(2) And, moreover, though it should be unknown to us, yet this very circumstance is that which is most venerable in it, for it is too excellent to be divided into knowledge. But in those names which we can, scientifically analyze, we possess a knowledge of the whole divine essence, power, and order, comprehended in the name. And farther still, we preserve in the soul collectively the mystic and arcane image of the Gods, and through this we elevate the soul to the Gods, and when elevated conjoin it as much as possible with them. But you ask, “ Why, of significant names, we prefer such as are Barbaric to our own? ” Of this, also, there is a mystic reason. For because the Gods have shown that the whole dialect of sacred nations such as those of the Egyptians and Assyrians, is adapted to sacred concerns; on this account we ought to think it necessary that our conference with the Gods should be in a language allied to them. Because, likewise, such a mode of speech is the first and most ancient. And especially because those who first learned the names of the Gods, having mingled them with their own proper tongue, delivered them to us, that we might always preserve immoveable the sacred law of tradition, in a language peculiar and adapted to them. For if any other thing pertains to the Gods, it is evident that the eternal and immutable must be allied to them.

(127) There are bidden mystical Words, and are understood only in the Language of Nature.

(89) For when Adam spoke at the first, he gave Names to all the Creatures, according to their Qualities and innate infant Operations, Virtues or Faculties. And it is the very Language of the total universal Nature, but is not known to every One. For it is a hidden secret Mystery, which is imparted to me by the Grace of God from the Spirit, which has a Delight and Longing towards me. Now observe,

(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.

(1) Now then, O Blessed One, after the Theological Outlines, I will pass to the interpretation of the Divine Names, as best I can. But, let the rule of the Oracles be here also prescribed for us, viz., that we shall establish the truth of the things spoken concerning God, not in the persuasive words of man's wisdom, but in demonstration of the Spirit-moved power of the Theologians, by aid of which we are brought into contact with things unutterable and unknown, in a manner unutterable and unknown, in proportion to the superior union of the reasoning and intuitive faculty and operation within us. By no means then is it permitted to speak, or even to think, anything, concerning the superessential and hidden Deity, beyond those things divinely revealed to us in the sacred Oracles. For Agnosia, (supra-knowledge) of its superessentiality above reason and mind and essence--to, it must we attribute the superessential science, so far aspiring to the Highest, as the ray of the supremely Divine Oracles imparts itself, whilst we restrain ourselves in our approach to the higher glories by prudence and piety as regards things Divine. For, if we must place any confidence in the All Wise and most trustworthy Theology, things Divine are revealed and contemplated in proportion to the capacity of each of the minds, since the supremely Divine Goodness distributes Divinely its immeasurableness (as that which cannot be contained) with a justice which preserves those whose capacity is limited. For, as things intelligible cannot be comprehended and contemplated by things of sense, and things uncompounded and unformed by things compounded and formed; and the intangible and unshaped formlessness of things without body, by those formed according to the shapes of bodies; in accordance with the self-same analogy of the truth, the superessential Illimitability is placed above things essential, and the Unity above mind above the Minds; and the One above conception is inconceivable to all conceptions; and the Good above word is unutterable by word--Unit making one every unit, and superessential essence and mind inconceivable, and Word unutterable, speechlessness and inconception, and namelessness--being after the manner of no existing being, and Cause of being to all, but Itself not being, as beyond every essence, and as It may manifest Itself properly and scientifically concerning Itself.

(53) These Words must be considered exactly, what they are. For the Word (Am) conceives itself in the Heart, and goes forth to the Lips, but there is captivated and goes back again sounding, till it comes to the Place from whence it went forth. [n Or how these German Words are framed in the Articulation by the Instruments of Speech; that what they signify according to the Language of Nature may be understood. o Voice of God. p The Place of

(1) There were formed seven double letters, Beth, Gimel, Daleth, Kaph, Pe, Resh, Tau, each has two voices, either aspirated or softened. These are the foundations of Life, Peace, Riches, Beauty or Reputation, Wisdom, Fruitfulness, and Power. These are double, because their opposites take part in life, opposed to Life is Death; to Peace, War; to Riches, Poverty; to Beauty or Reputation, Deformity or Disrepute; to Wisdom, Ignorance; to Fruitfulness, Sterility; to Power, Slavery.

(1) You object, however, “ that he who hears words looks to their signification, so that it is sufficient the conception remains the same, whatever the words may be that are used .” But the thing is not such as you suspect it to be. For if names subsisted through compact it would be of no consequence whether some were used instead of others. But if they are suspended from the nature of things, those names which are more adapted to it will also be more dear to the Gods. From this, therefore, it is evident that the language of sacred nations is very reasonably preferred to that of other men. To which may be added, that names do not entirely preserve the same meaning when translated into another language; but there are certain idioms in each nation which cannot be signified by language to another nation. And, in the next place, though it should be possible to translate them, yet they no longer preserve the same power when translated. Barbarous names, likewise, have much emphasis, great conciseness, and participate of less ambiguity, variety, and multitude.

(8) Further, the mystic name of four letters which was affixed to those alone to whom the adytum was accessible, is called Jave, which is interpreted, "Who is and shall be." The name of God, too, among the Greeks contains four letters.