138

knows with precision. For this reason, Scripture says not only that he has numbered the multitude of the stars, but also that he calls each one by name, which signifies that his precision extends to the smallest details, and that he knows each individual thing as precisely as a man knows someone familiar to him by name. But if someone were to say that the names given by God to the stars are different ones, which he thinks human usage does not know, about which he supposes David spoke, such a person wanders far 2.1.437 from the truth. For if there were other names for the stars, the divine Scripture would not have made mention of these names, which are in common use in Greek custom, with Isaiah saying, "He who makes the Pleiades and Hesperus and Arcturus and the chambers of the South," and Job naming Orion and Asharoth, so that from this it is clear that the divine Scripture has used names worn by common life for our instruction. Thus we have also heard of the horn of Amaltheia in Job and of Sirens in Isaiah, the one so naming the abundance of good things from its Greek sense, and Isaiah signifying the pleasure from hearing by the name 2.1.438 of the Sirens. Therefore, just as here the divinely inspired word used names from mythical tales, looking to what is useful for the hearers, so also there the word unabashedly spoke the names given to the stars by human invention, teaching that every thing however it is named among men has 2.1.439 its existence from God, the thing, not the name. For not the one who names, but the one who makes, it says, the Pleiades and Hesperus and Arcturus. Therefore I think that through what has been said, David has been sufficiently shown to be an ally of our supposition, not teaching through the prophecy that God names the stars, but that he knows them precisely according to the custom of men who know them with the greatest precision, whom they are also able to call by name due to great familiarity. 2.1.440 But if it is necessary also to set forth the common understanding of these sayings of the psalmody, the futility of Eunomius's opinion on these matters will be refuted all the more. For those who have more carefully examined the mind of the divinely inspired Scripture say that not all existing things are worthy of divine enumeration; for in the Gospel meals that took place in the desert neither the infants nor the women were considered worthy of being numbered, and in the exodus of the Israelite people only those who were already able to bear arms against the enemy and excel 2.1.441 were counted in the number. For not all names are such as to be uttered by the divine mouth, but something is numbered if it is pure and heavenly, which, because of the height of its way of life, remaining unmixed with any mingling with darkness, is called a star, and something is named if for the same reason it becomes worthy of being inscribed in the divine books. For concerning the opposite he says that "I will not make mention of their names through 2.1.442 my lips." And the names which the Lord gives to such stars, we have learned clearly from the prophecy of Isaiah, which says, "I have called you by your name, you are mine." so that if someone makes himself a possession of God, the deed becomes a name for him. But let these things stand, however it may seem best 2.1.443 to the readers. As for what he adds to what has been said, the first things of the cosmogony as a testimony that the names for existing things are established by God, of which, since they have been sufficiently examined in what follows, I judge a repetition to be superfluous, and the utterance of Adam, which the apostle says was made prophetically concerning Christ and the church, let this man interpret it with authority 2.1.444 as he wishes. For no one is so foolish, when Paul reveals to us the hidden things of the mysteries in the power of the spirit, as to make Eunomius a more trustworthy interpreter of divine things, who openly fights against the words of the divinely inspired testimony and that not having been named by Adam

138

ἀκριβείας ἐπίσταται. τούτου χάριν οὐ μόνον ἐξηριθμηκέναι τὰ πλήθη τῶν ἄστρων αὐτὸν ὁ λόγος φησίν, ἀλλὰ καὶ ἐξ ὀνόματος ἕκαστον προσκαλεῖσθαι, ὅπερ σημαίνει τὸ μέχρι τῶν λεπτοτέρων διήκειν αὐτοῦ τὴν ἀκρίβειαν καὶ οὕτως ἀκριβῶς ἐπιγινώσκειν τὰ καθ' ἕκαστον, ὡς ὁ ἄνθρωπος τὸν δι' ὀνόματος αὐτῷ γνωριζόμενον. εἰ δέ τις λέγοι ἄλλας εἶναι τὰς παρὰ τοῦ θεοῦ τοῖς ἄστροις ἐπικειμένας φωνάς, ἃς ἀγνοεῖν οἴεται τὴν ἀνθρωπίνην χρῆσιν, περὶ ὧν ὑπολαμβάνει τὸν ∆αβὶδ εἰρηκέναι, πόρρω 2.1.437 τῆς ἀληθείας ὁ τοιοῦτος ἀποπλανᾶται. εἰ γὰρ ἦν ἕτερα ἐπὶ τῶν ἄστρων ὀνόματα, οὐκ ἂν ἡ θεία γραφὴ τούτων ἐποιεῖτο μνήμην τῶν ὀνομάτων, ἃ ἐν τῇ καταχρήσει τῆς Ἑλληνικῆς συνηθείας ἐστίν, Ἠσαΐου μὲν λέγοντος Ὁ ποιῶν Πλειάδα καὶ Ἕσπερον καὶ Ἀρκτοῦρον καὶ ταμεῖα Νότου,τοῦ δὲ Ἰὼβ τὸν Ὠρίωνα καὶ τὴν Ἀσηρὼθ ὀνομάζοντος,ὡς ἐκ τούτου δῆλον εἶναι, ὅτι τοῖς ἐν τῷ βίῳ τετριμμένοις ὀνόμασι πρὸς διδασκαλίαν ἡμῶν συγκέχρηται ἡ θεία γραφή. οὕτω καὶ Ἀμαλθείας κέρας ἐν τῷ Ἰὼβ ἀκηκόαμεν καὶ παρὰ τῷ Ἠσαΐᾳ Σειρῆνας, τοῦ μὲν τὸ πάμφορον τῶν ἀγα θῶν ἐκ τῆς Ἑλληνικῆς ὑπονοίας οὕτω κατονομάζοντος, Ἠσαΐου δὲ τὴν ἐξ ἀκοῆς ἡδονὴν τῷ τῶν Σειρήνων παρα 2.1.438 δηλοῦντος ὀνόματι. ὥσπερ οὖν ἐνταῦθα τοῖς ἐκ τῶν μυθι κῶν διηγημάτων ὀνόμασιν ὁ θεόπνευστος συνεχρήσατο λόγος, πρὸς τὸ τῶν ἀκουόντων χρήσιμον βλέπων, οὕτω κἀκεῖ τὰς ἐκ τῆς ἀνθρωπίνης ἐπινοίας τοῖς ἄστροις ἐπικληθείσας φωνὰς εἶπεν ἀνεπαισχύντως ὁ λόγος, διδάσκων ὅτι πᾶν πρᾶγμα τὸ ὁπωσοῦν παρὰ τοῖς ἀνθρώποις ὀνομαζόμενον ἐκ 2.1.439 θεοῦ τὴν ὕπαρξιν ἔχει, τὸ πρᾶγμα, οὐχὶ τὸ ὄνομα. οὐ γὰρ ὁ ὀνομάζων, ἀλλ' ὁ ποιῶν, φησί, Πλειάδα καὶ Ἕσπερον καὶ Ἀρκτοῦρον. οὐκοῦν ἱκανῶς οἶμαι διὰ τῶν εἰρημένων καὶ τὸν ∆αβὶδ τῆς ἡμετέρας ὑπολήψεως σύμμαχον ἀποδεδεῖχθαι, οὐ τὸ κατονομάζειν τὸν θεὸν τὰ ἄστρα διὰ τῆς προφητείας διδάσκοντα, ἀλλὰ τὸ ἀκριβῶς γινώσκειν κατὰ τὴν τῶν ἀν θρώπων συνήθειαν τῶν ἐκείνους μάλιστα δι' ἀκριβείας ἐπισταμένων, οὓς καὶ ὀνομαστὶ προσκαλεῖσθαι διὰ πολλὴν συνήθειαν δύνανται. 2.1.440 Εἰ δὲ χρὴ καὶ τὴν παρὰ τῶν πολλῶν ἐπὶ τοῖς ῥητοῖς τούτοις τῆς ψαλμῳδίας ἐκθέσθαι διάνοιαν, πολὺ μᾶλλον ἀπελεγχθήσεται τὸ μάταιον τῆς Εὐνομίου περὶ τούτων οἰή σεως. λέγουσι γὰρ οἱ ἐπιμελέστερον ἐξητακότες τὸν νοῦν τῆς θεοπνεύστου γραφῆς ὅτι οὐ πάντα τὰ ὄντα τῆς θείας ἐστὶν ἐξαριθμήσεως ἄξια· ἔν τε γὰρ τοῖς εὐαγγελικοῖς συσσιτίοις τοῖς γεγονόσι κατὰ τὴν ἔρημον οὔτε τὸ νηπιῶδες οὔτε τὸ γυναικεῖον ἀριθμοῦ ἄξιον ἐνομίσθη, καὶ ἐν τῇ ἐξόδῳ τοῦ Ἰσραηλίτου λαοῦ μόνοι τῷ ἀριθμῷ κατελέγησαν οἱ ἤδη κατὰ τῶν ἐχθρῶν ὅπλα φέρειν καὶ ἀριστεύειν δυνά 2.1.441 μενοι. οὔτε γὰρ πάντων τὰ ὀνόματα τοιαῦτά ἐστιν ὡς διὰ τοῦ θείου στόματος φέρεσθαι, ἀλλ' ἀριθμεῖται μὲν εἴ τι καθαρὸν καὶ οὐράνιον, ὃ διὰ τὸ ὕψος τῆς πολιτείας ἀμιγὲς μένον τῆς πρὸς τὸν ζόφον ἐπιμιξίας ἄστρον λέγεται, ὀνο μάζεται δὲ εἴ τι κατὰ τὸν αὐτὸν λόγον τοῦ ἐγγραφῆναι ταῖς θείαις δέλτοις ἄξιον γίνεται. περὶ γὰρ τῶν ὑπεναν τίων φησὶν ὅτι Οὐ μὴ μνησθῶ τῶν ὀνομάτων αὐτῶν διὰ 2.1.442 χειλέων μου. ὀνόματα δέ, οἷα τοῖς τοιούτοις ἄστροις ἐπι βάλλει ὁ κύριος, σαφῶς παρὰ τῆς Ἠσαΐου προφητείας ἐμάθομεν ἥ φησιν Ἐκάλεσά σε τὸ ὄνομά σου, ἐμὸς εἶ σύ· ὥστε εἴ τις ἑαυτὸν κτῆμα ποιεῖ τοῦ θεοῦ, ὄνομα τούτῳ τὸ ἔργον γίνεται. ἀλλὰ ταῦτα μὲν ἐχέτω, ὅπως ἂν ἔχειν δόξῃ 2.1.443 τοῖς ἐντυγχάνουσιν. ὃ δὲ προστίθησι τοῖς εἰρημένοις, τὰ πρῶτα τῆς κοσμογενείας εἰς μαρτυρίαν τοῦ παρὰ τοῦ θεοῦ τοῖς οὖσι τὰς φωνὰς κεῖσθαι, ὧνπερ ἐν τοῖς κατόπιν ἱκανῶς ἐξητασμένων περιττὴν κρίνω τὴν ἐπανάληψιν, καὶ τὴν τοῦ Ἀδὰμ φωνήν, ἣν προφητικῶς εἰς Χριστὸν καὶ τὴν ἐκκλη σίαν γεγενῆσθαί φησιν ὁ ἀπόστολος, ἑρμηνευέτω κατ' ἐξου 2.1.444 σίαν οὗτος ὡς βούλεται. οὐδεὶς γὰρ οὕτως ἠλίθιος ὡς Παύλου τὰ κεκρυμμένα τῶν μυστηρίων ἐν τῇ δυνάμει τοῦ πνεύματος ἡμῖν ἐκκαλύπτοντος ἀξιοπιστότερον ἑρμηνέα τῶν θείων ποιήσασθαι τὸν Εὐνόμιον τὸν φανερῶς ταῖς φωναῖς τῆς θεοπνεύστου μαρτυρίας ἀντιμαχόμενον καὶ τὸ μὴ κατω νομάσθαι παρὰ τοῦ Ἀδὰμ