could call. But such a joining of materials together is by nature constituted to make a house for us. Of course, when the house is dismantled, the materials likewise remain, each retaining its own nature, but we say that the house, which such a joining of the materials completed, has been destroyed. So it is with man. And though he consists of soul and body, he would not be the same as the things from which he is, but another thing, so that man is a third, other thing, completed from the very conjunction of soul to body. And this is clear from the fact that, when their separation occurs, the body thus remains, preserving its own nature (for it is three-dimensionally extended, even if it is a corpse), and the soul, again, likewise happens to be rational, even if it is separated; but the man, whom the union of both completed, has perished. But Christ was not completed as Christ from divinity and humanity, being something other than the two, but he is both God and man, being understood as God by the working of his miracles, and shown to be man by the likeness of his nature's passions. And besides, the soul, being preoccupied with many of the body's passions, also often suffers before the body, and suffers with it continually, often appearing to be in agony over the cutting of the body, and being altered before the suffering of the body, and after the cutting no less passionately receiving the things of pain. Which, in the case of the divinity of Christ, none of the pious would dare to say or to accept. So the paradigm of man is to be accepted in one respect, but to be avoided in the rest. But we have long since professed to be ignorant of the clear grasp of this truth, and now we are no less well-disposed in confessing our knowledge according to the measure given to us, and we are zealous to trace the things of the paradigm back to a more pious, clear account, and we do not wish to compare the union to some small and insignificant image, but to a great one, befitting the generation from the Father. Since, therefore, the Word came into the world as light, shining forth from the uncaused light, I want the paradigm of the union also to be light. Let the Word, then, be understood to be the primordial light, which came to be at the first voice of God through the Word himself, and the solar body to be the human body, to which, according to an ineffable reason, the Word was united. And do not think that the sun is a different light that came to be apart from the former one; for the sun did not come to be to fill a deficiency, as if the first light were lacking for the illumination of the universe; for the craftsman is not of such a kind as neither to foresee the perfect thing nor to create the radiance for the need supplied by it. The primordial light, therefore, is one, and the solar body was constructed for it, upon which the light, which was poured out everywhere at the beginning, being gathered together, is carried. This also blamelessly completes for us the course of the hours of the day through the body. For if it had not been bound in the body, but the whole was contained in the whole of the air

λέσειεν. Ἀλλ' ἡ τοιάδε τῶν ὑλῶν πρὸς ἀλλήλας σύμπηξις τὸν οἶκον ἡμῖν ἀποτελεῖν πέφυκεν. Ἀμέλει τῆς οἰκίας λυ θείσης μένουσιν μὲν ὁμοίως αἱ ὕλαι τὸν οἰκεῖον ἐπέχουσαι λό γον, ἀπολωλέναι δέ φαμεν τὴν οἰκίαν, ἣν ἡ τοιάδε τῶν ὑλῶν σύζευξις ἀπετέλεσεν. Oὕτως ἐπὶ τοῦ ἀνθρώπου. Κἂν ἐκ ψυχῆς καὶ σώματος ὑπάρχῃ, οὐ ταὐτὸν ἂν εἴη τοῖς ἐξ ὧν ἐστίν, ἀλλ' ἕτερον, ὡς εἶναι τὸν ἄνθρωπον ἐξ αὐτῆς τῆς συναφείας ψυχῆς πρὸς σῶμα τρίτον ἀποτελούμενον ἄλλο. Καὶ τοῦτο δῆλον ἀφ' ὧν, τῆς διαζεύξεως τῆς τούτων γενομένης, μένει μὲν οὕτως τὸ σῶμα τὸν οἰκεῖον σῶζον λόγον (τριχῇ γάρ ἐστιν διαστατόν, κἂν νεκρὸν ὑπάρχῃ), ἡ ψυχὴ δὲ πάλιν ὁμοίως λογικὴ τυγχάνουσα, κἂν διαζευχθῇ· ἀπόλωλε δὲ ὁ ἄνθρωπος, ὃν ἀπετέλεσεν ἑκατέρων ἡ σύζευξις. Ὁ δὲ Χριστὸς οὐκ ἐκ θεότητος καὶ ἀνθρωπότητος ἀπετελέσθη Χρι στός, ἄλλος ὢν παρὰ τὰ δύο, ἀλλὰ καὶ θεὸς καὶ ἄνθρωπος ἑκάτερα τυγχάνει, θεὸς μὲν νοούμενος τῇ τῶν τεραστίων ἐνεργείᾳ, ἄνθρωπος δὲ δεικνύμενος τῇ τῆς φύσεως ὁμοιοπα θείᾳ. Ἄλλως τε καὶ ἡ ψυχὴ πολλοῖς τῶν τοῦ σώματος προκατεχομένη παθῶν καὶ προπάσχει πολλάκις τοῦ σώματος, καὶ συμπάσχει διηνεκῶς, φαινομένη πολλάκις τὴν τομὴν τοῦ σώματος ἀγωνιῶσα καὶ πρὸ τοῦ πάθους τοῦ σώματος ἀλλοιου μένη καὶ μετὰ τὴν τομὴν οὐδὲν ἧττον τὰ τῆς ὀδύνης ἐμ παθῶς δεχομένη. Ὅπερ ἐπὶ τῆς θεότητος τοῦ Χριστοῦ οὐκ ἄν τις τῶν εὐσεβῶν τολμήσειεν εἰπεῖν ἢ παραδέξασθαι. Ὥστε τοῦ ἀνθρώπου τὸ παράδειγμα κατὰ τὶ μὲν δεκτέον, κατὰ τὸ λοιπὸν δὲ φευκτέον. Ἡμεῖς δὲ καὶ πάλαι μὲν προδιωμολογήσαμεν τῆς ἀληθείας ταύτης τὴν ἐναργῆ κατάληψιν ἀγνοεῖν, καὶ νῦν οὐδὲν ἔλαττον εὐγνωμονοῦμεν ὁμολογοῦντες τὴν κατὰ τὸ μέτρον τὸ δοθὲν ἡμῖν γνῶσιν, ὅσον τε πρὸς εὐσεβέστερον ἐναργῆ λό γον τὰ τοῦ παραδείγματος ἀνάγειν σπουδάζομεν, καὶ τὴν ἕνω σιν οὐ μικρᾷ τινι καὶ τῶν εὐτελῶν εἰκόνι παρεικάζειν ἐθέλο μεν, ἀλλὰ μεγάλῃ καὶ τῇ γεννήσει πρεπούσῃ τῇ ἐκ πατρός. Ἐπεὶ οὖν φῶς ἐλήλυθεν εἰς τὸν κόσμον ὁ λόγος, ἐκ φωτὸς ἐκλάμψας τοῦ ἀναιτίου, φῶς εἶναι καὶ τὸ παράδειγμα βού λομαι τῆς ἑνώσεως. Νοείσθω τοίνυν ὁ λόγος φῶς εἶναι τὸ ἀρχέγονον, ὃ πρώτῃ φωνῇ θεοῦ δι' αὐτοῦ τοῦ λόγου γεγένηται, σῶμα δὲ ἡλιακὸν τὸ σῶμα τὸ ἀνθρώπινον, ᾧ κατὰ ἀπόῤ ῥητον λόγον ὁ λόγος ἡνώθη. Καὶ μή μοι τὸν ἥλιον φῶς ἕτερον παρὰ τὸ πρότερον γενόμενον νόμιζε· οὐ γὰρ ὡς ἐλλείποντος τοῦ πρώτου φωτὸς πρὸς τὸν τοῦ παντὸς φωτισμὸν ὁ ἥλιος γέγονεν τὸ λεῖπον ἀναπληρῶν· οὐ γὰρ τοιοῦτος ὁ τεχνίτης, ὡς μήτε προϊδέσθαι τὸ τέλειον μήτε τὴν αὐγὴν πρὸς τὴν ἐξ αὐτοῦ παρεχομένην δημιουργῆσαι χρείαν. Ἓν τοίνυν ἐστὶν τὸ φῶς τὸ ἀρχέγονον, τὸ δὲ ἡλιακὸν σῶμα τούτῳ κατεσκευάσθη, ἐφ' οὗ συναιρεθὲν τὸ φῶς πανταχοῦ τὴν ἀρχὴν κεχυμένον ἐποχεῖται. Τοῦτο καὶ τῶν ὡρῶν ἡμῖν τῆς ἡμέρας τὸν δρό μον διὰ τοῦ σώματος ἀμέμπτως ἀποπληροῖ. Eἰ γὰρ μὴ ἐνεδέθη τῷ σώματι, ἀλλ' ὅλον ἐν ὅλῳ τῷ ἀέρι περιεκέ