97

For what could one call the creator of all things? For names and things and words, all have come into being by the command of God; for he gave names to his works and a proper name to each thing, but not all himself, but he also gave to his works the ability to give names to other works, and one calls another and is called, but his name has not yet been known to us, except the unspeakable God who is, as he said. If, therefore, he is unspeakable, if he has no name, if he is invisible, if he is hidden, if he is unapproachable, if he alone is beyond reason, beyond the comprehension not only of mortals, but also of the very incorporeal minds he has established—for he has established darkness as a hiding place and all other things are from there, from the darkness, (156) but he alone as light is outside the darkness—how do you introduce a concept concerning him, or have you perceived him as separated in reality? And from where and how have you passed through the darkness and alone of all been separated from created things? But if these things are not yours, but another's, I wonder whose, and I ask you, so that I may learn: of an angel or of some of the incorporeal beings? And would you not know that they have both their faces and their feet covered with divine wings reverently and orderly—if you understand these as wings at all—not enduring the unapproachableness of his glory? For they do not see the nature, but they see the glory of his glory. But of what man will you dare to speak? Of John or of Paul the great? But the one cries out and preaches to all, that he is not strong enough to untie the strap alone or the thong of his sandals; and the other, when he went up to the third heaven and after this was caught up into paradise, did he say something privately to you alone, which you were hiding and now you wish to proclaim? For we have heard him say nothing about such a thing in writing,

97

Τί γάρ καί καλέσειε τόν κτίστην πάντων; Ὀνόματα γάρ καί πράγματα καί λέξεις, πάντα τοῦ Θεοῦ γεγόνασι προστάξει˙ ἔθηκε γάρ ὀνόματα τοῖς ἔργοις ἑκάστῳ τε πράγματι κλῆσιν ἰδίαν, οὐ πᾶσι δ᾿ αὐτός, ἀλλ᾿ ἔδωκε καί ἔργοις τοῖς ἔργοις πάλιν ὀνόματα τιθέναι, καί ἄλλος ἄλλο καί καλεῖ καί καλεῖται, ὄνομα δ᾿ αὐτοῦ ἡμῖν οὔπω ἐγνώσθη, εἰ μή ὁ ὤν ἄφραστος Θεός, ὡς εἶπεν. Εἰ οὖν ἄφραστος, εἰ ὄνομα οὐκ ἔχει, εἰ ἀόρατος, εἰ ἀποκεκρυμμένος, εἰ ἀπρόσιτος, εἰ μόνος ὑπέρ λόγον, ὑπέρ ἔννοιαν οὐ μόνον τήν βροτείαν, ἀλλά καί αὐτήν τήν τῶν ἀΰλων νόων ἔθετο καί γάρ ἀποκρυβήν τό σκότος καί πάντα τἆλλα ἔνθεν εἰσί τοῦ σκότους, (156) μόνος δ᾿ ἐκεῖνος ὡς φῶς ἔξω τοῦ σκότους , πῶς περί αὐτόν ἐπίνοιαν εἰσάγεις εἴτε πράγματι χωρισθέντα κατεῖδες; Πόθεν δέ καί πῶς πεπέρακας τό σκότος καί μόνος πάντων ἐχωρίσθης κτισμάτων; Εἰ δέ ταῦτα σά οὐκ εἰσίν, ἀλλ᾿ ἑτέρου, θαυμάζω τίνος καί μαθεῖν ἐρωτῶ σε˙ ἀγγέλου ἤ τινος τῶν ἀΰλων; Καί οὐκ ἄν ἔγνως, ὅτι καί τά πρόσωπα καί τούς πόδας ἔχουσι κεκαλυμμένους πτέρυξι θείαις εὐλαβῶς καί κοσμίως εἴ τινας ταύτας πτέρυγας νοήσεις - τό ἀπρόσιτον μή στέγοντες τῆς δόξης; Οὐ γάρ τήν φύσιν, ἀλά τῆς δόξης ὁρῶσι δόξαν. Ἀνθρώπου δέ ποίου εἰπεῖν τολμήσεις; Τοῦ Ἰωάννου ἤ Παύλου τοῦ μεγάλου; Ἀλλ᾿ ὁ μέν βοᾷ καί τοῖς πᾶσι κηρύττει, ὅτι ἱμάντα μόνον ἤ σφαιρωτῆρα ὑποδημάτων οὐκ ἐξισχύει λῦσαι˙ ὁ δέ εἰς τρίτον οὐρανόν ὡς ἀνῆλθε καί μετά ταῦτα εἰς παράδεισον ἤρθη, μή τι σοί μόνῳ εἶπέ τι κατ᾿ ἰδίαν, ὅπερ ἔκρυβες καί νῦν βούλει κηρύξαι; Καί γάρ ἐκεῖνον ἡμεῖς περί τοιούτου οὐδέν εἰπόντα ἠκούσαμεν ἐγγράφως,