2013-04-16 16:21:39 UTC

51303c82471c9 24.69.106.201 Canada

Thrice-Greatest
Studies
in

Hermes
Theosophy

Hellenistic
and
Gnosis

Being

Translation
of the

of

the

Extant

Sermons
with

and

Fragments

Trismegistic

Literature,
and Notes

Prolegomena,

Commentaries,

By

G.

R.

S.

Mead

Volume

III.

"

Excerpts

and

Fragments

London

and

Benares

The

Theosophical
1906

Publishing

Society

1598

C5

M.3

Contents

/.

EXCERPTS

BY

STOBjEUS
PAGE

Ex.

I.

Of

Putt

and

True

Philobofht
...

3 12

Commentary

"

Ex.

IL

Of

the

Instability

of

God
....

14 15

Commentary

"

Ex.

III.

Of

Truth

17
23

Commentary

Ex.

IV.

Qod,

Nature

and

the

Gods
....

24 25

Commentary

Ex.
-

V.

Of

Matter

26

Ex.

VI.

Of

Time

28

Ex.

VII.

Of

Bodies

Everlasting

and

Bodies

able Perish30

Commentary

33

Ex.
^

VIII.

Of

Energy

and

Feeling
....

34
43

Commentary

Ex.

IX.

Of

the

Deoans

and

the

Stars
...

45

Commentary

54

Ex.

X.

Concerning
and

the

Rule

of

Providence,

sity Neces55

Fate

Commentary

57

VI

CONTENTS

PAGB

Ex.

XI.

Of

Justice

68

Commentary

59

Ex.

XII.

Of

Providence

ajstd

Fate
....

60

Ex.

XIII.

Of

the

Whole

Economy
....

61

Ex.
_

XIV.

Of

Soul,

63

Ex.

XV. The

Of

Soul,

II

65

Embryonic

Stages

of

Incarnation
....

68

Ex.

XVI.

Of

Soul,

III

72

Ex.

XVII.

Of

Soul,

IV

75

Ex.

XVIII.

Of

Soul,

V.

77
79

Commentary

Ex.

XIX.

Of

Soul,

VI.
.

80 82

Commentary

Ex.

XX.

The

Power

of

Choice

84

Commentary

86

Ex.

XXI.

Of

Ism

to

Horub

87 87

Commentary

Ex.

XXII.

An

Apophthegm

88

Ex.

XXIII.

From

"Aphrodite"

89 90

Commentary

Ex.

XXIV.

Hymn

of

the

Gods

91

Commentary

92

-*

Ex.

XXV.

The

Virgin

of

the

World,

I.
...

93

""

Ex.

XXVL

The

Virgin

of

the

World,

II.
. .

125

Commentary Argument Sources! The Direct Voice

134

146

and

the

Books

of

Hermes
.

147
.

CONTENTS

VU

PA01

Kamephis Kneph-Kamephis
Hermes I.

and

the

Dark

Mystery
....

149
151

and Rite

Hermes

II

152 155

The Black
The

Black Land Pupil Son of

158

of

the

World's
Virgin the Birth

Eye
....

159

The The

the

160

Mystery

of

of

Horns
.162

"Ishon"

165

The

Sixty

Soul-Regions
Togin of Truth of the Numbers
which Pre-exist

168

Plutarch's
The Plain

169

171

The

Boundaries
in

the

Soul

173

The The
Momus

Mysterious" Eagle, Lion,

Cylinder
Dragon

"

175

and

Dolphin
.

.180
182

The

Mystic

Geography

of

Sacred

Lands
.184

Ex.

XXVII.

Fbom

the

Sermon

of

Ibis

to

Hobus
.

188

Commentary
Argument Title The The The
204

and
Books Watery Habitat

Ordering
of Isis Sphere of and and Horus .207
Subtle Souls
.

206

Body
...

209

Encarnate

.210

//.

REFERENCES
THE

AND

FRAGMENTS

IN

FATHERS

I.
*

JUSTIN

MARTYR

The The
The

Most

Ancient of

of
Ammon"

Philosophers
.215 215

"Words
Ineffability

of

God Sons brings of God

....

216

ii iii

Hermes
Hermes The An Sons

and
the of

Asclepius Word God

who in

217

Tidings Theology

from

God
.

217

Hellenistic

.218

Unverinable

Quotation
II.

218

ATHENAGORAS
....

220

VU1

CONTENTS

III.

CLEMENT

OF

ALEXANDRIA
PA0B

i
ii iii

Many The The The

Hermeses Apotheosis Books General of

and of
Hermes

Asclepiuses

221

Hermes

and

Asclepius
.

222 222

Catalogue

of

the

Egyptian

Priestly

Library

225

IV.

TEBTULLIAN

i
iL

Hermes Hermes
Hermes

the
the

Master Writer First

of all of

Physics

226

Scripture of
Reincarnation
.

227

iii
iv.

the
on

Preacher

227

Hermes

Metempsychosis

Frag.

228

V.

CYPRIAN

God

is beyond

all

Understanding

229

VI.

ARNOBIUS

The

School

of

Hermes

230

VII.

LACTANTIUS

Thoyth-Hermes

and

his

Books

on

the

Gnosis
.

231

Frag. The Historical

IL
Hermetic

233

Origin

of

the

Tradition
.

233

ii

Uranus,

Cronus

and

Hermes,

Adepts

of

the

Perfect
234

Science

iii
iv.

Divine On

Providence

235

Mortal

and

Immortal

Sight

Frag.

Ill

235

v.

Man

made
the

after
First

the

Image

of

God
....
.

236

vi
vii viii.

Hermes
The

Natural

Philobopher

237 237

Daimon-Chief in

Devotion

God-Gnosis
Frag. IV.
....

238

iz.

The

Cosmic

Son

of

God Frag.

V.

239

CONTENTS

IX

PAOl

x.

The
The

Demiurge Name

of of God

God

240

xL

Frag.

VI

241

xii

The

Holy

Word

about

the

Lord

of All
241

Frag.

VII Mother
.242

xiil
xiv.
zv.

His The
The Piety The

Own Power

Father and

and

Own

Greatness and of
to

of

the

Word
.

242 242
243

Fatherless
the

Motherless God Worship

to

xvi
xvii. xviii.

Gnosis Way

Only

God
....

243

The

Worthiest

Sacrifice

God

Frag.

VIII

244

xix.
xx.

Man

made

in

the

Image

of God

244 246

Contemplation The
Dual Nature

xxl

of

Man

Frag.

IX.

246

Wonder xxii The

the

Beginning
Restoration

of

Philosophy
.

246

Cosmic

Frag.

X. Concerning God
.

247

xxiil
xxiv.
xxv.

Of
A

Hermes

and

his

Doctrine

247
248

Repetition
as

Plato

Prophet

follows

Trismegistus
.

248

VIII.

AUGUSTINE

L-iii.

Three

Quotations
Sermon"

from

the

Old

Latin

Version

of

the
249

"Perfect

IX.

CYRIL

OF

ALEXANDRIA

i. Cyril's

Corpus

of

XV.
Eye

Books

261

ii

The

Incorporeal

Frag.

XI

263

iii. The

Heavenly

Word

Proceeding
XII

Forth

Frag.
The

254

Pyramid
Frag. XIIT
264

CONTENTS

PA4B

The

Nature

of

God's

Intellectual Frag. XIV.

Word
266
....

The

Word

of

the

Creator
Frag.

XV.

266

iv.

Mind

of

Mind
Frag.

XVL

267

HeiaAll Frag.

XVIL
....

268

Concerning

Spirit Frag. XVIII.

....

268

The
".

To "The and

Asclepius"

of

Cyril's

Corpus
.259

From

Mind"
Thrice-greatest Agathodaimon XIX,

200

vL

Osiris

Frag. Earth!"

261

Let

there

be

Frag.

XX

262

The

Generation

of the

Sun

Frag.

XXL

262

"Let

the

Sun

be!" Frag. XXII

263

vii

The

Firmament Frag.

XXIIL
....

263

viil
iz.
x.

From

the Sole

"To

Asclepius"

264
266

The The

Protection Artist Frag.

Supreme

XXIV.
....

266

xL

An

Unreferenced

Quotation
Frag.

XXV.
....

266

X.

SUTDAS

Hermes
An

speaks

of

the

Trinity

268
269

Orphic

Hymn

XI.

ANONYMOUS
....

270

CONTENTS

XI

///.

REFERENCES
THE

AND

FRAGMENTS

IN

PHILOSOPHERS

I. ZOSIMUS
PAQI

On
The "The

the

Anthrdpos-Doctrine of Door" Fate

S73

Processions Inner Magic

S73 874

Against

Frag.

XXVI

875

Thoth The

the

First

Man Ptolemies

876 277 278

libraries

of the

Nikotheos From Man the the Books Mind Frag. of the

Chaldmans
....

879

XXVII

880

The His

Counterfeit
Advice
to

Daimon Theosebeia

881 283

IL

JAMBUCHUS

Abammon Hermes Those The The The Bitys of Books Monad the

the

Teacher

286 288

Inspirer Hermalc of Hermes the the One

Trismegutic

the

Nature

288 289

from of

291

Tradition

Literature
. .

291 294

Ostanes-Asclepiiis
From The
the

290

Hermaic Spheres

Workings

297

Goamic

299

JIL
The Disdplec

JULIAN
Wisdom

THE

EMPEBOB

of

*a

IV.

FULGENTIUS
YxjJi

THE

MYTHWBAFHKR

XXVIIL
.

WA
.

Xll

CONTENTS

IV.

CONCLUSION
PAGE

An

Attempt

at

Classifying

the

Extant

Literature
.

306

OfHermee To Tat

906
308 310
311 312 312

ToAfidepius To
Amman

OfAaclepiuB Oflsifl From

the

Agathodaimon of of God
Dates of

Literature
....

313 314

Of
The

Judgments Sons

Value

316

Concerning The Of
A

319
321

Blend
Initiation
Last

Traditions

323
325

Word

V.

INDEX

Excerpts

by

Stobaeus

YOL.IIL

EXCERPT

I.

OF

PIETY

AND

[TRUE]

PHILOSOPHY
(Title
greatest Text:
from

Patrizzi

(p. 4);

preceded

by

"Of

Thrioe-

Hermes.11

Stob"us,
from
;

Phys.,

xxxv.

1,

under 0. pp.

heading: 273-278;

HOf

Hermes" 190-194 Menard,

of Hermes

the

[Book] to
No.

Tat";

M.

i.

W.

i. 273-278.1

Livre
to

IV.,

i. of

"

Fragments

from

the

Books

his Son

Tat,"

pp.

225-230.)
of my love
bod,

1.*

Her.
to

Both God,
pen

for

the

sake

to

man,

and
Hr"t

piety*
time
1

I
in

[now],
hand/

for

the

take
"

/
G.
4

Gauford

(T.),

Joamm*

Stobmi
d

FbriUyium

(Oxford,
(HH\*m\,

1822),
I860),
It
roU.
W.
.

vol*. ; Io. Htob. voLl Meineke

Slob. Be.

Be

Phys.

Ethic.

Jyibri thu,

2
=

(A.),
Fkys.

/"*.
d

Stob. BMc.

FUx.

(Uipzig,

I HIM,

Mtfty,

; Jok.
=

Lib. t"w" (Uipzig, AnO"Ujpi

\W"), /**

t *u\*.

Wadumoth
Pkf*.
d

(C\
EMc. L

Jo. Hub.

lAh.

l'H*r$*

Be
. .

(Berlin, 14*4), 2 r*k,

"J". Antk,

H. "oL,
1

Heme

(0.\

Ub.

T*%.

(IferJift, IHtH^

incomplete.

have

numbered
of
reverence.

the

|*agntp)"t

is* all

th*

*%*xryU

U#

convenience
1

"Wf|Mf,-

it

augfrt ak"

be Mrflend

by

wjnbip.

EXCERPT

I.

OF

PIETY

AND

[TRUE]

PHILOSOPHY

(Title
greatest Text:

from

Patrizzi

(p.

4);

preceded

by

"Of

Thrice-

Hermes."

StobaBus,
from
W.

Phys.,

xxxv.

1,

under

heading:

"Of
M. L

Hermes"

the

[Book]

to

Tat";

0.

pp.

273-278;

190-194;

i. 273-278.1

Menard,
of

Livre
to

IV., Son

No.

i.

"

of

Fragments

from

the

Books

Hermes

his

Tat/9

pp.

225-230.)
love

1.*

Her.
to

Both God,

for I
in

the

sake my

of

to

man,

and
first

piety*

[now],
hand.4

son,

for

the

time

take
G.
4

pen
Gaisford

(T.),
Stob.

Joanmu

Stobm
et

Florilegium Libri
Duo

(Oxford, (Oxford,

1822),
I860),
M. vols.
W.
;
=

vols.
vols.

Io.

Ec.

Phys.

Ethic.

Meineke
Joh.

(A.),
Ec.
Phys.

Joh.
et

Stob.
Ethic. Io.

Flor.
Lib.
Duo

(Leipzig, (Leipzig,
Lib.

1856,

1866),
2

Stob. Wachsmuth

1860),
Duo

vols.

=*

(C),
Ethic.

Stob.

Anthologii
2

Prions

Ec.
.

Phys.

et

(Berlin,
I. Stob.

1884),
Anth.

vols.
Tert.

H. vol.,
*

Hense

(O.),

Lib.

(Berlin,

1894),

incomplete.
I have

numbered
of
"

the

paragraphs

in

all

the

excerpts

for

convenience
3
c

reference.
it

foc/9"(af,

might

also

be

rendered

by

worship.

THRICE-GRRATE8T

HERMES

For than thanks I

will
2.
to

there

can

be

no

piety

more

righteous
and
to

know for these

the
to

things Him
to

th.it
who

are,

give which

made

them,

"

never

cease

do.

Tat. be

By
true

doing

what,
here,
son! may

father,
one

then,

if ?

naught Her. reach

down

live pious
*

wisely is,

Be the

pious,1

Who

doth

height
the

of

[all] philosophy
of what

without scaled. things,

philosophy
But he

height learns have been

"

piety
are

cannot

be

who
they whose

existent

and
and

how for
unto

ordered, he
as

and give
a

by

whom, for
sire,
a

sake,

will
unto

thanks good who

all
nurse

the

Demiurge,
excellent, his giveth
trust.3

[most]
break
3.

steward

doth

never

Who
he
is
as

thanks, is,

he

will

be know

pious;

and where And

pious

who

pious

will

[get
it
is.

to]

both

Truth, he

and
learns,

what
he

will

more

and

more

grow.
never,
sou,

For has the the

once

can

an

embodied
as

soul
a

that
upon
into

leaped Good

aloft,
and

so

to

get back

hold
again

truly

True,

slip

contrary.

For
of
its
1

when Peace,4
Or
In

the

soul

[once]
with
God,
"

knows wondrous

the

Author and

'tis filled

love,5

give

worship
sense

onto

ftWfei.
*

its true C.

of

wisdom-loving.
3, Comment.
3.

ArirpAr*

mrrf.

Cf.

H^
S.

xiii.
A.,

(xiv.)
1
;

Cf.

P.

ix.

xii.

OF

PIETY

AND

TRUE

PHILOSOPHY

with
more

forgetfulness keep from this

be,

of

every

ill,

and

can

no

the

Good.

4.

Let

0
thou

[my]

son,

the

goal

of

piety

"

to

which live, thy it

is

if
and

attain,

thou
from be

shalt

both
for of

nobly that whither This

happily
no

depart will
its

life,

soul should the

to

longer
wing

ignorant again.
"

flight
my
son,

only

[Way],

the

Path
our

[that leads]
forebears,2
them, Solemn
to

Truth, did
the
set

[the Path]
their feet,

on

which and,

too,

setting

did

find
and for

Good.8
this

smooth soul
while
to

Path,
in

yet

difficult

tread
5.

still fight
and

body. itself, and

that part the its

For
a

first

it hath

against

make
victory
own

great should

dissension,
rest

manage
one

with

the

[of

self].
For
that
"

there
the

is

contest

of
to

the

one

against
the latter

the

two,4

former

trying

flee,

dragging
1

down.
\i$ri (forgetfulness)
the knowledge
"

Where
say,

is

opposed
of

to

jfp"s

(love),

"

that
of

is

to

reminiscence,

secret

the the

ndBqais

(mathesis)
of
rbv
our

the
or

Pythagoreans, of Ex.
*

the

of

Author
Uirrijs

being

our

"race"

within,

fvx^

paBovvu

wpowdrop*

{cf.

iii.

6).
C.
H.,
x.

Qf.

(xi.)

P.

"

A.,

xi.

xxxvii.

Lact.,

7).
"

J., i. 11.

Of.
The the

C.

H.,

xi.

(xii.) 21.
rational element

"one"

is the

(rb \oyuc6v)
desiderative

and

the

"two"

are

passional of the

(rb

0vfiut6y) and
nature

(rb
or

^i$vfiriruc6y)
alffSffrbr
;
see as

elements

the "heart"

irrational

(t"

"\oyov,

rb

below),
"

and
"

the

"appetite."
Orpheus

Cf.

Ex.

xvii.

also

Orphic

Psychology

in

my

(London,

1896),

pp.

273-275.

THRICE-GREATEST

HERMES

And these
escape,
6.

there's

great

strife
"

and the
to

battle
one

[dire]
desiring

of
to

with

one

another,

the The
*

others

striving
moreover,

detain.
the
one or

victory, is Dot

of

of

the

others For

resemblant.
one

that

the others

doth
settle
to

hasten

[upwards]
to

to

the

Good,
The their If

the
one

[downwards]
be
freed
;

the

bad.
love

longs

the

others

slavery.

[now]
of

the

two

be

vanquished,
and
'tis

they
of their

remain

deprived but
two,

their
one

own

selves

ruler1

if

the

be

worsted,

harried

by by

the

and down
'

driven here. is,

about,

being

tortured

the

life

This
upon

[my]

son,

the

one

who

leadeth

thee

the

Thither4
must,

Path.
son,

Thou body,6
out

[my]
the

first it6 is
of

leave

behind

thy
come

before victor wend

end

[of
life

reached],
and

and

in

the

conflict, home. will for

go thou

thus

as

victor
7.

thy
now,

way

towards
son,
7

And
that

[my]
by

I
;

through wilt said, if

the
understand

things

are

heads that

the remember All alone

1

things what thy

that

will

be

thou

ears

have
are

heard.

things the that

the that
ix.
two.
lb,

are,

[then]
is

in

motion
it.

which
*

is not,
That

exempt
3

from
Sc.

Lit.
Art

of

is, the

one.

the

one.

*rt"

to

the

Good

and

True,

or

God.
6

Cf.
Or

Ex.

12.
;

.Sr.

the

Path.

summarily

c/.

"

16

below.

OF

PIETY

AND

TRUE

PHILOSOPHY

Every bodies
are
are

body
not

is

in

state

of

change

[but]

all

dissolvable;

some

bodies

[only]

dissolvable. Not
every animal
is

mortal

not

every

animal,

immortal That destroyed which

;
can

be

dissolved,

can

[also]

be
;

the

permanent

[is]the
change,
for
ever,

unchangeable

the

that What

which doth
*

doth

not
l

[is] the
for
ever

eternal.

become
what
nor once

also
is
never

is

destroyed
more

for
it

all

becomes,

destroyed, other
8.

does

[ever more]

become

some

thing.

First

God;

second

the

Cosmos;

third

[is]

man.1

The

Cosmos,
soul's part,
essence

for

man's

sake

and

man,

for God's.

The
rational All from All

irrational

part4

is

mortal;

its

immortal.

[is]

immortal;

all

essence,

free

change. that
5

exists

[is]twofold

naught

of existing

things
Not all that
1

remains.

all

are

moved

by

soul

the

soul

moves

doth

exist.6
*

Or
fpmroy
"

is born.
6

Or

dies.
P. S. A.
,

Bibs,

l*-0r*pov

ictr/ios,

rpiroy

Mpmiros.

Of.
Qod
;

x.

The
;

Lord
man's

of

the

Eternity

(JEon)

is the

first

second

is

Cosmos
4

the

third."
"

Lit.
w

sensible
rb

part,
as

rh

otvOrrrfo.
to

"V,

"

opposed

ofofa

(essence).
the coming
out

The
the

meaning
state

of es-istence,

being

of pore

being

into

of

becoming.

THRICE-GREATEST

HERMES

9.

All

that

8uffereth suffer.
pain,

[is]sensible

not

all that's

sensible,

doth

All
of

that

feels
"

doth life feeleth

also
1

have
not

experience

pleasure,

mortal

all

that
"

doth
a

experience

pleasure,

[also]

pain,

life

immortal. Not
every
to

body's
disease
are

subject

to

disease

all

bodies

subject
10.

to subject [too]

dissolution. reasoning

The
in
reason's

mind's
man.

in

God

the

faculty's* The all

in

the

mind

the

mind's

above

suffering. Nothing
in

body's

true8;

all

in

the

bodiless

is free

from

what's becomes,
doth

untrue.

All
not

that

[is] subject
need the be

unto

change

all that

become,
upon

dissolved.
;

Naught['s]
bad
11.

good

earth

naught['s]

in

heaven.

God['s]

good

[and]
;

man

[is] bad.4
is against
are

Good
The good;
The

[is] freegods
.
. .

willed

bad

the

will.
as

do

choose

what

things

good,

good
law
;

law good
;

of
law's
this

the

mighty law.
the following

[One]6

is

the

good
1

the
and

Or

animal

perhaps

interjection

are

glosses.
*

\Qjt"TfjJs,

"

perhaps

mistake

for

\6yos9

as

Fatrizzi

has

it

Or
But The

real.
see

"

15

below
;

;
as

and
is

cf.
also

C.

H.,

x.

(zi.) 12.
that forward of
are

text

is foully

apparently
yet

the

following

sentence.

None

of the

conjectures

put

satisfactory.

OF

PIETY

AND

TRUE

PHILOSOPHY

Time's Bad the

for
is the

the

gods that

the feeds

law

for

men.1

stuff

the
an

world end. from

time

is

thing
12.

that in earth in

brings the
is the

man

to

All the

heaven

is
unto
a

free
it.
slave;

change;

all

on

subject
heaven's

Naught the earth Nothing

can

naught

on

is free.
can

not
on

be earth.

known

in

heaven

naught

be
The

known things

on

earth

do

not

consort

with

things

in

heaven.8 All things earth immortal

in
are

heaven

are

free

from

blame

all

on

the The

blameworthy. is
not

mortal

the

mortal,

not

immortal.

That forth; have

13.

which
but

is

sown,

is not
is
sown.

invariably brought

brought forth,
must

that

which been

invariably

[Now]

for
two

body

that
"

can

be

dissolved, from
until time

[there
its

are]

"times": and

[the
from

period]
its

sowing
;

till its birth, but for

an

birth

its death

everlasting

body,

the

from

birth

alone.1

Things
wane.

subject

unto

dissolution

wax

and

The
1

matter
time

that's
the

dissolved,
law
ifl man's.

doth

undergo

two

Or

is divine,
not

I have This

adopted
idea end.

W.'s

lengthy

emendations. of things which

have
a

is but

the
no

of

sempiternity"

beginning

10

THRICE-GREATEST

HERMES

contrary

transforming

:"

death change
to

and

birth;

but
to

everlasting
own

[matter],
or

doth

either

its

self,

into

things
man

like

itself.

The

birth

of
man's

[is]

the

beginning
the beginning

of

his of

dissolution; his birth. That which

departs
14.

dissolution

departs,1

[returns;

and

what

re-

turns]

[again].1
existent, and
forms;
some some

Of
in

things
forms, in

are

in

bodies,

some

[are]
and
form

in

activities.* and energy

in

Body['s]
body.
The the

deathless
shares

shares
in

not

in

the

mortal

[part]

mortal The

the doth

immortal
not
one

mortal
one

body
;

mount4

into
*

the
into

deathless
the

the

deathless

descends

mortal

frame.

Activities
15.

do things heaven
on

not
on

ascend,

but bestow

they
no

descend. benefit shower

on

The
in

earth the

things
every

things
on

in

heaven

benefit bodies

things

earth.
is the container
;

Of

everlasting the
;

heaven earth. the

of those Earth The things

corruptible,

[is] irrational
things
on

heaven

[is]rational.
under
it; the

in

heaven

[are]
earth.

earth

above

the

Or Or Lit"

dies. energies.

There lit go.

is

lacuna

in

the

text.

OF

PIETY

AND

TRUE

PHILOSOPHY

11

Heavenf^s]
element

the

first

element

eartb[9s]

the

last

Fore-knowledge1 handmaiden

[is]
to
course

God's

Order;

Necessity's

Fore-knowledge.
of

Fortunefs]1
the image What,
can

the

the

disorderly,

"

of

activity,*
is God

untrue

opinion.

[then]

The

Good

that

naught

change. What,
16.
man

The

bad

that

can

be

changed.4
thou
set

If

thou

rememberest

these

heads,5 already
of

wilt

remember
for

also
with

what
greater
6

have wealth

forth For

thee
are

words.

these
Avoid,

summaries
converse

of

those. with
I

however,

the

many

[on
thou

these shouldst rather

unto

things]
keep that the

not

that

would
unto

that thyself,

them
thou

selfishly shouldst
not

but

seem

ridiculous

multitude.7 the
never

For the

that

tike's Mend
as

acceptable
to

unto

the

like

unlike'8

the

unlike.
very
very

Such
give
even

words them have

ear;

these nay,

have probably,

few

to

they

will

not

the have,

few.8
moreover, some

They
1

[strange
2
;

force]
;

Or
xi.

Providence.
1.

Cf.

P.

8.

4.,

xxxix.

"

17

below

and

Ex.
*

tfxtrfuvrbr

Or

energy. of the
text

Reading
above.

for

the

hopeless

"tp*ttqv

Cf.

"

11
*

Of. "

7 above. H., xiii.

w*ptoxai.

Cf.

C.

(xiv.)

13

and

22.

Cf.

P.

S.

A.,

xxii.

1.

12

THRICE-GREATEST

HERMRS

peculiar evil all

unto

themselves
more

for

they

provoke

the

the

to

bad. shouldst
protect ignore the
many

Wherefore

thou

[from themselves],
what's
17.

for

they

the

power

of

been Tat. This,

is it doth it

said.

What

meanest

thou,
All

0 that

father?
in
unto
man

Her.
animal,
nay,

[my]

son!
unto

is

proner

bad

[than

good];
love

cohabit

with

it, because

it is in

with
Now
is

if this
to

animal

should
and

learn

that
come

Cosmos and go

subject

genesis,

all things
l

according Fate
worse

to

Fore-knowledge all,
"

and long
time

by

Necessity,

ruling
than

in
now,1

no

it would
scorn

grow
of the

it is

[and]
being

thinking

whole and bad,

[universe]
unto

as

subject

unto
causes

genesis,
of

Fate
never

referring
cease

[all] the
from be
every

the

would

evil of

deed.
them, they
may in

Wherefore,

care

should

taken

order become

that
less

being bad

[left] in
through

ignorance,
of

fear

the

unknown.

COMMENTARY

Patrizzi
chose
it

thought
for

so

highly
of

of

this

excerpt He,

that however, Asclepius

he

Book made

I.

his

collection.
of

erroneously
and
1

the
of

persons

the Tat
"

dialogue
an

Tat,

instead

Hermes

and

unaccountable
*

Or

Providence

"/. "

15

abore.

Lit

than

itself.

OP

PIETY

AND

TRUE

PHILOSOPHY

13

mistake, of Stobaeus
In written
"

in

which
except

he

has

been

followed

by

all

the

editors

Wachsmuth.
the
a

the
to ;
on

introduction
Tat,
"

treatise

purports
for form of
it is
of
"

to

be

letter first

new

departure, hand

for

the

time the

the
one

other of oral

the

the

treatise

is

usual

instruction,
in

question that
as

and the

answer

(" 2).

Nevertheless given
in

"

16
are

we

learn

tions definior

""

7-15
sermons.

intended

heads

summaries But

of

previous in

already
or

C.

2",

x.

(xi)

1,
a

we

have

an

ment abridgof
the

epitome

(or
delivered
summing
the

rather
to

summation)

General
C. all under
ff.y the

Sermons
"

Tat, and

just
digest,

as

we

have
it
were,

in of

xvi,
rest"

the
of

up

as

Sermons
title, "The

of

Asclepius
Definitions

to

the

Xing,

the

traditional

of Asclepius." probably teaching of

have the

The
been

headings intended

in for

our

sermon,

then,
of

may
the

the

summary
to

Expository Some
to

Sermons
our

Tat however, but

"

(see

in
are

Cyril,

Frag.

xv.).
similar
for

of
those

definitions,

strikingly be
one

in

C.

H.t

x.

(xi),
The the

this

may
was

accounted
of,
or

by the

supposing
continuation

that

"

Key

itself

rather

of,
to to
use

Expository discretion

Sermons.1
in communicating
of

The the

warning

great
"

instruction the

the
to
to

many,"
the
the have

because
unfit,
we

the
seems

danger
to

of be
an

teaching

Gnosis ending
that

morally
sermon;

appropriate
fairly
tractate

may
a

then complete Tat";

be

confident
of "The

we

in

the

above
to

[? Expository]
is
the

Sermons

the
not

title, original.
1

however,

invention

of

Patrizzi,

and

Of. R.

(p.

128),

who

calls

them

"Collection

of

Sayings

of

Hermes."

EXCERPT

II.

[OF
(I
have

THE

INEFFABILITY

OF

GOD]
found
in

added

the

title,

the

excerpt

not

being

Patriui.
Text:

Stob.,

Flor.,
from

lxxx.

[lxxriii.] 9,
to

under
G.

the
iii.

heading:
M.
iii.

"Of
104,

Hermes
105.1

the

[Book]

Tat";

135;

Menard,
of

Livre
to

IV., Son

No.

"

x.

of

Fragments

from

the

Books

Hermes

his

Tat,"

p.

256.)

[jBTer.] To

understand impossible.
the the

God

is difficult,

to

speak

[of Him]
For
in

that

Bodiless
Perfect
never

can

never

be
be

expressed

body, that
the The

can

comprehended
'tis

by
for

which

is imperfect,
to

and
with the
other

that
the

difficult

Eternal
is

company
ever,

ephemeral.
pass
in
;

one

for

doth the

the the

one

is in

[the
of

clarity

of]

Truth,

other

shadow So

appearance.
off

far

from

the

stronger

[is]
the

the

weaker,

Hense's

text
never

ends
been

with

xlii.

17

second

part

has

apparently
*

published.

Or

think

of.
U

OP

THE

INEPPABILITY

OP

GOD

15

the

lesser

from

the

greater the Divine. then, the

[is

so

far], as

[is]the

mortal

[far] from

It is the dims For tongue That and

out
sense.

distance,
of
eyes

between

the

two

that

the

Vision with

Beautiful
bodies
can

'tis

that
seen

can

be spoken
is

seen,

with but of ;

that

things
hath
no

be that

which figureless,
of
matter,

body, made be

unmanifest,

and
"

is not

objective [to us]

by
our

cannot

comprehended

I have
mind, that

it in

my

mind,
cannot

0 be

Tat, spoken

I have
of,

it

in

my

what

is God.

COMMENTAEY

Justin
excerpt

Martyr
verbatim,

quotes

these them

opening
to

words

of

our

assigning

Hermes

(Cohort.,

38

Otto,
The
by the

ii.

122).1
of
in

substance

the

second

sentence

is

given

twice

Lactantiua

Latin
the

(Div.
Church
of

Instiit,

ii. 8 ; Ep. also

4)

in

second
the

passage
first

Father excerpt, they

to
were

quotes from
his

verbatim

sentence
we

our

and
the
son

introductory of
a

words
sermon

learn
from

that

beginning

written
first

Hermes
are

his

(Tat).
in

The

four

sentences

also
two

quoted
variants

almost reading i.
some

identical and
31
two

words
slight

(there
additions)

being by
"

of

Cyril,
who,

"

Contra

Jidianvmi, gives

(Migne,

col. lines,

549

b),

moreover,
"

additional
be
an

beginning

(Frag, xi.) :
etc.
under

If, then,

there

incorporeal
1

eye/'
aee

Which

for

Commentary

"Fragments."

16

THRICE-GREATEST

HERMES

If,
xv.

furthermore,
ibid., is
to

we

are

right
is from

in

supposing
same

that
sermon,

Frag, then

(Cyril,
sermon

L the

33)

the

this

"First and
mean

Sermon Stobsean

of

the

Expository
"

[Sermons]
[Book]
Sermons
to

Tat,"

the

heading,
of

From

the

Tat,"

will

the
on

collection

Expository

(see

Comment

Frag.

xv.).

EXCERPT

III.

OP

TRUTH

(Tide
greatest

from

Patrini
to

(p. 46b),
Tat.1'
xi.
to

preceded

by

"Of

Thrice-

Hermes

Text:
from

Stob.,
the

Flor.,

23,
Tat";

under
G.
i.

heading:
307-311;

"Of M.

Hermes
i.

[Sermons]
iii. 436-441.

248-

351

H.

Menard, Books
of

Livre Hermes

IV.,
to

No.

ix.

"

of

Fragments

from

the

his

Son

Tat,"

pp.

251-255.)

1.

[fler.]

Concerning
man

Truth, dare

0
to

Tat,

it

is

not

possible
an

that

should

speak,
out

for

man's

animal

imperfect, his tabernacle strange is

composed
1

of

imperfect
from

members, many

patched

together

bodies
what

[to him].
and

But
that

possible
is

right,

this
in

do
the
the

say,

Truth

"

[to

be

found]
of

eternal

bodies
in

only,

[those
are

things]
true,2
"

which very

bodies

themselves else, air

fire

fire

and else,
very

nothing air
water
1

earth and

very

earth
else,

and and

nothing
water

very

nothing else.

and
ww.

naught
Of.
Ex.
vii.

note,

and
17

also

"

below.

Or

real

VOL.

HL

18

THRICE-GREATEST

HERMES

Our

frames,

however,

are

compound

of

all

these. have they

air,1

For also
are

they

have they've fire,

[in them]
water,
nor

fire, and
nor

and

they

earth,

too,

but air ;
water,
nor

neither
any if
our

earth,

nor

[element
composition how
can

that's] true.
has
it
not
see

And

had
or

Truth speak

for the

its beginning,

either

Truth?
Nay, that
2.

it

can

only
will.

have

notion

of

it,

"

[and

too]
All
are

if God

things,
not

accordingly, the Truth

;

that they're

are

on

earth,

0 of

Tat,
the

copies

[only]

True.

And

these
;

are

not

all of like

things, falsity
unto

but and

few
error,

[of
Tat,

them]
and

the

rest

consist

shows Whenever

of

seeming
the

images. doth
into
a

appearance
it
*

receive

the of the
it is

influx Truth left

from
;

above,
its

turns

copy above,

without

energizing

from

false.
as

Just
in

the

portrait

also

indicates
is
not
a

the

body
in

the

picture, of

but

in

itself
of

body,

spite
seen.

the

appearance

the

thing

that's

'Tis hears

seen

as

having
at

eyes

but

it

sees

naught,

naught picture,
are

all
too,

The
they
1

has

all

the

other of
*

things,
the

but

false,
Lact.,

tricking
D.

the

sight

beholders,
ia, Truth's.

Compare

/., ii. 12.

That

OF

TRUTH

19

"

these

thinking
see

that

they

see

what's

true,

while

what All,
truth.

they

is really

false.
not
see

then,

who

do

what's

false

see

If, then,
one

we
*

thus

do
as

comprehend,

or

see,

each
comprehend

of these and

just
see.

it

really

is,

we

really

But
to
nor

if

[we

comprehend, which
is,
we

or

see,

things]

contrary

that
we

shall
true.

not

comprehend,

shall
3.

know

aught

[Tat.]
earth?

There

is, then,

father,

Truth

e'en

on

the

[Her.']Not
fault.

inconsiderably,

son,

art

thou

at

Truth
can

is in

no

wise,

Tat,

upon

the

earth,

nor

it be.

But
"

some

men

can,

[I say,]have
them the

an

idea of

of it,

should

God

grant

power

godly

vision/ Thus
there
is

nothing
say.

true

on

earth,

"

[so

much]
and
We

I
shows,

know
"

and I know
surely,

All speak
to

are

appearances
true

and

[things].
the
knowing
?
to

ought and
4.

not,

though, of true

call the

the

speaking Why, speak

things earth being

Truth
we

[Tat.]
and

how of

on

ought
true,

know

thingB
?
the

"

yet

nothing's
1

true
jraumahl

on

earth
refer*
to

m*

ample

ekmwiui

of

tiling*

20

THRICE-GRRATEST

HERMES

[Her.]
know

This

[much]
true

is

true,

"

that

we

do

not

aught 0
son

that's ?
is the

down

here.1

How

could

it be, For highest scribed

Truth

most
matter

perfect

virtue,

the

very

Good,
by body,

by
"

undisturbed,

uncircumless, change-

naked,

[and]
Good. 0
to
son,

evident,

august,

unalterable down
not

But
they

things
are,
"

here,

thou

seest

what

able

receive

this

Good,

corruptible, and
ever

[and]
altering,
then, how

passible, being

dissolvable, born
not

changeful,
another.
to

from
true

one

Things,
own

that
can

are

even

their ? stay

selves,

they

[possibly] be
;

true

For
in

all that

alters

is untrue

it does
us

not

what
one

it is, but

shows
its
even

itself

to

by

changing

into
5.

another

appearances.
man,
"

[Tat.]

And

is

he

not

true,

father?

[Her.]
that
from

As True

man,

"

he

is not

true,

son.

For

the

is

that

which
in

has

its

composition
as

itself
man

alone,

and been
in

itself

stays
of

it is.

But
and He from he's

has
not

composed his he and the

own

many

things,

does

stay

self.
from
too,

changes form
still
in
to

and
form,

alters, that

age
even

to

age, while

[one and]
fail
to

[same]

tent.2

Nay,

many

recognize

their

children,

Taking

lt"9"U*
1 above.

with

the

preceding

clause.

Of. "

OF

TRUTH

21

when and
so

brief again then,

space

of

time

comes

in

between;

of children which
"

with
changes

their
so

parents.

That,

that 0

it's

no

longer
Is the
it

recognized,
not,

can

that

be

true,

Tat

?
in

rather, shows have which

"

false, of
it

coming

and

going,1 changes
a

[all]varied
But
do thou

its in

[continual]
thy

?
true

mind lasts
;

that
for aye.

thing But
not

is that
"

stays
not
"

and
ever

man
"

is

for
an

wherefore And

it

is

true.

Man's

appearance.

ance appear-

is extreme
6.
too,

untruth.

[Tat]
in

But
they

these

external
are

bodies,8
not
true

father,
? and
as

that

change,
is
not
to

they
unto

[Her.']
change,

All

that

subject
true
;

genesis
in
as

is
are

verily brought

but by

much

they

being their

the

Forefather4
true.

[of

them
even

all],they
they
;

have
have

matter

But
they
its
own

something that doth

false
not

in
stay

that
with

change
self

for

naught

is true.

[TaL\
then,
measure

True,
the

father

[mine]!
alone,
rest
"

Is that he

one

to

say,

that

Sun
the

in them
"

in

greater
not

than

of

doth ?

change

but

stayeth

with
rather,

himself,

is Truth

[-Her.] [Nay,
1

but]

because

he,

and

Lit

becoming. that
is,

Neuter,
man.

the

aeries

of

temporary

appearances

of

the

true
3

The
tw

heavenly
*fmiitft

bodies
;

presumably.
Ex.
i. 3.

cf.

22

THRICE-GRKATEST

HERMES

he

only,

hath
in

entrusted
cosmos,1

unto

him all

the and

making

of

all things
"

ruling

making
worship
as

all pay

to

whom his
after

I Truth, the

reverence

give, recognise

and him

unto

and One

the

urge Demi-

and 0

First father, should'st thou

say

[TVtf.] What
is the

then,
?

first Truth
The
or

[-Her.]
of
matter,

One
in

and

Only,
the

Tat,

"

He

who the doth

is not

body,

colourless, He who

figurealter

less,
not,

the who the

changeless
ever

[One],

is.

But
however,

untrue,
on

son,

doth that

perish. perish,
"

All the

things, thought Fore-

the True will

earth hath
encompass

of the and doth For

corruption

comprehended

[them],

and birth

[them].
cannot

without followeth be born

on

corruption*

be; order

every

birth,

in

that For

it may

again.
that
are

that

things
from

born,
that
are

must

of

necessity
s

be and be things

born that

things been

destroyed
of necessity

have

born,
in

must

[once

again]

destroyed,
existent
see

order
stop.

that

the

genesis
First,
as

of things

may

not

[then],
Demiurge things.

that

thou

recognize
5

him4
of

the

for

birth-and-death

[all]

existent

Cf.
Or
That

Ex.
are

vii.

2,

and
or

"

below.

Or

perishing.

corrupted,
is, the

perish.
6

Sun

"/. "

above.

Lit.

genesis.

OP

TRUTH

23

8.

Things
must

that
of

are

born

out

of
"

destruction,
in

then,
are

necessity
now

be

false,
now

that

they

becoming

these should
is ?
not

things,

those. the
"

For

'tis impossible

they which
true

become
"same,"

same.

But
possibly Such

that be

how

can

it

things
son

we

should, if

then,
we

call

appearances, the
man

[my]
proper
a

for

instance,

give
to

his

designation,
l

[we
;
"

ought

designate child
a

him]
child's the ance appear-

man's

appearance the youth

[and so]
a

the

appearance,
man
a

youth's
the

appearance,
man
an

man's

appearance,
same.

old

of For youth
man,

the
man

is not

man,

nor

child
man

child, grown

nor

youth,

nor

grown
a

up

up

nor

aged
as

man

[single] aged
they things
them,
son,

man.

But

they

change and of
energies

are

untrue,

"

both

pre-existent

things
think

existent
"

But
untruths

thus

as

even

these above

being Truth
this

dependent

from

from And

itself. being
so,

say

untruth

is

Truth's

in-working.1

COMMENT
The

excerpt

seems

complete
as
a

in
sermon

itself,
or

but
as

whether
a

it of
a

lay
sermon
1

before

Stobaeus

single
to

part

it is impossible
Lit. manhood's.

say.
*

Or

operation

Mpyrina.

EXCERPT

IV.

[GOD,

NATURE

AND

THE

GODS]
the

(Patrizri (p. 51b)

"In
Another

gives

no

title

but

simply

heading

[Book]."
Phys., pp.
295,
zxxv.

Text:
Hermes";

Stob.,

11,

under
i. 206;
"

the
W.

heading:
L

"Of

G.

296;

M.
iv.

293.

Menard,

Iivre

IV.,

No.

of

Fragments

Divers,"

p.

274).
There
is,

1.

[Her.']

then, all

That things

which
existent,

transcends

being,1
"

beyond
are.

and

all

that For

really

That-transcending-being that

is

[that mystery]
*

because

of

which

exists
common

being-ness
unto

which

is

called really of

universal,
are,

intelligibles
are

that thought

and
to

to

those law

beings
sameness.

which

according Those which law

to

the
are

of

contrary
are

to

these,
again

according themselves

to

the

of

otherness,

according
1

themselves.1
;

Or

the

pre-exifltent
;
or

rh

vpb

t"%

or

rh

vptw.

9it"ri6rris
*

essentiality.
to

This

seems

refer

to

the

seven

spheres

of against,

difference
or

or

otherness with,"
or

("a"r"
the
mean

rh

frcp*?)

moving

symbolically sphere
of
sameness

"crosswise

all-embracing that they have

a

("a0* iavr6);
fact that their

it may

sameness

in

the

motions

enter

into

themselves

"again."
24

GOD,

NATURE

AND

THE

GODS

25

And
can

Nature

is

an

essence

which itself the

the

senses

perceive,
2.

containing
these1 gods.
are

in

all sensibles. intelligible* and

Between sensible

the

Things
in

that
nature

pertain

to

the

intelligence, that
to
are

share

[the

of]
things

the

Gods

intelligible
have

only;

while
part

pertaining that images

is
are

opinion, sensible.

their

with latter for God

those
are

the of the the

These the

the

intelligences8 image
of

Sun,

instance, above He the the hath

the

Demiurgic For doth plants,

Heaven. made
the universe,
so

just
Sun
and

as

make

animals,

and

generate

the

regulate

the

breaths.4

COMMENT
I have

supplied
our

the

title

for

the

sake
vii, the in
on

of and

uniformity. especially
sentence

If
the

we

compare
sentence

extract

with
former
note

Ex. with
that

last

of latter,

the

first

of

"

of

the

and

Stobeeus
the

the

one

excerpt shall the

1

follows
be fairly

almost well
"

immediately
that

other,
come

we

persuaded
namely,
Nature.
rare

they

both
to

from

same

collection
God
"

the

Sermons

Tat.

Presumably
rifutTutol,

and
very

form,

and

may

possibly

mean

perceptible.

Or

spirits.
some

The

last

clause,

uand

regulates,"

etc,

is absent by
some

from

MSS., but
its

and

is, therefore,
is
are

considered
a

spurious
guarantee

editors; genuineness.

unexpectedness

strong of

of

its

The

"spirits1'
;

the

prdna's

Hindu and

logical physioExs.
zv.

psychology
3,

(f.

C. 27.,

x.

(xi.) 13,

Comment,

xix.

3.

EXCERPT

[OF
(I
main

MATTER]
it

have
section

added
of
"

the

title,

being

the

same

as

that

of

the

Stob"us,
From the

Patrizzi

(p. 51)
to

giving

only

the

simple
Text:

heading Stobams,
from

[Sermons]
xL
to

Tat."
the

Phy$.y

2,

under
Tat"; 6.

heading:
121
;

"Of

Hermes 85;
W.

the

[Sermons]

p.

M.

i. 84,

i. 131.

Menard,
Books
of

Livre Hermes

IV.,
to

No.
son

"

viii.

of

Fragments

from

the

his

Tat,"

p.

250.)

Her.
it

Matter
has

both

has
it

been
came

born,
into

son,

and
;

been
is

[before
the
energy
vase

existence]
and
genesis,
free from

for

Matter

of
of

genesis,1

the all

mode
necessity

of

God,

who's
pre-exists.

of

genesis, accordingly, did

and

[Matter],
seed
of

by

its

reception
to

of

the and

genesis,

come

[herself]
change, and,

birth,

[so]
1

became

subject
or

to

being

shaped,

Or
idea

receptacle
of
a

field
or vase

of
of

genesis,
birth

or

birth
a

("yy

uor

ytvwus).
with
water

The the
out

vessel
;

was

familiar
of

symbol pouring
synonyms

Pythagoreans
of
one

fitrayyurfUs

(from
being

the
one

simile of

vessel

into

another)

their

for

metempsychosis.
26

OP

MATTER

27

took

forms

for

she,

contriving
over

the her

forms

of

her

[own]
sell The

changing,

presided

own

changing

unborn
its

state

of

Matter, is
its

then,

was

lessness8; forminto

genesis

being

brought

activity.

kiA"rfla.
the

Compare

this

with

the

Christian
by
on

Gnosticcommentator
Hippolytus
him
"

of
v.

Naassene

Document,
comment

quoted
Hippolytus

(Philos.
first

7),

and

the
Formless

of Essence

Their
cause

and
all

Blessed forms
"

(farxvp4rt*"s

oMa),

the

of

(" Myth

of

Man,"

" 7).

EXCERPT

VL

OF

TIME

(Title
Same
Text from the Tat"
:

from

Patriszi

(p.

38b);

followed

by:

"To

the

Stob.,

Pkys.,
to

viii

41,
"

under G.
"

heading
93
;

"

Of

Hermes

[Sermons]
Livre
to

Tat

;
v.

p.

M.

i. 64.

Menard,
of

IV., Son

No.

of

Fragments

from

the

Books

Hermes

his

Tat/9

p.

241.)

1.

Now
they

to

find

out

concerning by
themselves,

the

three
nor

times

for they and

are

neither
;

[yet]

are

at-oned by

and

[yet]

again

they

are

at-oned,

themselves should'st
it
can't

[as well].
thou be
think present

For the

the

present
it

is has

without

past,

unless

become

already For

past.1
from

the

past

the

present

comes,

and

from

the

present

future
we

goes.
to

But

if

have

scrutinize

more

closely,

thus

let

us

argue

2.

Past

time

doth

pass

into

no

longer

being

That

ifl, apparently,

you

cannot

think

of

the

present

until

it

is already

past.
38

OF

TIME

29

this,1 being
in

and

future

[time]
nay,

doth

not
even

exist, is
not

in

its

not

present

present

present,

its Time,

continuing. then, is
to
on

which the

stands
turn,

not

[steady] (Srrjre),
a

but

which which

without
can

central

point

at

stop,

"

how
even

it
it

be hath

called
no

instant
to

("wr"?),*
stand
Again, future,

seeing
?

that

power

("rravai)
past

joining

present,
are
one

and
;

present for

[joining]
are

they
8

[thus]
in

they

not
ness, one-

without and Thus,

them their

their

sameness,

and

their

continuity.

[then],
though

time's
one

both

continuous

and

continuous dis-

and

the

same

[time].

That The
it

is,

"

apparently,
term
"

present."
in
w

usual
by

Greek
in

for order

"

present,"
to

but the

I have

here

translated

instant

keep
translation. without

word-play,

which

would
*

otherwise That without

is,

entirely

vanish

in
one

apparently, the other

one.

any

the

other

two,

or

any

two

EXCERPT

VII.

OF

BODIES BODIES

EVERLASTING

[AND

PERISHABLE]
from

(Title (first half)

the Same Text
"

Patrisxi

(p. 45b),

followed

by

"To

Tat."
:

Stob.,

Phys.t From

xxxv.

8,

under

the
to

curious

heading
to

Of

Hermes"
"

the

[Sermons]
a

Ammon
correction
;

Tat
for

"

;
an

where
erroneous

to
"

Tat
to

"

is

evidently G.

marginal 292-294

Ammon."

pp.

M.

i. 204,

205

W.

i. 290-292.

Mdnard,
Books
of

Livre Hermes
to

IV.,
his

No.

iii. Tat,"

"

of

Fragments 238,

from

the

Son

pp.

239.)

1.

[Her.']

The

Lord

and He

Demiurge had

of them He

all

eternal
once

bodies,

Tat,
them

when
no

made
nor

for them

all,

made

more,

doth

make

[now].
Committing
them
want

them
with

unto

themselves,
another,

and He let things. be

want to

co-

uniting go,
in

one

them

of
have

naught,
want

as

everlasting
any,
it

If

they

of
not

will
increase

of
their

one

another
from

and
without,

of
in

any that

number

they

are

immortal.

BODIES

EVERLASTING

AND

BODIES

PERISHABLE

31

For by Him
2.

that

it

needs have

must

be
nature

that

bodies

made kind.

should

their

of this who
us,
"

Our

Demiurge,1
in
a

however, hath made

is

[himself
makes

already]
for
ever,

body,2
will

he

and

[ever]
of

make,

bodies

corruptible

and

under For
'twere

sway
not

death.
that he

law
"

should
more
so

imitate
as

the
impossible.

Maker

of

himself,

all

the

'tis

For
essence

that
which

the

latter
is
8

did

create

from
former existence

the
made

first
as

bodiless; brought

the
into

from

the

bodying

[by

his

Lord].
3.

It follows, while
those

then,

according
since

to

right
are

reason,

that
into

bodies, from

they
essence,

brought
are

existence

incorporal

free
sway

from
of

death, death,
as
"

ours

are

corruptible
our

and
is

under composed being

in

that

matter

of weak

bodies,4 and For continuity

nutriment

may

be

seen

from

their

needing how

much would should imported and

assistance.

it

be

possible
unless
it

our

bodies'
some

last,

had

[into
renewed

it]
our

from bodies

similar

elements, day?
For
1

[so]

day

by

that
is, the

we

have

stream
our

of

earth,
are

and
not

water,

That
The and

Demiurge
;

of

bodies,
xvi.
18

which
;

everlasting.
iii. 6

Sun, Lack,

perhaps D.
"

cf.

C.

H.,

and

Ex.,

and

iv.

;
8

/., iv. 6.

"r"par40-c"t,

cf,

Ex.

viii.

5.

8c.

the

elements.

32

THRIOB-ORRATEST

HERMES

fire,
our

and bodies,

air,

flowing keeps weak

to

into
our

us,

which
l

renovates

and
too

tent

together.
motions
for
one

We

are

bear
not

the
even

[of

our

frames],
day.
For
rest
at

enduring

them

single

know,

[my]
we

son,

that
not

if

our

bodies
a

did day.

not

night,

should
our

last

single

4.

Wherefore, foreknowledge animal

may

Maker, of all

being
things,
in

good, order
sleep,
motion,

and that
the

with
the

last,

hath fatigue
to

given
of
or

greatest hath
for

[calm2]

of

the
time

and
more,

appointed
rest.

equal

each,

rather

Ponder sleep,
not
"

well,
the

son,

the
to

mightiest soul's

energy

of
but

opposite
to

the

[energy],

inferior For
that

it.
as

just

the

soul live

is

motion's

energy,

so

bodies sleep.
For the

also

cannot

without

[the

help

of]

'tis

the

relaxation

and

the

recreation

of

jointed

limbs;

it

also

operates

within,

"r*j}j'of,

"

used

by

Plato

(ap. Clem.
100
as

Alex.,
101,
c,

703), and

the the soul.

goreans Pytha-

(Timaeus
PlatoniflU, especially concerning
for the the
in
tent,

Locr.,

a,

b), and
of the when

Later
See

the
response
state

body
of

the

tabernacle
at

the

Oracle
of

Delphi,
after But
now

consulted
as

of

the

soul

Plotinus
"

death,
since

quoted
hast
my

by

Porphyry thy of

his

Life
left

of

Plotinus

thou
"

struck
"

and

the

tomb
in

of The

thy

angelic

soul

(see

lives

the

Later

Platonists"

Theoeaphical
5;

Review
C. H.,
xiii.

(July,
(xiv.)

1896),
12
*

xviii.
15.

372.

Of.

Ex.

iii. 1

and

and

and

Added

by

Heeren

to

complete

the

tense.

BODIES

EVERLASTING

AND

BODIES

PERISHABLE

33

converting
that flows
"

into

body

the

fresh
to

supply each
the

of
its

matter

in,

apportioning
water to

proper
to

[kind],
bones
the and fire to Wherefore sleep, delight
for

the

the air

blood,
to
nerves

earth

marrow,

the

and

veins,

sight.1
the it is

body,
that

too,

feels

keen

delight

in

sleep

brings

this

[feeling of]

into

activity.

COMMENT

Patrizzi's
main
contents

title

is

by

no

means

descriptive
is

of

the from

of

the

excerpt,
to

which
Tat,

evidently
from the

the

Sermons

of
of
two

Hermes
from
"

and

same

collection previous

these

which that

Stobaus
is,

has

taken
the

the

extracts,

presumably,

pository Ex-

Sermons.
1

Cf. C. H.9

xvi.

7, note.

vol.

in.

EXCERPT

VIII.

OF

ENERGY

AND

FEELING

(Title
greatest

from

Patrimi

(p. 44);

preceded

by

"Of

Thrice-

Hermes."
:

Text
the W.

Stob.,

Phys.,
to

xxzv.

6,

under

the

heading
M.
i.

"

From

[Sermons]
i. 284-289.

Tat";

G.

pp.

284-291;

198-203;

Menard,
of

Livre
to

IV.,

No. Tat,"

ii

"

of

Fragments

from

the

Books

Hermes

his

Son

pp.

231-237.)
thou Now
these

I.

Tat. 0
as

Rightly

hast

explained
give
me

things,

father
to

[mine].
those.

further

teaching
For that

thou
art

hast

said
constitute say'st

somewhere1
the that

that

science

and

do
thou

rationales
the

energy.*
lives,*

But through called

now

irrational

deprivation ir-rational.
to

of

the

rational,

are

and

are

According
follows
1

this

reasoning, that
the

[therefore],
irrational
lives
are

it

of
is in
or

necessity
some

That
Action

previous
"

sermon.

operation,

4r4py*"*

"?'"*

rov

Aryurov.

Cf. "

11

below.
3

Or

animals.
34

OF

ENERGY

AND

FEELING

35

without deprivation
2.

any

share of the

in

science

or

in

art,

through

rational.
of

Her.
How,

[It follows]
then,

necessity, do
we

[my]
see

son.

Tat.
irrational

father,

some

of

[creatures]
"

using
for
in

[both]

intelligence, storing
their

and food

art? for

the
winter,

ants,

instance,

and
air

like

fashion, their
nests,

[too,]
and

the the

creatures

of

the

building

four-footed holes.1

beasts

[each]

knowing

their

own

Her.
science

These
nor

things
art,

they by

do,

son,

neither

by

by and

but
are

[the

force
;

of]
but

nature.
none

Science
these

art

teachable
a

of

irrationals done

is taught

thing.

Things
of the

by

nature

are

[so]

done

by

reason

general

energy by

of
art

things. and
science
not
are

Things by
those

[done]
who done

achieved

know,

[and]
all
are

by

all.
into
*

Things by
nature.

by

brought

activity

3.

For

instance,
not
or

all

look
or

up

[to heaven]
all

but
or

all

[are]

musicians,

[are]

archers,

hunters, But
1

the of
(*a

rest

some

them

have

learned

one

thing,
ft}

"ol

t"

kipia
robs

"fioi*s
robs
:

JcaAi"f
Itlovs. "A4*-c"cf

lavrois

vvmBJvra,

tA

rtrpchrofta
20=

ypmpt(orra
ix.
rrf

"f"*\*obs

Compare
4"*\*obs

Matt.

viii.
*"*

Luke
v-crcir*

68

(word

for

word)
The

at

fy*"1"
holes and

""

oh?**"

K*r*ffxw4"r"t""

The third

foxes

have

the copy

birds verballj

of

the

air

nests.11

first and
source.

Evangelists

here

from
*

their

"Logia"

Or

energised.

36

THRICB-GREATE8T

HBRMB8

[others
l

another

thing],

science

and

art

being

active

[in them].
same

In
thing,

the

way,
not,

if

some

ants

only have

(Lid

this

and
they their

others

thou

would'st of

rightly

said stored But by

acted
food

by by

[the light]
means

science,

and

of art.
distinction
are

if they
nature

all without
to

driven

their

[do]
"

this,
plain

though

[it may
do
not

be]
do
it

against
or

their
science For

will,
or

'tis
art.

they

by
4.

by these

Tat,
are

energies,
are

though

[in themselves]
in

they

incorporal,

[found]

bodies,

and

act

through O that

bodies. Tat,
they
in

Wherefore,
thou
far
as

that
are

they immortal

are

incorporal,
;

sayest

but,

in

so

without
I

bodies that called

things
can never

they
are ever

cannot

manifest
a

activity,2

say

they
into

in
for
some

body.
purpose, Providence

Things
or

once

being
come

some

cause,

that

under
inactive

and
proper

Fate,

stay

of

their

energy. that
is which
is,

For

shall

ever

be

for

that it.

this

[being]
5.

[the very]
from

body
this

and

the

life of

It
are

follows
always I

reason,

[then,]

that

these

bodies.
say that
"

Wherefore
eternal

bodying

"

itself

is

an

[exercise of]
energizing.
"

energy.

Or

Lit

energize.

"rupM*9iv,

cf.

Ex.

vii.

cf. also

the

+4xm**$

of

K.

K.t

9.

OF

ENERGY

AND

PEELING

37

If

bodies
;

are

on

earth, these
as

they're

dissolution
to

yet

must

subject [ever] be [on

for the

unto

earth

serve] as
The

places

and

organs

energies. and the

energies,
is

however,
eternally,
ever
"

[are] immortal, [that

energy.
the is,

immortal
making,
6.
not

that]

body-

if it

is,1 is

[The energies] accompany

appearing
all at them born,
once.

soul,

though

Some
that he's

of

energize united

the with

man

the soul

moment

the the

round
ones,

its

irrational change part.

[parts];
of age,*

whereas

purer the

with
rational

co-operate

with

soul's

But
*

all these

energies they

depend
to

on

bodies.
mortal

From

godly
these is

bodies

descend

[frames],
of
or

body-making active,

[energies] ;
either around

each the

one

them

[ever]

body

the

soul.

Tea,
a

they body. soul, for it

are

active
are

with
for
is not
ever

the

soul
in
ever

itself

out with-

They however,
can

activity.

The body,
the
1

for

in

mortal
whereas

be
never

without be

the
without

body
the

energies
That
""r*

can

bodies.

is, if it goes

on

continually.

jtfraloAV
year. find
the

rip

$\utlas,"
the

generally

supposed
logos
"

to

be

the seeks
"

seventh
me

Compare
me

apocryphal from
the of

He
seven

who

shall
by

in

children

age the

of

years'1
Document
v.

quoted from "Myth

*

Christian according

Overwriter
to

Naassene Philos.,

the of

Gospel

Thomas

(Hipp.,

7 ;

"

in

Man").
"

Or

divine,

the

bodies

of

the

Gods,
of the

the soul.

heavenly

bodies,

or

the

spiritual

and

immortal

bodies

38

THRICE-GRBATB8T

HERMES

This
apart
7.

is from

sacred
cannot

saying

(logos),
;

son:

Body
can.1

soul What

persist

its being
mean,

Tat
?

dost

thou

father

[mine]
Her. leaves
But it

Thus body,

understand

it, remains.
so

Tat!

When

soul

body
the in

itself

[even]
is

body

abandoned,1 being broken

as

long
up

as

remains,
to

activity,

and

made For
could This

disappear. body without

[the
these

exercise

of]

energy

not

experience energy,

things.8
continues

accordingly,
soul
has

with

the

body

when

the

gone. difference
"

This, body
consist

therefore,
a

is the
one,

of

an

immortal

and
of
not

mortal
a

that
matter,

the

immortal

doth

one

single

but

this

[body

does]
The For
stronger is the

former's
every
;

active,

and
that

the

latter's

passive. is

thing

maketh that
is

active

the

and

[every thing]

made

active

weaker.

The
free,

stronger, doth lead;

too,

being

in

authority follows

and

the

[weaker]

[as]

slave.
8.

The
are

energies, ensouled,

then,

energize
also

not

only

bodies

that
1

but

[bodies]
"" to

unensouled,
Si *bai
t0rvr","

rvrc

rraVoi

filw

ffmfia

xmpis

+WX7I*
refers

Zirvrai,

r"

"it*

being"

presumably
to

the

abstract

"bodying"

("rmfidrm"ris) referred
*

above.
s

Lit.

this

body.

Sc

dissolution

and

disappearance.

OP

ENERGY

AND

PEELING

39

"

stocks,

stones,1

and
to

all and

such
to

things; bear

"

both and and all

can

making
ripening

[them] [them],

grow,

fruits, rotting

dissolving, and

melting,
up

crumbling like

[them],
which

setting bodies

[in them]
souls

activities

without

undergo. For thing And becoming For things,

it
never never

energy's1 that's many

;

the
on,
"

name,

son,

for

just

the

going

that needs

is becoming.
must

things
nay,

for

ever

be

rather,

all things

[must].
any

is Cosmos

bereft
8

of aye

of
its

existent
own

but

being
existent
from

borne

for

in

self, shall

bears
cease

things, being
that
"

"

[things]

that

destroyed energy
no

again.4
of every
what

9.
ever

Know, free
from

then,

kind
it is,

is
or

death,

matter

in

what And

body.
of

the
of

energies, those and

some

are

of

godly

bodies,
;
some

and

some

which
some

are

corruptible Some of every those

[are]
genera, The
exercise

general, and godly their

are

special. of
the

[are]
genus.

of

some

are

parts

ones,

[accordingly], are
through

that

energies
perfect

everlasting
in

bodies.

And

these

[energies],
bodies.

that

[they

energize]
But through

through

perfect

partial
each

[energies are] those [that energize] living one things. of the [single]
Document,

Of.
Or

Naasaene conceived.

"

4,

and

"

13

below.
for
ofrrov,

Or with

activity. Heeren.

Reading

aZ$is

40

THRICB-GRBATE8T

HERMES

And through
10.

special

[energies
one

are

those

that

energize]

each This

of

existent

things.

argument,
are

accordingly, full of energies.

must

son,

deduces

that For should

in
more

all thingB though be

in

it

needs
"

be be

that many
are

energies
bodies
many

bodies, I

and say

there
that

the

Cosmos,
than

"

energies

bodies.
in
one

For and
in
a

often second general

body third that I

mean

there

is

[found]
not

one,

and
ones

[activity],
"

counting

the
By

come

with the

it.

general
that
l

ones

purely

corporal the
sensations

ones,

exercise the

themselves

through the

and For
an

motions

[of
these

body].
the body

that

without
can

energies

[of

animal]
1 1.

not

persist.
men,

The of

souls
"

of

however, special
arts,
ones

have

second
exercise

claw

energies,

the

[that

themselves]
practices,

through

and

sciences,

and

and the

[purposed]
feelings
s

doings.1 follow
*

For
or

that
are

on

the

energies

rather Know,

completions

of

the

energies.
of

then, sensation. energy sensation,

existence

son,

the

difference

energy

and

of

[Thus]
whereas
its

is

sent

down
in
it,

from body the and

above;
ing hav-

being from

the

receives

energy

Or

feelings.
tenaationA.

hHfymJermv,

"

tf. "

1 above.

Or

Or

effect*"

kwrthUfmrm.

OF

ENERGY

AND

FEELING

41

and embody

makes
it.

it

manifest,

as

though

it

did

Wherefore and
mortal,

I and

say

sensations
as

are

both
doth

corporal the body

last

long

as

[only].
Nay, with
12.

rather,
the

its

sensations

are

born
it.
in

together

body, the

and

they

die
bodies

with

But
no

immortal
"

themselves immortal
out

have

sensation,

[not
were

even

an]
composed

[one],
some

as

though
of

they
some

of

essence

kind. doth
from

For naught good

that
else that's

sensation than added

either
to

arise the
or

entirely bad that

or

from

else

the
the

the

body,

is,

on

contrary,

taken with

[from it] again.

bodies there
is
no

But
nor

eternal

adding

to

taking Wherefore,
13.

from. sensation

doth

not

occur

in

them.
every

Tat.

Is,

then,

sensation

felt

in

body? Her.
active
in

In
all

every

body,

son;

and

energies

are

[bodies, too].
in

Tat.

Even
?

bodies

without

souls,

father

[mine]
Her.
ever,

Even differences

in

them,
in

son.

There

are,

bow-

the

sensations.
occur

The
those the

feelings

of

the

rationals
are

with

reason

of things

irrationals
that

simply
no

corporal
they

as

for have

have

soul,

[also]

42

THRICB-GRKATEST

HERMES

sensations,

but and

passive

ones,"

experience

of

crease in-

[only]
Moreover,
one

decrease.1 and they

sensation
are

passion head,1 and and

depend
up

from again

[same]
the Of
same,

gathered
by
the
are

into
14.

that,

too,

energies.
two

lives' which
"

with

souls with the

there

other and the

energies

go and

sensations

passions, And
of all

grief

joy.
an

without
a

these,
one,

ensouled could

life, and
not

most

rational

experience

sensation. Wherefore, passions,

say

that forms

there that the the

are

forms

of

"

[and]
more

dominate

the

rational The

lives

[than
then,
the
are

rest].
active
are

energies,

forces the

[in

sensations], while
of the
15.

sensations

tions indica-

energies.
as

Further, by

these4

are

corporal, parts both

of of

they're

set

in

motion

the I

irrational say
that

[a man's]
them
are

soul;

wherefore,

mischievous. For
it

that

both

joy,

though

[for

the

moment]
pleasure,
ills5
to

provides

sensation

joined
a

with
of
many

immediately
1

becomes

cause

Cf. "
fcr"
B,

above,

and

note.

fuas

Kop*firjs Socrates

^frnwrtu.
speaks from
one

Compare of the
"

thin pleasant

with and

Plato,

Phado,
as

i. 60
"

where

the

painful

two
3

(bodies)
Or
That 8c by
*Tiinrm1a,

hanging

head

(/*

iuSu

t^pv^s

vpwnwUrm).

is, the
contrast

sensation

of

pleasure

and

pain.

OF

ENERGY

AND

PEELING

43

him

who

feeleth

it

while and

grief

[itself]provides

[still] greater
Wherefore, mischievous.
16.

pains

suffering.

they

both

would

seem

[most]

Tat.
and

Can,

then,

sensation

be

the

same

in

soul

body, How
son

father dost ?
it

[mine]
mean,

Her. soul,

thou

"

sensation

in

the

[my]

Tat. poral, sensation

sometimes

Surely and that which

not,

cannot

be
is

that
a

soul's

incor-

sensation
is

body,
in
a

father, body

"

sometimes
as

and

[just
should

the
put
it

soul]
it
as

?
a

Her.

If

we

in

body, the

son,

we

should

[then]
the

represent For

like
we

soul
*

or

[like]

energies.
in

that

say

these

are

incorporals But
nor

bodies.
neither than

[as]

sensations

energy body,

nor

soul,
to

any

other been

thing said

according
therefore,

what be

has

above,

it

cannot,

incorporal. And For

if it's not of

incorporal, things
some

it must
must

be

body. be bodies

existing

and

the

rest

incorporal.

COMMENT

Again,

as

with have
1

the

last

excerpt, and
and

the Tat
as

earlier the

editions
persons of

of

Stobaeus

Asclepius
That it, soul

energies.
.

44

THKICE-GREATE8T

HERMB8

the

dialogue
them

instead correctly.
sentence to

of

Hermes

and

Tat.

Wachamuth

gives
The
us

second

is
C.

of
x.

great

interest,
22
"

for

it

refers
to

presumably
a

H.y

(xi.),
;

God's
are

rays,
natures

use

figure, and
"

are

his

energies
are man's.

the
"

Cosmos's
Seeing,

the
"

arts

sciences
is
an

however,
Sermons

that
to

The

Key
the

Epitome may

of

the

General
been

Tat,

statement

also

have

made

in

one

of

these

sermons.

In is

either

case

the

existence

of

these it

General may
be

Sermons

presupposed,
is, again,

and,
one

therefore,
of the
the Sermon

that
to

our

excerpt The
by

Expository has the

Sermons
clearly also. been

Tat.

beginning

of

omitted

Stobseus,

and

apparently

end

EXCERPT

IX.

OF

[THE
(Patrizzi

DECANS

AND]
not
"

THE

STARS

(p. 38b)
and
his

does
title,

give
the

the

first
is

third

of

the

text

("" 1-5),
;

Of

Stars,"
Same
the

evidently

incomplete

it
:

is followed

by

"To
9,

the

[i.e.Tat]."
heading
M.
"

Text
from

Stob.,

Phys.t
to

xxi.

under
pp.

Of

Hermes

the L

[Sermon]

Tat,"

184-190;

i.

129-133;

W.

189-194.
Livre IV.,
to

Menard,

No.
his Decans

vi.

of

"Fragments pp.

from

the
the

Books

of

Hermes
"

Son

Tat,"

242-247,

under

sub-heading,

Of

the

and

the

Stars.")
General

I.

Tat.

Since

in

thy thou

former

Sermons
me an

{Logoi1),
explanation

[father,]
of prithee,

didst

promise

the
now

Six-and-thirty
concerning them

Decans,1

explain,

and

their

activity.3 Her.
to

There's do
so,

not

the
and

slightest this should

wish
prove

in

me

not

Tat,

the

iv

rair

1iiTp*"r6*w
1
are

yiwucois

ktyis.
1.

Cf.

C.

27.,

x.

(xi.)

and

xiii.
"

(xiv.)
These
C.

and the

Ex.

xviii.

"Horoscopes"
58
;

of
226,
n.

P.
1.

S.

A.,

xix.

3.

Of.

also

Origen,
*

Cd$.t

viii.

R.

Or

energy.
45

46

THRICE-GREATEST

HERMES

most

authoritative of them have of

the

sermon

(logos)
ponder
unto
on

and well. about

one,1

the

chiefest We Circle the

the
2.

all.

So
spoken
or

it

already Animals,

thee

the
of

the

Life-giving and
Moon,

Five Circle

Planets,
*

and
one

of of done

Sun
these.
so,

and

of

of each
Thou

Tat.

hast

Thrice-greatest thee understand

one.

Her.
well the
sermon

Thus about the

would

have

as

Six-and-thirty
to

Decans,
in

"

calling that the

former
on

things the latter

mind,
may

order well

also

be

understood

by

thee.

Tat.

have

recalled

them,

father,

[to

my

mind].
Her. which We said,

[my]

son,

there

is

Body

encompasses it, then,

a

all things.
as

Conceive figure
of

being shape
;

in
so

itself
is

kind
universe

of

sphere-like

the

conformed.
Tat. mind,
3.

I've

thought
thou

of dost

such

figure

in

my

just
Her.

as

describe,
the

father
of

[mine].
[all-

Beneath
frame
8

Circle
the

this

embracing]
Decans,
that
one

are

ranged Circle
Animals, of

Six-and-thirty
Universe and the
it
were,

between
of
of

this
the

the

determining and,
as

boundaries

both

these

Circles,

The second

zodiac
member

rtpl

t#5

(n)mmv
a

k6k\ov

rw

CW#^*","
see

of which

the
*

ifl probably

glow

but ;

"

below.
s

Or

sphere.

Or

body.

OF

THE

DECANS

AND

THB

STAR8

47

holding and

that

of

the
it.

Animals

aloft

up

in

the

air,

[so]
They1

defining
share

the

motion

of

the powers

Planetary with the

Spheres,

and motion

[yet]
of

have the

equal Whole,*

[main]
Seven.

crosswise8

the

They're*
encircling
in
own

checked Body,
for

by
this

nothing
must

but the
"

the final

Allthing by
its

be

the

[whole

grades

of]

motion,

itself

self. But
they

speed
move

on

the with

Seven
a

other rapid

Circles,
motion

because
than the

they6

less

[Circle] of
then, stationed

the

All. of
them
as

Let Watchers

us,

think round

though
over

of

[and
and

watching]
the

both
the

the

Seven
"

themselves rather
over

o'er

Circle World,

of

All,

or

all things

in

the

That This

is, the

Deeans.
to

Or

Universe. the allegoriin The

refers Platonic

the

astronomical
as,

system
instance,

underlying
set

Pythagoreocally Tvmmu divided

at

tradition, by "The
into
two

for
in

forth passage

and

symbolically

Plato
entire

the

famous he
he

(36

B,

o).
like

compound
which

(the Demiurge)
to
one

lengthways
centre

parts,
X,

joined
them

another circular
at

the

the
them

letter with

and

bent

into

form, point

connecting

themselves
meeting

and

each

other and,
same

the

opposite them

to

their
a

original

point; upon the

hending compreaxis, Now

same,

in

uniform and he

revolution the other the the

motion

he the and
n

made
motion

the

one

the
outer

outer

inner motion

circle.

of the

circle

called the
464,

of the
X

the

the

motion

of the

inner

circle iii.

of The

other

or

diverse the

(Jowetfs
"crosswise,"
"

Translation, which
to."

465).
of
motion

symbolizes be translated

in

terms

may

as

inverse
"

Sc. the

Deeans.

The

Deeana.

48

THRICE-0REATK8T

HERME8

"

holding
of

together
all

all, and

keeping

the

good

order
4.

things.

Tat.
what

Thus thou

do

I have

it, father,

in my

mind,

from

say'st. Tat, they

on

Her.
thy

Moreover,

thou
are

should'st
free

have from

in

mind

that laid
are

also

the

necessities

the

other

Stars.
and
settled
in

They
course,

not
are

checked they
their
from
*

their and

nor

[further]
own

hindered
l

made
they

to

tread
away

in

steps

again

;
"

nor

are

kept

the

Sun's

light,

[allof]
were

which But
inerrant

things free,

the

other them

Stars
all,
as

endure.

above

though
of

they the

Guards and day

and

Overseers

whole,

they
5.
an

night Tat.

surround then,
?

the

universe.

Do
*

these,
upon
us

also,

further

exercise

influence Her. The

them,5
"

greatest,

[my]
they
of

son.

For
act

if they
on us

act
as

in4

how
on

should each
son,

fail to and

well,

both

one

us

generally things
action7

? that

Thus, happen from I say,

1

[my]

of

all

those
into

generally, these
"

the

bringing
"

is

as

for example,

and

ponder

what

downfalls
presumably,
fcrfc for
fart,
"

of kingdoms,
to

states'
stare

rebellions,
the planets.

Referring, Reading Or
That The

the

fixed
to

and

* *
*

referring

eclipses.
*

energy.
in, the
rest

Or

energise.

Seven
the
"

Spheres.
fragment
is

of

also

found

in

Patrizzi

(p. 38b),
Deeans.

under
7

the Or

title

Of

the

Stars."
8

energy.

Se. the

OF

THE

DBCAN8

AND

THE

STARS

49

plagues ings place

[and]

famines,
;
no one

tidal
of

waves

[and]
0
son,

quaktakes

of the
without

earth

these,

their

action.1 bear
we

Nay,
rule the their
over

further
them, dost

still, and

this
are

in
our

mind.
turn

If

they

in

beneath
some

Seven,
activity

thou

not to
or

think
us as

that well,
"

of

extends
sons,

[who

are]
by

assuredly

their ? What, they

[come

into

existence]

their
6.

means

Tat.
that

[then,]
have,

may

be

the
?
;

type*

of

body

father

[mine]
daimoncs

Her.
are

The
some

many

call them class kind

matter,
we
*

but for made

they they of

not

special
some

of

daimones, of
nor

have
some

not

other kind soul,

of
as

bodies
are

special
means

they

moved they

by
are

of

[are moved],
of

but

[simple]

operations

these

Six-and-thirty

Gods.
Nay, their the

further,
operations,

still, have
"

in

thy
cast

mind,
in the

Tat, earth
some

that whom of

they

seed

of the

those

[men]

call Tanfis, being

playing

part

saviours,

others

most

destructive.4
" *

Of.

C. Jf., xvl The

10.

rtwot.

question

concerning

the type Askew

spiritual
are

and

other
occurs

spaces
with

and
great
*

their

inhabitants,
in

"Of
Brace

what and

they?""

frequency

the

Gnostic

Codices.

Or
"ri

energies.
*"2
rdi

clt

rV

ifi* *wpt*aTt(it*w
Neither
nor

Bf

ff"Xotwi

rdVaf
nor
a

Ai

phr

a-trrifnor

plovs,

d*
nor

AXftputraraf.

Patrizzi

Gaisford,
to

Meineke,
most

Wachsmnth,

Mlnard,

has

word
the

say

on

this that

interesting
you
in.

passage.

I would

suggest

in

first

place

50

THRICE-GRKATBST

HERME8

7.

Further several they

4

the

Stars

in

heaven

as
*

well

do

in
s

their

[courses]
have
6

bear

them
and

underworked
*

and

ministers

warriors

too.

And speed filling above They having

they
on

in

[everlasting] congress
course

with floating,
is
no

them

their

in
so

aether

fallspace

[all] its8
empty
are

space,

that

there

of stars. the
cosmic
own

engine
peculiar
to

of

the

universe,9 which
the
is

their

action,
action

subordinate,
six, the
"

however, whom
of

the

of

Thirtyarise

from

throughout
the

[all]
lives
w

lands with

deaths
hosts
8.

[all]

other that
is

souls,

and

of

[lesser] lives
them11
that
we

spoil what
"

the
is

fruit called
T*Vatv

And

under
and
84

the
t"*y

the
lib

text

is faulty,
robs

should
"

read
;

o0t

ffoXrfri

omrripUvt,
a

A\f0p"trr4r"vs

and

in

the
Tdvas

second

that

t4mu

is

shortened with
with It

form
rar"4f

of
"
,

Tirarot

or

Titans.
out,"
t

(1 from

Tor) is
as

connected
is
or

stretched
Tit
or*

from

VT"""

just
the

Ttrfe

connected
Striven. from
rlww,

rvrmlvm,"

thus be

signifying
connected
with Laurent.
to

Stretchers
rlrms

may,
so

however,
mean

also

(rfr**)
De
1.

"

and
31

Avengers.

Cf.
in

J.

Lydus,

Mensibus,
1

iv.

(W.

90,

24),

as

given

note

P.

8. A^

xxviii

The
Sc

planetary the Decans.

"

spheres,

presumably.

tnro\*iTovpy*is

aVa"

x^/nrw.
in

The
the

term

kumpyl,

ever, howCodices. p.
10:

is of

frequent
instance,

occurrence

Askew

and

Bruce

See,
u

for

Pistu

Sophia
eorumque

(Schwartie's
Xfirowpyi."

Trans.),

Aique
*

8ffKor"i

kpx**r*r

The

Decans.
"

#rpan^r"f

soldiers mysteries

; one
was

of

the

most

famous Soldier.
aux

of

the See d*

degrees Cumont Miihra

of

the

Mithriac
TexUt
et

that

of

the

(F.),

Monuments

FigurA

relattft
especially
7

MytUnt
n.

(Bruzelles
*

1899),

i. 315,

and

317,

1.

The

Star-sphere*.

The

Decans.
rl
"mr.

*vytfvi*"pmt

10

./Ether's. Or ftnim"U

"

The

Decans.

OF

THE

DECAN8

AND

THE

STABS

51

Bear,1

"

just

in

the

middle
of
seven

of

the

Circle
and

of

the

Animals,2

composed corresponding energy and

is
as

stars,
s

with

another Its nowhere in

same,

[Bear]
it
were

above
an

its head.

axle's, stopping round

to
over

setting

nowhere
space,
its

rising,

bat

[ever]
the Lifewhole

the

self-same giving

and

turning

proper

motion4

the this
to

producing
universe

Circle,5
from after
we

and
to

handing day,
is from

night this have they give

8

day

night
of
to

And
to

there
not

another
it
come

choir

stars,

which

thought
will
names

proper after

give
in

names;

but will

who them
the

us,7

imitation,
9.

themselves.8
are

Again,

below
deprived
a

Moon, energy,
in

other

stars,9

corruptible,
for

of while,

which that

hold

together

little of
"

they've
into

been the
air

exhaled

out

the

earth
ever

itself
are

above
up,
in

the that

earth, they
lives

which have
on
a

being like
unto
come

broken

nature

[that
into

of]

useless

earth,

which
than

existence

for the

no

other
of

purpose

to

die,
worms,

"

such
and

as

tribe things

flies, them.

and

fleas,

and

other

like

The

Great

Bear. the Pole."

Compare

"

Behold

the

Bear

up

there

that

circles
"

round

The
Lit

zodiac.
6

The

Little

Bear.

"

energy. the
Bear.
is, apparently,
invent
7

Cf. " Cf.

out

1 above.

"
8

8c That

P.
of

8.
their

A.,
own

xii.

xiv.

1.

them

heads

hazard. hap-

Referring,

presumably,

to

the

phenomena

of

shooting

stars."

52

THRICE-ORRATE8T

HKRMB8

For
the and
owe

these

are

useful,
on

Tat, the

neither

to

us

nor

to

world;
annoy, their

but, being birth

the
to

contrary,

they

trouble which

nature's

by-products,1

her

extravagance.*
way,
too,

Just
from

in

same

the upper

stars

exhaled

earth

do

not

attain
so,

the
since
to

space.
are

They from
weight,

cannot

do

they the

sent

forth

below

and,

owing down

greatness
own

of

their they back

mere

dragged
are

by
and,

their

matter,

quickly
again
on

dispersed,

breaking nothing the O

up,

fall

earth,
of
is

affecting
the
air

but earth. Tat,

the

disturbance
10.

about class,

There

another

that
at

of

the their

so-called
proper
once

long-haired
times, and

[stars],3appearing
after
;
"

short

time,

becoming
rise
nor

again
are

invisible broken
the

they

neither

set

nor

they
are

up.

These
of

brilliant
of

messengers
things
*

and
that
are

heralds
to

the

general
occupy

destinies
the

be. the

They

space

below

the

Circle

of

Sun.
When,
to

then,
world, days,

some

chance
appear,

is

going and,

to

happen
for

the

[comets]
again
return

shining
the

some

behind6
some

Circle

of
in

the

Sun,

and

stay

invisible,

"

showing

See

the

same

idea

in

Plutarch,

De

1$. d

Of.,

ir.

5,

concerning

lice.
*

The

COmete

"

rmw

Km^9*fk4vmv

**ptT"r.
*

hmwk*"pA*mw.

lit.

below.

OF

THB

DECAW8

AND

THE

8TAR8

53

the

east,

some

in

the

north,

some

in the

west,

and

others
11.

in

the

south. is the

We
nature

call of the

them
stars.

Prophets.1 The
stars,

Such

however, The

differ
stars
are

from they the

are

the

star-groups.8 sail*
are

which contrary, borne

of

in

heaven
in

the

star-groups, frame,4 heaven,

on

fixed together
we

heaven's with the

and
"

they Twelve knows

along which
can

out

call
some

the

Zodia.6
notion

He
clearly
say
so,

who of

these

form
if
one

[what]

God

is ; and,
a seer

should himself,

dare

becoming

[thus]
and,

for

[so]
be

contemplate

Him,

contemplating

Him,

blessed.
12.

Tat.
who

Blessfed,

in

truth, Him. O

is

he,

father

[mine],
Her. body
6

contemplateth
'tis

But
should

impossible, this good

train
it

son,

that

one

in

have he

chance.
his soul

Moreover, here and

now,

should that when

beforehand, there,
contemplate,

reacheth
it
to

[the

space]
it may

where
not
men

it is miss

possible

for

its way.

But
will and
1

who
contemplate

love

their the

bodies, of

"

such

men

never

Vision

the

Beautiful

Good.
seers
,

/*4rr""f
*

or

diviners.
licupopkv
comets
;

Arrlpfi

91

iurrpmw

*xov"rw.

The
are

doWpct

are

the
of the

planets, fixed
s

aerolites
or

and

the

aVrpa

the

tidera,

signs

stars

constellations.

Or
The

float

(ofeprfpcroi),
;

lit.

are

raised signs,
or

aloft

Or

body.

zodiac Ex. l
e.

lit

the

animal

signs

of

tires.

Of.

54

THRICE-GREATE8T

HERMES

For hath TaL from Her. which

no

what,

0
nor

son,

is

that

[fair] Beauty
nor

which
?
*

form

any

colour, aught

any

mass

Can
these God
is ?

there

be

that's

beautiful

apart

only,

[my]
"

son;

or

rather
name

that

still greater,

the

[proper]

of

God.

COMMENTAKY

The the
as

earlier of

editors

of

Stobaeus have

(apparently
instead which
the

following
of Tat

mistake
the

Patrizzi)
person
to

Asclepius dialogue,

second

of
the

the

is

clearly

wrong given The

Tat

according
to

text

itself
and
sermon

(see

first sentence

Hermes,
is

and from
to

""
a

10).*
in the

excerpt
It

Collection
of things

to

belongs
to

the

further

explanation General
one

referred

only
again

generally probably series

in

the from

Sermons
the

; it

is, therefore, Sermons, in

on

of
a

Expository
has

which

already
and
that of of
on

sermon

been

given

the

Zodiacal
that

Twelve it is stated
chiefest
at

the this

Seven
sermon

Spheres.
is
we
"

Seeing authoritative
suppose

also

most

and
it
came

the

them
one

all/'
of the

must

that

the

end

Books

of

the
We
not

Expository
seem

Sermons.
to

have

the

beginning
breaks midst
names

of
off

the
an

sermon,

bat

the

end,

for

Stobaeus in
the

in

aimless

and

provoking
For
a

fashion

of

subject
of

list

of

the

Egyptian

the

Decans,
see

with
Budge,

their

Greek

transcriptions

and

symbols,

Gods
1

of
Or

the

Egyptians,

ii. 304-308.

body.

Menard
nature

and

Wachamuth i.

have

Tat

For
C. H.9

other ii.

changes

of xvii

"imilar

rf. Exz.

and

viiL,

and

(iii), and

EXCERPT

X.

[CONCERNING

THERULE

OF
AND

PROVIDENCE,

NECESSITY

FATE]
followed
by

(Title
'From
Text
:

in

Patrizzi

(p. 38),
to

"

Of

Fate,"

simply

the

[Sermons]
Phys.,

Tat."
8,
;

Stob.,
;

iv.

under
i. 42, vii.

heading 43
;

"

Of 73,

Hermes 74.
from

to

his

Son"

G.

pp.

61,

62

M.

W.

Menard, Books
of

Lirre Hermes

IV.,
to

No.

of

"Fragments 248,

the

his

Son

Tat,"

pp.

249.)
thou
unto

1.

[Tta.]
now

Rightly, further, the the things things

father,

hast

told
my

me

all; what and like

[pray,]
that
ruled

recall

mind
rule,

are

Providence
by

doth

what

Necessity, Fate.
in
us,

and

in

fashion I

also said

[those]
there

under
were

[Her.]
species The
it

Tat,

three

of

incorporate.

first's
is

thing

the

mind figureless,

alone

can

grasp

thus

colourless, of the First

massless,2
in

proceeding
sensed

out

Essence

itself,

by

the

mind there

alone.8
are

And

also,

[secondly,]

in

us,

opposed
bodiless.

Or That

an

intelligible
is, the

something.
essence.

Or

intelligible

56

TtfRICE-G"EATttST

HERMES

to

this,1

configurings,1

"

of

which

this

serves

as

the

receptacle.8

But
Primal4 Reason

what

has

once

been
some

set

in

motion

by of

the
the

Essence

for

[set]
has

purpose

(Logos),

and

that doth

been

conceived9
into

[by
form

it], straightway
of motion
;

change
image

another urgic Demi-

this

is the

of

the

Thought6
2.

And

there which

is doth

[also]

third

species round

of

in"

corporals, space,

eventuate

bodies,

time, species.

[and]

motion,

figure,

surface/

size,

[and]
Of
The

these

there

are

two

[sets of]
the

differences. pertaining

first
unto

[lies]

in

quality
the

specially of the The

space,

themselves;

second

[set is]

body.
special
time,

qualities
movement.

are

figure,

colour,

species,

[The
1

differences]
opposite
nature

peculiar

to

body

are

figure

".

of

to

the

first

incorporal,

as

negative

to

positive,
3

say. that
or

cxuM^r^MfT**"

is, the
"

somethings
or

more or

subtle

or

ideal of

than
some
3

figures kind. That

is,

shapes,

types,

prototypes,

paradigms

plays

the

part

of

matter,

"womb,"

or

"nurse"

to

these.
4

Lit

intelligible.
Mind. that Heeren something incorporal thought, very well

Or

received.
to

Or

(as also
has

all fallen

editors
out

subsequent the
;

him)
lie

thinks

here

of

text,

because the

finds
of the

no

second

specifically
active

mentioned
passive,

but

duality
and
con-

demiurgic
will

and

creative

ceptive,
7

do

for

the

second.

Or

appearance.

CONCERNING

THE

RULE

OF

PROVIDENCE,

ETC.

57

configured,
form

and

colour surface

coloured

there's

also

conformed, latter with

and former Essence,

o'er

size.1

The
3.

the

have

no

part
in

The
God,1
to

Intelligible
has keep
in
*

then,
its
own

company self, and

with

power

[power]
since

another,
itself by
;

in

that under
it

it

keeps

itself,

Essence when

is not

Necessity.
unto

But
the by

'tis left
nature
"

God,
choice
is,

takes of
it

itself

corporal

its

being of

ruled
the

Providence,

that

its

choosing

world.4 All
reason.

the

irrational

is

moved

to-wards

some

Reason

[comes]

under
;

Providence; the things Fate.

the
rule

unreason

[falls] under
in

Necessity

that

happen

the

corporal
is the

[fall] under
Sermon
Fate.
on

Such
Necessity

of

Providence,

and

COMMENT

have
are

taken

the

title
the

from

the

concluding
sermon.

words,

which

evidently
to

end

of

the

Stobaeus
of

thus

seems

have

reproduced
be
H.y

the

whole connection

this with

little

tractate,

which
and
to

should
C.

read
xii.

in

Exx

xL,
seems

xii

xiii.

(xiii.)6

(see Commentary),

presuppose
seems

this
to

sermon.

The

distinction

be

between forms,
etc.

colour,

form,

"

etc.,

in

itself,9 and
1

differentiated
0"r

colours,

wphs
4

r$

yn/ifafr
seems

Or

save,

preserve.

This

sentence

to

be

corrupt

EXOEBPT

XI.

[OF
(I
have

JUSTICE]
the

added

the

title,

excerpt

not

being

found

in

Patrizzi.
Text:

Stob.,

Phy$.y

iii.

52,

under
i. 33,

the 34; W.

vague L

heading: 63.
from the

"Of

Hermes";

G.
Livre

p. IV.,
to

50;

M.

62,

Menard,
Books
of

No.
Son

iv.

of

"Fragments

Hermes

his

Tat,"

p.

240.)

1.

[Her.']
son,
a

For

there

hath

been
Daimon

appointed, turning all things

0
in

[my]
the
men

very midst,

mighty that

universe's

sees

that

do Just

on

the

earth. and of
men,

as

Foreknowledge1
o'er

Necessity
in the
same

have
same

been

set

the
set

Order
o'er

the

gods,

way
act
on

is Justice

causing

the

to

them. they
as

For

rule divine,

o'er

the

order have
no

of

the
nor

things
any

existing power, For

from
to

which

will,

err.

the which
1

Divine the
Or

cannot

be
to

made
err

to

wander;

incapacity

accrues

[to it].

Providenoe.
58

Of. Ex.

15,

note.

OP

JUSTICE

59

But
men

Justice
on

is

appointed earth. that

out

to

correct

the

errors

commit
2.

For,

seeing made failure

are

their
of

race

is

under

sway

of

death,

and

bad

matter,

[it
thing,

naturally especially of

errs], and
to

is

the

natural
the

those Divine.1 'Tis

over

who

without

power

seeing

the

these

that

Justice

doth
to

have

special the the

sway.

They're

subject
birth,8 and
in

both
unto

Fate

through through

activities mistakes

of

Justice

[they make]

life.8

COMMENT

The
in
to

title

and

place
on

of

this C.
in the
*

excerpt
xii.

has

been 6. of

discussed
It

the the

Commentary
Tat-Sermons,

H.t the

(xiii)

belongs

and
prior
to

collection
of

Lactantius
to

probably
"

stood
the

Sermon

Hermes

Tat,

About

General

Mind."

This

recalls
ever

Halo's
more

description
and of
more

of
to
see,"

the and
"

Therapeuta,
strive
r"S

who
for
hn%%

were

"taught
or

the
94as

"intuition"

"sight
891

that

which

is,"

riji

(Fhilo,
1

D.

V.

0,

P., the

478

It).
accidents that

That

is, through

natural

attend

life

in

body.
3

That

is, in

their

way
it Exx.

of
x.,

living-"**
xii., xiii.

r*

$1*.

Compare

with

EXCERPT

XIL

OF

PROVIDENCE

AND

PATE

(Title

from
to

Patrizzi

(p.

38);

followed

by:

"From

the

[Sermons]
Text:
from W. the
i. 82.

Ammon." Phys.,
to
r.

8tob.,

20,
Ammon

under
"

heading:
;

"Of
70
;

Hermes
L

[Sermons]

G.

p.

M.

48,

49

Menard,
of Hermes

Livre
to

IV.,

No.
p.

ii.

of

"Fragments

of

the

Books

Ammon,"

258.)
by

All there Now And

things
is not

are

born

Nature
space

and

by
of

Fate,

and

[single]
is

bereft Self-perfect
there and
to

Providence.
l

Providence this

the

Reason.
two

of

[Reason]
Necessity
"

are

taneous spon-

powers,

Fate.

And

Fate

doth

minister
unto
one
s

Providence

and
minister.
nor

to

Necessity
For himself For
is
at

while
no

Fate
is

the
to

Stars

do

Fate from that

its

able

escape,

keep

their the

shrewd
are

scrutiny.4 instruments

Stars
that
men.6

of all

Fate

it

behest for
\6yosf

they

effect

things

for

nature
1

and

abrrr*\*if
1

"

complete

in

itself.
5

That
IciWnfw

is, the

Seven
*

Spheres. With

Sc.
Exx.

of

the
x.,

Stars. xL,

this

extract

compare

xiii.

60

EXCERPT

XIII.

OF

THE

WHOLE

ECONOMY

(Patrisjri (p. 38)

"

gives

no

title,

but

only

the

heading:

To

the

Same

Ammon

( A/4fu"va)."
v.

Text:

Stob., Economy,"
to

Phys.,

16,

under
by:

sub-heading:

"Of
from

the

Whole

followed

"Of

Hermes

the
i.

[Sermons]
W.
i. 79,

Ammon

fA/wwv

*)

6.

p.

68;

M.

47;

80.

Menard,

Livre
to

IV.,

No.

i. of

"

Fragments

of

the

Books

of

Hermes

Ammon

").
World,8
en-

Now

what

supporteth
what

the

whole
it

is

Providence;
it
on

holdeth
is

together

and
;

circleth drives bringing

its
nature

about,
and

[called]
them
bear
on

Necessity
round,8

what Fate,
that

all

drives
to

is

Necessity
is

them play of

(for
of birth

the

bringing the

into

[this]
and

Necessity);
death8 of then,

[it4 is]
life?
the

cause

So,

Cosmos

is

beneath

the

sway

of

The

only
xxxv.

place
4,

in
8.

which

this

form

occurs

in

Stobeus

cf.

v.

90,
8

and Or
Fate

7,

Cosmos.
"

Or Or

makes

them

to

revolve

"liMprfrn"1

destruction.

S3

ProvuiHice
bus

(far

rt"

tfte

fat

Co

meet

with
to

it)

PtarridiQiee Fir

(TisrifJ* i"fa"inlia,
tanse/
taov

daefif Gods

Hearen.

which, round
rneing

the

terohne,

and

speed
lrirrr

[Haa-rax],*
wmcinn.

pawned

rf

tireless,

Ban

Face

[erfimdz*
goo*

aaelf

in

Combos];

for

which

^aaa^

XeeeaBtr

[escfimpaflBes

the

And
leaooti

Vrvwv"aux
tie
h

fbsefcwre;
the
one

but SkaiSL*

Fate's

the

of

dsposcbiL
tar

of

Saeh

the
tfafity

chat

10

en

escape,

by

which
Lie

aQ

ue

ordaed/
Tfc*
if
"

-fat
mm

kw
to

PtarorioBs*.'
be

fiimiCfam
Ske
"momre

sk*
kniv;

gta

""*

wko"

Csw. sad
agrees
it,
it,

wonJd
of
a acv

"itftett

firnirfnii'i Wwhwnrli
*

tfc*

htgriring kinu

wish,

Tkai

Tm"

pare
tecaaot

rnrwideaot
of

T*"t

TW

text

Tb"t

a,

the

Seven

Splttm,

EXCERPT

XIV.

OF

SOUL

[L]
;

(Title
greatest

from

Patrizzi

(p.
followed
xxxv.

40)

preceded
"

by the Same

"

Of

Thrice-

Hermes,"
:

and
Phy$.,

by
9,

To

Ammon."
"

Text
from

Stob.,

under
"

heading G.
pp.

Of
283

Hermes
;

the

[Sermons]
W.

to

Ammon

282,

M.

i.

196,197;
Menard,
of Hermes

281,

282.

Livre
to

IV.,

No.
pp.

iii. of

"

Fragments

of

the

Books

Ammon,"

259,

260.)

1.

The

Soul
and depart
even

is

further
in

[in
body

itself]
it

incorporal
no

essence,

when the

by

means

doth
itself.

from

essentiality

peculiar

to

Its for
ever

nature

is,

according according
not

to

its its

essence

to

be

moving,

to

thought
in

[to be]
something, because of

self-motive
nor

[purely],
something,

moved
nor

towards

[yet]

something.
For
it is

prior
in

[to them]
need of

in

power,

and

prior

stands
"In and

not

any

consequents.
"

something,"
time,
means

furthermore,
"

means

space,
"

and

nature

towards and form,

something,"
and

[this]
"

harmony,
of

figure body,
for

because
because

something," of body
that

"

[this]
there

means

'tis

is time,

and

space,

and

nature.
ft*

64

THRICE-GRKATB8T

HBRMES

Now each
2.

all other For for

these
by
means

things
of
now,
a

are

in

connection

with

congenital

relationship.
must

instance,

the all
a

body

have that
a

space,

it

would
exist
too,

be

past

contriving

body

should

without
in
nature,

space. and
time,
nor

It changes,
for

'tis

impossible from
it

change

to

be

apart

from

and
is

the

movement

nature

makes;
to

further
a

possible
apart

for from

there harmony. of
its
not

be

composing

of

body

It is because for body,

away. that

body,

then, of thing

that
the that's

space

exists of the pass

by

reception let
a

changes

it does

changing

But,
thing
to

changing, another,

it

doth
is

alternate of being body

not

from
being

one

and

deprived
not

in

permanent

condition, body,
moment

but

of

body.
;

For
special

qud

body, of

remains

but

any

its state

does changing

remain.
in its
states.

The
3.

body,
And
so,

then, space
;

keeps
is

incorporal,
of

and

time,

and

natural
its
own

motion

but

each

these

has

naturally

peculiar property

property. of
and

The

space

is

receptivity

of

time

['tis] interval
motion
;

number; love ['tis]

of

of
;

nature

[it is]
change.
is

of

harmony
nature

of

body,

The essential
1

special

the

Soul,

however,

thought.1
thinking according
to
essence,
"

Or

""?'

"**""*

W^rit.

EXCEBPT

XV.

[OF
(Patrizzi
break.

SOUL,

II.]
to

(p. 40)

runs

this

on

the

preceding

without

Text
from

Stob.,

Phys.,
to

xxxv.

7,

under
n

heading G.

((

Of 292;

Hermes M.
i.

the

[Sermons]
W.
Livre
to

Ammon

pp.

291,

203,204;

289,

290.

Menard,
of

IV.,

No.
pp.

iv.

"

of

Fragments

of

the

Books

Hermes

Ammon,"

261,

262.)
is
to

1.

That

which

is

moved the

moved that

according doth
move

the the

operation all

of

motion

For

that
motion,
to

the

Nature
one
l

of

the

all

supplies
the

the

all

with according
to

"

[motion
the

being]
other that

[one]

its

Power,

according

[its] Operation.*
The
former doth extend and doth
it

itself
it

throughout

the
from

whole
within

of
;

Cosmos,
the latter

holdeth
extend from

together

itself

[around
And things.
*

it],
these

and go
1

encompasseth everywhere
Sc.

without. all

together

through

Nature's.
m. 66

Or

energy.

VOL.

66

THRICE-GRRATE8T

HERMES

Now
supplies

the
the

[Productive]
things sowing produced
the

Nature1
with

of

all

things of

[power
of
its
own

re-]
self,

production,

seeds
8

[and]
matter. 2.

having

its becomings

by

means

of

moving

And
turn

Matter
to

being and

moved Water, the

"

was

heated
one

and

did strong And

it,

Fire
active,

the

[being]

and Fire did

when
rose

and

other

passive.
was

opposed become
it8

by Earth
was

Water borne excessively

the

dried
Water.

up

by

and And

on

dried from

up,4 Water,

vapour
Earth

from

out

three, Air.

"

and

Fire,

"

and

became

The
to

[Four]
the

came

into of

congress,

[then,]
"

ing accordwith

reason

the

Harmony,6

hot

cold,
And

[and]
from

dry the

with
union

moist.
e

of

these
to

[four]
the

is

spirit

born,

and

seed

proportionate

surrounding

Spirit
This remain transforms transformed,

[spirit] falling
inactive the
in

in seed,

the

womb being being

does active

not

the

but

it

seed,

and
growth

[this]
and
in 1 have

[thus]

develops

size.
the

04*if

simply

bat

as

there and
of 8c
"

is

play

original

on

the
it

words
in
1

4"rit,

^6ov*", by
a

**"*,
series
*

fvuhris,

tried

to

retain

translation 7"r4rc*f.
*

allied
Fire.

words.
4

wcptfrpwtUvmh
r$s
kpffvUs
4k

Or
Lit
on

law
"

of Harmony, breathing with

*"ta one

rhr

xlpr. wfmUas
"

breath/1"
"spirit,"
iv.
2.

r$t

play wordIS,

wwtypa

(spirit).
Exx.
xix. 3

For
;

cf.

G.

JT.,

x.

(xi)

Comment,

and

op

soul

67

And
copy
3.

as

it

grows

in

size, is

it draws

unto

itself

of And

model,1
on

and model

modelled.
is the

the which
so

form
is

supported, represented

"

by
an

means

of
is

that

which

by

image

represented. the spirit in the womb but

Now,
motion causeth

since that

had
that

not

the

maintaineth
*

life,

which
composed

fermentation the
latter
as

[only],
receptacle

the
8

Harmony
of rational

the

life.4
;

This
never

[life]
changes

is from

indivisible
its

and

changeless

it

changelessness. of numbers,
outer
near

It the and

'

ruleth womb, bringeth by

the
means

conception of the
very

the

thing

within
it,

delivereth

it into
6

air.
to

The
to
some

Soid

dwells

it

;
"

not

owing
constraint

common

property,
;

but
no

under love

the
to

of body.* Wherefore, Fate doth

Fate

for

that

it has

be

with

[the
furnish
to

Harmony9]
the thing

according that's born

unto

[its]

10

Or

image
I*

of

figure,

"

cftwAor

"rxhn*ro*.
Or vehicle," rational

tV
4

/9paa-r""4'.

fcrriaxV*
life, otherwise

Ti|f liarorrrucrj*
the the Harmony. Harmony.

(*yty"

of the

purposive

called
6

Sc. The

Reading

ivxh

for

uxp.

new-born

babe. Frag.,
v.

Compare the

Plutarch,
intercourse

(ed. Didot)
of

"

For

you

should body
is

know
contrary
9

and
"

the

conjunction

the

soul

with

to

nature.

It

is not

easy

to

disentangle

the

subjects

of

some

of

the

above

"

Sc.

the

thing's.

68

THKICE-GBKATEST

HERME8

rational the

motion,

and

the

intellectual

essence

of

life itself. For

that

[this *] doth
set

insinuate

itself the

into motion

the of

spirit, the

and

it

moving

with

life.*

COMMENTARY

Patrizzi
ziv.

is evidently
a

at

fault

in

running again

this
is not

on

to

Ex.

without Soul"

break. "Of

The

subject
and well and

so

much
as

"Of general
the the

as

Conception
falls
in

Birth,"

but

the of

exposition treated

in

very

with

the
we

nature

subjects
same

Exx. though
the
2
a

xiv.
we

xvi,
be

may

keep
certain

general
was

title,
that

may

quite

that The style,

it

not

of

original of
an

exposition

in
to

"
be the

is reminiscent

apocalyptic
of

and
for

seems

Greek details
to

overworking
are

Egyptian and
the

ideas;
precise point

though

different

meaning
of

difficult
may be

disentangle,
with the Pidu

the the

general

view

compared given
in

embryonic

stages
344

of

incarnation

Sophia

(pp.

ff.).

The

Embryonic

Stages

of

Incarnation

"Then
aeons,

the
to

Rulers
number
to

summon

the

workmen

of

their

the
over

of
them

three soul the

hundred and
one

and
the
to

sixty-five,
of the

and
the

hand
spirit

the

counterfeit the
other,

bound
of the

together, spirit

counterfeit
1

being

outside

the

soul,

and

the

8c

the

rational
"

movement

ftrrur"t,
or

this

may

perhaps

have

some

reference

to

the

circle

of lives,

the

zodiac.

OF

SOUL

69

compound both,
that

of

the

power

within

the

soul

being

inside

they
And

may
the
:

hold
Rulers 'This
matter

together. give
is
the
of

"(345)
workmen,
in
the

commandment
type
the

to

the
set

saying body
of that of the

which

ye

shall

the

world.
the

Set

ye

the

compound
of
them,

power
may the

which hold
soul

is

in

soul
for

within
it is

all their
of
to

they

together, place which

the

support,
the their

and

outside
This

counterfeit have

spirit' workmen,

is the that

order they

they
set

given

may

the

antitypes

in

bodiea "Following bring spirit,

the power,
pour

this

plan
the soul

the

workmen
the

of

the

Rulers
of

and
three

counterfeit
the

the

and
the

them

all

into of

world,

passing

through
"The

world of

of

the

Rulers also

the

Midst
the

Rulers
spirit
is

the
also

Midst
the

inspect The
a

counterfeit
whose it
hath

of
name

the

and

destiny.
on

latter,

the

destiny,
by
the

leadeth death
the

man

until

him

killed

which Fate

is

destined
have

for
to

him.
the

This

the

Rulers

of

Great

bound

souL
"And
with
with
form
woman

the
the

workmen

of
the And

the

Sphere of
is
man

bind
the

the spirit
so as

soul

power,

with

counterfeit
the

and
to

the
two

destiny.
parts, the
to
to

whole
the

divided
and hath

surround
in
unto

also been they

in

the
set

in
them

world,
sent
man

whom
them.

the

sign

for
one

be the

(346)
to

And
woman

give
the
or

part

to

and
either which
when
into

the

other

the

food etheric

of

the

world,

in

the

aery,
.
.

or

watery,

substance
therefore,
one

they
the the which

imbibe.
.

"Now, have
the
cast
man

workmen

of the

the other

Rulers
into
even

part

woman

and
I have

in

the

manner

just related,
great

though
one

[the pair]
another, the

be

removed

to

distance secretly

from
to

workmen

compel

them

be

70

THRICE-GREATEST

HERMES

united

together

in

the spirit

union which

of

the
is
in

world.
the male
sent

Then

the

counterfeit
unto

of
part the

the

cometh into

the
in

[of itself] which

matter

hath body
the

been

the

world

of

the it into

[of
womb

the of

man],
the
woman,

and

sacrificeth
a

it and

casteth

deposit

of

the

seed

of

iniquity. workmen their all

And

forthwith
of
in the her.

the Rulers The

three
enter

hundred
into
of

and
her, the
to

sixty-five
take
parts

up
are

abode
there

workmen

two

together.
the that

"(347)
cometh

And
from

the

workmen
the

check

blood
the womb
woman

that

all

nourishment keep it after

from it

eateth
woman

or

drinketh, forty
days.

and

in

the

of

the

for

And

forty

dayB,

they
of

work
all in
the the

the

blood

[that
and
womb.

cometh]
work

the

essence

nourishment,
woman's

together

carefully

"After in
a

forty

days

they
in
a

spend
the
member.

another

thirty of the tell

.

days
body you
of

building
man;

its members
each

likeness
I

buildeth

will
.

of
I

the

decans
the

who

thus

build
of the the

[the
pleroma.

body]

when

explain
"

emanation when with

into

Afterwards,
entirely
summon

workmen

have

completed
seventy have
summon

the days,

body
they first

all the

its

members
which
spirit,
next

in
they

body
the

builded,
the the
compound

the

counterfeit those,
the power

of

they
summon

soul

within

and

finally

they
the

of
they
but

within
all, for
it

soul,
not

and

the

destiny
them,

place followeth

outside
after

is

blended
them."

with

and
account

accompanieth

(An
members
"

elaborate of
when
is

of

the

"sealing"

of

the

the

plasm
the

is then

given.)
the is months the

And

number
the

of
babe in

of the compound
small small

child's
of
in

conception
the

full,

born, soul

power the

being

small

it, the the

being being

it,
it;

and

counterfeit

of

spirit

in

OP

SOUL

71

whereas

the

destiny,
to

being
the
the

vast,

is not

mingled
the three the

with

the

body,
but

according
followeth
of

regulation soul,
the

of

(350),
counterfeit

after spirit,
to

the

body
passeth

and

the

until
type

soul
death

from
he
unto

the shall

body die the

according according Rulers of

the

of been

whereby

to

what

hath

decreed

him

by

the

Great

Fate."

EXCERPT

XVL

[OF
(I have
heading
Text:
"

SOUL,

III]
(p. 40b)
having

added
:

the
the

title,

Patrizzi
Ammon."

only

the

To

Same

Stotx,

Phya.,

xli. pp. 323,

3,

under
324; M.

the
i.

simple 227, 228;

heading:
W.
i.

"Of
320,

Hermes";
321. Livre
to

G.

Menard,
of

IV.,

No.

"

v.

of

Fragments

of

the

Books

Hermes

Ammon,"

pp.

263,

264.)
for

1.

The

Soul have

is, then,

in
it

corporal would
no

essence

if

it

should
power

body, being body

life8

longer

have

the

of
every

self-maintained.1 needeth
as

For

being;

it

needeth

also For

ordered
that also that
for

well. thing that

comes

every

to

birth,1

change
For

must

succeed.4 doth
it hath

which

become,6
increase.

becomes

in

size

for
1

in
Or

becoming
itself.

of

saving
iv

(mijs rrit

rd"u
from

"f

"plriyf,

lit
"

life

set,

or

placed,
presumably,

in

order

(as

distinguished
or
3

intellectual

life), that

is,

sensible

cosmic

life.
has
is

Or
Or

becoming, born.

or

genesis

Or

follow.

72

OF

SOUL

73

Again, decrease For, shares,

2.

for

every
;

thing and
on

that
increase

doth

increase,

succeedeth
sharing also,
in

destruction. lives;
it

in

the

form

of

life,1 it2

being which

through
is

the
cause

Soul.
of

But

that is

the

being

to

another, And
in
reason,

being

first
"

itself.
"

by

[this]
and
the life.

being

now

mean

becoming life. this tellectual in-

taking

part that

in

intellectual supply

It

is

Soul

doth

It
rational

is

called through the

is,

living'
the

through intellect,

the and

life,

and

mortal

through

body.

Soul
possessing from For
an

accordingly,

thing power

incorporal,

[in
change.

itself]

the

of

freedom

all

how

would

it

be

possible if

to

talk there

about
were

intellectual

living
to

thing,4 furnish
it
were

that life? possible

no

[living]
Nor,
any

essence

more,

would thing,

be

to

say

rational
tive
3.
essence

[living]
to

there

no

ratiocina-

furnish
to

intellectual

life.
intellect
extends;

It

is

not

all

[lives]
on

that the

[it
body's

doth

depend]
to

relationship

of

composition
(my*
,"

the

Harmony.

fttowi
*

that
or

is, formal

life,
to

or

life set

in

order.

8c

body,

that

which
to

comes

birth.

(*"* (robs.) according (miv

Gaisford," the

that following

is,

an

animal and

but

prefer
4

(adj.),taking

it with

\oyuchw

Ownriv.

Or

animal.

74

THRICE-GREATEST

HERMES

For he's heavy For

if light1

the

hot

in

the

compost

be if the

in

excess,

and he's

fervid;

but

cold,

he's

and Nature

dull.
makes the composition fit the

Harmony.
There hot, It*
in
are

three and it fit

forms

of

the

becoming,

"

the

the

cold,

medium. according
to

makes

the

ruling

Star1

the And

star-mixture.

Soul
this

receiving of Nature

it,4

as

Fate

decrees,

supplies

work

with

[the

proper

kind

of]

life. the body's

co-

Nature, harmony
its

accordingly,
unto

assimilates of the

the

mixture
mixtures

Stars,
their

and

unites
so

complex
are

with sympathy.

Harmony,

that For

they that

in

mutual of the

the
to

end

Stars'

Harmony
to

is

to

give

birth

sympathy

according

their

Fate.

""v0"f

(mas.),

the
"

subject

is,

therefore,

man,

the

rational

animal
3

Se.

Nature.

Or,

presumably,

planetary

sphere.

Sc

the

body-compost.

EXCERPT

XVII.

[OF
(Patrizzi
break.
Text
:

SOUL,

IV.]
to

(p. 41)

runs

this

on

the

preoeding

without

Stob.,
is,

Phys.,

xli.

4,

under
G.

heading pp.
324,

"

Of

the
M.

Same
i.

"

"Of

Hermes";
322.

325;

228,

"that 229
;

W.

i. 321,

Menard,
of

Livre
to

IV.,

No.

"

vi.

of

Fragments

of

the

Book

Hermes

Ammon,"

pp.

265,

266.)
its taking Fate,
it

1.

Soul,
end
itself

Ammon, within the

way
unto
"

then, itself
of
;

is
in

essence

containing beginning
it

own

[its]
allotted
reason

to

life
a

by
to

draws possessing
"

also

itself
"

like
*

matter,

heart
too,

"

and
is
matter

appetite."
;

Heart,"
accordant

if

it

doth

make

its

state

with

the

Soul's

intelligence,
is

it,

[then,]
by

becometh

courage,

and

not

led

away

cowardice.

And
make power,
1

"appetite"
its
it
state

is

matter,

too;

if

it

doth

accord becometh

with

the

Soul's

rational

[then]

temperance,
Qvpbv
iiriBvfila
;

and
terms

is

not

In

metaphorical
to
a

sense,

"

"al

originally translated the

to

belonging "anger
"

primitive

stage
"

of

culture,

and negative,

often

and
"

concupiscence"

positive

and the the

denoting and

too

much

and with
zviii.

the the
r"vt

"

too

little"
ivlroia

of of

animal rational

nature,

be
Ex.

paralleled
i. 5

and

nature.

Cf.

and

3.

75

76

THRICE-GREATE8T

HERMES

moved

by

pleasure, deficiency. when both

for

reasoning

fills

up

the

"appetite's"
2.

And

[these]1
are

are

harmonized,

and the

equalized,

and

both
power,
state

made

subordinate
is born. doth
equalizes

to

Soul's
For that the

rational their
"

justice
of

equilibrium and

take the

away

heart's"
"

excess,

deficiency The
source

of

appetite." of these,1 of all in however,

its
reason

is the

ing penetratits
own

essence

thought,8
its
own

self that

by
doth
as

self, round

[working]
everything,4
essence

think

with that
is
as

its

own

reason

its

rule.*
as

It is the ruler
;

doth
'twere

lead
its

and

guide

its

reason

counsellor

who

thinks
3.

about
The
reason

all things.0 of the which

essence,

then, the
"

is

gnosis

of

those

reasonings with
as

furnish

irrational
a

[part]
thing reasoning echo And upon the
own
1

reasoning's with

conjecturing,7
reasoning with the
to
"

faint

compared
as

[itself],but
irrational, the
are sun. as

compared and
"

unto
"

voice, heart

moonlight
"

and plan
;

appetite

harmonized
one

rational and
a

they

pull learn

the
to

against in their

other,
selves
Sc
virtues,

[so]
circular
courage

they

know

intent8
temperance.
is,
*

"

and that
means

Sc

two

virtues.
or

4i IiwoirrucJ)

ftfofa,

"

tie

essence

which

penetrates,

pervades,
4

all

things

by

of
A^y*.

thought.

lv

r$

alrrijs wtpwrrruc$
or

Or
6

power,

ruling

principle.
7

"

w"piroirriK4s.

tUcurfitr

iofrMo.

EXCERPT

XVIII.

[OF
(Patriszi
Text:

SOUL,

V.]
to

(p. 41)
Stob.,

runs

this
xli.

on

the

last

without

break. the
i. 229,

Phys.y
"

5,
*

under
;

heading:
pp.

"Of
;

Same

""that

is,

Of

Hermes

G.

326-327

M.

230;

W.

i. 322-324.

Menard,
of

Livre
to

IY.,

No.

"

vii.

of

Fragments

of

the

Books

Hermes

Ammon,"

pp.

267,

268.)

1.

[Now],
perpetual For
in

every motion.

Soul

is

free

from

death

and

in

the

General
are

Sermons1
means

we

have

said

some

motions
are

by
to

of

the

activities,2

others

owing
moreover,

the

bodies. that the

not
a

We
out

say,

Soul's
matter,

produced
"

of

certain

essence,

"

incor-

poral

itself, every from things,

on

just

as

its

essence

is.

Now be born All followeth kinds

1

thing

that's

born,

must

of

necessity

something.
moreover,

in

which necessity
:
"

destruction have
two

birth,

must

of them
7

of

motion
x.

with
(xi.)
1

the
1

[motion]
;

of
1.

Of. C. H.f
Or
energies.

and

xiii.

(xiv.)

and

Ex.

ix.

77

78

THRICE-GREATE8T

HBRME8

the

Soul,

by by

which which also,

is

they're
they
on wax

moved and former's

;
wane.

and

body's

[motion],
Moreover,
the latter1

the

dissolution,

dissolved.

This

define,

[then,]

as

the

motion

of

bodies

corruptible.
2.

The that

Soul,

however,
it

is
moves

in

perpetual itself, and

motion,

"

in

perpetually active

makes

[its]motion
And
is free
active
so,

[too]
to

in

other

things.
every

according death,

this for

reason,

Soul

from
of

having

motion

the

making

itself.
of

The human, Now

in

kinds

Souls

are

three

:"

divine,

[and]

[and]
the

irrational.

divine
is
in it is

[is that]
the making
moves

of

its

divine
of

body,
itself.

which
it is

there moved

active

For

it, and
set

itself. mortal lives,

it of
as

For
separates

when

free

from

itself departs perpetual the

same

from
unto

the the

irrational godlike
is
as

portions

itself,
'tis

body,
in

and
its
own

in

motion, motion

moved the
also

self, with
3.

universe.

The godlike the

human

[kind]
but

has
it
"

something

of
it
as

the well

[body],

has
the

joined

to

[parts]

irrational,

appetite

and

heart.2 These
1

latter
former

also
the

are

immortal,
;

in
the
motion

that
of

they
waxing

The

is here

body

the

latter,

and
*

waning.

Of.

Ex.

xviL

OF

SOUL

79

happen

also

in

themselves
activities of

to

be

activities

but

[they are]
Wherefore, godlike godlike frame,

the

mortal

bodies. far when

it
in

they of
;

are

removed

from
is
a

the in
its

portion

the when

Soul,
this
to
l

body
they2

but

enters

mortal

also

cling it

it,

and
on

by

the

presence
a

[of
Soul

these

elements]

keeps

being

human

But and
are

that appetite.

of

the And

irrationals for this through

consists
cause

of these

heart lives of

also
reason

called

irrational,

deprivation

the
4.

of the
may

Soul.
consider, which and
too,
as
a

You of the

fourth without* them the

[kind]
the

that bodies But itself of

soulless, in should
its

from
sets

operates

them,

moving. moving the the moving

way.

this within

[really]
body,
as

be

of

godlike things

and

these

[other]

it

were

by

COMMENT

The question

mention
as

of
to

the

General
or

Sermons
our

("1)
may

raises
not

the

whether

no

extract

be

from
these

one

of

the

Sermons Sermons

to
are

Tat,

for

in

all
to
so

other in

cases

General
The from

referred
are

the
to
we

Tatthe

literature.
extracts

contents,

however,
to

similar

the

Sermons
them.

Ammon

that

keep

this
1

excerpt
Se.

with
divine kinds

the

part

The
in

irrational

parts. within,

The

other

presumably

operating

bodies

from

EXCERPT

XIX.

[OF
(Patrizzi
break.
Text: Stob., that W. Livre
to

SOUL,

VI.]
on

(p. 41b)

runs

this

to

the

last

without

Phy$,t
is,

xli.

6,

under
6.

heading:

"Of
328;
M.

the L

Same""
229,230;

"Of

Hermes";
325.
No.
"

pp.

327,

i. 324,

Menard,
of

IV.,

viii.

of

Fragments

of

the

Books

Hermes

Amnion,"

pp.

269,

270.)
intellectual
reason
f

1.

Soul,

then, for

is

an

eternal the
*

essence,

having
it

purpose1 with

of doth

itself;
attract

and

when

thinks

[it,]

it

[unto

itself]the
But when
it
in

Harmony's
it

intention.4

leaves
in
*

behind
by

the
itself,
"

body the

Nature

makes,6
itself

bideth

and world.

maker

of

the

noetic

It thought7
1

ruleth
a

its

own

reason,

bearing by the

in

its

own

motion

(called

name

of
rvMTM"#".

life)

p6r\tL*.
1

iSc
6

the the

reason.

IisVmct.

Lit

physical
here
on

body. be
W^m

This the

might word-play purpose,"

translated and
SuUm".

"

the

self -purposive,"

to

pick

up
7

Or

r"W"80

OF

SOUL

81

like

unto

[that of]

that

which

cometh

into

life.1
2.

For
"

that

the

thing other

peculiar
things

to

the
what

Soul
is

[is
like

this],
its
own

to

furnish

with

peculiarity.
are,

There
"

accordingly, according
to

two

lives,
essence

two

motions the

one,

that

the
to

of

Soul
body.

the

other,

that

according

the

nature

of the

The
more

former

[is]
the

more

general,
is its

[the

latter
unto

is

partial];
has
no

[life]that
but

according
own

essence

authority
necessity.

self,

the

other

[is] under
every

For
necessity

thing

that's

moved,

is

under

the

of that

which that

moveth doth love

move,

[it}
however,
noetic
essence.

The
close For

motion
union with
must

is

in

the

of the

Soul
no

be any

incorporal,"

essence

that

hath For
reason

share
were

in it

body it

Nature would

makes. have neither

corporal,

nor

intelligence.1 body is without

of
essence,

For
when the

every
it

intelligence;
it

but obtain

doth
of

receive

doth

power
3.

being
8

breathing
the of the
power

animal.
to
essence

The
body;
to

spirit the

[hath
reason

contemplate]
hath the

the power
1

the

contemplate

Beautiful.
as

That
in

is, presumably,
incarnation
or

of the

same

nature

the

motion

of

the

soul

perhaps

of the

animal

soul.

Cf.

0. J?.,
m.

i.

(xL)

13,

Comment

; and

En.

xv.

2,

iv.

2.

VOL.

82

THRICE-GREATEST

HERMES

The discern
various

sensible

"

the

spirit It
*

"

is

that

which into

can

appearances. sense-organs
of
we

is part
see,1

distributed
of it becometh

the spirit

;
we

by
of
we

means

which hear,

[a part]
by of
we
means

by
of
we

means

which smell, by

[a part]
by
means

which
taste,

[a part]
means

which touch. upwards

is

[a part]
This

of which when it
is

spirit,

led

by

the

understanding,

discerns
it

that maketh and

which

sensible'; for itself.

but

if

'tis not, it is of

only body,

pictures

For
of all
4.

the

that,

too,

receptible

[impressions].
The
reason

of which of with the

the
is

essence,

on

the

other

hand, The

is that

possessed worthy
;

of judgment4

knowledge

things
reason

[to be known]
which
is
co-

is co-existent

the

[that

existent]

with The latter

;

spirit its

[is] opinion.
from

has the

operation from

the

surrounding

world

former,

itself.

COMMENT

As

Exx.

xvi-xix.
that

follow

one

another

in

Stobaeus, from
are

it is
same

highly
group
to

probable
of
sermons,

they
as

are

all

taken

the
so

and
xiv.

their
xv.,

contents

similar
by

those

of

Exx.

and

and

these

are

stated

Lit Lit That

organic spirituous
is, the

senses

cf.

C. IT,

z.

(xL)

17.

sight sensible
or
4

phenomenal

world.

rl

ffrtSr.

OF

SOUL

83

Stobseus fairly
many

to

be

from

the grouping Ammon Stobseus perhaps

"

Sermons
them

to

Ammon,"

we

are

justified
Sermons
used
may

in
to

all
may

together.
been of in

How
the

there
we

have
no

collection
;

by
also

have

means

knowing

they

have
out

had
the

no

distinctive titles
sources,

title quoting,
there

but
even

as

Stobseus
when
we

usually
know

leaves them
to

in

from

other from

is

no

definite

conclusion

be

drawn

his

silence.

EXCERPT

XX.

[THE
(Patrizzi
Text: Hermes
";

POWER

OF

CHOICE]
Ex.
xix.

(p. 42)
Stob.,

runs

this

on

to

without

break. "Of

Bthica,

?ii.

31, M.

under
ii.

heading:
100,
101;

G.

(it)

pp.

654,

655;

W.

ii.

160,

161.

M"iard,

Lirre

IV.,

No.

i. of

"

Fragments

Divers,"

pp.

271,

272.) Therk
is,

then,

essence,

reason,

thought,1

ception.8 per-

Opinion

and
reason

sensation

move

towards towards
essence;

ception; per-

directs

itself
itself

and
own

thought self. And thought

sends

forth

through

its

is
into

interwoven
one

with they Soul

move

perception, become
one

and form,

entering
"

another of the

which and

is that

[itself].
towards
not

Opinion

sensation

the
in

Soul's
the
same

perception;
state.

but Hence

they
is

do there with

remain
excess,

and

falling

short,

and

difference

them.

84

THE

POWER

OP

CHOICE

85

When they
and
reason
are

they

are

drawn
;

away

from

the they the

tion, percep-

deteriorate

but
share

when in

follow
perceptive

it

obedient,
through the the choose
worse,

they

sciences.1 power the

to

2.
our

We
power

have
to

choose and
to
to

it
in

is

within
way

better,

like wilL*

[to choose] the And if [our]

it doth for
consort
cause

according clings the

our

choice with Fate

the

evil

things,
;

corporeal
o'er

nature

[and]
makes

this

rules

him

who

this

choice. then, the

"

Since, absolutely

intellectual

essence

in

us

is

free, all
unto

[namely]
thought, and
not
"

the and

reason

that
ever

embraces
a

in

that

it
on

is this

law

itself does

self-identical, reach it4

from

account

Fate

Thus
it5
sent

furnishing forth the

it

first

the
reason,

First and

God,
the
unto

perceptive Nature birth. Soul hath

whole them With with part

1

reason

which
come

appointed

that

to

these fates,

the

consorting,

consorteth she hath

no

their

though their

[in herself]
fates'
nature.

[or lot] in
lid
rmw

iialhifi"rmw,

Beading
Beading G. 8c The the W.

Uwlms
w^fiaruc^i

for

the

meaningless
Patrizzi,

Uovalmt

of of

the

text
as

"

with

instead

(rt/xaruc^

with
"

prefers
reason.
or

Ao-^nrw

(incorporal).

"

Sonl,

intellectual does
not
seem

essence.

The have

text

is

very
it,

obscure,

and
xiL

Wachsmuth

to

improved

Cf.

C.

27.,

(xiii.)8.

96

ttwst

What haimonr3 from that

is

iMHwiliud

br in

the
no

int

of

[all]
is

the

puts,

way

diffen

which

fated.

COMMENT

I have
muf from ^rarity.
a

supplied

temporary

heading
however,
was seem

lor
to

the

aake be

of

Our

extract,

taken
of

lengthy
to

treatise,

and

probably

one

the

Sermons

Tat
1

lit

mtciaiaiim.

EXCERPT

XXL

OF

ISIS

TO

HORUS

(Title
Text:
Hermes
M. i. 265; Schow

in

Patrizzi

(p. 45)
xiii.

is

"From under
Isis

Isis."
the
to

Stob.,
from

Flor.,
the

50, of

heading:
"

"Of
i. 328
;

[Sermon]

Horus

G.

H. gives

iii. 467. another the

heading, codex,

which namely
"

Gaisford
"

(in
Hermes

note)
from
1

thinks the

is

from

Vienna

Of

Intercession

(or
Livre

Supplication,
No.
ii.

IIpc"r/?"ta$) of
"Fragments

Isis." Divers,"

Menard,

IV.,

of

p.

272.)
A
refutation,

when the things

man

it is

recognized,
is

greatest towards

King, the

carries desire
of

who

refuted know

he

did

not

before.

COMMENT

This excerpt

fragment
from
;

is the
far

clearly

not

in

the
to

style
Hermes" of
the

of

the

"Sermon
more

of

Isis

(Ex.
C.
27".,

xxvii.)
or

it

is

closely

reminiscent from

xvi of

xvii.,

and
to

is, therefore,
the
3)

probably

Sermon

Asclepius
1

King.
that and
in

R.

(p.
in
a

184,

n.

says

simply

the
finds

last
no

word

(" Horns")
in
a

is

missing

the of

Vindohonensis, literature

difficulty
is

nizing recogof

type

which

King

(Ammon)

pupil

Isis.
87

EXCERPT

XXII.

[AN

APOPHTHEGM]
(Ttxt:
W.,

i.

34,5.)
What
wholes, is the

Hermes
:

on

being
Demiurge

asked, of

God?
"

replied
most

The

Mind

"

wise

and

everlasting.

88

EXCERPT

XXIII.

FROM"APHKODITE"

(Title
followed
Text:

in

Patrizzi
"

(p. 45)

is

"The

Likeness

of

Children,"

by:

From

Aphrodite."
xxxvi.

Stob,,
from

Phys.,

2,

under 297,

heading:
298; M. i.

"Of

Hermes

'Aphrodite'";
296.

G.

pp.

207,

208;

W.

i. 295,

M"ard,
p.

Livre

IV.,

No.

iii.

of

"Fragments

Divers,"

273.)

[
their

How,

[then,]
Or
f

are

offspring
are

born

like

to
to

parents?
species

how ?

they

returned1

[their own]

[Aphrodite.]
When blood
that
mass*

will
stores

set

forth

the from

reason.

generation being sweated

up forth,8

seed
it

the
to

ripe
pass

comes

somehow of
faroiforoi,

there's
a

exhaled
essence,

from

the

whole the

limbs

certain

following

"

referring,

presumably,

to

the

idea

of

metempsychosis.

Or

families. But emendation

48.

J("#"*"#"M*r#".
the I. vi.

W.

has of

4t"+fviUwv
Ueener,

(turned
based
on

into

foam),
AL

following Padagog.,
"

Clem.

Lit

body.

90

THRICE-GREATEST

HERMES

law

of
were

divine

activity,

as

though
same

the thing place. the

man

himself
in

being
case

born;

the

also

the

woman's

apparently
what

takes
from
intact,

When, the
one's

then,

floweth
keeps

man

hath

ascendancy,

and
to

the
its

young
; contrary

brought
wise, in

light
same

resembling
way,

sire

the

[resembling]

its

dam. Moreover,
if

there the

should resemblance
part long

be

ascendancy

of

any will

part, favour

[then]
that

[of

the

young]

[especial]
also the the for

But

sometimes favoureth
has

generations
form,

the

offspring his decan

husband's

because
at

greater when the

influence1

that

[particular]

moment

wife

conceives.

COMMENT

This of
form the which

fragment
it

belongs is

to

type

of

Hermetic

literature
It
;

the
with

sole
the

surviving Isis

specimen.
Horus

is
what

in

identical
name

and
of

type

but

of

the
to

questioner
say.
1

Aphrodite

could

have

been

is

difficult

X*pr.

EXCERPT

XXIV.

[A
(Text
Hermes
are
"

HYMN

OF

THE

GODS]
the

Stob.,
;

Phys.,

v.

14,

under
;

simple The

heading
same

"

Of

G.

p.
the

65

M.

i. 45
to

W.

i. 77.

verses

read
n.

in

appendix

the

Anthologia

PcUatina,

p.

768,

40.)
Stars
the far
in

Seven

varied

their

course

revolved with Mene

"

upon

[wide]
will Eternity1

Olympian

plain;

them that

for

ever

spin

[fate]2:

shines
sweet

by Helios,

night, and

[and]
Paphie
Ares,
source

gloomy who's

Kronos,
in

[and]
the

carried

shrine,1 and

courageous
the primal

fair-winged
4

Hermes,
Nature

Zeus
come.

from

whom

doth
Now
1

they

themselves

have

had

the

race

of

OriBon.
irirfiatrai.

But
say,
;

the

Anthology
or

"

reads
is for
ever

*o)

r"""nr

"

KowfftTo*
or

"

that the

is

to

Eternity
which
seems

jEon
to

regulated
unless
is

measured
means

by the
time.
"

Seven
are

have whereby

no

sense

it

that
into

Seven

the

instruments,

Eternity

divided

That small

is, Venus,

the
in

image

of

whom

was,

presumably,

carried

in

shrine

processions.

01

92

THRICE-GREATEST

HERME8

men

entrusted
is
a

to

their
an

care

so

that
a

in

us

there

MenS,

Zeus,

Ares,

Paphie,

Kronos,

Helios

and

Hermes.
we

Wherefore from the

reason,

are

divided
spirit,1 desire.
tears,

up

[so as]
laughter,

to

draw

aatherial sleep,
are

anger,

birth,
Tears Hermes,

Kronos, Mars,

birth
and Mene

Zeus,

reason

[is]
sooth,
"

courage

sleep,

in

and for

Cytherea
'tis

desire,

and him

Helios
that

[is]

laughter

because
thing

of

justly
and

every

mortal
immortal

thinking, world.

doth

laugh

the

COMMENT

This
to

is

the

only

known

specimen

of Liddell

verses

attributed
Scott, ever, how-

the

Trismegistic
"

tradition.

and

under
while

do

iwm^ai'ifc,"
Clement
reference
the in is
"

not

question

this vi
I

tion, attribup.

of of

Alexandria
Wachsmuth's

(Strom.,
which
the

633

[this

is

cannot

verify])
On
the

praises contrary,
verse

Hymns
ArUhoL
to

of
Palat.,

Gods
p.
442,

"

of
n.

Hermes.
491,

the

seventh

ascribed
the

Theon

of

Alexandria.

Meaning

one

element

or

ether

simply.

EXCERPT

XXV.

THE

VIRGIN

OF

THE

WORLD

[I.] *
translation,

(Title
"Minerva
Text
:

in

Patrizzi

(p.

27b),

in

the

Latin

MundL"3 Stob., Hermes' 396-419 Livre

;

Phys.,

xli.

44,

under
'

heading
Virgin
W.

"

From
the

ThriceWorld
'

Greatest

Sacred
M.

Book

The

"

of

G.

pp.

i. 281-298;

i. 385-407.
of
"

Menard,
Book

III.,

No.

i.

"

of

Fragments

the

Sacred

entitled

'The

Virgin

of

the

World,1

pp.

177-200.)
for

1.*

So

speaking
sweet

Isis draught

doth

pour

forth

Horus

the
1

(the
Eye

first)
World"
"

of
Bee

deathless-

Or

"Apple
to
as

of K.

the IL,"

of
Kip*

the KArpov.

Commentary.

Referred
1

*.e.

Curiously

enough,

though the that and heading

the

page-headings
of p.
28

throughout still
was

hare "Pupilla how

to

"Minerva Mundi""
translate it

Mundi,"
showing the Greek,
u

stands
puzzled

Patrizzi had probably

himself
in

the

first of

place
the

translated
Eye

throughout In there
The

Pupilla

Mundi,0

or

"Apple

of

the

World."
"

his is extant

Introduction also
another
we

(p. 3), however,

Patrizzi with
in
a

writes:

But
'

[book
found

of

Hermes]
Cyprus,
rest

the monastery books,

title

of

Sacred
Enclistra, John with had Sacred

Book,'
at

which the
same

in
as

called which together Patrizzi

"

time
inserted

the
in

of

the

and

Stobssus other
seen

has fragments."

his

Physical
seem

Eclogues suggest
title

This Sermon,

would and

to

that
was

the

original

that

its

main

The
"

Book."

have

numbered

the

paragraphs
98

for

convenience

of

reference.

94

THRICE-GRKATR8T

HKRMB8

ness1

which

souls thus

have

custom

to

receive

from

Gods,

and

begins

her

holiest

discourse

(logos) :
Seeing
many
every
a

that, wreath

Son

Horns,
starry

Heaven,

adorned
is
set

with
o'er

[of
of

crowns],
beneath, anything hold,
"

nature

[all]
aught

things of

and
which

that the
way

nowhere whole
it

it lacketh
cosmos
now

doth
that

in

every which

needs

must

be

every co-ordered
;

nature

lies

underneath, by
of

should
that give lie

be

and below

full-filled
cannot

those
course

above
to

for

things

order

the

ordering be the

above.
less

It give

needs place
of
it is
no

must,

therefore, the greater

should The
the f alleth the

to

mysteries. transcends
way

ordinance
lower
;

the

sublimer
sure

things
in

both
mortal's

every

and

'neath

thought sigh, fearing durance

Wherefore the of wondrous

[mysteries]
beauty and

below the

did

everlasting

the

ones

above.
'Twas Heaven's
"

worth beauty, who of light,3 other with

was

the

gazing beauty
yet

and that unknown,

weaves

the seemed

pains like the

to

see

God,
rich
with

God

and
her than
that

majesty
rapid of the

Night, though

who
it

web

be in

less
turn

Sun's,
move

and
in

mysteries4 ordered

Heaven,

motions
2

and

with

periods

rb
1

vpinw

i^ifipoalas.

Or
The

contemplation, planetary

$*mpUs.

Sc.

The

weft.and

warp

of

stars.

sphere*.

THE

VIRGIN

OF

THE

WORLD

95

of

times,

with
on

certain the things

hidden below

influences and

ing bestow-

order them.
2.

co-increasing

Thus

fear

succeeded and
for
so

fear, long

and
as

searching the Creator

retain

search
of

incessant,

the
on

universals all.
But

willed, when

did He
is, He

ignorance

its
to

grip

judged
breathed
the
into

it

fit

manifest

Him
Loves, had greater they

who

He and

into splendour2 their

the

Gods
which in
ever

the

freely His still have

poured heart, greater the and But

never

He

within and

minds, that
next

measure;

firstly they
to

might
yearn
as

wish

to

seek, have
my

might win

to

find, well. could

finally this, have

power

success

Horus,
done

wonder-worthy had
yet that
8

son,

been for
a

seed
no

been

subject
but

to

death,
with

that

as

had

existence, responsive

only
to

soul

that of

could

vibrate

the

mysteries

Heaven.
3.

Such and the

was

all-knowing understood, both For what he

to

Hermes, and
disclose he knew, them
sure

who

saw

all

things, had

seeing power

understanding
and he
to

give
on

explanation.
stone;

graved
onto

yet

though mostly, that

or

graved

stone

he
in
1

hid

them

keeping

silence of cosmic
4,

though
time
conflation
astrological

speech,
iwtpoicu,

every

younger
Cf.
emanation

age
16,
n.

emanations.

R.

for
with

the

of

the

pure

Egyptian

doctrine

considerations.
*

Radiance

or

light

8c.

the

race

of

the

Gods.

96

THRICB-6RBATB8T

HKRMB8

might
unto

seek his he him and

for kinsmen mounted

them.

And the
the Tat,

thus,

with
to

charge
sore

of
to

Gods

keep

watch, To
son

Stars.
who
was

succeeded heir
unto

at

once

his
not to

these

knowledges;

and according

long
the
rest

afterwards will who of Ptah

were

Asclepius-Imuth,
who
to

is Hephaestus,1 make enquiry of

and
the
as

all

the

faithful

certitude

of
*

heavenly willed,

contemplation,
queen

knowledge Foreof
to

Foreknowledge made that

all.
surrounding

4.

Hermes,

however,

explanation
not
even

[space], how (because

been when
eyes

to

his

son

of
to

the

yet

newness

of the

his

youth)
Vision. with

had

he But

able the

hand

on

Perfect
me,

Sun gazed Dawn,

did

rise

for the

and

all-seeing of

Is
New

upon

hidden

[mysteries]
them,
was sure
"

that there

and
to
me
"

contemplated

slowly
conviction

came

but

it

that elements
were

the hid

sacred away

symbols hard by

of

the

cosmic of

the

secrets

Osiris.
5.

[Hermes],
a

ere

he
them, my

returned and
son,

to

Heaven,
these

voked inwords. leave should

spell
not

on

spake
that but

(For
this speak
1

'tis

meet,

should

proclamation forth
the

ineffectual,
words
see

[rather]
Hermes

what
text,
vpowitu

[our]
122.

uttered

For

restored

R.

Or The

Providence, masculine
that

is

here

used, the

the person

writer

forgetting
kis.

for

the

moment

he

had

assumed

of

THE

VIRGIN

OF

THE

WORLD

97

when said
"

he
:

hid

his

books

away.)

Thus

then

he

holy

books, hands, by

who

have

been

made magic

by

my

immortal

incorruption's

spells,
eternity

free
. .

from
incorrupt

decay
from

throughout
time
one

.l

remain

and

Become

unseeable,

unfindable, shall old for tread the doth the he; his
own own

for of

every this

whose land,

foot until

plains bring

[our]
meet

Heaven
you, Thus whom spake of their been

forth shall laying

instruments

Creator and,

call

souls."
on

spells he shuts long hid

them
safe

by
away

means

works,
zones.

them
enough

in

And
were

the

time
6.

has And who

since

they 0
my

away.1 barren,
to

Nature, then
were

son,

was

till

they Heaven,

under
to

orders the God of

patrol all,

the their The

was

approaching reported
on

of

King,
time
no
"

the
cosmos

lethargy
to

things. and this

was

come

for but Thee, things

awake,

one's

task pray
to

His

alone.

We

then," which needs."

spake arise
!
"

they
now

"

said,
exist

direct
to

Thy what

thought things
7.

and

the

future they

When
"

thus,

God
from

smiled His

and

said
1

Nature,

And

word

The

text

is

here
At
.
.

again
.

hopeless.
xpfoft'
some

Meineke's
frurpary
"

emendation which
"

(Adnot.y p. cxxx.)
Hermes
smear

"papt*dxf

makes
is it. ingenious,

the

books

with

magical Wachsmuth
is utterly

ointment

but
*

hardly

satisfactory,

though
; the

adopts
corrupt

This
VOL.

is
IIL

purely

conjectural

text

98

THRICE-GREATEST

HERMES

there
perfect

came

marvel, gazing
at

feminine, which the the

possessed

of stood with

beauty,

Gods

all-amazed.
name

And Nature,

God
honoured

Fore-father, her, and

of

bade

her

be

prolific. Then gazing these

all

fixedly words things and

on

the
well

surrounding
"

space, be iEther Nature

not

He

spake with

as

Let
Air,

Heaven
and And

filled
too!"

full, it

and
was

God
herself the she

spake

so.

with

communing

knew
;
so

she with whom

must

disregard
of

Sire's
a

command daughter
on

the she

help

Toil

made

fair, her1 gift made, gave

did
the all with of

call gift
them

Invention. of being, had and and

And with

God

bestowed
set

His

He

apart

that

been
to

so-far

filled them
the power

mysteries,

Invention

ruling
8.

them. But

He,

no

longer
inert,
so

willing but that

inert,
arts

that

the good should

world
to

above
it

should
of

be

thinking
its parts

fill
not
on

full

breaths,

remain

immotive

and
of of

He
as

thus
proper

began
for

these* bringing For blending them

1

with forth

use

holy
own

the

His

special His

work.
own

taking
this

breath with

from knowing other

Breath
He

and

Fire,8

mingled have

with
8c. Sc.
wvp

certain

substances

which

Invention. the

breaths
"

or

spirits.
in

v"pfr

term
;

frequent op.

use

subsequently Prmp. Bv.f

among

the

Later

Platonists

ef.

Porphyry,

Euseb.,

XV.

xi

16

THE

VIRGIN

OP

THE

WORLD

99

no

power

to

know

and

having with

made

the hidden

two

l
"

either of

with

other

"

one,

certain

words going smiled

far, which
a

power,

He
;
as

thus until
it
were,

set out

all

the

mixture

thoroughly substance,
more

of
far

the

compost
purer

subtler,
things
no
one

and
it

translucent
;

than
so

the that

from but

came

it

was

clear

the

Artist

could
9.
set

detect And
it

it. since

it it

neither
was

thawed of

when

fire
yet

was

unto

(for

made
once

Fire), nor
properly

did

freeze

when
was

it had

been but

produced
its mixture's

(for it

made
a

of

Breath),

kept
kind,

composition itself, of
composition, after
name

certain

special

peculiar
"

to

special
you

type
must
more

and

special

blend, God

(which
Psychosis,

know,
auspicious

called
of

the

meaning of
its

the

and
Sc

from
knowing

the
and

similarity
unknowing

behaviour2)
elements.

the

primal

Cf.

P.S.A.,vi.
*

The
writer

text

is

very
no means

involved
clear.
or

and

obscure, Psychosis cold"

and

the

meaning

of
either

the

is by

(r^x*?*! ) means

animation

(quickening)
Psychosis
connection he is

"making

(cf.Wx"
by

and
the

v^x'*)
writer
or

the have

name some

thus with

apparently
the
term

supposed

to

tyvx*
his

("freeze,"
of

grow
the
meant

cold), which
of "grow
"

has

just

employed
In
more

in

description
sense

haviour be-

the

mixture.
in
even

its less

auspicious

ty*x"
it

cold1';
But

its
so

auspicious

meaning
that

signified
reason

breathe."

it must

be given of what

said for
is

the choice
in

further of the
the

(viz., similarity
Psychosis of
we

of
exact

behaviour)
opposite
;

the stated the

term

is the

description
when

the

soul-stufFs the theory

nature

and

this

is all

more

puzzling
that

recall
was

of

Origen

and

his

predecessors
it

the cold

soul

(+"X4)
fallen

so-called from the

precisely Divine viii. 5,

because
heat vii.
2.

had

grown With
the

and

away

and

life.

term

cf.

the

wmpArmmit

of Exx.

100

THRICE-GREATBST

HERMES

"

it

was

from
in

this

coagulate
moulding

He

fashioned with product skilled order of

souls
and

enough

myriads,1 the what He

reason,

with
mixture

measure

efflorescent willed,
so

the

for and

with that
way
one

ence experinot

fitting
to

they

should

be

compelled
10.

differ
must

any

from

another.

For,

you
out
to

know, the
movement

the

efflorescence

that
was

exhaled
not

of

God
that
its

induced, first
more

like
was

itself.

For

escence florpure,

greater,
its

fuller,
;

every

way
was

than
to

was

second

its

second
far

far
its

second third.*
up

the

first, but

greater

than
of
in

was

And
to

thus
sixty.8 He

the In ordered

total spite

number
of

degrees laying be forms

reached down eternal, of

this,
all

the
as

law,

it that
one

should the
to

though Himself
11.

from
alone

out

essence,

which

could

bring

their

completion. them
limits

Moreover,

He
in

appointed
the

for

and

reservations

height

of

upper

Nature,4

Cf.

Plato,
in

Tim., number Philo,

De ibid.

41

"

He the

divided
stars,

the

whole

mixture

into
to
a

souls
star.0 to

equal
So

to

and the
642,

assigned
"

each equal

soul

also

who
i.

speaks

of
;

souls P.
were

as

in number

the
*

stars""

Som.,
"

"

22

M.

586
not,

(Ri.

iii.

244).
pure
as

Cf.

Plato,
but

They
the

[the souls]
second
and

however,

before,
9

diluted
56

to

third

degrees.

See

"
the of

below. Nature
the Above

Of

(riji 4V"

*fof"f)
Tim.,
them

cf.
D:
as

the

"

Jerusalem having chariot,

to

Above"

"Gnostics."
the
nature

Cf.

also placed

41

"And
in
a

there showed the

one

[that
them of

is, among

stars]
of the
to
one

he

the destiny,
same

universe,

and their

declared

them be
at

laws

according for
were

which

first birth
a

should

and hands

the
;

all,"
to

no

should
in

suffer the

disadvantage of

his

they

be

sown

instruments

THE

VIRGIN

OP

THE

WORLD

101

that proper please station the

they

might and

keep

the

cylinder1 and
so

a-

whirl might

in

order their of the of

economy

[thus]
that

Sire.
iEther
all

And

in

all-fairest
unto
as

He

summoned

Him been

natures

things

that
:

had

yet

made,
"0
Breath My
own

and

spake ye

these

words

Souls,
and My

children

fair whom
to

of I have

Mine
now

own

solicitude,

with and these

not

Hands2
to

brought
My
as own

successful give and which

ear

birth
unto

consecrate

world,
unto

words with for

"

of any

Mine other

laws,

meddle
is

space

but

that

appointed

you For the

by

My

will if
ye

you,

keep and

steadfast, thrones I
as

the
have
now

Heaven, ordained

with

star-order, with

full-filled
for
some

virtue,
if

shall shall
to

stay in

they

are

you;

but

ye

any

way

attempt

innovation

contrary
most

My

decrees, and into

swear

to

you

by
out

My of

holy

Breath, you which

for

by

this

mixture and

which

I brought
of

being,
you

by

these
I

Hands

Mine devise

gave
you
a

life,8 that and

will

speedily

bond

punishments."
12.

And

having

said

these

words,

the

God,

severally animals;
race

adapted and
as

to

them,

and
nature

to

come

forth

the

most

religious
the

of

human be

was

of

two

kinds, the last

superior
cf

would

hereafter

called

man."

With

sentence,

also
1 "

12

below. 8. A.,
"

Cf.

P.

xix.

Cf. "

31

below.

Cf.

Hermes-Prayer,

iii. 3, and

note.

102

THRICE-GREATEST

HERMES

who

is

my

Lord,

mixed

the

remaining

cognate

elements

(Water
invoking of
great

and
on

Earth them

l)

together, occult
so

and, words,

as

before, words
the

certain
not

power
set

though
moving

potent

as

first,

He
into

them
mixture

rapidly, of life;

and and

breathed
taking
to

the

power

the

coagulate when
it

(which
had

like

the
well

other steeped
out

floated
and of forms
it

the

top),

been He

had

become
of
unto

consistent,

modelled

those like

the
men's.

[sacred]

animals1

possessing

The

mixtures'

residue gone
in

He
advance of Gods,

gave and
to

unto

those been
near

souls
summoned

that

had
to

had regions

the
to

lands
the

the He

Stars, said:
13.

and

[choir of]

holy

daimones.

"My

sons,

ye

children ye let
the

of

My

Nature, of
what

fashion My which
These
art

things! hath
shall will

Take and

residue fashion

made, bear

each
to

something
own

resemblance
give in
to

his
as

nature.

I further and
set

you

models."
fine, the

He

took
to

order
of the

fair

and

ably agreeof

the

motions

souls,
as

world
to

sacred resembling and

1

animals,
men

appending those types

previous

it
came

were

those
order,

which
of
mention

next

in

on

these
had

lives
fire,

He

did

bestow
the

We

have being
are

of

(aether)

and

air,

"

psychosis
*

the

quintessence. the

These

presumably

types

of

life

in

the

upper

world,

symbolised

by

the

xodiac

THE

VIRGIN

OP

THE

WORLD

103

the

all-devising breath
to

powers of
all

and the

all-contriving

prowere

creative
ever

things

which

for

generally And

be. with promises of and that

essence

He
visible
cannot

withdrew,

to

join

unto

the that its

productions be
seen,1

their of

hands

breath

engendering
give
are

like

to

each,

so

they

might
these

birth under they

to, others
no

like

themselves.
to

And
else

necessity
at

do

aught

than

what

did

first

14.

[And
did Isis

Horus
the said
:

asked
souls do,

:]
mother, then
?

What

And Taking first it, and

the
at

blend the find

not

of

matter,

Horus,
mixture it
was

son,

they adored
; to

looked tried
this
was

Father's
out
an

and

to

whence easy

composed for them

but know.

thing

They

then the

began Father's
set

to

fear

lest

they

should
to

fall
out,

beneath
and
so

wrath work
to

for trying do what stuff light, they

were

find
were

they

to

they
which they

bid.
its

Thereon,
topmost

out

of

the

upper

had
formed

layer of

superfluously
;

the
the

race

birds
had

while

doing and

this

mixture

become taken
on

half-hardened,
a

by
"

this thereon

time

had they

firm the

consistency
race

fashioned

out

of

things

So

Meineke
"

in

notes,

following

Cantor,"

instead

of

the

traditional

visible.*'

104

THRICE-GREATEST

HERMES

which

have the
race

four of

feet;

[next
"

they light

did
and

fashion

forth]
a

fish of

less
a

needing
to

moist

substance
as

different
was

kind
cold

swim

in ; and
nature,

the
it

residue

of

and the

heavy
race

from

the

Souls

devised

of

creeping
15.

things.
They something themselves, they
to

then,

my

son,

as

though
over-busy contrary and

they

had

done armed

grand, and had

with acted
;

daring
to

the they their

commands
began

received their would

were

forthwith limits and

in

overstep

proper
no

reservations,
same

and but being

longer
ever

stay

the and place

place, that

for
ever

moving,
in
one

thought
was

stationed

death.
That they would Hermes escaped Lord
a

do says

this

thing,
he of

however, speaks
unto

my

son

(as
not

when Eye

me),
the

had

the of

Him
;

who and

is

God

and
out

universal and

things bond,

He

searched they
now

punishment endure. the

with

the

which

in
was

misery
it

Thus resolved
in

that

Sovereign
art

King
human

of

all

to

fabricate
in

the of

frame,

order be
"

that

it

the

race

Souls

throughout

might
16.

chastised. sending
of
up
1

Then
'

for

me,"

Hermes
holy
the

"

says,

He

spake
own

Soul

My
what

Soul,

and

mind
nature

of of

My
the

Mind,1

to

point,
i
15

Cf. Cyril,

(7. /.,

(Frag. xvi.).

THE

VIRGIN

OF

THE

WORLD

105

things long

beneath, shall what and

to

shall has be
now,

it be

seen

in

gloom
made

How
remain

up

to

now

been
of

inactive hither

destitute My
"
"

praise?
of

Bring Gods
in

Me said

son,

all

the

Heaven/
And
"

God they

as

Hermes
obedient
said

saith.
to

when "Look

came

His
the

command,

down/'

He,
they the

"upon

Earth,

and looked And

all

beneath."
and understood

And

forthwith

both
will.

Sovereign's
on

when they
to

He

spake

to

them
to

human

kind's
who each

behalf,
were

[all] agreed
with

furnish thing

those they

be,

whatsoever

could 17. Moon the-sun

best

provide.
"

Sun

said

I'll shine
to

unto

my

full."

promised
course,

pour

light
she

upon

the

aftergiven

and and thing for

said

had
and

already

birth
Memory
most

to

Fear,
a

Silence,
that

also
turn

Sleep,
out to

and

"

would

be

useful

them.1

Cronus
Justice Zeus
may
not

announced and said for

:

himself

already

sire

of

Necessity.
"

So

that

the

race

which
for

is

to

be f

ever

fight,
and he and Aphrodite

already and

them

have

made
Area

Fortune, declared Wrath,

yet

Hope,
had

Peace/9
already sire

become
Strife.

of

Struggle, Nor
"

did
to

hesitate
my
10"

she

also and

said

join

them
"

Desire,
Of. PUt.
O-fc,

Lord,

Blkft,

106

THRICE-ORBATB8T

HERMES

and in
may

Laughter working
not
out

[too],
their

so

that

our

kindred

souls,

very their

grievous

condemnation,
unto

exhaust

punishment

the

falL"
Full words. "And for
men's

pleased

were

all,

my

son,

at

Aphrodite's

my
nature

part/1
well and
never

said endowed

Hermes,
;

"I will

will

make
to

devote

them Truth,

Prudence and

Wisdom,
will
ever

Persuasiveness from

and with mortal life.1 hath

cease

congress
the of

Invention, life For

set

but
men

will

benefit
my and wisdom types

of

born
the
types
me,

underneath
our

that

Father of
ever

Creator
and

apart

for

are

types than

intelligence, what doth with

18.

and
the the

more

[is
set
over

this

so]
them

time

motion natural

of

the

Stars
of

have

power

each

consonant

itsel"" And
on

God,
hearing should

the

Master this, and

of

the

universe, that the

rejoiced
race
"

ordered

of

men

be.
"

I," Hermes
had
to

says,

was

seeking
and And

for

the
on

stuff the
to

which Monarch the taking

"

be

employed,
aid.
the
it

calling
gave

for
to

His
give

He

order

Souls

mixture's

residue;
up.
more

and

it I found

utterly

dried

Thereon,
was

in

mixing
to

it, I used

water

far
unto

than

required
1

bring
of

the

matter

back

Sc.

sign*

the

zodiac,11

ao-caDad.

THE

VIRGIN

OF

THE

WORLD

107

its former way

state,

so

that

the and

plasm

was

in in
its

every

relaxable,
it

and
not,

weak
in power
it

powerless,
to

order

that

might

addition
as

natural

sagacity,
"

be

full
it,

of and
own

well.
fair
;

moulded mine

was

and from

rejoiced
below And I

at

seeing
upon
on

work,
to

and

called did the

"

the
it,

Monarch
was

behold.

He
that

look Souls Then

and be they

rejoiced, and

ordered

should
were

enfleshed.
first

plunged
were

in

deep

gloom, began

and,
to

learning

that

they myself

condemned,
at

waiL1

was

amazed

the

Souls9

utterances."

19.
art

Now

give told
our

good the

heed, Mystic

son

Horus,

for

thou which
to

being

Spectacle
was

Kamephis, hear and all, from I when that

from

forefather,

privileged
of ancient all

Hermes, Kamephis,
he

record-writer
most
me

deeds, of

[us]
Black

did

honour perfection;

with hear

the

[Rite]
from For they simply self-same
were

gives

thou

it

now

me!

when,

wondrous
to

son

of their
"

mighty
prisons,
in

fame,
some

about
uttered way whan
so
as

be

shut and

in

wails

groans
once

just
been

the
at

beasts
from will

that
their

have

liberty,
they

torn

accustomed slaves,
will

haunts

love

well,

be

bad

fight

There

is

lacuna

in

the

text,

which

I have

tiros

conjecturally

completed.

108

THRICB-GRRATEST

HERME8

and their
serve,

make
masters

revolt,
;
even

and
more,

be

in

no

agreement

with should
oppress

nay

if

circumstance those

will

do

to

death

that

them.1

Others
another shed what
20.

with
one

louder

outcry shrilly,

hissed
and
up

like
ere

snakes he
spake

shrieked
tears,

many things
"

and, him
as

turning
eyes,
source

and
:

down

served

he
of

said
our

Heaven,
Air,

thou

begetting, of eyes God of

co-

0
our

JSther, Monarch, Gods,

0 0

Hands
ye
most

and

holy

Breath

brilliant
of

Stars,
and

the

0
of

tireless
our

light

Sun
from

Moon,
all

nurslings suffer "And

realms

origin,

"

reft

[you]

we

piteously.
this

the

more,

in
out

that

from holy blessed be

spacious envelope ment governthus shut

of wealthy
we

light, dome,

from and

[thy]
the
we

and

from Gods,

shared these
is

with

shall lowly thing

down
"What

into

honourless
so

and

quarters.
we

the done?

unseemly What How many

are

miser-

ables these wretched have

to
to

have

[crime]
sins

deserves await
us

punishments?
ones?

How this this

our

many

the

things

we

do

in

hopeless frame

plight,
that

necessities
is
so soon

furnish ?
"

for

watery

dissolved
21.

For

that

no

longer

shall
has somewhat

our

eyes
been

behold

The

reading
so

of

thii

sentence

not

yet

properly

emended,

that

its translation

is

conjectural.

THE

VIRGIN

OP

THE

WORLD

109

the

souls
as

of

God;
we

when
see
our

through
own

such

watery Heaven in sighs,

at

spheres grown
"

these
and

forefather dissolve
not
us

small

tiny,

we

shall
we

nay,

there'll

be

times

shall
on

see

all,1
;
us,

for
the
in

sentence

hath

been

passed hath
not

poor given

things
to
see

gift
that

of real
it hath

sight
not

been
us

been

permitted they
are,

to

out with!*
our

the
"

light.

Windows shall

not to

eyes hear
we

How

wretchedly breaths shall

instead

we

endure the
air,

kindred longer home,

a

breathe be
of

in

when them

no

breathing this
mass

with world
us.

For
air,
us

great
awaits

high Set
to

in

the

heart's
from

small bonds down, and hast

works

Thou which

free have
"

so

base end

as

these

we

sunk

and

our

grief!
our

Lord,

Father, thus of
!

and

Maker,

if

so

it

be
unto
us

Thou
the
some

quickly
own

grown

indifferent appoint
of
we
can some

Thine

Hands,
us

for

limits though
the

Still be

deem few,

worthy yet

words, through
side!"
22.

they whole

while

see

world-order

bright

on

every

Thus their
and
to

speaking,
request;
on

Horus, for the that

son,

the the

Souls

gained
came,

Monarch made

sitting
their
verse

Throne

of

Truth

answer

prayers.
has
it

An
runs

Orphic
"

here
is
we

crept
see

into
;

the eyes

text
we

from
naught

the

margin. behold."

It

By

light
x.,

by

Fragm.
1

Monad.,
Plat.,

p. 76

504,
;

Herm.

Cf.

Men.,

Seneca,

Quart.

Nat.,

iv.

9.

no

"

Sods,
they
aHs

Love
who
are

and

Seeessilrv
lords

shall
**"""!*

be
after
set

lords,1

and who
as

Me

of

Know,
rale, ye

ail of that
as

yon

ace

under you
;

My
free bat
to

iinageing at if yoa,
am,

long
die

ye

keep
of

ahall

dwell
of

in

fields aught
place

Heaven
itself

same

cause

blame
in

for

attach thai

ye

shall

dwell
to

the

Dtestiny

allot*,
"

condemned the

mortal

wombs.
to

If, then,

things
the
ye

imputed
bond

your

charge frames
your if ye the

be

alight,
to

leaving death,

of
again
no

fleshly
embrace

subject

shall
sigh

[father]
abaD end
no

Heaven,
some

and

more;
ana,

bvk

commit

greater
your

and
be
not
nor

with

appointed
longer shall of

of ye

frames
in

advanced,
even

dwell

Heaven, shall

in

the

bodies
to

mankind,
round
in

bat
lives

continue
*

after

that

wander

irrational."

"'f.Tim.
necessity
.

42

When should

they have

should
. .
.

be

implanted
.
. .

in

by
*

they
. .

srnaatinsi

and

lore."

rj. Frag,

xxiii
42
return
a B:

'

f'f. Tirn^
wan

"He and and the

who

lived
in hi*

well
native

during
atar,

hi*

appointed there if he he

time

to

dwell

and

would
in and

have

blessed
at

congenial
birth, being,
into

eristenfle.

Bat
pass

foiled

attaining

this, in

second
of

he
he

would
did
not

into

woman,

if, when

that

state

desist
who and he him,

from

evil, resembled

he

would him
cease

be
in

continually evil his of

the
nature

changed which

some

brute

the

he

had

acquired,
untfl
'

would followed

not

from

toils
'

and

transformations

the

revolution \ry the

accretion*,

same'

and
the

the

like

within and

and
mob earth,

overcame

help

of made

reason

turbulent and
air

irrational
water

of and

later
returned

up form

of of

fire

and

and
state."

to

the of any

his
to

first
the

and

better
status

Notice
woman

the
in

omission

reference

inferior

of

the

Egyptian

tradition.

THE

VIRGIN

OF

THE

WORLD

111

23.

Thus

speaking, of

Horns and thus

mine,

He

gave
:

to

all the "It have

gift
is

breath,1
without the law for the

continued
or

not

purpose

by

chance
*

1
;

laid
as

down

of the

your
worse

transformings
if
ye
ye

but

[it will be]

so

do shall

aught will

unseemly, what's
"

for

better,
birth.
else,

if

worthy I, and

of your
no

For

one

will

be

the

Witness what
ye

and
have
shut
"

the

Watcher. heretofore,
as a

Know,
ye

then, do

it is for

done
in

endure

this

being

bodies

punishment
in
as

The
you,

difference shall and and days. if ye your the be their

a

your

rebirths, said,
a

accordingly,

for

have

difference

of

bodies,
a

[final]

dissolution the fair

[shall be]
happiness of

benefit

[return to]

former
"

But Me,

think
mind

to

do

aught
its is

else sight

unworthy
so
as

of

shall

lose what benefit;

to

think the better

"

contrary

[of
for

true],
the

and

take
to

punishment things the for

more

change

infamous righteous
of
men

despite. of change you,

to

But the

who the

stand diviner and and

upon
state,

threshold among

the

shall

be

righteous of
true

kings,
states,

genuine lawgivers,

philosophers,
and
real
seers,

founders and

herb-knowers,

Lit.

"their

""

spirits

which

apparently

link

the

souls

with

their
*

bodies. Reading
pirafakd*.

112

THRICE-GREATE8T

HERMES

and

prophets

of

the

Gods

most

excellent, and augurs of

you

skilful wise,
as are

musicians,
consummate

skilled

astronomers,
"

sacrifice!*,
of

as

many

worthy
24.

things

fair winged
will
;

and

good.
tribes
scare

"Among
for
on

[they
away

shall their

be]
kind
by,
to

eagles,
nor

these them

neither nay
more,

feed other

when be be allowed
the

they

are

no

weaker for

beast what

will

by

them
nature

suffer
is too

wrong,

will

eagles'

just [to

suffer

it].
things
and sleep, of
of
a

"Among
lions,
a
"

four-footed
a

[they
kind

will which

be]
in

life

of

strength
no

measure

needs the weary

among in

in

mortal

body

practising

exercises

immortal

life

"

for

they

nor

grow

nor

sleep.1 things
animal

"And dragons, strength

in
a

creeping

[they
will have
no

will

be]

that live
friends

this
for

great and

and be
it
as

long,

will
man,

do and

harm, let itself

will

way

with
no

be
cast

tamed;
its

will

possess
nature

poison of

and

skin,*

is the

the

Gods.

Cf.

Manetho,

cited
236, 32

in
;

the

Orthogmphy
H.
A.,
v.

of Chceroboscus
39,

(Cramer,
Apion
;

Anecd.

Ox.,
n.

il

JElian,
this

who
is
a

follows commonplace
to

R.
the

145,

3).

But

indeed

queer all the

belief go

of second which and

Mediaeval

JReattartet,

which

back

their

century
was

Alexandrian
in

prototype,
part

famous Hidory

Phytiologui,

doubtless Natural
tt
""1

based

on

Aristotle's

of

AmmaU

Pliny's
*

Hittory.
yjipdear.
we

Ucu

The
have
in

reading
the the

is corrupt
ornate
Mvruw

But

if

we

read

yr\p+t

for

TitpaVov, style
I**

writer's usual
yip*s

and

somewhat found
in

strained Aristotle

rnpas

for

(H.V^

5. 7. 10;

8. 17.

11) for the

changing

of

serpents

THE

VIRGIN

OF

THE

WORLD

113

"

Among
;

the for into

things

that will
sea,

swim

[they
pity upon

will

be]

dolphins
who fall

dolphins the them

not

take and

those still

if

they while
them,

are

breathing dead
they
water

bear
will

to
ever

the
even

land, touch

if they're though
in

they
will

be

the
"

most

voracious

tribe

that

the

dwells.

25.

Thus

speaking
Thereon,
son

God

became
from which

imperishable the
no mass

Mind.1
uprose
a

Horns, Spirit

Earth
of
in

very

Mighty

body his the with

type,

could

contain,

whose though he
was

strength
he

consisted knew
"

intellect. things which

a on

And which
man

full the

well

questioned clothed

body
to

according
yet

his

body

fair full
of

and fear

dignified,
"

savage he cried
saw

overmuch

and souls
""

immediately plasms, he

the
:

were

entering
are

the

out

What Records

these of the
he
a

called,

0
"

Hermes,

Writer

of

the

Gods

And
he

"

when
"

answered daring
work,

Men

!"

"
"

Hermes,"
man,

said,
eyes

it is

this talkative things

making
of
even

with
with
skin. explained supposed young
1

inquisitive,

and
to

tongue, which
then be

power
The
as

henceforth

hear

"

phrase

as

is
to

the the

nature

of

the

Gods"

may

referring

parallel serpent

between

the

anciently growing

rejuvenescence
of the Gods.
i. 27
"

of the

and

the

perpetual

Of.

C. H.,

This

when
42

he'd
K:

said, the
"When
in

Shepherd
the

mingled had

with made
nature."

the
all

powers." these

Cf.

Tim., He

Creator accustomed

ordinances

remained

His

own

VOL.

III.

114

THRICE-GREATEST

HERME8

are

no

concern

of

his, his

dainty of

of touch

smell,
on

who
every

will

use

to

its full

power

thing.
"

Hast
him

thou, free will

his

generator,
care,

judged
who the in fairest
thou

it the

good

to

leave

from

future

daringly
which without make the his Earth?
26.
"

gaze
hath? who

upon

mysteries

Nature
a

Wouldst in the
unto

leave
come

him

grief,

days

to

will

thoughts

reach

mysteries

beyond

Men
out

will their
nature

dig

up

the

roots

of

plants, Men

and
will will

will

find

juices9
of

qualities.
stones.

observe dissect dissect they

were

the
not

the

Men but

only

animals

irrational,
to

they'll how their selfo'er

themselves, made.
e'en

desiring
They
to

find

out out

will the
sea,

stretch and
one

daring
grown
to

hands forests

cutting another
out
as

down

will

ferry will holy chase

lands
inner may

beyond.
nature

[Men]
of and
to

seek
spaces after the

well
no

the foot the

the will

which them of

tread,

into

height, of

desiring the
are

observe

nature

the

motion
"

Heaven. yet moderate

more

These

things
remains

[which
than

they

will

do].

For realms

nothing
;

Earth's they will

remotest

nay,

in

their

daring

track
27.

out

Night,

the have their

farthest they, initiation

Night
then,
in

of alL
to

"Naught receiving

stop

them of

from

the

good

THE

VIRGIN

OF

THE

WORLD

115

freedom
terror's

from

all

pain,

and, from

unconstrained

by
out
a

grievous
from all

goads,
care.

living

softly

life free

"Then
an

will

they

not

gird
to

on

the
?

armour

of

over-busy then,
unto
"

daring
reach the them where
out

up

Heaven
souls

Will
from ? plan fear they
in

they all

not,
care

their

freed themselves

[primal]

elements
to
as

Teach

henceforth they have

in

long well that

pain

to to

out

something,
danger be
of

the may

of

its ill-success,

order of

tamed their "Let

by
hopes. the by
hopes.

the

sharp

tooth

failure

too

busy

nature

of

their and

souls

be
and

balanced
empty

desires,

and

fears,

griefs,

"Let souls,

loves hopes,

in

quick

succession
sometimes

sway

their

manifold

desires, that
them

fulfilled, bait amid

of

and
their

sometimes
success

unfulfilled,
may

the
into

sweet

draw

struggle

direr
"

ills. Let fever lay

its

heavy submit dost these

with poor

hand desire
thou,

on

them,

that

losing
28.

heart

they

may

to

discipline."
son,

Thou
thy

grievest, mother
not

Horus,
in
art
was

to

hear
Art

put

things

words?

thou

struck
at

wonder,
man

thou

not

terror-struck

how what said

he

grievously

oppressed When pleased,

Hear

is sadder

still ! Hermes
out
was

Momos
for

these
was

things said

what

said

of

affection

116

THRICB-OREATEST

HERMES

for him

and
thus

so

he

did

all that

he

recommended,

speaking
"Momos,

the

Nature

of the

Breath
not

Divine become

which
inert.
me as

doth
The
steward
"

surround
Master

[all things]
of
as

shall

the
manager.

universe

appointed

and

Wherefore the I keen-eyed will

the

overseer

of of devise of be of power

His the

command
all, Adrasteia1

will
;

be and

Goddess
skilfully

an

instrument, of

mysterious,
cannot
err,

possessed and earth

to cannot

sight
whereto

that

escaped,
necessity
"

all

things from which

8trument

on

shall final

be
an

subject,

birth binds

dissolution, ail all that's

instrument

together rule

done.
on

This

inas

shall

other

things

Earth

well
29.

[as man]."
These words,

said

Hermes, the

did

speak
was

to

Momos,
a-going.

and

forthwith

instrument

set

When entered been Monarch Gods

this
in

was

done, bodies,

and and

when

the had

souls

had

the

[Hermes]
was

himself the The make

praised

for convoke

what the
once

done,
in

again
session.

did

Gods
more

assembled,

and

did

He

proclamation,

saying
all ye

"Ye
chiefest

Gods,

who from

have all

been
decay,

made
who

of have

Nature,

free

Nemesis,
to

the
the

karmic

deity,

"

she

from

whom
of

none

according

generally

accepted

derivation

the

THE

VIRGIN

OF

THE

WORLD

117

received
order
out

as

your

appointed mighty will in be

ever

lot Mon,
never

for through weary

ever

more

to

the

whom

all
surrendering

universal

things
themselves

grow
to

turn

the of

one

other,

"

how

long
none

shall
can

we

rulers know?

this How

sovereignty long these

that things, of

shall and each Let

they

transcend ?
us

the

power

of

sight

Sun
"

Moon
of
us

Let

bring by
our

forth
own

according energy chaos

seem

to

his
out

power. this
a

wipe
to

inert

state

of

things
to

let

be
to

myth

incredible
work
;

future

days.
will

Set

hand

mighty
30.

and

myself

first begin.9' in cosmic

the order

He began
unity above

spake; the

straightway differentiation

there black forth Earth, grew

of

up-to-then shone

[of things].
tricked a-tremble, and that
to out
as

And
all

Heaven
his

with the

mysteries; shone forth fair side.

men

still

Sun
with

harder,

appeared bedeck her

even

all
on

the

adornments For think beautiful

mean,

round things

every which have

God
that

are

in

in
of

truth

they

been

made
And
a-

to

serve

the

laws

God.
now

God
;
as

rejoiced
and all

when
full

He

saw

His
which

works held that

the

moving
much

filling

His

Hands,

as

surrounding and

space,

with

all tight

Nature handfuls
"

had

produced,

squeezing

mightily,

He

said:
Earth,
take

Take

[these], 0

holy

those,

all-

118

THRICB-GREATR8T

HJBRME8

honoured things,
31.

one,

who

art

to

be
thou

the

mother
1
"

of

all

and

henceforth
spake,

lack

naught

God
as

and

opening
have,

His

Hands, them

such all in

Hands
into

God

should of
were

He
world

poured

the

composition

the

And
in every

they
way;

the for

beginnings that the

unknown
as

Souls

newly

shut

in
to

prison,
strive in when

not

enduring
emulation command back, revolt, began range in

their with
of that

disgrace, the

began
in

in

Gods
high

Heaven,
and

full held

their

birth, the
same

they using

had
weaker

Creator,
as

made

and
to

men

instruments,

make

them
in

set

upon

each and

other,

and
war

themselves themselves.

conflict,

make

among
Thus
so

strength that and living

until
to

did

mightily
did holy

prevail

o'er

ness, weak-

the

strong
from

burn
places down in

and

massacre

the
cast

weak,

the the

down
the

they holy

the

and the
to

dead

from
their

shrines,

Elements

distress

resolved

go

God

their
state

Monarch
in which the
men

[to complain]
lived

about The approached formulated

as

the
now

savage being

evil

very

great, made in
some

Elements and words

the their

God
complaint

who

them,
such

these:
32.

It

was

moreover

Fire

who
:

first

received

authority
"

to

speak. Artificer

He
of

said this

Lord,

new

World,

thou

THE

VIRGIN

OP

THE

WORLD

119

Name
now

mysterious revered

among ail mankind, it ?

unto

the how
to

Gods, long
leave

and

up

to

by

hast the

Thou, life of

Daimon,

judged
without
now

right

mortals
"

God Thyself

Show
Thee;

Thy
savagery

World

ing1 consultlife
with
;

initiate laws hopes

of
to

the life
;

of
give

peace

give fair

to

right
;

oracles
men

fill the
"

with

all the

things

and
none

let

fear sin.

vengeance

Gods,
due

and

will

Should
they

they
will

receive

retribution
from

for

their doing

sins, wrong;
one

refrain will will be

respect

henceforth
their

they any
more

oaths,

and

no

ponder taught
to

sacrilege.
render

"Let

them received,
in altar up
to

thanks
may

for

benefits do
from
"

that

I,

the

Fire,

joyfully
they may
forth.

service the For

the send
now

sacrificial

rites,

that

sweet-smelling I
am

vapours

polluted,
men

Lord
am

and

by
to

the

godless
up

daring

of these They forth;

will

I let

compelled
me

burn
1
was

flesh.

not

be

for

what with

brought my Air

but

they

adulterate

all indecency
33.

undecaying
too

state."

And also,

said
am

"I
vapours

Master, the

made
of
no

turbid the dead

by

the

which
am

bodies and,

exhale,
with

and

pestilential,

longer
above
on

filled

health, ought

I
not
1

gaze
to

down behold."

from

things

Sc

as

supplicant*

consulting

an

oracle.

120

THRICfc-GfcEATEST

HERMES

Next received said:

"

Water, authority

my
to

son

of

mighty spake

soul,

speak,

and

and

Father,

wonderful and

Creator

of

all things, who

now

Daimon through this

last, pure,

self-born, Thee command

for

Nature's
all

Maker, things, for the

doth

conceive the
rivers'

at

streams

ever

to
or

be
wash

that

the

rivers
or

and else

seas

the

murderers'

hands

receive

the

murdered."
34.

After
up

came

Earth 0
:

in of

bitter

grief,
renown,

and thus

taking she

the
to

tale, speak

son

high

began "0

sovereign and
Master

Lord, of
the

Chief Wheels,1 them

of

the Thou

Heavenly
Ruler of

Ones,
us

Elements, from

0 whom

Sire
all and

of

who
have

stand the

beside

Thee,
of

things of their and

to

beginning
and end decree, into that O
men

their

increase

decrease, have the

whom
is

they
due

cease

again

their

according

Necessity's
godless
rout

greatly doth
"

honoured dance
upon
in
;

One,
my

the bosom.
as

of

I hold things
only

my

embrace I,
as

well didst I

the

nature

of

all
not

for

Thou
all,

give

command, them also

bear

them killed. the

not

but
now

receive
am

when The things

they're world

But Earth
a

I dishonoured. filled with all

upon

though

[else] hath
1

God.
the world-wheels.

Or

disks,

presumably

THE

VIRGIN

OF

THE

WORLD

121

"

For

having and

naught

to

fear

they

sin down

in

everything,

from
by

my

heights, evil
art.

Lord, And
I'm
to

[dead]
with

they

fall

every

soaking
all
in

the

juices
am

of

their

carcases

corrupt
me

Hence
of
as
no

I, Lord, With

compelled all I bear

hold I would

those

worth.

hold

God

well.
"

Bestow
contain

on

Earth, yet Thou of

if
some

not

Thyself,
holy

for

could
l

not

Thee, Make

Emanation
more

of

Thysel" than she the

the

Earth
;

honoured
is

rest

Elements
of

for

it

right
in

that she

should
ail."

boast

gifts

from

Thee,

that

giveth
35.

Thus
all Voice,

spake things spake

ye

the

Elements the
:

and of

God,
His

full-

filling holy

with
thus

sound

[most]

"Depart, of
a

Holy
nor

Ones,
yet the in

ye any of

Children
way

worthy
attempt
to

mighty
nor

Sire,
leave

innovate,

whole

[this]My

World

without "For among

of

your
now

active

service.

another and
"

Efflux shall be
a

of

My
pious of

Nature supervisor living the but of

men

is

you,

he

all

deeds

judge
absolute

incorruptible of those

and
not

monarch only

beneath

earth,

striking
on

terror

[into them]
And by shall did
cease

taking birth
man."

vengeance the
fate

them. deserved

his

class
every

he
so

hath
the

follow
from

And

{Clements
1

their

com-

rivk

itpmr

awtppoiav.

122

THRICE-GREATB8T

HBRMB8

plaint, their exercise

36.

upon peace of
;

the

Master's

order,
them in said

and continued his rule.

they
in

held
the

and

each

of

his

authority thereon

and

And
was

Horus
it,

How

mother,

then,

that

Earth

received

God's
And I
is

Efflux? Isis
not

said

may

tell the
to

story

of

[this] birth
the mighty origin

for

it

not

permitted

describe

of

thy
lest

descent,
afterwards should God

Horus, the

[son]

of

power, immortal
so

way-of-birth
unto
men,"

of

the

Gods
far

be
the

known
Monarch,
sent

except

that and sire

the
a

universal while thy

Orderer
mighty that

Architect,

for

little

Osiris,
might Tifl who of

and
help

the the who the

to
to

mightiest
world, filled savagery
for

Goddess
all things

Isis,

they
them. they

needed

they

life full of
of mutual they

life.

Tis

caused
men

slaughtering who

cease.

Tis
Gods their
they who

hallowed
and

precincte

the

ancestors

spots
laws,

for

holy and

rites.

'Tis

gave

to

men

food,
'Tis

shelter. who of them; while of

on

they the

will,
my

says records

Hermes,
all, and they
are

learn

to

know

secrets

will
will

make
keep suited

separation

of

and those
men,

some

for for
on

themselves, the benefit and

that they

best
will

mortal

engrave

tablet

obelisk.
Of.
C. h^ xiii

(xiv.)

(Com.).

THE

VIRGIN

OF

THE

WORLD

123

'Tis
of law

they
;

who

were

the the who

first world
were

to

set

up

courts

and

filled
they and of

with the and

into

justice
authors
brought

and
of the

fair good mighty

rule. pledges

'Tis

of
an

faith, oath
men

witness

men's

lives. wrap
up
*

'Tis
those

they who they and

who ceased who learned

taught
to

how they
into

to

live,

as

should the the

be.
cruelty

'Tis
death, goes
it
ever

searched that
return

of

though into
men's

spirit bodies,

which
yet

out

longs
fail
to

to

if

have

the

power

of

getting

back

again,

then they

loss who
space

of life results. learned

was

Tis

from filled

Hermes
with hidden by

that

surrounding

daimons,

and

graved Tis

on

hidden alone

stones

[the

teaching].
Hermes of
men

they hidden and

who, became

taught
the

in the

God's
arts,

codes,
and

authors which

sciences, and they givers who, have with the

sacred

all pursuits their

laws.

do

practise,

of

'Tis things
in

taught

by

Hermes by

that

the
to

below

been
things
rites

disposed above,
o'er

God

be
on

sympathy
earth

established the mysteries

the
in

which

Heaven 'Tis they

preside. who,

knowing
devised
in

the the
order

destructibility grade that

unto

of

[mortal]
in

frames,

of
no

prophets, prophet
the

all things stretched

perfected,

who

forth
1

his

hands

Gods,

Sc.

mummification.

124

THRICE-GREATEST

HERMES

should and

be

in

ignorance

of

anything, the soul,

that and
pain.

magic

philosophy
the And

should

feed it

medicine

preserve
38.

body having
perceiving
were

when

suffered this,

done
that

all

my

son,

Osiris

and
quite those above that

myself full,

the

world

was

[now]
back by

thereupon
in

demanded but
unto

who till
we

dwell
had

Heaven,

could
the

not

go

made
space

appeal might
as

Monarch,
ledge knowourselves

surrounding
of the soul1 in

with well,
ascent

this and
we

be

filled

succeed

making
For
that

our

acceptable
in

[to

Him].

God

doth

hymns

rejoice.
Ay,

mother, the

Horns

said. of this

On
hymn,

me

as

well I
may

bestow

knowledge
in ignorance.

that

not

remain

And

Isis

said

Give

ear,

son

0t"pfa,

contemplative Commentary

science,

face the end

to

face of the

knowledge. following
excerpt

The

begins

at

EXCERPT

XXVI.

THE

VIRGIN

OF

THE

WORLD

[II.]
a

(Patrizri (p. 32b)

Text:
Same"; Stob., G.
;

runs

this xli.
M.

on

to

the

last

without

break. the

Phys.,

45,

under

heading:
W.

"In
i. 407-414.
etc.,
as

pp.
Havre

420-427;
III., No.

i. 299-304;
"

M6nard pp.

ii.

of

Fragment,11

above,

201-208.)
Now
know if thou

39.

wouldflt,

O
on

son

of

mighty

soul,

aught
said how
:

beside,
:

ask mother souls

!
of
are

And I

Horus
know Isis

great
born ?

honour,

would And

royal

said
the

Son

Horus,
souls

the
is

distinction

which of
this

marks kind. Four fall be the

out

royal

somewhat

regions
a

are

there and

in

the

universe

which
cannot

beneath

law

leadership

which

transgressed
Air,

Heaven,
"

and holy

the

Mther,

and

and
in

the

most
son,

Earth.

Above
whom all; and with

Heaven,
all the

the doth

Gods
rule the the

do

dwell, Architect
o'er

o'er

rest

of

in

the

Mther

[dwell]
the
126

Stars,

whom
;

the

mighty

Light-giver

Sun

holds

sway

but

126

THRICB-GREATE8T

HERMB8

in
rule

the
the

Air Moon
rest

[live]
;

only
on

souls,1 the Earth

o'er

o'er

whom

doth
men

and living

[do dwell]
whom

and doth
40.

the

of
to

things, holds
son,

he

who

happen The
to
are

be

king

sway. the kings

on

Gods
rule

engender,

it

has

deserved, The whom

rest
;

[the race]
the
to

that

lives
of

Earth. king,
than

rulers
the

emanations

the royal

of

nearer

him

is

more

the than
to

for

that
to

the God,

Sun,
is far

in
more

that
vast

'tis

nearer

the whom

Moon

and
in

potent,

the

Moon

comes

second

both

rank

and

power. The Gods, the but

from

king, but first he

then, of
men

is
;

the and

last
so

of

all
as

the

other
is

long
his

he

upon

Earth, hath
men

is divorced

from

true

godship,
him

something and which

is

that is like
sent

doth
to

distinguish

God
to

The
is from whence
from

soul
that

which
space

down
is
to

dwell
those
men.

in

him,

which descend
souls

above other
sent

regions

[the souls]
that
two

Down rule
for

space
reasons,

the
son.

are

to

those
41.

They

who

have cycle
into

run

noble,

blameless

race

throughout
to

the

of

their

lives, born

and
as

are

about
in

be

changed that by
to

Gods,
of

[are
kingship
power
are

kings,]
may

order

exercise
use

they
the

train

themselves while
certain

the who
A

Gods
Gods,

enjoy;
but

souls
1

already

MS.

adds

"of

daimone*."

THE

VIRGIN

OF

THE

WORLD

127

have

in

some

slight

way
are

infringed
born
as

the

rule
in in

of

life

which
that

God
they

inspired,
may
not,

kings,

order

in

being
of

clothed
loss of
may
same

bodies,
as

undergo
well
as

the
nature,

punishment and that have bound

dignity
not,

they the

when other

they
men,

are

enfleshed,

lot they

as

but free.
The

have

when

what

enjoyed

when
42.

differences
shown
are

which

are,

however,

in

the part

dispositions
of kings,

by

those

who

play

the

not

determined these
are

by
all and such do
;

distinguishing
but daimons souls
not
come
as

their

souls,

for
of

divine,
the

by

the who

constitution

the

angels For
that

attend

on

them. for such

these

descending
without knows
e'en a

purposes
escort to

down up
above
estate

guard
to

and give they

for

Justice

how though
ever

each made

what

is its due

be

exiles

from

their

country

fair. then,

When,
daimons

my

son,

the the

angels soul
are

and of of
a

the
warlike

who

bring it has

down
to

kind,
proclivities, all the
more

keep
its
own

firm

hold

their but other

forgetting
remembering
to
are

proper doings

deeds,
of

the

the

host

attached they its they

it

When

peaceful,
course

then
in

the

soul

as

well

doth

order

own

peace. then
it
too

When the right

love

justice,

defends

128

THRICE-GREATEST

HERMES

When
And

they when

are

music-lovers,
are

then

it

also

sings. it also

they

truth-lovers,

then

doth For
a

philosophize.
as

it

were

out

of

necessity of

these

souls that
to

keep bring
man's

firm

hold
here
;

of

the

proclivities
are

those
down
nature,
more

them
estate,

for

they

falling
own

forgetting
they

their from

and they

the

farther in

depart
the them hast

it, the

have

memory

disposition

of

those

[powers]

which
43.

shut Well

[into bodies].
thou, mother, souls,
me
"

all explained, how they

are

said born,

Horns.
thou As which
case

But
hast
on

noble told

not

yet
son

the
one

Earth,
from

Horus,
so

there also
is

are

states

differ of
start

other, they which nobler

it

in

the

souls.
;

For
that hath

have
starts

regions from
one

whence
a

they

and

more

glorious

place,
so.

birth
as

than
men

which the free that

doth

not

For

just

among the and

is of

is thought

more

noble
in

than souls what

slave
a

"

(for

which of

is superior

ruling
"

nature
so

necessity

subjects

inferior)

also,

*****

44.

And ?

how

are

male

and

female

souls

produced

Souls,

Horus,

son,

are

of
occurs

the
in

self-same
the
text,

nature

lacuna,
extent,

unfortunately,

here

and

must

be

of

some

for

the

way

of both

of these

souls

is not

given.

THE

VIRGIN

OF

THE

WORLD

129

in
same

themselves, place male

nor

in where

that the

they

are

from

one

and

the

Creator
are

modelled

them;
a

nor

female of souls. brings

some

they.

Sex

is

thing

of bodies, That
are

not

which

it
more

about

that

some

of
son,

them that made. body

stouter,

delicate, all nothing which things

is,

[cosmic]
"Air"

"air"

in

which
is

are

for

the

soul
it,
an

but
is

the

which of earth As, has

warm,

envelopes and then, of

water,

element and

composed

air

fire.1 of but which the less is and female of dry

ones

the
wet

composition and the

more

cold,
soul

and
in
a

accordingly of this
as

shut

plasm

kind,
contrary

becomes
is

relaxed
found
to

delicate, in
case

just
males.

the

be

of

For
and

in

their of cold
as

case

there's
wet
are

more

of

dry

and

warm,

less

and
these do

wherefore

the
more

souls
active.

in

bodies
45.

such

sturdy

and

And
mine? Isis

how

souls

become

intelligent,

mother And The

in

answered of the

organ

sight, these when keen. has

as

my
are

son,

is and

swathed thick, light, for the

wrappings.
eye is dim
;

When
but
most

dense
thin

the then soul.

they're

and

is the

sight
it
to
as

So

is it also

For

well

envelopes
it

incorporal incorporal.

appropriate

it,

just
1

is

itself

Of.

46

below.

vol.

in.

130

THRICE-GREATEST

HERMES

These

envelopes

are

"airs"

which thin

are

in

us.

When
is

these
the soul they
are

are

light

and

and
on

clear,

then

intelligent;

but,
thick

the

contrary,

when

dense
as

and

and

turbid,
sees

then
at

[the

soul],
but

in

bad
things

weather, which

not

distance
feet
46.

only

lie

about

its

And
is
our

Horus
the
holiest

said:
reason,

What outside
as our

mother,
are

that
so

the
of

men

land
?

not

wise

mind

compatriots Isis Earth her up back,

to

And The
upon

said

lies

in

the
to
a

middle human

of

the

universe

like
heaven,
as

being,

with
out

eyes
as

turned
many

and
are

portioned limbs
in
as
man.

into

regions
turns

there
eyes

She
own

her
that

to

Heaven
changes

though she may

to

her also

Sire,1
about hath

with
own.

his

bring She
right

her her

head
to

set

to

the left

south

of

all,
to

shoulder
;

south-east, below under succeed the

its

shoulder

south-west beneath beneath beneath

47.
A

her

feet

Bear, head Bear

;

right
her
;

foot

its tail, left

thighs
waist

those

that middle
of this

the

her

the sign

[Stars].
is that
are

men

in the

south, the

who

dwell and

upon

her

head, hair.
1

fine

about

head

have

good

Cf.

P.

SL 4,

rrir.

1.

THE

VIRGIN

OF

THE

WORLD

131

Those archer Those part fight others

in folk in
"

the for
the

east

are

ready
to

for the and

fight

and

this
west

pertains
are

right
for

hand. the
is
most

steadier hand,

with

the

left

and
they

what
for

done
part

by

with
to

the
left

right,

their

attribute
Those have

the

underneath

the legs.

Bear

excel

in

feet

and

especially who
the
zone

good
come

Those about

after
is
our

them

little Italy

way,

which all have

present

and and

Greece,
backs.
.

they

well-made

thighs

Moreover, whiter But

lies in
a

all the the

these
rest

[northern]
whiter land
men

parts upon
our

being
them.

than
since

bear

holiest
of

of

forebears the

the
man's

midst
body and

Earth,
as

and
the spot
it

that

midst
of the the
no

of

serves

precinct from which

heart soul less

alone, doth the

as a

heart's the
men

the of

start,

not

only
rest

have

other special all

men

things thing and

which
are

all gifted with

the with

possess,

but

intelligence
in that

beyond they heart.

48.
are

filled and

wisdom, up

begotten

brought

above

her

Further,
of

my clouds

son,

the which
.

south
mass

being
themselves

the

receiver

the the

together

from

atmosphere
fallen

.l

Something

hat

evidently

out

here,

as

the

sentence

ia

nowhere

completed.

182

THRICE-GREATEST

HERMES

For

instance, of

it

is

just
in

because
the

there that the

is

this
it
is

concentration

them flow there.

a

south,
upon

said

our

river

doth frost

thence,

ing break-

up

of the

For
the air in impediment the mind.

whensoe'er

cloud1
mist,

descends, and fog eyes,

it

turns

about
a

it

into of

sends
or

it mist

downward
is
an

kind
not

fog;
to

and the

only

but

also

to

Whereas
that hot

the

east,

Horus, confusion risings

great

in

glory,
over-

in

'tis thrown

into

and of the

made
sun,

by

the

continual
too,
same

and that

in
it

like

fashion the
the

the

west,

its

opposite, its
no

in

suffers

things

through
them

descents,1 for
concordant

afford
clear

men

born

in

conditions with his

observation.

And with
men

Boreas
their

cold,
congeal Whereas the

together
of
centre

bodies

doth

minds
the

as

well
all these for

of

being
itself

pure and
ever

and
all
it

undisturbed,
that brings such
are

foreknows
it.

both free from

in

For,

trouble,
and
wins
a

forth, weapons and with

adorns
wars

and

educates, and

only the

with

[on men],

victory,

consummate

skill,

like

good

Reading
These and earth

v"t"t\n ideas moving

at

for
course

r*"t"4\p. spring The

sun

The

text

is very the

faulty.
of
to
a nearer

'

of

from
was

conception
thought

flat

earth the

sun.

thus

be

its rising
east

and
west

setting,
were

and

consequently
to

those

at

the

extremes

of

and

thought

be

in

danger

of

being

burnt

up

by

its heat

THE

VIRGIN

OF

THE

WORLD

133

satrap,1 the

bestows

the

fruit

of

its

own

victory

upon

vanquished.
49.

This what
in

too

expound,
is

0 that their

lady, when

mother
men

mine

For
alive very

cause

it

still part
" "

keep their times

long

disease,
and
?

rational very soul

reason

their

at

becomes And Of friends

with
two
or

disabled
Isis
answer

made
my

living
with

things, fire,
some

son,

some

are

made
some

and

some

with earth,
some

water,
some

air,

and

with and

and with
some

with

three
on

of these,

all.
are

And,
enemies

the fire,
some

contrary,

again
some

made
of them,

of

and of

of
some

water,

some

earth, and
some

and

air, and and the the

some

of

two

of

of three,
instance,
son,

of all. and all earth all flies flee

For

locust hawk
air

fire ; the

eagle
water

and
;

and

high-flying
;

birds
avoids creeping

flee the

fish,
air.

and

the

snake and all

open

Whereas earth
;

snakes

things
water ;

love winged
;

all swimming
air, of

things which still they higher

it.

[love]
are

things,
those

the

citizens the
some

while and

that their
as

fly

[love]
Not fire; have

fire

have animals

habitat well
for

near

that
for

of

the

do

not

love
even

instance

salamanders,
in it.

they
one

their

homes

It

is

because

or

Some
;

historical
I
can

allusion nothing

may

perhaps
to

be

suspected

in

this

term

but

find

appropriate

suggest

134

THRICE-GREATEST

HERME8

another
outer

of

the

elements

doth

form

their

bodies

envelope.
Each
is

50.

soul,

accordingly,
and

while by

it

is

in

its

body

weighted
it is of

constricted
it

these

four.

Moreover
with
some

natural and then,

also

should with
not

be
others.

pleased

them

pained
it
;

For height
nature,

this
of

cause,

doth
as

reach
is in

the

its
e'en

prosperity while
it thinks,

still,

it

divine
them, thoughts

by
it

[wrapped
though it
set

up]
not

struggles
as

and

such from

it

would
in

think

were

free

being

bound

bodies.
if
stress,

Moreover
storm

these
or

[frames]
of
on

are

swept fear,
as

with

and soul the

disease
the

or

then
man1

is

the upon

itself

tossed with

waves,

deep

nothing

steady

under

him.

COMMENTARY

ARGUMENT

1.

The

"

Virgin
into the

of

the

World

"

is

sacred
first

sermon

of
in the The

initiation
which the

Hermes-lore,
of

the

initiation,
on

tradition
to
or

the

wisdom by
the
name,

is handed word

by

hierophant
instructor,

the

neophyte,
is her

of

mouth.

revealer, in

representative

of

Lris-

Sophia,

and
son,

speaks
the

pouring
the

forth
first

for

her
of
compares

beloved
1

new-born
Meineke
H. in

Horus,

draught

For

Wpmwt

reads Del^ for

fatf^m
198
:

("asphodel"),
fartx*"
"einandation.*

and

Gallimaehus,
it.

wmJuppd?

*"frwy

But

see

no

necessity

this

strained

THE

VIRGIN

OF

THE

WORLD

135

immortality,
mortal
him from This cup

which of the
"

is to

purge and

away

the

poison
and
so

of

the

f orgetfulness

ignorance,

raise

dead."
explains mystery
each that the

pouring-forth order, being, and

divine
mystery,
to

economy
"

is

perfect
of

transcending
being,
a

each

state

mystery

those

below

that

state.

This in
the

order
far-off

no

mortal
when
essences

intellect
as

can

ever

grasp
no

nay,

ages,

yet that

there

were

men,

but
first
these

only

Gods,
of

those
the
to
us,

know
even

no

death,
these
at

the

creation

World-creator,"
were

Gods,

mysteries
the
greater

in

amazement

the

glories

of

mysteries

which

decked beauty.

the

Heaven
these

with

their

unveiled
not

transcendent God
were as

Even

Gods

did
2.
were

know

yet immortal, Heaven's

The

Gods

but

unknowing;
amazed,
of
of

they nay

intoxicated
at

with

beauty,
the

awestruck,
Then
over came

the

splendour forth
another the

of

mysteries

Heaven. Father into

there

outpouring of

the

all; hearts

He

poured and
they

Splendour
to

His

Mind

their With

began

know.1 is

this

representation
which
"

blended
that

mythical this
humanity
was

historical brought had

not

tradition
about
as

suggests
"

all
our

for yet

an

earth

on

which

appeared,
earth
was

in
not

far-off
as

distant
now,

days

when the

apparently
purest
that
no

our

ages
not

ago,
men.

Golden
race

Age Gods,

when
those

there

were

Gods,
in
whom

In
was

of

of but

them
a

the

ray
were

low-burning
in the
was

spark,
heavenly

divine

flame,

the

instructors 3.

wisdom.
a

Of

these

Hermes,

race

or

"being"

rather

The gradual

arising

of

the of

knowledge
this
of knowledge the

of

God down of

among
to
man,
"

the

Gods,
reminds
"

and
us

the

descent

somewhat system of

of

the

method

descent

the

Gospel

in

the

Basilidefl.

136

THRICE-GREATEST

HERMES

than

an

individual wisdom
of
others

; these

"

Sons
on

of

Fire"

left
in

the

record in

of

their

engraved
of
; and

"stone"
race

symbol, knowing

charge

the
so

same

but
to
not

less

than
4.

themselves
Those

they

ascended
them had
were

Heaven. the the

same

that

succeeded
hearts
"

flame
race,

so

bright but
hand
"

within younger
on

their souls

they

of

the

Tat-race.
to

Hermes
them,

could the
in

not

the

direct and

knowledge
so

"perfect symbol
themselves

sight
and

(O"epla),
Still the

recorded
the

the

wisdom

myth.
to

later

Asclepius-race

joined

Tat-souls. however,

All long Ms;

that

this,
even

took the days

place

many
the Hermes
to

many

ages Osiris
so

ago, and

before
the
Isis

of
of

men-gods
was

for
even

real

wisdom had by
the

ancient

herself
too
won

had
means

search the
see,

out

the

hidden
when

records,
she

and

that

of
to

inner

sight, the
True

herself
risen
5.

had
for
the her

power

and

Sun

had

mind.
of
as

But

strain past, for the

reconstructing
he

the it
to

history have is
have

of
been,

this is
with

far-distant
too

conceived
He Plutarch
"

much "myths,"

writer. what

knows

he

dealing called reality

any
he

with
of

would knows
have
ever

the
these

"

doings

the
"

daimones Books
if
"

he

that
no

in

primaeval
existence,

of

Hermes they

longer

physical knows
the

indeed
what

had told, about

"

any;
or

that

no

matter

legends may

are

ever whatancient

general

priesthood
of
the

believe

physical
has is

inscriptions

primaeval
the of

Hermes, wisdom and

of
not

all

this

passed engraved
the

away,
on

and
the

that

real
the

Hermes hidden

tablets

aether,

in

shrines "Books"
cosmic

of

earth.
are

The of
"

engraved
and
the

in hidden

the

"

sacred
away

symbols

the

elements,"

hard

by

the

secrets

of

Osiris
speaks

"
"

mysteries heart

of The

creative
true

fire, the

light

that

in

the

Books

of

THE

VIRGIN

OF

THE

WORLD

137

Hermes
pure

are

hidden of

away
the

in
unseen

their

own

zones,

the

elements

world

"

the

celestial

Egypt.
6.

This of

wisdom
men;

was

held
was
a

in

safe

keeping
not
a

for

the

"souls"

it

soul-gnoais,
writer
of

physical recital of
men

knowledge.
his
in

Hereupon of the
state,

the

begins
the

the

of

tradition1
their "Books
:

creation

"souls"
is

unfallen of

all

of
The

which

derived
runs

from
as

the

Hermes."

soul-creation

follows
The

Watchers8 for
has
a

approach

the Dawn,
to

Creator.
for
a

The
new

hour Day. the

has The

struck

new

Cosmic
for

time
The

come

Cosmos of
the

awake

after
turns

Night8

Creative
thought,

Mind
to
a

universe

His
a

attention,
new

His

new

phase

of

things,

world-

period.

7.
space,4

God
and

smiled,
with

and His
from His

His Word,
out

laughter

thrilled forth
into

through
the of

called
the

light
the
or

the
new

new

dawn

primaeval
creation,

darkness transcendental
in all
or

world-space.
Nature,

first

intelligible
of

stood
the

before

Him,

the

marvel potential
cosmos

her

new

beauty,
the
new

primal
or

pleroma, system, many

the
others,

fullness,
of
who
our

of

universe
there
the
were

ideal
"

world,

for
at

the

Gods

marvelled
Straightway

mystery.
Nature their

this

fell

from

one

into

three,
to

herself

and

Toil

and

fairest

child

Invention,

Or

rather
unto

apocalypse
me."

; see

"

15

"

As

Hermes

says

when

he

speaks
*

Cf.

the

Egregores
;

of

The

Bock

of
"

Enoch

see

Charles1

lation Trans-

(Oxford
3

1893), Index,

under
a

Watchers." periodical Pralaya,

to
use

The
terms

new

Manvantara Aryan is

following tradition. in
one

the
4

of Indocreation forth Ha

The

figured Creator

Egyptian
seven

tradition of

as

the
a

bursting

of
!M

the

into

peals

laughter,"

sevenfold"

138

THRICE-OREATEST

HERMES

whom

God
form

gave alona

the

gift

of

being,

themselves

producing

ideal
The

first

creation,

then,

was

the
to

bringing

forth gave

of
the

potencies gift of

and being;

types
it
was

and
as

ideas, yet

whom

God

the

world

"above,"

the

primaeval
the
was

Heaven,
unchanging be.

in

ultimate

perfection,

thus

constituting

boundaries These

of

the

new

universe

that

to

things-that-are
or

were

filled for
these

with
were

"mysteries,"
not
as

not

"breaths"

"lives,"

yet
next

8.

The the

stage

is

the

breathing
lives
into

of
the the

the

spiritual

(not
of This

physical)
primal

breath

of
that

fairest

blend

the

elements
or

condition
is

world-area.
The

blend

soul-substance
were

called

psychfisis.
earth,
water,

primal and
air,

elements
but
"

not

our
"

mixed

fire,
as

knowing calls
"

fire it,

(perhaps

"

fire

in

itself,"

Hermes
the
"

elsewhere

or

intelligible
"

fire, perchance

flower unknowing
"

of fire

of the
if
we

so-called
may with It
even

Chaldaean
from

Oracles
the full,
or

"

l)

and

air,

judge
all
is

phrase

(7)
and

Let

heaven

be

filled
tool"

things

and

air

aether that

[?=fire]
is
so

Heaven

the
not

ideal
yet

world

filled ; lees
that

earth-water

was

manifested,
It
seems,

much
then,

earth these

and
souls

water.

(souls

corresponding
were
a

above

with of the

the
three

subsequent
:

man-stage

below)
fire,

blend
air,
"

spirit,

knowing

and

unknowing

triads,
They

yet
were

unity
moreover

called

psychosis.

9.

all
some

essentially law
in

equal, numbering;
one

but

differed
they
were

according
also

to

fixed definite
as

of
number,

apparently every
star,

soul
to

perchance
the

for

with

Plato,

according of
within

law

of

similarity

of

lees

and

greater,

and

without
10.

These

souls,
1

then,
the

"

were

sacred
of

(or typical)
"
10.

men,"

Of.

"florescence"

THE

VIRGIN

OF

THE

WORLD

139

creation
was
"

prior
in
"

to

that

of

the

"

"

sacred
the
"

animals

their
of

habitat
the

Upper

Nature,
cosmos.

all-fairest

station

aether
11.

the
were

celestial

They
of
see,

appointed
the
were
"

to

certain

stations
"

and
is,

to
as

the
we

task

keeping
they

wheel
to

revolving,"
forms

that

shall
and

fashion
of

for

birth for
the

and
lifewas

death,
currents

so

provide

means

transmission
great sphere.
on

ever

circulating
task,

in
the the

the law

This
them,

their

appointed children
they
ever

imposed
King,
stations

as

obedient long live

as

of their

Great

their they

sire.
were

So
to

kept in

appointed
of of

for

surroundings
of
the
stars.

bliss
the

and

beauty,

in

full

contemplation throned bonds

12.

glories
But await
to
a

greater

universe, the

amid and
We

the

if they
them.

disobeyed

law,

punishment
next
come

further
to

creation
These for
"

of

souls
souls
are

"

subject
of
an

somewhat

difficult grade
to

follow.

are

inferior of the
"

the

preceding, and
must

they
water

composed
"

primal in

water
"

earth,

of

in itself
not

and compound
are

earth

itself

we

suppose,

and
names.

of

the

elements
souls bear the of

we

now

call

by

these

These
or

the

certain
same

"sacred

animals"
to

lives,

which
"keep

the
wheel
are,

relationship
as

the

souls
to
man

which
on

revolving"
however,
even

animals shaped animal

are

do
like

earth.
on

They
nor

not

the

animals

earth,
forme 13.

possess
men,

typical
they

forms,
men.

but

bear

the

of

though
the
so

not

Still

was

divine
the

"water-earth"
was

substance
handed
over

unexhausted,
"

and
that
to
near

residue in Gods,"
in

to

those

souls

had land Gods, been

gone
of

advance
"

and
is to

had say, of of

been
those

summoned
stations
mention

the the

that

highest

aether,

which
course,

has

just

made.

These

souls

are,

the

man-souls

proper. this

Out

of

residue

these

Builders

were

to

fashion

140

THRICE-GREATEST

HERME8

animals,
certain

after

the of

models

the the

Creator
"man"

gave

them, proper,

"

types
in

life,

below

type
the
"

ranged
the

due

order
That is

corresponding
to

to
were

motions

of

souls."

say,
to

there types

various

classes
which the

of
were

Builders
to

according

the

of
were

animals
to

be

copied.
Creator
these
was

The
to

Builders

fashion
the

forms,
14.

the

breathe fashioned

into the

them

life.

Thus

Builders
fish
as

etheric

doubles
not

of

birds,

quadrupeds, bodies,
for
the the

and
the

reptiles,
earth
was

and
not

their

physical
15.
and of

yet

solid.
their task,

And

so

Builder-souls primaeval
of their
upon

accomplished
copies work, them
the

fashioned
animals.
restraints

of

the

celestial
grew

types
at

Proud
placed

they by
limits

restive
of

the

the

law

their the

stations,

and

overstepped

decreed

by

Creator.1
Whereupon the
to

punishment

is
the

pronounced,
frame,

and
therein

the
to

Creator
imprison

resolves the
here

make

human

disobedient
we

souls.

And

learn

incidentally

that

all

of

this

Cf.

the

same

idea reversed

as

expressed order, and

by when,
the

Basilides speaking final from

(op. Hipp.,
of
the

Philot^

vii.

27), but
of the

in

consummation

world-process,
all
its

ascension union
not

of with

the
matter,

"Sonhe

ship1'
says

with of
the

experience souls, the

gained
which

remaining

have

reached
come

the upon

dignity them

of the for
"

Sonship, space.

that

Great

Ignorance

shall

Thus

all the immortal

souls in

of

this

state

of

existence,

whose

nature

is

to

remain

this

state

of

existence

alone,
or

remain

out withthis things

not

knowledge
state;
nor

of
shall

anything
be
any
in

different
rumour

from
or

better

than of

there
states,

knowledge
lower

superior
suffer
were

in

higher by

order impossible
the

that

the

souls
as

may though for

are

pain

striving
to

after

objects, just
with All

it

fish

longing

feed
in

on

mountains

sheep,
things but

such structible indeto

desire

would
if they

end

their

destruction.
their

remain

in
to

proper and

condition,
transgress

subject
natural

destruction
limits"

if they F. F, p.

desire

overleap

their

(F.

270).

THE

VIRGIN

OF

THE

WORLD

141

psychogenesis teaching
of

which

has
to

gone the
that

before writer; Hermes

was

the
no

direct
physical

Hermes but
zones

of
whose

Hermes,
are

however, in
be the

of

"Books"
whom the
face

hidden
as

(5),
us

of

the

Hermes
came

writer,
to

would
after

have

believe,

to

know
and

face

only

his

inner

vision
"

was

opened,
the

he of

had
that

gazed
new

with dawn
"

all-seeing

eyes

upon

mysteries

(4).
and
seven

16.
man-form,

For

the

new

mysterious

fabrication Gods, by
son

of

the the

all
are

the kin

obedient
are

to

whom

man-souls
them,

(17),

summoned

the

chief

of

Hermes

himself,
"

the

beloved
Soul,

and
holy

messenger
mind of My

of the
own

Supreme, Mind."1

soul

of My

and

17.
they
18.

All
have The

of
on

the
man.

seven

promise

to

bestow

the

best

plasm
is the

out

of

which

the
mixture

man-form
out

is of which

to

be the But

modelled Builders
the

residue already

of made

the

had

the

animal
was

doubles.
Hermes

Builder mixed
19. Here

of
the

the

man-frames with

himself,

who

plasm
writer

still
a

more

water.

the

inserts
source

further
his

piece

of
It
to

mation inforis
no

concerning
longer
as

the what

of

tradition.
reveals
at
a

before what
the

Hermes writer
was

himself told
This the
most
as

him

in

vision,

but

the
"

certain
was

tion initia-

called
over

Black who correctly

is thus

Rite."
is

rite
"

presided
of of
all,"

by
perhaps

Kamephis,
more

called
the
"

earliest

or

primaeval
the of

[us]

all." of
even
a

Kamephis
more

conceived
than

representative Isis,

ancient but

wisdom
on

that of

and

yet

he 20.

hands souls

the

tradition
"enfleshed,"
not

Hermes.2
and
utter
can

The

are

loud
speak
scream,

complaints. articulately
1

Apparently
;

all
only

at

first

most

of
i. 35

them
Frag.

can

groan,
*

or

Of.

Cyril,

C. Jul.,

xvi.

Cf. ""

29

and

37.

142

THRICB-ORKATEST

HBRMES

or

hiss.

The
the number They
is

leading
plasm
utters
as

class
to
a

of speak

souls

can,

however,

so

far
one

dominate
of their
21.

articulately, appeal
to

and

so

desperate lost
their

Heaven.
state,
can

have shut the

now

celestial
;
are
no

and
they into has
a

Heaven
"

away

from

them
They

longer
shut

see

without

light"

down
being heart
in
man.

"heart's become is, of 22.

a

small

compass";

the only,
the

Sun

of
in reality

their the

light-spark
the

hidden
inmost
some

This

course,

logos, pray the

The

souls
lot,
to

for

amelioration of
the

of
law
on

their
are

unhappy expounded body's

and
them.

conditions They
who
to
out
or

moral
shall, be

do

rightly

their
rest ;

dissolution,
who law do

reascend
work

Heaven
their

and

at

they the

ill, shall

redemption
from

under

of

metempsychosis,
prison of
to

change

body

to

body,
23. with

from
Details

prison.

this

metempsychosis
to

are

then

given
"

special

reference
who

the

incarnations

of

the

more

righteous," Such
shall, souls in

shall

be

kings, for
the

philosophers

and

prophets.
so

apparently,

it is not

expressly of rebirth,
some

stated,
out

passing
in

round
a

wheel

when
sort

of
with
are

incarnation the given

we
are

human

body, leading

have

of

life

souls
as

of eagles,

the

types

of and

animals,

which Or,
shall the

lions, in

dragons,
speculation,

dolphins.
such

if
in

unjustified
animal
parts

this
have
essence

souls
with

their

intimate

relation

noblest
25.

types
There

of animal
now

(24).
the
scene

comes

upon
a

the

mighty
the him the

Intellect

of

the who
to

Earth,

veritable
out

Erdgeist, affection trials dare

too

in

form

of

Mdmus, Hermes
so

speaking
increase they

of

for
upon much

(28),
souls

urges
of
men,

ills
not

and

that

shall
sets

(25-27).
or

And
engine

thereon

Hermes

in

motion

the

instrument

of

unerring

fate

and

mechanical

retribution

(28, 29).

THE

VIRGIN

OF

THE

WORLD

143

29.

Now

all these
when all
as

things
yet
was

took

place
inert,
as

at

the
as

dawn
our

of
now

earth-life,

far

solid
as

earth
our

is concerned. present

We of

must

then
on

suppose

that
not

yet

phase
; that

existence

earth

had far

yet
or

been
more
"

manifested
primitive a-tremble,"
state

all of

was

as

yet

in
when

subtler
was

state

existence,
not

earth
to

still

all

and
;
"

hod
that

yet

hardened that
the

its

present

of
an

solidity
etheric

is to

say,

man-

plasm
31.

was

in

state

(30).
Into
the
sons, now more

The
earth,

earth

gradually

hardens. and
His

solid
who
nature.

the

Creator

obedient
forth
the

the

Gods of
of

had

not

made
is

revolt,

poured
by

the

blessings
symbol
the

This

described figured
a

beautiful
as

the

hands

of

blessing,
in

in for

Egypt

sun-rays, life.1

each

terminating
imprisoned
continue

hand

giving
kinsmen
they

light of
are

and
the

The obedient,

souls, their
a

the
revolt; far

Gods
leaders

the

of mankind,
a

of

mankind

weaker

than

themselves,

humanity,
of

apparently

evolved
as

normally
its

from

the

nature

things
them

and
the
use

yet

in

childhood. and

Instead

of

teaching

lessons

of

love

wisdom, for

the
war

Disobedient
and
conflict,

Ones
for

them

for

evil

purposes,

oppression
from

and
to
worse

savagery.
; the

32.
with

Things
the

go

bad
savage,

earth
despair
that

is befouled
the pure

horrors

of

man,

until

in

elements
a

complain emanation Hereupon

a

to

God. Himself

They
to
set

pray

He right

will

send

holy
35.

of

things

(32-34).
of
a

God descent,

sends
or

forth
emanation, call Isis

the

mystery
an

new

birth,

divine
Hindu And
so

avatdra,

as

the

Aryan

tradition Osiris

would and

it,

dual
to

tion.2 manifestahelp
the

are

born

Cf.
This

Hermes-Prayer,
is

iii. 3. interest
as

of
this
to

special

showing
all others,

how did

the
not

Egyptian
limit

tradition,
manifestation

in

pre-eminent
the

above
sex

the

male

alone.

144

THRICB-ORBATE8T

HERMES

world,
moral It

to

recall

men

from

savagery,

and

restore

the

order
was

(35-37).
they who
were

taught and
the

directly wisdom.

by
Their

Hermes mission
with their
to
a

(37)
meets

in

all law with

and

science

success,

and
Path

"world"
Return.
have
a

is But petition

filled before
to

knowledge
ascension

of
into that
to

the Heaven
not

of
they

make

the

Father, up

only itself
then

earth may

but

also

the

surrounding
a

spaces
of and
the

Heaven
Thus

be

filled with
to

knowledge
the

truth.

they
a

proceed

hymn
which,

Sire

Monarch

of

all

in
not

praise-giving
think
fit to

unfortunately,

Stotaeus

did

copy.

The
treatise

original
is

text

of
broken Isis,

the

Virgin

of
the

the

World" of
the

obviously

only

by

omission ii. follows

Hymn

of

Osiris

and
on

and

Excerpt

wise otheris the

immediately
birth
in

Excerpt up

i from

The the

subject
instruction

of

royal

souls,
24
are

taken

given

K.
39.

JT., 23,
There

abova

four Gods,

chief with

spaces: the by
the

(i) Invisible
Invisible Sun
as

Heaven, lord
of
us

inhabited all ;
the

by

the

(ii) JEther,
Sun is

inhabited

Stars,
in

of

which

for
non-

leader;

(iii) Air,
by
the

which
as

dwell
o'er

incarnate paths

souls,

ruled

Moon,

watcher by

the

of

genesis; and
over

(iv)
men

Earth, the

inhabited
ruler

men

and
Divine

animals,
King 40. of

immediate

is the

the

time.

The

king-soul he is,

is the however,

last
on

of

the

Gods
a

but demigod
soul, of the

the

first

of for
comes

men1;

earth

only,
or

his

true

divinity
a

is

obscured. superior
to

His that

to,

from

soul-plane

rest

of

mankind.
The
are

ascending of,

souls

of

normally
as

evolving
ever

humanity

thought

apparently,
1

describing
ft

widening

Cf.

C. H^

xviii.

THE

VIRGIN

OP

THE

WORLD

145

circles

in
as

their

wheelings
increase
ascent

in in

and
and

out

of

incarnation,
at

rising,
zenith they the

they
their
to

virtue
the

knowledge,
state,
ever nearer

the

of
turn

in again

intermediate rebirth,

before
to

descend the

into

limits

of

sensible

world

and

the

frontiers

of

Heaven.
41. But

there have

is also only far royal

as

another

class

of descending

royal

souls,

who

slightly
this

transgressed, grade
soul

and

therefore

descend
42.

only For
the
; his

as

of humanity.
is not also

or

ruling may

only

warrior
arts

monarch
peace.
poet, these
a

sovereignty be
a

be

shown
a

in

of
or

He

may

righteous philosopher.
as

judge,
The is the

musician

truth-lover
are

or

activities
case

of

souls

not
"

determined,
that

with have

souls fallen

of

lower

grades,
into

is, those
"

souls

which

deeper
have

material
the

existence,

by
of

what the

Basilides

would
nature;

called
are

"appendages"
by
who
a

animal
an

they

determined

fairer

taxis,

escort

of

angels
43.

and
The

daimones,

accompany

them of

into

birth.
ever, howto

description

of lost
to

their
to

manner

birth,

is, unfortunately,
hesitation
cut

us,

owing
or

either
to

the

of by
some

Stobseus

make

it public,

its being

out

subsequent
next

copyist.
sex
"

44.

We
of

are

told It is
the

that
an

is

no

essential
"

istic character-

the

soul.
is
not

accident
but

of
the

the

body,

but

this which

body
air,

physical,
a

"aery"

body,
already

however, into

is not four the

simple

element,

but

differentiated
45. Moreover

sub-elements.1 sight,
or

intelligence, of certain

of

the

soul which
of

also
1

depends
The

upon

the
or

purity
"aery" it is
a

envelopes,
is

"spirituous" but
in

body,

or

vehicle, of

composed sub-element
"

the
"

sub-elements,

in

predominance
is
a

the

air,"
"

just

as

the

physical
in

there
Arittot.

predominance
Anima; pp.
see

of
my

earth."

Philoponus,

Prooem.

de

Orpheus

(London,
'

1896),
15,
III.

"The

Subtle

Body,"

276-281.

Of.

also

8. 1. Hn
VOL.

20.

10

146

THRICE-GREATEST

HERME8

are

called the

"airs," aery

"

"airs"

apparently

more

subtle

even

than

body follows

(45).1
a

46.

Next
and

naive

reason

for

the

excellence

of

Egypt
the

the
seems

wisdom
to

of
be
no

the

Egyptians dependent

(46-48).
directly

Here
on

writer

longer but

the

Trismegistic notions.
The

tradition,

is inserting

and

expanding

popular
49.

remaining
speculations
Stobeeus

sections
as

of
the

the
cause

Excerpt
of
to

are

taken

up

with

to

delirium
a

(49,

60),

and

brings allowing

his

extract

conclusion
to

apparently

without

the

writer

complete

his

exposition.

Soubces?
The has the
so

discussion
far

as

to

the

meaning translated

of

the "The

title, which Virgin later

on.

been will
of

invariably
come

of

World," How
much
us

more

appropriately
treatise
no

the

original
we

has

been

handed
means

on

to

by

Stobeeus

have

external

of

deciding.
in
immediate

Our

two

Extracts,
with

however, each

plainly
other,

stand
and
the

connection
text

original
omission

is the

broken Hymn
is

only of
Osiris
not

by and
the

the

unfortunate The
first

of

Isis. beginning referring

Extract,
treatise,

moreover,

plainly
with

of
to

the

since

it

opens

words

what

has very

gone

before;

while
manner

the

second
in the
us

Extract

ends
of
a

in

unsatisfactory
we

middle
some

subject

What indications
whether

have,
of how

however,

gives
writer

very his

interesting
sources,
"

the
or

regarded
physical take his

written
course

oral,

whether
us

or

psychic.
as
a

He

of

would and

have

treatise
is
so

literary
up that

unity; it is very

indeed
to

the

subject
what

worked
literary

difficult

discover

the

Compare
H.y
x.

this
13,

with Comment.

the

prdnats

of

Indian

theoeophy

see

C.

(xi.)

THE

VIRGIN

OP

THE

WORLD

147

sources

that story
runs

lay
on

before straight
form,

the

writer
in

may
the

have
same

been,

for

the mould

enough
in spite

thoughtinsertion

and

literary

of

the

of
the

somewhat
sources

contradictory
of

statements

concerning

information. Beitzenstein
shows this is

When,
that
the

however,

(p. 136) expressly

indubitable
not
a

states

creation-story

traces

of

two

older
as we

forms,

and
two
we

that

matter

of

surprise,
introductions,

find
"

(or
are

more

precisely able entirely

four)
to

different
follow
are

not

him. apparently

It

is true
at to

that

these
but

introductory
on

statements

variance,

further

consideration

they

appear

be

not

really

self-contradictory.

The

Direct

Voice

and

the

Books

of

Hermes

The
is

main

representation
who
saw

is

that

the

teacher

of is,

Isis

Hermes, of

the

world-creation, and
the

that

the
with
her

creation

our

earth-system,

soul-making, has
the

his

own

spiritual
in
two

sight ways
;
or
:

(2).
either the

Isis from

obtained

knowledge
of

sacred
voice
to

Books of
the

Hermes

(4, 5)
(15)
of The

by

direct here
for

spiritual
is

Master authority
not
ever

intention revelation,

plainly
even

claim

the
are

direct They

the

Books indeed

physical
were

have

disappeared, only by
be

if recovered
to
are

they
the

physical,
of
unseen

and
nature,

can

from
the
zones

tablets
where
same as

ascending
these
zones

(5)
the

they
the
same

are

hidden

; and

plainly H.,
8.

soul-spaces
time in

mentioned
is mention

in

S. L

At which,

the

there
later its

of another
to

tradition,
be
historic

though

details

purporting
is

and

physical,

in and

beginnings

involved

in

purely
the

mythological first
he

psychic ancient in the

considerations.
Hermes

When
to

and
his

most

ascended
of
the

Heaven,

left

Books

charge

Gods,

his

kinsmen,

148

THRICE-GREATEST

HERMES

in

the

zones,

and
to

not

on

earth
a

(3).

On
race,

earth

there
of
were

succeeded
Hermes,
souls face
as

this

wisdom
as

younger his
son

beloved
These
true

and
yet face.
too

personified young They

were

Tat. the

to

understand
apparently

science
as

to

regarded
humanity, of who

the
were

Tat

(Thoth)

priesthood

of
by

our

subsequently of

joined
the

wisdom-lovers

another

line who
seems

tradition,
their

Imuth

(Asclepius)
from union perhaps

brotherhood, Ptah.1

had
to

doctrine
at
some

originally
ancient science,

This
traditions
the

hint

of

two

or

schools

of

mystic

from

Memphitic

and

Thebaic What,

priesthoods
however, is higher

respectively.2 clear
is
more

that

the

writer
teaching

professes
than

to

set

forth
the

and
tradition

direct of
the

either
or

received
Tat-

Isiac
he

mystery-cult does
of
the in

of

the

Asclepius
as

school.
face
to

This

the
most

person ancient circles sight,

a

of

Isis

the thus

bee
us

disciple
that
who in

the

Hermes,8 of though of
the

showing
or

Hermesthe
direct

Theoretics, the the

those

had
was

Isis

mystery-teaching it
to
was

considered

tradition entirely

wisdom,

nevertheless

held
of
the

to

be

subordinate

the

illumination

direct

sight.
1

Cy.Diog.Laert,Proa5m.,i.:
was

tt

The

Egyptians

say and

that

Hephaestus he
was

(Ptah)
originator priests

the of

son

of

Neilus of that

(the
that
is
to

NileX

that

the
are

philosophy, prophets""

philosophy
say,
a

whose
myBtic

leaders
philosophy

and

of

revelation.
'

Thus

Suidas

(#.".

"

Ptah

")
and
"

says

that
us

Ptah that

was

the
was

Hephaestus
a

of the saying

Memphite
current
us

priesthood, among of
our

tells Ptah

there

proverbial This speaks

them
text:

hath Hermes

spoken
says

unto

thee." he

reminds
unto
3

"As

whan

me."

The
as

type

of

Isis
or

as

utterer

of of

"sacred Hermes, R.
136,

sermons,"

describing
and
137,
n.

herself

daughter
to

disciple
times.

is
n.

old,
4
;

goes
1.

back

demonstrably

Ptolemaic

THE

VIRGIN

OF

THE

WORLD

149

Kamephis

and

the

Dark

Mystery

In

apparent

contradiction
"Now

to

all

this

we

have
son

the

following
for
thou

statement:
art
our

give
the
was

good mystic

heed,

Horns, which
from
I

being

told

spectacle
to

Kamephis, Hermes, Kamephis

forefather, record-writer
he

privileged
of all
me

hear

the

deeds,
with

and
the

from

when that gives

did

honour
"

Black

[Rite]
Here

perfection

(19).1
professes
to

Beitzenstein
of
a

(p. 137)
absolutely

discover traditions

the

conflation

two

distinct and pupil and

It
irapa

of

(i) Kamephis,
(ii) Kamephis,
in this I
cannot

later
an

god
god

of

Hermes, of Isis;
on

and
but
the
irpo-

older
follow
to

teacher

him.

all
tov

depends
iravrtov

meaning
yevetrrepov,
"

assigned
which ancient
most

the

words

Beitzenstein of all

regards
but

as

signifying
I translate

the
"

most

[gods]" [us]
alL"

which

as

the

ancient
to
mean

of

take

it

simply

that,

according
of
the

to

the

general
was

Isis-tradition,
to

the

founder
but that

its

mysteries

stated

be

Kamephis,

Isis-Hermes truly proper, the

was

circles
most

claimed
ancient

that figure
in

this
in
turn

Kamephis,
the the Isis

though

tradition
of
the

nevertheless
ancient
The in the

his

pupil

still

more

Hermes.

grade

of

Kamephis
by

was

presumably

represented

mystery-cult
at

the

arch-hierophant
the
"

who
"

presided
"

the

degree
It
was a

called
rite
Mw*.

Dark

Mystery

or

Black

Bite."

performed
This mind

only
hat
to

for

those

**W

ipk

""2

r$
by

re

jut*

plAcr*

hitherto
refer
to

been the

alwayB mysteries
intent,

supposed of but in
in*

the

philological and that

simply
'without
We
must

or

writing,

too

any

humorous

all that

portentous
it

solemnity.
to

imagine,

theu,
she

presumably,
was

refers

the

schooldays

of for by

Isis,

when

first

taught This

the

Egyptian
is

equiralents
eren

pothooks

and

hangers.

absurdity

repeated

Meineke.

150

THRICB-GRKATB8T

HBRME8

who

were

judged
in lower

worthy degrees,
apparently,

of

it

(rr/jLUfcw)
of
a

after far

long
more

probation
sacred the I

something
than

character,

the

instruction

in

mysteries

enacted

in

the

light
that
we

would
to

suggest,
the
more

therefore,
esoteric

have

here

reference

most

institution
nature

of which

the
we

Isiac will
to
were

tradition, consider
connect

the

precise
it

of for
or

later
it with

on;

is

enough

the

moment

certain
to

objects
in
the

shows

that

apparently
of

made

appear in
his

dark.

As

Clement
book,

Alexandria
the is

says Stromaiexs1:

famous

commonplace

called
"

It

not

without lustrations among

come

reason

that the

in
first

the

mysteries analogous

of

the
to

Greeks,

hold

place,
is,

ablutions
these

the

Barbarians lesser instruction

[that
myBteries, and
;

non-Greeks].
which
have

After
some

the
of
what

foundation
for in

of
then
to

preliminary the learned great of

preparation

is

to

follow

and

mysteries, the
nature

which

nothing only
to

remains

be

universe,

but

contemplate
things

and
are

comprehend
mystically

[herself]
to

and

the

[which

shown
1

the

initiated]."2
comet

The

more

title

of

this
to

work the been

should
True well

be

"

Gnostic
as

Jottings Clement
in
'

(or
states

Notes)
himself

according and
as

Philosophy,"

has 87

remarked

by

Hort

his
Op.

Ante-Nicene c*., of these

v.

Fathers,
11.
"

p.

(London,

1896).
p.
183,

Sopater
figures Sep., the
*

(Did. (*xV"r"),
380)
assume

Quad.,
the
same

ed.

Walz)
which
of the
;
or

speaks Proclua

as

expression speaking

(In

Plat. which p.

p.

employs
in

in

appearances Plato beatific

Gods
calls

their

manifestations apparitions," of the

to

(Phadr.,
visions"

250)

them
;

"blessed
the author

(tvtaJpwa
them
are
as
"

+de/w)
"

Bpimomis
see

(p. 986)
world";

describes these
of Dion

what
mystic

is most

beautiful
or

in

the

the

sights"

"wonders" p.
and 387,

(juwtik*
ed.

Mfuera)
the "holy

Chrysostom

(Orat^

xii,

Beiake)
shows"
1,
t
v.,

appearances"
of

(Syui *"*r*Vjuw")
(Wyttenbach,
VirUiL SmL,

"sacred
yL

(Upk
p.

Ui*wtfi*wa)
and
D$

Plutarch

Frag*u"

722,

Profect.

p.

81,

ed.

Beiske);

the

THE

VIRGIN

OF

THE

WORLD

151

Kneph-Kamephis

But

who

was

KamSphis
to

in

the

theology
Eamephis by
was

of

the
or

Egyptians? Kmephis,
with
in the that

According
is

Reitzenstein,
is
to

Kmeph,

equated Plutarch,1 and

shown,*

Egyptologists
worshipped

Kneph,
Thebaid

who,
as

according
the
as

ingenerable

immortal
is
one

God.
of of the his

Kneph, aliases
mother,"

however,

Sethe
who who

has
"

of

Amnion,
the
"

is the has

bull

[or husband]
himself."

creator

created
as

Kneph
says.*

is, He

moreover,

the

Good and his

;

Daimon,

Philo

of

Byblus

is the
"

Sun-god
open
4

Heaven-god
he filleth close

Amnion.
all with

If

he

eyes,

light

in
6

his

primaeval Here darkness,

Moreover,
we

land have

and Kneph-

if he

them
as

all is dark."
the

Ammon of
the

giver

of

light

in

and

the

opener

eyes.
us

Porphyry6

tells
the the

that
or

the

Egyptians and
skin

regarded represented
of
a

Kneph
him

as

demiurge

creator,

in tint,

form
with

of
a

man,

with

blue-black

girt

girdle,

and

holding

"

ineffable ed.

apparitions"

(tppvr*
; the

fdviuera) of
apparitions"

Aristides

(Orat.f

xix. of

p. 416, Himeriua
sights the

Dindorf)
(Eclog.,

"divine p. 304,
was

(*"T" 0dV/t"r")
those the
sublime souls
to
n

xxxii, of the

ed.
said and

Wernsdorf),"
to

the

memory into

which

accompany
they

of

righteous Lenormant

after-life,
on

when

returned
Mysteries

birth. The

Cf.

(F.)
Review famous merely

"The

Eleusinian
416,

in

Contemporary

(Sept. 1880), p.
philosophers
for the

who,

however,

thinks their

that

these

and

writers figures

bankrupted
and
on

adjectives
of

mechanical See my

stage-devices
Eleusinian

the

lower in

degrees.
The

"Notes

the
May,

Mysteries" vol.
1

Theosophical

Review

(April,

June,

1808),

xxii,
Delt.d BerL

p.

156.

Ck., xxi. phU. Wochenechr.

2.
"

'

(1896),

p.

1528

R.

137,

n.

3.

R.

133,

n.

vpoToyfo?
6

cf. the
Ensebius,
Prap^

vpoy*r*fr4pov

vtrrwr

above. p. 41
D.

Epeiua,
Ap.

ap.

Prmp.
iii. 11,
45,

Ev.,

i. 10,

Euseb.,

p, 115.

152

THRICE-0RBATE8T

HBRME8

sceptre,

and
says

wearing Porphyry, of
the
not

crown

of

regal
that Season,
it is

wings.
he
was

This the
to

symbolism,

signified Logos
or

representative discover, light

crown

difficult he
who

hidden,1
also
his

manifest2; he
he
is

gives winged

and
upon

life*;

the

King.

The that he

head,

adds,

signifies

moves

or

energizes Eamephis,

intellectually.
then,

stands
Agathodaimon,

in

the

Isis-tradition
the

for

the

representative is, however,

a

of

Logos-creator.

He
had
he it is

later
him the

holder by

of

this

office,
or

and
any

has
rate

handed
instructed

on

to

Hermes,

at

in

Logos-wisdom

by

Hermes.

Hbrmk

I.

and

Hermes

II.

In
account

this

connection

it

is

instructive
tells
us

to

refer from

to

the
the

which of

Syncellus4 Manetho.
Syncellus, concerning

he

took

statement

Manetho,

says
replies
on

states

in

his

Books, of

that

he
to

based
King
"

his

the

dynasties

Egypt

Ptolemy

the

monuments.

[These
in

monuments],
the

he

[Manetho]
and
the

tells
in the Hermes sacred

us,

were

engraved
of
the the

sacred
by

language,
Thoth

characters
; after

sacred
they then

writing,
were

First the

Flood
the

translated
tongue,

from but

language
in

into

common

[still written]
away Hermes,
in

hieroglyphic
the

characters,

and
the

stored

books,
the

by

Good
Tat, in

Daimon's
the inner

son,

Second
of
the

father

of

shrines

temples

of

Egypt"

Cf.

the

"

epithet referred

utterly
to
"

hidden
Justin from

found Martyr,
the

in

the

"

Words

(Login)
and

of the
*

Amnion,"
note

by

Cohort.,

xxxviiL,

thereon

in

Fragments dark-coloured presumably,

staff

Fathers."

Typified

by

the

body. by of the the girdle

(mmtit"

typified, and xl.

the

(the

symbol

of

the
1

woman)
Chron.,

(the symbol
L

man).

(ed.

Dind.,

72).

THE

VIRGIN

OP

THE

WORLD

153

Here

we

have

tradition,
have

going
in

back

as

far

as

Manetho,

which
on

shown,

Chapter
Priest
has

V.
of

of

the

"Prolegomena"
cannot

"Manetho, disposed expressly it

is
true,

High
of
with
as

Egypt,"

be

so

lightly dealing

been Books

previously
of the Hermes.
account

supposed,"
This

the

tradition, in
our

differs where
but

from
the

given
nothing
to

Sermon of
the
most
a

(3-5),
flood, ancient
zones

writer
wishes Hermes

says
us

expressly
that

evidently
of

believe

records of
the
was

were

magically
that time the that

hidden
flood,

in if

the

unseen

world,
or

and
of the

there

was

one,

flood

lapse
from

had
him

utterly they
no

removed longer
with

these

records

earth.

For

existed

physically.
view follows. which
These Hermes,

Manetho's
matter.

account

deals
appears
on

another
to

of

the
The

His
records
some

tradition
were

be

as

oldest
survived

stone

monuments

had
records

great the

flood
of
the

in

Egypt
First

belonged
Daimon

to

period

the

the

Good
of
the the

par

excellence,

priesthood,

therefore,

earliest flood

antediluvian
they
were

Egyptian
translated

civilization.

After
most

from

the

archaic in book-

language
form of
were

into
the
most

ancient

Egyptian,
Hermes, the

and

preserved

by the in

Second
ancient

priesthood,
after Tat the

presumably,

civilization

flood,

who

time

succeeded tradition
proper,

by
is

the

priesthood. contradicted
a

That

this

elsewhere in

by

the

Isis-tradition genealogy
to

which
at not

somewhat

similar prior
even

places

Isis need

the

very
us,

beginning since
of
each those

Hermes

I.,1
naturally
as

detain
the

tradition
whom
we are

would regarded
the

claim
own

priority
founders,

it

its

special

and
the

for
the

moment

concerned

only

with

claims

of

Hermes-school.

Varro,
3, 8
;

De R.

Genie
139,
n.

Pop.
3.

Rom.,

ap.

Augustine,

De

Ow.

Dei,

xviii.

154

THRICE-GREATEST

HERMES

The

main
which

point

of

interest the

is that
past
one
on

there
the another,

was

tradition
of

explained culture
to

hypothesis
"

periods
being
the
most

of

succeeding
have been

the

oldest

supposed
archaic

the

wisest

and
which

highest; perhaps fully of

may

hieroglyphic
Manetho's

language,

the

priests

of
was

day
to

could have
of been

no

longer
the

understand,1
the
even

supposed
before
the

tongue

civilization
be
in
"

Flood
of this

Hermes
were

It

that
the

the

remains

tongue
as a

preserved
most

only the

magical
of
the

invocations,

thing

sacred,

language point

gods."

The
our

of

view,
was

however,
that
no

of
the

the

circle
of

to

which
most

writer

belonged,

records
to

this
even

ancient

civilization

were

longer could

be

read
be
with

in

the by
must,

oldest
spiritual I

inscriptions;
sight. Into the

they

only

recovered this,
we

close
statement

relation made

think,
and

bring

in

"

37,

that

Osiris all
the

Iaifl, though of them adapted

they

themselves of
Hermes,
on

had

learned

secrets

the

records and
the

nevertheless
stone

kept
such
men."

part
as

of
were

secret,

engraved

only

for

intelligence

of

"mortal

The stands but

1

Kamephis for
not

of
as

the

Isis-traditdon,
that for
he

then,

apparently Hermes, physical

which them but
are are

Kneph
for
our

Agathodaimon,
I.,2

is for has
no

Hermes

It is said
extant,

that modern

with

regard Egyptology
the

to

ancient is

archaic
to

texts

still greater may solely

*

able

translate

with
one

accuracy be of allowed
a

than
to

priests
unless

of

Manetho's the
ancient

day

this

question,

texts

capable

physical

interpretation. presumably, who but whom, but, may

was

The Nile,

Hermes,
not

fabled
Heaven
we

to

be

the the

son

of

the

the

physical
of Cosmos, of

Nile, and

the

Ocean, told, the

Great

Green,
would circles

the
never

Soul

are

Egyptians within the the Flood equally

speak
initiation.

publicly, This Nile

in

presumably, be
in
or

only
sense

of

one zones

that
so

hid
son

the

Books

of Hermes
may be the

its depths

but

the

of Nile

first Hermes

after

the

Flood.

THB

VIRGIN

OF

THE

WORLD

155

contact
was

with by

the

Isis-tradition,
I.

but

for

Hermes

II., who

taught

Hermes

The

Black

Bite

But
at

what

is the

precise presides

meaning
?

of I have

the

"

black

"

rite

which

Eamephis
in
I

already meaning
to

suggested
may
be

the

environment

which
not
a

the

general
able
nature.

sought,

though evidence

have

been

produce

any

objective
(pp.
139

of

precise

Beitzenstein
discovered
that

ft),
His key
to

however, view

thinks
is
as

he
:

has

evidence. The

follows

the

meaning, line Lady He

according
from Isis,
a

to

him,
Papyrus

is

to
1

be

found
"I

in

the

following
thee, unite,2

Magic
whom Lord

invoke

with is

the
"/ rw

Good
TeXet'p

Daimon
fieXcwi"

doth

who

Beitzenstein for that

thinks

that
out

the

Good
a

Daimon

here

stands

Chnum,
the
"

and
black
"

works

(p. 140)
a

learned
territory
the

hypothesis of

refers
Syene

to

certain

black

earth,

between
famed

and
its

Takompso,
pottery,

Dedocaschoenus,
was

especially
in
the

for
of

which

originally
was

possession

the
to

Isis
the

priesthood, priesthood would

but

quently subseby

transferred King
translate Daimon DoAer.
the who

of
thus,
as

Chnum

Beitzenstein
latter is it

presumably,
"

half
in
to

of the

the

sentence

the

Good

Lord

perfect

black

[country]/'
he
seems

and

so

make
to

refer
the

Chnum,

though
of this But

indeed

himself
cover

feel word all

inadequacy

explanation
this
out
seems

to to
our

the
to

"perfect"
the

(p. 144).
meaning
Papyrus,

me

take that

dignified

of
to

both

text

and

of

the

Magic

and

introduce

Wessley, So R.,

Denkschr.

d. k is
a

Akad.
meaning

(1893),
to
"

p. 37,

1. 500. the
"

though
; the

this verb

which
to

lexicons
"

give
to."

no

support

generally

meaning

defer

or

assent

156

THRICE-GREATBST

HERMES

local
of

geographical
with the

considerations
context.
to

which

are

plainly

out

keeping
It
is

far

more

natural

make

the for

Agathodaimon
indeed
Moreover, connected with the Isis
it

of
one

the

Papyrus

refer
frequent
who

to

Osiris; designations.

is
it

of

his

most

is precisely
the

Osiris
"

is pre-eminently

so-called

under dark."

world,"
He

the

unseen

world,
while

"mysterious remains
instructions
on

is he who

lord

there,
most

earth
on

it

is

would
and

fitly give
one

such

matters,
was

indeed

of

the is
a

ancient

mystery-sayings

precisely,

"Osiris

dark
"He
thus soul,

God."1
who
mean

is that

Lord
Osiris,

in

the

perfecting
masculine
the
man on

black,"
*

might
of
the

the

potency the
the
soul,

purified
side
the

and
of

perfected and
potency

mysterious
work
had

dark
Isis,
on

things,

completed of
the

which

feminine

begun

him. That,

in of

the

highest
of
the

mystery-circles,
man

this the higher

was

some

stage

union may

with
the

part

of

himself, made by

be

deduced

from

interesting
from

citations
the
to

Beitzenstein Hermes-literature

(pp.

142-144)
;

later the
the

Alchemical
mystic soul written

it

clearly

refers union

"sacred with
on

marriage,"8
logos,
or

the

intimate ray.
it

of

the this

divine
but
more

Much

could
sufficient

be
to

subject,
of

will

be

append
The

two

passages
over-writer

than the

ordinary

interest.
Document

Jewish
that

of

Naassene

contends
but
the

the

chief of

mystery
the

of

the

Gnosis
given
in

was

consummation

instruction
of
the
in

the
The

various
1

mystery-institutions
also
not

nations.
AcU Fn
it
see

Compare thy

the that

mystery

ritual

The

of

John

am
*

God,
the this

of the

betrayer"

(F.

F.

p.

434).

As On

Gnostic
l*p4s

Marcus
ytfLot
or

would
yifut

have

called

wm/tmrmtsy

Lobeck

(C. A.),

Aglaophamu*

(Konigsberg,

1829X

008,

648,

651.

THE

VIRGIN

OF

THE

WORLD

157

Lesser

Mysteries,
Pagan

he

tells

us,

commenting
pertained

on

the

text

of

the

commentator,

to

"fleshly
the
not
new

generation/'
birth,
or

whereas
birth,

the

Greater

dealt

with
and

second
And this

with
of
a

regeneration,
certain Heaven,

with
:

genesis.
"For

speaking
is

mystery,

he
this

says
is

the
where
no

Gate
the
impure

of

and
1

the
into

House

of

God,

Good

God

dwells
come;

alone,

which
is
when

[House]
under
they
come

[man]
the
cast

shall

but
where

it

kept

watch
they

for
must

spiritual
away

alone;

their their
For
such

garments,
true
a man manhood

and

all

become

bridegrooms
the

obtaining

through
the

Virginal
with
not

Spirit
conceiving
but

is
a

Virgin
not

big psychic,

child,

and
a

bearing

Son,

fleshly,

blessed

iEon

of

.fflons."* In the fragments

fourteenth
form,

marvellous of
The Acts

mystery-ritual

of

the

new-found

of
in

John,

lately

discovered
in

in
hymn
of

century

MS.
an

Vienna,

disguised
mine

and

hiding

almost

inexhaustible
marriage"
to

very

early suggested
Compare, their

tradition,
as

the of

"sacred
the

is of
the

plainly ritual. of
the

one

keys
with

part
"

for

instance,

the

casting

away
of

garments," writer,

in
the I

the

above-quoted

passage

Naassene
"

following:
flee.

[The Disciple.] [The Master.]

I

would

would
Amen

[have
!

thee]

stay.

[The Assistants.] [The Disciple.]

I would

be

robed.
robe

[The Master.]
[The

And

I would
Amen

[thee].

Assistants.]
I

!
be

[The Disciple.]
1

would

at-oned.

That That

is, the
is, the

Agathodaimon. "Birth
Schneid,

of
pp.

Horus.n
164, 166,

Hippolytus,
11.
last

PhUos.,
see

v.

(ed. Dunk,
Man the
in

and
the

86-94).
clause

"Myth the

of of

Mysteries,"

"

28.

The

is

gloss

later

Christian

over-writer.

158

THRICE-GREATEST

HERME8

[The Master.] [The

And

I Amen

would
!
"

at-one.
1

Assistants.]

Black

Land.

But

to
"

return

to

the they

"

myBterious

black."

Plutarch

tells

us

Moreover,
as

[the Egyptians]
particularly
eye,

call
as

Egypt, though
it

inasmuch it
were

its

soil
of
*
"

is
the

black, and and

the the

black

Chemia,
it is hot

compare
moist,

with
set

heart/'

for, he
part

adds,
of
in

and
in

in
same

the

southern

the the
par

inhabitable

world,
of
a
man.s

the

way the
or

as

the

heart

left

side

Egypt,

"sacred

land"

excellence, because
was,

was

called
of
the

Chemia
nature

Chem its

(Hem),
dark loamy
the

Black-land,
soil; it

of

moreover,

in
is, the

symbolic pupil

phraseology of
the
as

black
the

of
stars

the

eye,

that

earth-eye,

and
Egypt,

planets then,
was

being
the

regarded
eye
its
or

the of
of

eyes
the

of the
Earth

gods.4
;

and

heart

the

Heavenly

Nile
of

poured
the eye,

light-flood

wisdom
throb

through like
a

this
heart

dark
with

made

the

land

the

celestial

life-currents. Nor
of
is the above

quotation
in
an

an

unsupported
text

statement

Plutarch's,
"

for

ancient

from
is
so

Edfu,5 called

we

read
the

Egypt of

(lit. the
for

Black),
it is his
as we

which

after

eye

Osiris,

pupil"
have
seen,

Ammon-Eneph, blue-black,

too,

is

black,

or

signifying
is to

his

hidden

and

mysterious
Anecdote, F. F^ pp.

The

text

be

found
in

in

James
Texts

(M.
and

R.),

Apocrypha

ii
432,
*

(Cambridge,
433.

1897),

Studies;

F.

Delt.

0$.,

xxxiii.

Of.

this of

with
the

K.
heart

K., of

47, the

where

Egypt

is

said

to

occupy

the

position
"

earth.
stars,

Of. K.
Cited

K., by Akad.

20

"Ye "Die

brilliant

eyes in

of the

gods."

Ebere,

Korperteile p.
Ill,

Aliasy^****^" Abk.
references
are

d. k. bayr.

(1897),

where

other

given.

THE

VIRGIN

OF

THE

WORLD

159

character;

and

in holds
himself then,

the

above-quoted hidden
pupil." Beitzenstein
Is

passage
in

he

is
or

called
"he

"he
who

who
veils

himself
in

his

eye/'

his

This
the this

pupil,

concludes

(p. 145),
the

is
of

"mysterious

black." phrase?
the

this,

then,

origin

peculiar

If

so,

it

would
the
true

be

connected

with

seeing,

spiritual

sight,

Epopteia.

The
But Isis,

Pupil is of
the

of

the

World's

Eye therefore, also

at

also,
eye
Ammon

black

earth, and,

and,

the

pupil
Chnum Isis,

of

the
or

Osiris,

therefore,
with

of

the

identified herself
/tooyxoi/.1

Osiris of the

Syene. World's

therefore,
"

is

the

"Pupil

Eye"

the

icopri

Beitzenstein

would,
treatise

therefore,
looks

have
to

it that
a

the

original which
spouse
or

type
makes of
the

of

our

back Isis
or

tradition
and
or

the

mystery-goddess

the

disciple

mysterious
as

Chnum

Ammon,

Kneph
presumably,

Kamephis,
that
in

Agathodaimon
making
Hermes the

and,

therefore,
the

the

of
is

this
a

Kamephis

disciple
of
the

his

turn

of

later

development gained

tradition,
in This
cast
as

when

Hermes-communities
of the

ancy ascend-

certain is very the

of
new
"

circles
probable

Isis-tradition. dare
we,

; but
"

with of
to

Beitzenstein,
Koprj
our

aside
"Virgin title
the

traditional
the

translation

koc/jlov,

World,"
"

and The

prefix

treatise of the
to

as

version,

Pupil

of

the
as

Eye
a

World"?
unaccustomed
titles

It

certainly
ears,

sounds

strange
widely known

title

and

differs

from
to
us.

any But

other
what

of
the
our

the

Hermetic

sermons

does
with
1

"Virgin
treatise?
the

of

the

World"
as

mean

in

connection is
Myth
seven-

Isis
Naassene

the
document, where

Virgin

Mother
the
"
"

Compare chapter and

also

"
Isis

8, in

of

Man" robed

of the

Prolegomena,

is

called

the

black-mantled

goddess.11

160

THRICE-GREATEST

HERMES

familiar

idea
the
"

to

students

of

Egyptology1;

she

is

car

World-Virgin."

efoxw

The

Son

of

the

Virgin

And
statement

here

it will

be

of

interest

to

torn

to

curious editions

of
Father
was

Epiphanius*;
prior
to
on

it is missing
that

in

all

of

this

of

Dindorf
early

(Leipzig, (tenth
being

1859),

which

based

the

very

century)
printed

Codex
from century
a

Marcianus

125,

all previous
and

editions

severely MS.
is
the

censured

bowdlerized

fourteenth

Epiphanius Christ
thirteen December is

stating of
the it of

that

the

true "at

birthday
a

of

the of

Feast from for

Epiphany,
increase
must

distance
light that

days

of
have

the been Christ up the

[Le.
this

25];
be
a

needs
our

should and days of of

figure
twelve
increase

Lord
who

Jesus make

Himself
thirteen

His
the

disciples,
of
the

Light."
in
a

The

Feast

of

the

Epiphany
the

was

great

day

Egypt,
phase

connected
of
the

with of

"Birth

of
For

the

j"on,""

"Birth

Horus." "How
support

Epiphanius
other
bear

thus things
to

continues: in the

many

past

and

present I the
mean

and
of

witness

this
the

proposition,
leaders the places

the

birth

Christ!
with
in

Indeed,
to

of

idol-

cults,8 who

filled
believe
on

wiles them,
same

deceive
many

idol- worshippers
keep

in night

highest festation Maniare

festival

this
to

of

Epiphany
whose
For

[=the
hopes

light],
not

so

that

they truth.

in
at

error

may

seek

the

instance,

Cf.

"

Isis,

the
was

Queen
the
or

of
Virgin the

Heaven, Mother."

whose

most

ancient

and

distinctive
The the
*

title

Maraham

Adams
the

(F.\
born

Book Virgin Em.,

of

the

Master,

Egyptian

Doctrine
63.

of

Light

of

Mother li. 22.

(London,

1898), p.

And

pre-eminently,

therefore,

for

Epiphanius,

the

Egyptians.

THE

VIRGIN

OF

THE

WORLD

161

Alexandria,
temple, that

in

the

Koreion,1 say the

as

it is called of with
the

"

an

immense
"

is to

Precinct

Virgin
and
over,

after
music,

they

have
to

kept
their

all-night idol,
with
a

vigil
the

songs is
an

chanting

when

vigil
into

at

crow, cock-

they
crypt, litter,

descend
carry
the

lights

underground
naked
on
a

and
with

up seal

wooden of
a

image
cross

lying
in

made
similar seals

gold
seals,

on

its
on

forehead,
either

and
knee

on

either

hand all

two

and

two

others,
And
they
seven

five

being
the

similarly itself, temple, hymns, and

made

in

gold.

carry
times of
pipes,

round the

image

circumambulating
to

innermost

the

accompaniment

tabors

and

with

merry-making

they

carry asked
'

it

down
the
at

again meaning

underground.
of this
the
to

And
mystery, Maiden ^Eon.'"
He among the the they

if

they
answer:

are

To-day

this

hour

(Kore),

that

is, the

Virgin,

gave

birth

the

further
other

adds places,
the

that

at

Petra,
was

in

Arabia, also

where,

this
is

mystery

performed,

Son

of

Virgin of

called

by

name

meaning

"Alone-begotten
Here,
then,
at

the

Lord."3
in every
we

Alexandria,
of
our

probability
have
a

the famous

very

environment

treatise, in

mystery-rite,
who
not

solemnized
birth
in
to
a

the
the

Temple iEon.
not

of

the
we

Virgin,
shall birth

gives be
rash
new

Son,

This, only

assuming,
but also the
"For

signifies
still words
such
more

the

of the
when

year,
remember

profound
the
a man

mysteries, ment Docu-

we

of

Naassene
is
a

quoted big
with

above:

the

Virgin,
"

child,
not

conceiving

and
we

bearing add,

Son,

not

psychic,

fleshly

[nor,
of Kore.

may

temporal],
be
the the

but

That

is, the
as

Temple

This

can

hardly

Temple Temple

of of

Persephone, Isis.
"

Dindorf

(iii. 789) suggests,

ff.

but

rather

Of.
vol.

D.
in.

J. L.9 pp.

407

11

162

THRICE-GREATEST

HRRMR3

blessed

iEon
an

of

iEons"

"

that

is,

an

Eternity

of

Eternities,
We
which

immortal

God.
notice the
a

should
plays
in the
so

also

crowing
part

of the

the

cock,

important

in

crucifixionthe

story
on

Gospels,1
the

and

above

all

things
cosmic

stigmata
human

the

image,

symbols

of

and

mystery.

The In is also
Isis

Mtstiby
treatise
to

of

thx

Birth

of

Horus
Birth

our

own

the

mysterious
as

of

Horus

referred
has the

(35, 36)
on

follows. tradition the

"

handed
Divine

the

of

the of
was

Coming
the

of
efflux

Osiris,

emanation, and
Horus asks

descent
How
?
"
"

of

the

Supreme,
that well

it, mother,

then,

Earth
refer

received
to

God's
"Dark

efflux

where
a

Earth
of

may
Isis

the

Earth,"

synonym

herself. Isis birth;

answers:

And

"I
it is
not

may

not

tell
to

the

story

of
the

[this]
origin
power,

for this

permitted
O

describe
of

of lest

descent,
the

Horus,
of
men."

[son]
of
the

mighty
immortal

afterward
be think
"

way

birth

Gods
Here

should
I

known
we

unto

have Horus,"
a man

clear the

reference birth
a

to

the
"

mysterious
that
is
most

Birth
of

of how

of

the

gods, becomes

to

say,

becomes
gains

god,

the

royal
over

of himself.

all

souls,

the
was

kingdom,
not

or

lordship
be Birth

This neophyte
to

mystery
"

yet

to

revealed
is
2
"

to

the

Horus Hermes

"

and
"

yet
H.%

this

suggested
when he is

Tat
K

by Wisdom

C.

xiii

(xiv.)
in

says: the
matter

that the

understands
from
out

silence

[such
is

and
True

womb

which The

Man
womb

born]
is

and

the

Good Silence,

the
the

Seed."
matter

the
have

mysterious

is

Though
name

some

conjectured
watchman

that

the

"cock"

was

the

popular

for

the

Temple-

who

called

the

hours.

THE

VIRGIN

OF

THE

WORLD

163

Wisdom, Agathodaimon,

Isis

herself,
Osiris.

the

seed

is

the

Good,

the

But
this
us,

in

our

treatise

Horns
as

has

not

yet

reached
words

to

high is

state;

Isis, forth only,

the him

introductory
"the souls

tell

pouring

for "which
he but is

first have

draught
custom

of
to

immortality"
receive

from
of
a

gods";
daimon,
moreover,

being
as

raised
yet
to

to

the

standing undera

not
seems

to

that
been

of

god.

All parcel

of
of

this, the

have

part for
us,

and
as

Isis

mystery-tradition
Hecatseus,
the

proper, informs

Diodorus
was

(L
who of

25),
"

following

it

Isis
means

discovered
when

philtre
son

of
Horus, and

immortality,
who

by
been

which,

her the

had
dead

plotted
beneath

against
the

by

Titans,
not

found
him but

(vtKpov)
life

water,

only
life

raised

to

(ava"rrij"rai) by
him
we

giving
in

him

(iruxw)*

also

made Here
myth
that

sharer

immortality."
to

have
was

evidence
regarded
two

show
as

that

in

the

mysterysoul,

Horus
there
were

the

human
of

and

interpretations
to
return

the

mystery.
the

It
in

referred
another

not

only
or

the
to

"rising life
in

from another

dead"
enfleshthe
to

body, also
to

ment,

but

still

higher

mystery,
was

whereby

consciousness

of

immortality The soul

restored
been
cast

the the

memory
Titans, into
or

of

the

soul.
opposing
waters

had
of the

by

the

powers of the

subtle the
the
these
not

universe,

the

deep
or

Great
for

Sea,
as

Ocean
mysterious
stories

of

Generation,
informant
Titans
1

Celestial
Cleombrotus

Nile,

of

told
or

him,1

of

concerned
below, where
The

daimons
the Book
story

souls

proper,
from
lxxviiL

bodies.3
Moralia.
32
;
.

See

is given

Plutarch's
31,

"

Compare

of
divine 1

the
:

Dead, "I I

Budge's
into
.

Trans. the
which

(London,
of

1901),

ii. 255

shall shall
on

come

forth
.

House
are

Isis, the and

they

lady. be

behold
to

sacred
secret
see

things

hidden,
as

shall

led
unto

the
to

and

holy of

thingB,

even

have

granted

me

the

birth

164

THBICE-GRKATEST

HKKMK8

From

this
Soul,

death brings

in

the

sea

of

matter,

Ins,
to

the life,

Mother
and

Horus
on

repeatedly the from

man

back
of

finally and
This

bestows
so

him

knowledge
the
"

immortality,

raises of
the
"

him
true

"dead."1
the logos,
was

birth for
on

within, all

and

is

man
"

the
The in

chief

of

mysteries.

In

the
we

Chapter
have
"

Popular elucidation I
am

Theurgic
of
the

Hermes-Cult,"
sacramental

already,
art

formula, from and

the

Thou

and
Eve

thou,"

quoted
the

the

agraptum

the Little

Gospel
Man

of
or

concerning

Great
of
the

Man

Dwarf,

and

lovers
theosophy

Aupanishad

literature

of

Hindu-Aryan

need
to

hardly

be

the

Great
his

God.
soul,

Horns

hath I
see

made
is

me

be

spiritual
the

body last

through
sentence

[and
L

what
xi.

therein]."
where

Compare
the pupil

with

C. H., soul I

7, and his

(xii.) 6,

"sees"

by
1

means

of the passage, for the

of

Master. affords
us an

This

believe,

objective
45,

point
statement,

of

departure
in

reconsideration
Creed

of C. W.

Leadbeater's
p. that

his

Chrietian
is
"

(London,
gloss which
D.
a

1898),
for soul pp.
has
vdms

"Pontius
the
"

Pilate"
sea"

pseudo-historical
into

wikirrtt,

dense for
a

of

matter,"

the

is

plunged.
ff.
me

See

discussion
In

of

this

hypothesis
with

T. Ln

423

connection

this
note

colleague from TexU

4.

supplied Studiu,
text

with
2,

an

exceedingly
Apocryphal

interesting Gospels,
della
R.

and

iv.

Coptic
in

p.

177,

Frag.

The
Lincei,

Sahidic
vol.

is found
sem.

BendiconH
381-384

Accademia

dei Nota

iiL,

2,

pp.

(Frammenti
legend
fishing,
runs

Oopti,
the
met

Via),
taking
as
"

by

Ignazio
form

Guidi of
a

(1887).

The
goes

that
is

Devil
by

the
was

fisherman,"

and with

Jesus

He

coming
announces

down
that
a

from "he
to

the who
catch

Mount
catcheth

His

disciples. he
is the

The

Devil It
is trial result
in

fish
in

here,
waters,

Master.

is

not

wonder
to

fish

the

the

wonder
a

this

desert, but

catch MS. this

Now

fish

therein."

They breaks

then
off

have before

of

skill,
is

the

unfortunately Fragment
as

the

told.
occurs

It is in
"

that
was

the

following
these

remarkable

sentence

Pilate
king,

saying

things

before from

the

authorities setting Pilate

of

Tiberius, naught! The Pontus

the

Herod,
iThou
art

could
a

not

refrain

at

saying,

OalUaan the

foreign
Coptic
runs

Egyptian
"

Pontus.'" Thou
art
a

literal Galikean

translation

from

foreign

Egyptian."

THE

VIRGIN

OF

THE

WORLD

165

"

reminded
in the

of
ether

the the

man/
heart1

of

the

size

of

thumb/'

within,

of

"Ishon" But
same

what

is of
is to
some

more

immediate
extent

interest
in
the

is

that

the

idea

found
the
was

Old

Covenant Wisdom
by

documents, literature, Hellenistic

Ishon,

especially which ideas.

which

in

Prophetical

and

latter

strongly

influenced

literally

means

"little
"apple

"

"

man

or

dwarf,"

is in

A.V.
we
"

generally

translated in
a

of
sense,

the

eye."s

Thus

read
Let
not

purely apple

literal
of thine

referring
"

to

weeping
ii.

the

eye

cease

(Lam.

18).
It
was,

however,
or

common

persuasion,
not

that

the

intelligence
of
was

soul

itself,

merely resided eye. used

the

the
in

reflection eye,

the

image

of

another

person,
by
"

the

and

made
Thus the
man's

manifest
"

chiefly
of

the
was

apple
most

the

eye

as

synonym

for
as

precious light
of
a

possession,
man.

treasure-house

it
1

were

of

the

Compare, The
Man,

for instance,
of

Kafhopani^had,
of
a

Sec resides

ii., Pt. ii., iv. 11

,

12

"

the
past

size

thumb,

in

the

midst, him

within
a man

in

the
no

self, of the desire

Man,
to

and

the This of
a

future verily thumb,

the
is

the

lord

; from

hath
"

hide. the
size

is That.

The past

of

like
same

flame

free

from
to-morrow

smoke,
the

of
same

and
will

of he

future be.

the This

lord,
verily

is to-day,
"

That"
L
68,
are

Mead

and

Chatto-

padhyaya's Here
to
"

Trans.

(London,
M

1896),

69.

to-day

and

"to-morrow"
; the
"

said

by

some

to

refer

different

incarnations

Man
or

"

(jpwrusha)
into

being the

the
stature

potential of,
the

Self,
Great
2

destined
Self
See the

finally

to

become,

grow

(Maha-purufha).
"

article, Review

Theosophic

Light
xxxv.

on

Bible
231.

Shadows,"

in

The

Theosophical
3

(Nov.
image of
some

1904),
a

230,

The

minute

person
extent

reflected
account

in

the

pupil

of

the

eye

of

another this

may

to

for

the

popular

belief

underlying

identification.

166

THRICE-GRKATE8T

HERME8

And
as

so

we

read:
of

"He

[Yahweh]
(Pa
xviL
as

kept

him where

[Israel]
ishon is

the the

apple Hebrew

his
further

eye"

8)
the
"

"

in

glossed saith toucheth

daughter
of
Hosts:

of
.

the

eye"; He
that

and

again:

"Thus you

the

Lord

toucheth iL
"

the

apple

of

his

eye"

(Zech.
The of
we

8).
"

apple
value, in
man

of

the

eye

(ishon)
very

was,

then,

something
therefore,

great

something

precious,

and,
the

read
the

the

Wisdom-literature
curses

that
father

punishment is that
"

of
"

who shall
be

his
out

and

mother

his

lamp
xx.

put

in he
or

obscure

(ishon) darkness
thus

(Prov.
lamp
"

20)
his

"

that

is, that

shall
perhaps

extinguish

the
nature,
"

of the

intelligence, of his
a

spiritual
be

in

apple

eye

there
in

will
the

darkness which
"

; and

this
traces

connects

with
the
same

passage

Psalms

shows

of
l

Wisdom-teaching. shalt
make
me

In

the

hidden
"

part

[of man] (Ps. IL 6).

But

thou

to

know

wisdom

the

most

striking

passages

are

to

be

found
Proverbsto

in

that

pre-eminently
where
to

Wisdom-chapter
the
true

in

the

collection,
faithful
with
"

Israelite

is
to

warned
have
"

remain

the

Law

(Torah),
woman,"

and
the

no

commerce

the

"strange
"

"harlot"

that

is,

the

false "Keep

doctrines
my the
seen

of law

the
as

Gentiles.2
the

apple
in

of
the

thine
name

eye"

(Prov.
Yahweh, astray
to

vii. for

2), says
he
the has
"

writer, the

speaking

of

young

and
"

foolish
He
went

being
the
in

led
way
the

by

strange
in the

woman."

her

house,

twilight, night"
which

in

the

evening;

black
to

(ishon)
1

and
same

dark
idea

(Prov. v"
we

9).
above

That
in

is

say,
with

The

found

connection

Amnion.
1

To the

"

"

go

a-

whoring figure

after
invariably
n

strange

gods

and
by

strange
Hebrew

doctrines

was
"

graphic

employed

orthodoxy
same

to

commit

fornication Testament.

not

unfrequently

echoes

the

idea

in

the

New

THE

VIRGIN

OF

THE

WORLD

167

his
in

lamp that

was

put
man

out

; there

was

dark should
of

night
be his

in

his

eye,

little

of

his,
the

which

true

light-

spark Here,

understanding I think,
the
we

wisdom

Yahweh.

have of
in
even

additional
the
man,

evidence,
was

that of

the the

idea,

that

pupil

eye
was

the

seat

spiritual

intelligence
But "Apple

widespread
can we

in Hellenistic
tcopv

circles.1
Kwrfiov
as

so,

translate

the Isis

of

the
or

World-Eye"?
organ
of

It

is

true

that

is the

instrument
to

conveying eventually which

out

the

hidden
or

wisdom

Horus, who
the

and
is the

that
true

it

is

Hermes

the

Logos
her,

light

itself, eye,2

shines
that

through

pupil

of

Egypt's
she
at

of
self, herof for

mysterious
when she

darkness, received
but is

in

which

found
the

illumination
this sufficient translation

hands

Eamephis;

justification
of
the

rejecting
adopting
On
the
new

the
a

traditional
version?
I
am

title,

and

new

the

whole

inclined
at

to

think,
appear
as we

that

though

rendering
nevertheless
with of
then,

may
in

first

sight

somewhat become
more

strained,
familiarized
environment

proportion and
we

the
the is

idea

remember
venture
or
so

the
to

thoughttranslate

time, the

may

it

Isis,

"Apple

Pupil

of black"

the

Eye
is

of

Osiris."

On

earth

the

"mysterious

Egypt

For

the

latest
Rev.

study
de VHxd.

on

the des
in

Pupilline," discusses image the

*

subject, see ReUg. (Jan. and

primitive of
the
to

Monseur Feb. of

(E.),

"

I/Ame
who

1905),
the

the
to

significance
seen

religion
eye.

reflected
man"

be

in
to

the
be
in

pupil
its soul,

This all

"little

of

eye

was

taken the

and
of burn,

control
ancients,

its functions.

Cf.y for
of
the

idea
as

the

mind
not

the but

Tim.
a

46

"So they

much

fire
a

would

gave of

gentle

light,

formed
the pure

into

substance

akin

to
us

the

light

every thereto

fire which the

eye, of
a

is within
eyes
in
a

and

related
smooth

-day they

life ; and

made

to

flow
the

through whole

stream

and part,
to
so

dense,
that

compressing
it

and

especially
nature,

the and

centre

kept this

out

everything element."

coarser

allowed

pass

only

pure

168

THRICB-GRBATEST

HERMES

herself,

the

wisdom-land.
but
in
our

Iris is the
treatise
she
now

mysterious
more

wisdom
than by
this,
the

of
for

Egypt,
she

is

even

is
sight,

that the

wisdom
new

but dawn

truly

illumined

direct
of
which

of

the

Trismegistdc

discipline

Bhe

speakB

(4).
the
two

To

Greek,

however,

word meanings
; but
so

icopi

would
of

combine

and
which

not
we
"

distinguish have
"

the

the
as

title
logos
mean

over

been
"

labouring

even

meant

both

word
and
to

and
"pupil

reason/'
of

kori

would
but

both
it
we

"virgin" impossible have

the
in

eye"; by

as

is

translate
the

it

English rendering.

one

word,

followed

traditional

The

Sixty

Soul-Regions

We
which
of
a

now

turn
more

to

few

of

the

most

important
than
the

points space
course,

require footnote
other

detailed
accommodate.
that

treatment

can

There

are,

of but

many
were

points the

could
work

be would
into

elaborated,
run

if

that

done, The

present

into

volumes.

number
is

of

degrees
is

which
as

the

soul-stuff
as

(psychosis)

divided,
statement

given stood
by

three,

and

sixty have known

the

(10).
been
what

If

this

itself

we

should
have

somewhat
to

considerably
of
it,
even

puzzled
when is par
we

to

make

remembered
the

mystic
of
the

statement

that that
nature.

60

excellence

number enigma

soul,

and
its

he

who

can

unriddle

the

will

know

Fortunately,

however, find also

to

if

we

turn

to

S. I. 271, 6

(Ex.
the

xxviL),

we

that
were

according divided
types of into

to

this
spaces,

tradition
presumably

soul-regions

60

corresponding
They with
zones,
no

the
4

souls.

were

in

main

divisions

and
spaces

60

special
were

spaces,

overlapping
firmaments
are
or

(7).
layers.

These

also

called

We

further

told

(6)

that

the

lowest

division,

that

THE

VIRGIN

OF

THE

WORLD

169

is the

the

one

nearest

to

the

earth, of 16
;

consists

of

spaces; of
32. 4
an

second, And
still

of

8 ; the

third,

and
were

the

fourth, besides

farther
12

(7),

that

there
ones.

the

main element
have

divisions
of
no

intervallic
for,

This
far
as

introduces
I
am

uncertainty,

as

aware,

we

objective
how
of has
the the

information intervallic
writer
;

which divisions speculation

to
me,

can

enable
were

us

to

determine
the scheme

located
rash, but

in
a

mind

is

suggested

itself

and

I append

it with

all

reservation.

First
separated
sort,

of

all

we

have
another

4 by

main 3

divisions
determinations
to
were

or

planes,
of
some

from
the

one

for

whole
the

ordering
4
states

pertains
of

the

Air

proper,
as

and
earthy,

perhaps watery,

Air
Air.

regarded
3
as

aery,

and
have

fiery
been

The

tions determinacorresponding of
the

may
to

perhaps three which

regarded
or

the

main
were

grades

florescences of
a

soul-stuff,
substance.

apparently

superior

Each
as

division

of off

the
by

4
three

may

further

have

been

regarded

divided
should

intervallic intervals
spaces

determinations
in the space lowest

so

that

we

have

such
4

division,
3 in the
;

subdividing

it into

of 4

each
2

second,
3

subdividing third,

it into

spaces
4

of

spaces
of it
4

each spaces
4

in

the

subdividing
in each.

it into

spaces

each;

and
8 be spaces
12.

the

fourth,
The
sum

subdividing
of these

into

spaces

of thus

intervals

would

Plutabch's
In

Yogin
I

this

connection,
a

however,

cannot

refrain

from

appending
1

pleasant
Oraculorum,

story
xxi,

told

by

Plutarch.1

De

Defectu

xxii.

(421a-4"2c),
See

ed.
my

G.

N.

Bernardakis
u

(Leipzig,
Yogi/
in

1891),
The

iii.

97-101.

paper,

Plutarch's

Theowpkkal

Review

(Dec

1891),

ix.

896-897.

170

THRICE-GREATEST

HERMES

The

speaker and
man

is Cleombrotus,

Lacedaemonian
a

man gentle-

of

means,

who

was

great
of

traveller,
sorts
to

and
form
spent

greedy
basis

collector of
a

of

information

all

the much beyond

philosophical

religion.

He
been

had
a

time

in

Egypt, Sea.
On

and his

had

also

voyage

the
of
a

Bed

travels
who

Cleombrotus lived
he

had complete
seen

heard

philosopher-recluse,
except
once
a

in
was

retirement, "the
certain

year

when then

by
a

folk

round

the

Bed

Sea";
came

it

was

that
he
came

divine
"

inspiration
"

upon nobles
With

him, and

and
royal great

forth
who

and
used
only
to

prophesied flock
to

to

the him.

scribes difficulty,
money,

hear

and

after

the

expenditure
the

of

much

Cleombrotus and
was

discovered
granted
a

hermitage
reception.
the

of

this

recluse,

courteous
was

Our

old
had

philosopher
ever

handsomest
versed

man

brotus Cleomknowledge

met,
a

deeply

in

the

of

plants,

and
he

great

linguist and
the

With
in

Cleombrotus,
"

however, he
his spake breath." His profound,
unseen

spoke

Doric,

almost from

verse,

and

as

perfume

filled

place

the

sweetness

of

knowledge and
world his

of

the intimate

various

mystery

-cults with

was

acquaintance explained
nature

the
to

remarkable and
especially
part

; he

many

things

Cleombrotus, and
the

the
they of

of
as

the

daimones,
in

important

played
ancient

factors

any

satisfactory that the

most

interpretation
of
the

mythology,
to

seeing doings
of

great
not

myths

referred

the

daimones
Cleombrotus,

and

of

mortals.
has

however,
to

told of

his
a

story

merely of tion informa-

as

an

introduction
let

the
the
l

quotation

scrap

fall of

by

old
;

philosopher then,
in

concerning continues
TimcBUi,
:

the

plurality
1

worlds
to

thus,

he

In
"

this
Now,

referring he who,

the

passage reflecting

the
on

(66

d\ which
whether

runs

duly

all this, enquires

THE

VIRGIN

OP

THE

WORLD

171

"The
"

Plain
the

of

Tbuth"

He

told
nor

me

that
nor

number

of that
a

worlds
there

was

neither 183
of

infinite, them,

one,

five,

but of the the

were

arranged contained
angle.

in
60,

the

figure of
on

triangle

of 3

which
one

each*
set at

side
each

and
those
as

remaining sides dance. Hearth

touch

And
steadily

each

other,
the
area

revolving
of the

in

choral

And
of the

triangle
the
'

is

the

Common
l

all,

and

is

called
and

Plain

of of

Truth,'

in

which
which

logoi

and
been,

ideas
and

paradigms shall

all
lie

things

have

which

be,

immovable; them like of

in

and

the

Mon time
the

[or
flows

Eternity]
down
and
the they
our

being
the

round

[$c. the
a

ideas],
And is

upon

worlds

stream.

sight for

contemplation
souls

(Oiav)
only
a

these
ten

things
thousand

possible
years,

of

men

once

should
of that

have

lived

virtuous below

life.
is

And
the the have

the

highest
of

initiations
vision
in
to
or

here

only and

dream

true

and
the

initiation3;
mystic the
to
no

discourses
been sublime

[sc.

delivered
devised
above,

rites]
memory purpose."

carefully things

awaken
else
are

of

the

the will

worlds
be

are

to

be

regarded
that

as

indefinite
notion

or

definite

in

number,
is

of

opinion of
raises
a

the

of

their

indefiniteness

characteristic

sadly the
or

indefinite
question

and whether up
a

ignorant
they
more

mind.
are

He,
to

ever, howtruly

who

be

regarded

as

one

five, ed.,
"

takes iii. 475,

as

reasonable

position"

(Jowettfs Trans.,
1

3rd
3
:

476).
chance myself
to

Cf.

8.

I.

H.9

Now

be

as

though
that my "The
answer

initiate

into

the

nature

that Plain
on

transcendeth of the Truth"; Throne

is, of

death, and
of K. Truth

and
K.,

feet

have

crossed
came,

the

22:

Monarch
to

and

sitting

made Plato,

their
B.
*

prayers.11

The

locus

clasncus

course,

Phasdnu,

248

Cf.

K.

K.,

37

"

'Tis

they

who, by earth

taught God
the
to

by be

Hermes
in

that

the with

things

below above,

have

been

disposed
on

sympathy
rites
o'er

things the

established
in

the

sacred

which

mysteries

heaven

preside."

172

THRICE-GREATEST

HERMES

This

statement

am

inclined

to
on

regard
the

as

one

of
the

the

most

distinct

pronouncements which has been

nature
to
us

of

higher

mysteries and really

the

preserved

from

antiquity,
for
the any

locus

classicm

and
of yet

point
the

of
true
never

departure
nature
seen

fruitful

discussion and

of it

philosophic
to

mysteries,
this

I have

referred

in

connection.
was

Our
Egyptian

old

philosopher

well
for

acquainted Cleombrotus
the
esoteric have of

with

the

mystery-tradition, from and

him

obtained

information of

concerning

significance
quoted
above

Typhon
naturally

Osiris,
into

and
in the

what

falls

place in

the

scheme

ideas
we are

of

the cussing.1 dis-

tradition

preserved
It,

treatise
to
a

which higher

indeed,
purports
for the

pertains
to

side
theoria

of
of

the

matter,

for

it

be

the

highest of the

all,

and
only

possible
at

souls
of
time.

even

most

righteous

long

periods
the
no

Of
triangle
"

course

representation
;

is

symbolical.
of then, Air. that of

The

is
of

triangle universe."
of Fire

it

is

the

"

plain

truth,"

the

hearth
the

the

The proper
"

triangle,
and
not

pertained

to

plane

Still,
our

the soul

ordering
spaces.

of
The

the

"

worlds
triangle is

is
shut

similar
off

to

from

the

manifested
time proper.
are

world
Time

by

the

Mem

it is out

of

space worlds into

and

flows
or

down
cosmoi,

from each

it.

The

proper 60

worlds
cosmoi,

divided
or

subordinate
movement

in of
one

choral
to

dance,
the

orderly Our

harmonious
then,

other.
as

soul-spaces,
of

may

have

been

regarded

some

reflection

these

supernal

conditions. One
is

almost

tempted

to

turn

the

plane

triangle

Our

difficulty,

however,

is that

Plutarch, this

in

the

words being of Himera

of
in

one

of

his

characters, Egyptian,
"

rejects
and

the

idea
it
a

of
a

numbering Petron

any
in

way

ascribes

to

certain

Sicily,

thereby

suggesting

probable

Pythagorean

connection.

THE

VIRGIN

OP

THE

WORLD

173

into
of
a

solid
or on

figure,
wheel, the

tetrahedron,1
at

and
the

imagine angles, prototype the the

the

idea
to

world

each of

of

four the

and

speculate Mercabah

Wheels

Ezekiel,
of I

of the
Throne
patience
of

or

Heavenly the Supreme,

any

Chariot
but

Kabalism,
not

of Truth
of

of readers

will

try

my

further,
:

for
Hold,

doubtless

most

them

will

have

cried

already

enough

The

Boundaries

of

the
in

Numbers
the

which

exist Pre-

Soul
be

Perhaps, the

however,

it
to

would consider has

as

well,

before

missing diswhat

subject,

very
to

briefly
concerning

Plato,

following
of

Pythagoras,2 all
numbers
are

say

the

"boundaries"

which
1, 2,

pre-exist

in

the

soul

These

soul-numbers
of
or

3,

4,

8,

9,

27

(the

combination
1, 3, 9, 1, 2,

the

two

Pythagorean

series
3*.

1, 2, 4, 8 and

27),
are

1, 2, 3, 22, 28,
to

32,

Of

these

numbers
its

apportioned
or

the

World-Soul
and signify and
its

itself, in its

intellectual
in

spiritual

aspect,
from

abiding
to

(1),

its
;

proceeding
this with

(2),
to

returning
But

itself

(3)

regard

primary
natures

natures.
or

in
are

addition,
"

intermediate
"

subtle in
;
term

souls

providentially by
power of the

ordered World-Soul
fourth

their

evolution

and

tion, involuto

they

proceed
or

according
"

the

the

(4
return

2s),

which
to

possesses that of the

generative fifth

powers,"
or

and

according
them
are

(9

3*),
or

"

which gross

reduces
natures

to

one."

Finally

also

solid
in

also

"providentially"
to

ordered
their

their

procession according
"

according
to

(28),

and

in

conversion
the

27

(38).8
of

See

section,

Some

Outline*

JSonology,"

F.

F.

F.,

pp.

311-335.
*

See

my

Orpheus

(London,
"

1896), pp.
to

255-262.

Of.

Taylor

(T.),
p.
442.

Introd.

Tinue"

Work*

of

Plato

(London,

1804),

174

THRICE-GREATEST

HERME8

From

all

of

which

we

get

the

following
of it the passes:

scheme soul,

of
the

circular
various

progression
main

and

conversion

stages

through

which

xs

With

this

compare "Do
"

the
not
"

"Chaldean
the
spirit,
hoXuvq?

Oracle"
nor

(op.
the

Psellus, plane
to

19):
into
the

soil

turn

solid

firj xv"//xa

firjprt ftaOuvp:
where

hriireSov
stages It
is

(ed.

Cory,

Or.
to

clii,
the

p.

270);
line, that

the

four

correspond
also
to

point,

plane, since

and
z"=l,

solid.
2"=1 That according but
the how

be

remembered

and

3"=:1.
are

these
to

the

boundary

numbers
tradition,
be

of is
to

the of

soul,

Py

thagoreo-Platonic
can

interest,

this

in

any

way

made
in
our

agree

with
is
a

ordering
That

of

the

soul-spaces

treatise

puzzle.

by

adding
we

these get

numbers
54,

together

(1

2+3+4+8+9+27)
the
6,

and
proper
sum

by

farther
2 + phases

adding
we

numbers

of the total
out

World-Soul
the
"

(1 +
the
we

3)

get
60,

and

so

whole fudging,"
means

of
as

to

savours

somewhat It

of is by
no

used
for

to
we

call
are

it at

school combining
they
were

convincing, with still universale the

here

particulars
of

as

though frequently
That,

equal

dignity;

ancients

resort

to

such
is

combinations.
something of
on

however, in
these

there

more

than
be

learned
seen

trifling
the

numbers of
was

Plato
the the
"

may

by
"

brilliant Plato,1

study

Adam based
See

nuptial properties
Nuptial

number of
the

of
1

which
viii. 5460-547

upon
Adam

Bep^

a.

(J.), The

Number

of

Plato:

Its Solution

and

Significance (London,

1891).

THE

VIRGIN

OP

THE

WORLD

175

"

Pythagorean

triangle," sides value

of of
=

right-angled
the

triangle
of

to

the
were

containing given,
5;

which
its

values

and

the

hypothenuse
The
4,

being
3,

consequently
4, 5, together
were
"canons

and
the

3x4x5
series

60.
2,

numbers
and
1,

with

1,

8,

3,

9,

27,

the
of

numerical
proportion

sequences
"

which which
the

supplied

those

with

Pythagoreans

and

Platonists

chiefly
Still, clear
in
our

busied
as

themselves.
as

f ar
on

can

see,

this of
are

does
soul

not

throw
as

any
given
to

light

the

ordering
and the But
*we

the

spaces

treatise,
it with

therefore
of
the

tempted
mysterious

connect

tradition
what

60's

of Cleombrotus.

that

choral

dance
60's,

was

which whether
to
aware,

ordered
they 3*8
no

the

subordinate

cosmoi

into

and

proceeded
and data
4's
on

by and which
been

stages
we

which
have,
as

might
far
as

correspond
I
am

5's,

to

base

an

argument.
with
"

It

may,
ideas
"

however,

have

connected

Babylonian
falling
have 60. been

;
so

the

may
12,

have

been this
"

regarded
in
so

as

into

4,

making
"

and
into

stage

its turn

regarded

as

falling

5,

and

making

The

Mysterious

Cylinder

It

is

to

be

noticed, Demiurge
l

however, "appointed the height

that

before for them

the

souls

revolted, and they

and

the

limits
that

reservations

in

of

Upper
in

Nature, proper

might
economy"

keep

the

cylinder

a-whirl

order

(11).
then,
what

They
spaces.

were,

confined
is
the

to

certain

orderings

and

But
were

mysterious
?

"cylinder"

which

they So

to

keep

revolving
come

far

have

across

nothing

that

throws

any

Which

may

have

been

regarded

at

the

prototype!

of

the

8oal-epaee"

176

THRICE-GREATEST

HBRMB8

direct
that letter souL It

light
Porphyry

on

the stated

subject
that
a

However,
among
the

Proclus1

says the

Egyptians
the

x" surrounded

by

circle,

symbolized

mundane

is curious
to

that

Porphyry
when

should he
must
as

have

referred
known

this that
of

idea
Plato, all

the
to

Egyptians,
whom

have
the

Porphyry had treated

looked
of the

corypheus of

philosophy,
X

significance
the
most

the

symbol passage the

(in Greek
the
Timceus

x)

in

perhaps This and

discussed

of

(36b).*
of
the
axes

letter

symbolized
of
the

mutual of of

relation
the
"same"
"

equators

sphere sphere
Porphyry, Pythagoras, the
common

(the
"

"fixed
seven

stars")
planetary

and
spheres Plato,

the

the

other
may

(the

"

").
or

however,

have
in the

believed
first place

that

got

the

idea

from

Egypt

"

persuasion enigma

of his

school
as

This in
"

of

Plato
to

is described

follows

by

Jowett

his

Introduction
universe

the

Tim"us*

The

revolves
the from
cross

round
of of
one

centre

once

in twentystars

four

hours,

but

orbits
that

the
the

fixed
planets.

take
outer

different

direction inner
sphere

The
meet

and
at
a

the

another

and
first

again
;

point moving

opposite
in
a

to

that
from

of
left

their
to

contact

the

first
of
a

circle which

right
to

along be

the

side
in

parallelogram second
same

is supposed

inscribed
the

it, the
of the

also

moving

in

circle

along
to

diagonal
or,

parallelogram

from

right

left4;

in

Comment,

in

Plat. p.

Tim^
250.

216c

ed.

C.

E.

C.

Schneider

(VratislavuB,
*

1847),
which by

passage explains

Proclus,
means

op.

c",

213a

(ed.
canon

ScL,
"

p.
or

162)

farther
s

of

the

"harmonic

ruler.

Jowett

(B.X

Dialogues

of

Plato

(3rd

ed.,

Oxford,

1882X

iii. 403.
4

Cf.
side

text to
"

36c

"

The and

motion the of

of
motion

the

same

he

carried

round

by
to

the the

the
that

right,
is the

of

the

diverse figure

diagonally

left,"

side

the

rectangular

supposed

to

be

THE

VIRGIN

OP

THE

WORLD

177

other the We

words,
second,
should

the

first describing
path of the

the

path

of the

equator,

the

ecliptic"
the

thus,

just

as

Egyptians,
the

according
conception

to

Porphyry, the figure

symbolized

it, represent
with and
two

by

of
the
is

circle
equator the

diameters
ecliptic.

suggesting

respectively
But
what

the

rectangular

figure
further

to

which describe?

Jowett The

refers,
circles

but
are

which
spheres;

he

does and,

not

therefore,

the

rectangular
the

figure
"of

must

be
same."

solid
If
we

figure
now

inscribed
set

in circle this

sphere

the
to

the

revolving
"

parallel
"

the

longer
out
a

sides

of

the

figure,
while
the

gram parallelospheres

will of
the

trace

cylinder,
of

seven

"other,"
to
one

the

"souls" diagonals
the

the

"planets,"
our

moving
and
in
an

parallel opposite their

of

the
to

of
of of

figure,
"

direction
mutual

sphere of
rates

the

same,"

will,
cause

by

difference
souls

motion,

their
to trace

"bodies"
out

(the

surrounding

the

bodies)

spiral All this I

orbits.
in itself,

confess,

seems

very
on

far-fetched,
the

and
into

should

have

thrown basket,

my

notes

subject

the

waste-paper
:

but

for

the

following

consideration
Basil
of
in

Csesarea,

in

his

Hcxwmeron,

or

Homilies

on

inscribed rectangular when

the figure
stars

circle

of

the

"same,"

and
corner

diagonally,

across

the Now,
time

from which
the

corner were
sun,

to

and
the

38d,

39a

"

all the spheres

necessary
moon,

to

creation

of

[ue. the
a

of
to

and
become

five

planets]
their

had

attained
having task, passes

motion

suitable

them,
vital

and
chains,

had

living

creatures,

bodies
moving

fastened
in

by
motion

and

learned which

appointed

the

of the by
some

diverse,
the
motion
a

is diagonal,
same,

and

through,
some

and
in
a

is governed

of the orbit With of the

they The
.

revolved,
motion

larger

and

in

lesser
a

of

the of

same

made

them

turn

all in by

spiral."

these
same,

instruments

"time,"

surrounded
time

the
on

sphere
the

compare the

the
in

idea
story

of of

flowing

down

worlds,

from

jEon,

the

Cleombrotus.
in.

VOL.

12

178

THRICE-GREATEST

HERMES

the

Six

Days
to
us

of

Creation,
the

declared
earth is
a

it

"

matter
or
a
l

of

no

interest
or
a

whether
concave

sphere
like
a

cylinder

disk,

or

in

the

middle
was
a

fan."

The regard the

cylinder-idea,
to

then,

favourite time

theory

with

the

earth-shape

in

the

of

Basil,

that

is

fourth

century.

This
was

cylinder-idea,
ancient
meet

however,
In
the

am

inclined
Greek
is the

to

think

very
first

domain
what

of

speculation known
successor

we

with

it

in

little
Miletus,

of

the

system

of

Anaximander

of

of

Thales.

Anaximander
earth

is

reported
body,

to

have

believed
by
no

that
other

"

the

is

heavenly
its things; column beneath

controlled
because

power,

and
from

keeping all
a

position
the
;
our

it is the it
is

same

distance

form
it has

of

curved,
;
one

cylindrical,
of these
is

like
the
to

stone

two

faces
the

ground
it"2

feet,

and

other

is

opposite

And and
Now that the that

again:
its I
have

"That

the is

earth

is

cylinder
its

in

form,

depth
never

one-third
been able

of

breadth."8 persuade

to

myself

earliest

philosophers
to

of They

Greece stood
on

"invented"
the
in

the

ideas
of

ascribed
mythology took
in

them.

land borderevery

and
their

mysticism,

and,
ancient
History

probability,
1

ideas

from

traditions.

So

quoted
with

Andrew

Dickson in

White's

of the

Warfare
i. 92.

of
Dr
"

Science
White,

Theology

Christendom
not

(New
the
a

York,

1898),

unfortunately,
course,

does
winnowing chaff the
was

give fan,

exact

reference.

The which
was

fan"
corn

is, of

the with

broad
after

basket threshing, the

into

the
then

mixed
up grain.

received
so

and chaff

thrown the

into

wind,

as

to

disperse

and

leave
'

Alexander

of
268

Aphrodisias,
I

Comment,
Doxographi

on

Aristotle

in

Meteor^

91r

(vol.

L,

d)
Be

Diels,

Grmci
iii. 10 See

(Berlin, (Diels, 579).

1879),

p. 478.
s

Of. Aetius,
Strom.,

Placitu
2

Reliquiae

Plutarch, Philosophers

(Diels, 579).

Fairbanks pp.
13,
14.

(A),

The

Fird

of

Greece

(London,

1898),

THE

VIRGIN

OF

THE

WORLD

179

Anaximander
for

himself
know
even

was

in every

probability influenced
who
can

indirectly,
by

all

we

directly,
indeed,
the

Egyptian
longer

and
doubt

Chaldaean
in

notions;

any

the

light
is
as

of

Cnossus
said
whereas
to

excavations?"1 have
in
our

Anaximander
earth-cylinder cylinder
the

thus

regarded
treatise

the
the

fixed,
the earth

is

not
a

and

is

not

fixed;

it

is,

on

contrary,
it,

celestial

cylinder
be
some

and

in constant

motion.
notion

Can
was

then,

possibly
with
that

that

this

cylinder idea,
of and

associated
source

Babylonian
par

had
?

its

in

country

excellence

cylinders
was

In

Babylonia, used

moreover,

the

cylinder-shape
like
a

frequently

for

seals,

fashioned
or

small
on

roller,
them
wax.

so

that

the be

characters
on

symbols
soft and

engraved
such

could
Further,
were,

impressed
the

substance, Egyptian

as

Babylonian closely of

civilizations

as

we

know,
matter

associated, and
from

and

pre-eminently
In
the

so

in

the

sigils

seals.

Coptic-

Gnostic

works,

translated
of

Greek origin,
as

originals, the

and
of

indubitably
"

mainly
"

Egyptian
"

idea

characters,"
on

seals," is
a

and

sigils,"

types

impressed

matter,

commonplace.
then,

Can
the
so

our

cylinder,
of
is
man

have
or

some

connection

with
of

circle
much

animal said
in

types,
our

types

of The

life,

which
of

treatise? then have

so

souls
the

the

supernal keeping
various
in the

class cylinder
were

would
in

had
that
on

task

of the

this
types sphere of

motion,

thereby
the

continually
of generation,

impressed
or

plasms
"

ever-becoming

the

wheel
This air,

genesis? be
so,

may

for

in

P.
or

S. A.,

19,

we

read:

"The

moreover,

is the

engine,

machine,

through

which

Delitzsch of early work

also,

in

his
to

Babel Assyria

und

Bibel, be

states

that clear
in

the
a

great coming forth-

debt

Greece of German

will

made

scholarship.

180

THRICE-GREATEST

HERME8

all and

things

are

made
these."

mortal

from

mortal

things

things
So
also

like
in K.

K.y
an

28,

Hermes

says: mysterious,
err
...

"And

will

skillfully of
that

devise
of

instrument,

possessed instrument

power

sight

that

cannot

an

binds

together
again
notion
we

all
have

that's

dona"
same

Here
with of
the

the
or

idea,
;

all
the

connected
instrument
cause

of Fate
the

Heimarmene
Wheel,

Hermes
are

is

Karmic together,

by
that

which
too

and
moral

effect
purpose.1

linked

and

with

Finally,
compare

in
the

connection Aryan in
was

with

our

cylinder,
of

we

may

Hindu
the the Vishnu

myth
Purana.

the The

"Churning
churningwhich
rope

of

the
or

Ocean,"

staff
was

Pillar
the

heaven-mountain, serpent,
was

round
serve as

coiled
it

cosmic

to

for
the is

twirling
Devas also with
a

The Asuras,

rope
or

held and

at

either

end

by
There
connects

and
mystic
a

gods
in India

daemons. probably
is
two

symbol
range

which
It

similar

of

ideas.

superimposed and
round
curious
so

triangles
the
centre

(^V
a

with serpent

their
is

apices twined,
"

touching,
a

somewhat

resemblance
for this

to

our

X symbol.

and

cylinder-idea.

And

much

puzzling

The

Eagle,

Lion,

Dragon

and

Dolphin

We

now

pass
with

to

the

four

leading
highest

types
rank

of
"

animals,

connected
the it

souls dragon,

of

the and

namely,
"

eagle,
may
some

lion,
of of
also pages,"

dolphin with

(24, 25)
the

which

be

interest
the

to

compare
of

symbolism
Mysteries
Plat,
this.
2, 682
f

of
1

degrees

the
"

Mithriac

I have

got

stray

reference,
not tt

irlxi**/**,

c,

Xylander's
*

but

I have
TexU*

been

able

to

verify

See

Cumont
de Milhra

(F.),

Monument*
i- 316.

figurh

rdai.

am

MytUra

(Bruxellee,

1889X

THE

VIRGIN

OF

THE

WORLD

181

In

one

of

the
some

preliminary of
the
the

degrees
mystee

of

the

rite, the

we

are

informed,
birds,

imitated
lions.1
as

voices this
was

of

others
by

roaring
the

of

All

of

interpreted
transmigration tells
the
us

initiates metempsychosis.

having
Thus

reference

to

or

Porphyry2 they animals,

with

that

in

the the

Mysteries
names

of of

Mithras

called
so

mystse

by
man's

different
nature

symbolizing
of

common

lower
Thus,
"

that they of
the

the

irrational
some

animals. the
men

for

instance,
some
"

called
women

of

lions," called
were

and

"lionesses,"
"

some

were

ravens,"
"

while hawks
"

the

fathers," "eagles." of
the
"

the

highest
"ravens"
"

grade,
were

called
the lowest

and
those

The
lion
the

grade;

grade disguises

were

apparently

previously of lion who

a

invested
of animal Porphyry
to

with
forms

and

masks the

series

t"efore they
us,

received
that
an

shape.

tells day,
now

further, written

Pallas,

had,
on

prior
the

Porphyry's

excellent
lost,
asserts

treatise that

Mithriaca,
was

unfortunately

all
that

this in

vulgarly

believed
a

to

refer

to

the

zodiac, human of

but soul,

truth
is

it symbolized with

mystery

of
natures

the

which
kinds,8

invested

animal

various

Ps.

Augustine,
col.
2214

Qucutt.

Vet.

et

Nov.

Test.

(Migne,

P.

L.,

torn,

xxxiv.
"

f.).
iv.
16

De

Abstinentia, of

(ed.

Nauck,
on

p. the

263).
Basilidian
of theory of
was

Of. Clement

Alexandria
that Egyptian
name

"appendages,"
strongly

remembering
with the

the

School "The

Basilides Basilidians
to

tinctured
to

ideas.

are

accustomed
passions.
existence,

give

of appendages
they
to

(or accretions)
a

the

These and and

are

essences,

say,

have

certain
owing

substantial
to
a

attached

the

rational

soul, this

certain

turmoil

primitive
natures

confusion. the
. .

On
grow,
not

to

nucleus
as

other
of

bastard
the wolf, thus

and
ape,

alien
lion,

of
etc.

essence

such only the

those
human

goat,

And
.

do

souls

intimately of irrational
beauties

associate

themselves but because they

with
even

impulses
the the

and

impressions

animals, plants,

initiate bear

movements

and

of

they

likewise

characteristics

182

THRICE-GREATEST

HERMES

according

to

the

tradition
therefore

of

the

Magi.

Thus

they
to

call
this

the

sun

(and
a

those

corresponding and
a

nature)
It
is

bull,

lion,
to

dragon,

hawk.
Appuleius,1
in

further
the

be

remembered
which he of

that
was

describing
his
was

robe
into
as

with

invested
tells
us

after that he

initiation

the
the

Mysteries
sun,

Isis,

enthroned
or

robed
garments

in

twelve
were

sacramental

stoles

garments; paintings
see

these

of
from

linen
every

with side

beautiful
"

upon that I
was

them,

so

that

you

might
were

remarkable

by

the

animals various

which colours."

painted
This

round
he

my
was

vestment

in the
"

dress,

says,

called

Olympic

Stola"

Momus Finally, reader

Among the
a

it little
the
of

may

perhaps acquainted Momus

be

of

service Momus.

to

make

the

better
Greeks

with
was

the

personification in

of

spirit places of of
to

fault-finding.

Hesiod, the

his

Theogony

(214),
children Cypria*
answer

him Night,

among

second
the

generation Fates. when her

sent

of From Zeus,

the
the

together
we

with

Stasimus,'
Earth's of

learn
to

that,

in
overpopulation

prayer

relieve first

of

her

impious
this the

mankind,4

the

Theban
him of

War,

and

on

proving
human

insufficient,
race

bethought

annihilating

by

thunderbolts
the
to

(fire) and
of gods
so

floods
men

(water),
to

Momus
the

advises goddess

Father
a

and

marry

Thetis

mortal,

that
born

beautiful

daughter

(Aphrodite-Helen)
to

might

be

to

of

plants

appended

them. shown

Nay, by

there habits,

are

also
as

certain

characteristics
"

[of minerals]
(F. F. F.,
Book and p.

such

the

hardness

of

adamant
1

276).
xi.

Metamorphous, Which See See

Pindar Frag.
K.

Herodotus
the Scholion

ascribed
on

to

Homer ILf
i. 5

himself. ff.

1. from
34.

Horn.,

K.,

THE

VIRGIN

OP

TH"

W0RL6

183

them,
account

and
be War.
was
"

so

mankind, involved Further, Momus

"

Greeks in internecine
the whom

and

Barbarians,
strife
on
"

on

her the
avers

namely, //., i. 5,
to

Trojan
that
it the

Scholiast
Homer
*

meant

represent

by

"

will

or

counsel
wrote

of

Zeus.
a

Sophocles,
"

moreover,
1

Satyric

drama

called

Momus,"
Both

and Plato8
the

so

also

Achaeus.* refer
to

and
chief
B.C.,

Aristotle4
librarian
in

Momus.

CalliLibrary,

machus,

of

the

Alexandrian

from
former

260-240 pupil

his

jEtia,6 Ehodius

pilloried
as

his

critic

and

Apolloniut
moreover,
was

Momus.
figure
of
the
as

Momus,

favourite

with

the

Sophists
century

and
a.d.

Rhetoricians,
In
with

especially Momus,

second he could with

ML

Aristides,6

find
her Momus

no

fault

Aphrodite
makes

herself,

found
vow

fault
to

shoe.7

Lucian
and

Aphrodite and
makes

oppose

tooth
even

nail,8

Momus gods,
and

find such
the
as

fault
the

with
house

the

greatest
the
last

works

of of

the
Zeus,

of

Athene,
"

bull because

men

of
not

Hephaestus, put be windows

seen.9

the in

the
so

god-smith
their hearts

had

their

breasts

that

might

And,
treatise,

interestingly
Lucian,

enough
one

in
his

connection

with

our

in

of

witty

sketches,10

makes

Frag.
to

369-374B be
29,

(ed. Dind.)
in
the
"

the

context 80.

of

which

some

believe
8

found from 487a

Lucian's Scholion

Hermotimm,
on

Frag. Rep.,

Aristophanes,
even

Pax,

367.

vi

Nor

would

Momus

find

fault

with

this."
4

De And

Parit.
also

Animal,
at

iii. 2.

the 70. Jebb,

end

of

his

Hymn

to

Apollo,

ii. 112

also

Epigram.
0

Frag., 49
; ed.

Or., Dial.

p. 497.

Of. Julian,

Ep.

ad

Diony$.

Dear.,
xx.

xx.

2.

Hermot.,
;

cf.
iv.

Nig.,

xxxii. Jvp.

Dial

Deor.,

ix. ;

Ver.

Hi$t^

ii. 3
10

Bab.

Fab., Ckmtil.,

lix. ; and

Trag.,

xxii

Deor.

184

THRICE-GREATEST

HERMES

Momus
and

one

of

the Momus
the

persons

of

the

dialogue because

with
Bacchus

Zeus is Zeus

Hermes.
among
from

finds
gods,

fault
is

reckoned
to

and

commanded
of Hercules

by

refrain

making

ridicule

and

Asclepius.
The

popular
man,1
"

figure
a

of

Momus

was

that

of

feeble
the

old

very

different

representation
treatise, his
that
one
a

from
true

grandiose
Some

Intelligence
representations wings. The

of

our

Lucifer. tooth,

give
story
for
runs

sharp

and

others
him The

Zeus

finally

banished

from

Olympus
Onomadica
;

his

fault-finding.1
connects

Vaticana1

Momus

with
us.4

Mammon

but

this

side-issue

need

not

detain

Ths

Mystic
to

Geography
the

or

Sacred figure

Lands
the the

With

regard
of
the
was

symbolic
K,
heart
on

of

Earth

of

""
that

46-48

second
the

K.

Extract,
or

and

persuasion
we

Egypt
two

centre

thereof,
from
Dr

may

append
different
D.
"

quotations

the first
* :

subject
is
from

widely Andrew

standpoints.
recent

The

White's

volumes
people
of
or

Every
own

great central of
the

antiquity, holy

as

rule,
as

regarded

ite the
"

city

most

place

necessarily

centre

earth.

The
was

Chaldeans
the

held
centra

that

their

'

holy

house

of

the the

gods'
world

The
of the
a

Egyptians
human
centre
;

sketched figure, in

under
was

the

form
and

which
For

Egypt
the

the

heart, it
for
Ep.
was

of
the

it Thebes.

Assyrians,

Babylon
the

for
so

Hindus,
as

it

was

Mount
*

Meru;

Greeks,

far

the

civilized

Philostratus,
For

21.

the
in
194,

above Boecher's
59.
art
ctt.,

and

other

references,

see

Triimpel's

art.

"

Momus,"
"

Lexicon.

Lug.,
See Op.

NesUe's
supra

"Mammon,"
i. 96,
99.

in

Cheque's

Encydopctdia

Btikca.

THE

VIRGIN

OF

THE

WORLD

185

world
for

was

concerned,

Olympus

or

the

temple is Mecca speak in

of

Delphi and
of

the

modern
stone
as

Mohammedans,
the
'

it
to

its

sacred empire
then,
the
"

Chinese,

this
It of

day,
was

their

the
a

middle
simple the

kingdom.'
tendency
centre

accordance,
that

with

human

thought
to

Jews
The

believed
book of
the of

of the of

world

be

Jerusalem.
as

Ezekiel and

speaks

Jerusalem
parts

in
world 'ages

the
as

middle
set

earth, the

all city.

other

of

the

around
this

holy

Throughout

the
as

of

faith'

was

very
the the

generally
Almighty greatest

accepted
regarding
authority
on

direct
earth's

revelation form.

from

the

St

Jerome,
the

of
the

the

early
of

Church
this
nowhere

upon
utterance

Bible,
the

declared,
that

strength
could

of
at

prophet,
centre

Jerusalem
the

be

but

the

earth's Maurus

; in

ninth
same

century
ment; argu-

Archbishop
in
to

Babanus the

reiterated Hugh
of

the

eleventh another in
to

century

St

Victor

gave

the

doctrine Urban,

scriptural
sermon

demonstration;
at
*

and urging
is the century

Pope
the

his the the

great crusade,
'

Clermont

Franks point

declared,
;

Jerusalem

middle
an

of

earth

in

the in

thirteenth vogue,
'As the

ecclesiastical
of
of
our

writer

much

monk
in

Caesarius
the

Heisterbach,
the

declared,
so

the

heart in

midst
of

body,

is

Jerusalem
*
"

situated
it
was

the

midst
was

inhabited
at

earth/
of
as

so

that

Christ

crucified
view

the

centre

the
a

earth.'

Dante

accepted
it
to

this

of

Jerusalem
and
in

certainty,
pious
so

wedding
book
of

immortal

verse;
to

the

travels
in
at

ascribed Middle
centre at

Sir

John
it
is

Mandeville, declared
and
casts

widely

read
is

the

Ages,

that
that
no
a

Jerusalem
spear
at

the
erect

of

the

world,

standing
the

the

Holy

Sepulchre
statement to

shadow
became The

equinox. of

"Ezekiel's

thus

the map of

standard
of
the

orthodoxy
at

early

map-makers.
the

world Bianco,

Hereford

Cathedral,

maps

Andrea

186

THRICE-GREATEST

HERMES

Marino
view in

Sanuto,
men's

and minds,
any

multitude
doubtless

of

others

fixed

this

and

discouraged
statements

during

many

generations this

scientific
centre

tending
in Scripture." of

to

unbalance

geographical
the
;
now

revealed

So physical M.
W.

much

for

righteous for
a

indignation cryptology
"

modern

science

and
on

mysticism.

Blackden,
'

in
of the key

recent

article
"

The

Mysteries
:

and

the

Book

Dead,'
there The is

writes
.
.
.

as

follows1 which

"One
useless
of
to

other

without
Dead

it
the

is

approach
any
was so

Book

of
gems
.
.

the

with

idea

discussing Egypt

of

those

of
The
.

wisdom knowledge
it
is

for

which

old

famous.

of

its

existence

is

no

recent

discovery:
as

simply Ghaldees,

that

ancient

nations
had
a

such

the

Egyptians, geography. priestly

caste

and

Jews,
"

system

of

symbolic

The

Jewish
out

and

Egyptian
in far

endeavoured
their features city,
parts symbols

to

map

their
things, This

lands
so

accordance
as

with

of

spiritual

the

physical
mountain, the

would
plain,

permit

symbolism
extended Lodge,
to

of
from
use

desert,
furniture
to

and
of

river the

various

and
up

Masonic
it
were,

phraseology, of both
macrocosm

the

spiritual

anatomy,

as

and
"

microcosm.
Thus

in

the
in

Jewish
the

Scriptures
battles

it

is
of

not

difficult
nations

to

distinguish,
were

prophetic
about

the
same

that

to
we

rage

round
more

Jerusalem,

the

symbolism old
book
was

as

have
The

directly

expressed
the

in author

little of

called
the

Siege
Bunyan well

of

Mansotd, of
The the

which
a

John could

Pilgrim's

Progress,

man

who

grasp

excellence

of

geographical

symbolism.
"

I cannot,

of

course,

here of

enter

at

length

into
too

the

geographical but
1

symbols
given

Egypt,

it
as

would
a

take
I

long; say
407.

as

I have

Jerusalem
Review

symbol,
xxx.

may
406,

The

TKeo$ophical

(July,

1908), vol.

pp.

THE

VIRGIN

OP

THE

WORLD

187

further

that

Jerusalem On,
of
or

as

symbol

corresponds
so

to

the
to

Egyptian
the
the
"

Heliopolis,

and and
of

astronomically
universe,

centre

the
to

world the
one

the

and

in

microcosm But

spiritual difference
for

Heart

of

Man.1
the Hebrew Jerusalem
to

there

is

between
the actual

and

Egyptian

city
among
now

whereas
Hebrew

corresponds that Heliopolis

to

the
is,

prophets bondage the

to
come,

that

salem Jeru-

and

is

in

with

her

children, hood priestHeavenly

corresponded
that

among
was

Egyptian
the given
to

city
Heart,

which
that

City,

the

New

should

be

redeemed

mankind."
Here
to

then
;

we

have
so

thesis it
to

that him

deserves
who
has
a

volume

itself

and
the

leave

mind

to

undertake
1
"

labour.

There

is

an

old

map both

of

the

world

in

the

British
See also

Museum Mappa

which Mundi, by

demonstrates 'Ebsdorf,' of

these and
one

significations.
in the

1284,

that of

Hereford Prebends,

Cathedral
1290-1310."

made

Richard

Haldingham,

EXCERPT

XXVIL

FROM

THE

SERMON TO HORUS

OP

ISIS

(Patrizzi
Text:

(p. 34b)

runs

this
xli.

on

to

the
69,

last

without

break. "Of

Stob.,
A

Phys.t
of

68,
to

under
";

heading,
pp. 476-481;

Hermes:
M.

Sermon
;

Ins

Horns

6.

i. 342-352

W.

i. 458-472.

Menard:
above, pp.

Livre

III.,

No.

iii.

of

"Fragments,"

etc.,

as

209-221.)
fashion
me,

L1

In

wondrous
to

"

(Horus
mighty

said)
mother

"

hast Isis,

thou the I told go.

explained details of
in

most

God's

wondrous
;

soul-making,
not
as

and thou

remain
me

wonder the

but

yet

hast from

whereto would
word only
2.

souls

when
thee

freed for
this
one

body

then
of

thank
*

being

made
of the

initiate

by
0

mouth

into

vision
!

soul,8

mother, And
ear,

deathless
:

Isis

said
son

Give
1

my

most

indispensable
for

is

this

I have
pfanis.

numbered The the

the mystes,

paragraphs speaking by

convenience
was

of

reference. by

generally,
or

initiated

word

of

mouth,

epoptes

sight

vision.

188

FROM

THE

8KRMON

OF

1818

TO

HORUS

189

research.
also this 0 have
is
a

That
place
my

which
which
sermon

doth
doth will
son

hold
not

together,
disappear.

doth For

what

set

forth. sire

wondrous,

mighty
they and in
in

of

mighty from dissolved boundless

as

Osiris,
are

[the souls] when

not

go
a

forth rush

bodies,
into

confusedly
scattered they

the

air, and
so

the
any
;

rest
more

of

Breath,

that

cannot

the

same

[souls]
again, which taken
l

return
to

again
them
came

to

bodies back

nor

is

it

possible, from
water

turn

unto
"

that
more

place
than be

they
from

at

first of

no

the

bottom
into
nor

jar

can

poured whence taken

up
is

[back
it
was

again]
taken; place whole

the does
to

self-same the
it,
water.2
same

place when
is

take
with
it

peculiar
mass

but

mixed thus

the

of

Not
!

[with

souls],
3.

high-minded
as

Horus chance
nature

Now
into
my

I the feet
to

myself
which crossed
in

to

be

as

though death,
of

initiate and I that

transcendeth the Plain how

water

have thee

Truth,
is ; and
a

will

explain this of
reason

detail that from

it

preface void things thing kind, and

1

by

telling
condensed

thee

is

body

many
the and hands

compound
soul's
a a

into of
a

fluid

mass,

whereas
son,

individual work of led

"?

nature,

of and

royal mind,

God's
by itself
4Wxcir.

[own]
to

of
Beading
The

itself
4ir*xf

mind.

for

construction

of

the

whole

of

the

above

paragraph

is

exceedingly

involved.

190

THRICE-GRKATE8T

HBRMBB

What
from

then

doth
cannot

come

from
mingled
must

"one"

and
a

not

"other,"
;

be needs

with be that

different
the soul's

thing
congress

wherefore with the

it

body

is

concord

wrought

by

God's
But
at

necessity. that

they and

are

not

[all]confusedly
sent

and
to

[all]
one

random the
same

by
place,

chance but what body

up
to

again
its
own

and

each

proper
suffer

region, while has

is

clear
it

from
is in

[the soul]
and in
its
to

doth

still been

plasm, proper the

when
nature.

it

made give

dense

against heed

Now recounted,
4.

good

similitude

Horus
in

well-beloved!
one

Suppose
shut and
snakes,

and
men

the and

same

cage

have

been
swans,

up

both

eagles,
and

doves

and flies, and

some

swallows, and hares,

hawks lions,

sparrows, wolves, and

and dogs,

leopards, and and

and

and
as

kine seals
;

sheep, others, that,

are

amphibious and
one our own

animals,

tortoises my
son,

crocodiles

then, they

at

[and
They

the

same]

moment

let [all]
man

out

[all]will
spots
in

turn

instinctively roofs;
nature

"

to
to

his

gathering
ether,

and
its

the
is
to

eagle spend
air
;

the life;

which into

its

the

doves

the

neighbouring
;

the

hawks where
;

[to that]
men

above
;

[the doves]
sparrows

the

swallows the
;

dwell
swans

the

round may
sing from

fruit-trees flies
as

the the

where

they
so

the

about
can

earth,

[but only]

far

it

they

FROM

THE

SKRIION

OF

ISIS

TO

MORUS

191

with
the tends
towards spots;
to

[-out
fly, my
to

their
son,

losing] smell
is fond of lions wolves
men's

of
man

man

(for that
and

especially
the

earth);
the

the
the

and

leopards
desert the kine
;

hills;
dogs

towards
tracks;
to

the
and

after
;

stalls
to

fields

the

sheep
;

pastures
and and

the

snakes with
so

earth's

recesses

the the be

seals
deeps

tortoises,
streams,

their [all] they

kind,

unto

that
nor

neither

should their proper

robbed

of
water
means

the
"

dry

land
one

taken
to

from
its

cognate place

each of
its

returning
means

by

internal

of soul,

judgment.
both
on

So

every

in

human

form
knows
l

and
whero
come

otherwise
it has
to

incarnate

the

earth,

go,

"

unless
son,

some

foolish
it
a

person

and should
5.

say,

my

that and be

is

possible
up

bull

live And

in water if this and

tortoise
case

in air I

the
"

when they do
e'en

they

are

plunged contrary
they
a
are

in flesh
to

blood

that

nothing though

what's

appointed

them,

being

punished
for

(forbeing
"

put

in body the
more

is

punishment the

them)

how

much

[is it
liberty

case] [and are

when
set

they

possess

their

proper

free] from
?

punishment

and

being
Now
wise.
1
mw

plunged
the
most

[in body]
holy thy

ordering
gaze

of souls above,
"

is

on

this

Turn

thou

most

nobleihMiTy\Aum

Tm+m4m$
ae

"a

inicrMtmgphmc
of Omrm

thawing
or

reguded

the

eoemj

(the Lflgui

tommm).

192

THRICB-GRRATE8T

HERMB8

natured
height the the place This which definite refresh hereafter Yet
it in

son,

upon
to

their the and from

orders.
moon

The
devotes

space itself

from
unto
;

of

heaven and
my
stars
son,

gods
space,

to

the
moon

rest
to

of providence
us

is

dwelling

of souls.
so

great
is
our

air,
use

however,
to

has the
it is

in
name

it

belt wind,

to

it

give

of

expanse

in

which
on

kept

moving

to

the

things

earth,

and

which

will

tell about
no

manner

by

its
to

motion

on

itself though
or

does
it

become
on

an

obstacle

souls;
can

for up

keeps down,1 and

moving,
as

souls
case

dart be,
free

dart all let

just
hindrance.

the

may

from

For adhesion

they
as

pass
water

through flows

without through

immixture oil.
6.
are

or

Now
four

of
main

this

interval, and

Horus, sixty
one

my

son,

there

divisions

special upwards the peaks

it

spaces.
from

Of the

these earth of
is

[divisions] the
of four spaces,

first
so

that and these

earth extends
cannot

in

certain

its
so

mountain far,
in

heights

and

comes

but

beyond

in

its nature

go second

height. after of
son,

The
which

this the

is

of

eight take
art

spaces,

in

the

motions heed, 0

winds thou

place. hearing

Give

for

Cf.

the

beginning Dt Sera

of Num.

the

Apocalypse Vind.y xxiL

of Thespenns

(Aridaeus)

in

Plutarch,

FROM

THE

8ERMON

OF

1818

TO

HORU8

193

mysteries and

that

must

not

be

disclosed
holy air

"

of

earth lies of the air

heaven
in

and
which

all

the

which

between,
wind doth and have

there

is

the

motion

flight of birds.
no

For

above
no

this the life. of

its

motion
air
"

and

sustains

This
nature
own

[moving]

moreover

hath it
can

own

this authority spaces and also

that
in

circulate of earth

in its

the

four
while

with
cannot

all the ascend The

lives which into

it contains,

earth

its

[realm].
of sixteen
spaces

third
air and

consists pure.
consists

filled with

subtle The

fourth there
means

of two

and

thirty
the

[spaces],
air ; itself

in which
it is by

is the

subtlest

and

finest from

of this that

[air] shuts
are

the

heavens
7.

above ordering

which
is up

by

nature

fiery.
a

This

and

down
; so

in that

straight there
ones
are

line and

has

no

overlapping
twelve

four
sixty

main

divisions,

intervallic

and

spaces.
in these
to

And
one

sixty

spaces

dwell for

the

souls, they
not

each
are

according
one

its nature,

though they're
as

of
same

and

the

same

substance, by
earth in
so

of the
is
so

dignity. from do the the

For

much

any other,

space

higher much
eminence

the
souls
one

than them,

any my

by

son,

surpass

in

the

other.1

What
1

souls,
a

however,

go

to

each
see

of

them,
ft above.

For
UL

consideration

of this ordering,

p. 168

VOL.

13

194

THMCB-GRBATE8T

HSRMR8

will

accordingly of

begin
renown,

again taking

to

tell their

thee, order

Horns,
from

[son]
above

great
to

down

the

earth.

Concerning

the

Inbreathing
of
the

and

the

Transmigration

Soul1

8.

The is

[air] between
spaced
out

the by

earth
measure

and

heavens, and

Horus,
harmony.

by

These
forefathers layers.

spaces
zones,

have
by

been
others

named

by

some

of by

our

firmaments,

others

And
been which And
it
set

in

them free
as

dwell from yet their been

my
so

both

souls and
in

which also

have those

bodies,
never

have each

shut hath the highest

body.
the and of of of place the all,
the

of

them,

son,

just
godly
space
rest

doth

deserve;
ones

that

kingly those decadent while

dwell
in

in

the

least
ones

honour
in

and the
in

the lowest the

[dwell]
souls those
sent

space

all,

middling

dwell souls

middle
are

space.
sent

Accordingly,
to

which

down upper they lofty

rule,
;

are

down, they
same
or

Horus,
are

from free still

the

zones

and
to

when the
it

set
even

[again]
more

go
ones,

back

unless

be

they

still

have

acted

contrary

This
or

appears
scribe

to
;

be

heading
seems

inserted
to

by

Stobaeua
in

(Phy$n
text.

xli.

64)

some

there

be

no

break

the

FROM

THE

SERMON

OF

1818

TO

HORUS

195

to

their

own

nature's

dignity

and

the

ment pronounce-

of the

Law
as

of God.

Such
according

souls
to

these
measure

the

Providence of
;

above,
sins, with

the
to

their
as

doth
those

banish
which them lofty
9.

down
are

lower
in

spaces

just

inferior from

dignity

and

power,
vaster

it leads

up
ones.

lower

[realms] to

and

more

For

up

above

[them

all]

there of whom

are

two
one

ministers

of universal of the

Providence,

is

the The of

warder
warder

souls, the other

o'er

their
souls

conductor. when
out

[watches
the souls

the

body], while
of keeps

conductor into while

is dispatcher

and
The them

distributor former forth For

on

their the

bodies.
sends

them,
to

latter

according
this
cause

the

Will

of God. my
son,

(logos) then,
to

nature

earth

according
out

the

change

of deeds
shape
Two
out

above the

doth
tents

model in which

the the

vessels
are

and
cast1

souls

energies,

experience

and

memory,

assist task,

her.

And guards
its
source

this the

is memory's type of every keeps

[to see] that

sent
as

nature
out

thing

down

of
;

and
of

its mixture

it is above
to

while

experience
to

[the
one

work
of

is this,

see]
the

conformably souls
1

every its

the

descending
that

it may
tact

have

embodiment,
tod
in iU

and
present

The

i" eiflwriingiy

imperfect,

iUte

quit*

tuitanfiUtable.

196

THRICE-GREATEST

HERMES

plasms swift
ones

may

be of the
ones

made souls slow,

ones,

effective1

"

that also

for may

the

the
for
for
ones,

bodies
active

be
ones,

swift, for and every

10.

for

slow

active

sluggish for
one

sluggish crafty of them

not

powerful and in
a

powerful,

crafty
as

word

for

it is fit

For

without with than

reason

intention plumage; and

hath

she

clad
out

winged
with
those
senses

things
more

tricked
more

ordinary
;

and
some

exact

which things with while with easily that

have

and

of

the

foursome

footed
strong

made teeth,
some

strong strong things in

with with she

horns,
claws

and made scales,

hoofs; supple which And

not

creeping

hath

bodies
can

clad

easy-moving

glide watery

away.
nature

the

of their doth them of

rest

body
provide

may

remain

entirely fangs of

weak,
some

she of

the
;

sharpened
so

with death

power

that

by they're

reason

of

the than

fear the being

[they

cause]
The
gives exercise
in
water

stronger

swimming
to

things within
an

timorous,

she
can

dwell
nor one

element of
nor

where
its powers,

light
for

nor

other

fire
of
or

gives swimming
flees

nor

light
in

heat. clad

But
in it

each
scales

them,
spines,

water

from the

what
water
as

frightens
a

where'er

it
it

will, from

using sight.

means

of

hiding

The

text

is again

very

imperfect

FROM

THE

SERMON

OF

ISIS

TO

HORUS

197

11.

For

souls

are

shut
to

in

each

class

of

these

bodies Those
into
men

according which
;

their

similarity of

[to them].
go

have and

power that force of and

judgment
it into

down

those law
is
none

lack
;

quadrupeds,
ones

whose into front, into which

elements.

[only]
reptiles, but lie

the

crafty attack him

ones

[go]
in
;

for in

them strike

man

wait things

down
or

and

swimming
are

the
to

timid

those
other
are

not

worthy every
no

enjoy
however,
use

the there their

In
some

class,

found
nature.

which

longer

proper

How

[meanest
said.

thou]

again,

my

mother?

Horus
And
A of

Isis
man,

answered
for

instance,
a

son,

o'ersteps

his
the

power
use

judgment;
and their of

quadruped
lose their

avoids

of

force;

reptiles
fear of
men.

craftiness;

and
for the and

birds

So

much their

[then]

ordering
for the
12.
son,

[souls]

above

and

descent,

making

of their class be with and

bodies.

In

every may

kind
some

of regal

the

above,
;

my

there descend
some

found

souls
some

others fiery, mild,

also

various

natures,

and
some

cold,

some

overbearing,
unskilled,
some

and

some

skilled,
some

some

idle,

some

dustrious, in-

one

thing,

some

another.
of their

And regions

this

results

from souls

the leap

arrangement
down
to

the

whence

the

embodiment.

198

THRICE-GREATEST

HSRMS8

For

from

the
soul

regal of the

zone

they
nature

leap

down

[into
them
are
l

birth], the
for there and
some

like

ruling Some

are

many
some

sovereignties of

of
arts,
ourselves.

souls,

bodies,
and

and
some

some

of of

and

of

sciences,

are

How
ourselves For

[meanest
"

thou]

again,

my

mother,

"of

?
son,

instance, of the

it

is

thy

sire

Osiris
after of
every

who
us

is
up
race

[the ruler]
to

souls

of them the
;

born

this

time2;
of

whereas their

prince

[is ruler]
is the

bodies
the

[the king]
of all,

of

counsel

father
;

and

guide

Thrice-greatest
son

Hermes
of power

of medicine and might

son;

Asclepius, again

Hephaestus'
and after

Osiris,

him

thyself, chenis
13.
;

my
of

and
again
my
are

of

philosophy

Arnebes-

poetry

Asclepius-Imuth.
son,

For

generally, that there

thou'lt

find,
many

if thou things he who

inquirest, and rules space; doth which

Those
more

many
o'er

ruling
many.

many

holding all, he

sway
my
son,

And the
part

them while have he

is

from

highest of them,
from

who
of

rules that

some

the
is.

rank

particular

realm

who ruling

come

from
to

the
;

regal those
and
very

zone,

[have]
the
of
zone

[part
is

play
corrupt,
sentences

from

The of That
earth

text

here

very

the

reading

the

last

words
9

the

two

following

doubtful. Osiris
and Iais

is presumably among
men.

since

the

time

when

lived

on

FROM

THE

SERMON

OF

1818

TO

HORU8

199

of

fire1]
from
;
are

become
the

firewatery

workers
one

and
live of
out

fire-tenders; their
life in and of

those
waters

those occupied

from

the with of

[zone]
arts

science sciences; inactively

art

and

those
and

from

the

[zone]
live
out

inactivity lives.
of
or

heedlessly For
on

their
sources

that earth

the

all

things
are

wrought
up

the they

by

word

deed,
essences

above, weight hath again

and

dispense and

for

us

their is

by
which
return

and
not

measure;
come

there

naught
and will

down

from

above,

to

re-descend.
14.

What

dost Tell
me!

thou

mean

again

by

this,

my

mother?

And
holy sign
we

Isis Nature of this

once

again
set

did living
that
out

make

reply: the

Most
clear

hath
return.

in

creatures

For above

this of the

breath
air,
we

which

breathe up And again,

we

from
to

send

out

take in they

it in
us

[once more].
son,

have when

organs, their
we

to

do

this

work, the
now

and breath's
we are,

close then depart. high

mouths
no

whereby
are

received, but
son we

longer

as

Moreover, other the things weighed-out

15.

of

renown,

there
to
us

are

some

which

we

have

added the

outside

mixture then

[of

body].
is

What,
?
1

(said Horus),

this

mixture,

mother

The

text

is exceedingly

defective.

200

THRICE-GREATEST

HERMES

It is and rise8y
from

union this is

and blend

blend and

of

the
a

four
certain

elements vapour

;
1

union

which within

enveloped body,
soul, its
are

by

the

soul, with

but
each, thus
in

lates circuwith the soul

the with of

sharing
nature.

body

and

And
both

differences

changes

effected

and

body.
For if there be the itself in the soul, another
more

corporeal which thing

is

make-up

more

of

fire, thereon
unto

by

nature

hot, and
more

taking

that's

hot,

[so]

being

made
and
more

fiery,

makes

the
and

life the

energetic quick If

passionate,

body

and

active.
more

[there be]
both
in

of
and

air, springy

thereon
and

the unsteady

life

becomes
both And also doth and
meet

light

the

soul

and
more

body.
of supple
water,

if there's

then

the easy able

water's

creature

become ready

of of
with

soul

and

tion, disposieasily power

;

embrace,
others,

and

to

and
union

join
and
it

through

of for

communion

with
place
in

the all,

rest

of things when it

that

finds
doth

and
it

is

abundant, while doth their they attack if

dissolve

what

surrounds, into
As

[there's]little [of it],it

what it is

sinks
with. by

and
for

become
bodies,
are

mingled
and

by made

dampness
compact,

sponginess by fall
a

not

but
and

slight

of sickness
1

are

dissolved,
SO

away

by

QT. 17 and

below.

FROM

THE

SERMON

OF

ISIS

TO

HORUS

201

little them And

and

by

little

from

the

bond

which

holds

severally if the soul loosely the itself

together.
earthy is

[element]
for
or

is

in
not

excess,

the
bodyleap

creature's

dull, knit,

it

has

its

texture

space sensation

for

it

to

through,

organs it
stays

of

being bound

dense; down

but weight
but

by

within, As and for

its

by

and

density. and
inert,

body, moved

it is firm,

heavy

only

of

choice

by

[exercise of]
But if there then

strength.
is
a

balanced animal

state

of hot

all

[the

elements],
light for

is the

made
for

for doing, and

moving,
for

well-mixed things those air, these

state

contact,

excellent
16.

holding

together.1 which
are

Accordingly
of have fire
and

have made hard

more

in birds, those

them and

into

their from those

water

above they
came.

by

elements While earth and

into

which which equal,

have these

more

fire, less
are

air, and
men,

and for the

made of heat in
to
us

into

creature
;

the that
not

excess

is turned is
a

sagacity which

for knows

the

mind how

hot has

thing

burn,

but

intelligence And and

more

to

penetrate

all things. have moderate in them air

more

those earth,

which but

water

and

little

fire,

The the

text
sense

is faulty,

the

language obscure.

artificial, Meineke

the

analogy
:

strained,
at

and

accordingly

reads

ytwwato*

t/i

"to*-

202

THRICE-GREATEST

HERMES

these which

are

turned
more

into heat
are

quadrupeds, stronger earth than and

and the
water,

those
rest
are

have which
into

Those
made

have

equal These

reptiles.

through

their

lack
;

of

fire lack
through cold
are

courage their

and
having

straightforwardness
water

while
are

in

them earth

they they having choose

and

through torpid;
move

their
yet

having

heavy
air,
to

and
can

through if they

their

they do
so.

easily

should

Those
less of

which dry, their

to

have these

in
are

them

more

of

wet,

and These

made
heat

into air

fish.
are

through and
of
try
wet

lack

of

and and

timorous
excess

hide

themselves,
elements,

through they find earth

and
through

earthy

their and

home,
water.

their

affinity,

in

fluid

17.

It

is

according
and

to to

the the full

share

[they
of

have]
that

in

every

element

compass

share, according other

to

that

bodies
to

reach smallness

growth
of

[in man];
share
"

the

their

the

animals energy

have
which 0
of my

been

proportioned
every

according

the

is in

element.1 I
say,

Moreover, when,
out
on

well-beloved,
state

that blend

this
first

[of things],

the

based
in
any
1

the

commixture

[of

the

elements from it,

case], and
text

the

resultant
has

vapour2

The

is

utterly

corrupt

and

not
*

yet

been

even

plausibly

emended.

Qf.

15

and

90.

FROM

THE

SKRMOK

OF

1818

TO

HORUS

208

so

far

preserve part

their
takes

own

peculiarity, another
air,
nor nor

that
nor

neither

the

hot
aery

on

heat,

[does]
watery

the
part

[take]

another

[does]
the

the

another

wetness,

[yet]
the

earthy

[take]
in

another health.
18.

density,

then

doth

animal

remain

But

if

they

do they

not,

son,

remain the do
not
or

in

the

proportions but
are

which
too

had
"

from

beginning,
mean

much

increased
to

(I

in the

energy
change growth,
of

according
of
sex

their

compass

in

and
the

body
as

brought
we

about
said the
or

by

but

in

blend,
elements,
too

have

before,
hot,
for

the

component
is

so

that

instance,

increased
so

much

too

much
the

lessened, animal
19.

and be
And

for

all

the

rest)
"

then

will

sick.
if this elements

[increase]
of
the heat

doth

take

place

in

both

the

and

air, the

soul's

tent-

fellows, dreams
of

then and elements

doth

creature

fall into
that
a

symbolic

ecstasies;

for
the
'tis

concentration
are

the

whereby
For

bodies
the

dissolved
element

has itself watery

taken which

place.
is the in

earthy of the

condensation
it
as

body
to

the

element

well aery
of of

is

fluidity
is

make
in is

it dense.
us

Whereas
has

the power
an

element motion,

that fire

which which

the

and

that
20.

makes then

end
is the
Of.
15

all of them.
1

Just

as

vapour
17.

which

ariseth

"

and

204

THRICE-GREATEST

HERMES

from

the

first
as

conjunction
though whatever draws
or

and
a

co-blending
kindling
it

of
or

the
an

elements, exhalation, the soul

it

were

"

it

may

be,
so

mingles
it

with shares

and

it

to

itself, And and

that soul

its nature in
its

good

bad.

if the
common

remains life with

original its

relationship
rank. there's than the
of

it, it keeps But when share

to

added
was

from

without down
to

some

larger
"

what whole it,

"

first laid
or

for

it,

either
to
one

mixture,

its

parts, change

or

part
in the

then doth
of

the bring the

resulting

effected
or

vapour

about
soul
or

change
of

in

the

disposition

the

body.
The
upward regions elements, body, which
as

fire
to

and
the

air,

as

tending which

upward,

hasten the the

same

soul,

dwells
watery

in

themselves
as

the

and
down

earthy the

tending doth

down,
possess the

sink

upon
seat

self-same

COMMENTARY

Argument

The

Sermon
to

from
the
same

which
class is
to
an

this of

Extract
literature
of

is taken
as

plainly
K. K.

belonged
Excerpts. imparting

the

The

writer

initiate

higher
of

degree, mouth.

instruction

his

pupil

by

word

FROM

THE

SERMON

OF

1818

TO

HORU8

205

He
has

himself,
been have
The

however,

professes
in

to

have

"seen/

for

he
his

plunged
crossed

the Plain

Cup
of

of Truth

Immortality,

and

feet
1.
The

the
is

(3).
state

subject

the

excarnate

of

souls
a

(1-3).

instruction Each
unseen

is given
seeks

by

an

analogy its

and
proper

similitude habitat
in

(4).
the 5. is then

soul

naturally

world. ordering described.

of
the

The

spaces spaces

of
are

the

excarnate

souls
"

These

all

in

the the

great

air,"
surf
6.
ace

the
to

sublunary
the
moon.

region,

extending

from

earth

Of
60

this spaces,

great
the

interval

there

are

main

divisions
of 4,

and
8,
16

divisions

consisting
Above of the
the
"

respectively second
"

and
below

32

sub-spaces.
is
"

division
"

from
"

there air

no

motion belongs

air

; the

wind,"

or

moving but

belt,
also

properly
over

to

this
or

second
lowest
to

division, division,
tops
7.

has

authority
from

the

first

which the

extends

the

earth-surface

the

of

highest
these

mountains.
4

Besides ordering
All
is

divisions
12
"

and

60
"

spaces,

there

is

further
8.

into

intervallic
measure

divisions.1
harmony, of its

arranged
every soul

by goes

and
the

and
desert, law

after

death

to

space
to
an

ascending of

and

descending

according

unerring

Providence.
9.
To

carry

out

this

economy
and

there the
are

are

two

ministers
of

of The the

Providence,
one

the

warder
over

conductor
out

souls. and
These with

watches

souls

who
to

of

body,

other
are

brings made

them

back
nature

suitable

bodies.

bodies
their aided
12.

by
deeds

in

exact

correspondence
in

former

and
of of

characters;

this memory

nature

is

by
The

the

energies
nature

experience soul
zones

and is

(9-11).
by

the
or

conditioned this
10.

its

habitat

in

the

air-spaces
1

; and
K. K.,

is especially

See

Comments

on

206

THRICB-ORKATSST

HBRMJB

the
some

case

with these

those royal all

in

of

the and

regal
their

type. offices above;

The
are

names

of

of

souls
is

given.
the
source

13.
of

In

brief

ordered
soul-epaoee,

from

all

is above
so

the

and

as

all souls

come

thence,
14

will

all return
is

thither.
is

How

this by
a

effected
link
or

explained
soul
or

as

being body,
of
a

conditioned
sort

certain

between

and

of

quintessence,

exhalation,
compose

vapour,

the

blend
It
is
a

of sub-elementB
sort

which link but

of
as

the soul

body
and with

(14-20).1
body
the
;

of in

etheric

between
also being
;
or

it

circulates
which sphere in
the
to

the

body,

shares in

soul,
as
a

is

not

thought

the
rate

body,
the

but body

enveloping
soul,

the
not

body the
the
"

at

any
the

is is

and

soul

in

body.
of
the

Health due
"

said

depend
of the
so,
"

upon vapours but

maintenance
*

portion pro-

of increase
the

this

"

etheric of

double
or

(18).

Not in

only

the
in

vitality
is passing

intensity
means

these

elements

"vapour"

the into

of
state

remembering
of
"

symbolic finally
which
means

dreams
it is

and the

ecstasy;
"

fiery
"

element

of
*

this

vapour It
is by soul

dissolves
of

this

spirituous that changes

to

body
are

(19).

this and

link

effected

from
here,

to

body,

from

body

soul

(20)

and

unfortunately,

Stotoeus

ends

his

excerpt

Title

and

Ordering
Horus
to
"

The style
we

"

Sermon
context,

of
so

Ms

to

extract

is, in

both that

and

similar
it
to

the

K.

K.

excerpts

might
same

almost

take

be

part

and

parcel
been
the

of

the
case,

very

treatise;

but
his

if

this

had

Stobaeufl,

following
it
bean

custom,

would the
to

have
same."

presumably He
may,
taAa,
or

headed
1

with
a

simple

"from

This

curious

resemblance

the

prdnamaya

"

vital
'

sheath,"

of the

Vedantins.
of which

Vedantic

prdna\

there

are

five.

FROM

THB

SERMON

OF

1818

TO

HORU8

207

however, Joannes

have
sometimes

made

mistake,
may says
"

for
seen

that
from

the

good
short "The
case,

nods, he

be
is

the from
be

Excerpt

xxi,

which
to

also
this

taken
cannot

[Sermon]
since

of Isis

Horua

; but
a

the her

Isis
not

is here

addressing

certain

king

as

pupil,

and

Horua
at

Moreover,

the
states

very
that

beginning
Isis

of

our

excerpt

Horns
to

distinctly
"the

has

already

explained

him

details
her

of

God's

wondrous made initiate

"

soul-making/'
by
of

and
mouth

thanks
into

"for vision
to

being
of
the

word
is

of
a

the

soul," of

all
the

which

precise I
am,

reference therefore,
tractate

the

contents
to

K.
not

K. only

excerpts.
is it
a

inclined
of

think

that

further
on

instruction
even

following
were

immediately
to

K.

jBT.,

but

that of

if
same

it

supposed and simply

of
the
a

be

part "The
or

and

parcel
of

the
to

sermon,
"

that

[Sermon]
alternative
hypothesis In

Isis

Horus
the
be quite

was

sub-title

title could
case

of
not

"Virgin

World/9

the

easily
certain
as

set

aside.*
that
;

any

it is
same

"

1. H.
that

belongs
it pertains

to

precisely
to

the

type class

K.
of

K.

and

the
a

same

special

Trismegistic
as

literature,

and
which

to

somewhat
quotes

similar

type
xx.,

the

treatise in which

from

Cyril
as

Fragg.
of
the

xix.,

xxi,
Daimon,

Osiris

figures

the

disciple

(rood

Trismegistus.

The

Books

of

Isis

and

Hobus

Here
into the

also,

as

in K. that

K,

Isis

comes

forward

"

as

initiated
"feet

nature

transcendeth

death,"

her

Of

which

Schow

gives

the

alternate of
Isis," which

heading

"

From

the

Intercession
thinks
is from

(or Supplication)
the Vienna

Gaisford

(in

note)
east,

Codex.
preserves
See

This, the

however,

it not

the

for
the
1

the
last R.

Vindoboneosis word
is missing.
n.

nanal
n.

reading

except

that

R.

134,

3.

(p.

135,

3), however,

thinks

this

impossible.

208

THRICE-GREATEST

HERME8

have shown
to

crossed
in the

the

Plain

of
on

Truth

"

(3)
10,

that
the

is

as

we

have claims which

"

Comments
the the
"common

K.

K.% of

writer

have
on

reached
men

degree

illumination
of

bestows then, says

"

consciousness
to

the
as

gods.

Isis,"

is

not

all
the

priests,"

Jamblichns
qualification

of

"Hermes"

without

honorific
of
a

Thrice-greatest,"
; the

but teacher

rather

certain

grade
or

of

initiation grade,

of

that

lower

grade,
Isis and
was

Horas-

being
as

Hermes'
the

representative. of

commonly of she

regarded magic.
attributes
comes

Lady
in the
to

all wisdom

teacher

all
had

Already
similar
as

earliest

Hellenistic Thoth-Hermes,
of
is
to

period

those

of

and
and

thus
not

forward
so,

the Thoth,
;

Orderer
she

the

world1;
Lady
of

only and
those

but,
the

like tongue

called
say,

the

heart
were

of

that

is

her

attributes

of

the there

Logos.*
was a

That

secret
to

theosophic

and may

apocalyptic

literature from puts

sentence:
"

ascribed who,
the

Isis
one

and
of
his

Horus
humorous

be

seen

Lucian, into

in

sketches, the

mouth

of

Pythagoras

following

also

journeyed
of
into of the
the

to

Egypt
prophets

that of

might

make

the
I

acquaintance

wisdom,
and

and

descended
the

shrines

of
*

the

temples

learned

Books
Here

Isis

and
as

Horus." Manetho
were

again,

then,
Hermes,

tells kept

us,

these
in
were

Books,

as

the

Books of

of the

secret

the

holy

of

holies

Temples

; and

these

shrines

evidently

See

Reitzenstein,
De

Zxoei

rdigionig"eK.
"

Fragm, They
to

104

ff.

Plutarch,

1$. et 0*., lxviii.

is

say

that

of the
that

trees

in

Egypt resembles have

the
a
more

peraea heart,

especially
its than

dedicated
a

her,
For

and

its

fruit
men

and

leaf the

tongue. word

nothing

that

is

divine the

(logos), and
fruit of the

especially grew

the from

[word]
the
3

concerning

gods."

The

persea

stem.

Gallup

18.

FROM

THE

SERMON

OF

I8IS

TO

HORUS

209

underground
to

for

Pythagoras

is said

to have

"

descended

"

them. This

is the of
power
as

Horns and

who

is

not

only,
is,

after

Osiris,
but

the

lord

might,

that

king,
For

lord

of

philosophy,
that
an

Arnebeschenis
is,
name,
as

(12).

Arnebeschenis,
has
shown,1

is Har-nebesch6nis,

Spiegelberg meaning

Egyptian
at

proper
one

"Horus city
in
the

lord

of

Letopolis," In
as
"

time

an

important also
we

Delta.

the
a

Alchemical of books,

literature
as

meet

with

Horus

writer the
we

for instance
to

in who
to

the

superscription
2

Horus
Here

Gold-miner
see

Cronus stands books

Ammon;

is Ammon."

that

Horus
wrote
to

Isis

as

Asclepius and
so

to

Hermes
wrote

Asclepius
books

to

Ammon,

Horus

but

whereas

the

Trismegistic

tradition
as

proper its

looked

back

to

Cronus
later
taught

(Ammon)
writings
by

one

of Ammon by

earliest

teachers,

the
was

converted
or

into

king

who

Asclepius

Horus.

The

Watery

Sphere
tells
of

and

Subtle the
a

Body in its royal

creature,

The
state,

writer
that is

of S. I. H.

us

that

soul

while

lord
it

itself, is
with

divine
the watery

but
or

in

incarnation

is

united
18, where
water

plasm
that in
"

subtle

body,
it
he
"

of

K.

K,
more

Hermes
than
was

says

making

used
the

required

;
as

and
a
"

to

which

soul

in

its complaint

(" 21)
makes and
nature

refers
it

"watery

sphere." its proper

a

This
nature"

union

dense

against densified
it with of which
us

(3),

it

is

further
unites

by
the it that

certain

"vaporous"

which
; concerning

physical
is
:

frame

(15, 17, 20)

to

all
who

of

interest

refer

to

Philoponus,

tells
1

Demotiiche p. 28

Studien,

i.,

"Agyptiflche
;

u.

griechische

Eigen-

namen,"
*

(e/.also
p.
103.

p.

41)

R.

135.

Berthelot,
VOL.
III.

14

210

THRICE-GREATK8T

HERMES

They
of

[the ancients]
a

farther

add,
life1 airy

that
also,

there

is thing someby
;

plantal those

and

plastic
and though

exercised
after the
are

the

soul,

in

spirituous
too,

bodies
not

death
same

they
manner,

being
as

nourished
these

after
of
ours

gross
; and

earthly

bodies by
parts

here, but

but

by

vapours the

that
of

not

or

organs,

throughout imbibing
they using
who
a

whole

them vapours.

(as

sponges),*
For also which take

they
cause,

everywhere
are

those
will in

wise

this

life
that

care

of

thinner
we

and
have

dryer
also
not

diet,
at

so

that

spirituous
time

body
our

(which
grosser attenuated.
use

this

present

within

body)

may Over

be

clogged
which
to

and

incrassated, ancients
same

but
made

and
or

above

these the

of

catharms, also:
so

purgations, this earthly

end
washed
by
tive, nutri-

and with

purpose
water,

for is
;

as

body
body

is

that
some

spirituous
of

cleansed

cathartic
others

vapours

these

vapours these

being
ancients that every the

purgative. concerning

Moreover,
this spirituous

further
it
was

declared
not

body,
of
of

organized,

but exercise

did

the

whole
functions

it, in
sense,

part soul by
it

throughout,

all and

hearing

and

seeing,

perceivng

all

sensibles,

everywhere."8

The

Habitat
to

of

Excabnate
; the

Sonus

But
excarnate

to

return

our

treatise Air,
are

dwelling-place
region subtler
the earth
;

of of

souls

is

the

the

sublunary

four

main
as

layers,
they
are

which
more

successively
from

and
the

finer

removed
Air

uppermost fiery
1

limit setheric
^vrurifs

of realms
"

the

is

coterminous of the

with

the

or

(6),

the

habitat

gods.

ri?f
"

firfff, that
and
exoemoeis.

is, vegetative.

Endoemoeis
Philoponus,

Proam.

in
System

Aristot.

de

Anima, iii
606

as

given
ff. ;
see

in

Cudworth's
Orfheus, pp.

Intellectual
278,

(ed. 1820),

my

279.

FROM

THE

SERMON

OP

ISIS

TO

MONTO

311

In
Air,

the

different
not

tones,

or

firmaments,

or

Uyer*
the

of

this

dwell

only

exoarnato

souls,
but also

during those
is,

period
have the

between
never

their

incarnations, shut
in

which

yet

been

body

"

that

presumably!

daimone8
With
in

(8).
regard
to

the

manner

in
after
are

which

aouU
of

are

kept

their
the

appropriate

spaces
which the
note

the

death

the
to

body,
priate appro-

and

way
bodies,

in

they
two

brought of
have

back

and
to

ministers
in
at

Providence
a

(9),
line out-

it

is

of of

value

that

this

we

simple

what
in the

is

explained

great
work

length
called space

and
l\*tu

in

much

detail
It

Coptic

Gnostic occupy

Sophia,
to

would, the
this

however,

too

much

here

deal work

with
on

representations

of
a

the

Egyptian
manner,

Gnostic and
as

subject
now

in

satisfactory
in

the
consulted

text

is

accessible the

English,

it

can

easily

be

by

reader.1
the
"

For

Melchizedek,
"., passim,

Receiver
36-37,

of

light
29*,

and
3S7
;

Guide

of

"mk,"

see

P.

and
Ieou,

especially
tee

for Zc"rokothoraibid.,
36A

Melchizedek
ft
;

and
for

"The

Books ibid.,

of

the

Bsvkmr/'

and

Gabriel

and

Michael,

138.

II

References
in

and the

Fragments
Fathers

JUSTIN

MARTYR

i.

Cohortatio

ad

Gentiles,

xxxviii.

Otto

(J.

C.

T.),

iL

122

(2d

ed.,

Jena,

1849).*
Most Ancient
Philosophebs

The

of

Now
the

if

any

of

you

should

think

that
from among

he those

has
of
as

learnt the
most

doctrine

concerning
who
are

God
mentioned

philosophers ancient,
Ammon

you
Hermes.
himself8

let
in

him
the

give Words hidden'1;

:

ear

to

Amnion

and

For

(Logoi)

concerning Hermes

calls

God plainly

"utterly

while

clearly

and

declares

To

understand impossible,

God
even

is for

difficult;
one

to

speak
can

[of

Him]

who

stand.8 under-

The
This Justin

"Words
the the

of

Ammon"

passage
will have
are

occurs

at

very
most

end

of

the

treatise. of all
the

it
on

that

ancient

philosophers
1

his
is

side.
by
most

The

Exhortation by placed others

considered
to

pseudepigraphic,
work of
;

but which
Apology

is

supposed
be generally
2

be

the about

earliest
190
A.D.
n.

Justin, First

may
is

conjecturally
to

a.d.

the

ascribed the also

;

the
**pl

year
4"vr"5

148

Taking

reading
by

(Otto,
D. I.

13), adopted
4
;

in

R.

138.

Quoted
i

Lactantius, Flor.,

Epit.,

Cyril
94

Alex., iL

Con.

Jul.,

31

and

Stobeus,

lxxx.
216

[lxxviii],

(Ex.

1).

216

THRICE-GREATEST

HERMES

These

are

Ammon

and
Words

Hermes.
or

Justin,

moreover,

knows

of

certain

(Logoi),
which
must

Sermons,
have been how

or

Sacred

Utterances
in

of Ammon,
otherwise

circulating

Greek,

it is difficult them.
in

to
were

see

Justin
of

was

acquainted
apocalyptic
Ammon These
or
"

with
nature,

They
the form

evidently
a

an

of

self-revelation

of

God.

Words
the

of

Ammon

"

have of

clearly
the is
a

nothing

to

do

with

Ammonian where
of

type Ammon

surviving

Tris-

megistic
an

literature, least
In

hearer

and

not
or

instructor,

all
we

the

supreme
see
an

instructor

Agathodaimon. stage of

them

may
of

intermediate theological preserved

direct
on

dependence

Hellenistic
for
we

literature
to
us

Egyptian
Hymns
"

originals, from
'

have

certain the
were

the

El-Ehargeh

Oasis
of

which

bear which

inscription found
on

The

Secret of

Words

Ammon'

Tables

Mulberry-

wood"1

Thi

Iniffabilitv

op

God

The fragment It
was
"

sentence

from

Hermes

is in

from
an

lost

sermon,

of which

is preserved the

excerpt of is to
Tat,"

by
what

Stobseus. Stobseus
probably

probably
The

opening
to

words
that
to

calls
one

[Sermon]
"

Tat,**

say,
as

of

the

Expository

Sermons

Lactantdus

calls
The

them.8

idea

in

the

saying

was

common

place

in

R.

138.

The the

connection
same

between that which

this
is

Ammon

and
to

Hermes existed invention

to

was

probably the

as

said
the

have of

between

king-god

Thamns-Ammon Thamns-Ammon
was

and
a

god

Theuth-Hermes. whom Theuth

king

philosopher, for

brought

all which by K.
cit.

his
was

inventions
not

and

discoveries
favourable.
274
c.

his

(Amnion's)
the
notes
*

judgment,
story

invariably

See
also the

pleasant
on

told

Plato,

PKxdnu,

Of.

Kneph-Ammon,
loc

Kn

19,

Comment

Stob., See

infra

Fragg.

xi., xii,

xiii,

xv.,

xx.,

xxii,

xxiiL,

xxiv.

(T).

JUSTIN

MARTYR

217

Hellenistic

theological
referred
the
to

thought,
the

and

need

not

be of

always Plato: is
to
a

directly
"

much-quoted
the

words of this

To

find

Father

and finding

Maker

universe

[great] [Him]
Justin
more

work,
unto

and
l

[Him]

it is

impossible
to

tell
that

alL"

Indeed,
the than
text

it is curious

remark
writer
to

reproduces
faithfully of Plato.8

of

the
he

Hermetic
refers

far
the

when

directly

saying

ii. /.

Apologia,

zxi.

Otto,

i. 54.

Hermes

and

Asclkpius

Sons

of

God
is the course, inter-

And
first

when

we

say of

that

the
was

Word

(Logos)

which

begetting
"

God,
our

begotten
Master,
"

without

Jesus
and
we

Christ,
was

and
again

that

he

was

crucified,
into those

dead,
bring
who
are

and forward called

the
to

rose

and
thing

ascended beyond
For ye
in

heaven,

no

new

among how among

who

you many you

was

Sons

of
who

Zeus.
are

know
honour

Sons
ascribe

writers Zeus:
"

held
the

Hermes, teacher of

Word

(Logos),
Asclepius,
the

the
was

interpreter

and

all ; and

who

also8

healer,4

and

was

smitten heaven
.

by

bolt many

[of

his

sire]
. . .

and

ascended

into

[and

others]

iii. Ibid.,

xxii.

Otto,

i. 58.

Hermes But he
were

the

Word

who

brings

Tidings
Jesus,"
common

from

God

as

to

the
a

Son
man

of

God

called
in the worthy

even

though
way,

only of

[born]

[yet]
Son

because

[his]
28
c.

wisdom

is he

to

be

called

Timmw, See

Cohort., Felix,
of

xxii.

II.

ApoL, and

x.

Clemens
of the

Alex., Fathers
also

Origen,
quote

Minutiufl
this
8

Lactantius,

other

flaying
That

Plato.

is, like

Jesus.

0"p"*-ciffV

(therapeut).

218

THRICE-GREATEST

HERMES

of

God

for

all if
we

writers say

call

God

"

Father he
was

of

men

and in
a

gods."
special

And
way,

[farther]
common

that birth,

also

beyond

his of

begotten
this
in

of
common

God

[as]
with

Word
you
*

(Logos)
who

God,

let

us

have

call

Hermes

the

Word

(Logos)

who

brings

tidings

from

God.

The

Sons

of

God
that

in

Hellenistic heads
etc
"

Theology list

It of

is
"

remarkable Dionysus,

Justin

the

of

Sons
and

God

Hercules,
when

with
to

Hermes
the

Asclepius.

Moreover,
refers
shows
to

he

returns
to

subject
This

he

again

Hermes
the that

and
most

Hermes

alone.
he

clearly bring

that
was

telling
who,

parallel
in
was

could

forward
theological

of Hermes, of his of of

the

istic Hellenespecially

world
the

day,
the the

thought
The with
that

of under immediate
that

concept

Logos.
name

association

of

Asclepius
indicates

of
were

Hermes

is

also

remarkable,
in

and

they

closely
is
as

associated
too
to
an

Justin's
to

mind
of in

the

indication,

however,

vague

permit

any the
time.

positive Trismegistic Justin, knowledge

in

deduction
literature

Asclepius-element
in

current

Rome

in Justin's

any of

case,

has

apparently for

very

little

first-hand
the

the
of

subject,
Asclepius

he being
say,

introduces
struck
is

purely

Hellenic

myth
we

by

bolt, thunderto

which,

need
of

hardly

entirely

foreign
the

the
of

conception Hermes. An
To

the

Hellenistic

Asclepius,

disciple

Unverifiable Chambers
II.
or

Quotation

these

quotations passage
from
some

(p.
vi,
"

139)
which the

adds
in
First

the
date

following may
i

Apologia,

be

placed
Uov

four

five

years

after

rlw

wapk

kyyXructv.

Compare

Plutarch,

Lk

h.

Ck^

xxri.5.

JUSTIN

MARTYR

219

Now that may

name.

to

the He

Father
is

of

all
;
as

no

name

can

be

given
name

seeing
one

ingenerable

for

by

whatsoever the
'

be

called,
But
'

he

has

bis
'

elder

one

who

gives and
of

the

Father/
are

and
not

God/
names,

and

Creator/
terms

'Lord/
address

and

'Master'

but

[derived]

from

His

blessings

and

His

works."

It verbally

is

quite
from
in

true
a

that

this

passage
but
for in
i. 6.

might
I
can

be

taken
find
it
as
no

Hermetic
text

tractate,

authority
quotation.

the For

of
same

Justin idea
D.
/.,

claiming Hermes

the and

compare

C.

JST.,

v.

(vi)

10,

Lact.,

n.

ATHENAGORAS

Libdluspro

Christian*^1

xxviii.

Schwartz

(".),

p.

57,

24

(Leipzig,
Athknagoras

1891).*
a

was

acquainted
the
as
name

with of Hermes
for
once

Greek

literature
to

circulated whom
contention he

under
refers
that

Trismegistus, his simply

euhemeristic
men.8

authority

the

gods

were

Written In
iv.

probably
u.

about

176-177

a.d.

TexU

Unttrsuchungm

(von

Gebhardt

and

Harnack),

Bd.
8

Of.

R,

pp.

and

100.

220

III.

CLEMENT

OF

ALEXANDRIA1

i.

Protrepticus, P.,

ii. 29

Dindorf

(Q.),

i. 29,

(Oxford,

1869)

"(24

S.).

Many

Hermeses

and

Asclepiuses

(After
and

referring

to

the of

three complex

Zeuses, popular

five

Athenas,

numberless

Appllos

tradition,

Clement

continues

:)
I
to

But

what

were

mention

the

many
or

Asclepiuses,

or

the

Hermeses

that
?

are

reckoned

up,

the

Hephaestuses

of

mythology

Clement theology,
Asclepius,
whose

lived and
Hermes
his

in

the

very

centre

of of
the

Hellenistic
names

grouping and

together
the into

of l'tah,

Hephaestus, incorporated
not

demiurgic
the
but

tradition
is

was

Pcemandree
shows in that

doctrine,
these and three
that,

therefore
names

fortuitous,

were

closely

associated
acquainted deduction

his
with

mind,
thn

therefore, literature.

he

was

Trismegistic

This

is

conflrtuwl

by

the

following

passage.
1

FL,

175-200

A.D.

222

THRICE-GRKATE8T

HERMES

ii. Stromatei*,

134

Dindorf,

ii.

108

(399

P.,

144

S.).
The Apotheosis
of

Hermes

and

Asclepius

Of

those,

too,

who

once

lived
been

as

men

among

the human of

Egyptians,
opinion, Memphis.

but

who

have

made

gods

by

[are]

Hermes

of

Thebes

and

Asclepius

(To
has
to

this

we

may
us

appropriately the quarter

"

append Books
of
the

what

Clement
when,

tell
in
one

about last

of

Hermes,"

writing

the

second
of the

century,

he

describes
as

of

the

sacred

processions

Egyptians

follows

:)

iii. Ibid.,

VI.

iv.

35;

Dind.,

iii

156,

157.

The First 8ymbolfl make

one

Books

of

Hermes bearing
the
to

comes

the music.
master

"Singer"
This of

some

one

of
has

of

[priest],
two

they
"

tell
of

us,

himself
of

of

the

Books

Hermes,"
of
the

which

contains the other

(1)

Hymns Reflections*

[in honour]
on

Gods,1
life. After bearing

and

(2)

the

Kingly

the
the

"Singer"

comes

the
star-science,

"Time-watcher"
a

symbols

of

the
must

dial

after

hand
"

and
of of

phoenix.

He
"

have
treats

the

division
stars

of
ever

the
at

Books

Hermes his

which
"

of

the

the
The

tip

tongue
these

there with
books

being

four

of

such

books. of the

first

of

deals

(3)
and

the

Ordering

have

numbered

the

used

capitals

for

greater

clearness.
8

UxwyivtUv

do
usual

not

know

what
"

this

term

means
"

in
to

this
me

connection.

The

translation

of
as
"

Regulations Praise from

"

seems

unsatisfactory.
seems

Some required,

word
as

such
may be

(?
the

read
title

ctxrytr/tip)
of (7. 2?.,

to

be

seen

(xviii.), "The

Encomium

of

Kings."

CLEMENT

OF

ALEXANDRIA

22S

apparently

Fixed

Stare,1 and last

the

next

[two] (4 and
Light

5) with
Sun

the
Moon,

conjunctions
and the

variations

of the of

of

the the

and

(6) with
"Scribe
having
in

Risings
the

[of

Stare].
with
and
a

Next wings
on

comes

the
head,
is

Mysteries,** hand
a

his

either

book with
the

ruler2 they

in

which

the
to

ink
know

and
what

reed they

pen
call

which

write.

He and

has the

sacred and

characters,

books
the

about

(7)

Cosmography,
of the the

(8)
Moon,

Geography, and and

(9)
of
the

Constitution
Planets, of
the the

Sun Survey

and of

(10) (12)

the

Five

(11)

Egypt,
the

Chart
of
to

Nile,

(13)
and

the

List

of
the

Appurtenances

Temples

(14)

of

Lands

consecrated
used
the in the

them,

(15)
Rites.
comes

the

Measures,

and

(16)

Things
After

Sacred

above-mentioned
bearing
his the those the

the of
must

"

Overseer*

of
the

the

Ceremonies,"
cup

cubit

justice and
know

libation
books

[as

symbols].
training
that

He

all of

the the

relating

to

[of
they

the

conductors
the

public

cult], and
hw\ariv
; this

call

victim-sealing4

1 rmw

Qwpjkvmv
must
mean

brrpwv.
a

Koviva

hollow

wooden

case

shaped

like

ruler.
8

"rro\i"rrfist

called the
"

also

Upterokn.

This
vestments,"

priestly
the
"

office ii usually
one

translated
the

as

keeper such

of
a

the

who

is
to

over

wardrobe." of the the

But books

meaning
are

is entirely

foreign
him.

the
was

contents

which
of

assigned
ceremonies,

to

He

evidently

organiser

the

especially

the

processions.
4

fi0"rxo"r"PpajumKd
art

"

that
out

is to say,
"

literally,
"

books for

relating
sacrifice. of

to

the
The

of

one

who

picks

and
referred
the the of

seals
to

calves the of the

literal

meaning bull-calf,

originally
into

selection god
was

the

sacred
to

Apis have which public

as
we

which
in

power
relic of

supposed
magic
in

re-incarnated,
the
conservatism

some

primitive
still later
on

rite

the

Egyptians
was

retained far
to
more

the

cult.
see

Its

meaning,
nature

however, of the Sim which

general, division.

by in

the
his

books

assigned
1880,

this

Boulage, "the
seal

MytUra priests

(Paris,
marked

p.
victims

21), says
was
a

that
man

of

the

the

224

THRICE-GREATEST

HERMES

books. the
the

There

are

ten

of

these pay
to

books the
;

which

deal
in

with

worship

which
cult

they
is

gods,
namely

and

which
which

Egyptian
of

contained

[those
(19)
and

treat]
(20)
the

(17)

Sacrifice,

(18)

First-fruits,

Hymns,

Prayers,

(21)

Processions,

(22)

Feasts,

(23-26)

lika
After

all

of the

these

comes

the
so

"

Prophet all
the
as
can

"

clasping
see

to

his after be

breast him

water-vase

that carry

it ; and that is
to

follow

those

who
"

bread
of

distributed.1
by
"

The the

Prophet,'9
ten

chief which

the
are

temple,

learns
"

heart
;

books
the

called
treating of
"

hieratic the

these

contain

volumes

(27-36)
whole

of the

Laws,

and
For

the
you

Gods,
must

and
know also

the

Discipline

Priests.

that

the

"

Prophet
of the

among

the

Egyptians
of

is

the

supervisor

distribution
Now the

the

[temple]
which
are

revenues.

books

absolutely
behind his attitude that of from the he

indispensable1

kneeling pointed received

by
at

with
his

his throat,
first

hands for
it

bound
was

back, that

and
the

sword

in

this

neophyte
to

the sword This

3.

initiation,

signifying
any

agreed

perish
to

the

if he

he

revealed deduced

secrets

revealed
De 1$. et

him."
xxxi.
1

evidently

Plutarch's

(hn

ol

tV
to

fartM*"r
the grade
way.

rir

""T"r
high
the

farr^ms.
who had the
the

The

"Prophet" knowledge down bread, Gnosis and and

belonged

of
As

priests
flood

practical
came

of

the

inner

of

Nile grain of

and
so

irrigated
gave

the
to

fields Egypt, heights

and
so

brought did space Nile the the pour for

forth
living
into

for the

food infinite
turn turn

stream

from he who
in in
A

the his their

of

the

Hierophant,
his
to
water

became

Father

the

priests,
knowledge

disciples, the of
was

distributed
symbolism, of

bread

of
the who
the

people. the

pleasing
ascetic

which

bread

and

earlier
a

schools

of

Christendom,
has
even

rejected
General from

wine,

perhaps
in

reminiscence.

Nor
to

Church
the

its
vase

older and

forms

forgotten among
seems

sprinkle
them

the

people

water-

distribute
*

the

bread.
that there
were

This which

to

suggest
or

others, for

the
the

knowledge
few.

of
may

was

optional, have been

rather

reserved in all.

There

perhaps

forty-nine

CLEMENT

OF

ALEXANDRIA

225

for
of

Hermes
them,

are

forty-two
contain
are

in

number. whole

Six-and-thirty
wisdom-discipline2

which

the

of the of

Egyptians, already
the

learned

by

heart

by

the

[grades
six
are

priests]
by

mentioned. "Shrinewith Diseases, finally

bearers

The
"*;

remaining
these
are

learned treatises Body,

medical
of
the

dealing

(37)
(39)

the

Constitution

with
Eyes,4

(38)
and

Instruments, with the

(40)
Maladies

Drugs,
of

(41)
Women.

(42)

The

General

Catalogue
Priestly

of

the

Egyptian

Library

This
us

exceedingly
general and
the

interesting
catalogue background
in
our

passage of of the

of

Clement

gives
priestly

the

Egyptian

library and

the

Greek writings.
fall
into
"

translations

adaptations
The

Trismegistic

whole the oldest

of

these

writings
"

this

frame,
fits in

and

deposit
the

or

Pcemandres
of the

type
books

excellently titles
with
were

with
which

content

hieratic

(the
or

of

Clement
were

has kept

unfortunately
These

omitted),
hieratic
were

those

that

secret

books charge priests

evidently
the
the
"

the

more

important
is
to

and
of

in high

of

Prophet,19 who

that
were

say,

those of

of

temples

directors of
our

the

prophetic

discipline,
treatises.6
1

the

very

subject

"Pcemandres"

That

is, the

priesthood.
those who the

lit
as a

philosophy.
symbol soul the
;
; this

wcurr"xf"6p^ apparently words,

were

carried
shrine These
or

the

pcuto$ of
were

symbolized
human

casket

the

in

other who sumably pre-

the
the

body. of of the be
an

Pastophors

priests being

physicians physicians

the

body,

the

higher

grades

soul.

This
As

seems

to

error

of the

copyist
at

to

the

hieroglyphic
to

inscription
references

Edfu,
the

which titles

was

thought

by

Jomasd
see

contain

to

of

these

forty-two
VOL.

books,

Parthey,

Uber

Itit

und

Onrit,

p. 255.

in.

15

IV.

TERTULLIAN1

i. Contra

Valentimano$t

xv.

(Ehler

(F.),

it

402

(Leipng,

1844).

Hkrmks

the

Master

of

all

Physics

(Writing
Tertullian

sarcastically exclaims
then,

of

the

Gnostic

Sophia-myth,

:)
the
even,

Well,
know,

let
Plato

Pythagoreans
whence
matter

learn,

the which
have
to

Stoics
they
to

[yea,]
the

"

[sc.

Pythagoreans
"

and
its

the
source

rest]
and

would

be

ingenerable this
famous

derived
a

substance
which
not master

[form]
the of all

pile

of

world,

"

[a mystery]
Hermes,

even

Thrice -greatest has

the

physics,

thought

out

The in

doctrine

of

Hermes,
is that that
which

and
matter

of

Hellenistic
comes

theology
the his

general, It for is

however,
remarkable school

from keeps

One
final the

God
taunt

Tertullian
was

that

evidently "famous

thought

foremost
Hermes."

of

all

"

that

of

the

Thrice-greatest

FL,

e.

200-216

a.d.

226

TERTULLIAN

227

ii. Be

AnimOy

ii. ; (Ehler,

ii. 558.

Hermes

the

Writer

of

Scripture

(Inveighing
Tertullian She
that

against

the

wisdom

of

the

philosophers,

says

:)
has

[philosophy]
she
too

also

been

under
what

the

impression

has
"

drawn
"

from

they
; because

[the ophers] philosantiquity

not

consider thought
merely
that
most

sacred authors
by
them

scriptures
were

gods
"

(deos), and
as,

inspired
Hermes,

(divos),
whom
....

for

instance,

Egyptian
intercourse,1

with
.

especially

Plato

had

[and others]

Here
moreover,

again,
in
to
as
a

as

with

Justin,

Hermes
Hermes

heads

the

list ;
to

Tertullian's
more

mind,

belongs
than

antiquity,

ancient
context not

stratum

Pythagoras of
course,

and depends

Plato,
on

the
Hermes,

shows;

Plato,
on

Hermes
There

Plato; also

of

this

Tertullian
"

has

no

doubt

were

"sacred
as
a

scriptures

of

Hermes,

and

Hermes

was

regarded

god.

iii. Ibid.,

xxviii.

(Ehler,

ii. 601.

Hermes
What
doctrine

the

First

Teacher

of

Reincarnation

then

is

the

value by
how

nowadays Plato,1

of

that the

ancient
reciprocal

mentioned of

about
remove

migration thither,

souls;
then

they hither

hence

and

go
life,

and

return

and

pass

through

and
from

then the

again

depart
Some

from

this

life, made

quick
that

again
is
a

dead?
of

will
;

have Albinus

it
8

this
have

doctrine
1

Pythagoras

while

will
*

it to
70.

Adiuevit.
A

Cf.
of

Phadoy

p.

Platonic

philosopher,

and

contemporary

Galen

(13O-?200

A.D.).

228

THRICB-ORRATE8T

HERMK8

be

divine

pronouncement,

perhaps

of

Egyptian

Hermes.

iv. Ibid,,

jam.;

CEhler,

iL

610.

Hsrmss

on

Metempsychosis

(Arguing

ironically
Tertullian

against
writes

the

belief

in

metempsychosis,

:)
should
continue

Even until point

if

they

[souls] [is
known

[unchanged]
them]
a
...

judgment
which
was

pronounced
to

upon

Egyptian
the

Hermes,

when
not

he

says back

that
into

the
the
l

soul soul

on

leaving
the

body
but

is

poured individualized

of

universe,

remains

FRAGMENT

That
those

it

may

give which

account

unto

the
in

Father

of

things

it hath

done

body.

This

exact

quotation of

is to

be

found

nowhere

in

the
it

existing
has every (Ehler passage
the
A

remains

the
of

Trismegistic
being
to

literature,

but

appearance

genuine.

(note
"

c)

refers

C.

E.t
a

x.

(xL)

7,

but

this
of

of

The of

Key

"

is

only

general

statement

main
more

idea

metempsychosis.

appropriate

parallel
When,

is
the

to

be

found

in

P. from

S. A., the and

xxviii
body
the
power"

"

[then,]
place,
"

soul's shall
into

departure
the

shall

take

then
pass

ment judg-

weighing
"

of its merit
a

its highest
retains

daimon's far
than
1

passage,
the by
*

however,

which
of

stronger

traces

of

Egyptian Tertullian.
Tertullian

prototype

the

idea

does

that

quoted

DeUrtninatom.

marks

it by

an

"Aquft*

V.

CYPRIAN1

De

Idolorum

Vanitate,

vi.;

Baluze,

p.

220

(Paris, 1726).

God

is

beyond

all

Understanding

Thrice-Greatest
confesses

Hermes

speaks all

of

the

One
and

God,
all

and

Him

beyond

understanding

praisement ap-

This
sentence

is

evidently of Hermes.

reference
See

to

the

most

quoted

Justin

Martyr

below,

and

other

references.

Chambers
inserts says is
a

(p.
passage
"a

140),
from

after

this

notice

in

Cyprian,
he
'

Eusebius
from
he
of
v.

(c. 325
the
'

A.D.), which
Poemandres
probably

clear

quotation
however,

of
confounds

Hermes,

whom,
with the

[Eusebius]
Hennas.
however,
w

Shepherd See.,

Eusebius

(Hist.

8),

quotes

Irenseus

(iv.

20,

2), who

quotes

literally
it is the See
note to

The
most

Shepherd
famous of
its

of

Hernias in by

(MancL,
that

L).

Indeed,

sentence

early Fathers

document
in

the

list

quotations

the
text

the

Gebhardt
Such
verbal

and

Harnack*s

(Leipzig,
to

1897),
in the

p.

70.

exactitude
literature

is
;

not

be

found
however,

remaining

Trismegistic
of
the

the

idea,

is the

basis

whole

Trismegistic

theology.
1

About

200-268
220

A.D.

VL

ARNOBIUS1

i.

Adversus

Nationes,

it

13;

Hildebrand

(G. F.),

p.

136

(Halle,

1844).

The

School

of

Hiriobs

(Abnobius
philosophic
especially
You,

complains schools
the
you
or

that
laugh
of
out, at
a

the
the certain

followers and
as

of

the

Christians, tradition
to

selects follows
school

adherents I

:)
of

single Plato

who

belong
and in

the

Hermes,
who
are

of
one

and

Pythagoras,
and
walk

the

rest

of

you

of

mind

union

in

the

same

paths

of

doctrine.1

He

was

converted
304
as

philosopher,
A.D.

and

the

teacher

of

Lactantius

flourished
s

about
again,
as

Here

elsewhere,

Hermes philosophic
See R.

comes

first
as

he

was

evidently
with

regarded
popular

the

leader

of

theology
306.

contrasted

Christian

dogmatics.

380

VII.

LACTANTIUS1
Divirm Institution**, L
6,

i. i. 13.*

1 ;

Brandt,

p.

18;

Fritzsohe,

Thoyth-Hermis

and

his

Books

on

the

Gnosis

Let

us

now

pass
bring

to

divine
court
on

testimonies; testimony of I
the

but,

first
is

of
like

all,

will

into both

which

divine
age,

[witness],
and again because from

account

its
name

exceeding
was

great

he
men

whom
unto

shall gods.

carried

back In

Cicero,8
the

Gaius Stoics
about obtain way of

Gotta,4
faiths

the
and

Pontifex,
the
the

arguing
diversity of

against
opinions

which
as was

concerning
the Academics,*

gods,
be there

in

order
bring
five in

that, all

the

might
were

things

into

doubt,
after

declares enumerating that

the

that

Hermeees;
succession,
1

and

four fifth
was

of
he

them

pie
of

adds]

by

whom

pupil
century.

Arnobius;

flourished

at

the

beginning

of

the

fourth
1

Brandt
Divmat

("X

L-

"*"

Firmiam
"t

Lactanti

Opera

Omnia," Pan

Pan

In
be

InMitutionet by D*.

Epitonu

(Vienna,
not

1890).
appeared.

II.,

to

edited

G.
1*4**.

Laabmann,

has

yet

FriUteh*

(O. F.X
'

(Leipzig,
iii
124-76
22,

1842X
56.

ToU-

De

Natwra
Amelias

Dtorwm,

C.

Gotta, makes Gotta "k

(T)

ex.

Ckero

maintain

the

cause

of

this

school

both

here

and

in

the

Orator*.
m

232

THRICE-GREATEST

HERMES

Argus

was

slain,1
the

and

for

that

cause

he

fled

into

Egypt,

and

initiated
The

Egyptians call
their him
year

into

laws

and and
is,
a

letters.

Egyptians
month
its

Thoyth,

from

him

the

first

of
name.

(that
founded

September)
city
The which

has
even

received
unto

He
is

also

this

day indeed,

called worship

Hermopolis.
him
as
a

people

of

Pheneus,*

god

but,

although

Argoe,

according

to

the

many

ancient

myths

concerning
eyes,
or,

him,
in
one

was

all-seeing of
an

(w^mji),
eye
at

possessed top and of his

of

innumerable like

variant,

the

head. similar Hera

Hercules, of his

he

was

of superhuman
are

strength, In which the the

sent

many

exploits Argoe been his

powers

recorded.
cow

Io-legends,
favourite Hermes Argoe
to to

made
had off by

guardian

of

the Zeus

into

of Zeus
carry

metamorphosed.
beloved. Hermes syrinx, stoned
".

accordingly
to

is said pipe him

rom.

have

lulled reeds,
or

sleep

means

of
then
to

his

or

of
or

seven

by

his See

caduceus,
Roscher's It
is
to

and

have

cut

off his
s.v.

head.
"Argoe,"

Autfuhr.
be noticed
is
n.

Lex. that
as

ci grieek. instead showing

Myth^

of
a

Argum,

four

MSS.

read

argerUum,

which See
vol. in

curious
4
to

Medieval Phxlosophica
1

Alchemical

influence.
et

Oiceron/U

Opera

(Delph.
"

Var.
was

Clas.),
a

ii.

(London,

1890).
that
country

Pheneata,

Pheneus

town

Arcadia, Hennas

of the

ancient
"

mysteries.
"

(It is remarkable
spirit
to
a

that in

is taken

by

Shepherd

in

mountain

Arcadia.
his

See

Shepherd of the

of
fifth

Hermas, Hermes misplaced

was

Sim. with
it

ix.

1.)

Cicero

begins

description
has
us

this

statement!

and

Lactantius

thus

awkwardly
itself cult
was

Pausanias
as
a

(viii. 14, 6)
ancient

tells

that its

Pheneus chief
was

considered of
an

very

city, Hermes, for

and

that
moreover,

that
with
us
"

Hermes.
ancient

This

cult

of

blended
15,

mystery-tradition,

Pausanias

(""",

1)

tells

that: The Pheneatians and identical land.

. .
.

have
they

also

sanctuary mysteries
in

of

Demeter

surnamed
alleging instituted

Eleusinian,
that in
rites

celebrate
those

her

honour,
were

with

performed
sanctuary
two
are

at Eleusis

their

Beside the Petroma, when they which

the

the

of

the

Eleusinian fitted what taking they back

to

goddess
each other. call the

is what Every

is

called

great

stones

second

year,

they open
bear
on

celebrating
stones,

they
out

Greater
certain

Mysteries,

these the

and

of them them
in place

writings of night

mysteries,

read
in

the

hearing
same

initiated, I
know,

and
too,

put that

them
on

their

that

the

weightiest

matters

LAOTANTIUS

233

he

was

[really]
and
so

man,

still

he

was

of

such

high

antiquity,
that

deeply
of

versed

in

every
things

kind and

of science, of the
arts

his

knowledge
the title

[so]
"

many

gained He
the

him
wrote

of

Thrice-greatest"
many

books,
1

indeed

[of them],
in

treating
asserts

of the

Gnosis

of of by the

things Highest
same

divine,
and
names

which

he

greatness

One
as

and
we

Only

God, God
seek

and
and after in

calls

Him

the

[do}"
should

Father.2
His
name,

And
he

[yet], so
has
not

that

no

one

declared need
to

that have

He
a

cannot
name,

be owing, His

named,

that
unto

He
the

doth very

indeed,
are

[nature

of

His]

unity.8

words

these4:

FEAGMENT

IL

But
not
names.
a

God
name,

[is] one
for

and

He
is

who's

one

needs

He

[as one]

The-beyond-all-

The

Historical

Origins
Tradition

of

the

Hermetic

For
moreover,

Lactantius,
he returned the
was
one

then,

Hermes descended

was

very
from

ancient;

who

heaven

and

had

thither. historical the

than

When,
origins

however,

Firmianus tradition,
he
can

attempts
as was

of the
the
to

Hermetic
ancients,
a

invariably
better

case

with
us

do

nothing

refer

complex
Petroma."

though
Frazer's

most

of

the

Pheneatians
i. 393

swear

by

the

Translation,
1

(London,

1896).

Cognitxoncm*

Of.

P.

8. A^ with

xx.

(p.
Epitome quotes

48,

16,
4

Goldb.)

pan.

C. JT.,

v.

(vi.) 2.

Compare
Lactantius
3,

below.

here

in Greek.

Of.

P.

S. A^

xx.

(p.

48,

27-

43,

Goldb.).

234

THRICE-GRKATBST

HERMES

interesting
the

myth,

and
of
its

to

legend

of

it devised
:

to

flatter god,

self -esteem

Hellenic
was

creators

Greek

whose connected originator

with special

cult,

moreover,

known

to

be

intimately
was

with
of
the

an

ancient

mystery-tradition,
of

the
so

wisdom who
was

Egypt
any

Of ancient
best

coarse

;
"

and

all

nations

had

learning and

their

tradition
!
rest,

oldest

and

originator

of

all

others

For of
the

the

Lactantius which
Latinized he

knows esteemed
name

nothing
so

historically and
of

tradition
of
8

highly,

the
Her-

mention

the

Thoyth1
paucity of

and
his does

mopolis
into large
The deeper

does

but
relief.
in
he

throw What

the

knowledge
know is
a

Lactantius

literature
sentence extant

Greek
quotes

and

its

general

tendency.
teztually in
any

is not

found

of

the

Trismegistdc

literature.8

ii. Ibid.,

i. 11,

61

Brandt,

p.

47;

Fritzsche,

i. 29,

30.

Uranus,

Cronus

and

Hermes, Science
he

Adepts

of

the

Perfect

And
Heaven
was

so

it appears

that

[Cronus]
but this that

was

not

born
man

from who

(which
called

is

impossible),
and
in the that

from is
so,

that

Uranus;
when,

Trismegistus have

bears

witness,

stating

there
has

been
found,

very
1

few
Was,

in

whom
this
text text

perfect
spelling
%

science
found
It is for
a

been

however, the the

the of

in

Cicero,
we

for Firmianus
no

takes

it from of the

Tally

pity

have of

critical
present Then,

apparatus
us

of

Lactantius, extraordinary

the

MSS. of

Cicero

with

following Thoyt, Theut,

list
Thetum,

variants:

Ten,

Their,

Theyt, Thoyth,

Theyn,

Them,
6
to

Thernum,
text

Theutatem, cited
1

Thoth.
n.

See

n.

the

of

Cicero,

above.

Gf.
he
a

R.

117,

2.

Which
is in

probably

took after

from

P.

"

An

xxxvii

"Whose

home
8

place

called
41,
n.

him/1
referring
it
to

Chambers

(p.

IX

in

C. Hn

v.

(vi)

10,

is

mistaken.

LACTANTIU8

235

he

mentioned
his
own

in

their

number

Uranus,

Cronus

and

Hermes,

kinsfolk.1

ill. Ibid.,

ii. 8,

48

Brandt,

p.

138

; Fritaohe,

i. 89.

Divine
For
to

Providence by Divine

the

World

was

made

Providence,
this.2

not

mention

Thrice-greatest,

who

preaches

iv.

Ibid.,

ii. 8,

68;

Brandt,

p.

141

Fritnche,

i. 91.

On
His He
as

Mobtal works is not

:

and

Immortal
seen

Sight
the eyes;
"

[God's]
them,

are

by

but
in

how

made Hermes

seen

even

by

the

mind,

that/1

says

FRAGMENT

III.

Mortal
nor

cannot to

draw
the

nigh8

to
nor

the the

Immortal,

temporal

Eternal,
no

corruptible

to

That And,

which

knoweth

corruption.4 earthly things,

as

therefore,
to
see

hath

the

animal in that

not

yet

capacity
shut with
Of.
In C. H.%
my

celestial
the

it

is

kept lest
1

within
freed
sense,

body

in

prison should
Also I have

house,
see

emancipate,
P.
on

it

all.
Spit., that

x.

(xi.) 6

8. the

A.,

xxxvii. passage
to
a

1.

Lack, shown

14.

commentary
is

first

Lactantius
2

probably
ap.

here
Eel.,

referring
i. 6, 16,

lost It

Hermetic
be
in

treatise.

Cf.

Fragg.

Stob.,

20.

is to

noticed
a

from apart proceeds

etc

the

context

that with the of

Lactantius Sibylline the

same

places Oracles

Trismegistus and Prophets,

class then

together
to

and

speak repeats

philosophers, triple

Pythagoreans, in
"

Platonists,
iv.
come

He
3

also

the

combination
as

6.

Propinquare.

L.

glosses

this

meaning

close

to

and

follow
4

with

the
ap.

intelligence." Cyril, C. /., i.

Cf. Frag.

(vol

vi., p. 31

o).

236

THRI0B-0RBATB8T

HBRMES

The in
iv.
"

first

part

of this

citation
idea

(which
with
a

Lactantius
sentence

gives
in Frag,

Latin)
that ii

is identical favourite
lxxx.
Tat"1
a

in
source

of

quotation,

which

Stobeeus, from
"The
that

Ex.

{Flor.
to

[lxxviii] 9),
It might, of

excerpted
be

[Sermon]
this
was was

then,

thought
or

simply
from

paraphrase

Lactantius',
that the

that
sentence

he

quoting
not

memory,
but

and
own

second
But

was

quotation
is
so

his

writing.

the it has

second

sentence

thoroughly

Trismegistic

that

every

appearance

of being

genuina*

v.

Ibid.,

ii. 10,

13;

Brandt,

p.

149;

Fritnohe,

i. 96.

Man
But

made

after

the

Image

of

God
*

the

making

of

the

truly
also

living hands said

on

man

out

of

clay of

is of this by

God.
fact,
"

And
for after
to not

Hermes
only has

the
man

tradition
was

he

that

made

God

the explain

Image with

of

God,4

but

also

he
He

has

attempted
formed
there
not

what in the

skilfulness body
not

has since

every
is not
only for

single
one

member
them it has

of

man,

of

which
to

is

admirably also adapted

suited
for

what

do,

but

beauty.6

Man fundamental

made

after

the

Image of
the 2:
we

of

God

is

one

of

the

doctrines
P.

Trismegistic
"The

tradition.

For
as

instance,

S.

A., but

viL which
4.

[man]
the
'

'essential/
form of
the

say
1

the

Greeks,
Lact.,
to

call

Compare It
is

also

EpU^
note,

interesting

in

the

history

of

the

text-tradition,

that stands from

8

the
in

received
one

reading

"nifirirmt

("be
seems

expressed
to

w)
a

in

Stobeeus

MS.

(A) *\"rffyiy
of
or

which

be

transference

the Ltmo, Lact

original
"

L.'s propinquare. mad.

in
6.

slime

repeats C.
H.9
v.

this

vii. 4.

Cf.

G.

H.y

12.

Cf.

(vL)

LACTANTTO8

237

Divine thanks
that he

Similitude
to

"

and

x.

3:

"Giving
"

the
not

greatest ignorant

God,

His is, too,

two

Image

reverencing, image,
of

[man]
are

God's

the
"

second

[one]
and
man."

for
l

that

there

images

God

Cosmos

vi.

Ibid^

ii. 12,

4 ; Brandt,

p.

156

Fritzsche,

100.

Hermes Empedocles*

the

First

Natural

Philosopher

[and

others]
earth,
"

laid
.

down

four

elements,

fire,

air, water,

and
who

[in this] perchance

our

following composed
"

Trismegistus, of these that four have

said by

that

bodies

were

elements
in
them
water,

God.
of fire, something
of earth,
nor

For

they

something

of air, something
"

of
not

and

something
air,

and

yet

they

are

fire

nor [in itself],

water,

nor

earth."

All of
naive

this

about

the

elements and
we

is, of may,

course,

commonplace

ancient

physics,
of

therefore,
who

dismiss

the

speculation had
the

Lactantius,
of the

evidently
of
the

thought

he

very
;
text

words
he

first inventor
into
has
to

theory word
in
an

before
the
same

him

for

renders
StobsBus

Latin

word
to

for
us

which
"The

preserved
Tat""

excerpt

from

[Sermons]

Ex.

iii. I.8

vii.

Ibid.,

ii. 14,

5;

Brandt,

p.

163;

Frituche,

i. 105.

The
Thus

Daimon-Chief
daimons,-" The evils
R.

there

are

two

classes

of

the latter
are

one

celestial, impure

and spirits,
1

the the

other
authors

terrestrial
of
the
iii
11.

are

that
21,

done,4

Of.
Date See

also
c.

Hermes-Prayer,
494-434
B.C.

n.

11.

also C. H.,

Ex.
ix.

vii

3 3

0. H.%
;

ii.

(iii)
10.

11.

"

Cf.

(x.)

0. H.,

xvL

238

THRICE-GREATEST

HERMES

of

whom

the

same

Diabolus
the
"

is chief.
l

Whence

Trisme-

gistus

calls

him

Daimon-chief."

viii.

Ibid.,

il

15,

6;

Brandt,

p.

166;

Fritoohe,

106.

Devotion

is

God-Gnosis
that
the have evil
known

In

fine,
not

Hermes
only
that
are

asserts

those

who
of

God, but says:

safe
are

from
not

attacks
even

daimons,
He

also

they

held

by

Fate.2

FRAGMENT

IV.

The neither
o'er

one

means

of

protection
nor

is

piety.

For
role

doth

an

evil
man.8

daimoD

doth

Fate
save

the

pious

For
every

God The

doth
one

the
only

pious good
And

[man]
found

from in

ill.
is

and

mankind
means,

piety.
in

what

piety

he

witnesses

another

place,

saying:
"

Devotion

is God-Gnoeis.
his

"

Asclepius,

Hearer,
in

has

also
"

explained Sermon

the
"

same

idea
he

at
wrote

greater
to

length
King.

that

Perfect

which

the

Both,

then,

assert

that

the

daimons this
found
cause

are

the

enemies

and
1

harriers

of

men,

and
term
not

for
is
to

Trismegistus
texts; to

Icuiiwi"pxn*'

This of
course,

not

in
to

the
Hermes,

extant

"

Diabolus"

is,

be

referred

but

the

disquisition
*

of

Lactantius
a

at

the
vi.

beginning
130
m,

of

"

14.

Cf.
For
ri

Cyril, the
same

/.,

iv.

(voL
see

Aub.). (xiiL)
"

idea,
yimat

C.
Am

H.t

xii.
rod

9.

ykp

*M$*ia

0fov,

which Latin
in
as

Lactantius
"PieUu
ix.
avUm

in

another nihil

passage
aliud
U
at

(v. 14)
quam
6"ov

renders
natio,
"

into
is

dei
ytmtrtt

given

(7. H.,
no

(x.)

as

cfr"r48cta
in

4"rn

(where

Parthey

notes

various

ings read-

MSR).

LACTANTIU8

239

calls

them

"evil
that

'

angels
from
so

V'1

"

bo

far

was

he they

from had

being
become

ignorant

celestial

beings

corrupted,

and

earthly.

This

passage
numerous

is

given

in also

Greek,
by

and

is

quoted, Julianum,

but

with
iv.

glosses,

Cyril
the
same

{Contra
as

130)
P.

; it is also

practically
"

the
his

sentence

in
in

S. A.f

xxix.

The

righteous piety.

man

finds

defence

serving
men

God from
we

and
every

deepest
ill."

For

God

doth

guard

such Now
"

know

that
"

Lactantius
him,

had and

the
we

Greek
know

of
that

this
our

Perfect

Sermon

before

Latin The

translation only

is highly is
"

rhetorical
that

and

paraphrastic.

difficulty
the
sentence
"

Lactantius'
one

quotation

ends
in

with

The
this

and
not

only

good

found
in

mankind

is piety

and
P.

does On by
says

appear
the other
to
a

the

Latin

translation

of

S.
refers

A.

hand, Perfect by

Firmianus Sermon,

immediately
which,
and

name

however,

he
to

was

written

Asclepius,
is, therefore,

addressed probably

the
the

King. lost

Our

Fragment

from
on

ending

of

C.

27.,

xvi

(see

Commentary

the

title).

ix. Ibid.,

iv.

6,

4;

Brandt,

p.

286;

Fritzsche,

i. 178.

The

Cosmic
book

Son
is

of

God
"

Hermes, Sermon,"

in
uses

that

which
:

entitled

the

Perfect

these

words

FRAGMENT

V.

The
our
1

Lord

and
to

Master

of all when
do of
P.

things

(whom
made
in
xxv.

'tis

custom
lyy4\ovs
texts
;

call
"

God),
these

He
not

had
occur

the
extant

Tomripobi,

words
trans,

our

Greek
u

but

the

Lat.

S.

A.,

4,

preserves

nocentes

angdi"

240

THRICB-GRRATEST

HERMB8

second Him Himself

God,
sensible,

the
not
as

Visible
that
to

and

Sensible,1
hath
or

"

call
in

He
whether will is

sensation
no

(for

this,
we

He

hath time and

Himself

sensation,

some

other of
senses

enquire),
of

but
"

that

He
then,

object
made

mind, One and

when, and

He'd
seemed full of

Him
to

First,
most

and
fair,
At
as

Only,1
quite

He

Him

filled
he

all

things

good.

Him

marvelled,

and

loved

Him

altogether

His

Son.8

Lactantius of
means

here Perfect

quotes

from

the

lost
1.

Greek
have

original
thus
a

"The

Sermon"
the

viii old

We

of
come

controlling down
to
us.

Latin

translation

which

has It

is, by

comparison,
phrases when him
as

very
even

free

and

often

rhetorical;

inserting
for
in instance, love It

and
in

changing
last
part

the
it

original,
"

as,

the

clause of His the

says

He

fell

with

being

Divinity." may
is
reason

is, however,
a

possible
text
were

that

translator

have
to

had

different
that there

before several

him,

for

there

believe

recensions

of the

P.

S. A*

x.

Ibid.,

iv.

6, 9 ; Brandt,

p.

291

Fritraohe,

179.

The

Dkmiurgk

of

God identifying
of
in

(Speaking
with
viii
1

of

the

Son

of

God

and spoken

Him

the
22,
Sc. For

pre-existent Lactantius
Logos
as

Wisdom
adds

Proverbs

:)
*

the

Cosmos.
see

Gf.

Frag.

x.

last

clause,
vol.

ft

H^

i. 12. p. 3
a

Gf.
",

also Maur.

Pa.

AugustUL,

O.

Quinque
4

EwrttUy

viii., Append,
also
42

Lactantius
in

himself
Epitome,

gives

partial

translation

of

this

passage

his

(Fritz., ii. 140).

LACTANTIUS

241

Wherefore

also of

Trismegistus

has

called

Him

the

"Demiurge

God."1

xi. Ibid.,

iv.

7, 3 ; Brandt,

p.

292

Fritzeche,

i. 179.

The Even
it

Name
the
not

of

God
be be

then

[when
will
as

world
be

shall able
to

consummated],2
uttered
:

[God's Name]
of
man,

by

the

mouth

Hermes

teaches,

saying

FRAGMENT

VI.

But
the

the

Cause

of this

Cause

is

the

Divine
which8
cannot

and first be

Ingenerable forth
by the the

Good's God
of

Good-will,
whose
man.4

brought spoken

Name

mouth

xii. Ibid.,

iv. 7, 3 ; Brandt,

p.

293

; Fritzsche,

i. 179,

180.

Thb

Holt
little

Wobd

about

the

Lord

of

all.

And

after

[he says]

to

his

son

FRAGMENT

TO

For

that

there
that
rov

is,
no

[my]
tongue

son,

Word
tell,
do
of
not
"

[Logos]
a

of wisdom,
1

can

Holy
in
our

iiifuovpybr texts,
; see

0cov.

The
is "
a

exact

words

occur

extant

but

the

idea
P.

commonplace
A., xxvi.
:

the

Trismegistic of of i. 10,
6

doctrine
first might,
xvi.
18

especially
one

"The
viL See
18,

Demiuigus
4
:

the

and

the and
;

God," of C. iii below.

and
the

Lack,
one

ibid.,

"God

first
11,

Gnider Cyril,
Exx.
18

God.9
33

also

(7. 2?.,
vi.

Jul.,
6,
iv.

I
2.

(Frag,
also Ep.

xiii), and
14

(Frag,

xxi.) ; and " Cf. vii.

8

Cf.

below.

Sc. will
This
is

(fio6\ri"ris). Qf. especially

plainly from the
same

P.

8.
source

A.,

Commentary.
as

the

following

Fragment.
6

Cf.

C.

i?., i. 6 ; and

Lack

and

Cyril,

pamim

(e.g. Fragg.
16

xxi.,

xxii).
VOL.
in.

242

THRICE-GREATEST

HERMES

[Word]
before all

about
all thought, power.1

the
"

only whom

Lord
to

of declare

all,

the

God

transcends

human

xiii.

Ibid.,

iv.

8,

5 ;

Brandt,

p.
and

296

Fritnche,

181.

His
But says:
"

Own

Father

Own

Mother
he

Hermes

also

was

of

the

same

opinion

when

His

own

father

and

His

own

mother."

xiv.

Ibid.,

iv.

9,

3 ;

Brandt,

p.

300

Fritnche,

i.

182,

183.

The

Power

and

Greatness
has tracked
often

of

the

Word
how,

Trisniegistus, almost greatness all of

who

out,

know the

not

truth, the

has

described
as

power

and
*

Word
in

{Logos),
which
and
man.

the

above
the

quotation Word
to

from be

him

shows,

he

confesses
that
its

Ineffable
the

and

Holy,

in

telling

forth

transcends

power

of

zt.

Ibid.,

iv.

13,

2;

Brandt,

p.
and

316;

Fritnche,

i. 190.

The For of

Fatherless Father, He

Motherless Source,
parents,

God,

the
in

and
hath

the
no

and
is

Principle

things, by
in
1

that

very

truly

called

Trismegistus
that

"father-less"
is
the

and
from
are

less"4 "mothernone.6

He
and
to

brought
preceding,

forth
then,

Thin
"The

passage
Sermons
to

evidently in

taken and

from
again
*

Tat."
in
"

Lactantius
iv.
not

quotes

Greek,

refers
alnovArop*

the
""2

passage

9.

ainoniropa
i. 9.

found
iv.

in
13,

the and

extant

texts

but

for
8

the

idea
iv.
a

see

0. H^

See

also

Ep.

below.

Ibid.,
Iwdrmp

7.

"

V*r"/"found
as

Of.
in

Lact,

D.

/., L
texts

7, 2
;

(Brandt).
probably taken from

Terms
same

not
source

our

extant

the

the

terms

in

iv.

above.

LACTANTTU8

243

xvl

Ibid.,

v.

14,

11

Brandt,

p.

446

Fritesohe,

i. 256.

Piety
But

the

Gnosis
than

of

God

"piety

is nothing has
most

else

Gnosis
down,
as

of
we

God/'1
have

as

TrismegistuB
in another

truly

laid

said

place.*

zvii.

Ibid.,

vi.

25,

10;

Brandt,

p.

579;

Fritnche,

ii. 60.

The

only

Way
he

to

Worship

God
in this

Concerning

justice,

[Trismegistus,
"

who

(namely
verbally
"

concerning
with this the

sacrifice) agrees "] has thus prophets

substantially
spoken
thy
:

and

Unto homage
"

Word pay.
to

(Logos),
There be
is

my
one

son,

adoration
to

and

thy God,

way

alone

worship

[it is] not

bad."

Here

Lactantius
a

translates which
to
now

literally
bears

from the

0.
title,
"

271, xii. About

in the

(xiii.)23,
the

sermon

Common
of the

Mind
quoted

Tat"

Hermes,
is the
not

however,

context

passage,

writing
sermon

"about
be
to
so

justice," and
entitled,
it.

much

less

could

whole
us

if indeed
But
"

Lactantius the

intended

so

stand under-

see

Commentary,

C. H.,

xii

(xiii)

6,

and

Ex.

xl,

On

Justice."

xviii.

Ibid.,

v.

25,

11

Brandt,

p.

579

Fritssohe,

ii. 60.

The
Also in

Worthiest

Sacrifice
Sermon,"
his
son,8

to

God
he it other
would

that

"Perfect
of

when

heard
be

Asclepius pleasing
1

enquiring
to

whether and

his

father,

that

incense

perfumes

Notio

dei.
ia, Hermes'
son

Namely

ii. 16,

6 ; q.v. for

comment

That That

Tat. Hermes.

is, Tat's

father,

244

THRICK-GREATE8T

HKBMBS

should

be

offered

in

their

holy

rite

to

God,

[Hermes]

exclaimed: FRAGMENT
VIIL

Nay,
Asclepius
come

nay;

speak

more

propitiously,

O
is
it

[my]
to

! the

For
mind

very any

great such

impiety
thought

let that

in

about

One

and These

Only
things,
to

Good.
and things like
these,
are

not

appropriate that
exist

Him.
least of

For

He

is full

of
in

all things need

and

all stands

He

[of

aught].
But
let
us

worship

pouring
to

forth

our

thanks.

The

[worthiest]
only.

sacrifice

Him

is Messing,

[and

blessing]
With

this 16,

compare

the

passage

in
we

P.

S.

A.t the

xli
means

(p. 61,
of
such turned
the

Goldb.).
the
as

Here
old Latin

again

have

controlling

translator,
for

but

not

with

exactitude
the
other

before,

Lactantius But
not

has

also from

Greek
specimens

text

into
of his

Latin.
Lactantius'

only

Hermes

tions, transla-

but
the

also

from

present
the

close

reproduction
treatises, translation
have

of
we

ordinary
be

wording

of

Trismegistic
the

may

further

confident and

that

Old
as

Latin
we

is free,

paraphrastic,

rhetorical,

already

remarked.

xix.

Ibid.,

vii

4,

3 ; Brandt,

p.

593

Fritwche,

il

69.

Man
But

made

in

the

Image that

of

God

Hermes and
1

was

not

ignorant of God.1
ii. 10,
13,

man

was

made

by

God

in
See

the

Image
Urid^

above,

Comment.

LACTANTIUS

245

xx.

Ibid^

vii.

9,

11

Brandt,

p,

612;

Fritanche,

ii. 82.

Contemplation

(Speaking
his
body

of

man

being

the

only
to

animal
heaven,

that

has

upright,
his this
"

and

face

raised
says
has

looking

towards
And

Maker,

Lactantius

:)
most

looking"

Hermes

rightly

named

contemplation.1

xxi.

Ibid.,

vii.

13,

3;

Brandt,

p.

624;

Fritnohe,

ii. 90.

The

Dual

Nature

of

Man

Hermes,
that

in

describing teach
how
:

the
he

nature
was

of

man,

in

order
brings

he

might
the

made

by

God,

forward

following

FRAGMENT

IX.

From mortal,
one

the

two

natures,
one

the
"

deathless
that of having
man,

and
"

He
the

made

nature,

and

self-same

thing; both
somehow

and

made and

the

self-same

[man]

deathless him
and forth,

somehow
set

mortal, up

He

brought
the

and

him

betwixt*

godlike
C. H., Flor.,

immortal

9towrUp=9tmpiap,

See,
;

for

instance, ap. Stob.,

xiv. xi.
83

(xv.)
;

1, and

K.

K.,

1,

38,

61

also

Frag.
2
u

and

also

compare

G.

H.,

iv.

(v.)

For is also

contemplator of interest
to

(9"vr4js) of
note

God's Justin
or

works Martyr

did

man

become."
e.

It
218

that

(Dial.

Tryph., among

o)
most

enumerates

the
sects
:

Theoretics of

Contemplative*,
naming
them
in

the

famous order

Philosophers, Stoics, patetics, Peri-

the

following

Platonics,

Theoretics,
1

Pythagorics.
"

Compare
"setting

the up"

setting
of Uieniind"

up

betwixt"
in

(** iUr*
midst

tywcr)
" " .

with

the

the

M(^^r

ItpwrOai)

ofa.H.,iv.(v.)3.

246

THRICE-GRKATB8T

HKRME8

nature

and
at

the
alL

mortal,

that

seeing

all

he

might

wonder

Wohdir
This

thi

Beginning
"

of

Philosophy

idea in

"

of

wondering

was,

doubtless,
circles
"There
is
no

commonplace

Hellenistic
the
of

philosophical saying:
than

and

looked ginning bealso

the
not

back

to

Platonic

other

Philosophy
newest

wondering."

Compare

one

of

the heaps

found
Oxyrhynchus,
cease
.

"Logoi

of

Jesus,"
runs
:

from
u

rubbish
him
he

of

which until

Let

that finds

seeketh
he shall he is
of he

he

find,
he

and
shall

when

wonder;
1

wondering

reign,

and

reigning

shall the

rest"

Wondering
a

beginning and The

"

of
thus

Gnosis;
master

this
of

makes

man

king
and
so

himself,
has
peace.

gods

and

men,

translation the

of kingdom

fiao-tXeuo-ei
"

by
to

Grenf
me

ell have

and
no

Hunt

as

reach

seems

to

justification.
quotes the
we
can

Lactantius viii. 3, and version.

so

here
once

Greek
control
is does

text

of P. Old
the

"

A.,

again

the

Latin
more

The

Church
as

Father
he
we

plainly familiar

reliable, phrasing
into the

reproducing

Hermetic
an

and

style

and
our

thus

again

have
truncated,

insight

methods
Latin

of

rhetorical,

and

terpolated in-

Version.

xxii.

Ibid.,

vii.

18,

3 ; Brandt,

p.

640;

Fritzsohe,

ii

99.

The

Cosmic
this

Restoration destruction

And
*

Hermes plainly.

states

[the
book

of the

the title

world]
1

For

in

that

which

bears

Grenfell

(B.

P.) and

Hunt

(A.

S.), New

Sayings

of

Jemc,

p.
1

13

(London,

1904).

Of. iv. 7 above.

LACTANTIUS

247

"

of evils

The of

Perfect
which
we

Sermon,"
have

after spoken,

an

enumeration

of

the

he

adds

FRAGMENT

X.

Now said, the

when Asclepius,

these then Maker

on

things
will
of

shall

be,
Lord and

as

I and the

have

[our]
First is

Sire,
One

God
look His

and

the

God,1
firm

down

what
is

done,
"

and,

making order, dis-

Will,

"

that
error,

the

Good, purging
with

against
out

recalling either by

and it
away

the

bad,
or

washing
it it away with

water-flood,
fire,
"

burning
expelling

with
war

swiftest
and

or

forcibly

famine,
to

He

[then]
state,

will and

bring
so

again

His

Cosmos

its

former

achieve

its Restoration.2

xxiii.

Ibid.,

Epitome,

4,

4;

Brandt,

679;

Fritzsohe,

iL

117.

Of

Hermes

and

his

Doctrine his

concerning

God
ledge know-

Hermes, of who
also

"

who,

on

account

of
the

virtue

and

many in the

arts,

gained
of

title

of

Thrice-greatest,

antiquity
who

his

doctrine
as

preceded
god
among One

the the

philosophers, Egyptians,
"

and

is worshipped
the

declaring
with

greatness
praises,
no

of calls for

the Him
that
as

and and
no

Only
Father,

God

unending He
has
name,8

God He
has

[and says]
for
a

name,

need
1

distinctive
v.

inasmuch

He

alone

is,

Of.

Frag.

'

Lactantiufl
48,
24,

quotes
so

the
that Latin

original
we can

Greek thus

of
once

P.
more

S.

A.,

xxvi.

(p.

Goldb.),
the
ii.

remark with the

the
text.

liberties
8

which Frag.

Old

translation

has

taken

Cf.

248

THRICE-GREATEST

HERMES

nor

has

He and

any
by
to

parents,

in

that

He

is

both

from

Himself
In
"

Himself.1
his
son

writing

[Tat]
is who

he

begins
to

as

follows

To

comprehend
even

God
for
one

difficult,
can

speak

[of Him]
;

impossible,

comprehend

for

the
nor

Perfect
the

cannot

be by

comprehended
f

by

the

imperfect,

Invisible

the

visible."

xxiv.

Ibid.,

Ep.t

14;

Brandt,

p.

685;

Fritache,

u.

121.

Repetition in

(Lactantius
has written

repeats

almost

identical

words

what

he

in

11.)

xxv.

Ibid.,

Ep.9

37

(42),

Brandt,

p.

712

Fritcsche,

ii. 140.

Plato

as

Prophet
him
the

follows

Trismeoistus

By
says,

means

of

[the Logos]
Father]
of

as

Demiurge,8

as

Hermes beautiful

He

[God

hath

devised

the

and

wondrous
Finally

creation Plato has

the

world. concerning

spoken
as

the

first

and
as
a

second
prophet,

God,

not

plainly
in in this

philosopher,
Trismegistus, from
the

but

perchance
I have

following

whose

words

added

translation

Greek.

(Lactantius
text

then

translates
in

verbally
6, 4,

from

the

Greek
the

he clause
See

has

quoted and
the
iv. 8

iv.

omitting, the

however,

last

parenthesis
above.
a

in

middle.)

i. 6 and first

'

The

clause

is

verbatim
the

translation

of

the

text
even

of

the L.*s

Stobcean
own

Extract from

ii, while
the of

second

is

paraphrase
We

of

version

Greek
information

(see

ii. 8 that

above).
the

learn, is from

ever, howthe

the
beginning
8

new

scrap
the

quotation

of

sermon.

The

reference

to

the

"

Demiurge"

looks

back

to

iv. 6, 9.

VIIL

AUGUSTINE

i. De

Oivitaie

Dei,

xxiii.

Hoffmann

(E.),

i.

392

(Vienna,

1899-1900).1

Three

Quotations
of

from

the

Old Sermon"

Latin

Version

the

"Perfect

Augustine

is

arguing
the
in

against

the

views
on

of
the
a

Appuleius cult
of the

(first
"

half

of

second
so

century)
introduces

daimones,"
on

and
doctrine

doing
"

long

tion disquisithey
or

the

of

Egyptian

Hermes,

whom

call

Thrice-greatest,"
"

concerning
"or

image-worship,
"animated,"

the of

consecrated
the
In

and

ensouled,

statues

gods.
the
at
course

of from
"

his
a

remarks
current
"

the Latin

Bishop version

of
*

Hippo
"

quotes

length

of

The

Perfect

Sermon any very

"

or

Asclepius which
that
we

(though
see

without
once

self himhave
to
us

giving

title),
same

at
come

must

been
its

the

text

has the

down
text,

in

entirety.
with
minute
Corpus Acad,
ours

It
;

is the

precisely
variants

same

word
of

for
the

word,
most

being

practically

character.
Scriptorum of Dei, Bcclenadicorvm The
as

LaUnorum, of the

yol.
of

in.

(Imp.
De
'

Vienna).
is fixed

date

writing
A.D.

the

treatise,

CwtiaU

being
tiaU

about
in

413-436
noePram

Hujus

jBgyptii

verba,

tonguam

inUrpretata

tunl.

249

250

THRICE-GREATEST

HERMES

First xxiv.
2.

of

all

Augustine

quotes of

from

P.

"

A.,

xxiii

3, the

This religion

"prophecy"
Augustine

the

downfall
takes
so

of
as

Egyptian
to

naturally and

referring

the

triumph
tarn

of

Christianity,
impudenier

he

ridicules
%m-

Hermes
prudcntur

a[yu*]
sciebaL"

dolebcU,

quam

ii. Ibid.,

xxiv.

Hoffmann,

396.

The
a

Bishop

of
from

Hippo
P.

begins " A.,

his

next

chapter
2,
on

with
same

quotation

xxxvii
to

1,

the the

subject,
of

and
the

proceeds

scornfully writer.

criticise

ments state-

Trismegistic

iil

Ibid.,

xxvi.

Hoffmann,

i. 402.

After in

quoting
Hermes be
to

the
says

sentence,

from the pure

P.

S.

A.,

xxiv.
of

3,

which
all

that

temples
corpses,

Egypt

will

polluted contend in
3,

with that

tombs
the

and gods his

Augustine
are

proceeds

of

Egypt he

all

dead
P.

men,

and xxxvii

support
4.

of

contention

quotes

S.

A.,

IX.

CYRIL

OF

ALEXANDRIA1

i. Gonira

Jvlianum,

i. 30

Migne,

ooL

548

".*

Cyril's

Corpus

of

XV.

Books

(Cyril,

after their

claiming wisdom
of in

that

Pythagoras
from what,

and he

Plato

tained ob-

Egypt
there,

professes,

they
And

had
I

heard think worthy

say,

Moses
the

proceeds

:)
also

Egyptian
of the
him

Hermes
and

should
"

be

considered
who, of
some

mention title by

recollection

he because
and,
as

they the honour

bears

of

Thrice-greatest
contemporaries,

paid
in

his
with

think,
Zeus This

comparison

Hermes

the

fabled

son

of

and

Maia.
of

Hermes

Egypt, though
is
of

then, he

although
never

an

initiator
to to

into
to

mysteries,3 the shrines the of

and

ceased

cleave
have

idols,

[nevertheless]
Moses,
cavil,
if
not

found
with
in

grasped
correctness,

doctrines

entire part

and

beyond

all

yet

still

The Migne

date

of

Cyril's

patriarchate Cursus 8. P. N.

is 412-444

A.D.

(J.

P.),

Patrologice

Completus, Oyrilli
.

Series Pro
.
.

Graeca, Christiana The

text

torn,

lxxvi

(Paris,
adversus

1869).

Religion* is also
1

Julianum
211,
n.

Imperatorem
1.

Libri

Decern.

given

R.

rcAcffr^s*
251

252

THRICE-GREATR8T

HERMES

For

both and

[Hermes]
reminder
writings

himself of

has

been

benefitted also Athens

[by
made

Moses],
in

this

[fact] has
at
"

been who

his

own

by

[the editor]
entitled
him
into
:

put

together

the
writes

fifteen

books

Hermaica."
in

\This
the of

editor]
book, priests
"

concerning the
sacred

[Hermes]
the

first
the

putting

words
rites that
we

mouth

of

one

of

the

In

order

then
"

may
not

come

to

things
our

of

like

nature

(?),
the

have whole

you
of
acres

heard
into

that

Hermes
portions,
cut

divided measuring
for the

Egypt with

allotments chain,1
nomes,*

and and

off the

the

canals

irrigation

purposes, in
of
stars,

and

made

and and up

named
established
a

lands
the

[comprised
interchange
of

them]
contracts,

after and

them,

drew

list
cut

of

the

risings

the

and this

[the
he

proper

times

s] to
and

plants;

and
to

beyond posterity astronomy,

grammar

all

discovered

bequeathed and
and

numbers,

and astrology,

calculations,

geometry, the whole

and
of

and
?
"

and

music,

This Cyril's
from

Corpus

of

XV.

Books

is

evidently
the

the
above
to

source

of

information, the

and

he which

takes

quotation be the
written
treatise

Introduction,
priest

purported
the
case

by
Dc

an

Egyptian

(as is also
ascribed
at

in

Mysteriis,

traditionally says
was

to

Jamblichus),
by presumably

but

which
some

Cyril Greek

written

Athens,

editor.4
lit
=

Acres," measuring

areas

100

Egyptian

"

cubits

square

; and

chain,"

lit.
s

cord.
;

Or Sc.
6

provinces of the
moon.

Migne's

Latin

translator

gives

this

"

as

laws"

0"vrrf*fur*f

'At^nm,
by
"

"

phrase
he

which

Chambers having

(p. 149)
composed
was some

erroneously

translates Athenians11 platonist.

1

which
n.

[Hermes]
this

for Neo-

R.

(p. 211,

1) thinks

redactor

CYRIL

OF

ALEXANDRIA

253

ii. Ibid.,

31

Migne

ool.

549

B.

Thi

Incorporeal Hermes

Eye

Thrice-greatest

says

somewhat

as

follows:

(Cyril
the
first

then four

quotes,

with

four
of

slight
passage

verbal

variants, by

paragraphs
ii,

the

excerpted
a

Stobeeus,

Ex.

and

then

proceeds

without

break

:)

FRAGMENT

XL

If, then, forth let form, it

from

there

be
unto
soar

an

incorporeal Vision, aloft,

eye,1

let it go
;

body
up

the

of the

Beautiful
to
see

fly
nor

and

seeking types1 Maker the

not

body, That

nor

[even]
is the

[of things],
of these, [all] and the the

but
"

rather the

which and

Quiet

Serene,
the

Stable
All, the like the Like
to

Changeless

One,
self,
the

Self,
in

the self,

One,
to

Self

of

Self
is

Self
nor

[alone], That
[yet]
unlike
to

which

neither

other,

self, and

[yet]

again

Himself.3

Though
paragraphs by
the
same
1

Cyril
which
other

runs

this

passage

on

to
are

the

four

in

the

Stobsean
I
am

Extract
quite the

continued
that
the

three

paragraphs, of Alexandria
to

persuaded above
from

Archbishop
"

took
the

Sermon
the

Tat

"

as

Anthologist6
*

Sc

souL
not

8c.

ideaa. There

Maac.,

neut,
a

aa

are

all
on

the "self"

preceding

"aelfs.*
"same"

is

alao

throughout
in

play

and

which

is

unreproducible
4

English. the
Comment xiii.,
xv.,

That

is, presumably,
to

"First
to
xx.,

Sermon the Stobeean xxii.,

of

the

Expository

[Sermons]
5

Tat"

(see
xii,

Excerpt).
xxir.

See

alao

Fragg.

xxiii,

(1).

254

THRICE-GRRATEST

HBRMS8

iii. Ibid,,

i. 33

Migne,

ooL

552

d.

Thk

Hkavknly

Word

Proceeding

Forth

And
concerning

Thrice-greatest

Hermes

thus

delivers

himwftlf

God:

FRAGMENT

XII.

For

that

His
as

Word
he

(Logos)
was,

proceeding fecund,
on

forth,1
and

"

all-perfect
"

and falling

creative

in

fecund
Water

Nature,
pregnant*

fecund

Water,

made

Thi

Pyramid

And

the

same

again

[declares]

FRAGMENT

XIIL

The and the

Pyramid, Intellectual
it

then,

is

below
For

[both]
that
Word*

Nature
it6

World.4
it

hath
the after

above
Lord

ruling
all,
"

the being

Creatorthe

of

of

who,

First

Power

R.
no

(p. 43)
necessity

glomes

this

with

"out

of the

mouth

of

God,"

hot

see
2

for

introducing

this

symbolism.
is

The

and

adjective yivip^t Physis (Nature) ; it

or

("fecund")
might thus

applied varied

to
as

both seedful
xiii.

Logos and Text

be

fruitful,

spermal

and

productive.

Of.

Frag.

reproduced
8

R.

43.

Compare

C. H.t

L 8, 14,

15.

This
by

Fragment

is also

quoted,

but

plainly
4

reproduced
is, the

from Logos.
in

Cyril,

Suidas

(g.t?.).

That Sc.

the

Pyramid,

physics

the

symbol

of

fire.

See

Frag,

xxii.
"

hinfvpyi"

**y*r*

Compare

Lack,

D.

/., iv.

6,

9.

CYRIL

OF

ALEXANDRIA

255

Him, from

[both]
Him,

increate

[and]
his
seat

infinite, above,

leaned and him. His

forth rule He perfect,

o'er

and have

has

all that
the

been
of
true

made
the

through

is

First-born and

All-perfection,

fecund

Son.2

The

Nature

of

God's

Intellectual

Word

And

again
*

the in

same

[Hermes],
questions

when

one

of
:

the

Temple-folk

Egypt

him

and

says

FRAGMENT
But he
*

XIV.

why, by

most

mighty
6

Good
the

Daimon, Lord
of

was

called
:

this

name

by

all ?

"

replies

Yea, but
thou

have
hast
nature

I told
not

thee

in

what
it.

has

gone

before,

perceived

The
is
a

of

His

Intellectual

Word

(Logos)
This
is
as

productive
it
were

and

creative

Nature.

though

His
or

Power-of-giving-birth,*
Mode
of
presumably
"

or

[His]
1

Nature,

[His]
is,

being,

or

call
idea

it

vpotttycura
emanation.

"

that

projected,
hymn Father's
:

with

the

of

Compare
leaving
i. 14,
not

the the

Heavenly

Word
the

proceeding

forth, of
2

Yet

side."

Compare

traptitv+tir

(7. H.y Compare

and
G.

note.

IT., i. 6, 9,
text,
see

10

xiii
n.

(xiv.)
3.

xiv.

(xv.)

3.

For that
or

slightly the image

revised which with

rtrSr.

R.

243,

Reitzenstein mind
was

thinks pyramid,

the

writer
on

had

in

his

the

obelisk,
3

the

sun-disk
The

the
was

top.

rc/ic

questioner then
knows

undoubtedly
"Osiris"
was

Osiris

(see

Frag,
to

xix.

below).
for
a

Cyril
grade of
the

that priests.
5

understood

stand
4

Egyptian Logos.

Of.

R.

131.
"

Presumably
T^rcffi*.

Presumably

Soul

"

(Psyehi).

256

THRICE-GREATEST

HERMES

what

you is

will,

"

only
in

remembering
Perfect, and and

this: from
to

that the live,

He

Perfect makes,

the

Perfect perfect Since,

and things.

creates,

makes

good

then, named.1
The

He

hath

this

nature,

rightly

is

He

thus

Word

of

the

Creator
First
Sermon

And
"

the

same

[Hermes],
to

in

the
*

of God

the
:

Expository

[Sermons]

Tat,"

speaks

thus

about

FRAGMENT

XV.

The

Word

(Logos)
all sight;

of

the

Creator,

[my]

son,

transcends
cannot

He
nor

[is]

self-moved;
;

He
Alone equal,
in

be and

increased, like perfect

[yet]
Himself
His

diminished

is

He,

unto

[Alone],

identical, order; alone

for

in

stability,

perfect
the

that all

He

is

the

One,

after

God

beyond

knowing.

The taken

first

two

Fragments
same

(xL

and
the

xii.)
contents

seem

to

be

from

the the
it

sermon,

of
of

which

resembled
treatise;
to

first
all

part

of

the

"Shepherd
of
a

Men"
dressed ad-

has

the

appearance
came

discourse Expository

Tat,

and

probably

in

"

The

Sermons."
1

This

passage
text
B,

seems see

to

refer
131,

to

the the
is

identity

of Soul

and
to

Logos.

For

revised
400

B.

and
soul,

reference
by

there
the
or

Plato,

Oratylus,
"pwr4Xri1

where

r^xi,
which

explained
or

word-play
power

that

is, that

has

phyiis,

nature,

the

of

production,
* rmp

wpht

rhv

T"r

ftt"t*ftur"r.

CYRIL

OF

ALEXANDRIA

257

The

third

Fragment
the

(xiii) belongs
Agathodaimon
Spirit,

to

the

more

frankly
in

Egyptian Hermes,
the
as

type,

literature,

which
of

the

Good

figures

as

the

teacher

Mystery-god
The last

Osiris.1

Fragment

(xv.) is
given
to
source.

so

similar
by

in

its

phrasing
I

to
am

Fragment strongly from

"

xL,

already

Cyril
the

(L 31), that
took

inclined
the
same

think
If of the

Archbishop
we
can

both part
to

so,

reconstruct

of
Tat,"

The
the

First

Sermon of

Expository

[Sermons]
Ep.9

beginning
by

which

(see
with

Lack,

4)
from

is

also
""

given

Stobaus,
to

Ex.
while

ii,
he

the

heading
other

The
From

[Book]
the

Tat,"
to

heads

extracts

"'

[pL]

Tat."2

v.

Ibid.,

ii. 35

Migne,

col.

556

A.

Mind

of

Mind

And
to

Hermes
:

also

says

in

the

Third

Sermon

of

those

Asclepius

FRAGMENT

XVI.

It

is

not

possible declared

such
to

mysteries who But

I
are

[as these]
without lend

should
initiation

be
in

those
rites.

the

sacred your

ye,

[me]

your

ears,

[ears] of
was

mind

There
nay, is

One transcending

Intellectual

Light

alone,

"

Light
for
ever

Intellectual mind* who

Light
makes

He

Mind

of

[that]

Light
1

to
Frag.

shine.
xix.

See found

below, "Sermon
in

where
to

Cyril

(ii.56)

my*
i*,

that
waa

thin
put him.

tyjw with

was

in

the

Aaclepiua," which
xxiL,

that lay

the
2

Aflclepius-booka See
also

the xil,

collection xiiL,
xx.,

before
xxiv.

Fragg. J",
16.

xL,

xxiii.,

(?),

"

Cf.
vol.

K.
m.

17

258

THRICE-GREATEST

HERMES

There
of
for

was

no

other

[naught]
ever

save

the

Oneness

Himself
ever

[alone].
doth and

For

in

Himself
own

[alone],
Mind,
"

He

compass

all

in His

His

Light

Spirit1

He

is

All

And

after

some

other

things

he

says

FRAGMENT

XVIL

Without daimon,
of all,
nor

Him
any

[is] neither
other

god,

nor

angel,

nor

being.

For

He
and

is

Lord

[their] Father,
and

and and

[their] God,
Light,
are

Source,
and His

and

Life,

Power,
all

and

Mind, and for

Spirit.
sake.*

For

things

in

Him

Concerning And
Asclepius,
the

Spirit

again, in

in reply
Divine

the
to

same

Third
who the

Sermon
questions

of

those

to
concerning

one

[him]
says

Spirit,

same

[Hermes]

as

ollow8

FRAGMENT

XVIII.

Had
Lord
1

there
of all,
is,
so

not

been I
Life. Light"

some

Purpose4
disclose
0. E, L
9:

of

the
word
the

that
and

should
See

this
"God,

That
.

Light

Mind,
.

being
.

Life
of
Him.

and

Lit.
For

outside
a

fuller

statement

of the that of

idea
the

in above

this

paragraph,
two

see

C.

H^

ii.
to

(iii)
the

14.

Cyril
Son

thinks

Fragments of
is

refer Holy
source

Father,

(Mind
supremacy
in

mind

and

Light

light) and
thus the

Ghost of the

(the

Divine

and

power),

and

statement

Suidas

(t.v. "Hermes")

that

Trismegistus

spoke
4

concerning Or
only

the

Trinity.
*p4voi;

Providence,
when
some

R.

(203,

n.

S) refers
gave

this

to

belief
to

that

internal

prompting

permission

the

CYRIL

OF

ALEXANDRIA

259

(logos), ye
great ye
ear

would
*

not

have
me

been about discourse which

filled
it

with Now

so

love
unto

to

question
rest

give

the
same

of the of

(logos).
I have already for
own

Of spoken
that

this
many
it

Spirit,
times,

all
all them

things things, live,

have each and

need;
in gives its

raises

up

degree,

and

makes
and

them from
for
ever

nourishment,
its

[finally] removes
aiding
the

them and

holy

source,2

spirit,8 productive

giving

life to

all, the

[one]

One."

The

"

To

Asclkpius

"

of

Cyril's
Cyril

Corpus
learn
to
to

From

the
to

above
"

statements

of

we

that

in

addition
also
of

The
a

Expository
"

Sermons
of
Sermons Was It
same

Tat/'

he

had
"

before
these

him
there
one

collection
at

Asclepius
The

were

least

three.

"

Perfect

Sermon"

of

this
it is

collection?
cast

may mould

have
as

been;
that of

for
these

the

style Fragments
in

of

in

the

in the

CyriL Sermon
for of
he

Hermes,

Third

Cyril's
uses

collection, plural;

is
so

addressing
also in P.

several
S.
A.,

hearers,
L 2. Hermes

the

addresses

Asclepius,

Tat,

and
In

Ammon.

the

Third
such

Sermon,

Hermes

"

also

says

It
to

is not

possible

mysteries
the
22
;

should
could

be
he

declared
do
so.

those
Appul.,

master]
Mekm.,
1

to

expand
21,

teaching, S. A.,

Cf.

xL

P.

fpmt

roicvrot

That That

is,
is,

presumably,
the is

causing

their

seeming

death.
the
in

individual corrupt.
as,

life-breath,
The
is

unless translator the

iv.
2,

reading Migne

iwl-

Kovpop

mt/utri

Latin frequently
4
;

goes
x.

hopelessly

wrong, Comment

indeed,
P. 8.
An

case.
xv.

Cf.
2,

C. H.9
8.

(xi.)

13,

vi

Exx.

xix.

260

THRICE-GREATE8T

HERMES

who
P.

are

without

initiation

in

the
"

sacred
It
is
a

rites";

in
of
an

"

A.t

L mind

2,

Hermes
to
*

declares
to
o'er

mark
of

impious
1

publish brimming
numinis

the
with

knowledge
the

the

crowd of

tractate

full

grandeur
of
the

divinity."
is

The
precisely and

majestas
idea
as as

(grandeur
the

divinity)
"

the

same

Spirit,

Divine

supremacy

power,"

Cyril

says

referring

to

Hermes.
Finally,
in the

Third
that the

Sermon, Love

Hermes

makes of by by
the the

the

striking
which

remark
urges
or on

(epo?)
is inspired
is,

Gnosis
Providence

the

disciples,
of

Foresight L
28,

God
the

"

that

His
them,

Spirit;
sunk

P.
in
on

S.

A.,

ends

with

words: souls

"To

fit silence

reverently, lips, thus

their Love

and

minds

pendent
began
to

Hermes'

(epos)

Divine3

speak"
The
in

setting the them

two to

of

the

mode

of

exposition
we

is

then very

cal identi-

Sermons, the
same

and

may

thus

well

refer

collection.

v.

Ibid.,

ii. 52

Migne,

col.

580

From I

"The

Mind"

To
"

this

will

add
"

what for
with
answer

Thrice-greatest thus

Hermes
is

wrote

To

his

own

Mind,"
quotes,

the

Book

called.
variants,

(Cyril
the last

then

very
in

slight

verbal

question

and

C.

2T., xi

(xii.) 22.)

In
to

our

Corpus but,

the
on
"

treatise

is

not

written

by
in the

Hermes
mould is
so

the
a

Mind,
revelation
1

the
The

contrary,

it is cast
to

of

of

Mind

Hermes,"

and

That

is, the
;

uninitiated,
presumably "
A.f
xx.

the logos
2

pnjfanum
in xxi.

vulgui. Greek.

TracUUus

the

original

Cf.

also

P.

and

1, 3.

CYRIL

OF

ALEXANDRIA

261

entitled.
It

Cyril
then,

thus
have

seems

to

have
in the

been copy

mistaken.1 which

may,

been
Father,

that

lay
"The

before

the

Church

the

title

read

simply:

Mind."

vi.

Ibid.,

ii. 55

Migne,

col.

586

a2

08IRI8

AND

ThBICI-GBBATKST

AGATHODAIMON

But

will

call
;

to
"

mind The

the Asclepius

words
"

of
8

Hermes
:

the

Thrice-greatest

in

he

says

'

FRAGMENT

XIX.

Osiris

said

How,

then, did

thou

Thrice-greatest,
in

[thou]
appear

Good
?

Spirit,*

Earth

its

entirety

The By
when
to

Great
gradual the
many

Good

Spirit
up,

made
as

reply I have

drying Waters

said

and
. .

got

commandment the Earth

.5

go

into

themselves muddy

again, and shone it with

in

its

entirety Then, ceasing

compact
i

appeared, when
the

shaking.
forth, up, the and Earth all without

Sun

burned
in
R.
128,

and

dried

stood

the
n.

Waters,

Water

around.6

Of.
Texts

1.

of quotations the
quotations

reproduced
we can see

in

R.

127,
this

n.

1.
not

From special

that from

could Cyril type.

came

have quotes, Cyril under

been

the
which

heading

of

the
to

treatise the

which

and
ably probthe

plainly
means

belongs
that
the

Agathodaimon
in

treatise,

hit

collection,

general
4

title,

The

Asclepius."

'AyaObs

talpmp.

The

reading
to

is

an

untranslatable
"

*"*

tow,

where

the

lacuna

is

probably
"

be

completed
is

with

from

the

Lord
between

of all." the

distinction

evidently

drawn

(heavenly)

262

THRICE-GREATEST

HERME8

"Lit

there

be

Earth"

Further,

in

yet

another

place

[he writes]

FRAGMENT

XX.

The Let
appear

Maker
there
*

and be

the

Lord and

of let

all the

thus

spake

Earth,

Firmament

And
creation,

forthwith

the
was

beginning
brought
into

of

the

[whole]

Earth,

existence.1

The

Generation

of

the

Sun

So
sayB
as

much

about
:

the

Earth

; as

to

the

Sun,

he

again

follows

FRAGMENT

XXL

Then

said Good

Osiris Spirit,

thou
came

Thrice-greatest, this mighty

[thou]
one?

whence

Would'st the
generation

thou, of from
yea,
water

Osiris,
the
out

that whence

we

tell he of

to

thee ?

Sun,
the

appeared the Lord

from

He
of
Water

came

Foresight birth

all

the

Sun's

proceedeth
of

and

(the companion
in

element
xxi.

earth).

The

text

is

immediately
1

continued
C. H.y
i. 18,
to

Frag.

below.

See This

Commentary.
taken
another
"

seems

be

not

from
sermon,

different
or

place of
to

in

the

"To
most

Asclepius," probably
seen

but from comparing

xiii.,

from the

group

sermons, ""as

First
its

Expository with xxi

v.

Sermon Frag.

Tat

may also

be

by

phrasing xxiii,

xxii.

See

Fragg.

xi., xii,

xv.,

xxii.,

(?).

CYRIL

OF

ALEXANDRIA

263

the Word.1

Lord

of

all,

through

His

Creative

Holy

"Lrt
In
to

thi

Sun
the
"

be

I"

like
"he

manner

also

in

First

Expository

Sermon

Tat,

says:

FKAGMENT

XXII.

Straightway
own

the and
:

Lord

of
"

all

spake
to

unto

His

Holy

Intelligible Let the

with

His
!

Creative

Word

(Logos)

Sun
His

be

And
Fire
mean

straightway that
pure

word

(logos), the
upward,2 gives
"

hath

its

nature

tending
which
and

[Fire],
the
most

that

greatest the

light,
most,

has

energy,

fecundates her
own

"

Nature
it

embraced8 up aloft
to

with
out

Spirit,

and

raised

of
i. the
from

the

Water.4

(After
Let

referring
be
it
a

Genesis
in
waters

6:

"And of

God
the
"

said,
waters,

there
let

firmament the

midst
the

and

divide

waters,"

Cyril

proceeds:)
vii. Ibid.,

ii. 57

Migne,

ool.

588

o.

The
Moreover
This
above.
8

Fibmament

the
1b

Hermes
an

who
immediate
the

is

with

them6
of

ThriceFrag.

evidently R.
126,
n.

continuation
texts
are

xix.

Of.
Frag.

1, where

reproduced.

See

xiii.

below, Fire.

concerning

the

pyramid

Embraced
Se.

the

the

Water-Earth,
i. 5.

one

element, probable
"ee

not

yet

separated, from
xii.,

according
this
xv.,
"

to

C.

H.,

For

other
to

quotations

First
xx.,

Expository
xxiii.,
*

Sermon

Tat,"

Fragg.

xi.,

xiii.,

xxiv.

(?).
philosophers.

Se.

the

264

THRICE-GREATEST

HERMES

greatest
For he

mentions describes

this

[that
saying

is, the
to

firmament]
creations
:

again.

God

as

His

FEAGMENT

XXIII.

I you

will

encompass
are

you
to

with
me,1

this which through

Necessity, hath
My Law.

who
on

disobedient
as
a

been
own

laid Word

you

Command
him
ye

(Logos)

for

have

as

This
source

quotation
as

also

is probably
passage
to
"

taken that
The

from

the

same
"

the

previous

is, from idea

with

the

First

Expository
however,
in

Sermon should
K.
"

Tat."

and
the
44;

setting,

also

be

compared

parallel Gaisf.,
be
me

the

K.
O

Excerpt Souls,
Love

(Stob.,
and and
"

Phys.,

xli

p.

408)

Necessity
marshals

shall after

your
of

lords,
all,"
"

they where
the
correct

who the
"
"

are

lords
me
"

after
to
me

(per'
the

e/ie) might
note

perhaps
as

confirm
more

up

in

preceding

the

rendering.

viii. Ibid.,

ii. 64

Migne,

ool.

598

d.

From

the

"T6
is

Asclepius"

For thus
to

Hermes,
Asclepius

who

called the

Thrice-greatest,
nature

writes universe
:

about

of

the

(Here
text

follows C.
have

with
xiv.

few 6,

slight

verbal
"

variants

the
all

of

H.t been

(xv.)

7,
to

beginning: be

If, then,

things
1

admitted
"

two.")
it

T"?f
me."

4wf

*m"""

lit Latin

against translator
"

me,"

or

may
in
mea

perhaps

be

up

to

Migne's Chambers
correct.

gives from

"qui
"

potestatis

arts,"
can

and
be

(p. 153),

those

me

neither

of

which

CYRIL

OF

ALEXANDRIA

265

And
setting

some

lines
a

after

he

proceeds

in
and

warmer

language,
:

forth

striking

argument,

says

(Then
the

follows
sentence,

""
and

8,

of

the

same

sermon,

except
*

third

"

10

omitting

the

last

sentence.)

The

same

treatise in
our

must

have

lain in
the

before form of

Cyril
a

as

that with

contained

Corpus "Unto

letter of

the
"

heading,
for the

Asclepius

good

health
"writes

soul!"
thus

Archbishop
*

says

that

Hermes

to

Asclepius."

ix.

Ibid.,

iv.

130;

Migne,

col.

702.

The

Sols

Protection

(After
in
daimon8,

quoting

Porphyry
for
fear

as

warning

against

pation particifrom

blood-rites
Cyril

of contamination

evil

proceeds

:)
Hermes
he,
too,
seems

And of
the

their
same

Thrice-greatest
opinion
"

also
as

to

be in

the

; for

writes

follows,

[sermon]

To

Asclepius,"
whom
we

concerning ought the

to

those

unholy

daimons

against from
them

protect
we can
:

ourselves,

and

flee

with

all

speed

"The

sole For
or

protection neither
dominate For
evil

"

and
daimon,

this yea
who

we

must

have"
can ever

is

piety.
overcome

nor

Fate,

man

pious
the

is,

and

pure,
man

and
from
1

holy.

God

doth

save

truly

pious

every
Cyril
also

ilL"8
twioe

omits

the

"

words
in

ignorance

and
also

jealousy
the

after

"arrogance yet the other

and

impotence11
in

"

8,

and

words

"and
*

things"

"

9.

Cf.
Cf.

Frag,
P.

iv., Comment xxix.

1.

8. A.y

comparison the

of

this

with

Frag,

iv.,

quoted
clearly

by that

Lactantius

(ii.15X and
has

Commentary

thereon,
text

shows

Cyril

strengthened

the

original

by

interpola-

266

THRICE-GREATEST

HERMES

x.

Ibid.,

viii.

274

Migne,

ooL

920

D.

The

Suprimi

Artist

Moreover,
about

their

Thrice-greatest
the

Hermes
Artist
l

has
of

said

somewhere
:

God,

Supreme

all things

FRAGMENT

XXIV.

Moreover,

as

perfectly opposite2; being older

of

wise
in

He
order

established that
things

Order

and

its
as

intellectual, have place, might the and be

and

better, and
as

might chief second,

government

things

the

that

things
to

sensible, these. which tends

being

subject

Accordingly
is heavier
wise

that the Word

downward, has
in itself

and the

than

intellectual,

Creative

{Logos).1

xi.

Ibid.

(T).
An

Unreferenced
the

Quotation
following,
any
"

(Chambers
Julian.,
I
can

(p. 154) gives Hermes?

nowhere

CyrUL
reference,

Contra
and

citing

but
in
the

without
text

find

it

:)
XXV.

FRAGMENT

If thou thou
virtue.
tiona.

understandest find nothing

that

One

and
;

Sole
for

God,
is

wilt

impossible

It

all

Cyril's refers

quotation
to
"

(v.
i*

176)
given applied

from

Julian,
u

in

which

the

Emperor
1

Hermes,
an

under
by

Julian."

Apurrrrcxiw,

epithet

Pindar

(Ft. 29)

to

Zeus.

This

seeing

somewhat
Sermon

of
to

piece See

with

the

contents

of
xiiL,

the
xv
,

"

Firnt

Expository
xxiii.

Tat."

Fragg.

xL,

xiL,

xx.,

xxiiM

CYRIL

OP

ALEXANDRIA

367

Hunk
tint

not

that
out

It
aome

may

be
one.

in

some

one

say

not

it is

of

It

is

without alL

termination

it

is

the

tion termina-

of Nothing Iteelf. What body

contains

It

for

It

contains

all

in

difference the

is

there the
is

then

between

the the

and

Incorporeal,
that which
;

created
to

and

Uncreated;
and and things Is the
it

subject
the

necessity, terrestrial
and

what things

is Free

between the

things

Celestial, ? that
are

things

corruptible

Eternal

not

the

One
to

exists

freely
?

and

that

others

subject

necessity

X.

SUIDAS1

Lexicon,

$.v.

'Epfifp

rpurfUyurm;

Im.

Bekker

(Berlin

1854).
Hirjces Spkaks
Trinity

of

the

Hermes sage, and

the

Thrice-greatest. before
he

He
"

was

an

Egyptian
was

flourished
because
in

Pharaoh.

He
of is

called claring deas

Thrice-greatest
that

spoke there

the

Trinity,

the

Trinity

One

Godhead,

follows
"Before

Intellectual mind, naught

too,
was

light
there the

was

light

Intellectual;
Light-giving. of this

Mind
There

of
was

eternally,
Oneness

else

except

[Mind]

and
"

Spirit Without For and

all-embracing. this He
is is
nor

god, and beneath

nor

angel, and

nor

any
the God

other of
in

being.

Lord
are

Father,

all;
Him.2

all

things

Him,

[all

things

are]

(The
1

source

of

Suidas,

or

of

his

editor,

is

manifestly
late

Date

uncertain;
century
;

some

indications
however,
are

point due

to

as

as

the

twelfth others
8

if

these,

to

later

redaction,

point
He they
is

to

the

tenth
as

century.

above
are

them Him
as

Lord
Lady

and
and
2"8

Father,
Mother,
as

as

Mind
Spirit

and
and

Light
Life.

and

in

suidas

269

Cyril,

C.
e/".,

i.

35

(Fragg.
is

xvi,

xvii),
The

of
same

which

very

garbled
and and passage the

edition
is

reproduced.
quoted
the

statement

also of

by
Chronicwn

Cedrenus,

John

Malalas, See
i.

author

Alexandrinum.

Bernhardy's

edition Suidas
Word and
Water,

of

Suidas

(Halle,
without
a

1853),
break he Nature,

527,

notes.)
"

then

continues all

:)
was,

His

(Logos),
creative,

-perfect

as

and
yea
in

fecund,

falling
Water he

in

fecund
l

fecund
After

made this

pregnant"
the

saying

has

following

prayer

An

Orphic

Hymn

"

Thee,

Heaven,

adjure,
of

wise the

work

of which
I

mighty
He

God

thee first,

adjure,
He
I

Word2

Father
the

spake

when

established

all

world

"Thee Word

adjure,
himself,

[O

Heaven],
and

by

the

alone-begotten
of
the

(Logos)

by
the

the Father

Father

Word

alone-begotten,
all,

yea,
be

by

who

surroundeth

be
"

gracious,

gracious

"

This

is
last

not

prayer

from

Hermes, of
an

but
Orphic col.

three

verses

(the

somewhat from

altered)
ibid.,
"

hymn 552

excerpted

Cyril,
to

i. 33
"

(Migne,
by
to

c),

lines The

"

also

attributed
half of
or

Orpheus
seems

Justin
be
a

Martyr.
pure

last
of

the
of

prayer
his

invention
on

Suidas,

editor,

based

partially

Cyril's

comments.
1

This
i. 33

is again,
;

and
xii.

this

time

almost

verbally,

taken

from

Cyril

ibid.,

Frag.

XL

ANONYMOUS

And
to

here the

we

may of
of

conveniently
an

append

reference
writer
on

Dialogue
a

ancient

Christian
Astrology,
de

astrology
"

blend

"

Platonism,

and

tianity Chris-

entitled
name

Hermippus of
was

Adrologta

Dialogus,1

from
This

the

the

chief

speaker.

writer

undoubtedly

acquainted

with L
5
;

our

Corpus,

for

he

quotes
x.

(p.
12

9,
;

3)

from

C.

H^
from

(p. 21,
H.,
x.

5)

from 6;

C.
in

K,
a

(xi)

(p.

70,

17)
24,

C.

(xL)
xvi;
xviii
1

general

fashion

(p.
and p.

25) 13)

from from

C. C.

H.t 27.,

and

phrases

(p.

12,

21

14,

Kroll

(Q.)

and

Viereck

(P.), Cf.
R.

AntmynU

Ckrittiani

de

Adroiogia

Dialogue

(Leipzig,

1805).

p.

210.

270

Ill

References
the

and

Fragments

in

Philosophers

-ta"fehifc.*

I.

ZOSIMUS
On

the

AnthbOpos-Doctrine

(Zosimus
third
was
a

flourished

somewhere of
what the

at

the century

end
a.d.

of

the He
the

and

beginning of

fourth

member

Keitzenstein
and,
in
in

(p. 9)
to
a

calls

Poimandres-Gemeinde, Theosebeia, though

he urges
in
not
a

writing
the

certain

fellow-believer

Wisdom-tradition, spiritual and

is

as

yet
to

initiated
hasten The

into
to

its

mysteries,
baptize

her the

Poimandres
quotation
of
the

herself importance Doctrine In

one

Cup.1
for the of

following

of

first

understanding
Man of in

the

Anthropos-

or

Myth
the

Mysteries.
work
to

of

Books and
of

his

great

distinguished
Oceanus speaking
as

by
"

the

letter

Omega,

dedicated
the

the

Genesis

and

Seed
those
or

all

Gods,"

"

of

the the
his

uninitiated, Heimarmene
revelations,

still
Fate,

beneath
who
cannot

the

sway understand

of

he
"

writes2:)
Processions
Fate.

The

of

1.

Such called

men

[our]
mind-less,

Hermes,in naught

his

"

Concerning
"

Nature,"
"

hath
1

but

"

processions

of

Op.

sub.

ctt.,

p.

246.

'

Berthelot,
see

Le$

AU)wmi$U$

greet,

pp.

229

if.

For

revised

text,
8

R.
"

pp.

102-106.

wofiwdsy
7
"

processions, processions

shows,
pass

or

pageants.
the

Cf.
of the

C.

H.t
way

iv.

(v.)

Just

as

by

in
273

middle

without

VOL.

III.

18

274

THRICE-GREATBST

HERMES

Fate,

"

in

that
or

they
even

have of

no

notion1

of

aught

of

things leads

incorporal,
them, have
no

Fate

herself

who

justly
schoolings,

but

they

blaspheme of

her
else

corporal
of

and

notion

aught

but

her

favours.

"The

Incter

Door"

2.

But

Hermes
is
in
"

and

Zoroaster
to

have

said

the

Race
neither

of

Wisdom-lovers

superior favours,
"

Fate,
for

by

their

rejoicing
pleasures, ills, for
"

her
not

they
struck

have down Door,"2

mastered

by
living
her

their
at

being
the

by
and they

her
not

ever

"Inner gift, in

receiving8
unto

from

her
of

fair

that

look

the

termination

[her]
too,

ilia4

3.

On

which

account,

Hesiod

doth and
Zeus
"

introduce

Prometheus him6
not

counselling
to

Epimetheus, Gift6
from again,

doth
who

tell

take

the it

rules

Olympus,
his
own

but

send

back

[thus]
to

teaching the

brother of Zeus,"

through
that is, of

philosophy7
Fata in of

return

Gifts
4.

But

Zoroaster,

boasting in the

knowledge embodied

of

all

things

Above,

and
do

magic

speech,8

being

able
men

to
move

anything
in

but

take through

the

road
the

from
world

others,

so

do

such bodies'
1

procession

led

by

their

pleasures."
"in

Or

that
bavxla.

they

display
R.

n"

naught
kw

^rrafo^w*.
which
is

Codd.
title

reads

4rav*Jf,

supported
in

by
next

the

of

the
one.

Trismegistic
I
"
"

treatise

mentioned
to

the
to

paragraph
4v

but

feel

almost the
translate

tempted
being
it "for
in

propose
a

read from
in

ftDAf?
or

(fr.

iOAoi

immaterial,*
so

state

free

0xi|

"matter"),

and

to

ever

living

the

inimateriaL"
3

Codd.

R"

KOToJfxVw**I

reads

"ar"j*x""*""-

suggest

""T"-

8cx"At6wf.
4

Codd.
Op.

tea***,

which
86.

prefer
"

to

R.'s

k*kU.
;

Diet, et

5c

PandSra

ef. ""

14

and

19

below.

Or

wisdom-loving. what the Vaidic theurgist would

Presumably

call mantmvidf".

Z08IMU8

275

professes general

that

all
"

ills
are

of

Fate,

"

both

special

[ills]and

[ones],

[thus]

averted.

Against

Magic
Inner

5.

Hermes, deprecate spiritual

not

however,

in
magic

his

"

About

the

Door,"

doth
The

[this]
man,

even,

declaring
who
by

that: himself,1
of

[the man]
any
it
a

knows
means

should
e'en

accomplish
he

thing good

magic,
he

though

think
but

thing,
to

nor

should her

force

Necessity,
to

suffer

[her
and

take

course],

according

her seeking God,

nature

decree2;
the
3

[he

should]
of
can

progress
himself
name,

by and
and

only,
to

through the Trinity

she

knowledge
that
to
none

gain

let

Fate

do

whate'er

will

her

own

clay

"

that

is, the

body.

FRAGMENT

XXVI.

6.

And

being
his

so

minded shall
for
out

(he
behold

says),
the

and of he

so

ordering becoming
draw
into
7.

life, he

Son

God
may-

all

things from

holy the

souls, region

that of

her4 the For

forth

the

Fate

Incorporeal having whatsoever

[Man].
power He
in

all,

He

becometh
in

all

things,
to

will,6

and, the

obedience

the He

Father['s nod],
penetrate,

through pouring

whole

Body
Light
it6

doth
into

and, of
every

forth

His
starts

the

mind
H.,
i. 21.

[soul],
s

He

Of.

C.

Or
Sc.

decision the 80Ul.

or

judgment

rpidZa.
6

Of. "

16

below.

Zosimus

is

apparently

condensing

from

the

original.
"

Sc.

the

soul

or

mind.

276

THRICE-GREATEST

HERME8

back
before

unto

the had

Blessed become and led

Region,1
corporal,
"

where following
unto

it

was

it

after Light

Him,

yearning

by

Him

the

Thoth

thi

First

Man

8.

And

[there]

shall

it

see

the

Picture

that

both

Bitoe

hath

described,

and

thrice-great for tongue,

Plato,

and

ten-thousandit into

times-great
the first

Hermes,
sacred4
of

Thoythos
"

translated*
the exist,

Thoth which

First

Man, the

the

Interpreter maker5
1

all

things

and

Name-

for

all
9 in

embodied
the Naassene

things.6
Document
*

Of-

S.,

"

vlpcuca"OT
4

tablet
or

Lit.

translate*

Priestly

hieratic

With

this Sothu,

compare which

SynceUus' declares of
most

(CAnm.,
that
ancient

xL)
first

quotation,
monuments
"

from

Manetho's
the

the

recording engraved the Flood

common

wisdom-mystery language by

Egypt
;

were

in

the

sacred
were

Thoth,
the
u

the

first Hermes
language

after
into
to

they

translated

from
v.,

sacred Hermes

the

tongue.11

Cf.

vol.

L, ch.

on

according

Manetho."
6

bo/urMoUs,

"

referring
to

specially
cries

to

the

making sounds.

of

names

or

words
Adam
"

corresponding
of Genesis. Phibbus,
in

natural

and

Compare

the

Cf.
man,

Plato, who
was

18

B:

"Some tradition

god,
sayB in

or
was

rather Theuth, infinity other pure

some

like god-

Egypt

their

observing
a

that

sound
of

infinite,

first distinguished

this

certain

number sound

pure

sounds which
two
a

[or vowels],
have

and
are

then
not

letters sounds

[or
[the

elements]
;

sound,

but
in

semi-vowels]
lastly
mutes

these

exist

[each]
class of likewise their
to

definite
which
two

number
we

;
now

and call of told

he

distinguished divided
semi-

third and
into

letters,

; and

these,

the

other elements, them

classes and the

vowels

and

vowels,

individual and
ed., of

the of

number
letters."

of

them,

and

gave Trans.,

each

all of
iv. 583,

names

(Cf.
to

Jowettfs

3rd

684.)
Marcus,
mutes

According
are
:

the

number-system eight
of

the

Gnostic
nine

there
F. Fn of off tk$

seven

vowels,
It
is

semi-vowels,
interest
to

and
notice

(F.
elements

p.

368).
are
""

also
to
"

that
the
"

these

sound
Element

applied t Sound

what

Marcus
*x*m"
"""

calls

Configuration
; they

(rh

*r""x"k")

constitute

the

zosimus

277

The

Libraries

of

the

Ptolemies

9.

The

Chaldaeans
call Him
*

and Adam,

Parthians which
is

and
by

Modes
interpretation fiery8

and

Hebrews virgin

Earth,

and
Earth. these

blood-red2

Earth,

and

Earth,

and

fleshly
10.

And
4

indications
the Ptolemies,

were

found
they the

in

the

bookaway
when
to

collections
in

of

which in

stored

every

temple,

and

especially
the
who

Serapeum,
of the

they

invited
a

Asenas,

chief

priest

Jerusalem,
whole
of

send
Hebrew
11.

"Hermes,"6

translated Egyptian.6
is

the

into

Greek
First
"

and
Man
not

So

the

called
His naming

by

us

Thoyth
name

and
in
the

by

them

Adam,
of
to

giving
but by the

[true]
Him
elements

Language

the

Angels, Body

symbolically

according
out

His

four

[or letters]
Man, the

of

His

whole

Sphere,7

whereas

his

Inner

Glyph

(or Character,
of the

or

Impression, of Truth.

or

Expression)
the word
note
"

of

the

Figure of the either

(or Diagram)
Figure
"

Man
rod

In the
a

phrase
ypdfifia

Glyph
means

(6 xaparr^p
of the figure between referred the
First
Tvpk" to

(i)

letter

ypdufHxros), or (ii) alphabet,

or

of

music, Is

or

(iii) a
any the

mathematical connection

diagram
Pinax

(tWd,
of

p.

367).
and
the

there

then of

the by

Bitos

Diagram

Ophites
1

Celsus
s

Sc.

Man.
1

Or

of the

nature

of

blood.

Codd. Or Much
the

-rvpta.
6

libraries. translation Arabic

au

That
was
"

is,

learned
at

priest that

or

scribe.

"

of

this

kind
of
a

done
of which
you

period.
"

pare Com-

translation

Book
in

Ostanes
an

(Berthelot,
inscription story Magi ancient that
in

La
on an

Chimie

Moyen
dels
is

Age,

iii.
:

121),
"

old
the
to

Egyptian

quoted

Have

not

heard

certain

philosopher
*

Egyptian [i.e. I have book of

priest]
a

wrote
a

the of the

Persia, sages

saying but ;
me

found
is

copy
in
men

of

book I

as

the
one

written

Persian, who
can

cannot

read
for
me

it

Send
book
7

then

your

wise
363.
to

read

the

I have Presumably
to

found'?"
referring Limbs

R.

the letters

whole
were

Body

of

the by

Heavenly

Man,

whose

all the

assigned

Marcus.

278

THRICE-GREATEST

HERMES

spiritual,
for
common

has

[also]
use.1

both

an

authentic

name

and

one

NlKOTHBOS

12.

His
to

authentic
the
so

[name], [lapse
alone
of

however,

I
; for

know

not,

owing

long

time2]
know

Nikotheos*
things.

who-is-not-to-be-found

doth

these

vp*"niy*fHK6r,

"

this

signifies proper.

generally

the

prrnncmen

as

opposed
*

to rh

the
"

nomcn

8i"

W"s,

lit

"

because This

of the would, physical

;
or

so

long then,

"

; otherwise

I cannot refer
to

translate the length

the of

phrase.
time since

presumably of of
the
time

the

tradition the length

ancient

Thdyth of
Zosimus
3

initiates

had been
"

disappeared
revolving
in

the

soul

had Godman

Genesis. the
to

Lit.

victor,

symbolizing raised himself "Untitled

victory

of

the of
n

Inner
a

God,
For Codex

or

of

who
see

had the

the

status

god. the
"L

Nikotheos,
Brucianus p.

Gnostic

Apocalypse
in

of
aus

(C. Schmidt,
12a
"

Onoi.

Schrift.
hath

hop. of
seen

Sprach.
Him Him

C.

Bn

285), p.

Nikotheos
see

spoken and
face all

[namely,
for ; He He he
is

the
one

Alone-begotten,

"

ibid.,
seen

p.

601],
Him

[te. of
4

those Father
the

who
exists

have

to

face].

[N.]

said hath

The

exalted and

above the

the

perfect'

[N.]

revealed
In
"

Invisible

perfect Porphyry

Triple-power."

the

Life of
n

Plotinus,

by

(c. xiv.), among

Matter books of
the great Enneadt

the

list

of

Gnostics
Later is

against

whose
wrote
one

views

on

coryphaeus

of

Platonism
mention of
603

of

the
in

his

(II. ix.),
Zoroaster Plotins

there

Nikotheos

close
now

connection
turn to

with Schmidt's

and

others
zum

(S.

ft).

If und

we

Stellung

Qnosticumut

kirchlichen
at

Chridentum

(Leipzig,
matter
we

1900),
treatise

in

which
Plotinus
to

he

has

examined the passage of

length
of

the

of

the

of

and

Porphyry,

find

him

returning

the

consideration "hidden
with

Nikotheos for

(pp.
u

58

ft).

Schmidt being,* therefore,

"

(p. 61)
indeed the

takes
as

the

Nikotheos1*
the

heavenly and
is
"

identical of
of p.

Alone-begotten,
Alone-begotten

as,

revealer

Himself.
13a

This
the
seems

the of

Light-

Darkness" other words,

of

"Untitled
to

Apocalypse
a

C.

In

Nikotheos
See R.

be Die

synonym

of the
in

Triumphant
Gnodicimnus
;

Christos.

Iaechtenhan, p. 31.
outer

Offenbarung
the
inner
was an a

(Gbttingen,
there the possibly

1901),
an

So one?
are

far As quoted,

for

meaning

but

is for
a

there there

apocalypse,
seer,
a

words

of

Nikotheos

was

prophet,

zosimus

279

But
which

that
it f

for

common

use

is

Man
photos.

(Ph"")}

from

0II0W8

that

men

are

called

From

the

Book

of

the

Chaldeans

13.2 spiring3

"

When

Light-Man
the

(PhGs)

was

in

Paradise, persuaded made,

as

ex-

under
clothe
of
Fate,

[presence
in of the

of]
Adam
four

Fate,

they4

Him

to

himself
him

they elements, ills

had
"

the

[Adam]
[they
their
"

the

though
from

said]
6

being

free

from

[her5]

and

free

activities.

And

He,

on

account

of

this

'

freedom

from

ills,' did

Christos,
that
one

who of

had
the

seen

and

handed
given

on.

It is somewhat Jesus

remarkable by
"

by-names
was

to

(Jeschu)
meaning

Rabbinical Destroyer Nikoof other

on

theological of the
on

controversy

Balaam then,
any

(Bileam),

people." the
on

Is
one

there, and

connection

between equivalent
many

theos

hand
other?

Niko-laos There
are,

(the
at

Greek
rate,

Balaam)
parallels
the

the

any
names

in

the

Talmud

Jeschu-Stories equating with

names

of

of exalted
we a

dishonour
honour ask the from

Rabbinical Gnostic
"

side
and
we

of
"

on

the

Christian
in

aide.
logos of

If

so

dare

question?
an

have

the
"

Nikotheos

fragment

Apocalypse
Nay, may

of Jesus
not

?
"

Balaam-Niko-laos, of the of the

u

to

take
"

lesson
have

from symbolized

the

mystic
on

word-play
one

time, victory

"
"

allegorically of the for

"one''

the

hand
"Victor
as

many"

(Wj),
in

and

on

the

other

the
"many"

the

many,"
to

"people"
"race"

Philo

signifies which

the
sums
1

opposed "limbs"
to

the

(ytros),

up
$**,"

all

His

in

the

Christ?
of
R.,

the

^according

accenting

but

+ms

would

mean

"

Light."
*

This

is

evidently
tiawru"fHyos
"

quotation.

Reading
R. This

with exhaling

the his

Codd.,
light
"

and In is the the from

not

tommo/Ur^

with

means

Egypto-Gnostic function the of souls the

tradition Rulers
to

underlying
of the
it,

the
to

Pistis

Sophia,
out"

it

Fate
or

"squeeze it into

the

light

and

devour
4

absorb of the

themselves.
*

The

Rulers
the

Fate.
or

Se.

Fate's.
"

"

Se.

Seven

Rulers

Energies

of

the

Fate-sphere,

iurtrtpyifTor.

280

THRICE-GREATEST

HERMES

not

refuse

; but

they

boasted

as

though

He

had

been

brought
14.
"

into For
"

servitude

[to them]."1
that the
outer
man was

Hesiod

said
Zeus

the

bond

by

which
in

bound
to

Prometheus. this bond, he

Subsequently,
another,
For

addition
whom
and the

sends Eva
one

him

Pandora,8
Prometheus
to

Hebrews

call
are

Epimetheus4

Man,

according
Body.

the

system

of

allegory,

"

that

is, Soul

and

Man And
another
time
at

the

Mind the of likeness owing

to

at

one

He6
another

bears

of
to

soul, the

at

of

mind,

flesh,

perfect im-

attention
of

which
his
own
7

Epimetheus

paid

the

counsel

Prometheus,
15.

mind6
saith
:

For

our

Mind

FRAGMENT

XXVII.

For
things,
appeareth
1

that

the

Son

of
all

God
things
to

having

power

in

all

becoming
as

that

he

willeth,

he

willeth
a

each.8
from
a

This the

is

evidently of
to

quotation

Greek

translation

of

one

of
seems

Books
to
me

the be
a

Chaldaeans
"
"

(""
on

9,

10)

in

the the

Serapeum. Hebrew
Thus

It

source

which
in

both

and
both the

non-Hebrew
the
commentator

Hellenists
in of
614.

commentated
S. and

Alexandria.
Document
common.
"

J.

in

the
use

Naassene it in

and

Poemandrists
*

the

period

would

Theog.,
That

Of. ""
Sc.
a

and

19.

is, Fore-thought

and

After-thought. that

Man.

am

almost

persuaded
the

"

14

is

also Zosimus;

quotation the original

or

summary

and
from the

not

simple
some

exegesis

of

being
7

pen

of

non-Hebrew the

Hellenistic
of
men.

allegorizer.

That

is, Poemandres,

Shepherd
a

Cf. "

7 above also

; evidently

quotation

from
in

the

"

Inner

Door." ment DocuI will,

on

Compare
from

the

logo$

quoted

by

S.

(" 8)
"

the become
then

Naassene

some

Hellenistic I
am."

scripture

what both

and

am

what

Do

Hermes

and

S.

depend

zosmus

281

16.

Yea,

unto

the
"

consummation

of

the

cosmos

will His
their the of

He
own,

come

secretly, counselling
to

nay,
them

openly
secretly,

associating
yea with

with

"

through
their

minds,
blind

settle

their
in

account

Adam,
man

accuser,1

rivalry

with

the

spiritual

light2

The

Counterfeit

Daimon

17.

And

these

things
come,

come

to

pass

until with

the selves, them-

Counterfeit
and that he is

Daimon8 wishing
to

in them

rivalry

lead

into
formless

error,

declaring
both soul

Son

of

God,

being

in

and

body.
But

they,

becoming

wiser

from

contemplation

of

the

same

scripture,
in

in

the

form
sermon"

of

an

apocalypse
on

that

is, does

Hermes

his
to

"

expository himself,

depend would
be

die

direct
in

teaching
the first

of

the

Mind

which

instruction

person?
1

rvif"\rryopovtrros.
is

The
on

lexicons
Karrryopovrros.

do

not

contain
note
on

the

word from of Man"

It

probably

play
the

Of.
Hippolytus

"blind Myth

birth"

of
i. p.

C.

in

Conclusion

of

in

"

(vol.
'

189).
is, presumably,

That in

though opposed
to

in

one

aspect

only,

the This

soul

that

sees

the
the

Light
same

as

the

blind
as

body. that
xii.
art

passage surrounds "Agree

way

reflects the with him,

the
say

thought-atmosphere
Matt.
v.

which

saying

underlying
adversary
any the time

26

(="Lk.
thou deliver be
cast

57-69):
in
to

thine lest at

quickly the

whiles

the the

with and I hast of u**!

of

adversary

thee
into

judge,
Amen, thou

judge
unto

to

officer,

and
not

thou
come

prison. till

thee,
uttermost

thou

shalt farthing."

forth third

thence

paid
vague the

the
"

The

Evangelist,
terms

instead

the "f
our

agree,"

preserves
of
a

the

technical technical

ImukkIx****
fx""

discharge

debt
an

(cf.the
officer

""r"AA"rV
the

text), and
and debts.

*pArr"p,

charged
was

with

collection by
the

of

taxes
as

This

Saying
to

interpreted of the

Gnostics
into

having body
3

reference
in

the

reincarnation its karmic

soul

another

order

to

discharge
haipmv.

debts.
M

krrlfuff
occurs

The
in

term

counterfeit Pittu Sophia.

spirit"

(kpfi^^v

frequently

mvpa)

the

282

THRICE-GREATE8T

HERMES

Him

who
for

is truly death, their

cosmos
s

Son

of

God,

give
own

unto

him light they

his

own

Adam

rescuing
own

their

spirits
were
even

for

[return
before
18. Books the
man

to]
the

regions
.

where
.

[existed].8
the

And
of

[it is]
Hermes of light

Hebrews tell

alone

and

the

Sacred
about and

[which
and

us]
the

these

things
of God,

his and

Guide
his

Son
the

about
who

the

earthy

Adam

Guide,

Counterfeit,
of

doth
men

blasphemously

call

himself

Son

God,

for

leading
19. who

astray.4
the

But is

Greeks

call
by

the

earthy
own

Adam
mind,

Epimetheus,
that is,

counselled
not
to

his
the

his

brother,
being Blessed
But

receive
*

gifts

of

Zeus.

Nevertheless

both

deceived

and
.7

repenting,6

and

seeking

the

Land.
. .

Prometheus,

that

is

the in

mind,

interprets

all
them

things
who have

and
have

gives

good

counsel and
are

all

things
But

to

understanding fleshly
hearing

hearing. "processions

they

who

only

of

Fate."

The The

Counterfeit
two

Daimon. paragraphs
a are

Or also

execution.

last from

apparently
on

quoted Book of

or

summarized Hebrews, the

are

Hellenistic into Greek,

commentary

the
of book

translated It similar
quotes
in

and
that

found the
contents

in
contents

the

libraries

Ptolemies. precisely

is

remarkable
not

of the
but

this

only

to

the

of

Books also of
to

from
the
sets

which ideas
forth.
4

J.
about

the

Naassene which

Document,

the

Chaldaeans

the

commentator

S.

If

we

can

rely
a

on

this

statement

of

Zofiimus, also

this
in

proves Trisis,

that

there

was

developed
as

Anthrdpos-doctrine from
not

the
that

megistic that but the

6

Books,

apart did
own

the
take
it

Chaldean from line

the
of

Books,"

the had

Poemandrists
it

ChalcUean tradition,

Books, namely,

from

their

immediate

Egyptian.

Cf. "
A

13

"

above.
occurs

Lit.

changing almost
even

his

mind.
persuade

lacuna

in

the had

text

We
text

could S. and

ourselves of

that
him.

Zosimus For
"

the

of

the

source

J. before

Blessed

Land,"

e/. %

7 above.

zosimus

283

His

Advick

to

Thkoskbeia

To

the

foregoing
l

we

may lady

append
Theosebeia,
an

version
to

of
we

Zosimus' have

advice

to

the
as

which
counterpart

already
to

referred,
27.,

offering
After

instructive
a

C.

xiii.

(xiv.).
whom

sally

against

the

"

false

prophets," requiring

through
their

the
but

daimones
also

energize, ruining
their

not

only

offerings
:

souls,

Zosimus

continues

"

But bade

be
thee

not

thou,
in

lady,

[thus]

distracted,
and

as,

too,
not

I
turn

the this
house

actualizing way be

[rites],
that
in

do

thyself
;

about
in thy

and

seeking
shall
come

after
to

God
thee,
as

but He

still, and

God in

who

is everywhere

and

not

some

wee

spot

are
"

daimonian
having
too
"

things.
stilled desire, fates
set
*

And

thyself

in

body,

still thou rage

thyself

in
and

passions the
44

[and]
of Death.
and

pleasure,

[and]

grief,

twelve
thus

And

straight
; and

upright,

call
come,

thou He

unto

thyself
everywhere

Divinity

truly nowhere.

shall

He

who

is

and

[yet]

"And sacred
to

[then],
rites
unto

without the

invoking
"

them,
not

perform
as

the

daimones,
and and
to

such
them,

offer

things
as

them them

and

soothe
from

nourish destroy

but

such

turn

thee

their

power,
of

which

Mambres*
and
own

taught
that

Solomon,
himself

King
wrote

Jerusalem,
from

all

Solomon

down

his

wisdom. "And
if
thou

shalt

effectively

perform

these

rites,

Berth., The

p. 244

for

revised
or

text

see

R.

214,

n.

1.

twelve

tormenting

avenging

daimones

of

C.

H.}

xiii.

(xiv.).
3

The have

famous

Egyptian with

Theurgist Moses
;

and
while

Magician
others

who
say

is
was

fabled
the

to

contended
of Moses.

he

instructor

284

THRICE-GREATEST

HERMES

thou

shalt
so

obtain

the till
thou

physical
thou knowest spurn

conditions
thy soul
that

of

pure

birth.

And
"

continue

perfect

completely. thou
*

And
in

when thyself,
matter,

surely
from
. .

art

fected per-

then

thee
in

the

natural
*

things
arms,

of

and dowsed
own

make

for

harbour

Poemandres' Cup,3
return

and
unto

having thy

thyself
race."

within
4

His

again

[true]
Zosimus

This
the

was

how

understood
for
he had

the

teaching
it.

of

Trismegistic

tradition,

experienced
become

The

soul globe.

having

now

found

itself

wings

and

the

winged
*

iwl

rW

UifUp^pa

(tic).
29.

Cf.

C.

H.,

iv.

(v.)

4.

Cf

C.

H.y

i. 26,

IL

JAMBLTCHUS

Abammon

the

Teacher

The

evidence
that
it

of
was

Jamblichus1
he

is who
put the

of the

prime
Later

importance
Platonic

seeing School,
Ammoniu8,

previously Plotinus
with those

led and

by

purely

philosophical into conscious he in generally authorship

as

Porphyry, of Gnosis it
into

touch

centres

which

had
the

been
Wisdom
known

initiated,
of by this
was

and
in title
is the the

instructed
his remarkable
the

especially treatise
The

Egypt
the

On

Mysteries.

of

treatise in

usually
direct

disputed; tradition,
are

but

Proclus, it
to

who

attributes
in

Jamblichus, authenticity. Jamblichus

exponent

probabilities

favour

of

its

writes
of
the

with

the

authority
as

of

an

accredited
in these the

Egyptian
under
to

Wisdom

taught "Abammon,
and

mysteries,
Teacher,"

and proceeds
School

the resolve

name

of

the
to

doubts the

difficulties
of
In

of
1

the

with
date
"

regard
Jamblichufi of See the
The

principles

the

The

exact

of

is

very

conjectural.
"

my

sketches about
xviii.
a.d.

of

the

Lives

Later

Platonists

have

suggested

256-330. 463.

ThcotopHical

Review

(Aug.

1896),

462,

286

286

THRICE-GREATEST

HERMES

sacred begins

science

as

formulated
with

by

Porphyry.

Jamblichua
l :

his

task

these

significant

words

Hermes

the

Inspires is of it is

"Hermes,
sermons,
was

the

God

who

our

guide
as

in

[sacred]
to

rightly seeing about

held
that

old
he he
it
was

common

all

priests.

And science

who

has the
to

in
same

charge
in all
our

the

real

the

Gods,
so

is

[our

sacred

sermons].2
attributed
the
name

And

him
their

that

ancestors

all the
of

discoveries
to

of the if

wisdom,
which

attaching had
that
to

Hermes

all

writings
we

do

with
of
to

such
this
our

subjects.8
God
which

And
has

also
to
our

enjoy
lot,
dost
to
as
us

share

fallen

according well
in

ability
certain friends, that
to

[to

receive
on

him],

thou

submitting
as

questions
for

theology
And

priests,
may

thy

their

solution.
sent

fairly
was

suppose
written
to

the

letter I will
thou

to

my

disciple
the For
true

Anebo
answers

myself,

send

thee

the

questions
proper that

hast

asked.

it

would

not

be

Pythagoras
and
have many

and

Plato,
of

and the

Democritus ancient
1

and

Eudoxus, should
the
is,
course

others

Greeks,4
from
\6yos
or

obtained

fitting

instruc-

I translate The
term
sermon

text

of

Parthey used

(Berlin,
technically,

1857).
aa

of

course,

sacred

or

inspired

of

instruction.

Parthey

here teachers

adds of

the

following
were

interesting

note:

"The
Dt

Egyptian
h.
was

Pythagoras

(Enuphis
Al.,
Strom.,

of
L

On
15,

(Pint,
69)
;

et

0t.9

10) and
of

Sonchis

(Clem.
of On

Plato

the

pupil
Dt

Sechnuphis

(Clem.
was

l.c.\ and
taught Eudoxus
this

of by by

Chonuphis
Pammenes

(Plut.,
of

Gen.

Socr^

578)
Sync.,

Democritus ;
L

Memphis
Memphis
of
some

(Georg.

471
U.

Dind.)

Chonuphis appends
a

of

(Plut. and
of
to

Clem.

cc.y
famous

To

Parthey who

list

the

many

other teachers, Archimedes,

Greeks
Alceeus,

owed

their of Cnidua, Euripides,

knowledge

Egyptian

viz.,

Anaxagoras of

Clazomenae, Cleobulus,

Appuleius, Dsedalus, of

Bias,

Chrysippus Siculus, of

Decaeneua, Abdera,

Diodoras
Hecateeua

Ellopion,

Hecateeus

Miletus,

Hellanieoa,

JAMBUCHU8

287

tion
times,

from

the

recorders
thou,
these
our

of

the

sacred

science
who

of
art

their of
a

and mind
the

that with
now

contemporary,

like
from

ancients,

should
of
the

lack
title
*

guidance Common

living

bearers

Teachers."'1

From

the the
the

above

important
the of

passage which and

say,

we

learn

that

among with the of

Egyptians
science

books

dealt

technically
with
nature

sacred
that
man

things,
is to

especially
with
to
"

science

of

the

Gods, from
were

the
the

the
of of

hierarchy
our

upwards
regarded which
as
a

Supreme
The

Ruler
Bay science

system,

as

inspired." the
this the

the
was

Spiritual distinguished
a

Sun

illumined and

sacred
Person,

Person,
of

because
had
"

of

partial

similarity

attributes, Hermes.

Greeks He
that
was

long

identified
"

with
priests

their
of
the

God

common

to

the

sacred of
Not,
were

science,

is

to

say,

it

was

this their

special

Bay

the

Spiritual

Sun all
in

which
were

illumined
equally mysteries,

studies.
for
up there

however,

that

illumined,
many

many
ascent
Musaeus, Polybius,

grades
to

the

steps
Lycurgus, Pausanias,

the
Melampus,

holy

union

Herodotus,
of

Homerus,

(Enopides
Simmias,

Chios,

Orpheus,

Pherecydes, Thales, quoted of

to
a

Solon, of
show

Sphaerus,

Strata, Zamolxis.

Telecles,
I have

Theodoras,
this
note
on

Xenophane*
purpose
to

Colophon, the

overpowering
have
to

weight
in
was

evidence maintain native

is

which
their

some

modem
that the

theorists

face,

order solely

thesis

philosophy
testimony

of

Greece the

product.
that

The

universal
greatest graphers, geoof

of

Greeks

themselves

all

their

philosophers,
and

geometricians,

mathematicians,
their theosophisU, theory Greece, of
were

historians,

especially
;
on

pupils

the

Egyptian of

Wisdom

the

modern
soil of

the

unaided
is
so

evolution

philosophy
is,
to
"

the
my

which

universally
"form"
or

accepted,
"

mind,

entirely
n

erroneous.

The solely hoary

manner"

of but
De is to

philosophizing
the
Is. d say,
"matter"

was

of
was

course

due

to

Greek

genius,

of
x.

it

of

antiquity.

Cf.

Plutarch,
1

0$^

That

presumably,

teachers

of

all

without

distinction

of

race.

Op.

tit., i. 1.

288

THRICB-ORKATBST

HKRMB8

with really
of

Deity.

Now light,
we

the

Bays

of

the

Spiritual
by in from of the
*

Son
spheres*

are

One

"polarised" heard
Rays
a so

variously
much

which

have
These

the the
the

Trismegistic
Logos,

treatises.
each

come

forth division

and
hierarchy

illuminates of beings

certain

whole

from

the

Logos

to

man,

and and

characterises plants,
we

farther minerals.
the
to

the

lower

kingdoms,
for
instance,

animals

and
get

Hence,
the
or

among
as

animals,

ibis,

ape

and

the

dog

being

especially

sacred

Thoth

Hermes.

Thosi

of

the

HirmaIc

Natubi

Among
characteristics evolved
of

men

generally,
"

also, Hermsic

there
"

are
*

certain

whose the of of
more

are

of
are

nature;

these

adapted
again
to

to

certain

lines
few of
the

study
these science

and who
of

research,
are

while

among

those

beginning
things,
or

be

really
is
to

conscious say,

sacred

that the
to

among
influence felt,

the
of

initiated
this

students
or

priests, begins says, grades.

direct

Bay
as

Person

be

consciously
to

by
for

each, there

Jamblichus
still
Now

according

his

ability,

are

many
the

peculiar

unanimity
schools
that of

that

prevailed and

in
the

these

strictly

hierarchical
of
"

initiation,
ran

grand whole
with

doctrine
economy
the
master

identification

throughout became

the

whereby when
his
was

the
he

pupil

identified grade
the

received
was

his
to

next

of initiation,
living
is
to

and of

whereby all
that for Word,

master

him

symbol say,
to
was

above
in

that he the
him
"

master,
was

that
the

Hermes
of the

him,

that
was

messenger
whereby the

him

and
came

channel
rendered
ideas
that

divine
to

inspiration

to

the
the

ascription
terms

It

is

from

this and
no

region

of

"mercurial
over

temperament,0 bridge
of

forth,

have

reached

modern

times

the

astrological

tradition.

JAMBLICHU8

289

Hermes of
the

of

all the
a

sacred

scriptures,

such

as

the
It
out

sermons

initiation,
case

very
modern

natural

proceeding.
taking
but

was

not

of

novel-writer
precious
or

right copy-

for
the

his

own

productions, copyist As
of

simply
science

of

recorder,
on

scribe
the

of long

the
as

sacred
was

handing
to

tradition. schools but

to

this

confined
it
was

the

disciplined danger,
a

the

sacred

science people they

so

without
to

when
whose of

irresponsible
discipline

began
to

copy

method,

refused

submit,
names

for
of the

purposes

edification,
to

and
own

appended

the they
we

great way

teachers for that

their

lucubrations, in which

paved
are

chaos

of

confusion

at

present

stumbling.

The

Books

of

Hebmes
Jamblichus, hierarchies
that in

Towards
of the

the

end
of

of his
the

treatise

treating
of
so

question

innumerable
says

being plex multipriests

and

their that

sub-hierarchies,
they

these
the

are

had aspects,

to

be

treated
even

by
among
own

ancient those who

from "wise
was

various in
not
one

and
in

were

great

things" the
same.

his

time

the

teaching

and

"

The

main

states

of

being

were

completely
books,
five while
as

set

forth
1

by

Hermes
or

(in the
in
the
as

twenty thirty-six

thousand thousand

Seleucus
and

writes,

hundred
the

twenty-five
are

Manetho
in

relates),
other
some

sub-states
ancients,

interpreted
of
them

many

writings of
the

by

the

some

sub-dividing2

sub-states

and

others
At
1

others."8 first sight it would

Abs.y
;

seem

that
mentions

we

are

not

to

suphe

Porphyry
a

(De

ii.

65)
says

Seleucus
of

whom

calk
wrote
*

"theologist"
a

Suidas Gods,
in

that books

Seleucus
or

Alexandria

treatise

On

the

100

chapters.

Reading
Ibid.,
VOL.

StaXajMvrts viii.
1.

instead

of 8iaj84\Aorrcr.

Ill,

19

290

THRICS-GRKATB8T

HERMES

pose
outlines
to
mean

that of

it

took

20,000

volumes

to

set

forth

the

"

the that

cosmic

system.

Jamblichus
or

would of
the
scheme

in

the

library
science, forth,

libraries
the

books
of
were

treating
the
cosmos

of

the
was

sacred
set

general
the

and many

that writers,

details

filled
to

in

very small
on.

variously
portion
As
to

by
of

each
had

according studied
again
or

the

the the

whole
number

he

speculated should did

not not
mean

of
we

books
that
a

we

be
a

dismayed,
large
a

when

reflect

book
or

roll

or

volume
we
"

but read
"

division
single
man

chapter
composing But
on

of

such
no

roll than

Thus 6000

of
!

less

books

further The

reflection

this

view

does precise
from

not

seem

satisfactory.
36,525,

ghost

of

the

very

number

which vague
such
see
a

Jamblichus total
20,000

substitutes

Manetho
to

for

the

of

Seleucus,

refuses

be

laid
We

by

weak-kneed
once

process.

at

that

365*25
of years
=

days
the
was

is

very
year.
sum

close

approximation know
Sothiac time-period
was

to

the

length

solar
the

We of
25

further cycles
of
to

that

36,525
x

(1461
the

25

36,525V
secret

that

moat

sacred which
or

Egyptian
revolution supposing

astronomy, the zodiac that

write
"

assigned
Year.
mean

the

of
after

the

Great
does

Now that

all did

Jamblichus
the

Hermes
in 36,525 that

actually
"

scheme
"

of

the

cosmos

books

"

or

chapters
were

and
not

supposing
written
on

further papyrus, that

aspects but aspects

these
in

"chapters" heavens
; and
were

but these
of

the

supposing

still many

further great
were

"chapters"

simply
as

so

the

real

sun,

just
sun
"

the
in

365*25
case

days
the has

of

the

physical
which

such

above

favourite
to

passage, actual

every

previous with
Dindori

writer the

referred
See

books

superscribed
i. 97,

Qeorgius
Chron.,

Synoellua,
vi.

Chron.,

ecL

Also

Eusebius,

JAMBLICHUS

291

name

of
the

Hermes,

and

has

dragged
will
one

into in

every
have

treatise
to

on

Hermetic
from the

writings,
list,

future
the

he

removed
real

and

of

functions will

of

the

Hermes,
to

the

Initiator
"

and wise

Recorder, in greater

become

apparent

those

who

are

things."

The

Monad

from

the

One
the God

In
over

the

next

chapter,

after
refers
to
"

first the

speaking

of the
the

all,
system,
the

Jamblichus
whom he prior
:

Logos, of
the

God
Monad

of

our

calls
to

God
and

gods,
source

from
And

One,

being

of

being."

then "For

continues
from

Him
is

cometh He the

the

essence

of of

being

and
For
;

being; He

wherefore
to

called
source

Father
of

being.
existences

is prior

being,
is He

spiritual

wherefore These and

also

called
most

Source

of
sources

spiritual

things. things,

latter
Hermes

are

the

ancient

of
aethereal
to
us

all

places

them

before bequeathing
the

the

and
a

empyrean

and
books
on
on

celestial history of the the

gods, of

hundred
number

the

empyrean, but
a

and
thousand

like of

that

aethereal,
*

them

concerning I
am

celestial"
to

inclined of
to

think
books,

that

there that
to
we

is
we

mistake

in have and
are

the
10 1000

numbers

these the

and
100
case

should second,
that

assigned
to

first In

class, any number by

the
see

the

third. the

all thus

multiples theory
that

of is

perfect

10 the

; and

that

my

still

supported
gives
us.

further

information

Jamblichus

The We
with

Tradition

of

the

Trismegistic

Literature

next
our

come

to

passage
literature.

which

deals Jamblichus

directly tells already

Trismegistic
that

Porphyry

with
1

the
Op.

explanations
cti., viii. 2.

he

has

292

THRICE-OREATE8T

HKRMB8

given

him,

he

will

be

able

to
come

find

his into his

way

in

the

Hermetic
"For

writings
the

which
in

have
circulation

hands.
name

books

bearing although

the

of

Hermes
use

contain

Hermaac
of from
l

doctrines,
philosophers,

they

often
they

the

language

the the

seeing
by
men

that

were

translated

Egyptian

well

skilled

in

philosophy."
The

information
were

given
but

by

Jamblichus
of
a

is

precise;

they

translations, translators

instead
the

literal

ing, renderof
the

the Greek

used
writers.

usual

phraseology

philosophical
then

Jamblichus

goes

on

to

say

that

physical
were

astronomy

and very
the small
most

physical
part of

research Hermaic

generally science,
by

but
means

the

no

important
"

For
on

the

Egyptians
they
of

deny

that

physics both

are

everything life
not

the

contrary
the
of

distinguish
the

the

of

the
in

soul
the

and
case

life
the

mind
but

from also

nature,1

only

cosmos

in
as

man.

They
a

first

posit

Mind
to

and

Reason and

(Logos)
then

having
tell
us

being
the father Fore-

peculiar world
of of

themselves,

they

that
As

becoming all beings

[or generation]
in

is created. they

generation
with the

place

the Power

Creator,
which

and
is

are

acquainted
to

life-giving and
Pure

prior

the

celestial they is
in

spaces place
one

permeates

them.

Above universe

the
as

universe
a

Mind

; this

for

the

whole

and
several things

undivided,
spheres.3

but

it

is

variously do
not

manifested speculate but priestly they about

the
these

And
the

they

with
by the

unassisted
art
more

reason,

announce

that
they

divine

of

their
1

science4

reach

higher

and

Ibid^
That
Lit
8ia

viii.4. ia, the

life of
to

the all

body.
the

distributed T7|f
Upmriicvt

spheres
by

as

different theurgy known

to

$*"upy(asy"\iL

the

the

priests.

JAMBLICHU8

293

universal Spheres and

other suitable
"

states

[of consciousness]
ascending
to

above

the the
means,

[Seven
Creator,1
or

of]
too

Destiny,
without

God

that

using

any than

material
the

any

[material]
opportunity.
was

assistance

observation

of

It

Hermes
prophet, Ammon,8
an

who

first

taught

this
teachings
them

Path.1

And

Bitys,

the

translated

[his

concerning
in the

it]

for

King
in

discovering
in the

inner
at

temple4 Sai8 in

inscription

sacred
it
was

characters
that

Egypt.
on

[From
tradition
the

these

writings
the

Bitys]
'

handed
which
"

the

of

Name
"6

of

God,

as

That

pervadeth
As
to

whole Itself

universe.'

the
to

Good
the in
"

[the
as

Egyptians]
the
to

regard

It

in

Its
all
ment

relation

Divine
Its
a

God
man

that
as

transcends
the
at-one-

thought,
with the

and Him Hermaic

relation

doctrine
6

which

Bitys

translated

from
From

Books."
two

these

passages concerning

we

learn
the
tracts,

that
Path,
was

the which
to

ancient

doctrine

of
of in

Hermes
our

is

the

keynote
either

Trismegistic
in

be
the

found
secret

inscriptions
of
the

the

sacred
into
to

script which
or

in
no

chambers
person in the
was

temples,

uninitiated
"

ever

permitted
script
; that

enter,

in

books,"
been

also
translated
are

sacred until
the

these

had
Ammon.7

never

reign by
more

of

King

But Into

what

we

to

understand
but

translated? probably

Greek?
from

Not the

necessarily,

interpreted

The Sc.

Mind This

in

its

creative
to
on

aspect.

Way

up

God.
C.
H.

See
Op.

Commentary
c%t.y

(xvi.).

Or

secret
x.

shrine. 7.

viii. by

5.
some

"

Ibid., last

Identified dynasty
See

writers

with who

one

of

the

kings

of

the 570

Saltic
B.c.

(the xxvith),
Taylor,

reigned
on

somewhere
the
is
no we

about p.
306

Thomas London,
this

Iambliehus
But
can
as

Mysteries,

n.

(2nd
by

ed.,

1896).

there

objective
simply

evidence

which

identification

be

controlled,

record

it.

294

THRICE-GRKATR8T

HERMES

hieroglyphic
written
in

symbols
the

into

the

Egyptian

vernacular The
;

and
used
if translation

demotic
bears
into

character. this
sense

term

(SiepfjirivMiv) clearly
from
we

whereas been the

same

Egyptian
presumably

Greek
have

had had

intended, word
when

should

(/jLeraypd"f"eiv) employed
speaking
by

which

Jamblichus that had

uses

of

the

Hermetic

books

been

read
has
were

Porphyry.
no

Beitzenstein
doubt
that

(p.
the

108),

however,
of

apparently
in Greek,
were

that
these
source

writings

Bitys

and
the be

writings
of

lay
his

before

Jamblichus
But I

and
cannot

only

information.

certain

that

this

is the
to

meaning
my
view,

of

the

Greek.
two

We
strata

have
"

rather,

according
"
"

probably
into

of

translation
into

from

hieroglyphic
As
to

demotic,
we

from nothing he
into the the
was

demotic
more

Greek.
than

Bitys,
tells
us.

know
Perhaps

definite
first
to

Jamblichus
from script

the the

translate and

the
; and

sacred
by

hieroglyphs
that
we
mean

vulgar
to

tongue
the

first

break
characters

ancient
those

rule holy

and

write

down
treatises

in

vulgar

sermons

and been

which any but

previously the
to
most

had

never

before
characters.

inscribed
We
are

in
not,

sacred
that

however, this.

suppose

Bitys

was

the

only

one

to

do

Now addressed this of

in

our

Trismegistic
a

literature
Is
was

we

have

deposit that change priests?

to

King

Ammon.

it

then

possible of
the
not
a

King,
policy
may
to

whoever
in

he

was,

the

initiator
of

the
so,

immemorial
at

practice
we

It data

be

but the

present

have

sufficient

decide

point

Bitys
further

scrap

of

information
from

concerning

Bitys,
when,

ever, howing speak-

may of the

be

gleaned

Zosimus

(" 8),
pouring

Logos,

the

Son

of

God,

His

light

JAMBLICHUS

295

into
the

the

soul

and Region

starting
where
it in

it
was

on

its before

Return

Above,
had

to

Blessed

it

become
tractate,

corporeal
"

(as

described
the it
see

the

Trismegistic Door

entitled
"

Concerning
there shall

Inner the

")

"

he

writes

And
hath

Picture

(xu"o")
Plato,

that and

both
ten-

Bitos

described,

and

thrice-greatest
"

thousand-times-great
it into the first

Hermes,

for
"

Thoythos

translated the First

sacred

tongue,

Thftth

Man."1
The abla* these of the

identity

of

Bitys

and

Bitos

is

thus that

unquestionneither approves

Reitzen8tein, name-forms identification

"

however,

asserts

of

is

Egyptian,
of
our

and
Bitys

therefore with
has

"Pitys

the

Thessalian The in

of

the the

Papyri,8 fragments
u

as

Dieterich of
the

suggested.
of

headings
the

of
run:

writings
of

Pitys

Papyri
to

The

Way

[or Method]
"The

Pitys";
Way of

"Pitys Pitys
From

King King
"

Ostanes
"

Greeting";
the

the

Of

Pitys

Thessalian."
that

this

Reitzenstein and
the

(n. 2) concludes
centuries

already

in

the

second among
the precise

third

(? A.D.)
and be

Pitys
Magians.
it

is

included What
easy the
was

prophetical of these

theologi Papyri
or

date
but,

may
not

is

not
to

to

determine,
and third
as

whether

they

belong
that

second

centuries,

it is
a

evident

Pitys of the

regarded
Sage

ancient

and

contemporary

Magian King,4 Hid.,

xzz.

Ostanes.
to
a

referring

passage

of
on

the

Elder

Pliny

(Nat.
of
the

4),

which

remarks

the

similarity

See
As

notes

appended already

to

the

extract

from
by

Zosimus.

has

been

supposed 1

Hoffmann R. 753
108.
;

and

Biess

in

Pauly-Wiaaowa'e
"

RtcUtncyklop"Ue, Jahr. Akad.

1347. xvl
96,

Dieterich,

/.

PhiL,

SuppL,
92,

Wessely,

Denk-

$ckr.
4

"L
King

K.

K.

(1888), pp.
Ttu
421,

96.

(0.

W.),
p.

Gno$tic$

and

their does

Remauu,
not

2nd

ed.

(London,
statement.

1887),

who,

however,

document

his

296

THRICB-GRRATEST

HERMK8

Magian Britain, rites

Gnosis
"

with
:

the by

Druidical
his
c

Gnosis
'

of

Gaul

and the
by been
to

says

Pliny
by

Magica and

understands promulgated having

instituted
to

Zoroaster,

first

Osthanes
'

the

outer
'

world, Xerxes

this

Osthanes
his

military

chaplain

to

during

expedition

Greece."
This
to

date,

if

we

can

rely

upon

it, would

take
what

us

back

the

Persian

Conquest
to

of
with that

Egypt,
?

but

has

Thessalian Curiously makes

Dyrrachium, Ionic All
use

Pitys

do

enough
of
a

also

Pliny
of
coast

in
a

his

xxviiith

Book

the city
in

writings
on

certain
of

Bithus
in

of
the

the

Dlyricum
as

Gulf,
of

known this
is

Grecian

history

Epidamnus.
whatever the therefore
conclusions

puzzling drawn Bitys from

was

enough;
the

but

may

be

evidence, and

clearest
that

indication
whatever
may have

is that

ancient,
rather

translating
been,
and
"

or

"interpreting" from
hieroglyphic

there
into

it the

was

probably
latter
was

demotic,
"

subsequently

further

interpreted

into

Greek.

OSTANBS-ASCLBPIUS
But
we

is Ostanes

the

Magian

Sage

of

tradition,
of

or

may and

adopt

the

brilliant with

conclusion

Maspero,
him in

equate
same

Ostanes

Asclepius, Bitys,
or

and
rather

so

place
see

in

the
an

circle

with

Bitys

"Asclepius"?
At

any

rate

the

following
our

interesting

paragraph
in

of this

Granger1 connection,
"

deserves when
he

closest

attention

writes:

Maspero,
the
name

following of
a

Goodwin,
who

has

shown
to

that

Ostanes cycle
of
in
1804

is

deity

belongs
Hermes
vol.
v.,

the

Granger

(F.),
of
p.
398.

"

The

Poemander Studie$y

of

Trismegistaa,"
no.

The

Journal

Theological

19,

ap.

(London),

JAMBLICHUS

297

Thoth.1

His

name,

Ysdnw,

was

derived
meaning intellectual in

by
'to

the tinguish,' dis-

Egyptians

themselves and As time

he
was

from
a

verb
of

patron he
was

tion. percep-

went

on,

gained
often
Pliny Some

importance. upon
as an

Under
the

the

Ptolemies walls
upon

he

represented
he appears the

Temple
writer
as

(I.e.).
medicine.2

In

early quoted Philo

can

of
the
not

prescriptions
style.8 reliance the
some

from
on

him

are

quite
to
a

in
sure,

Egyptian
much
"

Byblius,
be

whom,

be

placed,4
It

mentions
to

book identify

of

Ostanes
with

Octasuch

teuch*

is tempting
as

this

collection
last from place his

the

six

medical
list.6

books Now does

which Pliny,
not

occupy
as

the

in list If

Clement's
of
we

appears

authorities,
note

quote

Ostanes
by

directly.
Pliny legendary Egypt, depends
The
as
a we

that
context,

Democritus

is that
upon

mentioned is

in

the

same

and

Ostanes

the
to

teacher

of

Democritus
it at least

his

journey
that

shall
upon

consider Democritus
whose

probable mention

Pliny

for
visit
to

his

of be

Ostanes.
regarded
with
of

Philosopher, historical

Egypt
case

may
be

fact,

would which
who

in

that
passes

dealing
the
name

medical

collection Asclepius,
the of

under in
the

Ostanes.
will be

appears
of

Pomander, Thus
to

Greek Hermes

equivalent

Ostanes.

the the

collocation kinship of

and

Asclepius
Thoth

is

analogous
and

the

Egyptian

deities,

Ysdnw."

From

the

Hermaic

Writings

That
as our

these

Bitys-books
writings
Arch.,
6.

contained

the

same

doctrines
the whole

Trismegistic

is evident
142.
"

from

Proc. Nat.

Soc.
Hid.,

Bibl.

xx.

xxviii.
was

P.

8.

B.
to

A.,

4bidn

256,

261.

He,
on

however,

very
"

well R. S.

placed

have

accurate

ledge know-

such
Prop.

point. Ev.,

[Q.
x.

M.]
"

Eua^

I.

52.

Strom.,

VL

iv. 37.

298

THRICE-GRKATK8T

HERMES

treatise

of

Jamblichua
the
he
as

Jamblichua
doctrines
of
owe

throughout
Hermes,1 and
to

bases

himself
suggests

upon that

clearly
translations

does
was

not

his

information Porphyry,
to to

only,
records treatises records in of

the

case

with

but

to

Egyptian;
the

but

whether
or

the

demotic

Bitys-school
he

the That in any

heiroglyphic
these
our

themselves
were

does the
no

not

say.

trines doc-

identical

with

teachings proof
to

Trismewho has

gistic

literature
our

requires

one

read for

treatises

and
however,

the

exposition of those
to

of
who show

Jamblichua;
not

the

benefit,
we

have

read

Jamblichus,*
similarity
of

append

passage of

the

striking
of freewill
to

ideas.

Treating raised the

by

the

question

and
the

necessity

Porphyry,

and
an

replying astrological

objection

that

Egyptians
writes:
to

taught

fatalism,
"

Jamblichus
must

We
some

explain

you

how

the from

question the

stands Hermaic
say.

by

further
Man is from of

conceptions has the the

two

drawn
souls,
as

writings. The
the
one

these

writings

First

Mind,
while
from the

and
the

partakes
other,

also
the

of

Power

Creator*
comes
4

soul the
soul

under celestial that is

constraint,

the

revolution
the

of the
a

[Spheres]
the

; into

latter

former,
itself
at

Seer
then

of

God,
so,

insinuates the
time

later

period.
us

This
the

being

soul

that

descends
the

into
of
in

from

worlds5
while
the

keeps soul

with
the

circuits existing

these
us

worlds,
a

from
is

Mind,
the

in

spiritual

fashion,

free

from

whirl

of

Especially
of
in

in

Book

VIII.,

which

is entirely ought perhaps

to

devoted
to

to

an

exposition

HermaXc I

doctrine,
have,
however,

and

be

here the

translated

full.

preferred
as

select

pas"aguj

definitely
*

characterized
must

by
in

Jamblichua the original the

to

Hermaac.
not

Who

be

read
of

and

in

the

inelegant

and
8

puzzling
The The

version

Taylor, according of the

only
"

English

translation.

Second Seven

Mind Spheres

The j.

Shepherd."
*

Harmon

The

Seven

Spheres.

JAMBLICHUS

299

Generation;
asunder brought Art
; by
to

by

this
the
; by

the

bonds
up
a

of
to

Destiny

are

burst

this

Path
such

the
as

spiritual
this
That is
that

Gods
Great

is

birth
which

life
up
to

Divine, of

leads

us

to

beyond

the

Spheres

Genesis,1

brought

its

consummation."2

The With

Cosmic
the

Spheres

regard
shows planets,

to

nature

of
that
seen

these they

Spheres,
are

Jamnot

blichus physical
passages
"

very
as

clearly
may
be
:

the

from

the

following

of

his

De
to

Mysteriis partial in
the

With
case

regard of
the

existences,

then,

mean

in
must

the

soul of the

partial

manifestation,3
we

we

admit
such
a

something life
into
as

kind

have

above.

For

just
it
as

[human]
body,

soul

emanated

before
a

entered

human
itself,

and
such

just
a

such

type
use

it
an

made

ready

for

just

body, it, and

to

as

instrument, corresponding
the with

does

it have

attached accompanies

to

just

such

nature
more

[this body]
soul
pours

and
it.

receives

perfect
superior

life the
existences

into
those

But
surround

regard
the

to

and perfect

that

Source
set

of

All the
in

as

existences,

the

inferior
existences,

are

within

superior,
their by

bodies

in

bodiless and
the

things
are

made
in

makers;
the

former
them
"

kept
sphere.

position

latter

enclosing

in The

revolutions from the

first

of
set

the
in
ever

heavenly
the

Bodies*

therefore,
of

being
the

celestial in

revolutions
this
relationship;

sethereal
while
to

Soul* the their

for

continue the

Souls

of

[invisible]
Mind,
are

Worlds,6

extending

[common]
2

completely
6.

*pht
3

rb

kyitnnrrov.
as

Op.
not

Ctt.9
as

viii.

That

ia,

an

individual

soul

and
*

the
our

world-soul. virible
syBtem

Phyiiccd That

planets. aay9 the

aeven

Of

all of

"

is to

tphere*.

300

THRICB-GRKATEST

HERMES

surrounded
birth and
as
tn

by
it.

it,

and
Mind

from
in

the like

beginning
manner,

have
both

their

And
is

partially
states

whole,
l

also

contained

in

superior

of

existence."

And
"

again
say
are so

in that

another

passage Spiritual being

Jamblichus
Sun

writes: Moon,
within who
of

We

[the
from

and

and

the their

rest]
Bodies,
these vitality towards

far
on

contained
it
is

that Bodies

the

contrary, within

they

contain their
own

of

theirs

the
so

Spheres
are

and
their

energy.

And
that

far
the

they

from
of

tending
very

Bodies,
their

tendency Causa
of it

these

Bodies Bodies
and
in

is towards

Divine the
or

Moreover,
their

their Spiritual

do

not

impede Nature

perfection

Incorporeal
it"* To

disturb

by

being

situated

this

we

may
on

add
Timasus

what of

Proclus

writes
:

in

his

Commentary
"

the

Plato

Each

of

the

[Seven]
a

Planetary
of
over

Spheres divine
of

is

complete
which

World
are

containing invisible
we

number and

offspring,

to
see

us,

all

these Fixed
in system

Spheres Stars the

a

the

Star*

is

the

Suler.

Now
Spheres their

differ former
*

from
have while

those4 but the

one

in

the

Planetary namely,
the which

that
as

Monad, namely
Spheres,

whole
each orbit of
of
of

latter,

invisible globes
the

globes
have

in
an

the
their

Planetary
own

determined
Spheres, have and
a

by

revolution Monad
"

their
their

respective system which spheres

to
as

double
that

namely,

whole,6 been

dominant
selection

characteristic

has

evolved
For

by

in
are

the

several

of the
Stars
1

system. they
cit.,

since
a

globes

secondary
of governL
17.

Fixed

require
i. 8.

double

order
*

Op. That That

Lit

iWcL,

is, visible
is,

planet the
invisible

perhaps, wholeness. the

globes.

their
our
case

"

In

whole

solar

system.

JAMBUCHU8

301

ment,

first
then
that
same

subordination subordination

to

their their

system respective there

as

whole,

and
And the

to

spheres.1
a

in

each

of with if the

these each,

spheres
you

is infer

host from

on

level8
For
as

may
5

the the

extremes.4
same

Fixed and

Sphere
has

has
a

host of

on

level

itself,
as

Earth
a

host

earthy

animals,6 it is of

just

the

former every
same

host

of heavenly

animals,7
a

necessary
on

that

whole8 level
with

should
itself
are

have

number it wholes. is

animals of

the

indeed ;

because The of
our

the

latter

fact

that

they
are

called
the

intermediate
senses,

levels,
the
extremes

however, only

outside

range
one

being
of

visible, its
"

the

through other It known

"

the through is evident

to

transcendent
its kinship that
we
are

brilliance
with here students
and that

nature,

the

ourselves."

dealing
as

with the

what

are

Theosophical
our

"planetary
these

chains
are

of
not

system, physical

therefore

Spheres
are

the

planets;

the

visible

planets

Or,

as

one

would

say

in

modern

Theosophical

terms,

to

their

planetary
8

chains.
*

Hierarchy.
That is to

rforotx"*

say,

we

may
we

infer
can

from
see

the

fixed

stars

(or suns) and

from
manner 6

the

globes of those

which
we

(t.e.the

visible

planets),

the

cannot

see.

The That
as

sphere
is
a
"

of

fixed all An

stars

or

sons.

to

say,

the

visible

globes
means

(vulgo
"

planets)

of

our

system

whole.
earthy

"animal"
mean
so

living

thing1'; of

so

that

here

animals"
we
or

the

living
u

vehicles heavenly

the

heavenly
7

beings
is to

which
say,
means suns

erroneously systems.

call

bodies."

That
Here

solar

whole
is to

plane.
the

That

say,

brilliant physical

light globes

of the
of the in

suns

in

space,

and

the of
Bk. The

reflected
our

light

of the See

planetary Platonit

spheres Timceum,

system.
D,

Proclus, p. 676,
to

Commentarius

iv., p. 279

B,

ed.

Schneider

(Vratislaviae, 1847).
because
1820,

passage Taylor, nearly

is very
in

difficult translation

translate

of

its technical
281,

nature.

his

(London,

ii.

282),

misses

every

point.

302

THRICE-GREATEST

HERMES

but
of The

very
of

small
which

portion
there

of
are

the
no

globes

of

these
at

chains, visible. of
these

some

globes
"influence"

all

ascription
to

therefore
sun,

of and
a

the five

Spheres
is
"

the
a

moon,

of

the

visible

planets
or
a

at

best

makeshift,

"correspondence,"

symbolism/9

III.

JULIAN

THE

EMPEROK1

Text:

ap.

Cyril,
also

Contra Neumann
Christianos

Julianum,

v.

176;

Migne,
Imperatoris

col.

770

a.

See
contra

(C.
quce

I.),
mpermnt

Juliam

Librorum

(Leipzig,

1880),

p.

193.*

The

Disciples

of

Wisdom

That

God,

however,
that
on

has

not

cared
love the whereas
for

for

the

Hebrews He

only,
hath
worth
us

[but

rather]

in

His

all

nations

bestowed
very far greater

them

[*c.

Hebrews]
He
has

nothing
given what
own

serious

attention,

and
The

superior

gifts,
counting few

consider up
can

from
of also the

will
race

follow. the had

names

Egyptians,
of
who
not
a

their

sages,

say
steps* used

they of
to

have

many
I
mean

have

followed
Third Egypt
of Hermes
The

in

Hermes.
come

of

the

who

down tell

[to them]
the

in

Chaldaeans
and
It

[also
Belus;

can

of]
the
year

[disciples]
reigned
reign that
The

Oannes

of

Julian
last

Emperor of his

360-363

A.D.

was

during

the
1

he

wrote

Contra

Christianas. Emperor Julian

Also
the
"

Taylor

(Thomas),

Arguments

of
p.
36.

the

against
3

Christians from the

"

(London,
"

1809),

Lit.

succession
"
,

(tiat*xvs).
habitually
to
"

fri^oiT^rarrot
"

to
one,"

come

;
a

4m+eirii"m

is

used

of

the

coming

upon

or

inspiration

of

God.

803

304

THRICB-GRRATE8T

HKRME8

and

the

Greeks
from

of

tens

of
For

thousands
it the
is from

[who
him

have
that

the they

Wisdom]
derived
and
their

Cheiron.1
initiation
of

their

into

mysteries
;
so

of
that
to

nature,

knowledge
the

divine
seem

things
only

indeed
themselves

[in comparison]
airs

Hebrews
own

give

about

their

[attainments].

Here
the

we

learn

from

Julian
of
our

that

the

Third
was

Hermes,
known,

Hermes
those

presumably

Sermons,
to

by

initiated
Teacher,
from

into

the
a

Gnosis,
Teaching

be

no

physical
or

historical who taught

but

Power

Person,

within
by

spiritually.
Reitxenatein

Partially

quoted

(p.

175,

n.

1).

IV.

FULGENTIUS
GRAPHER1

THE

MYTHO-

An

intermediate

of

the

parent

copy

of

our

Corpus
we

in

every
him

probability

lay
H

before

Fulgentiua
to

Thus first
sermon,

find

(p.

26,

18

s) referring
in

the

though
in

barbarously
Opinandre words; C.
27.,

enough,
libro," he

the

phrase: from
88, the
some

"Hermes

and
quotes

quoting

introductory
words from
Plato,

also

(p.

3)

xii
in

(xiii),
Greek:

stupidly

referring

them

to

adding

FRAGMENT

XXVIII.

The

human doth

mind shower

is

god

if

it

be

good,

God

[then]
And
in of

His
21,

benefits
74,

[upon
11)
of

us].
refers

twice

(p.

85,
to

and
lost

p.

Fulgentiua
"

all

probability
in

the
the

ending passage

The

Definitions
us,
"as

Asclepius,"

latter

telling
were

Hermes
of
"

Trismegistus
"

says/9

that

there

three
aulumenon"

kinds

music,

"

namely singing,
of this

cuiomeTion.psalloTTieTwn,

that
1

is,
date

harping,
Afro-Latin

and
writer

piping.
cannot

The

be

later

than

the

sixth
2

century. Helm

(R.), Fabii

Planciadis

Fulgentit

V.

C.

Opera

(Leipzig,

1896).
VOL.

IIL

306

20

IV

Conclusion

AN
THE

ATTEMPT EXTANT

AT

CLASSIFYING
LITERATURE

Before
it

we

proceed
as

to

append down and

our

concluding
attempt
at

remarks,

will
our

be

well

to

set

some

ing classify-

extant

sermons

fragments. in

Unfortunately,
scientific
even
were

however,
to

this
the

cannot

be
that

done the

any

manner,

owing
before
even

fact

literature,
to

it

fully

us,

would
our

be

found

be

too

chaotic.

Indeed,
it,

with
are

fragmentary with
that
our
no

information less
than

concerning
four

we

acquainted
"

unrelated Cyril, and

Corpora Stobseus,
tradition.
or

those and

lay

before imperfect also

have

Lactantius, Corpus been books

of other that of

own

Byzantine

There
as,

must

Corpora
Jamblichus

collections,
not to

for

instance, the and

the
ancient

used,

mention

body

MSS.

which

lay

before

Petosiris

Nechepso.

Of

Hekmes

First

and
:

foremost,

standing

in

class

by

itself,

must

be

placed

C.

H.

i"

"

The

Poemandres."

This

is

the

fundamental
of
the

Gospel
Hermesit
or

of

the

School,

the

Self-instruction
With in form,
it,
must
as

Master-grade.
type, though
not

based be

upon taken
:

in

general

C.

H.

xi.

(xii)."

"

Mind
809

unto

Hermes."

310

THRICR-GRKATEST

HERMES

This

is

of

later

date, for

but

still

it

must

have

been

comparatively which
the
must

early, be
early, down

it introduces is the in

the

^Eon-doctrine,
instruction
"

and

esoteric

on
"
"

doctrines
was

laid perhaps
"

C.

H.
as

iv.

(v.)
"

The

Cup
important

which
sermon

regarded
Poemandres." literature
however,
"

the

most

after the lost

it

The

Of

early

we

can

get

no

clear
the
Tat
most

indication;
"

may,

be

mentioned
to

that

Sayings C.

of

Agathodaimon
xiL

referred

in
to

the the

Sermon, archaic

H.

(xiii.), probably
Trismegistic

belonged
literature,
Ammon
"

deposit
with

of the the
"

and
mentioned

may

be
by

compared
Justin

Sayings

of

Martyr.
to

These

belonged,

presumably,

originally

solely
With

the
the

Hermes-grade.
same

type

as

the form,

conclusion
that
:

of is
to

the say

"

andres" Poema

in later

its

present
we

with

development,

must

classify

C.
C.

H. H.

iii
vii.

(iv.)."

"The
"

Sacred
Whither

Sermon";

and
ye.w

(viii)."
lack

stumble

Here
must

also,

for

of

more

satisfactory

heading,

we

place Ex.
Ex.

"

xxii.
xxiv."

"

An
"

Apophthegm

of the

Hermes."

Hymn
"

of The

Gods."
Door."

Frag,
Frag,

xxvi" xxvii"

From "For

Inner Mind

Our

saith."

The of

last the
The

being

probably

from

one

of

the

oldest

deposits

literature.
next
most

convenient
we
can

heading
place
the

for

classification

is that of pieces,

under namely

which
:

greatest

number

To

Tat

We

know

that

the

Tat-instruction

was

divided

into

CONCLUSION

311

(a)
"The

"

The

General
"

Sermons/'
said
to

of be

which

C.

H.

x.

(xi.)"
rather of

Key"

is

the

epitome

or

summation;
which

and

(b)

"The
"
"

Expository
The

Sermons/'
Sermon
on

C.

H.
"
"

xiii
was

(xiv.)
the
not

Secret

the

Mountain
It
were

consummation.
certain whether
two

is,

of

course,

the

Tat

Sermons
though
we are

divided
are

simply
in
an
a

into

these of
an

classes,

for
that

we

certain with

number
from the
to

instances Expository
is
to

dealing
are

extract

Sermon,
"

we

often

in
or

doubt
"

when

heading

only

From it.

the

Sermon,"

Sermons
how many

Tat/' how
General

classify

We

do
have
were

not

know
or

Sermons divided
into
"

there

may
as

been, the

whether

they Sermons

were

Books

Expository
in
the

and

the
For

To

Asclepius/1
of
perfectly

at

anyrate

Corpus
we

of

Cyril.
may
the

convenience

classification,

however, that

consider,
sermons

though
and

arbitrarily,
which
cannot

all

fragments

fall
"

under

the

heading

of

"Expository"

may

be

treated

as

General."

The

General

Sermons

C. C.

H. H.

(iL""
viii. Things

"

The

General
"That

Sermon."

(ix.""
do

No

One

of

Existing

Perish." the

Ex.

"

x.

"

Concerning
Of
"The

Rule

of

Providence."*

Ex.
Ex.

xi""
xx."

Justice."8
Power

of

Choice."

Fragg.

vi
x.

and

vii. "The

C.

H.

(xi.)."
bodily

Key."

The

text

has

fallen

out

of

our

Corpus

with

one

of

the

quires.
*

This

seems

to

be
as

complete
Ex.

sermon,

and

to

be

presupposed

in

C.
3

H.

xii

(xiii.);
x.-xiii.

also

xi.

Exx. Fate
to

probably
;

go
are

here

as

being

part

of by

the

"

Sermons

on

Tat

"

but

they

assigned

otherwise

Stobsans.

312

THRICE-GREATEST

HERMES

This
of

last

is

stated

to

be

the

epitome

or

summation
to

"The

General

Sermons."
Tat,

It
is
to

is

addressed
in

both

Asclepius
"

and
The

and
Sermon."

be

taken

connection

with

Perfect

The

Expository

Sermons
Corpus
are

Of Books
"

these
to

there the First

were

in

the

of
:

Cyril

three

of

which

assigned

Fragg. Ex. ii

xx.

(?), xxii,
Fragg.

xxiii,

xxiv.

and
to

iii, xi,

xii,

xv.1

To
general

be

assigned

"The

Expository
indications
*

Sermons"
:

in

without
Exx. Ex. Exx.

any

clearer
"

iii
iv.8
v.,

(?""

Of

Truth."

vi,
"Of

vii,

viii,
and

ix.4
True

Ex.

i"

Piety

Philosophy."6

From

the the

Corpus

Hermeticum
to

we

may

conjecturally

assign

following H. H.

this

class

C.
C. C.

iv.(v.)." "The
v.

Cup."

"

(vi)."

"Though About

Manifest"
the

vii

(viii).""
to

Common

Mind."

These
in

all the of

seem

go

together
xv.

from
ia

the

same

Sermon by

or

Book,
to

which the

case

of

Frag.

definitely

assigned The

Cyril of
xiii.

"First

the
in
a

Expository

Sermons."

beginning
in

the

Sermon
*

is given
to

Lack complete
with

xxiv.,

and

reference

Lack

Seems By Ex.

be

tractate.

comparison
ix.

Ex.
as

vii
"

is

characterised and
therefore Sermons.
tractate,

the

most

authoritative
at

and

chief
of
one

eat

of
the

them

all,"

came,

presumably,

the

end

of

Books
6

of these

complete
sermons,

containing probably
one

heads

or

summaries

of of this

previous collection.
6

and

towards

the

end

The These

esoteric
three

counterpart
sermons are

of

which

is C.

H.
to

xi.

(xii).
classed
among

too

advanced

be

CONCLUSION

313

Finally, Sermons Initiation

"

the
is

whole

course

of by what

these
we

"Expository
"

consummated
Tat":

may

call

The

of

C.

H.

xiii

(xiv.).
"

"The

Secret

Sermon

on

the

Mountain.*

We

next

pass of in

on

to
as

what
"

Cyril

calls

the

"To

Asclepius,"
there
were

which,
his

of
at

The

Expository Three

Sermons,

Corpus

least

Books.

To

Asclepius

In
to

our

Corpus
:

Hermeticum

the

following

are

assigned

Asclepius

CH.iL
of
C.

(iiL).
"

"

An

Introduction

to

the

Gnosis

the

Nature

of All "In
About "A

Things."
Alone Sense."1
is Good."

H. H.
H.

vi
ix.

(vii)."
(x.)."
"

God

C. C.

xiv.

(xv.)."

Letter

to

Asclepius."

From
have
:

the

"To

Asclepius"

in

Cyril's

collection

we

Frag.
And definitely from the

xxv.

(?).
"

Third

To

Asclepius

"

"The
questioner

General and

Sermons,"
not
a

and
as

in

the

case

of

the
was

last,

Tat
the

is

hearer

he

indubitably

in

introductory

instruction.
1

This

is

said
in

to
our

follow

"

on

The

Perfect
the

Sermon," of

which
the

was

not

included apologist
This
is

Corpus

among
it

selections

Poeman-

drist
8

who said already

is

redacted
by

the
given

editor
to

to

be
in

an

expansion
absence,
in in

of

an

instruction

Tat,
to

Asclepius' contained stood

and H.
xi.

the

doctrine
"

very

similar

that It
also

C.

(xii)
"To

"Mind Asclepius."

unto

Hermes."

Cyril's

(viii.)

314

THRIGB-GRBATBST

HKRMES

Fragg.
In

xvL-xviii
probable
Cyril's that
"

this
"

Third
was

Book included

it is in
we

The This

Perfect
sermon,

Sermon
which

Corpus.
was

is the
to

longest Asclepius
"

possess,
alone, for

evidently
alternative my
"

originally title
is

addressed
par

its

excellence

The of
is due

Asclepius," the
to

and

conjecture
Asclepius,

that Tat

the

introduction
Ammon by list
"

"holy
a

three"

and
out
our

later

editor, may
thus

is

amply
well

borne conclude

all
with

the
:

evidence.

We

"

The

Perfect the

Sermon
."

For

the

fragments
tractate,

of
see

lost

Greek

original

of

this

important

Lactantius:
ix.,

Fragg. This
"The
to

v.,

viii,

x.

Sermon

is which

to
sums

be

taken
up

in

close

connection

with

Key"
Tat

"The

General

Sermons"

To Stobeeus
Books excerpts, of

Ammon
his
"

ascribes
his

eight

of

extracts

to

Book
These

or

collection

entitled
seem

To

Ammon."
more

however,

would
"Sermons
so

to to

be

appropriately
As,
we

classified
Johannes
them here

under

Tat." them,

however, append

distinctly

describes

will

Exx.

xii,

xiii
"

Exx. Exx. Excerpts

44

xiv.-xix." follow
;
one

Of

Soul,"
in

i-vi
the
text

xvi-xix. by
General
that

another

of

the
to
us

Stobaeus

as

Ex.
it

xviiL,
therefore

however,

refers make
"The

The

Sermons," either
we are

would
with

suppose

here
or

dealing that
to

pository Ex-

Sermons"
had

to

Tat,

the

Ammon-grade
"

already

had

communicated

them

The

General

Sermons."
The

above

are

the

four

types

of

Trismegistic

Sermons

CONCLUSION

315

proper,

and

we

next

turn

to

the

writings

of

the

Disciples

of

Hermes.

Of

A8CLBPIUS

It the

is

remarkable
writes

that his
or

Asclepius,
and
nor

the

most not
to

learned
to

of

Three,
or

treatises

letters,

sophers philo-

priests,
"

students,
to

yet
the

his
or

younger
to

brother

Tat

but

invariably
to

King
and the rich

Songs.
existing

He

invariably
literature

writes
of
the

"Amnion";
was
a

once

this writer
remain,

class
or

very of

one,

if

we

can

believe

redactor
however,

C.
are

H. by

(xvi.).
no

The

fragments
numerous,

that and C. H.

means

include:

(xvL)."
iv.
"

"The

Definitions
from the

of lost
to

Asclepius."1
of above.
"

Frag. C. Ex.
H.

Probably
"

ending
the

(xvii)."
xxi

Of

Asclepius

King."
be
to

(?)

"

which

may,
"

perhaps,

more

correctly
instead
of

headed
with
Ammon

Of

Asclepius
"

the
to

King
Horus."

"

Stobseus

Of

Isis

To

neither
when

Tat

nor

are

tractates

assigned;
in

for

Tat and
so

is

perfected
as

he

becomes while
not

his
is

turn

Hermes,
man

writes and

Hermes,
who does

Ammon teach.

the
we
"

of

action

affairs
phenomena
was

May Asclepius intellectual

further
was

from
man

these

conclude

that and

"

the

who
was

skilled

in of

theory direct

grasp,
was

but

not

capable

illumination

as

Tat The

?
next

class

of

literature

falls

under

the

heading

Of
Whether
we

Ibis

or

not

the

forms

of

this

literature
or

which

possess
1

are

contemporaneous

with

later

than

The
A

end
fragment

is lost.

only

from

the

end

of the

sermon

it preserved.

316

THRICB-OREATB8T

meRMMft

the
in
"

Tat
any

and
case

Asclepius
they
are

Sermons,

we

cannot

say;

but
"

based
To

on

ancient type
we

types
assign

the
:

Books

of

Isis

to

Horus."

this

Ex.

"

xxi" have

Of

Ms

to

Horua"

Though,
of

as

we

suggested
be
rather

above,
"

this

is

an

error

Johannes,

and

should

Of

Asclepius

to

the

King." Ex. Where Exx.

Ex. xxiii.
"

"From

Aphrodite." Isis.

Aphrodite

probably
"The
the

equates

with the

xxv.,

xxvi"
"
"

Virgin

of of

World."
to

xxvii

From

Sermon

Isis

Horns."

The
the
name

remaining

class

of

literature
Disciple

is of

connected

with

of

Osiris

as

the

Agathodaimon,
as
:

the

Thrice-greatest,

and

may

be

headed

From

the

Agathodaimon
from
the

Literature Cyril's "To

Our
are

fragments
to

are

all taken under

not

Corpus,

and

referred
have, in
not

by

him

heading
them

Asclepius." under they

this
are

We

however,
our

included
classification,
to

heading plainly
quite

tentative addressed
form ancient To

because

Asclepius,
most

but

belong

to

different back
to
an

of literature,
type this of
the
are

probably
nature

ing throwas

same

the

"

Books

of

Isis.'1

class

to

be

assigned

Fragg.

xiil,
be

xiv.,

xix.,

xxi
appropriately
*

This taken
"

form with of
to

may

perhaps
of

more

the
Ammon

"

Sayings
"

Agathodaimon
;

and
both
of

the

Sayings

as

Agathodaimon
of
the

which

pertain

the
we

oldest add

types
the

Trismegistic
to
our

literature. written

Finally,
by
a

appendix
and
The

Corpus
:

Poemandrist
C.

rhetor
"

apologist

H.

(xviii)."

Encomium

of

Kings."

CONCLUSION

317

This of

may

be

taken of

with

the Books.
the

quotation

from

the

editor

Cyril's And
so

Corpus
we

XV.
to

come

end

of

our

tentative
that
extant
sorts

tion; classificaas
no

with
at

the
when

full

conviction,
literature
of

however,
was

one

the

time

the

in

number
to

of

Corpora
it,
so

and
now

collections
that
we

all

attempted
the

classify

have

only
rich

flotsam

and
us, no

jetsam
inventory value,
heaps

of

this
can

once

abundantly
made
at

cargo

before

be
can

that

is of
the

the

slightest reader
a

scientific
few sorted

and
of

we

best

offer

disjecta membra
Of

of varying

dates.

Judgments

of

Value

We
with aside

now

approach

the the

conclusion

of

our

task, be
set too to

but put

the

feeling
years

that before of
maze

whole
attempt

matter

should made
as

for

any value.

be
are

to

down
much

any

judgments
in
a

We
to

yet

involved

of
clear

details
space and
in

be

able
we

extricate walk
a

ourselves
ease

into

the

which
view
it

can

at

round

the

labyrinth of view. will of

our

from

general

and

detached
Nevertheless,

point
we

endeavour experiences have

out

to

set

down

some

general
of
the

impressions many

in the
to

labyrinth
and
have

"

windings
with
no

we

had
into

traverse,
we

the
been
out
even

many

places

way
paths
been

which and

led
of

by
which

following
there

the has fast

of time

history and

criticism;
no

again
of

egress,
woven

when the It the

holding
illuminating
is indeed

to

the
of the

thread

light
of

out

of

rays
a

doctrines
to

the

tradition. the
feet of

difficult
on

task the

stand
of

with

mind
the

set

firm

surface
the

objectivity,
and this

and

with
of

head

and

heart

of it in

heights And
yet
set

depths

the

subjective
task

and
is
"

unmanifest.
the

almost
every

superhuman scholar of
the

Great
the
man

Work
who

before

Gnosis

would

think

truly

318

THRI0"-ORBATB8T

HERME8

and

judge
and

justly,

viewing it

the from

matter

from and
to

all

points, standwithin,
centre

appraising
and

without

from and

above

below,
in
a

endeavouring blended
senses

unite
sense

circumference
our

intuitional

that

transcends
The

divided

and
is

intellect
scripture, and
to

Trismegistic
we

literature
must

its

understanding
that
the the the best

bring to-day
each
are

all

and

every
to

faculty bear upon

to

minds

of

bringing
one

special
most

scripture

which legacy

may Past
to

believe
the
*

be

precious the

from of

the

Present

Now
to

application is the

what of
a

is

called

criticism"

scripture is
not

wielding two-edged,
disperse
of

two-edged
it is

sword fiery.
error

this
it is

sword

only
it will

but the Truth

If and

rightly
a

used,

hosts
; but

of

hew

path

into
it will

the
react

Paradise
on

if it
that

is

wrongly
to

used,
grasp hands

the find

daring
in

soul

attempts
brand him from in

it,

and the

he

will

it the that

flaming keeps

the

of
of

Angel-Warden

the

Gate

Heaven.

Criticism,
trembling others,
in

which by
some,

is

regarded
is

with
at

such and

fear

and
by
earth

and
that

sneered

despised
on

is the

sword days.
war

the

Christ
is
now

has
war

brought in
the
war

these the

latter
faithful,
escape,
to
reason.

There

members
as

of

within

them, given

such
them
a

they
with

cannot

if

God Every

has
man

mind
who of the

which his
own

of
is

intelligence
aware

loves
war

special
his

scripture,
"

keenly against
substance felt how loves

within

members
form This

head
against
is

heart

and

heart

against

head, form.
own

and by
those
can

substance
who
enter

against their
the
some

keenly but
who

love
into

special of

Bible;
another Who
?

few

feelings
other
man's

with

equal fair

fervour
to

Bible? religion

can

be
by this

really
we

any
mean

other
an

And

do

not

absolutely

lifeless

indifference,

in

which

the

bead

CONCLUSION

319

alone
type
"

is concerned who
a

"

for the

there

are

not

few

men

of

this

deal lively
is the

with

comparative

science
that the

of

religion
man's

but

sympathy
highest

that

knows
on

other and

religion

thing
of

earth

for

him,

the

light-giving

revelation

God's

Wisdom.

The

Sons

of

God

In

treating

of

the

"Keligion
Hermes,
the

of
I

the

Mind,"

of

the

Gnosis
to
enter

of

Thrice-greatest
it
as

have

endeavoured
of
I

into into

conceive

Disciples
reverence.

that would

Way do of

entered
the
same

it, with any have

love
other

and
of
so

with

the
in
some

Great

Religions
if I desired I

Humanity fervently,
not

(and
all
to

done

cases),

prejudices
understand

and
it
"

predilections
for
what

apart, mind
its

will
can

say,
the
"

mortal any

grasp Forms?

Divine

Revelation
share,

in

of

Great
in

but

to

however attitude
of

imperfectly, mind by
to

its of fear
particular

illumination.

Now,
man

this

and those their

love
who
own

God
to

and stand

is strongly
of that

deprecated of

accused form of

lack

loyalty
Form

Great
guidance.

of
The
one

Faith

which of
"

God their
"

has

given

for

their other

object
is to

enquiries

into
own

Great
form
is the

Forms

of Faith
the Great

prove
to

that

their

small

of end

Form
and
the

which

they
of
the

give

allegiance,
and

of all ends,

highest
are

all

heights,

that

the

other God,
enemies

countless
or

forms

of

Enemy
Father

of their

God.
no

My

rather He
even

God,
many though

for

He

is the all

of and

all, has

has

sons,

brethren,
to

loves Him.
many,

them

equally
is but

they
its
are

refuse

believe
are

There
the
as

one

Religion,
Forms

Great

Forms

forms
the

of

these

innumerable,
hearts
of
men,

as

many
and

are

individual hearts

minds

and of

the

many

and

minds

individual

man.

320

THRICB-ORBATB8T

HERMES

And
notion

here
of

I would Great will

set

forth of

my

present

all-insufficient
known
as

the

Form

Religion
be of
own

tianity, Christhese attitude

for volumes other My

I
me

there

doubtless
me

some

who
not

read
what

who

will
than

accuse

know
to

that
the
it

of

their

that

Faith.
is

faith
not

in limit

Master
or

of Christendom
it
"

unbounded;
is for

dare
the
how

qualify

for

that

Master

Mind
can

of

all small

master-hood,
mind of
of all
man

Pcemandres dare
to

Himself. limit
the

For

any
the

Illimitable,
Jesus the

Mystery
and and

mysteries, the the

that

enfolded
and

Christ,
the Mage,

Gautama Lao-tze
the

Buddha,
and
and

Zoroaster
the

Sage,

Orpheus
Hermes Master
of of

Bard,

and

Pythagoras
and
all
and

Philosopher, Master

the
masters

Gnostic,
?

every
from the

and

Do

I detract

transcendency
Brethren,

Jesus
of

the

Christ,
?

when

mention
the
one

His
of

all
not

Sons
separate
are

God
and
one

do
set

not,
over

for

Sons against and

who

God
the

are

apart,
Sonship be
to

other

; they

all

of the left
to

Father, those

these

apparent

differences
wise
to

must

think
"

themselves enough
the

enough
know

judge
within

between of has and

not

them
matter

instructed
well
to
us

the
in

the
come

as

as

without,

which
most

no

case

down
erroneous

in

any

but

the
not

fragmentary
;

tradition.
who
are

do
of
to

know

dare

judge
And
the
I
so

those

Judges

the

quick
who

and
would

dead.
forget

I leave
of their

this

audacity
:
"

those
not"
"

logos
am

Saviour
as
a

"Judge
calumniator
quite

If, nevertheless, by
some,

still

judged

it

is

but

natural
is, however,

injustice
no

and

standable. underin

There universe, with and he

must

real

Injustice
and
rise

the

who

would

be

Justified
seeming

again

Osiris,
to

balance
the
true

mortal

justice
and
so

and
free

injustice
of is mortal
to

reach

equilibrium,
in the

be

opinion,

and
this

stand
Judgment

Hall

of
that

Truth. all
men

It
in

the

bar

of

Hall

CONCLUSION

321

the
or

last

resort

appeal, Brahman

whether
or

they Jew,

be

born

Christian
or

Mahommedan,
or

Buddhist
they be
or

Taoist,
to
a

Zoroastrian
manner

Pagan that

"

or

whether

born
an

of that

faith

is

none

of

these,

to

ideal

of

faith

includes
is

them

all
Faith
to

Christianity
the
who Faith
most

the

of

the

Western and
in

World
form.

"

suited
Faith,

it in
in

nature

He

gave

that

gave
the

fullest
sign

abundance
of open

through authority,
some

many
of
of

sources;

and
was

greatest
the

His
of
to caste,

His
the

authentic!,,

throwing

part

age-long distinction
or

secret

mystery-teaching age,
The
sex,

the

many
or

without
nation,
were

of

class, doors

colour,

of instruction.

inner

of

the

Temple
;

thrown innermost
is
not

wide door
man-made
not

open

to

the

Amme-ha-aretz
closed,

but

the
that

still remained
"

for
the

it is

door
of

it

opens
court

into of

within

things,

and
That

into

some

inner remained
;

formal

instruction.
to

door and

still

naturally
no

closed
or

the

unworthy

unknowing order in his

but

Scribe
any

Pharisee

of
the

the

established
thereof

of things
selfish

could
hands.

longer The
key

keep
was

key
to

given
in
not

all,

but
nature

given
of

still
each

mystically,
son

for and

it

is

hidden
seek
own

the in

inner

of

man,

if he
of his

himself,
he will of

searching
never

into
it

the
That

depths key
is

nature,

find Gnosis,
the

the

opener

of and

the

Gate

the

the virile

complement husband of

and
the

syzygy
woman-

spouse

of Faith;

side
In

of the the
;

Christ-Religion.
early Faith
was

days
there

that
was,

Gnosis
Faith
;

was

given
mighty
was

in

greatest

fullness but
there

in it

abundance,
of many this
was

also
a

Gnosis
that these the

and

because of
the

Gnosis
so

of

not

few
over

the

Faith

intense.

But

mysterious

days,
a

and
has

the
been

inner

in-working
to
m.

of

Mystery,

veil

drawn
vol.

hide

the

holy

operations

from

profane
21

eyes

322

THRICK-GRBATBT

HKRMKB

So

that

to-day,
Faith still of
more

these

many
there
was

centuries
ever
a

after,

the

foolish

of

the

deny

Gnosis;
persecuted down
The
as

just

as

their Gnostics

foolish and

predecessors howled
them

the christs Antiveil

Christ
First-born

and
was

Sons the
too

of

Satan.

natural
of

thus

drawn
when

over

bright kissed in
of
"

light the the the

the
once

Sacred
mom

Marriage So Master,

Heaven
then, is

had my

Earth
aiUhentia

great,
so

faith

of
of His

the

great
If
this

my
be
we

assurance

wisdom of

His

Gnosis.

thought
are

calumny"

transcendency,

then

judged
Mystery,

"calumniators'"

with

Hermes, immeasurably

Knower

of

the
our

and

so

complimented

beyond

deserts.

Concerning And
which
Thoth In

Dato

now

let
also of
first the

us

turn

to

the
of
man

Religion
the
?

of
"

the
for

Mind,
is
not

is

Religion heart
we

Heart

Lord
the

the

of

place

have
or

endeavoured
suggestion date,
in What,
the

faithfully
that
we
can

to

investigate

every
to

statement

be
not

thought succeeded
for
been

be

indicative single
or

of
instance

and

have precise
we

in
sermon

any

fixing

date
have

any

fragment.
is
to

however, of

able

to

do,
to

clear
the
at

ground

many
not

false the
surdity, ab-

opinions, of
of

and any

show

insecurity,

if

attempt

precision.
that has

Every
has

hypothesis favoured Whenever

instance,
a

precision date
has
case

of date,

when

hypothesis
broken

late
there the
of

for

any
a

sermon,

down.
as,

been of

clearer

indication,

for
the

in

the

Shepherd
has

of

Hcrmas, the

and

Poemandre*

Hermes,
not

it

thrown

time-period

backwards

and

forwards.
has
our

What
is that of type

been

proved,
goes

and
back

amply
in
to
an

proved,
unbroken

however,

literature
form

tradition
Ptolemaic

and

and

content

the

earliest

CONCLUSION

823

times. but

The

earliest of
are

forms its
nature

of

this

literature

are

lost,
extant

clear

records
there

remain. of
is
some

Of

the

literature
how
what,
are

specimens
be

varying by
no

date,
means

though clear;

they

should
is

ordered
is that

however,
at

clear

of
the

our

documents
writings

least

contemporaneous

with

earliest

of

Christianity.
In the

"Prolegomena" line of tradition

have

we

have

established Gnosis
through

an

unbroken

in

which

and
pre-

Mystery-teaching

been

handed
and that

down
through
the

Christian,
hands. Trismegistic
the

Pagan

and
further

Jewish,
shown

Christian
of
that
our

We

have

Gnosis
than

documents doctors
of who the

is

simpler

form

of

great

Christianised
in

Gnosis,
the
our

Basilides
quarter

and
the

Valentinus,
second

flourished
The earlier
the

first
sermons,

of

century.
one

of

therefore,

represent

of

main

streams,

perhaps We

the have

main

stream,

of

the that,

Unchristianised together and

use
a

Gnosis.
many
writers

further both
our

shown

with the
common

other of

schools,
the

Poemandrists documents
nomenclature,

New
or

Testament theosophical
of

theological
a

and

have

common

body

ideas. What
is
no

clear

from

all

this

is
no

that

there of

is

no

plagiarism,
men's

deliberate
though

copying,
there
was

logoklopia

other
on

secrets,
common

the

freest of
are

drawing
and that

fund.
of of the

The

condition involved
once

affairs such,

the

nature

problems
at

any
;

theory
he who

plagiarism
says that
at
once

becomes

two-edged
from

sword

Trismegisticism
have

copied argument from

with

tianity, Chrisinto

can

his
copied

reversed Trismegisticism.
a

the As

form
to
was

that

Christianity
then, yet in
no

date,
as

we

are

dealing

period

when

there

divorcement
itself,

between

Gnpeis therefore

and the

Faith

even

Christianity

and

324

THRICK-OREATB8T

KKKMK8

canons

of

judgment

erected
cannot

in
be

later

times
to

by

astical ecclesi-

self-limitation

made

apply.

Ths

Blind

op

Traditions

The

view

of the

General
Church

Christianity,
Fathers
to
"

gradually dogmatic only

of it
was
as

narrowed
Nicene
the

down

by

into

Christianity,
of

looked
the Faith

one

tradition tradition

master schoolas

the

Israel
the that fair
were

the

God-favoured
tongue in for

Folk.
the this

Nevertheless method
of

Greek
used

and

Greek

thought into

evolving
the

special

dispensation

world-cult

many.

The
limitation;
true

Trismegistic
its its main

tradition
were

laboured
more

under

no

such It is

sympathies
source

catholic. but
of
it

that

was

in
the

Egypt,
wisdom
were

embraced
and

with
the

whole-hearted
genius of

affection

Hellas

Greece
to

which teach the the

developed
Nations
the the
same

under
the
time

Divine

Providence

Western
At

glory
its

and
sympathies Hebrews,
rest

beauty
were

of
not

mind.

divorced
refused
to

from
set

tradition apart
to

of from

the the river

though humanity,
in

it

them

of

and the Books

than The that

looked
of
to

rather

the

great

of

wisdom
and

the

Chaldseans,
single
of
our

Persians,
shut
off

Medes,
in

Parthians, of
same

the

stream

the

Books
is the

IsraeL
as

spirit

Trismegistic the the

was

writings

which

inspired scribes
that

Pagan
Naassene but of

and

Jewish
Document,

and

Christian
all

Gnostic believed
the

of there

of

whom

one

Mystery world
If, that Egypt

which attempted
then,
we
were

all
to

mystery-institutions

the

adumbrate.
to

say

for

the

sake

of the
not

convenience

our

Trismegistic
in

writings
we

enshrine

Wisdom
divorce

of that
rest

Greek
from
the
was

tradition,

should

Wisdom The

Wisdom
one,

of the the

Chaldaeans
were

and

the

Wisdom

forms

many

; and

both

CONCLUSION

325

Egypt
that

and
was

Chaldsea
the
common

looked

back

to

an

Archaic
most

Gnosis
ancient

mother

of

their

forms And
us

of

Mystery-teaching.
we

if

say

that

this
we

Wisdom should
ever

has

come

down

to

in

Greek
Grsecising
and and
not

tradition,
or

remember
to

that with
the

this
form

philosophising
the

has

do

with

substance. and

For

whence

did

Thales

Pythagoras philosophy
At
a or

Plato
love
so

draw

the

inspiration
was

for
from

their

of

wisdom;
the

it

not

Egypt?
without

anyrate

say

Greeks And
so

themselves
can

single

dissentient
who
were

voice. always
their palm

we

think
own

that

the

Greeks,

proud genius

of

their
so

achievements

and
have

boasted
the

own

loudly, had
to

would
they
not
bo

given

of

wisdom

to

Egypt

been But

compelled
this
her in

by
not

overwhelming
mean

evidence
are

do

does

that

we

to

deprive
of

Hellas philosophy
the

of

just
the

laurels.
sense

Hellas
of

was

the

mother

systematic
reason

thinking
This is
her

and

development virtue and

of
honour

the

analytic
; independent

great
the
of

research,

and
the
were

piercing clear
to

analysis in

of

the

intellect

and

beauty
her

thinking
the Western that
for

excellent world.

expression, It for
was

gifts
the
other of

she
a

beyond
subtler
powers

nations

created

herself of
is

vehicle
of

thought
analysis.

the

manifestation
however,

the
not
an

mental in itself

That,
but the

necessarily instrument other

those
means,

wisdom,
wisdom,

perfecting
be

of

whereby may whom

if

it
clearly

attained
expressed
are

by
for

be
the

the

more

in

analytic

faculties

being

developed.
Wisdom

transcends
is not

this
the

mode
practical

of

mind;

for

cination ratiois not

ecstasis,

intelligence mind,
and using

the

contemplative

mind.
the

Nor

is

it

as

contrasted

with

other

faculties

energies

and

326

THRICE-GRKATEST

HKRMWS

powers
man.

in
This

man,

the of

only
the

or

even

the

highest
had say

thing

in

Secret
;
so

Sphinx
her
priests
"
"

Egypt

possessed
to

for
"

millennia

that

could
for

Solon:
in
a

Tou

Greeks
was

are

all

children though

the
to

intellect
grow heart
when

Greece giant;
was

young,
the

destined Gnosis
of

into
of
man

whereas

hoary
aeons,

the

prior
shall That

to
cease.

the

and

will

continue

the

aeons

Gnosis
;

of

Man in

still
her

awaits and

decipherment
symbols

in and holy
to

Egypt
signs.
those

it is hidden But that persist

of for

glyphs
never

Gnosis
in

will

yield
these

its

secret

who

interpreting

symbols
forms,

of

the

Language

the

(rods

into

their
not

lower
men.

forms

intended
our

children
sermons,

and

for

And teach
us

indeed
nothing
writers

Trismegistic
can

if they
us

should this,

else,
were

at
ear

least
to

assure

of
the

for

their Voice

still

mouth

with

Living

of

that

once

Great
what
for anyrate of
the

Church
the
they

of

Wisdom.

Our

Poemandrists
;

knew knew,
At

mystery-tradition had
been
my part
to

inculcated
the
prefer
to

they

within I

holy
to

shrines.

for
matter,

believe contemptuous

their

view

than

listen

the

patronage
of

of

modern

conceit
natures

bred and

of
powers

complete and

ance ignor-

the

manifold

energies

in

man.

Op

Initiation

Indeed indeed intended

to

the
of the
to

whole

of

this
of

theosophy
all climes

of

Egypt,
times,
was

as

theosophy
a man

and

lead

up the

the
first

stairway
true
or,

of perfectioning,
natural
as

the

portals he
last

of

initiation,

whereby
say,
at

becomes

superman,

Hermes
a

would

and

in

truth that
to

"man"

and
are

not

"procession
too

of Fate."

Beyond
in any

stage

many
;

others

sublime because

for

us

way

understand

and

it is

just

CONCLUSION

327

of
"

their

sublimity
"

that

we

do

not

understand
into
the

and
lowest

so

we

interpret

things
of the

of

the

height limited
comes

notions For then

even

and

opinions
the
who

most

things

of Christ,

sense.

beyond
"

superman shall

stage speak
?

the
which

and

but

of

that

transcends

perfected
And by

master-hood initiation,
forms

in
of
but of

this drama
a

sense,

we

do

not

mean

probationary things
that

and

of thing

instruction,

"of

said
which

and
the

done," Christ
so

natural

and
has

process,

all
to

Christendom
even

laboured blurred
a man

inculcate that
come

with
come

much
to

wisdom
us.

in the

record may

has

down
a

To
or

this

initiation help
he of any

without formal
who

physical

guide

the

tradition

of

ceremony. should have

of contrary, of
their modes be the

Nevertheless,
say been
that
the

would

indeed

be

foolish

greater

tions mystery-instituwise
are

which the Providence

established
have been

by
or

teachers
no

and

God,
the

of

effect.

On
every ponder
the
so

the

disciple

of

wisdom

will
to

study

record
on

such

institutions

accessible and

him,

and
at

marvellous

multiplicity,
to
unto

marvel

infinite
man

devised brought love

play
his
to

the

pedagogue, Nevertheless,
such
in

that

may
not not

God.
study already
but
that

if
he

he

has

and
for

wit is he

things,
the

should Court
see

despair, Temple,
of

not

Outer
eyes
him
to
on

of
the

the

if he
the

would

lift up
surround

his

mysteries

universe

every
We
how for

side
all

?
are

babes

in

the
as

Womb babes,
For
the

of
as

the

Great

Mother

long
each of
cannot

we

continue
to

embryos,
Birth the

remains
Mother
we

us

decide.
all

in
pains

this
of

alone
must

bear

labour;
dare
to
our

too

help her
to

and
holy

strive Womb, before

can

and
so

struggle
as

and
to

breathe

within lungs

accustom

dead
accomplished,

expand,
and
we

the

Great walk

Birth forth

can

be the

at

length

into

Inner

328

THRICE-GREATEST

HERMES

World
and this in

erect

upon
atom

our

feet its

and

draw

in without

at

every fear.

pore

every

pure
no

air

But
outer

Inner
as

World
it may

is appear
;

thin
us

shadow
the

of

the

world,
present

to

in

dark

night
not
some

of
the

our

ignorance Bapts
inner

it is the

Inner
may
the

Cosmos,
us

inner

earth.
of

and
earth,

visions

let

see

mysteries

the the

but

not

mysteries

of

Earth,

much

less

Divine
is there

Mysteries any for know

now

of
to
even

Cosmos.

Nor precise
such know knowing
the

need

label
the

these
most

things
experienced
then
we

with
in

terms,

vision

can

but face shall

to

in part

; whereas

shall
But

the

Fullness, this,
"

face,
the

without
Mystery, of

parable.
who
can

who

tell
the

tell
us

Mystery
Mystery infinite
the

for
now

is not
at

whole
moment

Nature

telling

this
from
not

every
and

with
hear

infinite
?

voices For

mouths, creation of
to
man

yet

we

nothing
this
one

is
to

whole
son

designed
that he
is

with of
as

purpose
life
?

tell every
only
happens

light Hermes

and

and

be

out

of

them,

says

Last

Word
have
"

But
the is
the
a

it is very
of

possible
to

that the
;
we

some

who
will
no

done
This
such in

me
man

honour

reading
an

end,
have that

say
use

dreamer,
hard

ecstatic

for
us

in
our

world
life !
"

of

rigid

facts

confront

everyday
But

indeed
sense

I have
in
as

little

time

for

dreams

and

ecstasies

in

the

which any been

are one

my
may

supposed
see

critics who these

can

would realise

use

the
labour tenths

words,
that

the
ninecommentaries,

has

expended
filled and with
notes,

on

volumes,

of

which

translations
in

and dreams
co-labour

criticisms
ecstasies mind
out

which

and
of

have

no

part,

but

only

strenuous

and
of

soul
I

and hold

body.
to

And
the

that
true

is

just

the

carrying practical

what

be

doctrine

of

conclusion

329

mysticism,
that is
high
much
true
or

or

if

objection
word, of

be
the

taken

by

the

reader
of life.

to

ill-used
that
it

Great

Work
to

It

is

almost
except

impossible
in

talk that

of in
to~

these

deep

things
and
For

language
is

every
misconstruction.

expression

in
even

every
when
space
or

word
we

liable
them

call

high rather

things, in
the

they
sense

are

not

high
are

in

place,

but

that

they

of

greater

intensity
that

than
the

the

shows
or

and

appearances

of

opinion

form

surfaces

superficialities

of itself
to

our

world
not

of

normal
to

conditioning.
mind, all
or

Spirit
soul,
or

in

is

superior
each proper

mind
work

to

soul

body;
to

and

must nature,

together energy, They

are
are

according

their

dignity, in
of
the
some

and
man.

in
not

perfect

equilibrium

perfect
one

descending
in
some

degrees
mysterious

thing,
aspects

but
of

mutually
another. For

way

all

one

should

we

regard
then
we

them

as

quantitatively be looking alone

;
at
or

distinguished
them from
we

solely,
the point

should

of
them

view
as

of

divided

body

should
then
we

regard should separated logically

them be

qualitatively
at

distinguished,
from the
we

looking
soul

them
or

point

of

view
them

of
as

alone;

should
then
we

regard be

distinguished,
from if
we

should
the
as

regarding
reason

the

standpoint should
we

of
at

formal

solely

; while

look

them

wholes

monadically
them from
an

and

synthetically,

should vital
of
same.

be

regarding

abstract

and
are

not

view-point.
other,

Nevertheless

they and

all

each the

the

same

in and

difference

different
their

in
is

Their

source

middle
unto

and the

end
of may Hermes

Man,

and

Man

alone

can

reach

Gnosis
we

God.
conclude by the with
the
"

And
counsel
fit for

therefore given
unto

daring doctrine

Mind

Men.

330

THRICE-GRKATEST

HERMES

If,

then,

thou
not

doet
know

not

make
For

thyself like
is

like

onto

God,
to

thou

canst

Him.

knowable

like
"

alone.

Make Greatness

thou

thyself
which

to

grow

to

the
measure

same

stature

as

the from

transcends
all

all
Time

leap

forth
;

every
then

Body shalt

; transcend

become

Eternity

and
"

thou

know

God.
is
and

Conceiving
thyself the
more

nothing

impossible able
Ufa
to

unto

thyself, all
arts,

think

deathless
way of

know

all

"

all
"

sciences, Become

every
than
into

lofty

all

height,

and
senses

lower
of

than

all

depth.
of
art

Collect fire
at

thyself dry in

all and
every
in the

all

creatures

"

and
same

water,

moist

Think
in

that

thou
sea,

the
not

time begotten,

place

"

earth, young,

in
old,
"

in

sky
dead, if thou

yet

womb,

and And

in

after-death
knowest all

conditions.
these

things

at

once

"

times,
canst

places,
know This

doings,

qualities,

and

quantities;

thou

God."
is

the

Straight

Way,

the

Good's

Own

Path,

the

Ancient
"

Road.
thou

If

but

sett'st

thy

foot

thereon, be
seen,

'twill
both

meet

thee
and sailing,

everywhere,
when thou

'twill

anywhere

where

dost by
For

expect

it not

"

waking, speaking, that is

sleeping, and

journeying,
naught

night,
there is

by
naught

day,

saying of

not

image

the

Good." And
so

for

the

present

writing and
the

we

bid
of

farewell
his

to

Thrice-greatest
the
the
across

Hermes
of

teachings

Mind, that
to

Shepherd
Mercy the of

all

men

"

with of
us

heart-felt
his
once

thanks
has
come

by
ub

God and

the

echo

voice
more

ages

bidden

remember.

Index

Aah-Tehuti,
Aahla,

66.

JEacus,
of

i. 303.
i

Territory

Illumination,

i.70.
Aall,
i. 33.

jElian, JEon,

103.
66, 92,

ii.
161

128,
;

175,
become,

232,

870,
190
;

iii.
birth

117,
of

ii

Ian,
Ab,

i. 55. i. 89.

the,
i.

iii. 160
399
;

; circle

of

infinitude,
of

ties communi-

Abammon,

the

Teacher, Story

iii. 285.
of,

the,

in

Phoenicia,
410
;

403
or,

Abbot
Abercius, Abortion,

Olympics,
ii. 55.

i. 384.

demiurgic,

i
;

eternity
i.

iii ii. 366.

91

feast

of

the,

403

in

835,

Theurgic Logos,
in
to

literature,
i.
406
;

i
i.

410;

Abraham,
Abraxas, Abraxoid,

i. 253.

Mithriac,
;

399

i. 82, L L
82.

402.

Plato, the,

i
408
of

404
;

song
time,

of

praise
i. 405;

is not

Abydos,
Abyss,
Accuser,

292.

boundary ii. 27,

80,
81,

all universes,

i. 892

i. 408,

269.

wealth-giving,

i. 402.
l.

blind,
the
i. 350.

iii. 281.

JEon
ii. 265.

or

Jfions,

182,

ii

240.

Achaab,
Acbflea,
Acharantus,
265.

Husbandman,

JEon-doctrine, JEonian
Essence

the,

387,

ii. 190.

Above,

i. 152. ii.
i. 407. 192,
i. 244
;

the

Husbandman,

ii.

JEonic

Consciousness,
of ii.

Immensities
i. 400.

Egypt,
32,

Achemides,
Active
Acts

iEonology,
the,
i. 225. ii.

248;

Principle,

Hellenistic
238,

of

John,

i.

286,

55,
in,

JEonfl,
411

ii. hymn ;

873

of, origin ; father the,

401,

405.
i.

of 43 ii.

the, Great ;
241

iii. 157
183,

; mystery ritual ii. 248, iii. 156.

182,

Silence,
of

of Mother

ii.
of,

Ads Adam,

of
body

Philip,

i. 147. 149,
;

Pleroma,
*"

i of,

408,

ii.

245;

L of,

115,

iii

277,

281

"

rootage of

ii.

817;

type

i. 281

celestial,

i. 146.

the,

ii. 282.

Adam
Adam Adamant,

(J.),
Kadmon,

i. 836. i. 146.

Aerolites,

iii

58.

JEsculapius, jEther,
i.
;

oult
84, 101,

of,

i
iii. of

468. 50,

i. 392.

98,
i.
;

101,

Adamas,
Adams Adomenon, Adonis,

146,

159,

161.

125

the

height
or,

the,
92

238

(see Maraham).
iii i. 151,
305. 156,

quintessence

ii

Mighty

Whirlpool,
294.

451.
i. 188,

^Ethiopia
^Ethiopian

(see Ethiopia),
queen,

281.

Adoration

of i ii

images,
430,

ii. 286.

316.

Adrasteia,

iii. 116.

Again-becoming, Agamemnon,
i

ii. 76,
446.

83.

Advent,
Adversary,
281.

171.
Agree

with

thine,

iii

Agathodaimon, 479, 881

i. 218,

85,

98,

105,

109, 168
;

ii

iii.

156,

157,

832

INDEX

Osiris
261;

disciple
Literature,
of,

of, iii.
810,

478,
257,

iii.
816;

Almond-tree,
Alone Good

182. ii
283.

Father,

sayings

iii

816;

type,

Alone-begotten, Alter-egos,
ii i
465. 43.

i. 408,

iii

278.

iii
Age,

261.

Golden,

iii 87.
thine

186;

of

seven

Amasis,

years, Agree with 281.

iii

Ambrosia,

161.
i. 50.

adversary,

iii

Amelinean, Amen,

74,

274,

337.
to,

Agrippa

(Cornelias),
i
Masda
826,

IS.

Amen-Ra,
Amenhotap, i 826.
on,

Hymn
u

i.

131.

Ahriman,
Ahura

826,

400.

467.
i.

(see Ormuid),
monograph

Amenhotep-Aselepius,
Amentet,
l

473.

Aion, i887.
Aipolos,
Air,

Reitzenstein's

804.

Amenthe,
i. 175, 842,

804.

177.
129,

Amend, 210.

879

Place

ii very

iii. 66,

with
Amsrioan

Unseen

Father,

of i. 70.

Union

Air

iii. 17. air, Air-spaces, iii. 205.

Enqfdopaodia^

i
321.

24.

Amme-ha-Aretz,
Ammianns
Ammon,

iii

Akasna-Ganga,
Akhmim, Akron, Aiax, i

i
282.

110.

Maroellinus,
i
308 is, 100,

i
149, 298

113.

101, iii
;

273,
;

471,

864.

ii
that
i. 148, 286.

; King,

Kronoa
of,

i. 446.

ii
;

279 words

sayings of,

iii
215,

Alalkomeneufl,

307,

813
;

iii

152,
;

Alaric,
Albinos, Alohsmist,

ii

401.

216
i

temples

of,

ii. 279

(Zens),

iii. 227.

318.

the i

true,

ii. 189.

Ammon-Kneph,
Ammonius,

iii. 158. iii

285.

Alethophilus,
Alexander, Cornelius Alexandria,

18.

brother

of

Philo, i
;

i. 204
164.

Amoun,

i
i. 278.

274,

iii

61

meaning

(Polyhistor),
i.
99,
;

801

Jewish
of,

of, Amphithemis, i. Amphitrite,

Amsu,

149.

colony

of,

i. 204

Library

i
327.
i. 346,

359.

197.
Alexandrian
200.

religio-philosophy,

i.

Amulet,
Amygdalos,

849.

i. 182.

Alexandrine
gospel,

Gnostics
i. 88.
i. 314.

and

fourth

Amyxai, Anacreon,

183.

cup
i

of,

167,

193,

455.

Alexarchus,
Alkyoneus, All,
ii.
810

Anaktoreion, Anaximander,

180,

ii

171. 179.

i
;

149. in

iii

178,

of

the,

all, ii. 228

Good,
409

ii.

221

Anebo, calumniators Angel,

;

iii 286.
recording,
371.

; genesis

64

; sovereign,

of the,
master

406

; and

ii. 175
oue,

of
; is
one

the,
one,

; and

Angel-chief, Angels, i
;

i
the,
;

284.

ii. 118 809

844
;
;

ii. 218, i.
186,

268,

808,
280,

i. 240
of

of

Darkness,
198
;

and,

ii.

424

threefold
ii 265.

divided,

165

ii

355,

eldest iii. 239

all, i

evil,
424
;

; of Light,

perfected,

All-Father
All-form,

Mind,

ii
194.
to,

8.

i paternal, " 32; words,"

Anger,
108.

159;

tongue
248.

of,

ii

ii
Hymn

185,

ii

224.

All-god,

ii

Animal,

hylic, ii
l.

63

; soul,

ii

246

All-goodness,

ii

844.

spirits,
Animal-soul Animals,
80.
ii. 282

863.
cosmos,

All-perfection,

iii. 255.
i. 888.

All-receiving,
All-seed All-seeing

of burials
;

i
;

863.

of, i 295 of,

;

celestial,
46, 51
52,
;

Potency,

ii

Light,
ii
ii
864.

ii. 268.
896.

earthy,
388, i. 858.

oircle iii 801

102,

iii

sacred,

ii

All-sense,
All-soul, Allegory,

iii

288;

worship

of,

145.

i. 200.

Ankh-tie,

61.

INDEX

333

Ankhnes-Ba-Neferab,
Announcement,
Annu,

i. 78. Great,

Aratus,

814.

ii 170,

817.

Arbiter
Arcadia,

(Thoth),
i
376
Book i
Form,
;

58.
of, ii. 288. Moses, i 197.

74.

Mount

Annuals

(winds),
L
842.

i. 816.

Archangelic Archemachus,

of
801.

Anpu,

Anthropos,
of

Myth
humanity,

of, i. 148

type ; Protoiii. 278,

Archetypal, Model,
235
;

ii
241

6,
;

8,

9,

29

189.

i Seal,

286,

Pattern,

Anthropos-doctrine,:i
282
;

198,

i
ii

285.
66
; ; of every other Soul, ii 71 ; of ii 198.

Zosimns

on,"i
814.

196.

Archetype,

Antioleides,

i
the

light,
i. 298.

i I

241

Antigonus
Antuegomena,
Antoninus

Elder,

Time's, Arohi-charila, Architect,

Archontios,

229,

i
Pius,

870. i
464.

810.

iii. 122,

125,

285.

Ants,

iii. 85,
i.
842.

86.

424.

Anubis,
822,

88,

100,

288,

284,

815,

Aroturus,

i
305,

288.

Ares,
95, 446, 449.

327.
811.

Ape,

87,

Argives, Argo,

i. 299, i
296.

Ape-form, Ape-Thoth, Apelles,

i

i L

95.
462.

Argus,
Andaeus,
181,

iii

282.

298.

Vision
i. 88.

of, i

488,

452.

Aphrodite,

i. 61,
850,

151,
859,

280,

805,

Ariouth,
Aristagoras, Aristarchus,

827,
89,

852,

ii

845,

iii

267.

816.

i. 100.

Aphrodite-Helen, Apion,
Apis,
804,

iii. 182.

Ariston, Aristotle,
292, 822, 803,

i. 814.
i. 62,

i
i.

807,

887,
268,

ii

5.

827,

340,

862

; on

267,
807,

277,
811,

nerfumes, Ark,
288.

i. 864.

309,

887,

tables

of

the

laws

in

the,

855
image

;=

Epaphos,

i 814

; animated

Apocalypse

i 321. of Osiris, Jesus, iii 279 ; of of Untitled, Thespesius, iii 192;

ii

Arms

of

the

Sun,
iii

i. 881. 198,
209.

Arnebeschenis,
Aroueris, i
of

279, Isis

280. from

107,

282.

Arrival Vision

Phoenicia,

Apocalypais,
Apocrypha,

and,

ii

20

ff.

880.

365.

Arsaphes,
236.

814.

Apocryphal,
Apogeneses

ii

284,

Art-prose, Artaud,
Artemidorus, 352,
352
;

ii 300.
i. 27.

Apofcatastasis,
Apollo,
359
;

ii. 260. of souls, ii. 128.

298,

i
i
852

158.
; dyad,

279,
golden i 275. of

384, of,

842,

Artemis, Artificer
new

i
192

275.
;

curls

monad,

of World,

Time,

ii

of

this

iii. 118.
; Supreme,

Apollonius

Tyana,

874,

ii

Artist,
Arts,

ii. 290
iii.
40,

iii

266.

197,
Apology Apophis,

252.
of
a

198;

and

sciences.

Pcemandriflt,

ii

298.

iii. 199,

825.
;

818. of

Asar
Hermes,

(Osiris), i. 276
i. 302.

and

Ast

Apophthegm
Apostles,

iii
195. of

88.

867.

Memoirs

of, i
163
;

Asar-H"pi,
Ascension
Ascent

Apotheosis, iii. 222.

ii

Hermes,

of Isaiah,
the

ii

282. ii
41

Appendages,
Appetite,
78.

iii

145,
;

181.

of Straight,

Soul,

ff. ;

i
i

428. 460.

iii

75

and

heart,

iii.

Asclepieion,
Asclepius,

i
198;

127,
the

469,

ii

391,

iii

Apple,

of World-Eye,

the

eye,

iii. 166

of

the

184, the

Healer,

467;

ifi.167.
ii
307.

pupil

Appuleius,
Apu, Arabs, i
282.

Asclepius198.

ii. 279. of Taautos, Imuth, i 461, iii

96,

272.

Asclepioses,

many,

iii 221.

834

INDSX

a,

iii

277.

Authentic
Authentic

iii
Name,

818,

819.

Ashes,

i. 865.

the,
400.

ii

252.

Ashvaghosha, Aahvattha, Am,

Asp,
i. 281. i. 856,

ii. 44.
ii 317.

Autozoon,

i
ii

154,
224. 143.

Avarice,
Avatara,

iii
iii

357.
i. 365.

Avengers, Avenging Awake

829,

50. i. 91,

Aspalathus,

Daimon,

ii i

15,

40.

Asphodel,
Am, i
290,

iii

184. 422
; bound,

thou
Ritual
1,

that

steepest,

16X1

807,

Azazel, Azoth,

of,

806.

i. 305,

380.

281.

Ass-like,
Assyrians,

i. 805. initiations
of i. 285.

of the, L
155,

151

Ba,i89.
Baba, Babe,
i 829.
216.

mysteries
Astarte,

the,

426.

ii
wnd

Astral
crater,

body, i
453.

the

true,

ii

172;

Babel

Bibel,
295

iii

179.
ii 296.

Babes,
112.

ii

; new-born,

Astronomers, Asaras, At
-one-

iii

Babylonian
i

cultus,
115.
caves,

i.

879;

mud, Tal-

iii. 180.
men

t,

ii

50,

190,

371.

Bacchic
i
i
212

458

mysteries,
;

Atalanta,
Atem-cult,

i. 446. i. 88. i

; initiates,

191

orgies,

811. ii
; infant,

Atf-crown, Athanasiu8,
Atheism,
i

71,

77.

Bacchus,
414

56;

starry

cap

of,

ii
278.

72.

308.

Bad,
Balaam

841.

Atheists,
Athena, 852,

i. 296.
i. 62, 359;

(BUeam),
80
;

iii

279
Man,
iii

Jeeehu,

273,

286,

308,

343,

ii

the

Lame ii
80,

i 279.

885

hebdomad,
iii The, 183.

275;

house
Athenaeum,

of,

=Nicolaos, Balaamites,
Balance, i

i 55,
i.

165,
64, 64

ii 72,
;

80.
ii
95, 118.

68.
61,

Athenagoras,
Athenais,
Athenians,

i. 59,
i. 285,

iii

220.

Balancer,
two

58,

Judge
i. 56.

of

the

286.

Combatant
in the

Gods,

Colonies i. 350.
i. 446
;

of

the,

i. 314.

Baptism,
light, ii

Cup,

ii

191

of

Athens, Athlete, Athur

850.

255

; spiritual,

ii

92.

Therapeut,
i.

206.

Baptist,
Baptize,

John

the,

470.

(Athyr),
Island,

282,

816,

887,

ii
lore,

87.
i
392.

Bardic

Atlantic
285.

106

names,

Barga,
Bam,

Da

(P. Angelo),
i i
436,

10.

i. 289.

AUanticum,
Atlantis,

108.

Barley-water,
i. 176
; Story

347. ii
135,

Plato's,

of,

Basilides,
160,

32,

98,
140,

107,
145;

i
Atom,

285.

400,

iii
of,

ii

269.

Excgetica
395. i
289.

ii.

215;

Hermes

Atomicity,
Atoms,
Atonement,

permanent,

ii. 215. and, Bastardy, i 384

; charge

of,

ii

51.

Great

Day

of,

806.

Bath-kol,
Bats

101,

279,
161.

285.

Atropos,
Attis,

i
i

442.
;

(simile), i
inner,

152 i. 1*6.

the,

179

will

Battle,
Baudissin

iii 6.
i. 128.

sing,

(Count),
295,

Atum,

130,

132,

134,

135.

Baumgarten-Crusius, Bear,
51, i. 176,
422,

13,

24. 101,

Atum-Ptah-Thoth,
Augoeides, Augurs, Augustine,
from

136.

ii

iii

861.

130,

131 62.

; Little,

iii. 51.

ii

278,
i

iii
110,

112.

Bears,
352;

ii

ii

tions quotaversion

Beast,

i. 398.

the

old

Latin

Beasts,

Great,

424,

425. 113,
114,

of, Aurelian

iii. 249.

Beautiful,
ii
281.

the,
of
the,

ii iii

118;

Sun-God,

Vision

16,

68.

INDEX

835

Beauty,
Gnosis,
144,
121.

ii

8, ii.

28,
128

iii.
; of

54 the

of

the
ii.

Birthday
381
;

of
of the
of

the

Eye

of

Horus, i
881.

i.

Good,

Sun's the

Staff,

146,

168

; of

the

Troth,

ii

Birthdays

Gods,

279

of

Horus, i
829.

i
of

882.

Bebi, Bebon,

Bithus
848.

Dyrrachium,

iii. 296.
i.

i. 829,

Bitos i. 20.
295

(see
; Pinax

Bitys),
of,

197,

iii

276,

Becanus
Become

Goropius,
JRon, it

iii. 277.
92, 192; matter,
;
awesome

190

all

things,

Bitter
i.

Chaos,
92
;

iil94. Becoming,
Beetle, Beginning,
i. 274.

path,
397
i. of
92,

ii.

862

L
i. 856.

888.

i and, Bitterness,
;

; water,

i. 92.

153;

cup
;

i.

284

of

philosophy,

139

God,
i. 92,

92

of

of, ii. Jacob

Bbhme,

897.
i.

Begrudgeth,

ii. 108.
i. 423,
424
;

Bitvs
monster

(see

Bitos),

197,

iii

294

Behemoth,
the
south

of

the

prophet,

ii. 280, iii. 297.

iii. 293.

land,

i. 427.

Bitys-books, Bitys-8chool,

Behnesa
ii. 17,

logoi
289.

(see Oxyrhynchus),
112.

iii. 298. i. 88
155.
; rite,

Black
141,

dog-ape,
149,

iii. 107,

Belly-lost, Beloved, Belua, Benci,

iii i
9.

ii the,
308.

ii. 85.

Black-robed, Blackden,
Blasphemers, iii

i. 382.
186.

ii

140,

244.
; Man

Benefactor,
218.

820;

of

men,

ii

Blessed
i

Land,
159, 164;

iii 282

Above,
i 155;

Nature,

Beqesu,

60.
149.

Nature
206;

Above,

152

; Ones,

ii
295;

Bergk,
Bernays,

Region,
ii. 98.

iii.

276,

ii

892.

Space, Blind,

Bestiaries,
Bestower

iii
of the
;

112.

Accuser,
189,

189

from

birth,

Spirit, the,
328,

ii

281.

iii. 281.
226. 89
; Solar,

Better,
Better
294,

i. 833 One,

ii. 89.
340,

Bliss, ii.
291,

ii

Boat,

i. 52,

270.

297.

Bocchoris,

i
i

272.

Beyond-same,
Bhakti-Marga, Bible
logia, of

ii

62.

Bockh,

107.
ii. 45.

ii. 119.

Bodhisattvas,
i.

Hellas, ii
286
;

the, of

198; Veii,

of
ii.

Bodies,

how

composed,

ii.
;

183

the

everlasting,
celestial,
ii. 329.

iii
;

30

glory

of
into,

285.

ii. 165

migration

Bileam
Biographie Birds,

(Nico-laua),
GtntrcUt,
108.
22
;

i. 165. i. 27.

Bodiless,
iii. 14.

ii.

88,

128

the,

ii

65,

iii

Birth,
239

iii.
; of

from

Above,

ii.

Body,

iii.
iii.

63

of
;

Adam,
of

i. ii

281
45

the
189,

JEon,
iii.
a

iii. 160 281

;

; blind

aery,
divine,
200
;

145
93;

bliss,

from,

Chamber
the,
iii.
68

ii

elements
all
151, 154,

of,

iii
iii.
of

of,
243

i
;

76;

of

Christ,
and,

ii

; encompasses

things,

conception
of,

46;

fiery,

if.
85
;

171; Man,

demiurge
ii
39

ii

244

; engine

of,
;

God,
i.

ii
425;

of

the
of,

Great
ii
321; ii.
;

; essential,

ii. 228,

250

in

house
i.
286
;

of

God,

ii.
95,
;
a

226;

76,
162

ii. 242,

of iii

Horus,
122,
241
;
new,

75,
160,

Jesus,
195

the

last,

187,

157,

of
240,

of divine,
250;

Man,

ii

; mysteries

of,

Law, ii 44 ; of the iii. 199 ii ; noetic,

ii. 124,
210
can

mixture
;

242

i
of
my

75

ii. 289,

and,
145, that of,
44
;

130

; spirituous,

soul iii
209
;

Osiris,

iii

122;

parent
282
;

of

bringing-into,
i
226

ii.

subtle, die, never

;
;

iii.

145,
;

ii

221

times

second,
ii.

79
;

in

standing, underii.

iii. 9
type

of
of,

transformation, iii.
49
;

ii

virgin,
244.

universal,

240

; way

of

this,

ii

ii. 125.

336

INDEX

Bodying,
Bbhme,

iii
Jaoob,

31,

86,
92.

88.

Breath,
of

iii i ii
the

199 282, 60

i
88.

God,

nT
;

of, gift 76.

two

iii

111

Boissonade, Bone
of

ii
Horus,

Brethren,
848
; of the ; of Typho,

the i

Horus,

i. 189,

i tea-hawk, i 189, 343.

Bonnet,
Book
Book ii. 108.

189,

848

of Brick-bat, Brimo, Brimos,

66;

Lord,
115.

147.

i
180.

i. 180,

314.

of

Brtaiking*y
tke
;

65. 54,

of

Dead,

i. 52,

55, i

69,
;

Brockhaus,

85. i

88,

290

flood

in

the,

109

Broiled Brother,
of Man, Brucker,

fish,
of

270. Lord,
85.

the, mysteries and Elxai, i 369. Book

iii. 186.

the
ii

James,

148

of

Book

of
of

Enoch, God, the

i I

126,

424.

i
i i

21. 49,

Book Book
to
"

467.
Logos i
166,

Brugsch,
according ii. 96.

55,

67.

of
the

Great

Bubble,

390.

Mystery,

Buddha, Three

Gantama

the,
of,

iii.

810;

Book

of

the

Living,"
tke

867.
ii
68, 265.

Bodies Great
seer,

ii

44.

ff.

Book

concerning

Logos,

Buddhism,

Vehicle 879.
108,

of; ii

44.

Book

of of

the

Master,

77,

Buddhist
Budge, i

i
89,
as,

78.
Book Ostancs,
Sacred,

52,

867.
158.

iii

277.
i
75. 285
ii. 81
;

Builder,
the Builders,

Book, Books,

The

mind Builder-Souls,

ii

iii 189,
311.

140. 140.

canonical, i Chaldeans,
821
;
on

ii. 892,

of

iii i

ff., iii.

Bull-born,

280,

118

preserved Gnosis, the

; of

from

flood,
;

Burials

of
i

Animals,
295.
men,

293,

295

of

iii. 231

Osiris,
Burn

Hermaic,
100,
289
115,

iii. 298
196,

Hermes,
iii.
282,

i.

living
his
i

855.

342,

380,

Burns
Buairis,
;

food
293,

publicly,
305.

270.

; of Hermes

described
;

by Clem.
iii. 225

iii. 222 of A., iii. Isis, of

hieratic,
;

Bato,

315,

347.
i
851.

316

of
208
;

Isis
;

Horns,
to

4S1,

iii
316

of

and Isis of,

;

Buys
By

Plato,

bios,

284-286.

Horus,
;

iii Manetho,
i.
456,

Lord

i
of

53

of

i
ii
;

104 of

Oabiri
Caducous,
Cainites,

(Kabiri),
i
i
me

127.
282.

Moses,

158;
of i.

the ii
124
;

61,
142.
not

iii

Saviour,
279
;

i
of

418

Taautos,
122,

Thoth,

Call

thou

Good,

ii

72.

Victim-Sealing, Bootes,
Boreas,

iii

223,

224.

Called,

i. 147.

i. 288.
iii. 132.

Calumniators,

ii

288, 822.

260,

iii

817.

Oambyses,
9
;

277,
i

Boundary,
Horos
or,

ii.

Great,
; of

ii

85

Cana

ii. 366

the

Spheres,

Cancer,

of Galilee, i. 415.

167.

ii

195.

Candalle
Light,

(Flussas), i (Ganobus),
Zens,
cosmic, i

10.

Boundless
i. 184.

93

Point, ;

the,

Canopus

296,

801.

Capitoline
i
288. i
162, 169.

352.

Boutos, Brain,

Carapace,

ii

321

of

ness, darkii
42.

the,

ii Caravanserai,

121

of selfhood,
288.

Branch, Brass,
Bread,
which
to
eat,

The,

i. 227.

ii i

sounding, distribution the i.

803.

Cardamnm,
iii.
given
224
;

865.

of,

Carpenter,

Estlin,
of holy

468.

Lord
246
;

hath

yon

Carriers
Caaaubon,

symbols,

264.

super-substantial,

21.
a,

86.

Cask, i
Cat,
i

drop
344.

from

190.

Breadth-depth-length-height-ray,
94.

Catalogue
i. 130, 138.

of kings,

277.

Breasted,

Catharms,

iii

210.

INDEX

337

Cave,

ii

126,

128.
269.

Christ
868.

-stage

of

manhood,

i.

867,

Oedrenus,
Oelsus,
of,ii
L

iii

147,

423;

True

Word

Christ-stats,
Christos,
Ckronicum

ii

98, of

243.

50.

descent

the,

i. 90.
i. 20.

Celts,

i860.

(Eusebius),
i ii
298.
; virgin, iii Ocean,

Ceremonies,
228.

Overseer

of

the,

iii

Chrysippos,

Church,
L

117

877.

Chalcidius, Chaldeans, Books

of
iii

19,

435,

ii

159. ii
465, 53
;

Churning
Chwolsohn,
Cicala,
ii
81

the

180.

i
the,

196,

327,
392,

ii. 57. song

of, ii. 292.

285.

",

280,
138.

324

; mystery-tradition,

Cicero, Circle

ii

of the
46,
; of

All,
51
;

Chamber
i

75;

of Birth, of Gold,

75 75. iii

; of Flames,

iii. 51

iii 47 ; of animals, iii. Life-producing,

i
428
; of

Necessity,
;

Sun, 194,

Chambers,
opinion Champollion,

34,

218,

266;

iii

52

of

types-of-life,

ii.

f. of, i 34 i 27.
150,

227.
Circles,
889,
192
;
seven,

ii

76,

iii. 47.

Chaos,
102
;

338,

388,

ii

27,

Circuit

(Eudoxus),
i

i. 269.
300.

the

bitter,

liquid,

Circumambient, Circumterrene,

191.

ii

276.
i. 287.

Character,
Charila,
Chariot,
of the
i

ii. 244,
310,

iii

179.

Cities

of

Refuge,
true,

311.

Citizens,
154,
238.

i
; of

221.

celestial, i Powers, i ii i iii i

429,

iii

173

City,

ii

109

the
245, i. 286

Eight,
246, 235
;

i. 57

of God,

285,

ii. 266
;

Charioteer,
Charity,
Cbarops,

430,

ii

270.

the

346.

grandest, i Intelligible,
i. 298.

the

the

Little.

803.
304.

Cheiron,

Civil
309,
iii. 158.

Wars,

i i
i

852.

Ohemia,
Chemmis,
Cherubim,

263, i. 282.

Claudius,
Oleanthes,

119.

847.
Epistle
i 168. of, tt. i 158,
mysteries,
of

i i
of

238.

Clement,
Clement

Second
of
235,

Cheyne,
Child

468.

Alexandria,
800:
on

the

Egg,

189

; of

God,

215,

the

ii. 255.

iii
ii likeness
of.

150

; on

the

tradition

the

Child-making,

68.

Gnosis,

148.

Children,

iii

of, 20.

iii

89

recognitionClementin*

Homilie*,
iii. 170, ii. 121.
of

I. 888,

ii. 72.

Oleombrotns, i
92,

176.

Chnouphis
ii
265.

(Ohnuphia),
i
i

477,

Cloak,
Closed

hateful,
lips,

ye

the,

i. 21 0.

Chnubis,
Chnum,

477.
477,
480,

Closet, iii
155, 159.

i. 209.

Clotho,
Cnoftsu*,

449.

Chceroboscus, Choir
145,

iii
of

112.

iii. 179. crowing

(choirs)
272,

daimons,
iii
102
; of

ii

89,

Cook,
162.

iii. 169)

nf, iii. 161,

278,

Gods,

ii. 206.

Cocks,
i

i. 896.

Chonouphis, Chrism,
190.

274.

Codex

BrurtomH*,

I. 60,

98,

ii. 28*

the

Ineffable,

154,

UnUtM
Coffin,

AjHwntyp*' I. 287.

nf,

II. 80ft.

Christ,
160,
241,

i iii
243

801
324

a,

ii

174

; the,

i. ii.

Colberg,

I. 22.

garment
48;

of a, i. 290 ; ; disciples of, ii God, ii. 249 ; of of,

;

the

birth

OoUmfannfth*
Colony, Colour,
224.

Ath**nitn*t

I. 81!

Ii. 864.
on*,

I.

891

my

Hlrn,

|.

"scourge"
ii. 117.

of,

ii

173;

tri

nmphant, Christ-baptism,

OolWMIft,
Combs
^

I.

104

ii. 93.

tint
-

fM"f
~

nf ffr"ntiP" I Mm* "f,

f|*
6?t

Christ-mystery,
VOL.
in.

198.

Combatant*,

Two,

ffff. I. flfl.
"

M'4

338

INDEX

Gome Comets, Common

unto

us,

it

48. 836
;

of,

ii.

207

matter

or,

fi.
the,

iii

52.

gaze

through
meaning

Me
of,

upon
ii

hearth,
; teachers,

iii
iii

171 287.
i.

ii.

179;
ii
;

85;
of,
ii
rebirth

i. 346

order,
290
;

134

Companions
of

of

Horns,
i. 270.

270,

196

passions
of,
ii.

paradigm ii of,

185

Odysseus,

357;
133,
;

sense-end139
;

Completion-Beginning,

i. 74.

thought
or

of, ii

sensible

Comprehensible,
i
184.

Incomprehensibles,

hylic,
i

ii. 167
a

sensible

image
ii
148;

of,
ii. 890
; and

884;

sphere,

Conception,
68
;

birth,

iii

this,

224.

Typhon,

i. 304.

Cotta,

iii. 231. iii. 282

;

Concupiscence, Conductor
Cone-bearing,

ii

224.
i. 159.

Counterfeit,
68.

of

Spirit,

iii

of Souls, i of
266.

Covent
Element, iii.

Garden
i. 316,
332.

theory,

253.

Configuration
276.

the

Cow,

Cow-horns,

i i

291.

Congress, Consciousness,
Nirvanic, Constancy,

ii

240.

Cowherd,
JBonio,
ii.
46.
244
;

272.
of

Cradle,
74, Crater,

Hall

the

Child

in

his,

51,

ii

45,

75.
ii
92;

ii. 390. ii. 55.

Coostantine,
Consummation, Contemplation,

Orpheus,
ii
161.

astral, Macrobius, Plato,

i i

453;

in

and
450
;

Prochtt, sidereal

Supreme, iii
or

151

in

94.

of Father

liber,

451

volcanic,

Contemplative
i
208.

Theoretic

Life,

452.

Crates, ii. 93.

Visions
new,

of,

380.
243;

Contemplator,

Creation, world, Creation

ii
C,

ii

of

the

Continence, Continuum,
Conybeare,
text

ii ii i

225.

iii

117.
51.

397.
219,
V.

71
i

critical

Creator,
of

i -myths, God the,

iii.

293

Word

Coptic
u.

D. of the Gnostic
282

200.

the,

iii
Word,

256.

Codex

Brueianus,

CreatorCreatures Cretan

iii

254.

Coptos,

works, i. 885.
;

the,

ii

51.

of Li^ht, civilisation, i 359. i

106.

51.
149.

Coriander
Corporality,

seed, ii

246,

247.

Crete,

212,

218.

Critias, Criticism,
MS.
ii.

Corpse, Corpus
of,
69.

sensation's,

ii. 121.

iii
i

315.

(Hermeticum),
i
6
;

quires

lost

original from,

Crocodile,
330,
858
;

77,

267,

283,

829,

ii

382

; sixty

tongue-less,
ii

i
382.

eggs, 357.

356,

Corruption's

chain,
104, 106,

ii
123. of

121.

Crocodilopolis,
Cronus

Cory,

(see Kronos),
iii
284;

i. 390,

ii i

144,

Cosmogony,
162
;

Chart
of

Orphic,

ii.

162,

Amnion,
; mystery

127;
deity,

Taaut,
i

i. 126.

Mithriae, i
400.

400

Cosinoi,

Seven,

407.
337,

Cosmos,

ii

325,

877,
;

iii. 89

Cross,
161.

286,

ii

367

seal

of

a,

iii

Animal-Soul

of, i. 353
most

beautiful,
ii. of, of,
i.

ii
118
ii. 325

147
;

wise

Breath,
; course

Crosswise,

iii
of

24,

47.
71.

of Cosmos, divine 133;

;

i. 91

Crown
Cruz

lives, i

i
61.

mysteries

iii
;

ansata,

egg

or

womb eternity, ii 125

body

of,

451

Cry

(of Nature),
i
32.

ii. 84.

imitator

second
358;

of God,

ii.
;

868

Oudworth,
Cult
of

higher, intellect
i.
146,

great ii.
of,

878

of, Horns,
;

ii. good, ii 128;

Jesus, Cultores
208.

jEscalapius, ii. 138.

et

463;

of

338

Cultrioes

pietatis,

ii. 373

intelligible,
275; principles

ii

167,

194,

Cumont,

824,

899,

400,

401.

INDEX

8S9

Oup,
i
ii.

ii 167,
191

86,
193,
;

iii.
455

278

; of Anacreon, baptism in the, ;

Darkness, 79,
;

i
81

91,

325,

451,

ii

4,

18,
;
;

80,

of divine

of Dionysus,

bitterness,
i.
452; 245

ii
of
; His,

189

comprehended
genesis
of, of

; carapace of, ii it not, i

121

125
;
serpent

the
iii.

fire

and,

i.

197

draught, I

i
drink,
iii.

ii. 31

; thrice-unknown,

284 ; which immortality, ii

94
;

i.
;

168

205

of the

; of initiation,

ii Dawn, New, Day De De

De

25

; torment

Land
iii. 96.

of

245. of, ii. 226, Eternal, i 80

in

which

King

drinketh, Water
of ii

167

of i.

Living
899;

bubbling-forth,
i. 454
; of

i. 826. of Light, I 196. Faye,

prudence,
198.

Tantalus,

Horrack,
Mysteriis, Sphotra

i. 49.

iii. 252.
Barbarica, of
;

Cnpido,

ii

809.

De

407.
54, i.
69,
64
;

Core
Cutting Cybele, Cyclic

of intellect,
of

ii
i

847.
293.

Dead,
88,

Book
290

the,

i. 52,

wood,

judge
the,
i.

of i. 78

the,

of, priests Qods, ii. 77,

i. 169. 89.

prayers
ye

for

; things,
;

if

have
;

eaten,

175
of,

raise,

i
; ;

Oyclopcedia i27.

of
i. 158,

Biblical

Literature,

373

rising
168.

resurrection from, i

ii.

165 168

178,
from

iii
graves,

Cyllene,

shall

leap
;

forth

the,

Cylinder, 177,
Cymbal,

176,

439,

iii

101,

175,

172

sheeted,

161

the,

178. tinkling,
i. 303. 56,
120.

172.
Death, i

417,
ii
;

ii
;

39, of is

126,

209

Oynocephalns,
Cyperus,
i
364.

i. 55,

living,
ii
300

121

the
no,

there

serpent, ii. 124

; Way

Cypress,
Cyril's
251.

i. 864.

twelve of

fates

of, ii

249

of,

Corpus

XV.

Books,

iii.

ii

18. i. 88. Water,

Death-genius, iii
92.

Oytherea,

Deathless
Deathlessness,

ii

18.
;

ii

128

Way

of,

ii

Daimon,
91, i
essence

i. 324,

443
;

ii. 15,

40

Chnum

avenging, the Good,

iii.
281

i.

39.

Decans,
;
names

i.

100,

iii.

45

Egyptian
-thirty,

477

of,

counterfeit, is activity,
;

of, iii. 54

; Six-and

ii.
i
84,

273

iii

45,

46.

evil,
402,

i
ii

865
156,

Good,
199, 203,
; Good

97,
206,

Deep, Deer,
Deinon,

Infinite, form of i. 307.

a,

i. 390. i. 191.

204,

iii. 150,
94
;

156,
a,

255

Holy, 171
;

i
self-

mind

ii.

154,

Delphi, Demagogue

i 256,

310;

Oracle

at,

i 349.

born,

iii. 120. iii. 287.

(in Plato),
i 305,
318,

i. 431.

Daimon-Chief,
Daimones,
choirs iii 102
of,
;

Demeter,
iii. 49
;

845,

350,

iii

ii
ii.

818,
89,

375,
272,

232;

limbs

of, i

347

; wanderings

273,
the,

277,
;

Concerning
of,

ii. 282
on,

of, i 298. Demi-Gods,

106.
130,

hierarchy
i
299
;

ii. 314

; Homer

Demiurge,
22,

i
; of

457, ii
244

ii

33,

iii

incursions

of,
;

ii

277
of

; in

30

birth, Sun, i

; of God,

service, i 298.

ii.

274

Theory

the,

iii. 240

the Mon,

ii
410

269.
;

Demiurgic
Energy, ii Soul,
i
130.

Mind,

i.

Daimonial Daimonials,

ii

137.

137,

ii. 35

Thought,
74, 75.

iii. 56.

Democritus,
229.

i. 328,

iii. 297.

Daimonic Dmmascius,
25,

ii
91,

Denderah,
166,

73,

152,

ii

19,

Deo

nubere, i. 409.

i. 216.

260.

Depth,
i 850. i.
125
;

Damatrios, Dark
149

Der-el-Bahari,
mystery,
;

i. 120.

mist,
;

iii.

Descent from Kore,

of

the Head
350

Christos,
Above,
; of

the, i

90

space,

ii

26

wisdom,

the

169

; of

87,91.

Man,

ii 84.

340

INDEX

Desert,

i. 168.
ii. 161
; ;

Discourse One,
bonds
ii. 254.

on

Sense,

ii

181,

181

Desirable,
Destiny,
299.

Discourses,
iii.

Detailed,
Ones,
of

ii
iii.

264.

iii.

69

of,

Disobedient

148.

Dispensation
Way

all

tilings,
ii.

ii

158

Destruction,
i. 182.

that

leadeth

to,

of the Divider
Divining, Divinity,

Universe,
of

173.
236,

all,
art

the,

i
262.

Detailed,
264.

ii.

287

Discourses,

ii.

of, Feminine, of,

ii
;

32

ness Greatof,
n.

Determination,

ii. 357,
i. 166.

858.
311,

ii

309

Reason

Deus
Devas,

Lanus,

318.

iii. 180.
i. 28.

Dodecagon,
Dodecaschcenus,
of fisherman, iii.

805.

De"eria,
Devil
164.

iii
90,

155. 284,
352,

taking

form

Dog,
296,

i.

87,
822,

277,
342,

288,

215, 858,

325,

358,

Devotee
Devotees,

of

God,
race

ii. 189. of, ii

;

422.

241.

Dog-days,
ii
114
;

855. i
355
;

Devotion,
181, 136

iii. 288
;

God-gnosis,
ii.

Dog-headed,
Dog-town, Dolphin, Door, i
iii

ape,

55.

and

Gnosis,

854.
113,

Way

of,

ii. 119. i. 289.

of

180.

Devourer,
Devourers 425.

About

the

Inner,
280.

iii.

275;

the

Unrighteous,

i.

Inner,
Doser,

iii

274,

465,

iii
or,

155. i 189.

Dharmakaya,
Diabolus,
Diaconio,

ii iii
288.

44,

45.

Double,
Dove, Dowsing Dragon, i

image
352.

i. 800.

in

the
94,

Mind,
852,

ii.
422,

255. iii. 112,

Diadochi,
Dialogues Diaspora, Diaulos, i

102.

with
i. 255.
149.

Tat,

ii

287.

180

lower, ;

426.
94.

Dragon-slayer,
Drainer
of
Water,

ii

89.

Didymns,
Dieterich,

ii. 72.

Draughts,
84,

i. 278.
ii. 222
;

i.

82,

90,

92,

94,

Dream,

of

Scipio,

i. 418.

197. Diktys, Dinarchus,

Diochite,
i. 271, 286. 236.

Dream-sight,

ii

130.

Dreams people Drexler,

Druidical
256. i
311. i. 352.

and
of,

ii

ecstasies, i 162.
166.

iii

208

; tfct

i. 292.

i. 115,

Diocletian, Dionysiac Dionysian

ii

800.

Gnosis,
i. 200.
66
;

iii

296.

rites,

Drummond, Dry, Du

iii
Preau,

night-rites,

space,

ii.

75,

76.

Dionysius
Dionysius
Dionysus,
805,

(the
i
310,

10.

sculptor),
i
298, 345,

J"geensis,
281, 313,

62.
801, 802, 416,

Dual

Soul,

ii. 169. ii. 81, ii

140.

Dualism,
Dualistic,

115

ff.

347,
311
; cup

453

bull-formed, ;
452 814
;

i i

of,

Dualists,
Diimichen,
;

Theory
i. 49.

of

the,

828.

i
i

gladsome,
;

312 of,
;

; ivy

of,

mysteries
i.

311

Duncker

and

Schneidewin,

148.

Osiris
312
;

and,

310

relics
161
;

and
318.

Seraele,

i of, Spirit

Duration,

ii. 211.

""warf,
Dwelling

iii
of

165.

is, i

the

Golden

One,

75.

Disciples

of
i. 481. of

Thrice

Greatest

Dyad,

275,

414.

Hermes, Disciples
God, i

the
; of

Christ,
the
;

290

of
;

Eagle,
ui.

i
133,

56,

284,

830,

422,

446,

449,

254 of,

Logos, the iii

243

180.
209,

Triad
169
;

476

Twelve,
308.

Earth,
the

ii.

iii
156
;

66,

180,

961; in,

of

Wisdom,
of the ii 347.

black,
; ;

blood-red,
;

Discipline
of

Priests,

iii

224

277

fiery,

iii

277
i

fleshly,
;

in.

Souls,

277

depths

of,

413

Let

there

isdh

S41

be,

in.

362
; Sow

i. 150
Yery

rexmal. God of
m.

i
cm.
:

SID

jt*L
23
;

LSU. SaEsnexi.
276
:

GoxiimrasioiB
lite
of

of 15$.

xn".

earrh,

17

tiicj.

in.

One, bocy,

iL

"44.

277.

Ewmwna
n.

iii.

200: ii 311;
m.

Earth-and-Wsier. Earth-bora,
Ebera Papyrus,
SOL iL
4*

".

ft. 37.
n.

; fc^L

121.

luaznT otic. fntaidatij" and

115;
earner

four,

with.

50.

Ebionitea/L
Ebony,
L L
iii iL
87.

Kiffphamaa,
rTtftnarrian
L
5*,

L
logok.

330.

477.
175
;
amenta,

EcKpsea, Ecliptic, Economr, Ecstasis,'

32L

1#0.

177.
28,

EjaosnCL
iii
iL
61. 361,

175,

179,

180,

iL

171.

E2ia,
303.
;

359.

251,
;

157,
L

EkkLim,
I

Sons

of. L
;

159.

Eden,
of, L

159

brain,

167

rirex

"3xaL
Eijaan

71
staxe,

Book

cf,
152.

$69.

187.
L
900. iiL 100.
121,
131,

L
holy,
L

"

Edersheim, Efflorescence, Efflux, Eg*,

L

! Emanaiina,

iiL

121.

|
122.
336, 3S9,
;

Emanations.

S4.

God's,
125,
;

iiL
126,

I
462,
L fist,

Embalmment, Embarking, Embryology,

L

Ritual
321.
iL 102.

of,

460.

iL
891;

282

Child
from, sphere
182.

of,

139
;

God
;

L 392
or,

skull-like,
;

I Embryonic

stages

of iiL
159,

Incarnation
6$.

L 891

427

bing, throb-

(P"afu
Empedodea,
L
362, iiL

Sopmia).
L

L Egregorea,
126.

300,

435,

iL

iiL

187

Watcher*,

237.
iL

Emptiness,
is

174.
93.

pt,
sven,

body,
iL
351

i.
;

164;

image land,
L
;

of
70
once

Enciistra, EncydopadU, Encyclopaedia

iiL

holy
of,
iL

(Panlyt,
Britannica,

26,

33.
34.

sacred
sea,

language
L
317
186 of,
;

280

L 108.

geographical

symbols of, iiL

823
;

Encyclopedism, End,

107,

of, iiL wisdom Egyptian

; theosophy

315.

iL

98.

Endymion,
L
54
;

151.
211,

of doctrine, Greeks,

Decans,

alphabet, iiL
iiL
95

337

names

Energies,

iL
iL 40 203.
;

212,
;

iiL

37. UL

emanation

Energy,

259

and
iL

feeling,
160,

; ;

teachers mysteries,

of

34,
180,

of

God,

178,

iiL of, rhetor,

B.C.,

286 50
;

grades
28
1000
;

philosophy,
;

Enformation

according
birth, Justice,
iiL 50.
126,
; ;
on

to

Gnosis,

iL L

299

syncretism

iL
Engine
34

246.

135;

translation

of
;

iL

39

cosmic,
;

iL
the

from,
Egyptians, 38,
164.

iiL

294.

of

iL

41

of

Gospel
142,

according 153,
242,

to tike, i.

universe,

150,

iL

54,

Enoch, Entrance,

Book i.

of, L
321

424.

of

the Light,

Golden
L 79.

Egyptians, 274. Eight, doad L

or,

Greek

disciples

ot,

Heavens,

L
224.

75

Envy,

iL

71
L
L

; at

the,
;

iL

228

og;

Epachthe,

L L L

350.

275
86,

spheres,
i. 320.

iL

275

Epaphos,
Epeius,
Epicurus,

314.

wardens, EightandEighteen, Eighth, El-Khargeh

iL

121.

446. i. 323. iiL

twenty,

319. 16
; sphere, iiL Oasis,

Epimethens,
iL
216.
42

274,

280,

282.

ff.

Epiphanius,

iL Feast
L

79.
of,

Epiphany, Epiphi,

iiL

160.

El

Shaddai, Horns,

159. i. 279, 280,

334,

331.
93,

Elder

343,

Epopt,

iL

iiL

188. ii. 21,

867.
Eldest Elect,
of all

Epopteia, Angels,
iL

i. 263,

iiL

159.

i. 19a

Epoptio, Equator,

862

; mystery,

862.

147,

117.

iiL

177.

342

INDEX

Equilateral
Equilibrium, Er, Vision

triangle,
i of,
40,
422.

i. 805,

859.

Evoi,
Excerpts

186.

56.

from

Theodot**,

ii. 251.
ii. 201.

i.

413,

426,

428,

Executioner,
Exegetica
of

mind
Basilides,
iii. 206.

the,

437,
Erataoth, Erdmann, Erebus, Eros, Error,

ii. 15, i i

187.

ii.

215.

Exhalation,
Existing

82.

Non

-existences,

184.
195.
914,

i. 125. i. 125, ii. 224. i. 159,

166.

Experience
345.

ii. 809,

Expository
iii. 54
259,
;

memory, and Sermons,

to

iii ii.
250,

Tat,
263,

iii. 216,
264,

256,257,

Esaldaios,

262,

266.

Eschenbach, Essence,
55
;

i. 62.
ii.
269,

Eye, iii.
84
;

first,
199
;

iii

of,

altogether iii. 165;

all, heart's,
;

214 ii.

spelt
;

121

of
;

of

God,
ii

ii.

113,

intelligible, Horns,

336

House
;

of, of
253

288

276,
390,
;

iii
454,

57

moist,

incorporeal,
;

iii. 253

intellect,
; papfl

i
one,

187,
i.

388,
391

ii. 4,

75
;

ii. 308
of, i.

; of

mind,
394;
;

ii.

primal,

iii. 56

of

84,

Pupil
of
the

of

tat

seed, Essenoe-chief,

i. 156.

World's, ii. 341.

129;

iii. 159

soul,

in.

Essenes,
395.

i.

30,

208,

869,

378,

ii

Ezekiel,

spiritual, Hebrew
i
or

i. 214.

poet,

i.

164.
;

Ezekiel,
iii.
man,

154,

227,
of, L

379
238

Merca-

Essential,
250
;

236

; birth,

the,
321.

ii.

bah,

Chariot

; Wheeb

ii. 116,
366

251,
;

of, iii

173.

Eternity,
iii.
91

ii. 325,
; become,

JEon,
;

i. 229,
cosmos

ii. 188
;

Fabricius,

i. 5,

ii. 263.
L
218.

imitator
91
;

of,

368

of

eternity,
of,
i. 405 899

i
;
;

Face,

i. 433

moving

image

Fairbanks,
Famine
Seven,

; of God, i. 159.

illumined
maker
of,

by
i. 66
;

Logos,
prince i. 316.

i.

Years,

Inscription

of

the

of, i. 182.

466.

Etesian
Ether,

Winds,

Famines, Farrar,

plagues
ii. 55.

and, ii

iii.

49.

125.

Etheric
206.

double,

iii.

206

link,

iii.

Fast

to

the

world,

239.

Fate

(see

Heimarmene),
iii
61,
;

ii
85,
265

7,

201,

Ethiopia
Ethiopian,
119.

(see ^Ethiopia),
i.
88
;

98.

202,

273,

domad heb;

enchanters,

i. ii
885

of, ii. 251

;

and
of,

necessity, ii
49, in.

procession
826 60
;

Ethiopian Eucharist,

History, ii. 94.

i. 106.

273,
iii

282,
36,

providence
Sermons
on,

and,
ii

55,

Eudoxus,
332, 343,

269, 345.

274,

293,

805,

217.
Fate-Sphere, ii. 41,
439.

282,

283.

Euhemerus Eunomus
Eunuch,

(see
the

Evemerus),

ii. 162.

Fates, Father Good,

Locrian,
of,
188;

ii. 300. i. 186.

waters

of

the ii

eons,

i
who ; House

411

Alone
the
i

business L

283;

is

in

Euphrates,
i. 426.

of

the,

Hidden,
224
;
own,

209

of

the,

iii. 242.

Euripides,
Eusebius, Eu8tathius,
Eve,

323,

852,
123,

357.
370.

Father-God,

ii
i

6.

i. 20,

Fatherhood,
73. Fatherless,
iii i

150;

of

God,

i. 172.

iii. 280.
Gospel

242. 191,

Eve,
238.

of,

i. 142,

ii.

24,

25,

Fawn-skin,

811.
269.

Fecund,

iii

254,

Evemerus
296,

(see Euhemerus),
297
; theory

i.

257,

Feeling,

of,

i. 295.

Everard, Evil

i. 12. angels,

ii.
91
;

355,

iii.

239 855

; ;

iii 84. energy and, Fellow-rulers height, ii. 302. of fire, i Fence iniquity, 427 of ; of i 162. teeth, 427; the of
Ferment,

create,

Daimon,

125,

896.

pleroma

of,

ii. 118.

Fever,

iii. 115.

INDEX

343

Few,

the,

i. 207,

ii. 846,
i. 8,
9,

iii. 11. 19.

; ruler,

Flood,
in
i.

i
Book

106,

ii
the

88,

iii.
Dead,

154,
i.

276
109

Ficinio,

Marsiglio,
body,
;

of

; ;

Fiery
166

ii.

154,

171 i

books
in

whirlwinds,
a,

409.

preserved Egypt, i the,

from
817
;

the,
He

i
who

118

habited in-

part, Fifty-six-angled,

Fifth

ii. 818.

i
those

169, of the,

170;
i

of
154.

305.

Nile, Flower
Food,

ii. 83
of Fire,

Fig-leaf, Figs,
Finger

i. 812.

iii. 138.
form of, ii.

i. 349.
on

twofold
of,

817;
i. 86.

lips,
;

i. 349.
fence
;

forms

ii ii

317
829,
21,

; of

Gods,
382,
292.

Fire,

ii. 810

of,

i. 427 of,

; very

Forebears,
;

381, 98,
12,

iii. 5.

fire,

iii.

17

flower
98
;

iii

138

Forefather,

iii

knowing, God
robe
sons

iii.
i.
130

and
of,
snow,

mind,
i.

Foreknowledge,
;
;

iii
iii. 262. ii. 12, of
sins,

58,

96.

of,
of, of,
;

; ordeal

79

Foresight, Forethought,
Forgiveness

ii. 152
iii.

; and

i. 95 of,
;

39,

iii. 22,
251.

280.

186

sphere
5,

i.

428
water,

voice iii.

of,
66.

ii.

26

and

Form,
29
;

ii. 9

; archetypal, distinctive, ii.

ii
244

6,

8, 9,
;

of
one,

Fire-tenders, FireFiretree,

iii. 199. ii. 817.

divine

similitude,
; root

ii.

319

ii
199. 262, 263, 264
;

85
398.

of, ii. 193

; servant's,

workers,

iii
iii.

Firmament,
water

Formless Formlessness,

state,

ii

31,

45.

above,

i. 188.
iii. 194
;
or

iii. 27.
iii. 166.

Firmaments,
211.

layers,

iii.

Fornication, Fornicator,

ii

202.

FirmicuB First, God,

83;

Maternus, egg,
l
man,

i. 477.
;
essence,

Fortune,

ii. 341.

i. 391
839,

iii

55

Fount Four,
311

of

Light; 337, quarters,

i. 74.
ii.

iii i.

85

Hermes, ;
189,

ii.

i
;

65

elements,
;

ii. of,

115,

ii.
;
woman,

27

i i
60,

93

sets

ii

(Poseidon), cube i ii 27. 189,

First-born God,
of
water,

i.

275

828

; winds,

61,

84.
320.

Fourteen ii.
203;

pieces,

i. 288, from

His,

i.

Fourth

Gospel
l.

Alexandrine
from,

227
Fish,
56 269.
;

i. 898.

Gnostics,
cosmic,

38

quotations

broiled,
great,

270
425

; ;

ii
i.

194. state,

taboos,

Fourth
Foxes

152.

have

holes,
force

iii
of,

85.
894.

Fish-eater

(Oannes),
i. 271.
i.

149.

Fragrance,
Frazer,

Fisher-soul,
Fishers,

i. 158.

59,

61

of

men,

59,

From

Thee

to

Thee,
i. 182.

ii

281,

254.

872. Fishes, Five,

285
i. 373. i.
;

Fruit, Fruitful,
;

Perfect,

177.
iii, 305.

336

branched,
the,

i
203
;

266,

Fulgentius,
Fullness,

Fifths,

Mer-

iii. 325

of

Godhead,

ii

i. 109. curii, Five-branched,

117.
nor

from,
of

i. 265.
i. 98.

Furies,

i. 327.

Flame,

457

; rite

the,

Flame-coloured
Flames,
of, Flask

robe,
of,

881.

Gabriel,
;

i. 422,

iii. 211.

Chamber

75

Region

Galaxy,
Galen, i

416. 100.

51.

of clay, Flautists, ii. 289.

190.

Galilee, Ganges,
Gammas,

Mount

of,

ii. 238.

Heavenly,
i. 149.

110.

Fleas, Flesh,
tongue

iii

51.

refraining
of, ii. 31. ii
133,

from,

267

Gardener Gardthausen,

of

Life,
i

ii. 140.
113.

Fleahless Flies, iii

meal,
51,

390. 190.

Garment,

celestial,
ii. 249
42.
;

899

Christ,
288.
242,

of shame,

of the i 153,

Flock,

sacred,

226,

ii

344

INDEX

Garments,
or,

twelve

sacramental

stoles

ii

880

Druidical, according
318
;

iii
to,

296 ii

en-

iii. 182.

formation
56.
gate

246;

Garruoci, Gate,

ii

of, in.
;

gates
139
;

of, of
243,
144,

ii

130,

guardian heaven, i
saw,

of
181,

the,
ii.

i.
240;

428

of

128

goal

of,

ii. 226, ii.

God,
326; 163;

which
at

147,
of of 816
the

ii

150,

iii
113,

Jacob
third,

i.

171

mystery

Good,

i. 190

; True,

190.

Thrice-greatest
; Introduction
to

Hermes,
the,
ii

in.
68
;

Gatekeeper, Gates
of

i. 811.

Celestial
ii. 128
;

Nile,
of
;

71

of

Gnosis,

Oblivion
of

and
Son,
i.

of joy, i 81 ; to
261
;

ii

225

Judaeo-Egyptiaii,

Klea

concerning lore
; of

the,

Wailing,
162.

i.

808

the

light of, ii. 155;

iii
823 296
;
or,

of, iii

260

; Magian,

Man,
of,

i
ii

Gautama Gaze
Me
into

the
the

Buddha,
Light,

iii i. 98

817.
; through

147,
162
;

178,

iii

masters

the upon Genera, ii. 818

ii. 810
;

Cosmos,

ii. 179.

Mind,
all,
Mind,

mathesis 88, ii ii
;

ii.

204

of
of of,

96
;

apotheosis
systems
195 ii.
;

ff. ; restorer

of

167

Ophite

and

General,
286

i.

296;

ii 878. species, instruction,

i
ii.
145,

98

; Sermons,

the,
264,

ii

141,

158,
808.

219,

286,

iii. 45,

77,

Srayer
abean, ii 147
i. 398
;

ii 98, of, Path, the of for, ii 49 ; pupil path ii

seers

beginning

248; 135
;

of, of
;

ii

140

; end

science,

of,

ii

94

Sethian, ings, teachin,

i

Generated Generation,
Generative

Ingenerables,
i. 888.

i. 184.

; Simonian,

ii. 107

; of
are

ii
i. 191.
131,

257

; they

who
truth,

ii
;

Law,
of Souls, ii. 148,

the,

137,

138

Genesee

ii. 260.

of
; of the darkness,
; matter's

Trismegistic
;

of documents,

207
iii

Genesis,
all, i. 197

177,
fire of, L ii

iii. 26 and

828

Unchristianised, of soul, ii
167
;

iii way

323

i. 406
;

of

virtue
98.

of, ii

ground
or,

887 177
;

becoming
essence

moist seed
of is

Gnostic,
i
Horos,

377 876
;

; elements

in
i

mes, Her382
;

of, the

i.

170
iii

and

Few,
ii
348

the,
;

all
cause

gods, of
;

278
151

; ;

soul
vase

i
seen

250,

Jottings,
iii

all wheel

in,

of,

things
150,

in

the

mysteries,

iii. 26 288.

of,

i. 426,

ii.

274,

156.

Gnosticism, mystic, lands, iii. 184.

Henneticism
for,

another

Geography,
sacred Gephyneans,

iii

180

of

name

ii

192.

Goal

i
i
147,

350. 166.

of iii. 5.

Gnosis,

ii

189

of

piety,

Geryones,
Gibbon, Gift,
Gigantic

Goat-herd,
God,
ii
;

i
358

175.
;

i. 28.

is

all,
ii

ii
;

212;

iii

God's

greatest, i. 298. Passions,

i. 890.
96.
261

ii. 95.

258

all-pure,
239
;

295

apostles
tune,

of,
229

i.
;

artificer
all
226
names,

of

i
99
;

Globe,
Glories,

winged, i 80,

beyond
in.

ii of, in, i

birth
; of celestial

ii
of,

body
;

ii

Glory,

ii 75,
; ;

bodies,
of,

85
244

Book
;

i. 467

born

ii
95
;

ii. 165

house robe

of,

i. 79 861,

king ;
ii. 48.

born

from
i.
232,
811
;

171

of, i

breath
bull's
66

Glossalaly,
Glosses,
Glow-worms, Gnosis,
97,
i.
131,
l.

i. 808. 842.

of, foot,

rock, ii 76;
as

with ii
226
;

cause,

; celestial

Messiah
; city

of,
of,

i
i

i. 891.
192,
146,

ii.
246,
;

14,

17,

20,
;

90,

of, ii 255 child ii. 256 246, 245,

of, iii 245 works ii 125 ; creator,

235,

; oontemplatorof
; cosmos,

iii. 76

of

the
322
;

second,
293
;
con-

all, beauty
281
;

ii

296

of, Christianised,

ii

archaic, books 123 ;

iii.
on,

iii

iii.

bearer
240

iii. 820 ii.

; of

votion ; deof

of, i devotee ;
of,

245

; demiurge of, in. 131, disii 189 of, ; ciples

joined
thingsdivine,

with, iii 238

114;

254

divinity,

122,

162

; from

egg,

efflux i 892;

of,
i

iii

INMX

345

of, fi. 160, ol,

iiiL
199 113,
:

173,
1"

18*
;
"

203;

bmii.i

ii
of,

260 243

way
;

to

ntiatity 247, iL iL
319

iiL
;
;

who
;

wotshift looiest
of.

ii. 21$,

behind
160,
**""

eye

of, 218
;

thee,
395,

L
iiL

59

will
;

ii

of, fethcrhood mind,

85
;

hem

suher,
73
;

67

195

wisdom 133,
93, 131,

o*" ii
138,
138,

Ml

of,
130;

of L
;

fire
339,

i.

first,

and iiL
of, iL

God-cirele, God-gnosie, devotion

*" 13*

iL

88,

iii 938

first-born,
96
225,
;

ii

203

gift

is. iL

136,

ii. 87,
150,

gnosis
in.

o"

L 329;

147,

God*the-Mind,
ii- 7.

male
L
134,

ami

fousje,

243,
;
;

and
240
;

Gods, good, 112;

iL
iL the

67
66

Good,

iL
is, of,

is

God-words,

Good

ii.

110, 189;

Goddess-of.ohildbed-towu,
Godhead,
Godlessnees, Gods, ohoir 105
ii. ii. 146

i. 365,

Good
of, iL of,
244

iL

fullness

greatness
iL
240;

herald
181,

of,

of, ii. 900,

;

U.

117,

95

; house

171,
of,

iL
120;

birthdays
i

of,

i. U7f" J

ignorance
of, iii. L
236,
;

iL

ii 906 of,
;

urwUioii
89
i

of, iii

image 100,
of,
216 true,

232,
244

236,
;

iL
two

91,

92,

images
14,

272

oyoltc, ; Kgyptisii*

ii.

77.

duty
mourn

uf, food

don't
i.

iL
;

326 inner,

ineffability
iL
196 294
; ;

of, iiL knower

if

they
278:

believe
\ genesis

in,

351

iL
L

97,
220;

Laughter,
of,

of Son

of, i. 86

iiL
hymn
145;

greet,
III, 91

and i.
j

seed 197,

of aid 847 1
ii*

of,

law

iiL

195;

of,

inerrant,
iii.

light

of,
;

L
love

232;

likeness
ii. 323
411
;

with,

intoUljfiblo,
of,
men,

i"6 j
i

l"u* Im*

iL
iL
iiL
118

132 292 305

of,

lyre

; Man

of, L imperishable ;

; Mind

of, is, iii.

gusgt mortal 1. 162,

ii.

270f

iii. """
i

ii. 218
i

Mind,
288
; mysteries

176

mountain
i

mother of. i, uii | of,

; musician,

iL

On
169.

the,
299
I, 899

iii. 2*9
;

path

u\"
or

to,

ii,

of,
226 344,

L
;

213
name

; mystery

of, L
L 198, 53

Son
234,
:

of, L

\trimf\\"l[itu
\ m*i\m

worship

of,
; one,

iL and

(ft
of

ut, i, 6tf j mn\m

"U

iii. 293

one

the
49;

wine,

i, 50;

*""i
"t,

thMty,
X.

iiL 266 sole, of ; orgsn will of, iL dark, 133 iiL 156 a ; Osiris, ;

Hi

sUrnVk*
\\,

878;

oracle iL 71
253
;

of, L

250

place
185
;

of,
rare

233,

nu\*f*ummU'., Mrtb U4% of, ti,

"78
***,

i yu
M.

\.

way-irfIM,

; primal,
race,

of,
;

(hAuuUrtik,

lU",

246,

friend
;
;

o" o"
iii
170, iL

233

ray

of, of,
399

iL

275
244

rays

155

rivw
392,

0*1/1,

C%M*nl*r

*Af

\.

75

Utm*u\y

from
to,

rock,
243
;

; sacrifice

stowd,
3*5
;

O'te Uwt.
7I"
"4, 4*4,
;
1.

230,

iL

127,

ft*,
***r

m, *#", j, 76

185
;
".

; *Mt,

i. 8I"

U#"^

to, Uw*lkuu

131, 137; seeds of, iL iiL 298 ; scnseHUsd'ttawgit ii 135 31 1 ; ; setmbk,

'A, *A, ib.

ll^r^ 75,
W,
avc,

74

; *#*,

"*rr"*"it,

211
a4,
i

tli
Mi.

251

senrawt*

"
i IK,

2J*,

"rt

iii,
m;
m,

""*")
\mm*.
w.

u. *"A, 144, 146,

shadow
226; 226,
221,
**"

"tlW;

"
",

m, "*,
mf

;L *a*t"*ff4, tt*, Wlf

kit

**i

**"

*h

m,

to.
m
"

vtot

fa,

vm,

ii
222,
;

***,

M*;
i*V,
V*

U%
-"in.

8L
it

27*.
*n* ***

#"mi

a4,
iwV;

i. *4,
i*

*#Uw
144,

k4.

".

238 It*, isi

eiBJft

fttoqr
23",

V6fc'f

i.

y"m*
"-

".

M.

ifo
JiV.

; "m4,

M7..

tffo;
2fc#
.1.

^
fcl*
MtMlf,

"sv^,

i.

J^U;
^.

^
,"i.

ftdHmutKaf
tf
"MVs

tfawhstfr,
VttHj

"L
:

"iv";
."*.

H*"V;

^s"o"i-"uU

-"*

it

"$H*n*
ii
*j
.:

sA.
"

ii.

ifcV
"i.

UUi*qrWit,

spana
trw*

t".

*t"4fii,

f j
_.

W;

iii.

;. oilV' ; J.trt"f i. VW ; iU(K^r

*tW
.

ui. 24^
;
4*4
i.

unf,
"

iftmtftM*

wj,

jbst
tt$
;

W"*"*fi
;

ii. jX7,

A65,
of
tu

i*c"t.

J^J

*jbtatt"u"Ui$.
msrarfi

iiili.

iui

"mu"
of:.

AW

u"4i
;

jj^tl ptffcoi, %tf

mirtk
i^
U-

*9t"
;

"af
Hf

tf
*.

^
M^

0^,
;

jklit, ii:.

^V
W,M.

tofc

**.

***

ui^awiM.

i.

346

INDEX

pleroma
l.

37,

373,

ii. of, iL 52

117

shepherd,
;

Greater

deaths, ii
185
;

greater

lots,
244,

180. 344 309

;
;

ff., 213

iii.
vision

261

threshold

of,
143.

spirit, ii. 97 ;

Greatness,
a,

187,
of 244.

222,

i.

divinity,

ii

of,

ii

119,

Good-Doer, Goodness, Gordian,

Goropius

i. 320.

of God, Greatnesses, Greek,

ii

165,

ii. of

28.

i. 215.
ii. 198.

disciples
286;

Egyptians,
in

274, i
;

names

foreign

Becanus,
iii.
135 i.

20.
to

languages,
the
153,

342

philosophising, i
193.

Gospel,

According
142,
;

ii
Greeks,
to

267,

Egyptians,
242, 142,
a

38,

150,

281 ; wisdom, Protrepticue, or

Exhortation

ii. 54,

164 25,

of

Eve,

85,

the,

ii

300. L
;

ii. 24, i.

238

; fragment

of
to

Green,
424,

Great,

92,
tree,

*4,

132,
266.

176,

lost,

153

; According

the i.

iii

154

Hebrews,

ii.

288

of

Osiris,
i
142; to

Grenfell
Grief,

and ii
224,

Hunt,

i
42.

93.

367;
Philip,

of
i.

Perfection,
142
;
;

of
the

iii
88,

proem quotations
;

Griffith, Grihastha

53,

118

ff.

fourth, the

it

371 i
i. 142,

from
to

Ashrama,
i
108.

ii

73.

fourth,

194

According

Thomas,

155,

iii

37.

of Genesis, ii. 86, Grudging,

Ground

387.

Gourd-tree, Grace,
Grand Granger,
theory

ii. 56.
20.

Guardian
Guards

of
of ii 224. the

the

Gate,

i
iii

428.
48.

ii

whole,

Master,
i.

ii. 23.
36 ff.,

Guile,
260,

ii.

50;

Gymnosophists,

i. 208.

of,

ii

51.
story

Grasshopper,
300.

of

Pythic,

ii

Habit, Habitat

ii. 41. of
excarnate

souls,

iii

Grasshoppers,
Grave, Graves,
three

ii
days

292. in

210.

the,

i. 71.

Hades,
350, vision

i.

302,

305,

325,

327,

342,

dead

shall

leap

forth

from,

362,

458,

ii
;

337,
visit

338;
to,

i
Great

172.
Announcement,

of, way

i
of

223

184,

ii

880

salvation

from,

70,
Great,

170,
art

317.
divine,
i. 425;

152.

ii

169,

iii i
;

299
424;

Hadrian, Haf,

i. 195.
462.

beast,

beasts,
ii
;

body

of

Cosmos,
29,
; ;

128

ary, boundLight,

Haggadist,
Haimos, i i the in

ii
169.

289.

ii
i
71,

35

creator,

79
347
132,

fish,
Green,

425

; Gods,

Hall

127,
131,

i
424,

84,

92,

94,

of Child

Altar,
his

74
i

Cradle,

of 74,

the 75
;

176,
;

iii iii i
;

154;

heart,

i. 131

ignorance,
; Jordan,

140
168

;
;

of Halm,

the

Golden
i. 56.

Bays,

i. 75.

initiator,

ii

21

Hands,

iii
or

101,

117.
i
325. i

Ring's
ii.
164

viceroy,
;

i.

226
man,

likeness,

Haoma
;

soma-plant,
of

lives,
56
;

ii
Man

and 128

little
; Man,

ii
ii

23 40,

Harbour

good
ii i

things,
128.

298

of

i. 60,

from
of,

Above,
i.
425;

150

salvation, Hardadaf,

467.
;

Man, ii
the,
185,
93

Body
213 i.
;

Mind,
of

Harles, Harlot, Harmonic Harmony,

39,
;
;

i i

Fabricius,
iii. 166.

28.

Mother,
;

mysteries
the,
;

174,
canon,

186

Mysteries,

iii
323,

176.
9,
64,

217,
; Ocean,

362,

ii

240 ii

Name,
;

i
41, 86

ii
63,

10,
66,

15,

16,

171,
the,
;
;

92

Power,
185 284

89,
;
;

iii

67,
;

74,
true,

184

Ptah, i. 69 168

130,

80,

heavenly,
of

ii

253

Pyramid,
sea,

saying, serpent,
26 44;
;

ii.

ii. 251

iii

ii Vehicle
work,

27,
of

Harnack,

469,

wisdom, ii

i
55.

237.

35

; snake, Buddhism,

ii.

Hamebe8chenis(see
i

Arnebeschenis),
291.

ii
year,

iii

76,

iii

209.

317,329;

iii

290.

Harper,

story

of, ii

INDEX

347

Harpocrates,
265.

i.

291,

346,

349,

ii

Hebrews,

Gospel

according

to

the,

ii i

238.

Harpocratians, Harris
Harrison

147.
i. 131.

Hecataus,

268,
352.

274,

472.

Papyrus,

Hecate, Hedgehogs,
Heh,
i

822,

(Jane
i. 179.

".),

i. 310.

325.

Hatch, Hate Hateful

Hathor,

407.
of

fish,

i. 308.

fteight
121.

Cosmos

to

Depths

of

cloak, i. 74,
ii. 115

ii
816.

Earth, Heimarmene

i. 413.

(Fate),
273.
Bey,

ii

275,

341,

Hating, Hawk,
L

; of

body,
330,

it
353,

95.

384,

iii

56,

329,

855,

Hekekyan Helen, i

111.

iii. 133,

181
;

; golden,

76.
from,

147.
i 103.

Head,

i. 429

Above,

descent

Heliopolis, Heliopolitan

i. 169.

theology,
278.

135.

Head-born,
Healer,

359.

Helios,
the,
i. 467.

Asclepius
iii. 203 i 185,
75
;

Hellanicus, 257. Hellas,

of,
186.

810.
%

Health, Hearer,
Heart,

of soul, ii. 255. 292,

; appetite

it

Bible

of,

193;

wisdom

iii.
; eyes ;

and,
;
;

iii.

Hellenistic,
143

myth

of
i.

Anthropos,
200,

i.
218,

78
131

of,

ii.
i.

121

great,

; theology,

202,

of
;

Ra,

53

of

silence,

255.

i. 73

and
common,

tongue,

i. 186.

Hemisphere,
verse, uni-

upper,

ii. 271.

Hearth,

iii. 171

; of

Hemlock

juice,
i

1.

179.

iii. 172.

Hep-Tep,
284.

74.

Heather-bush,
Heather-tree,

Hejhastus,
hi. iii iii.
94
9,
;

i
men

61,

130,

307,
183;

847,
Ptah

i. 284. beauty
of,
;

148;

of,

iii.

Heaven,
earth Egypt

and
10
;

181,

contrasted, image of, ii. 240, of, iii

160

who Hera,

is, iii. 96.

305,

307.
i
189.

ii

351

gate
;

iii
;

157

of, Isis,
62
;

Heracleian Heracleides,

stone,

i. 301.

queen
ocean,

law

of, iii

Heracleitus,
sayings Heracles,

i
of, i. 303,

802,

823,

327,

861

i
i.

411,

iii. 154
;

; pole-lords to

ii. 213.
318,

of,

176
ii

power
;
seven

travel
fortunes

819.

through,
of,

197
;

Heracleon,
;

i. 39.

176

song

of,

ii

384

Herald,

ii

86

; of

God,

ii

95.

I ; Thee sphere-like, adjure, i 166, iii 269 third, 173 ; ; i. from, tongues of, ii. 32 ; voices

890

Herb-knowers, Herba Hercules,

of, Hermanns, Hermaica,
medica,

iii. 111.

298.

myth
61.

o"
320.

i.

147

noose

323

war

in,

iii

118.

Heaven-born,
Heaven-walkers,

ii

162.

814,
252.

101.

iii books,
292
;

Heavenly
iii

bodies,

iii

301

chariot, gold,

Hermaic,
iii.

iii. 293

; doctrines,

173
75
;

flame ; Ganges,
;

i
ii.

of i. 110

burning

writings,

ii

169,

iii

; harmony,

297.
;

253

horn,

167,
Man, ;

193, ii.
;

458
102,

Hermanubis,

342. ii. 87.

Jerusalem,
iii

i
;

74

Hermaphrodites,
Hennas, Gnostic

277

Nile,

iii

158

Word

Apocalyptic,
elements

i
in,

878 876
:

;
;

forth, proceeding Entrance Heavens,

i

iii. 254. of the

i 870

Golden,
;

higher
of,

criticism

of,

name

75

kingdom
i.
:

of,

167,
sound Athena,
422
;

of, ii 48
of,

185
;

ship king-

374

Old

Latin
i. 370

version
; Shepherd

of,

overseers

i 378

; Pastoral,

of, i Hebdomad,

126

161.

of,
;
celestial,

369,

ii
of,

238,

248,

iii

319

i Fate,

275
ii

i Ophite, Hebrew

ot

261

shepherd Hermeneutic,
Hermes, i

ii

229,

282.

300.
295,

421.

278,

819,

884,

ii

influence,

ii

88,

81.

38,

iii

284;(L),ii

88,

iii

147,

348

INDEX

152

(II.), i

104,

iii. 152

(III.),
i

Hierarchies, Hieratic,
iii

ii
276

276,
;

314,

840,
iii

842.
225.

iii

303

; Alchemical

literature, iii.
95
;

books, 276,

5 ; all-knowing,

thegm apoph-

Hieroglyphics,
33a

134,

277,

312,

i
of,

"8 ; Arab of, iii Asclepius, and

;

tradition,

apotheosis
sons

Hierophants,
mysteries, Hierosolymus,

i
i. 212.

210,

211

of

iii. 222 iii

and

Asclepiua,
; and
son

of God, ii. 215

122; 880,

217

Basilides,
of Zens,

807.
Ttommmdin,

; beloved

i
342,

Higher

Criticism
128
;

books iii.

of, 282,

115, 289;

196,

of

of Skepherd

of

Hermat,

books
iii
222

of
;

i870.
Hilaria, Hildebrand,

described
city of, of, i i 112

by

Clem,
;

of A.,

i 162.
ii

87
;

or column* first natural

pillars
osopher, philof,
;

807,

392.

Hilgenfeld,
Hilgers,
i

i 370.
25
; theory

iii
316
;

237

the

Gnostic,
;

gnosis iii. 820

iii

of,

i. 369.

grade i

Hippocrates,

i i and

156. 94;

of,
117

ii.

250

great-and-great,
iii 286
; inventions
; Logins,

Hippolytus,
l.

Conclusion
divulging
140;

of,

; inspirer,

186

the

of, i 5 ; Kriophoroa, ii. 54 ; Logos, i

ii 52 158
;

Mysteries, of, Hippopotamus,

umena

i
i
140.

of PhiUmpk-

the

master

all 260

physics,
;

iii

226

mind of, i

of,
118 of,

of iii
;

829,

330,

427.

monuments
to

HoenVr, Hoffmann i
9.

27.

prior
263
;

Moses,
of,
or

19

; Pant

(G.), i
Song Holy,

88

(S. F.

W.),

prayer
;
a

402

prayers,
iii
135
;

82

race

being,
;

Holiness,

religion
160,
161

of,
;

82

rod
of,

of,

61,
;

Holy, Homer,
on

of, Holy,

ii ii

50.
19. 830,
;

scriptures

iii. 227 of,

i. 809,

818,

827,
299

388

spell
236

of,

iii

97

suppliant

ii
iii.

daimones, good,

i
196.

nodding,

; teacher ;

of reincarnation,

the
Homilies,

227 iii

ten-thousand-times-great,
;

ClmnmUim,
i. 849, i
364.

388,

ii

72.

276

Thoth

the

first, i

104

; ;

Honey,

writer

of

Word God,

who
iii. 217. i

iii scripture, brings tidings

227 from

Honey-brew, Honey-clover, Hor, Son

of

847.

i
the

284,

815.

Negress, i
55,
;

88

Hermes-city, Hermeses
iii. 221.

829.

and

Asclepiuses,

many,

of Horapollo, Horizon,

Son

Pa-neshe,
i. 48,

119.

56,

408.

74,
i

882 885.
190

of

Light,

75.

Hermetic iii
238.

tradition,

origins

of

the,

Horisoned,

Horn,
de
Astrologia Dialogus,

the,

HirmippuM
iii

270.
i
i
298.

of one-horned HoroBus, i 427. Horos

or

; of bull,

Men, i
187.

166

Hermodotus,
Hermopolis, Heru-Behutet,

Boundary,
ii.
;

ii
29;

866

Great
i

56,

ii

382.

Boundary,
250,
88.

Gnostic, Power,

57.
i. 842.

ii. 848

Mighty

ii

Heru-em-Anpu,
Hera-p-Khart, Heru-ur, Hesiod, Hestia, Hesychius, Het-Abtit, i i
i

846.

Horoscopes, Horse,

ii. 198,
290.

841.

279.
265,
300, 838,

389.

Horses,
Horns,

i. 480

yoke

305.

53,

68,
186,

77,

of, i 88,

430.
92, 94,

100,

269.

182,

133,

334,

ii

51 291
122,

;
;

House
ii

of

the

Net,

58.

bastardy birth
157,
of,
160,

Hexads,
Hexsemeron, Hezekiah, fftbbert

117.
iii. 117.

suit i. 75,
162,

against, 76, 95,

242
;

iii

; birthday

of
of,

ii

232.

Eye
ii
in

Journal,
mystery
;

71.
the, i silence, i. 68. the, of

882

of, i ; bone

881 of,

Birthdays
189,

843

how

Hidden 167

born,
208
;

i 815;
Books

Books of

of Isu
to,

Places,

House

Iais

iii. and, iii 319 ;

349

L
iag

270,

2":

L334,4Jt
;
xs"

eartfc,

tn

LS3":
L
91
:

cnmsjg

no*

peon
!"*,

o"
"4,

etfar,
367;
m.

O. eye
209;

343.

346,

"

S":
L

Imuran,
U"
;

a.

146,

216 140
;

of Gad,

n.

gald-ssistfr,
4

gslitw.
;

gnat,
:

hx of,

mvstjery
: war

"
oat

Isis
to,

to,

in.

S7

quirinii

of L
5C

iL

25
n.

sea

iL

HI

Osiris
57;

L200:
L
;

aid
96;

StC,

of,

237;

w*boC,iL
L it

121

wis*

while,

waaiaff**
L
291.

of;
Hour,
Home, of L

147

tfce

im^n,

120. of, n. IflsMTiMtinti,

241,

255;

grees de-

72,266. iL 117
eye.
;

of,

m.

206.
368;

of
2S5

body,
:

iL

321

Iialsgr,
or

iL

35, L
02.

di vis*,
;

L
L

235
252,
244;

the
218;

of L

virginity,
234
;

doable,
01, L

80 100,
;

of iiL

God,
206,

of L7t;
of

Father,

of

iL
His,

glory,

5.240;
of

L in, of God, Places, HidoVsi

58
:

181,

233

altar

His,

iL

125

L L

68

;
;

;oi;L2S5;
adoration
iL381.

of tkeOtte,iLU"

Net,
in

of

Omit,
12L

79

of,

286;

robber Hu-eiris, Humanists,

thy,
310.
L

iL

Isahoten,
18
263; 218,
;

450. 160.

17,
iL

MSSL,
Aehaah,
265.

"

Immiseh, iL

Husbandman,
265
;

Immortality,
205;

iL

210

cap

of,

iiL

good,
L
16L

iL

draught
of,

of,

ill
215,

163;

Hyades,
H
jo Hyea

Eye,

160.

philtre Impression
161,

lit. 163.
a

of

seal,

306.

(Hoes),
L
151,

810.

Impulses,

iL

204.

Hyle,
Hylic
819

889.

Imuth-brotherhood,
68;
;

iiL

148.

animal, ; Mind,
of the

iL L
462

cosmic,

iL
416.

Imuth-Asclepins,

L 178. iiL
104

466.

Nous,
43
;

L
to

Inaction,
Inbreathing,
iL 254.

iL

Hymn

Aons,
108
;

iL
to

AllL

of

universe,

God,
131
;

iL
to

Amen-Ra,
56;

Attia,
889
;

iL
of

Foot,

iL
to

the

of Gods,
L

the iiL
149
;

Incantations, Incarnation,
stages Incarnations

L
iiL

88.
145;

embryonic
iiL 68.

91

Jupiter
iL Osiris

Amnion,

of (Asttt

Sophia),
L

Naassene,
269
; of
;

109

Orphic, Isis,

iiL
124,

146

of

Praise,
art

and iL

iiL
of

Incense, Increase
88
82.

of Thoth, 363.

463.

49

Praise for

and
i. 208,
in,

multiply,

87,

iL

12,

4lHolj morning iL
the
252
;

Thou,"

ii.

19;

and
of

for evening Re-birth, ii.

258
; of

prayer,
229
;
to

India,
Rq

803,
354.

iL

107

British

Sun,

iL

Valentinus,

Indian,

iL

853
401.

; wisdom,

iL

198.

ii. 284.

Indians,
secret,

iL

Hymnody,
Hymns, Hyparzis, Hyaterema,

iL

230

f.

Induced

Days,

i. 279,
man,

280.

Orphic,
it. 269.

iL

235.

Inexpressible
Infen,
ii. 838. the
263

170.

iL

239.

Initiates,
Isis, L

Bacchic,
;

i.

191

of

Orphic,
823;
;

96,

191.

am

thou,

85,

87,

89,

iL

24.

Initiation, black,"
i. Divine

iiL
91

"in

the
ii.
94 208 ;
; ;

I-em-Hetep, Ialdabaoth,
lad,
i. 411.

457.
189,

Cup

of,

159,

422.

into

Mysteries,
of, L

doctrines
i. 191.

78

final,

ii. 48

lad

Zeesar,

hall,
208
;

179
mount

Isis

Iamblichus

(see Jamblichus).
i. 471.
54 of,

Iatromathematici,
Ibis,
i.

sacred 353, 355

;

rites,

of, iii. 257 of,

a grade ii. 288

of, iii. in the Iii.

48,

ff., 87,
i. 358.

818;
rite

temples
of,

; of i. 74;

Tat,

theurgic

symbolism

iL

255.

350

INDEX

Initiations,
i. 151

iii. 171
;

; of

the i

ans, Assyri261. ii
21
;

Isis-Righteousnees, Isis-Sophia,
Israel,
the
198.

L
184.

85.

Therapeut,
251
; Great,

iii

Initiator, Thoth Ink, Inn

iii. the,

ingathering myths
of, L

of,
202
;

ii
seeing,

SOS;

i. 71.

iii. 149.
or

Inner,

caravanserai, doctrine of
i.

ii. 288.

Israelitismus,
131.

124.

iii Italy, the mystery -institutions, lthakesian i. 157, Door, 141 ;

280
; ;

Island
i

men,

270.

270,
the, way,

iii.

274,

Door,

About
iii. 277
;

Ithyphallus,

168.

iii. 275,

295

man,

101.

Jackal,
of,

i
i

87.
217
;

Iniquity,

Fence

427.
241,

Jacob,
245.

dream
112,

of,

22S.

Insufficiency,

ii. 174,

Jamblichus,
285.

it

169,

280,

iii

Intef,
Intellect

Stele
of

i 138. of, ii. 378 Cosmos,

eye

of,

James,

Brother
;

of

the

Lord,
;

143,

ii. 308.
Intellectual Intelligible
194,

147 Light,
cosmos,

the

Just,

148

John,

and

iii. 257,
i. 286; 146,

268.

Peter, Janus, Japanese, Jennings, i

476.

ii. 167, ii.

59.

273,
iii. 57

275,
;

essence,

the,

ii. 802. i
12.

276,

Intemperance, Interception, Intercourse Interpreter, Intf,

i. 467.
of

model, ii. 224.

319.

i. 241.

Hargrave,
i. 178,

Jeremiah,
Jerusalem,
ii. 314.
183,

217.
;

i
245,

246

Above,

i iii

163, 100;

ii

42,

261,

souls,

i. 158.

Below,
Jeschu,
i

i. 178.

335,

ii

289. 165.
i. 270.

Intoxication,

i. 414.
iii. 98.

Jeschu Jeschu
i. 138.

(Jesus),
ha-Notzri, i

Invention,
Inventor Invert
of

philosophy, ii 243. himself,

of
the

Jesus,

147;

body

Invocation,
theurgic

powers, ii. 245.

ii.

249

ii 188 ; the of, cult logoi i 93 of, iii. ;

of,

i of, living
246
;

286;
one,

Sisters

rite

of,

i. 147. Christ, ii. spiritual

254;

Io,

i. 314.

Jesus
i. 139, ii. 27.

oblations through,

Ireneus, Iris, Isaac,

Isaiah,

through,
255.

ii

i. 292.
L

217,
ii.
232

220,
;

221.

Jesus
Ascension

(Joshua),
ii

164.

Th*

qf,

Jivanmukta,
Jn"na-Marga, Johannine i
195. Ads

ii. 167. 119.

sources

ii. 232.

Iseion, Ishon, Iaia, Isis,

ii.

i. 263. iii. 165. i. 341.

document,

of,

John,

of,

ii. 55,

2S8.

i. 63,
30
;

279,

332,

346,
of,

349,

873,
291
;

John, Jonah,

the

Baptist,

470.

beheading
of,

i books

ii. 56.

books

iii.
i.

316
481

of

Jordan,
Joseph,

Great,
i. 220.

168.

Horus

and,

feminine i.
;

of principle Heaven Golden

Nature,
i. 75 of, Horns,
; true

833

Josephus,

103,

113,

114.

hastening, iii.

Jothor,
;

i
i.
42

164.

i. house of, i

340

to

87

Joy,
iii

220,
;

ii

346;

grief

and,

of,

iii.
263 208

163
; ;

initiate

lord

of,

74

religion

256,

iii.
iii 841 of,
texts
on,

grade of Intercession

tion, initiaof, i.

of, i 73. Judsso-Egyptian

gnosis,

i. 81
.

87;
;

from

"knowledge,"
iii. 155

Judeus
Judge,
53
;

and
of of

Hierosolymus,
two

i.

807.
i

Lady,
155,

i.

iii

182

and
i. 259
;

translations
;

mysteries Osiris, ; and Plutarch of

;

the

dead,

combatant i 64.
of,

Gods,

Judges,

statues

i
scene,

276.
i. 56.

Queen
i. 62,

of

Heaven,

iii.

Judgment,
Judgments

79

160

robe

of,

264.

of value,

iii. 817.

INDEX

351

Julian,
303.

the

Emperor,

i.

113,

iii.

and

eseort

of of 293

souls
common

of,

iii

127

Juniper,
Jupiter, Jupiter Just,

364,

366.
418,

presidents ii peace,
419.
to,

weal

; successions

and of, i.

i. 416,
Amnion,

315.

Hymn

149.

Kingsford
Kingship

the,

70,

79,
iii

156. 58, 243

;

i 15. Maitland, and Heavens, i ii 167, of

264,

43.

Justice,

i. 359,

engine

Klea, Kneph,

i. 260,

310

; to,

276.

of, ii. 41. Justice (Btaat), i. 263.

295.

Kneph-Kamephis,
Knife, i

iii 151.

Justification, Justified,
L

i. 79.

277.
vehicle
283.

71,

iii. 320.

Knowledge,
Kopto,
i

of, i

49.

Ka,

89,

97,

132,

133,

134,

280,

Koptoa, Kore,
i

i 305.
59,

468,

ii. 287. L 281.

151, 350.

818,

iii

161

Kabalah,
Kabeiros, Kabiri

Descent
Koreion, i

of, i
408,

i. 149.

iii

161.

(Cabin),
i

Seven,

i. 127,

ii

Korybantes
149.

(see
i
ii
169.

Corybantes),

i.

279.
Kakodaimon, Kamephis, Karma, Karmic,
448. 149, 159,

Korybas,
167.
Koshas,

iii. 107,
instrument

168.

agents,

of, iii. 116. ii. 282 ; scales, i. 72

;

Kriophoros,
Kroll,
Kronos 298,

ii
100,

54.

101.

Teller
Kastor,

of the, i. 306.

wheel,

it 83.

(see
807,
ii

Cronus),
322, 350;
;

151,

278,
is,

that

Kajkopanijhad,
Kaulakau, Kenyon,
i. 165, i. 82, i

ii. 168,

817.

Ammon,

ii. 80.

86,

117.

child i 30 Kuphi,

Ehaibit, Khamuas,
380.

76,

89.
of,

blest whether i dirge 185 on, ; sacred of, ; tears of, i 808. i 332, 364, 366.

279

Tales

i.

118,

281,

Kuretes,

i 149.

Khat,

89. i. 53, 56,

58,

Labyrinth
65
"

Khemennu, eighth Khepera, KhmftnK Khu,

i

the

Lachares,
Lachesis,

of ills, i i 352.

191.

i. 120. city," i 357. i

89. 119, 120.

i
of

442.

Ladder, Words,
Lady,

Being,

ii

165

of

the

i. 239.

of heart

Kid,

thou

hast

fallen

into

the

milk,

i. 191.

of all wisdom, Lagides, i. 99.

;

and tongue, iii 208.

iii. 208

King,

Ambassador i. 77,
of

Ammon,

of ii.

the,
280
;

i. 250

Lake
Lame,

Mareotis,
i. 384.

ii. 403.

spondence Corre-

Asclepius

ii. 278

; of

glory,

the, with 171 ; God as

Lamp-magic,
Land,
282;

i. 92.

Black,
of

iii. 158

Blessed,
i

iii.
80;

i. 226 est, highshepherd ; the and, ii. 293 Perfect Sermon ; The
to

Eternal
with the

Dawn,

flowing 251
of
; of

the,

ii

266,

281

Praising

of

ii. honey, milk and i. 50, Living, 51 ;

ii. 261
; Seriadic,

the,
the,

ii. 294

ii

298

King

(L. W.).

statues very of true, ii 302. ; the i. 61, 328, 844, 348.

; the

the

Lord,

110

ff., 114.

Lang,

Andrew,
of 54.

i. 258.

King-soul,

iii. 144. of the

man,

Language,
Heavens,
i. 155.
of, iii. 48.
; Catalogue

Gods,

ii. 279

; of

the

Kingdom
185

the,

i.

Word,

; within

Larks,
Lauchert,

i. 856. i. 56.

Kingdoms,
Kings, i. 277
of,

downfalls
111,
126

iii

of,

Laughter,

i. 221

seven

peals

of,

; divine,

106

; encomium

iii
;

187.

ii

299

eulogy

glorious

fame

of, of, ii. 292

ii. 298
; guard

Law,
191

body

i of, ii. 44 ; generative, 8. God, iii itt. 195; ; of good,

352

INDEX

Laws,
ii

of
286.

Lycurgus,

ii

285

; sacred,

288 of,

chamber

of, revaaler i 246

i. 75
of,
;

78

ratigioa L 875 ;
ii
28,

Leva,
Layers,

ii. 260.

treasure

of,

veil,

iii

194.

29,31.

Laying-on
Lazarel, Lazarus,

of Loys,
i. 71.

hands,
i
10.

ii

242.

Light-Darkness,
Light-giver, L
i

iii.

278.

179. 478. 279.

ii. 29.

Light-God,
Light-man, i
164.

Lead,
Leading

i. 282.

iii

Forth,
i. 217.

Light-spark,
Light-word,

i. 896,

Leah, Leaven

ii. 5. 90
;

hid

in

three

measures

of

Like,

ii

and

unlike,

iii.

11.

flour,

i. 167.

Likeness
84, 90.

(see Image).

Leemans, Lentils,
Leo, i

82,

Lily, Limbs, Linen,

i. 77.

846.

ii
i i
i

887, 71,
265

iii. 277.
;

i. 415.

cloth,

i. 7L
298.
422,

Leontocephale,
Lepsius,
l.

la
69.

divinity
i 447

899.

Linus, Lion,

293

; song

49,

56,

90, 180.

290,

of, L 314,

446,

Lethe,
i. 416,

Plain
452.

of,

River

of,

449,

iii

Lionardo

Leto,

i. 815.

Lionesses,
107,
i. 267,

of Pistoja, i iii 181.

112
; mouths,

8.

Letronne,

117.
428,
424.

Lions, Lipsius, Liquid

iii

814.

Leviathan, Liberation,
Library, 197
;

ii. 108.

ii. 167. i.
102
;

Chaos,
i
155.

191.

Alexandrian,
of

Iattre, Living,

priestly,
l.

catalogue iii. 225

Egyptian

Book
121

50

; of

at

Thebes,
Mount

; of Osymandias, priesthood of Ra, i 108 i. 465.

ii
;

mother
stones,

; death, of the, i 867 L land 50, 51 ; of the, i. i 98 163 ; one, of the,

ii
190.

254,

256;

water,

Libya, Libyan Life,

194;

of,

ii. 882.
402.

188,

Hill,
ii. 184
;

ii. 860,

Locust,
of,
ii.

iii

188, of,

356.

circle

of

types
ii.
14,

Logia,
ii.

bible
284
;

ii

286

logoi

or,

and
281,

gardener ii. Light,

iii.
825
;

of,
18,

188,
20,

140;
226,

Oxyrhynchus
209,
u.

(see
24,

Beh239,

nesa),
;
;

116,

lord

of,

182

255.

place

of, ii. 188

; plastic,

iii. 210

Logoi,
ideas,
or

Behnesa,
iii

ii.

17,

2S9

and
246
;

plenitude
242
;

of,

ii. 208

; shame

of, i
tree

171
ii

; of Jesus,

iii

theoretic,
;

ii. of,
40,

168

;
;

of, of, of,

logia,

284.

i. 428

types
ii. 15,

ii
41

245

way

Logoklopia, Logos,
406

iii
68,

828.
;

i. 79.

182,

; well

862

Man

the, ii
ii.

289,

; Book

concerning,
of

266
264;

Life-giving
292.

one,

iii

46

power,

iii.

"

cause

disciples circle, i 170. gates,

ii iii. 51.

life-producing

illumined
888

activity," i 248 ; of, i. 899; by,

Eternity
Good,
Image light,
; sophia-

i of L

Lift
Light,
of,

up

the

; Hermes,

i
;

158

all-seeing, ii. 255 ;

of,
on,

258

baptism i
98
;

God,
281
;

i
race

282

Life
18, 49

and
241
;

boundless,
51
;

creatures

i
i

entrance

79
of,

; of, i. 826 hit, ; exhaling

day

aspect
essence

of,
of,

of, ii i

spermatic
son,

390
as,

; spiritual

iii. 279
of,
great

fount
;

74
i.

; gnosis

i. 241

; Thoth

68,

90.

ii.

155
creator,

of

God,
i.

282
;

; the

Logos-Demiurge, Logos-doctrine, Logos-Mediator, Longing,

ii. 846.
of

i. 185.

71, i

79

horizon
;

51.

of,

75

hymn, 257,
of,

94

lectual, intel-

249.

iii

268; i. 77

and
; Logos

life
is,
;

(see life) ; lily

i. 231 moist,
;

Lord,
i of

books,
; of

i
divine
; of

58

Brethren

manifestation i. 391 ; mountain

to,

iii. 160
of,

147

ii.

joy,

74

all

i words, knowledge,

of, 6S ;

L,

INDEX

353

55

; land ;

of of

the,

ii

251

; of

life,
161
;

Malice, Malkander,
Mambres, Mammon, Man,

ii

224.

i. 132

moist

nature,

i.

i. 285. iii. 283.

i of palingenesis, i. 50 ; of time,

50
i.

; of

rebirth, of
two

76

iii. 184. ii. 9,

lands,
L

L
;

134

; of

unseen

world,

127,
i
149,

157, 197

321,
;

325,
Adamas,

326

73

word
469.

of, ii

6.

Above, 148
;
an

Loreto, Lost Lotus,

sheep, i. 347,

the,

i. 191.

458.

Lourdes, Love,
259

i. 469.

iii. 21 ; appearance, brother 241 ; of, of, ii ii ii 85 ; celestial, 37 ; cosmic, iii. 114 882 12, 116, ; daring ; of,

birth

ii.

i. 77,
;

125,

838,

ii. 12,

89,

iii

descent

of, ii. 34
;

; dual

nature

of,

birth

iii

260

; of gnosis, of, i. 388 ii. 94, 309, 346. ; divine, ; Himself,

iii

245

iii

260

ii. 297
264

and
ii.

essential, first, i 115,

named ii 116,
139,

East,
251,

i
319,

227
321

;
; ;

ii. 27,

iii. 295 iii. 323 heavenly,

necessity, 832

iii

110,

; pore,

gnosis

; single,

ii
95.

330.

great,

of, i ii. 23,

147,
40,
;

178,
56;

Loves, Lowrie, Lucian,

the,

iii
55.

ii

iii ii. 102, 170 ; inner,

281
;

277
iii

inexpressible,

i.

i. 158.

after ii.

iii. ; of light, ii. likeness, 277 ; 277

132;

Lychnomancy,

i. 92. i
i. 274
805.
; laws

material,
names,

of
109,

Lycopolitans, Lycnrgos, Lydos,

885.

146,

ii.

mighty 254 ;
;

of,

ii

285. 361,

mighty
mind,
203
;

403,

404,

ii

342,

wonder, iii. 280;

ii.

815

the
ii.
new,

mystery
; one,

of,
ii. 222,

mind-led, i. 141 ;
244

Lyre,

Pythagoreans
i. 335.

used,

i.

366

ii. 43

; original, ;

strings, Lysippos,

168

Phos,
of, i.

iii. 433

279
;

Plato's

298.

definition
of, ii. 149

; second,

139,

principles ii 27

e,

418.
64,

Malt,

52,

89,

99,

458.

not shall 248 ; son

sons

live
of,
one,

by
i
i.

bread
ii.

160,

i. alone, 138 43, ; subthumb,

tmo,

M'Clintock,
M'Lennan,
i

27.
353.

of

197,
;

234;

Macrobins
Sonl," i

on

"Desoent

of

the

stantial, iii. 165; 228

; of

ii.

132

size
232;

of

Thy,
troth,

ii.

i
;

418.

figure

of,

iii. 277
i. 168.
234.

Macroprosoptis, Madiam,
i 164.

ii. 282.

twofold,
Man-after-

ii
His-

819

; typal,

Likeness,
i
138,

i. 198, 193,

Magi,
277.

207,

826,

ii

170,

iii

182,

Man-doctrine,
Man-mystery,

197.

the,

i. 198. 5,
6, 14,

Magian
Magic,
papyri, Magic*,

gnosis, hi. 275

iii
;

296.

Man

formulas,

50

-Shepherd, 17, 18, 19,

Mdnava
Maneros, Dharma i

ii. 8,
52.

15,

ii
iii Mater

252.
296.

Sh"stra,
288,
293,

ii. 73.
294.

287,

Magna Magnet,

Mysteries,
ft. 91.
ii. 234.

i. 179.

Manes,

i. 297.

189,

Manetho,
289,

i
802,

99
329,

ff.,
855

103,

273,

iii.

Maha-vakyam,
Mahabhdrata,

ii. 235,

242.

Mahayana, Mah"y"na
ii. 44.
-

ii

44.
-

shraddhotpdda

sh"stra,

; Beloved of ff. ; books Thoth, i i 102 of, Sothis i 121 104 117, lation ; trans; of, activity of, ii. 280.

Mangey,
251.

i. 200.

Maia,

iii

Manhood, and, ii. 99.

ii

christ-stage

of,

367,

Maitland,

Eingsford

15.

368.

Making-manifest, Making-new-again,

Manic,
88, 128.

i. 297.
i. 246. Siegt

75,

Manna,
Manaoul,

Malalas,

iii. 269.

of,

iii. 187.
iii. 274.

Male-female,
38.
VOL.
III.

146,

152,

ii. 10,

12,

Mantra-vidya, Mantrah,
i
64,

i. 64, 865.

23

354

INDEX

Manu,

i. 112.

Miyin,
iii

ii

107.
i 400.

Manvantara, Many,
with,

137.
; Avoid
convene

Masdsana,
Masdes,
250.

ii

131,

308
;

297.
338.

iii. 11

unknowing,
184.

ii

Means, Measure,

Many-named,
Maps
of Marcella,
260.

i
the

six-and-fiftieth

even,

world,

iii

186,

187.
to,

305.

Porphyry's

Letter

Measurer,
the,

the

great,

53

Thota,

i
i

66. 196.

Marcellus,

i. 106.

Medes,

Marcion,
Marcus,

it

72.
iii. 276.

Median,
Mediator, Medici, ii
403. for,

197.
i
58, 326.

Gnostic, i. 60.

Marduk,
Mareotia,

Cosimo,
Habu,

L i

8.

Lake,
the

Medinet i
301. 164.

463.

liariam,
Mariamne,

soughti. 143,

Megaloi
Meinian,

Theoi i

(sec Oabiri),

127.

147,

273.

Marriage, aacred,

with
i.

right
216, 241,

reason,

i
ii
156,

228
96,

Meinis,

i. 272.

182,

224,

Melchizedec, Melilote,
Members, i

i
284.

127,

iii

211.

137,
319.

173,

240,

iii

157,

i
i

135.
96.

Mars, Marsham

416,

418,

419.

Memnon,
81.

Adams,
Ficino,
19.

i i

68,

Memnonium, opinion Memoirs Memory, of the

50.

Marsiglio
of, Martha,
l.

8,

Apostles,
ii

i
;

195.

i iii

433, 196; i

397

71,
116.

147.

Martial,
Martyrdom
Mary,
i

and, Memphis,
ii. 108. i
460
;

restored,
105, 292,
gates
at,

experience ii 221.
293,

347,
303
;

of
71
;

Peter,

brasen

Magdalene,
the

147

Ptah-priests
Men, benefactor

of,

135.

Concerning
142
;

Offspring of,
i

of

i.

of, of, 188

ii
i
;

213
59,

first,

Questions
L
Master,

142.

ii

37

fishers iii

372

Masdesin, Mason,

297.
i
466.

Hephssstus,
i
855
;

born

; of tiring,

Maspero,
Mass, ii

i. 130.
269.

97 All, 77,
ii

Master,
the,
245
466
;

of
i.

the 68,

409
;

Book ;
feast,

of
i
i
the

seven,

iii 136 ; ment gods, nourishi 133 ii 87, ; perfect, of, iii 1S8 or ; sacred typical, ; ii. 11 ; Shepherd i of,

78
23

of
;

872,
Men, i

875,
166

ii. 231.
; heavenly

grand,
masters,

Mason,
;

horn

of,

; of

iii. 817

of

167,
Menander Menard,

455.
acts

iii. 120. wheels, i. 48. Master-architect,

Menander,
of, i
; goat

851.

Masterhood,

ii. 47,
i. 80.

iii

324.

Mendes,
Mene, Menelaos,

views i 820

27

fL i
866.

at,

Mastery,
Maatich, Materiality, Mathematici,
of, i Mathesis,

iii

91.

365.

296.

ii. 212,
i.
292,

218. 336;

Mercabah,
theory Ezekiel,
154.

iii i

178
238

; or ;

Chariot
of,

vision

of i

818.

i. 262,

ii

264,

372,
336,

iii. 5. 838,

Merciful Mercury,

(Potency),
i

287.
419.

Matter,
839, 176,
338,

i
389, 210,

225,

276,
415,

334, 451,

417,
i

418,

890,
211, 843,

ii. 125,

Mercy-seat,
Merriment,

238.
346.

241,

269,

332, 226.

ii

835,

iii
of, ii

26,

66,

Mesopotamia,
Meeore,
;

171.

278
of,

becoming ; iii.
108
;

177

; blend

i. 849. ii
i
251.

cosmos,

ii
by
;

386 ii

Mesotes,

fourfold,
181
root
; is

i
one,

389

itself,
pure,

Meatala,

408,
i

407.
190.

ii
26.

118

ii

7 ;

Messiah-ites,

of,

ii 106

Metamorphoses, 168.

150

of

souL

ii

Maya,

ii

ff.

INDEX

355

Metempsychosis,
26, 110,
142,

ii
228;
on,

164,

166,

iii

light,
310,

i
312,

391
313,

nature,

i.
13,

151,
26.

429

Plotinus
i. 887.

concerning, i 484.

ii. 4,

5,

Moistened,
Moistener,

i
i i

161.
161,

Methyer,
Meyer,

279.

ii i

800.
422,

Moisture,

818.

Michael,
Middle

iii

211.

Moly, Momos,

825. iii.

Way, ii
316.

ii. 96.

115,

116,

142,

182;

Midst,
Mighty Migration
329

Power,
into

ii. 29,

38.

speech Monad, bodies, ii

ii. 90

of, iii. 118. i 359, 395,

; Apollo,

404,

414,
; from

456, the 405

;

other

i
;

275

One, Way,
i i
140.

iii. 291

pleroma,
403.

Milky'

414.

Miller, Million,
Min, Mind, born
158 of,

quintessence, Monastery, i
Montanus, Montet,

i
209,

iii. 98.

407.

ii. 292.

i. 337.

i 387.
i
180,

ii
in,

6,

86

ii

ii ; All-father, builder, 221 as ;

of, ii daimon,
40

Moon,

319,
812.

821,

382,

417,

419,

ii

ii

; counterpart ii. 242 ; a ;

; cnp

Moon-God
Morning,
;

Thoth,

i. 72.

ii. ii.

154,

Infinite,
ii
38

i. 80.
Book
456,
244
; ;

171

demiurgic,
ii.
eve

i
14

137,
dowsing ;
228,

35
in,

Moses,
i. 197

Arehangelic ; of, i of,

of,
;

door-keeper,

Books ;

ii. 158

ii

255

of, ii. of,

156

ii
88, ii.

280,
95
;

258

companions

Eighth

gnosis
apotheosis

of,

167

gnosis ii good,

Book

of,

i. 197,
i

411

hierophant

and
Mot

prophet,

247.
125, i. 152,

127,
113
; ;
;

155,

; imperishable,

iii
i
ii.

(see Mut),
Spirit,
own,

126. 176
;

great,

ii.

213

;
;

hylic,

Mother,

452
201

joy
man,

of,

ii
280
229

230
; ;

judge,

of ii. 238

Gods,

Holy
168
224
;

living, ; of
;

i i

iii
4,
own

of all master-

iii.
of

242

hood,
257

ii. 3,
; of

of

my
201

mind,
ii
91,

mind, iii. 104

324,

iii.
;

womb Mother-

great, JEon, ii. 163.

best,

wisdom, iii 324.

pilot,
292
;

ii.

; pure,

iii
401,

Mother-city, Motion, Mount,

i. 140

237.

religion
;

of,

ii. 225.

ii

61.
;

of universale, Mind-consciousness, ii

iii. 816

i
239.

ii. 288 of Arcadia, Galilee, ii. 288 ; of

; of

Athos,
; holy,

Mind-led Minerva

man,

ii

203.

i. 875 Olives,
ii.

initiation,
54
;

ii

238
o'er

; of

Mundi,
iii Mynas,
i 149.
293.

iii. 93.
50.

ii.
;

Passing

the,
24
;

Ministers,
Minoides

171

i. 140.

Tabor,
150,

ii

of perfection, 288 ; way

;

ii up
to,

ii

Minos,
Mint, i

171

wending

up,

ii.

219,

237
465.

; mountain,
;

877

light, ; of
on,

Minutoli, Mirrors, Mist,

ii. 238 ii. 284

Secret
of,
;
on

Sermon
ii. 287.

56,

ii. 285.

; top

dark,
i

125.

Mozley,
181.
399
; Cronus,

i
ii

34

poles,

176.

Mithras,
Mithriac,
400
;

825,

iii

Mukti, i
180
;

167.
i
284.

JEon,
mysteries,

Mulberry-tree,

i. 290,

iii

Mulberry-wood,
Miiller,

tables

of,

iii. 216.

mystery-tradition, Mithriaca, i 178,

iii Mixture, Mnaseas,
181.

i 179,

95.

I.

104,

117. 107,
iii
128.

182,

ii

276,

Muller

(C),
i

Mummification, iii. 102. i

814.

128.

Mummy, Muratorian

71.
Fragment,
ii. 202.

i. 878.

Mnevis,
Mohler,

272,

309.

Murderer,
Muses,

i. 25.

i
or

280,

287,
i

ii.
85
;

328

the

Motrogeneris,

i
809,

465.
iii
66
;
essence,

nine

Moist,

i
;

170,

187,

388,

390,

454,

ii. 4, 75

of the, Museum,

ennead, ii. 292.

prophets

102.

856

INDRX

Music,

ii. 324,

881. ii. 290,

291.
; the,

Naaa,
Naaasene iL
291.
54,

i. 187,

192.

Music-maker,

Document,
91,

i.
282
;

92,

390,

iL of,

Musician, Mustard

God,
seed,

it

288

iii. 280,

analysis

247.
i. 887.
of,

142.

Mut
Myer,

(see Mot),
Qabbalah

Naassene
281.

Hymn,
L
141.
146.

ii.

109.

Naassenes,

Myriad-eyed, Myrrh, Mysteries, theory

i. 155
212
;

i. 184.

Naasseni,
368.
; ;

i. 382,

864,
251

Nai, Anthropos-

i. 294.

iii. of,
;

Nakdimon, Naked,
L

Rabbi,
L
211,

iL

289.

i. 193
or

Bacchic

of Assyrians, Cory ban tic,

iii.
94
;

218, ii. 843

373,
;

874. iL
344,

Name,
252
;

i. 85,
of

authentic,
234,

below,

the,

and
;

God,
;

198,

iL

Book

of
;

the
i.

Dead,
811
;

iii.

186

of

iii. 293

Dionysus,
59
240;

Eleusinian,

L
it 186;

Name-maker,
Names,
L

iL ogdoad, iii. 276.

352
;

252.

the
of

Great, Great

i.

217,

862,

of

power, of,

iL 267.

279

Mother,

i.

hieropbants
and holy,
of ii.

of, i 212
of,
;

; Hippolytus

speech energetic Naos, 187. l.

iL

divulging
i. 221

i.

140

most

Nature,
;

iii.
;

25

; Arise

blessed,
iii.
;

i
52
;

ineffable,
;

i.

210

155

by-products
of,
i.

of,

Isis,
159,

iii.
214,

182

Lesser,
;

i. 180,

contemplators

2i06
;

fairest L
5,

240

of

light
;

divine
Mater, iii. 1 80

birth,
i.
; On

i.
;

75

and Magna L
290,

part
151,

of,
161,
26
;

iL
810,

348, 312,

350

313,

moist, iL 4,
;

179

Mithriac,
iii. 285

13,

the,

; punishment

original, UL 66 ;

155

ductive, proL

seven-robed,

for

revealing,
154
;

i.

213

of

purity,
ii.
24o
;

i.

of
of,

regeneration,
iii.
;

iii. 209. vaporous, Naughtiness, superfluity

156
;

solemn
virtues,

scribe life, L

223

of

Naumann,
294.

History

of

of, Music

451.

of,

209

of

godlike

207.

Nazorenes,
iii. 158.

869.

Mysterious Mystery,
ii. 240

black,

Nebris,
womb,
i. 154
;

fawn-akin,
i.
101,

L
iL L

191.
211,

from of birth blessed ; of

virgin bliss,

Necessity,
264
;

iii

61,

circle
442;

of,

428

; daughters

Book
to,

of
L

the

Oreat

Logos

according
149;

of,

i.

fate

and,
iii.
284 of,
;

ii.
12,

385;

166;

dark,
;

iii

deity,
400
;

225

deity,
L
178

Cronos,
;
at

of i.

foreknowledge
love
of,

and,
110,

58;

and,
i.

in.
;

epoptic,
i.
;

third
Man,
25
;

440

throne

spindle i. 447

"ate,
l. man,

190

of

Heavenly
ii.

utterance

of,

iL

862.

226

of
141

ignorance,
;

i.
;

of

repentance,

of iL i.
;

Nechepso,
Necheua, Nectar,
L

L L

100
464.

ff., 484,

472,

477.

245
182,

ritual
183
;

in
of

Acts

of
L

John, ii.
168
241
;

415.

sameness,

Nefer-Tem,

458.
son

of

Samothracians,
i. 211.

of

Negress,
Nehe-maut,

Hor,

of,

88.

virgin Mysteryinner

i. 49.

-birth, institutions,
doctrine of, the,
of all

iii. i. 141.
L

327

Neilos, Neilotia,

L L

307.
115.

Mystery-myth,

278

ff.
i. 377.

Neith,
Nemanous,

108,

278.
285.

Mystery-play Mystes,
i. 210,

time,

iL

93,

iii. 188.
; enclosure,

Nemesis,

iii. 116. i. 214.

i. 340,
344.

Mystic,
i.
L

ii. 240,

iii

184

Neophytes,
Nephthys,
337,

179 207

; eucharist,
;

iL

94

images,

280,

284,

315.

322

spectacle,

iii. 107. i. 156.

Mystical

god-blending,

Nesert,
326.

L L
58

457.
ff., 62 of,
i.
; house

Mysticism, Myths,
of,
201. i. of

practical,
Plato,
;

iii
;

825,

Net,

of,

i. 58

i. 109

treatment

temple
i.
62.

62

; of

Vulcan,

i.

200

under-meaning

of,

Netting,

82.

INDEX

357

Nicolaitans,

i
91,

165,
94,

ii

70.

Olympian Olympic Olympus, Omar

path,
stolo, i
Khayy"m,
61,

the,
iii

ii. 171.

Night,

iii
boy,

114.

182.

Night-stool
Nightingale,

i. 298. 449.

299.

i. 445,
i. 407.

167.

Nigidius,

Omega,
Onimform,
Omphis, 808,
814, 816,
148,

iii

273.
ii
194,

Nikolaos,
Nikotheos, Nile,
345,
154 163
224

iii. 279.
iii. 278.

245,

341.

i
ii
a

320. 100;

i.

267,

269,

One,
197,

and
280,

all,
810, 309
;

i 344 colour,

136,
;

847,

384,

ii
i.

265,

iii
156, of,
;

118, 268,

is
i
;
;

; celestial,

70,

92,

iii
iii.

all,
391
essence,

ii
;

308,

; ;

father, heavenly,
; Osiris'

109

; flood

iii
efflux,

158

Osiris,

element, i 891
of,

ii.
;
;

195,

244

form,
man,

ii

35

i. 308

812.

image
244
;

ii. 118
only,
ii 133 ii
;

ii. 222, iii

22
;

Nine,

ii

16.

and

ii.

258,

Nineteenth

Century,
ii. 44.

ii

192.

pleroma,
268
;
sense,

second,
244
;

ii. 118, sight,

Nirmanakaya,
Nirvana, ii
98.

189, ii

ii
i
51,

161

source,

150.

Nirvanic
45, 46,

consciousness,
98.
nome,

ii

One-and-Only Oneness,
ii. 90,

One,
91,

ii
92,

100.

iii. 258.

Nitriote

384.

Onion, Only

i Son,

271. ii. 196.

Noah,

ii

56.

Nochaitae,
Noetic,
80.

142.

Onnofris,
242
;

i
i
422.

294.

body,

ii

world,

iii

Onoel,

Onomacritus,

i. 892, ii

ii

285.

Non-Being,
Noose,
of

ii. 161.
Hercules, of
i. 404

Ophians.
i 61.

27.

Ophites, Ophite,
in

Nourishment
Numbers, Soul,

gods,
; which

133.

ii 27. hebdomad,

i
98.
;

421

systems

pre-exist

iii

173.
iii. 260.

of gnosis, Ophites, i. 142

423,

diagram

of, i. 422,

Numinis
Nuptial

majestas,
number,

449,

iii. 277.
430
; and

iii
285,

174,
836

336.
; of

Opinion,

sensation,

iii

Nurse,
310,

i ii
i
65.

276,
209.

all,

84.

Oracle,

at

Delphi,
fire, i
385
;

i. 349,

ii

42,

228.

Nut,

Ordeal
Order,

of ii.

79.
and
its opposite,

Oannes, Oblivion Oblong,

Obscuration,

149,

425,

iii. 303.
of,

iii

266. of

(Lethe),
i
319.

Place

454.

Orderer Orelli, Orgies, i

the

world,

iii

208.

24, 149,

123.

ii. 260.

i i

155,
423,

211,

350.

Obscure Ocean,
180
;

Philosopher,

ii. 215.
the,
ii.
94
;

Ongen,
iii. of ii

140,

ii.

72,

iii

99

i
of

162

churning love, divine

;

Celsus Original,
155

and,
man,

i. 423.

i
i
155.

168;

nature,

generation, heaven, 92;

stream

iii i
i. 162,

163;

great,
iii

; seed,

181,

154;

Orion, Ormuzd,

i. 295,

296.

of,

282.

325,

400

servant

of,

i.

Oceanus,

i. 810, i. 277,

iii. 273.

297.
Orpheus,
Orphic, i. 891
f

Ochus,
Odateuch,

307. 297.
446
;

892,

445,

iii. 820.
;

iii

Odysseus,
i

companions

of,

eschatology, i 265 ; ii ii
285
282 95

i
hymn,

489

ments, frag269 191

;

iii.

270.
i. 274. i.

hymns, Fnanes,
120,
42,

; initiates, ;
or

(Enuphis,

Pythagorean
l.

Ogdoad,
268,

57,
ii

130,

182,
;

246,
name,

initiate,
888.

; world-egg,

387,

275,

228,

251

ii. 252.

Orphicism,
of
sea,

i
the,
Passion,

892. i. 256, 811.

Old

man

176.
98.

Os"iaca,
Osirian

Old

old

path,

ii

288.

858

INDEX

Onric
298.

and
i.

Typhonic

Passions,

Pan,

186,

ii
241.

56.

Panacea,
65,
65.

Osirified,
and Osiris,

71,

120

; Thoth

Panathenssa, Panchssa,
i iii i
288.

62.

the, i

297.
274,
280.

68,

74,

80,

198,

279,

867,
of, black, 298,
358
;

Pandora,

iii. 198 i
i.
820 321 296,
;
;

; Apis

birth
809
;

of,

animated iii 122

image
;

Panics,
Panopolis,
Pans,
i

i
282.

282.

burials

of, of,
;

great
God,

dark

campaign iii. 156

;

Panthers,
Pantomorph, Panu, Paophi,
Papa,

436.

and

sus, DionyAgatho;

ii
294.

194,

245,

84

i
daimon,
of, i. 328

810

disciple iii
of,

of
261

i
;

478,
eye

iii. 158
; garment

efflux teen fourof, boose

881.

i. 172.

parts

of, i

289 of, Iais,

Paphie,

iii
i

91.

i
of,

71
i

gospel
;

867

Papyrus,
Harris,

284,
131

889
;

Kben,
ii
196

50 244.

79
122

and

blessings of,

of,
156 i
;

Insinger,
ii.

iii

members
iii.

Paradigm,
time, ii

of
196.

cosmos,

; of

mystery-god,
308
; secrets

257 96
son,

Nile,
; seeking

of,
;

iii

Paradigms,
; ;

iii
i
;

56.

for,

i.

382
of,

the

i 293,

882

Paradise,
i
244

173,

187,
i

iii
425
;

279

a.

tombs
is water,

i. 289,

292,

812

i. 156.

Osiris-myth,

i
i
295

180.
314.
;

with Parallelogram,

celestial, trees, i 189.

iii
i
we

planted

177.

Osiris-plant,

Paraplex,
Book

269.
are

Ostanes,
296.

iii

of, iii 277,

i 50.
254.

Parents Parmenides,

to

abandon,

ii

96.

i
i

181.
26;

Osymandias,
Outbreathing

library

of,

Parthey,
text

14,

criticism

of

Outline
Overseer
Overseers

of

His

ii of universe, Face, ii 282.

iii

of,

ii. 64.
i
196,

Parthiana, Passage Passing Passion,

of
o'er

197.
i

of ceremonies, of heavens,

223.

Sun,

71,
ii

77.

126.

Mount,
288,

171.
262, 288
;

Own-form, Own-nature
Oz,
i
356,

ii
of 422.

46.

ii
iii

204, 42.

masterhood,
i

ii

47.

sensation, and Passions, i 277,

;

851,

ii

249,

282 298;

Oxyrhynchus,
logia,
116,

269,

354,
209,

iii ii

246
24,

Osiric
Titanic,

and

Typhonic,
811.

i
239,

172,
255 of,

173,

logion, ; ii
122.

probable

Passive

Principle,
iii 225.

i
225.

225.

completion Oxyrhynchus-town,

Pastophors,
Pastes, iii

354.

Path,
Pa-neshe,
i. 119. i. 293.

70, 298
;

74,

ii

89,

91,

114, 362
;

118,
;

iii

bitter,
98, 196,

ii
248
299;

of

Paean,
Pain, Paitoni,

gnosis,
tooth

ii
ii

sharp

of, iii. 115.

Gods,
own,

169, 189,

iii.
190,

to up Good's

9.

ii.
of
98

196,
192
;

iii.

827 old,
;

Palsestinoa,
Palestine, Palingeneses, Palingenesis,
i 50. i

i i

287.

secrets

holy,
;

old

208.

ii
311.

90,

Olympian,
144
;

ii

171

i
i

return,

iii
of

of

salvation, ii. i.
40

of ii
;

283,

ii. 83

lord

of,

171

self-knowledge,
on
a

moving
163. stepe of,

soundless,
;

867;

Palisade,
Palladius,

i.

79

to

supreme,

ii
truth,

ii iii

50.

197;
iii
6.

thither,

iii

to

Pallas,
Pamphilus, Pamphus Pamyle,

181.

i
of

100.

Patrisi,

11.

Athens,

181.

PauL
Pauly,

i i

279. 279,
812.

propaganda i 26.
i

of, i

204.

Pamylia,

Paot,

67,

182

; of Hermea,

268.

INDEX

359

Pawnbroking
Payni, Peace, i
805.

bye

law,

342.

Fh"p,
142.

Act*

of,
ii
the

147;

G*pd"
137

author

of

its, in.

virtue

Philo,

211,
on

128,

of

Alex
i

L 218. of perfect, i 891. Peacock,

aadria 197 ;

Man-Doctrine,
i
;

Byblins,
i
;

122

"

of
of,

Pearls,

175.

Bybloa,
i
892.

402
two

De

Lefmtome
in,
;

Peisistratidss,
Pelaegoa,

ii

287

Horoi i
203

867

i
i

149.

inspiration i
199
;

his i

method,
281.

Pelousios, Penelope,
Pentateuch,

287.
159.

monotheist,
tractates,

Philonean Philoponns,

i iii

199.

L
iii
i.

208. 84.
;

ii

172,
111

209.

Perception, Perfect,
242
; ;

Philosophers,
blessedness,
;
men,

iii
;

; moat

ancient
88.

434

ii. ii

of,

iii. 215

prince
of

of

ii
,

fruit,

182
;

87,

Philomrphumcna,
140.

Hippolytua,

97
266

one,

ii. 91
of
;

Sermon,
ii 165

ii- 186,
; the,

Philosophy,
iii
246
;

beginning Egyptian, i ii i
138
; ;

glory
256

soul, vision,

of,
i
piety
true,

i
28
;

274,
ventor in-

iii

14,

iii of,

96.

Perfection,
Qotpel

beginning

178

of,
8
;

of,

142

mount

o(

ii

pure,
of,

881

iii and, ii 282 ;

24 ; perfect, Perfume-makers,

178.
i
865.

work

283. ii

Philostratus,
Philtre,

197.
i
246.

Permanence,
Permanent

ii
atoms,

271.
i
289.

immortal,
i
88.

Philtres,

Perret, Persea,

ii
i

56. 849,

Phoailampes,
iii 208. i
801.

ii
l

107.

Photius, Phrygian Phrygians, Phylarchus,

62,

152.

Persephassa Persephone, iii Persia,

Persians,
161.

(see Proserpina),
i 151,

writings,

803.

181,

847,

850,

i
i

850. 803.

ii
i

206.

Physician,

good,
theory
i
112.

461, of,

ii

213. 312.

207.
iii

Physicists,
287,
288.
Phynologus,

307,
845,

Person, Persona,

186, ii
25.

56,

880,

856,

357,
i
132.

iii
iii iii

Persons,
Peter,

of James,

Ptah,

Physis, i

256.

John,

and,

475. 477.

Picture,

18,

276,

295.

Petoairis,
Petra, iii

i. 100
161.

ff., 464,

472,

Pierrot,

28.

Pietschmann,
119.

47

ff., 72,

112,

116,

Petroma, Petron,
Phaacians, Phadrus, her

iii. 232.

iii

172.
i
270.

Piety, Pig

iii

8,

5,

248,

265.

taboos,
of i

271. i 847
;

river, mysteries

i
in

287
the,

soul

and

Pillars
Pilot,
201.

Hermes,
296,

112.

i. 429.

mind
iii

as,

ii

Phallephoria,
Phallus,
i 289,

279,
312.

318.

Pinax, Pindar, Pine,

Phamenoth,
Phanes, Phaophi,
Pharaoh,

i. 321.

of i

Bites,
312,

i
366.

197,

277.

i
i

391, 305, of,

394. 346.

i. 864.
i. 364.

Pine-resin, Piper,
Pistis
the,

rat

356.

188. i.
426,

Pharisees,

i i

209.

Sophia,
418, of,

84, 43,

92,

94,
;

826.

Pharos,
Pheidias,

318.

871, ii
290.

ii
;

96

general
powers

359,

title in,

142

song

of

Pheison, Pheneatiana,
Pheneus,

188.

ii
i
the

241.

iii i

282.

Pitra,
Pitys

6.

376.
ii i
260. 104.

Thessalian,
of
864
;

iii i

295.

Pherecydes,
Philadelphus, Phils, i
460.

Pius,

Bishop i

Rome,

878.
364.

Plague, Plagues

greet*

and

famines,

iii 49.

360

INDEX

Plain,
447
60,
;

of
of

Forgetfulnm
Truth,
iii. i
430,

(Lethe),
ii. 19, 189,

i.
49,

Pontius
Poor,
i

(Pantos)
873.
L
118,
to

Pilate,

iii.

164.

97,

171,

172,

206,

Porphyry,
229

128,

124, i

ii
260.

42,

208.

; Letter

MarceUA,

Plane,
Planetary Planets,

iii

174.
iii. 801.

Portrait,
Poseidon,
i

iii. 18.

chains, five, iii. 46.

sealing iii. 70.

i
;

176,

318

first

cube,

276

trident
i ii
126.

of,
102.

859.

Plasm,
the,

of

the

members

of

Poseidonius, Possessions,

327,

830.

Plato, 277,
336, 406,

62,

103,
298,

113,
299,

266,
300, 362,

274,
383,
392,

Pothos,
Poverty,

i
i

297,

388.

337,
406,

338,
414,
;

340,

Powers,
invocation

chariot
of

of the,
48.

the,
ii.

i 249
;

238;

ii

167
i.

; Atlantis

song

of,

i.

176
460
;

bays,

361

;
man

crater

in,

i
433
;

; definition

of
scheme

by,
of,

of the, Pralaya,
Pr"na,
206.

ii
ii i

42,

260,

iii ii

137.
168,

i
336

marriage
of,
i. in,

368,

iii

146,

myths of,

i.

109
;

nuptial

number

836 iii.

tion transforma110
; follows

Prayer

for

of soul Trismegistus,

Prayers,
ii
49

for

gnosis, dead,

ii

49.

78 i

of

Essencs,

iii

248.

Pleiades,
Plenum, Pleroma,
93,
241

i. 360.

; Hermes', i Praying-room,

82.

209. 160
;

space
i. 86,
; of ;
common

a,

ii

70.
336, ii. 116 fruit

Pre-existing,

i
182.

Amygdalos

246,

ii
;

28,

32,

the,

bad,

ii
241

118

of

of evil, the, ii.

;

Presence,

the, i
299.

ii

24,

47.

Priam, Prima Prince,

; of hysterema,

Good, ii
239

ii
;

117 of

and ii. ideas,

Materia,

161.

of

128
196

; ;
;

intelligible
monad,

superspatial,
i.
406
;
one,

ii ii

philosophers,
Principles
cosmos,

eternity, ii
man,

i
38.

65,

182

of

183

of i

virtues,
8.

ii.

117.

of ii

ii

149

and

207. 827
;

Pletho,
Plew, Pleyte, Pliny,
Plotins iii i

Privation, Probation,

of

sense,

ii

127. 286.

116. i. 49.

three the, ii
i
101, 89

stages i
185.

o"
fate,
486,

ii

Probationers,
Procession,
zum

iii

296.

; of

ii

49. 169
;
on

Stellung

Qnosticismus,

Proclus,
on

106,

ii.
435

278.
ii
42,

descent

of

souls,

Plotinus,

198,

228,
on

802;
metempsychosis,

Lift

of,
of,

iii
i
434

278

spheres, Proem to Prometheus,

280,

iii. 300.

fourth

gospel,
268,

ii

371.
iii.

; soul

of, iii

82

314,

274,

yoga

261.

282.

Plucked
Plumes, Plutarch,

green
l.

wheat-ear,

178.

Promise Pronoia,

of silence,

the,

ii. 219.

337. i
84,

ii

39.

103,

223,
;

266,

463

Prophetenpredigt,
Proscription
899.

ii of

122.

Consolation

of
362.

i. 260

Yogin

of,

worship

of

gods,

ii

iii. 169.

Pluto,

801,

Proserpina
form
of of

(Kore),
sole,
i. 176.

69.

Pcemandres,
374
128
;

early
higher

the, the,
3.
298.

i
i

Protection,

iii. 266.

criticism

Proteus,
Prototypes,
Protrepticus,

; variant spellings PoBmandrist, Apology of

of, i ii a,
60.

iii
or

66.

Exhortation

to

the

Poimandres, Pole-lords Poleis,

Poleitai,
i of

the

name,

ii

Greeks,

ii. 800.
ii.
195, 86,

heaven,

176.

Providence,
iii.
61,

39,
235, 56,

207,
258,

211,
260

216,

177.
i

177.
; seven,

fate,
i 96,

iii.

60

; and legislative,

Poles, Polichne,

87

402.

i
211.

287;

ministers

of,

iii

206,

i. 292.

INDEX

361

PsammetichuB,
Pselois, Psellus,
i. 117.

f. 268.

Qabbalah,

Myert,

281.

Questions,
58. ii. 892. i. 110,
to

of
186.

Mary,

142

; of Osiris

i. 7, ii. 38,

Horns,
i

290.

Pseudo-Appuleius, Pseudo-Manetho, Psychagogue

159.

Quick,
115.
i.

Quiet
ii

and

Serene,

iii. 268.
102, 206
;

and

psychopomp,

Quintessence,
92
; and

iii

aether,

monad,

i. 403.

Psychosis, Ptah,
130,

iii

99,

102,
148

168.
; the

i. 457,
135;

iii

great,

Ra,

i
of, i
;

181

and
68

Apep,
; herald

i
of
;

57

heart of,
i.

Hephaestus,
96
;
noose

i.
of,

160, 61
;

58,

will

882,

iii

49

library
;

of, i

103

light-god,
68.
50, 242

persons
l

138,
;

of, iii

i. 132

; hath
;

spoken,
of,

473
i

tongue

of,

i. 49, ii.
20,

148

temple

Race,
221,

205,
290
;

207,
of
;

162,
; of

workshop Ptah-doctrine,

180

of, i

457.

Elxai, without i
166

ii
a

130.

God,
164

i.

258

king,
of

Ptah-Hotep,
Ptah-priests

74.
i
185.

; ineffable,

Logos,

Ptah-Thoth, Ptolemies,
the, iii
i

of Memphis, i. 182.
102, 108

ii
220,

18, ii

241

; self-taught,

i
5.

174,

241

; within,

iii

; libraries

of

Rachel, Raise
the

178,

220.

277.
Gnostic,
ii.
;

dead,
i
864.

i. 278.

Ptolemy,
saviour, 105;
468
;

371

the
103,

Raisins, Ram Ramses Raphael,

;

801 i
466

(II.), i
460;
;

of

(IV.), (X.), i.

(IX.),
i
466.

i.

perfectioning, III., i 131.

i. 422.

the,

212.

(XL),
i
to,

Ptolemy
Letter
of

Philadelphia, Manetho

104

Rashness,

ii
i. 286,

224.

i. 108.

Raven, Ray,

352,
; of

iii. 181.

Poise,
Pupil

i
of

349.

iii

288

God,

ii

275.

the Mundi,

eye,

394. 93.

Ray-like, Rays, Reason,

224
;

i. 224.

Papilla Pupilline, Pupils

Pare,

iii

hall
iii
;

of

l'Ame,
the

iii. 167.
i. 84.

i 75. golden, 84 ; articulation i

;

of,

ii

eyes, of holy love, ii. 832 and lawful for, i 265 ; matter,
mind,

common,

346

; continuing,

not

i.
; ;

247

of

divinity,

ii ii
223
;

811,

ii.
292

318

highest with
i. 222,

whole,

820

ii

320,

824, 831
;

iii.

marriage perfect,
319.

right, i
iii
60

philosophy, ii 55.
Purpose, iii

ii

shepherd,

selfii ; true,

258.

Rebecca,
or,

217.
58,
853, 248

Purgations,
Purity,

cathanns mysteries
of,

iii. 210.
154
;

Rebirth,
of,
ii

ii. 219
; of

; author

i.

wedding

222,

cosmos,

ii
of,
224,
on,

garment

of,

ii

249.

357
i
226,

hymn ;

of,

ii of,

229

lord ;
221,

Purusba,

ii. 168.

50

; manner

ii

Pyanepsion.
Pyramid,
iu

350. 85
:

238,

264;
236
;

sermon

ii ii

iii.

254,

255

219, 220

227,
; way

tradition

of,

i. 69. great, Pyriphlegethon,

ii. 361,
i.
113,

362.
298,

Reborn,
392,

of, ii. 239.

ii. 248.

Pythagoras,
iii. 817
;

274,
i

Recitation Recognition

Ode,
of

i. 192,

193.

his i

Pythagorean,

symbols, 305 ; triangle,

274.
iii

children,

iii. 20.

Recollection, Recording

i. 488.

175.
Pythagoreans, Pythagoric,

Angel,
a,

i. 64.

359.

Red,
i

ass,

806

; earth,

150

messages, i

275

Sea,

163.

opposite*,
Pythagorics, Pythian

827. 827.
228.

Red-skinned, Regeneration,
ii. 240.

295,

805,
;

806. of,

i. 308,

ii

239

mystery

oracle,

ii. 42,

Pytho,
Python,

ii

800. 298.

Reincarnation, Hermes,

i
teacher

187,

ii

76,

88

of, iii

227.

362

INDEX

Reitzenstein,
monograph
general Religion,
view

i.
on

15,
"

51,

121,

148

Round-the-same,
Rulers, iiL
seven,

iL iL

62.
9
;

Aion,"
i. 40 L i. 78 816. ff.
82
;
;

i.

387

7,

workmen

of,

of
;

of, Hermes,

70.
L 812.

of

jot,

Rush,

L
L

78
91,

of

light,
401,

of

mind,

Rusta,

70.

iL

iiL

Reminiscence,
Ren,
i. 89.

ii. 241,

872.

Sacrifice",

iiL

112.

Saffron-coloured,
mystery

L L

342.

Repentance,
true,

of,

iL

245;

8ages,
Sah, L

the
89.

seven,

207.

ii. 98.

Resin,

i. 332,

363,

866. 128,

Sai-an-Sinsin, iii. 246.

165.

79. iL
;

Restoration,

ii. 126,

Sals,

108,

273,
372

280,

iiL

293. of,

Resurrection

Return, Revealer,
L

the,
of

of iL

dead,
246.

iL

Sakkara,
i. 465.

i.

step-pyramid

hidden,

i. 49

of

light,

Salmon, Salome,

L
L

147,

195,

196,
;

421.

375.
divine,
211.

147,

158

mother

of

St

Revelations, phant of, L Reveliing-place, Rhea,

390,

216

hiero-

John,
Salt,

i. 88.

i. 267,

897.
harbour
of,
;

L
153,
; womb

84,

97.
305, 384,

Salvation,
path
of,

iL

120,

123
120.

L iL L

151,

278,
of,

iL

171
iL

port
45.

of,

iL

26

885.

Sambhogak"ya,
Same,

Rib,

279.
L 200.

827,
iL

ii. 268,

869.

Richter, Riddle,
L
L

Sameness,
Samothracians,

207, L
L
869.

244.

278.
100,

168.

Riess,
Right

101.
L 848.

SampsBsans,
Samaara,
58,

hand,

ii. 167,

288.

Righteousness,

L
231.
not, 242.

60,

85,

268,

Sanchuniathon,
122,

24,

112

ff., 118,

5.
Ring
Rishis,

225,

ii. 279.

Pass iL

ii. 9.

Saosis, Sarah,

285.

217,
L
301,

220, 802,

221. 842.

Rising
Rite,
155

from black,
; of

dead,
iii.

i. 178.

Sarapis,
141, 149,

107,
98. 65,

Sassanean, Satan,
sons

297.
of,

flame,
58, 59,
; of

iiL

319.

Ritual,

L
79,

72,
L
;

74,
806

76,

Satrap, Saturn,
Satyrs,

iiL

138. 416,

77,

84

Azazel,
i.
460

Embalmment,
in Acts

of

; of Initiation

L L

418,

419.

282.

of

John,

iL
L

248.
244
; of

Saulasau, Save
my

165.
from

River,
God,

of L
of

Divine
244
;

Reason,
of L

alone-begotten

liona,

Heedlessness,
416,
452.

i.

L170.
Saving Saviour, One,
Books
; Ptolemy

447;
Road,

Lethe,

840.

Ancient, in of

iii. 327.

of

the9

L
L

418
301

;
;

my,
the,

Robber
Robe,
861,

house,
fire,
48,

ii. 121.
152
;

L
of glory, 62 Isis, L

241
224.

the,

iL
249

iL
L

of

Sayings,
f. ; of Scaly-coat,

single, her, Robes,

873. L
340
;

of Good Heracleitus,

Daimon,
ii. 218.

iL

213

of

Isis,

264

289.

sacred, God Rock,

the,

i. 861.

Scape-goat, L
95, 892,
899

L
276,
L

306.

from,

Scarab,
Scarabeus,

356.
356.

i. 161.

Rod

of

Hermes,
of
form,

61.
; of
;

Scetis,
matter,

884. L
86.

Root,
26
;

ii. 193

iL

Scherer,
Schmidt,

one,

iL

269

of

universal*,

Carl, L
84.

50,

98.

L184.
Rootage
of
eons,

Schmits, iL
i. 117.

317.

Sehneidewin,

L
iiL iiL
40,

143. 85,

Rosetta Rossel,

stone,

Sciences,
iL
822,

198

arts

and,

11.

199.

INDEX

363

Scipio,

Dream
L

oft
282.

418.

Separator
Sepphora,

or

Divider, 217.

ii 70.

Scorpion, Scourge
Scribe,

i. 164,

of Christ,

ii. 178.
i. 58
; of

Sept,
the
nine iii.

i. 111.

Gods,
228.

of Gods, i 50 ; of the

Sepulchres, Serapeum, Seriadic,

mysteries,

ye are ii. 399,

waited,
iii. 277.

i. 172.

Scripture-making,
Scroll,
secret,

ii. 22.

107,

i 104 country, ff. ; monuments, 110

Perfect,
; about

; land,

i. 113.
; Secret,
;
on

i. 77,
401.

78.

Sermon, ii. 250

ii
sense,

136

Scyth,
Sea,

ii
Great,
;

258,

ii. 129
286.

iii. 163

; of

ignorance,
; old
man

ii. 128

infinite,

i. 889

rebirth, Sermons,

ii. 219,

227,

of. i 176. bone Sea-hawk,

classification i 462, Expository,

of, iii ii. 250,

806 264,

Seal,

i. 895,

of, i. 189, iii. 79 ; marked

848.

iii type

33,

54,

809
462,

; of

Fate,

ii
145,

217
236,

mighty

General,
264,

i
45,
86,

ii. 141,
308.

of, i 895 iii. 228.

; which

victims,

iii

77,
87,
;

Serpent,
306.

i
26,

97,

98,

146,

344,

Sealers, Sealing

ii.

4,

301

of plasm, members i 104. Sebennyte,

iii. 70.

31

Second,
ii.

birth,

i. 79
365

; God,
; man,

280,

127,
;

170,
one,

i. 139,

ii. 27

ii. 118,
ii. 137.

268.

winged, i 194, 480. wisdom, i 251. Servant of God, i 398, 399. Servant-form, Servants of God, 865. i i
212,

; death 35 ; 27,

of,

ii

of 300

Darkness,
; great,

ii.

ii
;

398

of

Seeds Seeing Seer,

94;

of God, Israel, ii. 255,

220.

198,

284.
; of Gnosis,

Seseli,

iii. Ill

ii

Sesostris,

297.
i 57.
320.

iii. 298. of God, Seething, i. 896.

Sesquioctave,
Set,
i. 53,

Seirias,

l.

115.

Seth, i. 111.

111,
;
sons

114,

819,
114.

329,

348,

Seirios
Sekhem,

(see Sinus),
i. 89, 131.

ii

27

of, i
sons

Seth-Herme8,
Sethian, i

of, i
898,

118.

Sekhet,
Selene, Seleucus,

457.

139,

ii.

4,

27;

i. 151,

278.

iii. 289. i 150.

;
race,

i. 192, gnosis, Seti, (I.), i 50.

393.

Self-begotten, Self-taught,
ii. 241.

Setme,
i. 174,

i. 380. ii 341
; basis,

ii. 242

Seven,

i 419

; circles,
;

ii. 76
i. 161,

; cosmoi,

i 176

407

fortunes

Semele, Semiramis,

454.

i. 297.
L
124.

of Eabiri,

heaven,
ii

; halls,
;
men,

i
ii.

380
11

;
;

279

Semitismns,

peals
l.

Semneion,
Sempiternity,

209.

95,

of laughter, 402 ; rulers,

iii ii

137

; poles,

iii
102.

9.

the,

i
;

207;

sons

Seneca,
Sensation,
121
;

127
41
;

spheres,
;

of Sydyk, iii. 60 ; times,

; wise

7, 9 ; sages, i

iii

opinion in. 42.

energy anaTiii

and, 84

corpse of, iii. of,

:

ii.
40 ;

382

; virgins,

i. 176

ones,

458

passion

and,

youths,
ii. 42. Seven-robed Sevenfold Seventeen, Seventy-two, Sex,
"

worlds, i 176 ;
Nature, Ha," i. 319.
i. 281. 145,

the,
zones,

ii.
i.

179
418,

Sense,

; cosmic, ii. 131, on, ; discourse ii. 338 i. higher, 227, 182 ; one, ; ii. 244 it 189, of, ; privation ii. 129 127 ; sermon ; about, ii 371. ii. 389 ; whole, single, 134, 132, ii Sense-and-thought,

ii. 319 872

ff., 840,

845

156.

ii. 871.

iii

187.

iii. 129,

203.

Shadow,
Shakti,

ii. 9 ; casting, i 52, ii. 107.

of,

326.

187

; of cosmos,

ii. 188, 820,

189.

Sensible,
hylio

ii, 286,
cosmos,

840,

877

or

Shame, garment Sharing-with-all,

i. 153,
225.

ii. 42.

ii

ii 167.

Sharp-snout,

389,

854.

364

INDEX

Shiran,
She Sheep, Sheeted Shepherd,
281;

265.
ntmtt,

Sleep,
i. 888.

iii i

32. 126.

of

ten-thousand i
856.

Slime,
Smu,

848. i 829,

dead,
i

the,

161.
48.

Snake,
228, 218;
248, 229,

366,

ii.

4,

iii

188

871,
i
869,
319
;
;

it

great,

ii
fire i

26.

Hermaa,
229,

good. i
282,

878,

ii.
men,

of
iii
375,
;

Snow, Socrates,

and,
406;

95.

ii. 288,

Books

on

Sites,

of
pure,

i
ii 55

i311.
Solar,
boat, i

ii.

281,

372
start,

of

270
iii

table,
50.

451

bright
true,

186,

ii. 56
of, hath

; symbolic

Soldier,
Soli,

ii
488.

276,

representation
i. 288
;

i
his

872;

who 378.
89.

fold

Solid,
Solomon, Solon, Son,

iii

174. iii
288.
108,

in

the

west,

i ii

Shore,

other, Short-armed,

i of

108,

274. 157,
118, 280,
;

i. 295. iii
188. 225.

God,
ii
28,
239,

188, 116,

198,
140,

220,

Shrine-bearers, Shn,
i
181,

226,
241,

222,
; only

iii

275,
224

282

Si-Osiri, Sibylline,
oracles, Sickness,

i. 880.

beloved,
ii. ii
208. 880; 49.

literature,

of

man,

i One,
of

150,

eldest, 160, ii
228, 261

i
43,

227
188

iii

285

; writers,

of
196

the
;

ii

; only,

ii
;

health

and,

iii

Siddhis,
Siege

ii

197.
iii
168.
186.

Sige Sight,
235

of (Silence), ii
mortal
;
one,

ManxnU,

younger, Sonchis, i
Song,
of
293
;

virgin, ii 192,

iii

160,

161

257.

274.

holiness,

ii

60

of

Linns,
42, 48
;

and

immortal,
;

iii

i
of Sons,

ii

161

of

peace,

praise
of
186
; ;

ii of the powers, Mon, i 408. to

246.

Elohim,
; of

i God,

159

of
233,

Fire,
iii
i
; of

Sigils,

iii. 179.
of zodiac, ii 19, i. 54,
20
;

iii

198,

Signs
Silence,
holy,
233

ii

52.

816

of of

His the

eternal
one

Likeness,
i
284

heart

of,

73
219,

284
one

God,
;

ii
;
vow

168 of, i

promise
ii. 250.
484.

of, ii

man,

i. 234

of

Satan,
114.

iii

319;

Simon,
Simon Simonian,

Jules,
Magus,

Sonship, of, Sophia,

ofSeth, ii 48,
i. 890.
i 385

i
50,

118, iii.

140

wings

ii. 108. gnosis,

l

ii. 188.

107,

817

; Above,

i
i

74,
49.

ii

76.

tradition,

184,

Sophia-aspect Sophia-mythus,
30,

Simonides, Sinai, Single, Sinope, Sins,

Siren,

i
384.

296.

of Logos, i 834,

877,

ii

26,

32,

iii

226.

love,

ii

880

sense,

ii. 889.

Sophist, Sorrow,

i. 431.

302.

ii
i

225.
302. 111 80,
;

forgiveness i
442.

of,

251.

Sosibius, Sothiac,

i i
342,

cycles,
116,
;
a

iii

290. 121,

Siriad Siriadic,
Sirius,

land, i i

i
111.

114.

Sothis,
295,

104,

117,
forgery,

iii

276

110,

814,

826.
301.

107
Sotoles,
Soul,
809,

ff. i
302.
414, 194

Sister-wife,
Sistrum, i ii
54.

147,

303,

844.

150,

417,

iL

146,

182, 246
;

Sittl,

iii 68,
of,
i. 49

; animal,

ii
of

Six-and-fiftieth
305.

even

measure,

ascent

ii

41

tt. ;

ing, becomii
124,
;

; and

body,
151,

Sixteen,

319.
; spaces,

130

; cosmic,

ii
229;

216

dai169;

Sixty,

iii. 168

iii

192.

monic,
essence

ii
of,
; eyes

dual,
226;
eye
;
cause

ii

Skiff
Skin, Slave,

(baris), i
red,
i
91,

288.

of, of

iii

i. 305.
ii. 10
; enharmoniaed,

129

in, i

i
151

214

all

i. 188.

genesis, of, ii. 166

in

; perfect

glory
oi,

; gnosis

virtue

i"

INDEX

365

167
of,

group,

i
iii
i. 230

425
265
;

health rational ii.

descent
of,
ii. 163

293

ii

257,
in,

eight, iii planetary,

;
on,

ii
60,
six,

275
300

seven

; Proclus

impress
150, 216 i. 413

; infant's,
on

iii

800 i. 445

ii

276
on

tarean, ; Tarseven,

; Macrobius
; masculine

; Servius

of, 152

power
of,

i.
; ;

418.

; metamorphoses

Sphericity, 387.
Sphinx, Spiegelbere,
secret

law

of

revolution,

ii

mysteries

of,

in

Phcedrus,

i. 429
in,

numbers 173
;

which

pre-exist
ii.

iii.
5
;

of,
i. 112,

iii

828. ii. 244.

; orbits,

parts
of,
in of,

of,

274,

iii.

130,

passions
of,

i.

177

tion ; transforma-

Spiral, 177.
Spirit,
ii.
390, ii
;

fashion,

ii

271

iii

Plato,
iii.

iii 174
;

110

; progression

sluggish,
of,
;

ii.
396,
231
;

83, iii
Dart

168,
66,

818,
81,

332,

886, of,
conception,

ii
164

157
;

transfiguration
of,
;

bestower

vehicles
188
of,

ii. 167
of,

vision 65

played

by,

in

of,

iii.

(II.),
;

iii. of,

iii
68,

(III.),
75;
iii.
80.

iii. 72
of, iii.

(IV.),
77;

iii.
of,

281

66 ; counterfeit, Dionysus, i.
;

iii
318
;

(V.),

(VI.),

divine,

iii. 258 fragrance

ii.
81

Do

not

soil,
896
261
;

iii of in

174
iii. 187. God,

Soul
-gnosis, Soul-making,

of, Good, ;
183
;

i iii

iii. 188. the

sixty,
iii. 168.
; conductor,

harmony,
82
; story

sensible,

iii

Soul-regions,
Souls,
i.

colours
159
;

of, i. 223 discipline of,

l.

i. 181,
;

182,

of the, ii. 240,

871
241,

; virginal,

iii

157.

of,
;
;

ii.

347

Spirit-air, Spirit-matter, SpiritSpirits,

363

ii. 34.

fountain
excarnate,

452
210
;

habitat intercourse

of

ii
ii
25,

832,

834.

iii.
314

word, iii

5.
111
;

of,

ii. 155,

kinds

iii. 127 of kings, ; iii. 108 to stars, ; equal

of, iii. 78 ; lamenting of,

animal,

i.

delegate, ;
baptism, crucifixion,
;

i. 184.
ii. 92
;

iii
;

100

Spiritual,
163 i.
;

birth,
;

ordering
sight descent
of,

of,

iii.
214 435

191
;

power

of
on

ii
of 253,

238

eyes,

i.

Proclus

214

prototype
ii.

humanity,
300
; way,

of, i

; royal,

iii
cage
;

125

i.

139 240.

; sun,

of animals simile iii. 190 ; two,

of,

in iii.

and,

ii

298

warder

Spirituous
Spit
out

body,
and

iii. 210.
the

iii of

195.

cleanse

mouth,

i.

Sound
Sounding

heavens, brass,

i. 161.

291.

303.

Sponges,

iii. 210.
i. 319.

Source,
150;

234,

ii. 90,
i. 282.

176

one,

ii.

Square,

of stars,

Staff,
;

96,

i. 873.

Sovereign, i. 237. Sovereignties,

augel,

371

potency,

Stahelin, Stands,

i. 196.

iii

198.

Star,
232.

ii. 170. who, iii. 110 ; the native,

He

one,

Sower,
Space,
68
a

the,

174. 71,
ii. 26
212,
;

ii. 60,
;

834,

376,
ii. 75,

iii

Star-courses,
;

ii. 89.
of

dark,

dry,

76

Star-flocks
Star-groups,
Star-mixture,

gods,
iii
iii
58.

i. 327.

ii. 70. plenum, Spaces, iii. 192. sixty, Species, ii. 813 ; genera

74.
414.

and,

ii

Starry
Stars,

378.
Speech,
Spermatic ii. 206.
essence

i of Bacchus, cup iii. fixed, 45 ;

of,
; souls
;
source

ii

341

of

Logos,
;
;
cosmos

390.
a,

groups iii. 52
iii. 100

ii.

273

long-haired,
number
i. 822.
to,

equal
of
;

in

Sphere,
148

ii.
; egg,

126,

337 427
i. 428

ii.

the,

ff. ; of

fire,

eighth, ; God's iii the,

ii. 42

Statues, Stending, Steward,

ii

351
i. 310.

of

judges,

i. 276.

less, death209.

ii. 280

; watery,

ii

358. 429,

Spheres, cosmic,

boundary

of
;

ii.

195

Stewart, Stigmata,

439.

iii

299

of

destiny,

iii.

iii

162.

366

INDEX

Stock,
Stoics,

Logos
i
cut

as,

ii

70.
828. the,

Syncretism,
Neoplatonic, i Syria,
Syriktes,

185,
L 26.

136

theory

of

88,

818,

819,

Stone
162.

without

hinds,

208. i
183,

898.

Stones, Storks, Stretchers, Strife, Strive

8trivers, i
to

iii. 89

; ensouled,

i. 151.

Syrinx,

iii

282.

858. iii. 50.

859,

Ta-urt,i Taaut,
ii. 256. i
126.

29a i
124,

ii

862.

127

cosmogony

of,

know

yourselves,

iii. 50.

Taautos,
Books

Asclepius
of, of ii

pupil

of, ii

279

Strong,

27,

814.

279. wood,
;

Subsistence,

ii. 161.

Tables
270. Taboos,

Substance,

ii. 269, it
of ii i. 55. 189.

fish, Mount,

mulberryi 269
ii 425

iii
i

216L

pig,

271.

Substantial,
Successions Suchness, Sudan, Suidas,
Suitors,

Tabor,
i. 815.

288.
;

Kings,

Talmud,
iii
Tamar, 279. i

i 115,

Jeschu-storiss,

44.

224.

i
i

100,

iii

268.

Tamarisk,

i
iii

284.

159.

Tines,
Tanitic Tantalus,
ii
ii.
4.

49.

Sulphur, Sumerian,
8umma

262.

mouth,

282.

ii

79.

potestas,

Taphosiris,

cup of, i. 293.

i
194.

ii

198.

Sun,
839,
arms

416,

419,

142,
25,
as

278,
31,

294,
126
;

Targum,

365,
of,
crown

866, i

iii. 21, 331

;

Tartarean
Tartarus,

charioteer
ii.
281
;

spheres, i 152,
seven

i 338,
zones,

445.

439, i
421.

ii

861,

with

of

circle

of,
;

iii

52

rays, delineation ;

362

; of

of,
281
;

Tat,

ii

282

demiurge,
i
a

ii
;

269,

and between,
ii

Asclepius,
ii
;

distinction
dialogues
with,
to,

264

gates
ui hymn
882

of,
262;
to,

162
"

generation head," ii
;

of,

237
13,

Expository
16, 44,

Sermons
216, 256,

270;
is,

iii

257,
tion initiaiii

ii

253

Osiris

i of

259,

262,

263,

264,
;

266

; passage

of,

77

ray
of
;

of,
148.

iii

810

priesthood,

; rays spiritual, ii 253 iii 288 ; spiritual, i 331. of staff of,

iii.

287

the,

birthday

Tatenen, Tathagatas, Tatian, ii

181,

184.
44.

ii
72.

Sun-god, Sun-ship, Sunshine, Super-man,

323.

ii
i

391.
94.

Tax-gatherers,
real,
ii. 252.
ii. 93,

174.
145.

the
i

Taxis,
iii

ii
on

48,

iii

301,

Taylor
Tcheser,

numbers,

i. 482.

465.
common,

Super-substantial Superfluity,
Superior i
265,

bread, 267,

i. 86. 268.

Teachers, Technactis,
Teephibis,

iii
272.

287.

One,

ii. 292. i. 278.

i i
181,

463. 133.

Superstition,
Supplanter, i
i

Tefnut,
Teh,

220.

Tehu,
i
i. 124

Tehut,
48.
;

variants

of

Suppliant,
of

376,

ii

219,

237,

238

Thoth,

Hermes,

ii. 286.

Tehuti,
variants

derivative
112.

of,

54

Suriel, Swallow, Swan,

Sweet-

422.

of,

i. 286.
i
445, 449.

Telescope

of
66,

Zorocuter,

18.

Tern, Templa, Templar

337

Young,

468.

flag,

i. 365.

8wine,

i. 175.

coeli, ii regiones Codex Gospel, of Fourth

278.

Sydyk,
Syene, Syncellus, Syncrasia,

127.

475. 477. iii

152.

i. 269,

Temple-folk,
Temple-watchman,

iii

255.

i. 104,

iii

162.

193.

Temu,

459.

INDEX

367

Ten, Tent,

the.

ii

16,

226,
20,

245.
82
;
or

Theuth, nacle taber-

iii. 276. iii

256. 216.

ii. 211,

iii

Theuth-Hermes, Thiasos,
Third
i. 206,

Tent-fellows, Teoe,

ii. 227. of soul, iii 208.

heaven,

the, i. 359. ii. 841,

i. 166,

178.

i. 468. i. 87. i. 58. of

Third-born,
Thirty-six,
Thomas, i. 70
; of

Terebinth, Termaximus,

iii

50.
to, i. 142,

Gospel

according

Territory

Illumination,
i. 70. i

155,

iii. 87.
i. 80,
68, of, 124,

Initiation,

Those-that-are,
Thoth, books
i

187,
186,
124;
;

ii. 42.

Tertnllian, Testaments,
Tethys, Tetraktys,

71.
ii. 285.

ii

244;

i
i i

122,
119

eight-

i. 810.

times-great,
of

his

i. 860.

eight,

57
50

ff. ;
; first

company Great The

Hermes,
i. 48
;

Thabion,
Thales,

ii

279.
160,

Gnoses

of,
;

i. 108, i. 472,

187,

274,

809.

104

ibis

symbol
of,

of,

i.
;

Thamns,
Thamyras,

iii. 216.

incarnations

i
as

463

the

i. 445.

initiator,
63, 90, 185

71

Logos,
man,

48,
;

That Th"th,

art

thou,
i. 112,

ii. 284.
461, 462.

; first

iii
;

295

the

measurer,

i.
the

Thautabaoth,

i. 422.

i
library
at,

72

and

moon-god, 65 i Osirified,
i.

66

;
;

Thebes,
465.

50,

272;

i.

pre-eminence

of,
56

67,
of
68,

467
name,

Thekla,
Themistius,

147.
ii. 286.

shrine iii. 234

the

of, i
;

; variants

the

wise, wisdom,

i.

134

eternal
of, i

71,

72

Thenen,
Theocritus,

i. 460.
i. 878.

words Thoth ii. 27.

63.

(Tehuti), (Tekh),
iii
84.

i. 47 i. 458.

ff.

Theodoret,
Theodoras,
Theodotus,

189,

Thoth
Thought,

i. 348. Excerpts

from,

ii. 251.

Thought-and-sense, Thouth, Thoyth,

i. 124.
i
110,

ii

186.

Theognis, Theophanies, Theopompus, Theoretic

Theoretics, Theoria,

ii

156.
i. 282.

112,

ii

279,

iii.

i Life,

826,

850.

234,

277,

278.

ii. 163.
245.

Thdyth-Hermes,

iii. 281. iii

iii. 148,

TbSythos,
Thracians,

276,
169. 461.

295.

iii

172.
iii. 273
;

i
i
of

Theosebeia,
283.

advice

to,

iii

Thraemer, Threshold

the

Good,
53.

ii. 97.

Theosophical
ii. 42.

Review,

15,

95,

118,

Thrice-great,

Thrice-greatest, i
26,
241,

Egyptian
119
;

Therapeut,
allegorical
community, i 251.

ii
i

172;

of,
;

Hermes,

lent equivaiii. 198

exercises, i. 208;

177

the

title,

66.

initiations,

Thrice-unknown

Darkness, Necessity,
109,

ii. 25.

Throne,
i
i
30, 252,

of

i.

447;

of

Therapeutrides, Therapeuta,
212,
243,

208,
31

219.

Truth,
208, 402,

iii

178.

f.,
311,

200,
830,

Thrones,
Through

iii. 101.
the

ii

Word,

ii. 255.

iii. and,

59

prayers

of

the

Essenes

Thuens, Thyestian

i. 290.

ii. 49. i
436,

banquets,
i. 810, i. 811. 811,

i. 444.

Thersites, Thesmophoria, Thespesius

vision Thessalians,

446.

Thyiades, Thyrsus, i. 228,

458
;

812.

i. 850.

(Aridseus),
of, ii
i
rite 863,
856.

Tiamat, Tiedemann,
Tigris,

i. 60.
i. 18,
16,

iii. 192.

28.

i. 188.

Theurgic

of ii

initiation, 245.

ii. 255

Time,

ii

192,

867,
i
192

iii
229,

28,

68
198;

invocation,

archetype artificer

Theurgy,

88,

ii

168.

of, of, ii

ii

; grandson

of

368

INDEX

God,
100 iL

229

instruments

of,

iiL
of,

Twelre,
of
249

disciples, the,
death,
;

i. 109 maidens,
182
;

fetst
n.

; lord

of, i

76

paradigm

iL

249

196.

stoles,
245

UL

the,
;
women

iL

Time-watcher,
Tirrueus,
L
106,

iii. 222. ii. 70, i. 308. 167.

226,

; tribes,

L
249.

109

in

dark

robes,

iL

Tinkling Titanic Titans,

or

cymbal, Passions,
i.
268,

Twice-great,
Twin-gods,
60, 163
;

i. 53.
i. 131.

L
803,

311.

iii.

Two,
56.

combatants,

06

ways,

Toil,
Tombe
a

stretchers, iii. 98.

of 121.

282.

Tybi,
i.
292,

829.

Osiris,

298,

312,

Typal

Man,
of
49.

L
eons,

168.

Type,
of angels, fortune, ; is iL
82
;

iL

282

of

body,

Tongue,
iL
31

of
;

flesh, heart

"iiL

i.

849

Types,
iiL

of
102

life, iL
; of

227,

245;

of

tire*,

and, Tongues

186, of

iii

208.

wisdom

and

gence, intelli-

hearen,

iL

32.

iiL

106.

Tormentors,

ii. 223.

Typhon,
iL
245.

bone
i. 279, L

of, L
295,

189.

Torments Tortoise,

darkness, of
i. 359.

Typhon, of,

iii.

191

bone
804
of,
;

848

concerning,

L
;
roam

Tosothrus-Asclepios,
Totemism,
L
L 145. 353.

465.

of, conspiracy 308 ; pursuing

815

Trajan,
ii. 164.

L 272 nig, body, L 309 ;

dish-yellow red-

ririlia

Transfiguration,

iL

238

of

soul,

of, L Tyrant,

385.
L
431.

Transformation,
Transformations,
Transmigration,

body

of, iii. 111. ii. 145, iii. 194.

iL

44.

Under-girdinga, Under-meaning Underworked,

Unfruitful, L
soent

440.

ii. 166,
;

of

mytha,

i. 201.

Treasure,

i. 167

of

light,

246.

iii. 50.

Treasure-house,

i. 211.
269.

175.
of, L
398.

Treasury, Tree
Triad
of

iL
Gnosis,

Unguent,
428.

Uniter

of

of Triangle, 305,

disciples,
iii.

476.
equilateral, L 858 perfect,
i.
;

Unlike, Unnu, Unorder,

L earth, iii 11. ii. 90,

the

59.

172;
most

i. 56.

359

iL

126.

Pythagorean,

iii
fairest

175.
the, L
169.

Unseemliness,
L
836.

154.

Triangles,

of

Unseen
the,

World,
L

86,

223

Lord

of

Trills,
Trikayam,

the

tweWe, iL
44.

73.
Apocalyp*

UrditUd
iL 79,
iii. 258, 268,

of 107,
168,
282,

the
308. 284.

Oodex

Trinity,
275.

i. 214,

Brucianus, Upanishads,

iL

iL
L
151,

168,

Triphylliana,
Tritons, Triumphant
L
359.

297.

Uranus,
284.

iL

144,

102,

iiL

Christ,
War,

iL

117.
188.

Urim Urein, Urtuhet,

and

Thummin,
110.

250.

Trojan
Truth,
of, hall

824,

iiL

i. 21,

Trumpeters,
ii. 225, ii. of,
121

ii. 289.
231,
;

i. 294.

iii. 17
of, figure ;
to,

beauty

Usertsen
;

(I.), L
ii. 96.

458.

gnosis

L
of

207
man

iii.
;

317 path
19,

Fdkan,

of,
of,

iii. 277
i.
430,

iii. 5 ; plain
50,

Valentinian,
Valentinua,
284

94,

ti. 82. hymn of,

;

ii. 189,

49,

97,

iiL

88; of,

ii

171,
i. 349

172,
;

205,

208

; is sweet,

; letters

iL

288

psalm

throne

of,

iii. 109,

173.

of,

iL

217,

812.

Turiya,

i. 152.

Vanaprastha

Turmoil,
Turnebos,

iL

167.
Adr., iL
L 10.
98.

Vaporous

'nature,

iL ashrama, iii. 209.

200,

78.

Vapour, Vapours,

iiL

66,

202,

208,

200.

Turning-back,

iii. 206,

210.

INDEX

369

Vano,
Vase

110,

407.
iii. 26.

Void,
Vortex,

ii

64,

874.
890, 458,

of genesis, Vedftnta, ii 107.

i. 889,

ii

187.

Vow ii

of Silence,
net

ii. 250.

Vedantav"dins,
Vegetative, Vehicles
Veii,

107.

Vulcan, Vulcanio
Vulture,

iii 210.

of, i. 62. i 452. Grater,

90.

Venus

ii 167. of the soul, bible ii 285. the, of (Isis), i 882. Angelus, i

10.

Vy"sa,

ii. 285.

Vergecius, Vestments,
Vestnres, Vettius Vices,

Wagenfeld,
iii. 228.

i
ii. 94.

128,

124.

keeper
ii
152.

of the,

Wagner,

Wall,
i
101,

90,

168.

Valens, horde

102.
245
;

Walton,

Alice,
i

i
in

461.

of,

ii.

and

War,

327

heaven,
iii. 188.

iii.

118

virtues, Victim-sealing Virgin,

220,

877.
books, iii
403 228, 224.

Trojan,
Wardens,
Warder Warriors, Wars, Watcher,
; birth,

i. 324,

eight,

85,

121.

179,

218,

ii. big

240;

with

child,
of

church, i 182,
iii

877;
;

of the souls, iii. 50.

iii. 195.

ii. 240
161

precinct

Civil,

352.

the,

147

son

of, i 399, iii 93, 125.

; sister, 161 ; womb of, iii 160, ii 240 ; of the world,

witness

and,

iii. 111.

Watchers

(Egregores),
iii.
189

126,

iii

137.
Water,
; awesome,

894,

Virgin-birth, Virgin-mother, Virgin-mothers, Virgins, Virginal

241,
seven,

mystery i. 74. i
220.

of the,

211.

895

deathless, ii. 18 ; drainer ; fire 89 iii. 66 ; ii ; of, and, above firmament, i 188 ; first-born of,
398
; living,

176. 182,

i ii. 240,

188,

190,

899

Spirit,
iii. 157.

i. 181,

Osiris
as source,

is,

156

; sinuous,
;

ii i

309

sprite,
84.

867

Virginity,
Virtue, perfect their,

218,

219.
of,

kinsmen

i.

241

of
on

water, very Water-earth,

iii

17.

ii. 88,

peace, ii 250.
i
216,
;

218

; silence

Water-rats,

i. 825.

Watery
244.

Virtue-lovers, Virtues,
of,

Way,
245
; company ii. 248 ; lists

ii

iii. 209. sphere, ii. 15, 41 ; of birth above, God, birth, ii 244 this ; of
244

in

ii

ii. 245
vices

seven,

of

and,

ii. 246.

; of death, lessness, ii. 89

ii.
;

18

that
;

of leadeth

deathto

Fifhnu Vision,
of
452,

Purdna, and

iii. 180. ii. 20

i.

destruction,
ff. ;
438,

i. 182
gnosis,
to

apocalypsis,

ii
God,
212

119

; of

of ii. 98

devotion,
;

up

to

Aridseus
ii. 53,
368;

(Thespesius),
of

Beautiful,

iii

15, of
40,

253 i

; most

blessed,
426, 428,

i ii

102
15, 161

Er,

413,
;

; worship ii 287 ; of ignorance, life, inner, i. 101 i 182, ii ; of ii 41 15, 40, 96 to ; middle, ; up ;

ii. 280
out

God,

ii

187

power
u.

143

of godly, Hades, of ;

glorious, iii 19

ii

mount,

ii

150,

171

old,
;

old,

ii

Good, ; of i 228 ; of ii
238
; of

98

; of rebirth,

ii 248 ii
40,

ii Weasel,

189,

iii

827,

straight, 287.

Seatand
ercabah,
96
;

little

man,

856.

154

perfect,
;

iii
soul,

Weasel-armed,
Web

295.

simple,
; of

ii.

221

of

of ignorance,

ii

121.

iii
ii

188 288

spiritual supreme,
of

cruoifixion, ii. 264

Wedding
;

Well
Wending

of

garment, Life, i 79.

ii. 42,

ii. 249.

ii. 210; visions, Zosimus, 880 ; of Vital Voice,

5,

Crates,

i.

880.

Wessely,
Whale,

the Mount, up i 82, 86, 98,

belly
of, i. 425.

ii. 219.

97.

iii. 206. sheath, iii. 147 direct,

26
; heavenly,

; of

fire,

ii

Wheat-ear, Wheel, Wheels

i
karmic,

178,

179.

101

; living,

ii. 88.
iii. 178.

iii. 828.
vol.

of Ezekiel,

m.

24

370

INDKX

Whether
185.

blest

child

of

Kronos,

Wood, Word,

catting
of
creator,

of,

i
iii

S66
;

He

who ef

Whirlwinds, White,
163.

fiery,

i
;

409.

soweth

the,
i.
54

ii
;

18

language proceeding
ii 348

cock,

342

rock,

162,

the,

the
; spoken,
wore

thought,
ii
810
;
tense,

187

Whole,

ii

371.

by
186

wnom

all things
through the,
106.

made,
233,

Whoring,
Whorl,

iii

166. ii. 187.

ii

255.

441,

Word-play,
ii. 800.
160, 220,

ii

Wilamowitx,
Will,
895.
ii 142

i
;

185, of

195, ii

Words,

of

Amnion,
to

iii. 215

whom i
248 i
;

God,

it is custom

call
139

angels,
;

ladder

of,

of

Thoth,

Wind,
Windows,

896.
not

63

three

more-than-mighty,

eyes,

iii

109.

165.

Winds, Wine,
i. 268.

four, of

84.

Work, ii. 120

;

great,

iii
age

314,

326.

ignorance,

of,

World, ii

old
400
;

of,
to

ii

356

end
239

of,
;

fast 826; 802

;

the,

ii

Winged Wings,
480
;

globe,
i
of 482
;

890.

inner,

iii
286,

intelligible,
map
;

ii

feathers

of
89a

their,

278,
noetic,

of,

iii

187 iii
351

Wisdom,
225,

sonship, i. 206,
251, ii

i
220,

iii shrine
to,

80

orderer all,
;

o"
ii
unseen,

221,
;
mass

228, of

208

of ii
of,
220

ii.

iii 236
238
;

163

stranger
223
;

archaic, for 91

brotherhood
; dark,

virgin

iii
206.

93.

of, i sake disciples ;

i. 44,

i
;

87,
of
;

World-ritizens,
World-egg,
of, World-eye, i. 387,

i ii
83

Egjpt, church
193
;

69,

of, ii
823;

iii
98,

808

; Orphic

tradition

iii

821

888.

iii. of, harmony, in

Greek,
i
188

apple
ii
i

of

the,

iii

167.

mony ; harof,

World-illusion,
World-soul,
260.

280,

287.
36,

of,

287;

husband

414,

ii

70,

184,

218

Indian,
208
;

ii. 198

lady
i
120

of
;

iii

173.
the,

all,

iii

laws
228

of,
;

World-tree,
Worlds, plurality

ii

817.
183,

mother, i. of,
480
master

i. 206;

224,

practisers
i
194,
; supreme

number of,

of,

iii
;

171
seven

serpent
of,
i. 68
l.

of,

iii

170

; spark

206

subject,
Worm, Worms,
Worse, i

ii

179.

of,

; tradition

of, i

171.
iii
5L

208;

that

understands
iii i
the, 481.

in silence,

iii. 162. Wisdom-discipline,

Wisdom-lover, 225.

828.

Worship,
858.

ii

828;

of

animals,

Wise,

Thoth

184.

Withdrawn Witness,

volumes, ii the,
iii.
90, 11 L

ii
50,

286.
51;

Xenoerates,
and Xenophanea, Xois, i
820.

298,

299.

851.

watcher, i. 87, Wolf,

825.

Wolf-town,
Wolves,
Woman, iii. 166.

i. 354.

Yahweh,
Ye
are

iii
Gods,

166,

167.

436.

168.

first, i

189,

ii 27

; strange,

Ye
Ye

shall
are

leave
whited

your

parents,
i

249.

Womb, i
222

i. 396,
;

ii. 128

; ever-virgin, ; of

Year,

fecund,

ii. 890
824
;

Great

great, Year-god, i

sepulchres, iii 290.

402.

172.

Mother,

iii
i.

tore

asunder
898
;

Years,
of
;

thousand,

i
;

482

ten

thousand,

His,

182

Rhea,
of Women,

i. 385

i ; impure, Silence, is ;
899.

iii
i. 826.

171

three

thousand,

ii

241

Virgin,

Yedidyah
seven,

ha-Alakheanderi,
ii
168
; of notions, ii 197.

i
i

900. 261.

band
of, ii. 98,

maladies Wonder,

of iii

ii

248

Yoga,

225.

Yoga-practices,

iii. 246.

Yogin,

Plutarch's,

iii

169.

INDEX

371

Yoke
Yonge,
YouDg

of honei,

480.

Zion, Zodia,

foundation iii
i
58. 414,

of,

i. 162.

201.

Tern,
son,
seven,

i. 458.

Zodiac, 257.
of the, i Zoega,

416,

ii

245

; signs

Younger

ii

192,

ii
400.

52.

Youths,
Ysdnw,

176.

iii. 297.

Zone, Zones,

regal,

iii
41,
418,

198.

ii
i

iii
ii

97,
42.

194,

211;

Zeesar,
Zeller, Zervan

i. 165.

seven,

32,

86,

ii. 892.
i. 400.

Zophasemin, Zoroaster,
818,
; ;

i. 126.
i 825,

Akarana,

487,
i

iii
824,

274,
iii

278,
817
;

Zens,
880,

151,

279,

805,

827,
below, cosmic

296

the

Mage,

859
;

ii. 859 breath,

; above, ball of,

ii. 859 iii. 188

The

Telescope

oft
iii

18.

Zorokothora,
;

211.

i.

818

date
841 848

of,
; ;

149

Zosimus, iii

157,
and

270,
the
;

ii

249,

265,

essence-chief,

ii.

iii

274

lame,

gifts of, Pnrygius,

278;
i

Anthropos-

doctrine,
880.

196

visions

of,

i. 172

; sons

of, iii. 217.

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TRANSLATION.

FRAGMENTS
Ulrich.
This

EINES
Berlin
:

VBRSCHOLLENEN
C. A. Schwetschke

GLAUBENS.
und made Earliest

Ins

Deutsche

ubersetit

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Apollonius
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with Religious

some

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Thought

Greece.

SYNOPSIS
i. Introductory,

OF

CONTENTS.

ill. India

and

literature, Apollonius.
of sophists the Prophet From xv.

Associations Communities First Century. of the and Transitions Texts, Opinion, Apollonius Early v. of and Life. The Biographer The Early Travels vil. viii. vi. of Apollonius. of lx. The Retreats the The Shrines Gymnox. of Religion, of the Temples and Rulers Upper the Empire. Egypt, Apollonius xi. Apollonius of the and xU. Mode Himself Wonder-Worker, hfc Circle, xiii. His of Life. xiv. and and The Sermons, his Letters, Writings his Sayings From xvii. xvi. and of ii. The
iv.

Religious

Greece,

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Apollonius.

xvili.

Bibliographical
ISO pp.

Notes. large
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The

Gospel
4s.

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net.

SOME
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NOTICES.
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is yet free from the taint theosophist, this work entirely professed of It is indeed to the literature the subject^ kind. a valuable on contribution this mass, The has it is chaotic. as author and reviewed collected and which is as abundant he has it into it until has of a coherent whole. criticised and summarised something shaped historical matter Hebrew dealing the The Rabbinical legendary reputed with other and and befitting is carefully is approached the subject life of the Messiah with and origin and Written dogmatism

of

any

silted,

reverence

That
be denied.

cannot

It

merits

book is most the the attention of

all

from valuable interested

in

suggestive Christian

point

of
"

criticism."

view The

Scotsman.

THE

THEOSOPHICAL

PUBLISHING

SOCIETY,

London

ikd

Buim.

'

WORKS
"

BY

THE

SAME

AUTHOR.

This book, Christianity.

.

title, deals m iU remarkable the origtss ol a very critical spirit with degree, Although does dog the author critical Id the highest not Tae thought."" Caattam Boekattar Oftetratr. ana* calm philosophical with
.

is not theologdcaJ a mere of this learned work author propounding riddle, nor est forward the to increase tint wantonly merely said to be coming number of puuiei The has been the student dibgcat a of Christian confront origins author very his lengthened body of the Talmud, and perliaps account student extraordinary of that of language is one The argument traditions it marked throughout of the best in our by great The Herald. Olaegow erudition modesty." and remarkable

"

The

he

be

"

"

"

The
"

The is not question Times. Expository Mr.

and has done Mead has propounded a with scholar, have handicapped

fool's

question.

It is serious,

and

Mr.

Mead

takes

it seriooaty

"

too

as writes often
"

lines, in early tory, hisChurch on untraditional deal heard. He more good will be always infelicities theological utterance complete avoidance of of sack si The heterodoxies."" Literary World. suggestive

first-rate work, much theorems a of which

The for the further in t"o are together materials pursuit of the inquiry all brought is at very to hold the author betwte* the balance as and volume, pains evident carefully fie he has read importance the different that authorities whom quotes, of any everything to the subject of which he treats. He is evidently has been a relating very published widely is beat man, as and of critical acumen, possessed of much also of all the read qualifications Inquiry The by doubt be historical largely and work research. will, we not, read original Review. Christian The theologians."" Asiatic Quarterly have had the pleasure betas that we by Mr. Mead of bringing been have to we of his earlier volumes glad recognise, whether him the earnestness, the scientific method, or we the den with agreed not, the learning, and have been The they title of the present which spirit by animated. volume religious will. to it we cause as a anticipate, many piece regard of cranky speculation. readers however, to be dismissed It Is not, the a a mere work shrug with of shoulders. but brought has Mr. Mead interesting from an a even not simply out valuable apart work, he investigates."" The Primitive MHkodist the special thesis which Quarterly Renew.
is the
"

This

fifth book
notices

our

readers.

In

our

"

I would

direct
written

the by

attention G. S. R.

of

educated Mead

....

Protestant minded think they about A much Mead, known

"

clergymen everywhere it."" Standish O' Grady,

to a very book men remarkable scholarly I invite our educated and serioutto tell me, this book read and whs! privately, Review. in The All Ireland

more

Mr.

to

remarkable the small

collection
public We

tasies of Gnosticism dissent so more genuine widely with in which Mr. Mead fashion put* and scholarly The Pilot. to us to be." seem soma of them

of apocrypha interested are who have not often interest, we and forward

by book of a curious learned things in the fasas book from learned a we read which bound to recognise dignified are the his theses, strange impossible u and
is the in such

subject

PISTIS
(With
Extracts

SOPHIA:
from from
from

A
Hooks
into

Gnostic
Saviour
now

Gospel.
Originally
first
time

the

translated Englished
MS.,
and

fJreek
Schwartz?'*

of the Coptic, Latin

appended.)
for the
only

and Version

the

of

known

Coptic
an

and 7s. 6d.

net.

by Amelineau'H checked Bibliography. 394,

French
xliv.
pp.

version. large octavo.

With

duction Intro-

Cloth.

(Out

of

Print.

Revised

Edition

is

contemplated.)

SOME
"
' '

PRESS

OPINIONS.
of the most of students translation important of and
Gnostic

long been The Pistis Sopliia has as one recognised Mr. Mead documents deserves the we possess, and gratitude Thought, History for his admirable of Christian and of the Herald. Gospel." Qtatgow curious
"

Church
edition

History
of

1Mb

Mr. Mead Sophia.' He Thus, the English the only Gnostic

*

"

Pistis
....

done by his translation has to other Theosopbists a than service of the This curious has not till lately received it deserves. the attention work which has prefixed Introduction, bibliography. includes a short an excellent which in a position for himself is now to Judge reader of the scientific of value to as." has down treatise length come of any considerable which view
the

"

from

mystical
"

tendencies

scholar's point of of the second

deserves

century-"

Is of work Record.
"

value

as

Illustrating

tl

Mr.

Mead
ages

thanks

the

early

of Christian

philosophy.""

for putting in an Manchester

dress English Guardian.

this curious

"*

THEOSOPHICM.

V\3^\A"YLY^Qi

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and

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WORKS

BY

THE

SAME

AUTHOR.

THE

THE080PHY

OF

THE

GREEKS.

PLOTINUS.
With Bibliography. Octavo. Cloth,
U.
net.

THE

THE080PHY

OF

THE

VEDA

8.

THE
Half

UPANISHADS
Octavo.

:
Is.

2
6d.

Volumes.
each
net.

Cloth,

Volume

I. Kena,

Contains

Translation

Mandukya

of the Upanishads,
R.

Inha,
with
a

Katha,

Prashna,

Mundaka,
Arguments,

and
and

General
C.

Preamble,

Notes

by

G.

8.

Mead

and

J.

Chattopadhyaya

(Roy

Choudhuri),

Volume

II. Aitareya, and and Notes.

Contains

Translation Upanishads,

of

the with

Taittiriya, Arguments

Shvetashvatari

FRENCH

TRANSLATION.

LA Traduction
10

THEOSOPHIE
francaisc,
rue

DES de

VEDAS Paris

NEUF Librairie

UPANISHADS.
de

E.

Marcault.

l'Art

Independant,

Saint-

La

zarc.

SIMON

MAGUS

An

Essay.
5s.
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THE

WORLD
Contents
:

MYSTERY
The
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Four Essays.
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True

Destiny of

The ; -Soul Self-reliance.

Octavo.

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Soul
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net.

Web

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