in the solar disk, and in heaven, and on the earth, and everywhere, and is absent neither from things above, nor from things below; so also the Son and Word of God came down to the earth, and was absent neither from the Father, nor from the heavens, nor from the earth; but He was also inseparable in the bosom of the Father, and above and below, and everywhere; and was absent from nowhere. And just as the solar light is both in the solar disk 777 and in the ray, and in the heaven, and on the earth, and enters into houses and everywhere, and illuminates; so also the Holy Spirit is both with the Father, and with the Son, and above and below, and illuminates every person, and is never absent. «For the Holy Spirit,» says the apostle Paul, «searches all things, even the depths of God.» Behold then, just as one whom we have never known, nor are able to know, what sort of person he was; but when we see his image, then we understand a little the character of his face; so understand it also concerning God. «For no one has ever seen God.» How then can anyone comprehend Him? but since God is and is called light, we make an image of Him from this perceptible light, so that then, as we said before, we characterize the Holy Trinity in the type of the sun, saying that the Father is the disk, the Son the ray, and the Holy Spirit light from light. And just as the disk, and the ray, and the light are one and three, divided without division, so also God the Trinity, the Father, and the Son, and the Holy Spirit, is one and three, divided in persons according to the sun, but remaining undivided in nature. And just as the disk of the sun alone is the cause and unbegotten, while the ray is caused and begotten from the disk, and the light proceeds from the disk alone, being sent through the ray, and illuminating the things on earth; so also God the Father Himself alone is the cause of the two and is unbegotten; and the Son is caused and begotten from the Father alone; and the Spirit Itself is caused and proceeds from the Father alone, but is sent into the world through the Son. And so hold, and understand, and believe concerning God. But if the example of the sun is not sufficient for you for the knowledge of the tri-hypostatic Godhead, behold another image of God: it is the soul of man. For when God was about to form man, He said: «Let us make man in our image and after our likeness.» Behold then, man is an image of God, that is, the soul of man. And the soul of man is one, yet tri-hypostatic; the soul has three persons; and how? listen. The soul is one person; and the soul begets the word, and behold the word is another person. The soul sends forth also the breath, and behold the breath is another person. Behold three persons, soul, word, and breath. For both the word and the breath are of the soul, not of the body, since, when the soul has departed from the body, neither word nor breath remains in the body, but the body lies both breathless and wordless. But the word and the breath are with the soul; and from this it is clear that both the word and the breath are from the soul, and are persons of the soul; and behold then the soul is one person, and the word another person, and the breath a different person. Behold three persons of the soul, but one soul, and not three. For if you are asked, how many souls does a man have? you will say, one. But if you are also asked, how many 780 persons are there of the soul? it is fitting that you should say, three; since soul, word, and breath, are one soul, and three persons. And the soul is in the type of the Father; the word of the soul in the type of the Son and Word of God; and the breath of the soul in the type of the Holy Spirit. For as the soul is unbegotten, so also God the Father is unbegotten; and as the word is begotten from the soul, so also the Word of God is begotten from the Father; and just as the breath

2

ἡλιακῷ δίσκῳ, καὶ ἐν τῷ οὐρα νῷ, καὶ ἐν τῇ γῇ, καὶ πανταχοῦ, καὶ οὔτε τῶν ἄνω λεί πει, οὔτε τῶν κάτω· οὕτω καὶ ὁ Υἱὸς καὶ Λόγος τοῦ Θεοῦ κατῆλθε πρὸς τὴν γῆν, καὶ οὔτε ἐκ τοῦ Πατρὸς ἔλειπε, οὔτε ἐκ τῶν οὐρανῶν, οὔτε ἐκ τῆς γῆς· ἀλλ' ἦν καὶ ἐν τοῖς κόλποις τοῦ Πατρὸς ἀχώριστος, καὶ ἄνω καὶ κάτω, καὶ πανταχοῦ· καὶ οὐδ' ἔκ τινος ἔλειπε. Καὶ ὥσπερ τὸ ἡλιακὸν φῶς ἐστι καὶ ἐν τῷ δίσκῳ τῷ ἡλιακῷ 777 καὶ ἐν τῇ ἀκτῖνι, καὶ ἐν τῷ οὐρανῷ, καὶ ἐν τῇ γῇ, καὶ εἰσέρχεται ἐν ταῖς οἰκίαις καὶ πανταχοῦ, καὶ φω τίζει· οὕτω καὶ τὸ Πνεῦμα τὸ ἅγιον καὶ μετὰ τοῦ Πατρός ἐστι, καὶ μετὰ τοῦ Υἱοῦ, καὶ ἄνω καὶ κάτω, καὶ πάντα ἄνθρωπον φωτίζει, καὶ οὐ λείπει ποτέ. «Τὸ γὰρ Πνεῦμα τὸ ἅγιον,» φησὶν ὁ ἀπόστολος Παῦλος, «πάντα ἐρευνᾷ, καὶ τὰ βάθη τοῦ Θεοῦ.» Ἰδοὺ λοιπὸν, ὥσπερ ὃν οὐκ οἴδαμέν ποτε, οὐδὲ γινώ σκειν δυνάμεθα, ποταπὸς ἦν· ὅταν δὲ ἴδωμεν τὴν εἰ κόνα αὐτοῦ, τότε μικρὸν κατανοοῦμεν τὸν χαρακτῆρα τοῦ προσώπου αὐτοῦ· οὕτω μοι νόει καὶ περὶ τοῦ Θεοῦ. «Τὸν γὰρ Θεὸν οὐδεὶς ἑώρακε πώποτε.» Πῶς οὖν αὐτὸν καταλαβέσθαι τινὰ δύναται; ἀλλ' ἐπειδὴ φῶς ἐστι καὶ ὀνομάζεται ὁ Θεὸς, ἐκ τοῦ αἰσθητοῦ τούτου φωτὸς ἐξεικονίζομεν αὐτὸν, ὥστε λοιπὸν, ὡς προείπομεν, εἰς τύπον τοῦ ἡλίου χαρακτηρίζομεν τὴν ἁγίαν Τριάδα, λέγοντες εἶναι τὸν μὲν Πατέρα δί σκον, τὸν δὲ Υἱὸν ἀκτῖνα, τὸ δὲ Πνεῦμα τὸ ἅγιον φῶς ἐκ φωτός. Καὶ ὥσπερ ὁ δίσκος, καὶ ἡ ἀκτὶς, καὶ τὸ φῶς ἕν εἰσι καὶ τρία, ἀμερίστως μεριζόμενα, οὕτω καὶ ὁ Θεὸς ἡ Τριὰς, ὁ Πατὴρ, καὶ ὁ Υἱὸς, καὶ τὸ Πνεῦμα τὸ ἅγιον, ἕν ἐστι καὶ τρία, μεριζόμενα μὲν τοῖς προσώποις κατὰ τὸν ἥλιον, ἀμέριστα δὲ τῇ φύσει διαμένοντα. Καὶ ὥσπερ ὁ δίσκος τοῦ ἡλίου μόνος ἐστὶν αἴτιος καὶ ἀγένητος, ἡ δὲ ἀκτὶς αἰτιατὴ καὶ γενητὴ ἐκ τοῦ δίσκου, τὸ δὲ φῶς ἐκπορευτὸν ἐκ μό νου τοῦ δίσκου, διὰ τὸ τῆς ἀκτῖνος πεμπόμενον, καὶ καταλάμπον τὰ περίγεια· οὕτω καὶ ὁ Θεὸς καὶ Πατὴρ αὐτὸς μόνος ἐστὶν αἴτιος τοῖς δυσὶ καὶ ἀγένητος· ὁ δὲ Υἱὸς ἐκ μόνου τοῦ Πατρὸς αἰτιατὸς καὶ γεννητός· καὶ αὐτὸ τὸ Πνεῦμα ἐκ μόνου τοῦ Πατρὸς αἰτιατὸν καὶ ἐκπορευτὸν, διὰ δὲ τοῦ Υἱοῦ ἐν τῷ κόσμῳ ἀπο στελλόμενον. Καὶ οὕτως ἔχε, καὶ νόει, καὶ πίστευε περὶ Θεοῦ. Εἰ δ' οὐκ ἀρκεῖ σοι τὸ τοῦ ἡλίου παράδειγμα εἰς ἐπίγνωσιν τῆς τρισυποστάτου θεότητος, βλέπε καὶ ἄλλην εἰκόνα Θεοῦ· ἔστι δὲ ἡ ψυχὴ τοῦ ἀνθρώπου. Ὅτε γὰρ ἔμελλεν ὁ Θεὸς πλάσσειν τὸν ἄνθρωπον, εἶπε· «Ποιήσωμεν ἄνθρωπον κατ' εἰκόνα ἡμετέραν καὶ καθ' ὁμοίωσιν.» Ἰδοὺ λοιπὸν, ὁ ἅνθρωπος εἰκών ἐστι τοῦ Θεοῦ, ἤγουν ἡ ψυχὴ τοῦ ἀνθρώπου. Ἔνι δὲ ἡ ψυχὴ τοῦ ἀνθρώπου μία μὲν, τρισυπόστατος δέ· τρία πρόσωπα ἔχει ἡ ψυχή· καὶ πῶς; ἄκουσον. Ἔστιν ἡ ψυχὴ ἓν πρόσωπον· ἡ δὲ ψυχὴ γεννᾷ τὸν λόγον, καὶ ἰδοὺ ὁ λόγος ἄλλο πρόσωπον. Ἡ ψυχὴ ἐκπορεύει καὶ τὴν πνοὴν, καὶ ἰδοὺ ἡ πνοὴ ἄλλο πρόσωπον. Ἰδοὺ πρόσωπα τρία, ψυχὴ, λόγος, καὶ πνοή. Καὶ γὰρ ὁ λόγος καὶ ἡ πνοὴ τῆς ψυχῆς εἰσιν, οὐ τοῦ σώμα τος, ἐπειδὴ, τῆς ψυχῆς ἐξελθούσης ἐκ τοῦ σώματος, οὔτε λόγος ἐναπομένει τῷ σώματι, οὔτε πνοὴ, ἀλλὰ κεῖται τὸ σῶμα καὶ ἄπνουν καὶ ἄλογον. Ὁ δὲ λόγος καὶ ἡ πνοή εἰσι μετὰ τῆς ψυχῆς· καὶ ἐκ τούτου δῆ λόν ἐστιν, ὡς, ὅτι καὶ ὁ λόγος καὶ ἡ πνοὴ ἀπὸ τῆς ψυχῆς εἰσι, καὶ τῆς ψυχῆς εἰσι πρόσωπα· καὶ ἰδοὺ λοιπὸν ἡ ψυχὴ πρόσωπον ἓν, καὶ ὁ λόγος ἄλλο πρόσ ωπον, καὶ ἡ πνοὴ ἕτερον πρόσωπον. Ἰδοὺ τρία ωπον, καὶ ἡ πνοὴ ἕτερον πρόσωπον. Ἰδοὺ τρία πρόσωπα τῆς ψυχῆς, ἀλλὰ ψυχὴ μία, καὶ οὐ τρεῖς. Εἰ γὰρ ἐρωτηθῇς, πόσας ψυχὰς ἔχει ὁ ἄνθρωπος; μέλλεις εἰπεῖν, ὅτι μίαν. Ἐὰν δὲ ἐρωτηθῇς καὶ πόσα 780 πρόσωπά εἰσι τῆς ψυχῆς; ἁρμόζει ἵν' εἴποις, ὅτι τρία· ἐπειδὴ ψυχὴ, λόγος καὶ πνοὴ, μία ψυχὴ, καὶ πρόσωπα τρία. Καὶ ἔστι μὲν ἡ ψυχὴ εἰς τύπον τοῦ Πατρός· ὁ δὲ λόγος τῆς ψυχῆς εἰς τύπον τοῦ Υἱοῦ καὶ Λόγου τοῦ Θεοῦ· ἡ δὲ πνοὴ τῆς ψυχῆς εἰς τύπον τοῦ ἁγίου Πνεύματος. Ὡς γὰρ ἡ ψυχὴ ἀγέννητος, οὕτω καὶ ὁ Θεὸς καὶ Πατὴρ ἀγέννητος· καὶ ὥσπερ ὁ λόγος γεννητὸς ἀπὸ τῆς ψυχῆς, οὕτω καὶ ὁ Λόγος τοῦ Θεοῦ γεννητὸς ἀπὸ τοῦ Πατρός· καὶ καθάπερ ἡ πνοὴ

2