(394) What is the use of platted hair, O fool! what of the raiment of goat-skins? Within thee there is ravening, but the outside thou makest clean.

(2) Thou seest N. uttering words to the Glorified, for he is the great form who will not rule (?) over them if thou art not among them. Thou seest the head of N. as a ba (ram); his horns are like those of a sacrificed victim, those of a black ram, born of the ewe who bare him, and suckled by four sheep

(55) For they kindled the Salitter of the body, and generated a high triumphing son, which in the astringent quality was hard, rugged or rough, dark and cold, and in the sweet was burning, bitter and fiery; the tone was a hard fiery noise; the love was a lofty enmity against God.

(22) Reason must not imagine, that God ever made any Beast out of a Lump of Earth, as a Potter makes a Pot. But he said, Let there come forth all Sorts of Beasts, every one after its Kind; that is, out of all Essences, every one after the Property of its Essence; and so also it was (by the Fiat) figured according to the Property of its own Essence; and in like Manner, all Trees, Herbs, and Grass, all at once together. How then should the image of God be made out of the fragile [or corruptible] Essences? But it [must be and] was made in the Paradise out of the eternal [Essences.]

(11) Beholding Thy great form, O Mighty Lord, with myriads of mouths and eyes, with myriads of arms and thighs and feet, with myriads of bellies, and with myriads of terrible tusks— the worlds are affrighted, and so am I.

(25) In this [Garden] now the Image of God stood altogether free. It might embrace [and take] what it would, only the Tree of Temptation, that was forbidden. There he was forty Days in the paradisical Knowledge, Joy, and Habitation, where yet there was neither Day nor Night to him, but only the Eternity; he saw with his Eyes [from or] out of the divine Power [and Virtue.] There was in him no Shutting of his Eyes; he had no Need of the Sun at all, yet all Things must serve and be subject to him. The Out-Birth [or Production] of the four Elements did not touch him; there was no Sleep in him, nor Pain, nor Fear. A thousand Years were to him but as a Day; he was such an Image as shall rise at the last Day; there will rise no other Image than that which God created in the Beginning, therefore consider it well.

(7) Even thus is swarthy made the skin so white In its first aspect of the daughter fair Of him who brings the morn, and leaves the night. Thou, that it may not be a marvel to thee, Think that on earth there is no one who governs; Whence goes astray the human family. Ere January be unwintered wholly By the centesimal on earth neglected, Shall these supernal circles roar so loud The tempest that has been so long awaited Shall whirl the poops about where are the prows; So that the fleet shall run its course direct, And the true fruit shall follow on the flower."

(2) “The shining circlets of his golden hair,

Which ev’n the Graces might be proud to wear,

Instarr’d with gems and gold, bestrow the shore

(6) And then God the Lord, through the Spirit of this World, made them Clothes of the Skins of Beasts, and put those on them through the Spirit of this World, that they might see, that (according to this [outward] World) they were Beasts; and [he] taught them how they should seek the Wonders, in the Spirit of this World, and manifest them, and clothe themselves out of the Wonders.

(2) As he prayed, the fashion of his countenance was altered: his face did shine as the sun, and his raiment was white as the light, and glistering, shining as snow, exceeding white, so as no fuller on earth can white them. And, behold, two men, Moses and Elias: who appeared in glory: talking with Jesus [they] spake of his decease which he should accomplish at Jerusalem.

(4) Thou art pure, thou art pure, thy forepart is purified, thy hindpart is cleansed with bet and natron, and cooled with incense

(390) 683 To say: N. is pure, his ka is pure. 683 How well is N., how well is N.--the bodily health of Horus! 683 How well is N., how well is, N.--the bodily health of Set! 683 The bodily health of N. is (to be) between you. 684 It is N. who stretched the cord (of a bow) as Horus, who draw the string as Osiris. 684 It is that one (the dead) who has gone; it is this one (Osiris) who comes (again). 685 Art thou Horus? A face is upon thee; thou shalt be set on thy head. 685 Art thou Set? A face is upon thee; thou shalt be laid on thy back. 685 This foot of N. [which he has placed upon thee is the] foot of Mfd.t; 685 [that] hand of N., which he has placed upon thee, is the hand of Mfd.t, who lives in the "house of life." 686 N. strikes thee in thy face, 686 so that thy saliva runs away. [He ------- so that] thy cheek ---. 686 iw-serpent, lie down; n`w-serpent, glide away.

(5) And I turned to see the voice that spake: I saw seven golden candlesticks; and in the midst of the seven candlesticks one like unto the Son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle. His head and his hairs were white like wool, as white as snow; and his eyes were as a flame of fire; and his feet like unto fine brass, as if they burned in a furnace; and his voice as the sound of many waters. And he had in his right hand seven stars: and out of his mouth went a sharp twoedged sword: and his countenance was as the sun shineth in his strength. And when I saw him, I fell at his feet as dead.

(4) For he can neither see nor comprehend nor apprehend the light and holy generation or production, which stands in the water of the heaven, but he can see the generation or production only which stands in the astringent, bitter, sour and hot quality, from whence existed the outermost birth or geniture, which is his royal fort or castle.

(49) And the Spirit of the eternal Essences (which has Understanding and Knowledge, and also the Trial and Proving of every Thing, in which the Source [or active Property or Quality] which is in Man, consists) that was breathed into him, by the Wisdom of God, through the driving Will, which goes forward, out of the eternal Mind, out of the opened Gates of the Deep, through the Word, [together] with the moving Spirit of God. And he had the Touch of the Center of the Abyss [viz.'] the eternal Source a behind him, as a Band, and before him, the Heart and Light of God, as a Glance of the Joy and Kindling of Paradise, which springs up in the Essences with the Light of the Joy; and beneath him [he had] the four Elements in the Budding out of the Limbus which was in him.

(3) But they also depict them under the likeness of men, on account of the intellectual faculty, and their having powers of looking upwards, and their straight and erect form, and their innate faculty of ruling and guiding, and whilst being least, in physical strength as compared with the other powers of irrational creatures, yet ruling over all by their superior power of mind, and by their dominion in consequence of rational science, and their innate unslavishness and indomitableness of soul. It is possible, then, I think, to find within each of the many parts of our body harmonious images of the Heavenly Powers, by affirming that the powers of vision denote the most transparent elevation towards the Divine lights, and again, the tender, and liquid, and not repellent, but sensitive, and pure, and unfolded, reception, free from all passion, of the supremely Divine illuminations. Now the discriminating powers of the nostrils denote the being able to receive, as far as attainable, the sweet-smelling largess beyond conception, and to distinguish accurately things which are not such, and to entirely reject. The powers of the ears denote the participation and conscious reception of the supremely Divine inspiration. The powers of taste denote the fulness of the intelligible nourishments, and the reception of the Divine and nourishing streams. The powers of touch denote the skilful discrimination of that which is suitable or injurious. The eyelids and eyebrows denote the guarding of the conceptions which see God. The figures of manhood and youth denote the perpetual bloom and vigour of life. The teeth denote the dividing of the nourishing perfection given to us; for each intellectual Being divides and multiplies, by a provident faculty, the unified conception given to it by the more Divine for the proportionate elevation of the inferior. The shoulders and elbows, and further, the hands, denote the power of making, and operating, and accomplishing. The heart again is a symbol of the Godlike life, dispersing its own life-giving power to the objects of its forethought, as beseems the good. The chest again denotes the invincible and protective faculty of the life-giving distribution, as being placed above the heart. The back, the holding together the whole productive powers of life. The feet denote the moving and quickness, and skilfulness of the perpetual movement advancing towards Divine things. Wherefore also the Word of God arranged the feet of the holy Minds under their wings; for the wing displays the elevating quickness and the heavenly progress towards higher things, and the superiority to every grovelling thing by reason of the ascending, and the lightness of the wings denotes their being in no respect earthly, but undefiledly and lightly raised to the sublime; and the naked and unshod denotes the unfettered, agile, and unrestrained, and free from all external superfluity, and assimilation to the Divine simplicity, as far as attainable.

(3) Therefore the vision must perforce increase, Increase the ardour which from that is kindled, Increase the radiance which from this proceeds. But even as a coal that sends forth flame, And by its vivid whiteness overpowers it So that its own appearance it maintains, Thus the effulgence that surrounds us now Shall be o'erpowered in aspect by the flesh, Which still to-day the earth doth cover up; Nor can so great a splendour weary us, For strong will be the organs of the body To everything which hath the power to please us." So sudden and alert appeared to me Both one and the other choir to say Amen, That well they showed desire for their dead bodies; Nor sole for them perhaps, but for the mothers, The fathers, and the rest who had been dear Or ever they became eternal flames. And lo! all round about of equal brightness Arose a lustre over what was there, Like an horizon that is clearing up. And as at rise of early eve begin Along the welkin new appearances, So that the sight seems real and unreal,

(2) And he: "If I were made of leaded glass, Thine outward image I should not attract Sooner to me than I imprint the inner. Just now thy thoughts came in among my own, With similar attitude and similar face, So that of both one counsel sole I made. If peradventure the right bank so slope That we to the next Bolgia can descend, We shall escape from the imagined chase." Not yet he finished rendering such opinion, When I beheld them come with outstretched wings, Not far remote, with will to seize upon us. My Leader on a sudden seized me up, Even as a mother who by noise is wakened, And close beside her sees the enkindled flames, Who takes her son, and flies, and does not stop, Having more care of him than of herself, So that she clothes her only with a shift; And downward from the top of the hard bank Supine he gave him to the pendent rock, That one side of the other Bolgia walls. Ne'er ran so swiftly water through a sluice To turn the wheel of any land-built mill, When nearest to the paddles it approaches,

(2) Thou art the lord of forms, with numerous colours, who conceals himself within his eye to his children

(4) But of this water it behoves thee drink Before so great a thirst in thee be slaked." Thus said to me the sunshine of mine eyes; And added: "The river and the topazes Going in and out, and the laughing of the herbage, Are of their truth foreshadowing prefaces; Not that these things are difficult in themselves, But the deficiency is on thy side, For yet thou hast not vision so exalted." There is no babe that leaps so suddenly With face towards the milk, if he awake Much later than his usual custom is, As I did, that I might make better mirrors Still of mine eyes, down stooping to the wave Which flows that we therein be better made. And even as the penthouse of mine eyelids Drank of it, it forthwith appeared to me Out of its length to be transformed to round. Then as a folk who have been under masks Seem other than before, if they divest The semblance not their own they disappeared in, Thus into greater pomp were changed for me The flowerets and the sparks, so that I saw Both of the Courts of Heaven made manifest.