(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.

(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.

(6) I saw Electra with companions many, 'Mongst whom I knew both Hector and Aeneas, Caesar in armour with gerfalcon eyes; I saw Camilla and Penthesilea On the other side, and saw the King Latinus, Who with Lavinia his daughter sat; I saw that Brutus who drove Tarquin forth, Lucretia, Julia, Marcia, and Cornelia, And saw alone, apart, the Saladin. When I had lifted up my brows a little, The Master I beheld of those who know, Sit with his philosophic family. All gaze upon him, and all do him honour. There I beheld both Socrates and Plato, Who nearer him before the others stand; Democritus, who puts the world on chance, Diogenes, Anaxagoras, and Thales, Zeno, Empedocles, and Heraclitus;

(40) "And the immortals, whom I have just described, all have authority from Immortal Man, who is called 'Silence', because by reflecting without speech all her own majesty was perfected. For since the imperishabilities had the authority, each created a great kingdom in the Eighth, (and) also thrones and temples (and) firmaments for their own majesties. For these all came by the will of the Mother of the Universe."

(110) "O warlike Trojans," says the lyric poet, - "High ruling Zeus, who beholds all things, Is not the cause of great woes to mortals; But it is in the power of all men to find Justice, holy, pure, Companion of order, And of wise Themis The sons of the blessed are ye In finding her as your associate."

(80) Now when we speak or write of the three Persons in the Deity, you must not conceive that therefore there are three Gods, each reigning and ruling by himself, like temporal kings on the earth.

The rulers wanted to fool people, since they saw that people have a kinship with what is truly good. They took the names of the good and assigned them to what is not good, to fool people with names and link the names to what is not good. So, as if they were doing people a favor, they took names from what is not good and transferred them to the good, in their own way of thinking. For they wished to take free people and enslave them forever.

(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.

(3) “ Nor do we frame conceptions of a divine nature, contrary to its real mode of subsistence. ” But conformably to the nature which it possesses, and to the truth concerning it, which those obtained who first established the laws of sacred religion, we persevere in our conceptions of divinity. For if any thing else in religious legal institutions is adapted to the Gods, this must certainly be immutability. And it is necessary that ancient prayers, like sacred asyla, should be preserved invariably the same, neither taking any thing from them, nor adding any thing to them which is elsewhere derived. For this is nearly the cause at present that both names and prayers have lost their efficacy, because they are continually changed through the innovation and illegality of the Greeks. For the Greeks are naturally studious of novelty, and are carried about every where by their volatility; neither possessing any stability themselves, nor preserving what they have received from others; but rapidly relinquishing this, they transform every thing through an unstable desire of discovering something new. But the Barbarians are stable in their manners, and firmly continue to employ the same words. Hence they are dear to the Gods, and proffer words which are grateful to them; but which it is not lawful for any man by any means to change. And thus much we have said in answer to you concerning names, which though they are inexplicable, and are called Barbaric, yet are adapted to sacred concerns.

(41) Timaeus: and of Cronos and Rhea were born Zeus and Hera and all those who are, as we know, called their brethren; and of these again, other descendants. Now when all the gods, both those who revolve manifestly and those who manifest themselves so far as they choose, had come to birth, He that generated this All addressed them thus: “Gods of gods, those works whereof I am framer and father are indissoluble save by my will. For though all that is bound may be dissolved,

(66) Proclaim his fifty names, they made his path pre-eminent." 1

(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) My Master said: "That one is Cacus, who Beneath the rock upon Mount Aventine Created oftentimes a lake of blood. He goes not on the same road with his brothers, By reason of the fraudulent theft he made Of the great herd, which he had near to him; Whereat his tortuous actions ceased beneath The mace of Hercules, who peradventure Gave him a hundred, and he felt not ten." While he was speaking thus, he had passed by, And spirits three had underneath us come, Of which nor I aware was, nor my Leader, Until what time they shouted: "Who are you?" On which account our story made a halt, And then we were intent on them alone. I did not know them; but it came to pass, As it is wont to happen by some chance, That one to name the other was compelled, Exclaiming: "Where can Cianfa have remained?" Whence I, so that the Leader might attend, Upward from chin to nose my finger laid. If thou art, Reader, slow now to believe What I shall say, it will no marvel be, For I who saw it hardly can admit it.

(4) "Take also the Hellenic books, read the Sibyl, how it is shown that God is one, and how the future is indicated. And taking Hystaspes, read, and you will find much more luminously and distinctly the Son of God described, and how many kings shall draw up their forces against Christ, hating Him and those that bear His name, and His faithful ones, and His patience, and His coming."

(46) The following lines are taken from the fragment K. 12,830, but their position in the text is uncertain.] [He named the four quarters (of the world)], mankind [he created], [And upon] him understanding ... Tiamat ... distant may . [The following lines are taken from the fragment K. 13,761.] (10) 1 "The mighty one !" ... Agi[l ...], "The Creator of [the earth ...]!" Zulummu ... , "The Giver of counsel and of whatsoever !" Mummu, "the Creator [of ...]!" Mulil, the heavens , "Who for ... !" Gishkul, let , (10) "Who brought the gods to naught !" Lugal-ab- , "Who in [ ............ ]!" Pap- , "Who in !" [The following lines are taken from the fragment K. 8,519 and its duplicate K. 13,337; this portion of the text was not separated by much from that preserved by K. 13,761.] . ... [... the Chief (?) of] all lords," [... supreme] is his might! [Lugal-durmah, "the King] 1 of the band of the gods," "the Lord of rulers," "Who is exalted in a royal habitation," "[Who] among the gods is gloriously supreme!" [Adu-nuna], "the Counsellor of Ea," who created the gods his fathers, Unto the path of whose majesty [No] god can ever attain! [... in] Dul-azag he made it known, pure is his dwelling! [... the ...] of those without understanding is Lugal-dul-azaga! supreme is his might! their in the midst of Tiamat, ... of the battle! [The numbering of the following lines is based on the marginal numbers upon No. 91,139. + 93,073

(49) We were induced to mention these things, because the poets of the epic cycle are placed amongst those of most remote antiquity. Already, too, among the Greeks, many diviners are said to have made their appearance, as the Bacides, one a Boeotian, the other an Arcadian, who uttered many predictions to many. By the counsel of Amphiletus the Athenian, who showed the time for the onset, Pisistratus, too, strengthened his government. For we may pass over in silence Cometes of Crete, Cinyras of Cyprus, Admetus the Thessalian, Aristaeas the Cyrenian, Amphiaraus the Athenian, Timoxeus the Corcyraean, Demaenetus the Phocian, Epigenes the Thespian, Nicias the Carystian, Aristo the Thessalian, Dionysius the Carthaginian, Cleophon the Corinthian, Hippo the daughter of Chiro, and Boeo, and Manto, and the host of Sibyls, the Samian, the Colophonian, the Cumaean, the Erythraean, the Pythian, the Taraxandrian, the Macetian, the Thessalian, and the Thesprotian. And Calchas again, and Mopsus, who lived during the Trojan war. Mopsus, however, was older, having sailed along with the Argonants. And it is said that Battus the Cyrenian composed what is called the Divination of Mop-sus. Dorotheus in the first Pandect relates that Mopsus was the disciple of Alcyon and Corone. And Pythagoras the Great always applied his mind to prognostication, and Abaris the Hyperborean, and Aristaeas the Proconnesian, and Epimenides the Cretan, who came to Sparta, and Zoroaster the Mede, and Empedocles of Agrigentum, and Phormion the Lacedaemonian; Polyaratus, too, of Thasus, and Empedotimus of Syracuse; and in addition to these, Socrates the Athenian in particular.

(32) ‘An-ar-ef, the Great’ is his name; 2, Kat-kat; 3, the Burning Bull, who liveth in his fire; 4, the Red-eyed one in the House of Gauze; 5, Fieryface which turneth backwards; 6, Dark Face in its hour; 7, Seer in the Night

(3) And he himself, who had become aware That I was questioning my Guide about him, Cried: "Such as I was living, am I, dead. If Jove should weary out his smith, from whom He seized in anger the sharp thunderbolt, Wherewith upon the last day I was smitten, And if he wearied out by turns the others In Mongibello at the swarthy forge, Vociferating, 'Help, good Vulcan, help!' Even as he did there at the fight of Phlegra, And shot his bolts at me with all his might, He would not have thereby a joyous vengeance." Then did my Leader speak with such great force, That I had never heard him speak so loud: "O Capaneus, in that is not extinguished Thine arrogance, thou punished art the more; Not any torment, saving thine own rage, Would be unto thy fury pain complete." Then he turned round to me with better lip, Saying: "One of the Seven Kings was he Who Thebes besieged, and held, and seems to hold God in disdain, and little seems to prize him; But, as I said to him, his own despites Are for his breast the fittest ornaments.

(55) Ye †mighty kings† who dwell on the earth, ye shall have to behold Mine Elect One, how he sits on the throne of glory and judges Azâzêl, and all his associates, and all his hosts in the name of the Lord of Spirits.'

(44) And these are the names of the sons of Jacob who went into Egypt with Jacob their father.