9. But the Phrygians further say that the Father of the [Sidenote: p. 174.] universals is Amygdalus, not a tree, he says, but that pre-existent almond[145] which containing within itself the perfect fruit (and) as if pulsating and stirring in the depth, tore asunder its breasts and gave birth to its own invisible and unnameable and ineffable boy of whom we are speaking.[146] For “Amyxai” is as if to burst and cut asunder,[147] as he says, in the case of inflamed bodies having within them any gathering, the surgeons who cut them open call them “amychas.” Thus, he says, the Phrygians call the almond from whom the invisible one proceeded and was born, and through whom all things came into being and apart from whom nothing came into being. But the Phrygians say that he who was thence born is a piper, because that which was born is a melodious spirit. For God, he says, is a Spirit, wherefore neither on this mountain nor in Jerusalem shall the true worshippers prostrate themselves, but in spirit.[148] For spiritual, he says, is the prostration of the perfect, not fleshly. But the Spirit, he says, (is) there where both the Father and the Son are named, being [Sidenote: p. 175.] there born from this (Son and from) the Father.[149] This, he says, is the many-named, myriad-eyed[150] incomprehensible One for whom every nature yearns, but each in a different way. This, he says, is the Word[151] of God, which is, he says, the word of announcement of the great Power. Wherefore it will be sealed and hidden and concealed, lying in the habitation wherein the root of the universals[152] is established, that is[153] (the root) of Aeons, Powers, Thoughts, Gods, Angels, Emissary Spirits, things which are, things which are not, things begotten, things unbegotten, things incomprehensible, things comprehensible, years, months, days, hours (and) of an Indivisible Point,[154] from which what is least begins to increase successively. The Point, he says, being nothing and consisting of nothing (and) being indivisible will become of itself a certain magnitude incomprehensible by thought.[155] It, he says, is the kingdom of the heavens, the grain of mustard seed, the Indivisible Point inherent to the body which none knoweth, he says, save the spiritual alone. This, he says, is the saying: “There are no tongues nor speech where their voice is not [Sidenote: p. 176.] heard.”[156] Thus they hastily declare that the things which are said and are done by all men are to be understood in their way, imagining that all things become spiritual. Whence they also say that not even they who exhibit (in the) theatres say or do anything not comprehended in advance.[157] So for example, he says, when the populace have assembled in the theatres[158] some one makes entrance clad in a notable robe bearing a cithara and singing to it. Thus he speaks chanting the Great Mysteries[159] (but) not knowing what he is saying:--