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countless others. Thus also of birds and of the others there are many species; but nevertheless, of all these the genus is animal, and the species are those mentioned before. Thus the name "man" is a common name of this nature. For it signifies the Roman and the Athenian and the Persian and the Sauromatian and the Egyptian, and, to speak summarily, all who partake of this nature. But the name Paul or Peter no longer signifies the common nature, but a certain man. For no one, having heard "Paul," runs back in his thought to Adam and Abraham and Jacob, but understands this one alone, whose name he has heard. But hearing "man" simply, he does not fix his mind on the individual, but considers the Indian and the Scythian and the Massagete and, in a word, the entire race of men. And not only nature, but also the divine 65 Scripture teaches us this. "For God said," it says, "I will wipe out the man whom I formed from the face of the earth." And this he said concerning very many myriads. For when more than two thousand two hundred years had passed after Adam, he brought upon men the utter destruction by the flood. Thus also the blessed David says: "Man, being in honor, did not understand," not of this or that man, but accusing all men in common. And one can find countless such examples, but there is no need to prolong it. {ERAN.} The difference between the common and the particular has been clearly shown; but let us return to the discussion concerning substance and hypostasis. {ORTH.} Just as, then, the name "man" is a common name of this nature, so we say the divine substance signifies the Holy Trinity, but the hypostasis is indicative of a certain person, for example, either of the Father or of the Son or of the Holy Spirit. For we say that hypostasis and person and particularity signify the same thing, following the definitions of the holy fathers. {ERAN.} We agree that these things are so. {ORTH.} Therefore, whatever is said concerning the divine nature, these things are common to the Father and to the Son and to the Holy Spirit, for example, God, Lord, Creator, Almighty, and whatever is similar to these. {ERAN.} Unquestionably they are common to the Trinity. {ORTH.} But whatever things are indicative of the hypostases, these are no longer common to the Holy Trinity, but are particular to that hypostasis whose they are. For example, the name Father and "unbegotten" are particular to the Father, and again the name Son and "only-begotten" and "God the Word" do not denote the Father or the Holy Spirit, but the Son. And Holy Spirit and Paraclete are indicative of the hypostasis of the Spirit. {ERAN.} Does not the divine Scripture, then, call the Father and the Son spirit? {ORTH.} It has called the Father and the Son spirit, signifying by this the incorporeal 66 and uncircumscribed nature of the divine nature; but it names as Holy Spirit only the hypostasis of the Spirit. {ERAN.} This too is indisputable. {ORTH.} Since, therefore, we said some things are common to the Holy Trinity, and some are particular to each hypostasis, do we say the name "unchangeable" is common to the substance or particular to some hypostasis? {ERAN.} The unchangeable is common to the Trinity. For it is not possible for part of the substance to be changeable, and part unchangeable. {ORTH.} You have spoken excellently. For just as mortality is common to men, so the unchangeable and immutable is common to the Holy Trinity. Therefore the only-begotten Son is also unchangeable, just as the Father who begot him and the Holy Spirit. {ERAN.} Unchangeable. {ORTH.} How then, by citing that gospel saying, "The Word became flesh," do you attach change to the unchangeable nature? {ERAN.} We do not say that he became flesh by way of change, but as he himself knows. {ORTH.} If he is not said to have become flesh by taking flesh, it is necessary to say one of two things, either that he underwent a change into flesh, or that he appeared to be such in appearance,

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μυρία ἕτερα. Οὕτω καὶ τῶν πτηνῶν καὶ τῶν ἄλλων εἴδη πολλά· ἀλλ' ὅμως τούτων ἁπάντων γένος ἐστὶ τὸ ζῷον, εἴδη δὲ τὰ προλελεγμένα. Οὕτω τὸ ἄνθρωπος ὄνομα κοινόν ἐστι ταυτησὶ τῆς φύσεως ὄνομα. Σημαίνει γὰρ καὶ τὸν Ῥωμαῖον καὶ τὸν Ἀθηναῖον καὶ τὸν Πέρσην καὶ τὸν Σαυρομάτην καὶ τὸν Αἰγύπτιον, καὶ συλλήβδην εἰπεῖν, ἅπαντας ὅσοι ταύτης κοινωνοῦσι τῆς φύσεως. Τὸ δέ γε Παῦλος ἢ Πέτρος ὄνομα οὐκέτι τὸ κοινὸν σημαίνει τῆς φύσεως, ἀλλὰ τόν τινα ἄνθρωπον. Οὐδεὶς γὰρ τὸν Παῦλον ἀκούσας, εἰς τὸν Ἀδὰμ καὶ τὸν Ἀβραὰμ καὶτὸν Ἰακὼβ ἀνέδραμε τῷ λογισμῷ, ἀλλὰ τοῦτον μόνον ἐνόησεν, οὗ καὶ τῆς προσηγορίας κατήκουσε. Τὸν μέντοι ἄνθρωπον ἁπλῶς ἀκούσας, οὐκ εἰς τὸ ἄτομον ἀπερείδει τὸν νοῦν, ἀλλὰ καὶ τὸν Ἰνδὸν καὶ τὸν Σκύθην καὶ τὸν Μασσαγέτην καὶ ἁπαξαπλῶς πᾶν γένος ἀνθρώπων λογίζεται. Καὶ τοῦτο ἡμᾶς οὐχ ἡ φύσις μόνον, ἀλλὰ καὶ ἡ θεία διδά 65 σκει γραφή. "Εἶπε, γάρ, ὁ θεός, φησίν, ἀπαλείψω τὸν ἄνθρωπον ὃν ἔπλασα ἀπὸ προσώπου τῆς γῆς." Τοῦτο δὲ περὶ παμπόλλων εἴρηκε μυριάδων. Πλειόνων γὰρ ἢ δισχιλίων καὶ διακοσίων μετὰ τὸν Ἀδὰμ διεληλυθότων ἐτῶν, τὴν διὰ τοῦ κατακλυσμοῦ πανωλεθρίαν τοῖς ἀνθρώποις ἐπήνεγκεν. Οὕτω καὶ ὁ μακάριος λέγει ∆αβίδ· "Ἄνθρωπος ἐν τιμῇ ὢν οὐ συνῆκεν," οὐ τοῦ δεῖνος ἢ τοῦ δεῖνος, ἀλλὰ κοινῇ πάν των ἀνθρώπων κατηγορῶν. Καὶ μυρία τοιαῦτα ἔστιν εὑρεῖν, ἀλλ' οὐ χρὴ μηκύνειν. {ΕΡΑΝ.} ∆έδεικται σαφῶς ἡ διαφορὰ τοῦ κοινοῦ πρὸς τὸ ἴδιον· ἀλλ' εἰς τὸν περὶ τῆς οὐσίας καὶ τῆς ὑποστάσεως ἐπανέλθωμεν λόγον. {ΟΡΘ.} Ὥσπερ τοίνυν τὸ ἄνθρωπος ὄνομα κοινόν ἐστι ταύτης τῆς φύσεως ὄνομα, οὕτω τὴν θείαν οὐσίαν τὴν ἁγίαν τριάδα σημαίνειν φαμέν, τὴν δέ γε ὑπόστασιν προσώπου τινὸς εἶναι δηλωτικήν, οἷον, ἢ τοῦ πατρὸς ἢ τοῦ υἱοῦ ἢ τοῦ ἁγίου πνεύματος. Τὴν γὰρ ὑπόστασιν καὶ τὸ πρόσωπον καὶ τὴν ἰδιότητα ταὐτὸν σημαίνειν φαμὲν τοῖς τῶν ἁγίων πατέρων ὅροις ἀκολουθοῦντες. {ΕΡΑΝ.} Συνομολογοῦμεν οὕτω ταῦτ' ἔχειν. {ΟΡΘ.} Ὅσα τοίνυν περὶ τῆς θείας λέγεται φύσεως, κοινὰ ταῦτά ἐστι τοῦ πατρὸς καὶ τοῦ υἱοῦ καὶ τοῦ ἁγίου πνεύματος, οἷον, τὸ θεός, τὸ κύριος, τὸ δημιουργός, τὸ παντοκράτωρ, καὶ ὅσα τούτοις ἐστὶ παραπλήσια. {ΕΡΑΝ.} Ἀναμφισβητήτως κοινὰ τῆς τριάδος ἐστίν. {ΟΡΘ.} Ὅσα δ' αὖ τῶν ὑποστάσεων ὑπάρχει δηλωτικά, οὐκέτι ταῦτα τῆς ἁγίας τριάδος κοινά, ἀλλ' ἐκείνης ἐστὶ τῆς ὑποστάσεως, ἧς ἐστιν ἴδια. Οἷον τὸ πατὴρ ὄνομα καὶ τὸ ἀγέννητος τοῦ πατρός ἐστιν ἴδια, καὶ αὖ πάλιν τὸ υἱὸς ὄνομα καὶ τὸ μονογενὴς καὶ τὸ θεὸς λόγος οὐ τὸν πατέρα δηλοῖ οὐδὲ τὸ πνεῦμα τὸ ἅγιον, ἀλλὰ τὸν υἱόν. Καὶ τὸ πνεῦμα δὲ τὸ ἅγιον καὶ ὁ παράκλητος τῆς τοῦ πνεύματος ὑπο στάσεως ὑπάρχει δηλωτικά. {ΕΡΑΝ.} Οὐ καλεῖ τοίνυν ἡ θεία γραφὴ πνεῦμα καὶ τὸν πατέρα καὶ τὸν υἱόν; {ΟΡΘ.} Πνεῦμα κέκληκε καὶ τὸν πατέρα καὶ τὸν υἱόν, τὸ ἀσώματον 66 καὶ ἀπερίγραφον τῆς θείας φύσεως διὰ τούτου σημαίνουσα· πνεῦμα δὲ ἅγιον μόνην τοῦ πνεύματος τὴν ὑπόστασιν ὀνομάζει. {ΕΡΑΝ.} Ἀναμφίλεκτόν ἐστι καὶ τοῦτο. {ΟΡΘ.} Ἐπειδὴ τοίνυν τινὰ μὲν ἔφαμεν τῆς ἁγίας τριάδος κοινά, τινὰ δὲ ἑκάστης ὑποστάσεως ἴδια, τὸ ἄτρεπτον ὄνομα κοινὸν εἶναι τῆς οὐσίας φαμὲν ἤ τινος ὑποστάσεως ἴδιον; {ΕΡΑΝ.} Κοινόν ἐστι τῆς τριάδος τὸ ἄτρεπτον. Οὐδὲ γὰρ οἷόν τε, τὸ μὲν εἶναι τῆς οὐσίας τρεπτόν, τὸ δὲ ἄτρεπτον. {ΟΡΘ.} Ἄριστα εἴρηκας. Ὣσπερ γὰρ τῶν ἀνθρώπων κοινόν ἐστι τὸ θνητόν, οὕτω τῆς ἁγίας τριάδος κοινὸν τὸ ἄτρεπτόν τε καὶ ἀναλλοίω τον. Ἄτρεπτος τοιγαροῦν καὶ ὁ μονογενὴς υἱός, καθὰ καὶ ὁ γεννήσας αὐτὸν πατὴρ καὶ τὸ ἅγιον πνεῦμα. {ΕΡΑΝ.} Ἄτρεπτος. {ΟΡΘ.} Πῶς τοίνυν τὸ εὐαγγελικὸν ἐκεῖνο ῥητὸν παράγοντες, τό, " ̔Ο λόγος σὰρξ ἐγένετο," τροπὴν τῇ ἀτρέπτῳ προσάπτετε φύσει; {ΕΡΑΝ.} Οὐ κατὰ τροπὴν αὐτὸν λέγομεν γεγενῆσθαι σάρκα, ἀλλ' ὡς οἶδεν αὐτός. {ΟΡΘ.} Εἰ μὴ σάρκα λαβὼν λέγεται γεγενῆσθαι σάρξ, δυοῖν θάτερον ἀνάγκη λέγειν, ἢ τὴν εἰς σάρκα τροπὴν αὐτὸν ὑπομεμενηκέναι, ἢ δοκήσει τοιοῦτον ὀφθῆναι,