(70) And it came to pass after this that his name during his lifetime was raised aloft to that Son of Man and to the Lord of Spirits from amongst those who dwell on the earth.

(86) Then he adds, naming expressly the Almighty God: "Deathless Immortal, capable of being To the immortals only uttered! Come, Greatest of gods, with strong Necessity.

(2) "And by the will of the greatness my equality was revealed, that what is of the power might become apparent. You are the great power that came into being, and I am the perfect light that is above the spirit and the darkness, the one who puts to shame the darkness for the intercourse of impure rubbing. For through the division of nature the majesty wished to be covered with honor up to the height of the thought of the spirit. And the spirit received rest in his power. For the image of the light is inseparable from the unconceived spirit. And the lawgivers did not name him after all the clouds of nature, nor is it possible to name him. For every likeness into which nature had divided is a power of the chaotic fire, which is the material seed. The one who took to himself the power of the darkness imprisoned it in the midst of its members. And by the will of the majesty, in order that the mind and the whole light of the spirit might be protected from every burden and from the toil of nature, a voice came forth from the spirit to the cloud of the hymen. And the light of the astonishment began to rejoice with the voice that was granted to him. And the great spirit of light was in the cloud of the hymen. He honored the infinite light and the universal likeness, who I am, the son of the majesty, saying, 'Anasses Duses, you are the infinite light who was given by the will of the majesty to establish every light of the spirit upon the place, and to separate the mind from the darkness. For it was not right for the light of the spirit to remain in Hades. For at your wish the spirit arose to behold your greatness.'

(268) 370 To say: N. washes himself, R` appears, the Great Ennead sparkles; 370 the Ombite is high as chief of the 'itr.t-palace; 371 N. puts humanity off from him as a limb; 371 N. seizes the wrr.t-crown from the hand of the Ennead. 371 Isis nurses him, Nephthys suckles him, 372 Horus takes him by his fingers (to his side), 372 he purifies N. in the lake of the jackal, 372 he makes, the ka of N. clean in the lake of the D.t. 372 He rubs down the flesh of the ka of N. and his own 372 with that which is near R` in the horizon, that which he (R`) took, 373 when the two lands beamed and when he bared the face of the gods. 373 He brings the ka of N. and himself to the great palace, 373 after offices (?) were made for him and the mtt was knotted for him. 374 N. leads the imperishable stars, 374 he ferries over to the Marshes of Reeds, 374 the inhabitants of the horizon row him, the inhabitants of b.w navigate him. 375 N. is very capable (mighty), his arms will not desert him; 375 N. is very excellent (foremost), his ka comes to him (to his aid).

(142) This gracious, amiable, blessed prince and king has his name from the light, or from the flash or going forth of the light, which signifieth rightly God the Holy Ghost.

(9) It is impossible for anyone to conceive of him or think of him. Or can anyone approach there, toward the exalted one, toward the preexistent in the proper sense? But all the names conceived or spoken about him are presented in honor, as a trace of him, according to the ability of each one of those who glorify him. Now he who arose from him when he stretched himself out for begetting and for knowledge on the part of the Totalities, he [...] all of the names, without falsification, and he is, in the proper sense, the sole first one, the man of the Father, that is, the one whom I call

(249) 264 To say: O ye two contestants, announce now to the honourable one in this his name: 264 N. is this ssss-plant which springs from the earth. 264 The hand of N. is cleansed by him who has prepared his throne. 265 N. it is who is at the nose of the powerful Great One. 265 N. comes out of the Isle of Flame, 265 (after) he, N., had set truth therein in the place of error. 265 N. it is who is the guardian of laundry, who protects the uraeusserpents, 265 in the night of the great flood, which proceeds from the Great. 266 N. appears as Nefertem, as the flower of the lotus at the nose of R`; 266 as he comes forth from the horizon every day, the gods purify themselves, when they see him.

(12) For human speech is by nature feeble, and incapable of uttering God. I do not say His name. For to name it is common, not to philosophers only, but also to poets. Nor [do I say] His essence; for this is impossible, but the power and the works of God.

(14) Then our dexterous man and Gnostic is revealed in righteousness already even here, as Moses, glorified in the face of the soul, as we have formerly said, the body bears the stamp of the righteous soul. For as the mordant of the dyeing process, remaining in the wool, produces in it a certain quality and diversity from other wool; so also in the soul the pain is gone, but the good remains; and the sweet is left, but the base is wiped away. For these are two qualities characteristic of each soul, by which is known that which is glorified, and that which is condemned.

(1) But the inquiries which follow in the next place, require a more abundant doctrine, in order to their elucidation. At the same time, however, it is necessary to discuss the truth concerning them with brevity. For you inquire “ what efficacy there is in names that are not significant .” They are not, however, as you think, without signification; but let them be indeed unknown to us (though some of them are known to us, the explications of which we receive from the Gods), yet to the Gods all of them are significant, though not according to an effable mode; nor in such a way as that which is significant and indicative with men through imaginations; but either intellectually, conformably to the divine intellect which is in us; or ineffably, and in a way more excellent and simple, and conformably to the intellect which is united to the Gods. It is requisite, therefore, to take away all conceptions derived by an abstraction from sensibles, and all logical evolutions from divine names; and likewise the connascent physical similitudes of language to things which exist in nature. But the intellectual and divine symbolical character of divine similitude must be admitted to have a subsistence in names.

(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.

(7) Thus, then, the "Nameless "befits the cause of all, which is also above all, as do all the names of things existing, in order that there may be strictly a kingly rule over the whole; and that all things may be around It and dependent upon It, as cause, as beginning, as end. And Itself, according to the Divine saying, may be the "all in all," and truly sung as of all, producing, directing and perfecting and sustaining guard, and shrine, and turning towards Itself, and that uniformly, irresistibly and pre-eminently. For It is not only cause of sustenance, or life, or perfection,--so that from this or that forethought alone the Goodness above Name should be named, but It previously embraced in Itself all things existing, absolutely and without limit, by the complete benefactions of His one and all-creating forethought, and by all created things in joint accord It is celebrated and named.

(8) Further also, the Theologians do not honour alone the Names of God which are given from universal or particular Providences, or objects of His forethought; but also from certain occasional Divine Visions, in the sacred temples or elsewhere, which enlightened the initiated or the Prophets, they name the surpassing bright Goodness which is above Name, after one or other causes and powers, and clothe It in forms and shapes of man, or fire, or electron, and celebrate Its eyes and ears, and locks of hair, and countenance, and hands, and back, and wings, and arms, and hinder parts and feet. Also they assign to It crowns and seats, and drinking vessels and bowls, and certain other things mystical, concerning which, in our Symbolic Theology, we will speak as best we can. But now, collecting from the Oracles so much as serves the purpose of our present treatise, and using the things aforesaid, as a kind of Canon, and keeping our eyes upon them, let us advance to the unfolding of the Names of God, which fall within the range of our understanding, and, what the hierarchical rule always teaches us throughout every phase of theology, let us become initiated (to speak authoritatively) in the godlike contemplations with a god-enlightened conception. And let us bring religious ears to the unfoldings of the Holy Names of God, implanting the Holy in the Holy, according to the Divine tradition, and removing it from the laughter and jeers of the uninitiated; yea, rather, if certain men really are such, purifying them from their fighting against God in this matter. Be it thine, then, to guard these things, O excellent Timothy, according to the most holy leading, and to make the things Divine neither spoken nor known to the uninitiated. For myself, may Almighty God give me to celebrate, in a manner worthy of God, the numerous beneficent Names of the uncalled and unnamed Deity; and may He not take away a word of truth from my mouth.

(48) And at that hour that Son of Man was named In the presence of the Lord of Spirits, And his name before the Head of Days.

(3) The (Names) then, common to the whole Deity, as we have demonstrated from the Oracles, by many instances in the Theological Outlines, are the Super-Good, the Super-God, the Super-essential, the Super-Living, the Super-Wise, and whatever else belongs to the superlative abstraction; with which also, all those denoting Cause, the Good, the Beautiful, the Being, the Life-producing, the Wise, and whatever Names are given to the Cause of all Good, from His goodly gifts. But the distinctive Names are the superessential name and property of Father, and Son and Spirit, since no interchange or community in these is in any way introduced. But there is a further distinction, viz., the complete and unaltered existence of Jesus amongst us, and all the mysteries of love towards man actually existing within it.

(3) "And when I prayed to the majesty, toward the infinite light, that the chaotic power of the spirit might go to and fro, and the dark womb might be barren, and that my likeness might appear in the cloud of the hymen, as if I were wrapped in the light of the spirit that went before me, and by the will of the majesty and through the prayer, I came in the cloud in order that through my garment—which was from the power of the spirit—the pleroma of the word might bring power to the members who possessed it in the darkness. For because of them I appeared in this insignificant place. For I am a helper of everyone who has been given a name. When I appeared in the cloud, the light of the spirit began to save itself from the frightful water, and from the clouds of fire that had been separated from dark nature. And I gave them eternal honor that they might not again engage in the impure rubbing.

(260) 316 To say: O Geb, bull of Nut, N. is a Horus, heir of his father. 316 N. is the goer, the comer, the fourth of these four gods, 316 who have brought water (and) made themselves clean, who rejoice over the "power" of their fathers. 316 He desires that he be justified by that which he has done. 317 Since Tfn and Tefnut have judged N.; since the Two Truths have heard (him); 317 since Shu has been advocate (tongue); since the Two Truths have given verdict; 317 he has encompassed the thrones of Geb, he has raised himself to that which he wished. 318 (So now that) his limbs are united, which were hidden (in the grave), 318 he unites himself with those who are in Nun. He puts an end to his words in Heliopolis, 318 as N. goes forth on that day in the true form of an . 319 N. destroys battle; he punishes revolt. 319 N. goes forth (as) the protector of truth; he brings her, for she is with him. 319 Those who were furious, (now) busy themselves for him; those who are in Nun, (now) give life over to him. 320 The refuge of N. is in his eye; the protection of N. is in his eye; 320 the power of N. is in his eye; the strength of N. is in his eye. 321 O gods of South, North, West, East, respect N., fear him; 321 he has sat in the t of the two courts. 321 That uraeus-serpent dnn-wt.t might have burned you, for she attained your heart, 322 you (they) who might have come to N. as an adversary; come to him (as a friend), come to him. 322 N. is the dd of his father, the nb of his mother. 323 The abomination of N. is to walk in darkness, 323 lest he see those who are upside down. 323 N. will come forth in this day; he will bring truth with him. 323 N. will not be delivered up to your flame, O gods.

(2) Indeed, I have no hope that the Creator of the whole of Greatness, the Father and the Lord of all the things [that are], could ever have one name, even although it should be made up of a multitude—He who cannot be named, or rather He who can be called by every name. For He, indeed, is One and All ; so that it needs must be that all things should be called by the same name as His, or He Himself called by the names of all.

(125) Now as all angels are bound to the king, so is the king also bound to God his Creator, as body and soul; the body signifieth God; and the soul signifieth the angelical king, who is in the body of God, and is become a creature in the body of God, and abideth eternally in the body of God, as the soul does in its nest. And therefore also has God so highly glorified him, as his own propriety, or as the soul is glorified in the body.

(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.