(2) 'That Being (i. e. that which had produced fire, water, and earth) thought, let me now enter those three beings (fire, water, earth) with this living Self (gîva âtmâ) , and let me then reveal (develop) names and forms.

(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.

(7) Thus, then, the "Nameless "befits the cause of all, which is also above all, as do all the names of things existing, in order that there may be strictly a kingly rule over the whole; and that all things may be around It and dependent upon It, as cause, as beginning, as end. And Itself, according to the Divine saying, may be the "all in all," and truly sung as of all, producing, directing and perfecting and sustaining guard, and shrine, and turning towards Itself, and that uniformly, irresistibly and pre-eminently. For It is not only cause of sustenance, or life, or perfection,--so that from this or that forethought alone the Goodness above Name should be named, but It previously embraced in Itself all things existing, absolutely and without limit, by the complete benefactions of His one and all-creating forethought, and by all created things in joint accord It is celebrated and named.

(22) For not in Matter did the Fire which is in the first beyond enclose His active Power, but in Mind; for the framer of the Fiery World is the Mind of Mind.

(6) 'And where could its root be except in water? As water is an offshoot, seek after its root, viz. fire. As fire is an offshoot, seek after its root, viz. the True. Yes, all these creatures, O son, have their root in the True, they dwell in the True, they rest in the True. 'And how these three beings (devatâ), fire, water, earth, O son, when they reach man, become each of them tripartite, has been said before (VI, 4, 7). When a man departs from hence, his speech is merged in his mind, his mind in his breath, his breath in heat (fire), heat in the Highest Being.

(1) The difference which separates “ Gods from dæmons by the corporeal and incorporeal ,” is the next thing that follows in what you have written; this being much more common than the former difference, and yet it is so far from expressing the peculiarities of their essence, that it does not afford a conjectural knowledge of them, nor of any accidents which pertain to them. For neither is it possible from these things to apprehend whether they are animals or not, and whether they are deprived of life, or are not at all in want of it. Farther still, neither is it easy to conjecture how these names are predicated, whether in common, or of many different things. For if in common, it is absurd that a line and time, God and dæmons, fire and water, should be under the same incorporeal genus. But if of many things, what reason is there when you speak of the incorporeal, that you should rather manifest by it Gods than points; or when you speak of the corporeal, that you should not be thought to speak of the earth rather than of dæmons? For neither is this very thing defined, whether Gods and dæmons have bodies, or are carried in bodies, as in a vehicle, or use them, or comprehend them, or are alone the same with body. But, perhaps, it is not proper to examine this distinction very minutely. For you do not propose it as your own decision, but you exhibit it as the opinion of others.

(18) When then the mind doth free itself from the earth-body, it straightway putteth on its proper robe of fire, with which it could not dwell in an earth-body. For earth doth not bear fire; for it is all set in a blaze even by a small spark. And for this cause is water poured around earth, to be a guard and wall, to keep the blazing of the fire away. But mind, the swiftest thing of all divine outthinkings, and swifter than all elements, hath for its body fire. For mind being builder doth use the fire as tool for the construction of all things - the Mind of all [for the construction] of all things, but that of man only for things on earth. Stript of its fire the mind on earth cannot make things divine, for it is human in its dispensation.

(9) But the Depth in the Center of the Birth he knew much better than we in our Schools [or Universities,] which is shown by that a Saying, That he gave Names to all Things, to every Thing according to its Essence, Nature, and Property, as if he had stuck [or dwelt] in every Thing, and tried all Essences; whereas he had the Knowledge of them only from their Sound, also from their Form and Aspect, Smell and Taste; the Metals he knew in the Glance of the Tincture, and in the Fire, as it may yet well be known.

(39) For when he and all his angels had kindled in their bodies the qualifying or fountain spirit of the fire, then the unctuosness, marrow or fatness burnt in the sweet water, and the flash or terror, which riseth up fiercely in the birth of the light, became raging and tearing, burning and stinging, and a being or substance of a mere opposite or contrary will.

(4) Fire (the sky) is his head, his eyes the sun and the moon, the quarters his ears, his speech the Vedas disclosed, the wind his breath, his heart the universe; from his feet came the earth; he is indeed the inner Self of all things.

(8) On the second Day, God created the Firmament of the Heaven, viz. the strong Inclosure, [Fence, or Stop] to the Darkness of the original Matrix, that it might no more kindle itself, and generate Earth and Stones. And therefore he made the Inclosure or Firmament out of the Midst of the Waters, which stays the Might [Force, or Power] of the Fire, and became the visible Heaven, whence the Creatures are proceeded, from whence now the Elements, Fire, Air, and Water proceed.

(6) Not one of the names which are conceived or spoken, seen or grasped - not one of them applies to him, even though they are exceedingly glorious, magnifying and honored. However, it is possible to utter these names for his glory and honor, in accordance with the capacity of each of those who give him glory. Yet as for him, in his own existence, being and form, it is impossible for mind to conceive him, nor can any speech convey him, nor can any eye see him, nor can any body grasp him, because of his inscrutable greatness, and his incomprehensible depth, and his immeasurable height, and his illimitable will. This is the nature of the unbegotten one, which does not touch anything else; nor is it joined (to anything) in the manner of something which is limited. Rather, he possesses this constitution, without having a face or a form, things which are understood through perception, whence also comes (the epithet) "the incomprehensible. If he is incomprehensible, then it follows that he is unknowable, that he is the one who is inconceivable by any thought, invisible by any thing, ineffable by any word, untouchable by any hand. He alone is the one who knows himself as he is, along with his form and his greatness and his magnitude. And since he has the ability to conceive of himself, to see himself, to name himself, to comprehend himself, he alone is the one who is his own mind, his own eye, his own mouth, his own form, and he is what he thinks, what he sees, what he speaks, what he grasps, himself, the one who is inconceivable, ineffable, incomprehensible, immutable, while sustaining, joyous, true, delightful, and restful is that which he conceives, that which he sees, that about which he speaks, that which he has as thought. He transcends all wisdom, and is above all intellect, and is above all glory, and is above all beauty, and all sweetness, and all greatness, and any depth and any height.

(2) But we must keep our discourse within bounds, and must search, in our first explanation of the types, for what reason the Word of God prefers the sacred description of fire, in preference to almost every other. You will find it, then, representing not only wheels of fire, but also living creatures of fire, and men, flashing, as it were, like lightning, and placing around the Heavenly Beings themselves heaps of coals of fire, and rivers of flame flowing with irresistible force; and also it says that the thrones are of fire; and that the most exalted Seraphim glow with fire, it shews from their appellation, and it attributes the characteristic and energy of fire to them, and throughout, above and below, it prefers pre-eminently the representation by the image of fire. I think, then, the similitude of fire denotes the likeness of the Heavenly Minds to God in the highest degree; for the holy theologians frequently describe the superessential and formless essence by fire, as having many likenesses, if I may be permitted to say so, of the supremely Divine property, as in things visible. For the sensible fire is, so to speak, in everything, and passes through everything unmingled, and springs from all, and whilst all-luminous, is, as it were, hidden, unknown, in its essential nature, when there is no material lying near it upon which it may shew its proper energy. It is both uncontrollable and invisible, self-subduing all things, and bringing under its own energy anything in which it may happen to be; varying, imparting itself to all things near it, whatever they may be; renewing by its rousing heat, and giving light by its uncovered illuminations; invincible, unmingled, separating, unchangeable, elevating, penetrating, lofty; subject to no grovelling inferiority, ever moving, self-moving, moving other things, comprehending, incomprehended, needing no other, imperceptibly increasing itself, displaying its own majesty to the materials receiving it; energetic, powerful, present to all invisibly, unobserved, seeming not to be, and manifesting itself suddenly according to its own proper nature by friction, as it were by a sort of seeking, and again flying away impalpably, undiminished in all the joyful distributions of itself. And one might find many characteristics of fire, appropriate to display the supremely Divine Energy, as in sensible images. The Godly-wise, then, knowing this, depict the celestial Beings from fire, shewing their Godlikeness, and imitation of God, as far as attainable.

(2) Indeed, I have no hope that the Creator of the whole of Greatness, the Father and the Lord of all the things [that are], could ever have one name, even although it should be made up of a multitude—He who cannot be named, or rather He who can be called by every name. For He, indeed, is One and All ; so that it needs must be that all things should be called by the same name as His, or He Himself called by the names of all.

(89) For when Adam spake at the first, he gave names to all the creatures, according to their qualities and innate, instant 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:

(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.

(23) Now if we will search after the Tincture, what it is in its highest Degree, we shall find the a Spirit: For we cannot say, that the Fire is the Tincture, nor the Air neither. For the Fire is wholly contrary to the Tincture; and the Air stifles it; it is a very pleasant Refreshment; its Root, out of which is generated, is indeed the Fire: But if I may rightly mention the Seat where it sits, I cannot say otherwise, but that it is between the three Principles, viz. [between] the Kingdom of God, the Kingdom of Hell, and the Kingdom of this World, in the Midst, and [it] has none [of the three] for its own, and yet it is generated from all three: And it has as it were a several Principle, which yet is no Principle, but a bright pleasant Habitation. Neither is itself the Spirit, but the Spirit dwells in it, and it so renews the Spirit, that fit becomes clear and visible. Its true Name is Wonderful, and none can name [that Name,] but he to whom it is given, he names it only in himself, and not without [or outwardly,] it has no Place of its Rest in the Substance, and yet rests continually in itself, and gives Virtue and Beauty to all Things, as the in this World; and it is not the Thing itself, though indeed it works in the Thing, and makes the Thing grow and blossom, and yet it is found really [to be] in all Things, and it is the Life and Heart of all Things, but it is not the Spirit which is generated out of the Essences.

(91) "Yet the fire giveth or holdeth forth to us a mystery of the eternal nature, and of the Deity also, wherein a man is to understand two Principles of a twofold source, viz. I. a hot, fierce, astringent, bitter, anxious, consuming one in the fire-source. And out of the fire cometh II. viz. the light, which dwelleth in the fire, but is not apprehended or laid hold on by the fire; also it has another source than the fire has, which is meekness, wherein there is a desire of love, where then, in the love-desire, another will is understood than that which the fire has.

(17) "The original word חירם, CHiram, is a radical word consisting of three consonants ח ר and ם i. e. Cheth, Resh and Mem. (1) ח, Cheth, signifies Chamah, the Sun's light, i. e. the Universal, invisible, cold fire of Nature attracted by the Sun, manifested into light and sent down to us and to every planetary body belonging to the solar system. (2) ר, Resh, signifies ריח Ruach, i. e. Spirit, air, wind, as being the Vehicle which conveys and collects the light into numberless Foci, wherein the solar rays of light are agitated by a circular motion and manifested in Heat and burning Fire. (3) ם, or מ Mem, signifies majim, water, humidity, but rather the mother of water, i. e. Radical Humidity or a particular kind of condensed air. These three constitute the Universal Agent or fire of Nature in one word, חירם, CHiram, not Hiram."

The name of the father is the son. It is he who, in the beginning, gave a name to him who came from him, while he remained the same, and he conceived him as a son. He gave him his name, which belonged to him—he, the father, who possesses everything that exists around him. He possesses the name; he has the son. It is possible for the son to be seen. The name, however, is invisible, for it alone is the mystery of the invisible about to come to ears completely filled with it through the father’s agency. Moreover, as for the father, his name is not pronounced but is revealed through a son. Thus, then, the name is great. Who, then, has been able to pronounce a name for him, this great name, except him alone to whom the name belongs and the children of the name, in whom the name of the father is at rest, and who themselves in turn are at rest in his name, since the father has no beginning? It is he alone who conceived it for himself as a name, in the beginning before he had created the eternal beings, that the name of the father should be supreme over them—that is, the true name, which is secure by his authority and by his perfect power. For the name is not drawn from lexicons, nor is his name derived from common name-giving. It is invisible. The father alone gave the son a name, because he alone saw him and because he alone was capable of giving him a name. For he who does not exist has no name. For what name would one give him who did not exist? Nevertheless, he who exists exists also with his name, and he alone knows it, and to him alone the father gave a name. He is the father, his name is the son. He did not, therefore, keep it secretly hidden, but it came into existence, and the son himself disclosed the name. The name, then, is that of the father, just as the name of the father is the beloved son. For otherwise, where would he find a name except from the father? But someone will probably say to a friend, “Who would give a name to someone who existed before himself, as if, indeed, children did not receive their name from one of those who gave them birth?” Above all, then, it is fitting for us to think this point over: what is the name? This is the true name, the name that came from the father, for it is he who owns the name. He did not, you see, get the name on loan, as in the case of others, who receive names that are made up. This is the proper name. There is no one else to whom he has given it. It remained unnamed, unuttered, till the moment when he who is perfect pronounced it himself; and it was he alone who was able to pronounce his name and to see it. When it pleased the father, then, that his son should be his pronounced name, and when he who has come from the depth disclosed this name, he divulged what was hidden, because he knew that the father was absolute goodness. For this reason, indeed, the father brought this particular one forth, that he might speak concerning the realm and his place of rest from which he had come forth, and that he might glorify the fullness, the greatness of his name and the sweetness of the father.