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a schism arose in Egypt. But he innovated in none of the doctrines of piety; but these, seeing the Arian heresy being strengthened by the rulers of that time, inclined towards it. But now they say that they have been freed from this disease, but live separately, not wanting to be directed by others, and they refuse communion with the Churches. For this reason, as if autonomous, they also devised those ridiculous things, to cleanse the body with water daily, and to perform their hymn-singing with clapping of hands and a kind of dancing, and to shake many bells suspended from some rope, and the other things that are similar to these. For which reason, indeed, that great Athanasius continued to wage war against them. 8. -Concerning Apollinarius. Apollinarius of Laodicea, in some writings, did not corrupt the doctrine concerning the Trinity; but, like us, he proclaimed both the one substance of the Godhead and the three hypostases; but in some he established degrees of dignity, appointing himself dispenser of the divine portion. For his is the invention, "Great, greater, greatest;" as the Spirit is great, the Son greater, and the Father greatest. What could be more ridiculous than this? For if he truly says that the substance of the Trinity is one, how has he supposed the same substance to be both small and great? For in bodies, quantity and size make such measures; but the nature free of these does not admit of these measures. But now we have proposed not to contradict, but to show the different opinions. In some writings, therefore, this man again confused the properties of the hypostases, and he has done the same thing with the Trinity that he dared to do with the economy of salvation. Whence he also received the accusation of Sabellianism, and he said that God the Word was incarnate, having assumed a body and a soul, not the rational, but the irrational, which 83.428 some call vegetative, or rather vital; and saying that the mind is something other than the soul, he said that it was not assumed, but that the divine nature was sufficient to fulfill the need of the mind. And the most wise man did not understand that, had He not wished, He would not have needed a body; but He would have been seen even without a body, just as He was long ago to the patriarchs. But we will keep the discourse concerning the economy for the discourse after this one. 9. -Concerning the Polemians and other Apollinarians A certain Polemius, having taken his starting points from this man's writings, says that there was a co-essentiation and a mixture of the divinity and the body. From this sprung the heresy of the Polemians. And certain others from the school of Apollinarius said that the Lord's body had come down from the heavens; and having found different doctrines in his writings, some were pleased with these, others with those. But how this man, having been cut off from the body of the Church, produced the different nonsense of doctrines, I thought it superfluous to say. 10. -Concerning the Audians. A certain Audaeus, coming from Syria beyond the Euphrates, said that God is anthropomorphic, and he attributed to Him the parts of the body, having foolishly understood what was said condescendingly by the divine Scripture. For the divine Scripture, speaking to men, who do not know precisely the nature even of visible things, has made its teaching in such a way that it was possible for them to hear. For this reason, the seeing power of God, eyes

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ἐν Αἰγύ πτῳ ῥῆγμα συνέστη. Ἀλλ' ἐκεῖνος μὲν οὐδὲν τῶν τῆς εὐσεβείας δογμάτων ἐκαινοτόμησεν· οὗτοι δὲ, τὴν αἵρεσιν τὴν Ἀρείου παρὰ τῶν τηνικαῦτα βασι λευόντων κρατυνομένην ἰδόντες, εἰς ἐκείνην ἀπ έκλιναν. Νῦν δέ γέ φασιν αὐτοὺς ταύτης μὲν ἀπαλ λαγῆναι τῆς νόσου, ἰδικῶς δὲ διάγειν, ὑφ' ἑτέ ρων μὴ βουλομένους ἰθύνεσθαι, καὶ τὴν πρὸς τὰς Ἐκκλησίας παραιτεῖσθαι συνάφειαν. Ταύτῃτοι, ὡς αὐτόνομοι, καὶ τὰ καταγέλαστα ἐκεῖνα προσεπ ενόησαν, τὸ παρ' ἡμέραν μὲν ὕδατι τὸ σῶμα καθαί ρειν, μετὰ δὲ κρότου χειρῶν, καί τινος ὀρχήσεως, τὰς ὑμνῳδίας ποιεῖσθαι, καὶ κώδωνας πολλοὺς κάλου τινὸς ἐξηρτημένους κινεῖν, καὶ τὰ ἄλλα ὅσα τούτοις ἐστὶ παραπλήσια. Οὗ δὴ χάριν αὐτοῖς ὁ μέγας ἐκεῖνος Ἀθανάσιος πολεμῶν διετέλεσεν. Ηʹ. -Περὶ Ἀπολιναρίου. Ἀπολινάριος δὲ ὁ Λαοδικεὺς ἐν ἐνίοις συγγράμμασι τὸν περὶ τῆς Τριάδος οὐ παρέφθειρε λόγον· ἀλλ' ὁμοίως ἡμῖν καὶ τὴν μίαν τῆς Θεότητος οὐσίαν, καὶ τὰς τρεῖς ὑποστάσεις ἐκήρυξεν· ἐν ἐνίοις δὲ βαθμοὺς ἀξιωμάτων ὡρίσατο, ἑαυτὸν διανομέα τῆς θείας χειροτονήσας νομῆς. Αὐτοῦ γάρ ἐστιν εὕρεμα, τὸ, Μέγα, μεῖζον, μέγιστον· ὡς μεγά λου μὲν ὄντος τοῦ Πνεύματος, τοῦ δὲ Υἱοῦ μείζονος, μεγίστου δὲ τοῦ Πατρός. Τί δὲ τούτου γένοιτ' ἂν γελοιότερον; Εἰ γὰρ μίαν εἶναι τῆς Τριάδος τὴν οὐσίαν τῷ ὄντι φησὶν, πῶς τὴν αὐτὴν καὶ σμικρὰν καὶ μεγάλην ὑπείληφεν; Ἐν μὲν γὰρ τοῖς σώμασιν ἡ ποσότης καὶ ἡ πηλικότης τὰ τοιαῦτα μέτρα ποιεῖ· ἡ δὲ τούτων ἐλευθέρα φύσις οὐδὲ τούτων ἐπιδέχεται μέτρα. Ἀλλὰ νῦν οὐκ ἀντειπεῖν, ἀλλὰ δεῖξαι τὰς διαφόρους προεθέμεθα δόξας. Ἐν ἐνίοις τοίνυν πάλιν οὗτος συγγράμμασι τὰς τῶν ὑποστάσεων συνέχεεν ἰδιότητας, καὶ ταὐτὸ δέδρακεν ἐπὶ τῆς Τριάδος, ὅπερ ἐπὶ τῆς οἰκονομίας ἐτόλμησεν. Ὅθεν καὶ τὴν τοῦ Σαβελλισμοῦ κατηγορίαν ἐδέξατο, σαρκωθῆ ναί τε τὸν Θεὸν ἔφησε Λόγον, σῶμα καὶ ψυχὴν ἀνειληφότα, οὐ τὴν λογικὴν, ἀλλὰ τὴν ἄλογον, ἣν 83.428 φυτικὴν, ἤγουν ζωτικήν τινες ὀνομάζουσι· τὸν δὲ νοῦν ἄλλο τι παρὰ τὴν ψυχὴν εἶναι λέγων, οὐκ ἔφησεν ἀνειλῆφθαι, ἀλλ' ἀρκέσαι τὴν θείαν φύσιν εἰς τὸ πληρῶσαι τοῦ νοῦ τὴν χρείαν. Καὶ οὐ συνεῖ δεν ὁ σοφώτατος, ὡς οὐδὲ σώματος ἂν μὴ βουληθεὶς ἐδεήθη· ἀλλ' ὤφθη ἂν καὶ δίχα σώματος, ὥσπερ δὴ πάλαι τοῖς πατριάρχαις. Ἀλλὰ τὸν περὶ τῆς οἰκονομίας λόγον ἐν τῷ μετὰ τοῦτον φυλά ξομεν λόγῳ. Θʹ. -Περὶ Πολεμιανῶν καὶ ἄλλων Ἀπολι ναριστῶν Πολέμιος δέ τις, ἐκ τῶν τούτου συγγραμμά των τὰς ἀφορμὰς ἐσχηκὼς, καὶ συνουσίωσιν λέγει γεγενῆσθαι καὶ κρᾶσιν τῆς θεότητος καὶ τοῦ σώματος. Ἐντεῦθεν ἡ τῶν Πολεμιανῶν ἐβλάστησεν αἵρεσις. Καὶ ἄλλοι δέ τινες ἐκ τῆς Ἀπολιναρίου συναγωγῆς, ἐκ τῶν οὐρανῶν ἔφασαν κατεληλυ θέναι τοῦ Κυρίου τὸ σῶμα· διάφορα δὲ εὑρόντες ἐν τοῖς ἐκείνου συγγράμμασι δόγματα, οἱ μὲν τούτοις, οἱ δὲ ἐκείνοις ἠρέσθησαν. Ὅπως δὲ οὗτος τοῦ τῆς Ἐκκλησίας ἀποτμηθεὶς σώματος τὸν διάφορον ἐκύησε φλήναφον τῶν δογμάτων, περιττὸν ᾠήθην εἰπεῖν. Ιʹ. -Περὶ Αὐδιανῶν. Αὐδαῖος δέ τις, ἐκ τῆς πέραν Εὐφράτου Συ ρίας ὁρμώμενος, ἀνθρωπόμορφον ἔφησε τὸν Θεὸν, καὶ τὰ τοῦ σώματος αὐτῷ περιτέθεικε μόρια, τὰ συγκαταβατικῶς παρὰ τῆς θείας εἰρημένα Γραφῆς ἀνοήτως νενοηκώς. Καὶ γὰρ ἀνθρώποις ἡ θεία δια λεγομένη Γραφὴ, οὐδὲ τῶν ὁρωμένων ἀκριβῶς τὴν φύσιν ἐπισταμένοις, ὡς ἐνῆν αὐτοῖς ἀκούειν, τὴν διδασκαλίαν πεποίηται. ∆ιά τοι τοῦτο τὴν ὀπτικὴν τοῦ Θεοῦ δύναμιν ὀφθαλμοὺς