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a deacon of the same, I so believe and think as has been written above. I, Heracleides, a subdeacon of the same, I so believe and think as has been written above. I, Elpidius, a reader of the same, I so believe and think as has been written above. I, Kyriakos, a president of the same, I so believe and think as has been written above.» These are the things written by them to the confessors and fathers. If, therefore, it can be understood by the intelligent to exist among better things, let it be so arranged. But if, again, in that place, through the dialogue in the apology itself, some things that are not correct have gone astray, let it again likewise be set before those who love to learn. Since, therefore, we have gone through the explanation of all the things said before concerning the same Marcellus, I will pass over this man also, and I will examine the things that follow. - - - Against the Semi-Arians 53, and of the sequence, 73. 1. Having by the power of God torn apart the monstrous doctrines of Arius and of those after him—I mean Photinus, and also Marcellus, in whom he seemed to be a little unhinged, things which from the beginning the man, overcome as if by drunkenness, vomited forth (may his followers be corrected, if indeed they would be corrected), and having also cut out the tares born of Arius himself by means of the divine word «which is sharper than any two-edged sword», let us examine the madness for matter that grew from Arius himself, how some are Semi-Arians, denying his name, but clothed in him and his false doctrine, feigning for themselves under some pretext a changed face, just as the drama of those on the stage is contrived, so that with others’ masks they hide their own faces 3.268 and from within the mask narrate the shameful and drunkenness-filled things of the comedy, or else behaving or shaping the ancient myths, as their own poets have contrived this. Thus also these men, wishing to lead the simple astray, are themselves, both in face and in character and in false doctrine, just like Arius and the Ariomaniacs. But forsooth, for the sake of deceitful flattery, wishing to adorn the perverse teaching confessed among them, they say the Son of God is a creature; but in order, forsooth, to deceive and to grant something to the Son of God, with flattery they add mendaciously for those who are frightened by this word that we do not say he is a creature as one of the creatures, nor a product as one of the products. But they completely cast out the homoousion, forsooth, as being foreign to the divine scripture. But concerning these things we have discoursed most acutely in the work Against Arius. And so that they might put forward a word similar to this, those around Basil, I say, and George, the leaders of this Semi-Arian heresy, say, we do not say homoousion, but homoiousion. And these were the ones from the synod * who were divided from the Ariomaniac heresy itself, this same Basil of Ancyra their leader, and George of Laodicea near the Daphne of Antioch, that is, of Coele-Syria. And these same men hold views about the Holy Spirit perhaps like the Pneumatomachians. For no longer with reluctance or with some hesitant word as concerning the Son, about whom they are ashamed to call him completely a creature, which is indeed what they hold, but because of their fear of men they add the homoiousion and 'a creature, but not as one of the creatures', but concerning the Holy Spirit, as I said, they do not rush forth hesitantly, but like rabid dogs they unsparingly define it as a creature altogether and thus they affirm it to be also alien to the Father and the Son. And lest anyone say we speak slanderously against some, I will set forth here how each of them wrote a letter, Basil one, and George of Laodicea along with Basil and those with him another. And they are these: 2. «The holy synod gathered in Ancyra as Pascha was approaching from various provinces to the most honorable and like-minded lords 3.269

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διάκονος τῆς αὐτῆς οὕτω πιστεύω καὶ φρονῶ ὡς προγέγραπται. ἐγὼ Ἡρακλείδης ὑποδιάκονος τῆς αὐτῆς οὕτω πιστεύω καὶ φρονῶ ὡς προγέγραπται. ἐγὼ Ἐλπίδιος ἀναγνώστης τῆς αὐτῆς οὕτω πιστεύω καὶ φρονῶ ὡς προγέγραπται. ἐγὼ Κυριακὸς προστάτης τῆς αὐτῆς οὕτω πιστεύω καὶ φρονῶ ὡς προγέγραπται.» Ταῦτά ἐστι τὰ ὑπ' αὐτῶν πρὸς τοὺς ὁμολογητὰς καὶ πατέρας γραφέντα. εἰ τοίνυν δύναται παρὰ συνετῶν νοεῖσθαι ἐν καλλίοσιν ὑπάρχειν, καὶ δὴ οὕτω τετάχθω. εἰ δὲ καὶ ἐκεῖσε πάλιν διὰ τῆς ἐν αὐτῇ τῇ ἀπολογίᾳ διαλογῆς ἔσφαλταί τινα τὰ οὐκ ὀρθὰ ὑπάρχοντα, πάλιν ὡσαύτως τοῖς φιλομαθέσι τετάχθω. ὡς οὖν τῶν προειρημένων πάντων τὴν ὑφήγησιν διεξήλθομεν περὶ τοῦ αὐτοῦ Μαρκέλλου, παρελεύσομαι καὶ τοῦτον, καὶ τὰς ἑξῆς διασκοπήσομαι. - - - Κατὰ Ἡμιαρείων ˉνˉγ, τῆς δὲ ἀκολουθίας ˉοˉγ. 1. Ἐν τῇ τοῦ θεοῦ δυνάμει τοῦ Ἀρείου τὰ σχέτλια διαρρήξαντες καὶ τῶν μετ' αὐτόν, Φωτεινοῦ δέ φημι, ἀλλὰ καὶ Μαρκέλλου, ἐν ᾧ ὀλίγῳ ἔδοξε παρασεσαλεῦσθαι, ἃ ἐξ ὑπαρχῆς ἐξήμεσεν ὡς ἐν μέθῃ ὁ ἀνὴρ προληφθείς γένοιτο δὲ τοὺς αὐτοῦ διορθωθῆναι, εἴ γε διορθώσοιντο, ἀλλὰ καὶ τῶν ἐξ αὐτοῦ τοῦ Ἀρείου γεγενημένων τὰ ζιζάνια διὰ τοῦ θείου λόγου «τοῦ ὑπὲρ πᾶσαν μάχαιραν δίστομον τομωτέρου» ἐκτεμόντες περὶ τῆς ἐξ αὐτοῦ τοῦ Ἀρείου φυείσης ὑλομανίας διασκοπήσωμεν πῶς τινες ἡμιαρειανίζουσιν, ἐκείνου μὲν τὸ ὄνομα ἀρνούμενοι, αὐτὸν δὲ καὶ τὴν αὐτοῦ κακοδοξίαν ἐνδεδυμένοι, προσχήματί τινι προσποιητῶς ἐπιπλαζόμενοι ἑαυτοῖς τὸ πρόσωπον ἠλλοιωμένον, ὡς ἡ τῶν ἐπὶ σκηνῆς πέπλασται δραματουργία, ὥστε προσωπείοις ἑτέροις τὰς ἑαυτῶν ὄψεις ἐπικρύπτειν 3.268 καὶ ἔνδοθεν τοῦ προσώπου τὰ τῆς κωμῳδίας αἰσχρά τε καὶ μέθης ἔμπλεα διηγεῖσθαι, ἢ ἄλλως φερόμενοι ἢ σχηματοποιοῦντες τῶν παλαιῶν τοὺς μύθους, τῶν παρ' αὐτοῖς ποιητῶν τοῦτο ἐργασαμένων. οὕτω καὶ οὗτοι πλανᾶν ἐθέλοντες τοὺς ἀκεραίους αὐτοὶ μέν εἰσι καὶ τῷ προσώπῳ καὶ τῷ ἤθει καὶ τῇ κακοδοξίᾳ ὁποῖα Ἄρειος καὶ Ἀρειομανῖται. δῆθεν δὲ καὶ κολακείας ἕνεκα ἀπατηλῆς τὴν παρ' ἐκείνοις ὁμολογουμένην ἐνδιάστροφον διδασκαλίαν κατακοσμεῖν ἐθέλοντες, κτίσμα μὲν τὸν υἱὸν τοῦ θεοῦ φασιν· ἵνα δὲ δῆθεν ἀπατήσωσι καὶ τῷ υἱῷ τοῦ θεοῦ τι χαρίσωνται, μετὰ θωπείας τοῖς ἀπὸ τοῦ λόγου τούτου πτυρομένοις ἀγυρτωδῶς ἐπιλέγουσιν ὅτι οὐ φαμὲν κτίσμα ὡς ἓν τῶν κτισμάτων οὐδὲ γέννημα ὡς ἓν τῶν γεννημάτων. τὸ δὲ ὁμοούσιον τέλεον ἐκβάλλουσι, δῆθεν ὡς ἀλλότριον ὂν τῆς θείας γραφῆς. περὶ δὲ τούτων ἐν τῇ κατὰ Ἄρειον ἀκρότατα διελέχθημεν. ἵνα δὲ καὶ ὅμοιον τούτῳ ῥῆμα προβάλλοιντο, οἱ περὶ Βασίλειον φημὶ καὶ Γεώργιον οἱ τῆς Ἡμιαρείων ταύτης τῆς αἱρέσεως προστάται, φασίν, οὐ λέγομεν ὁμοούσιον, ἀλλὰ ὁμοιοούσιον. ἦσαν δὲ οὗτοι οἱ ἀπὸ τῆς συνόδου * διαιρεθέντες αὐτῆς τῆς Ἀρειομανίτιδος αἱρέσεως, ὁ αὐτὸς Βασίλειος Ἀγκυριανὸς τούτων ἀρχηγὸς καὶ Γεώργιος ὁ Λαοδικείας τῆς πρὸς Ἀντιόχειαν ∆άφνης ἤγουν Κοίλης Συρίας. οἱ δὲ αὐτοὶ καὶ περὶ τοῦ ἁγίου πνεύματος ἴσως τοῖς Πνευματομάχοις εἰσὶν ἔχοντες. οὐκέτι γὰρ ὡς μετὰ δυσωπήσεως ἢ μετά τινος διστακτικοῦ λόγου ὡς περὶ τοῦ υἱοῦ, περὶ οὗ αἰσχυνόμενοι τέλεον κτίσμα αὐτὸν εἰπεῖν, ὅπερ καὶ οὕτως ἔχουσι, διὰ δὲ τὸν πρὸς ἀνθρώπους φόβον ἐπιφέρουσι τὸ ὁμοιοούσιον καὶ τὸ κτίσμα ἀλλ' οὐχ ὡς ἓν τῶν κτισμάτων, περὶ δὲ τοῦ ἁγίου πνεύματος, ὡς ἔφην, οὐ διστακτικῶς ὁρμῶνται, ἀλλ' ὡς λυσσητῆρες κύνες ἀφειδῶς κτίσμα αὐτὸ παντάπασιν ὁρίζονται καὶ οὕτως διαβεβαιοῦνται καὶ ἀλλότριον πατρὸς καὶ υἱοῦ ὑπάρχον. καὶ ἵνα μή τις εἴποι κατὰ συκοφάντησιν κατά τινων ἡμᾶς λέγειν, ἐνταῦθα παραθήσομαι ὡς ἔγραψεν ἕκαστος αὐτῶν ἐπιστολήν, Βασίλειος μὲν μίαν, Γεώργιος δὲ ὁ Λαοδικείας ἅμα Βασιλείῳ καὶ τοῖς σὺν αὐτῷ ἄλλην. καὶ εἰσὶν αἵδε· 2. «Ἡ ἁγία σύνοδος ἡ ἐν Ἀγκύρᾳ προσεγγίζοντος τοῦ Πάσχα ἐκ διαφόρων ἐπαρχιῶν συγκροτηθεῖσα κυρίοις τιμιωτάτοις καὶ ὁμο3.269 ψύχοις