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a likeness of poisonous drugs is stored in the mouth, through which the word passes, the remnant of destructive bitterness. "For he that cometh to God must believe," says the apostle, "that he is." Therefore, a proper 3.8.33 mark of divinity is to truly be. But he makes out the one who truly is either not to be at all or not to be in a proper sense, which is the same as not being at all. For he who is not in a proper sense is not at all. For example, one who imagines the effort of running in a dream-vision is said to run; but since it falsely imitates the appearance of a real race, for this reason the vision is not a race. But even if it is so called by an improper use of the term, it is named with a false name. Therefore, he who dares to say either that the only-begotten God is not, or is not in a proper sense, clearly erases faith in him from the dogma. For who would still believe in one who is not? or who would cleave to him, whose being has been shown to be invalid and without substance by the enemies of the true lord? 3.8.34 And so that our argument may not seem to be made through some slander against our opponents, I will set forth the very text of the impious, which is as follows: 20"not being, nor being in a proper sense,"20 he says, 20"he who is in the bosom of him who is, and was in the beginning and was with God, even if Basil, having neglected this distinction and addition, misapplies the name of 'he who is' contrary to the truth."20 What do you say? He who is in the Father is not, and he who is in the beginning and he who is in the bosom for this reason is not, because he is in the beginning and is in the Father and is seen in the bosom of him who is? and for this reason he is not in a proper sense, because he is in him who is 3.8.35? O strange and irrational dogmas. Now for the first time have we heard this empty talk, that the Lord through whom are all things is not in a proper sense. and this is not yet the dreadful thing, but still more irrational than this is not only to say that he is not, or is not in a proper sense, but also that he is contemplated in a composite and manifold nature; 20"for not being,"20 he says, 20"nor being simple."20 but to whom simplicity does not belong, the manifold and composite is clearly testified. How then is the same one both not at all and composite in substance? For it must be one of the two, either, while testifying that he is altogether non-existent, not to say that he is composite, or, while calling him composite, 3.8.36 not to exclude him from being. but that their blasphemy might be manifold and various, it leaps upon all godless notions, on the one hand, by comparison with him who is, saying that he is not in a proper sense, on the other hand, in relation to the simple, that he lacks simplicity. Not being, nor simply, nor being in a proper sense. Who of those who have transgressed the word and abjured the faith has been so lavish with negative phrases about the Lord and rivaled the divine proclamation of John? For as often as that one testified "1was"2 of the Word, so often has this one striven to oppose "1was 3.8.37 not"2 to him who is. And he fights against the holy mouth of our father, bringing these accusations against him, that Basil neglects these distinctions, calling him who is in the Father and in the beginning and in the bosom 'one who is', as if such an addition, namely that concerning the beginning and the bosom, invalidates the existence of him who is. O strange teachings, what things the teachers of deceit teach, of what kind of dogmas do they become proponents to their hearers. 3.8.38 They teach that that which is in something is not. Therefore, since the heart and the brain are within you, Eunomius, according to your distinction neither of these exists. For if for this reason the only-begotten God is not in a proper sense, because he is in the Father's bosom, then everything that is in something has been altogether excluded from being. But surely the heart is in you and is not by itself. Therefore, according to your argument, one must say of it either that it is not at all or that it is not in a proper sense. 3.8.39 But the uneducated and the blasphemous in what has been said by him is so great and of such a kind, that even before our arguments it is manifest to those who have sense; but that his folly may become more evident along with his impiety, this

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ὁμοιότητα τῶν δηλητηρίων φαρμάκων ἐνα πόθηται τῷ στόματι, δι' οὗ τὸ ῥῆμα παρέρχεται, τῆς φθοροποιοῦ πικρίας τὸ λείψανον. Πιστεῦσαι δεῖ τὸν προσ ερχόμενον θεῷ, φησὶν ὁ ἀπόστολος, ὅτι ἔστιν. οὐκοῦν ἴδιον 3.8.33 θεότητος γνώρισμα τὸ ἀληθῶς εἶναι. ὁ δὲ κατασκευάζει τὸν ἀληθῶς ὄντα ἢ μὴ καθόλου εἶναι ἢ μὴ κυρίως εἶναι, ὅπερ ἴσον ἐστὶ τῷ μηδὲ ὅλως εἶναι. ὁ γὰρ μὴ κυρίως ὢν οὐδὲ ἔστιν ὅλως. οἷον τρέχειν λέγεται κατὰ τὴν ἐνύπνιον φαντασίαν ὁ τῇ σπουδῇ τοῦ δρόμου ἐμφανταζόμενος· ἀλλ' ἐπειδὴ ψευδῶς τὴν δόκησιν τοῦ ἀληθοῦς ὑποκρίνεται δρό μου, διὰ τοῦτο ἡ φαντασία δρόμος οὐκ ἔστιν. ἀλλὰ κἂν οὕτως ἐκ καταχρήσεως λέγηται, ψευδωνύμῳ τῇ κλήσει κατονομάζεται. οὐκοῦν ὁ τολμῶν τὸν μονογενῆ θεὸν ἢ μὴ εἶναι λέγειν ἢ μὴ κυρίως εἶναι σαφῶς τὴν εἰς αὐτὸν πίστιν διαγράφει τοῦ δόγματος. τίς γὰρ ἂν ἔτι μὴ ὄντι πιστεύσειεν; ἢ τίς ἂν πρόσθοιτο τούτῳ, οὗ τὸ εἶναι ἄκυρον ἀπο δέδεικται παρὰ τῶν ἐχθρῶν τοῦ ἀληθινοῦ κυρίου καὶ ἀνυ πόστατον; 3.8.34 Καὶ ὡς ἂν μὴ δόξειεν διά τινος συκοφαντίας κατὰ τῶν ὑπεναντίων ὁ παρ' ἡμῶν γίνεσθαι λόγος, αὐτὴν παρα θήσομαι τῶν ἀσεβῶν τὴν λέξιν ἔχουσαν οὕτως· 20οὐκ ὢν οὐδὲ κυρίως ὤν20, φησίν, 20ὁ ἐν κόλποις ὢν τοῦ ὄν τος καὶ ἐν ἀρχῇ ὢν καὶ πρὸς τὸν θεὸν ὤν, κἂν Βασίλειος τοῦ διορισμοῦ τούτου καὶ τῆς προσ θήκης ἀμελήσας ἐπαλλάττῃ τὴν τοῦ ὄντος προσηγορίαν παρὰ τὴν ἀλήθειαν20. τί λέγεις; ὁ ἐν τῷ πατρὶ ὢν οὐκ ἔστι, καὶ ὁ ἐν ἀρχῇ ὢν καὶ ὁ ἐν τοῖς κόλποις ὢν διὰ τοῦτο οὐκ ἔστιν, ὅτι ἐν ἀρχῇ ἐστι καὶ ἐν τῷ πατρί ἐστι καὶ ἐν τοῖς κόλποις καθορᾶται τοῦ ὄντος; καὶ διὰ τοῦτο κυρίως οὐκ ἔστιν, ὅτι ἐν τῷ ὄντι 3.8.35 ἐστίν; ὢ καινῶν τε καὶ παραλόγων δογμάτων. νῦν πρώτως τῆς κενοφωνίας ταύτης ἠκούσαμεν, ὅτι ὁ κύριος δι' οὗ τὰ πάντα κυρίως οὐκ ἔστι. καὶ οὔπω τοῦτο δεινόν, ἀλλ' ἔτι καὶ [τὸ] τούτου παραλογώτερον τὸ μὴ μόνον μὴ εἶναι αὐτὸν λέγειν ἢ μὴ κυρίως εἶναι, ἀλλὰ καὶ τῇ συνθέτῳ τε καὶ ποικίλῃ ἐνθεωρεῖσθαι φύσει· 20οὐκ ὢν γάρ20, φησίν, 20οὐδὲ ἁπλοῦς ὤν20. ᾧ δὲ τὸ ἁπλοῦν οὐ πρόσεστιν, τὸ ποικίλον δηλονότι προσμαρτυρεῖται καὶ σύνθετον. πῶς οὖν ὁ αὐτὸς καὶ οὐκ ἔστιν ὅλως καὶ σύνθετος κατὰ τὴν οὐσίαν ἐστίν; χρὴ γὰρ τῶν δύο τὸ ἕτερον, ἢ καθόλου προσμαρτυροῦντας αὐτῷ τὸ ἀνύπαρκτον μηδὲ σύνθετον λέγειν, ἢ τὸ σύνθετον 3.8.36 ἐπικαλοῦντας αὐτῷ μὴ ἐξαιρεῖν τοῦ ὄντος. ἀλλ' ὡς ἂν πολυειδῶς τε καὶ ποικίλως γίνοιτο παρ' αὐτῶν ἡ βλασφη μία, πᾶσιν ἐφάλλεται τοῖς ἀθέοις νοήμασι, τῇ μὲν πρὸς τὸ ὂν συγκρίσει μὴ εἶναι κυρίως λέγουσα, τῇ δὲ πρὸς τὸ ἁπλοῦν σχέσει ἀμοιρεῖν τῆς ἁπλότητος. οὐκ ὢν οὐδὲ ἁπλῶς οὐδὲ κυρίως ὤν. τίς τῶν παραβεβηκότων τὸν λόγον καὶ τὴν πίστιν ἐξομοσαμένων τοσοῦτον ἐνεδαψιλεύσατο ταῖς ἀρ νητικαῖς τοῦ κυρίου φωναῖς καὶ ἀντεφιλοτιμήθη τῷ θείῳ τοῦ Ἰωάννου κηρύγματι; ὁσάκις γὰρ ἐκεῖνος τὸ "1ἦν"2 τῷ λόγῳ προσεμαρτύρησε, τοσαυτάκις οὗτος ἀντιθεῖναι τὸ "1οὐκ 3.8.37 ἦν"2 τῷ ὄντι ἐφιλονείκησε. καὶ τῷ ἁγίῳ στόματι τοῦ πατρὸς ἡμῶν διαμάχεται, ταῦτα προφέρων κατ' αὐτοῦ τὰ ἐγκλή ματα ὅτι ἀμελεῖ τῶν διορισμῶν τούτων Βασίλειος, ὄντα λέγων τὸν ἐν τῷ πατρὶ καὶ ἐν τῇ ἀρχῇ καὶ ἐν τοῖς κόλ ποις ὄντα, ὡς τῆς τοιαύτης προσθήκης, τῆς κατὰ τὴν ἀρχὴν καὶ τὸν κόλπον, παραγραφομένης τοῦ ὄντος τὴν ὕπαρξιν. ὢ καινῶν μαθημάτων, οἷα παιδεύουσιν οἱ παι δευταὶ τῆς ἀπάτης, οἵων δογμάτων εἰσηγηταὶ τοῖς ἀκούουσι 3.8.38 γίνονται. τὸ ἔν τινι ὂν μὴ εἶναι διδάσκουσιν. οὐκοῦν ἐπειδὴ ἐντὸς σοῦ ἐστιν, Εὐνόμιε, ἡ καρδία καὶ ὁ ἐγκέ φαλος, οὐκ ἔστι κατὰ τὸν σὸν διορισμὸν τούτων ἑκάτερον. εἰ γὰρ διὰ τοῦτο κυρίως ὁ μονογενὴς θεὸς οὐκ ἔστιν, διότι ἐν τοῖς τοῦ πατρός ἐστι κόλποις, πᾶν τὸ ἔν τινι ὂν τοῦ εἶναι πάντως ἐξῄρηται. ἀλλὰ μὴν ἐν σοὶ ἡ καρδία καὶ οὐ καθ' ἑαυτὴν ἐστίν. ἄρα κατὰ τὸν σὸν λόγον ἢ καθόλου χρὴ μὴ εἶναι λέγειν αὐτὴν ἢ μὴ κυρίως εἶναι. 3.8.39 Ἀλλὰ τὸ μὲν ἀπαίδευτον ἐν τοῖς εἰρημένοις παρ' αὐτοῦ καὶ τὸ βλάσφημον τοσοῦτόν τε καὶ τοιοῦτον, ὡς καὶ πρὸ τῶν ἡμετέρων λόγων καταφανὲς εἶναι τοῖς γε νοῦν ἔχουσιν· ὡς δ' ἂν μᾶλλον ἐπίδηλος αὐτοῦ γένοιτο μετὰ τῆς ἀσεβείας ἡ ἄνοια, τοῦτο