes of the strife; since those throughout the East would never be at peace unless the name of "substance" were taken away. And when the mediators artfully presented such arguments, the council was persuaded 4.1.10 to consent to the document zealously promoted by Ursacius and his party. But these men, fearing that the envoys sent from the council to the emperor, upon their arrival, might make clear the initial opposition of the Western bishops and the reason for the rejection of "homoousios," detained the envoys at Nike in Thrace, making the excuse that the journey would not be easy on account of the winter and the hardship for the public 4.1.11 pack-animals; and they persuaded them to translate the document read by them from the Roman tongue and, having composed it in Greek, to send it to the bishops throughout the East; for thus it would happen that the document, being composed according to their purpose, would accomplish what they were zealous for, while the deceit would not be detected with those who could refute it being absent, seeing that those in Ariminum did not willingly abandon the name of "substance," but because of the pretext concerning the Easterners, that they rejected the name. 4.1.12 which was manifestly a lie; for all, except a few, maintained that the Son was like the Father in substance also; but they differed only in that some called the Son "homoousios," while others called him "homoiousios." Some will relate these things in this way, others in that way. 4..1 But while the events in Italy were taking place as has been said, before the council in Seleucia was convened, very great disturbances occurred throughout the East. For those with Acacius and Patrophilus, having deposed Maximus the

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ἐνετείλατο δι' αὐτῶν ἐπακοῦσαι καὶ τὰ γραφέντα ἀναγνῶναι· χαλεπὸν γὰρ καὶ αὐτῷ φανεῖσθαι τοσαύτας ἐκκλησίας χωρὶς ἐπισκόπων εἶναι ἐν καιρῷ τῆς αὐτοῦ βασιλείας· χρῆναι δέ, εἰ καὶ αὐτῷ συνδοκεῖ, εἰς τὰς αὐτῶν ἐκκλη4.1.4 σίας πρὸ τοῦ χειμῶνος ἐπανελθεῖν. τοιαῦτα γράψαντες καί, ὡς εἰκὸς ἦν, ἐν ἱκεσίας τάξει καὶ ὀνόματι τὴν ἐπιστολὴν συντάξαντες ὀλίγον χρόνον ἐπέμειναν· ὡς δὲ οὐδὲν αὐτοῖς ἀντεδήλωσεν, ἐπὶ τὰς αὐτῶν ἀνεχώρησαν πόλεις. ῾Ως μὲν οὖν ἐξ ἀρχῆς τοῖς ἐν Νικαίᾳ δόξασι καὶ οἱ ἐν ᾿Αριμήνῳ συνελθόντες ἐψηφίσαντο, μαρτυρεῖ τὰ εἰρημένα· ῥητέον δὲ νῦν ὅπως ὕστερον συνῄνεσαν τῇ προκομισθείσῃ γραφῇ παρὰ τῶν ἀμφὶ Οὐάλεντα καὶ Οὐρσά4.1.5 κιον. διάφορος δὲ ὁ λόγος περὶ τούτου εἰς ἐμὲ ἦλθεν. οἱ μὲν γάρ φασι πρόφασιν ὕβρεως βασιλέα ποιησάμενον τὴν παρὰ γνώμην αὐτοῦ ἐξ ᾿Αριμήνου τῶν ἐπισκόπων ἀποδημίαν ἐπιτρέψαι Οὐάλεντι καὶ τοῖς σὺν αὐτῷ ᾗ ἂν θέλωσι τὰς πρὸς δύσιν ἐκκλησίας διοικεῖν καὶ τὴν ἀναγνωσθεῖσαν ἐν ᾿Αριμήνῳ πίστιν ἐκδιδόναι, τοὺς δὲ ὑπογράφειν ταύτῃ παραιτουμένους ἐκβάλλειν 4.1.6 τῶν ἐκκλησιῶν, ἀντὶ δὲ τούτων ἑτέρους χειροτονεῖν. ἀδείας δὲ ἐντεῦθεν λαβομένους βιάσασθαι ταύτῃ τῇ πίστει ὑπογράψαι, πολλοὺς δὲ μὴ πειθομένους διῶξαι τῶν ἐκκλησιῶν καὶ πρῶτον Λιβέριον τὸν ῾Ρωμαίων ἐπίσκοπον. 4.1.7 ἐπεὶ δὲ τάδε τοῖς κατὰ τὴν ᾿Ιταλίαν ἔπραξαν, βουλεύσασθαι καὶ τὰς ἀνὰ τὴν ἕω ἐκκλησίας τὸν ἴσον διαθεῖναι τρόπον. διιόντας δὲ τὴν Θρᾴκην παραγενέσθαι εἰς Νίκην, πόλιν τοῦδε τοῦ ἔθνους, καὶ συνέδριον ἐνθάδε καθίσαντας τὴν ἀναγνωσθεῖσαν ἐν ᾿Αριμήνῳ γραφὴν εἰς ῾Ελλάδα μεταβαλεῖν φωνὴν καὶ δημοσιεύσαντας βεβαιῶσαι καὶ λογοποιεῖν ὡς ὑπὸ τῆς οἰκου4.1.8 μενικῆς συνόδου ἡ ἐν Νίκῃ πίστις ὑπηγορεύθη καὶ ἐδοξάσθη. ἐπίτηδες δὲ τάδε ἐν Νίκῃ πρᾶξαι καὶ ὧδε ἐπευφημῆσαι, ὥστε τοὺς ἁπλουστέρους ῥᾳδίως πείθεσθαι ταύτῃ τῇ πίστει συναινεῖν τῷ παραπλησίῳ τῶν ὀνομάτων ἀπατωμένους καὶ οἰομένους ταύτην εἶναι τὴν ἐν Νικαίᾳ βεβαιωθεῖσαν γρα4.1. φήν. ταῦτα μὲν ὧδε λέγουσιν. οἱ δέ φασιν, ὡς τῆς ἐν ᾿Αριμήνῳ συνόδου τῇ προσεδρείᾳ ταλαιπωρουμένης, ὡς τοῦ βασιλέως μήτε ἀποκρίσεως ἀξιοῦντος τοὺς ἐπισκόπους μήτε ἀναχωρεῖν συγχωροῦντος, οἱ ἀπὸ τῆς ἐναντίας αἱρέσεως σπουδασταὶ καθῆκάν τινας συμβουλεύοντας, ὡς οὐκ ἄξιον ἑνὸς ὀνόματος τοῦ τῆς οὐσίας ἕνεκα διαφέρεσθαι τοὺς πανταχοῦ ἱερέας, ἐξὸν ὅμοιον τῷ πατρὶ τὸν υἱὸν λέγειν καὶ τὰς ἀφορμὰς τῆς ἔριδος ἀνελεῖν· ὡς τῶν ἀνὰ τὴν ἕω οὔποτε ἡσυχασόντων, εἰ μὴ τὸ τῆς οὐσίας ὄνομα περιαιρεθείη. τοιαῦτα δὲ κομψευομένων τῶν διαλλακτῶν πεισθῆναι τὴν σύνοδον 4.1.10 συναινέσαι τῇ σπουδασθείσῃ συγγραφῇ τοῖς ἀμφὶ τὸν Οὐρσάκιον. δείσαντας δὲ τούτους, μὴ παραγενόμενοι οἱ παρὰ τῆς συνόδου ἀποσταλέντες πρὸς βασιλέα πρέσβεις δήλην ποιήσωσι τῶν δυτικῶν ἐπισκόπων τὴν ἐξ ἀρχῆς ἔνστασιν καὶ τὴν αἰτίαν τῆς τοῦ ὁμοουσίου ἀναιρέσεως, ἐπισχεῖν τοὺς πρέσβεις ἐν Νίκῃ τῆς Θρᾴκης, διὰ χειμῶνα καὶ ταλαιπωρίαν τῶν δημοσίων 4.1.11 νωτοφόρων προφασισαμένους μὴ ῥᾳδίαν ἔσεσθαι τὴν ὁδοιπορίαν· πεῖσαι δὲ τὴν ἀναγνωσθεῖσαν παρ' αὐτῶν γραφὴν ἐκ τῆς ῾Ρωμαίων μεταφράσαι φωνῆς καὶ ῾Ελληνιστὶ συντεθεῖσαν ἐκπέμψαι τοῖς ἀνὰ τὴν ἕω ἐπισκόποις· οὕτω γὰρ συμβήσεσθαι τὴν μὲν γραφὴν κατορθοῦν αὐτοῖς τὸ σπουδαζόμενον κατὰ σκοπὸν συγκειμένην, μὴ φωραθήσεσθαι δὲ τὸν δόλον ἀπό<ντων> τῶν ἐλεγχόντων, ὡς οὐχ ἑκόντες οἱ ἐν ᾿Αριμήνῳ τοῦ ὀνόματος τῆς οὐσίας ἀπέστησαν, ἀλλὰ διὰ τὴν εἰς τοὺς ἀνατολικοὺς σκῆψιν ὡς ἀποστρεφομένους τὸ ὄνομα. 4.1.12 ὅπερ ψεῦδος περιφανῶς ἐτύγχανε· πάντες γὰρ πλὴν ὀλίγων καὶ κατ' οὐσίαν ὅμοιον εἶναι τῷ πατρὶ τὸν υἱὸν ἰσχυρίζοντο· διεφέροντο δὲ μόνον οἱ μὲν ὁμοούσιον, οἱ δὲ ὁμοιούσιον τὸν υἱὸν ὀνομάζοντες. ταῦτα οἱ μὲν οὕτως, οἱ δὲ ἐκείνως ἐροῦσιν. 4..1 ᾿Εν ᾧ δὲ τὰ περὶ ᾿Ιταλίαν ὡς εἴρηται ἐγίνετο, πρὶν συστῆναι τὴν ἐν Σελευκείᾳ σύνοδον μέγισται ταραχαὶ κατὰ τὴν ἕω συνέβησαν. οἱ μὲν γὰρ ἀμφὶ ᾿Ακάκιον καὶ Πατρόφιλον ἀφελόμενοι Μάξιμον τὴν