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ber that Athanasius is not attacking all members of the Arian communion, but representatives of it who had been conspicuous, not for heterodoxy alone, but for secularity in its worst form, for unscrupulousness, and for violence. He followed up his Discourses by four Letters to Serapion of Thmuis, of which the second briefly repeated the teaching of the Discourses, while the others were directed against a theory then reported to him by Serapion as springing up, and afterwards known as Macedonianism; which, abandoning the Arian position in regard to the Son, strove with singular inconsistency to retain it in regard to the Spirit. Athanasius met this error by contending for "a Trinity real and undivided," in which the Spirit was included with the Father and the Son.

The general aspect of church affairs was very unhopeful. At Constantinople an Arian persecution had again set in. But the defection of Hosius in 357, and Liberius in 358, after hard pressure and cruel usage, from the steadfastness which Athanasius had so much admired, must have wounded him to the heart. Yet he speaks of them with characteristic and most generous tenderness, and with full recognition of the trials under which they had given way (Hist. Ar. 45, 41; Apol. 89; de Fugâ, 5). In 359 the general body of Western bishops, at the council of Ariminum, were partly harassed and partly cheated into adopting an equivocal but really Arian confession, which was also adopted at the beginning of 360 by the legates of the Eastern council of Seleucia. An account of the earlier proceedings of these two councils was drawn up, in the form of a letter, by Athanasius, who, on the ground of a few words in the opening of this Letter on the Councils of Ariminum and Seleucia, has been thought by Tillemont and Gibbon to have been present at any rate at the latter place. The treatise is remarkable for his considerateness towards those of the semi-Arians whose objections to the Nicene Creed were rather verbal than real, while the second creed of Sirmium had driven them into open hostility to the Arians properly so-called, which they had expressed in their council of Ancyra in 358. Athanasius, then expressly naming their leader, Basil of Ancyra, welcomes them as brothers who mean essentially what churchmen mean. He will not for the present urge the Homoousion upon them. He is sure that in time they will accept it, as securing that doctrine of Christ's essential Sonship which their own symbol "Homoiousion" could not adequately guard (de Syn. 41). But while exhibiting this large-minded patience and forbearance he is careful to contrast the long series of Arian creeds with the one invariable standard of the orthodox; the only refuge from restless variations will be found in a frank adoption of the creed of Nicaea (ib. 32; cf. ad Afros, 9).

On Nov. 30 the accession of Julian was formally proclaimed at Alexandria. The Pagans, in high exultation, thought that their time was come for taking vengeance on the Arian bishop, whom they had once before tumultuously expelled for oppressive and violent conduct. They rose in irresistible force, threw George into prison, and on Dec.

24 barbarously murdered him. The Arians set up one Lucius in his place; but Julian, as if to shew his supercilious contempt for the disputes of "Galileans," or his detestation of the memory of Constantius, permitted all the bishops whom his predecessor had exiled to return; and Athanasius, taking advantage of this edict; reappeared in Alexandria, to the joy of his people, Feb. 22, 362.

One of his first acts was to hold a council at Alexandria for the settlement of several pressing questions. (a) Many bishops deeply regretted their concessions at Ariminum in 359: how were they to be treated? (b) It had become urgently necessary to give some advice to Paulinus and his flock at Antioch, with a view to healing the existing schism there. (c) A dispute which had arisen as to the word "hypostasis" had to be settled. (4) A correct view as to the Incarnation and the Person of Christ had to be established. The work before the council was that of harmonizing and reconciling. A synodal letter, or "Tome," addressed "to the Antiochenes" (i.e. to Paulinus and his flock), and composed by Athanasius, is one of the noblest documents that ever emanated from a council. But it came too late to establish peace at Antioch. Lucifer of Caliaris had taken upon him to consecrate Paulinus as the legitimate bp. of Antioch, and so perpetuated the division which his wiser brethren had hoped to heal.

The pagans of Alexandria had been rebuked by Julian for the murder of George, but he lent a ready ear to their denunciations of Athanasius as a man whose influence would destroy their religion. Julian assured them that he had never intended Athanasius to resume "what is called the episcopal throne"; and peremptorily commanded him to leave Alexandria; the imperial edict was communicated to Athanasius on Oct. 23 (=Paophi 27, Fest. Ind., Fragm. Maff.). The faithful gathered around him weeping. "Be of good heart," he said; "it is but a cloud; it will soon pass." He instantly embarked to go up the Nile. But Julian's implied orders were not forgotten; some Government agents pursued his vessel. They met a boat coming down the river, and asked for news of Athanasius. "He is not far off," was the reply. The boat was his own—he himself, perhaps, the speaker (Theod. iii. 9). His facilities of information had given him warning of the peril, and his presence of mind had baffled it. He sailed on towards Alexandria, but concealed himself at Chaereu, the first station from the capital, then proceeded to Memphis, where he wrote his Festal Letter for 363, and then made his way to the Thebaid.

(7) From his Fourth Exile to his Death (362‒373). It was probably about this time, shortly before Easter, 363, that Athanasius was met, while approaching Hermopolis, by Theodore of Tabenne, the banks of the Nile being thronged by bishops, clergy, and monks. Night apparently favoured this demonstration; Athanasius, having disembarked, mounted an ass which Theodore led, and pursued his way amid a vast body of monks bearing lanterns and torches, and chanting psalms. He stayed some time at Hermopolis and Antinoe, for the purpose of preaching;