89. It is worth while that I should relate, and that you, as you wish it, should hear what his death was like. For this end of his is worthy of imitation. According to his custom he visited the monks in the outer mountain, and having learned from Providence that his own end was at hand, he said to the brethren, ‘This is my last visit to you which I shall make. And I shall be surprised if we see each other again in this life. At length the time of my departure is at hand, for I am near a hundred and five years old.’ And when they heard it they wept, and embraced, and kissed the old man. But he, as though sailing from a foreign city to his own, spoke joyously, and exhorted them ‘ Not to grow idle in their labours, nor to become faint in their training, but to live as though dying daily. And as he ‘had said before, zealously to guard the soul from foul thoughts, eagerly to imitate the Saints, and to have nought to do with the Meletian VITA S. ANTONI.
schismatics, for you know their wicked and profane character. Nor have any fellowship with the Arians, for their impiety is clear to all. Nor be disturbed if you see the judges protect them, for it shall cease, and their pomp is mortal and of short duration. Wherefore keep yourselves all the more untainted by them, and observe the traditions of the fathers, and chiefly the holy faith in our Lord Jesus Christ, which you have learned from the Scripture, and of which you have often been put in mind by me.’
go. But when the brethren were urging him to abide with them and there to die, he suffered it not for many other reasons, as he showed by keeping silence, and especially for this:—The Egyptians are wont to honour with funeral rites, and to wrap in linen cloths at death the bodies of good men, and especially of the holy martyrs; and not to bury them underground, but to place them on couches, and to keep them in their houses, thinking in this to honour the departed. And Antony often urged the bishops to give commandment to the people on this matter. In like manner he taught the laity and reproved the women, saying, ‘ that this thing was neither lawful nor holy at all. For the bodies of the patriarchs and prophets are until now preserved in tombs, and the very body of the Lord was laid in a tomb, and a stone was laid upon it, and hid it until He rose on the third day4*.’, And thus saying, he showed that he who did not bury the bodies of the dead after death transgressed the law, even though they were sacred. For what is greater or more sacred than the body of the Lord? Many therefore having heard, henceforth buried the dead underground, and gave thanks to the Lord that they had been taught rightly.
gt. But he, knowing the custom, and fearing that his body would be treated this way, hastened, and having bidden farewell to the monks in the outer mountain entered the inner mountain, where he was accustomed to: abide. And after a few months he fell sick. Having summoned those who were there— they were two in number who had remained in the mountain fifteen years, practising the discipline and attending on Antony on account of his age—he said to them, ‘I, as it is written 5, go the way of the fathers, for I perceive that I am called by the Lord. And do you be watch- ful and destroy not your long discipline, but as though now making a beginning, zealously preserve your determination. For ye know the treachery of the demons, how fierce they are, but how little power they have. Where- fore fear them not, but rather ever breathe Christ, and trust Him. Live as though dying 42 Cf. John xix. 41; Matt. xxvii. 60. 5 Josh. xxiii. 14.
daily. Give heed to yourselves, and remember the admonition you have heard from me. Have no fellowship with the schismatics, nor any dealings at all with the heretical Arians. For you know how I shunned them on account of their hostility to Christ, and the strange doctrines of their heresy. Therefore be the more earnest always to be followers first of God and then of the Saints; that after death they also may receive you as well-known friends into the eternal habitations. Ponder over these things and think of them, and if you have any care for me and are mindful of me as of a father, suffer no one to take my body into Egypt, lest haply they place me in the houses ©, for to avoid this I entered into the mountain and came here. Moreover you know how I always put to rebuke those who had this custom, and exhorted them to cease from it. Bury my body, therefore, and hide it underground yourselves, and let my words be observed by you that no one may know the place ™ but you alone. For at the resurrection of the dead I shall receive it incorruptible from the Saviour. And divide my garments. To Athanasius the bishop give one sheepskin and the garment whereon I am laid, which he himself gave me new, but which with me has grown old. To Serapion the bishop give the other sheepskin, and keep the hair garment yourselves 7. For the rest fare ye well, my children, for Antony is departing, and is with you no more.’
92. Having said this, when they had kissed him, he lifted up his feet, and as though he saw friends coming to him and was glad because of them—for as he lay his countenance appeared joyful—he died and was gathered to the fathers. And they afterward, according to his com- mandment, wrapped him up and buried him, hiding his body underground. And no one knows to this day where it was buried, save those two only. But each of those who re- ceived the sheepskin of the blessed Antony and the garment worn by him guards it as a precious treasure. For even to look on them is as it were to behold Antony; and he who is clothed in them seems with joy to bear his admonitions.
93. This is the end of Antony’s life in the body 6a ‘The body of Antony was discovered ‘by a revelation’ in 561, and translated to Alexandria. When the Saracens conquered Egypt it was transferred to Constantinople, and lastly in the tenth century was carried to Vienne by a French Seigneur. The first and last links of this history are naturally precarious. The trans- lation to Alexandria is vouched for by Victor of Tunis (Ch7on.) who was in the neighbourhood at the time, 7 Jerome, in his life of Paul of Thebes, relates that Antony received from Paul, and ever afterwards wore on festivals, his tunic of palm-leaves. If this ‘legacy more glorious than the purple of a king’ (zt. Paul. c. 13) had any existence, it would certainly not have been forgotten by Antony in disposing of his worldly goods. The silence of the Life of Antony throws discredit ’ on Jerome’s whole account of Paul.
LIFE OF and the above was the beginning of the disci- pline. Even if this account is small compared with his merit, still from this reflect how great Antony, the man of God, was. Who from his youth to so great an age preserved a uniform zeal for the discipline, and neither through old age was subdued by the desire of costly food, nor through the infirmity of his body changed the fashion of his clothing, nor washed even his feet with water, and yet remained entirely free from harm. For his eyes were undimmed and quite sound and he saw clearly; of his teeth he had not lost one, but they had become worn to the gums through the great age of the old man. He remained strong both in hands and feet; and while all men were using various foods, and washings and divers garments, he appeared more cheerful and of greater strength. And the fact that his fame has been blazoned everywhere; that all regard him with wonder, and that those who have never seen him long for him, is clear proof of his virtue and God’s love of his soul. For not from writings, nor from worldly wisdom, nor through any art, was Antony renowned, but solely from his piety towards God. That this was the gift of God no one will deny. For from whence into Spain and into Gaul, how into Rome and Africa, was the man heard of who abode hidden in a mountain, unless it ANTONY. 2on ANTONY. 2on was God who maketh His own known every- where, who also promised this to Antony at the beginning? For even if they work secretly, even if they wish to remain in obscurity, yet the Lord shows them as lamps to lighten all, that those who hear may thus know that the precepts of God are able to make men prosper and thus be zealous in the path of virtue.
94. Read these words, therefore, to the rest of the brethren that they may learn what the life of monks ought to be; and may believe that our Lord and Saviour Jesus Christ glori- fies those who glorify Him: and leads those who serve Him unto the end, not only to the kingdom of heaven, but here also—even though they hide themselves and are desirous of with- drawing from the world—makes them illustrious and well known everywhere on account of their virtue and the help they render others. And if need be, read this among the heathen, that even in this way they may learn that our Lord Jesus Christ is not only God and the Son of God, but also that the Christians who truly serve Him ‘and religiously believe on Him, prove, not only that the demons, whom the Greeks themselves think to be gods, are no gods, but also tread them under foot and put them to flight, as deceivers and corrupters of mankind, through Jesus Christ our Lord, to whom be glory for ever and ever. Amen, NPE BISCO R@ Smee Galle ET LIBYA EPISTOLA aE NCY GELGA: WRITTEN A.D. 356.
Tuts letter was addressed by St. Athanasius to the bishops of his Province after his expulsion by Syrianus (Feb. 8, 356), and when the nomination of George the contractor to the Alexandrian See was already known (§ 7). But no details of the persecution of the orthodox in Egypt had reached Athanasius when he wrote, in fact he mentions it as only beginning (§ 5). This points to about the Easter of 356; see Prolegg. ch. il. § 8 (1). The tract thus opens the series of anti-Arian works composed during the ‘third exile.’ It has in- deed been inferred (by Baronius and others) from § 22 that the letter was written thirty-six years after the Nicene Synod, ie. in 361. But it was certainly written before the arrival of George, and in the passage referred to it is the first condemnation of Arius by Alexander, and not the Council of Niczea, that is placed thirty-six years ago. The primary purpose of the letter is to warn the bishops against a formulary which was on the point of being circulated for their acceptance on pain of banishment (§ 5). The creed in question cannot now be identified,—but it was very possibly the Sirmian Creed of 351 (de Synod. 27), not formally Arian, but evading the Nicene test (§ 10). He begins, accordingly, after a general warning (1—4) against being imposed upon by mere words, and a statement (5) of the tactics of his opponents, by urging the bishops to hold to the faith of Niczea, in contrast to the shifling professions of its opponents (6—8), and to be satisfied with nothing short of an explicit repudiation of Arianism (9—11). In the Second Part of the Letter he turns to doctrine. He states (12) the original Arian position, and confronts it (13) with passages from Scripture. He challenges the Arians (14) to state any clear belief as to the nature of the Word, which shall reconcile their premises with the language of Holy Writ (15, 16). He explains Prov. viii. 22 of the Incarnation, and taxes the Arians with denying this truth, like the heathen (17). He next taxes them with dissimulation, especially Arius in his profession to Constantine (18); he describes the death of Arius, and presses the charge of complicity with a man already judged by God (19). He urges the bishops (20, 21) to steadfastness and confessorship, reprobates the coalition of Meletians (22) and Arians, and finally expresses the conviction (23) that the Emperor Constantius will put an end to these outrages when informed of the true facts of the case.
The last section is an anticipation of the Apol. ad Constantium, which Athanasius was probably preparing at the same time. Not till two years later does he cast aside all hope of the Emperor and launch out in the bitter invective of the ‘Arian History’ (see Apol. pro Fuga 26, note 7).
The place where this Encyclical was written is quite uncertain, but it was most probably in the Libyan desert, or in Cyrenaica (Prolegg. wdz supr. note 10). His language (zn/r. § 5, note 7) would naturally be such as not to give, through so public a document, a clue to his pursuers.
It may be added that in many MSS., and in the editions previous to 1698, this tract was counted as the first of the ‘five’ (or in some cases ‘six’) Orationes contra Arianos. For a discussion of this error, see Montfaucon’s Monta to this tract and to the four Ovationes.
Ome Ee DISHORS sO Ra BGY EA: CHAPTER I.
1. Christ warned His followers against Salse prophets.
ALL things whatsoever our Lord and Saviour Jesus Christ, as Luke wrote, ‘both hath done and taught', He effected after having ap- peared for our salvation; for He came, as John saith, ‘not to condemn the world, but that the world through Him might be saved?.’ And among the rest we have es- pecially to admire this instance of His good- ness, that He was not silent concerning those who should fight against us, but plainly told us beforehand, that, when those things should come to pass, we might straightway be found with minds established by His teaching. For He said, ‘ There shall arise false prophets and false Christs, and shall shew great signs and wonders; insomuch that, if it were possible, the very elect shall be deceived. Behold, I have told you before3.’ Manifold indeed and beyond human conception are the instructions and gifts of grace which He has laid up in us; as the pattern of heavenly conversation, power against demons, the adoption of sons, and that exceeding great and singular grace, the know- ledge of the Father and of the Word Himself, and the gift of the Holy Ghost. But the mind of man is prone to evil exceedingly; moreover, our adversary the devil, envying us the possession of such great blessings, goeth about seeking to snatch away the seed of the word which is sown within us. Where- fore as if by His prophetic warnings He would seal up His instructions in our hearts as His own peculiar treasure, the Lord said, ‘Take heed that no man deceive you: for many shall come in My name, saying, I am he; and the time draweth near; and they shall deceive many: go ye not therefore after them+.’ This is a great gift which the Word has bestowed upon us, that we should not be deceived by appearances, but that, howsoever these things are concealed, we: should all the more distinguish them by the grace of the Spirit. For whereas the in- ventor of wickedness and great spirit of evil, the devil, is utterly hateful, and as soon as he shews himself is rejected5 of all men,—as a serpent, as a dragon, as a lion seeking whom he may seize upon and devour,—there- fore he conceals and covers what he really is, and craftily personates that Name which all men desire, so that deceiving by a false appear- ance, he may thenceforth fix fast in his own chains those whom he has led astray. And as if one that desired to kidnap the children of others during the absence of their parents, should personate their appearance, and so putting a cheat on the affections of the off- spring, should carry them far away and destroy them; in like manner this evil and wily spirit the devil, having no confidence in himself, and knowing the love which men bear to the truth, personates its appearance, and so spreads his own poison among those that follow after him.
2. Satan pretending to be holy, ts detected by the Christian.
Thus he deceived Eve, not speaking his own, but artfully adopting the words of God, and perverting their meaning. Thus he sug- gested evil to the wife of Job, persuading her to feign affection for her husband, while he taught her to blaspheme God. ‘Thus does the crafty spirit mock men by false displays, de- luding and drawing each into his own pit of wickedness. When of old he deceived the first man Adam, thinking that through him he should have all men subject unto him, he exulted with great boldness and said, ‘My hand hath found as a nest the riches of the people; and as one gathereth eggs that are left, have I gathered all the earth; and there is none that shall escape me or speak against AD EPISCOPOS AZGYPTI.
me®” But when the Lord came upon earth, and the enemy made trial of His human Economy, being unable to deceive the flesh which He had taken upon Him, from that time forth he, who promised himself the occu- pation of the whole world, is for His sake mocked even by children: that proud one is mocked as a sparrow7. For now the infant child lays his hand upon the hole of the asp, and laughs at him that, deceived Eve®; and all that rightly believe in the Lord tread under foot him that said, ‘I will ascend above the heights of the clouds: I will be like the Most High9.’ Thus he suffers and is dis- honoured; and although he still ventures with shameless confidence to disguise himself, yet now, wretched spirit, he is detected the rather by them that bear the Sign on their fore- heads; yea, more, he is rejected of them, and is humbled, and put to shame. For even if, now that he is a creeping serpent, he shall transform himself into an angel of light, yet his deception will not profit him; for we have been taught that ‘though an angel from heaven preach unto us any other gospel than that we have received, he is anathema?.’
3. And although, again, he conceal his natural falsehood, and pretend to speak truth with his lips; yet are we ‘not ignorant of his devices3,’ but are able to answer him in the words spoken by the Spirit against him; ‘But unto the ungodly, said God, why dost thou preach My laws?’ and, ‘ Praise is not seemly in the mouth of a sinner4.’ For even though he speak the truth, the deceiver is not worthy of credit. And whereas Scripture shewed this, when relating his wicked artifices against Eve in Paradise, so the Lord also reproved him,— first in the mount, when He laid open ‘the folds of his breast-plates,’ and shewed who the crafty spirit was, and proved that it was not one of the saints®, but Satan that was tempting Him. For He said, ‘Get thee behind Me Satan; for it is written, Thou shalt worship the Lord thy God, and Him only shalt thou serve7.’ And again, when He put a curb in the mouths of the demons that cried after Him from the tombs. For although what they said was true, and they lied not then, saying, ‘Thou art the Son of God,’ and ‘the Holy One of God®;’ yet He would not that the truth should proceed from an unclean mouth, and especially from such as them, lest under pre- tence thereof they should mingle with it their own malicious devices, and sow these also while eae) es ne od © Is, x. 14. LXX., cf. p. 202, note 8. 7 Vid. Job xli. 5; xl. 24. LXX, risa xi6)y) 2) Comxia ge 9 Is, xiv. 14, t Ezek. ix. 4. LXX. 2 Gal.i. 8,9. 32Cor.iirr. 4 Ps, J. 16: Ecclus. xv, 9. 5 Job xli. 13, v. 4. LXX. and cf. Ovat. i. Ls and Vit. Ant. supr, P: 197, note 15. © Or sacred writers, ayiwr. 7 Matt. iv. ro. Matt. viii. 29; Mark i. 24.
men slept. Therefore He suffered them not to speak such words, neither would He have us to suffer such, but hath charged us by His own mouth, saying, ‘Beware of false prophets, which come to you in sheeps’ cloth- ing, but inwardly they are ravening wolves?;’ and by the mouth of His Holy Apostles, ‘Believe not every spiritt.’ Such is the method of our adversary’s operations; and of the like nature are all these inventions of heresies, each of which has for the father of its own device the devil, who changed and became a murderer and a liar from the begin- ning. But being ashamed to profess his hateful name, they usurp the glorious Name of our Saviour ‘which is above every name’,’ and deck themselves out in the language of Scripture, speaking indeed the words, but stealing away the true meaning thereof; and so disguising by some artifice their false in- ventions, they also become the murderers of those whom they have led astray.
4. Lt profits not to receive part of Scripture, and reject part.
For whence do Marcion and Manichzeus receive the Gospel while they reject the Law? For the New Testament arose out of the Old, and bears witness to the Old; if then they reject this, how can they receive what proceeds: from it? Thus Paul was an Apostle of the Gospel, ‘which God promised afore by His prophets in the holy Scriptures3:’ and our Lord Himself said, ‘ye search the Scriptures, for they are they which testify of Me+*.” How then shall they confess the Lord unless they first search the Scriptures which are written concerning Him? And the dis- ciples say that they have found Him, ‘of whom Moses and the Prophets did writes,’ And what is the Law to the Sadducees if they receive not the Prophets®? For God who gave the Law, Himself promised in the Law that He would raise up Prophets also, so that the same is Lord both of the Law and of the Prophets, and he that denies the one must of necessity deny the other also. And again, what is the Old Testament to the Jews, unless they acknowledge the Lord whose com- ing was expected according to it? For had they believed the writings of Moses, they would have believed the words of the Lord; for He said, ‘He wrote of Me?.’ Moreover, what are the Scriptures to him® of Samosata, who denies the Word of God and His incarnate 9 Matt. vii. 15. to x John iv. x. T Phil. ii. 9.
© Vid. Prideaux, Cova. ii. 5. (vol. 3, p. 474. ed. 1725)e TO THE BISHOPS OF EGYPT.
ee ee ee Presence 9, which is signified and declared both in the Old and New Testament? And of what use are the Scriptures to the Arians also, and why do they bring them forward, men who say that the Word of God is a creature, and like the Gentiles ‘serve the creature more than’ God ‘the Creator?’ Thus each of these heresies, in respect of the peculiar impiety of its invention, has nothing in common with the Scriptures. And their advocates are aware of this, that the Scriptures are very much, or rather altogether, opposed to the doctrines of every one of them; but for the sake of deceiving the more simple sort (such as are those of whom it is written in the Proverbs, ‘The simple believeth every word ®),’ they pretend like their ‘father the devil3’ to study and to quote the language of Scripture, in order that they may appear by their words to have a right belief, and so may persuade their wretched followers to believe what is contrary to the Scriptures. Assuredly in every one of these heresies the devil has thus disguised himself, and has suggested to them words full of craftiness. The Lord spake con- cerning them, that ‘there shall arise false Christs and false prophets, so that they shall deceive many+.’ Accordingly the devil has come, speaking by each and saying, ‘Iam Christ, and the truth is with me;’ and he has made them, one and all, to be liars like himself. And strange it is, that while all heresies are at variance with one another concerning the mischievous inventions which each has framed, they are united together only by the common purpose of lying*. For they have one and the same father that has sown in them all the seeds of falsehood. Wherefore the faithful Christian and true disciple of the Gospel, having grace to discern spiritual things, and having built the house of his faith upon a rock, stands con- tinually firm and secure from their deceits. But the simple person, as I said before, that is not thoroughly grounded in knowledge, such an one, considering only the words that are spoken and not perceiving their meaning, is immediately drawn away by their wiles. Where- fore it is good and needful for us to pray that we may receive the gift of discerning spirits, so that every one may know, according to the precept of John, whom he ought to reject, and whom to receive as friends and of the same faith, Now one might write at great length concerning these things, if one desired to go into details respecting them; for the impiety and perverseness of heresies will appear to be manifold and various, and the craft of the deceivers to be very terrible. But since holy 2 Prov. xiv. 15.
3 John viii. 44.
Vi leslie Q Scripture is of all things most sufficient® for us, therefore recommending to those who desire to know more of these matters, to read the Divine word, I now hasten to set before you that which most claims attention, and for the sake of which principally I have written these things.
5. Attempt of Arians to substitute a Creed Sor the Nicene. I heard during my sojourn in these. parts7 (and they were true and orthodox brethren that informed me), that certain professors of Arian opinions had met together, and drawn a confession of faith to their own liking, and that they intend to send word to you, that you must either subscribe to what pleases them, or rather to what the devil has inspired them with, or in case of refusal must suffer banishment. They are indeed already beginning to molest the Bishops of these parts; and thereby are plainly manifesting their disposition. For in- asmuch as they frame this document only for the purpose of inflicting banishment or other punishments, what does such conduct prove them to be, but enemies of the Christians, and friends of the devil and his angels? and especially since they spread abroad what they like contrary to the mind of that gracious Prince, our most religious Emperor Constan- tius ®. And this they do with great craftiness, and, as appears to me, chiefly with two ends in view; first, that by obtaining your subscrip- tions, they may seem to remove the evil repute that rests upon the name of Arius, and may escape notice themselves as if not professing his opinions; and again, that by putting forth these statements they may cast a shade over the Council of Niczea 9, and the confession of faith which was then put forth against the Arian heresy. But this proceeding does but prove the more plainly their own maliciousness and heterodoxy. For had they believed aright, they would have been satisfied with the con- fession put forth at Nicaea by the whole Ecu- menic Council; and had they considered themselves calumniated and falsely called Arians, they ought not to have been so eager to innovate upon what was written against Arius, lest what was directed against him might seem to be aimed at them also. This, however, is not the course they pursue, but they conduct the struggle in their own behalf, just as if they were Arius. Observe how entirely they dis- regard the truth, and how everything they say and do is for the sake of the Arian heresy. For in that they dare to question those sound 7 [Probably Cyrenaica, see above, Introd.
6 Cf. p. note 2, hee 9 Cf. de Syn. 7.
sub, fin.) 8 Cf. § 23, and Aol. Const. 32.
definitions of the faith, and take upon them- selves to produce others contrary to them, what else do they but accuse the Fathers, and stand up in defence of that heresy which they opposed and protested against? And what they now write proceeds not from any regard for the truth, as I said before, but rather they do it as in mockery and by an artifice, for the purpose of deceiving men; that by sending about their letters they may engage the-ears of the people to listen to these notions, and so put off the time when they will be brought to trial; and that by concealing their impiety from observa- tion, they may have room to extend their heresy, which, ‘like a gangrene?®,’ eats its way everywhere.
6. Accordingly they disturb and disorder everything, and yet not even thus are they satis- fied with their own proceedings. For every year, as if they were going to draw up a contract, they meet together and pretend to write about the faith, whereby they expose themselves the more to ridicule and disgrace, because their exposi- tions are rejected, not by others, but by them- selves. For had they had any confidence in their previous statements, they would not have desired to draw up others; nor again, leaving these last, would they now have set down the one in question, which no doubt true to their custom they will again alter, after a very short interval, and as soon as they shall find a pretence for their customary plotting against certain persons. For when they have a design against any, then it is that they make a great show of writing about the faith; that, as Pilate washed his hands, so they by writing may destroy those who rightly believe in Christ, hoping that, as making definitions about the faith, they may appear, as I have repeatedly said, to be free from the charge of false doctrine. But they will not be able to hide themselves, nor to escape; for they continually become their own accusers even while they defend themselves. Justly so, since instead of answering those who bring proof against them, they do but persuade themselves to believe whatever they wish. And when is an acquittal obtained, upon the criminal becoming his own judge? Hence it is that they are always writing, and always altering their own previous statements, and thus they shew an uncertain faith *,’ or rather a manifest unbelief and per- verseness. And this, it appears to me, must needs be the case with them; for since, having fallen away from the truth, and desiring to overthrow that sound confession of faith which was drawn up at Nica, they have, in the language of Scripture, ‘loved to wander, and have not refrained their feet?;’ therefore, like Jerusalem of old, they labour and toil in their changes, sometimes writing one thing, and sometimes another, but only for the sake of gaining time, and that they may continue enemies of Christ, and deceivers of mankind.
7. The party of Acacius really Arians.
Who, then, that has any real regard for truth, will be willing to suffer these men any longer? who will not justly reject their writing? who will not denounce their audacity, that being but few3 in number, they would have their decisions to prevail over everything, and as desiring the supremacy of their own meetings, held in corners and suspicious in their circum- stances, would forcibly cancel the decrees of an uncorrupt, pure, and Ecumenic Council? Men ° who have been promoted by Eusebius and his fellows for advocating this Antichristian heresy, venture to define articles of faith, and while they ought to be brought to judgment as crimi- nals, like Caiaphas, they take upon themselves to judge. They compose a Thalia, and would have it received as a standard of faith, while they are not yet themselves determined what they believe. Who does not know that Secun- dus4 of Pentapolis, who was several times de- graded long ago, was received by them for the sake of the Arian madness; and that George 5, now of Laodicea, and Leontius the Eunuch, and before him Stephanus, and Theodorus of Hera- clea ®, were promoted by them? Ursacius and Valens also, who from the first were instructed by Arius as young men”, though they had been formerly degraded from the Priesthood, after- wards got the title of Bishops on account of their impiety; as did also Acacius, Patro- philus®, and Narcissus, who have been most forward in all manner of impiety. These were