arranged in the shape of letters; and it said in the Roman tongue: "In this, conquer." 1.7 That he says that even before the synod in Nicaea, this one, Alexander of Alexandria, having arrived at Nicomedia and having met with Hosius of Corduba and the bishops with him, prepared them to confess by synodical votes that the Son is homoousios with the Father, and to renounce Arius. 1.8 And not long after, the synod in Nicaea was convened, at which were present, with the other archpriests of God, also Basileus, the bishop of Amaseia, and Meletius of Sebastopolis. 1.9 That he himself also agrees that all agreed with the definition of faith in Nicaea, except Secundus of Ptolemais, whom Theonas of Marmarica also followed. But the other troop of Arian overseers, namely Eusebius, I say, of Nicomedia, whom this man deifies as great, and Theognis of Nicaea, and Maris of Chalcedon, and the other phalanx changed sides to the synod; deceitfully, indeed, as this man also says, and having secretly substituted homoiousios for the word homoousios; nevertheless, having undertaken to agree with the synodical decrees, when Constantina, the sister of the emperor Constantine, offered them the exhortation to do so. 1.10 And he says that Secundus, as he was being exiled, said to Eusebius: 'Eusebius, you signed so that you would not be exiled. I trust in God, that you are destined to be led away into exile on account of me.' And that the ostracism of Eusebius happened three months after the synod, just as Secundus had foretold, when he had returned to his own obvious impiety. 2.T FROM THE SECOND HISTORY 2.1 That this lover of lies, Cacostorgius, after the ecumenical synod and the manifest recantation of Eusebius and his party towards impiety, says that the emperor Constantine punished these men because, while thinking otherwise, they had subscribed to the homoousion; but recalled Secundus and his party; and sent out letters everywhere denouncing the homoousion, but establishing the heteroousion. That Alexander of Alexandria also signed these letters, and for this reason Arius and his party were reconciled with him; but when the fear of the emperor had subsided, Alexander reverted to his own opinion, and Arius, with those who shared his views, again withdrew from him and from the church. 2.2 That he says that Arius, having departed from the church, wrote songs for sailors, for millers, and for travelers, and composing other such things, he set them to tunes which he thought suitable for each, through the pleasure in the melodies seducing the more ignorant of men to his own impiety. 2.3 That while extravagantly deifying Arius for fighting against the Son, he says that he was involved in absurdities because he introduces God as unknown and incomprehensible everywhere and inconceivable; and not to men only, which is perhaps a lesser evil, but also to the only-begotten Son of God himself. And he says that at that time not only Arius, but also the majority of them were carried away into this absurdity. For except for Secundus and Theonas, and the disciples of Lucian the martyr, namely Leontius and Antonius and Eusebius of Nicomedia, the rest of the company of impiety drifted into this opinion. 2.4 That he says that Constantine put to death his own son Priscus, carried away by the slanders of his stepmother; and that she, in turn, having been caught committing adultery with one of the Cursors, he ordered to be suffocated in the heat of the bath. And that Constantine, who had passed the sentence of the sword upon his child, not long after was killed by his brothers with poison while staying in Nicomedia. 2.5 That he says that Ulfilas, at this time, from the Scythians beyond the Ister (whom the ancients called Getae, but are now called Goths) brought a great multitude over into the Roman territory, who had been driven from their native lands on account of their piety. And that the nation was Christianized in the following manner: during the reign of Valerian and Gallienus, a great company of Scythians from beyond the Ister crossed into Roman territory, and overran much of the

γραμμάτων χαρακτῆρα ῥυθμιζομένων· τὰ δὲ ἄρα Ῥωμαίων ἔλεγε φωνῇ· «ἐν τούτῳ νίκα». 1.7 Ὅτι καὶ πρὸ τῆς ἐν Νικαίᾳ συνόδου οὗτος τὸν Ἀλεξανδρείας φησὶν Ἀλέξανδρον καταλαβόντα τὴν Νικομήδειαν καὶ Ὁσίῳ τε τῷ Κουδρούβης ἐντυχόντα καὶ τοῖς σὺν αὐτῷ ἐπισκόποις, συνοδικαῖς ψήφοις ἀνομολογῆσαι παρασκευάσαι ὁμοούσιον τῷ πατρὶ τὸν υἱόν, καὶ τὸν Ἄρειον ἀποκηρύξασθαι. 1.8 Μετ' οὐ πολὺν δὲ χρόνον καὶ τὴν ἐν Νικαίᾳ συστῆναι σύνοδον ἐν ᾗ μετὰ τῶν ἄλλων ἀρχιερέων θεοῦ καὶ Βασιλέα τὸν Ἀμασείας ἐπίσκοπον παρεῖναι καὶ Μελέτιον τὸν Σεβαστουπόλεως. 1.9 Ὅτι καὶ αὐτὸς συνομολογεῖ πάντας ὁμοφρονῆσαι τῷ ἐν Νικαίᾳ τῆς πίστεως ὅρῳ, πλὴν Σεκούνδου τοῦ Πτολεμαΐδος, ᾧ καὶ Θεωνᾶς ὁ τῆς Μαρμαρικῆς ἠκολούθησεν. τὸ δὲ ἄλλο στῖφος τῶν Ἀρειανῶν ἐφόρων, Εὐσέβιός τε, φημί, ὁ Νικομηδείας ὃν οὗτος ἀποθειάζει μέγαν καὶ Θέογνις ὁ Νικαίας, καὶ Μάρις ὁ Καλχηδόνος, καὶ ἡ ἄλλη φάλαγξ πρὸς τὴν σύνοδον μετετάξατο· ἐν δόλῳ μέν, καὶ οὗτός φησι, καὶ τὸ ὁμοιούσιον ἐν τῇ τοῦ ὁμοουσίου φωνῇ ὑποκλέψαντες· πλήν γε συμφρονεῖν τοῖς συνοδικοῖς ψηφίσμασιν ἀναδεξάμενοι, Κωνσταντίνας τῆς τοῦ Κωνσταντίνου βασιλέως ἀδελφῆς εἰσηγησαμένης αὐτοῖς τὴν εἰς τοῦτο παραίνεσιν. 1.10 Λέγει δὲ καὶ Σεκοῦνδον ὑπεροριζόμενον εἰπεῖν πρὸς Εὐσέβιον· «Εὐσέβιε, ὑπέγραψας ἵνα μὴ ἐξορισθῇς. πιστεύω τῷ θεῷ, δι' ἐμοῦ σε δεῖ ἀχθήσεσθαι ἀπαγόμενον». καὶ γεγονέναι τῷ Εὐσεβίῳ τὸν ἐξοστρακισμὸν μετὰ μῆνας ἀπὸ τῆς συνόδου τρεῖς, καθὰ καὶ Σεκοῦνδος προεῖπεν, πρὸς τὴν ἰδίαν κατὰ τὸ προφανὲς ἀσέβειαν ἀναστρέψαντι. 2.τ ΕΚ ΤΗΣ ∆ΕΥΤΕΡΑΣ ΙΣΤΟΡΙΑΣ 2.1 Ὅτι ὁ φιλοψευδὴς οὗτος Κακοστόργιος, μετὰ τὴν οἰκουμενικὴν σύνοδον καὶ τὴν ἐκ προδήλου τῶν περὶ τὸν Εὐσέβιον πρὸς τὴν ἀσέβειαν παλινῳδίαν, τὸν βασιλέα φησὶ Κωνσταντῖνον τούτους μὲν δίκην εἰσπράξασθαι ἀνθ' ὧν ἄλλα φρονοῦντες τῷ ὁμοουσίῳ ὑπεσημήναντο· τοὺς δὲ περὶ Σεκοῦνδον ἀνακαλέσασθαι· καὶ γράμματα πανταχοῦ διαπέμψαι τὸ μὲν ὁμοούσιον διασύροντα, κρατύνοντα δὲ τὸ ἑτεροούσιον. οἷς γράμμασι καὶ τὸν Ἀλεξανδρείας Ἀλέξανδρον ὑπογράψαι, καὶ διὰ τοῦτο συνελθεῖν αὐτῷ καὶ τοὺς περὶ Ἄρειον· τοῦ δὲ ἐκ βασιλέως ἠρεμήσαντος φόβου, τὸν μὲν Ἀλέξανδρον ἐπὶ τὴν οἰκείαν ἀναδραμεῖν γνώμην, τὸν δὲ Ἄρειον πάλιν αὐτοῦ τε καὶ τῆς ἐκκλησίας σὺν τοῖς ὁμόφροσιν ἀποστῆναι. 2.2 Ὅτι τὸν Ἄρειον ἀποπηδήσαντα τῆς ἐκκλησίας φησὶ ᾄσματά τε ναυτικὰ καὶ ἐπιμύλια καὶ ὁδοιπορικὰ γράψαι, καὶ τοιαῦθ' ἕτερα συντιθέντα, εἰς μελῳδίας ἐντεῖναι ἃς ἐνόμιζεν ἑκάστοις ἁρμόζειν, διὰ τῆς ἐν ταῖς μελῳδίαις ἡδονῆς ἐκκλέπτων πρὸς τὴν οἰκείαν ἀσέβειαν τοὺς ἀμαθεστέρους τῶν ἀνθρώπων. 2.3 Ὅτι τὸν Ἄρειον ἐν τῷ θεομαχεῖν κατὰ τοῦ υἱοῦ ὑπερθειάζων, ἀτόποις ἐνέχεσθαί φησι διότι ἄγνωστόν τε τὸν θεὸν καὶ ἀκατάληπτον πανταχοῦ καὶ ἀνεννόητον εἰσηγεῖται· καὶ οὐκ ἀνθρώποις μόνοις, ὃ κακὸν μετριώτερον ἴσως, ἀλλὰ καὶ αὐτῷ τῷ μονογενεῖ υἱῷ τοῦ θεοῦ. καὶ πρὸς ταύτην φησὶ τὴν ἀτοπίαν κατ' ἐκεῖνο καιροῦ μὴ Ἄρειον μόνον, ἀλλὰ καὶ τοὺς πλείους αὐτῶν συναπενεχθῆναι. πλὴν γὰρ Σεκούνδου καὶ Θεωνᾶ, καὶ τῶν Λουκιανοῦ τοῦ μάρτυρος μαθητῶν, Λεοντίου τε καὶ Ἀντωνίου καὶ τοῦ Νικομηδείας Εὐσεβίου, τὸ ἄλλο τῆς ἀσεβείας σύνταγμα πρὸς ταύτην ἀπορρυῆναι τὴν δόξαν. 2.4 Ὅτι φησὶ τὸν Κωνσταντῖνον ἀνελεῖν τὸν ἴδιον παῖδα Πρίσκον, διαβολαῖς τῆς μητρυιᾶς συναρπασθέντα· κἀκείνην δὲ πάλιν φωραθεῖσάν τινι τῶν Κουρσώρων μοιχωμένην, τῇ τοῦ λουτροῦ ἀλέᾳ ἐναποπνιγῆναι προστάξαι. καὶ τῷ παιδίῳ τοῦ ξίφους διδοῦντα Κωνσταντῖνον τὴν δίκην μετ' οὐ πολὺν χρόνον ὑπὸ τῶν ἀδελφῶν φαρμάκοις κατὰ τὴν Νικομήδειαν διατρίβοντα ἀναιρεθῆναι. 2.5 Ὅτι Οὐρφίλαν φησὶ κατὰ τούτους τοὺς χρόνους ἐκ τῶν πέραν Ἴστρου Σκυθῶν (οὓς οἱ μὲν πάλαι Γέτας, οἱ δὲ νῦν Γότθους καλοῦσι) πολὺν εἰς τὴν Ῥωμαίων διαβιβάσαι λαόν, δι' εὐσέβειαν ἐκ τῶν οἰκείων ἠθῶν ἐλαθέντας. χριστιανίσαι δὲ τὸ ἔθνος τρόπῳ τοιῷδε· βασιλεύοντος Οὐαλλεριανοῦ καὶ Γαλλιήνου, μοῖρα Σκυθῶν βαρεῖα τῶν πέραν τοῦ Ἴστρου διέβησαν εἰς τὴν Ῥωμαίων, καὶ πολλὴν μὲν κατέδραμον τῆς