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to philosophize or to speak about the Spirit, which you hear does not dwell in such people because they are flesh, as is said? But I have written these things so that you may know how I believe, and if you are willing, you may be persuaded by me and be somber. For if you truly do not have the treasure, which the world cannot contain, if you have not yet received the glory of the fishermen, which those who received it truly received God, you will leave the world and the things in the world, you will hurry, you will run before the gates of life are closed to you and of the theater here, and the festival is dissolved, alas, and the sun and the stars grow dark and the earth passes away and hades is opened and the universe will become darkness and chaos; and then you will know, dear soul, and you will learn, that those who do not have the Divine Spirit shining like a lamp in their mind and dwelling inexpressibly in their heart are sent away into eternal darkness. For the Spirit is the Lord, and God the Father of the Lord is Spirit, in any case one Spirit, for it is not divided. He who has this truly has the three, but without confusion, even if without division. For He is Father: and how will He be Son? (154) For according to essence He is unbegotten, and He is Son: and how could He become Spirit? The Spirit is Spirit: and how will He appear as Father? The Father is Father, because He is always begetter: but how does the eternal begetting happen? Because He is not separated at all from the Father and He proceeds whole in an inexplicable way, He always remains in the paternal bosom and always proceeds inexpressibly. The Son is seen in the Father eternally begotten, but united; for in the Son the Father is seen without separation, indivisibly, inseparably. The Son is Son, because He is always begotten and before the ages He is begotten, proceeding He is not cut from the root, but even while apart He happens to be inseparable and united whole to the living Father, He Himself being life, providing life to all. All that the Father has, the Son also has; all that the Son has, the Father likewise. I see the Son, and I see the Father,

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περί Πνεύματος φιλοσοφεῖν ἤ λέγειν, ὅ ἐν τοιούτοις μή κατοικεῖν ἀκούεις διά τό εἶναι σάρκας αὐτούς, ὡς λόγος; Ἀλλ᾿ ἔγραψα ταῦθ᾿ ἵνα γνῷς πῶς πιστεύω, καί εἰ θελήσεις, πεισθῇς μοι καί στυγνάσῃς. Εἰ γάρ ἀληθῶς τόν θησαυρόν οὐκ ἔχεις, ὅνπερ ὁ κόσμος οὐ δύναται χωρῆσαι, εἰ οὔπω ἔλαβες δόξαν τῶν ἁλιέων, ἥν οἱ λαβόντες Θεόν ἔλαβον ὄντως, καταλείψεις κόσμον καί τά ἐν κόσμῳ, ὀξυποδήσεις, δράμεις πρό τοῦ κλεισθῆναι πύλας βίου σοι καί τοῦ τῇδε θεάτρου, καί διαλυθῇ ἡ πανήγυρις, οἴμοι, καί συσκοτάσει ἥλιος καί τά ἄστρα καί γῆ παρέλθει καί ἀνοιχθῇ ὁ ᾅδης καί τό πᾶν γενήσεται σκότος καί χάος˙ καί τότε γνώσῃ, φίλη ψυχή, καί μάθῃς, ὅτι οἱ μή ἔχοντες Πνεῦμα τό Θεῖον ἐν διανοίᾳ λαμπάδος δίκην λάμπον καί ἐν καρδίᾳ ἐνοικοῦν ἀνεκφράστως τῷ αἰωνίῳ παραπέμπονται σκότει. Καί γάρ τό Πνεῦμα ὁ Κύριος ὑπάρχει, Πνεῦμα δ᾿ ὁ Θεός, ὁ Πατήρ τοῦ Κυρίου, ἕν πάντως Πνεῦμα, οὐδέ γάρ διαιρεῖται. Τοῦτο ὁ ἔχων ὄντως ἔχει τά τρία, ἀλλ᾿ ἀσυγχύτως, εἰ καί ἀδιαιρέτως. Ἔστι γάρ Πατήρ˙ καί πῶς Υἰος ὑπάρξει; (154) Ἔστι γάρ ἀγέννητος τό κατ᾿ οὐσίαν, ἔστι τε Υἱός˙ καί πῶς γένηται Πνεῦμα; Πνεῦμα τό Πνεῦμα˙ καί πῶς Πατήρ φανεῖται; Πατήρ ὁ Πατήρ, ὅτι ἀεί γεννήτωρ˙ πῶς δέ γίνεται ἡ ἀεί γεννησία; Ὅτι τοῦ Πατρός οὐ χωρίζεται ὅλως καί ὅλος προέρχεται ἀνερμηνεύτως, πάντοτε μένει ἐν τῷ πατρικῷ κόλπῳ καί προέρχεται πάντοτε ἀνεκφράστως. Υἱός ἐν Πατρί ἀενάως ὁρᾶται γεγεννημένος, ἀλλά συνηνωμένος˙ καί ἐν Υἱῷ γάρ ὁ Πατήρ καθορᾶται ἀδιαστάτως, ἀτόμως, ἀχωρίστως. Υἱός ὁ Υἱός, ὅτι ἀεί γεννᾶται καί πρό αἰώνων ἐστί γεγεννημένος, προερχόμενος οὐ τέμνεται τῆς ῥίζης, ἀλλά καί χωρίς ἀχώριστος τυγχάνει καί ἡνωμένος ὅλος Πατρί τῷ ζῶντι αὐτός τε ζωή πᾶσι τό ζῆν παρέχων. Ὅσα ὁ Πατήρ, καί ὁ Υἱός τοσαῦτα˙ ὅσα ὁ Υἱός, καί ὁ Πατήρ ὡσαύτως. Βλέπεω τόν Υἱόν, καί βλέπω τόν Πατέρα,