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the examples of things known to all. The one who has seen the light of the fire and has come to experience its heating power, if he should approach another such light and such a heat, he will clearly be led back to the concept of fire, being guided by the likeness of the things that appeared to him through perception to the kinship of the nature that produced them; for nothing 1.1.443 could operate in all the ways of fire without being fire. Thus, if we observe a like and equal and same principle of providence in both the Father and the Son, through the things that reach our knowledge and those that surpass our comprehension we infer, that one of a different nature could not be comprehended by equal and like activities. For however the characteristics appearing on each thing are related to one another, so also of necessity will the underlying 1.1.444 subjects be. And if the characteristics are contrary, one must in every way consider contrary also the things signified by them, but if these are the same, then those are not different either. And just as the Lord says enigmatically that fruits are the signs of the nature of trees, as such things are not interchanged contrary to nature, nor do good things belong to the bad, nor conversely do the opposite things belong to the good (for by their fruits, he says, the trees are known), so also since the fruit of providence has no difference, we see as one the nature that brought forth these fruits, even if the fruit is put forth from different 1.1.445 trees. Therefore through the things known to our comprehension (and the principle of providence is known to us, being observed in the same way in both the Father and the Son) the likeness and communion in nature of the Only-begotten to the Father becomes indubitable, being known through the identity of the fruits of providence. 1.1.446 But lest this be understood, as if forced by some necessity, he says 20to depart from the works of providence, and to be led back to the mode of generation, because it follows20, he says, 20that the mode of likeness follows the mode of generation20. O the necessity of proofs! How violently the abundance of art in speaking compels us to agree with what has been said. He says 20that the mode of likeness follows the mode 1.1.447 of generation20. How artful and considered is the statement. Therefore if a mode of generation is known, with this the mode of likeness is also demonstrated. Since, then, for all or most animals born through the flesh the mode of generation is the same, and according to them 20the mode of likeness follows20 20the mode of generation20, all things born in the same mode will in every way be alike to things similarly generated. [For things that are like the same thing are also 1.1.448 like each other.] If, therefore, the mode of generation, as the argument of the heresy says, makes what is born like itself, and this is in no way altered in the various differences of animals, but is the same for most, the statement made universally and without any distinction will be found to make all things like each other on account of the likeness of generation: man, dog, camel, mouse, elephant, leopard, and all other things, as many as are by nature born in a like 1.1.449 mode. Or does he not say that things born in a similar way are like each other, but that each is like only to that from which it has its generation? But if he wanted to say this, he should have declared what is born to be like the one who begets, not 20that the mode of likeness 1.1.450 follows the mode of generation20. But what is probable and is observed in nature, that what is generated is of like kind to the one generating, this he does not accept, lest his construction should be turned against him to the contrary. For if he said that what is born is like the one who begets, all the things laboriously composed by him concerning the unlikeness of essences would be refuted as gone and unsubstantial. 1.1.451 But now he says 20that the mode of likeness follows the mode of generation20. But this for those who know how to examine accurately

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πᾶσι γνωρίμων τὰ ὑπο δείγματα. ὁ τοῦ πυρὸς τὸ φῶς τεθεαμένος καὶ τῆς θερ μαντικῆς αὐτοῦ δυνάμεως εἰς πεῖραν ἐλθών, εἰ ἄλλῳ τοι ούτῳ φωτὶ καὶ θερμότητι τοιαύτῃ πελάσειε, δηλονότι πρὸς τὴν τοῦ πυρὸς ἔννοιαν ἀναχθήσεται, ἐκ τῆς ὁμοιότητος τῶν φανέντων αὐτῷ διὰ τῆς αἰσθήσεως πρὸς τὴν συγγένειαν τῆς ἀπεργασαμένης αὐτὰ φύσεως ἐναγόμενος· οὐ γὰρ ἄν τι 1.1.443 κατὰ πάντα τὰ τοῦ πυρὸς ἐνεργήσειε μὴ πῦρ ὄν. οὕτως εἴπερ ὅμοιον καὶ ἴσον τὸν αὐτὸν τῆς προνοίας λόγον τῷ τε πατρὶ καὶ τῷ υἱῷ <ἐγ>καθορῶμεν, διὰ τῶν εἰς τὴν ἡμε τέραν γνῶσιν φθανόντων καὶ τῶν ὑπερπιπτόντων τὴν κατά ληψιν ἡμῶν στοχαζόμεθα, ὡς οὐκ ἂν τοῦ ἑτερογενοῦς κατὰ τὴν φύσιν τοῖς ἴσοις τε καὶ ὁμοίοις ἐνεργήμασι καταλη φθέντος. καὶ γὰρ ὅπως ἂν ἔχῃ πρὸς ἄλληλα τὰ ἐπιφαινό μενα ἑκάστῳ γνωρίσματα, οὕτως ἐξ ἀνάγκης καὶ τὰ ὑπο 1.1.444 κείμενα ἕξει. καὶ εἰ μὲν ἐναντίως ἔχει τὰ γνωρίσματα, ἐναντία χρὴ πάντως λογίζεσθαι καὶ τὰ διὰ τούτων δηλού μενα, εἰ δὲ ταῦτα ὡσαύτως, οὐδὲ ἐκεῖνα ἑτέρως. καὶ ὥσπερ δι' αἰνίγματος τῆς τῶν δένδρων φύσεως τοὺς καρ ποὺς ὁ κύριος εἶναί φησι τὰ σημεῖα, ὡς οὐκ ἐπαλλασσο μένων παρὰ φύσιν τῶν τοιούτων, οὐδὲ τοῖς κακοῖς τῶν ἀγαθῶν οὐδὲ τὸ ἔμπαλιν τοῖς καλοῖς τῶν ἐναντίων ἐφαρ μοζόντων (ἐκ γὰρ τῶν καρπῶν, φησί, τὰ δένδρα γνωρίζεται), οὕτω καὶ τοῦ καρποῦ τῆς προνοίας οὐδεμίαν ἔχοντος δια φοράν, μίαν ὁρῶμεν καὶ τὴν τοὺς καρποὺς τούτους ἐκ βλαστήσασαν φύσιν, κἂν ἐκ διαφόρων ὁ καρπὸς τῶν δέν 1.1.445 δρων προβάλληται. οὐκοῦν διὰ τῶν τῇ ἡμετέρᾳ καταλήψει γνωρίμων (γνώριμος δὲ ἡμῖν ἐστι τῆς προνοίας ὁ λόγος ὡσαύτως ἐπὶ πατρός τε καὶ υἱοῦ θεωρούμενος) ἀναμφί βολος γίνεται καὶ ἡ κατὰ τὴν φύσιν ὁμοιότης καὶ κοινωνία τοῦ μονογενοῦς πρὸς τὸν πατέρα, διὰ τῆς ταὐτότητος τῶν καρπῶν τῆς προνοίας γνωριζομένη. 1.1.446 Ἀλλ' ἵνα μὴ τοῦτο νοηθῇ, ὡς ἐξ ἀνάγκης τινὸς βια σθεὶς 20ἀποστῆναι μὲν λέγει τῶν τῆς προνοίας ἔργων, ἀναχθῆναι δὲ ἐπὶ τὸν τῆς γεννήσεως τρόπον, διὰ τὸ ἀκολουθεῖν20, φησί, 20τῷ τῆς γεν νήσεως τρόπῳ τὸν τρόπον τῆς ὁμοιότητος20. ὢ τῆς ἀνάγκης τῶν ἀποδείξεων· ὡς βιαίως ἡμᾶς ἡ περιουσία τῆς ἐν τῷ λέγειν τέχνης καταναγκάζει τοῖς εἰρημέ νοις συντίθεσθαι. 20ἀκολουθεῖν20 λέγει 20τῷ τρόπῳ τῆς 1.1.447 γεννήσεως τὸν τρόπον τῆς ὁμοιότητος20. ὅσον τὸ τεχνικὸν καὶ περιεσκεμμένον τῆς ἀποφάσεως. οὐκοῦν ἂν γνωρισθῇ τρόπος γεννήσεως, συναπεδείχθη τούτῳ καὶ ὁ τρόπος τῆς ὁμοιότητος. ἐπειδὴ τοίνυν τῶν διὰ σαρκὸς τικτο μένων ζῴων πάντων ἢ τῶν πλείστων ὁ αὐτός ἐστι τῆς γεν νήσεως τρόπος, 20ἀκολουθεῖ20 δὲ κατ' αὐτοὺς 20τῷ τρόπῳ τῆς γεννήσεως ὁ τρόπος τῆς ὁμοιότητος20, πάντα τὰ κατὰ τὸν αὐτὸν τρόπον τικτόμενα ὁμοίως ἕξει πάντως πρὸς τὰ ὁμοίως γεννώμενα. [τὰ γὰρ τῷ αὐτῷ ὅμοια καὶ 1.1.448 ἀλλήλοις ἐστὶν ὅμοια.] εἰ οὖν ὁ τῆς γεννήσεως τρόπος, καθώς φησιν ὁ τῆς αἱρέσεως λόγος, ἑαυτῷ τὸ τικτόμενον ὁμοιοῖ, οὗτος δὲ κατ' οὐδὲν ἐν ταῖς ποικίλαις τῶν ζῴων διαφοραῖς ἀλλοιοῦται, ἀλλ' ὁ αὐτὸς ἐπὶ τῶν πλείστων ἐστίν, εὑρεθήσεται ἡ καθόλου καὶ δίχα τινὸς διορισμοῦ γενομένη ἀπόφασις πάντα ἀλλήλοις ὅμοια κατασκευάζουσα διὰ τὸ τῆς γεννήσεως ὅμοιον, ἄνθρωπον κύνα κάμηλον μῦν ἐλέ φαντα πάρδαλιν καὶ τὰ ἄλλα πάντα, ὅσα κατὰ τὸν ὅμοιον 1.1.449 τρόπον τίκτεσθαι πέφυκεν. ἢ οὐκ ἀλλήλοις φησὶν ὅμοια τὰ παραπλησίως τικτόμενα, ἀλλ' ἕκαστον ἐκείνῳ μόνῳ, παρ' οὗ τὴν γένεσιν ἔχει; ἀλλ' εἰ τοῦτο λέγειν ἐβούλετο, τῷ τίκτοντι ὅμοιον ἔδει τὸ τικτόμενον ἀποφήνασθαι, οὐχὶ 20τρό 1.1.450 πῳ γεννήσεως ὁμοιότητος τρόπον20. ἀλλ' ὃ μὲν εἰκός ἐστι καὶ ἐν τῇ φύσει θεωρεῖται, τὸ ὁμοιογενὲς εἶναι τῷ γεννῶντι τὸ γεννώμενον, τοῦτο οὐ δέχεται, ὡς ἂν μὴ εἰς τοὐναντίον αὐτῷ περιτραπείη τὸ κατασκεύασμα. εἰ γὰρ τῷ γεννῶντι τὸ τικτόμενον ὅμοιον ἔλεγε, φροῦδα πάντα καὶ ἀνυπόστατα τὰ φιλοπόνως αὐτῷ συντεθέντα περὶ τῆς ἀνο μοιότητος τῶν οὐσιῶν ἀπηλέγχετο. 1.1.451 Νυνὶ δὲ 20τρόπῳ γεννήσεως τρόπον20 φησὶν 20ὁμοι ότητος ἕπεσθαι20. τοῦτο δὲ τοῖς ἀκριβῶς ἐπισταμέ νοις ἐξετάζειν