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they nod in agreement, just as the shadows of bodies by their automatic imitation are conformed to the movement of the one who goes before them, inclining toward whatever he wishes, even if he contradicts himself, and accepting this as well. This is another Homeric potion, not changing the bodies of those drugged into the forms of irrational beasts, but working upon their souls their metamorphosis into irrationality. 3.2.78 For concerning those men, the story says that their mind remained firm, though their form was altered to that of beasts; but here, while their bodies remain in their natural state, their souls are refashioned into irrationality. And just as there the poetic marvel says that those who were drugged were changed into the forms of various beasts according to the pleasure of her who outwits nature, so the same things now happen from 3.2.79 this Circean mixing-bowl. For those who drink of the bewitched deceit from the same treatise are altered into various forms of doctrines, being shaped now by this one, and again by that other. And besides these things, these very sweet men, according to the arrangement of the myth, still love him who explains such irrationality to them and, stooping down, they gather up the arguments scattered by him as if they were some cornel-berry or acorn, running greedily like swine to the doctrines cast on the ground, having no nature to gaze upon high and heavenly things. For this reason they do not see the perversion of the argument toward opposites, but they seize without examination whatever comes to them, 3.2.80 of whatever sort it may be; and just as they say that the bodies of those stupified by mandrake are overcome by a certain coma and immobility, in the same way are the faculties of the soul disposed in these men, having become numb to the comprehension of the deceit. It is a terrible thing, then, to be ensnared unwittingly by hidden deceits from some fallacious reasoning, but still the misfortune is pardonable, when it is involuntary; but to draw on the experience of evil with some forethought and zeal, not being ignorant of the disaster, surpasses every excess 3.2.81 of misfortunes. For how is it not worthy of complaint, when we hear that even gluttonous fish flee the bare iron as it approaches, but being deceived by the bait, in hope of food they swallow the hook, whereas for those in whom the evil is manifest to willingly desert to this destruction is more wretched even than the irrationality of the fish. For the latter, through gluttony, were led to a hidden destruction, but the former gape at the bare hook of impiety, loving destruction through some irrational passion. For what could be more manifest than this contradiction, than to say that the same one both was begotten and is a creature, and has the fitting title of Son and again is alienated from the meaning of Son? But so much for these things. 3.2.82 But it would perhaps be useful to see the whole thought of the saying of Eunomius set before us, running back in order to the beginning of his argument. For what has now been examined, on account of the manifest contradiction of the things said, readily moved us to begin the refutation from the last points. The following things, then, were said by Eunomius at the beginning: "these things having been so distinguished, one might reasonably say that the most proper and first and only essence, subsisting by the energy of the Father, admits to itself the appellations of 'offspring' and 'work' and 'creature'." 3.2.83 First, then, I wish to remind those who are attending to the argument that he says in his first treatise that the essence of the Father is also "most proper," having advanced his argument through these words, that "every account of our doctrines is completed from the highest and most proper essence." And here he calls the essence of the Only-begotten "most proper" and "first." Therefore, putting together the words of Eunomius from each book, we shall present this very man as a witness to the commonality of the essence, he who somewhere else declared such a thing, that "those things of which the appellations are the same, of these 3.2.84 neither

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συνανανεύουσιν, ὥσπερ αἱ τῶν σω μάτων σκιαὶ τῇ αὐτομάτῳ μιμήσει πρὸς τὴν τοῦ προάγοντος συμμετασχηματίζονται κίνησιν, ὅπῃπερ ἂν ἐθέλῃ, πρὸς τοῦτο ῥέποντες, κἂν ἑαυτῷ μάχηται, καὶ τοῦτο καταδεχόμενοι. ἄλλος τις οὗτος Ὁμηρικὸς κυκεών, οὐ τὰ σώματα τῶν φαρ μακευομένων ἀλλάσσων εἰς ἀλόγων μορφάς, ἀλλὰ κατὰ τῶν ψυχῶν ἐνεργῶν τὴν ἐπὶ τὸ ἄλογον αὐτῶν μεταμόρφωσιν. 3.2.78 περὶ μὲν γὰρ ἐκείνων ὁ λόγος φησὶν ὅτι βέβαιος αὐτοῖς ὁ νοῦς ἦν, ἀλλοιωθέντος πρὸς τὸ θηριῶδες τοῦ εἴδους· ἐν ταῦθα δὲ τῶν σωμάτων αὐτοῖς ἐν τῷ κατὰ φύσιν διαμενόν των πρὸς τὸ ἄλογον αἱ ψυχαὶ μεταπλάσσονται. καὶ ὥσπερ ἐκεῖ φησιν ἡ ποιητικὴ τερατεία εἰς διαφόρων θηρίων εἴδη τοὺς φαρμακευθέντας ἀλλάσσεσθαι κατὰ τὸ ἀρέσκον τῇ παρασοφιζομένῃ τὴν φύσιν, τὰ αὐτὰ καὶ νῦν γίνεται παρὰ 3.2.79 τοῦ Κιρκαίου τούτου κρατῆρος. οἱ γὰρ ἐμπίνοντες τῆς γεγοητευμένης ἀπάτης ἐκ τοῦ αὐτοῦ συγγράμματος εἰς δια φόρους δογμάτων μορφὰς ἀλλοιοῦνται, νῦν μὲν τούτῳ, πάλιν δὲ τῷ ἑτέρῳ μορφούμενοι. καὶ ἐπὶ τούτοις οἱ γλυκύτατοι κατὰ τὴν τοῦ μύθου διασκευὴν ἀγαπῶσιν ἔτι τὸν τῆς τοι αύτης ἀλογίας αὐτοῖς ἐξηγούμενον καὶ οἷόν τινα καρπὸν κρανείας ἢ βάλανον τοὺς διαρριπτουμένους παρ' αὐτοῦ λό γους ὑποκεκυφότες ἐκλέγουσιν, συῶν δίκην πρὸς τὰ χαμαιρ ριφῆ τῶν δογμάτων λαιμάργως ἐπιτρέχοντες, τοῖς δὲ ὑψη λοῖς τε καὶ οὐρανίοις ἐνατενίζειν φύσιν οὐκ ἔχοντες. διὰ τοῦτο τὴν ἐπὶ τὰ ἐναντία τοῦ λόγου παρατροπὴν οὐχ ὁρῶ σιν, ἀλλὰ τὸ ἐπ' αὐτοὺς ἐλθὸν ἀνεξετάστως ἁρπάζουσιν, 3.2.80 οἷον δὴ ἂν ᾖ· καὶ καθάπερ φασὶ τῶν διὰ μανδραγόρου κεκαρωμένων κώματί τινι καὶ δυσκινησίᾳ κρατεῖσθαι τὰ σώματα, τὸν αὐτὸν τρόπον καὶ τούτοις διάκειται τὰ τῆς ψυχῆς αἰσθητήρια, πρὸς τὴν σύνεσιν τῆς ἀπάτης ἀποναρκή σαντα. δεινὸν μὲν οὖν καὶ τοῖς κεκρυμμένοις δόλοις ἔκ τινος παραλογισμοῦ κατὰ τὸ λεληθὸς ἐνσχεθῆναι, πλὴν ἀλλὰ συγγνωστὸν τὸ ἀτύχημα, ὅταν ἀκούσιον ᾖ· τὸ δ' ἐκ προνοίας τινὸς καὶ σπουδῆς τοῦ κακοῦ τὴν πεῖραν ἐφέλ κεσθαι, μὴ ἀγνοοῦντα τὴν συμφοράν, πᾶσαν ὑπερβολὴν 3.2.81 δυστυχημάτων παρέρχεται. πῶς γὰρ οὐκ ἄξιον σχετλιάζειν, ὅταν ἀκούωμεν ὅτι καὶ τῶν ἰχθύων οἱ λίχνοι γυμνὸν μὲν προσεγγίζοντα τὸν σίδηρον φεύγουσι, πρὸς δὲ τὸ δέλεαρ ἀπατώμενοι τροφῆς ἐλπίδι κατασπῶσι τὸ ἄγκιστρον, ἐν οἷς δὲ πρόδηλόν ἐστι τὸ κακὸν αὐτομολεῖν ἑκουσίως ἐπὶ τὸν ὄλεθρον τοῦτον καὶ τῆς τῶν ἰχθύων ἀλογίας ἐστὶν ἀθλιώ τερον. οἱ μὲν γὰρ πρὸς τὸν κεκαλυμμένον διὰ γαστριμαρ γίας ὑπήχθησαν ὄλεθρον, οἱ δὲ γυμνὸν περιχαίνουσι τῆς ἀσεβείας τὸ ἄγκιστρον, διά τινος ἀλόγου προσπαθείας ἀγα πῶντες τὸν ὄλεθρον. τί γὰρ ἂν ταύτης τῆς ἐναντιότητος γένοιτο προδηλότερον ἢ τὸ λέγειν, ὅτι ὁ αὐτὸς καὶ ἐγεν νήθη καὶ κτίσμα ἐστὶ καὶ τὸ προσφυὲς ἔχει τῆς τοῦ υἱοῦ κλήσεως καὶ πάλιν ἀλλοτριοῦται τῆς τοῦ υἱοῦ σημασίας; ἀλλὰ ταῦτα μὲν εἰς τοσοῦτον. 3.2.82 Χρήσιμον δ' ἂν ἴσως εἴη τῆς παρατεθείσης ἡμῖν τοῦ Εὐνομίου ῥήσεως πᾶσαν ἀκολούθως ἰδεῖν τὴν διάνοιαν ἐπὶ τὴν ἀρχὴν ἀναδραμόντας τοῦ λόγου. τὰ γὰρ νῦν ἐξετα σθέντα διὰ τὸ προφανὲς τῆς τῶν εἰρημένων ἐναντιότητος προχείρως ἡμᾶς ἐκίνησεν ἐκ τῶν τελευταίων τῆς ἀντιρρή σεως ἄρξασθαι. εἴρηται τοίνυν κατὰ τὴν ἀρχὴν παρὰ τοῦ Εὐνομίου ταῦτα· 20οὕτω δὲ τούτων διῃρημένων, εἰ κότως φαίη τις ἂν τὴν κυριωτάτην καὶ πρώτην καὶ μόνην ἐνεργείᾳ τοῦ πατρὸς ὑποστᾶσαν οὐσίαν εἰς ἑαυτὴν δέχεσθαι τὰς τοῦ γεννή ματος καὶ ποιήματος καὶ κτίσματος προση 3.2.83 γορίας20. πρῶτον τοίνυν ὑπομνησθῆναι τοὺς τῷ λόγῳ προσέχοντας βούλομαι ὅτι 20κυριωτάτην20 εἶναι καὶ τὴν τοῦ πατρὸς οὐσίαν ἐν τῇ πρώτῃ λογογραφίᾳ φησί, διὰ τού των προαγαγὼν τῶν ῥημάτων τὸν λόγον ὅτι 20πᾶς ὁ τῶν καθ' ἡμᾶς δογμάτων συμπληροῦται λόγος ἐκ τῆς ἀνωτάτω καὶ κυριωτάτης οὐσίας20. καὶ ἐν ταῦθα 20κυριωτάτην20 λέγει καὶ 20πρώτην20 τοῦ μονογενοῦς τὴν οὐσίαν. οὐκοῦν συνθέντες ἀφ' ἑκατέρου βιβλίου τὰς Εὐνομίου φωνὰς αὐτὸν τοῦτον παραστησόμεθα μάρτυρα τοῦ κοινοῦ τῆς οὐσίας τὸν ἑτέρωθί που τὸ τοιοῦτον ἀποφη νάμενον, ὅτι 20ὧν αἱ αὐταὶ προσηγορίαι, τούτων 3.2.84 οὐδὲ