On the Divine Names and the Mystical Theology — trans. C. E. Rolt
The translator’s English as printed (C. E. Rolt). The original-language text is not held; names are romanised as the translator printed them.
Origin and Goal; and that, according to the Scriptures, It may be all in all, and may be truly called the Creator of the world, originating and perfecting and maintaining all things; their Defence and Dwelling, and the Attractive Force that draws them: and all this in one single, ceaseless, and transcendent act. For the Nameless Goodness is not only the cause of cohesion or life or perfection in such wise as to derive Its Name from this or that providential activity alone; nay, rather does It contain all things beforehand within Itself, after a simple and uncircumscribed manner through the perfect excellence of Its one and all-creative Providence, and thus we draw from the whole creation Its appropriate praises and Its Names.
8. Moreover, the sacred writers proclaim not only such titles as these (titles drawn from universal2 or from particular3 providences or providential activities4), but sometimes they have gained their images from certain heavenly visions5 (which in the holy precincts or elsewhere have illuminated the Initiates or the Prophets), and, ascribing to the super-luminous nameless Goodness titles drawn from all manner of acts and functions, have clothed It in human (fiery or amber) shapes6 or forms, and have spoken of Its Eyes,7 and Ears,8 and Hair,9 and Face,10 and Hands,11 and Wings,12 and Feathers,13 and Arms,14 and Back Parts,15 and Feet;16 and fashioned such mystical conceptions as its Crown,1 and Throne,2 and Cup,3 and Mixing Bowl,4 etc., concerning which things we will attempt to speak when we treat of Symbolical Divinity. At present, collecting from the Scriptures what concerns the matter in hand, and employing as our canon the rule we have described, and guiding our search thereby, let us proceed to an exposition of God’s Intelligible5 Names; and as the Hierarchical Law directs us in all study of Divinity, let us approach these godlike contemplations (for such indeed they are6) with our hearts predisposed unto the vision of God, and let us bring holy ears to the exposition of God’s holy Names, implanting holy Truths in holy instruments according to the Divine command, and withholding these things from the mockery and laughter of the uninitiate, or, rather, seeking to redeem those wicked men (if any such there be) from their enmity towards God. Thou, therefore, O good Timothy, must guard these truths according to the holy Ordinance, nor must thou utter or divulge the heavenly mysteries unto the uninitiate.7 And for myself I pray God grant me worthily to declare the beneficent and manifold Names of the Unutterable and Nameless Godhead, and that He do not take away the word of Truth out of my mouth.
1 God is above Time.
2 e. g. “I am that I am,” “Good,” “Fair.” Here Sun, “star, Rock,” etc.
4 ἀπὸ Tov . . . προνοιῶν ἢ προνοουμένων. The first are the faculties of acting or being revealed in a certain way; the second are the results or manifestations of these faculties when in action.
5 Thus the complete classification is: (1) Analogies drawn from the material world, (a) universal, (b) particular ; (2) psychic visions.
Origin and Goal; and so that, according to the Scriptures, It may be all in all, and may truly be called the Creator of the world, originating, perfecting and maintaining all things; their Defence and Dwelling, and the Attractive Force that draws them; and all this in one single, ceaseless, and transcendent act. For the Nameless Goodness is not the cause of cohesion or life or perfection in such a way as to take Its Name from this or that providential activity alone. Rather, It contains all things beforehand within Itself, in a simple and uncircumscribed manner, through the perfect excellence of Its one and all-creative Providence; and so we draw from the whole creation Its fitting praises and Its Names.
8. Moreover, the sacred writers proclaim not only such titles as these (titles drawn from universal2 or from particular3 providences or providential activities4), but sometimes they have taken their images from certain heavenly visions5 (which, in the holy precincts or elsewhere, have illuminated the Initiates or the Prophets); and, ascribing to the super-luminous nameless Goodness titles drawn from every kind of act and function, they have clothed It in human (fiery or amber) shapes6 or forms, and have spoken of Its Eyes,7 Ears,8 Hair,9 Face,10 Hands,11 Wings,12 Feathers,13 Arms,14 Back Parts,15 and Feet;16 and they have fashioned such mystical conceptions as Its Crown,1 Throne,2 Cup,3 and Mixing Bowl,4 and so on. We will attempt to speak of these things when we treat of Symbolical Divinity.
For the present, gathering from the Scriptures what concerns the matter in hand, taking as our canon the rule we have described and guiding our search by it, let us proceed to an exposition of God’s Intelligible5 Names. And as the Hierarchical Law directs us in all study of Divinity, let us approach these godlike contemplations (for such indeed they are6) with hearts prepared for the vision of God; let us bring holy ears to the exposition of God’s holy Names, implanting holy Truths in holy instruments according to the Divine command, and withholding these things from the mockery and laughter of the uninitiate, or rather seeking to redeem those wicked men (if there are any such) from their enmity towards God.
You, therefore, good Timothy, must guard these truths according to the holy Ordinance, and must not utter or divulge the heavenly mysteries to the uninitiate.7 As for myself, I pray God to grant me to declare worthily the beneficent and manifold Names of the Unutterable and Nameless Godhead, and not to take the word of Truth out of my mouth.
1 God is above Time.
2 E. g. “I am that I am,” “Good,” “Fair.” Here Sun, “star, Rock,” etc.
4 ἀπὸ Tov . . . προνοιῶν ἢ προνοουμένων. The first are the faculties of acting or of being revealed in a certain way; the second are the results or manifestations of these faculties when in action.
5 The complete classification, then, is: (1) Analogies drawn from the material world, (a) universal, (b) particular; (2) psychic visions.