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similitudes of language to things which exist in nature. But the intellectual and divine
fully thus observes concerning the divine name of the world. "As of statues established by the telestic art, some things pertaining to them are manifest, but others are inwardly concealed, being symbolical of the presence of the Gods, and which are only known to the mystic artists themselves; after the same manner, the world being a statue of the intelligible, and perfected by the father, has indeed some things which are visible indications of its divinity; but others, which are the invisible impressions of the participation of being received by it from the father, who gave it perfection, in order that through these it may be eternally rooted in real being. Heaven, indeed, and the world are names significant of the powers in the universe; the latter, so far as it proceeds from the intelligible; but the former, so far as it is converted to it. It is, however, necessary to know that the divine name of its abiding power, and which is a symbol of the impression of the Demiurgus, according to which it does not proceed out of being, is ineffable and arcane, and known only to the Gods themselves. For there are names adapted to every order of things; those, indeed, that are adapted to divine natures being divine, to the objects of dianoia being dianoetic, and to the objects of opinion doxastic. This also Plato says in the Cratylus, where he embraces what is asserted by Homer on this subject, who admits that names of the same things are with the Gods different from those that subsist in the opinions of men, Xanthus by God, by men Scamander call'd
And, Which the Gods Chalcis, men Cymindis call.
And in a similar manner in many other names. For as the knowledge of the Gods is different from that of partial souls,
