NOTE: The following is a list of words that appear in Liber AL vel Legis sub figura CCXX and their etymology, primarily according to etymonline.com’s service, as well as entries from Skeat’s Etymological Dictionary when applicable (since Crowley himself referred often to this text). Anything particularly notable is underlined, although it is simply the editor’s judgment. Words that have related words, or root words, that help further elucidate its meaning appear indented from the original word. It is a work in progress. (Key: “PIE” = Proto-Indo-European.)
I:1. Had! The manifestation of Nuit.
- manifestation (n.) early 15c., “action of manifesting; exhibition, demonstration,” from Late Latin manifestationem (nominative manifestatio), noun of action from past participle stem of Latin manifestare (see manifest (adj.)). Meaning “an object, action, or presence by which something is made manifest” is from 1785. The spiritualism sense is attested from 1853.
- manifest (adj.) late 14c., “clearly revealed,” from Old French manifest “evident, palpable,” (12c.), or directly from Latin manifestus “plainly apprehensible, clear, apparent, evident;” of offenses, “proved by direct evidence;” of offenders, “caught in the act,” probably from manus “hand” (see manual) + –festus “struck” (compare second element of infest). Skeat’s: “MANIFEST, evident, apparent.”
- epiphany (n.) early 14c., “festival of the manifestation of Christ to the gentiles” (celebrated Jan. 6; usually with a capital -E-), from Old French epiphanie, from Late Latin epiphania, neuter plural (taken as feminine singular), from late Greek epiphaneia “manifestation, striking appearance, festival held in commemoration of the appearance of a god at some particular place” (in New Testament, “advent or manifestation of Christ”), from epiphanes “manifest, conspicuous,” from epiphainein “to manifest, display, show off; come suddenly into view,” from epi “on, to” (see epi-) + phainein “to show” (see phantasm). Of divine beings other than Christ, first recorded 1660s; general literary sense of “any manifestation or revelation” appeared 1840, first in De Quincey.
I:2. The unveiling of the company of heaven.
- unveil (v.) 1590s, in reference to sight, “to make clear,” from un- (2) “opposite of” + veil (v.). Sense of “to display or reveal” (something) is from 1650s. Related: Unveiled; unveiling. see also AL I:5
- veil (n.) c. 1200, “nun’s head covering,” from Anglo-French and Old North French veil (12c., Modern French voile) “a head-covering,” also “a sail, a curtain,” from Latin vela, plural of velum “sail, curtain, covering,” from PIE root *weg- (1) “to weave a web.” To take the veil “become a nun” is attested from early 14c. Skeat’s: “VEIL, a curtain, covering, cover for the face, disguise.”
- revelation (n.) c. 1300, “disclosure of information to man by a divine or supernatural agency,” from Old French revelacion and directly from Latin revelationem (nominative revelatio), noun of action from past participle stem of revelare “unveil, uncover, lay bare” (see reveal).
- reveal (v.) late 14c., from Old French reveler “reveal” (14c.), from Latin revelare “reveal, uncover, disclose,” literally “unveil,” from re- “opposite of” (see re-) + velare “to cover, veil”, from velum “a veil” (see veil (n.)). Related: Revealed; revealing. Skeat’s: “REVEAL, to unveil, make known.”
- apocalypse (n.) late 14c., “revelation, disclosure,” from Church Latin apocalypsis “revelation,” from Greek apokalyptein “uncover, disclose, reveal”, from apo- “from” (see apo-) + kalyptein “to cover, conceal” (see Calypso). The Christian end-of-the-world story is part of the revelation in John of Patmos’ book “Apokalypsis” (a title rendered into English as “Apocalypse” c. 1230 and “Revelations” by Wyclif c. 1380).
- company (n.) mid-12c., “large group of people,” from Old French compagnie “society, friendship, intimacy; body of soldiers” (12c.), from Late Latin companio (see companion). Meaning “companionship” is from late 13c. Sense of “business association” first recorded 1550s, having earlier been used in reference to trade guilds (c. 1300). Meaning “subdivision of an infantry regiment” is from 1580s. Abbreviation co. dates from 1670s. Skeat’s: “COMPANY, an assembly, crew, troop.”
- companion (n.) c. 1300, from Old French compagnon “fellow, mate, friend, partner” (12c.), from Late Latin companionem (nominative companio), literally “bread fellow, messmate,” from Latin com- “with” (see com-) + panis “bread” (see food). Found first in 6c. Frankish Lex Salica, and probably a translation of a Germanic word (compare Gothic gahlaiba “messmate,” from hlaib “loaf of bread”). Replaced Old English gefera “traveling companion,” from faran “go, fare.”
- heaven (n.) Old English heofon “home of God”, earlier “sky, firmament”, probably from Proto-Germanic *hibin-, dissimilated from *himin– (cognates Low German heben, Old Norse himinn, Gothic himins, Old Frisian himul, Dutch hemel, German Himmel “heaven, sky”), perhaps from a PIE root *kem– “to cover” (also proposed as the source of chemise). [Watkins derives it elaborately from PIE *ak– “sharp” via *akman– “stone, sharp stone,” then “stony vault of heaven”]. Plural use in sense of “sky” is probably from Ptolemaic theory of space composed of many spheres, but it also formerly was used in the same sense as the singular in Biblical language, as a translation of Hebrew plural shamayim. Heaven-sent (adj.) attested from 1640s. Skeat’s: “HEAVEN”, the dwelling-place of the Deity.”
I:3. Every man and every woman is a star.
- star (n.) Old English steorra “star,” from Proto-Germanic *sterron, *sternon (cognates: Old Saxon sterro, Old Frisian stera, Dutch ster, Old High German sterro, German Stern, Old Norsestjarna, Swedish stjerna, Danish stierne, Gothic stairno). This is from PIE *ster– (2) “star” (cognates: Sanskrit star–, Hittite shittar, Greek aster, astron, Latin stella, Breton sterenn, Welsh seren “star”), of uncertain connection to other roots. Some suggest it is from a root meaning “to strew, scatter.” Buck and others doubt the old suggestion that it is a borrowing from Akkadian istar “venus.” The source of the common Balto-Slavic word for “star” (Lithuanian žvaigžde, Old Church Slavonic zvezda, Polish gwiazda, Russian zvezda) is not explained. Astrological sense of “influence of planets and zodiac on human affairs” is recorded from mid-13c., hence “person’s fate as figured in the stars” (c. 1600); star-crossed “ill-fated” is from “Romeo and Juliet” (1592). Meaning “lead performer” is from 1824; star turn is from 1898. Stars as a ranking of quality for hotels, restaurants, etc. are attested from 1886, originally in Baedecker guides. Sticker stars as rewards for good students are recorded from 1970s. Brass star as a police badge is recorded from 1859 (New York City). Star-clusteris from 1870. To see stars when one is hit hard on the head is from 1839. Skeat’s: “STAR, a heavenly body, not including the sun and moon… The sense is ‘ strewer ‘ or ‘ spreader, or disperser of light. ./ STAR, to spread, strew, as in Skt. stti, Lat. ster-nere, to spread ; see Stratum. ‘ Previous to the confusion of the Aryan tongues, the root star, to strew, was applied to the stars, as strewing about or sprinkling forth their sparkling light.“
I:4 – Every number is infinite; there is no difference.
- number (n.) c. 1300, “sum, aggregate of a collection,” from Anglo-French noumbre, Old French nombre and directly from Latin numerus “a number, quantity,” from PIE root *nem– “to divide, distribute, allot” (related to Greek nemein “to deal out;” see nemesis). Meaning “symbol or figure of arithmetic value” is from late 14c. Skeat’s: “NUMBER, a unit in counting, a quantity.”
- infinite (n.) late 14c., “eternal, limitless,” also “extremely great in number,” from Old French infinit “endless, boundless,” and directly from Latin infinitus “unbounded, unlimited,” from in- “not, opposite of” (see in- (1)) + finitus “defining, definite,” from finis “end” (see finish (v.)). The noun meaning “that which is infinite” is from 1580s. Skeat’s: “INFINITE, endless, boundless.”
- finish (v.) late 14c., “to bring to an end;” mid-15c., “to come to an end” (intransitive), from Old French finiss-, present participle stem of fenir “stop, finish, come to an end; die” (13c.), from Latin finire “to limit, set bounds; put an end to; come to an end,” from finis “that which divides, a boundary, border,” figuratively “a limit, an end, close, conclusion; an extremity, highest point; greatest degree,” which is of unknown origin, perhaps related to figere “to fasten, fix” (see fix (v.)). Meaning “to kill, terminate the existence of” is from 1755.
- finite (n.) early 15c., “limited in space or time, finite”, from Latin finitum, past participle of finire “to limit, set bounds; come to an end” (see finish (v.)). Related: Finitely; finiteness. Skeat’s: “FINITE, limited.”
I:5. Help me, o warrior lord of Thebes, in my unveiling before the Children of men!
- help (v.) Old English helpan, “help, support, succor; benefit, do good to; cure, amend,” from Proto-Germanic *helpan (cognates: Old Norse hjalpa, Old Frisian helpa, Middle Dutch and Dutch helpen, Old High German helfan, German helfen), from PIE root *kelb– “to help” (cognates: Lithuanian selpiu “to support, help”). Recorded as a cry of distress from late 14c. Sense of “serve someone with food at table” (1680s) is translated from French servir “to help, stead, avail,” and led to helping “portion of food.” Skeat’s: “HELP, to aid, assist.”
- warrior (n.) c. 1300, from Old North French werreier (Old French guerroieor) “a warrior, soldier, combatant, one who wages war,” from werreier “wage war,” from werre (see war (n.)).
- war (n.) late Old English wyrre, werre “large-scale military conflict,” from Old North French werre “war” (Old French guerre “difficulty, dispute; hostility; fight, combat, war;” Modern French guerre), from Frankish *werra, from Proto-Germanic *werz-a- (cognates: Old Saxon werran, Old High German werran, German verwirren “to confuse, perplex”), from PIE *wers- (1) “to confuse, mix up”. Cognates suggest the original sense was “to bring into confusion.” Skeat’s: “WAR, hostility, a contest between states by force of arms… O.H.G. uierren, to bring into confusion, entangle, embroil ; cf. mod. G. verwirren. -f- O. Du. werre, * warre, or hostility,” Hexham; from werren, also verwerren, ‘to embroile, to entangle, to bring into confusion or disorder“
- hero (n.) Skeat’s: “HERO, a warrior, illustrious man. (F., L., Gk.) In Hamlet, ii. 2. 270. O. Y. heroe, ‘a worthy, a demygod;’ Cot. Lat. heroem, ace. of heros, a hero. Gk. ijpcus, a hero, demi-god. + Skt. vira, a hero. + Lat. air, a man, hero. + A. S. tver, a man. See Virile.”
- lord (n.) mid-13c., laverd, loverd, from Old English hlaford “master of a household, ruler, superior,” also “God” (translating Latin Dominus, though Old English drihten was used more often), earlier hlafweard, literally “one who guards the loaves,” from hlaf “bread, loaf” (see loaf (n.)) + weard “keeper, guardian” (see ward (n.)).
- unveiling – see AL I:2 [unveiling]
- children (n.) / “child” (n.) Old English cild “fetus, infant, unborn or newly born person,” from Proto-Germanic *kiltham (cognates: Gothic kilþei “womb,” inkilþo “pregnant;” Danish kuld “children of the same marriage;” Old Swedish kulder “litter;” Old English cildhama “womb,” lit. “child-home”); no certain cognates outside Germanic. “App[arently] originally always used in relation to the mother as the ‘fruit of the womb‘” [Buck]. Also in late Old English, “a youth of gentle birth” (archaic, usually written childe). In 16c.-17c. especially “girl child.” The wider sense “young person before the onset of puberty” developed in late Old English. Phrase with child “pregnant” (late 12c.) retains the original sense. Skeat’s: “CHILD, a son or daughter, a descendant.”
I:6. Be thou Hadit, my secret centre, my heart & my tongue!
- secret (n.) late 14c., from Latin secretus “set apart, withdrawn; hidden, concealed, private,” past participle of secernere “to set apart, part, divide; exclude,” from se– “without, apart,” properly “on one’s own” (see se-) + cernere “separate” (see crisis). See also: AL I:10.
- centre (n.) late 14c., “middle point of a circle; point round which something revolves,” from Old French centre (14c.), from Latin centrum “center,” originally fixed point of the two points of a drafting compass, from Greek kentron “sharp point, goad, sting of a wasp,” from kentein “stitch,” from PIE root *kent– “to prick” (cognates: Breton kentr “a spur,” Welsh cethr “nail,” Old High German hantag “sharp, pointed”). Figuratively from 1680s. Meaning “the middle of anything” attested from 1590s. Spelling with -re popularized in Britain by Johnson’s dictionary (following Bailey’s), though -er is older and was used by Shakespeare, Milton, and Pope. Center of gravity is recorded from 1650s. Center of attention is from 1868.
- heart (n.) Old English heorte “heart; breast, soul, spirit, will, desire; courage; mind, intellect,” from Proto-Germanic *herton– (cognates: Old Saxon herta, Old Frisian herte, Old Norse hjarta, Dutch hart, Old High German herza, German Herz, Gothic hairto), from PIE *kerd- (1) “heart” (cognates: Greek kardia, Latin cor, Old Irish cride, Welsh craidd, Hittite kir, Lithuanian širdis, Russian serdce “heart,” Breton kreiz “middle,” Old Church Slavonic sreda “middle”).
- tongue (n.) Old English tunge “tongue, organ of speech; speech, a people’s language”, from Proto-Germanic *tungon (cognates: Old Saxon and Old Norse tunga, Old Frisian tunge, Middle Dutch tonghe, Dutch tong, Old High German zunga, German Zunge, Gothic tuggo), from PIE *dnghwa- (cognates: Latin lingua “tongue, speech, language,” from Old Latin dingua; Old Irish tenge, Welsh tafod, Lithuanian liezuvis, Old Church Slavonic jezyku).
I:7. Behold! it is revealed by Aiwass the minister of Hoor-paar-kraat.
- behold (v.) Old English bihaldan (West Saxon behealdan) “give regard to, hold in view,” also “to keep hold of, to belong to,” from be- + haldan, healdan (see hold). Related: Beheld; beholding. A common West Germanic compound, compare Old Saxon bihaldan “hold, keep,” Old Frisian bihalda, Old High German bihaltan, German behalten, but “[t]he application to watching, looking, is confined to English” [OED].
- revealed (v.) – see AL I:2 [unveiling]
- minister (n.) c. 1300, “one who acts upon the authority of another,” from Old French menistre “servant, valet, member of a household staff, administrator, musician, minstrel” (12c.), from Latin minister, “inferior, servant, priest’s assistant” (in Medieval Latin, “priest”), from minus, minor “less,” hence “subordinate,” (see minus) + comparative suffix *-teros. Formed on model of magister. Meaning “priest” is attested in English from early 14c. Political sense of “high officer of the state” is attested from 1620s, from notion of “service to the crown.”
- Skeat’s: minister (n.) “MINISTER, a servant.”
- minister (v.) early 14c., “to perform religious rites, provide religious services;” mid-14c., “to serve (food or drink);” late 14c. “render service or aid,” from Old French menistrer “to serve, be of service, administer, attend, wait on,” and directly from Latin ministrare “to serve, attend, wait upon” (see minister (n.)). Related: Ministered; ministering.
- deacon (n.) Old English deacon, diacon, from Late Latin diaconus, from Greek diakonos “servant of the church, religious official,” literally “servant,” from diia- “thoroughly” + PIE *kon-o-, from root *ken- (1) “to set oneself in motion.”
I:8. The Khabs is in the Khu, not the Khu in the Khabs.
I:9. Worship then the Khabs, and behold my light shed over you!
- worship (v.) Old English worðscip, wurðscip (Anglian), weorðscipe (West Saxon) “condition of being worthy, dignity, glory, distinction, honor, renown,” from weorð “worthy” (see worth) + -scipe (see -ship). Sense of “reverence paid to a supernatural or divine being” is first recorded c. 1300. The original sense is preserved in the title worshipful “honorable” (c. 1300). Skeat’s: “WORSHIP, honour, respect, adoration. (E.) Short for worth-ship”
- adore (v.) / adoration (n.) late 14c., aouren, “to worship, pay divine honors to, bow down before,” from Old French aorer “to adore, worship, praise” (10c.), from Latin adorare “speak to formally, beseech, ask in prayer,” in Late Latin “to worship,” from ad- “to” (see ad-) + orare “speak formally, pray” (see orator). Meaning “to honor very highly” is attested from 1590s; weakened sense of “to be very fond of” emerged by 1880s. Related: Adored; adoring.
- cult (n.) 1610s, “worship,” also “a particular form of worship”, from French culte (17c.), from Latin cultus “care, labor; cultivation, culture; worship, reverence,” originally “tended, cultivated,” past participle of colere “to till” (see colony). Rare after 17c.; revived mid-19c. with reference to ancient or primitive rituals. Meaning “a devotion to a person or thing” is from 1829.
- duty (n.) late 13c., from Anglo-French duete, from Old French deu “due, owed; proper, just,” from Vulgar Latin *debutus, from Latin debitus, past participle of debere “to owe” (see debt). Related: Duties. Skeat’s: “OFFICE, duty, employment, act of worship.”
- behold – see AL I:7 [behold]
- light (n.) “brightness, radiant energy,” Old English leht, earlier leoht “light, daylight,” from Proto-Germanic *leukhtam (cognates: Old Saxon lioht, Old Frisian liacht, Middle Dutch lucht, Dutch licht, Old High German lioht, German Licht, Gothic liuhaþ “light”), from PIE *leuk- “light, brightness” (cognates: Sanskrit rocate “shines;” Armenian lois “light,” lusin “moon;” Greek leukos “bright, shining, white;” Latin lucere “to shine,” lux “light,” lucidus “clear;” Old Church Slavonic luci “light;” Lithuanian laukas “pale;” Welsh llug “gleam, glimmer;” Old Irish loche “lightning,” luchair “brightness;” Hittite lukezi “is bright”). Skeat’s: “LIGHT (i), illumination… a flame (whence Lowland Scotch lowe, a flame), Lat. lux ( = luc-sa), light, Lat. lumen ( = luc-men), light, lima (**luc-na), the moon ; with numerous connected terms, such as Lat. lucubrare, lucus, lustrare, illustris, &c.”
- shed (adj.) “cast off,” Old English sceadan, scadan “to divide, separate, part company; discriminate, decide; scatter abroad, cast about,” strong verb (past tense scead, past participle sceadan), from Proto-Germanic *skaithan (cognates: Old Saxon skethan, Old Frisian sketha, Middle Dutch sceiden, Dutch scheiden, Old High German sceidan, German scheiden “part, separate, distinguish,” Gothic skaidan “separate”), from *skaith “divide, split.”
I:10. Let my servants be few & secret: they shall rule the many & the known.
- servants / “servant” (n.)
- few (adj.) Old English feawe (plural; contracted to fea) “not many, a small number; seldom, even a little,” from Proto-Germanic *faw- (cognates: Old Saxon fa, Old Frisian fe, Old High German fao, Old Norse far, Danish faa). This is from PIE root *pau- (1) “few, little” (cognates: Latin paucus “few, little,” paullus “little,” parvus “little, small,” pauper “poor;” Greek pauros “few, little,” pais (genitive paidos) “child;” Latin puer “child, boy”, pullus “young animal;” Oscan puklu “child;” Sanskrit potah “a young animal,” putrah “son;” Old English fola “young horse;” Old Norse fylja “young female horse;” Old Church Slavonic puta “bird;” Lithuanian putytis “young animal, young bird”). Skeat’s: “FEW, of small number.”
- secret (n.) – see AL I:6 [secret]
- rule (v.) c. 1200, “to control, guide, direct,” from Old French riuler “impose rule,” from Latin regulare (see regulate). Legal sense “establish by decision” is recorded from early 15c. Meaning “mark with lines” is from 1590s. Meaning “to dominate, prevail” is from 1874. “Rule Brittania,” patriotic song, is from 1740. Related: Ruled; ruling.
- regulate (v.) early 15c., “adjust by rule, control,” from Late Latin regulatus, past participle of regulare “to control by rule, direct,” from Latin regula “rule” (see regular). Meaning “to govern by restriction” is from 1620s. Related: Regulated; regulating.
- many (adj.)
- manifold (adj.) Old English monigfald (Anglian), manigfeald (West Saxon), “various, varied in appearance, complicated; numerous, abundant,” from manig (see many) + -feald (see -fold). A common Germanic compound (Old Frisian manichfald, Middle Dutch menichvout, German mannigfalt, Swedish mångfalt, Gothic managfalþs), perhaps a loan-translation of Latin multiplex (see multiply). Retains the original pronunciation of many. Old English also had a verbal form, manigfealdian “to multiply, abound, increase, extend.”
- known (past participle of “know”) – Old English cnawan (class VII strong verb; past tense cneow, past participle cnawen), “to know, perceive; acknowledge, declare,” from Proto-Germanic *knew- (cognates: Old High German bi-chnaan, ir-chnaan “to know”), from PIE root *gno- “to know”
I:11. These are fools that men adore; both their Gods & their men are fools.
- fools / “fool” (n.) early 13c., “silly, stupid, or ignorant person,” from Old French fol “madman, insane person; idiot; rogue; jester,” also “blacksmith’s bellows,” also an adjective meaning “mad, insane” (12c., Modern French fou), from Medieval Latin follus (adj.) “foolish,” from Latin follis “bellows, leather bag” (see follicle). The sense evolution probably is from Vulgar Latin use of follis in a sense of “windbag, empty-headed person.” Compare also Sanskrit vatula- “insane,” literally “windy, inflated with wind.” But some sources suggest evolution from Latin folles “puffed cheeks” (of a buffoon), a secondary sense from plural of follis. One makes the “idiot” sense original, the other the “jester” sense.
- adore (v.) – see AL I:9 [worship]
- Gods / “god” (n.) Old English god “supreme being, deity; the Christian God; image of a god; godlike person,” from Proto-Germanic *guthan (cognates: Old Saxon, Old Frisian, Dutch god, Old High German got, German Gott, Old Norse guð, Gothic guþ), from PIE *ghut- “that which is invoked” (cognates: Old Church Slavonic zovo “to call,” Sanskrit huta- “invoked,” an epithet of Indra), from root *gheu(e)- “to call, invoke. But some trace it to PIE *ghu-to- “poured,” from root *gheu- “to pour, pour a libation” (source of Greek khein “to pour,” also in the phrase khute gaia “poured earth,” referring to a burial mound; see found (v.2)). ‘Given the Greek facts, the Germanic form may have referred in the first instance to the spirit immanent in a burial mound’ [Watkins]. See also Zeus. In either case, not related to good… Originally a neuter noun in Germanic, the gender shifted to masculine after the coming of Christianity. Old English god probably was closer in sense to Latin numen.” Skeat’s: “GOD, the Supreme Being… Of unknown origin; quite distinct and separate from good, with which it has often been conjecturally connected.”
I:12. Come forth, o children, under the stars, & take your fill of love!
I:13. I am above you and in you. My ecstasy is in yours. My joy is to see your joy.
I:14. Above, the gemmèd azure is
The naked splendour of Nuit;
She bends in ecstasy to kiss
The secret ardours of Hadit.
The wingèd globe, the starry blue,
Are mine, O Ankh-af-na-khonsu!
I:15. Now ye shall know that the chosen priest & apostle of infinite space is the prince-priest the Beast; and in his woman called the Scarlet Woman is all power given. They shall gather my children into their fold: they shall bring the glory of the stars into the hearts of men.
I:16. For he is ever a sun, and she a moon. But to him is the winged secret flame, and to her the stooping starlight.
I:17. But ye are not so chosen.
I:18. Burn upon their brows, o splendrous serpent!
I:19. O azure-lidded woman, bend upon them!
I:20. The key of the rituals is in the secret word which I have given unto him.
I:21. With the God & the Adorer I am nothing: they do not see me. They are as upon the earth; I am Heaven, and there is no other God than me, and my lord Hadit.
I:22. Now, therefore, I am known to ye by my name Nuit, and to him by a secret name which I will give him when at last he knoweth me. Since I am Infinite Space, and the Infinite Stars thereof, do ye also thus. Bind nothing! Let there be no difference made among you between any one thing & any other thing; for thereby there cometh hurt.
I:23. But whoso availeth in this, let him be the chief of all!
I:24. I am Nuit, and my word is six and fifty.
I:25. Divide, add, multiply, and understand.
I:26. Then saith the prophet and slave of the beauteous one: Who am I, and what shall be the sign? So she answered him, bending down, a lambent flame of blue, all-touching, all penetrant, her lovely hands upon the black earth, & her lithe body arched for love, and her soft feet not hurting the little flowers: Thou knowest! And the sign shall be my ecstasy, the consciousness of the continuity of existence, the omnipresence of my body.
I:27. Then the priest answered & said unto the Queen of Space, kissing her lovely brows, and the dew of her light bathing his whole body in a sweet-smelling perfume of sweat: O Nuit, continuous one of Heaven, let it be ever thus; that men speak not of Thee as One but as None; and let them speak not of thee at all, since thou art continuous!
I:28. None, breathed the light, faint & faery, of the stars, and two.
I:29. For I am divided for love’s sake, for the chance of union.
I:30. This is the creation of the world, that the pain of division is as nothing, and the joy of dissolution all.