38.

(t.)

(1.) u
Since many the common oI the essence Ior the mystical
ue p ue ou
teaching not distinguish Irom oI the hypostases Iormula oI
uu , c-
the they stumbe notion and think distinction
p q o c (0 pc
not essence or hypostasis speaking ( whence and are pleased some
ue pce, p (5)
oI the without investigation such things accept just us iI one
, e o c,
essence thus and one hypostasis saying and the vice-versa
p u po
they the three hypostasis receive Irom and the oI the
p p0
essences division according the same number Irom oI the agreement
uq ), ,
this conIession think necessary because oI this lest not
u0, oqu pce (10)
and you the same |error| suIIer memorandum to you through short the
p uu o quq. u,
concerning this subject I composed Is thereIore so that in Iew
p, uq ce .
put together such as this oI the said meaning
(2.) ue ue oe
All oI the nouns the plural and
p0 poe o pue 0ecp
numerically diverse predicated oI things more general
q , 0pe. ! p
certain meaning have Ior example: man` The Ior this
"e, u o ,
saying the general nature through the noun/word indicate not
pcp # e# 0pe, "e
conIine/speciIy the nature the any man the particular by
o epo. p $ cp (5)
the name known. Not Ior more Peter
0peo %pc &euq &ue.
Man is or and Andrew and John and James.
' ( oq qcu, e u
The then common element oI the thing signiIied all
1
) cu ep, p
those under the same name/term arranged encompasses it is necessary to have
` * 0ou 0pe,
the mark oI clariIication through which not the general man but
cp &euq eo0. ue
(in particular) we may understand The on the other hand (some) names
"ecp ` *
particular have the denotation through not which
oq ue 0ep qc,
common (element) oI the nature observed in (thing) the indicated but
puo pp q u p
thing certain circumscription nothing having with respect to
c, "u, e,
same kind according the individuality the common Ior example
o0. c p uq e (15)
or No longer Ior such as this term upon the common
ue cp, ep pq
the nature bearing but separating oI the comprehensive
q ppce pue
term circumscribed certain things meaning through
ue pq. + ( u oe
oI the names establishes thereIore then two or and more
)e, uu u -
according to same being suh us Paul and Silouan and Timothy
0cu, p 0pee q o, (20)
about the essence oI the men sought word not
e uu o,
other some give back apply oI the essence to Iormula
,p u 0cu,
diIIerent but to Silouan and other to Timothy
` - oe uu 0# .
but by whichever Iormula which essence oI Paul indicated these and
pou, " q u
to others apply/Iit and are oI one another same essence they
o po. c (25)
the same Iormula oI the ousia described Whenever but one
0/ "u pc0 0ep `
the common learned to the individual traits turns the investigation through
- ep 1cpu ,p, c 1uu
which separated the one the another no longer which each
ep o p u ue u-
convey knowledge term about the other through all hold
0q, p0# e.
Together even iI in certain respects is Iound the common to have

(3.) u c "e o -
This then we say: the particularly denoted by the hypo-
2
ue q0 2q. ! p 0pe "/
stasis is indicated word the Ior man saying
cq u p q #
indeIinite (disperse) one meaning the vague the term the
# q, u o
ear produces so that the although nature oI the name/word
qe0, qu "e
indicated the yet subsists and indicated particularly by the
o p$ q0. ! "/ (5)
noun thing not evident the but Paul saying
quc o pu
brings to light in the indicated by the word thing/pragma
u. ( o,
subsisting the nature This, thereIore, is the hypostasis: not
op q oq-
the indeIinite the ousia notion because oI genera-
qcu u pu, ` o 1
lity oI the signiIied stasis/sistence Iinds/discloses but which the general
pp pu - (10)
the and uncircumscribed in the certain pragma by the express
ce "eue p ppuu,
ed particular traits establishes and circumscribes such and
# p# uq0
the Scripture customarily the such as this used in others the many
# &/ p3. p
And in the according the Job story Since Ior was about the
p q0, pop qu
concerning him narrate Iirst the common mentioned
" 0pe 0 c "u (15)
and saying man immediately speciIied the particular in
# p0q0 . % p
the addition oI a certain`. But the ousia the description
cpu cp p p
as no bearing gain on the set beIore him the
ou eq, "e e-
objective scope was silent the but this certain (man) |by those particular attributes| makes -
pue pqp o cu
known characterises and place speaking and the oI the
0u ep e0 upq0c (20)
character make known and all/as many the external circumstances (taken along)
ep $ q,/
cut him and set apart the general marks.
ue p pucu c0
so that through all clear oI the man narrated becomes the
p o, ou,
3
description Irom the name Irom the place Irom the
u "eue, e0 p 0epuce.
Person peculiar attributes Irom the external about him observable
" u o, c (25)
II but the the ousia were giving account not one would have been
"pqce # ue 1pq3 qq. ! p
oI the aIoresaid in the the nature explanation mention The Ior
4 o 5 B uu
same would have been Iormula with respect to Baldad the Sauhite
p Mu ` 1uu q-
and Sophar the Minnaean and each oI the those menti-
u0ce 0pee. 6 u 0` $
oned men Which thereIore in to/the (human aIIairs)
e p$ o - (30)
recognise diIIerentiation principle apply to the ousia and the hypostasis
ue 0 0e ue
this/same transIer and upon the divine dogmas
7pq. 8 po,
not go astray way/manner the being the Father whatever
0 u (p p -
understood (by) you the notion to no (avail) Ior is press
c oq u p, 0
deIinite conception the spiritual upon because the we are persuaded
p $ 8 oq) (35)
it above all is conception) this and Ior the Son
q, ue u
you will conceive this in like manner and Ior the Spirit the
9u. ! p u qu o
Holy The Ior the uncreatednes and the incomprehensibility principle one
p
and the same Ior the Father and the Son and the
9u uo . p $ uq-
Holy Spirit is Not Ior the (one) more incomprehen-
o , *. p (40)
sible and uncreated the (other) less Since but it is necessary through the (use oI)
"oe qe uu pu
individualising terms unconIused Ior the Trinity the
up , 0epu,
distinction to have the general (which is) considered/perceived as iI the
ce, p $ uq
uncreated I say or the above all comprehension or some such as this
upqo0 " "u p, -
not take alongside in the individual chracteristics discussion we shall
qq o ` - p 1uu qu- (45)
investigate but only by which oI each (per. oI Tr) coneption conspiciu-
e u0epucq p0q.
4
ously and sharply oI the examined together (three as) marked oII
(4.) ( e o.
Best now to have to me seem in this way trace out the discussion
$ p " $ 0 uue 0 0u0
Every thing that comes to us Irom divine power good
u $ puq up cp 8
the all in all who works grace working is
, 0e q %o u
we say as says the apostle Ior These things and all
p : p "3 1u (5)
works the one and the same Spirit distributing separately to each
0/ u. Zq " ou 9u
as he desires Asking then and iI Irom only the Holy
u 0 pq p
Spirit which the good things supply the source takes
e p , u p
thus comes to the worthy again by the Scripure
qu0 " pq 0
we are led into the oI the supply oI the good oI the through the
u puce pq (10)
Spirit in us worked Originator and Cause the
M O 8 u. u p `
Only-begotten God is belieI. All things Ior by Him
0 uu p 7
were created and in him cohere Irom the holy
p u0q. + u p q
Scripture as we have been taught When thereIore and to this
e0 , u 0uu
liIted up the conception again by the divinely inspired
pe o o0 ` q
guidance being led we are taught that through that
u uue ) " 8 pu- (15)
all things the power out oI the not being into the being brought
, q upe, u
into not nor out oI that without beginning but certain is
u qe upe ;
power unbegotten and without beginning subsists anything which is
" 7ue )e ". p p
cause oI the all the exist cause From Ior the Father
` . u, < u =
5
the Son through whom the all things (with)whom always the Spirit the Holy
epe u. up p3 (20)
inseparably conceived Not Ior is in conceive oI the
c0 pu0c u.
Son been unless (one) previously enlightened by the Spirit Since,
u = , ` . $
then the Holy Spirit Irom whom all to the creation which
0 pq qu, pq <
oI the good things supply gushes Iorth the Son is united with
ue uu, p
inseparably comprehended together with oI the but to the Father
" qc 8, 0 pu, (25)
(as a) cause attached He has the being Irom whom and He proceeds
ep o "oq
this ditstingushing oI his as the hypostatic peculiarity
q , ep0
mark he has the aIter the Son and with Him is made kknown
p u. !
and the Irom the Father is hypostasized The and Son who the Irom the
p puo ` 1u 0`
Father proceeds Spirit through HimselI and with
1u epe, o qu (30)
HimselI makes known alone Only-begotten Iorm the unbegotten
e u, "u epu-
light shines Iorth nothing with respect to the peculiar notes
e e p cp p
the common has with the Father or with the
=, "pqc q o
Spirit the Holy but by the stated signs alone
ep. ! ue O po ep
being made known. the and over all God remarkable one distinguishing mark
1u ue p 8 q$ (35)
oI His own hypostasis the Father being and Irom no other
" o , uu u
cause (is) hypostasised alone has and through this again the
qu "oe e. uu
sign and He (is) individually/peculiarly recognized (as HimselI) (oI) this
, # oq uu 8
on account in the oI the ousia community no accord we say exists
eq 0epu # pu ep
and no community the beheld the Trinity distinguishing notes
` - "oq p # p- (40)
through which individuality (is) established oI the in the Iaith handed
ce pee, 1uu " ep -
down Persons each one oI their peculiar characteristics separa-
pce cu, "pqce
6
telly being apprehended so that through the just mentioned
qe epc ue up0
signs the distinction oI the hypostases is discovered
p uq e
with respect to the inIinite, and incomprehensible and the uncreated
8 q o p0 $ u- (45)
being and no/none by space circumscribed and all such things
q 8 p # e u
no/none being variation among the liIe-creating nature
( p ce u 9u), u
oI/between Father I say and Son and Spirit Holy but
u u e 0e-
certain continuous and uninterrupted communion in them is
p0. ` - que 1o
seen
` - que 1o
And through whatever one considerations the greatness
# 73 pu uce q, (50)
any one oI the in the Holy Trinity (in which) we believe (arrives at) the conception
pu pue p
through the same will he arrive invariably at (the) Father
u 9u o ce,
and Son and Spirit Holy the(ir) glory will see in (Ior there is)
p 9u u-
no an interval between Father and Son and Holy Spirit
uq. o c
(in which) the intellect may stumble and Iall. Because nothing is the(re)
cu ue ppo > p$ / (55)
through midst oI them (to) dissemble (them) nor thing intrudes (itselI)
p 0 u, p
other any along the divine nature which (able) to divide it
p 1u pu pee
Irom itselI through (oI) the (oI) the outside thing insertion
u0, > qo uuu oq
(which might be) able nor an interval any oI no subsistence void
; qc 0 p 1u
which break open (might) make oI the divine ousia the into its own
7p, # p0q0 u c- (60)
(inner) harmony by the insretion oI the void the continuity breaking
u. %` cp q o ` 1u
apart. But who (oI) the Father (has) conceived he the by HimselI
oq # 3 upc. !
(and) has conceived the Son (his) the mind (also) received (in) who but
/ cp, `
this (he) received the Son the Spirit (Irom the Son) not divide but
7
u0e u, uqce
Iollowing in sequence with respect to the order unitedly yet with respect to the
u, p upcq 1u (65)
nature oI the three in the same manner (that is a) a mixing in himselI
ue. o "/
oI the Iaith (he Iorms an) image And he who the Spirit alone mentions
upc # 3 u0 .
he has received by the conIession itselI also the oI whom is the
. Xp ,
Spirit. and since oI the Christ is the Spirit and oI
O, 0e q p 7ue
the God as says the Paul just as at the chain
1 pu 7u ,p p u- (70)
he who oI the one end holds as well the other end draws along
u, e 1u, 0e q
with thus he who the Spirit draws as says the
pqq, ` cp u-
prophet through Him also the Son and the Father drags along
u, " q0 u, ,
together and iI the Son truly anyone receives he shall hold
1cpe0, 1u cp,
him on each side the one the to himselI Father the other
uo. > p p (75)
his own Spirit where he draws together. (it is) not Ior Irom the Father He who
p ? q0 uq, >
always in the Father being/exists shoul be cut oII possible nor oI the
uo u0q "u u
Spirit ever will be cut Irom his own He who all things by
p. @ue cp u
Him/Spirit works Likewise moreover He who the Father receives
upc # uu.
also the Son and the Spirit receives along with virtually
p p ` c (80)
Not Ior is to conceive (a) cutting or separation not any
po, ep p q0
way whereby the Son apart Irom the Father (is) conceived or the Spirit
u0, u ppq oq
Irom the Son is parted but certain ineIIable and inconceivable
u u e up,
among these (three) apprehended and the community and the diIIerentiation
> ue p$ ue
with neither the oI the hypostases distinction the oI their nature
u eq > oq (85)
continuity rent asunder nor oI the with respect to the ousia community
"u epue uq. M 0uu0
the individuality oI their characteristics dissipating not marvel
8
" uqc pc 8
and iI (oI) the same thing both conjoined and separated being
, p ",
we say/assert and thinking as iI (speaking) in riddles (a certain) new/strange
pu up uqcq pcq
and paradoxical sort oI separation united and disunited
uu. " p q p p qp (90)
union iI (unless) Ior not anyone contentiously and spiteIully
u ou, "0q uo
listening (my) word(s) also in (things) perceptible be able (will) is the
p.
similar (phenomenon) to discover
(5.) u c0 o o
and my receive the word as illustration and a shadow
q0, pue q0.
(oI the) truth not as itselI the oI the thing truth. Not
p uo ue p0
Ior possible is through all will agree the in to the
0epu p A u-
illustrations seen in to those to which the the illustrations
e p pu. o0 ( p- (5)
requires (in order to be explained) Whence then we say the divided
c B uu 0q
at once and united Irom the according the senses to our
pce 0; Cq #
things evident analogised now then oI the in the
c0 ou qo p 0c,
cloud bow the lustre (in) the spring you have seen
ce o p o p e0
that I say the bow which the common speech rainbow customarily
u, p o u- (10)
named which say those about these things skilled then is Iormed
0 pcq D p cp ,
whenever is mixed certain with the air moisture the
uue p
oI the winds Iorce in the vapours moist and dense
q o " 0uq. u
cloudy already having become into rain compressing (the) Iormation
0 cu e. u
they say is this When the oI the sun ray (at a)
u p uo uqp
slant intercepts the compact and opaque (portion) oI the
ee, 8 0 c u (15)
cloud-Iormation then upon the immediately cloud some its own circle
pq, o u e
impresses such as bending and return oI the light
9
p 1u , p
to itselI oI the sunlight to the opposite Irom the
p uuq. p u
moist and shiny returns Since Ior nature
e ppu, pc-
is the Ilame-like Ilashes (oI light) iI (on) something smooth Iell
, p 1u u $0, up (20)
upon upon themselves back to recoil circular and
p
this the shape by the beam on the moist and smooth
cp o, uq
oI the air is Iormed out oI necessity according to the shape oI the
uu p c p
sun`s disk also the adjacent to the cloud air by the
uq ppu. q u
radiant brilliance outlined/marked ThereIore the brilliance
uq p 1u Epq. upe (25)
And continuous is with itselI and separated. Many-colored
up ( uq, 0
Ior (it is) and multiIorm imperceptibly the colours various
p 1u p$, 1ppu-
the dyer (in) itselI intermingled oI the diIIerent colours
e p q u )e
juncture Irom our sight our
q0 cu, e0
unnoticed steals (away) as such no can it be discerned oI the
u p upu cu o (30)
blue-green Irom the Ilame-coloured (an intervening space)
u ` 1u ep p 1po-
mingling within itselI and separating the oI the colours diIIerent
q, upu p pup u p
or oI the Iire-coloured and the purple or oI that and
Fcp. ue p pe-
the amber All Ior the rays are seen
qu " p q u
and Iar shining are and with each other continuity/union
q cu cu uu, (35)
the signs they hide the testing escape so that
q up cp ,q up
impossible to discover (as Iar as some extends) the Ilame-coloured or the
p q p qc
green oI the radiance and Irom which (point) it begins no longer
8 qu 0p$. Gp
(that which it is) being (as it does) in the Iar shining observed Just as
u peue p
thereIore in the illustration and the oI the colours diIIerences
10
p e u 1cpu p (40)
clearly distinguish and diIIerence one Irom
,p # "0q , e o
another not is by the senses comprehend so (I pray) conclude
u 8 p 0e ue 0
possible it is also about the divine dogmas draw an analogy
ue "oq, p 0
the that oI the hypostases individual (traits) as (with) each colour oI the
p ce, pu 1u
the rainbow made evident Ilash their light upon each oI the in (which)
# 93 pu uce, u (45)
the Holy Trinity we believe oI (each) but (with respect) to the nature
"oq q 1cpu p ,p 0
individual person not one one Irom the other is perceived
pu, ` # oq ep
distinction but within the community oI the ousia the characteristics
"oq u 1u. p -
Individual shine Iorth oI each one Even Ior there in the illus-
uuu upe q
tration which Ilashes Iorth the many-coloured that ray
4, ecq, (50)
one ousia was that through the sunbeam is bent back the
0 cu uc, u $
but colour oI what is seen is multi-Iorm teaches us the
ou e 0 p
reason even through the creation not become uneasy in the about oI the
o o, " u0epq o
dogma discussions when into the diIIicult to understand Ialling
p ce uu0 "ue.
To the oI the is proposed aIIirming to become dizzy
Gp p 0 ce pe (55)
Just as Ior about oI the to the eyes made appear better
uq ou " p, e p-
seems oI the theory oI causation the experience so also oI the transcendent
qoe ue pe -
dogmas better is oI the through reasoning apprehension
qe , epc u
the Iaith and oI that which is separated in hypostasis and
uqc # 3 uu. ( c
The united in the ousia teaches (us) Since thereIore the a certain
# 93 pu, "u o 0e- (60)
common element in the Holy Trinity (as well an element) peculiar the Iormula demonstrates
pq, oq o " u-
the oI commonality Iormula as the ousia is reIerred
, o "u 1uu qo .
to the hypostasis (is) the individual oI each sign is
11
(6.) %` e u 0c
but perhaps thinks someone not agree (with) the presented (here)
p ue o # 3 %ou
oI the hypostasis doctrine the conception (in) the oI the Apostle
p q p upu %u
writing in which he says about the Lord that (the) eIIulgence oI
oq pp ue.. " p o-
glory his and Iigure oI (his) hypostasis iI Ior hypo-
e 8 up p ,- (5)
stasis we have deIined being the conIlux oI the to each
"eue, p p
the traits individual (one) conIesses but just as Ior the Father
8 "oe 0epu ` . o -
being some particularity observed through which He alone is made
e, po p M-
known (in likewise) but manner also about the Only-
u, 0 u-
begotten the same will believe how then the (oI) the hypostasis
e ) p o ppup pq,
term (to) the Father alone witnesses the Scripture the but
p c ue, ", ` (10)
Son Iigure` says oI the hypostasis. Not by (themselves) but in
p ep pqpo; " p
those oI the Father distinguishing characteristics iI Ior the h
o "u 1uu upe qo
hypostasis the individualizing oI each existence sign
, p qe 8 ,
is oI the but Father peculiar (trait oI unbegotteness) to be (is) conIessed
ope p "e, p
has been Iormed but the Son (by) the oI the Father properties then
c c p ` p ` ou (15)
no longer remains to the Father (specially) Ior him alone
cq c0, p "u p
unbegotten to be called iI indeed (by) individual trait oI the Father
M pqp p.
the oI the Only-begotten (is) characterized existence
(7.) %` o ,p qp
But we this we say that diIIerent IulIils (purpose)
0 %o o, p 5 ce u
here to the Apostle the statement towards which was looking these
pq e, oq u ce
he proclaimed the (words) glory eIIulgence saying and
pp ue, p p q
Iigure oI (His) hypostasis whoever exactly perceives it
pq p` "pqc o, ` (5)
nothing he will Iind to with our statements contradicting but
12
"uq o o.
(with) certain peculiar intention the argument is carried out not
p e p0 ` qe u
Ior in such manner distinguishing Irom one another the hypostases through their
ce qe pu
observable characteristics the apostle`s work (at)
o, ` e qo u uq-
doctrine but rather the genuine the and inseparable and related -
c p cp ce q0q. (10)
ness the oI the Son to the Father relationship at perceiving
@ p 8 5 ? o po,
-- Ior does not he say who being glory oI the Father although the
q0 e , p/ u-
true (this is) but this having skipped it as agreed
, oq 8 p
the not one glory kind in the Father and
,p ue,
another in the Son conceive teaching (us) itselI the oI the
p oq u M p (15)
Father glory eIIulgence the oI the Only-begotten he deIines
o, ue u0 p
glory inseparably will be conceived with the Father the Son
uue . @ p
making use oI the Irom the light illustration just us Ior
q, cp o
Irom the Ilame the ray not later aIter the Ilame
q, ` c uqu-
is the ray but at once and the Ilame is kindled and shines Iorth
u0q , e u p (20)
together the light thus wishes (the Apostle) also Irom the Father the
0, pu q# (20)
Son to be considered not is extension by any interval the
p upe M p0, `
oI the Father existence the Only-begotten is separated but always
" uuu.
the cause (that which proceeds) Irom it conceived oI together with According the same
( po, p pque p0c ,
thereIore manner as iI explaining the previously set Iorth notion
ue ppu q e $
and hypostasis Iigure (oI His) he says (by) corporeal us
p pue pe - (25)
illustrations to the (things) invisible leading comp-
oq. @ p ue q, `
rehension as Ior the body wholly is in Iorm but
,p q, ,p e
diIIerent the oI the Iorm diIIerent but the oI the body
13
o, 1cpu ue
principle and not anyone giving the one ----------
p u0q p 1cpu,
deIinition (would) join it together with (deIinition) oI the other except but even iI
o p0 e, u p- (30)
in theory you separate the Iorm Irom the body the nature not does
c up, uqce
admit the separation but together with thought with the
1cpu ,p, e %o
one wit the other thus believes it necessary the Apostle. although the
e o uu 0pqcq
oI the Iaith doctrine unconIused and separation the oI the
ue u0 pu, p
hypostases teaches distinct but both the continuity and
uu M p cp (35)
as it were congenital the Only-begotten between the Father through the (words)
"pqce pq, ) u
said beIore to set Iorth not as iI (did) not exist in an hypostasis
M, ` pcu oqu
the Only-begotten but so that not be admitted interspace any
1u p cp 1ee
(into) His with the Father oneness so that the (upon) the
pp M u ue
Iigure oI the Only-begotten through the oI the soul eyes
p ue p3 (40)
he who gazes also oI the (oI) the Father hypostasis in perception
c0, cq uucq
comes not interchanged (transIerred) nor intermixed between
0epucq "oq, p
the contemplated/regognised in them individuality so that -- to the Father
cq q pu,
the begotteness or to the Son the unbegotteness Ialsely ascribed
` o ,p 1cpu -
but so that (were it) possible the one Irom the other sepa-
u ` 1u o o. (45)
rate by itselI alone (and) will be comprehended the one remaining
up u u p
Not Ior is possible Son in naming (the) not also the Father
p3 c0, pqp uq
in perception comes certainly/Iirmly appellation this
cp uuq.
also the Father indicating (together)
(8.) u 1ep/ pH cp,
Since then the who has seen the Son sees the Father
0e q up, p-
14
just as says in the Gospel the Lord on this account the Ii-
pu q 8 M p u-
gure says being the Only-begotten oI the (oI the ) Father hypostasis
e. $ e0q oq,
And in order that more recognizable concept and other
upqo0 %ou e "o
we shall take up oI the Apostle expression in the image
O puu 0oq u (5)
oI God -- invisible and oI goodness his again
"o q, cp puu "o
image he says not to divide Irom the archetype the image
p 0oq o, `
with respect to the invisibility and the goodness principle but
I 0# peu , ,p D.
in order that it may be shown that the same as the prototype is even (as it is) diIIerent
p "o e0q o, " ue
Not Ior -- the oI the image will not be saved principle unless through all
p pu. (10)
the a maniIest (it retained) and unalterable (likeness) Accordingly (he who) oI the
"o q u p3 puu
image has conceived beauty in perception oI the archetype
. p # 3
is brought And (he who) oI the Son the (as it were) Iorm the (mind0
/ p ue pp u-
receives oI the Iather hypostasis the Iigure prints
e ce uu , q
seeing through the later the Iormer not the unbegottenness oI the
p ce (4 p ` u (15)
Father in the copy seeing Ior thus (the Son) through all
4 ,p), cq u
the same were and not diIIerent but the unbegotten beauty in
q u. Gp 0p o-
the begotten discerning For just as (one) in the clean/bright mirror
p cq p q
having come oI the shape (oI the) reIlection to perception
p 0c peu ,
clear/vivid oI the represented (there) Iace -- knowledge having
e pp p (20)
thus he who the Son recognises the Iigure oI the Father`s
ue ee # p3
hypostasis through the oI the Son knowledge in the heart
c. u p p 0p$
receives all Ior things oI the Iather in the Son are behold
u po ,
and all things oI the Son oI the Iather are because and the whole
15
p c u 1u
Son in the Father remains and the whole has in turn in himselI
cp. G o p (25)
the Father Thus the oI the Son hypostasis as it were the Iorm
poe p ee,
and Iace becomes oI the (oI the ) Iather knowledge and the
p o # p# e-
oI the Iather hypostasis in the oI the Son Iorm is made known
, uq 0epucq "oq "
remaining in them the observed/contemplated individuality among
up p ue.
distinction clear oI the hypostases
16