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I cannot bear to divide what is united. {ORTH.} To the divine nature, therefore, as it seems, you adapt the labor? {ERAN.} So it seems to me. {ORTH.} But you speak directly against the prophet who cries out: "He will not hunger, nor will he labor, nor is there any searching of his understanding, giving strength to the hungry, and to those not in pain, sorrow." And a little after: "But they that wait for me shall renew their strength, they shall mount up with wings as eagles; they shall run, and not be weary; they shall walk, and not be hungry." How then did he who bestows on others that which is without need and without labor, himself endure the suffering of labor and of hunger and of thirst? {ERAN.} I have said many times that as God he is impassible and without need; but after the incarnation he endured the passions. {ORTH.} Receiving the passions in his divinity, or allowing the passible nature to endure the passions according to its nature, and proclaiming by his suffering that what appeared was not an illusion, but was truly taken from human nature? But let us consider it this way: do we say that the divine nature is uncircumscribed? {ERAN.} It is so. {ORTH.} But the uncircumscribed nature is circumscribed by nothing. {ERAN.} Certainly not. {ORTH.} Therefore it does not need to move from place to place; for it is everywhere. {ERAN.} True. {ORTH.} And that which does not need to move from place to place does not need to walk. 202 {ERAN.} It seems so. {ORTH.} And that which does not walk does not grow weary. {ERAN.} In no way. {ORTH.} Therefore the divine nature, being uncircumscribed and not needing to walk, has not grown weary. {ERAN.} But the divine scripture records that Jesus grew weary, and Jesus is God; "For there is one Lord, Jesus Christ, through whom are all things." {ORTH.} Since, therefore, the divine scripture says that he grew weary and that he does not grow weary (and both are true, for the divine scripture says nothing false), we must consider how it is possible to adapt the one and the other to the one person. {ERAN.} You show this; for you are the one who brings to us the arguments of division. {ORTH.} I think it is easy even for a barbarian to understand this, that since the union of the dissimilar natures is confessed, the person of Christ accepts both this and that on account of the union, but to each nature are adapted the things proper to it: to the uncircumscribed nature, freedom from labor; but to the nature that moves from place to place and walks, labor. For it is proper to feet to walk, and to sinews to be strained by greater exertion. {ERAN.} These are confessed to be bodily sufferings. {ORTH.} True then is that prediction, which I made, but which you mocked as you pleased. For behold, you have shown us what things belong to the humanity, and what to the divinity. {ERAN.} But I did not divide the one into two sons. {ORTH.} Neither do we do this, my friend, but looking to the difference of the natures, we consider what is fitting for the divinity, and what is appropriate for the body. {ERAN.} The divine scripture did not teach us to divide in this way; but it said that the Son of God died. For so the apostle said: "For if, being enemies, we were reconciled to God through the death of his Son." And he said that the Lord was raised from the dead: "For God," he says, "also raised the Lord." {ORTH.} When, therefore, the divine scripture says, "And devout men carried Stephen to his burial, and made great lamentation over him," would anyone say that the soul along with the body was given over to burial? 203 {ERAN.} Certainly not. {ORTH.} And when you hear Jacob the patriarch saying, "Bury me with my fathers," do you suppose this was said concerning the body or concerning the soul? {ERAN.} Clearly concerning the body. {ORTH.} But read what follows as well. {ERAN.} "There they buried Abraham and Sarah his wife;" and; "There they buried Isaac and Rebecca his wife;" and; "There they buried Leah." {ORTH.} Nor in these things, which you have now read, did the divine scripture make mention of a body, but of the names which signified the soul together with the body. We, however, rightly distinguish, and say that the souls are immortal, but only the bodies of the patriarchs were laid in the double cave. {ERAN.} True. {ORTH.} And when we hear of the

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ἀνέχομαι τὰ ἡνωμένα μερίζειν. {ΟΡΘ.} Τῇ θείᾳ οὖν, ὡς ἔοικε, φύσει προσαρμόττεις τὸν κόπον; {ΕΡΑΝ.} Ἐμοὶ οὕτως δοκεῖ. {ΟΡΘ.} Ἀλλ' ἄντικρυς ἀντιφθέγγῃ τῷ προφήτῃ βοῶντι· "Οὐ πει νάσει, οὐδὲ κοπιάσει, οὐδὲ ἔστιν ἐξεύρεσις τῆς φρονήσεως αὐτοῦ, διδοὺς τοῖς πεινῶσιν ἰσχύν, καὶ τοῖς μὴ ὀδυνωμένοις λύπην." Καὶ μετ' ὀλίγα· "Οἱ δὲ ὑπομένοντές με ἀλλάξουσιν ἰσχύν, πτεροφυήσου σιν ὡς ἀετός· δραμοῦνται, καὶ οὐ κοπιάσουσι· βαδιοῦνται, καὶ οὐ πεινάσουσι." Πῶς τοίνυν ὁ τὸ ἀνενδεές τε καὶ ἄπονον τοῖς ἄλλοις δωρούμενος, αὐτὸς τοῦ κόπου τὸ πάθος καὶ τῆς πείνης καὶ τοῦ δίψους ὑπέμεινεν; {ΕΡΑΝ.} Πολλάκις εἶπον, ὅτι ὡς θεὸς ἀπαθής ἐστι καὶ ἀνενδεής· μετὰ δὲ τὴν σάρκωσιν ἠνέσχετο τῶν παθῶν. {ΟΡΘ.} Τῇ θεότητι τὰ πάθη δεχόμενος, ἢ τῇ παθητῇ φύσει παρα χωρῶν κατὰ φύσιν ὑπομένειν τὰ πάθη καὶ κηρύττειν τῷ πάσχειν, ὡς οὐ φαντασία τὸ φαινόμενον, ἀλλ' ἀληθῶς ἐκ τῆς ἀνθρωπείας φύσεως εἰλημμένον; Σκοπήσωμεν δὲ οὕτως· ἀπερίγραφον τὴν θείαν φύσιν φαμέν; {ΕΡΑΝ.} Οὕτως ἔχει. {ΟΡΘ.} Ἡ δὲ ἀπερίγραφος φύσις ὑπ' οὐδενὸς περιγράφεται. {ΕΡΑΝ.} Οὐ γὰρ οὖν. {ΟΡΘ.} Οὐ τοίνυν δεῖται μεταβάσεως· πανταχοῦ γάρ ἐστιν. {ΕΡΑΝ.} Ἀληθές. {ΟΡΘ.} Τὸ δὲ μεταβάσεως οὐ δεόμενον οὐδὲ βαδίσεως. 202 {ΕΡΑΝ.} Φαίνεται. {ΟΡΘ.} Τὸ δὲ μὴ βαδίζον οὐ κοπιᾷ. {ΕΡΑΝ.} Οὐδαμῶς. {ΟΡΘ.} Οὐκ ἄρα κεκοπίακεν ἡ θεία φύσις ἀπερίγραφος οὖσα καὶ μὴ δεομένη βαδίσεως. {ΕΡΑΝ.} Ἀλλ' ἡ θεία γραφὴ κεκοπιακέναι τὸν Ἰησοῦν ἱστορεῖ, θεὸς δὲ ὁ Ἰησοῦς· "Εἷς γὰρ κύριος Ἰησοῦς Χριστός, δι' οὗ τὰ πάντα." {ΟΡΘ.} Ἐπειδὴ τοίνυν κεκοπιακέναι αὐτὸν καὶ μὴ κοπιᾶν ἡ θεία λέγει γραφή (ἀληθῆ δὲ ἀμφότερα, ψευδὲς γὰρ οὐδὲν ἡ θεία λέγει γραφή), σκοπητέον πῶς μὲν τοῦτο, πῶς δὲ ἐκεῖνο τῷ ἑνὶ προσώπῳ δυνατὸν προσαρμόσαι. {ΕΡΑΝ.} Σὺ τοῦτο δεῖξον· σὺ γὰρ τοὺς τῆς διαιρέσεως ἡμῖν εἰσκομί ζεις λόγους. {ΟΡΘ.} Οἶμαι τοῦτο καὶ βαρβάρῳ ῥᾴδιον διαγνῶναι, ὡς τῆς τῶν ἀνομοίων φύσεων ὁμολογηθείσης ἑνώσεως δέχεται μὲν τὸ πρόσωπον τοῦ Χριστοῦ καὶ ταῦτα κἀκεῖνα διὰ τὴν ἕνωσιν, ἑκατέρᾳ δέ γε φύσει τὰ πρόσφορα προσαρμόττεται, τῇ μὲν ἀπεριγράφῳ τὸ ἄπονον, τῇ δὲ μεταβαινούσῃ καὶ βαδιζούσῃ ὁ κόπος. Ποδῶν γὰρ ἴδιον τὸ βαδίζειν, καὶ νεύρων τὸ τῷ πλείονι διατείνεσθαι πόνῳ. {ΕΡΑΝ.} Ὡμολόγηται ταῦτα σωματικὰ εἶναι παθήματα. {ΟΡΘ.} Ἀληθὴς ἄρα ἡ πρόρρησις ἐκείνη, ἣν ἐγὼ μὲν ἐποιησάμην, σὺ δέ γε ἐκωμῴδησας, ὡς ἐθέλησας. Ἰδοὺ γὰρ ἡμῖν ὑπέδειξας, τίνα μὲν ἀνθρωπότητι, τίνα δὲ προσήκει θεότητι. {ΕΡΑΝ.} Ἀλλ' οὐκ εἰς δύο τὸν ἕνα διεῖλον υἱούς. {ΟΡΘ.} Οὐδὲ ἡμεῖς τοῦτο δρῶμεν, ὦ φίλος, ἀλλ' εἰς τὸ διάφορον ἀφορῶντες τῶν φύσεων, σκοποῦμεν τί μὲν πρέπον θεότητι, τί δὲ ἁρμόδιον σώματι. {ΕΡΑΝ.} Οὐκ ἐδίδαξεν ἡμᾶς οὕτω διαιρεῖν ἡ θεία γραφή· ἀλλὰ τὸν υἱὸν τοῦ θεοῦ εἴρηκε τεθνάναι. Οὕτω γὰρ ὁ ἀπόστολος ἔφη· "Εἰ γὰρ ἐχθροὶ ὄντες κατηλλάγημεν τῷ θεῷ διὰ τοῦ θανάτου τοῦ υἱοῦ αὐτοῦ." Καὶ τὸν κύριον εἴρηκεν ἐκ νεκρῶν ἐγηγέρθαι· "Ὁ γὰρ θεός, φησί, καὶ τὸν κύριον ἐξήγειρε." {ΟΡΘ.} Ὅταν οὖν ἡ θεία λέγῃ γραφή, "Συνεκόμισαν δὲ τὸν Στέ φανον ἄνδρες εὐλαβεῖς, καὶ ἐποίησαν κοπετὸν μέγαν ἐπ' αὐτῷ," καὶ τὴν ψυχὴν εἴποι ἄν τις μετὰ τοῦ σώματος παραδεδόσθαι ταφῇ; 203 {ΕΡΑΝ.} Οὐ δῆτα. {ΟΡΘ.} Καὶ ὅταν ἀκούσῃς Ἰακὼβ τοῦ πατριάρχου λέγοντος, "Θάψατέ με μετὰ τῶν πατέρων μου," περὶ σώματος ἢ περὶ ψυχῆς ταῦτα εἰρῆσθαι τοπάζεις; {ΕΡΑΝ.} ∆ῆλον ὡς περὶ σώματος. {ΟΡΘ.} Ἀνάγνωθι δὲ καὶ τὰ ἑξῆς. {ΕΡΑΝ.} "Ἐκεῖ ἔθαψαν Ἀβραὰμ καὶ Σάρραν τὴν γυναῖκα αὐτοῦ·" καί· "Ἐκεῖ ἔθαψαν Ἰσαὰκ καὶ Ῥεβέκκαν τὴν γυναῖκα αὐτοῦ·" καί·" ̓Εκεῖ ἔθαψαν Λείαν." {ΟΡΘ.} Οὐδὲ ἐν τούτοις, οἷς νῦν ἀνέγνως, σώματος ἐμνημόνευσεν ἡ θεία γραφή, ἀλλὰ τῶν ὀνομάτων ἃ τὴν ψυχὴν ὁμοῦ καὶ τὸ σῶμα ἐδήλου. Ἡμεῖς μέντοι διαιροῦμεν ὀρθῶς, καί φαμεν τὰς μὲν ψυχὰς ἀθανάτους εἶναι, μόνα δὲ τῶν πατριαρχῶν τὰ σώματα ἐν τῷ διπλῷ κατατεθῆναι σπηλαίῳ. {ΕΡΑΝ.} Ἀληθές. {ΟΡΘ.} Καὶ ὅταν ἀκούσωμεν τῆς