(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.

(3) “ Nor do we frame conceptions of a divine nature, contrary to its real mode of subsistence. ” But conformably to the nature which it possesses, and to the truth concerning it, which those obtained who first established the laws of sacred religion, we persevere in our conceptions of divinity. For if any thing else in religious legal institutions is adapted to the Gods, this must certainly be immutability. And it is necessary that ancient prayers, like sacred asyla, should be preserved invariably the same, neither taking any thing from them, nor adding any thing to them which is elsewhere derived. For this is nearly the cause at present that both names and prayers have lost their efficacy, because they are continually changed through the innovation and illegality of the Greeks. For the Greeks are naturally studious of novelty, and are carried about every where by their volatility; neither possessing any stability themselves, nor preserving what they have received from others; but rapidly relinquishing this, they transform every thing through an unstable desire of discovering something new. But the Barbarians are stable in their manners, and firmly continue to employ the same words. Hence they are dear to the Gods, and proffer words which are grateful to them; but which it is not lawful for any man by any means to change. And thus much we have said in answer to you concerning names, which though they are inexplicable, and are called Barbaric, yet are adapted to sacred concerns.

(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.

(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.

(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.

(54) In the Book of Coming Forth by Day, many of the Egyptian secrets have been preserved to this generation. While this ancient scroll has been well translated, only a few understand the secret: significance of its magical passages. Oriental races have a keen realization of the dynamics of sound. They know that every spoken word has tremendous power and that by certain arrangements of words they can create vortices of force in the invisible universe about them and thereby profoundly influence physical substance. The Sacred Word by which the world was established, the Lost Word which Masonry is still seeking, and the threefold Divine Name symbolized by A. U. M.--the creative tone of the Hindus--all are indicative of the veneration accorded the principle of sound.

(3) Neither do the invocations which implore the Gods to incline to us, conjoin the priests to them through passion; but procure for them the communion of an indissoluble connexion, through the friendship which binds all things together. Hence, it does not, as the name seems to imply, incline the intellect of the Gods to men; but, according to the decision of truth, renders the will of man adapted to the participation of the Gods, elevates it to them, and coharmonizes the former with the latter, through the most appropriate persuasion. On this account also, such names of the Gods as are adapted to sacred concerns, and other divine symbols, are able, as they are of an anagogic or elevating nature, to connect invocations with the Gods themselves.

(2) Hence, on all these accounts, they are adapted to more excellent natures. Take away, therefore, entirely those suspicions of yours which fall off from the truth, viz. “ if he who is invoked is either an Egyptian or uses the Egyptian language .” But rather think that as the Egyptians were the first of men who were allotted the participation of the Gods, the Gods when invoked rejoice in the Egyptian rites. Again, however, if all these were the fraudulent devices of enchanters, how is it possible that things which are in the most eminent degree united to the Gods, which also conjoin us with them, and have powers all but equal to those of superior beings, should be phantastic devices, though without them no sacred operation can be effected? But neither “ do these veils [by which arcana are concealed] originate from our passions, which rumour ascribes to a divine nature .” For beginning, not from our passions, but, on the contrary, from things allied to the Gods, we make use of words adapted to them.

(57) Ye blind and proud necromancers, jugglers and sorcerers, your art consisteth in your changing the elements of your body by your conjurations and instruments of the qualities or qualifying properties, which you make use of to that purpose, and ye think ye have right so to do; but is it not against the birth or geniture of God? If you think not, make that appear.

(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.

(8) Further also, the Theologians do not honour alone the Names of God which are given from universal or particular Providences, or objects of His forethought; but also from certain occasional Divine Visions, in the sacred temples or elsewhere, which enlightened the initiated or the Prophets, they name the surpassing bright Goodness which is above Name, after one or other causes and powers, and clothe It in forms and shapes of man, or fire, or electron, and celebrate Its eyes and ears, and locks of hair, and countenance, and hands, and back, and wings, and arms, and hinder parts and feet. Also they assign to It crowns and seats, and drinking vessels and bowls, and certain other things mystical, concerning which, in our Symbolic Theology, we will speak as best we can. But now, collecting from the Oracles so much as serves the purpose of our present treatise, and using the things aforesaid, as a kind of Canon, and keeping our eyes upon them, let us advance to the unfolding of the Names of God, which fall within the range of our understanding, and, what the hierarchical rule always teaches us throughout every phase of theology, let us become initiated (to speak authoritatively) in the godlike contemplations with a god-enlightened conception. And let us bring religious ears to the unfoldings of the Holy Names of God, implanting the Holy in the Holy, according to the Divine tradition, and removing it from the laughter and jeers of the uninitiated; yea, rather, if certain men really are such, purifying them from their fighting against God in this matter. Be it thine, then, to guard these things, O excellent Timothy, according to the most holy leading, and to make the things Divine neither spoken nor known to the uninitiated. For myself, may Almighty God give me to celebrate, in a manner worthy of God, the numerous beneficent Names of the uncalled and unnamed Deity; and may He not take away a word of truth from my mouth.

(33) "First secure a thread of red silk that has been spun or twisted to the left instead of the right. Then place in the ground twelve crosses made of laurel leaves, and also prepare a long strip of new white paper. Write with an unused pen the characters and symbols as seen on the second circle. Wind this latter strip of paper around with the red silken thread and pin them upon the twelve crosses of laurel leaves. Outside this second circle make a third one which is also of virgin parchment and pinned upon twelve crosses of consecrated palm. When you have made these three circles, retire into them until at last you stand in the center upon a pentagram drawn in the midst of the great cross first drawn. Now, to insure success, do everything according to the description, and when you have read off the sacred invocation pronounce the name of the spirit which you desire to appear. It is essential that you pronounce the name very distinctly. You must also note the day and the hour, for each spirit can only be invoked at certain times."

(47) The figure of Isis is sometimes used to represent the occult and magical arts, such as necromancy, invocation, sorcery, and thaumaturgy. In one of the myths concerning her, Isis is said to have conjured the invincible God of Eternities, Ra, to tell her his secret and sacred name, which he did. This name is equivalent to the Lost Word of Masonry. By means of this Word, a magician can demand obedience from the invisible and superior deities. The priests of Isis became adepts in the use of the unseen forces of Nature. They understood hypnotism, mesmerism, and similar practices long before the modem world dreamed of their existence.

(142) This gracious, amiable, blessed prince and king has his name from the light, or from the flash or going forth of the light, which signifieth rightly God the Holy Ghost.

(10) Of the great rishis I am Bhrigu, and of words I am the monosyllable “Om.” Of sacrifices I am the sacrifice of japa; of immovable things I am the Himālaya.

The rulers wanted to fool people, since they saw that people have a kinship with what is truly good. They took the names of the good and assigned them to what is not good, to fool people with names and link the names to what is not good. So, as if they were doing people a favor, they took names from what is not good and transferred them to the good, in their own way of thinking. For they wished to take free people and enslave them forever.

(1) BUT since whatever we have to say on these matters has reached, in my opinion, a fitting conclusion, we must sing Him of endless names, both as Holy of Holies and King of Kings; and as ruling eternity and for ever and beyond, and as Lord of Lords, and God of Gods. And first we must say, what we think Holiness Itself is; and what Kingdom, and what Lordship, and what Divinity, and what the Oracles wish to denote by the duplication of the names.

(23) Keep telling forever a stone to become a ruby, Keep telling forever the old to become young! Tell earth to assume the quality of water, Bid water to become honey or milk! God is the creator of heaven and them that dwell therein; Also of water and of earth, and them that dwell therein; To heaven He gave its revolutions and its purity, Can the heaven will to become as dregs? Can earth will to assume the clearness of pure wine? That Person has assigned 'to each its lot, Can mountain by endeavor become as grass?"