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the divinity of Christ and the humanity? {ERAN.} Certainly not. {ORTH.} But some only the divinity, and others only the humanity? {ERAN.} Yes. {ORTH.} And others a part of the humanity? {ERAN.} I think so. It is fitting for us to show how those who think these things, and how those who think those things, are named, so that what is sought may become clearer. {ORTH.} I will say this. Simon and Menander and Cerdon and Marcion and Valentinus and Basilides and Bardaisan and Manes openly denied the humanity of Christ. But Artemon and Theodotus and Sabellius and Paul of Samosata and Marcellus and Photinus fell into the diametrically opposite blasphemy. For they preach Christ as only a man, and deny the divinity existing before the ages. And Arius and Eunomius call the divinity of the only-begotten created, and say that he assumed only a body. 118 But Apollinarius confesses that the body assumed was ensouled, but in his own words deprives the rational soul of both honor and salvation. This, then, is the difference of the corrupted doctrines. But tell us, as a lover of truth, must one hold a discussion with these men, or is it necessary to overlook them as they are carried over cliffs and let them wail? {ERAN.} The overlooking of the sick is an act of misanthropy. {ORTH.} It is fitting, therefore, both to suffer with them and to heal them to the best of our ability. {ERAN.} Entirely so. {ORTH.} If, then, you knew how to heal bodies, and many stood around you demanding to be cured, showing different afflictions, such as discharges from the eyes and injuries of the ears and pains of the teeth, and some a tension of the nerves, others a slackness, and one an excess of bile, another of phlegm, what would you have done, tell me? Would you have prepared one medicine for all, or for each affliction the suitable one? {ERAN.} Obviously for each the one that is both suitable and remedial. {ORTH.} Therefore by cooling the hot afflictions, and warming the cold, and relaxing the tense, and strengthening the slack with tonic medicines, and drying the moist, and moistening the dry, you would drive out the diseases and bring back the health that had been cast out by them? {ERAN.} Thus the law of medicine commands to heal; for opposites, they say, are the cures for opposites. {ORTH.} And if you were a gardener, would you have applied the same care to all the plants, or to the pomegranate the care befitting it, to the fig tree its own, and likewise to the pear tree, and the apple tree, and to the cultivated vines the suitable ones; and in a word, to each plant the appropriate care? {ERAN.} It is clear that each plant needs its own care. {ORTH.} And if you practiced the shipwright's art, and saw the mast-step needing new work, would you have applied to it the care appropriate to the rudders, or that befitting the mast-step? {ERAN.} These things are also undisputed. For each thing seeks its own 119 cure, both plant and part of a body and implements and parts of a ship. {ORTH.} How then is it not wretched, to apply suitable therapies to a body and to inanimate things, but not to observe this therapeutic rule for souls? {ERAN.} It is extremely unjust, and full not only of injustice but also of folly. For those who do otherwise are unskilled in the therapy itself. {ORTH.} Therefore, when discussing each heresy, shall we apply the medicine appropriate to it? {ERAN.} Entirely so. {ORTH.} And the appropriate therapy is to add what is lacking, and to take away what is in excess; is it not? {ERAN.} Yes. {ORTH.} Therefore, when trying to heal Photinus and Marcellus and their neighbors, what would we add to fulfill the therapeutic rule? {ERAN.} The confession of the divinity of Christ; for this is what they lack. {ORTH.} But concerning the humanity we will say nothing to them. For they confess a man

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τὴν θεότητα τοῦ Χριστοῦ καὶ τὴν ἀνθρωπότητα; {ΕΡΑΝ.} Οὐ δῆτα. {ΟΡΘ.} Ἀλλὰ τινὰς μὲν τὴν θεότητα μόνην, τινὰς δὲ μόνην τὴν ἀνθρωπότητα; {ΕΡΑΝ.} Ναί. {ΟΡΘ.} Ἄλλας δέ γε μέρος τῆς ἀνθρωπότητος; {ΕΡΑΝ.} Οὕτως οἶμαι. Προσήκει δὲ ἡμῖν δηλῶσαι, πῶς μὲν οἱ ταῦτα φρονοῦντες, πῶς δὲ οἱ ἐκεῖνα, προσαγορεύονται, ἵνα σαφέστερον τὸ ζητούμενον γένηται. {ΟΡΘ.} Ἐγὼ τοῦτο ἐρῶ. Σίμων καὶ Μένανδρος καὶ Κέρδων καὶ Μαρκίων καὶ Βαλεντῖνος καὶ Βασιλείδης καὶ Βαρδισάνης καὶ Μάνης ἠρνήθησαν ἄντικρυς τὴν ἀνθρωπότητα τοῦ Χριστοῦ. Ἀρτέμων δὲ καὶ Θεόδοτος καὶ Σαβέλλιος καὶ Παῦλος ὁ Σαμοσατεὺς καὶ Μάρκελλος καὶ Φωτεινὸς εἰς τὴν ἐναντίαν ἐκ διαμέτρου βλασφημίαν κατέπεσον. Ἄνθρωπον γὰρ μόνον κηρύττουσι τὸν Χριστόν, τὴν δὲ πρὸ τῶν αἰώνων ὑπάρχουσαν ἀρνοῦνται θεότητα. Ἄρειος δὲ καὶ Εὐνόμιος κτιστὴν μὲν καλοῦσι τοῦ μονογενοῦς τὴν θεότητα, σῶμα δὲ μόνον 118 αὐτὸν ἀνειληφέναι φασίν. Ἀπολινάριος δὲ ἔμψυχον μὲν τὸ ληφθὲν ὁμολογεῖ σῶμα, τὴν δὲ λογικὴν ψυχὴν καὶ τῆς τιμῆς καὶ τῆς σωτη ρίας ἐν τοῖς οἰκείοις λόγοις ἀποστερεῖ. Αὕτη μὲν οὖν ἡ τῶν διεφθαρ μένων δογμάτων διαφορά. Αὐτὸς δὲ ἡμῖν φιλαλήθως εἰπέ, χρή τινα πρὸς τούτους ποιεῖσθαι διάλεξιν, ἢ δεῖ κατὰ κρημνῶν φερομένους περιορᾶν καὶ οἰμώζειν ἐᾶν; {ΕΡΑΝ.} Μισανθρωπίας ἔργον ἡ τῶν καμνόντων ὑπεροψία. {ΟΡΘ.} Προσήκει τοίνυν καὶ συναλγεῖν καὶ θεραπεύειν εἰς δύναμιν. {ΕΡΑΝ.} Πάνυγε. {ΟΡΘ.} Εἰ τοίνυν σώματα θεραπεύειν ἠπίστασο, πολλοὶ δέ σε περι στάντες ἰατρεύειν ἠξίουν, διάφορα ἐπιδεικνύντες παθήματα, οἷον ὀφθαλμῶν ἐπιρροίας καὶ ἀκοῶν τραύματα καὶ ὀδόντων ὀδύνας, καὶ οἱ μὲν νεύρων τάσιν, οἱ δὲ λύσιν, καὶ ὁ μὲν πλημμύραν χολῆς, ὁ δὲ φλέγματος, τί ἂν ἔδρασας, εἰπέ μοι; ἓν ἅπασι κατεσκεύαζες φάρμα κον, ἢ ἑκάστῳ πάθει τὸ πρόσφορον; {ΕΡΑΝ.} Τὸ ἑκάστῳ δηλονότι κατάλληλόν τε καὶ ἀλεξίκακον. {ΟΡΘ.} Οὐκοῦν τὰ μὲν θερμὰ τῶν παθῶν καταψύχων, τὰ δὲ ψυχρὰ διαθερμαίνων, καὶ τὰ μὲν τεταμένα χαλῶν, τὰ δέ γε λελυμένα τονωτι κοῖς φαρμάκοις ῥωννύς, καὶ τὰ μὲν πλαδῶντα ξηραίνων, ὑγραίνων δὲ τὰ ξηρά, ἐξήλαυνες μὲν τὰς νόσους, ἐπανῆγες δὲ τὴν ὑγείαν ὑπὸ τούτων ἐκβεβλημένην; {ΕΡΑΝ.} Οὕτω θεραπεύειν ὁ τῆς ἰατρικῆς παρακελεύεται νόμος· τὰ ἐναντία γάρ, φασί, τῶν ἐναντίων ἰάματα. {ΟΡΘ.} Εἰ δὲ φυτουργὸς ἦσθα, πᾶσιν ἂν τοῖς φυτοῖς τὴν αὐτὴν προσήνεγκας ἐπιμέλειαν, ἢ τῇ μὲν ῥοιᾷ τὴν αὐτῇ προσήκουσαν, τῇ δὲ συκῇ τὴν οἰκείαν, καὶ τῇ ὄχνῃ ὡσαύτως, καὶ τῇ μηλέᾳ, καὶ ταῖς ἡμε ρίσι τὰς καταλλήλους· καὶ ἁπαξαπλῶς ἑκάστῳ γε φυτῷ τὴν πρόσ φορον; {ΕΡΑΝ.} ∆ῆλον ὡς ἕκαστον φυτὸν τῆς οἰκείας ἐπιμελείας προσδεῖ ται. {ΟΡΘ.} Εἰ δὲ ναυπηγικὴν μετεχείριζες τέχνην, ἐθεάσω δὲ τὴν ἱστοδόκην νεουργίας δεομένην, τὴν τοῖς πηδαλίοις διαφέρουσαν ἐπιμέλειαν προσήνεγκας ἂν αὐτῇ, ἢ τὴν τῇ ἱστοδόκῃ προσήκουσαν; {ΕΡΑΝ.} Ἀναμφίλεκτα καὶ ταῦτ' ἔστιν. Ἕκαστον γὰρ τὴν οἰκείαν 119 θεραπείαν ἐπιζητεῖ, καὶ φυτὸν καὶ σώματος μόριον καὶ σκεύη καὶ μέρη νηός. {ΟΡΘ.} Πῶς οὖν οὐ σχέτλιον, σώματι μὲν καὶ τοῖς ἀψύχοις καταλλή λους θεραπείας προσφέρειν, ἐπὶ δὲ τῶν ψυχῶν τὸν θεραπευτικὸν τοῦ τον μὴ φυλάττειν κανόνα; {ΕΡΑΝ.} Λίαν ἐστὶν ἀδικώτατον, καὶ οὐ μόνον ἀδικίας, ἀλλὰ καὶ ἀνοίας μεστόν. Οἱ γὰρ ἄλλως ποιοῦντες αὐτῆς εἰσι τῆς θεραπείας ἀνεπιστήμονες. {ΟΡΘ.} Οὐκοῦν πρὸς αἵρεσιν ἑκάστην διαλεγόμενοι τὸ ταύτῃ πρόσ φορον προσοίσομεν φάρμακον; {ΕΡΑΝ.} Πάνυγε. {ΟΡΘ.} Πρόσφορος δὲ θεραπεία, τὸ προστιθέναι μὲν τὸ ἐλλεῖπον, ἀφαιρεῖν δὲ τὸ πλεονάζον· ἦ γάρ; {ΕΡΑΝ.} Ναί. {ΟΡΘ.} Φωτεινὸν τοίνυν καὶ Μάρκελλον καὶ τοὺς ἐκείνων ἀγχιθύρους θεραπεύειν πειρώμενοι, τί ἂν προσθέντες τὸν θεραπευτικὸν κανόνα πληρώσαιμεν; {ΕΡΑΝ.} Τῆς τοῦ Χριστοῦ θεότητος τὴν ὁμολογίαν· αὕτη γὰρ αὐτοῖς ἐλλείπει. {ΟΡΘ.} Περὶ δέ γε τῆς ἀνθρωπότητος οὐδὲν πρὸς αὐτοὺς ἐροῦμεν. Ὁμολογοῦσι γὰρ ἄνθρωπον