(77) 52 Oil, Oil, arise, open thou; (thou) who art on the brow of Horus, arise, open thou. 52 Thou who art on the brow of Horus, put thyself on the brow of this N. 52 Make him sweet with thyself; glorify him with thyself. 53 Make him to have power over his body (himself); put his fear in the eyes of all spirits 53 who shall look at him, and of everyone who shall hear his name through thee. t.t `s.

(2) The treatise, then, seeks to celebrate these, the Names of God, which set forth His Providence. For it does not profess to express the very superessential Goodness, and Essence, and Life, and Wisdom, of the very superessential Deity, Which is seated above all Goodness, and Deity, and Essence, and Wisdom, and Life,--in secret places, as the Oracles affirm. But it celebrates the beneficial Providence, which has been set forth as preeminently Goodness and Cause of all good things, and as Being, and Life, and Wisdom,--the Cause essentiating and vivifying, and wise-making, of those who partake of essence, and life, and mind, and reason, and sense. But it does not affirm that the Good is one thing, and the Being another; and that Life is other than Wisdom; nor that the Causes are many, and that some deities produce one thing and others another, as superior and inferior; but that the whole good progressions and the Names of God, celebrated by us, are of one God; and that the one epithet makes known the complete Providence of the one God, but that the others are indicative of His more general and more particular providences.

(19) Let them hear Him who conceived of the Righteous Order for the worlds, the (all)-wise One, O Ahura! For truthful speech He rules with absolute sway over words, and ever free of tongue (to guide us in our way ). By Thy shining flame (He doth guide us , Thine altar's flame with its signs of decision and of grace) sent forth for the good of the strivers .

(42) "'[May they magnify thy name over all of them ...] ...'

(17) Where in your measured verse I will declare aloud (the praises), not in unmeasured lines, Gâmâspa Hvôgva! but songs of homage (will I weave) with ever gained Obedience in offering. (And unto Mazda) will I chant them, yea, to Him who will discern aright what things are lawful (or) unlawful (which I thus do, or utter), and with His wonder-working thoughts of Righteousness (attend).

(1) This I ask Thee, O Ahura! tell me aright; when praise is to be offered, how (shall I complete) the praise of the One like You , O Mazda? Let the One like Thee declare it earnestly to the friend who is such as I, thus through Thy Righteousness (within us) to offer friendly help to us, so that the One like Thee may draw near us through Thy Good Mind (within the soul).

(1) Salvation to this man , salvation to him whosoever (he may be )! Let the absolutely ruling Great Creator grant (us, He) the living Lord, the two eternal powers. Yea, verily , I ask it of Thee (O Ahura) for the maintaining Righteousness. And may’st Thou also give it to me, (O inspiring) Piety! splendour (as it is), holy blessings, the Good Mind's life .

(13) (Arise to give me power), and then for grace in a wide perception (that I may view its depth and extent), do Thou reveal to me Thy nature (?), O Ahura! (the power of Thine attributes), and those of Thy (holy) kingdom, and by these, the blessed gifts of (Thy) Good Mind! And do Thou, O bountiful Piety show forth the religious truths through (Thy) Righteous Order.

(11) This I ask Thee, O Ahura! tell me aright; how to these your (worshippers) may (that Piety once again and evermore) approach, to them to whom O Lord, Thy Faith is uttered? Yea, I beseech of Thee to tell me this, I who am known to Thee as Thy foremost of (servants); all other (Gods, with their polluted worshippers), I look upon with (my) spirit's hate .

(9) But who is the freely helping one who will teach me foremost how we may adore Thee, Thou the well to be invoked as in Thy deeds, the holy , bountiful Ahura? What (words) the Kine's creator spake for Thee by aid of, and to aid, the Righteous ritual Order, these words of Thine, (Thy people coming) with Thy Good Mind, are seeking now (to gain and learn from) me , O Mazda Lord!

(12) And Thou, O Ahura! do Thou (Thyself) arise to me! Through Âramaiti give me power, O most bountiful Spirit Mazda! through (my) faithful appeals and offerings ; and for (my) Righteousness grant me mighty strength, and (Thy) thrift-law through (Thy) Good Mind .

(46) "'I have called thee in the Name of Jesu of Nazareth at whose Name every knee doth bow in heaven, earth, and hell, and every tongue shall confess there is no name like unto the Name of Jesus, who hath given power unto man to bind and to loose all things in his most Holy Name, yea even unto those that trust in his salvation.

(34) Observe, when the gracious, amiable, blessed, joyful glance and light, together with the sweet power out of the Son of God, shineth into all powers in the whole Father, then all the powers are kindled by the gracious, amiable, blessed, lovely light and sweet power, in a triumphing and joyful manner.

(65) And He has destined thy name to be among the holy, And will preserve thee amongst those who dwell on the earth, And has destined thy righteous seed both for kingship and for great honours, And from thy seed shall proceed a fountain of the righteous and holy without number for ever.

(15) Go thy way: for he is a chosen vessel unto me, to bear my name before the Gentiles, and kings, and the children of Israel: for I will show him how great things he must suffer for my name's sake.

(12) And bear this also hierarchically in mind, that the Law of the most pure initiation completes the sacred consecration of the Divine Altar, by the all pure effusions of the most holy Muron. And the supercelestial and superessential contemplation is source and essence, and perfecting power, of all our deifying holiness. For if our most Divine Altar is Jesus--the supremely Divine sanctifying of the Godly Minds --in Whom, according to the Logion, "being sanctified and mystically offered as a whole burnt-offering, we have the access," let us gaze with supermundane eyes upon the most Divine Altar itself (in which things being perfected, are perfected and sanctified), being perfected from the most Divine Muron itself; for the altogether most holy Jesus sanctifies Himself on our behalf, and fills us full of every sanctification, since the things consecrated upon them pass fraternally afterwards in their beneficent effects to us, as children of God. Hence, as I think, the Divine Leaders of our Hierarchy, in conformity with a Hierarchical conception divinely transmitted, name this altogether august ministration "consecration of Muron," from "being consecrated thoroughly," as one might say, "consecration of God," extolling its divine consecrating work in each sense. For both the being sanctified for our sakes, as becomes Man, and the consecrating all things as supreme God, and the sanctifying things being consecrated, is "consecration of Him." As for the sacred song of the inspiration of the God-rapt Prophets, it is called by those who know Hebrew, the "Praise of God," or "Praise ye the Lord," for since every divine manifestation and work of God is reverently portrayed in the varied composition of the Hierarchical symbols, it is not unfitting to mention the Divinely moved song of the Prophets; for it teaches at once, distinctly and reverently, that the beneficent works of the Divine Goodness are worthy of devout praise.

(1) BUT since whatever we have to say on these matters has reached, in my opinion, a fitting conclusion, we must sing Him of endless names, both as Holy of Holies and King of Kings; and as ruling eternity and for ever and beyond, and as Lord of Lords, and God of Gods. And first we must say, what we think Holiness Itself is; and what Kingdom, and what Lordship, and what Divinity, and what the Oracles wish to denote by the duplication of the names.

(4) We then, having collected these intelligible Divine Names, have unfolded them to the best of our ability, falling short not only of the precision which belongs to them, (for this truly, even Angels might say) nor only of their praises as sung by Angels (and the chief of our Theologians come behind the lowest of them), nor indeed of the Theologians themselves, nor of their followers or companions, but even of those who are of the same rank as ourselves, last and subordinate to them; so that, if the things spoken should be correct, and, if we, as far as in us lies, have really reached the perception of the unfolding of the Divine Names, let the fact be ascribed to the Author of all good things, Who, Himself, bestows first the power to speak, then to speak well. And if any one of the Names of the same force has been passed over, that also you must understand according to the same methods. But, if these things are either incorrect or imperfect, and we have wandered from the truth, either wholly or partially, may it be of thy brotherly kindness to correct him, who unwillingly is ignorant, and to impart a word to him, who wishes to learn, and to vouchsafe assistance to him, who has not power in himself; and to heal him, who, not willingly, is sick; and having found out some things from thyself, and others from others, and receiving all from the good to transfer them also to us. By no means grow weary in doing good to a man thy friend, for thou perceivest, that we also have kept to ourselves none of the hierarchical communications transmitted to us, but have transmitted them without flaw, both to you and to other holy men, yea, and will continue to transmit them, as we may be sufficient to speak, and those to whom we speak, to hear, doing injury in no respect to the tradition, if at least we do not fail in the conception and expression thereof. But, let these things be held and spoken in such way, as is well pleasing to Almighty God; and let this indeed be our conclusion to the intelligible Divine Names. But I will now pass to the Symbolic Theology, with God for my Guide. 27 October, 1896.

(3) [We give] Thee grace, Thou highest [and] most excellent! For by Thy Grace we have received the so great Light of Thy own Gnosis. O holy Name, fit [Name] to be adored, O Name unique, by which the Only God is to be blest through worship of [our] Sire,—[of Thee] who deignest to afford to all a Father’s piety, and care, and love, and whatsoever virtue is more sweet [than these], endowing [us] with sense, [and] reason, [and] intelligence;—with sense that we may feel Thee; with reason that we may track Thee out from the appearances of things ; with means of recognition that we may joy in knowing Thee.

(10) Through the action of this (His) Good Mind (as he works his grace within us) the benevolently wise One declared a result as its fruit, He knowing the bountiful Piety, the creatrix of righteous beings . These all, O Mazda Ahura! in Thy Kingdom (are 'helps to our progress') for they smite (our tyrants) with fear .