ARIUS, Thalia God himself then is inexpressible to all beings.

He alone has none equal or like himself, none of like glory. We call him unbegotten, because of him who is begotten by nature. We praise Him as without beginning because of him who has a beginning. And adore him as everlasting, because of him who in time has come to be. The one without beginning established the Son as the beginning of all creatures; and advanced Him as a Son to Himself by adoption. He has nothing proper to God in proper subsistence. For He is not equal to God nor one in essence (homoousios) with Him. God is wise for he is the teacher of Wisdom . There is full proof that God is invisible to all beings; both to things which are through the Son, and invisible to the Son himself. I will say plainly, how the invisible is seen by the Son: it is by that power by which God sees but in his own degree. The Son endures the vision of the Father, as far as is lawful. Thus there is a Trinity, in unequal glories. Their subsistences (hypostaseis) do not intermingle with each other. In their glories, one is more glorious than the other in infinite degree. The Father is foreign from the Son in essence (katousian), for he is without beginning. You should understand that the Monad [always] was; but the Dyad was not before it came into existence. It follows at once that the Father was God even when the Son did not exist.. Hence the Son, not existing [eternally] (for he came into existence at the will of the Father), is God the Only-begotten , and He [the Holy Spirit??] is alien from either. Wisdom came into existence as Wisdom by the will of the Wise God. Hence he is thought of in numberless conceptions : Spirit, Power, Wisdom, God's glory, Truth, Image, and Word. You should understand that he is also thought of as Radiance and Light. The Superior is able to beget an equal to the Son, but not one more excellent, or superior, or greater. At Gods will the Son is what and whatsoever he is. From the time when, since the very moment when, he took his subsistence from God. Mighty God as he is, he praises in his degree the Superior. To put it briefly, God is inexpressible (arrtos) to the Son. For he is to himself what he is, that is, unutterable, so that the Son does not have the understanding that would enable him to speak words expressing comprehension; for it is impossible for him to search out the mysteries of the Father, who exists of himself. For the Son does not even know his own essence, for, being Son, he came into real existence at the will of the Father. What argument then allows that he who is from the Father should know his own parent by comprehension? For it is plain that it is not possible for that which has a beginning to conceive or to grasp the idea of the the one who is without beginning.