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you previously confessed that the prophecy was decreed concerning our Savior. {ERAN.} I confessed. {ORTH.} Recall, therefore, what follows. For he says likewise: "He for whom it is reserved, and he is the expectation of nations; he will wash his robe in wine, and his garment in the blood of the grape." {ERAN.} The patriarch spoke of garments, not of a body. {ORTH.} Show then when or where he washed his garment in the blood of the grape. {ERAN.} You show that he bloodied the body with these things. {ORTH.} I ask you to answer more mystically. For perhaps some who are uninitiated are present. {ERAN.} Thus I will hear and thus I will answer. {ORTH.} Do you know that the Lord called himself a vine? {ERAN.} I know that he said: "I am the true vine." {ORTH.} And the fruit of the vine, when pressed, what is it called? {ERAN.} It is called wine. {ORTH.} And when the soldiers wounded the Savior's side with the spear, what do those who wrote the gospels say poured out from it? {ERAN.} Blood and water. {ORTH.} He therefore called the Savior's blood the blood of the grape. For if the Master is named a vine, and the fruit of the vine is called wine, and streams of blood and water poured forth from the Master's side and passed down over the rest of the body, it was then fittingly and appropriately that the patriarch prophesied: "He will wash his robe in wine, and his garment in the blood of the grape." For just as we, after 78 the consecration, call the mystical fruit of the vine the Lord's blood, so he called the blood of the true vine the blood of the grape. {ERAN.} The proposed argument has been proven both mystically and clearly. {ORTH.} Even if what has been said is sufficient for your faith, nevertheless I will add another proof for the confirmation of the truth. {ERAN.} You will do me a favor by doing this; for you will increase the benefit. {ORTH.} Do you know that the Master called his own body bread? {ERAN.} I know. {ORTH.} And elsewhere he called his flesh wheat? {ERAN.} I know this too. For I heard him say: "The hour has come for the Son of Man to be glorified;" and: "Unless a grain of wheat falls into the earth and dies, it remains alone; but if it dies, it bears much fruit." {ORTH.} But in the tradition of the mysteries, he called the bread body, and the mixed wine blood. {ERAN.} Thus he named them. {ORTH.} But also according to nature, the body would fittingly be called body, and the blood, blood. {ERAN.} It is confessed. {ORTH.} But our Savior changed the names, and to the body he gave the name of the symbol, and to the symbol that of the body; thus having named himself a vine, he called the symbol blood. {ERAN.} You have spoken this truly. But I wanted to learn the reason for the exchange of names. {ORTH.} The purpose is clear to those initiated into the divine things. For he wished those who partake of the divine mysteries not to attend to the nature of the things set before them, but through the exchange of names to believe in the change which has been wrought by grace. For he who called his natural body wheat and bread, and again named himself a vine, he honored the visible symbols with the title of the body and blood, 79 not by changing their nature, but by adding grace to nature. {ERAN.} And the mysteries have been spoken mystically and the things not known to all have been clearly shown. {ORTH.} Since, therefore, it has been agreed that the Lord's body was named a robe and a garment by the patriarch, and we have entered into the discussion concerning the divine mysteries, tell me in the name of truth, of what do you think that all-holy food is a symbol and a type? Of the divinity of the Lord Christ or of his body and blood? {ERAN.} Clearly of those things whose names it also received. {ORTH.} You mean of the body and of the blood? {ERAN.} So I say. {ORTH.} You have spoken truly. For the Lord, having taken the symbol

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ἔμπροσθεν ὡμολόγησας περὶ τοῦ σωτῆρος ἡμῶν τεθεσπίσθαι τὴν προφητείαν. {ΕΡΑΝ.} Ὡμολόγησα. {ΟΡΘ.} Ἀναμνήσθητι τοιγαροῦν τῶν ἑξῆς. Λέγει γὰρ ὡσαύτως· "Οὗ τὴν παρουσίαν τὰ ἔθνη προσδέχεται· πλυνεῖ ἐν οἴνῳ τὴν στολὴν αὑτοῦ, καὶ ἐν αἵματι σταφυλῆς τὴν περιβολὴν αὑτοῦ." {ΕΡΑΝ.} Περὶ ἱματίων εἴρηκεν ὁ πατριάρχης, οὐ περὶ σώματος. {ΟΡΘ.} ∆εῖξον οὖν πηνίκα ἢ ποῦ ἐν αἵματι σταφυλῆς ἔπλυνε τὴν περιβολήν. {ΕΡΑΝ.} Σὺ δεῖξον ὅτι τὸ σῶμα τούτοις ἐφοίνιξεν. {ΟΡΘ.} Ἀξιῶ σε μυστικώτερον ἀποκρίνασθαι. Τινὲς γὰρ ἴσως παρεστήκασιν ἀμύητοι. {ΕΡΑΝ.} Οὕτως ἀκούσομαι καὶ οὕτως ἀποκρινοῦμαι. {ΟΡΘ.} Οἶσθ' ὅτι ἄμπελον ἑαυτὸν ὁ κύριος προσηγόρευσεν; {ΕΡΑΝ.} Οἶδα ὡς εἴρηκεν· "Ἐγώ εἰμι ἡ ἄμπελος ἡ ἀληθινή." {ΟΡΘ.} Ὁ δὲ τῆς ἀμπέλου καρπὸς πιεσθεὶς ποίαν ἔχει προσηγορίαν; {ΕΡΑΝ.} Οἶνος προσαγορεύεται. {ΟΡΘ.} Ἡνίκα δὲ τὴν πλευρὰν τοῦ σωτῆρος ἔτρωσαν οἱ στρατιῶται τῇ λόγχῃ, τί προχεθῆναί φασιν ἐκ ταύτης οἱ συγγεγραφότες τὰ εὐαγγέλια; {ΕΡΑΝ.} Αἷμα καὶ ὕδωρ. {ΟΡΘ.} Αἷμα ἄρα σταφυλῆς τὸ τοῦ σωτῆρος προσηγόρευσεν αἷμα. Εἰ γὰρ ἄμπελος ὁ δεσπότης ὠνόμασται, ὁ δὲ τῆς ἀμπέλου καρπὸς οἶνος προσαγορεύεται, αἵματος δὲ καὶ ὕδατος ἐκ τῆς τοῦ δεσπότου πλευρᾶς προχυθέντες κρουνοὶ διὰ τοῦ λοιποῦ σώματος ἐπὶ τὰ κάτω διῆλθον, εἰκότως ἄρα καὶ προσφόρως προεῖπεν ὁ πατριάρχης· "Πλυνεῖ ἐν οἴνῳ τὴν στολὴν αὑτοῦ, καὶ ἐν αἵματι σταφυλῆς τὴν περιβολὴν αὑτοῦ." Ὥσπερ γὰρ ἡμεῖς τὸν μυστικὸν τῆς ἀμπέλου καρπὸν μετὰ 78 τὸν ἁγιασμὸν αἷμα δεσποτικὸν ὀνομάζομεν, οὕτω τῆς ἀληθινῆς ἀμπέλου τὸ αἷμα σταφυλῆς ὠνόμασεν αἷμα. {ΕΡΑΝ.} Μυστικῶς ἅμα καὶ σαφῶς ὁ προκείμενος ἀποδέδεικται λόγος. {ΟΡΘ.} Εἰ καὶ αὐτάρκη σοι εἰς πίστιν τὰ εἰρημένα, ἀλλ' ὅμως καὶ ἑτέραν ἀπόδειξιν εἰς βεβαίωσιν τῆς ἀληθείας προσθήσω. {ΕΡΑΝ.} Χαριῇ μοι τοῦτο δρῶν· τὴν γὰρ ὠφέλειαν αὐξήσεις. {ΟΡΘ.} Οἶσθα ὅτι ἄρτον ὁ δεσπότης τὸ οἰκεῖον προσηγόρευσε σῶμα; {ΕΡΑΝ.} Οἶδα. {ΟΡΘ.} Καὶ ἑτέρωθι δὲ τὴν σάρκα σῖτον ὠνόμασεν; {ΕΡΑΝ.} Οἶδα καὶ τοῦτο. Ἤκουσα γὰρ αὐτοῦ λέγοντος· "Ἐλήλυθεν ἡ ὥρα ἵνα δοξασθῇ ὁ υἱὸς τοῦ ἀνθρώπου·" καί· "Ἐὰν μὴ ὁ κόκκος τοῦ σίτου πεσὼν εἰς τὴν γῆν ἀποθάνῃ, μόνος μένει· ἐὰν δὲ ἀποθάνῃ, πολὺν καρπὸν φέρει." {ΟΡΘ.} Ἐν δέ γε τῇ τῶν μυστηρίων παραδόσει, σῶμα τὸν ἄρτον ἐκάλεσε, καὶ αἷμα τὸ κρᾶμα. {ΕΡΑΝ.} Οὕτως ὠνόμασεν. {ΟΡΘ.} Ἀλλὰ καὶ κατὰ φύσιν, τὸ σῶμα σῶμα ἂν εἰκότως κληθείη, καὶ τὸ αἷμα αἷμα. {ΕΡΑΝ.} Ὡμολόγηται. {ΟΡΘ.} Ὁ δέ γε σωτὴρ ὁ ἡμέτερος ἐνήλλαξε τὰ ὀνόματα, καὶ τῷ μὲν σώματι τὸ τοῦ συμβόλου τέθεικεν ὄνομα, τῷ δὲ συμβόλῳ τὸ τοῦ σώματος· οὕτως ἄμπελον ἑαυτὸν ὀνομάσας, αἷμα τὸ σύμβολον προσ ηγόρευσεν. {ΕΡΑΝ.} Τοῦτο μὲν ἀληθῶς εἴρηκας. Ἐβουλόμην δὲ τὴν αἰτίαν μαθεῖν τῆς τῶν ὀνομάτων ἐναλλαγῆς. {ΟΡΘ.} ∆ῆλος ὁ σκοπὸς τοῖς τὰ θεῖα μεμυημένοις. Ἠβουλήθη γὰρ τοὺς τῶν θείων μυστηρίων μεταλαγχάνοντας μὴ τῇ φύσει τῶν προ κειμένων προσέχειν, ἀλλὰ διὰ τῆς τῶν ὀνομάτων ἐναλλαγῆς πιστεύειν τῇ ἐκ τῆς χάριτος γεγενημένῃ μεταβολῇ. Ὁ γὰρ δὴ τὸ φύσει σῶμα σῖτον καὶ ἄρτον προσαγορεύσας, καὶ αὖ πάλιν ἄμπελον ὀνομά σας, οὗτος τὰ ὁρώμενα σύμβολα τῇ τοῦ σώματος καὶ αἵματος προσ 79 ηγορίᾳ τετίμηκεν, οὐ τὴν φύσιν μεταβαλών, ἀλλὰ τὴν χάριν τῇ φύσει προστεθεικώς. {ΕΡΑΝ.} Καὶ μυστικῶς ἐρρέθη τὰ μυστικὰ καὶ σαφῶς ἐδηλώθη τὰ πᾶσιν οὐ γνώριμα. {ΟΡΘ.} Ἐπειδὴ τοίνυν συνωμολόγηται καὶ στολὴν καὶ περιβολὴν ὑπὸ τοῦ πατριάρχου τὸ δεσποτικὸν ὠνομάσθαι σῶμα, εἰς δὲ τὸν περὶ τῶν θείων μυστηρίων εἰσεληλύθαμεν λόγον, εἰπὲ πρὸς τῆς ἀληθείας τίνος ἡγῇ σύμβολόν τε καὶ τύπον τὴν παναγίαν ἐκείνην τροφήν; τῆς θεότητος τοῦ δεσπότου Χριστοῦ ἢ τοῦ σώματος καὶ τοῦ αἵματος; {ΕΡΑΝ.} ∆ῆλον ὡς ἐκείνων, ὧν καὶ τὰς προσηγορίας ἐδέξατο. {ΟΡΘ.} Τοῦ σώματος καὶ τοῦ αἵματος λέγεις; {ΕΡΑΝ.} Οὕτω λέγω. {ΟΡΘ.} Φιλαλήθως εἴρηκας. Καὶ γὰρ ὁ κύριος τὸ σύμβολον λαβὼν