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wakefulness is opposed, and life follows this, death will follow sleep, and if to the one sitting is to be animate, to the one standing is to be inanimate. But neither do the same things follow the same things, if these have been observed in other individuals. For to being rich, in one person good repute follows, but in another, ill repute; and to one who has sailed, it brought profit, but to another, shipwreck will follow. And no one could strongly assert it to be otherwise. Let these things have been said with respect to the dialectical rules and contrivances. But if you add 'by nature' to the sending—for I hear some of you saying such a thing—thence a clever and invincible syllogism is woven for you, that the sending by nature is procession, you are again playing the sophist and not reasoning out the truth for me. But this paralogism is, I think, from begging the question at the beginning; for when it was necessary to show through something else that the sending by nature is procession, you have taken it as an admitted proposition. But the sending by nature is not procession, just as procession is not sending; for sending is one thing and procession is another. And Christ clearly explains this to you; for He has named His own action sending, but the Father's, procession. For if they were not one thing and another, why did He not bring forward the sending there, or the procession in His own case? For both are in one pericope.

2.4 But I, having also noted the tense, find a great difference in these. For 'I will send' is in the future tense, but 'proceeds' is in the present. And yet if it were the same, He ought to have said these things differently. For the one who will send was present and was speaking, and it was not another who was going to do this; for after the union the hypostasis is one. And if He eternally sends the Spirit, or rather, makes it proceed, He was also making it proceed then and He would have brought forth the word thus, just as He also signified concerning the Father with the continuous tense. Do you then understand what I am saying? The Lord says that He will send the Spirit, but this He says proceeds from the Father. Therefore there is nothing the same about the procession and the sending, just as, of course, there is nothing the same about the tenses by which the verbs have been characterized. And why does a conjunction not join the nouns or verbs, if they were altogether identical?

2.5 But I think you are seeking the difference between them. Only accept this from me by faith, and God knows the reason, He who makes proceed and He who sends and He who proceeds and is sent. First become god for me, you also, and then you will know the things of God accurately; for nature will recognize itself. But if you are unable to do this, how can you, who do not know well the differences of things below, quibble about the concepts concerning the altogether unknown and ineffable nature?

2.6 “But the Spirit of truth is of the Son; and if it says of the Son, then from the Son; for it is the Spirit of the Father, since it is also from the Father.” But I, turning the argument back on you, will say: that because it is from the Father, it is of the Father; but because it is of the Son, it is not from the Son. For if it is from the Son, it is of the Son, but surely it is not that if it is of the Son, it is from the Son. For it is not necessary that because it is of this one, it is also from this one; but that which is from this one, is also of this one, from which it is also said to be. But if you again demand from me the reasons for the sending and for its being called 'of the Son', I for my part am at a loss, since I am not God by nature, and perhaps I have not even become so by grace; and if He who became man was pleased with this, yet the first is as impossible. How then shall I make the reasons clear to you? How shall I explain the ineffable things to you? You command me to drain the Atlantic sea with a small cup, or to encompass the infinite sea with a measure, or by number the sand or the multitude of the fixed stars. But I think these things are much easier than to speak out the things concerning God, which He Himself has not revealed or made plain to men. For some things He has not laid bare at all, but has given small indications, but He has not presented the matters themselves as they are. For nature could not contain it; for He did not begrudge the communication of those things He knew to be sufficient; for the divine is unpartaking of envy. If, then, we should strive to know what it is not permitted to know, and what it is permitted to be in knowledge of, justly

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ἐγρήγορσις ἠναντίωται, ἕπεται δὲ ταύτῃ τὸ ζῆν, τὸ θανεῖν τῷ ὕπνῳ ἐφέψεται, καὶ εἰ τῷ καθημένῳ ἐμψύχῳ εἶναι, τῷ ἱσταμένῳ ἀψύχῳ εἶναι. ἀλλ' οὔτε τοῖς αὐτοῖς ἕπεται τὰ αὐτά, εἰ ἐφ' ἑτέροις ἀτόμοις ταῦτά γε τεθεώρηνται. τῷ γὰρ πλουτεῖν ἕπεται μὲν ἔν τινι εὐδοξία, ἐν ἄλλῳ δὲ ἀδοξία, καὶ τῷ μὲν πλεύσαντι ὤνησεν, ἑτέρῳ δὲ ἕψεται τὸ ναυάγιον. καὶ οὐκ ἄν τις ἄλλως ἔχειν ἀπισ χυρίσαιτο. ταῦτα μὲν εἰρήσθω πρὸς τοὺς διαλεκτικοὺς κα νόνας καὶ τὰ τεχνάσματα. εἰ δὲ προστίθης τῇ πέμψει τὸ φύσει- ἀκούω γὰρ καί τινων ὑμῶν τὸ τοιοῦτον λεγόν των-κἀντεῦθεν ὁ δεινὸς καὶ ἄμαχος συμπλέκεταί σοι συλλογισμός, ὡς ἡ φύσει πέμψις ἐκπόρευσις, σοφιστεύεις πάλιν καὶ οὐ συλλογίζῃ μοι τὴν ἀλήθειαν. ἔστι δὲ ὡς οἶμαι παρὰ τὸ ἐν ἀρχῇ αἰτεῖσθαι ὁ παραλογισμὸς οὗτος· δέον γὰρ δι' ἄλλου δεῖξαι τὴν φύσει πέμψιν ἐκπόρευσιν, ὡς ὁμολογουμένην εἴληφας πρότασιν. ἀλλ' οὐκ ἔστιν ἡ φύσει πέμψις ἐκπόρευσις ὥσπερ οὐδ' ἡ ἐκπόρευσις πέμψις· ἄλλο γὰρ πέμψις καὶ ἄλλο ἐκπόρευσις. τοῦτο δὲ σαφῶς ὁ Χρι στὸς ἑρμηνεύει σοι· τὸ μὲν γὰρ οἰκεῖον πέμψιν ὠνόμακε, τὸ δὲ πατρικὸν ἐκπόρευσιν. εἰ γὰρ μὴ ἄλλο καὶ ἄλλο, πῶς οὐκ ἐκεῖ τὴν πέμψιν προέφερεν ἢ ἐν αὐτῷ τὴν ἐκπόρευσιν; ἐν γὰρ μιᾷ περικοπῇ τὰ ἀμφότερα.

2.4 Ἐγὼ δὲ καὶ τὸν χρόνον ἐνσημηνάμενος, πολλὴν ἐν τούτοις εὑρίσκω διαφοράν. τὸ γὰρ πέμψω μέλλοντος χρόνου καθέστηκεν, ἐνεστῶτος δέ γε τὸ ἐκπορεύεται. καὶ μὴν εἰ ταὐτὸν, ἄλλως ὤφειλε λέξαι ταυτί. ὁ γὰρ πέμψων παρῆν καὶ προσωμίλει, καὶ οὐχ ἕτερος ἦν ὁ μέλλων τοῦτο ἐργάσα σθαι· μία γὰρ μετὰ τὴν ἕνωσιν ἡ ὑπόστασις. καὶ εἰ αἰωνι κῶς πέμπει τὸ πνεῦμα εἴτουν ἐκπορεύει, ἐξεπόρευε καὶ τότε αὐτὸ καὶ τὸν λόγον οὕτω προήγαγε, καθὼς καὶ περὶ τοῦ πατρὸς τῷ παρατεταμένῳ τοῦ χρόνου παρεσημήνατο. ἆρ' οὖν συνίης τῶν λεγομένων μοι; πέμψειν φησὶ τὸ πνεῦμα ὁ κύριος, τοῦτο δὲ λέγει παρὰ τοῦ πατρὸς ἐκπορεύεσθαι. οὐδὲν οὖν τὸ ταὐτὸν τῆς ἐκπορεύσεως καὶ τῆς πέμψεως ὥσπερ ἀμέλει οὐδὲ τῶν χρόνων, οἷς τὰ τῶν ῥημάτων κεχα ρακτήρισται. τί δὲ μὴ καὶ σύνδεσμος συνάπτει τὰ ὀνόματα εἴτε ῥήματα, εἰ παντάπασιν ἐταυτίζοντο;

2.5 Οἶμαι δέ σε ζητεῖν αὐτῶν τὸ διάφορον. τοῦτο μόνον μοι λάμβανε πίστιν, καὶ τὸν λόγον οἶδε θεὸς ὃς ἐκπορεύει καὶ ὃς πέμπει καὶ ὃς ἐκπορεύεται τε καὶ πέμπεται. γενοῦ μοι πρῶτον καὶ σὺ θεός, καὶ τότε γνωρίσεις τὰ τοῦ θεοῦ ἀκρι βῶς· ἡ γὰρ φύσις ἑαυτὴν ἐπιγνώσεται. εἰ δὲ τοῦτο ἀδυνα τεῖς, πῶς καὶ ὁ τῶν κάτω μὴ καλῶς εἰδὼς τὰ διάφορα ἐπὶ τῆς ἀγνώστου καὶ ἀνεκλαλήτου παντάπασι φύσεως λεπτο λογεῖς τὰ νοήματα;

2.6 «Ἀλλὰ τὸ τῆς ἀληθείας πνεῦμα υἱοῦ· εἰ δὲ υἱοῦ φησιν, ἐξ υἱοῦ· πνεῦμα γὰρ τοῦ πατρός, ἐπείπερ καὶ ἐκ πατρός.» ἐγὼ δέ σοι ἀντιστρέψας τὸν λόγον ἐρῶ· ὅτι μὲν ἐκ τοῦ πατρός, τοῦ πατρός, ὅτι δὲ τοῦ υἱοῦ, οὐκ ἐκ τοῦ υἱοῦ. εἰ γὰρ ἐκ τοῦ υἱοῦ, τοῦ υἱοῦ, οὐ μὴν εἰ τοῦ υἱοῦ, ἐκ τοῦ υἱοῦ. οὐ γὰρ ὅτι τοῦδε, καὶ ἐκ τοῦδε ἀνάγκη, ὃ δὲ ἐκ τούτου, καὶ τούτου πάντως ἐξ οὗ γε εἶναι καὶ λέγεται. εἰ δὲ καὶ αὖθις τοὺς λόγους μοι ἀπαιτεῖς τῆς πέμψεώς τε καὶ τοῦ λέγεσθαι τοῦ υἱοῦ, ἔγωγε μὲν ἀπορῶ, ἐπεὶ μὴ φύσει θεός, τάχα δὲ οὐδὲ τῇ χάριτι γέγονα· εἰ δὲ καὶ τοῦτο ὁ ἐνανθρωπίσας εὐδόκησε, τὸ πρῶτον δὲ ὡς ἀδύνατον. πῶς γοῦν σοι τοὺς λόγους διασαφήσω; πῶς ἐφερμηνεύσω σοι τὰ ἀπόρρητα; μικρᾷ κοτύλῃ τὸ Ἀτλαντικὸν ἐξαντλῆσαι προσ τάττεις μοι πέλαγος ἢ μέτρῳ περιλαβεῖν τὴν ἄπειρον θάλασ σαν ἢ ἀριθμῷ ψάμμον ἢ χῦμα ἄστρων τῶν ἀπλανῶν. ῥᾴω δὲ ταῦτα οἶμαι πολὺ ἢ τὰ περὶ θεοῦ ἐξειπεῖν, ἃ μὴ τοῖς ἀνθρώποις αὐτὸς ἐξεκάλυψεν ἢ διετράνωσεν. ἔνια καὶ γὰρ οὐδὲ παντελῶς ἐξεγύμνωσεν, ἀλλὰ μικρὰς μὲν ἐμφάσεις δέδωκεν, αὐτὰ δὲ τὰ πράγματα ὅπως ἔχουσιν οὐ παρέστησεν. οὐδὲ γὰρ εἶχεν ἡ φύσις χωρεῖν· οἷς γὰρ οἶδεν ἀρκεῖν τῆς μεταδόσεως οὐκ ἐφθόνησεν· ἀμέθεκτον γὰρ φθόνου τὸ θεῖον. εἰ γοῦν ἡμεῖς σπουδάσαιμεν ἐπιγνῶναι ἃ μὴ ἐξὸν ἐπιγνῶναι, καὶ ὧν ἐξὸν ἐν γνώσει εἶναι δικαίως