(5) From all qualities the whole divine power of the Father speaketh forth the WORD; that is, the Son of God.

(8) O righteous Father, the world hath not known thee: but I have known thee, and these have known that thou hast sent me. And I have declared unto them thy name, and will declare it: that the love wherewith thou hast loved me may be in them, and I in them.

(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.

(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.

(27) When ye have lifted up the Son of man, then shall ye know that I am he, and that I do nothing of myself; but as my Father hath taught me, I speak these things. And he that sent me is with me: the Father hath not left me alone; for I do always those things that please him.

(6) Verily, verily, I say unto you, He that believeth on me, the works that I do shall he do also; and greater works than these shall he do; because I go unto my Father.

(37) And the Son is the Heart in the Father; all the powers which are in the Father are the propriety of the Father; and the Son is the Heart, or the kernel or pith in all the powers in the whole Father, and he is the cause of the springing joy in all powers in the whole Father.

(27) All things are delivered to me of my Father: and no man knoweth who the Son is, but the Father; and who the Father is, but the Son, and he to whom the Son will reveal him.

(52) And there is in the Depth of the Deity no such wonderful Person more, as this Christ is, which the Prophet Isaiah calls (in the Spirit highly known by him) Wonderful Power, [or Virtue, Champion, or] Saviour, eternal Father, and Prince of Peace; whose Dominion is great, and upon his Shoulders; understand [upon] the Creatures of the Element.

(9) For the Word of the Father of the universe is not the uttered word (logou proForikou), but the wisdom and most manifest kindness of God, and His power too, which is almighty and truly divine, and not incapable of being conceived by those who do not confess - the all-potent will. But since some are unbelieving, and some are disputations, all do not attain to the perfection of the good. For neither is it possible to attain it without the exercise of free choice; nor does the whole depend on our own purpose; as, for example, what is defined to happen. "For by grace we are saved:" not, indeed, without good works; but we must, by being formed for what is good, acquire an inclination for it. And we must possess the healthy mind which is fixed on the pursuit of the good; in order to which we have the greatest need of divine grace, and of right teaching, and of holy susceptibility, and of the drawing of the Father to Him. For, bound in this earthly body, we apprehend the objects of sense by means of the body; but we grasp intellectual objects by means of the logical faculty itself. But if one expect to apprehend all things by the senses, he has fallen far from the truth. Spiritually, therefore, the apostle writes respecting the knowledge of God, "For now we see as through a glass, but then face to face." For the vision of the truth is given but to few. Accordingly, Plato says in the Epinomis, "I do not say that it is possible for all to be blessed and happy; only a few. Whilst we live, I pronounce this to be the case. But there is a good hope that after death I shall attain all." To the same effect is what we find in Moses: "No man shall see My face, and live." For it is evident that no one during the period of life has been able to apprehend God clearly. But" the pure in heart shall see God," when they arrive at the final perfection. For since the soul became too enfeebled for the apprehension of realities, we needed a divine teacher. The Saviour is sent down - a teacher and leader in the acquisition of the good -the secret and sacred token of the great Providence. "Where, then, is the scribe? where is the searcher of this world? Hath not God made foolish the wisdom of this world?" it is said. And again, "I will destroy the wisdom of the wise, and bring to nothing the understanding of the prudent," plainly of those wise in their own eyes, and disputatious. Excellently therefore Jeremiah says, "Thus saith the Lord, Stand in the ways, and ask for the eternal paths,"what is the good way, and walk in it, and ye shall find expiation for your souls." Ask, he says, and inquire of those who know, without contention and dispute. And on learning the way of truth, let us walk on the right way, without turning till we attain to what we desire: It was therefore with reason that the king of the Romans (his name was Numa), being a Pythagorean, first of all men, erected a temple to Faith and Peace. "And to Abraham, on believing, righteousness was reckoned." He, prosecuting the lofty philosophy of aerial phenomena, and the sublime philosophy of the movements in the heavens, was called Abram, which is interpreted "sublime father." But afterwards, on looking up to heaven, whether it was that he saw the Son in the spirit, as some explain, or a glorious angel, or in any other way recognised God to be superior to the creation, and all the order in it, he receives in addition the Alpha, the knowledge of the one and only God, and is called Abraam, having, instead of a natural philosopher, become wise, and a lover of God. For it is interpreted, "elect father of sound." For by sound is the uttered word: the mind is its father; and the mind of the good man is elect. I cannot forbear praising exceedingly the poet of Agrigentum, who celebrates faith as follows: "Friends, I know, then, that there is truth in the myths Which I will relate. But very difficult to men, And irksome to the mind, is the attempt of faith."

(25) " Blessed art thou, Lord of righteousness and God of the ages ; And may He bless thee beyond all the generations of men. May He give thee, my son, the path of righteous- ness, And reveal righteousness to thy seed.

(48) If I do not the works of my Father, believe me not. But if I do, though ye believe not me, believe the works; that ye may know, and believe, that the Father is in me, and I in him.

(11) Wherefore also the apostle designates as "the express image (karakthra) of the glory of the Father " the Son, who taught the truth respecting God, and expressed the fact that the Almighty is the one and only God and Father, "whom no man knoweth but the Son, and he to whom the Son shall reveal Him." That God is one is intimated by those "who seek the face of the God of Jacob;" whom being the only God, our Saviour and God characterizes as the Good Father. And "the generation of those that seek Him" is the elect race, devoted to inquiry after knowledge. Wherefore also the apostle says, "I shall profit you nothing, unless I speak to you, either by revelation, or by knowledge, or by prophecy, or by doctrine."

(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.

(16) Though, then, the Good is spoken of by all, it is not understood by all, what thing it is. Not only, then, is God not understood by all, but both unto the gods and some of the men they out of ignorance do give the name of Good, though they can never either be or become Good. For they are very different from God, while Good can never be distinguished from Him, for that God is the same as Good. The rest of the immortal ones are nonetheless honored with the name of God, and spoken of as gods; but God is Good not out of courtesy but out of nature. For that God's nature and the Good is one; one os the kind of both, from which all other kinds [proceed]. The Good is he who gives all things and naught receives. God, then, doth give all things and receive naught. God, then, is Good, and Good is God.

(7) 'He (the Self) of whom many are not even able to hear, whom many, even when they hear of him, do not comprehend; wonderful is a man, when found, who is able to teach him (the Self); wonderful is he who comprehends him, when taught by an able teacher.'

(10) Thou knowest [now], my son, the manner of Rebirth. And when the Ten is come, my son, that driveth out the Twelve, the Birth in understanding is complete, and by this birth we are made into Gods. Who then doth by His mercy gain this Birth in God, abandoning the body's senses, knows himself [to be of Light and Life] and that he doth consist of these, and [thus] is filled with bliss.

(12) Those, then, who choose to belong to Him, are those who are perfected through faith. He, the Son, is, by the will of the Almighty Father, the cause of all good things, being the first efficient cause of motion - a power incapable of being apprehended by sensation. For what He was, was not seen by those who, through the weakness of the flesh, were incapable of taking in [the reality].

(39) Now behold, dear Soul, that is the Deity, and that comprehends in it the second or the middlemost Principle. Therefore God is only good, the Love, the Light, the Virtue [or Power.] Now consider, if the Mind did not stand in the Darkness, there would no such eternal Wisdom and Skill be; for the Anguish in the Will to generate, standeth therein; and the Anguish is the Quality, and the Quality is the Multiplicity [or Variety.] and makes the Mind, and the Mind again makes the Multiplicity [or Plurality.]

(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.