Now were it manifest, it would not be. For all that is made manifest is subject to
becoming, for it hath been made manifest. But the Unmanifest for ever is, for It doth not
desire to be made manifest. It ever is, and maketh manifest all other things.
Being Himself unmanifest, as ever being and ever making-manifest, Himself is not made
manifest. God is not made Himself; by thinking-manifest <i.e., thinking into
manifestation>, He thinketh all things manifest.
Now "thinking-manifest" deals with things made alone, for thinking-manifest
is nothing else than making.
2. He, then, alone who is not made, 'tis clear, is both beyond all power of
thinking-manifest, and is unmanifest.
And as He thinketh all things manifest, He manifests through all things and in all, and
most of all in whatsoever things He wills to manifest.
Do thou, then, Tat, my son, pray first unto our Lord and Father, the One-and-Only One,
from whom the One doth come, to show His mercy unto thee, in order that thou mayest have
the power to catch a thought of this so mighty God, one single beam of Him to shine into
thy thinking. For thought alone "sees" the Unmanifest, in that it is itself
If, then, thou hast the power, He will, Tat, manifest to thy mind's eyes. The Lord
begrudgeth not Himself to anything, but manifests Himself through the whole world.
Thou hast the power of taking thought, of seeing it and grasping it in thy own
"hands", and gazing face to face upon God's Image. But if what is within thee
even is unmanifest to thee, how, then, shall He Himself who is within thy self be manifest
for thee by means of [outer] eyes?
3. But if thou wouldst "see" him, bethink thee of the sun, bethink thee of
moon's course, bethink thee of the order of the stars. Who is the One who watcheth o'er
that order? For every order hath its boundaries marked out by place and number.
The sun's the greatest god of gods in heaven; to whom all of the heavenly gods give
place as unto king and master. And he, this so-great one, he greater than the earth and
sea, endures to have above him circling smaller stars than him. Out of respect to Whom, or
out of fear of Whom, my son, [doth he do this]?
Nor like nor equal is the course each of these stars describes in heaven. Who [then] is
He who marketh out the manner of their course and its extent?
4. The Bear up there that turneth round itself, and carries round the whole cosmos with
it - Who is the owner of this instrument? Who He who hath set round the sea its bounds?
Who He who hath set on its seat the earth?
For, Tat, there is someone who is the Maker and the Lord of all these things. It cound
not be that number, place and measure could be kept without someone to make them. No order
whatsoever could be made by that which lacketh place and lacketh measure; nay, even this
is not without a lord, my son. For if the orderless lacks something, in that it is not
lord of order's path, it also is beneath a lord - the one who hath not yet ordained it
5. Would that it were possible for thee to get thee wings, and soar into the air, and,
poised midway 'tween earth and heaven, behold the earth's solidity, the sea's fluidity
(the flowings of its streams), the spaciousness of air, fire's swiftness, [and] the
coursing of the stars, the swiftness of heaven's circuit round them [all]!
Most blessed sight were it, my son, to see all these beneath one sway - the motionless
in motion, and the unmanifest made manifest; whereby is made this order of the cosmos and
the cosmos which we see of order.
6. If thou would'st see Him too through things that suffer death, both on the earth and
in the deep, think of a man's being fashioned in the womb, my son, and strictly scrutinize
the art of Him who fashions him, and learn who fashioneth this fair and godly image of the
Who [then] is He who traceth out the circles of the eyes; who He who boreth out the
nostrils and the ears; who He who openeth [the portal of] the mouth; who He who doth
stretch out and tie the nerves; who He who channels out the veins; who He who hardeneth
the bones; who He who covereth the flesh with skin; who He who separates the fingers and
the joints; who He who widens out a treading for the feet; who He who diggeth out the
ducts; who He who spreadeth out the spleen; who he who shapeth heart like to a pyramid;
who He who setteth ribs together; who He who wideneth the liver out; who He who maketh
lungs like to a sponge; who He who maketh belly stretch so much; who he who doth make
prominent the parts most honorable, so that they may be seen, while hiding out of sight
those of least honor?
7. Behold how many arts [employed] on one material, how many labors on one single
sketch; and all exceeding fair, and all in perfect measure, yet all diversified! Who made
them all? What mother, or what sire, save God alone, unmanifest, who hath made all things
by His Will?
8. And no one saith a statue or a picture comes to be without a sculptor or [without] a
painter; doth [then] such workmanship as this exist without a Worker? What depth of
blindness, what deep impiety, what depth of ignorance! See, [then] thou ne'er, son Tat,
deprivest works of Worker!
Nay, rather is He greater than all names, so great is He, the Father of them all. For
verily He is the Only One, and this is His work, to be a father.
9. So, if thou forcest me somewhat too bold, to speak, His being is conceiving of all
things and making [them].
And as without its maker its is impossible that anything should be, so ever is He not
unless He ever makes all things, in heaven, in air, in earth, in deep, in all of cosmos,
in every part that is and that is not of everything. For there is naught in all the world
that is not He.
He is Himself, both things that are and things that are not. The things that are He
hath made manifest, He keepeth things that are not in Himself.
10. He is the God beyond all name; He the unmanifest, He the most manifest; He whom the
mind [alone] can contemplate, He visible to the eyes [as well]; He is the one of no body,
the one of many bodies, nay, rather He of every body.
Naught is there which he is not. For all are He and He is all. And for this cause hath
He all names, in that they are one Father's. And for this cause hath He Himself no nome,
in that He's Father of [them] all.
Who, then, may sing Thee praise of Thee, or [praise] to Thee?
Whither, again, am I to turn my eyes to sing Thy praise; above, below, within, without?
There is no way, no place [is there] about Thee, nor any other thing of things that
All [are] in Thee; all [are] from Thee, O Thou who givest all and takest naught, for
Thou hast all and naught is there Thou hast not.
11. And when, O Father, shall I hymn Thee? For none can seize Thy hour or time.
For what, again, shall I sing hymn? For things that Thou hast made, or things Thou hast
not? For things Thou hast made manifest, or things Thou hast concealed?
How, further, shall I hymn Thee? As being of myself? As having something of mine own?
As being other?
For that Thou art whatever I may be; Thou art whatever I may do; Thou art whatever I
For Thou art all, and there is nothing else which Thou art not. Thou art all that which
doth exist, and Thou art what doth not exist - Mind when Thou thinkest, and Father when
Thou makest, and God when Thou dost energize, and Good and Maker of all things.
For that the subtler part of matter is the air, of air the soul, of soul the mind, and
of mind God.