sidered a grand triumph by Eusehius and his friends; but on the Saturday preceding the day appointed for his restoyation, Arius suddenly died of hemorrhage of the bowels.
Arius was exceedingly handsome; but the harassing cares of a life spent in a continual struggle with his adversaries are said to have given him a worn and haggard look. His man ners were graceful and modest; he was noted for even an ascetic abstinence, and the purity of his moral character was never challenged by a single enemy.
After the death of Arius, his followers rallied round Eusebius, now Bishop of Constantinople (338) , from whom they were styled Eusebians. The reconciliatory middle party of Eusebius of Caesarea (d.340 A.D.) , who wished to end the great controversy by abstaining from all strict dogmatic assertions on the matter, soon dwin dled into insignificance between the two contend ing parties. Constans, who ruled the West after the death of Constantine (337). and Constantius, who ruled the East, made an essay toward recon ciliation, but it failed at the Synod of Sardis (347) , where the Occidental bishoPs gathered themselves round Athanasius in support of the homoousian doctrine (identity or sameness of substance), while in a separate council at Philippopolis, the Oriental bishops asserted the homoiousian doctrine (implying merely simi larity of substance). Slight as might appear the verbal difference between the two parties, the bitterness of the controversy was intense, and pervaded almost all departments of public and private life. Constantius having, by the death of Constans (350) and his victory over INIagnentius (353), gained dominion over the West, the Arian cause, which he favored, tri umphed at the Synod of Arelate or Arles (353), and at that of Milan (355). These victories, however, were more apparent than real. The Nicene doctrine had still strong support on its side, and was strictly maintained by the ban ished Athanasius and his friends, while the An tiniereans, soon after their triumph, were divided into at least three parties. The old Arians, also styled Anonneoi, or Heterousians, asserted, in the boldest style, their doctrine of "distinct sub stances." The semi-Arians (a large majority in
the Eastern Church) maintained the hoszoiou skin doctrine of similar substances. A third party held the same doctrine with some qualifi cation. Morally, the victory was leaning to the side of the Nicicans. Julian the Apostate (361 363), in his hatred of the Christian religion, left all parties at liberty to contend as they pleased with one another, so that they did not interfere with his plans. ,Jnvian and his successors in the West, Valentinian I. and Gratian, extended full toleration to both parties. Arianism, at last, was virtually abolished in the Roman Em pire, under Theodosius in the East (379-395), and Valentinian II. in the West. Among the German nations, however, it continued to spread through missionary efforts. Bishop Ulfilas, the translator of the Bible into tho M(eso-Gothic language, had been the means of converting the West Goths to Arian Christi anity as early as 348, and they adhered to it until the Synod of Toledo in 589. The East Goths, Vandals, Burgundians, the Suevi in Spain, and the Longobards also adopted Arian ism; but in all these instances the Nicene doe trine ultimately prevailed, most slowly among the Longobards, who retained the Arian creed until 662. The Arian controversy has never ex cited any great interest in modern times; yet among Englishmen .John Milton was at least a semi-Arian, and it was revived for a time by the writings of the learned Dr. Samuel Clarke (1675 and also by William Whiston (1667 1752). More recently, a part of the Arian doc trine, the denial of "the eternal sonship." was broached in the Wesleyan Methodist ChArch by Dr. Adam Clarke (1762-1832) and a few folloW ers; but it was soon suppressed by the confer ence. Pure Arianism can now hardly he said to exist. It has gradually lapsed into Unitarian ism. Consult.: IL 1:611ing, Geschichte avian isehen Ilaresir con .Vikata [325] his KwIstanti Impel [381] (Giltersloh. 1875-83) : J. Gummerns, Die hontiiasianisehe Partei bis zuin Tode des Kon staalins (Leipzig. 1900). See ArnANAsms; CIIRISTOLOGY.