περιβολὴ, and so de Syn. §34. which is very much the same passage. Some Fathers, however, seem to say the reverse. E.g. Nazianzen says that ‘neither the immateriality of God nor ingenerateness, present to us His essence.’ Orat. 28. 9. And S. Augustine, arguing on the word ingenitus, says, that ‘not every thing which is said to be in God is said according to essence.’ de Trin. v. 6. And hence, while Athan. in the text denies that there are qualities or the like belonging to Him, περὶ αὐτὸν, it is still common in the Fathers to speak of qualities, as in the passage of S. Gregory just cited, in which the words περὶ θεὸν occur. There is no difficulty in reconciling these statements, though it would require more words than could be given to it here. Petavius has treated the subject fully in his work de Deo. i. 7–11. and especially ii. 3. When the Fathers say that there is no difference between the divine ‘proprietates’ and essence, they speak of the fact, considering the Almighty as He is; when they affirm a difference, they speak of Him as contemplated by us, who are unable to grasp the idea of Him as one and simple, but view His Divine Nature as if in projection (if such a word may be used), and thus divided into substance and quality as man may be divided into genus and difference.