(381) —let us have no more lies of that sort. Neither must we have mothers under the influence of the poets scaring their children with a bad version of these myths—telling how certain gods, as they say, ‘Go about by night in the likeness of so many strangers and in divers forms;’ but let them take heed lest they make cowards of their children, and at the same time speak blasphemy against the gods. Heaven forbid, he said. But although the gods are themselves unchangeable, still by witchcraft and deception they may make us think that they appear in various forms? Perhaps, he replied. Well, but can you imagine that God will be willing to lie, whether in word or deed, or to put forth a phantom of himself? I cannot say, he replied. Do you not know, I said, that the true lie, if such an expression may be allowed, is hated of gods and men? What do you mean? he said. I mean that no one is willingly deceived in that which is the truest and highest part of himself, or about the truest and highest matters; there, above all, he is most afraid of a lie having possession of him. Still, he said, I do not comprehend you. The reason is, I replied, that you attribute some profound meaning to my words; but I am only saying that deception, or being deceived or uninformed about the highest realities in the highest part of themselves, which is the soul, and in that part of them to have and to hold the lie, is what mankind least like;—that, I say, is what they utterly detest. There is nothing more hateful to them. And, as I was just now remarking, this ignorance in the soul of him who is deceived may be called the true lie; for the lie in words is only a kind of imitation and shadowy image of a previous affection of the soul, not pure unadulterated

(4) "For Abraham, who for his free faith was called ' the friend of God,' was not elated by glory, but modestly said, 'I am dust and ashes.' And of Job it is thus written: ' Job was just and blameless, true and pious, abstaining from all evil.'" He it was who overcame the tempter by patience, and at once testified and was testified to by God; who keeps hold of humility, and says, "No one is pure from defilement, not even if his life were but for one day." "Moses, 'the servant who was faithful in all his house,' said to Him who uttered the oracles from the bush,' Who am I, that Thou sendest me? I am slow of speech, and of a stammering tongue,' to minister the voice of God in human speech. And again: ' I am smoke from a pot.'" "For God resisteth the proud, but giveth grace to the humble."

(26) But you did not recognize the deceitfulness of this one when you received him as a true friend. For he casts into your heart evil thoughts as good ones, and hypocrisy in the guise of true wisdom, avidity in the guise of conservative frugality, love of glory in the guise of that which is beautiful, boastfulness and pride in the guise of great austerity, and godlessness as great godliness. For he who says, "I have many gods," is godless. And he casts spurious knowledge into your heart in the guise of mysterious words. Who will be able to comprehend his thoughts and devices, which are varied, since he is a Great Mind for those who wish to accept him as king?

(82) And again, respecting God, saying that He was invisible, and that He was known to but one, a Chaldean by race - meaning either by this Abraham or his son - he speaks as follows: "But one a scion of Chaldean race; For he the sun's path knew right well, And how the motion of the sphere about The earth proceeds, in circle moving Equally around its axis, how the winds Their chariot guide o'er air and sea."

(18) And I called to him from heaven, and said unto him : "Abraham, Abraham"; and he was terrified and said : " Behold, (here) am I." II. And I said unto him : " Lay not thy hand upon the lad, neither do thou anything to him ; for now I have shown that thou fearest the Lord, and hast not withheld thy son, thy first-born son, from me."

(32) I know that ye are Abraham's seed; but ye seek to kill me, because my word hath no place in you. I speak that which I have seen with my Father: and ye do that which ye have seen with your father.

(65) Now when thou beholdest the sun and stars, thou must not think that they are the holy and pure God, and thou must not offer to pray to them, or ask anything of them, for they are not the holy God, but are the kindled, austere birth or geniture of his body, wherein love and wrath wrestle the one with the other.

(10) Therefore let not my Master of Arts (in his lHood and Tippet) think himself so cunning in this Matter, nor pour out his Mockings so presumptuously [against the Children of God,] for so long as he is a Scorner [or Mocker] he knows nothing of this. He ought not to think his Cap becomes him so finely; nor ought he to boast of his human Calling, as if he did sit in his Calling by the Ordinance of God, whereas he is not set or confirmed therein from God, but by the Favour of Man. He ought not so much to prohibit [and forbid] the Way to Paradise, which himself does not know: He must one Day give a heavy Account of his Ordination by the Favour of Man; because he boasts of a divine Calling, and yet the Spirit of God is far from him, therefore he is a liar, and belies the Deity.

(9) ¶Beware of false prophets, which come to you in sheep's clothing, but inwardly they are ravening wolves. Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles? Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit. A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. Every tree that bringeth not forth good fruit is hewn down, and cast into the fire. Wherefore by their fruits ye shall know them.

(8) There was much murmuring among the people concerning him: for some said, He is a good man: others said, Nay; but he deceiveth the people. Howbeit no man spake openly of him for fear of the Jews. The Jews sought him at the feast.

(44) And on the sixteenth the Lord ap- peared unto him, and said unto him, " Jacob, Jacob " ; and he said, " Here am I." And He said unto him : " I am the God of thy fathers, the God of Abraham and Isaac ; fear not to go down into Egypt, for I will there make of thee a great nation.

(3) "Came any one by his own merit hence, Or by another's, who was blessed thereafter?" And he, who understood my covert speech, Replied: "I was a novice in this state, When I saw hither come a Mighty One, With sign of victory incoronate. Hence he drew forth the shade of the First Parent, And that of his son Abel, and of Noah, Of Moses the lawgiver, and the obedient Abraham, patriarch, and David, king, Israel with his father and his children, And Rachel, for whose sake he did so much, And others many, and he made them blessed; And thou must know, that earlier than these Never were any human spirits saved." We ceased not to advance because he spake, But still were passing onward through the forest, The forest, say I, of thick-crowded ghosts. Not very far as yet our way had gone This side the summit, when I saw a fire That overcame a hemisphere of darkness. We were a little distant from it still, But not so far that I in part discerned not That honourable people held that place.

(29) Blessed are the eyes which see the things that ye see: for I tell you, that many prophets and kings have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them.

(3) To Him the (Divine Righteousness) answered with his sanctity. (Great was our perplexity); a chieftain who war capable of smiting back (their fury), and who was himself without hate (was not to be obtained by us); among such things as these, those things are not to be known (by beings such as we) which are the influences which approach (and move) the lofty fires (revealing the favour and the will of God ). Of beings He is the mightiest to whom those who have performed their actions approach with invocations. (He has no need to ask!)

(24) And the Lord appeared to him that night, on the new moon of the first month, and said unto him : "I am the God of Abraham thy father; fear not, for I am with thee, and shall bless thee and shall surely multiply thy seed as the sand of the earth, for the sake of Abraham my servant."

(28) Do not think that I will accuse you to the Father: there is one that accuseth you, even Moses, in whom ye trust. For had ye believed Moses, ye would have believed me: for he wrote of me. But if ye believe not his writings, how shall ye believe my words?

(8) Let not lies be uttered in presence of the great god, Lord of the Amenta

(31) But he who is able to renounce them shows that he is from the generation of the Son of Man, (and) has power to accuse them. [...] he restrains [...] part(s) in a [...] in wickedness, and he makes the outer like the inner. He resembles an angel which ... ... (1 line unrecoverable) ... power [...] said them. But the one ... ... (5 lines unrecoverable) And having withdrawn [...], he became silent, having ceased from loquacity and disputations. But he who has found the life-giving word, and he who has come to know the Father of Truth, has come to rest; he has ceased seeking, having found. And when he found, he became silent. But few are the things he used to say to those that [...] with their intellectual mind the [...].

(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.

(220) 194 The two doors of the horizon are open; its bolts slide. I 94 He has come to thee, N.t (Crown of Lower Egypt); he has come to thee, Nsr.t (Uraeus); 194 he has, come to thee, Great One; he has come to thee, Great-inmagic (Crown of Lower Egypt). 194 He is pure for thee; he is in awe of thee. 195 Mayest thou be satisfied with him; mayest thou be satisfied with his purity; 195 mayest thou be satisfied with his word, which he speaks to thee: 195 "How beautiful is thy face, when it is peaceful, new, young, for a god, father of the gods, has begotten thee!" 195 He has come to thee, Great-in-magic (Crown of Lower Egypt). 195 It is Horus, who has fought in protection of his eye, Great-inmagic.