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it will be a means of teaching, just as the painter for the most part teaches by means of images. Of the same: Nor will Polemon be passed over in silence by me. For his miracle is among those much spoken of. At first, he was not among the temperate, And a very shameful servant of pleasures. But when he was seized by love of the good, Having found a counselor—I cannot say who, Whether some wise man or himself—at once He was seen to be so much superior to his passions, That I shall set down one of his wonders. A certain licentious youth summons a courtesan, And she, they say, came near the gateway, And there was a bust of Polemon on an icon, And seeing it—for it was venerable— She went away immediately, overcome by the sight, As if ashamed before the one who was painted, as if he were alive. From Chrysostom, from the Epistle to Timothy, the eighth chapter: “But be an example to the believers” “showing yourself in all things an example of good works” that is, to the archetype of life, you yourself will be like an icon set forth. From the allocution of the holy Sixth Council: Again Nestorius and again Celestine and Cyril, for the one divided and sundered Christ, while the others, assisting the Lord, cast down the divider. Ephesus and the panels of the deeds done there, though silent, speak of these things with an unwritten voice. From the most ancient Clement, presbyter of Alexandria, from the seventh book of the Stromata: Therefore he not only praises good things, but he himself strives to be good, passing from the “good and faithful servant” through love to “friend,” because of the perfection of his state, which he has purely acquired from true learning and much ascetic practice. As then he might come to the summit of knowledge, striving in character and well-ordered, composed in his bearing, having all those things which are the advantages of the true Gnostic, looking to the beautiful images, the many patriarchs who succeeded before him, and very many prophets, and countless angels which are reckoned for us by number, and the Lord over all, who taught and showed that it is possible to acquire the life of those preeminent ones. Of Saint Theodore, bishop of Pentapolis: Again a certain man, one of the first of that country, Dion by name, who with many votive offerings adorned the church of the holy martyr and made its altar silver-clad. And one of his servants, having stolen much money from him, ran away. But Dion did not pursue after him, but going to the icon of the martyr, he made a wax impression of his icon, and with faith in the holy martyr, fixed it in the gateway of his house. And the slave, having turned himself around, returned as if driven by someone, and came to his own master, lacking none of what he had stolen. Therefore, all having learned this, the people of that country do this for those who run away, even to this day. From Saint Athanasius of Alexandria, against the Arians, book three: Since the Son is the proper offspring of the Father’s substance, He reasonably says that the things of the Father are His own; wherefore, fittingly and consequently to His saying, “I and the Father are one,” He added: “that you may know that I am in the Father, and the Father in me.” And to this He again added that “he who has seen me has seen the Father.” And this is one and the same meaning in the three sayings. For he who has thus known that the Son and the Father are one, knows that He is in the Father and the Father is in the Son; for the divinity of the Son is the Father’s and it is in the Son. And he who has understood this knows that he who has seen the Son has seen the Father; for in the Son the divinity of the Father is contemplated. This one can understand more closely also from the example of the emperor’s icon; for in the emperor’s icon is his form and shape, and in the emperor is the form that is in the icon. Exact likeness

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διδασκαλίας ἔσται, ὥσπερ ὁ ζωγράφος τοῖς τύποις κατὰ τὸ πλέον διδάσκει. Τοῦ αὐτοῦ· Οὐδὲ Πολέμων ἔμοιγε σιγηθήσεται. Καὶ γὰρ τὸ θαῦμα τῶν ἄγαν λαλουμένων. Ἦν μὲν τὸ πρόσθεν οὗτος οὐκ ἐν σώφροσι, Καὶ σφόδρα γ' αἰσχρὸς ἡδονῶν ὑπηρέτης. Ἐπεὶ δ' ἔρωτι τοῦ καλοῦ κατεσχέθη, Σύμβουλον εὑρών, οὐκ ἔχω δ' εἰπεῖν τίνα, Εἴτ' οὖν σοφόν τιν', εἴθ' ἑαυτόν, ἀθρόως Τοσοῦτον ὤφθη τῶν παθῶν ἀνώτερος, Ὥσθ' ἕν τι θήσω τῶν ἐκείνου θαυμάτων. Ἑταίραν εἰσκαλεῖ τις ἀκρατὴς νέος, Ἥδ' ὡς πυλῶνος ἦλθέ φασι πλησίον, Τῆς δ' ἦν ὑπερκύπτων Πολέμων ἐν εἰκόνι, Ταύτην ἰδοῦσα· καὶ γὰρ ἦν σεβασμία· Ἀπῆλθεν εὐθὺς καὶ θέας ἡττημένη, Ὡς ζῶντ' ἐπαισχυνθεῖσα τὸν γεγραμμένον. Τοῦ Χρυσοστόμου ἐκ τῆς πρὸς Τιμόθεον ἐπιστολῆς, κεφαλαίου ὀγδόου· «Ἀλλὰ τύπος γενοῦ τῶν πιστῶν» «περὶ πάντα σεαυτὸν παρεχόμενος τύπον τῶν καλῶν ἔργων» τουτέστι τῷ ἀρχετύπῳ τοῦ βίου, αὐτὸς ἔσο ὥσπερ εἰκὼν προκείμενος. Ἐκ τοῦ προσφωνητικοῦ τῆς ἁγίας ἕκτης συνόδου· Πάλιν Νεστόριος καὶ πάλιν Κελεστῖνος καὶ Κύριλλος, ὁ μὲν γὰρ τὸν Χριστὸν διῄρει καὶ κατεδίχαζεν, οἱ δὲ τῷ δεσπότῃ συλλαμβανόμενοι τὸν κατατομέα κατέβαλλον. Ἔφεσος ταῦτα καὶ τῶν ἐκεῖσε πραχθέντων οἱ πίνακες δι' ἀγράφου φωνῆς σιγῶντες λαλοῦσι τὰ πράγματα. Τοῦ ἀρχαιοτάτου Κλήμεντος, πρεσβυτέρου Ἀλεξανδρείας, ἐκ τοῦ ἑβδόμου βιβλίου τῶν Στρωματέων· Οὐκοῦν οὐ μόνον ἐπαινεῖ τὰ καλά, ἀλλὰ αὐτὸς βιάζεται τοῦ εἶναι καλός, ἐκ τοῦ «ἀγαθοῦ καὶ πιστοῦ δούλου» μεταβαίνων δι' ἀγάπης εἰς «φίλον», διὰ τὸ τέλειον τῆς ἕξεως, ὃ ἐκ μαθήσεως ἀληθοῦς καὶ συνασκήσεως πολλῆς καθαρῶς ἐκτήσατο. Ὡς ἂν οὖν ἐπ' ἄκρον γνώσεως ἥκῃ, βιαζόμενος τῷ ἤθει καὶ κεκοσμημένος, τῷ σχήματι κατεσταλμένος, πάντα ἐκεῖνα ἔχων, ὅσα πλεονεκτήματά ἐστι τοῦ κατὰ ἀλήθειαν γνωστικοῦ, εἰς τὰς εἰκόνας ἀφορῶν τὰς καλάς, πολλοὺς μὲν τοὺς κατωρθωκότας πρὸ αὐτοῦ πατριάρχας, παμπόλλους δὲ προφήτας, ἀπείρους δὲ ὅσους ἡμῖν ἀριθμῷ λογιζόμενος ἀγγέλους καὶ τὸν ἐπὶ πᾶσι κύριον τὸν διδάξαντα καὶ παραστήσαντα δυνατὸν εἶναι τῶν κορυφαίων ἐκείνων κτήσασθαι βίον. Τοῦ ἁγίου Θεοδώρου, ἐπισκόπου Πενταπόλεως· Πάλιν τις ἀνὴρ τῶν πρώτων τῆς χώρας ἐκείνης, ∆ίων τοὔνομα, ὃς πολλοῖς ἀναθήμασι κατεκόσμησε τὸν ναὸν τοῦ ἁγίου μάρτυρος καὶ τὸ θυσιαστήριον αὐτοῦ ἀργυρένδυτον ἐποίησε. Καί τις τῶν οἰκετῶν αὐτοῦ κλέψας ἐξ αὐτοῦ χρήματα πολλὰ ἀπέδρα. Ὁ δὲ ∆ίων οὐ κατεδίωξεν ὀπίσω αὐτοῦ, ἀλλ' εἰς τὴν τοῦ μάρτυρος εἰκόνα ἀπελθὼν κηρῷ τὸν τύπον τῆς εἰκόνος αὐτοῦ ἀνέμαξε καὶ τῇ πίστει τοῦ ἁγίου μάρτυρος ἐν τῷ πυλεῶνι ἐκ τοῦ οἴκου αὐτοῦ ἐνέπηξε. Καὶ θεὶς ὁ παῖς ἑαυτὸν ἐπέστρεψεν ὡς ὑπό τινος ἐλαυνόμενος καὶ ἦλθε πρὸς τὸν ἴδιον δεσπότην μηδέν, ἐξ ὧν ἐσύλωσε, σπανίσας. Τοῦτο οὖν πάντες μαθόντες ἕως τῆς σήμερον ἡμέρας τοῖς ἀποδιδράσκουσιν ἐπιτελοῦσιν οἱ τῆς χώρας ἐκείνης. Τοῦ ἁγίου Ἀθανασίου Ἀλεξανδρείας κατὰ Ἀρειανῶνβιβλίου τρίτου· Τῆς δὲ οὐσίας τοῦ πατρὸς ἴδιον ὢν γέννημα ὁ υἱὸς εἰκότως καὶ τὰ τοῦ πατρὸς λέγει ἑαυτοῦ εἶναι· ὅθεν πρεπόντως καὶ ἀκολούθως τῷ λέγειν «ἐγὼ καὶ ὁ πατὴρ ἕν ἐσμεν», ἐπήγαγεν· «Ἵνα γνῶτε, ὅτι ἐγὼ ἐν τῷ πατρί, καὶ ὁ πατὴρ ἐν ἐμοί.» Τούτῳ δὲ πάλιν προσείρηκεν, ὅτι «ὁ ἑωρακὼς ἐμὲ ἑώρακε τὸν πατέρα». Καὶ ἔστιν εἷς καὶ οὗτος νοῦς ἐν τοῖς τρισὶ ῥητοῖς. Ὁ γὰρ οὕτως ἐγνωκώς, ὅτι ἕν εἰσιν ὁ υἱὸς καὶ ὁ πατήρ, οἶδεν, ὅτι αὐτὸς ἐν τῷ πατρί ἐστιν καὶ ὁ πατὴρ ἐν τῷ υἱῷ· ἡ γὰρ τοῦ υἱοῦ θεότης τοῦ πατρός ἐστι καὶ αὐτὴ ἐν τῷ υἱῷ ἐστι. Καὶ ὁ τοῦτο δὲ καταλαβὼν ἐπίσταται, ὅτι ὁ ἑωρακὼς τὸν υἱὸν ἑώρακε τὸν πατέρα· ἐν γὰρ τῷ υἱῷ ἡ τοῦ πατρὸς θεότης θεωρεῖται. Τοῦτο δὲ καὶ ἀπὸ τοῦ παραδείγματος τῆς εἰκόνος τοῦ βασιλέως προσεχέστερόν τις κατανοῆσαι δύναται· ἐν γὰρ τῇ εἰκόνι τοῦ βασιλέως τὸ εἶδος καὶ ἡ μορφή ἐστι, καὶ ἐν τῷ βασιλεῖ δὲ τὸ ἐν τῇ εἰκόνι εἶδός ἐστιν. Ἀπαράλλακτός