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and two natures, not one, are reckoned by those who know how to judge such things; for who does not know that in the mixture of wine and water there are two natures? If, then, these things are so, how do you, who both know the difference and confess the properties of the natures, proclaim these to be one and not two, and do not attribute the results of confusion to what is unconfused? But it is clear that you are in travail with change and disappearance and consubstantiation, but you do not wish to bring it forth openly, being in the grip of impiety. 45 The things being united by the union become one not after the union, and as long as it remains in the union and the union is preserved, they are one, insofar as they have been united. How then do you say two in the union, but are so bold as to say that after the union one nature has come to be, when the blessed Cyril took 'after the union' to mean 'in the union'? For when did the union, once it had occurred, cease, or what is it that made it cease, so that another result of it after it and not in it, distinct from the things from which it is, might be suspected? For the union is not of the nature of things that have happened and no longer exist, such as time and dancing and such things. 46 If something different has come to be after the union, apart from the union, it is clearly a confusion and not a union. 47 If confusion makes the two natures one, and the unconfused does the same for you, tell us, what is the difference for you between the unconfused and confusion? 48 If Christ is said to be visible and invisible, mortal and immortal, tangible and intangible, in one respect and another, and not as one person and another; and 'one respect' signifies substance. Why do you not say two substances? 49 ‘One respect’ (allo) signifies substance according to logic, while ‘one person’ (allos) signifies hypostasis; if, therefore, in saying Christ is in one respect and another you will not be compelled to say two natures, say also one person and another; for you will not signify two hypostases. 50 But if you say that the dyad introduces division, learn, being well taught, that philosophical reasoning defines number not as a division, but as a heap of units or an effusion of units. So that it indicates union rather than division. For the division of the unit is a half and a half, but the dyad is the addition of a unit; for to say that two is one and one is rather a matter of division, but to comprehend one and one under one thing and to say two is a matter of conjunction and union. Therefore number gathers together, but does not divide, since, if the dyad is a cutting of the unit, and that which is cut is cut in two, number is a cutting and not an addition, and if this is so, just as the unit, when cut, makes the dyad, in the same way the number two, when cut, ought to make the tetrad. And from where did the number three come? For only the even numbers ought to be counted, with the odd numbers being removed—or rather, it is true to say, that number is spoken of in two ways; for one is in itself, as the nature of number itself, and the other is considered in relation to an object, just as 'white' is both whiteness and the thing that has been whitened. This nature of number, therefore, neither divides nor joins, but admits both; for example the dyad, if you consider the units of which it is composed, it is divided into these—for two is divided into one and one—, but if you consider their group, it is rather joined from these; for one and one are two, and two and two are four. And again, number is not a division, but a sign indicating the quantity of the subjects, whether they are united or divided by another principle and not by number dividing or joining them; for in saying ten cubits of this piece of wood, which happens to be continuous, we do not divide with the number also the unity in the ten-cubit wood; and again, in saying ten palm trees, we know them to be in division; and in saying one modius of wheat or of dates, as it may be, we know the grains contained in the modius to be in division. And if indeed number

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καὶ δύο φύσεις, οὐ μία τοῖς εἰδόσι κρίνειν τὰ τοιάδε λογίζονται· τίς γὰρ οὐκ οἶδεν, ὡς ἐν τῷ ἐξ οἴνου καὶ ὕδατος κράματι δύο φύσεις εἰσίν; Εἰ οὖν ταῦτα οὕτως ἔχει, πῶς ὑμεῖς καὶ τὴν διαφορὰν εἰδότες καὶ τὰς ἰδιότητας ὁμολογοῦντες τῶν φύσεων μίαν ταύτας καὶ οὐ δύο κηρύττετε καὶ οὐδὲ τὰ τῆς συγχύσεως ταῖς ἀσυγχύτοις δίδοτε; Ἀλλὰ δῆλον, ὡς τροπὴν καὶ ἀφανισμὸν καὶ συνουσίωσιν ὠδίνετε μέν, εἰς τοὐμφανὲς δὲ προσαγαγεῖν ἐν τροπῇ τῆς ἀσεβείας οὐ βούλεσθε. 45 Τὰ ἑνούμενα τῇ ἑνώσει γίνεται ἓν οὐ μετὰ τὴν ἕνωσιν, καὶ ὅσον μένει ἐν τῇ ἑνώσει καὶ ἡ ἕνωσις σῴζεται, ἕν εἰσι, καθὸ ἥνωνται. Πῶς οὖν ὑμεῖς ἐν μὲν τῇ ἑνώσει δύο φατέ, μετὰ δέ γε τὴν ἕνωσιν μίαν γεγενῆσθαι φύσιν αὐθαδιάζεσθε τοῦ μακαρίου Κυρίλλου τὸ μετὰ τὴν ἕνωσιν ἀντὶ τοῦ ἐν τῇ ἑνώσει ἐξειληφότος; Πότε γὰρ ἡ ἕνωσις γενομένη πέπαυται ἢ τί τὸ ταύτην παῦσαν, ὡς ἂν ἕτερον τὸ ταύτης ἀποτέλεσμα μετ' αὐτὴν καὶ οὐκ ἐν αὐτῇ παρὰ τὰ ἐξ ὧν ἐστιν ὑποπτεύηται; Οὐ γάρ ἐστιν ἡ ἕνωσις ὡς ἡ τῶν γενομένων καὶ μηκέτι ὄντων φύσις, οἷον ὁ χρόνος καὶ ἡ ὄρχησις καὶ τὰ τοιαῦτα. 46 Εἰ ἕτερόν τι μετὰ τὴν ἕνωσιν γέγονε παρὰ τὴν ἕνωσιν, σύγχυσις δηλαδὴ καὶ οὐχ ἕνωσις. 47 Εἰ ἡ σύγχυσις τὰς δύο φύσεις μίαν ποιεῖ, τὸ δ' αὐτὸ ποιεῖ παρ' ὑμῖν καὶ τὸ ἀσύγχυτον, τίς ἡ διαφορὰ παρ' ὑμῖν τοῦ ἀσυγχύτου καὶ τῆς συγχύσεως, εἴπατε. 48 Εἰ κατ' ἄλλο καὶ ἄλλο λέγεται ὁ Χριστὸς ὁρατὸς καὶ ἀόρατος, θνητὸς καὶ ἀθάνατος, ψηλαφητὸς καὶ ἀνέπαφος, καὶ οὐ κατ' ἄλλον καὶ ἄλλον· τὸ δὲ ἄλλο οὐσίαν σημαίνει. Τί μὴ δύο οὐσίας φατέ; 49 Τὸ ἄλλο οὐσίας ἐστὶ σημαντικὸν κατὰ τὴν λογικήν, ἄλλος δὲ ὑποστάσεως· εἰ οὖν ἄλλο καὶ ἄλλο λέγοντες τὸν Χριστὸν οὐκ ἀναγκασθήσεσθε δύο φύσεις λέγειν, εἴπατε καὶ ἄλλον καὶ ἄλλον· οὐ γὰρ σημανεῖτε δύο ὑποστάσεις. 50 Εἰ δέ φατε, ὡς ἡ δυὰς διαίρεσιν εἰσφέρει, μάθετε καλῶς διδασκόμενοι, ὡς τὸν ἀριθμὸν οὐ διαίρεσιν ὁ φιλόσοφος λόγος ὁρίζεται, ἀλλὰ σωρείαν μονάδων ἢ χύσιν μονάδων. Ὥστε μᾶλλον ἕνωσιν δηλοῖ ἢ διαίρεσιν. Ἡ μὲν γὰρ διαίρεσις τῆς μονάδος ἥμισύ ἐστι καὶ ἥμισυ, ἡ δὲ δυὰς πρόσθεσις μονάδος· μᾶλλον γὰρ τὸ τὰ δύο ἓν καὶ ἓν εἰπεῖν ἐστι διαιρέσεως, τὸ δὲ ἓν καὶ ἓν ὑφ' ἓν συλλαβεῖν καὶ δύο εἰπεῖν συναφείας τε καὶ ἑνώσεως. Ἢ συνάγει τοίνυν ὁ ἀριθμός, ἀλλ' οὐχὶ διαιρεῖ, ἐπεί, εἰ τομὴ τῆς μονάδος ἐστὶν ἡ δυάς, τὸ δὲ τεμνόμενον διχῇ τέμνεται, τομὴ καὶ οὐ πρόσθεσίς ἐστιν ὁ ἀριθμός, καὶ εἰ τοῦτο, ὥσπερ ἡ μονὰς τεμνομένη τὴν δυάδα ποιεῖ, τὸν αὐτὸν τρόπον ἔδει καὶ τὸν δύο τεμνόμενον τὴν τετράδα ποιεῖν. Καὶ πόθεν ἦλθεν ὁ τρία; Ἔδει γὰρ μόνους τοὺς ἀρτίους ἀριθμεῖσθαι ὑπεξαιρουμένων τῶν περιττῶν-ἢ μᾶλλον εἰπεῖν ἀληθές, ὡς ὁ ἀριθμὸς διττὸς λέγεται· ὁ μὲν γάρ ἐστι καθ' αὑτὸν ὡς αὐτὴ ἡ φύσις τοῦ ἀριθμοῦ, ὁ δὲ ἐν σχέσει καὶ πράγματι θεωρούμενος, ὥσπερ λευκὸν ἥ τε λευκότης καὶ τὸ λελευκασμένον. Αὕτη τοίνυν ἡ φύσις τοῦ ἀριθμοῦ οὔτε διαιρεῖ οὔτε συνάπτει, ἀλλ' ἀμφότερα δέχεται· οἷον ἡ δυάς, εἰ μὲν τὰς μονάδας, ἐξ ὧν συνίσταται, σκοπεῖς, εἰς ταῦτα διαιρεῖται-τὰ γὰρ δύο διαιρεῖται εἰς ἓν καὶ ἕν-, εἰ δὲ τούτων τὴν ὁμάδα θεωρεῖς, ἐκ τούτων μᾶλλον συνάπτεται· ἓν γὰρ καὶ ἓν δύο καὶ δύο καὶ δύο τέσσαρα. Καὶ πάλιν ὁ ἀριθμὸς οὐ διαίρεσίς ἐστιν, ἀλλὰ σημεῖον δηλωτικὸν τοῦ ποσοῦ τῶν ὑποκειμένων, εἴτε ἡνωμένων, εἴτε διῃρημένων ἄλλου λόγου καὶ οὐ τοῦ ἀριθμοῦ ταῦτα διαιροῦντος ἢ συνάπτοντος· δέκα γὰρ πήχεις λέγοντες τοῦδε τοῦ ξύλου τυχὸν συνεχοῦς ὄντος οὐ συνδιαιροῦμεν τῷ ἀριθμῷ καὶ τὴν ἐν τῷ δεκαπήχει ξύλῳ ἑνότητα· καὶ πάλιν δέκα φοίνικας λέγοντες ἐν διαιρέσει τούτους ἐπιστάμεθα· καὶ ἕνα μόδιον σίτου τυχὸν ἢ φοινίκων λέγοντες ἐν διαιρέσει τοὺς τῷ μοδίῳ ἐνεχομένους κόκκους οἴδαμεν. Καὶ εἰ μὲν ὁ ἀριθμὸς