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according to Christ as man working the mediation, by whom through the first-fruits of ours that was taken up the whole lump was mixed 144 together in power. Since, therefore, the mediator is not of one, but God is one, not divided in the persons handed down in the faith (for the Godhead is one in Father and Son and Holy Spirit), for this reason the Lord becomes once for all the mediator of God and men, joining man through himself to the Godhead. But also through the concept of the mediator we have been taught the piety of the faith. For the mediator of God and men, just as he accepted the fellowship of human nature, not being considered a man, but having become one in truth, so also being true God he is not honored with a mere title of divinity, as Eunomius wishes.

145

And whatever he adds to what has been said partakes of the same folly, or rather, malice. For having called him Son, whom in the things said a little before he clearly defined to be created, and having named him only-begotten God, whom he numbered with the rest of the things that came into being through creation, he said he was like the one who begot him according to an exceptional likeness only, according to the particular concept. It is necessary, therefore, first to distinguish the meaning of 'like', in how many ways it is said in the common usage, and then thus 146 to come to the examination of the things set forth. For first, whatever deceives our senses, not being the same as one another in nature, but through some of the accompanying attributes of the subjects, I mean shape and color and sound, and whatever produces deception through taste and smell and touch, being one thing by nature, but feigning to be another than what they are by nature, custom says these things are 'like'; for example, when lifeless matter is formed by art into some imitation of an animal through sculpture or painting or modeling, the imitation is said to be like the 147 archetype. For here the nature of the animal is one thing, and that of the matter which deceives the sight by color and shape alone is another. And of the same kind of likeness is also the image in a mirror of the archetypal form, bearing clear appearances, but not being by nature that which the archetype is. Similarly, it is also possible for hearing to experience the same thing, when someone, imitating the voice of the nightingale with his own sound, persuades the hearing to think it is listening to a bird. 148 Taste also suffers such deception, when the juice of the fruit of figs imitates the pleasure of honey; for the juice of the fruit has something similar to the sweetness of honey. Thus through likeness it is possible for the sense of smell also to be deceived, when the vapor of the chamomile herb, imitating the fragrant apple itself in its scent, deceives the sense. In the same way also in touch, likeness variously falsifies the truth, whenever a silver or bronze coin, of equal size to the gold and having a similar weight, is taken for gold, 149 with sight not discerning the truth. These things have been said generally in brief, as many things as through some likeness produce deception in the senses, being thought to be something other than what they are. It is possible through more diligent examination to expand the argument through examples, of whatever things are of a different kind from one another, but through some accompanying attribute one is thought to be like the other. Surely he does not babble about such a kind of likeness for the Son? But he would not come to such a point of madness as to see a deceptive likeness in the case of the Truth. Again, we have been taught another likeness in the divinely-inspired scripture from the one who said, "Let us make man in our image and after our likeness."

150

But I do not think Eunomius would see this kind of likeness in the case of the Son and the Father, so as to declare the only-begotten God the same as man. We know also another kind of likeness, which in the cosmogony he says

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κατὰ Χριστὸν ἀνθρώπου τὴν μεσιτείαν ἐργασαμένου, ᾧ διὰ τῆς ἀναληφθείσης ἡμῶν ἀπαρχῆς ὅλον τῇ δυνάμει συνανε 144 κράθη τὸ φύραμα. ἐπεὶ οὖν ὁ μεσίτης ἑνὸς οὐκ ἔστιν, ὁ δὲ θεὸς εἷς ἐστιν, οὐδ' ἐν τοῖς προσώποις τοῖς ἐν τῇ πίστει παραδεδομένοις ἐμμεριζόμενος (μία γὰρ ἡ θεότης ἐν πατρί τε καὶ υἱῷ καὶ πνεύματι ἁγίῳ), διὰ τοῦτο γίνεται μεσίτης ἅπαξ ὁ κύριος θεοῦ καὶ ἀνθρώπων, συνάπτων τὸν ἄνθρω πον δι' ἑαυτοῦ τῇ θεότητι. ἀλλὰ καὶ διὰ τοῦ κατὰ τὸν μεσίτην νοήματος τὸ εὐσεβὲς τῆς πίστεως ἐδιδάχθημεν. ὁ γὰρ μεσίτης θεοῦ καὶ ἀνθρώπων ὥσπερ τῆς ἀνθρωπίνης φύσεως τὴν κοινωνίαν ἐδέξατο, οὐ νομισθεὶς ἄνθρωπος, ἀλλὰ γεγονὼς κατὰ ἀλήθειαν, οὕτω καὶ ἀληθινὸς θεὸς ὢν οὐκ ἐπωνυμίᾳ τετιμημένος ἐστὶν ψιλῇ τῆς θεότητος, ὡς ὁ Εὐνόμιος βούλεται.

145 Ὅσα δὲ τοῖς εἰρημένοις προστίθησι, τῆς αὐτῆς ἀνοίας ἔχεται, μᾶλλον δὲ κακονοίας. υἱὸν γὰρ αὐτὸν εἰπών, ὃν ἐν τοῖς μικρῷ πρόσθεν εἰρημένοις κτιστὸν εἶναι σαφῶς διωρίσατο, καὶ μονογενῆ θεὸν ὀνομάσας, ὃν μετὰ τῶν λοιπῶν τῶν διὰ τῆς κτίσεως γεγονότων ἠρίθμησεν, ὅμοιον εἶπε τῷ γεννήσαντι κατ' ἐξαίρετον ὁμοιότητα μόνον κατὰ τὴν ἰδιάζουσαν ἔννοιαν. χρὴ τοίνυν διασταλῆναι πρῶτον τοῦ ὁμοίου τὸ σημαινόμενον, ποσα χῶς ἐν τῇ καταχρήσει τῆς συνηθείας λέγεται, εἶθ' οὕτως 146 ἐπὶ τὴν ἐξέτασιν τῶν προκειμένων ἐλθεῖν. πρῶτον μὲν γὰρ ὅσα παραψεύδεται τὰς αἰσθήσεις ἡμῶν, οὐ τὰ αὐτὰ μὲν ἀλλήλοις ὄντα κατὰ τὴν φύσιν, διὰ δέ τινος τῶν παρεπο μένων τοῖς ὑποκειμένοις, σχήματος λέγω καὶ χρώματος καὶ ἤχου, καὶ τῶν ὅσα διὰ γεύσεώς τε καὶ ὀσφρήσεως καὶ ἁφῆς τὸν παραλογισμὸν ἐμποιεῖ, ἄλλα μὲν ὄντα κατὰ τὴν φύσιν, ἕτερα δὲ παρ' ἃ πέφυκεν εἶναι ὑποκρινόμενα, ταῦτα ὁμοίως ἔχειν ἡ συνήθεια λέγει· οἷον ὅταν ἡ ἄψυχος ὕλη μορφωθῇ διὰ τῆς τέχνης πρός τινα ζῴου μίμησιν διὰ γλυφῆς ἢ ζῳγραφίας ἢ πλάσματος, ὅμοιον λέγεται τῷ ἀρ 147 χετύπῳ τὸ μίμημα. ἐνταῦθα γὰρ ἄλλη μὲν τοῦ ζῴου ἡ φύσις, ἑτέρα δὲ τῆς ὕλης τῆς παραψευδομένης τὴν ὄψιν διὰ χρώματος μόνου καὶ σχήματος. τοῦ δὲ αὐτοῦ εἴδους ἐστὶ τῆς ὁμοιότητος καὶ ἡ ἐν κατόπτρῳ εἰκὼν τῆς ἀρχε τύπου μορφῆς, ἐναργεῖς φέρουσα τὰς ἐμφάσεις, οὐ μὴν ἐκεῖνο κατὰ τὴν φύσιν οὖσα, ὅπερ ἐστὶ τὸ ἀρχέτυπον. ὡσ αύτως καὶ τὴν ἀκοὴν ἔστι τὸ ἴσον παθεῖν, ὅταν τις τὴν φωνὴν τῆς ἀηδόνος τῷ οἰκείῳ φθόγγῳ μιμούμενος ὀρνέου 148 δοκεῖν ἐπακροᾶσθαι τὴν ἀκοὴν ἀναπείσῃ. πάσχει δὲ τὸν τοιοῦτον παραλογισμὸν καὶ ἡ γεῦσις, ὅταν ὁ τοῦ καρποῦ τῶν σύκων χυμὸς τὴν τοῦ μέλιτος ἡδονὴν ὑποκρίνηται· ἔχει γάρ τι ἐοικὸς πρὸς τὴν γλυκύτητα τοῦ μέλιτος ὁ χυμὸς τῆς ὀπώρας. οὕτω δι' ὁμοιότητος ἔστιν παραλογισθῆναί ποτε καὶ τὴν ὄσφρησιν, ὅταν ὁ ἀτμὸς τῆς χαμαιμήλου βο τάνης αὐτὸ τὸ εὐῶδες μῆλον τῇ εὐπνοίᾳ μιμούμενος ἀπα τήσῃ τὴν αἴσθησιν. τὸν αὐτὸν δὲ τρόπον καὶ ἐν τῇ ἁφῇ ποικίλως ἡ ὁμοιότης διαψεύδεται τὴν ἀλήθειαν, ἐπειδὰν ἀργυροῦν ἢ χάλκεον νόμισμα ἰσομέγεθες τῷ χρυσῷ καὶ κατὰ τὸν σταθμὸν ὁμοίως ἔχον ἀντὶ τοῦ χρυσοῦ νομισθῇ, 149 μὴ ἐπικρινούσης τῆς ὄψεως τὴν ἀλήθειαν. ταῦτα γενικῶς εἴρηται δι' ὀλίγων, ὅσα δι' ὁμοιότητός τινος τὸν παραλο γισμὸν ἐμποιεῖ τοῖς αἰσθητηρίοις, ἄλλο τι παρ' ὅ ἐστι νομι ζόμενα. ἔξεστι δὲ διὰ φιλοπονωτέρας τῆς ἐξετάσεως πλα τῦναι διὰ τῶν πραγμάτων τὸν λόγον, ὅσα ἑτερογενῶς μὲν ἔχει πρὸς ἄλληλα, διὰ δέ τινος τῶν παρεπομένων ὁμοιοῦσθαι τὸ ἕτερον τῷ ἑτέρῳ νομίζεται. ἆρα μή τι τοιοῦτον ὁμοιό τητος εἶδος ἐπιθρυλεῖ τῷ υἱῷ; ἀλλ' οὐκ ἂν εἰς τοῦτο παραπληξίας ἔλθοι, ὥστε τὴν ἀπατηλὴν ὁμοιότητα ἐπὶ τῆς ἀληθείας βλέπειν. πάλιν ἄλλην ὁμοιότητα ἐν τῇ θεο πνεύστῳ γραφῇ ἐδιδάχθημεν παρὰ τοῦ εἰπόντος ὅτι Ποιή σωμεν ἄνθρωπον κατ' εἰκόνα ἡμετέραν καὶ καθ' ὁμοίωσιν.

150 ἀλλ' οὐκ ἂν οἶμαι τὸν Εὐνόμιον ἐπὶ τοῦ υἱοῦ καὶ τοῦ πα τρὸς τοῦτο βλέπειν τὸ εἶδος τῆς ὁμοιότητος, ὡς ταὐτὸν τῷ ἀνθρώπῳ τὸν μονογενῆ θεὸν ἀποφήνασθαι. οἴδαμεν καὶ ἕτερον ὁμοιότητος εἶδος, ὅπερ ἐν τῇ κοσμογονίᾳ φησὶ