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sins were fewer, both because of the shame of those who confessed their own offenses and 7.16.11 because of the strictness of the judges appointed for this purpose. For this reason I conjecture that the emperor Theodosius, providing for the good reputation and reverence of the churches, legislated that women, unless they had children and were over sixty years of age, should not be permitted the ministry of God according to the command of the Apostle, that those who shaved their heads should be driven from the churches, and that the bishops who received them should be deprived of their episcopate. 7.17.1 But let each person consider these things as it seems best to him. The emperor at that time condemned Eunomius to exile. For while still residing in the suburbs of Constantinople or in private houses, he held church services by himself and presented the treatises which he had written, and persuaded many to think likewise, so that in a short time the heresy named after him became a populous group. But he, having died not long after his exile, received burial in his homeland; this was a village of the Cappadocians (it was named Dacora) in the district 7.17.2 of Caesarea near Mount Argaeus. But Theophronius, who had been instructed in the same doctrines under him as a teacher, and he too was a Cappadocian, upheld his dogmas. Having moderately passed through the studies of Aristotle, he left behind an introduction suitable for the knowledge of their syllogisms, 7.17.3 which he entitled *On the Training of the Mind*. But having fallen into absurd arguments, as I have learned, he did not deign to remain in the same doctrines as his teacher. And by meddling with the names found in the sacred scriptures, he constructed the argument that the Deity, foreknowing what is not, knowing what is, and remembering what has been, would not always be in the same state, changing His knowledge with respect to the future, the present, and the past. Because of such dogmas, seeming to be intolerable even to the followers of Eunomius, he was expelled from their church and 7.17.4 formed those called after him Theophronians. And not long after, a certain Eutychius in Constantinople, who held the views of Eunomius, left a heresy named after himself. For when the question was raised whether the Son knows the final hour, and when the statements in the gospels, that the Father alone knows, seemed to be opposed to this view, he maintained that the Son was not without this knowledge either, as having received everything without deficiency from the Father. 7.17.5 But when the leaders of the heresy at that time did not accept this argument, he separated himself from their communion and went to Eunomius, who was in exile. But when deacons and others had already arrived, who had been sent from Constantinople to slander him and, if necessary, to dispute with him, Euno7.17.6 mius, having learned why they had come, praised the arguments of Eutychius. And he prayed with him, although it was not lawful among them to pray with those who came from elsewhere without letters, which indicate to them that they are of the same opinion by means of signs 7.17.7 written in the letters, unknown to others. Not long after this inquiry, when Eunomius died, the leader of the heresy in Constantinople did not receive Eutychius, hating him out of jealousy, because although he was not even a cleric, in his eagerness to oppose his arguments, he was not able to solve the problem. From there, with those who thought 7.17.8 similarly to him, Eutychius was separated into his own heresy. However, common report blames both him and Theophronius for a difference concerning the divine baptism. I have written these things from what I have learned for a brief account of the causes from which the Eunomians were divided. But to go through all the arguments that were raised on this account would be a long task, and not easy for me, since I am not experienced in such discussions. 7.17. About this time a question arose also among the Arians in Constantinople, whether before the Son existed, who is confessed by them to be from things that are not, God could be called Father. And Dorotheus, who had been summoned from Antioch in place of Marinus, presided over this

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μείω τὰ ἁμαρτήματα ἦν, ὑπό τε αἰδοῦς τῶν ἐξαγγελλόντων τὰς σφῶν αὐτῶν πλημμελείας καὶ 7.16.11 ὑπὸ ἀκριβείας τῶν ἐπὶ τούτῳ τεταγμένων κριτῶν. ἐκ ταύτης δὲ τῆς αἰτίας συμβάλλω καὶ Θεοδόσιον τὸν βασιλέα προνοούμενον τῆς τῶν ἐκκλησιῶν εὐκλείας τε καὶ σεμνότητος νομοθετῆσαι τὰς γυναῖκας, εἰ μὴ παῖδας ἔχοιεν καὶ ὑπὲρ ἑξήκοντα ἔτη γένοιντο, διακονίαν θεοῦ μὴ ἐπιτρέπεσθαι κατὰ τὸ τοῦ ἀποστόλου πρόσταγμα, τὰς δὲ κειρομένας τὰς κεφαλὰς ἀπελαύνεσθαι τῶν ἐκκλησιῶν, τοὺς δὲ ταύτας προσιεμένους ἐπισκόπους ἀφαιρεῖσθαι τῆς ἐπισκοπῆς. 7.17.1 ᾿Αλλὰ τάδε μέν, ᾗ ἂν ἑκάστῳ δοκῇ, ταύτῃ σκοπείτω. ὁ δὲ βασιλεὺς ὑπερορίαν φυγὴν Εὐνομίου τότε κατεδίκασεν. ἔτι γὰρ ἐν Κωνσταντινουπόλει ἐν προαστείοις διατρίβων ἢ ἐν οἰκίαις καθ' ἑαυτὸν ἐκκλησίαζε καὶ τοὺς λόγους, οὓς συνέγραψεν, ἐπεδείκνυτο, καὶ πολλοὺς ἔπειθεν ὁμοίως φρονεῖν, ὡς ἐν ὀλίγῳ πολυάνθρωπον γενέσθαι λαὸν τῆς ἐπωνύμου αὐτῷ αἱρέσεως. ἀλλ' ὁ μὲν οὐ πολλῷ ὕστερον τῆς φυγῆς τελευτήσας ἔτυχε τῆς ἐν πατρίδι ταφῆς· κώμη δὲ αὕτη Καππαδοκῶν (∆άκορα ἦν δ' ὀνομαζομένη) νομοῦ 7.17.2 τῆς πρὸς τῷ ᾿Αργαίῳ Καισαρείας. Θεοφρόνιος δέ, ὃς ὑπ' αὐτῷ διδασκάλῳ τοὺς ὁμοίους ἐπαιδεύθη λόγους, Καππαδόκης δὲ καὶ οὗτος, συνίστατο τοῖς αὐτοῦ δόγμασι. μετρίως δὲ διὰ τῶν ᾿Αριστοτέλους μαθημάτων ἐλθὼν ἐπιτηδείαν πρὸς εἴδησιν τῶν παρ' αὐτοῖς συλλογισμῶν εἰσαγωγὴν κατέλιπεν, 7.17.3 ἣν Περὶ γυμνασίας νοῦ ἐπέγραψεν. εἰς ἀτόπους δὲ διαλέξεις ἐκπεσών, ὡς ἐπυθόμην, οὐκ ἠξίωσεν ἐπὶ τῶν αὐτῶν μένειν τῷ διδασκάλῳ λόγων. πολυπραγμονῶν δὲ καὶ ἐκ τῶν κειμένων ἐν ταῖς ἱεραῖς γραφαῖς ὀνομάτων κατεσκεύαζεν, ὡς τὸ θεῖον προγινῶσκον τὸ μὴ ὄν, γινῶσκον δὲ τὸ ὂν καὶ τοῦ γεγονότος μεμνημένον, οὐκ ἀεὶ ὡσαύτως ἔχοι πρός τε τὸ μέλλον καὶ παρὸν καὶ παρῳχηκὸς μεταβάλλον τὴν γνῶσιν. ἐκ τοιούτων δὲ δογμάτων οὐδὲ τοῖς Εὐνομίου φορητὸς εἶναι δόξας, ἐκβληθεὶς τῆς αὐτῶν ἐκκλησίας 7.17.4 τοὺς ἀπ' αὐτοῦ καλουμένους Θεοφρονιανοὺς ἐποίησεν. οὐκ εἰς μακρὰν δὲ καὶ Εὐτύχιός τις ἐν Κωνσταντινουπόλει τὰ Εὐνομίου φρονῶν ἐπώνυμον αὐτῷ κατέλιπεν αἵρεσιν. ζητουμένου γὰρ εἰ τὴν ἐσχάτην ὥραν γινώσκει ὁ υἱός, καὶ εἰς ἀναίρεσιν τούτου τῶν εἰρημένων ἐν τοῖς εὐαγγελίοις, ὅτι μόνος ὁ πατὴρ οἶδεν, ἀντικεῖσθαι δοκούντων, ἰσχυρίζετο μηδὲ ταύτης τῆς γνώσεως ἄμοιρον εἶναι τὸν υἱόν, ὡς ἀνενδεῶς λαβόντα πάντα παρὰ τοῦ πατρός. 7.17.5 μὴ προσιεμένων δὲ τὸν λόγον τῶν τότε προεστώτων τῆς αἱρέσεως, ἑαυτὸν χωρίσας τῆς κοινωνίας ἀφίκετο πρὸς Εὐνόμιον ἐν τῇ ὑπερορίᾳ ὄντα. καταλαβόντων δὲ ἤδη διακόνων καὶ ἑτέρων, οἳ ἐκ τῆς Κωνσταντινουπόλεως ἀπεστάλησαν διαβαλεῖν τε αὐτὸν καὶ εἰ δεήσοι διαλεξόμενοι, μαθὼν Εὐνό7.17.6 μιος, ἐφ' ᾧ παρεγένοντο, τοὺς Εὐτυχίου λόγους ἐπῄνεσε. καὶ συνηύξατο αὐτῷ, καίπερ οὐ θεμιτὸν ἐν αὐτοῖς συνεύχεσθαι τοῖς ἀλλαχόσε δίχα γραμμάτων ἀφικνουμένοις, ἃ πρὸς σφᾶς αὐτοὺς ὁμοδόξους δηλοῖ διὰ σημείων 7.17.7 ἐγγραφομένων ταῖς ἐπιστολαῖς, ἀγνώστων τοῖς ἄλλοις. οὐκ εἰς μακρὰν δὲ ταύτης τῆς ζητήσεως Εὐνομίου τελευτήσαντος οὐ προσίετο τὸν Εὐτύχιον ὁ προεστὼς ἐν Κωνσταντινουπόλει τῆς αἱρέσεως, ὑπὸ ζηλοτυπίας ἀπεχθανόμενος, ὅτι μηδὲ κληρικοῦ ὄντος ἐναντίος εἶναι σπουδάζων τοῖς αὐτοῦ λόγοις οὐχ οἷός τε ἦν διαλύειν τὸ πρόβλημα. ἐντεῦθέν τε μετὰ τῶν ὁμοίως 7.17.8 αὐτῷ φρονούντων εἰς ἰδίαν αἵρεσιν ἐχωρίσθη Εὐτύχιος. τῆς μέντοι περὶ τὴν θείαν βάπτισιν διαφορᾶς αὐτόν τε καὶ Θεοφρόνιον ὁ πολὺς λόγος ἐπαιτιᾶται. τάδε ἐξ ὧν ἐπυθόμην ἔγραψα πρὸς σύντομον εἴδησιν τῶν αἰτιῶν ἀφ' ὧν Εὐνομιανοὶ διῃρέθησαν. ἐπεξελθεῖν δὲ πάντας τοὺς διὰ τοῦτο κινηθέντας λόγους μακρὸν ἂν εἴη κἀμοὶ δὲ οὐ ῥᾴδιον, ἐπεὶ μηδὲ ἐμπείρως ἔχω τῶν τοιούτων διαλέξεων. 7.17. Περὶ δὲ τοῦτον τὸν χρόνον καὶ τοῖς ἐν Κωνσταντινουπόλει ᾿Αρειανοῖς ἀνεφύη ζήτησις, εἰ πρὶν εἶναι τὸν υἱόν, ὡς ἐξ οὐκ ὄντων παρ' αὐτοῖς ὁμολογούμενον, δύναιτο καλεῖσθαι πατὴρ ὁ θεός. καὶ ∆ωρόθεος μέν, ὃς ἀντὶ Μαρίνου μετακληθεὶς ἐκ τῆς ᾿Αντιοχείας προΐστατο ταύτης