(3) But rather, let us praise His greatness, for He has prepared us and made us into Men.

(27) We praise you because we are saved and we always glorify you.

(3) Among all the others who shared in them, and those who fell and received the light, he came into being exalted, because he had let himself be conceived without sin, stain and defilement. He was begotten in life, being in life because the former and the latter are in passion and changing opinion from the Logos who moved, who established them to be body and soul. He it is has taken to himself the one who came from those whom we previously mentioned.

(7) For "the fear of the Lord," it is said, "is the beginning of wisdom." But the perfect man, out of love, "beareth all things, endureth all things," "as not pleasing man, but God." Although praise follows him as a consequence, it is not for his own advantage, but for the imitation and benefit of those who praise him.

(6) The one whom he raised up as a light for those who came from himself, the one from whom they take their name, he is the Son, who is full, complete and faultless. He brought him forth mingled with what came forth from him [...] partaking of the [...] the Totality, in accordance with [...] by which each one can receive him for himself, though such was not his greatness before he was received by it. Rather, he exists by himself. As for the parts in which he exists in his own manner and form and greatness, it is possible for to see him and speak about that which they know of him, since they wear him while he wears them, because it is possible for them to comprehend him. He, however, is as he is, incomparable. In order that the Father might receive honor from each one and reveal himself, even in his ineffability, hidden, and invisible, they marvel at him mentally. Therefore, the greatness of his loftiness consists in the fact that they speak about him and see him. He becomes manifest, so that he may be hymned because of the abundance of his sweetness, with the grace of . And just as the admirations of the silences are eternal generations and they are mental offspring, so too the dispositions of the word are spiritual emanations. Both of them admirations and dispositions, since they belong to a word, are seeds and thoughts of his offspring, and roots which live forever, appearing to be offspring which have come forth from themselves, being minds and spiritual offspring to the glory of the Father.

(33) That quality which riseth up in God's being, and chiefly sheweth itself in its working, as in the rising up of the tone or tune, or of the divine working, wrestling and fighting, that angelical prince who is most strongly addicted to that quality begins, in his rank or file and round, with his legions, with singing, ringing forth, dancing, rejoicing and jubilating.

(27) His disciples said to him: "Lord, reveal to us about the one called 'Man', that we also may know his glory exactly."

(229) But he whom those who discriminate praise continually day after day, as without blemish, wise, rich in knowledge and virtue, who would dare to blame him, like a coin made of gold from the Gambû river? Even the gods praise him, he is praised even by Brahman.

(66) That whereby the rivers and seas are able to receive the homage and tribute of all the valley streams, is their skill in being lower than they;--it is thus that they are the kings of them all. So it is that the sage (ruler), wishing to be above men, puts himself by his words below them, and, wishing to be before them, places his person behind them. In this way though he has his place above them, men do not feel his weight, nor though he has his place before them, do they feel it an injury to them. Therefore all in the world delight to exalt him and do not weary of him. Because he does not strive, no one finds it possible to strive with him.

(11) From that which was deficient in itself there came those things which came into being from his thought and his arrogance, but from that which is perfect in him he left it and raised himself up to those who are his. He was in the Pleroma as a remembrance for him so that he would be saved from his arrogance.

(2) The cause of the second honor which accrued to them is that which was returned to them from the Father when they had known the grace by which they bore fruit with one another because of the Father. As a result, just as they brought forth in glory for the Father, so too in order to appear perfect, they appeared acting by giving glory.

(70) Therefore the Father loveth this his only begotten or innate Son so heartily, because he is the light and the meek beneficent welldoing in his body, through whose power the Father's joy and delight riseth up.

(1) Now next, the praying of the puiificatory formulas (pavamana). — The Prastotri priest (Praiser), verily, begins to praise with the Chant (sdman). When he begins to praise, then let [the sacrlficer] mutter the following: — ' From the unreal (asaf) lead me to the real (sat) I From darkness lead me to light! From death lead me to immortality ' ' When he says ' From the unreal lead me to the real/ the unreal, verily, is death, the real is immortality. * From death lead me to immortality. Make me immortal ' — that is what he says. death, the light is immortality. ' From death lead me to im- mortality. Make me immortal ' — that is what he says. ' From death lead me to immortality '—there is nothing there that seems obscure. Now whatever other verses there are of a hymn of praise (stotra), in them one may win food for himself by singing. And, therefore, in them he should choose a boon, whatever desire he may desire. That Udgatri priest who knows this — whatever desire he desires, either for himself or for the sacri- ficer, that he obtains by singing. This, indeed, is world-con- quering. There is no prospect of his being without a world who knows thus this Saman.

(2) This, therefore, is nearly the cause of our aberration to a multitude of conceptions. For men being in reality unable to apprehend the reasons of sacred institutions, but conceiving that they are able, are wholly hurried away by their own human passions, and form a conjecture of divine concerns from things pertaining to themselves. In so doing, however, they err in a twofold respect; because they fall from divine natures; and because, being frustrated of these, they draw them down to human passions. But it is requisite not to apprehend after the same manner, things which are performed both to Gods and men, such as genuflexions, adorations, gifts, and first fruits, but to establish the one apart from the other, conformably to the difference between things more and things less honourable; and to reverence the former, indeed, as divine, but to despise the latter as human, and as performed to men. It is proper, likewise, to consider, that the latter produce passions, both in the performer and those to whom they are performed; for they are human and corporeal-formed; but to honour the energy of the former in a very high degree, as being performed through immutable admiration, and a venerable condition of mind, because they are referred to the Gods.

(1) When the Logos which was defective was illumined, his Pleroma began. He escaped those who had disturbed him at first. He became unmixed with them. He stripped off that arrogant thought. He received mingling with the Rest, when those who had been disobedient to him at first bent down and humbled themselves before him. And he rejoiced over the visitation of his brothers who had visited him. He gave glory and praise to those who had become manifest as a help to him, while he gave thanks, because he had escaped those who revolted against him, and admired and honored the greatness and those who had appeared to him in a determined way. He generated manifest images of the living visages, pleasing among things which are good, existing among the things which exist, resembling them in beauty, but unequal to them in truth, since they are not from an agreement with him, between the one who brought them forth and the one who revealed himself to him. But in wisdom and knowledge he acts, mingling the Logos with him(self) entirely. Therefore, those which came forth from him are great, just as that which is truly great.

(5) In him the heaven, the earth, and the sky are woven, the mind also with all the senses. Know him alone as the Self, and leave off other words! He is the bridge of the Immortal.

(51) It is clearly shown to us, why the Man Christ must thus suffer himself to be mocked, despised, scourged, crowned [with Thorns,] and crucified; also why he must endure to be cried out upon for one that had a Devil; and why he must be so spoken against by the Wise and Prudent; also why the simple People only hung to him, and but some few of the Honourable and Rich of this World. Though indeed we shall not please every one, yet we speak not our own Words, but we speak (in our Knowledge and Driving in the Spirit) that which is shown us of God: Therefore understand [and consider] it right.

(12) Why do ye worship things that have no spirit in them? For they are the work of (men's) hands, And on your shoulders do ye bear them,* And ye have no help from them, But they are a great cause of shame to those who make them, And a misleading of the heart to those who worship them : Worship them not."

(1) But, O Asclepius, I see that thou with swift desire of mind art in a hurry to be told how man can have a love and worship of the Heaven, or of the things that are therein. Hear, then, Asclepius! The love of God and Heaven, together with all them that are therein, is one perpetual act of worship. No other thing ensouled, of Gods or animals, can do this thing, save man alone. ’Tis in the admiration, adoration, [and] the praise of men, and [in their] acts of worship, that Heaven and Heaven’s hosts find their delight.

(4) For he is the Breath shining forth in all beings, and he who understands this becomes truly wise, not a talker only. He revels in the Self, he delights in the Self, and having performed his works (truthfulness, penance, meditation, &c.) he rests, firmly established in Brahman, the best of those who know Brahman.