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the inhabitants of Antioch and the surrounding cities, and especially those called Eustathians, who held the doctrines concerning God according to the tradition of the synod in Nicaea. But they were about to 4.28.5 be disappointed far beyond their expectation. For when he came to Antioch, it is said that a great crowd gathered of those who held the opinions of Arius and were in communion with Paulinus, some to see the man, because his fame was great even before his arrival, others to learn what he would say and whose side he would take. For already a rumor was spreading that he was an advocate of the dogma of those who had assembled in Nicaea; 4.28.6 and the outcome showed it. For at first he publicly taught what are called moral discourses, but finally he openly declared the Son to be of the same substance of the Father. But it is said that the archdeacon, who was then of the clergy here, ran up and while he was still saying this, placed his hand, 4.28.7 and stopped his mouth. But he, with his hand more clearly than with his voice, indicated his opinion; and extending only three fingers visibly, he then brought these together again and raised the one, representing by the gesture of his hand to the multitudes what he thought and was prevented from saying. But when the archdeacon, at a loss, seized his hand, letting go of his mouth, his tongue having been freed, with an even louder voice he declared his opinion more clearly and exhorted them to hold to the decrees of Nicaea, and testified that those hearing who thought otherwise 4.28.8 were erring from the truth. Since he did not give in, saying the same things or indicating them with his hand in turn, as he was able against the hindrance of the archdeacon, and the contention of both was almost like a pancration, the Eustathians cried out loudly and 4.28. rejoiced and leaped up, but the Arians were downcast. But when the party of Eudoxius heard this, they were angry and were eager for Meletius to be driven from the city; and again he was summoned as if repenting for the correction of what had been said and holding opposite views. But as he did not change his mind, the emperor ordered him to be cast out 4.28.10 of the church and to live in exile. When this had happened, Euzoius was entrusted with the throne of Antioch, who had already been deposed previously along with Arius; but the partisans of Meletius, separating themselves from those who held the opinions of Arius, held their own church assemblies. For those who from the beginning had held the Son to be homoousios with the Father refused to have communion with them, on the grounds that Meletius had been ordained by Arian bishops and that his followers had been baptized by such priests. 4.28.11 And they indeed were divided on this pretext, although they held the same opinions; but the emperor, having heard that the Persians were planning a revolt, came to Antioch. 4.2.1 But the party of Acacius could not bear to remain quiet again; and having assembled then in Antioch with a few others, they found fault with the doctrines already established by them, and from the creed read out at Ariminum and Constantinople they resolved to cut out the term "like", and they introduced that the Son is unlike the Father in all things, both in substance and in will, and was begotten from non-existing things, as Arius had held from the beginning. 4.2.2 And they were assisted in this by those who held the opinions of Aetius, who after Arius was the first to dare to use these terms openly. Whence indeed he was also called an atheist, and those who approved of his views 4.2.3 Anomoeans and Exoukontians. And when those who followed the doctrines of Nicaea asked them how, while confessing the Son to be God from God, they dared to call him unlike and from non-existing things and contrary to their own exposition, they said that Paul the apostle also said: “but all things are from God,” and that the Son is also of all things. and that in this sense was to be understood the preceding phrase in what they had set forth, "according to the divine Scriptures." And so they interpreted this and 4.2.4 used sophistry. But finally, since they were not able to defend themselves sufficiently to those who accused or reproached them concerning these things, again the faith approved at Constantinople

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᾿Αντιοχείας οἰκήτορας καὶ τὰς πέριξ πόλεις, καὶ μάλιστα τοὺς καλουμένους Εὐσταθιανούς, οἳ κατὰ τὴν παράδοσιν τῆς ἐν Νικαίᾳ συνόδου τὰ περὶ θεοῦ ἐδόξαζον. ἔμελλον δὲ 4.28.5 παρὰ πολὺ τῆς ἐλπίδος ἀποτεύξεσθαι. ἐπεὶ γὰρ ἧκεν εἰς ᾿Αντιόχειαν, λέγεται δῆμος πολὺς συνελθεῖν τῶν τὰ ᾿Αρείου φρονούντων καὶ Παυλίνῳ κοινωνούντων, οἱ μὲν ἱστορήσοντες τὸν ἄνδρα, ὅτι πολὺ κλέος ἦν αὐτοῦ καὶ πρὸ τῆς παρουσίας, οἱ δὲ μαθησόμενοι τί ἄρα ἐρεῖ καὶ τίσιν ἐπιψηφίζεται. ἤδη γὰρ φήμη διεφοίτα ἐπαινέτην αὐτὸν εἶναι τοῦ δόγματος τῶν ἐν Νικαίᾳ 4.28.6 συνελθόντων· καὶ τὸ ἀποβὰν ἔδειξε. τὴν μὲν γὰρ ἀρχὴν τοὺς καλουμένους ἠθικοὺς λόγους δημοσίᾳ ἐδίδασκε, τελευτῶν δὲ ἀναφανδὸν τῆς αὐτῆς οὐσίας εἶναι <τῷ πατρὶ> τὸν υἱὸν ἀπεφήνατο. λέγεται δὲ προσδραμὼν ὁ ἀρχιδιάκονος, ὃς τότε ἦν τοῦ ἐνθάδε κλήρου, ἔτι τοῦτο λέγοντος ἐπιβαλὼν τὴν χεῖρα, 4.28.7 ἔβυσεν αὐτοῦ τὸ στόμα. ὁ δὲ τῇ χειρὶ σαφέστερον ἢ τῇ φωνῇ τὴν γνώμην κατεσήμαινε, καὶ τρεῖς μόνους εἰς τὸ προφανὲς δακτύλους ἐκτείνων, εἰς ταὐτὸν δὲ πάλιν τούτους συνέλεγε καὶ τὸν ἕνα ὤρθου, τῷ σχήματι τῆς χειρὸς εἰκονίζων τοῖς πλήθεσιν, ἅπερ ἐφρόνει καὶ λέγειν ἐπείχετο. ὡς δὲ ἀμηχανήσας ὁ ἀρχιδιάκονος ἐπελάβετο τῆς χειρός, τοῦ στόματος ἀφέμενος, ἐλευθερωθεὶς τὴν γλῶσσαν ἔτι μᾶλλον μεγάλῃ τῇ φωνῇ σαφέστερον ἐδήλου τὴν αὐτοῦ δόξαν καὶ τῶν ἐν Νικαίᾳ δεδογμένων ἔχεσθαι παρεκελεύετο καὶ διεμαρτύρετο τοὺς ἀκούοντας ἁμαρτάνειν τῆς ἀληθείας τοὺς ἄλλως φρονοῦν4.28.8 τας. ἐπεὶ δὲ οὐκ ἐνεδίδου τὰ αὐτὰ λέγων ἢ τῇ χειρὶ δεικνὺς ἀμοιβαδόν, ὡς ἐνεχώρει πρὸς τὴν τοῦ ἀρχιδιακόνου κώλυσιν, καὶ φιλονικία ἦν ἀμφοτέρων μονονουχὶ παγκρατίῳ ἐμφερής, μέγα ἀνέκραγον οἱ Εὐσταθιανοὶ καὶ 4.28. ἔχαιρον καὶ ἀνεπήδων, οἱ δὲ ᾿Αρείου κατηφεῖς ἦσαν. ἀκούσαντες δὲ οἱ ἀμφὶ τὸν Εὐδόξιον ἐχαλέπαινον καὶ ἐλαθῆναι τῆς πόλεως τὸν Μελέτιον ἐσπούδασαν· καὶ πάλιν μετεκαλοῦντο ὡς ἐπὶ διορθώσει τῶν εἰρημένων μεταμελούμενον καὶ τἀναντία δοξάζοντα. μὴ μεταθέμενον δὲ τῆς γνώμης ἐκβάλλεσθαι 4.28.10 τῆς ἐκκλησίας καὶ ὑπερορίαν οἰκεῖν προσέταξεν ὁ βασιλεύς. ἐπεὶ δὲ τοῦτο γέγονεν, ἐπιτρέπεται τὸν ᾿Αντιοχέων θρόνον Εὐζώιος, ὃς ἅμα ᾿Αρείῳ πρό-τερον ἤδη καθῄρητο· οἱ δὲ Μελετίου ἐπαινέται ἀποτεμόμενοι σφᾶς τῶν τὰ ᾿Αρείου φρονούντων ἰδίᾳ ἐκκλησίαζον· οἱ γὰρ ὁμοούσιον ἐξ ἀρχῆς τὸν υἱὸν τῷ πατρὶ δοξάζοντες παρῃτοῦντο κοινωνεῖν αὐτοῖς, ὡς Μελετίου πρὸς ᾿Αρειανῶν ἐπισκόπων χειροτονηθέντος καὶ ὑπὸ τοιούτοις ἱερεῦσι βαπτισθέντων τῶν 4.28.11 ἑπομένων αὐτῷ. καὶ οἱ μὲν κατὰ πρόφασιν τήνδε διῄρηντο καίπερ ὁμοίως φρονοῦντες· ὁ δὲ βασιλεὺς ἀκούσας Πέρσας νεωτερίζειν ἧκεν εἰς ᾿Αντιόχειαν. 4.2.1 Οἱ δὲ ἀμφὶ ᾿Ακάκιον ἠρεμεῖν πάλιν οὐκ ἠνείχοντο· συνελθόντες <δὲ> εἰς ᾿Αντιόχειαν ἅμα ὀλίγοις τὰ δεδογμένα ἤδη σφίσιν ἐμέμφοντο, καὶ τῆς ἀναγνωσθείσης ἐν ᾿Αριμήνῳ καὶ Κωνσταντινουπόλει γραφῆς περιτεμεῖν ἐδοκίμασαν τὸ ὅμοιον ὄνομα, καὶ κατὰ πάντα, οὐσίαν τε καὶ βούλησιν, ἀνόμοιον εἶναι τῷ πατρὶ τὸν υἱὸν καὶ ἐξ οὐκ ὄντων γεγενῆσθαι εἰσηγοῦντο, ὡς ἐξ 4.2.2 ἀρχῆς ᾿Αρείῳ ἐδόκει. συνελαμβάνοντο δὲ τούτοις καὶ οἱ τὰ ᾿Αετίου φρο-νοῦντες, ὃς μετὰ ῎Αρειον πρῶτος περιφανῶς χρήσασθαι τοῖς ὀνόμασι τούτοις ἐθάρρησεν. ὅθεν δὴ καὶ ἄθεος ὠνομάζετο καὶ οἱ τὰ αὐτοῦ δοκιμάζοντες 4.2.3 ᾿Ανόμοιοι καὶ ᾿Εξουκόντιοι. πυνθανομένων δὲ αὐτῶν τῶν ἑπομένων τοῖς ἐν Νικαίᾳ δόξασιν, ὅπως θεὸν ἐκ θεοῦ τὸν υἱὸν συνομολογοῦντες ἀνόμοιόν τε καὶ ἐξ οὐκ ὄντων καὶ παρὰ τὴν σφῶν αὐτῶν ἔκθεσιν ὀνομάζειν θαρροῦσιν, ὅτι καὶ Παῦλος ὁ ἀπόστολος, ἔφασαν, εἶπε· «τὰ δὲ πάντα ἐκ τοῦ θεοῦ», πάντων δὲ εἶναι καὶ τὸν υἱόν. καὶ κατὰ τοῦτο νοεῖσθαι τὸ προκείμενον ἐν οἷς ἐξέθεντο «κατὰ τὰς θείας γραφάς». καὶ τὸ μὲν ὧδε μετέφραζον καὶ 4.2.4 ἐσοφίζοντο. τελευτῶντες δέ, ὡς οὐχ οἷοί τε ἦσαν τοῖς περὶ τούτων ἐγκαλοῦσιν ἢ ὀνειδίζουσιν ἱκανῶς ἀπολογεῖσθαι, πάλιν τὴν ἐν Κωνσταντινουπόλει δοκιμασθεῖσαν πίστιν