De Spiritu Sancto (Orat. 31)

Ὁ μὲν δὴ περὶ τοῦ υἱοῦ λόγος τοιοῦτος· καὶ οὕτω διαπέφευγε τοὺς λιθάζοντας, διελθὼν διὰ μέσου αὐτῶν. ὁ λόγος γὰρ οὐ λιθάζεται, λιθοβολεῖ δέ, ὅταν ἐθέλῃ, καὶ σφενδονᾷ θηρία, λόγους κακῶς τῷ ὄρει προσβαίνοντας. τί δ’ ἂν εἴποις, φασί, περὶ τοῦ ἁγίου πνεύματος ; πόθεν ἡμῖν ἐπεισάγεις ξένον θεὸν καὶ ἄγραφον ; τοῦτο ἤδη καὶ οἱ περὶ τὸν υἱὸν μετριάζοντες. ὅπερ γὰρ ἐπὶ τῶν ὁδῶν εὑρεῖν ἐστὶ καὶ τῶν ποταμῶν, σχίζονταί τε ἀπ’ ἀλλήλων, καὶ εἰς ἄλληλα συνάγονται· τοῦτο κἀνταῦθα συμβαίνει διὰ τὸν πλοῦτον τῆς ἀσεβείας, καὶ τοὺς τὰ ἄλλα διεστῶτας ἐν ἄλλοις συμφέρεσθαι, ὥστε μηδὲ γινώσκειν καθαρῶς δύνασθαι τὸ συμφέρον ἢ τὸ μαχόμενον.

ἔχει μὲν οὖν τι καὶ δυσχερὲς ὁ περὶ τοῦ πνεύματος λόγος, οὐ μόνον ὅτι ἐν τοῖς περὶ τοῦ υἱοῦ λόγοις ἀποκαμόντες οἱ ἄνθρωποι θερμότερον τῷ πνεύματι προσπαλαίουσι· χρὴ γάρ τι πάντως αὐτοὺς ἀσεβεῖν, ἢ οὐδὲ βιωτός ἐστιν αὐτοῖς ὁ βίος· ἀλλ’ ὅτι καὶ ἡμεῖς τῷ πλήθει τῶν ζητημάτων ἀποκναισθέντες ταὐτὸ πάσχομεν τοῖς κακοσίτοις, οἱ ἐπειδὰν πρός τι τῶν βρωμάτων ἀηδισθῶσι, πρὸς πάντα λόγον ὁμοίως, ὥσπερ ἐκεῖνοι πρὸς τροφήν, δυσχεραίνομεν. ὅμως διδότω τὸ πνεῦμα, καὶ ὁ λόγος δραμεῖται, καὶ ὁ θεὸς δοξασθήσεται. τὸ μὲν οὖν ἐπιμελῶς ἐξετάζειν καὶ διαιρεῖσθαι, ποσαχῶς ἢ τὸ πνεῦμα ἢ τὸ ἅγιον παρὰ τῇ θείᾳ γραφῆ νοεῖται καὶ λέγεται, μετὰ τῶν προσφόρων τῇ θεωρίᾳ μαρτυριῶν, καὶ ὅ τι παρὰ ταῦτα [*](2. 2 του υἱοῦ] OM του cd || 3 om οἱ e || 5 αὐτοῖς ἐστιν ce || 7 βρωμάτων] ζητηματων b) [*](2. The enquiry about the Holy Ghost is difficult. Controversialists defeated over the Son attack the Holy Ghost the more eagerly. Good Christians, sick of argument, wish the enquiry left alone. But we must try. I shall not discuss the meaning of ‘ holy ’ and of ‘ Spirit, ’ of of the two words together. That has been done by others.) [*](3. οἱ ἄνθρωποι] The clause χρὴ γάρ τι κτλ., as well as the opposed ἀλλ’ ὅτι καὶ ἡμεῖς, shows that Gr. does not mean 'men,' including good Christians who dislike controversy, but ’the men,' i.e. his opponents. Their very failure, and the exhaustion of their arguments about the Son ἀποκαμόντες), make them the more keen in their attack upon the Spirit.) [*](6. ἀποκναισθέντες] Cp. i 2.) [*](7. κακοσίτοις] ’squeamish about their diet.’) [*](ib. ot ἐπειδὰν κτλ.] The MSS. appear to give no sign of any other reading, but the grammar is in hopeless confusion. The simplest remedy would be to strike out οἳ before ἐπειδάν, and to insert it before πρὸς πάντα. Otherwise we must suppose that some words have fallen out after ἀηδισθῶσι, such as πάντα ἀποστρέφονται, followed by ἡμεῖς οὖν to begin a new sentence. The required sense is plain, though it cannot be got out of the present text : that as people of delicate stomach, who have had something offered them which they dislike, turn against food in general, so we, disgusted with the Eunomian arguments about the Son, are disinclined to listen to arguments of any kind about the Spirit, or indeed on any religious subject.) [*](9. ὁ λόγος δραμεῖται] 1 Thess. iii 1. As, however, ὁ λόγος is here ’the ’ and not directly ’the word of ’ Gr. shrinks from making it the subject of δοξασθήσεται, as in St Paul.) [*](11. ποσαχῶς] in how many different senses the words πνεῦμα and ἄγιος are used in Scripture.) [*](13. μαρτυριῶν] ’ the texts that bear upon the investigation.’)

Οἱ μὲν οὖν, ὡς ξένον τινὰ θεὸν καὶ παρέγγραπτον εἰσαγόντων ἡμῶν τὸ πνεῦμα τὸ ἅγιον, δυσχεραίνοντες, καὶ σφόδρα προπολεμοῦντες τοῦ γράμματος, ἴστωσαν ἐκεῖ φοβούμενοι φόβον, οὗ μὴ ἔστι φόβος, καὶ σαφῶς γινωσκέτωσαν ὅτι ἔνδυμα τῆς ἀσεβείας ἐστὶν αὐτοῖς ἡ φιλία τοῦ γράμματος, ὡς δειχθήσεται μικρὸν ὕστερον, ἐπειδὰν τὰς ἐνστάσεις αὐτῶν εἰς δύναμιν διελέγξωμεν. ἡμεῖς δὲ τοσοῦτον θαρροῦμεν τῇ θεότητι τοῦ πνεύματος, ὃ πρεσβεύομεν, ὥστε καὶ τῆς θεολογίας ἐντεῦθεν ἀρξόμεθα, τὰς αὐτὰς τῇ τριάδι φωνὰς ἐφαρμόζοντες, κἄν τισι δοκῇ [*](2 ταυτα...ταυτα] ταὐτὰ . . . ταὐτὰ ceg || 4 τρεψώμεθα eg 3. 5 θέον τινα b || 12 0] ω ‘ Reg. a, Or. 1’) [*](3. ἐπεὶ καὶ ἡμεῖς] The use of ἐπεί, where perh. we might have expected ὡς, seems to be in favour of the reading ταὐτά, which would thus be taken to mean, ’since we agree with ’ But the mss. are not of very great value in matters of this kind (and it must be remembered that the principal MS. fails us at this point) ; and it would be difficult to supply a verb that would suit ταὐτά, which the obvious φιλοσοφοῦμεν would not do. Ἐπεὶ will therefore indicate that the proposed division of labour is a fair one : the ἔτεροι (by whom Gr. prob. means, not Basil, but students who wer still living to profit by his labours), have worked at that particular study for our advantage as well as their own, and we will leave it to them, since we are labouring at this other for theirs as well as ours.) [*](3. Zeal for the letter ὁ Scripture is sometimes a cloak for My confidence in the Godhead of the Holy Ghost is absolute. He ἲς the Light that lighteneth every man, equally with the Father and the Son. I will fearlessly proclaim Him.) [*](5. παρέγγραπτον] wrongly entered on the list ; cp. iii 18.) [*](7. πρόπολεμοῦντες τ. γρ] Gr. will not say τῆς γραφῆς ; cp. iv 1 οἱ τοῦ γράμματος ἱερόσυλοι.) [*](ib. ἐκεῖ φοβούμενοι φ.] Ps. Iii 6 (Hii 5).) [*](11. εἰς δύναμιν] ’ to the best ὁ our power.’) [*](12. θαρροῦμεν τῆ θ.] ‘have such confidence ’ not merely in the sense of believing that the thing is so, but in that of resting upon it for support.) [*](ib. πρεσβεύομεν] ’revere’; cp. i 5.) [*](13. τῆς θεολογίας] ‘of θὶς account of the Godhead. ’ For numerous exx. of the use of the word, see Suicer s.v.) [*](ib. ἐντεῦθεν] explained by the clause τὰς αὐτὰς . . . ἐφαρμόζοντες.)

Εἰ ἦν ὅτε οὐκ ἦν ὁ πατήρ, ἦν ὅτε οὐκ ἦν ὁ υἱός. [*](7 πρότερον ἐφαντάσθη dg || 11 θεολογίαν] ὁμολογίαν b || 13 καὶ κηρύσσομεν] om καὶ f || 15 ησυχαζοντες] ἡσυχάσομεν f) [*](1. ἢν τὸ φῶς] John i 9. There is no need to suppose that Gr. intends to make ἦν into a mere copula ; ‘ the true light was the Father.' Ὁ πατὴρ would more naturally be in apposition to τὸ φῶς.) [*](8. ἐν τῷ φωτί σου] Ps. xxxv 10 (xxxvi 9). Both parts of the verse are frequently quoted by the Fathers as containing the doctrine of the Trinity. For the first half cp. Ambr. de Sp. S. i 15.) [*](9. τεθεάμεθα κτλ.] The passage is influenced by 1 John i 3, 5. ib. ἐκ φωτὸς τοῦ πατρός] This is implied in the word ’Thy ’; the Holy Ghost is the ’s light, which implies that the Source from which He proceeds is light also.) [*](12. ὁ ἀθετῶν κτλ] Is. xxi 2; with possibly a reminiscence of Ez. iii 27.) [*](13. ἐπ’ ὄρος ὑψηλόν κτλ.] Is. xl. 9 ἐπ’ ὄρος ὑψ. ἀνάβηθι ὑψώσατε, μὴ φοβεῖσθε· εἰπόν . . . Ἴδου ὁ θεὸς ἡμῶν.) [*](14, εἰ μὴ κάτωθεν ἀκ.] Gr. prob. thinks of his favourite reference to Moses on Sinai, and of the unpre- pared people who were forbidden to go up with him.) [*](15. εἰ δὲ καὶ φοβ.] ’and if we should be afraid at all, it will be for holding our peace , not for proclaim- ing Him?) [*](4. There never was α time when He was not. No one person of the Trinity can be imagined to exist or to have ever existedwithoutthe others ; for an imperfect Godhead is unthinkable; able; especially a Godhead holiness. If He ever began to exist, He is on a level with us. How could He raise us, as He does, to Godhead?)

Μαλλὸν δὲ φιλοσοφήσω σοι περὶ αὐτοῦ μικρὸν ἄνωθεν. περὶ τριάδος γὰρ καὶ πρότερον διειλήφαμεν. τὸ πνεῦμα τὸ ἅγιον Σαδδουκαῖοι μὲν οὐδὲ εἶναι τὸ παράπαν [*](4. 1 om τὸ ἄγιον cef2g || 1 τρια] + ἢν f || 4 θεότης εἰ μὴ τελεια] θεοτητος ἡμιτέλεια b : θεότητος εἰ μὴ τέλεια d : θεότης ἦ εἰ suprascr.) μὴ τέλεια c || δ’ av] ’δε c || 7 η γαρ] εἰ γὰρ dfg || η αγιοτης] om η e || 8 η αυτη] αὔτη ceg || 10 δίχα] + TOudfg || 11 ἄπο] + του ’duo Colb.’) [*](3. μηδὲ τὰ δύο θῆς ἄνω] ‘Ι veilture to tell you not to set the other two up ’ because it is useless and illogical to attempt it.) [*](4. εἰ μὴ τελεία] I retain this reading in the text, as it has most authority and makes good sense ; but I have little doubt that the true reading, which would account for the variants, is ἡ μὴ τελεία.) [*](6. μὴ τοῦτο ἔχουσα] By τοῦτο Gr. means the Holy Ghost.) [*](7. ἢ γὰρ ἄλλη τις] Besides the superior Ms. authority for ἢ, it accords better with the καἰ before ἤ τις, which would be unintelligible with εἰ. It is quite in ’s style to interpose the question with λαὶ before passing on to the second horn of the dilemma. ‘ Either the holiness of the Godhead is independent of the Holy Spirit, — and in that case I should like to be informed what it is supposed to be; or if ’ etc.) [*](10. μετ’ ἐμοῦ] in company with creatures like us.) [*](5. The Sadducees denied His existence. Some of the best Greek thinkers had glimpses of Him, but there was no agreement among them on the point. Christians likewise are divided. While some believe Him to be God, some think Him α Divine operation, or even α creature; some make nice distinctions between His nature and those of the Father and Son.) [*](14. μικρὸν ἄνωθεν] ‘a little farther back’; the same comparative use which we observed iu πόρρωθεν ii 2.) [*](15. διειλήφαμεν] ’ have discussed’; cp. iv 16.)

Ἡμῖν δὲ πρὸς μὲν τοὺς οὐδὲ εἶναι ὑπειληφότας οὐδεὶς λόγος, ἢ τοὺς ληροῦντας ἐν Ἕλλησιν. μηδὲ γὰρ ἁμαρτωλῶν ἐλαίῳ πιανθείημεν εἰς τὸν λόγον. πρὸς δὲ τοὺς ἄλλους οὕτω διαλεξόμεθα. τὸ πνεῦμα τὸ ἅγιον ἢ τῶν καθ’ ἑαυτὸ ὑφεστηκότων πάντως ὑποθετέον, ἢ τῶν ἐν ἑτέρῳ θεωρουμένων· ὧν τὸ μὲν οὐσίαν καλοῦσιν οἱ περὶ ταῦτα δεινοί, τὸ δὲ συμβεβηκός. εἰ μὲν οὖν συμβέβηκεν, ἐνέργεια τοῦτο ἂν εἴη θεοῦ. τί γὰρ ἕτερον, ἢ τίνος ; τοῦτο [*](5 νομιζοντας] -τες b 6. 7 ουδεις] ουδεις ο b: ουδε εις ce ‘duo Reg.’ || 9 διαλεξωμεθα b) [*](2. ἄλλον τρόπον μιμ.] ‘imitating, though in a somewhat different form, those,‘ etc. He seems to mean Arius.) [*](4. τάξιν καὶ χάριν] The word χάρις appears to be used in the sense which Lidd. and Scott put as iv 2 viz. ‘homage due,’ ‘majesty’; and τάξις accordingly will be, not exactly the order in which the names stand in the Bible, but the rank which is inherent in each. ‘Who think that the rank and dignity of the respective names denotes a gradation of the realities which they represent.’ The πράγματα, of course, are the three Blessed Persons themselves.) [*](6. Against Sadducee and Greek I shall not indulge myself to argue, but only against the others. The Holy Ghost is either a contingent or a substantive existence. If contingent, He must be a Divine operation or influence; but this does not agree with the personal language of Scripture. If He is a substantive existence, He is either God or a creature; there is no betwixt and between. If He is a creature, how can we ‘believe in’ Him? He must be God.) [*](8. ἁμαρτ. ἐλαίῳ] Ps. cxl (cxli) 5. It may be asked, why it would be an anointing of himself with the oil of sinners for his oration to enter into controversy with such persons, while he feels himself at liberty to argue with the Macedonians. The answer is, that the ἁμαρτωλοὶ are not opponents (as the Donatists might have said) too bad even to be argued with. He means that, although it might add a richness and profusion to his discourse, there would be a kind of sinful self-indulgence in demolishing opinions with which he was not practically confronted.) [*](9. τῶν καθ’ ἑατυτὸ ὑφ.] ‘either an independent subsistence, or a thing observed in something else.’) [*](12. συμβεβηκός] something contingent, ‘a contingency’; a thing which happens to be so, but might have been otherwise.) [*](13. ἐνέργεια τοῦτο ἂν εἴη θ.] ‘it (the Holy Spirit so conceived of) will be an operation of God’— an influence, an inspiration, or the like—‘for what else could it be, or from whom besides could it come?’)

Ἑνταῦθα σὸς ὁ λόγος ’ αἱ σφενδόναι πεμπέσθωσαν, οἱ συλλογισμοὶ πλεκέσθωσαν. ἢ ἀγέννητον πάντως, ἢ γεννητόν. καὶ εἰ μὲν ἀγέννητον, δύο τὰ ἄναρχα. εἰ δὲ γεννητόν, ὑποδιαίρει πάλιν· ἢ ἐκ τοῦ πατρὸς τοῦτο, ἢ ἐκ τοῦ υἱοῦ. καὶ εἰ μὲν ἐκ τοῦ πατρός, υἱοὶ δύο καὶ ἀδελφοί. σὺ δέ μοι πλάττε καὶ διδύμους, εἰ βούλει, ἢ τὸν μὲν πρεσβύτερον, τὸν δὲ νεώτερον ’ ἐπειδὴ λίαν εἶ φιλοσώματος. εἰ δὲ ἐκ τοῦ υἱοῦ, πέφηνέ, φησι, καὶ υἱωνὸς ἡμῖν θεός· οὗ τί ἂν γένοιτο παραδοξότερον ; ταῦτα μὲν οὖν οἱ σοφοὶ τοῦ κακοποιῆσαι, τὰ δὲ ἂγ ἀθ’ ἁ γράφειν οὐ θέλοντες. ἐγὼ δὲ εἰ μὲν ἑώρων ἀναγκαίαν τὴν διαίρεσιν, ἐδεξάμην ἂν τὰ πράγματα, οὐ φοβηθεὶς τὰ ὀνόματα. οὐ γάρ, ἐπειδὴ κατά τινα σχέσιν ὑψηλοτέραν υἱὸς ὁ υἱός, οὐ δυνηθέντων ἡμῶν ἄλλως ἢ οὕτως ἐνδείξασθαι τὸ ἐκ τοῦ θεοῦ καὶ ὁμοούσιον, ἤδη καὶ πάσας οἰητέον ἀναγκαῖον εἶναι τὰς κάτω κλήσεις, καὶ τῆς ἡμετέρας συγγενείας, μεταφέρειν ἐπὶ τὸ θεῖον. ἢ τάχα ἃν σύ γε καὶ ἄρρενα τὸν θεὸν ἡμῖν ὑπολάβοις, κατὰ τὸν λόγον τοῦτον, ὅτι θεὸς ὀνομάζεται, καὶ πατήρ ; καὶ θῆλύ τι τὴν θεότητα, ὅσον ἐπὶ ταῖς κλήσεσι ; καὶ τὸ πνεῦμα οὐδέτερον, ὅτι μὴ γεννητικόν ; εἰ δέ σοι καὶ τοῦτο παιχθείη, τῇ ἑαυτοῦ [*](7, 4 υποδιαιρησει ’Reg. Copr.' || 15 τῆς] τὰς b ΙΙ 18 omn ’Reg. a’) [*](1. ἐνταῦθα σὸς 6 λ.] ‘now for your say’ It begins at ἢ ἀγέννητον.) [*](3. δύο τὰ ἄναρχα] viz. the Father and the Spirit.) [*](6. σὺ δέ μοι πλ.] This is Gr.'s interpolation into his adversary's argument.) [*](7. φιλοσώματος] i.e. determined to refer everything to material standards.) [*](9. σοφοὶ τοῦ κακ’.] Jer. iv 22. It is hard to see why Gr. balances this clause by ‘ and will not write what is good.' It is not a reference to anything in Scripture. No doubt the Eunomian literature was as extensive as its oral polemic.) [*](11. τὰ πράγματα] much as at the end of § 5. The ’names’ which he says would not scare him ὅσ’ are such as that of υἱωνός. Not that he admits that such a name would necessarily be applicable, even if the ‘ facts ’ were as suggested. is shewn in the next sentence.) [*](12. κατά τινα σχ. ὑψ.] ‘according to sonic relationship too lofty for us to understand' the Son is Son. No other language would express at once His derivation from the Father and His being of one substance with Him. It does not follow, however, that all the nomenclature of our earthly relationships is to be trans- ferred straightway to the Godhead.) [*](20. εἰ δέ σοι κ· τοῦτο π·] ’and if you like to carry the gamt farther i cp. iii 7 προσπαιξω τὸν π.)

Ἐπεὶ δέ σου τὴν πρώτην διαίρεσιν οὐ δεχόμεθα, τὴν μηδὲν ἀγεννήτου καὶ γεννητοῦ μέσον ὑπολαμβάνουσαν, αὐτίκα οἰχήσονταί σοι μετὰ τῆς σεμνῆς διαιρέσεως οἱ ἀδελφοὶ καὶ οἱ υἱωνοί, ὥσπερ τινὸς δεσμοῦ πολυπλόκου τῆς πρώτης ἀρχῆς λυθείσης συνδιαλυθέντες, καὶ τῆς θεολογίας ὑποχωρήσαντες. ποῦ γὰρ θήσεις τὸ ἐκπορευτόν. εἰπέ μοι, μέσον ἀναφανὲν τῆς σῆς διαιρέσεως, καὶ παρὰ κρείσσονος ἢ κατὰ σὲ θεολόγου, τοῦ σωτῆρος ἡμῶν, εἰσαγόμενον; εἰ μὴ τὴν φωνὴν ἐκείνην τῶν σῶν ἐξεῖλες εὐαγγελίων, διὰ τὴν τρίτην σου διαθήκην, Τὸ πνεῦμα τὸ ἅγιον, ὃ παρὰ τοῦ πατρὸς ἐκπορεύεται· ὃ καθ’ ὅσον μὲν ἐκεῖθεν ἐκπορεύεται, οὐ κτίσμα· καθ’ ὅσον δὲ οὐ γεννητόν, οὐχ [*](3 om καὶ Οὐαλεντίνου aceg 8, 8 οἱ υἱωνοὶ] om οι df || 9 λυθεισης] διαλυθείσης bdf || 16 om ἐκπορεύεται f) [*](1. συγγενόμενον] ‘ by intercourse with His own ’; cp. iii 6. The ’ancient ’ are prob. those of heathen mythology, not of Gnosticism.) [*](3. Μαρκίωνος] Marcion's system has really nothing to do with Gnosticism and its fantastic inventions, although he is usually reckoned among the Gnostics. Perh. therefore Gr. uses his name with that of Valentinus to denote in contemptuous indifference Gnosticism in general ; or perh. he confuses Marcion with Marcus, the disciple of Val., from whom the Marcosians take their name.) [*](ib. θεὸς ἀρρενόθηλυς] Gr. does not mean that Val. taught that God was ἀρρ., but only compares the God who has just been imagined with the bisexual beings of the Valentinian system. See Iren. I i 1 εἶναι γὰρ αὐτῶν ἕκαστον ἀρρενόθηλυν, οὔτως· τως· πρῶτον rbv Προπάτορα ἡνῶσθαι κατὰ συζυγίαν τῆ ἑαυτοῦ Ἐννοίᾳ κτλ.) [*](4. αἰῶνας] ’who devised those strange Acons.’) [*](8. I do not admit thai He must be either begotten or unbegotten. Christ says that He ’proceeds? You ask what that means. Our powers are insufficient to explain.) [*](9. ἀρχῆς] as in ii 25, an ‘ end? Δεσμός seems to be used in the sense of a hnot.) [*](ib. τῆς θ. ὑποχωρήσαντες] ‘retiring ing from your account of the God- head.’) [*](14. διὰ τὴν τρίτην σ. δ.] ‘ to suit your Third Testament? or, as we might say, ’your Newest Testament.’) [*](ib. τὸ πν.... ἐκπορεύεται] John xv 26.) [*](15. ἐκεῖθεν] from such a source as the Father.)

Τί οὖν ἐστί, φησιν, ὃ λείπει τῷ πνεύματι, πρὸς τὸ εἶναι υἱόν; εἰ γὰρ μὴ λεῖπόν τι ἦν, υἱὸς ἃν ἦν. οὐ λείπειν φαμέν· οὐδὲ γὰρ ἐλλειπὴς θεός· τὸ δὲ τῆς ἐκφάνσεως, ἵν οὕτως εἴπω, ἢ τῆς πρὸς ἄλληλα σχέσεως διάφορον διάφορον αὐτῶν καὶ τὴν κλῆσιν πεποίηκεν. οὐδὲ γὰρ τῷ υἱῷ λείπει τι πρὸς τὸ εἶναι πατέρα, οὐδὲ γὰρ ἔλλειψις ἡ υἱότης, ἀλλ’ οὐ παρὰ τοῦτο πατήρ. ἢ οὕτω γε καὶ τῷ πατρὶ λείψει τι πρὸς τὸ εἶναι υἱόν· οὐ γὰρ υἱὸς ὁ πατήρ. ἀλλ’ οὐκ [*](2 διαφυγὼν d || 3 ισχυροτεροσ] υφηλοτερος ’tres Colb.' || 6 παραπληκτισομεν bedf 9, 13 υιον] υιω b || 14 ἐλλιπὴς cd2f2 || 15 om διάφορον sec. loco e || 17 om τι b || ουδε] οὐ c || 18 λειψει] λείπει c || 19 υἱὸν] υἱὼ b) [*](1. ἀγενν. κ. γενν. μέσον] Theterm ἐκπορεύεσθαι denotes a relationship to the Unbegotten Father which is at least not more distant than that of Generation, and therefore implies the essential Deity of Him who so proceeds.) [*](5. φυσιολογήσω] ‘ will tell you the natural history of.’) [*](6. παραπληκriσωμεν] ‘ and let us both go mad for prying into the secrets of God' ; a well-known superstition.) [*](7. καἰ ταῦτα τίνες] ‘ and who are we that we should pry into them ?') [*](8. ψάμμον θαλασσῶν κτλ.] Ecclus. i 2.) [*](10. θεοῦ βάθεσιν] ι Cor. ii 10.) [*](ib. λόγον πἐχειν] ‘ to submit’ ’present an account.’) [*](9. ‘Where does He come short of being a Son ? yon ask. . It is no defect, any more than it is a defect in the Son not to ἠ’ Father, or in the Father not to be Son. The names ’denote unalterable relationships within a single nature.) [*](14. ἐκφάνσεως] The difference of designation corresponds to B real difference in the mode of Their coming forth into existence, and of Their mutual relation. Ἔκφανσις does not mean Their manifestation to us, but Their eternal issuing forth from the First Source.) [*](19. ἀλλ’ οὐκ ἐλλ. τ. ποθεν] ’but this language does not indicate a in any direction, nor the inferiority of essence.' The ταῦτα not refer only to what has immediately preceded, viz. that the Father is not Son ; this would not suggest any thought of ὕφεσις. It refers also to the ’s not being Father, nor the Spirit Son.)

Τί οὖν ; θεὸς τὸ πνεῦμα ; πάνυ γε. τί οὖν, ὁμοούσιον ; εἴπερ θεός. δὸς οὖν μοί, φησιν, ἐκ τοῦ αὐτοῦ [*](2 τὸ γεγεννησθαι] το γεγενῆσθαι a: om καὶ τὸ γεγεννῆσθαι f || 3 εκπεπορευσθαι αἰ ’Reg. Cypr.' || 6 αξια] εξουσια e || 7 ὑίος] ο ὑίος a || 8 o ὑίος] om ο d || om τὰ f || 9 om τῆ bed || 10 νυν] σου νυν b ’Reg. Cypr.' : om νυν c : νυνι e) [*](4. προσηγόρευσεν] The abovementioned facts ’proclaim Them ’ respectively Father, Son, and Holy Spirit. The aor. takes us back to the moment when these titles were first assigned in Scripture.) [*](5. ποστάσεων] here used in the recognised ’personal’ sense.) [*](7. δπερ ὁ πατήρ] He is not the Father, but He is all that the Father is.) [*](ib. δτι ἐκ τοῦ θ.] The fact that He is of the Father's essence (1 Cor. ii 12) does not make Him Son.) [*](8. ἐν τὰ τρία τῆ θ.] The Three (Gr. again avoids the masc.) are One — an undivided unit — in their nature; the One is Three — a Trinity — in the ineffaceable distinction between the persons. The latter observation removes the Sabellian conception of the unity ; the former removes the Eunomian division of the natures. In the construction of the last clause, τῆς π. ν. διαιρέσεως is the predicate after ἦ understood, like οὐκ ἐλλείψεως above.) [*](10 You are surprised at our calling Him God, consubstantial with the Father. He must be so if there is only God God and one Godhead. I am ashamed to use earthly illustrations; but even in natural history there are very different modes of reproduction which it might help you to consider.) [*](12. δὸς οὖν μοι] The word διδόναι is not used here in its frequent sense of a logical concession ; for it would be no concession to the Eunomians to ’give’ what is here required. It means rather, ’shew me’ ‘convince me that it is so.’ The Eunomian offers, if convinced that two consubstantial persons issue from the same Divine Source, to acknow- ledge each of them to be a God. Gr. illustrates the illogical character of the offer by a counter-paralogism. ‘Shew me,’ he says, ‘that there is than one sort of God, and I will shew you the same Trinity that we now believe in, name and thing.’ It is as unreasonable to deduce ditheism or tritheism from the Catholic doctrine of the relation of the Son and Spirit to the Father, as it would be to deduce the Catholic doctrine of the Trinity from a belief in Godheads of varying quality.)

Ὁ Ἀδὰμ τί ποτε ἦν ; πλάσμα θεοῦ. τί δὲ ἡ Εὖα; τμῆμα τοῦ πλάσματος. τί δὲ ὁ Σήθ; γέννημα. ἆρ’ οὖν ταὐτόν σοι φαίνεται πλάσμα, καὶ τμῆμα, καὶ γέννημα; πῶς οὔ; ὁμοούσια δὲ ταῦτα, ἢ τί; πῶς δ’ οὔ; ὡμολόγηται οὖν καὶ τὰ διαφόρως ὑποστάντα τῆς αὐτῆς εἶναι οὐσίας ἐνδέχεσθαι. λέγω δὲ ταῦτα, οὐκ ἐπὶ τὴν θεότητα φέρων τὴν πλάσιν, ἢ τὴν τομήν, ἤ τι τῶν ὅσα σώματος, μή μοί τις ἐπιφυέσθω πάλιν τῶν λογομάχων, ἐπὶ δὲ τούτων θεωρῶν, ὡς ἐπὶ σκηνῆς, τὰ νοούμενα. οὐδὲ γὰρ οἷόν τε τῶν εἰκαζομένων οὐδὲν πρὸς πᾶσαν ἐξικνεῖσθαι καθαρῶς τὴν ἀλήθειαν. καὶ τί ταῦτά, φασιν; οὐ γὰρ τοῦ ἑνὸς τὸ μὲν γέννημα, τὸ δὲ ἄλλο τι. τί οὖν; ἡ Eὖα καὶ Σήθ, οὐχὶ τοῦ αὐτοῦ τοῦ Ἀδάμ; τίνος γὰρ ἄλλου; ἢ καὶ [*](11. 9 ταὐτὸν] ταύτα acg || ΙΙ τὰ] τὸ e || 1 7 φασιν] φησιν c) [*](1. εἰς ἄλλα μεθιστάμενα] Elias very properly instances gnats, as out of larvae. It was prob. not known that such larvae invariably developed into gnats, or that all gnats had been such larvae.) [*](2. φιλοτιμίᾳ φ] ‘in nature's eagerness to excel’; cp. ἢ φ. ἐφιλοτεχνήσατο above.) [*](ib. ἤδη δὲ καὶ τοῦ αὖ] The same creature produces offspring in more than one way, by generation and otherwise; and both kinds of off- spring have the same nature as the parent. Gr. is prob. thinking of the way in which some low forms of animal life appear (like plants) to be propagated by ‘cuttings’ as well as by ‘seed.’) [*](4. τῷ παρόντι] ‘the case in point,’ i.e. of the Holy Spirit.) [*](11. Human history, however, presents a better, if still an incomplete, illustration. Adam, Eve, and Seth came into being in very different ways; yet they are consubstantial.) [*](9. ταὐτόν σοι φ.] ‘to have the same nature.’) [*](14. ἐπιφυέσθω] Cp. i 4.) [*](15. θεωρῶν ὡς ἐπὶ σκ] These earthly illustrations form a kind of stage upon which the higher things are represented for our study.) [*](17. οὐ γὰρ τοῦ ἑνός] This is part of the objection, not of Gr.’s reply. From the one person of the Father, they say, there cannot issue two others, one by generation, the other in some other way.)

Ἀλλὰ τίς προσεκύνησε τῷ πνεύματί, φησιν ; τίς ἢ τῶν παλαιῶν, ἢ τῶν νέων ; τίς δὲ προσηύξατο ; ποῦ δὲ τὸ χρῆναι προσκυνεῖν ἢ προσεύχεσθαι γέγραπται ; καὶ πόθεν τοῦτο ἔχεις λαβών ; τὴν μὲν τελεωτέραν αἰτίαν ἀποδώσομεν ὕστερον, ἡνίκα ἂν περὶ τοῦ ἀγράφου διαλεγώμεθα. νῦν δὲ τοσοῦτον εἰπεῖν ἐξαρκέσει· τὸ πνεῦμά ἐστιν, ἐν ᾧ προσκυνοῦμεν, καὶ δι’ οὗ προσευχόμεθα. Πνεῦμα γάρ, φησιν, ὁ θεός, καὶ τοὺς προσκυνοῦντας αὐτὸν ἐν πνεύματι καἰ ἀληθείᾳ προσκυνεῖν δεῖ. καὶ πάλιν· Τὸ γὰρ τί προσευξώμεθα, καθ’ ὃ δεῖ, οὐκ οἴδαμεν, ἁλλ’ αὐτὸ τὸ πνεῦμα ὑπερεντυγχάνει ὑπὲρ ἡμῶν στεναγμοῖς ἀλαλήτοις. καί, Προσεύξομαι τῷ πνεύματι, προσεύξομαι δὲ καὶ τῷ νοί, [*](3 παύση] παύσαι b ‘Or. I’ || 6 σοι] σε ace ‘quinque Reg.’ || 7 τὰ δηλα] ἄδηλα e1. 12. II λαβὼν ἔχεις df || 16 ’δει προσκυνεῖν bdf || 17 προσευξόμεθα acdefg || 18 υπερεντυγχανει] εντυγχ. c || 19 προσεύξομαι primo loco] + δε b: -ξωμαι (et in secundo) a) [*](5. καἰ ἐκ τῶν ἄνθρωπ’] ‘even human experience has shewn you the possibility of what we hold.’) [*](6. καλώς ἔχειν] ‘that that you had better,’ i.e. leave off contending.) [*](7. ἔγνωκας] ‘have made up your mind.’) [*](12. You say that the Spirit is not, in Scripture, an object of worship. It is at least ‘in in the spirit’ that we worship, and that which we worship ‘is Spirit.’ He is so entirely one with the object of worship, that worship addressed to the Father is equally addressed to the Holy Ghost. Again, you object that ‘all things were made through the Son,’ and therefore the Holy Ghost among them. No more, I answer, than the Father was. He was made at all. Accept humbly the docmind.’ trine of the unity of the Divine persons.) [*](12. ἀποδώσομεν ὕστερον] in the whole argument, beginning with § 21 and culminating in § 28.) [*](14. πνεῦμα γάρ, φησιν] John iv 24.) [*](16. τὸ γὰρ τί προσευξ.] Kom. viii 26.) [*](19. προσεύξ. τῷ πν.] I Cor. xiv 15.)

Ἥκει δὲ ἡμῖν ὁ λόγος ἐπ’ αὐτὸ τὸ κεφάλαιον· καὶ στένω μέν, ὅτι πάλαι τεθνηκὸς ζήτημα, καὶ τῆ πίστει παραχωρῆσαν, νῦν ἀνακαινίζεται· στῆναι δὲ ὅμως ἀναγκαῖον πρὸς τοὺς λογολέσχας, καὶ μὴ ἐρήμην ἁλῶναι, λόγον ἔχοντας, καὶ συνηγοροῦντας πνεύματι. εἰ θεός, φησι, καὶ θεός, καὶ θεός, πῶς οὐχὶ τρεῖς θεοί; ἢ πῶς οὐ πολυαρχία τὸ δοξαζόμενον ; ταῦτα τίνες; οἱ τελεώτεροι τὴν ἀσέβειαν, ἢ καὶ οἱ τῆς δευτέρας μερίδος, λέγω δὲ τοὺς περὶ τὸν υἱόν πὼς εὐγνώμονας ; ὁ μὲν γὰρ κοινός μοι πρὸς ἀμφοτέρους λόγος, ὁ δὲ πρὸς τούτους ἴδιος. ὁ μὲν οὖν πρὸς τούτους τοιοῦτος. τί φατε τοῖς τριθείταις ἡμῖν οἱ τὸν υἱὸν σέβοντες, [*](13, 8 φησι] φασι cdf) [*](1. τὸ πᾶν ἔσῃ καθ’.] Cp. § 4.) [*](2. βέλτιον μικράν] ‘Better to have a notion of the union, incomplete, than to venture upon such thorough-going ungodliness.’) [*](13. It is painful to revive a long-dead controversy; but I must defend myself against the charge of Tritheism. It is brought against us both by those who go all lengths in unbelief, and by some who are fairly orthodox with regard to the Son. To the latter I would say that they are equally open to the charge of Ditheism.) [*](4. ἐπ’ αὐτὸ κεφ.] ‘to the fundamental question itself,’ viz. how reconcile the Godhead of the Three Persons with the unity of God.) [*](5. τῆ πίστει παραχ.] ‘that had yielded to faith.’) [*](7. λογολέσχας] like ἀδολέσχας, ‘praters.’) [*](ib. μὴ ἐρ. ἁλῶναι] a law term, freq. in Demosth., ‘to have judgment given against us by default.’ agrees with δίκην understood, which is a kind of cognate ace. alter ἁλῶναι.) [*](ib. λόγον ἔχ.] used m a kind of double sense, which after all is but one; ‘to have the Word,’ and have reason.’) [*](9. πολυαρχία τὸ δ.] ‘how can the object which you glorify not be polytheistic?’ Cp. iii 2.) [*](10. ταῦτα τίνες·] ‘who is it that says this? Is it those who go the whole length of ungodliness?’ i.e. Arians and the Eunomians? ‘or is it, as may well be the case (καί), who belong to the second division, and are more or less right-minded with regard to the Son?’ Cp. § 1 περὶ τὸν υἱὸν μετριάζοντες. Gr. asks, because part of his argument will apply to both sections, and part — that which comes next — only to the latter.) [*](14. τί φατε] ‘What do you say to us Tritheists?’ i.e. What argument can you urge against us, whom you call Tritheists, which will not equally apply to yourselves, who worship the Son, even if you have departed from the Spirit?)

Ὁ δὲ κοινὸς ἡμῖν πρὸς ἀμφοτέρους τίς ἀγών τε καὶ λόγος; ἡμῖν εἷς θεός, ὅτι μία θεότης· καὶ πρὸς ἓν τὰ ἐξ αὐτοῦ τὴν ἀναφορὰν ἔχει, κἂν τρία πιστεύηται. οὐ γὰρ τὸ μὲν μᾶλλον, τὸ δὲ ἦττον θεός· οὐδὲ τὸ μὲν πρότερον, τὸ δὲ ὕστερον· οὐδὲ βουλήσει τέμνεται, οὐδὲ δυνάμει μερίζεται,, [*](4 νενεκρωμένων b || 5 ἐρωτήσωμεν ab 14. 13 λόγος] + ἐστιν b || 14 πιστεύητε a) [*](3. φιλάνθρωπ’.] ‘deal tenderly with you.’) [*](6. ὁ λόγος τῆς διθ. ὑμῖν] ‘what defence do you offer for your ditheism, if you are charged with it?’) [*](7. λόγος συνέσεως] an expression formed on the model of λόγος σοφίας, γνώσεως, 1 Cor. xii 8.) [*](10. ὑμῖν τοῖς κ. σ. χρ.] ‘by the of you our accusers.’) [*](14. To both parties I answer thus. There is but one God, and one Godhead; and though there are three Persons, there is but one Source from which all that belongs to the Godhead issues. Between these three Persons there is no kind οἱ division or inequality, as there is between the specimens of a limited class.) [*](13. εἷς θεός, ὅτι μ. θ.] ‘There is but one God, because there is only one thing that can be called Godhead.’ If there could be different kinds of Godhead, we might imagine many Gods; but as the thing is necessarily unique, we cannot conceive of it as the possession of several personages independent each other. This argument, of course, is based on philosophical grounds, not on divine revelation ; but it bears witness to the reasonadvocacy ableness of that revelation.) [*](ib. πρὸς ἐν τὰ ἐξ αὐτοῦ] Cp. iii 2 πρὸς τὸ ἐν τῶν ἐξ αὐτοῦ σύννευσις. The personalities issuing from a single source are referred back to that source so as to be but one with it, although we recognise that they are three. The αὐτοῦ is neuter. It refers to ἔν.) [*](15. τὸ μὲν μᾶλλον] The Benedictine editors compare Leo Serm. viii in Nat. Chr. ‘gradus in uera diuinitate esse non possunt. quidquid deo minus est, deus non est.)

Τί δέ, οὐχὶ καὶ παρ’ Ἕλλησι, φαῖεν ἄν, μία θεότης, ὡς οἱ τὰ τελεώτερα παρ’ ἐκείνοις φιλοσοφοῦντες, καὶ παρ’ ἡμῖν ἀνθρωπότης μία, τὸ γένος ἅπαν ; ἀλλ’ ὅμως πολλοὶ θεοί, καὶ οὐχ εἷς, ὡς δὲ καὶ ἄνθρωποι; ἀλλ’ ἐκεῖ μὲν ἡ κοινότης τὸ ἓν ἔχει μόνον ἐπινοίᾳ θεωρητόν· τὰ δὲ [*](I μεριστοις] μερισταῖς b 15. 12 θέοι πολλοὶ df || δε] δὴ df) [*](1. οὐδέ τι τῶν ὅσα] ‘nor are any of the distinguishing marks of separate individualities to be found there,’ in the Godhead.) [*](2. ἀμέριστος ἐν μεμ.] ‘ but as the Persons are, the entire and undivided Godhead is in each. ’ The passage is incorporated without comment by Jo. Damasc. de Fide Orth. viii.) [*](3. ἐν ἡλίοις τρίσιν] The illustration tration only shews the impossibility of illustration. ‘There suns joined to each other’ might appear to us one, but their relation to each other would be very different from that of the Three Divine Persons.) [*](6. τὸ φανταζόμενον] The word does not imply that our observation is untrue, but only that it is (necessarily) inadequate. Cp. e.g. ii 6 18, 19.) [*](ib. πρὸς τὰ ἐν οἷς ἢ θ.] ‘ at the Persons in which the Divine nature resides, and which issue from the First Cause, deriving from it Their existence above all time and with an equality of glory, there are Three objects for our adoration.’ avoids saying τρεῖς οἱ προσκ., not only, as so freq., for the sake of reverence, but because it sounds at first as if the three were ‘separate individualities’ like ourselves. also has its dangers, as possibly suggesting differences of nature ; but in the context this danger is removed. It is possible that Gr. here means to speak of the Father Himself as ἐκ τῆς πρώτης αἰτίας; but. if so, that πρώτη αἰτία is within Himself. He is the source of His own being.) [*](15. The Greeks, it is true, spoke of α single Divine nature, compatible with plurality ; ἃς is the case also with human nature. But in these cases, each individual has but a fragment of the whole nature, varies, not only from all other partakers of it, but from himself also, by change. This holds true even of angels.) [*](13. μόνον ἐπινοίᾳ θ.] In the case of the heathen polytheism, the common Godhead exists only as a conception or generalisation of the philosopher; it has no existence in fact. Each individual deity differs greatly from the other in history, and character, and capacities. The same holds true of the specimen man in relation to the human genus.)

Οἵ τε παρ’ Ἑλλήνων σεβόμενοι θεοί τε καὶ δαίμονες, ὡς αὐτοὶ λέγουσιν, οὐδὲν ἡμῶν δέονται κατηγόρων, ἀλλὰ τοῖς σφῶν αὐτῶν ἁλίσκονται θεολόγοις, ὡς μὲν ἐμπαθεῖς, ὡς δὲ στασιώδεις, ὅσων δὲ κακῶν γέμοντες καὶ μεταβολῶν, καὶ οὐ πρὸς ἀλλήλους μόνον ἀλλὰ καὶ πρὸς τὰς πρώτας αἰτίας ἀντιθέτως ἔχοντες, οὓς δὴ ᾿Ωκεανούς, καὶ Τηθύας, καὶ Φάνητας, καὶ οὐκ οἶδα οὕς [*](4 καθαρῶς μένοντες οἱ αὐτοὶ df || 7 ἄνω) + καὶ bdf 16. 15 ovs] + καὶ e || 16 ὠκεανοὺς] + τε b) [*](2, οὐ σύνθετοι μόνον] We are not only composite beings, made up of body and soul, and each of these factors again resoluble into different component parts ; we are beings of opposite characteristics, — not only as compared with each other, but as compared with our own fluctuating and inconstant selves.) [*](5. μὴ ὅτι] Cp. i 4.) [*](6. ῥέοντες] Cp. § 10 ῥευστῆς.) [*](ib. καὶ ἄγγελοι] They, though comparatively ἁπλοῖ, not σύνθετοι, and though less liable than we are to change and inconsistency, are yet not one, like the Persons of the Godhead. They are independent of each other, and vary in powers and in character.) [*](7. φύσις ἢ ἄνω μετὰ τ. τ.] Cp. ii 31 ταῖς πρώταις μετὰ θεὸν φύσεσι. The whole section should be compared with this passage.) [*](16. The divisions among the many ‘Gods’ of the Greeks are notorious. They are at shameful variance. Their empire is partitioned out. Not so with our God. Each of the three Persons is absolutely one with Himself and no less absolutely one with the others.) [*](12. ἁλίσκονται] Cp. ἑ 13 ἁλῶναι, ‘to be convicted. ’) [*](ib. θεολόγοις] Cp. ii 4. The ref. is, no doubt, esp. to Plato’s denuntiation of the poets in Rep. ii, iii.) [*](15. οὓς δὴ ᾿Ωκ.] The ‘First Cayses,’ i.e. the original against which the others turn, are called Oceanus, and Tethys, and so on. See Horn. Il. xiv 201.) [*](16. φάνητας] “A mystic in the Orphic rites, representing the first principle of the world, cf. Orph. Arg. 15 ” (Lidd. and Sc).)

Τοὺς δὲ σοὺς λόγους οὐκ οἶδα πότερον παίζοντος εἶναι φήσομεν, ἢ σπουδάζοντος, οἷς ἀναιρεῖς ἡμῶν τὴν ἕνωσιν. τίς γὰρ δὴ καὶ ὁ λόγος ; τὰ ὁμοούσια συναριθμεῖταl, φησι· συναρίθμησιν λέγων τὴν εἰς ἀριθμὸν ἕνα [*](4 υπονοια (sic) και μυθοι τινες df || 13 εφ οις] εν οις d || ισχυρος ουτος df 17. 17 φησομεν] φησαιμεν b || 19 φησι] φης f) [*](1. θεὸν μισότεκνον] Saturn.) [*](5. ὑπόνοιαί τινες] ‘a sort of allegoriest.’) [*](6. τριχθὰ δὲ πάντα δ.] Hom. II. xv 189.) [*](8. ταῖς ὕλαις κ. τ. ἀξ.] ‘having separate elements under them, and holding different ranks.’) [*](ib. τὸ ἡμέτερον] ‘what we believe.’) [*](9. μερὶς τῷ Ἰακώβ] Jer. x 16.) [*](10. τὸ ἓν ἕκαστον κτλ] ‘but each of the Three Persons is as entirely one with Those with whom He is connected, as He is with Himself, because of the identity of essence and of power that is between Them.’) [*](14. χάρις τῆς θεωρίας] ‘thanks be to God for the line of thought.’) [*](17. It is said that things of the same nature are numbered together, so that if the three Persons are consubstantial they must be three Gods. For fear of saying this, you deny the Godhead of two of them, which is like cutting your throat for fear of dying.) [*](18. τὰ ὀμ. συναριθμεῖται] Things of the same nature, like men, trees, or horses, come under a number which sums them up, as three trees, four horses, five men ; you cannot, acc. to the disputant, apply them to heterogeneous things, and class a tree, a horse, and a man together as being three. Cp. Bas. de Sp. S. 17.)

Συναριθμεῖται, φής, τὰ ὁμοούσια· τὰ δὲ μὴ οὕτως ἔχοντα μοναδικὴν ἔχει τὴν δήλωσιν. πόθεν σοι τοῦτο, καὶ παρὰ τίνων δουματιστῶν καὶ μυθολόγων ; ἢ ἀγνοεῖς, ὅτι πᾶς ἀριθμὸς τῆς ποσότητος τῶν ὕπο κε ὑποκειμένων μέν ὢν ἐστὶ δηλωτικός, οὐ τῆς φύσεως τῶν πραγμάτων ; ἐγὼ δὲ οὕτως ἀρχαίως ἔχω, μᾶλλον δὲ ἀμαθῶς, ὥστε τρία μὲν ὀνομάζω τὰ τοσαῦτα τῷ ἀριθμῷ, κἂν διέστηκε τὴν φύσιν· ἓν δέ, καὶ ἕν, καὶ ἕν, ἄλλως τὰς τοσαύτας μονάδας, κἂν τῇ οὐσία [*](1 λεγειν τρεῖς df. 18. 11 μὴ] οὐχ bdf || 13 καὶ] η b) [*](1. ὥστε ὑμεῖς μέν] These are still the words of the opponent, down to λέγομεν. On the principle just laid down, he says, if the Father, the Son, and the Spirit can be called three at all, it can only be as three Gods ; that is, your doctrine is incurably tritheistic Ours is not, he adds ; for we deny the identity of essence, and make no at bringing those beings together under a number.) [*](4. πραγμάτων] ‘of trouble’; not τῶν πρ., ‘the facts.’) [*](7. τῆ μ. συνιστάμενος] ‘to save yourself labour in maintaining monotheism you have denied the Godhead, and abandoned to the enemy the very thing which you are seeking to establish.’) [*](18. I do not know zvhere you get your rule from. To To me, a number only says how many things there are, and tells anothing about their nature. Certainly in the Bible, things of different natures are summed up under a common number.) [*](12. μοναδικὴν ἔχει τ. δ.] ‘can only be designated singly’; e.g. a and a man, and a tree.) [*](13. δόγμ’. καὶ μυθ.] a kind of hendiadys, ‘makers of fabidous deattempt crees.’) [*](14. τῆς πόσ’. τῶν ὑποκ.] ‘denotes the quantity, or sum, of the and not their nature.’) [*](15. οὕτως ἀρχ’. ἔχω] ‘am am old- fashioned enough ’ to say ‘three’ when there are three things, even when they are not of the same kind, and to name them singly, if I choose, even when they thinking only of their number and not of their nature.) [*](18. ἄλλως] carries on the irony of ἀρχαίως, ἀμαθῶς. It is used in the idiomatic sense of ‘idlt,’ ‘vainly.’)

Ἀλλ’ ἐμοί, φησιν, ἐκεῖνα συναριθμούμενα λέγεται, καὶ τῆς αὐτῆς οὐσίας, οἷς συνεκφωνεῖται καταλλήλως καὶ [*](3 γραμματι] πράγματι b || 5 λέων και] om καὶ g || 6 ενδημηγορων e || 7 τῆ ’δε φύσει bdf) [*](3. περιέχῃ τοῦ γρ.] ‘you are so attached to the letter of Scripture.’ The emendation τῷ πράγματι in the next clause is ingenious and tempting; but τῷ γράμματι will mean that in this instance they have the very letter of Scripture against them, — as he proceeds to shew.) [*](4. λάβε] seems to be an ironical invitation to prove the point, not= δέξαι i.e. ‘listen to my proofs.’) [*](5. εὐόδως πορεύεται] Pro v. xxx 29.) [*](8. δύο Χερουβὶμ] Ex. xxv 18, 19. If τῷ M. = ‘ by Moses,’ perh. the ref. is rather to Ex. xxxvii 7 ; but it may be the strict dat., ‘reckoned up singly to Moses.’) [*](10. ἀπερρηγμένα] ’so completely severed.’) [*](14. καἰ μᾶλλον γελ.] The same irony continued ; ‘I should be still more laughed at for my mode of numbering things together. ’ Matt. vi 24. Gr. does not observe that God and Mammon are not actually described as two masters, and that if they were, it would be ἃς masters that they would be numbered together, in which respect they are alike.) [*](19. If you tell me that numbers denote things of one nature and those only, then I will deny that you can say ‘three men,’ unless each three is an exact repetition of the others. St John was certainly not bound by your rule when he spoke of the three witnesses nor will it when you come to speak of things of different natures but bearing the same name.) [*](16. οἷς συνεκφ. καταλλ. κ. τ. ὀ.] The opponent explains that things ranged under a number, because they are of the same nature. he means cases where the noun is expressed and the numeral agrees with it (oἷς i.e. συναριθμουμένοις practically = ‘ the numeral’), like ‘three men,’ ‘three God.’ He does not mean that you can never lump together under a neuter numeral heterogeneous objects as so many ‘things.’ This, he says, is not a connumeration.)

Σκοπῶ δὲ κἀκεῖνο, καὶ ἴσως οὐκ ἔξω λόγου. τὸ ἓν καὶ τὸ ἓν οὐκ εἰς δύο συντίθεται ; τὰ δύο δὲ οὐκ εἰς ἓν καὶ ἓν ἀναλύεται ; δῆλον ὅτι. εἰ οὖν ὁμοούσια μὲν τὰ συντιθέμενα κατὰ τὸν σὸν λόγον, ἑτεροούσια δὲ τὰ τεμνόμενα, τί συμβαίνει ; τὰ αὐτὰ ὁμοούσιά τε εἶναι καὶ ἑτεροούσια. γελῶ σου καὶ τὰς προαριθμήσεις, καὶ τὰς ὑπαριθμήσεις, [*](20. 16 om τε f) [*](3. τό τε ὄργανον] a pair of tongs.) [*](8. ἐληλεγμένος] from ἐλέγχω.) [*](10. ἢ τε τῶν ὁ. συνεκφ.] ‘and the nouns are expressed in both cases, along with the numeral,’ i.e. not merely ‘understood.’ Or. means both in the case of ὁμοούσια which are not numbered together, and in that of οὐχ ὁμοούσια which are.) [*](20. It will not bear the simplest test of addition or division. Your rules about the order of enumeration, and about the use of prepositions, are just as ridiculous. We will now proceed to give you the coup de grace.) [*](13. οὐκ εἰς δύο συντ.] ‘one and one make two,’ although ace. to the heretic’s logic ‘one and one’ would only be said of things of different nature, such as could never be united under a common numeral. Conversely ‘two is divided into one and οne,’ although ‘two’ can only be said of things of the same nature, which it would be unnatural to describe in that single fashion. The upshot is that the same things proved to be of the same nature and of different natures. Of course the argument is more or less of a piece of banter.) [*](17. προαριθμ. κ. ὑπαριθμ.] Elias says, probably without historical grounds, that this system of numbering (δεύτερος θεός, τρίτος θεός) was derived from the way in which the Neoplatonic writers arranged existences according to a scale, from the First Cause to the lowest. The phraseology is fully discussed by Basil l. c. (de Sp. S. 17.)῾Υπαριθμεῖν’, as distinguished from συναριθμ., is to reckon in a secondary position.)