(7) Again, there is the veil of the entrance into the holy of holies. Four pillars there are, the sign of the sacred tetrad of the ancient covenants.

(76) Three of them are open on the face (i.e. the east) of the heavens, and three in the west, and three on the right (i.e. the south) of the heaven, and three on the left (i.e. the north).

(17) Differently, the stones might be the various phases of salvation; some occupying the upper, some the lower parts of the entire body saved. The three hundred and sixty bells, suspended from the robe, is the space of a year, "the acceptable year of the Lord," proclaiming and resounding the stupendous manifestation of the Saviour. Further, the broad gold mitre indicates the regal power of the Lord, "since the Head of the Church" is the Savour. The mitre that is on it [i.e., the head] is, then, a sign of most princely rule; and otherwise we have heard it said, "The Head of Christ is the God and Father of our Lord Jesus Christ." Moreover, there was the breastplate, comprising the ephod, which is the symbol of work, and the oracle logion; and this indicated the Word logos by which it was framed, and is the symbol of heaven, made by the Word, and subjected to Christ, the Head of all things, inasmuch as it moves in the same way, and in a like manner. The luminous emerald stones, therefore, in the ephod, signify the sun and moon, the helpers of nature. The shoulder, I take it, is the commencement of the hand.

(19) What is that? This gate of the gods is Haukar. It is the gate and the two doors and openings, through which father Tmu issueth to the Eastern Horizon of Heaven

(24) The soul of the deceased is supposed to be in the chamber, and to worship the rising and the setting sun

(10) This is said at the entrance of every gate, of those which are in the books, and to each of them an offering is made of the haunch, the head, the heart, and the hoof of a red bull, and four vases of blood which does not come from the heart, and scent vases, and sixteen pointed white loaves, and eight round loaves, and eight chenfu loaves, and eight hebennu loaves, eight casks of beer, eight vases of dry corn, four tanks of earthenware filled with the milk of a white cow, fresh herbs, fresh olive oil, green eye paint, antimony, odoriferous oils, and burning incense. Said while putting on a clay seal twice

(3) The western gate is the Apâna (down-breathing), that is speech, that is Agni (fire). Let a man meditate on that as glory of countenance and health. He who knows this, becomes glorious and healthy.

(7) I know the marked space in which they are enclosed. It is the soil of iron on which the gods stand

(8) This Chapter is so short in the old recension (Paris, III, 93) that it could hardly be understood without the rubric of the Turin text. The four Thoths, each of whom opens a door, are the four winds, coming from the four cardinal points ( Zeitschr. für Aeg. Sprache , 1877, p. 28

(10) The golden lamp conveys another enigma as a symbol of Christ, not in respect of form alone, but in his casting light, "at sundry times and divers manners," on those who believe on Him and hope, and who see by means of the ministry of the First-born. And they say that the seven eyes of the Lord "are the seven spirits resting on the rod that springs from the root of Jesse."

(8) A son of an elder (grhapati), called Ratna-rasi, came with five hundred sons of elders, with canopies decorated with the seven gems to pay respect and offer them to Him. By using His transcendental powers, the Buddha transformed all the canopies into a single one which contained the great chiliocosm.

(5) The upper gate is the Udâna (out-breathing), that is air, that is ether. Let a man meditate on that as strength and greatness. He who knows this, becomes strong and great.

(75) As for the twelve portals in the heaven, at the ends of the earth, out of which go forth the sun, moon, and stars, and all the works of heaven in the east and in the west.

(22) Each of the four walls had a small niche of the exact size of an amulet, which was lodged in it. We know it from the four oriented steles of Marseilles (Naville, Les quatre stèles orientées du Musée de Marseille ), where we find the text belonging to each wall, and also the niche cut in the stone for each amulet. On the North was a human figure, on the South a flame, on the East a jackal, on the West a Tat

(18) ⌈⌈And I saw how the winds stretch out the vaults of heaven⌉⌉, and have their station between heaven and earth: ⌈⌈these are the pillars of the heaven⌉⌉.

(75) In like manner twelve doors Uriel showed me, open in the circumference of the sun's chariot in the heaven, through which the rays of the sun break forth: and from them is warmth diffused over the earth, when they are opened at their appointed seasons.

(72) And in that fourth portal from which the sun rises in the first month are twelve window-openings, from which proceed a flame when they are opened in their season.

(36) Through each of these small portals pass the stars of heaven and run their course to the west on the path which is shown to them.

(6) The sixth gate. He who makes the loaves, with a thundering voice, is the name of its occupant; he who shows his face, is the name of the warden thereof, the stoneknife which belongs to the sky, is the name of the herald