A sample of what appears in the Real Messiah order it hereThis is the man who is identified as guiding Alexander of Alexandria to change the Alexandrian rites. Here is what Zosimus says about him (i.e. the Iberian from Egypt):
A Spaniard, named Aegyptius, very familiar with the court-ladies, being at Rome, happened to fall into converse with Constantine, and assured him, that the Christian doctrine would teach him how to cleanse himself from all his offences, and that they who received it were immediately absolved from all their sins. Constantine had no sooner heard this than he easily believed what was told him, and forsaking the rites of his country, received those which Aegyptius offered him ; and for the first instance of his impiety, suspected the truth of divination. For since many fortunate occurrences had been thereby predicted to him, and really had happened according to such prediction, he was afraid that others might be told something which should fall out to his misfortune ; and for that |52 reason applied himself to the abolishing of the practice. And on a particular festival, when the army was to go up to the Capitol, he very indecently reproached the solemnity, and treading the holy ceremonies, as it were, under his feet, incurred the hatred of the senate and people
Here is the Wikipedia entry
He was probably born in Roman Corduba in Hispania, although a passage in Zosimus has sometimes been conjectured as the writer's belief that Hosius was a native of Egypt.
Elected to the see of Córdoba before the end of the 3rd century, he narrowly escaped martyrdom in the persecution of Maximian (303-305). In 305 or 306 he attended the council of Illiberis or Elvira (his name appearing second in the list of those present), and upheld its severe canons concerning such points of discipline as the treatment of those who had abjured their faith during the recent persecutions and questions concerning clerical marriage.
In 313 he appears at the court of Constantine, being expressly mentioned by name in a constitution directed by the emperor to Caecilianus of Carthage in that year. In 323 he was the bearer and possibly the writer of Constantine's letter to Bishop Alexander of Alexandria and Arius his deacon, bidding them cease disturbing the peace of the church; and, on the failure of the negotiations in Egypt, it was doubtless with the active concurrence of Hosius that the Council of Nicaea was convened in 325. He certainly took part in its proceedings, and was one of the large number of confessors present; that he presided is a very doubtful assertion, as also that he was the principal author of the Nicene Creed. Still he powerfully influenced the judgment of the emperor against the party of Arius.
After a period of quiet life in his own diocese, Hosius presided in 343 at the fruitless synod of Sardica, which showed itself so hostile to Arianism; there and afterwards he spoke and wrote in favour of Athanasius
The prestige given to the orthodox cause by the support of the venerable Hosius led the Arians to bring pressure to bear upon Constantius II, who had him summoned to Milan where he declined to condemn Athanasius nor to extend communion to Arians. He so impressed the emperor that he was authorized to return home. More Arian pressure led to Constantius writing a letter demanding whether he alone was going to remain obstinate. In reply, Hosius sent his courageous letter of protest against imperial interference in Church affairs (353), preserved by Athanasius (Historia Arianorum, 42-45) which led to Hosius' exile in 355 to Sirmium, in Pannonia (in modern Serbia). From his exile he wrote to Constantius II his only extant composition, a letter not unjustly characterized by the French historian Sebastian Tillemont as displaying gravity, dignity, gentleness, wisdom, generosity and in fact all the qualities of a great soul and a great bishop.
Subjected to continual pressure from the Arians the old man, who was near his hundredth year, was weak enough to sign the formula adopted by the third Council of Sirmium in 357,[1] which involved communion with the Arians but not the condemnation of Athanasius. He was then permitted to return to his diocese, where he died in 359.
There is a letter from Pope Liberius to him (ca. 353).
