poured out, it would not have defined for us even the measures of the day, nor presented an orderly motion and the one who made it. But if you say to me that even before the creation of the sun there was day and night, first you will likewise confess that the nature of the light was sufficient to illuminate all things, and then consequently, having sought the cause of the sun’s creation, you will find it to be none other than the one recently mentioned by us. For of old, the light, poured all throughout the air, neither ran an even course nor defined the measures of the day, but being contracted, it gave passage to the night. So then, the light is one thing, and the solar body that received it is another. Since, therefore, this is the relation of the light to the solar body, consider then the argument with precision. For just as after the union of the first-born light with the solar body no one could separate them from one another, nor call the one uniquely sun, and the other again, dividedly, light, but the light with the body is called one sun, so also in the case of the true light and the holy body, no one after the union would speak of the divine Word as Son separately, and again the man as Son, but will understand both as one and the same, just as the light that was received and the body that received it are one light and one sun. Again, just as there is one light and one sun, but two natures, one of light, the other of the solar body, so also here there is one Son and Lord and Christ and Only-begotten, but two natures, the one above us, the other ours. And again, just as in the case of the light, no one could separate the energy from its receptive body, but by reason could divide and know the nature to which the energy is proper, so in the case of the one only-begotten Son of God, no one could separate any energy from the one sonship, but by reason could know the nature to which the activity belongs. Thus we, having made the paradigm of the divine union, have taken refuge, as it were, in a more pious concept, though not attaining to the truth itself completely, at least collecting for ourselves a sufficient image for pious inquiry. If any of these things should seem to you to be somehow nearer to the truth, praise him who has given the measure of knowledge; but if you have learned something more pious from another, praise again the same guardian; for he, being of old, has also worked in another. Therefore, having sufficiently for our ability set forth the orthodox confession, and having bid farewell to the sons of the church, and having confessed thanks to the one who gave the supply of the word, putting the discourse to rest in a life of tranquility, we shall live for the rest of our time. But I see some calling back the discourse again and pointing out the stadium of another inquiry and compelling it to run again, perhaps also testing if it has not grown weary from the preceding courses. But the discourse imitates a spring, which, when drawn from more continuously, pours forth its streams more transparently. Whole

χυτο, οὐκ ἂν ἡμῖν οὐδὲ τὰ μέτρα τῆς ἡμέρας διώρισεν οὔτε κίνησιν εὔτακτον καὶ τὸν πεποιηκότα παρέστησεν. Eἰ δὲ λέγεις μοι ὅτι καὶ πρὸ τῆς τοῦ ἡλίου γενέσεως ἡμέρα καὶ νὺξ ἐγένετο, πρῶτον μὲν ὁμολογήσεις ὁμοίως ὅτι ἤρκει τοῦ φω τὸς ἡ φύσις ἅπαντα καταυγάζειν, ἀκολούθως δὲ λοιπὸν ζη τήσας τῆς γενέσεως τοῦ ἡλίου τὴν αἰτίαν εὑρήσεις οὐκ ἄλλην οὖσαν ἢ τὴν παρ' ἡμῶν ἀρτίως εἰρημένην. Πάλαι μὲν γὰρ ὅλον δι' ὅλου τὸ φῶς τῷ ἀέρι περικεχυμένον οὔτε κίνησιν ὁμαλὴν διέτρεχεν οὔτε τῆς ἡμέρας τὰ μέτρα διώριζεν, ἀλλὰ συστελλόμενον τῇ νυκτὶ τὴν πάροδον ἐδίδου. Ὥστε οὖν ἕτερον μέν ἐστιν τὸ φῶς, ἕτερον δὲ τὸ ἡλιακὸν σῶμα τὸ τοῦτο δεξάμενον. Oὕτω τοίνυν ἔχοντος τοῦ φωτὸς πρὸς τὸ ἡλια κὸν σῶμα, σκοπεῖτε λοιπὸν ὑμεῖς δι' ἀκριβείας τὸν λόγον. Ὥσπερ γὰρ μετὰ τὴν ἕνωσιν τοῦ πρωτογόνου φωτὸς πρὸς τὸ ἡλιακὸν σῶμα οὐκ ἄν τις ἀπ' ἀλλήλων αὐτὰ διέλοι, οὐδὲ τὸ μὲν ἥλιον ἰδιαζόντως καλέσοι, τὸ δὲ πάλιν φῶς διῃρη μένως, ἀλλ' εἷς ἥλιος τὸ φῶς λέγεται μετὰ τοῦ σώματος, οὕτως ἐπὶ τοῦ ἀληθινοῦ φωτὸς καὶ τοῦ ἁγίου σώματος οὐκ ἄν τις εἴποι μετὰ τὴν ἕνωσιν τὸν μὲν κεχωρισμένως υἱὸν τὸν θεῖον λόγον, τὸν δὲ πάλιν υἱὸν τὸν ἄνθρωπον, ἀλλ' ἕνα καὶ τὸν αὐτὸν ἑκάτερα νοήσει, ὡς ἓν φῶς καὶ ἕνα ἥλιον τό τε δεχθὲν φῶς τό τε δεξάμενον σῶμα. Πάλιν ὡς ἓν μὲν φῶς καὶ εἷς ἥλιος, φύσεις δὲ δύο, ἡ μὲν φωτός, ἡ δὲ σώματος ἡλιακοῦ, οὕτω κἀνταῦθα εἷς μὲν υἱὸς καὶ κύριος καὶ Χριστὸς καὶ μονογενής, φύσεις δὲ δύο, ἡ μὲν ὑπὲρ ἡμᾶς, ἡ δὲ ἡμετέρα. Καὶ αὖθις ὥσπερ ἐπὶ τοῦ φωτὸς τὴν ἐνέρ γειαν οὐκ ἄν τις χωρίσειεν τοῦ σώματος αὐτοῦ τοῦ δεκτικοῦ, τῷ δὲ λόγῳ διελὼν γνωρίσειεν τὴν φύσιν, ἧς ἐστιν ἰδία ἡ ἐνέργεια, οὕτως ἐπὶ τοῦ ἑνὸς μονογενοῦς υἱοῦ τοῦ θεοῦ πᾶ σαν μὲν ἐνέργειαν οὐκ ἄν τις χωρίσειεν τῆς μιᾶς υἱότητος, τῆς δὲ φύσεως ἧς ἐστιν οἰκεῖον τὸ γινόμενον τῷ λόγῳ γνω ρίσειεν. Oὕτως ἡμεῖς τὸ παράδειγμα τῆς ἑνώσεως τῆς θείας ποιήσαντες ὡς ἂν ἐπ' εὐσεβεστέραν ἔννοιαν κατεφύγομεν, τῆς μὲν ἀληθείας αὐτῆς εἰ καὶ μὴ καθάπαξ ἐφικόμενοι, εἰκόνα γοῦν ἐξαρκοῦσαν ἡμῖν πρὸς εὐσεβῆ ζήτησιν συλ λεξάμενοι. Τούτων εἴ τί σοι δόξειεν ἐγγύτερόν πως τῆς ἀληθείας εἶναι, ἀνύμνει τὸν δεδωκότα τῆς γνώσεως τὸ μέ τρον· εἰ δέ τι μᾶλλον εὐσεβὲς παρ' ἄλλου μεμάθηκας, αὐ τὸν πάλιν ἀνύμνει τὸν κηδεμόνα· αὐτὸς γὰρ πάλαι ὢν εἰς ἄλλον ἐνήργησεν. Ἀποχρώντως τοίνυν εἰς δύναμιν τὴν ὀρ θὴν ὁμολογίαν ἐκθέμενοι, χαίρειν μὲν τοῖς τῆς ἐκκλησίας υἱέσιν εἰπόντες, χάριν δὲ τῷ δεδωκότι τοῦ λόγου τὴν χορη γίαν ὁμολογήσαντες, ἐπὶ τῆς καθ' ἡσυχίαν διαγωγῆς τὸν λόγον εὐνάσαντες τοῦ λοιποῦ βιοτεύσομεν. Ἀλλὰ γὰρ ὁρῶ τινας ἀνακαλουμένους πάλιν τὸν λό γον καὶ ζητήσεως ἑτέρας στάδιον ὑποδεικνύντας καὶ τρέχειν αὖθις βιαζομένους, τάχα που καὶ πειρῶντας εἰ μὴ τοῖς προ λαβοῦσι διαύλοις ἀπείρηκεν. Ὁ δὲ λόγος μιμεῖται πηγήν, ἣ συνεχέστερον ἀντλουμένη διειδέστερα προχεῖ τὰ νάματα. Ὅλος