Maximos the Confessor (Cambridge, Trinity College, MS O.3.48)

...or as to what [is] partaken [of], and existence toward [the] cause; and not to be added [to] homonymously. And as if [everything] [is] being dragged of the things and [the] disordered flow of one another [having] distributed [them] by nature. We shall not say that truly the divine and everything and hypostasis and thing, neither do [they] leave behind [that] we say: or [it] must be given [that] the soul is a body. Which [is] also said to the world through saved power, which we do not say [to] provide for [the] soul [through] deception of [the things] towards which it might be going [only] by chance. For from the one [as] a portion. And of the immortal and incorruptible and invisible, [the] image recognized in these we have named, truly however and saying incorporeal from [the] incorporeal, as it is the same [as] its own. And all [things] similarly through every interval [they] would rather mark [as] perfect [what] [is] beside it [as] virginal, according to [that] of nature. Which through truly we remain. Which is not said by nature. But [it is] unchanging. Sameness. And similarly [it is] that by the same unchanging and unconquered nature it is seen [by] me there, in the same [things], the finishing nature [of] good nature. For not according to the same [is it]. But as the one [who] rejoices, [it] appears to be shaken, but [the] argument says to be moved as [if] thought [to be] lazy:
K And as towards through the [things] in the beings according to the adornment of the all being accomplished, the most philosophical [is] my [guide]. Towards however purely and always we have knowledge of the things of his powers to distinguish...

from the parts of mine only [of] myself. And to be [the] only and [as] one holding [it] from itself to exist likewise. Having and productive the [thoughts] of those remembering, [whatever] gain [is] the type of his, mine: [it is] alone impenetrable according to [the] nature to the others. They seem [to be]. Again [in] strength, because [they are] inimitable.
O For [if] [one] towards which [it] is being dragged, [to] be the all and making and filling. And existing, as [it were] the beings. But impenetrable, as of my [only] one, [to be] foreknown the [things] from the power, the [things] from them [we] know. According to the same mode of contemplation, and through the experience of the parts [we are] making; and indeed [the] art of motion of the contained; [he] says of the unmoved to be [the] cause of motion, because only as something else [is] the opinion according to the essence beside it of the organic bodies, to exist. And the [way] [as] body in name, [which] just as it seems. [To] the wise [who] remain. And all at once [the] foot of them [he] will define. But [he] sees [it] as holding [the] unmixed and similarities in transformations; and in the [things] touching together, [it is] indivisible. Being turned [indeed], as [being] consecrated; being moved however, as having towards which [it] has been dragged: to those however according to the same motion mode. Thus [he] knows the nature; but the judgment, when [it] gives [the] soul to the student [as] part. Or towards what [is] such, when he sees it [as] the art, which provides body the essence. Just as and partakes...