of Europe; and having crossed over also into Asia, they overran both Galatia and Cappadocia, and took many captives, both others and those enrolled in the clergy, and were carried off homeward with much booty. But the captive and pious company, having lived among the barbarians, converted not a few of them to piety and prepared them to think the things of the Christians instead of the Hellenic opinion. From this captivity also came the ancestors of Ulfilas, Cappadocians by race, from a city near Parnassus, and from a village called Sadagolthina. This Ulfilas, therefore, led the exodus of the pious, having been established as their first bishop. And he was established thus: having been sent on an embassy with others by the ruler of the nation in the time of Constantine (for the barbarian nations there had also submitted to the emperor), he was ordained by Eusebius and the bishops with him for those who were Christianized in the Getic land; and he both took care of their other affairs and, having become an inventor of their own letters, translated all the scriptures into their language, except, indeed, the books of Kings, since they contained a history of wars, and the nation was fond of war and in need of a curb for their impulse to battles, rather than something to incite them to these things. which has the power to do these things, being considered most venerable and regulating those who are persuaded toward the worship of the divine. And the emperor settled this refugee people in the regions of Mysia, as was agreeable to each. And he held Ulfilas in the greatest honor, so as to often say of him, "the Moses of our time." But this man greatly deifies the man, and records both him and those under him as lovers of his heretical opinion. 2.6 That the innermost Indians, as many as learned to honor Christ from the teaching of Bartholomew the apostle, the impious one says profess the doctrine of "different substance." And he introduces Theophilus the Indian as embracing such a belief, having come to them and relating their opinion. This nation of the Indians was anciently called Sabas from the metropolis of Saba, but now is called Homerites. 2.7 That after three whole years, he says Eusebius and Maris and Theognis, having obtained their return by a decree of the emperor Constantine, set forth a heretical symbol of faith and sent it everywhere for the overthrow of the council in Nicaea; and they both deposed and renounced Alexander of Alexandria, because he had perversely returned to the homoousion; but also Eustathius of Antioch, having brought against him the charge of intercourse with a young maid and the enjoyment of shameful pleasure; the emperor decreed exile for him, making the West his border. And he says that the full number of this unlawful council was two hundred and fifty, and that they made Nicomedia the workshop for their unlawful acts. 2.8 That concerning Agapetus the fellow-heretic, who from the military roll was both made a presbyter by those of like mind and later bishop of Synnada; concerning this man, at any rate, telling many wondrous tales, he says that he raised the dead and became a banisher and driver away of many other afflictions, and indeed also a worker of other miraculous deeds; and that he prepared many of the Hellenes to convert to Christianity. 2.9 That he says Constantine, in the twenty-eighth year of his reign, refashioned Byzantium into Constantinople, and walked around defining the circuit, carrying a spear in his hand; and since it seemed to his followers that he was extending the measure more than was fitting, someone approached him and inquired: "How far, master?" And he, answering, said distinctly: "Until he who is before me stops," making it clear that some heavenly power of his was leading the way, the instructor of the deed. And having founded the city, he named it Alma Roma, which in the Roman tongue means the glorious; and to have established a senate and the expense of a grain allowance

Εὐρώπης· διαβάντες δὲ καὶ εἰς τὴν Ἀσίαν, τήν τε Γαλατίαν καὶ τὴν Καππαδοκίαν ἐπῆλθον, καὶ πολλοὺς ἔλαβον αἰχμαλώτους ἄλλους τε καὶ τῶν κατειλεγμένων τῷ κλήρῳ, καὶ μετὰ πολλῆς λείας ἀπεκομίσθησαν οἴκαδε. ὁ δὲ αἰχμάλωτος καὶ εὐσεβὴς ὅμιλος, συναναστραφέντες τοῖς βαρβάροις, οὐκ ὀλίγους τε αὐτῶν εἰς τὸ εὐσεβὲς μετεποίησαν καὶ τὰ Χριστιανῶν φρονεῖν ἀντὶ τῆς Ἑλληνίδος δόξης παρεσκεύασαν. ταύτης τῆς αἰχμαλωσίας γεγόνεσαν καὶ οἱ Οὐρφίλα πρόγονοι, Καππαδόκαι μὲν γένος, πόλεως δὲ πλησίον Παρνασσοῦ, ἐκ κώμης δὲ Σαδαγολθινὰ καλουμένης. ὁ τοίνυν Οὐρφίλας οὗτος καθηγήσατο τῆς ἐξόδου τῶν εὐσεβῶν, ἐπίσκοπος αὐτῶν πρῶτος καταστάς. κατέστη δὲ ὧδε· παρὰ τοῦ τὴν ἀρχὴν ἔχοντος τοῦ ἔθνους ἐπὶ τῶν Κωνσταντίνου χρόνων εἰς πρεσβείαν σὺν ἄλλοις ἀποσταλείς (καὶ γὰρ καὶ τὰ τῇδε βάρβαρα ἔθνη ὑπεκέκλιτο τῷ βασιλεῖ), ὑπὸ Εὐσεβίου καὶ τῶν σὺν αὐτῷ ἐπισκόπων χειροτονεῖται τῶν ἐν τῇ Γετικῇ χριστιανιζόντων· καὶ τά τε ἄλλα αὐτῶν ἐπεμελεῖτο καὶ γραμμάτων αὐτοῖς οἰκείων εὑρετὴς καταστάς, μετέφρασεν εἰς τὴν αὐτῶν φωνὴν τὰς γραφὰς ἁπάσας, πλήν γε δὴ τῶν Βασιλειῶν, ἅτε τῶν μὲν πολέμων ἱστορίαν ἐχουσῶν, τοῦ δὲ ἔθνους ὄντος φιλοπολέμου καὶ δεομένου μᾶλλον χαλινοῦ τῆς ἐπὶ τὰς μάχας ὁρμῆς, ἀλλ' οὐχὶ τοῦ πρὸς ταῦτα παροξύνοντος. ὅπερ ἰσχὺν ἔχει ταῦτα ποιεῖν, σεβάσμιά τε μάλιστα νομιζόμενα καὶ πρὸς τὴν τοῦ θείου θεραπείαν τοὺς πειθομένους καταρυθμίζοντα. ἱδρύσατο δ' ὁ βασιλεὺς τὸν αὐτόμολον τοῦτον λαὸν περὶ τὰ τῆς Μυσίας χωρία, ὡς ἑκάστῳ φίλον ἦν. καὶ τὸν Οὐρφίλαν διὰ πλείστης ἦγε τιμῆς ὡς καὶ πολλάκις «ὁ ἐφ' ἡμῶν Μωσῆς» λέγειν περὶ αὐτοῦ. λίαν δὲ οὗτος τὸν ἄνδρα θειάζει, καὶ τῆς αἱρετικῆς αὐτοῦ δόξης ἐραστὴν αὐτόν τε καὶ τοὺς ὑπ' αὐτὸν ἀναγράφει. 2.6 Ὅτι τοὺς ἐνδοτάτω Ἰνδούς, ὅσοι Χριστὸν ἔμαθον τιμᾶν ἐκ τῆς Βαρθολομαίου τοῦ ἀποστόλου διδασκαλίας, τὸ ἑτεροούσιον πρεσβεύειν ὁ δυσσεβής φησι. καὶ τὸν Θεόφιλον εἰσάγει τὸν Ἰνδὸν τὸ τοιοῦτον ἀσπαζόμενον φρόνημα, παραγενέσθαι τε εἰς αὐτοὺς καὶ τὴν αὐτῶν ἐκδιηγεῖσθαι δόξαν. τὸ δὲ τῶν Ἰνδῶν ἔθνος τοῦτο Σάβας μὲν πάλαι ἀπὸ τῆς Σαβᾶ μητροπόλεως, τὰ νῦν δὲ Ὁμηρίτας καλεῖσθαι. 2.7 Ὅτι μετὰ τρεῖς ὅλους ἐνιαυτούς φησιν Εὐσέβιον καὶ Μάριν καὶ Θέογνιν ψήφῳ βασιλέως τοῦ Κωνσταντίνου ἐπανόδου τυχόντας, πίστεώς τε σύμβολον αἱρετικῆς ἐκθεῖναι καὶ πανταχόσε διαπέμψαι ἐπ' ἀνατροπῇ τῆς ἐν Νικαίᾳ συνόδου· καὶ τὸν Ἀλεξανδρείας Ἀλέξανδρον καθελεῖν τε καὶ ἀποκηρύξασθαι, ἀνθ' ὧν ἐπὶ τὸ ὁμοούσιον παλιντραπέλως ἐπανέστρεφεν· ἀλλὰ καὶ Εὐστάθιον τὸν Ἀντιοχείας, παιδίσκης μῖξιν καὶ αἰσχρᾶς ἡδονῆς ἀπόλαυσιν αἰτίαν ἐπιγραψαμένους· φυγὴν αὐτῷ βασιλεὺς ἐτιμήσατο εἰς τὴν Ἑσπέραν μεθόριον ποιησάμενος. πεντήκοντα δὲ καὶ διακοσίους φησὶν εἶναι τὸ πλήρωμα τοῦ παρανόμου τούτου συνεδρίου, καὶ τὴν Νικομήδειαν αὐτοῖς τῶν παρανομηθέντων ποιήσασθαι ἐργαστήριον. 2.8 Ὅτι περὶ Ἀγαπητοῦ τοῦ συναιρεσιώτου, ὃς καὶ ἐκ καταλόγου στρατιωτικοῦ πρεσβύτερός τε κατέστη παρὰ τῶν ὁμοφρόνων καὶ Συνάδων ἐπίσκοπος ὕστερον· περὶ γοῦν τούτου πολλὰ τερατολογῶν, νεκρούς τε αὐτὸν ἀναστῆσαι λέγει καὶ πολλῶν ἄλλων παθῶν φυγαδευτὴν γενέσθαι καὶ ἐλατῆρα, οὐ μὴν ἀλλὰ καὶ παραδόξων ἄλλων ἔργων δημιουργόν· καὶ πολλοὺς ἐξ Ἑλλήνων εἰς τὸν Χριστιανισμὸν μετατάξασθαι παρασκευάσαι. 2.9 Ὅτι Κωνσταντῖνόν φησιν ὀκτὼ καὶ εἰκοστῷ ἔτει τῆς βασιλείας αὐτοῦ τὸ Βυζάντιον εἰς Κωνσταντινούπολιν μετασκευάσαι, καὶ τὸν περίβολον ὁριζόμενον βάδην τε περιιέναι, τὸ δόρυ τῇ χειρὶ φέροντα· ἐπεὶ δὲ τοῖς ἑπομένοις ἐδόκει μεῖζον ἢ προσῆκε τὸ μέτρον ἐκτείνειν, προσελθεῖν τε αὐτῷ τινα καὶ διαπυνθάνεσθαι· «ἕως ποῦ, δέσποτα;» τὸν δὲ ἀποκρινάμενον διαρρήδην φάναι· «ἕως ἂν ὁ ἔμπροσθέν μου στῇ», ἐπίδηλον ποιοῦντα ὡς δύναμις αὐτοῦ τις οὐρανία προηγοῖτο, τοῦ πραττομένου διδάσκαλος. ἱδρυσάμενον δὲ τὴν πόλιν Ἄλμα Ῥώμαν ὀνομάσαι, ὃ δηλοῖ τῇ Ῥωμαΐδι γλώττῃτὴν ἔνδοξον· καὶ βουλήν τε σύγκλητον τάξασθαι καὶ σιτηρεσίου δαπάνην