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source of all being. The proceedings at Philippopolis and the outrageous conduct of Stephen, then patriarch of Antioch, gave offence even in the East, and the decision of the Western bishops to hold no communion with their Eastern brethren while the existing state of things lasted produced a reaction. Another council was held at Antioch, and a new and more conciliatory creed, usually called μακρόστιχος, from its exceeding length, was substituted for the Lucianic document. As Constans pressed for the restoration of Athanasius, and Constantius had the war with Persia still on hand, the latter gave way, the more readily because Gregory the intruder was now dead (345). Constantius summoned Athanasius to his presence, and after a friendly interview dismissed him, and wrote three letters, one to the bishops and clergy in Egypt, one to the laity, and one to the governors of provinces, explaining that it was his will that Athanasius should be allowed to return in peace to his flock. But when he demanded of Athanasius that he should allow the use of one church to the Arians in Alexandria, the latter preferred a request in his turn that the same thing should be done in cities where the Arians were in possession—a request which Constantius did not deem it prudent to grant. Athanasius therefore, unfettered by conditions, returned (346) to Alexandria, and the people, wearied of Arian violence and cruelty, received him with the warmest demonstrations of joy.

Peace was thus restored for the moment, but it endured only so long as Constantius was occupied with foreign war and intestine strife. It is noteworthy that the restless intriguers, Ursacius and Valens, found it prudent just at present to repair to Rome and make friends with Julius and the West. Socrates (H. E. ii. 37) remarks on their disposition to identify themselves with the strongest side. But permanent peace was impossible until the questions at issue had been fully threshed out. As soon as Constans (350) was dead, and Magnentius, the usurper, defeated and slain (353), the strife recommenced. For ten years Athanasius had remained undisturbed at Alexandria, but premonitory signs of the eruption which was soon to burst forth had long been discernible. On the one hand the Easterns were beginning to substitute the semi-Arian doctrine of the likeness (ὁμοιούσιος) of the Son to the Father for the vaguer conception of the more moderate Arians of the earlier period. On the other hand, the unlikeness of the Son to the Father was more boldly and defiantly pressed by the holders of that doctrine, and by degrees a sect, which almost reduced Christ to the level of a mere man, appeared on the scene. The chief exponents of this doctrine were Aetius and Euzoius. The Anomoeans now began to separate themselves more definitely from the orthodox. All this was not without its effect on Constantius, whose sole object, like that of most politicians, was to avoid dissensions. When the tide turned, Ursacius and Valens were ready, as usual, with suggestions. But he could not at once take the steps they urged. New wars confronted him, and the attitude of the West

was decidedly disquieting. The Western church had found a new champion in Hilary of Poictiers (Hilarius Pictavensis), whose ability, learning, and high character were recognized by his own contemporaries. Constantius shewed his sense of his abilities by exiling him, as well as Liberius, bp. of Rome, who had succeeded Julius (355). Early in 356 the imperial troops burst into the cathedral at Alexandria to seize Athanasius, who was at prayer with his flock. It was night, and Athanasius almost miraculously escaped in the tumult, and remained secreted for some time. From his undiscovered retreat he issued numerous letters and treatises, by which he kept up the courage of his adherents. His Arian successor, one George, did not venture to set foot in Alexandria till a year after the departure of Athanasius, and his atrocious cruelties soon made him hated as well as feared by the populace.

Meanwhile the court intriguers resumed their activity. Sirmium, in Slavonia, between the Save and the Drave, now takes the place of Antioch in the matter of creed-making. A creed had already been issued thence in 351 against Sabellianism. In the latter part of 357 the emperor was in residence there, and Ursacius and Valens naturally took the opportunity of renewing their mischievous activity. A second creed was promulgated there, in which the difference between the Father and the Son was strongly insisted upon; the Father and the Son were declared to be two Persons (πρόσωπα), and the use of the words οὐσία and ὑπόστασις, as applied to God's nature, was condemned, as not warranted by Scripture. The intriguers no doubt imagined that, as the supporters of the Nicene formula were in exile, they could give no further trouble, and that the line of least resistance would be to come to an arrangement with the Arian (Anomoean) party. But events proved them utterly wrong. The result was just the opposite: to convert the moderates into a distinctly semi-Arian party, laying especial stress on the likeness of the Son's essence (ὁμοιούσιον) to that of the Father, instead of minimizing the likeness, as the Homoeans had done. The Homoiousians thus began to lean to the orthodox side, while the Homoeans inclined more and more to those who denied even the likeness of the Son's essence to that of the Father. Hilary now (359) intervened with his de Synodis, in which he reviewed the action of previous councils, and defended the Nicene Creed, yet in such a way as he thought best calculated to win back the semi-Arians (or Homoiousians) to the orthodox camp. This treatise marks the stage in the controversy in which semi-Arianism began definitely to separate itself from its doubtful allies, and to draw towards union with the orthodox party. Hilary, it may be added, admits the force of some semi-Arian objections to the word ὁμοούσιον, and suggests certain express limitations of its meaning. Two other creeds of considerable length, one of them provided with innumerable anathemas, were drawn up at Sirmium. The last of these, commonly known as the dated creed (359), was ridiculed by Athanasius for