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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;[1] and likewise the connascent physical
- ↑ Proclus, in commenting on the following words of Plato in the Timæus, (see vol. i. p. 228, of my translation of his Commentary), viz. "Let, therefore, this universe be denominated by us all heaven, or the world, or whatever other appellation it may be especially adapted to receive," beauti-
Χρι, Γε, Ζε, Ων, i.e. Meu, Threu, Mor, Phor, Teux, Za, Zōn, The, Lou, Chri, Ge, Ze, Ōn. By these names Alexander Trallianus says, the sun becomes fixed in the heavens. He adds, "Again behold the great name Ιαξ (lege Ιαω), Αζυφ, Ζυων, Θρευξ, Βαϊν, Χωωκ, i. e. Iaō, Azuph, Zuōn, Threux, Baïn, Chōōk." Among the Latins, also, Cato,Varro, and Marcellus de Medicamentis Empiricis, there are examples of these names; the power and efficacy of which, as Gale observes, are testified by history, though it is not easy to explain the reason of their operation.
