Among the followers of Athanasius was that important mixed race with whom the Egyptian civilisation chiefly rested, a race that may be called Koptic, but half Greek and half Egyptian in their language and religion as in their forefathers.  But in feelings they were wholly opposed to the Greeks of Alexandria.  Never since the last Nectanebo was conquered by the Persians, eight hundred years earlier, did the Egyptians seem so near to throwing off the foreign yoke and rising again as an independent nation.  But the Greeks, who had taught them so much, had not taught them the arts of war; and the nation remained enslaved to those who could wield the sword.  The return of Athanasius, however, was only the signal for a fresh uproar, and the Arians complained that Egypt was kept in a constant turmoil by his zealous activity.  Nor were the Arians his only enemies.  He had offended many others of his clergy by his overbearing manners, and more particularly by his following in the steps of Alexander, the late bishop, in claiming new and higher powers for the office of patriarch than had ever been yielded to the bishops of Alexandria before their spiritual rank had been changed into civil rank by the emperor’s adoption of their religion.  Meletius headed a strong party of bishops, priests, and deacons in opposing the new claims of the archiepiscopal see of Alexandria.  His followers differed in no point of doctrine from the Athanasian party, but as they sided with the Arians they were usually called heretics.

By this time the statesmen and magistrates had gained a clear view of the change which had come over the political state of the empire, first by the spread of Christianity, and secondly by the emperor’s embracing it.  By supporting Christianity the emperors gave rank in the state to an organised and well-trained body, which immediately found itself in possession of all the civil power.  A bishopric, which a few years before was a post of danger, was now a place of great profit, and secured to its possessor every worldly advantage of wealth, honour, and power.  An archbishop in the capital, obeyed by a bishop in every city, with numerous priests and deacons under them, was usually of more weight than the prefect.  While Athanasius was at the height of his popularity in Egypt, and was supported by the Emperor of the West, the Emperor Constantius was very far from being his master.  But on the death of Constans, when Constantius became sovereign of the whole empire, he once more tried to make Alexandria and the Egyptian church obedient to his wishes.  He was, however, still doubtful how far it was prudent to measure his strength against that of the bishop, and he chose rather to begin privately with threats before using his power openly.  He first wrote word to Athanasius, as if in answer to a request from the bishop, that he was at liberty, if he wished, to visit Italy; but he sent the letter by the hands of the notary Diogenes, who added, by