the impending examination of the heresy of Aëtius and of the accusations which had been brought against him and his partisans45.”  A creed put forward by Acacius having been re- jected, he refused to attend any further meetings, though repeatedly summoned to be present at an investigation of his own charges against Cyril. In the end Acacius and many of his friends were deposed or excommunicated.  Some of these, however, in defiance of the sentence of the Council, returned to their dioceses, as did also the majority who had deposed them. It is not expressly stated whether any formal decision on the case of Cyril was adopted by the Council:  but as his name does not appear in the lists of those who were deposed or excommunicated, it is certain that he was not condemned.  It is most probable that the charges against him were disregarded after his accuser Acacius had refused to appear, and that he returned, like the others, to his diocese.  But he was not to be left long in peace.  Acacius and some of his party had hastened to Constantinople, where they gained over to their cause the chief men attached to the palace, and through their influence secured the favour of Constantius, and roused his anger against the majority of the Council.  But what especially stirred the Emperor’s wrath were the charges which Acacius concocted against Cyril:  “For,” he said that “the holy robe which the Emperor Constantine of blessed memory, in his desire to honour the Church of Jerusalem, had presented to Macarius, the Bishop of that city, to be worn when he administered the rite of Holy Baptism, all fashioned as it was with golden threads, had been sold by Cyril, and bought by one of the dancers at the theatre, who had put it on, and while dancing had fallen, and injured himself, and died.  With such an ally as this Cyril,” he said, “they undertake to judge and pass sentence upon the rest of the world46.” Ten deputies who at the close of the Council of Seleucia had been appointed to report xvi its proceedings to the Emperor, “met, on their arrival at the Court, the deputies of the Council of Ariminum, and likewise the partisans of Acacius47.  After much controversy and many intrigues, a mutilated and ambiguous Creed adopted at Ariminum in which the ὁμοούσιος of Nicæa was replaced by “like to the Father that begat Him according to the Scriptures,” and the mention of either “essence” (οὐσία) or “subsistence” (ὑπόστασις) con- demned48, was brought forward and approved by the Emperor.  “After having, on the last day of the year 359, discussed the matter with the Bishops till far into the night49, he at length extorted their signatures….It is in this connexion that Jerome says:  Ingemuit totus 45 Sozom. iv. 22. 46 Theodoret, H. E. ii. 23. 47 Sozom. iv. 23. 48 Athan. de. Syn. § 30, where this Creed is given in full. 49 S. Hilar. ii. Num. 708. 13 Life of S. Cyril.