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and these things in a riddle to a purified mind, those who seek to see you from their soul are counted worthy; but you, what you are like, what your essence is (259) or how you begot once and beget eternally and are not separated from the one begotten of you, but he is wholly in you, wholly filling all things with divinity, and you, the Father, remain wholly in the Son himself and you have the Divine Spirit proceeding from you, knowing and filling all things, being God in essence and not separated from you, for it also springs from you. You are the fountain of good things, and every good thing is your Son, distributing them through the Spirit to all worthily, mercifully, and lovingly to both angels and men. No angel has seen you, no man has ever seen or known your existence, for you are uncreated. But you have brought forth all things: who is able to know you, how your Divine Spirit proceeds from you and that you do not beget at all, having begotten once for all, nor in bringing it forth have you undergone emptying or diminution? For you remain super-full, beyond all things undiminished, whole in the whole world, the visible, the intelligible, and again outside of these, accepting no addition, nor any lack at all, and you are wholly motionless, always remaining thus. In your energies, therefore, you are always ever-moving, for you, O Father, have an eternal work: your Son also works the salvation of all and provides and perfects and holds together and nourishes, quickens, gives life in the Holy Spirit. For whatever the Son sees the Father doing, these things he also does likewise, as he said. Thus being both motionless, and in a way ever-moving, you neither move, nor stand, nor sit down again, (260) but always sitting you always stand wholly; and standing again, you are always wholly in motion, never changing place; for where would you go? Filling all things, as has been said, and being beyond all things, to what other place or even space would you move? But you do not even stand, for you are bodiless, simple, filling the universe, in every way unfigured, immaterial, uncircumscribed, wholly incomprehensible; and how could we say that you sit, how again that you stand,

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καί ταύτας ἐν αἰνίγματι νοΐ κεκαθαρμένῳ, οἱ ἐκ ψυχῆς ζητοῦντές σε βλέπειν καταξιοῦνται˙ σέ δέ, ὁποῖος, ποταπός τῇ οὐσίᾳ τυγχάνεις (259) ἤ πῶς ἅπαξ ἐγέννησας καί γεννᾷς ἀεννάως καί οὐ χωρίζῃ τοῦ ἐκ σοῦ γεννωμένου, ἀλλ᾿ ἔστιν ὅλος ἐν σοί, ὅλος πληρῶν θεότητι τά πάντα, ὅλος γε μένεις ἐν αὐτῷ τῷ Υἱῷ ὁ Πατήρ δέ καί σοῦ ἐκπορευόμενον ἔχεις τό Θεῖον Πνεῦμα, πάντα γινῶσκον καί πληροῦν, Θεός ὄν κατ᾿ οὐσίαν καί σοῦ μή χωριζόμενον, ἐκ σοῦ γάρ καί πηγάζει. Σύ εἶ πηγή τῶν ἀγαθῶν, πᾶν δ᾿ ἀγαθόν Υἱός σου, νέμων διά τοῦ Πνεύματος αὐτά πᾶσιν ἀξίως, εὐσπλάγχνως, φιλανθρώπως τε ἀγγέλοις καί ἀνθρώποις. Οὐδείς ἀγγέλων εἶδέ σου, οὐδείς ποτε ἀνθρώπων τήν ὕπαρξιν ἤ ἔγνωκε, καί γάρ ἄκτιστος πέλεις. Πάντα δέ σύ παρήγαγες˙ δύναται σε γινώσκειν, ὅπως ἐκ σοῦ προέρχεται τό Πνεῦμά σου τό Θεῖον καί οὐ γεννᾷς ὅλως ποτέ, ἅπαξ πάντως γεννήσας, οὐδέ πηγάζων κένωσιν ἤ μείωσιν ὑπέστης; Μένεις γάρ ὑπερπλήρης, ὑπέρ τό πᾶν ἀνελλιπής, ὅλος ἐν ὅλῳ κόσμῳ, τῷ ὁρατῷ, τῷ νοητῷ, καί ἔξω αὖθις τούτων, προσθήκην μή δεχόμενος, μηδ᾿ ἔλλειψιν εἰς ἅπαν καί εἶ ὅλος ἀκίνητος μένων πάντοτε οὕτως. Ταῖς ἐνεργείαις οὖν ἀεί ἀεικίνητος πέλεις, ἔχεις καί γάρ ἀέναον, ὁ Πατήρ, ἐργασίαν˙ ἐργάζεται καί ὁ σός Υἱός πάντων τήν σωτηρίαν καί προνοεῖ καί τελειοῖ καί συνέχει καί τρέφει, ζαωοποιεῖ, ζωογονεῖ ἐν Πνεύματι Ἁγίῳ. Ὅσα γάρ βλέπει ὁ Υἱός τόν Πατέρα ποιοῦντα, ταῦτα ὁμοίως καί αὐτός ἐκτελεῖ, καθώς εἶπεν. Οὕτως ἀκίνητός τε ὤν, ἀεικίνητός τε πως, οὔτε κινῇ, οὐχ ἵστασαι, οὔτε καθήσαι πάλιν, (260) ἀλλά ἀεί καθήμενος ἀεί ἵστασαι ὅλος˙ ἱστάμενος δέ αὖθις, ἀεί κινεῖσαι ὅλος, μή μεθιστάμενός ποτε˙ ποῦ γάρ καί ἀπελεύσῃ; Τό πᾶν, ὡς εἴρηται, πληρῶν ὑπέρ τό πᾶν δέ πέλων πρός ποῖον ἄλλον μεταβῇς ἤ τόπον ἤ καί χῶρον; Ἀλλ᾿ οὐδέ ἵστασαι, καί γάρ ἀσώματος ὑπάρχεις, ἁπλοῦς πληρῶν τά σύμπαντα, ἀσχημάτιστος πάντῃ, ἄϋλος, ἀπερίγραπτος, ἄληπτος ὅλος ἦσθα˙ καί πῶς καθῆσθαι εἴπωμεν, πῶς πάλιν ἵστασθαί σε,