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). τινας ὀνομάζουσι· καὶ τελευταῖόν τινα θεὸν μισότεκνον διὰ φιλαρχίαν, πάντας καταπίνοντα τοὺς ἄλλους ἐξ ἀπληστίας, ἵνα γένηται πάντων ἀνδρῶν τε θεῶν τε πατήρ, δυστυχῶς ἐσθιομένων καὶ ἐμουμένων. εἰ δὲ ταῦτα μῦθοι καὶ ὑπόνοιαί τινες, ὡς αὐτοί φασι, τὸ αἰσχρὸν τοῦ λόγου διαδιδράσκοντες, τί φήσουσι πρὸς τό, Τριχθὰ δὲ πάντα δέδασται, καὶ τὸ ἄλλον ἄλλῳ τινὶ τῶν ὄντων ἐπιστατεῖν, διῃρημένους καὶ ταῖς ὕλαις καὶ τοῖς ἀξιώμασι; τὸ δὲ ἡμέτερον οὐ τοιοῦτον· οὐδὲ αὕτη μερὶς τῷ Ἰακώβ, φησιν ὁ ἐμὸς θεολόγος· ἀλλὰ τὸ ἓν ἕκαστον αὐτῶν ἔχει πρὸς τὸ συγκείμενον οὐχ ἧττον ἢ πρὸς ἑαυτό, τῷ ταὐτῷ τῆς οὐσίας καὶ τῆς δυνάμεως. καὶ οὗτος ὁ τῆς ἑνώσεως λόγος, ὅσον ἐφ᾿ οἷς ἡμεῖς κατειλήφαμεν. εἰ μὲν οὖν οὗτος ἰσχυρὸς ὁ λόγος, τῷ θεῷ χάρις τῆς θεωρίας· εἰ δὲ μή, ζητῶμεν τὸν ἰσχυρότερον.

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. συναίρεσιν· οὐ συναριθμεῖται δὲ τὰ μὴ ὁμοούσια· ὥστε ὑμεῖς μὲν οὐ φεύξεσθε τὸ τρεῖς λέγειν θεοὺς κατὰ τὸν λόγον τοῦτον· ἡμῖν δὲ οὐδὲ εἷς κίνδυνος· οὐ γὰρ ὁμοούσια λέγομεν. σὺ μὲν οὖν ἀπήλλαξας σεαυτὸν πραγμάτων μιᾷ φωνῇ, καὶ τὴν κακὴν νίκην νενίκηκας· ὅμοιόν τι ποιήσας τοῖς διὰ θανάτου φόβον ἀπαγχομένοις. ἵνα γὰρ μὴ κάμῃς τῇ μοναρχίᾳ συνιστάμενος, ἠρνήσω θεότητα, καὶ προδέδωκας τοῖς ἐχθροῖς τὸ ζητούμενον. ἐγὼ δὲ κἄν τι δέῃ καμεῖν, οὐ προήσομαι τὸ προσκυνούμενον. ἐνταῦθα δὲ οὐδὲ ὁρῶ τίς ο πόνος.

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.’ συνάπτωνται, οὐ πρὸς τὰ πράγματα μᾶλλον ἀφορῶν, ἢ τὸ πόσον τῶν πραγμάτων, καθ’ ὧν ἡ ἀρίθμησις. ἐπεὶ δὲ λίαν περιέχῃ τοῦ γράμματος, καίτοι γε πολεμῶν τῷ γράμματι, ἐκεῖθέν μοι λάβε τὰς ἀποδείξεις. τρία ἐν ταῖς παροιμίαις ἐστίν, ἃ εὐόδως πορεύεται, λέων, καὶ τράγος, καὶ ἁλεκτρυών· καὶ βασιλεὺς δημηγορῶν ἐν ἔθνει τὸ τέταρτον· ἵνα μὴ λέγω τὰς ἄλλας ἐκεῖ τετράδας ἀριθμουμένας, τῆ φύσει δὲ διῃρημένας. καὶ δύο τῷ Μωυσεῖ χερουβὶμ εὑρίσκω μοναδικῶς ἀριθμούμενα. πῶς οὖν ἢ ἐκεῖνα τρία, κατὰ τὴν σὴν τεχνολογίαν, τοσοῦτον ἀλλήλων ἀπερρηγμένα ταῖς φύσεσιν· ἢ ταῦτα μοναδικά, τοσοῦτον ἀλλήλοις ὁμοφυῆ καὶ συγκείμενα ; εἰ γὰρ λέγοιμι θεὸν καὶ μαμωνᾶν δύο κυρίους εἰς ἓν ἀριθμουμένους, τοσούτῳ μακρὰν ὄντας ἀλλήλων, τάχα ἃν καὶ μᾶλλον γελασθείην τῆς συναριθμήσεως.

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. τὰ ὀνόματα· οἷον, ἄνθρωποι τρεῖς, καὶ θεοὶ τρεῖς, οὐχὶ τρία τάδε καὶ τάδε. τίς γὰρ ἢ ἀντίδοσις ; τοῦτο νομοθετοῦντός ἐστι τοῖς ὀνόμασιν, οὐκ ἀληθεύοντος. ἐπεὶ κἀμοὶ Πέτρος, καὶ Παῦλος, καὶ Ἰωάννης, οὐ τρεῖς, οὐδὲ ὁμοούσιοι, ἕως ἂν μὴ τρεῖς Παῦλοι, καὶ τρεῖς Πέτροι, καὶ Ἰωάνναι τοσοῦτοι λέγωνται. ὃ γὰρ σὺ τετήρηκας ἐπὶ τῶν γενικωτέρων ὀνομάτων, τοῦτο καὶ ἡμεῖς ἀπαιτήσομεν ἐπὶ τῶν εἰδικωτέρων κατὰ τὴν σὴν ἀνάπλασιν. ἢ ἀδικήσεις, μὴ διδοὺς ὅπερ εἴληφας ; τί δὲ ὁ Ἰωάννης, τρεῖς εἶναι τοὺς μαρτυροῦντας λέγων ἐν ταῖς καθολικαῖς, τὸ πνεῦμα, τὸ ὕδωρ, τὸ αἷμα ; ἆρά σοι ληρεῖν φαίνεται, πρῶτον μὲν ὅτι τὰ μὴ ὁμοούσια συναριθμῆσαι τετόλμηκεν, ὃ τοῖς ὁμοουσίοις σὺ δίδως, — τίς γὰρ ἂν εἴποι ταῦτα μιᾶς οὐσίασ ; — δεύτερον δὲ ὅτι μὴ καταλλήλως ἔχων ἀπήντησεν, ἀλλὰ τὸ τρεῖς ἀρρενικῶς προθείς, τὰ τρία οὐδετέρως ἐπήνεγκε, παρὰ τοὺς σοὺς καὶ τῆς σῆς γραμματικῆς ὅρους καὶ νόμους ; καίτοι τί διαφέρει, ἢ τρεῖς προθέντα ἓν καὶ ἓν καὶ ἓν ἐπενεγκεῖν, ἢ ἕνα καὶ 19. 1 καὶ θεοι] om καὶ b || 5 παυλοι... πέτροι transp. def || 6 λέγονται ace || 7 ἀπαιτήσωμεν a || 10 ἐν] ἔπι f || πνεῦμα] + καὶ b || ὕδωρ] + καὶ b || 15 προθεις] προσθεὶς e || 16 om σὴς aeg 2. τίς γὰρ ἢ ἀντίδοσις;] This is explained by the words below, ἀδικήσεις, μὴ διδοὺς ὅπερ εἴληφας; It is Gr.’s reply to the objector. ‘What,’ he asks, ‘shall I make you give me in return?’ The γὰρ implies a suppressed ‘Take care!’ ib. τοῦτο νομοθ. ἐστι] ‘This,’ Gr. retorts, ‘is to legislate for Ian- guage, not to state the facts with regard to it.’ At that rate, he can refuse to admit that Peter and Paul and John are three beings of the same nature ; he may say that unless all the peculiarities of are exactly reproduced, so that there are three Peters, there is not sufficient correspondence between Peter and the others to warrant their being brought under a single number as three men. 6. γενικωτέρων] ‘generic’ as opexplanied posed to εἰδικός ‘specific.’ Gr. puts both words in the comp., because he does not use them in a strict sense. 9. τρεῖς εἶναι τοὺς μ.] I John v 8. 13. μὴ καταλλ. ἔχων ἀπ’. ] he coines forward without putting his words in grammatical agreement.’ ᾿Αρρενικῶς, ‘in the ’; οὐδετέρως, ‘in the meut.’ ἕνα καὶ ἕνα λέγοντα μὴ τρεῖς ἀλλὰ τρία προσαγορεύειν ; ὅπερ αὐτὸς ἀπαξιοῖς ἐπὶ τῆς θεότητος. τί δέ σοι ὁ καρκίνος τό τε ζῶον, τό τε ὄργανον, ὅ τε ἀστήρ ; τί δὲ ὁ κύων, ὅ τε χερσαῖος, καὶ ὁ ἔνυδρος, καὶ ὁ οὐράνιος ; οὐ τρεῖς λέγεσθαί σοι δοκοῦσι καρκίνοι καὶ κύνες ; πάντως γε. ἆρα οὖν παρὰ τοῦτο καὶ ὁμοούσιοι ; τίς φήσει τῶν νοῦν ἐχόντων ; ὁρᾷς ὅπως σοι διαπέπτωκεν ὁ περὶ τῆς συναριθμήσεως λόγος, τοσούτοις ἐληλεγμένος ; εἰ γὰρ μήτε τὰ ὁμοούσια πάντως συναριθμεῖται, καὶ συναριθμεῖται τὰ μὴ ὁμοούσια, ἥ τε τῶν ὀνομάτων συνεκφώνησις ἐπ’ ἀμφοῖν, τί σοι πλέον ὧν ἐδογμάτισας ;

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. αἷς σὺ μέγα φρονεῖς, ὥσπερ ἐν τῇ τάξει τῶν ὀνομάτων κειμένων τῶν πραγμάτων. εἰ γὰρ τοῦτο, τί κωλύει κατὰ τὸν αὐτὸν λόγον, ἐπειδὴ τὰ αὐτὰ καὶ προαριθμεῖται καὶ ὑπαριθμεῖται παρὰ τῇ γραφῇ διὰ τὴν ἰσοτιμίαν τῆς φύσεως, αὐτὰ ἑαυτῶν εἶναι τιμιώτερά τε καὶ ἀτιμότερα ; ὁ δὲ αὐτός μοι καὶ περὶ τῆς Θεὸς φωνῆς καὶ Κύριος λόγος· ἔτι δὲ τῶν προθέσεων, τῆς ἐξ οὗ, καὶ δι’ οὗ, καὶ ἐν ᾧ, αἷς σὺ κατατεχνολογεῖς ἡμῖν τὸ θεῖον, τὴν μὲν τῷ πατρὶ διδούς, τὴν δὲ τῷ υἱῷ, τὴν δὲ τῷ ἁγίῳ πνεύματι. τί γὰρ ἂν ἐποίησας, παγίως ἑκάστου τούτων ἑκάστῳ νενεμημένου· ὁπότε πάντων πᾶσι συντεταγμένων, ὡς δῆλον τοῖς φιλοπόνοις, τοσαύτην σὺ διὰ τούτων εἰσάγεις καὶ τῆς ἀξίας καὶ τῆς φύσεως ἀνισότητα; ἀπόχρη καὶ ταῦτα τοῖς μὴ λίαν ἀγνώμοσιν. ἐπεὶ δέ σε τῶν χαλεπῶν ἐστίν, ἅπαξ ἐπιπηδήσαντα τῷ πνεύματι, τῆς φορᾶς σχεθῆναι, ἁλλὰ μή, καθάπερ τῶν συῶν τοὺς θρασυτέρους, εἰς τέλος φιλονεικεῖν, καὶ πρὸς τὸ ξίφος ὠθίζεσθαι, μέχρις ἂν πᾶσαν εἴσω τὴν πληγὴν ὑπολάβῃς , φέρε, σκεψώμεθα τίς ἔτι σοι λείπεται λόγος.