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of the body, nature does not admit the distinction, but the one is conceived of as joined with the other, so the Apostle thinks it necessary; and if the word of faith teaches the unconfused and divided difference of the hypostases, yet he also sets forth through what has been said the nearness and, as it were, connaturality of the Only-begotten to the Father, not as if the Only-begotten did not also exist in hypostasis, but as one not admitting any interval in his union with the Father; so that he who has gazed upon the character of the Only-begotten through the eyes of the soul also comes to have a conception of the Father's hypostasis, the property contemplated in them not being changed or commingled, so as to impress generation on the Father or unbegottenness on the Son, but as it is not possible, having separated the one from the other, to apprehend by itself alone that which is left. For it is not possible for one who names the Son not also to have a conception of the Father, since this appellation relatively signifies the Father as well. 38.8 Since, therefore, he who has seen the Son sees the Father, as the Lord says in the Gospels, for this reason he says the Only-begotten is the character of the Father's hypostasis. And that the meaning may be better known, we will also take other words of the Apostle in which he says he is the image of the invisible God and again an image of his goodness, not because the image differs from the archetype in respect to invisibility and goodness, but that it may be shown that it is the same as the prototype, even if it is other. For the definition of an image would not be preserved, if it did not in all things have clearness and unalterableness. Therefore he who has understood the beauty of the image comes to have a conception of the archetype. And he who has received in his mind the, as it were, form of the Son has impressed upon himself the character of the paternal hypostasis, seeing that one through this one, not seeing the unbegottenness of the Father in the representation (for it would then have been wholly the same and not other), but having beheld the unbegotten beauty in the begotten. Just as he who has observed in the clean mirror the reflection of the form that has appeared has gained a clear knowledge of the face reflected, so he who has known the Son has received in his heart the character of the paternal hypostasis through the knowledge of the Son. For all things of the Father are seen in the Son and all things of the Son are of the Father, since the whole Son abides in the Father and again has the whole Father in himself. So that the hypostasis of the Son becomes, as it were, the form and face of the knowledge of the Father, and the hypostasis of the Father is known in the form of the Son, while the property contemplated in them remains for a clear distinction of the hypostases.

39.τ JULIAN TO BASIL

39.1 The proverb says: “You are not announcing war,” but I would add from the comedy: “O you who have announced a treasure of words.” Come then, show it by deeds and hasten to us. For you will come as a friend to a friend. But our common and continuous occupation with affairs seems indeed somewhat burdensome to those who make it a secondary task, but those who share in the diligence are reasonable, as I persuade myself, and intelligent and in every way capable in all things. Therefore I give myself ease, so that it is possible, while neglecting nothing, also to rest. For we associate with each other not with that courtly hypocrisy alone of which I think you have had experience until now, according to which while praising they hate with a hatred as great as they have not even for their greatest enemies, but with the fitting freedom, both refuting each other, when it is necessary, and rebuking, we love each other no less than the closest of companions. Hence it is possible for us (may envy be absent), being at ease

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σώματος, ἡ φύσις οὐ παρα δέχεται τὴν διάκρισιν, ἀλλὰ συνημμένως νοεῖται μετὰ τοῦ ἑτέρου τὸ ἕτερον, οὕτως οἴεται δεῖν ὁ Ἀπόστολος· κἂν ὁ τῆς πίστεως λόγος ἀσύγχυτον καὶ διῃρημένην τὴν τῶν ὑποστάσεων διδάσκῃ διαφοράν, ἀλλὰ καὶ τὸ προσεχὲς καὶ οἱονεὶ συμφυὲς τοῦ Μονογενοῦς πρὸς τὸν Πατέρα διὰ τῶν εἰρημένων παρίστησιν, οὐχ ὡς οὐκ ὄντος ἐν ὑποστάσει καὶ τοῦ Μονογενοῦς, ἀλλ' ὡς οὐ παραδεχομένου μεσότητά τινα τῆς ἑαυτοῦ πρὸς τὸν Πατέρα ἑνώσεως· ὥστε τὸν τῷ χαρακτῆρι τοῦ Μονογενοῦς διὰ τῶν τῆς ψυχῆς ὀμμάτων ἐνατενίσαντα καὶ τῆς τοῦ Πατρὸς ὑποστάσεως ἐν περινοίᾳ γενέσθαι, οὐκ ἐπαλλασσομένης οὐδὲ συναναμιγνυμένης τῆς ἐπιθεωρουμένης αὐτοῖς ἰδιότητος, ὡς ἢ τῷ Πατρὶ τὴν γέννησιν ἢ τῷ Υἱῷ τὴν ἀγεννησίαν ἐπιμορφάζειν, ἀλλ' ὡς οὐκ ἐνδεχόμενον τὸ ἕτερον τοῦ ἑτέρου δια ζεύξαντας ἐφ' ἑαυτοῦ μόνον καταλαβεῖν τὸ λειπόμενον. Οὐδὲ γάρ ἐστι δυνατὸν Υἱὸν ὀνομάσαντα μὴ καὶ Πατρὸς ἐν περινοίᾳ γενέσθαι, σχετικῶς τῆς προσηγορίας ταύτης καὶ τὸν Πατέρα συνεμφαινούσης. 38.8 Ἐπειδὴ τοίνυν ὁ ἑωρακὼς τὸν Υἱὸν ὁρᾷ τὸν Πατέρα, καθώς φησιν ἐν Εὐαγγελίοις ὁ Κύριος, διὰ τοῦτο χαρα κτῆρά φησιν εἶναι τὸν Μονογενῆ τῆς τοῦ Πατρὸς ὑποστά σεως. Καὶ ὡς ἂν μᾶλλον ἐπιγνωσθείη τὸ νόημα, καὶ ἄλλας συμπαραληψόμεθα τοῦ Ἀποστόλου φωνὰς ἐν αἷς εἰκόνα τοῦ Θεοῦ τοῦ ἀοράτου καὶ τῆς ἀγαθότητος αὐτοῦ πάλιν εἰκόνα φησίν, οὐχὶ τῷ διαφέρειν τοῦ ἀρχετύπου τὴν εἰκόνα κατὰ τὸν τῆς ἀορασίας καὶ τῆς ἀγαθότητος λόγον, ἀλλ' ἵνα δειχθῇ ὅτι ταὐτὸν τῷ πρωτοτύπῳ ἐστί, κἂν ἕτερον ᾖ. Οὐ γὰρ ἂν ὁ τῆς εἰκόνος διασωθείη λόγος, εἰ μὴ διὰ πάντων τὸ ἐναργὲς ἔχοι καὶ ἀπαράλλακτον. Οὐκοῦν ὁ τὸ τῆς εἰκόνος κατανοήσας κάλλος ἐν περινοίᾳ τοῦ ἀρχετύπου γίνεται. Καὶ ὁ τοῦ Υἱοῦ τὴν οἱονεὶ μορφὴν τῇ διανοίᾳ λαβὼν τῆς πατρικῆς ὑποστάσεως τὸν χαρακτῆρα ἀνετυ πώσατο βλέπων διὰ τούτου ἐκεῖνον, οὐ τὴν ἀγεννησίαν τοῦ Πατρὸς ἐν τῷ ἀπεικονίσματι βλέπων (ἦ γὰρ ἂν δι' ὅλου ταὐτὸν ἦν καὶ οὐχ ἕτερον), ἀλλὰ τὸ ἀγέννητον κάλλος ἐν τῷ γεννητῷ κατοπτεύσας. Ὥσπερ ὁ ἐν τῷ καθαρῷ κατόπ τρῳ τὴν γενομένην τῆς μορφῆς ἔμφασιν κατονοήσας ἐναργῆ τοῦ ἀπεικονισθέντος προσώπου τὴν γνῶσιν ἔσχεν, οὕτως ὁ τὸν Υἱὸν ἐπιγνοὺς τὸν χαρακτῆρα τῆς πατρικῆς ὑποστάσεως διὰ τῆς τοῦ Υἱοῦ γνώσεως ἐν τῇ καρδίᾳ ἐδέξατο. Πάντα γὰρ τὰ τοῦ Πατρὸς ἐν τῷ Υἱῷ καθορᾶται καὶ πάντα τὰ τοῦ Υἱοῦ τοῦ Πατρός ἐστιν, ἐπειδὴ καὶ ὅλος ὁ Υἱὸς ἐν τῷ Πατρὶ μένει καὶ ὅλον ἔχει πάλιν ἐν ἑαυτῷ τὸν Πατέρα. Ὥστε ἡ τοῦ Υἱοῦ ὑπόστασις οἱονεὶ μορφὴ καὶ πρόσωπον γίνεται τῆς τοῦ Πατρὸς ἐπιγνώσεως, καὶ ἡ τοῦ Πατρὸς ὑπόστασις ἐν τῇ τοῦ Υἱοῦ μορφῇ ἐπιγινώσκε ται, μενούσης αὐτοῖς τῆς ἐπιθεωρουμένης ἰδιότητος εἰς διάκρισιν ἐναργῆ τῶν ὑποστάσεων.

39.τ ΙΟΥΛΙΑΝΟΣ ΒΑΣΙΛΕΙΩ

39.1 Ἡ μὲν παροιμία φησίν· «Οὐ πόλεμον ἀγγέλλεις», ἐγὼ δὲ προσθείην ἐκ

τῆς κωμῳδίας· «Ὦ χρυσὸν ἀγγείλας ἐπῶν.» Ἴθι οὖν, ἔργοις αὐτὸ δεῖξον καὶ σπεῦδε παρ' ἡ μᾶς. Ἀφίξῃ γὰρ φίλος παρὰ φίλον. Ἡ δὲ περὶ τὰ πράγματα κοινὴ καὶ συνεχὴς ἀσχολία δοκεῖ μὲν εἶναί πως τοῖς πάρεργον αὐτὸ ποιοῦσιν ἐπαχθής, οἱ δὲ τῆς ἐπιμελείας κοινωνοῦντές εἰσιν ἐπιεικεῖς, ὡς ἐμαυτὸν πείθω, καὶ συνε τοὶ καὶ πάντως ἱκανοὶ πρὸς πάντα. ∆ίδωμι οὖν μοι ῥᾳστώνην, ὥστε ἐξεῖναι μηδὲν ὀλιγωροῦντι καὶ ἀναπαύεσ θαι. Σύνεσμεν γὰρ ἀλλήλοις οὐ μετὰ τῆς αὐλικῆς ὑπο κρίσεως μόνης ἧς οἶμαί σε μέχρι τοῦ δεῦρο πεπειρᾶσθαι, καθ' ἣν ἐπαινοῦντες μισοῦσι τηλικοῦτον μῖσος ἡλίκον οὐδὲ τοὺς πολεμιωτάτους, ἀλλὰ μετὰ τῆς προσηκούσης ἀλλή λους ἐλευθερίας ἐξελέγχοντές τε, ὅταν δέῃ, καὶ ἐπιτι μῶντες οὐκ ἔλαττον φιλοῦμεν ἀλλήλους τῶν σφόδρα ἑταίρων. Ἔνθεν ἔξεστιν ἡμῖν (ἀπείη δὲ φθόνος) ἀνειμέ νοις