Οὕτω μὲν οὖν οὐ σῶμα ἡμῖν ὁ θεός. οὐδὲ γὰρ ἤδη τις τοῦτο τῶν θεοπνεύστων ἢ εἶπεν ἢ παρεδέξατο, οὐδὲ τῆς ἡμετέρας αὐλῆς ὁ λόγος. λείπεται δὴ ἀσώματον ὑπολαμβάνειν. ἀλλ’ εἰ ἀσώματον, οὔπω μὲν οὐδὲ τοῦτο τῆς οὐσίας παραστατικόν τε καὶ περιεκτικόν, ὥσπερ οὐδὲ τὸ ἀγέννητον, καὶ τὸ ἄναρχον, καὶ τὸ ἀναλλοίωτον, καὶ τὸ ἄφθαρτον, καὶ ὅσα περὶ θεοῦ ἢ περὶ θεὸν εἶναι λέγεται. τί γὰρ ὄντι αὐτῷ κατὰ τὴν φύσιν καὶ τὴν ὑπόστασιν ὑπάρχει τὸ μὴ ἀρχὴν ἔχειν, μηδὲ ἐξίστασθαι, μηδὲ περα- τοῦσθαι ἀλλ᾿ ἀλλ’ ὅλον τὸ εἶναι περιλαμβάνειν λείπεται προσφιλοσοφεῖν τε καὶ προσεξετάζειν τῷ γε νοῦν θεοῦ ἀληθῶς ἔχοντι καὶ τελεωτέρῳ τὴν θεωρίαν. ὡς γὰρ οὐκ ἀρκεῖ τὸ σῶμα εἰπεῖν, ἢ τὸ γεγεννῆσθαι, πρὸς τὸ καὶ τό, περὶ ὃ ταῦτα, παραστῆσαί τε καὶ δηλῶσαι, ἀλλὰ δεῖ καὶ 9. 1 om ουν ac ΙΙ 3 δὴ] δε e ǁ 5 περιεκτικὸν] ’deest in nonnullis codd.’ || 6 ἀγέννητον] ἀγένητον c1 || 8 ὄντι] ὂν e || 11 om θεοῦ f ‘Or. I’ 9. We thus reach a negative truth about God, but a negative truth gives us no positive information. 2. τ. θεοπνεύστων] i.e. it is nowhere taught in the Bible. It is, as Elias says, a heathen and esp. a Stoic speculation. 3. τῆς ἤμ’. αὐλῆς] ‘ does not belong to θίς fold.’ 5. παραστ. τε κ. περιεκτ.] The confession that He is incorporeal does not amount to a positive statement or description of His being. 7. περὶ θεοῦ ἢ περὶ θεόν] The construction with the ace. is the less direct, and therefore suits better the scrupulous εὐλάβεια of Gr.'s language: ‘of God or in connexion with God.’ 8. τί γὰρ ὄντι αὐτῶ The κατὰ τὴν φ. is to be taken with ὑπάρχει, not with ὄντι. The sense is, ‘What substantive element is it in God's being, what light does it throw upon His nature and underlying essence, to say that He has no beginning,’ etc.? Ὑπόστασις is used in its older, untechnical sense, ‘person,’ but ’substance,’ as in Heb. i 3. 9. ἐξίστασθαι...περατοῦσθαι] Ἐξίστ. ‘to be moved out of oneself, so to change: Plat. Rep. 380 D ἐκστῆναι τῆς φύσεως. Περατ. (from πέρας) ‘to be limited’: Arist. de Mund. ii 2. 10. ἀλλ’ δὸν τὸ εἶναι] ‘Nay, the whole of the divine essence is left (untouched by these negative statements) to be conceived of and philosophically treated ated and examined.’ 13. πρὸς τὸ καἰ τό] ‘with regard to this or that object’: περὶ ὃ ‘to which the description applies.’ ib. τὸ ... παραστῆσαί τε κ. δ.] coupled by ἢ to εἰπεῖν. τὸ ὑποκείμενον τούτοις εἰπεῖν, εἰ μέλλοι τελείως καὶ ἀποχρώντως τὸ νοούμενον παραστήσεσθαι· ἢ γὰρ ἄνθρωπος ἢ βοῦς ἢ ἵππος τοῦτο τὸ ἐνσώματον καὶ γεννώμενον καὶ φθειρόμενον· οὕτως οὐδὲ ἐκεῖ στήσεται μέχρι τοῦ εἰπεῖν ἃ μή ἐστιν ὁ τὴν τοῦ ὄντος πολυπραγμονῶν φύσιν, ἀλλὰ δεῖ, πρὸς τῷ εἰπεῖν ἃ μή ἐστι, καὶ ὅ ἐστιν εἰπεῖν, ὅσῳ καὶ ῥᾷον ἕν τι περιλαβεῖν, ἢ τὰ πάντα καθ᾿ ἕκαστον ἀπειπεῖν,—ἵνα ἔκ τε τῆς ἀναιρέσεως ὧν οὔκ ἐστι, καὶ τῆς οὗ ἐστὶ θέσεως, περιληφθῇ τὸ νοούμενον. ὁ δὲ ἃ μὲν οὔκ ἐστι λέγων, σιωπῶν δὲ ὅ ἐστι, ποιεῖ παραπλήσιον, ὥσπερ ἂν εἰ τὰ πέντε δὶς ὅσα ἐστὶν ἐρωτώμενος ὅτι μὲν οὐ δύο λέγοι, οὐδὲ τρεῖς, οὐδὲ τέσσαρες, οὐδὲ πέντε, οὐδὲ εἴκοσιν, οὐδὲ τριάκοντα, οὐδέ τινα, ἵνα συνελὼν εἴπω, τῶν ἐντὸς δεκάδος ἢ δεκαδικῶν ἀριθμῶν· ὅτι δὲ εἴη δέκα μὴ λέγοι, μηδὲ ἐρείδοι τὸν νοῦν τοῦ ἐρωτῶντος εἰς τὸ ζητούμενον. πολλῷ γὰρ ῥᾷον καὶ συντομώτερον ἐκ τοῦ ὅ ἐστιν ὅσα οὔκ ἐστι δηλῶσαι, ἢ ἐκ τοῦ ἀνελεῖν ἃ μή ἐστιν ὅ ἐστιν ἐνδείξασθαι.

Ἢ τοῦτο μὲν παντὶ δῆλον.