(18) The children of the great god nourish him to whom they have given birth, with sacred offerings

(26) And now, my son, obey my voice in that which I command thee : Go to thy flock and fetch me two good kids of the goats, and I will make them savoury meat for thy father, such as he loveth, and thou shalt bring (it) to thy father thathe may eat and bless thee before the Lord before he die, and that thou mayst be blessed."

(14) Now the fact that even children, not yet able to understand the things Divine, become recipients of the holy Birth in God, and of the most holy symbols of the supremely Divine Communion, seems, as you say, to the profane, a fit subject for reasonable laughter, if the Hierarchs teach things Divine to those not able to hear, and vainly transmit the sacred traditions to those who do not understand. And this is still more laughable--that others, on their behalf, repeat the abjurations and the sacred compacts. But thy Hierarchical judgment must not be too hard upon those who are led astray, but, persuasively, and for the purpose of leading them to the light, reply affectionately to the objections alleged by them, bringing forward this fact, in accordance with sacred rule, that not all things Divine are comprehended in our knowledge, but many of the things, unknown by us, have causes beseeming God, unknown to us indeed, but well known to the Ranks above us. Many things also escape even the most exalted Beings, and are known distinctly by the All-Wise and Wise-making Godhead alone. Further, also, concerning this, we affirm the same things which our Godlike initiators conveyed to us, after initiations from the early tradition. For they say, what is also a fact, that infants, being brought up according to a Divine institution, will attain a religious disposition, exempt from every error, and inexperienced in an unholy-life. When our Divine leaders came to this conclusion, it was determined to admit infants upon the following conditions, viz.: that the natural parents of the child presented, should transfer the child to some one of the initiated,--a good teacher of children in Divine things,--and that the child should lead the rest of his life under him, as under a godfather and sponsor, for his religious safe-keeping. The Hierarch then requires him, when he has promised to bring up the child according to the religious life, to pronounce the renunciations and the religious professions, not, as they would jokingly say, by instructing one instead of another in Divine things; for he does not say this, "that on behalf of this child I make, myself, the renunciations and the sacred professions," but, that the child is set apart and enlisted; i.e. I promise to persuade the child, when he has come to a religious mind, through my godly instructions, to bid adieu wholly to things contrary, and to profess and perform the Divine professions. There is here, then, nothing absurd, in my judgment, provided the child is brought up as beseems a godlike training, in having a guide and religious surety, who implants in him a disposition for Divine things, and keeps him inexperienced in things contrary. The Hierarch imparts to the child the sacred, symbols, in order that he may be nourished by them, and may not have any other life but that which always contemplates Divine things; and in religious progress become partaker of them and have a religious disposition in these matters, and be devoutly brought up by his Godlike surety. So great, my son, and so beautiful, are the uniform visions of our Hierarchy, which have been presented to my view; and from others, perhaps, more contemplative minds, these things have been viewed, not only more clearly, but also more divinely. And to thee, as I fancy, more brilliant and more divine beauties will shine forth, by using the foregoing stepping-stones to a higher ray. Impart then, my friend, thyself also, to me, more perfect enlightenment, and shew to mine eyes the more comely and uniform beauties that thou mayst have been able to see, for I am confident that, by what has been said, I shall strike the sparks of the Divine Fire stored up in thee. Thanks be to God. JOHN PARKER.

(5) 'For mind, my child, comes of earth, breath of water, speech of fire.' 'Please, Sir, inform me still more,' said the son. 'Be it so, my child,' the father replied.

(13) But the father said to his servants, Bring forth the best robe, and put it on him; and put a ring on his hand, and shoes on his feet: and bring hither the fatted calf, and kill it; and let us eat, and be merry: for this my son was dead, and is alive again; he was lost, and is found. And they began to be merry.

(37) And the Son is the Heart in the Father; all the powers which are in the Father are the propriety of the Father; and the Son is the Heart, or the kernel or pith in all the powers in the whole Father, and he is the cause of the springing joy in all powers in the whole Father.

(33) But thou must not omit Baptism notwithstanding; for when the Child is born into the World, then it is severed from its Tree, and is in this World, and then itself must pass into the Covenant, and thou must with thy Faith present it, and with thy Prayer give Or in. it to God, in his Covenant; there needs no Pomp about it, that does dishonour the Covenant; it is an earnest Thing.

(91) Thus also in Christ; the Will [to the Child] was the Mother's, when the Angel declared the Message to her, and the Tincture (which received the Limbus of God, and brought it into the Will that she was thus impregnated in the Element) that was also the Mother's, and thus the Deity was conceived, in the Mother's Tincture, in her Will, like another natural Child.

(7) When the Deacons have entirely unclothed him, the Priests bring the holy oil of the anointing. Then he begins the anointing, through the threefold sealing, and for the rest assigns the man to the Priests, for the anointing of his whole body, while himself advances to the mother of filial adoption, and when he has purified the water within it by the holy invocations, and perfected it by three cruciform effusions of the altogether most pure Muron, and by the same number of injections of the all holy Muron, and has invoked the sacred melody of the inspiration of the God-rapt Prophets, he orders the man to be brought forward; and when one of the Priests, from the register, has announced him and his surety, he is conducted by the Priests near the water to the hand of the Hierarch, being led by the hand to him. Then the Hierarch, standing above, when the Priests have again called aloud near the Hierarch within the water the name of the initiated, the Hierarch dips him three times, invoking the threefold Subsistence of the Divine Blessedness, at the three immersions and emersions of the initiated. The Priests then take him, and entrust him to the Sponsor and guide of his introduction; and when they, in conjunction with him, have cast over the initiated appropriate clothing, they lead him again to the Hierarch, who, when he has sealed the man with the most Divinely operating Muron, pronounces him to be henceforward partaker of the most Divinely initiating Eucharist.

(6) Those who absolutely have no ear for these sacred initiations do not even recognize the images,-- unblushingly rejecting the saving revelation of the Divine Birth, and in opposition to the Oracles reply to their destruction, "Thy ways I do not wish to know." Now the regulation of the holy Hierarchy permits the catechumens, and the possessed, and the penitents, to hear the sacred chanting of the Psalms, and the inspired reading of the all-Holy Scriptures; but it does not invite them to the next religious services and contemplations, but only the eyes of the initiated. For the Godlike Hierarchy is full of reverent justice, and distributes savingly to each, according to their due, bequeathing savingly the harmonious communication of each of the things Divine, in measure, and proportion, and due time. The lowest rank, then, is assigned to the catechumens, for they are without participation and instruction in every Hierarchical initiation, not even having the being in God by Divine Birth, but are yet being brought to Birth by the Paternal Oracles, and moulded, by life-giving formations, towards the blessed introduction to their first life and first light from Birth in God. As, then, children after the flesh, if, whilst immature and unformed, they should anticipate their proper delivery, as untimely born and abortions, will fall to earth without life and without light; and no one, in his senses, would say from what he saw, that they, released from the darkness of the womb, were brought to the light (for the medical authority, which is learned in the functions of the body, would say that light operates on things receptive of light); so also the all-wise science of religious rites brings these first to delivery, by the preparatory nourishment of the formative and life-giving Oracles; and when it has made their person ripe for Divine Birth, gives to them savingly, in due order, the participation in things luminous and perfecting; but, at present, it separates things perfect from them as imperfect, consulting the good order of sacred things, and the delivery and life of the catechumens, in a Godlike order of the Hierarchical rites.

(691) 2120a (Nt. XXXII 819). To say: O my father, O R`, concerning these things which thou hast said: 2120b (Nt. 819). "O that I had a son who is glorified, who dawns, who is a soul, is honoured, is mighty, 2120c (Nt. 820). whose arm is stretched out, whose stride is wide." 2121a (Nt. 820). Behold me, I am thy son, behold I am N.; 2121b (Nt. 820-821). I am glorified, I dawn (or, am crowned), I am a soul, I am honoured, I am mighty; 2121c (Nt. 821). mine arm is stretched out, my stride is wide. 2122 O N., he is purified; 2122b (Nt. 821-822). I take the rudder, I am glad of my seat on the shoulder of the sky; 2122 N. voyages on the shoulder of the sky; 2122 N. directs his rudder on the shoulder of the sky. 2123 O my father, O R`, concerning these things which thou hast said: 2123 "O that I had a son who is glorified, who dawns, who is a soul, is honoured, is mighty, 2123 whose arm is stretched out, whose stride is wide." 2124 Behold me, I am thy son, behold I am N. 2124 I am glorified, I dawn (or, am crowned), I am a soul, I am honoured, I am mighty; 2125 I am purified; 2125b (Nt. 825). I take my rudder, I am glad of my seat in company with the Ennead; 2125c (Nt. 826). I voyage with the Ennead; 2125d (Nt. 826). I direct my rudder in company with the Ennead. Utterance 691 A. 2126a-1 (Nt. J�quier, XXXII 826). To say: The two reed-floats of heaven are placed for R`; 2126a-2 (Nt. 826-827). the two reed-floats of heaven are placed for R`, 212 6a-3 (Nt. 827). that he may be high from east to west at the side of his brothers, the gods. 212 6a-4 (Nt. 827-828). His, brother is , his sister is Sothis; 2126a-5 (Nt. 828). he is seated between them above (lit. in) this earth for ever. 212 6a-6 (Nt. 828). The two reed-floats of heaven are placed for this N.; 2126a (Nt. 828-829). the two reed-floats of heaven are placed for this N.; 212 6b (Nt. 829). that she (lit. he) may be high from east to west at the side of her (lit. his) brothers, the gods. 2126b + 1 (Nt. 829). Her (lit. his) brother is her (lit. his) sister is Sothis; 212 6b + 2 (Nt. 830). she (lit. he) is seated between them above (lit. in) this earth for ever. Utterance 691 B. 2127a-1 (Nt. J�quier, XXXII 830). Awake, awake, father Osiris, 2127a-2 (Nt. 83 0). I am thy son, who loves thee, I am thy son, who loves thee. 2127a (Nt. 831). Behold me, enter, I am come, I have brought to thee that which he carried off belonging to thee. 2127b (Nt. SP). He rejoiced over thee; he exulted (?) over thee. 2127b + 1 (Nt. 832). Set exulted over thee, at the side of thy two mourning sisters, 2127b + 2 (Nt. 83 2 ). the two sisters who love thee, Isis and Nephthys; they are pleasing to thee. 2127b + 3 (Nt. 883). Thou shalt not pass me by, for I am entrusting myself to thee; 2127b + 4 (Nt. 833). thou shalt not pass by the bread of judgment; thou shalt be satisfied with r-'imi-pr.f. 2128a-1 (Nt. 833-834). I have rowed (thee) as Set, like Geb; 212 8a, (Nt. 834). like the remains (of a corpse) (in) jars of viscera; 2128b (Nt. 834). thy forepart being like that of a jackal, thy hinderpart like b.wt. 2128b + 1 (Nt. 834). It is clear that thou receivest a man of god. 212 8b + 2 (Nt. 83 5). 1 have ploughed barley; I have reaped the spelt, 2128b + 3 (Nt. 835). which I have done (given) for thy years (festivals?). 212 8b + 4 (Nt. 83 5). Awake, awake, father, for this thy bread. Utterance 691 C. 2129-1 (N. J�quier, XI 1011) -------- N. he 2129-2 (N. 1011) -------------- `m --- --2129 (N. 1011-1012) ------ the might of N. ----------------2129 + 1 (N. 1012) ----------- they see (?) ------2129 + 2 (N. 1012) ----------------------------------2129 + 3 (N. 1012). the throne of N. m ----2129 + 4 (N. 1012). --- this N. on the head of R` dm ----2129 + 5 (N. 1012) ------- m (?) --------2130 (N. 1012-1013) ------- in heaven strong --------------2130+ 1 (N. 1013) --------------- m(?) 2130 + 2 (N. 1013). N --------------------------------2130 + 3 (N. 1013). he smote (?) with the `b-sceptre; he led with the 'i.t-sceptre 2130+4 (N. 1013). this N -------- with (?) a voice 2130+ 5 (N. 1013). not -------2131 (N. 1013-1014). ----------- his? names 2131 + 1 (N. 1014). ---------------------------------2131 + 2 (N. 1014). ----------- rw ------------------2131 + 3 (N. 1014). ----------------- with braids of hair 2131 +4 (N. 1014). ------------2131 + 5 (N. 1014). praise was given, rejoicing -----2132 (N. 1014-1015). ------------- Geb ------------2132 + 1 (N. J�quier, XI 1015). ------------2132 + 2 (N. 1015). --------- his two arms guarded before N. 2132 + 3 (N. 1015). ---------------------------------2132 + 4 (N. 1015). --------------------------- r 2132 + 5 (N. 1015). N. shines -------------------------2133 (N. 1015-1016). --------------------------------2133 + 1 (N. 1016). ----------2133 + 2 (N. 1016). N. purified --------------- 'in -2133 + 3 (N. 1016). comes as his soul 'inw ------------2133 + 4 (N. 1016) ------ N., he withdraws by it 2134 (N. 1016). the hand of N. took ----------------2135 (N. 1016 + 1). ------------2136 (N. 1016 + 1). ------- N. the northern way of the boat of the morning sun --2136 + 1 (N. 1016 + 1). Harachte commanded thee, N -------- pw.t ntr 2136 + 2 (N. 1016 + 1). Khepri --- gods, clothes laid aside 2136+ 3 (N. 1016 + 2). ------------2136+4 (N. 1016 + 2) ------------- lake of the jackals 2136 + 5 (N. J�quier, XI 1016 + 2). N. sat ------------[Dw]-mw.tf. 2136+ 6 (N. 1016 + 2). Dw-mw.tf -----------------

(23) Worship having been offered to the Trinity, and the prayer invoking the aid of the Buddhas and Bodhisattvas having been recited, then, calling the deceased by name, three or seven times, speak thus: O nobly-born, listen thou well, and bear at heart that birth in the Hell- world, in the Deva-world, and in this Bardo-body is of the kind called supernormal birth.

(508) 1107 To say: He ascends, who ascends; N. ascends. 1107 Let the lady of Buto rejoice; let the heart of her who dwells in el-K�b be glad 1107 the day that N. ascends there in the place of (or, as representative of) R`. 1108 N. has trodden down for himself thy splendour, 1108 as stairs under his feet, 1108 that N. may ascend thereon to his mother, the living uraeus which is on the head of R`. 1109 Her heart has pity for him; she gives her breast to him, that he may suck it. 1109 "My son," says she, "take to thee my breast, that thou mayest suck it," says she, 1109 "since thou comest not on every one of thy days." 1110 Heaven speaks, the earth quakes; the gods, of Heliopolis shudder 1110 at the voice of the wdn.t-offering (made) before N. 1111 His mother has nourished him-she of Bubastis; 1111 she who dwells in el-K�b has reared him; 1111 she who dwells in Buto has given him her arm. 1112 Behold, he is come; behold, he is come; 1112 behold, N. is come, for life and joy, 1112 and he makes his repast on figs 1112 and on wine which is in the divine vineyard. 1113 The chef who is beside him, he prepares a repast of it for him. 1113 N. runs; his herdsman runs; 1113 his sweetness is the sweetness of Horus; his fragrance is the fragrance of Horus. 1114 To heaven, to heaven, together with the gods of the house of the lion and the falcon; 1114 to heaven, together with the gods of the house of the lion and the falcon, 1114 those at my side accompanying me! 1115 So says Geb, as he seizes N. by his arm, 1115 and as, he guides him through the portals of heaven. 1115 The god is on his throne; it is well that the god is on his throne. 1116 Satis has washed him 1116 with her four bt-pitchers from Elephantin�. 1116 Ho, whence, pray, art thou come, my son, O king? 1116 He is come to the Ennead, to heaven, that he may eat of its bread. 1117 Ho, whence, pray, art thou come, my son, O king? 1117 He is come to the Ennead, to the earth, that he may eat of its bread. 1117 Ho, whence, pray, art thou come, my son, O king? 1117 He is come to the dnddndr-boat. 1118 Ho, whence, pray, art thou come, my son, O king? 1118 He is come to these his two mothers, the two vultures, 1118 They of the long hair and hanging breasts, 1118 who are on the hill of . 1119 They draw their breasts over the mouth of N., 1119 but they do not wean him for ever.

(25) And may I see (born) unto thee, my son, blessed children during my life, And a blessed and holy seed may all thy seed be.

(4) 'Him I sang praises to, therefore art thou my only son,' thus said Kaushîtaki to his son. 'Do thou therefore sing praises to the breath as manifold, if thou wishest to have many sons.'

(58) O no, thou thyself art faulty, the qualifying or fountain spirits in thy body, which thou thyself art, have generated thee such a little son: Thou canst not say that God has kindled the Salitter out of which he made thee, but thy qualifying or fountain spirits have done it; whereas thou wert clearly before a prince and a king of God.

(12) And bear this also hierarchically in mind, that the Law of the most pure initiation completes the sacred consecration of the Divine Altar, by the all pure effusions of the most holy Muron. And the supercelestial and superessential contemplation is source and essence, and perfecting power, of all our deifying holiness. For if our most Divine Altar is Jesus--the supremely Divine sanctifying of the Godly Minds --in Whom, according to the Logion, "being sanctified and mystically offered as a whole burnt-offering, we have the access," let us gaze with supermundane eyes upon the most Divine Altar itself (in which things being perfected, are perfected and sanctified), being perfected from the most Divine Muron itself; for the altogether most holy Jesus sanctifies Himself on our behalf, and fills us full of every sanctification, since the things consecrated upon them pass fraternally afterwards in their beneficent effects to us, as children of God. Hence, as I think, the Divine Leaders of our Hierarchy, in conformity with a Hierarchical conception divinely transmitted, name this altogether august ministration "consecration of Muron," from "being consecrated thoroughly," as one might say, "consecration of God," extolling its divine consecrating work in each sense. For both the being sanctified for our sakes, as becomes Man, and the consecrating all things as supreme God, and the sanctifying things being consecrated, is "consecration of Him." As for the sacred song of the inspiration of the God-rapt Prophets, it is called by those who know Hebrew, the "Praise of God," or "Praise ye the Lord," for since every divine manifestation and work of God is reverently portrayed in the varied composition of the Hierarchical symbols, it is not unfitting to mention the Divinely moved song of the Prophets; for it teaches at once, distinctly and reverently, that the beneficent works of the Divine Goodness are worthy of devout praise.

(7) There is no need for voice and spirit, mind and word, because there is no need to work at that which they desire to do, but on the pattern by which he was existing, so are those who have come forth from him, begetting everything which they desire. And the one whom they conceive of, and whom they speak about, and the one toward whom they move, and the one in whom they are, and the one whom they hymn, thereby glorifying him, he has sons. For this is their procreative power, like those from whom they have come, according to their mutual assistance, since they assist one another like the unbegotten ones.

(56) But now, from the austere and earnest birth or geniture of the qualifying or fountain spirits of the Father, wherein the zeal or jealousy and the wrath stands, the body of nature always cometh to be, wherein the light of the Son, viz. of the Father's heart stands, incomprehensibly as to nature.

(17) Verily, verily, I say unto you, The Son can do nothing of himself, but what he seeth the Father do: for what things soever he doeth, these also doeth the Son likewise. For the Father loveth the Son, and sheweth him all things that himself doeth: and he will shew him greater works than these, that ye may marvel.