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56 resemblance to the creature, but is in every respect like the Father only who begat him." Many must have given their assent to the creed without really knowing what they were signing; others must have been overawed by the imperial authority conjoined to the vehement insistence of the majority, and when released from the pressure of the council and the emperor's presence these people soon showed that they had no love for the creed, and some of them ventured to come forward as champions of Arius. Then an immense weight was swung into the scale of reaction. Constautine recalled the banished bishops and ordered the restoration of Arius. This amazing change of front has been attributed to the influence of his sister Constantia, who was a patroness of Eusebius of Nicomedia, to the fact—perhaps due to this court influence—that Eusebius superseded Hosius in the emperor's favour, to the diplomatic subtlety of the Arians, and to other causes, all of which may have played their parts in what had now become a political drama of huge dimensions. But we must not forget that Constantine's aim throughout was mainly peace and good order throughout his dominions. This was apparent in his first act of interference, the famous letter to Alexander. At first he had sought peace by silencing discussion; then, finding this expedient unsuccessful, he took the course of supporting uniformity and suppressing dissent; this too proving ineffectual, he returned to the idea of comprehension which he had advocated at first. But whether by forcible uniformity or by violent comprehensiveness, his aim was to end the irritating polemic. First he tried a soothing medicine; next he took up the surgeon's knife; finally he resorted to ecclesiastical splints, a forcible binding together of the body of the Church which he saw split by faction, working continuously with the one aim of ending the dispute. Thus at last the emperor appears in the paradoxical rôle of a despot insisting on toleration.