(4) 'A name is the Rig-veda, Yagur-veda, Sâma-veda, and as the fourth the Âtharvana, as the fifth the Itihâsa-purâna, the Veda of the Vedas, the Pitrya, the Râsi, the Daiva, the Nidhi, the Vâkovâkya, the Ekâyana, the Deva-vidyâ, the Brahma-vidyâ, the Bhûta-vidyâ, the Kshatra-vidyâ, the Nakshatra-vidyâ, the Sarpa and Devagana-vidyâ. All these are a name only. Meditate on the name.

(1) 'Speech is better than a name. Speech makes us understand the Rig-veda, Yagur-veda, Sâma-veda, and as the fourth the Âtharvana, as the fifth the Itihâsa-purâna, the Veda of the Vedas, the Pitrya, the Râsi, the Daiva, the Nidhi, the Vâkovâkya, the Ekâyana, the Deva-vidyâ, the Brahma-vidyâ, the Kshatra-vidyâ, the Nakshatra-vidyâ, the Sarpa and Devagana-vidyâ; heaven, earth, air, ether, water, fire, gods, men, cattle, birds, herbs, trees, all beasts down to worms, midges, and ants; what is right and what is wrong; what is true and what is false; what is good and what is bad; what is pleasing and what is not pleasing. For if there were no speech, neither right nor wrong would be known , neither the true nor the false, neither the good nor the bad, neither the pleasant nor the unpleasant. Speech makes us understand all this. Meditate on speech.

(5) 'He who meditates on the name as Brahman , is, as it were, lord and master as far as the name reaches-he who meditates on the name as Brahman.' 'Sir, is there something better than a name?' 'Yes, there is something better than a name.' 'Sir, tell it me.'

(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.

(12) I am Rā, who proceedeth from Nu, and my soul is divine. I am he who produceth food, but I execrate what is wrong

(1) I am a Soul. I am Rā who proceedeth from Nu, and my soul is divine. I am he who produceth food, but I execrate what is wrong and look not upon it

(13) I am Rā, who protecteth himself, and no evil things can overthrow me

(2) I am Râ himself, I am not to be ignored, I am not to be molested

(1) 'Mind (manas) is better than speech. For as the closed fist holds two amalaka or two kola or two aksha fruits, thus does mind hold speech and name. For if a man is minded in his mind to read the sacred hymns, he reads them; if he is minded in his mind to perform any actions, he performs them; if he is minded to wish for sons and cattle, he wishes for them; if he is minded to wish for this world and the other, he wishes for them. For mind is indeed the self , mind is the world, mind is Brahman. Meditate on the mind.

(21) O ye gods, O ye Glorified who precede Rā, and who escort his soul, tow me as you tow him, in the same way as you conduct Rā and tow those in the sky. I am the lofty power in the Amenta

(23) I am He who presideth in Restau. “He who entereth in his own name, and cometh forth in quest; the Lord of the Eternity of the Earth” is my name

(20) Said over a Boat of four cubits in length, painted green. And let a starry sky be made, clean and purified with natron and incense. And see thou make an image of Rā upon a tablet of light green colour at the prow of the Boat. And see thou make an image of the Deceased whom thou lovest, that he may be made strong in this boat, and that his voyage be made in the Bark of Rā, and that Rā himself may look upon him. Do not do this for any one except for thine own self, thy father and thy son. And let them be exceedingly cautious for themselves. The Deceased acquireth might with Rā, and made to possess power among the gods, who regard him as one of themselves, and when men or the Dead see him they fall upon their faces. He is seen in the Netherworld as the image of Rā

(2) I am a powerful Soul; let the way be made for me to the place where Rā is and Hathor

(1) 'Spirit (prâna) is better than hope. As the spokes of a wheel hold to the nave , so does all this (beginning with names and ending in hope) hold to spirit. That spirit moves by the spirit, it gives spirit to the spirit. Father means spirit, mother is spirit, brother is spirit, sister is spirit, tutor is spirit, Brâhmana is spirit.

(1) He who is called ether (âkâsa) is the revealer of all forms and names. That within which these forms and names are contained is the Brahman, the Immortal, the Self. I come to the hall of Pragâpati, to the house; I am the glorious among Brahmans, glorious among princes, glorious among men . I obtained that glory, I am glorious among the glorious. May I never go to the white, toothless, yet devouring, white abode ; may I never go to it.

(14) O Rā, who guides this earth, for thou art guiding the powers and following the course of the gods; I am the guardian of his door who tows the navigating gods

(4) I adore thy name. I am the cow. Listen to my voice, on the day when thou puttest a flame under the head of Rā. Behold he is in the Tuat, and he is mighty in Heliopolis. Grant that he may be like one who is on earth. He is thy son, who loves thee. Do not ignore his name. Come to Osiris N. Grant that a flame may arise under his head, for he is the soul of the great body which rests in Heliopolis; the shining one, the form of the firstborn is his name. Barokatat’aua is his name

(1) Verily, this world is a triad — name, form, and work. Of these, as regards names, that which is called Speech is their hymn of praise (ttktha), for from it arise (ut-tha) all names. It is their Saman (chant), for it is the same (sama) as all names. It is their prayer (brahman)^ for it supports ( */bhar) all names.

(155) Change not the barbarous Names of Evocation for there are sacred Names in every language which are given by God, having in the Sacred Rites a Power Ineffable.

(3) The following, also, will be no small indications to you [of the difference of these powers]. With the Gods matter is immediately consumed. With archangels it is consumed in a short time. With angels there is a solution of, and elevation from, matter. By dæmons matter is elegantly adorned. With heroes there is a coadaptation to it, in appropriate measures, and a skilful providential attention to it. And with respect to archons, those that are the governors of the world are present with matter in a transcendent manner, and in this way unfold themselves into light. But those that are material, exhibit themselves as entirely replete with matter. With respect to souls, also, those that are pure, present themselves to the view out of matter, but those of a contrary description are seen surrounded with it.