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having taken some of the more notable men and having armed 235 everyone with teachings and prayers and having exhorted them to fight for the apostolic doctrines, he departed for the Ister. But they, having reached their own city and having incited one another, awaited the attacks of the wolves. And I will relate the fervor and purity of their faith, thinking it an injustice if it should not become ever-memorable through this writing. For when the party of Arius, having deprived the flock of its all-excellent shepherd, put forward another president in his place, no one of those inhabiting that city—not one living in poverty, not one boasting in wealth, not a servant, not a craftsman, not a farmer, not a gardener, not a man, not a woman, not a youth, not an old man—came as usual to the ecclesiastical assembly; but that man continued alone, with no one either seeing him or speaking to him, although they say he was endued with great gentleness. And I will give proof of this. For when he wished to bathe, the servants of the bath-house closed the doors, preventing those who wished to enter. Seeing the crowd before the doors, he ordered them to be opened, and commanded everyone to share the bath without fear. And he did this same thing inside in the vaulted chambers. For seeing them standing by him as he was bathing, he bade them to partake of the warm waters; but they stood silent. But he, supposing their stance to be a mark of honor, quickly got up and went out. But they, believing that the water too had partaken of the pollution of the heresy, sent that water down the drains, and ordered other water to be mixed for them. When that man learned this, he departed, leaving the city, thinking it to be silly and utterly foolish to live in a city that hated him and held a common enmity. 236 But when Eunomius had left Samosata (for so he was named), they put forward Lucius in his place, a manifest wolf and a plotter against the sheep. But the sheep, though deprived of a shepherd, did the work of shepherds; for they continued to keep the apostolic teaching inviolate. And how everyone detested this man, another story will show. For some lads in the marketplace were tossing a ball to one another, enjoying the game. As he was passing by, it happened that the ball, having been dropped, passed between the feet of his donkey. But they cried out aloud, supposing the ball to have been filled with pollution; but he, understanding, ordered one of his followers to wait and see what was being done. The boys, having lit a fire and having thrown the ball through the flame, thus supposed it to be cleansed. And I know that this is childish and a remnant of an old custom; but it is nevertheless sufficient to prove how much hatred that city had for the party of Arius. Lucius, however, did not emulate the mildness of Eunomius, but persuaded the magistrates to banish many others of the clergy, and those who especially fought for the divine doctrines he sent to the very ends of the Roman empire; Evolcius, who had been deemed worthy of the diaconate, to Oasis, to the much-spoken-of desert, and Antiochus, who was adorned by his kinship with Eusebius the Great (for he happened to be his nephew), and was distinguished by many of his own achievements, 237 and who had indeed been deemed worthy of the priesthood, to some remote part of Armenia. And how this man contended for the divine doctrines, what follows will declare. For when the divine Eusebius, after his many struggles and equal number of victories, received also the end of the martyrs, the synod of the province assembled as usual, and Jovinus also arrived, being at that time bishop of Perrha. And this man for some short time had endured communion with the Arians. So when everyone had voted for Antiochus as the successor of the divine man, and had both led him to the holy table and forced him to kneel, when he turned and saw Jovinus placing his right hand on his head, he both shook off the hand and ordered him to be separated from the ordainers, saying that he would not tolerate a right hand that had received through blasphemy

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γνωριμωτέρων λαβὼν καὶ διδασκαλίαις 235 ἅπαντας καὶ προσευχαῖς καθοπλίσας καὶ τῶν ἀποστολικῶν ὑπερμα χεῖν δογμάτων παρεγγυήσας, ἐπὶ τὸν Ἴστρον ἀπῆρεν. οἱ δὲ τὸ σφέ τερον ἄστυ καταλαβόντες καὶ ἀλλήλους παραθήξαντες, προσέμενον τῶν λύκων τὰς προσβολάς. ∆ιηγήσομαι δὲ καὶ τῆς τούτων πίστεως τὸ θερμόν τε καὶ ἀκραιφνές, ἀδικεῖν νομίζων εἰ μὴ διὰ τῆς συγγραφῆς ἀείμνηστος γένοιτο. ἐπειδὴ γὰρ οἱ τῆς Ἀρείου συμμορίας, τοῦ πάντα ἀρίστου ποιμένος τὴν ποίμνην γυμνώσαντες, ἕτερον ἀντ' ἐκείνου προὐβάλοντο πρόεδρον, οὐδεὶς τῶν τὴν πόλιν ἐκείνην οἰκούντων, οὐ πενίᾳ συζῶν, οὐ πλούτῳ κομῶν, οὐκ οἰκέτης, οὐ χειροτέχνης, οὐ γηπόνος, οὐ φυτοκόμος, οὐκ ἀνήρ, οὐ γυνή, οὐ νέος, οὐ πρεσβύτης, εἰς ἐκκλη σιαστικὸν συνήθως ἀφίκετο σύλλογον· μόνος δὲ διῆγεν ἐκεῖνος, οὐδε νὸς αὐτὸν οὔτε ὁρῶντος οὔτε λόγου μεταδιδόντος, καίτοι φασὶν αὐτὸν ἐπιεικείᾳ συνεζηκέναι πολλῇ. ἐρῶ δὲ καὶ τούτου τεκμήριον. Ἐπειδὴ γὰρ λούσασθαι βουληθέντος οἱ οἰκέται τοῦ βαλανείου τὰς θύρας ἔκλεισαν τοὺς εἰσελθεῖν βουλομένους κωλύοντες, πλῆθος πρὸ τῶν θυρῶν θεασάμενος ἀναπετάσαι ταύτας ἐκέλευσε, καὶ ἀδεῶς τοῦ λουτροῦ τοὺς πάντας κοινωνῆσαι προσέταξε. ταὐτὸ δὲ τοῦτο καὶ ἔνδον ἐν τοῖς θόλοις πεποίηκε. λουομένῳ γὰρ αὐτῷ παρεστηκότας ἰδών, συμμετασχεῖν τῶν θερμῶν ὑδάτων ἐκέλευσεν· οἱ δὲ σιγῶντες εἱστήκεισαν. ὁ δὲ τιμὴν τὴν στάσιν ὑπολαβών, θᾶττον ἀναβὰς ἐξε λήλυθεν. οἱ δὲ τοῦ τῆς αἱρέσεως ἄγους καὶ τὸ ὕδωρ μετεσχηκέναι νομίσαντες, ἐκεῖνο μὲν τοῖς ὑπονόμοις παρέπεμψαν, ἕτερον δὲ αὐτοῖς κερασθῆναι προσέταξαν. τοῦτο μαθὼν ἐκεῖνος ᾤχετο τὴν πόλιν καταλιπών, πόλιν οἰκεῖν ἀπεχθανομένην καὶ κοινὴν δυσμένειαν ἔχου σαν ἀβέλτερον εἶναι νομίσας καὶ λίαν ἀνόητον. 236 Τοῦ δὲ Εὐνομίου τὰ Σαμόσατα καταλιπόντος (οὕτω γὰρ ὠνο μάζετο), Λούκιον αὐτοῖς ἀντ' ἐκείνου προὐβάλοντο, προφανῆ λύκον καὶ τῶν προβάτων ἐπίβουλον. ἀλλὰ καὶ ποιμένος ἔρημα ὄντα τὰ πρόβατα τὰ ποιμένων εἰργάζετο· διετέλεσαν γὰρ τὴν ἀποστολικὴν διδασκαλίαν φυλάττοντες ἄσυλον. ὅπως δὲ καὶ τοῦτον ἅπαντες ἐμυσάττοντο, ἕτερον διδάξει διήγημα. Μειράκια γὰρ δὴ κατὰ τὴν ἀγορὰν σφαῖραν ἀλλήλοις ἀντέπεμπον, τερπόμενα τῇ παιδιᾷ. τούτου δὲ παριόντος. συνέβη τὴν σφαῖραν ἐκπεσοῦσαν διὰ τῶν τοῦ ὄνου διαβῆναι ποδῶν. οἱ δὲ ἀνωλόλυξαν, μύσους ἀναπλησθῆναι τὴν σφαῖραν ὑπειληφότες· ὁ δὲ συνεὶς ἐκέλευσεν ἑνὶ τῶν ἑπομένων προσμεῖναι καὶ γνῶναι τὸ δρώμενον. οἱ δὲ παῖδες πῦρ ἀνάψαντες καὶ τὴν σφαῖραν διὰ τῆς φλογὸς ἀκοντίσαντες, οὕτω καθαίρειν ὑπέλαβον. καὶ οἶδα μὲν ὡς μειρακιῶδες τοῦτο καὶ τῆς παλαιᾶς λείψανον συνηθείας· ἱκανὸν δὲ ὅμως τεκμηριῶσαι τὸ μῖσος ὁπόσον εἶχεν ἡ πόλις ἐκείνη περὶ τὴν Ἀρείου συμμορίαν. Ὁ μέντοι Λούκιος οὐκ ἐζήλωσε τὴν Εὐνομίου πραότητα, ἀλλὰ πολλοὺς μὲν καὶ ἄλλους τῶν ἱερωμένων ἐξοστρακίσαι τοὺς ἄρχοντας ἔπεισε, τοὺς δέ γε διαφερόντως τῶν θείων ὑπερμαχοῦντας δογμάτων εἰς αὐτὰ ἐξέπεμψε τῆς Ῥωμαίων ἡγεμονίας τὰ τέρματα· Εὐόλκιον μὲν διακονίας ἠξιωμένον, εἰς Ὄασιν εἰς τὸ ἔρημον πολυθρύλητον, Ἀντίοχον δέ, καὶ τῇ Εὐσεβίου τοῦ μεγάλου συγγενείᾳ κοσμούμενον (ἀδελφιδοῦς γὰρ αὐτοῦ ἐτύγχανεν ὤν), καὶ πολλοῖς οἰκείοις κατορθώ 237 μασι λαμπρυνόμενον, καὶ μὲν δὴ καὶ ἱερωσύνης ἠξιωμένον, εἴς τινα τῆς Ἀρμενίας ἐσχατιάν. ὅπως δὲ οὗτος τῶν θείων ὑπερήθλει δογ μάτων, τὰ μετὰ ταῦτα δηλώσει. Ἐπειδὴ γὰρ ὁ θεῖος Εὐσέβιος μετὰ τοὺς πολλοὺς ἀγῶνας καὶ τὰς ἰσαρίθμους νίκας καὶ τὸ τῶν μαρτύρων ἐδέξατο τέλος, συνῆλθε μὲν συνήθως τοῦ ἔθνους ἡ σύνοδος, ἀφίκετο δὲ καὶ Ἰοβῖνος, τῆς Πέρρης τηνικαῦτα ἐπίσκοπος ὤν. ὀλίγον δέ τινα χρόνον οὗτος τῆς τῶν Ἀρειανιζόντων ἠνέσχετο κοινωνίας. πάντων δὴ οὖν τὸν Ἀντίοχον ψηφισαμένων τοῦ θείου διάδοχον, καὶ παρὰ τὴν ἱερὰν τράπεζαν ἀγαγόντων τε καὶ κλῖναι βιασαμένων τὰ γόνατα, ἐπειδὴ στραφεὶς εἶδε τὸν Ἰοβῖνον τὴν δεξιὰν ἐπιτιθέντα τῇ κεφαλῇ, ἀπεσείσατό τε τὴν χεῖρα καὶ τῶν χειροτονούντων ἀποκριθῆναι προσέταξε, λέγων μὴ ἀνέξεσθαι δεξιᾶς δεξαμένης διὰ βλασφημίας