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AND this truth, it seems, can be expressed in no more familiar terms than when it is said to be the property of the one, to be born of the other; and of the other, that the first is born of him. For it is now clearly proved, that the Word of the supreme Spirit does not derive existence from him, as do those beings which have been created by him; but as Creator from Creator, supreme Being from supreme Being. And, to dispose of this comparison with all brevity, it is one and the same being which derives existence 103from one and the same being, and on such terms, that it in no wise derives existence, except from that being.

Since it is evident, then, that the Word of the supreme Spirit so derives existence from him alone, that it is completely analogous to the offspring of a parent; and that it does not derive existence from him, as if it were created by him, doubtless no more fitting supposition can be entertained regarding its origin, than that it derives existence from the supreme Spirit by birth (nascendo).

For, innumerable objects are unhesitatingly said to be born of those things from which they derive existence, although they possess no such likeness to those things of which they are said to be born, as offspring to a parent.—We say, for instance, that the hair is born of the head, or the fruit of the tree, although the hair does not resemble the head, nor the fruit the tree.

If, then, many objects of this sort are without absurdity said to be born, so much the more fittingly may the Word of the supreme Spirit be said to derive existence from him by birth, the more perfect the resemblance it bears to him, like a child’s to its parent, through deriving existence from him.

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