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being struck by his own arrows.Cap.7.22. Then he says that the appropriate relation of names to things is unchangeable, and then in this way he explains most excellently the argument concerning <the> begotten and the unbegotten.Cap.7.3 3. After which, discussing the variation of names and things, concerning things ungenerated without cause and non-existent, such as a skindapsos and a Minotaur and blituri and a Cyclops and Scylla, things that were not generated at all, having discussed these, he shows that things foreign in essence are destructive of one another, as fire of water and the rest of one another; but in the case of the Father and the Son, since the essence is common and the properties are in one another, no harm is brought upon the nature.Cap.7.44. Then he says that all things that exist in creation have been named by men, even if they are called differently by each nation, just as the <appellation> of the unbegotten has also been named by us; but that a proper appellation of the divine essence itself, having an indication of the divine nature, either does not exist at all or is unknown to us. Cap.7.5 5. And having discussed many things about the existent and the unbegotten and the good, and about the consubstantiality and of human souls and the consubstantiality of bodies, and having further shown the unvaried nature of the essence of the heavenly powers, but the difference of their dignities, he completes the argument. Cap.8.1 1. The eighth discourse most wonderfully refutes the blasphemy from the heretics who say the Only-begotten is from non-being and that there was when he was not, and shows that the Son is not recent but is from eternity, both from what was said to Moses, I am who am, and to Manoah, Why do you ask my name? And it is wonderful; in addition to these, David also says to God, But you are the same, and your years will not fail, and also Isaiah, I am God first and I am after these things, and the evangelist, In the beginning was and with God and was God; and that he has neither beginning nor end, and he proves that those who say he is recent and from non-being are idolaters; in which he also most beautifully interprets the radiance of the glory and the character of the hypostasis. Cap.8.22. Then, discussing the will of the Father concerning the generation of the Son, he shows that the good will, which is the Son, is from eternity, existing in the Father just as the light is in the flame and the activity of seeing is in the eye, being co-natural with the will.Cap.8.33. And so, having passed over the things concerning the essence of the Son as having been previously examined, he explains the meaning of [concerning] generation, speaking of different generations from matter and art, as of buildings, and from the succession of animals, and those from emanation, as in the case of the sun and a ray, a lamp and light, spices and perfumes and the quality from them, and of words from the mind, and from the decay of wood and the compression of fire, and countless others, he has gone through most wisely. Cap.8.4 4. In addition to these things, he demonstrates the activities concerning God from human examples; for what hands and feet and the other parts of the body are, with which men create, this in place of all things for God is only the will. And so also the matter of generation happens to be different; wherefore he is also called Only-begotten, because creation has no communion with another or sister generation, but being called the radiance of glory and the fragrance of perfume he shows the conjoined and co-eternal nature of his relation to the Father. Cap.8.55. Then, <having shown> that the hypostasis of the creator and Only-begotten does not have a beginning just as created things do, as Eunomius says, but is without beginning and eternal, and that the Only-begotten has no communion with creation either from essence or from names, but is co-existent with the Father from eternity, as all-virtuous Wisdom says, being the beginning and end and middle of times; and having said many things about the divinity and eternity of the Only-begotten, and further about souls and angels and life and death, he completes the argument. Cap.9.1 1. The ninth discourse says that the theology of Eunomius was well spoken up to a certain point. Then, in order, from the

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ἰδίοις βαλλόμενον βέλεσιν.Cap.7.2βʹ. Εἶτα λέγει ὅτι ἡ προσφυὴς τῶν ὀνομάτων πρὸς τὰ πράγματα σχέσις ἀμετάθετός ἐστιν, εἶθ' οὕτως τὸν περὶ <τοῦ> γεννητοῦ καὶ ἀγεννήτου λόγον ὡς κάλλιστα διέξεισι.Cap.7.3 γʹ. Μεθ' ἃ περὶ παραλλαγῆς ὀνομάτων καὶ πραγμά των διεξιὼν περὶ τῶν ἄνευ αἰτίας ἀγεννήτων καὶ ἀνυπάρκτων, οἷον σκινδαψοῦ καὶ Μινωταύρου καὶ βλίτυρι καὶ Κύκλωπος καὶ Σκύλλης, τῶν μηδ' ὅλως γεννηθέντων, διεξελθὼν τὰ κατ' οὐσίαν ἀλλότρια φθαρτικὰ ἀλλήλων ὑπάρχοντα δεί κνυσιν, ὡς πῦρ ὕδατος καὶ τὰ λοιπὰ ἀλλήλων· ἐπὶ δὲ πατρὸς καὶ υἱοῦ κοινῆς τῆς οὐσίας οὔσης καὶ ἐν ἀλλήλοις τῶν ἰδιο τήτων οὐσῶν οὐδεμία τῇ φύσει λώβη ἐπάγεται.Cap.7.4δʹ. Ἔπειτα λέγει ὅτι πάντα τὰ ἐν τῇ κτίσει ὄντα πράγ ματα παρὰ ἀνθρώπων ὠνόμασται, εἰ καὶ διαφόρως παρ' ἑκά στου καλεῖται ἔθνους, ὡς καὶ ἡ τοῦ ἀγεννήτου <προση γορία> παρ' ἡμῶν ὠνόμασται· αὐτῆς δὲ τῆς θείας οὐσίας προσηγορίαν κυρίαν τῆς θείας ἔχουσαν φύσεως ἔμφασιν ἢ καθόλου μὴ εἶναι ἢ ἡμῖν ἄγνωστον εἶναι. Cap.7.5 εʹ. Πολλά τε περὶ τοῦ ὄντος καὶ ἀγεννήτου καὶ ἀγα θοῦ διαλεχθεὶς περί τε τῆς ὁμοουσιότητος καὶ τῶν ἀνθρω πίνων ψυχῶν καὶ τῆς τῶν σωμάτων ὁμοουσιότητος ἔτι τε τῶν οὐρανίων δυνάμεων τὸ μὴ παρηλλαγμένον τῆς οὐσίας δείξας, ἀλλὰ τὴν τῶν ἀξιωμάτων διαφοράν, τὸν λόγον πληροῖ. Cap.8.1 αʹ. Ὁ δὲ ηʹ λόγος τὴν παρὰ τῶν αἱρετικῶν βλασφη μίαν τῶν ἐξ οὐκ ὄντων τὸν μονογενῆ λεγόντων καὶ ὅτι ἦν ὅτε οὐκ ἦν πάνυ θαυμαστῶς ἀνατρέπει καὶ οὐ πρόσφατον ἀλλ' ἐξ ἀϊδίου τὸν υἱὸν ὄντα δείκνυσιν ἔκ τε τοῦ τῷ Μωϋσεῖ εἰρηκέναι Ἐγώ εἰμι ὁ ὤν, τῷ δὲ Μανωὲ Ἵνα τί ἐρωτᾷς τὸ ὄνομά μου καὶ τοῦτό ἐστι θαυμαστόν; πρὸς τούτοις καὶ ὁ ∆αβὶδ πρὸς τὸν θεόν φησι Σὺ δὲ ὁ αὐτὸς εἶ καὶ τὰ ἔτη σου οὐκ ἐκλείψουσιν, ἀλλὰ καὶ ὁ Ἠσαΐας Ἐγὼ θεὸς πρῶτος καὶ ἐγὼ μετὰ ταῦτα, καὶ ὁ εὐαγγελιστὴς Ἐν ἀρχῇ ἦν καὶ πρὸς τὸν θεὸν καὶ θεὸς ἦν· καὶ μήτε ἀρχὴν μήτε τέλος ἔχοντα, εἰδωλολάτρας δὲ τοὺς πρόσφατον ἐξ οὐκ ὄντων αὐτὸν λέγοντας ἀποδείκνυσιν· ἐν οἷς καὶ τὸ ἀπαύγασμα τῆς δόξης καὶ τὸν χαρακτῆρα τῆς ὑποστάσεως παγκάλως διερμηνεύει. Cap.8.2βʹ. Εἶτα τὴν βούλησιν τοῦ πατρὸς περὶ τῆς τοῦ υἱοῦ γεννήσεως διεξιὼν δείκνυσι τὸ ἀγαθὸν βούλημα ἐξ ἀϊδίου ὄν, ὅπερ ἐστὶν ὁ υἱός, τῷ πατρὶ ἐνυπάρχων καθάπερ τῇ φλογὶ ἡ αὐγὴ καὶ τῷ ὀφθαλμῷ ἡ τοῦ ὁρᾶν ἐνέργεια συμφυὴς οὖσα τῇ βουλήσει.Cap.8.3γʹ. Εἶθ' οὕτως τὰ περὶ τῆς οὐσίας τοῦ υἱοῦ ὡς προεξ ετασθέντα παραδραμὼν τὸ [περὶ] τῆς γεννήσεως σημαινό μενον διέξεισι διαφόρους εἰπὼν γεννήσεις ἐξ ὕλης καὶ τέχνης, ὡς οἰκοδομημάτων, καὶ ἐκ τῆς τῶν ζῴων διαδοχῆς, τῶν τε ἐξ ἀπορροίας, ὡς ἐφ' ἡλίου καὶ ἀκτῖνος, λαμπάδος καὶ αὐ γῆς, ἀρωμάτων καὶ μύρων καὶ τῆς ἐξ αὐτῶν ποιότητος καὶ τῶν ἐκ τοῦ νοῦ λόγων, καὶ τῶν ἀπὸ σήψεως ξύλων καὶ πυρὸς συμπιλήσεως καὶ ἑτέρων μυρίων, πανσόφως διελήλυθεν. Cap.8.4 δʹ. Πρὸς τούτοις τὰς περὶ θεοῦ ἐνεργείας ἐκ τῶν ἀν θρωπίνων δείκνυσιν ὑποδειγμάτων· καὶ γὰρ ὃ χεῖρες καὶ πόδες καὶ τὰ λοιπὰ μόρια τοῦ σώματος, μεθ' ὧν οἱ ἄν θρωποι δημιουργοῦσι, τοῦτο ἀντὶ πάντων ἐπὶ θεοῦ μόνον τὸ βούλημα ὑπάρχει. οὕτω δὲ καὶ τὸ περὶ τῆς γεννήσεως παρηλλαγμένον τυγχάνει· διὸ καὶ μονογενὴς προσηγόρευται, διὰ τὸ μηδεμίαν κοινωνίαν ἑτέρας γεννήσεως ἢ ἀδελφὴν ἔχειν τὴν κτίσιν, ἀλλ' ἀπαύγασμα δόξης καὶ ὀσμὴ μύρου λεγόμενος τὸ συνημμένον καὶ συναΐδιον τῆς πρὸς τὸν πατέρα σχέσεως δείκνυσιν. Cap.8.5εʹ. Εἶτα τὴν τοῦ δημιουργοῦ καὶ μονογενοῦς ὑπόστασιν οὐκ ἀρχὴν ἔχουσαν ὥσπερ καὶ τὰ δημιουργήματα, ὡς ὁ Εὐνόμιός φησιν, ἀλλ' ἄναρχον καὶ ἀΐδιον <δείξας>, καὶ μηδε μίαν κοινωνίαν μήτε ἀπὸ τῆς οὐσίας μήτε ἀπὸ τῶν ὀνομάτων τὸν μονογενῆ πρὸς τὴν κτίσιν ἔχοντα, ἀλλ' ἐξ ἀϊδίου τῷ πατρὶ συνόντα, καθὼς ἡ πανάρετος λέγει Σοφία, ἀρχήν τε καὶ τέλος καὶ μεσότητα χρόνων ὄντα· πολλά τε περὶ τῆς τοῦ μονογενοῦς θεότητος καὶ ἀϊδιότητος, ἔτι τε περὶ ψυχῶν καὶ ἀγγέλων καὶ ζωῆς καὶ θανάτου εἰπὼν τὸν λόγον πληροῖ. Cap.9.1 αʹ. Ὁ θʹ λόγος τὴν Εὐνομίου θεολογίαν μέχρι μέν τινος καλῶς ῥηθεῖσαν λέγει. εἶτ' ἐφεξῆς ἐκ τῶν