That, whence all this great creation came, Whether Its will created or was mute, The Most High Seer that is in highest Heaven, He knows it--or perchance even He knows not. In treating of emanation, evolution, creation or whatever other term may be given to the process of manifestation, therefore, the teachers deal only with one particular universe; the Unmanifested Root, and Universal Cause of all Universes lying behind, in potentiality ([Greek: dynamis]), in Incomprehensible Silence ([Greek: sigae akatalaeptos]). For on the "Tongue of the Ineffable" are many "Words" ([Greek: logoi]), each Universe having its own Logos. Thus then Simon speaks of the Logos of this Universe and calls it Fire ([Greek: pyr]). This is the Universal Principle or Beginning ([Greek: ton holon archae]), or Universal Rootage ([Greek: rizoma ton holon]). But this Fire is not the fire of earth; it is Divine Light and Life and Mind, the Perfect Intellectual ([Greek: to teleion noeron]). It is the One Power, "generating itself, increasing itself, seeking itself, finding itself, its own mother, its own father, its sister, its spouse: the daughter, son, mother, and father of itself; One, the Universal Root." It is That, "which has neither beginning nor end, existing in oneness." "Producing itself by itself, it manifested to itself its own Thought ([Greek: epinoia])." It is quite true that this symbology of Fire is not original with Simon, but there is also no reason to suppose that the Samaritan teacher plagiarized from Heracleitus when we know that the major part of antiquity regarded fire and the sun as the most fitting symbols of Deity. Of the manifested elements, fire was the most potent, and therefore the most fitting symbol that could be selected in manifested nature. But what was the Fire of Heracleitus, the Obscure ([Greek: ho skoteinos]), as Cicero, with the rest of the ancients, called him, because of his difficult style? What was the Universal Principle of the "weeping philosopher," the pessimist who valued so little the estimation of the vulgar ([Greek: ochloloidoros])? It certainly was no common "fire," certainly no puerile concept to be brushed away by the mere hurling of an epithet. Heracleitus of Ephesus (_flor. c._ 503 B.C.) was a sincerely religious man in the highest sense of the word, a reformer who strongly opposed the degenerate polytheism and idolatry of his age; he insisted on the impermanence of the phenomenal universe, of human affairs, beliefs and opinions, and declared the One Eternal Reality; teaching that the Self of man was a portion of the Divine Intelligence. The object of his enquiry was Wisdom, and he reproached his vain-glorious countrymen of the city of Diana with the words: "Your _knowledge_ of many things does not give you _wisdom_."