own belief, but of opinions held by many of his friends, and separated by no clear logical distinction from his own.  But now was he to sign or not?  Eusebius was not one of the hypocrites, and would not sign till his scruples were satisfied.  He tells us them in a letter to the people of his diocese, which he wrote under the evident feeling that his signature needed some apology.  First he gives their own Caesarean creed, and protests his unchanged adherence to it.  Then he relates its unanimous acceptance, subject to the insertion of the single word of one essence, which Constantine explained to be directed against materializing and unspiritual views of the divine generation.  But it emerged from the debates in so altered a form that he could not sign it without careful examination.  His first scruple was at of the essence of the Father, which was explained as not meant to imply any materializing separation.  So, for the sake of peace, he was willing to accept it, as well as of one essence, now that he could do it with a good conscience.  Similarly, begotten, not made, was explained to mean that the Son has nothing in common with the creatures made by him, but is of a higher essence, ineffably begotten of the Father.  So also, on careful consideration, of one essence with the Father implies no more than the uniqueness of the Son’s generation, and his distinctness from the creatures.  Other expressions prove equally innocent.

[Sidenote:  Constantine’s interference.]

Now that a general agreement had been reached, it was time for Constantine to interpose.  He had summoned the council as a means of union, and enforced his exhortation to harmony by burning the letters of recrimination which the bishops had presented to him.  To that text he still adhered.  He knew too little of the controversy to have any very strong personal opinion, and the influences which might have guided him were divided.  If Hosius of Cordova leaned to the Athanasian side, Eusebius of Nicomedia was almost Arian.  If Constantine had any feeling in the matter—­dislike, for example, of the popularity of Arius—­he was shrewd enough not to declare it too hastily.  If he tried to force a view of his own on the undecided bishops, he might offend half Christendom; but if he waited for the strongest force inside the council to assert itself, he might safely step in at the end to coerce the recusants.  Therefore whatever pleased the council pleased the Emperor too.  When they tore up the Arian creed, he approved.  When they accepted the Caesarean, he approved again.  When the morally strong Athanasian minority urged the council to put in the disputed clauses, Constantine did his best to smooth the course of the debate.  At last, always in the interest of unity, he proceeded to put pressure on the few who still held out.  Satisfactory explanations were given to Eusebius of Caesarea, and in the end they all signed but the two Egyptian Arians, Secundus of Ptolemais and Theonas of Marmarica.  These were sent into exile, as well as Arius himself; and a qualified subscription from Eusebius of Nicomedia only saved him for the moment.  An imperial rescript also branded the heretic’s followers with the name of Porphyrians, and ordered his writings to be burnt.  The concealment of a copy was to be a capital offence.