Charles Dodd, The Bible and The Greeks PDF

IN GRATAM MEMORI AM
GEORGII BUCHANAN GRAY

MAGISTRI CONLEGAE AMICI
T H E BIBLE AND T H E GREEKS
BY THE SAME AUTHOR
The Meaning of Paul for To-day

The Gospel in the New Testament
The Authority of the Bible
The Apostolic Preaching and its
Developments
The Epistle to the Romans
The Johannine Epistles
THE BIBLE AND
THE GREEKS
BY
C. H. DODD
H O D D E R & S T O U G H T O N
L O N D O N
First published . . 1935
Second impression . 1954
Reproduced by Photo-lithography
for Hodder <S* Stoughton Ltd. by
Pitman Press, Bath
PREFACE
THE following studies are from the notebooks

of a student of the New Testament, and were
undertaken from a desire to find firm footing in
certain parts of that wide field which is com
monly referred to as "the background of early
Christianity". They are offered in the first place
to my fellow-students of the New Testament, but
not without the hope that they may be of use to
others who are interested in the thought of the
Graeco-Roman world in general. Much of the
material here published was used in Grinfield
Lectures on the Septuagint, delivered in the
University of Oxford in the years 1 9 2 7 - 3 1 , but
it has been worked over in the light of further
study. Chapter V. was first published in the
Journal of Theological Studies, Vol. X X X I L ,
No. 1 2 8 , and is reproduced by permission of the
publishers. I am greatly indebted to Dr. H.
Wheeler Robinson, Principal of Regent's Park
College, Reader in Biblical Criticism in the Uni
versity of Oxford, for kindly reading Part I. in
proof and making many valuable criticisms and
suggestions; as well as to my wife and my son for
help in preparing the Index.
MANCHESTER,
6th October, 1934
vii
PREFACE TO SECOND IMPRESSION
THE issue of a fresh i m p r e s s i o n , b y p h o t o g r a p h i c

p r o c e s s , after t h e b o o k h a s b e e n o u t o f p r i n t
for s o m e y e a r s , h a s afforded a n o p p o r t u n i t y for
c o r r e c t i n g a n u m b e r of m i s p r i n t s , a n d lapsus
calami, w h i c h e s c a p e d c o r r e c t i o n i n t h e first
i m p r e s s i o n , b u t n o t for a n y e x t e n s i v e r e v i s i o n ,
a n d t h e t e x t r e m a i n s s u b s t a n t i a l l y as i t first
appeared.
CAMBRIDGE,
January, 1954.
viii
CONTENTS
PAGE
INTRODUCTION xi
PART I
THE RELIGIOUS VOCABULARY OF HELLENISTIC
JUDAISM
CHAPTER I
T H E N A M E S OF G O D 3
CHAPTER II
T H E LAW 25
CHAPTER III
RIGHTEOUSNESS, M E R C Y AND T R U T H 42
CHAPTER IV
SIN 76
CHAPTER V
ATONEMENT 82
PART I I
HELLENISTIC JUDAISM AND THE HERMETICA
CHAPTER VI
T H E COSMOGONY OF POIMANDRES 99
CHAPTER VII
T H E ORIGIN AND F A L L OF M A N IN POIMANDRES . . -145
ix
THE BIBLE AND THE GREEKS
CHAPTER VIII
PAGE
T H E GOSPEL OF POIMANDRES 170
CHAPTER I X
T H E D A T E OF POIMANDRES . . . . . . . 201
CHAPTER X
T H E SACRED DISCOURSE 210
CHAPTER X I
FURTHER T R A C E S OF JEWISH I N F L U E N C E IN THE HERMETICA . 235
CHAPTER X I I
CONCLUSION : JUDAISM, THE HERMETICA AND CHRISTIANITY . 243
INDEX VERBORUM 249
INDEX LOCORUM 256
The following abbreviations are regularly employed :
B.D.B. = Brown, Driver and Briggs, Hebrew and English Lexicon of the
Old Testament, 1906.
L. & S. = Liddell and Scott, Greek-English Lexicon, a—irtpfyovpvos, Re
vised Edition by Stuart Jones, 1925-33; ir€puf>pay^—wu>Bris,
8th Edition, 1901.
LXX = Septuagint.
M.M. = Moulton and Milligan, Vocabulary of the Greek Testament,
1914-29.
M.T. = Massoretic Text.
R.P. = Ritter and Preller, Historia Philosophiae Graecae, 8th Edition,
1898.
X
INTRODUCTION
IN t h e p e r i o d s u c c e e d i n g t h e c o n q u e s t s of A l e x a n d e r t h e
G r e a t , t h e r e l i g i o n s of t h e N e a r E a s t l e a r n e d t o s p e a k
G r e e k , a n d in t h e p r o c e s s suffered m o r e o r less c h a n g e
t h r o u g h t h e i r e x p o s u r e t o G r e e k influence. J u d a i s m w a s
o n e of t h e m . A s t h e H e l l e n i s t i c c u l t of S a r a p i s w a s n o t
i d e n t i c a l w i t h t h e religion of E g y p t u n d e r t h e P h a r a o h s ,
so H e l l e n i s t i c J u d a i s m w a s n o t i d e n t i c a l w i t h t h e religion
of t h e O l d T e s t a m e n t in g e n e r a l , n o r y e t w i t h t h e R a b b i n i c
J u d a i s m w h i c h d e v e l o p e d o u t of it. I t is a d i s t i n c t
phenomenon.
T h e f u n d a m e n t a l d o c u m e n t of H e l l e n i s t i c J u d a i s m is
t h e G r e e k t r a n s l a t i o n of t h e O l d T e s t a m e n t , c o m m o n l y
k n o w n as the Septuagint, w h i c h w a s made, to speak
broadly, during the three centuries preceding the Christian
E r a . T r a n s l a t i o n is a n i m p o s s i b l e a r t , for t h e w o r d s of
one language seldom or never c o n v e y precisely the same
i d e a s a s t h e c o r r e s p o n d i n g w o r d s of a n o t h e r l a n g u a g e .
B e s i d e s p h i l o l o g i c a l differences i n t h e w o r d s t h e m s e l v e s ,
t h e r e are differences i n t h e a s s o c i a t i o n s w h i c h t h e w o r d s
h a v e a c q u i r e d i n different c o n t e x t s of t h o u g h t a n d e x
perience. T h u s t h e w o r d s of t h e H e b r e w S c r i p t u r e s , in
p a s s i n g i n t o G r e e k , p a r t l y l o s t o n e set of a s s o c i a t i o n s , a n d
p a r t l y g a i n e d a n e w set, w h i l e a t t h e s a m e t i m e t h e G r e e k
w o r d s u s e d in t r a n s l a t i o n m a y h a v e a c q u i r e d s o m e t h i n g of
t h e v a l u e of t h e H e b r e w w o r d s t h e y represent. If w e c a n
r e c o v e r in s o m e m e a s u r e t h e a s s o c i a t i o n s of t h e G r e e k
w o r d s , a n d c o m p a r e t h e m w i t h t h e a s s o c i a t i o n s of t h e
Hebrew words, w e m a y do something towards fixing
the meaning w h i c h the words would henceforth bear
xi
in H e l l e n i s t i c J u d a i s m , a n d w h e r e v e r t h e influence o f
Hellenistic Judaism extended.
I n t h e first p a r t o f t h i s b o o k I h a v e t a k e n a f e w o u t
standing religious terms w h i c h m a y be regarded as k e y
w o r d s i n t h e v o c a b u l a r y of J u d a i s m , a n d a t t e m p t e d t o
d e t e r m i n e t h e i r m e a n i n g in t h e S e p t u a g i n t . F o r t h e t e x t
of t h e L X X I h a v e u s e d S w e t e ' s C a m b r i d g e e d i t i o n , a n d
I h a v e g r e a t l y relied o n H a t c h a n d R e d p a t h ' s Concord
ance to the Septuagint. F o r G r e e k v e r s i o n s o t h e r t h a n
t h e L X X I h a v e t u r n e d t o F i e l d ' s Origenis Hexapla.
T h e e x a c t e x t e n t a n d n a t u r e o f t h e influence o f H e l l e n
istic J u d a i s m u p o n t h e G r e e k - s p e a k i n g w o r l d i n g e n e r a l
is difficult t o e s t i m a t e . I n t h e e n d i t d i s a p p e a r e d ,
absorbed into Christianity or into various Gnostic a n d
syncretistic* s e c t s . W h a t w e k n o w o f t h e rise a n d s p r e a d
of C h r i s t i a n i t y a n d t h e s e c t s l e a d s u s t o s u p p o s e t h a t
J u d a i s m h a d a l r e a d y influenced t h e p a g a n p u b l i c from
w h i c h their converts were drawn. B u t direct evidence of
1
s u c h influence is n o t p l e n t i f u l . In t h e second part of
this book I propose t o t a k e one set of documents, t h e
writings included in t h e Hermetic Corpus, a n d t o study
in d e t a i l t h e t r a c e s o f J e w i s h influence i n t h e m .
A considerable b o d y of Greek literature once existed,
a n d h a s c o m e d o w n t o u s i n m o r e o r less f r a g m e n t a r y
f a s h i o n , u n d e r t h e n a m e of H e r m e s T r i s m e g i s t u s . T h i s
H e r m e s p a s s e d for a s a g e w h o l i v e d a n d t a u g h t i n E g y p t
in r e m o t e a n t i q u i t y , a n d after h i s d e a t h w a s deified
A c t u a l l y h e is t h e E g y p t i a n g o d T h o t h , identified w i t h t h e
G r e e k g o d H e r m e s , a n d e u h e m e r i z e d . M u c h of t h e liter
ature under his name dealt w i t h astrology a n d alchemy,
and does n o t concern us. T h e documents w i t h w h i c h I
a m t o deal are theological tractates contained in the so-
c a l l e d Corpus Hermeticum. T h e C o r p u s , c o m p r i s i n g a b o u t
2
s e v e n t e e n libelli, i s c o n t a i n e d i n s e v e r a l M S S . , n o n e earlier
1
See Nock, Conversion, p. 79.
2
The numeration differs slightly in different MSS.
xii
INTRODUCTION
t h a n t h e f o u r t e e n t h c e n t u r y . T h e editio princeps w a s
p u b l i s h e d b y F i c i n o i n 1 4 7 1 u n d e r t h e t i t l e Pimander.
T h e t i t l e nottidvSprjs, h o w e v e r , b e l o n g s t o t h e first libellus
of t h e c o l l e c t i o n a l o n e . I n t h e M S S . t h e c o l l e c t i o n a s a
w h o l e h a s n o t i t l e . T h e n a m e Corpus Hermeticum is u s e d
b y m o d e r n e d i t o r s . Scientific s t u d y of t h e C o r p u s m a d e
a fresh s t a r t w i t h R e i t z e n s t e i n {Poimandres, 1904), w h o
d i d g r e a t s e r v i c e i n i n v e s t i g a t i n g t h e r e l a t i o n s of t h e
Hermetica t o t h e g e n e r a l religious h i s t o r y of t h e G r a e c o -
R o m a n world. His work, however, though supported
b y i m m e n s e l e a r n i n g , is a t t i m e s s u g g e s t i v e r a t h e r t h a n
precise, a n d h i s c o m b i n a t i o n s a r e n o t i n f r e q u e n t l y s o m e
what adventurous. W e h a v e n o w an edition of t h e
Hermetica o n a l a r g e scale b y t h e l a t e W a l t e r S c o t t , w h o
g i v e s t h e t e x t of t h e C o r p u s t o g e t h e r w i t h o t h e r H e r m e t i c
w r i t i n g s h a v i n g a g e n e r a l affinity w i t h i t , a c c o m p a n i e d b y
introduction a n d commentary. T h e introduction and
c o m m e n t a r y a r e s c h o l a r l y a n d scientific, d i s c u s s i n g t h e
questions of chronology, sources, a n d literary relationship
w i t h s o b r i e t y , p r e c i s i o n , a n d respect f o r t h e l a w s of
evidence. S c o t t ' s t e x t , h o w e v e r , is difficult t o w o r k
with. Recognizing, as a n y reader must recognize, t h a t
t h e M S . t e x t is often c o r r u p t , h e c a m e t o t h e c o n
clusion t h a t it needed drastic emendation throughout.
M a n y of his emendations are brilliant, a n d m a y well
represent t h e o r i g i n a l r e a d i n g ; b u t i n c o u n t l e s s p l a c e s h e
has unnecessarily rewritten the text, treating the M S S .
w i t h a freedom w h i c h o n e c a n o n l y d e s c r i b e a s i r r e s p o n
sible. H e g i v e s a full apparatus criticus, f r o m w h i c h t h e
reader c a n a l w a y s get at the M S . t e x t , b u t in order t o
r e a d it h e h a s t o m a k e h i s w a y t h r o u g h a b a r b e d - w i r e
e n t a n g l e m e n t o f sigla. I t is easier t o w o r k w i t h t h e
a d m i t t e d l y b a d t e x t of P a r t h e y ( B e r l i n , 1854) w h i c h
follows t h e M S S . in t h e m a i n , t h o u g h w i t h t o o g r e a t
respect f o r t h e r e a d i n g s of P a t r i z z i , w h o e d i t e d t h e C o r p u s
in 1 5 9 1 . A s for Hermetica n o t i n c l u d e d i n t h e C o r p u s ,
S c o t t ' s e d i t i o n is t h e o n l y p l a c e w h e r e o n e c a n s t u d y
xiii
them as a whole. In these studies, however, I shall

not wander m u c h outside the Corpus, which contains
m o s t of w h a t is r e l e v a n t for o u r p r e s e n t p u r p o s e .
S c o t t ' s discussion s e e m s t o m e t o h a v e s e t t l e d t h e d a t e
of t h e H e r m e t i c C o r p u s w i t h i n b r o a d l i m i t s . T h e w r i t i n g s
composing it were produced in E g y p t m a i n l y during the
s e c o n d a n d t h i r d c e n t u r i e s A.D. A l l are, in a n y c a s e ,
q u i t e c e r t a i n l y l a t e r t h a n 100 B.C. I t is n o t i m p o s s i b l e
t h a t s o m e of t h e m m a y fall w i t h i n t h e first c e n t u r y A.D.,
b u t e x c e p t i n o n e o r t w o c a s e s i t is i m p r o b a b l e . O n t h e
o t h e r h a n d , n o n e a r e l i k e l y t o b e l a t e r t h a n a b o u t A.D.
300. R e i t z e n s t e i n a g r e e s in p l a c i n g t h e w r i t i n g s w i t h i n
t h e first t h r e e c e n t u r i e s , b u t inclines t o d a t e t h e m i n
t h e first a n d s e c o n d c e n t u r i e s r a t h e r t h a n t h e s e c o n d a n d
third.
T o R e i t z e n s t e i n a n d S c o t t t h i s b o o k is i m m e a s u r a b l y
indebted. I shall h a v e occasion from time to time to
differ f r o m s o m e of t h e i r j u d g m e n t s , b u t m y w o r k rests
upon theirs, a n d I frequently assume w i t h o u t further
discussion the assured results of their investigations.
T h e Hermetic writers expound a philosophy, but they
are r e a l l y i n t e r e s t e d less i n s p e c u l a t i v e p h i l o s o p h y t h a n
in r e l i g i o n ; a n d it is a r e l i g i o n of a s i n g u l a r l y p u r e a n d
e l e v a t e d k i n d . T h e y b e l i e v e i n t e n s e l y in G o d , t h e o n e
G o d , w h o a l o n e is g o o d a n d w i s e ; w h o d e m a n d s f r o m
m e n n o sacrifices e x c e p t t h e XoyiKal Ovaiac of p r a i s e a n d
t h a n k s g i v i n g , a n d n o s e r v i c e b u t t h e p r a c t i c e of v i r t u e .
I n t h e i r e x p o s i t i o n of t h i s e t h i c a l m o n o t h e i s m t h e y fre
q u e n t l y r e c a l l t h e t e a c h i n g s of J u d a i s m a n d C h r i s t i a n i t y .
I t is c o n c e i v a b l e t h a t s u c h a r e l i g i o n c o u l d h a v e d e v e l o p e d
f r o m t h e t e a c h i n g s o f P l a t o (to w h o m m o s t of t h e s e w r i t e r s
l o o k b a c k ) w i t h o u t e x t r a n e o u s influence. B u t in p o i n t
of f a c t i t is c l e a r t h a t t h e H e r m e t i c d o c t r i n e s are e c l e c t i c
or s y n c r e t i s t i c in c h a r a c t e r , d r a w i n g u p o n t h e t r a d i t i o n s
of v a r i o u s r e l i g i o n s . C h r i s t i a n influence, i n d e e d , R e i t
zenstein holds to be non-existent, and Scott scarcely
differs, a l l o w i n g o n l y s o m e s l i g h t influence o n t w o o r
xiv
INTRODUCTION
1
three tractates. I t is i n a n y c a s e p r a c t i c a l l y n e g l i g i b l e .
O n t h e o t h e r h a n d , s o m e m e a s u r e o f J e w i s h influence
is a c k n o w l e d g e d b y b o t h w r i t e r s , a n d b y a l l w h o h a v e
s t u d i e d t h e Hermetica. M y special object is t o s t u d y
t h e r e l a t i o n b e t w e e n t h e Hermetica a n d H e l l e n i s t i c
Judaism, using the Septuagint as a standard. Here some
words o f Reitzenstein are apposite : " I t is hardly t o be
avoided t h a t according t o inclination a n d the direction
his s t u d i e s h a v e t a k e n , o n e w r i t e r c l a i m s t o o m u c h a s
Egyptian, another too much as Babylonian, a third all as
Persian, a n d that the individual worker contracts a kind
of c o l o u r - b l i n d n e s s , w h i c h m a k e s h i m i n s e n s i t i v e t o
i m p o r t a n t d i s t i n c t i o n s . O n l y t h e c o m b i n e d w o r k of m a n y
c a n b r i n g u s n e a r e r t h e g o a l of a n u n d e r s t a n d i n g o f
H e l l e n i s t i c m y s t i c i s m . " R e i t z e n s t e i n himself i s d i s p o s e d
t o emphasize E g y p t i a n a n d (especially in his later works)
I r a n i a n influence. S c o t t l a y s t h e stress u p o n t h e G r e e k
e l e m e n t , w i t h o u t d e n y i n g o t h e r influences. I f I h a v e here
c o n c e n t r a t e d o n t h e J e w i s h affinities o f s o m e Hermetica,
it is in t h e hope t h a t b y doing justice t o this particular
element these studies m a y contribute something t o t h a t
" c o m b i n e d w o r k o f m a n y " w h i c h R e i t z e n s t e i n desider
ated as the only w a y t o the goal.
1
The following studies will lend support to this opinion, since they
tend to show that features of the Hermetica in which Christian influence
might be suspected, can be accounted for by reference to Hellenistic-
Jewish ideas which lie behind both the Hermetica and the New
Testament.
XV
PART I
T H E RELIGIOUS VOCABULARY OF
HELLENISTIC JUDAISM
A
CHAPTER I
THE NAMES OF GOD
THE p e r s o n a l n a m e of t h e G o d of I s r a e l , mm, d o e s n o t
appear in a n y form in the L X X . T h e translators were
here f o l l o w i n g t h e o r a l t r a d i t i o n {Q're) r e p r e s e n t e d i n t h e
M a s s o r e t i c t e x t , w h e r e mm i s a l w a y s g i v e n t h e v o w e l s
n
e i t h e r o f Q rfc$ o r of ^ j i ^ . T h e c o n s o n a n t s of t h e n a m e ,
h o w e v e r , r e m a i n e d f o r t h e r e a d e r of t h e H e b r e w B i b l e .
T h e n a m e l e s s n e s s o f G o d is m o r e s t r i k i n g i n t h e G r e e k
v e r s i o n . T h a t t h e G o d o f t h e J e w s w a s n a m e l e s s (as
1
H e w a s formless) w a s k n o w n t o t h e o u t s i d e w o r l d , a n d
the fact chimed in w i t h certain speculative tendencies
of H e l l e n i s t i c t h o u g h t , w h i c h m a y h a v e o r i g i n a t e d i n
2
E g y p t . S e e t h e P s e u d o - A p u l e i a n Asclepius, § 20 : Non
enim spero totius maiestatis effectorem omniumque rerum
pattern vel dominum uno posse quamvis e multis composito
nuncupari nomine, hunc vero innominem vel potius omni-
nominem esse, siquidem is sit unus omnia, ut sit necesse aut
omnia eius nomine autipsum omnium nominibus nuncupari ;
cf. Corp. Herm. V , 1 0 , 81a rovro ovofiara ex^t iravra, on
€l Tl
ets €OTt irarrip • /cat SKI rovro airos ovofia ovx %X > °
Travroyv iarl irarrjp. W h e t h e r or n o t E g y p t i a n ideas about
3
t h e n a m e l e s s n e s s of G o d influenced J u d a i s m i n c o n c e a l i n g
t h e n a m e mm, i t i s h i g h l y p r o b a b l e t h a t t h e k n o w n a b
sence of a n y p e r s o n a l n a m e for G o d i n t h e G r e e k v e r s i o n
1
See Norden, Agnostos Theos, pp. 80-1.
2
In Scott's Hermetica.
3
See Scott's note on Corp. Herm. V. 1.
3
of t h e S c r i p t u r e s s t r e n g t h e n e d t h e g r o w i n g c o n v i c t i o n i n
Hellenism t h a t the supreme G o d should h a v e no name.
1
C h r i s t i a n a p o l o g i s t s l a i d m u c h stress o n t h e p o i n t . By
merely eliminating the name of G o d the L X X contributed
t o t h e definition o f m o n o t h e i s m .
I n Exod. i i i . 1 4 a n e t y m o l o g i c a l i n t e r p r e t a t i o n of t h e
n a m e mm is s u g g e s t e d :
0 3 ^ 8 ^DJ?# njo# ^N"?*?? "wfc Totfn r t e . . . mntf
2
T h i s i s r e n d e r e d i n t h e L X X : iya> c i / u o a>v . . . ourco?
c
e/oct? rot? viols' TopcwJA, O *QN dWaTaAfce fxe Trpos vjjl&s*
T h e m e a n i n g o f t h i s is t h a t G o d h a s n o i n d i v i d u a l n a m e :
H e is s i m p l y " t h e S e l f - e x i s t e n t Hellenistic Judaism
w a s t h u s p r o v i d e d w i t h a d e s i g n a t i o n for t h e D e i t y of
profoundly philosophical import. I n P h i l o t h e f o r m 6 a>v
a l t e r n a t e s w i t h t h e n e u t e r TO oV. T h u s w h i l e k e e p i n g
close t o B i b l i c a l l a n g u a g e h e w a s a b l e t o s u g g e s t t h e
i d e n t i t y of t h e G o d of p e r s o n a l religion w i t h t h e A b s o l u t e
of p h i l o s o p h y . I n Rev. i. 4 t h e d e s i g n a t i o n is e x p a n d e d
i n t o t h e f o r m 6 wv koX 6 koX 6 ipxd^vog, for w h i c h
4
Greek parallels c a n be cited.
The Hebrew language has t w o words expressing the

idea of divinity, w h i c h m a y or m a y not be etymologically
c o n n e c t e d : hs, p l u r a l crf>8, a n d jrfr&, p l u r a l .
T h e l a t t e r p l u r a l f o r m is f r e q u e n t l y c o n s t r u e d a s a s i n g u l a r
1
See Justin, Minucius Felix, and Clement of Alexandria, quoted
by Scott in his note on Asclepius, I.e., and cf. a prayer from the Leiden
magical papyrus quoted by Reitzenstein, Poim., p. 15.
2
Norden, Agnostos Theos, pp. 177-223, has discussed at length the
formula iya> dpi, showing that Jewish influence had much to do with
its extremely frequent use in Hellenistic religious language, and that
Jewish usage itself is of a piece with Babylonian, Egyptian, and Oriental
usage in general.
3
Aquila and Theodotion render the Hebrew more literally, lao/xat
os eoojx at.
4
See Wetstein, ad loc, and cf. Reitzenstein, Das iranische Erldsungs-
mysterium, pp. 179 sqq.
4
THE NAMES OF GOD
(the s o - c a l l e d pluralis majestatis). T h e u s e o f t h e s e

t e r m s is s o m e w h a t c o m p l i c a t e d b y t h e f a c t t h a t w h i l e t h e
O l d T e s t a m e n t C a n o n i n i t s final f o r m is t h e s a c r e d l i t e r a
t u r e of a m o n o t h e i s t i c f a i t h , i t i n c l u d e s l a r g e r e m n a n t s o f
other stages of H e b r e w religion w h i c h stood a t a greater
o r less r e m o v e f r o m s t r i c t m o n o t h e i s m . T h e L X X trans
l a t i o n often r e p r e s e n t s a n a t t e m p t t o o b l i t e r a t e t r a c e s o f
polytheism in the Hebrew text.
(i) T h e pluralis majestatis D ^ r r f ^ , Q ^ r t b ^ n , w h a t e v e r
m a y h a v e been i t s earlier history, stood in m o n o t h e
i s t i c J u d a i s m o f t h e p o s t - e x i l i c p e r i o d for t h e o n e G o d ,
transcendent a n d personal, w h o m a d e heaven a n d earth,
revealed Himself t o the patriarchs, gave the L a w , a n d
spoke b y the prophets. I t is regularly represented b y
1
t h e G r e e k Beos, w i t h o r w i t h o u t t h e a r t i c l e . T h e original
a n d e t y m o l o g i c a l m e a n i n g o f Beos is a s o b s c u r e a s t h a t
of «T£»$ . I n i t s o r d i n a r y G r e e k u s e i t is n o t a n e x a c t
e q u i v a l e n t f o r D ^ f c i n i t s d e v e l o p e d sense. I t is a
generic term for a personal being superior t o m a n , a n d as
s u c h t a k e s a p l u r a l Beol. B u t t h e r e w a s also a n e q u a l l y
w e l l - e s t a b l i s h e d u s a g e , w h i c h is a t l e a s t a s o l d a s H o m e r :
e.g. Od. X I V . 4 4 4 , Beos 8e TO fiev Scbcrei to S' edaei; //.
X V I I . 3 2 7 , i>7T€p Beov. Cf. t h e c o m m o n p h r a s e avv Beep.
I n s u c h c a s e s Beos i s c l e a r l y n o t " a g o d as distinct from
o t h e r g o d s . S o m e v a g u e i d e a o f a u n i t y of d i v i n e p o w e r
s e e m s t o u n d e r l i e s u c h e x p r e s s i o n s . I t is u p o n t h i s a n c i e n t
u s a g e o f Beos f o r a v a g u e l y c o n c e i v e d " s u p e r n a t u r a l "
t h a t t h e growing monotheistic or quasi-monotheistic use
of Beos a n d 6 Beos i n H e l l e n i s t i c G r e e k rests. F o r w h i l e
1
Of the occurrences of the word deos in the L X X the overwhelming
majority represent either D^nl^N or n T P with the vowel-points of
DTi^hf. Where it represents PIUT with the vocalization of *fV&, we
may fairly assume that a different Q're prevailed in Egypt in the third
to first centuries B.C. from that which was ultimately adopted in the
M.T. 0e6s is, besides, used fairly often for J-rtb^ • 7 $ , (see below).
It is also used sometimes to paraphrase various titles or epithets of God
such as T D K , , E H p , but these are not really cases of translation.
5
6 Beos m a y m e a n in a g i v e n c o n t e x t t h e p a r t i c u l a r g o d w h o
is in m i n d a t t h e m o m e n t , Z e u s , o r A p o l l o , o r S a r a p i s , y e t
e l s e w h e r e i t o f t e n i m p l i e s n o s i n g l i n g o u t of o n e i n d i v i d u a l
god a m o n g m a n y , b u t s i m p l y an appeal t o the divine as
1
s u c h . 0eov BeXovros m e a n s n o t h i n g different f r o m rwv
2
0€(ov BeXovrojv T h e p h i l o s o p h e r s , a n d p o e t s influenced
b y t h e m , h a d m u c h t o d o w i t h t u r n i n g t h i s v a g u e sense o f
a d i v i n e S o m e w h a t w i t h i n o r b e y o n d t h e g o d s of p o p u l a r
w o r s h i p , i n t o a r e a l belief in o n e s u p r e m e d i v i n e B e i n g .
W h e n P l a t o identified 6 Beos w i t h t h e Ihea rod dyaBov, h e
took a step which w a s directed towards a monotheism
n o t a l t o g e t h e r u n l i k e t h a t of J u d a i s m . In the Hermetic
w r i t i n g s , l a r g e l y i n f l u e n c e d b y P l a t o n i s m , Beos is fre
q u e n t l y u s e d in a g e n u i n e l y m o n o t h e i s t i c sense, a n d 6 Beos
is d i s t i n g u i s h e d f r o m ol {Xeyoêvoi) Beol* A t t h e s a m e
t i m e t h i s d e e p e n i n g o r e l e v a t i o n of t h e c o n n o t a t i o n of
Beos w a s a c c o m p a n i e d i n G r e e k t h o u g h t b y a w e a k e n i n g
o r l o s s of t h e sense of p e r s o n a l i t y in t h e d i v i n e . Plato's
G o d is p e r h a p s p e r s o n a l o n l y i n m e t a p h o r . Again, when
4
S o p h o c l e s s a y s of t h e e t e r n a l l a w s
fxeyas ev rovrols Beos ov8e yqpdaKei,
w h e t h e r w e r e n d e r " G o d is g r e a t in t h e m o r " in t h e m
is g r e a t d i v i n i t y it is c l e a r t h a t t h e p o e t is s p e a k i n g of
an immanent and impersonal " God For the Stoics
t h e o n l y G o d is t h e r a t i o n a l P r i n c i p l e (Xoyos) i m m a n e n t
in t h e u n i v e r s e , w h i c h is a t t h e s a m e t i m e F a t e (elfjuapfievrj).
M o r e p o p u l a r l y , Beos is i d e n t i f i e d w i t h rvxq : a l r e a d y in
P l a t o ' s Laws (e.g. 7 5 7 e) w e h a v e Beos KOX dyaBrj rvxq-
O n t h e o t h e r h a n d , t h e a n a r c h i c i n d i v i d u a l i s m of H e l l e n
i s t i c Aufklarung is e x p r e s s e d in M e n a n d e r ' s
5
fipoTois diraow rj ovveiBrjcris Beos.
1
E.g. Menander, Monostichoi, 671, op. L. St S.
2
Cf. papyri cited in M.M. s.v. 64\<a.
8
See, for example, Corp. I I . 14, OVTC yap rwv aAAcov Xeyofievtov Oewv
ovre av6pa>iT(tiv OVTC 8a«/Liova>v ri$ Svvarai Kad' onoaovovv ay adds cZvot
4 5
rj fiovos 6 0€os. O . T . 871-2. Monostichoi, 654.
6
THE NAMES OF GOD
Thus the tendency towards monotheism was accom

p a n i e d b y a v i e w of t h e d i v i n e a s i m m a n e n t a n d i m p e r s o n a l
w h i c h is f o r e i g n t o t h e c o n n o t a t i o n of DTlb>& in J u d a i s m .
W h e r e a m a n s o u g h t a p e r s o n a l o b j e c t of w o r s h i p , h e still
t u r n e d t o t h e m u l t i t u d e of g o d s , o r satisfied t h e c r a v i n g
for d i v i n e u n i t y b y s e l e c t i n g o u t of t h e m u l t i t u d e a p a t r o n
g o d t o w h o s e s e r v i c e h e d e v o t e d himself, a n d w h o b e c a m e
for h i m i n a s p e c i a l sense 6 Beos. Other gods might be
r e g a r d e d a s H i s s u b o r d i n a t e s , o r a s differing m a n i f e s t a t i o n s
of H i s i n v i s i b l e p o w e r a n d d e i t y .
I t f o l l o w s t h a t w h i l e Beos, 6 Beos, is t h e n a t u r a l a n d
i n e v i t a b l e e q u i v a l e n t of rrfbî, D^n^^n a s u n d e r s t o o d i n
p o s t - e x i l i c J u d a i s m , it is n o t a n e x a c t e q u i v a l e n t . W h i l e
t h e H e b r e w f o r m is i n c a p a b l e of a p l u r a l , a n d a s s e r t s
t h e u n i t y of t h e d i v i n e B e i n g b y a t t r i b u t i n g t o H i m
p e r s o n a l i t y , a n d d e n y i n g t h e d i v i n i t y of all o t h e r b e i n g s ,
Beos e i t h e r a d m i t s of a p l u r a l o r else e s c a p e s p l u r a l i t y
b y a v o i d i n g t h e p r o b l e m of p e r s o n a l i t y . T h u s t h e s u b
s t i t u t i o n of Beos for Ciii'tf n e c e s s a r i l y i n v o l v e s s o m e
readjustment of thought. O n t h e one h a n d , i t m i g h t
l e a d t o a f a r - r e a c h i n g d e p e r s o n a l i z i n g of t h e G o d of
the Old Testament. Philo has not escaped this ten
d e n c y , for w h i l e h i s w r i t i n g s g i v e e v i d e n c e of a p e r s o n a l
p i e t y w h i c h w a s t r u e t o h i s J e w i s h h e r i t a g e , in v e r y
m a n y p a s s a g e s Beos is u s e d i n t e r c h a n g e a b l y w i t h n e u t e r
e x p r e s s i o n s l i k e T6 6V, TO OVTCDS 6v t On the other hand,
i t m i g h t e n r i c h t h e b a l d a n d a b s t r a c t m o n o t h e i s m of
H e l l e n i s t i c p h i l o s o p h y w i t h t h e p e r s o n a l r e l i g i o n of t h e
O l d T e s t a m e n t . W e h a v e a n e x a m p l e o f t h i s in P a u l ,
w h o f r e q u e n t l y uses e x p r e s s i o n s a b o u t G o d c l o s e l y s i m i l a r
1
t o those of Hellenistic p h i l o s o p h y , and y e t leaves his
r e a d e r in n o d o u b t t h a t h e t h i n k s of G o d a l w a y s in v i v i d l y
personal terms. I n a n y c a s e i t is c l e a r t h a t t o r e a d t h e
O l d T e s t a m e n t w i t h Beos in p l a c e of D^rfrs b o t h raises
1
E.g. Rom. i. 19-20, xi. 36 ; 1 Cor. xii. 6 ; Eph. iv. 6. See Norden,
Agnostos Theos, pp. 240-54.
7
p r o b l e m s a n d s u g g e s t s fresh c o m b i n a t i o n s of t h o u g h t
w h i c h w e r e d o r m a n t for t h o s e w h o r e a d i t i n H e b r e w .
(ii) T h e w o r d b$, whatever its original relation t o

> w a s i n o u r p e r i o d i t s s y n o n y m , a n d i t is f r e q u e n t l y
r e n d e r e d deos. S o m e of t h e t r a n s l a t o r s , h o w e v e r , h a v e
a t t e m p t e d t o r e p r o d u c e w h a t t h e y b e l i e v e d t o b e i t s specific
m e a n i n g . T h u s i n Job f r e q u e n t l y , a n d o c c a s i o n a l l y i n
1
o t h e r b o o k s , i t is r e n d e r e d laxvpos, " t h e M i g h t y O n e " .
T h e t r a n s l a t o r s e v i d e n t l y identified t h e w o r d b$ , " G o d " ,
n
w i t h t h e w o r d f o u n d i n s u c h e x p r e s s i o n s a s T b$ . • S e e
Gen. x x x i . 29, 2 H H T O ^ b " T bN^"ttf?. = teal vvv io"xyei
€ o v
7) x W P KCLK07T0Lfjcrai oe ; Deut. x x v i i i . 3 2 , Sflfc bsb
l a o v
= OVK taxvorev rj x*' P - Cf. Neh. v . 5 (2 Esd. x v . 5 ) ,
IFT b$b I^KT = /cat OVK e&TLv Svi'afiis xetpbs TJ/JLCOV. Thus
t h e t r a n s l a t o r s t o o k b$ t o d e s c r i b e G o d i n H i s a t t r i b u t e
2
of p o w e r .
3
A l o n g w i t h b$ a n d Qvfc^ w e m u s t c o n s i d e r t h e d i v i n e
t i t l e YIN! * T h e t e r m fnx, as applied t o m e n , means
" lord", "master", "owner", "ruler", a n d is often
1
Num. xxiv. 4 (vv.ll. Ocos, deds laxvpos) ,* 2 Kms. xxii. 31, 32, 33, 48
c ca
(v.I. vi/rv)\6s), xxiii. 5 ; Neh. i. 5, ix. 31, 32 ; Ps. vii. 12, xii. 3 ( B N A T ) .
In Is. ix. 6 the epithets have become somewhat confused in transla
tion : is not represented in B : AN render it by laxvpos
c a
€ôvoiaurrjs: but X has 6cos laxvpos e(ovomonfv. Aquila and Sym-
machus both give laxvpos Swaros. Cf. the Christian liturgical phrase
dyios laxvpos.
2
Whether b$, " G o d " , and b$, "strength", are etymologically
identical must be left to Semitic philologists to decide. But the use
of the word b# for (a) " power " in general; (b) the " numinous "
quality of mountains (Ps. xxxv. (xxxvi.) 7), stars (Is. xiv. 13), and
great trees (Ps. lxxix. (lxxx.) 11) ; and (c) a divine being, could readily
be accounted for if the word originally denoted the primitive idea for
which anthropologists use the term " mana ".
8
THE NAMES OF GOD
u s e d as a r e s p e c t f u l m o d e of a d d r e s s . Its nearest equiva

l e n t s in G r e e k are hecnrorris a n d Kvpios. I n t h e pluralis
majestatis i n s i t is f r e q u e n t l y u s e d of G o d , a n d t h e
v o c a l i z a t i o n of mm in t h e M . T . s h o w s t h a t it w a s c o m
m o n l y r e a d for t h e d i v i n e n a m e . T h e L X X f o l l o w s t h i s
usage.
T h e n a t u r a l c o r r e l a t i v e of is T j y , " s l a v e and
the v e r y frequent use of t h e v e r b nrjr of t h e I s r a e l i t e s '
r e l a t i o n t o J e h o v a h fits t h e c o n c e p t i o n of H i m as t h e i r
" Lord Thus we should expect to find in Greek a
s i m i l a r use of SovXos, SovXevew and their correlatives.
T h e L X X translators do indeed render i^y in t h e re
l i g i o u s sense b y SovXos, a n d "ftjr b y SovXevew, but they
f r e q u e n t l y g i v e irals i n s t e a d of SovXog, a n d t h e y s h o w a
definite p r e f e r e n c e for Xarpevew a n d Xeirovpyelvm translat
i n g t h e v e r b . H e r e t h e y are in a c c o r d w i t h n o r m a l G r e e k
u s a g e . AovXos, SovXevew, are n o t u s e d in a r e l i g i o u s sense
outside the Greek Bible. O n t h e o t h e r h a n d , ^ n x is
a l m o s t a l w a y s e i t h e r SecrTrorrjs o r Kvpios, b o t h of w h i c h
are c o r r e l a t i v e s of hovXos.
is t r a n s l a t e d n i n e t i m e s hecnrorris. The word has
in G r e e k t h e sense of " m a s t e r " owner a n d is u s e d a s
a t i t l e for k i n g s a n d t y r a n t s , a n d a l s o for t h e g o d s , e . g .
E u r i p i d e s , Hipp. 88, deovs yap hecTroras KaXelv yjpeuw \
X e n o p h o n , Anab. I I I . ii. 1 3 , ovhiva yap dvOpcorrajv hearronqv
dXXd rovs Oeovs TrpoaKwelre. A s a r e n d e r i n g of ^yrx , t h e r e
fore, it is e n t i r e l y fitting a n d in h a r m o n y w i t h G r e e k
religious u s a g e .
But in t h e o v e r w h e l m i n g m a j o r i t y of c a s e s ^yig is
r e n d e r e d Kvpios. A s a n a d j e c t i v e Kvpios m e a n s " h a v i n g
a u t h o r i t y a n d so of l a w s , c o n t r a c t s , a n d t h e l i k e ,
" valid of p e r s o n s " a u t h o r i t a t i v e " supreme " ; but
g e n e r a l l y w i t h a g e n i t i v e or s o m e d e p e n d e n t c l a u s e i n
d i c a t i n g t h e s c o p e of t h e a u t h o r i t y . A s a substantive
Kvpios m e a n s " a p e r s o n in s u p r e m e a u t h o r i t y the head
9
of a h o u s e , t h e m a s t e r of s l a v e s , t h e l e g a l g u a r d i a n o f a
w o m a n . I n t h e H e l l e n i s t i c p e r i o d i t is a p p l i e d t o t h e
absolute monarchs w h o , t h o u g h Greeks, ruled o v e r Orien
t a l k i n g d o m s . E g y p t w a s t h e h o u s e h o l d of t h e r e i g n i n g
P t o l e m y , t h e E g y p t i a n s h i s s l a v e s , a n d h e t h e i r Kvpios,
t h e i r s o v e r e i g n l o r d . T h e t i t l e Kvpios, h o w e v e r , a s a p p l i e d
t o k i n g s , a p p e a r s i n close c o n n e c t i o n w i t h t h e O r i e n t a l ,
a n d e s p e c i a l l y E g y p t i a n , deification of t h e r e i g n i n g
1
m o n a r c h , a n d i t is a q u e s t i o n w h e t h e r w e a r e t o g i v e
p r i o r i t y t o t h e p o l i t i c a l o r t o t h e religious u s e of Kvpios.
T h e latter does not appear t o b e Greek in origin. It is
t r u e t h a t t h e t e r m Kvpios is o c c a s i o n a l l y a p p l i e d t o g o d s
in c l a s s i c a l G r e e k , e . g . P i n d a r , Isthtn. 5 (4), 5 3 , Zevs 6
7TdvTOJv Kvpios. B u t t h i s i s d i s t i n c t from t h e u s e of t h e
n o u n a s a d i v i n e t i t l e , w h i c h a p p e a r s first i n H e l l e n i s t i c
Greek, a n d in t h e E a s t . P a p y r i a n d inscriptions give
n u m e r o u s e x a m p l e s of t h i s u s e , p r i n c i p a l l y a s a p p l i e d t o
E g y p t i a n deities, a n d i t a p p e a r s t o h a v e s p r e a d from t h e
Hellenistic kingdoms of t h e Ptolemies a n d Seleucids west
w a r d s . I t is n o t e w o r t h y t h a t i t s e e m s t o b e m o s t f r e q u e n t
a n d c h a r a c t e r i s t i c i n r e l a t i o n t o Isis (/cvpta) a n d S a r a p i s ,
i.e. t o d e i t i e s w h o w e r e n o t m e r e l y t h e official d e i t i e s of
this or t h a t city, b u t gathered in various places through
o u t t h e w o r l d g r o u p s of w o r s h i p p e r s w h o felt t h e m s e l v e s
2
to b e in a peculiar personal relation w i t h t h e d e i t y . It
m a y b e t h a t J e w s i n t h e H e l l e n i s t i c w o r l d felt t h e m s e l v e s
to be in an analogous relation t o their o w n G o d , b o u n d
t o H i m b y " c o v e n a n t " , a n d therefore a d o p t e d t h e c u r r e n t
t e r m Kvpios t o t r a n s l a t e "Ol^ .
W e m a y p u t t h e m a t t e r t h u s : t h e u s e o f •tfix a s a
d i v i n e t i t l e c o r r e s p o n d s t o a S e m i t i c c o n c e p t i o n of t h e
r e l a t i o n of t h e w o r s h i p p e r t o t h e d e i t y (cf. t h e P h o e n i c i a n
A d o n i s , a title of T a m m u z ) . A s o m e w h a t s i m i l a r u s e of
1
See examples cited by M.M. s.v.
2
For the nature of these and similar cults, see Nock, Conversion,
Chs. IV., VII., VIII.
10
THE NAMES OF GOD
Kvpios g r e w u p i n t h e G r e e k E a s t , w h i c h w a s n o t G r e e k i n
o r i g i n , b u t p r o b a b l y arose u n d e r S e m i t i c o r E g y p t i a n
influence. T h u s t h e L X X t r a n s l a t o r s f o u n d a t r a n s l a t i o n
r e a d y t o t h e i r h a n d , Kvpios, m e a n i n g " s o v e r e i g n l o r d
B u t i t m u s t b e o b s e r v e d t h a t t h e a b s o l u t e use of Kvpios i n
t h e L X X differs e s s e n t i a l l y from s u c h uses a s Kvpios
Papains, o r Kvpios fiaaiXtvs deos u s e d o f a r e i g n i n g k i n g .
I n t h e o n e c a s e t h e t i t l e is a d d e d t o t h e n a m e , a n d t h e
n a m e d i s t i n g u i s h e s i t s b e a r e r from n u m e r o u s o t h e r g o d s
and m e n w h o m a y bear, or m a y h a v e borne, t h e title.
T h u s t h e r e a r e (as P a u l o b s e r v e d ) Kvpioi ttoWoI ( i Cor.
v i i i . 5 ) . I n t h e o t h e r c a s e t h e t i t l e is s u b s t i t u t e d for t h e
n a m e , a n d t h e i m p l i c a t i o n is t h a t t h e B e a r e r is " s o v e r e i g n "
in t h e a b s o l u t e sense. T h e r e is n o e x a c t p a r a l l e l t o t h i s
1
in earlier o r c o n t e m p o r a r y G r e e k . T h e complete dis
a p p e a r a n c e o f a n y p e r s o n a l n a m e for G o d from t h e G r e e k
B i b l e , a n d t h e s u b s t i t u t i o n of t h e t i t l e Kvpios, a m o u n t e d
in itself t o a m a n i f e s t o of m o n o t h e i s m .
4
T h e w o r d bs is s o m e t i m e s f o u n d a s a n e l e m e n t in c o m
pound divine titles. Of these the most important are
a n d
fP^T^S ' ^ " ^ •
!
(i) T h e d i v i n e t i t l e ]p!?$r is n o t p e c u l i a r t o H e b r e w . It
2 9
is a t t e s t e d b y P h i l o o f B y b l o s (in t h e f o r m E\io€v) a s
t h e n a m e of a Phoenician d e i t y , a n d r e n d e r e d vifftarog.
I t is l i k e l y e n o u g h t h a t yrb^rb^ of J e r u s a l e m (Gen. x i v . 18)
w a s o r i g i n a l l y a C a n a a n i t e g o d , identified w i t h J e h o v a h
after t h e H e b r e w c o n q u e s t . T h e m e a n i n g of t h e w o r d is
1
For Kvpios as a divine title in the Hermetica, see pp. 128, 239.
2
Ap. Eusebius, Praep. Evang. I. 10-14. The name Al'iyan has
recently been found in the Ras Shamra inscriptions. Bauer (Z.A .T.W.
Neue Folge, Bd. x. 1933, p. 96) considers that this is the true original
of the name given as 'EXioCv by Philo. It does not seem to correspond
1
phonetically with JP ?]?, but it must have been so understood in the
time of Philo of Byblos.
II
" high J i ^ r ^ K is " t h e H i g h G o d The L X X trans

l a t o r s r e n d e r it vifftaros, 6 Beos 6 vifsioros. T h i s is a n a t u r a l
rendering, the elative superlative representing the absolute
sense of frby—" the H i g h O n e " par excellence. B u t the
Greek form taken as a true superlative expresses the idea
of " h i g h e s t " in a series. T h u s u s e d , it m a y s i g n i f y e i t h e r
G o d a s t h e S u p r e m e B e i n g , t h e h i g h e s t of a l l b e i n g s , in a
t r u l y m o n o t h e i s t i c sense, o r " t h e h i g h e s t of t h e g o d s
I n G r e e k l i t e r a t u r e i t e a r l y a p p e a r s a s a n e p i t h e t of Z e u s ,
t h e c h i e f of t h e O l y m p i a n p a n t h e o n ; e.g. i E s c h y l u s ,
Eum. 2 7 - 8 :
TlXeiarov re 7rrjyds /cat IloaeiScovos Kpdros
KaXovaa, /cat reXeiov vifftarov Ala
(as t h e c l i m a x of a l o n g l i s t of d e i t i e s ) . T h e r e w a s a
t e m p l e o f Zevs VI/JLGTOS a t T h e b e s , a n d in t h e B o e o t i a n
1
P i n d a r t h e e p i t h e t is a s t a n d i n g o n e . R a m s a y g i v e s
e x a m p l e s w h i c h s h o w t h a t i n t h e N e a r E a s t in t h e H e l l e n
i s t i c p e r i o d t h e c h i e f g o d of a c i t y , w h a t e v e r h i s n a t i v e
n a m e , t e n d e d t o b e a r t h e t i t l e Zevs VI/JLGTOS o r Beds
vipicFTos. N o w t h e t e n d e n c y t o e x a l t a n d w o r s h i p a
s u p r e m e G o d a b o v e a l l o t h e r g o d s is o n e of t h e w a y s in
w h i c h Greek religious thpught approached monotheism.
I n t h e H e l l e n i s t i c w o r l d i t m e t J e w i s h m o n o t h e i s m half
w a y . T h e J e w s w e r e c o n s c i o u s of t h i s . Cf. Epistle of
Aristeas, § 1 6 , w h e r e t h e J e w i s h w r i t e r , s p e a k i n g in t h e
p e r s o n of a p a g a n , s a y s , rov ydp irdvroyv eixoixTiqv /cat
Krlcrrrjv Beov OSTOL (ot ' i o u S a t o t ) oefiovTai, ov /cat iravres,
rjpbeis Se fiaoiXev TTpoaovofidôfiev erepcjs, Zrjva /cat Ala.
S o P h i l o , w r i t i n g a n a p o l o g y for t h e J e w s a d d r e s s e d t o a
y
p a g a n p u b l i c , s p e a k s of J e r u s a l e m as rty 'IeporroXcv Kad
fjv tSpvrai 6 rod vifsiarov Beov vews dyios (In Flacc. § 46).
A m o n g t h e v e r y f r e q u e n t o c c u r r e n c e s of t h e t i t l e in
i n s c r i p t i o n s o f t h e H e l l e n i s t i c p e r i o d it is often difficult t o
1
Cities and Bishoprics of Phrygia, I. p. 33. He cites inscriptions
from Laodicea, Miletus, Aizanoi, Palmyra, Mylasa, Iasos, Lagina,
Stratonicea, Oenoanda, Cyzicus.
12
THE NAMES OF GOD
k n o w w h e t h e r i t is J e w i s h o r p a g a n . O.G.I.S. 96, ol lv
'AOplfieL 'Iovoaioi TTJV TrpoG€vyr\v 6ea> vt/jtarq), is c l e a r e n o u g h .
1
So, t o o , a s e p u l c h r a l i n s c r i p t i o n a t R h e n e i a , i n v o k i n g
TOV 0€OV TOV Vl/jLCTTOV, TOV KVpiOV TCOV 7JV€VfldrO)V KCU TrdorqS
oapKos, c o n t a i n s a l s o a reference t o t h e D a y of A t o n e m e n t
a n d t h e S e m i t i c n a m e MapOtvr). J e w i s h p r o b a b l y is a n
2
inscription from the F a y y u m containing a dedication,
0€(p fieydXco fjLeydX(p vi/tiaToj, a n d s o a l s o , a c c o r d i n g t o
3
R a m s a y , a s e p u l c h r a l i n s c r i p t i o n of A k m o n i a w h i c h h a s
t h e u s u a l c u r s e u p o n t h e v i o l a t o r of t h e t o m b i n t h e f o r m
earai avrco irpos rov Oeov rov VÎGTOV. Pagan clearly
e n o u g h , o n t h e o t h e r h a n d , is t h e p r a y e r for v e n g e a n c e
c i t e d b y M . M . a f t e r P r e i s i g k e , de<p vifflara) /cat irdvTtov
4
k-noTTTT] KOI 'HXiip /cat Neiiiueuiv. B u t a large number
of i n s c r i p t i o n s h a v e n o c l e a r m a r k t o i n d i c a t e t h e m a s
Jewish or p a g a n . J e w a n d p a g a n could unite in the
w o r s h i p of Beds vxfsioros, t h o u g h t h e f o r m e r m i g h t m e a n
by it " G o d Most H i g h and the latter " the supreme
5
Deity " . S y n c r e t i s t i c s e c t s a c t u a l l y arose in t h e n a m e of
0€OS Vlf/HJTOS.*
lr L
(ii) T h e title > * Nr ?#, o c c u r s chiefly i n t h e p r i e s t l y
document of t h e P e n t a t e u c h a n d kindred late literature,
b u t it is believed t o be an archaism, a s u r v i v a l from
1
Cited by Wendland, Die Hellenistisch-rdmische Kultur, p. 194.
2
Cited by M.M. s.v. vijuaros, and by Deissmann, Licht vom Osten
(1923), p. 229.
3
Cited by Ramsay, Cities and Bishoprics of Phrygia, II. p. 652.
4
Cf. Aristeas cited above. The expression occurs also Es. D. 2 (xv.
5), rov irdvrojv €7r6irr7]v Beov; 3 Mace. ii. 21, o irdvrwv enoirrris deos," cf.
also 2 Mace. iii. 39, vii. 35. The word is not however used in the L X X
where there is a Hebrew original. Symmachus renders Ps. xxxii.
n
(xxxiii.) 13, H h n HTTP tO^Sin D ©Eito. ovpavov eiroirrevajv Kvpios opa
(LXX, €*f ovpavov iirdpXei/fev 6 Kvpios, etBe).
5
In Mk. v. 7, Ac. xvi. 17, the references to deos fyioros are staged in
a pagan environment. The use of vtfitaros for Jehovah is confined in
the N.T. to the Lucan writings (unless we except the citation of
Genesis in Heb. vii. 1).
6
See Jackson and Lake, Beginnings of Christianity, Part I., Vol. V.,
pp. 88-96.
13
a n earlier stage of religion. T h i s is, in fact, implied

in Exod. v i . 3 , w h e r e G o d s a y s t o M o s e s , " I a p p e a r e d t o
A b r a h a m , I s a a c a n d J a c o b , "Ht2H?tf3,, b u t a s t o M y
N a m e mm, I w a s n o t m a d e k n o w n t o t h e m Like
frfy? > ^TO* m a y h a v e b e e n o r i g i n a l l y a d e i t y d i s t i n c t from
Jehovah.
The word w a s evidently something of a puzzle t o
t h e translators. T h e r e is no constant equivalent in t h e
LXX. I n Num. x x i v . 4 , 1 6 , 7 s . x i i i . 6, t h e t r a n s l a t o r s
h a v e b e e n c o n t e n t w i t h t h e colourless 6cos. I n Exod. x . 5
it is t r a n s l i t e r a t e d a a S S a t , a s s o m e t i m e s i n t h e l a t e r
v e r s i o n s . I n Job t h e u s u a l L X X r e n d e r i n g o f is
Kvpios, of "^BT^N , Kvpios 7TavTOKpaTojp, I n Job v i i i . 3 w e
find 6 rd iravra irotrjaas, i n Ps. l x v i i . 1 5 , o inovpavios, in
Ps. x c . 1, 6 Oeos rod ovpavov. I t is p r o b a b l e t h a t i n
such renderings an appropriate and well-understood e x
pression i s s u b s t i t u t e d for t h e o b s c u r e a r c h a i c t e r m , n o
l o n g e r u n d e r s t o o d , t h o u g h i t is possible t h a t e t y m o l o g i c a l
1
t h e o r i e s lie b e h i n d s o m e of t h e m . It is certain t h a t
e t y m o l o g i c a l t h e o r i e s lie b e h i n d t w o o t h e r r e n d e r i n g s .
(1) I n t h e P e n t a t e u c h "Htp-btf is t r a n s l a t e d 6e6<$ p.ov, aov,
avrcvv. T h u s i n t h e locus classicus, Exod. v i . 3 , t h e
L X X r e a d s axfyOrjv irpos 'AfSpaapL /cat ' / a a a / c /cat 'Ja/caJjS,
Beds a>v avT&v. A p p a r e n t l y t h e t r a n s l a t o r s t o o k trr t o b e
t h e r e l a t i v e p r o n o u n bty, a n d to mean " o f me on
r
t h e a n a l o g y of A r a m a i c (^1 ^T?), so t h a t ^ r b t f w o u l d
2
mean " t h e G o d w h o is m i n e " . A s an attempt at
1
Thus it is possible that Kvpios was suggested by a derivation from
the root mttf which may have meant " rule " (whence Ultf, which in
biblical Hebrew is a " demon ") ; and TravroKpdrwp may imply a deriva
tion from the root TTO, which however connotes violence rather than
strength (see B.D.B. s.v. ^Kr). The explanation of the word which
seems to find most acceptance among Semitic philologists is that which
connects it with the Babylonian shadu, " mountain ", applied to deities.
2
Alternatively it is possible that "Httf was pointed as = " my
ruler"; but in that case we should have expected Kvpios fiov.
14
THE NAMES OF GOD
scientific e t y m o l o g y i t i s i d l e , b u t i t g i v e s a g o o d sense t o
rjip, w h i c h is t h u s m a d e t o express a special personal
relation of G o d t o t h e individual.
(2) I n Ruth i. 20, i. 2 1 (B) ; Job x x i . 1 5 , x x x i . 2 ,
x x x i x . 32 ; Ezek. i . 2 4 ( A ) , vrto i s r e n d e r e d ucavos. T h i s
f o l l o w s from t h e a c c e p t e d r a b b i n i c e t y m o l o g y , a c c o r d i n g
t o w h i c h -Httf = , o r ^Tbp, " H e w h o suffices It
is t h e r e g u l a r r e n d e r i n g i n t h e l a t e r v e r s i o n s o f A q u i l a ,
Symmachus and Theodotion.
I t is p r o b a b l e t h a t t h i s r e n d e r i n g , o r a t l e a s t t h e e t y m o
l o g y o n w h i c h i t rests, w a s k n o w n t o P a u l . I n 2 Cor. i i i .
5—6 h e p l a y s u p o n t h e w o r d s IKCLVOS, IKCLVOVV, IKCLV6T7)S :—
9
ovx on d<f> iavrcov IKOLVOL icrpuev Xoyiaaadai r t OJS e £ iavrtZv,
dXX* r) LKavorrjs rjfjLcbv e/c rov 0€ov, 09 /cat LKavtocrev qp,as
Sta/edvous Kaivfjs oiadrjKr)s. T h e " n e w c o v e n a n t " is c o n
trasted w i t h the old. N o w i t is true t h a t in this chapter
attention is mainly directed t o t h e covenant made w i t h
M o s e s , b u t w e k n o w from Gai. iii. 1 5 - 1 7 t h a t P a u l r e
garded the promise made t o A b r a h a m as the fundamental
SiaBrjKrj. T h e c o v e n a n t w i t h A b r a h a m i s referred t o
in Exod. v i . 3 , w h e r e i t i s s a i d t h a t G o d a p p e a r e d t o
h i m 'HEr^K^. A q u i l a r e n d e r s t h e p a s s a g e , cbpddrjv irpos
'Aftpadfi . . . iv deep IKOLVCO. A l t h o u g h P a u l c o u l d n o t
h a v e been acquainted w i t h A q u i l a ' s translation, it is en
t i r e l y possible t h a t h e w a s a c q u a i n t e d w i t h t h e r a b b i n i c
e t y m o l o g y o f *hxd / a n d r e a d Exod. v i . 3 i n t h a t sense.
1
The L X X of Job was known to Philo, and therefore existed in
Paul's time, though he does not appear to use it. (In Rom. xi. 35 he
appears to allude to Job xii. 11 (Heb., represented by xii. 2 , LXX).
But see Job xxxiv. 31-34 (xl. 1-4 Heb.). In 32 'Ikwos occurs, and in
34, TI en eyw KptvofjLCU ; cf. Rom. iii. 7, rt €tl Kayou cos a/xapra>Aas Kpivop.ai ;
and in 1 Cor. iii. 19 to Job v. 13, but in neither case does he quote the
LXX.) Neither Paul nor Philo seems to cite Ruth or Ezekiel, but it is
probable that the L X X of these books was in existence by the first
century. No doubt it might be possible in one or two cases to suspect
that the reading Uavos crept into our text from another version, but
it is not likely to have done so in all cases. We have therefore evi
z
dence for Ikovos ~ "Httf in the first century.
15
If s o , t h e n t h e " o l d c o v e n a n t " w a s for P a u l a c o v e n a n t

w i t h G o d a s " t h e A l l - S u f f i c i e n t , " a n d H i s " sufficiency "
is l i k e w i s e t h e g r o u n d of t h e " n e w c o v e n a n t I t i s
further possible t h a t t h e apostle, w i t h his rabbinic
m e t h o d s , c o n n e c t e d t h i s p a s s a g e w i t h a n o t h e r "Hip
passage. T h e covenant w i t h A b r a h a m entailed upon h i m
a n d h i s p o s t e r i t y a KXrjpovopbla (cf. Gal. I.e.). N o w Job
x x x i . 2, L X X , reads—
KOX eri ifjiepLcrev 6 Beds dvcoOev.

/ecu KXrjpovojjiLa V/cavou viffiarojv.
Cf. Col. i. 1 2 , evxaplvTOwres TCO 7rarpt TCO iKavcbaavTi Vfids

els TTJV pueptoa TCOV dylcov iv TCO <f>ojrl.
T h u s a false e t y m o l o g y o f a n a r c h a i c d i v i n e n a m e h a s
p r o v i d e d Hellenistic Judaism, a n d through it Christianity,
w i t h a w o r d w h i c h e x p r e s s e s a fine c o n c e p t i o n of t h e
c h a r a c t e r of G o d i n H i s r e l a t i o n s w i t h m e n .
5
A frequent title of J e h o v a h in t h e O l d T e s t a m e n t is
niXSV m m , a l s o n i x n y ' • n b s . T h e word > a x means a
" warlike host " a r m y " (from t h e r o o t x n r , e x p r e s s i n g
t h e idea of w a g i n g w a r ) . T h e title w o u l d seem t o
have originally denoted Jehovah as a war-god, the
leader of t h e armies of Israel. L a t e r it w a s t a k e n t o
i n d i c a t e H i s s u p e r i o r i t y o v e r " t h e h o s t of h e a v e n "
(•"JO^n *OV), i-e. o v e r a l l s u p e r h u m a n b e i n g s .
N^y , i n i t s p r o p e r m e a n i n g o f " a r m y is c o m m o n l y
r e n d e r e d i n t h e L X X e i t h e r orpaTia o r Swapis. A s part
of a d i v i n e t i t l e i t is n e v e r r e n d e r e d oTpand. T h e inten
tion w a s no doubt t o a v o i d a n expression which inevitably
s u g g e s t e d t h e i d e a of a w a r - g o d . T h e e x p r e s s i o n s m m
DiK^V , n i x n v are rendered in three w a y s .
(i) T h r o u g h o u t Isaiah, a n d o c c a s i o n a l l y e l s e w h e r e ,
n i K l ^ m m i s g i v e n a s Kvpios Hafiacod. T h i s s e e m s t o
16
THE NAMES OF GOD
represent t h e Massoretic pointing, in w h i c h mm h a s t h e

v o w e l s of i r r s (not t h e c o n s t r u c t '•rig), a s t h o u g h t h e t w o
s u b s t a n t i v e s w e r e i n a p p o s i t i o n . I t is n o d o u b t r e s p o n s i b l e
for t h e t r e a t m e n t of EafSacbB a s a p r o p e r n a m e , w h i c h w e
find in G n o s t i c w r i t i n g s a n d i n m a g i c a l p a p y r i . T h e
o t h e r t w o r e n d e r i n g s p r e s u p p o s e t h e f o r m n i N i y ^TTX,
p a r a l l e l w i t h n i x n y inh# .
(ii) I n 1 - 4 Kms., Psalms, Amos, Zech., Jerem., w e
h a v e Kvpios TCOV Swdfiecov. .Awdfieis, as w e h a v e seen,
m i g h t m e a n " armies " ; b u t since t h e translators seem
t o h a v e p o i n t e d l y a v o i d e d t h e r e n d e r i n g arparLtov, w h i c h
would h a v e been unequivocal, w e m a y suspect that t h e y
w i s h e d t o s u g g e s t s o m e o t h e r of t h e possible m e a n i n g s
of hvvapLis. I t is a w o r d of w i d e c o n n o t a t i o n . It m a y
be a " property " function " a t t r i b u t e " ; it m a y
be " f o r c e " , " p o w e r " in the a b s t r a c t ; an elementary
" force " s u c h a s h e a t o r c o l d ; i t m a y b e a p p l i e d t o
g o d s , a s " a g e n c i e s " i n n a t u r e in a s o m e w h a t s i m i l a r
sense (see L . & S . ) . T h u s hvvapus m a y b e u s e d of a n
i n d i v i d u a l d i v i n e b e i n g : cf. a L y d i a n i n s c r i p t i o n c i t e d b y
M . M . s.v., w h e r e t h e g o d Mrjv is d e s c r i b e d a s pueydXr]
ovvapus rod ddavdrov Beov. W e r e c o g n i z e here t h e m o n o
theistic t e n d e n c y t o represent t h e gods of polytheism
a s a s p e c t s o r a g e n c i e s of t h e o n e s u p r e m e B e i n g . Cf.
also t h e P a r i s m a g i c a l p a p y r u s c i t e d ibid. I n t h e Her
metica t h e Swages a r e e x i s t e n c e s of t h e s u p e r - p h e n o m e n a l
1
order, t o w h i c h q u a s i - p e r s o n a l a c t i v i t i e s a r e a t t r i b u t e d .
N o w w e c a n trace in Hellenistic Judaism a tendency t o
r a t i o n a l i z e t h e a n g e l s of p o p u l a r m y t h o l o g y i n t e r m s of
Swdfjueis, a s d i v i n e a g e n c i e s . I n Test. x i i . Patr. w e s e e m
t o m a r k a t r a n s i t i o n f r o m t h e sense of Svvafiis a s a " h o s t "
of a n g e l s t o i t s sense a s a d i v i n e " a g e n c y T h u s in
T. Levi, i i i . 3 w e r e a d o f at Svvdpiecs TCOV irapepifSoXcov, ol
TaxBevTes els rffiepav Kplvecos, w h e r e t h e w o r d is a m b i g u o u s .
1
In Corp. I . 7 they are constituents of the realm of light which is
the Koofjios VOTJTOS. Ibid. 26, they praise God in their own proper language.
See pp. 109-11, 176.
17 B
B u t in T. Jud. x x v . 2 a t S w a ^ t e t s rfjs Sogrjs are m e n t i o n e d

in a l i s t a l o n g w i t h o dyyeXos rov TTpoadmov, h e a v e n a n d
e a r t h , t h e s u n , t h e m o o n a n d t h e s t a r s (<j>ojorrjpes). It
c e r t a i n l y s e e m s m o r e n a t u r a l here t o u n d e r s t a n d t h e
8 w a / x € t s a s i n d i v i d u a l d i v i n e a g e n c i e s . I t is s u r e l y a s s u c h
t h a t t h e y a p p e a r in lists of t h e a n g e l i c o r d e r s , a l o n g w i t h
dpxai, igovaicu, KvpioTrjres. T h u s w e recognize a t e n d e n c y
in J u d a i s m parallel w i t h the monotheistic t e n d e n c y w h i c h
w e h a v e n o t e d in p a g a n i s m , t o r e p r e s e n t s u b o r d i n a t e
s u p e r n a t u r a l b e i n g s (the " g o d s " of p a g a n i s m , t h e
" a n g e l s " of J u d a i s m ) a s ' " p o w e r s " or agencies " of
t h e o n e G o d , a n d in t h i s sense Swdpeis. I n P h i l o w e find
a h i g h l y d e v e l o p e d d o c t r i n e of Swapus. On the one
s i d e t h e y are a t t r i b u t e s o r q u a l i t i e s of G o d , o n t h e o t h e r
side t h e y are e m a n a t i o n s of t h e d i v i n e , o p e r a t i v e i n t h e
u n i v e r s e ( = A d y o t ) . H e identifies t h e m a l i k e w i t h t h e
1
P l a t o n i c tSe'at a n d w i t h t h e a n g e l s of S c r i p t u r e .
J u s t h o w far t h i s d e v e l o p m e n t h a d p r o c e e d e d b y t h e
t i m e w h e n t h e L X X t r a n s l a t i o n w a s m a d e , it is difficult
t o s a y . B u t t h e r e are c e r t a i n l y p a s s a g e s w h e r e t h e G r e e k
r e a d e r w o u l d n a t u r a l l y u n d e r s t a n d ovvdfieis, e v e n t h o u g h
it t r a n s l a t e s n i K j y , in t h e sense of c e l e s t i a l " p o w e r s " .
T h u s , in Ps. c i i . (ciii.) 2 1 ,
evXoyeIre rov Kvpiov, Trdaai a t Swdpueis avrov,
XeiTovpyol avrov iroiovvres rd fleA^/xara avrov,
t h e G r e e k r e a d e r w o u l d t h i n k of a n u m b e r of b e i n g s , e a c h
of w h i c h is b o t h a S w a / u s a n d a Xeirovpyos. A g a i n , in
Ps. c x l v i i i . 2 - 3 ,
alvelre avrov, rtdvres ot ayyeXot avrov,
alvelre avrov, Traoai a t 8vvdpieis avrov.
alvelre avrov, rjXtos /cat aeXr^vrj,
1
alveire avrov, irdvra ra darpa /cat TO CJCUS,
h e w o u l d i n e v i t a b l y t h i n k of a S t W / x t ? a s a n i n d i v i d u a l
divine " a g e n c y " , like an angel, or like the sun and the
1
See Ch. VI. pp. 109-n.
18
THE NAMES OF GOD
moon. W h e t h e r this ambiguity w a s intended b y the

t r a n s l a t o r s o r n o t , it i n e v i t a b l y e x i s t s t h e m o m e n t *qny
is r e p l a c e d b y Swapis. W e m a y fairly suspect that the
translators were willing to meet half-way a growing usage
in p a g a n i s m , b y w h i c h t h e g o d s w e r e r e d u c e d t o p o w e r s
or a g e n c i e s of t h e one G o d , a n d t h a t in t h e e x p r e s s i o n
Kvpios rcov Swdfiecov t h e y i n t e n d e d t o s u g g e s t a n i d e a
s i m i l a r t o t h a t e x p r e s s e d in t h e p h r a s e s Kvpios Kvplcov,
Oeos decdv.
(iii) I n v a r i o u s p l a c e s in 2 a n d 3 Kms., 1 Chron.,
Hosea, Amos, Micah, Nahum, Habak., Zeph., Zech., Mai.,
Jerem., rrtxijy is r e n d e r e d iravTOKp&Tcop, w i t h a v a r i a n t
7ravroKpaTcov in Zech. v i i i . 2, 6. T h e e q u i v a l e n c e of
iravTOKpaTcbv a n d iravTOKparcop p o i n t s t o t h e t r u e m e a n i n g
of t h e l a t t e r w o r d . KpareZv is " t o e x e r c i s e Kpdros, p o w e r
or m i g h t a n d so " t o rule, c o n t r o l T h u s KoapLOKpdrcop
m e a n s " o n e w h o h a s p o w e r of c o n t r o l o v e r t h e w o r l d
I t is t h u s a p p l i e d t o " h e a v e n t o Zevs Midpas "HXios,
t o t h e p l a n e t a r y g o d s (especially in a s t r o l o g y — s e e L .
& S.). IJavroKpdrcop is c o i n e d on t h e s a m e m o d e l , a n d
1
m e a n s t h e O n e w h o c o n t r o l s o r rules a l l t h i n g s , p e r h a p s
2
w i t h KocrpLOKpdrcop in m i n d : t h e o n e G o d rules a n d
c o n t r o l s all o t h e r c o s m i c p o w e r s . A s t h e s e p o w e r s are
owdpLeis, Kvpios TravroKpdrcop m a y b e r e g a r d e d as a p a r a
p h r a s e (rather t h a n a t r a n s l a t i o n ) of rfiN^y m m in t h e
sense r e p r e s e n t e d b y Kvpios TCOV Swdpecov.
W e h a v e c o n s i d e r e d a b o v e t h e r e g u l a r r e n d e r i n g of
bs, ni^S > b y 0e6s. B u t t h e r e are p l a c e s w h e r e
1
Not " almighty which implies simply the possession of might
(navrohvvafios). Kparetv implied the exercise of power, cf. inscription
of Delos cited in M.M. s.v. Au rat iravrmv Kparovvri.
2
See a note by Professor A. E. Taylor in The Faith and the War,
edited by F. J. Foakes-Jackson (Macmillan, 1915), pp. xiii-xvi.
19
o t h e r r e n d e r i n g s h a v e b e e n preferred, a n d s o m e of t h e s e
are s i g n i f i c a n t .
(i) W e h a v e o c c a s i o n a l l y r e v e r e n t i a l p e r i p h r a s e s , s o m e
times designed to avoid objectionable anthropomorphisms,
o r t h e s u g g e s t i o n of m a t e r i a l i t y in G o d .
T h e periphrasis " heaven " for G o d , so c o m m o n in
l a t e r J u d a i s m , is f o u n d t w i c e . Is. x i v . 1 3 h a s eiravoj TCOV
darepcov rov ovpavov for b j p J K t o ^ ? , a n d Job x x i i . 26

h a s avafSXeijsas els rov ovpavov IXapcos for Hlbfcrbtf NtgNll.
E v i d e n t l y t h i s u s a g e w a s o n l y b e g i n n i n g t o e s t a b l i s h itself
in the Septuagintal period.
A g a i n w e h a v e o c c a s i o n a l l y t h e a d j e c t i v e Belos : Trvevfia
Belov for o v f t ^ , , bs r r n , Exod. x x x i . 3, x x x v . 3 1
a b
(B AF); Job xxvii. 3, xxxiii. 4; SiaBrJKr) Beta for
D'tfbjriYnsi, Prov. ii. 1 7 . S o m e w h a t similarly, the adjective
ayios is s u b s t i t u t e d : s p t f b j T D I p , Lev. x v i i i . 2 1 , b e c o m e s TO
ovofia TO dyiov.
I n Exod. x x i . 6 t h e i n j u n c t i o n t o b r i n g t h e s l a v e ,
D^rfrNH, is e x p l a i n e d b y t h e p a r a p h r a s e , irpds TO KpiTr]pipv
rov Beov, a n d in Exod. xviii. 15, DVfr$ ^rrp becomes
€K QqTrjaaL KpLaiv 7rapd TOV Beov.
I n Zech. x i i . 8 t h e s t a t e m e n t , " t h e h o u s e o f D a v i d
shall be is s o f t e n e d d o w n t o a V OIKOS Beov.
S i m i l a r l y , in Exod. x i x . 3, w h e r e w e are t o l d t h a t " M o s e s
w e n t u p to G o d D ^ N r r b t f nby n # D , this b e c o m e s avifiv
els TO opos rov Beov. A g a i n , i n Exod. x x i v . 10, Moses
and his companions " saw the G o d of IsraelINT!
bfcnfcr; T)$. This could hardly be expected to
c o m m e n d itself t o t h e J u d a i s m of o u r p e r i o d . I t is
r e n d e r e d etSov TOV TOTTOV ofi elcrrrJKei 6 Beos rov 'IcparjX.
P h i l o c i t e s t h i s p a s s a g e in s u p p o r t of h i s d o c t r i n e of t h e
Xoyos as Toms : De Somn. I. 6 2 - 3 : " T h e w o r d TOTTOS is
u s e d i n t h r e e senses : first, s p a c e (x<*>po) filled w i t h b o d y ;
s e c o n d l y , t h e d i v i n e L o g o s , w h i c h G o d H i m s e l f h a s filled
20
THE NAMES OF GOD
c o m p l e t e l y w i t h i n c o r p o r e a l p o w e r s ; for h e s a y s ' t h e y
s a w t h e TOTTOS w h e r e t h e G o d of I s r a e l s t o o d in w h i c h
a l o n e h e p e r m i t t e d h i m t o p e r f o r m t h e p r i e s t l y office, a n d
n o w h e r e else. . . . T h i r d l y , G o d H i m s e l f is c a l l e d TOKOS,
b e c a u s e H e e n c o m p a s s e s a l l t h i n g s a n d is e n c o m p a s s e d b y
n o t h i n g a t a l l , a n d b e c a u s e H e is t h e p l a c e of refuge o f
all b e i n g s , a n d b e c a u s e H e is H i s o w n s p a c e (xcopa), c o n
t a i n i n g H i m s e l f , a n d m o v i n g w i t h i n H i m s e l f a l o n e . " Cf.
De Fug. 7 5 ( c o m m e n t i n g o n Exod. x x i . 1 3 , Scbaco 001 TOTTOV
0$ <f>€v£eTaL €K€i 6 <f>ov€vcras)" B y TOTTOS h e m e a n s n o t
s p a c e (x^pct) filled w i t h b o d y , b u t , b y w a y of s u g g e s t i o n ,
G o d H i m s e l f , b e c a u s e H e e n c o m p a s s e s a n d is n o t e n c o m
p a s s e d , a n d b e c a u s e H e is a p l a c e of refuge for a l l b e i n g s
T h u s t h e L X X t r a n s l a t i o n o f Exod. x x i v . 1 0 w o u l d s e e m
t o h a v e h a d influence o n t h e d e v e l o p m e n t of t h e l a t e r u s e
1
of D i p p a s a t e r m for G o d .
(ii) O n s i m i l a r p r i n c i p l e s , w h e r e t h e b e i n g d e s c r i b e d
as W*rb$ , irfrfc , t>K , h a s a c t i o n s a t t r i b u t e d t o h i m w h i c h
the Judaism of our period could not accept as a p
propriate t o t h e one G o d , these words are rendered by
ayyeAos.
T h e G r e e k w o r d dyyeXos m e a n s a " m e s s e n g e r whether
a h u m a n messenger or a subordinate g o d deputed b y a
s u p e r i o r g o d , l i k e Iris a n d H e r m e s i n Homer. T h i s u s e
of a y y e A o ? f o r a d i v i n e b e i n g m i g h t b e w i t h o u t s p e c i a l
significance, b u t for t w o f a c t s : {a) T h e c o g n a t e w o r d
Angirah is u s e d i n t h e V e d i c l i t e r a t u r e for " h i g h e r
b e i n g s i n t e r m e d i a t e b e t w e e n g o d s a n d m e n " ; (b) i n l a t e r
G r e e k dyyeXos c r o p s u p s p o r a d i c a l l y a s t h e t i t l e of a s u p e r
n a t u r a l b e i n g (where t h e i d e a of a " m e s s e n g e r " is a t
2
anyrate not prominent). Thus according to Hesychius
A r t e m i s w a s c a l l e d ayyeAos* a t S y r a c u s e . A n i n s c r i p t i o n
f r o m A s s u a n o f t h e t i m e o f M . A u r e l i u s b e g i n s MeydXrj
T
TVXV °v Beov . . . TCOV dyyiXcov TT\S Upelas. Similarly,
1
For this, see Strack-Billerbeck, Kommentar zum N.T. aus Talmud
2
und Midrash, Vol. II. pp. 309-10. See M.M. s.v.
21
i n t h e H e r m e t i c t r a c t a t e I sis to Horus, ap. S t o b a e u s ,

EcL I. 4 9 , 4 5 ( = S c o t t , Exc. Stob. x x i v . 6 ) , dyytXoi KOI
SatfjLoves b r i n g d o w n foxal fiacriXiKat from G o d , w h o s e
airoppoiai t h e y are. T h e r e seems no reason t o suspect
J e w i s h influence o n t h i s t r a c t a t e . Thus there would
s e e m t o h a v e b e e n a H e l l e n i s t i c u s e of dyyeXos w h i c h
s p e c i a l l y fitted it t o b e t h e e q u i v a l e n t o f t h e H e b r e w
^NÔ, w h i c h also m e a n s " messenger a n d is u s e d o f
intermediaries of J e h o v a h in H i s dealings w i t h m a n a n d
the world.
O n c e a d o p t e d i n t o t h e r e l i g i o u s v o c a b u l a r y of H e l l e n
i s t i c J u d a i s m , dyyeXos p r o v i d e d a useful p a r a p h r a s e for
, Jrfc^ i DTlbtf» w h e r e t h e r e w a s a n o b j e c t i o n t o r e n
d e r i n g t h e m b y deos. T h e r e w a s H e b r e w p r e c e d e n t for
this. I n Hosea x i i . 4 , t h e D t 6 $ w i t h whom Jacob
s u c c e s s f u l l y w r e s t l e d a c c o r d i n g t o Gen. x x x i i . 2 9 - 3 0 is
called , L X X ayye\o$. Thus in Job xx. 15,
" b$ s h a l l c a s t t h e m o u t of h i s b e l l y " b e c o m e s i£ OIKICLS
avrov iXKvcrei avrov dyyeXos. In particular the term

dyycXos offered t o t h e t r a n s l a t o r s a s u i t a b l e m e a n s o f
d e a l i n g w i t h t h e p o l y t h e i s t i c p l u r a l DVfctf, w h e r e t h e
b e i n g s s o d e n o m i n a t e d a r e b r o u g h t w i t h i n t h e s c o p e of
the religion of J e h o v a h . T h u s Ps. c x x x v i i . ( c x x x v i i i . ) 1 :
BVtbjS "UP = ivavrtov ayyeXcov ijmXa) aoi. Ps. x c v i .
: 5
(xcvii.) 7 l^" !! 05l27n = TjpouKVvr\aar€. avrov
rrdvres oi dyyeXoi avrov. Ps. v i i i . 6 : D'tfbsO B T O innpnijll
= rjXdrrcoaas avrov /Spa^y re Trap' dyyeXovs. Similarly,
D'il^g i j a , meaning according to established Hebrew
idiom " divine beings is t r a n s l a t e d dyyeXoc, Gen. v i . 2 ;
1 m
Dent, x x x i i . 8 ; Job i. 6, ii. 1 ; a n d ?rb$r n^n in
1
M.T. reads bfcC^lfeP""^?! "lSpD^, for which the translators must
have read ^{$"^3?, which is probably right. They render Kara dpidftov
ayyiXmv 0«ov, introducing the idea of angelic rulers of the nations, which
is found in Daniel.
22
THE NAMES OF GOD
Dan. i i i . 92 (25) is t r a n s l a t e d i n t h e L X X ofiolcofia

dyyeXov deov ( T h e o d . o/xota viw Oeov).
(iii) T h e r e a r e m a n y c a s e s i n w h i c h t h e w o r d s btf, iflbft ,
Dîb& d e n o t e b e i n g s w h o a r e n o t o n l y i n c a p a b l e o f b e i n g
identified w i t h J e h o v a h , b u t c a n n o t b e b r o u g h t w i t h i n
t h e s c o p e o f a m o n o t h e i s t i c religion a s H i s " a n g e l s " ;
i.e. t h e y d e n o t e t h e false g o d s o f t h e n a t i o n s . In such
c a s e s , (a) t h e t r a n s l a t o r s s o m e t i m e s a l l o w t h e w o r d
0€osr t o s t a n d i n w h a t w a s after a l l i t s o r d i n a r y G r e e k
1
sense, " a g o d " ; t h e c o n t e x t u s u a l l y g u a r d s sufficiently
a g a i n s t a n y m i s u n d e r s t a n d i n g ; (b) s o m e t i m e s t h e y u s e
s o m e s u c h n o n - c o m m i t t a l e x p r e s s i o n a s apx<*>v (Ezek.
x x x i . 1 1 ) , Trdrpapxos {Is. x x x v i i . 38) ; (c) s o m e t i m e s t h e y
c o n s c i e n t i o u s l y s u b s t i t u t e ethcuXov, yXwuros, ^hiXvypua,
expressing t h e j u d g m e n t of t h e strict monotheist on p a g a n
religion. T h i s m a y be compared w i t h t h e practice attested
b y t h e M . T . o f s u b s t i t u t i n g t h e o p p r o b r i o u s w o r d T\Vfa
for t h e d i v i n e t i t l e by%, e . g . Hos. i x . 1 0 ; Jer. i i i . 2 4 ,
x i . 1 3 . I n t h e first t w o o f t h e s e p a s s a g e s t h e L X X
g i v e s aloxvvr)y i n t h e t h i r d jSaaA. O n t h e o t h e r h a n d , i n
3 Kms. x v i i i . 1 9 , 2 5 , t h e L X X h a s alaxvvr), w h e r e t h e
M . T . h a s r e t a i n e d b%2.. T h u s t h e L X X d o e s n o t r e p r e s e n t
the same stage in t h e process as t h e M . T . B u t it is t o
be observed that t h e L X X r e g u l a r l y t r e a t s jSaaA a s
f e m i n i n e , t h e g e n d e r o f nufa, alaxvvr). This gives evi
d e n c e o f a Q're w h i c h h a s n o t s u r v i v e d i n t h e M . T . We
may also c o m p a r e Dan. x i i . 1 1 , w h e r e DOttf ppttf, TO
fiSeXvyfjLa rfjs iprjijuoacws, is c l e a r l y a n o p p r o b r i o u s p a r o d y
2
of , Zeis Ovpdvcos.
In m a n y of t h e passages cited the L X X h a s the char
acter of a sort of monotheistic T a r g u m on t h e Hebrew
1
A s they also occasionally use deos to translate terms specifically
denoting pagan deities, b^b#, ayjT.
2
So Moore, Judaism, I. p. 367.
23
t e x t , rather than a strict translation. I t l a i d before t h e

G r e e k - s p e a k i n g p u b l i c a b o d y of religious t e a c h i n g from
w h i c h practically e v e r y concession to polytheism h a d
b e e n e l i m i n a t e d , a n d p r e s e n t e d t h e J e w i s h religion a s
a m o n o t h e i s t i c f a i t h in a sense w h i c h w a s n o t t r u e of a n y
o t h e r religion of t h e H e l l e n i s t i c w o r l d .
24
CHAPTER II
THE LAW
T H E m o s t s i g n i f i c a n t a n d c h a r a c t e r i s t i c t e r m in t h e
v o c a b u l a r y of t h e J e w i s h r e l i g i o n a s i t w a s r e c o n s t i t u t e d
after t h e E x i l e is r n i n , w h i c h o u r v e r s i o n s r e n d e r " l a w "
T h i s E n g l i s h r e n d e r i n g g o e s b a c k t h r o u g h t h e L a t i n lex
t o t h e G r e e k vop,os, w h i c h is i n t h e L X X t h e n o r m a l
r e n d e r i n g of r n i n .
Nop*)?, h o w e v e r , is b y n o m e a n s a n e x a c t e q u i v a l e n t for
r n i n , a n d i t s s u b s t i t u t i o n for t h e H e b r e w t e r m affords a n
illustration of a change in the ideas associated w i t h the
t e r m — a difference in m e n ' s n o t i o n of w h a t r e l i g i o n is.
F o r d e v e l o p e d J u d a i s m t h e r e is n o t e r m w h i c h m o r e
a d e q u a t e l y e x p r e s s e s t h e essence of religion t h a n r n i n .
N o G r e e k w o u l d h a v e c h o s e n vofios t o e x p r e s s w h a t he
m e a n t b y r e l i g i o n . Y e t a s t h e t r a n s l a t i o n o f r n i n , VOJJLOS
occupied for Hellenistic Judaism the same regulative
p o s i t i o n a m o n g r e l i g i o u s i d e a s as r n i n d i d for H e b r e w -
speaking Jews.
NofjLos is f u n d a m e n t a l l y " c u s t o m hardening into
w h a t we c a l l " l a w It does not necessarily i m p l y a n y
legislative authority. I t is r a t h e r a n i m m a n e n t o r u n d e r
l y i n g p r i n c i p l e of life a n d a c t i o n . No/xog irdvrayv jSaaiAetfc,
1
said P i n d a r : C u s t o m is itself t h e s o v e r e i g n p o w e r ,
m e a n i n g s i m p l y t h e e s t a b l i s h e d u s a g e of c i v i l i z e d s o c i e t y .
2
I n a m o r e e x a l t e d s t r a i n S o p h o c l e s s p e a k s of VO/XOL
vi/siiroSes oipaviav S i ' aWepa reKvcodevres, &v "OXvpmos
1
Ap. Kdt. III. 38. 2
0.7\ 865.
25
7raTfjp IAOVOS, " l a w s l o f t i l y m a r c h i n g , e n g e n d e r e d i n t h e

c e l e s t i a l h e i g h t , w h o s e f a t h e r is h e a v e n a l o n e In spite
of t h e reference t o O l y m p u s , t h e s e l a w s a r e s u r e l y for t h e
p o e t r a t h e r t h e c u s t o m s of t h e u n i v e r s e , so t o s p e a k , t h a n
a positive code revealed b y a deity. T h e y are the eternal
p r i n c i p l e s of r i g h t a n d w r o n g a s i m m a n e n t i n t h e u n i v e r s e .
Philosophic form w a s given t o this conception b y the
S t o i c s ( w h o k n e w n o G o d b e y o n d t h e Aoyos i m m a n e n t i n
1
t h e u n i v e r s e ) . C h r y s i p p u s s a i d , " T h e e n d is t o l i v e i n
accordance w i t h nature, that is, according to one's o w n
n a t u r e a n d t h a t of t h e u n i v e r s e , d o i n g n o t h i n g w h i c h is
f o r b i d d e n b y t h e c o m m o n l a w , w h i c h is t h e r i g h t p r i n c i p l e
r u n n i n g t h r o u g h a l l t h i n g s " {T4XOS yiverai TO aKoXovdcos
rfj cpvcrei ^r/v, oirep iarl tiara rr)v eavrov xal Kara TTJV TCOV
oXcov, ovhkv ivepyovvras cov drrayopeveiv elcodei 6 VOJJLOS 6
KOLVOS, 0<JTT€p laTIV 6 6p66s X6yOS Old 7TOLVTCOV ipx6pL€VOs).
A l o n g s i d e of t h i s d e v e l o p m e n t w e n t a n o t h e r d e v e l o p
m e n t b y w h i c h vopuog c a m e t o m e a n " l a w in t h e proper
sense, i.e. e i t h e r a single s t a t u t o r y e n a c t m e n t o r t h e l e g a l
corpus of a given community, whether produced b y the
c o d i f i c a t i o n of e x i s t i n g c u s t o m , o r l a i d d o w n b y a l a w g i v e r ,
or enacted b y a constitutional authority. This w a s the
o r d i n a r y m e a n i n g of t h e t e r m vofios a s c u r r e n t a m o n g
Greek-speaking people throughout t h e world in t h e period
w i t h w h i c h w e a r e d e a l i n g . I t is defined in t h e p s e u d o -
D e m o s t h e n i c Contra Aristogitonem, 7 7 4 , a s follows : IT as
ion vopuos evprjfxa fiev Kal Scbpov decov, Soyfia 8' avdpcbircov
cppovLfAcov, iiravopOcoGis Se TrXrjfxiJieXrjfjLdTcov TCOV els dpucpOTepa,
rroXecos Se avvdrjKrj KOLVYJ, KaO* fjv iracri irpoorjKei t,rjv TOLS iv TJJ
TroXet,: " E v e r y l a w is t h e i n v e n t i o n a n d gift of t h e g o d s ,
t h e j u d g m e n t of w i s e m e n , t h e c o r r e c t i o n of t r a n s g r e s
sions, a n d t h e c o m m o n c o v e n a n t of a s t a t e , i n a c c o r d a n c e
w i t h w h i c h a l l m e m b e r s of t h e s t a t e o u g h t t o l i v e
F o r " l a w " i n t h i s sense H e b r e w h a d i t s o w n p r o p e r
t e r m s . T h u s t h e l e g a l c o d e of Deuteronomy is d e s c r i b e d in
1
Ap. Diog. Lacrt. VII. i. 88.
26
THE LAW
the familiar recurrent phrase " t h e commandment(s), the

s t a t u t e s , a n d the j u d g m e n t s D^prpSCn •"'phn n p p S B , for
w h i c h t h e L X X g i v e s at ivroXal /cat rd SLKauofiara /cat rd
KptfJiara. I t w i l l b e w e l l first t o e x a m i n e t h e s e t e r m s .
1. r n x p is a n e d i c t or decree i s s u e d b y a p e r s o n possess
ing a u t h o r i t y , s u c h a s a k i n g . I t s n a t u r a l a n d u s u a l
e q u i v a l e n t in G r e e k is ivroXrj ( o c c a s i o n a l l y evraXfia), a n d
of t h e scores of o c c u r r e n c e s of t h i s w o r d in t h e L X X
n e a r l y all t r a n s l a t e r n y p , e x c e p t in t h e Psalms, w h e r e it
f r e q u e n t l y renders Tips , a s y n o n y m for rTO£ , found o n l y
in t h e P s a l t e r . A n o t h e r w o r d for msrD is 7rp6arayfia f
w h i c h o c c u r s a d o z e n t i m e s or s o , a n d t h e r e are o d d
p a s s a g e s w h e r e o t h e r r e a d i n g s are g i v e n , s u c h as pfjp,a,
Xoyos, Sucauofia. T h e sense w h i c h mira c o n v e y e d t o t h e
t r a n s l a t o r s is therefore clear, a n d t h e i r r e n d e r i n g s are
true equivalents.
2. ph o r npj} is d e r i v e d from p p n = t o c u t , b e c a u s e , it is
s a i d , s t a t u t e s w e r e e n g r a v e d o n t a b l e t s of s t o n e o r m e t a l .
T h e L X X t r a n s l a t o r s as r e p r e s e n t e d b y A s e e m t o h a v e
a t t e m p t e d a n e t y m o l o g i c a l r e n d e r i n g in a few p l a c e s ,
1
g i v i n g dfcptjSaoTxos o r Sta/cpt/Jeta, as t h o u g h t h e y t h o u g h t of
a ph a s s o m e t h i n g " c u t fine " , " c l e a r - c u t " , " pre-cise
cf. also t h e r e n d e r i n g opiov in Job x x x v i i i . 1 0 . B u t t h e i r
o r d i n a r y r e n d e r i n g s are SiKalcofia a n d npoarayâ. B o t h are
f r e q u e n t , b u t as irpoarayfia also renders ?TOD f a i r l y often,
St/catcDjLta, w h i c h in t h e m a j o r i t y of its o c c u r r e n c e s r e
p r e s e n t s ph ot n ^ n , m a y be r e g a r d e d as t h e c h a r a c t e r i s t i c
2
r e n d e r i n g . AtKaiajfia b e l o n g s t o a l a r g e class of s u b
s t a n t i v e s in -/xa, w h i c h d e n o t e t h e c o n c r e t e result of a n
a c t i o n , w h i l e t h e c o r r e s p o n d i n g s u b s t a n t i v e s in to-is d e n o t e
t h e a c t i o n itself. B u t a b s t r a c t a n d c o n c r e t e are f r e q u e n t l y
i n t e r c h a n g e d o r c o n f u s e d in u s a g e . T h e v e r b s in -ou>
1
Jnd. v. 15 (where pT\ is used in a non-legal sense); 3 Kms. xi. 33, 34 ;
4 Kms. xvii. 15 ; Ps. viii. 29. These words do not appear in the original
text of K or B in any of these passages.
2
See pp. 53-4 below.
27
are c a u s a t i v e , a n d s o S t / c a t o w s h o u l d m e a n " t o m a k e o r
set right I t does v e r y occasionally bear this meaning,
a n d h e n c e SiKalajfia i s defined b y A r i s t o t l e a s m e a n i n g
1
iiravopdojâ rod d S t / a ^ i a r o ? , a n a c t w h e r e b y w r o n g is
righted. Here t h e substantive expresses n o t strictly t h e
result of t h e a c t , b u t a concrete case of t h e action of t h e
v e r b , n o t e a s i l y d i s t i n g u i s h e d f r o m SiKauoais. T h e more
c o m m o n sense o f SIKOLLOVV, h o w e v e r , i s " t o d e e m r i g h t "
(usually w i t h t h e infinitive), a n d most of t h e ordinary
u s e s of StKaicDfjua a r e d e r i v e d f r o m SIKCUOVV i n t h i s sense.
T h e n it m a y mean a claim, or the argument b y which a
c l a i m i s s u p p o r t e d , t h e piices justificatives i n a p r o c e s s , o r
t h e l i k e . I n a l l t h e s e c a s e s 8t/cato>/ia i s t h a t w h i c h i s
d e e m e d o r d e c l a r e d r i g h t b y t h e p e r s o n c o n c e r n e d (or t h e
a c t o f m a i n t a i n i n g t h a t i t is r i g h t ) . B u t t h e w o r d m i g h t
equally well b e used of something deemed or declared
right n o t b y this or that individual, b u t b y the community
or its competent authority. T h u s Ta hiKauLybara Zafifipel
(Mic. v i . 1 6 , "npy nij?|i) m a y h a v e b e e n felt a s m e a n i n g
" that which Omri declared right rd S t / c a w o / x a r a rwv
idvcov ( 4 Ktns. x v i i . 8, crtso n i p n ) a s " t h a t w h i c h t h e
Gentiles deem right T h u s rd SiKauipbara Kvplov, rod
0eov w o u l d m e a n t h a t w h i c h G o d d e c l a r e s r i g h t . In
a considerable proportion of its occurrences t h e w o r d
is t h u s a c c o m p a n i e d b y t h e g e n i t i v e — S t / c a t d i / x a r a p,ov,
CLVTOV, e t c . I n a b o u t a n e q u a l n u m b e r o f c a s e s i t is u s e d
w i t h o u t a g e n i t i v e , a n d h e r e SiKauofia n o d o u b t s t a n d s f o r
t h a t w h i c h i n a n o b j e c t i v e o r a b s o l u t e sense is j u d g e d
r i g h t , w i t h o u t a n y c o n s c i o u s reference t o t h e p e r s o n
judging. I a m n o t aware of a n y e x a c t parallel in profane
w r i t e r s t o t h e L X X u s a g e , b u t t h i s u s a g e is a l o n g t h e line
of t h e d e v e l o p m e n t o f t h e w o r d , a n d e n t i r e l y j u s t i f i e d
philologically, t h o u g h w e cannot s a y , in t h e absence of
parallels, w h y t h e translators should h a v e chosen this
term t o render p h .
1
E.N. V. vii. 10, p. 1135a.
28
THE LAW
3. B^tSfa , from r o o t tOS& , t o j u d g e , is p r o p e r l y a n a c t of

j u d g i n g , o r i t s result, a j u d g m e n t . Such judgments were
g i v e n b y D^ttpttf a n d k i n g s , a n d also b y t h e p r i e s t s a t
t h e s a n c t u a r i e s (cf. t h e L X X p h r a s e TO Kpirr]piov rov
8eov). Judgments given b y competent tribunals be
came, a m o n g the Hebrews as a m o n g other peoples, the
basis of s u b s e q u e n t j u d g m e n t s , a n d so f o r m e d a b o d y
of c a s e - l a w . T h e o l d G r e e k t e r m for s u c h j u d g m e n t s
w a s defiiGTzs, b u t t h e w o r d h a d p a s s e d o u t of use l o n g
before o u r p e r i o d . T h e L X X t r a n s l a t o r s , in a l a r g e
m a j o r i t y of c a s e s , r e n d e r to^tpn in a c c o r d a n c e w i t h i t s
e t y m o l o g y a s Kpip,a, s o m e t i m e s Kpiaig, a n d t h e s e w o r d s
seldom represent a n y other H e b r e w word. Kplp,a i n
ordinary Greek usage means generally the verdict or
s e n t e n c e of a c o u r t in a p a r t i c u l a r c a s e , n o t c o n s i d e r e d
a s a n e l e m e n t i n t h e l a w of t h e c o m m u n i t y . B u t i t
o c c u r s also in t h e sense of a decree or r e s o l u t i o n of
a legislative body. L . & S. c i t e from D i o n y s i u s o f
H a l i c a r n a s s u s Kpifxa Srj/xov, a n d t w o o r t h r e e s i m i l a r
e x a m p l e s . S u c h uses, t h o u g h rare, p r o v i d e a b a c k g r o u n d
for t h e L X X use of Kpifxara in t h e sense of j u d g m e n t s
w h i c h h a v e p a s s e d i n t o a corpus juris.
W h e n tSDtpp is n o t r e n d e r e d b y Kptfia o r Kpiais (or o c c a
s i o n a l l y o t h e r d e r i v a t i v e s of Kpiveiv), it is m o s t often
r e n d e r e d ( n e a r l y f o r t y times) b y SiKaicofxa, w h i c h is
o b v i o u s l y fitted b y e t y m o l o g y a n d u s a g e t o represent
its sense. E l s e w h e r e , v e r y o c c a s i o n a l l y , w e h a v e ivroArj
and TTpoGraypba.
T h u s t h e t h r e e c o n s t i t u e n t e l e m e n t s i n H e b r e w l a w are
u n d e r s t o o d b y t h e L X X t r a n s l a t o r s t o b e (i) p o s i t i v e
c o m m a n d s o r d e c r e e s ; (ii) d e c l a r a t i o n s of r i g h t ; a n d
(iii) j u d g m e n t s o r decisions. T h e t e r m s u s e d a l l i m p l y
m o r e o r less d i r e c t l y a l e g i s l a t o r , a n d t h i s is t r u e t o t h e
H e b r e w i d e a . T h e f o u n t a i n of a l l l a w for t h e H e b r e w s
w a s G o d , w h e t h e r t h e i m m e d i a t e h u m a n a u t h o r of t h e
commandments, statutes, and judgments was judge,
29
k i n g , o r priest. I n o u r p e r i o d t h e t h e o r y w a s t h a t t h e y
h a d all been laid d o w n b y Moses. T h e various terms
are t o s o m e e x t e n t u s e d i n t e r c h a n g e a b l y in t h e L X X ,
a n d w e r e c l e a r l y n o t r e g a r d e d as m u t u a l l y e x c l u s i v e
o r e v e n f u n d a m e n t a l l y different in m e a n i n g . A l l t h r e e
H e b r e w t e r m s are o c c a s i o n a l l y r e p r e s e n t e d , a d e q u a t e l y
e n o u g h , b y vofios in i t s o r d i n a r y p o l i t i c a l sense. I t is
indeed clear t h a t the most natural Hebrew equivalent
for vofios i n t h i s sense w o u l d b e f o u n d a m o n g t h e s e t e r m s .
B u t voixos for t h e m o s t p a r t , a s w e h a v e seen, r e n d e r s

n o n e of t h e s e t e r m s . O u t of a b o u t 320 p l a c e s w h e r e it
o c c u r s i n t h e L X X a b o u t s e v e n - e i g h t h s h a v e n n i n in t h e
Hebrew, r n i n is f r o m r o o t n*V w h i c h in t h e hiphil rnin
m e a n " to point out, show, direct, instruct Where
o r d i n a r y h u m a n r e l a t i o n s are c o n c e r n e d , as w h e r e it refers
to parents teaching their children, or to Job's c o m
forters s e t t i n g f o r t h t h e i r t h e o l o g i c a l v i e w s , t h e L X X
often r e n d e r s r n i n b y StSdor/cetv, w h i c h is i t s n e a r e s t
equivalent. A s a d e f i n i t e l y r e l i g i o u s t e r m n n i n is u s e d
of p r i e s t s a n d p r o p h e t s g i v i n g d i r e c t i o n o r i n s t r u c t i o n
r e g a r d i n g t h e w i l l of G o d . I n t h i s sense, t o o , t h e L X X
s o m e t i m e s r e n d e r s it b y SiSaoTceiv, o r b y s u c h s y n o n y m s
a s hrjXovv, heiKvvvaiy au/xj3ij3a£€«>, avayyiXXew, w h i c h s h o w
t h a t t h e y w e r e a w a r e of t h e t r u e m e a n i n g of t h e v e r b .
The substantive n n i n accordingly means direction or
instruction. T h u s i t is u s e d of t h e i n s t r u c t i o n g i v e n
b y parents t o their children or b y wise m e n to their pupils.
B u t i t is m o s t s p e c i f i c a l l y u s e d of g u i d a n c e o r i n s t r u c
t i o n c o m i n g f r o m G o d H i m s e l f ; a n d chiefly in t w o w a y s ,
t h r o u g h t h e o r a c u l a r u t t e r a n c e s o r responses of t h e p r i e s t s
at the sanctuary, and through the prophets. T h e priestly
n i l i n were primarily concerned w i t h ritual and ceremonial
observance, b u t t h e y appear t o h a v e been given also upon
p o i n t s of i n d i v i d u a l a n d s o c i a l m o r a l s . T h u s t h e t e r m
n n i n c o u l d b e u s e d c o l l e c t i v e l y b o t h of t h e p r i e s t l y c o d e
30
THE LAW
of c e r e m o n i a l o b s e r v a n c e ( p r e s e r v e d i n t h e p r i e s t l y d o c u
m e n t of t h e P e n t a t e u c h k n o w n a s P ) , a n d a l s o , b y a n
e x t e n s i o n of m e a n i n g , of t h e c o d e of c o m m a n d m e n t s ,
s t a t u t e s a n d j u d g m e n t s c o n t a i n e d in Deuteronomy, since
o n e p r i n c i p a l s o u r c e of t h e s e w a s a c t u a l l y t h e c o l l e c t i o n
of p r i e s t l y n i l i n a t J e r u s a l e m a n d p e r h a p s a t o t h e r
sanctuaries. I t i s i n t h i s sense t h a t f n t a c a n f a i r l y b e
r e g a r d e d a s e q u i v a l e n t t o v6p,os. I t satisfies t h e p s e u d o -
D e m o s t h e n i c definition of vopuos; for i t is t h e Scopov
of t h e G o d o f I s r a e l , t h e Sdy/ta o f M o s e s , t h e c o v e n a n t
1
( n n n , for w h i c h L X X uses htaOrjKT] i n s t e a d of ovvdrjKrj)
b y w h i c h all Israelites ought t o live.
T h e p r o p h e t i c min h o w e v e r w a s of a different c h a r
acter. T h e prophet w a s not in a position t o deliver
p o s i t i v e p r o n o u n c e m e n t s h a v i n g t h e force of l a w , n o r
w a s h i s t e a c h i n g confined t o c e r e m o n i a l o r m o r a l o r d i
nances. I n t h e p r o p h e t s rriin i s u s e d i n p a r a l l e l i s m
w i t h m m ^21. T h e " word of the Lord " which the
prophets uttered w a s concerned with the character of
G o d , t h e i n t e r p r e t a t i o n of H i s p a s t d e a l i n g s w i t h I s r a e l
a n d t h e d e c l a r a t i o n of H i s p u r p o s e s for I s r a e l i n t h e
future, w i t h t h e c a l l of r e p e n t a n c e , a n d w i t h t h e b r o a d
p r i n c i p l e s of m o r a l i t y , r a t h e r t h a n w i t h p o s i t i v e p r e c e p t s .
T a k e , f o r e x a m p l e , Is. i. 1 0 sqq. " H e a r t h e m m 1 3 1 *
ye rulers o f S o d o m , g i v e e a r t o t h e rr^P) of o u r G o d ,
ye people of Gomorrah T h e r e follows a n e l o q u e n t
d e c l a r a t i o n of J e h o v a h ' s d i s g u s t w i t h a n o n - m o r a l c u l t u s ,
a n d a n a p p e a l for e t h i c a l r e l i g i o n — " w a s h y o u , m a k e
you clean e t c . T h i s is t h e rnifi : i t is n o t " l a w " :
it is i n s t r u c t i o n i n t h e p r i n c i p l e s o f r e l i g i o n . S u c h w a s
the r n i n w h i c h Isaiah sealed u p a m o n g his disciples
(viii. 1 6 ) . I n t h e c l a s s i c a l p r o p h e t s t h i s is p r o b a b l y t h e
1
iTjin is in fact once rendered SiadyKr); Dan. ix. 13, L X X : Kara
ra. ycypawicva iv hiaOrjKT} Mcuorj ; HIÔ nînijl
31
sense u s u a l l y i n t e n d e d b y n i i n ; for t h o u g h in m a n y p a s
s a g e s i t is o p e n t o a n i n t e r p r e t e r t o find an a l l u s i o n , n o t t o
•the t e a c h i n g of t h e p r o p h e t himself, b u t t o a c o d e of c o m
m a n d m e n t s , s t a t u t e s , a n d j u d g m e n t s w h i c h he m a y h a v e
p r e - s u p p o s e d , t h i s is s e l d o m t h e i n t e r p r e t a t i o n suggested
b y the context, r n i n is for t h e p r o p h e t s d i v i n e r e v e l a
t i o n in t h e w i d e s t sense, a p p e a l i n g t o h e a r t , m i n d , a n d w i l l .
I t m a y i n c l u d e p o s i t i v e p r e c e p t s , b u t it i n c l u d e s m u c h
more. N o w among Jews who continued to speak Hebrew
t h i s w i d e r sense of rryin w a s n o t f o r g o t t e n . In Rabbinic
Judaism r n i n is n o t i d e n t i c a l w i t h r o i j n , t h e rule of
conduct, but i n c l u d e s a l s o nnari, r e l i g i o u s t e a c h i n g in
a more general sense. The Pentateuch is properly
d e s c r i b e d as r n i n r t , e v e n t h o u g h i t i n c l u d e s m u c h m o r e
t h a n ciflSl^pn n i s p , for i t s a c c o u n t of G o d ' s d e a l i n g s
w i t h H i s p e o p l e is a p a r t of r n i n in t h e p r o p h e t i c sense.
T h e n a t u r a l G r e e k e q u i v a l e n t of r n i n in t h e m o r e g e n e r a l
sense w o u l d h a v e b e e n s o m e t h i n g l i k e SiSaxq, S t S a a / c a A t a
o r s o m e o t h e r d e r i v a t i v e of t h e v e r b s u s e d t o translate
rnin. B u t s u c h w o r d s are n e v e r u s e d . I n Prov. v i i . 2
n n i n , in t h e sense of a f a t h e r ' s i n s t r u c t i o n t o h i s s o n , is
rendered Xoyoi. In K of Is. i. 10 (see a b o v e ) Xoyov
a p p e a r s i n t h e s e c o n d p a r t of t h e v e r s e a s w e l l a s t h e
first, b u t t h i s is p r o b a b l y a d i t t o g r a p h , a n d t h e c o r r e c t o r
of x h a s g i v e n vop,ov w i t h a l l o t h e r M S S . I n Job xxii.
22 nnin , i n t h e sense of D i v i n e g u i d a n c e i n w a r d l y r e c e i v e d ,
is r e n d e r e d ifyyopia, " utterance These are the o n l y
p l a c e s i n t h e w h o l e L X X w h e r e a n y sense of nnin o t h e r
t h a n t h e s t r i c t l y l e g a l is e x p r e s s e d in t h e t r a n s l a t i o n .
W e h a v e flifiXtov, 8taypa(f>r) SiaOrjKrj, TOL^LS o n c e e a c h ,
t
ivroXrj (four t i m e s ) , irpoaTayfxa (three t i m e s ) , Oecrfios ( t w i c e ,

of p a r e n t a l t e a c h i n g ) , vopuoOeapios (once), vofupLa (six
t i m e s ) , Sevrepovopuov (for nninn Mttfp, t w i c e ) , a n d for t h e
32
THE LAW
rest, b e t w e e n 250 a n d 300 t i m e s , vopuos. This t y p e of

r e n d e r i n g is u s e d q u i t e i n d i f f e r e n t l y w h e t h e r r n i n i n t h e
H e b r e w h a s i t s w i d e r a n d m o r e o r i g i n a l sense o r i t s
d e v e l o p e d n a r r o w e r sense. T h u s a p a r e n t ' s i n s t r u c t i o n is
described as VO/JLOS i n Prov. v i . 2 3 , vofiipca i n Prov. i i i . 1 ;
a wise m a n ' s instruction t o his pupil is equally vofios,
Prov. x i i i . 1 4 . I n Ps. l x x v i i . ( l x x v i i i . ) 1, t h e p o e t b e g i n s
" G i v e e a r , O m y p e o p l e , t o m y r n i n : incline y o u r e a r s
to t h e words of m y m o u t h " . T h e r n i n w h i c h follows i s
in f a c t a p o e t i c a l r e c a p i t u l a t i o n of t h e h i s t o r y of I s r a e l
d o w n t o t h e time of D a v i d . I t i s i n n o sense l e g i s l a t i o n ,
n o t e v e n i n t h e r e m o t e sense of m o r a l e x h o r t a t i o n . Yet
t h e L X X r e a d s irpoaex^re Xaos nov rov vofiov JJLOV. Through
o u t t h e p r o p h e t i c a l b o o k s t h e s a m e t r a n s l a t i o n is u s e d ,
a l t h o u g h i n m o s t c a s e s , a s w e h a v e seen, t h e p r o p h e t ' s
r n i n is i n t h e b r o a d e s t sense t h e r e v e l a t i o n o f G o d , H i s
nature a n d character, H i s purposes a n d His m i g h t y works.
S i m i l a r l y , w h e n t h e v e r b n i i n i s u s e d of d i v i n e r e v e l a t i o n
t h e t r a n s l a t o r s s o m e t i m e s r e n d e r i t b y vocoder elv ( w h i c h
never in t h e L X X represents a n y other verb), a n d t h a t
e v e n i n p a s s a g e s w h e r e l e g i s l a t i o n is c l e a r l y a n i n a p p r o
p r i a t e i d e a i n t h e c o n t e x t . T h u s i n Ps. x x i v . ( x x v . ) 8 :
" G o o d a n d upright is t h e L o r d . Therefore will H e
i n s t r u c t s i n n e r s in t h e w a y " , a n d ibid. 1 2 : " W h a t m a n
is h e t h a t f e a r e t h t h e L o r d ? H i m s h a l l H e i n s t r u c t i n
t h e w a y t h a t H e s h a l l c h o o s e " , r n i i is b o t h t i m e s r e n d e r e d
voiioOerrjcrei: i n Ps. x x v i . ( x x v i i . ) 1 1 : " T e a c h m e T h y
way, O Lord m m ^ " j i n , i s r e n d e r e d vopLoder-qoov
lie Kvpie.
T h u s o v e r a w i d e r a n g e t h e r e n d e r i n g of rriin b y vopuos
is t h o r o u g h l y m i s l e a d i n g , a n d i t is t o b e r e g r e t t e d t h a t t h e
E n g l i s h v e r s i o n s f o l l o w e d t h e L X X (via t h e V u l g a t e ) i n
so m a n y c a s e s . B u t w h i l e t h e t r a n s l a t i o n is often m i s
l e a d i n g a s a r e p r e s e n t a t i o n of t h e o r i g i n a l m e a n i n g , i t is
m o s t instructive in its bearing upon Hellenistic Judaism.
33 c
I t is c l e a r t h a t for t h e J e w s of E g y p t in t h e H e l l e n i s t i c
p e r i o d t h e d e v e l o p e d m e a n i n g of r n i n a s a c o d e of r e
l i g i o u s o b s e r v a n c e , a " l a w " for a r e l i g i o u s c o m m u n i t y ,
was the normal and regulative meaning, and t h e y
m a d e t h i s m e a n i n g c o v e r t h e w h o l e use of t h e w o r d i n
t h e O l d T e s t a m e n t . T h u s t h e p r o p h e t i c t y p e o f religion
was obscured, and the Biblical revelation w a s conceived
in a hard legalistic w a y . In t h u s rendering the term the
t r a n s l a t o r s a r e n o d o u b t r e f l e c t i n g t h e sense i n w h i c h t h e i r
c o m m u n i t y read the Hebrew Bible, but their rendering
h e l p e d t o fix a n d s t e r e o t y p e t h a t sense. W h e r e t h i n k e r s
bred in Hellenistic Judaism sought to escape into a
religion of g r e a t e r s p i r i t u a l f r e e d o m a n d s p o n t a n e i t y , i t
w a s n o t b y a n y w a y of r e t u r n t o t h e p r o p h e t i c i d e a of
n i i r t , b u t b y t a k i n g u p a fresh a t t i t u d e t o r e l i g i o n c o n
ceived as L a w . Philo accepted the L a w as such and
allegorized i t : P a u l declared t h a t Judaism, being a legal
r e l i g i o n , w a s s u p e r s e d e d b y t h e religion of t h e S p i r i t .
W e m a y now turn to the N e w Testament, to examine

t h e use of vopos in t h o s e w r i t e r s w h o s e b a c k g r o u n d is
Hellenistic Judaism.
i . I t is c l e a r t h a t P a u l ' s c h a r a c t e r i s t i c use of t h e
t e r m vofios is d e t e r m i n e d b y t h e sense w h i c h t h e
L X X s h a r e s w i t h c u r r e n t G r e e k u s a g e of t h e t e r m t o
d e n o t e t h e l a w of a c o m m u n i t y . H e is c o n c e r n e d w i t h
6 vofjuos rcbv evroXojv iv Soy/xacrtv, a s h e c a r e f u l l y defines it
i n Eph. i i . 1 5 . H e r e eVroA^ is t h e f a m i l i a r L X X r e a d i n g
of p m ? £ , a c o m m a n d m e n t . Aoypa o c c u r s o n l y o n c e in t h e
L X X , Dan. v i . 1 2 , w h e r e i t h a s n o H e b r e w e q u i v a l e n t .
I t o c c u r s a s a v a r i a n t r e a d i n g in Ezek. x x . 26 (for
Sofia), a n d i n t w o p a s s a g e s in Esther w h e r e i t r e p r e
s e n t s J T J . O n t h e o t h e r h a n d , it is c o m m o n in 3 - 4
Mace, a n d i n t h e T h e o d o t i o n v e r s i o n of Daniel, w h e r e
it r e p r e s e n t s v a r i o u s A r a m a i c w o r d s m e a n i n g " s t a t u t e "
or " decree I t is n o t u s e d in t h e O l d T e s t a m e n t o r
34
THE LAW
A p o c r y p h a o f d i v i n e d e c r e e s , t h o u g h i t is so u s e d b y
J o s e p h u s , e . g . Contra Apionem, I . 8 , § 4 2 . W e m a y r e c a l l t h a t
Sdy/xa avdpojTTtov <f>povificov is p a r t of t h e p s e u d o - D e m o s t h e n i c
definition o f vofMos, a n d i n t h e H e l l e n i s t i c p e r i o d hoypua
is v e r y c o m m o n i n t h e sense o f " s t a t u t e " o r " d e c r e e
b e i n g u s e d , e . g . , t o r e n d e r senatus consultum. T h u s P a u l is
combining a Biblical w o r d w i t h a word current in secular
use t o define t h e p r e c i s e sense in w h i c h h e is u s i n g vofios.
I n h i s c a r e f u l d i s c u s s i o n o f t h e n a t u r e a n d effect o f l a w in
Rom. v i i . ivroXrj a l t e r n a t e s w i t h vopos. S i m i l a r l y , h e uses
t h e B i b l i c a l e x p r e s s i o n oLKaicofxa i n t h e sense o f a l e g a l
e n a c t m e n t : TO SiKalcopua rod vofiov, Rom. v i i i . 4 ; rd
ScAcacco/iara rov vojxov, Rom. i i . 2 6 ; TO St/catco/xa rov deov,
1
Rom. i. 3 2 . S o f a r P a u l m i g h t h a v e s a i d e v e r y t h i n g t h a t h e
s a y s a b o u t vopos if h e w e r e w r i t i n g p u r e l y a s a G r e e k a n d
had never heard the word rrjta. A t the same time it
might be held t h a t he betrays b y such expressions as
6 vofios TCOV ivToXcov iv SoyfjLaaiv, and TCL SiKaccbfiaTa TOV
vopov a c o n s c i o u s n e s s t h a t t h e r e w a s a w i d e r sense o f
vofios = r n i n , w i t h i n w h i c h fell t h e n a r r o w e r sense o f
" commandments, statutes, a n d judgments A further
i n d i c a t i o n i n t h e s a m e d i r e c t i o n is t h e f a c t t h a t P a u l c i t e s
" 6 vofios " w h e n t h e a c t u a l p a s s a g e s q u o t e d a r e n o t of
t h e n a t u r e of c o m m a n d m e n t s , a n d a r e n o t e v e n f o u n d i n
the Pentateuch. T h u s i n Rom. i i i . 1 0 - 1 8 h e c i t e s a c e n t o
of O l d T e s t a m e n t p a s s a g e s f r o m Isaiah a n d t h e Psalms,
a n d c o m m e n t s 0 0 a 6 vop,os Xiyec TOLS iv TCO VO/JLCO XaXel, a n d
in 1 Cor. x i v . 2 1 h e q u o t e s Is. x x v i i i . 1 1 (in a G r e e k
translation other than the L X X , substantially identical
2
with that of A q u i l a , according t o Origen), w i t h the
f o r m u l a iv TCO vofxco yiyparrTai. T h a t this corresponded
w i t h c u r r e n t r a b b i n i c u s a g e o f rrjta is p r o v e d b y a h o s t
1
Cf. ra OiKaiatfiara Kvplov = HUT , Ps. xviii. (xix.), 9 : see p. 27
above.
2
Philocalia, ix. 2, where the extended uses of vofios in Paul are
discussed.
35
1
of c i t a t i o n s f r o m t h e T a l m u d i n S t r a c k - B i l l e r b e c k . N o
w r i t e r c o u l d h a v e u s e d vop,os i n t h i s w a y if t h e L X X h a d
n o t a d o p t e d i t a s t h e r e n d e r i n g of r n i n . S u c h p a s s a g e s ,
however, are not v e r y frequent in Paul.
On t h e o t h e r h a n d , t h e r e a r e p a s s a g e s w h e r e P a u l uses
vofios in senses n o t e a s i l y d e r i v a b l e f r o m i t s u s e t o t r a n s l a t e
r n i n , b u t closely akin t o purely Greek usage. T h u s in
1
Rom. i i i . 2 7 We h a v e 8id rroiov VOJJLOV ; rwv epytov ; o&x
dXXd hid VOJXOV 7TLGT€ojs : i n Rom. v i i . 23 a n d 2 5 , VO/JLOS d/xap-
rias I i n Rom. v i h . 2, 6 vo/xos rrjs dpLaprtas /ecu rod davdrov.
I t s e e m s difficult e x c e p t b y a v e r y v i o l e n t s t r a i n u p o n
l a n g u a g e t o i n t e r p r e t s u c h p h r a s e s f r o m t h e u s e of vopuos
— rnin , nor h a v e t h e y a n y parallel in the L X X . O n the
other hand, t h e y are readily explicable upon a n a l o g y w i t h
c o m m o n G r e e k uses of v6p,os i n t h e sense of " p r i n c i p l e
cf. t h e n o t i n f r e q u e n t o p p o s i t i o n o f iv SLKTJS vo\itp a n d iv
X^p&v vopbo). A g a i n w e h a v e t h e r e m a r k a b l e p a s s a g e a b o u t
t h e G e n t i l e s a n d t h e L a w i n Rom. ii. 1 4 - 1 5 . T h e w h o l e i d e a
of t h e s e v e r s e s , a c c o r d i n g t o S t r a c k - B i l l e r b e c k , is s t r a n g e
t o R a b b i n i c J u d a i s m . O n t h e o t h e r h a n d , t h e t e r m s </>vcns
a n d crvveihrjais, a n d t h e i d e a of t h e i n n e r t r i b u n a l , a r e s o
2
s t r o n g l y S t o i c i n c o l o u r i n g , t h a t TO ipyov rov vopuov ypomrov
iv rais KapSloLLs r e m i n d s u s less o f J e r e m i a h ' s T o r a h
w r i t t e n o n t h e h e a r t , t h a n of s u c h S t o i c s e n t i m e n t s a s
P l u t a r c h , M oralia, p . 780 [Ad. Princ. Inerud. 3 ) , 6 VO/JLOS
6 TRDVROJV fiaoiXtvs . . . OVK iv j8ij8Atois e£co yeypajxpiivos
9
oifBe r i o x £vXois, dXX epu/jvxos cov iv afirco Xoyos. And
iavrots eloL vopos s e e m s a n e c h o of A r i s t o t l e , E.N. I V . v i i i .
a i€ Ka
14, p . 1 1 2 8 a : d S e x P ls ^ iXevOepos ovrcos e£ei olov
vofjios cov iavrcp. T h u s w h i l e i t is j u s t possible t o c o n c e i v e
1
Kommentar zum N.T. aus Talmud und Midrash ad Jn. x. 34, Rom.
iii. 19, 1 Cor. xiv. 21. Note especially Tanchuma, nhH > i. 19: "The
transgressors of Israel say that the Prophets and the Writings are not
Torah, but we do not believe them "—citing Dan. ix. 10, which speaks
of Toroth given Q ^ l j n T 3 L .
2
As abundantly illustrated by Wetstein, ad loc. Cf. Origen, Phil. I.e.
36
THE LAW
P a u l as s a y i n g " w h e n the Gentiles w h o h a v e no T o r a h do

b y n a t u r e w h a t t h e T o r a h c o n t a i n s , t h e y are a T o r a h t o
themselves it is m u c h easier t o suppose t h a t he w a s
influenced, e v e n u n c o n s c i o u s l y , b y t h e p u r e l y G r e e k
a s s o c i a t i o n s of vopLos. S i m i l a r l y , 6 vofios rov voos / x o u ,
Rom. v i i . 2 3 , is m u c h n e a r e r t o t h e G r e e k c o n c e p t i o n o f
vofxos a s a n i m m a n e n t p r i n c i p l e t h a n t o v6p,os = i m n .
I n v i e w of t h e p a s s a g e j u s t c i t e d , t h e e x p r e s s i o n 6 vopos
rov TTveviiaros (Rom. v i i i . 2) is p e r h a p s b e t t e r u n d e r s t o o d
o n t h e s a m e a n a l o g y . I t is n o t t h e T o r a h s p i r i t u a l l y
i n t e r p r e t e d (cf. 2 Cor. h i . ) , o r a T o r a h d i c t a t e d b y t h e
S p i r i t or b e l o n g i n g t o t h e r e a l m o f S p i r i t (cf. Rom. v i i . 1 4 ,
6 vopuos TTveviiariKos). I t is r a t h e r a n i m m a n e n t p r i n c i p l e of
life, l i k e t h e S t o i c L a w of N a t u r e , b u t d e t e r m i n e d b y t h e
S p i r i t of C h r i s t . If t h i s is s o , t h e n i t is p o s s i b l e t h a t
6 v6}xos rov xpwrov (Gal. v i . 2) is n o t t h e T o r a h of J e s u s , i.e.
H i s t e a c h i n g c o n c e i v e d as l e g i s l a t i o n for H i s C h u r c h , b u t
t h e s a m e vopuos rov 7TV€VfJLarog rrjs ^COTJ? iv Xpiarcp *Irjaov.
A n d this is, I believe, the true interpretation.
I n a l l t h e s e c a s e s i t i s n o t d e n i e d t h a t P a u l h a d in t h e
b a c k of h i s m i n d t h e thought of vofios = r n i n . But
because he w a s using a Greek and not a H e b r e w w o r d he
w a s able to use expressions w h i c h w o u l d h a v e been i m
p o s s i b l e b u t for t h e f a c t t h a t rrjin b y b e c o m i n g vofios
h a d e n t e r e d i n t o a n e w field o f a s s o c i a t e d i d e a s .
2. I n t h e E p i s t l e t o t h e H e b r e w s t h e r e is n o t h i n g t o
d i s c u s s . T h e u s a g e of v6fios a s of r e l i g i o u s l a n g u a g e in
y
general, depends throughout upon the L X X , though the

a u t h o r h a s n o o c c a s i o n t o use i t e x c e p t a s referring t o
p o s i t i v e s t a t u t o r y rules of r e l i g i o u s o b s e r v a n c e , unless o n e
e x c e p t s h i s c i t a t i o n (viii. 10) of Jerem. x x x v i i i . 33 ( x x x i . 32)
w h i c h r e p r e s e n t s t h e c h a r a c t e r i s t i c L X X l e g a l i z i n g of t h e
p r o p h e t i c rrjta.
3. T h e r e h a s b e e n m u c h d i s c u s s i o n o f t h e r e l a t i v e i m
p o r t a n c e of J e w i s h a n d G r e e k o r H e l l e n i s t i c e l e m e n t s in
t h e F o u r t h G o s p e l . A s u r v e y o f i t s use of vofios m a y
37
t h r o w l i g h t u p o n t h e q u e s t i o n . T h e r e is n o p a s s a g e w h e r e
t h e w o r d is used in a sense n o t d i r e c t l y d e r i v a b l e from t h e
L X X use of vofxos = r n i n , i.e. there is n o t h i n g a t a l l
p a r a l l e l t o P a u l ' s S t o i c i z i n g use of t h e t e r m . In the trial
n a r r a t i v e t h e w o r d is u s e d p e r f e c t l y n a t u r a l l y b y P i l a t e
a n d b y t h e J e w s a l i k e (xviii. 3 1 , x i x . 7 ) , of t h e l a w g o v e r n
i n g t h e a d m i n i s t r a t i o n of j u s t i c e in t h e J e w i s h c o m m u n i t y .
T h i s is t h e sense w h i c h is c o m m o n t o o r d i n a r y G r e e k u s a g e
a n d t o vopos — r n i n in t h e sense of " c o m m a n d m e n t s ,
statutes, and judgments Similarly, vii. 5 1 , the law
does not condemn a m a n unheard ; viii. 1 7 , the l a w
prescribes t h a t t h e e v i d e n c e of t w o w i t n e s s e s is r e q u i r e d
for a c o n v i c t i o n . In v i i . 1 9 , 23, vofxos is s i m i l a r l y u s e d of
t h e r o b n , t h e c o d e of religious o r d i n a n c e s t r a c e d b a c k t o
Moses. E l s e w h e r e , vofios s t a n d s for r n i n in t h e sense
of t h e J e w i s h religion as a w h o l e : i. 1 7 , t h e T o r a h
w a s g i v e n b y Moses : g r a c e a n d t r u t h c a m e b y J e s u s
Christ ; v i i . 49, 6 SxXos 6 firj yivdxjKODv rov v6fiov, i.e.
T o r a h in t h e w i d e sense. A g a i n , in x . 34, x i i . 34, x v . 25
w e h a v e , a s in P a u l , c i t a t i o n s from p a r t s of t h e O l d
T e s t a m e n t o t h e r t h a n t h e P e n t a t e u c h u n d e r t h e h e a d of
vofjiog. A s w e h a v e seen, t h i s w a y of referring t o t h e O l d
T e s t a m e n t is c o n s i s t e n t w i t h t h e r a b b i n i c use of r n i n ,
b u t vopos c o u l d n o t h a v e b e e n so u s e d if t h e L X X h a d
n o t a d o p t e d it as t h e r e n d e r i n g of t h e H e b r e w w o r d . We
m a y o b s e r v e t h a t t h i s f o r m of c i t a t i o n is n o t f o u n d in t h e
S y n o p t i c G o s p e l s . Mark d o e s n o t use VOJAOS, preferring
ivroXrj. In Matthew a n d Luke, v6\ios is t h e P e n t a t e u c h
as d i s t i n g u i s h e d from " t h e P r o p h e t s
4 Acts. T h e r e is little t o discuss here. Nojxos is
t h e P e n t a t e u c h as d i s t i n g u i s h e d from t h e P r o p h e t s , o r
t h e c i v i l a n d religious c o d e of t h e J e w i s h c o m m u n i t y , o r
it is t h e J e w i s h religion in g e n e r a l , c o n c e i v e d after t h e
m a n n e r of t h e L X X as a l e g a l c o d e . T h e g h o s t of nîn
h a u n t s s o m e p a s s a g e s , b u t t h e r e is n o use w h i c h w o u l d
38
THE LAW
be u n i n t e l l i g i b l e t o a G r e e k r e a d e r a c c u s t o m e d t o use
vofAos for t h e l a w of a c o m m u n i t y .
5. T h e Epistle of James h a s b e e n r e g a r d e d a s a p r o
d u c t of p r i m i t i v e P a l e s t i n i a n J e w i s h C h r i s t i a n i t y . O n
the other hand, attention has been called to a strong
Greek or Hellenistic strain in its language a n d ideas.
A n i n v e s t i g a t i o n of i t s use of vojios m a y t h r o w s o m e l i g h t
o n t h i s q u e s t i o n . I n i v . 1 1 VOJAOS is u s e d of a l a w r e g u l a t i n g
c o n d u c t , a use e q u a l l y c o n g r u o u s w i t h t h e c u r r e n t G r e e k
use of VO/JLOS a n d w i t h i t s u s e f o r r n i n in t h e sense of n p b q .
Ja. i i . 8 - 1 2 d e a l s a g a i n w i t h vopos a s a l e g i s l a t i v e c o d e
for c o n d u c t , c i t i n g t h e c o m m a n d m e n t s of t h e D e c a l o g u e
and " T h o u shalt love t h y neighbour as thyself and
a p p l y i n g t h e f a m i l i a r r a b b i n i c principle t h a t a n infraction
of o n e c o m m a n d m e n t is a n infraction of t h e w h o l e l a w .
S o far w e a r e i n t h e sphere w h e r e vopos is a n e x a c t e q u i
v a l e n t for t h e halachic side of T o r a h . B u t w e o b s e r v e
t h a t the c o m m a n d " T h o u shalt love t h y neighbour as
t h y s e l f " is d e s c r i b e d a s VOJAOS fiaaiXiKos* Such a phrase
is n o d o u b t c o n c e i v a b l e a s e x p r e s s i n g t h e i d e a t h a t t h e
nnin w a s g i v e n b y J e h o v a h a s k i n g of Israel. B u t i t
is significant t h a t t h e p h r a s e itself w a s a l m o s t a c o m m o n
p l a c e of G r e e k p o l i t i c a l w r i t e r s . I t o c c u r s in t h e P l a t o n i c
o r p s e u d o - P l a t o n i c Minos, 317c, a n d Epistles, v i i i . 354c,
a n d in X e n o p h o n . T h e m e a n i n g w a v e r s b e t w e e n t h a t
of " a l a w g i v e n b y o r w o r t h y of a k i n g " (i.e. a t r u e k i n g
a s d i s t i n c t from a t y r a n t ) , a n d " l a w w h i c h is itself t h e
k i n g w i t h reference t o P i n d a r ' s o f t - q u o t e d m a x i m .
T h u s a r e a d e r of G r e e k p o l i t i c a l l i t e r a t u r e w o u l d h a v e
r e c o g n i z e d a n d u n d e r s t o o d t h e p h r a s e VOJAOV reXelre
jSacrtAt/cdv m o r e r e a d i l y t h a n o n e w h o t h o u g h t in t e r m s of
vofjuos = r n i n . A t t h e close of t h e p a s s a g e t h e readers
are e x h o r t e d t o l i v e a s t h o s e w h o a r e t o b e j u d g e d b y
VOJAOS iXevOepias. T h e s a m e p h r a s e o c c u r s in i. 2 5 ,
d napaKVi/jas els VOJJLOV reXeiov rrjs iXevdeplas. Here w e
m a y h a v e a n allusion to Ps. x v i i i . (xix.) 8, nrratf mm rnin :
39
if s o J a m e s is n o t f o l l o w i n g t h e L X X , w h i c h h a s 6 vofios
rov Kvpiov a/xo>/xo?. B u t h i s O l d T e s t a m e n t q u o t a t i o n s
in g e n e r a l follow t h e L X X a n d s h o w n o a c q u a i n t a n c e
w i t h t h e H e b r e w t e x t . O n t h e o t h e r h a n d , w e recall
t h a t t h e S t o i c s d i v i d e d TCX KaO-qKovTa i n t o pudaa a n d r e A c t a ,
a n d s a i d irdvTa uoieiv TOV uoqbov /caret Trdoas rds operas* *
1
rrdorav yap ixpaîv r e A e t a v ai>Tov etvai. Similarly, the Stoics
h e l d t h a t t h e ootids is eXevdepos. Cf. Cicero, Paradox. 3 4 ,
c i t e d b y M a y o r ad loc. " Quid est libertas ? Potestas
vivendi ut velis : qui igitur vivit ut vult, nisi qui recta
sequitur, qui gaudet officio, qui legibus quidem non propter
metum paret sed eas sequitur atque colit quia id salutare
maxime esse judicat ? " T h e r a b b i n i c p a s s a g e s a s s o c i a t i n g
f r e e d o m w i t h t h e T o r a h are n o t n e a r l y so close t o J a m e s '
thought. O n t h e o t h e r h a n d , P h i l o r e p e a t e d l y applies t o
the L a w the Stoic teaching about liberty, observing
ocroi / x e r a VOJJLOV L^COGLV iXevdepoi (Quod Omnis, § 4 5 ) - T h u s
J a m e s s t a n d s here w i t h H e l l e n i s t i c r a t h e r t h a n w i t h
R a b b i n i c J u d a i s m , a n d w i t h t h a t a s p e c t of H e l l e n i s t i c
J u d a i s m w h i c h is n o t b i b l i c a l b u t G r e e k i n origin. H i s
use of vofios is e v e r y w h e r e s u c h a s w o u l d b e d i r e c t l y
i n t e l l i g i b l e t o a G r e e k . I t s c o n n e c t i o n w i t h r n i n is n e v e r
n e c e s s a r y t o t h e sense. O n t h e o t h e r h a n d , t h e r e are
p a s s a g e s w h e r e t h e a n t e c e d e n t s of h i s u s a g e are t o b e
s o u g h t i n t h e p u r e l y G r e e k d e v e l o p m e n t of t h e i d e a of
vofios a n d n o t i n t h e L X X .
T h e results of t h i s i n v e s t i g a t i o n m a y b e e x p r e s s e d a s
follows, r n i n in i t s w i d e s t sense m e a n s d i v i n e t e a c h i n g
o r r e v e l a t i o n : vopos i n i t s w i d e s t sense m e a n s a principle
of life o r a c t i o n . W h e n d i v i n e t e a c h i n g is o f t h e n a t u r e
of c o m m a n d m e n t s r e g u l a t i n g c o n d u c t , a n d w h e n t h e
principle of life is c o n c e i v e d a s d i c t a t e d b y a l e g i s l a t i v e
a u t h o r i t y , t h e n vopuos a n d r n i n h a v e a p p r o x i m a t e l y i d e n
t i c a l m e a n i n g . N6p,os is u s e d i n t h i s sense i n M a t t h e w ,
1
Stob., Eel. II. 116, ap. R.P., § 522.
40
THE LAW
Luke, Acts, and Hebrews. J a m e s uses VOJJLOS in t h i s

sense, b u t also in a sense b e l o n g i n g t o t h e w i d e r G r e e k
use of vofios a n d n o t c o r r e s p o n d i n g t o m i n . I n t h e
L X X i t is u s e d b o t h in its r e s t r i c t e d sense a n d also t o
r e n d e r r n i n in i t s w i d e r sense, t h u s g i v i n g a m i s l e a d i n g
legalistic tone to m u c h of the Old Testament. T h e F o u r t h
G o s p e l follows t h e L X X e x a c t l y . P a u l uses t h e w o r d
p r e d o m i n a n t l y in t h e sense w h i c h is p r o p e r l y c o m m o n
t o voybos a n d r n i n , b u t also in t w o e x t e n d e d senses, t h e
one corresponding to rnin as r e n d e r e d in the L X X ,
the other corresponding to the purely Greek, wider
sense of vo/xo?, for w h i c h r n i n p r o v i d e s n o p a r a l l e l , a n d
his l e a n i n g s t o t h e G r e e k side are m o r e significant t h a n
his l e a n i n g s t o t h e H e b r e w s i d e .
James
LXX
TEACHING LAW PRINCIPLE

John
Paul
41
CHAPTER III
RIGHTEOUSNESS, MERCY AND TRUTH
I F t h e r e a r e a n y t e r m s (besides nnin) w h i c h m o r e t h a n a n y
others m a y b e regarded as k e y - w o r d s of J u d a i s m as a n
e t h i c a l r e l i g i o n , t h e y a r e p i y , T 5 0 , a n d DOS > c o m m o n l y
rendered " righteousness " , • " m e r c y and " truth
T h e o r d i n a r y L X X r e n d e r i n g o f p i s is SiKaiocrvvq, of
TQn , e\eos y of , aXrjOeia. B u t these are n o t t h e o n l y
renderings. p*jj (or njj-JX) is s o m e t i m e s iXerjiioovvrj, a n d
TOO, 8i,Kai,oarvvr], w h i l e is s o m e t i m e s m a r i s , a n d m a y
o c c a s i o n a l l y b e hacaioavvri o r iXerjfioavvrj. T h e Hebrew
terms, therefore, a n d their Greek equivalents, need
some investigation.
AiKLxioavvy] is t h e standard Greek term for social

r i g h t e o u s n e s s o r j u s t i c e . F u n d a m e n t a l l y i t is a c t i n g i n
a c c o r d a n c e w i t h 81/07, t h a t w h i c h is c u s t o m a r y , s a n c t i o n e d
b y social standards, or inherently right. T h u s Aristotle
s a y s t h a t i n a g e n e r a l sense : ndvra rd vofiifia iari TTCOS
8 LK a t a , a n d SO r) BiKacoavvrj dperr) fiev ecrrt re Acta, dXX* ovx
1
d7rXa>£ dXXd irpds erepov. B u t he recognizes also a
n a r r o w e r sense o f t h e t e r m , i n w h i c h Si/ccuocwq is a v i r t u e
a l o n g w i t h o t h e r v i r t u e s . T h i s n a r r o w e r sense m a y b e
compared w i t h our term " justice " as distinct from
" righteousness T h u s f r o m P l a t o o n w a r d s SiKatoorvvrj
1
E.N. V. i. 3, 11296.
42
t a k e s i t s p l a c e in t h e s c h e m e of four c a r d i n a l v i r t u e s , a l o n g
w i t h w i s d o m , c o u r a g e , a n d t e m p e r a n c e . T h e definition
f r o m w h i c h t h e discussion in t h e Republic t a k e s i t s s t a r t , TO
irpocrfjKov €/cd*oTa> aTTohihovai} m a y b e t a k e n a s r e p r e s e n t i n g
p o p u l a r G r e e k u s a g e . A r i s t o t l e ' s t r e a t m e n t of hiKaioovv-q
2
a s SiavefirjTiKrj a n d BiopdcoTiK-rj is s c a r c e l y m o r e t h a n a
quasi-scientific r e s t a t e m e n t o f t h e p o p u l a r c o n c e p t i o n . T h e
S t o i c definition is o n t h e s a m e l i n e s — e V ^ r ? ; / - ^ hiave^TiKr]
3
Tfjs agtas iKaorrcp. P l a t o ' s o w n p r o f o u n d t r e a t m e n t of
Suctuoavvr) lifts t h e w h o l e m a t t e r t o a h i g h e r l e v e l , b u t h a d
l i t t l e effect u p o n c u r r e n t u s a g e of t h e t e r m . W e m a y t a k e
it t h a t t h e Greek-speaking public, on the whole, meant b y
SiKtuocrvvr) d o i n g t h e r i g h t t h i n g b y y o u r n e i g h b o u r ,
h o w e v e r t h e r i g h t t h i n g m i g h t b e c o n c e i v e d ; w h i l e if i t
u s e d t h e t e r m in a n a r r o w e r a n d m o r e precise sense i t
m e a n t b y it t h e virtue of acting towards y o u r neighbour
w i t h a strict a n d impartial regard t o his merit. It
w o u l d p r o b a b l y b e fair t o s a y t h a t t h e n a r r o w e r sense
tended t o colour t h e wider sense—i.e. t h a t the Greek
t e n d e d t o t h i n k o f " r i g h t e o u s n e s s " in t e r m s of " j u s t i c e
A c o n s i d e r a t i o n of t h e H e b r e w t e r m s , o t h e r t h a n t h o s e
f r o m t h e r o o t p T X , w h i c h a r e t r a n s l a t e d b y SLKCLLOS a n d
SiKatocrvvr] w i l l s e r v e t o i l l u s t r a t e t h e c o n n o t a t i o n of t h e
G r e e k t e r m s for t h e t r a n s l a t o r s . Neglecting occasional
a n d insignificant c a s e s , w e m a y n o t e t h e f o l l o w i n g .
AUtuos, oLKaioovvq represent s o m e e i g h t t i m e s n p t f ,
" t r u s t w o r t h i n e s s " (see b e l o w ) . ALKOUOS is nine o r t e n
t i m e s "ler (1$*), " s t r a i g h t f o r w a r d " , " u p r i g h t " ( " u p
rightness"), a n d ScKaiocrvvr) once Dntjrp. The words
represent s o m e d o z e n t i m e s t o p p p , " j u d g m e n t " . AUaios
is four t i m e s ^ p j , " i n n o c e n t " , a n d hiKaiovvvr} o n c e ji^ga .
S e v e r a l t i m e s t h e w o r d s s t a n d for 190 > w h i c h lies o u t s i d e
t h e s c o p e o f w h a t $u<tuoovvr] meant to the Greek. To
1 2
Rpb. I. 332c. E.N. V. ii.-iv. 1130& sqq.
3
Stobaeus, Ed. II. 102, ap. R.P., § 517c.
43
this we must presently give some attention. For the

r e s t , t h e G r e e k t e r m s Si'/ccuo*, SiKaLoavvq f a i r l y b r i n g o u t
o n e o r t h e o t h e r a s p e c t of t h e H e b r e w t e r m s . The
t r a n s l a t o r s therefore u n d e r s t o o d SLKCUOOVVT) in i t s l a r g e r
sense a s i n c l u d i n g s u c h i d e a s a s t r u s t w o r t h i n e s s , u p
r i g h t n e s s , i n n o c e n c e ; in i t s n a r r o w e r sense, t h e j u d i c i a l
character.
N o w o v e r a c o n s i d e r a b l e p o r t i o n of t h e field p i s is a
v e r y fair s y n o n y m for n o # , ^fh , ffnjffro . I t s t a n d s for
r i g h t c o n d u c t in g e n e r a l , a n d is fitly r e n d e r e d b y SiKaioavvrj.
T h e a c t i o n s a t t r i b u t e d t o t h e p ^ y are often s u c h a s a
G r e e k w o u l d r e c o g n i z e a s hUaia in t h e w i d e r sense of t h e
t e r m . W h e n t h e p r o p h e t s c a l l for p i s t h e y c o n d e m n s u c h
f o r m s of u n r i g h t e o u s n e s s a s c o r r u p t i o n in t h e l a w -
c o u r t s , false m e a s u r e s i n c o m m e r c i a l d e a l i n g s , t h e
o p p r e s s i o n of t h e p o o r , a n d so forth, w h i c h i n G r e e k
w o u l d rightly be described as aSt/a'a. W i t h i n this general
i d e a of p i s is i n c l u d e d SiKcuoavvr) in t h e n a r r o w e r sense of
j u s t i c e . T h u s , in Deut. x v i . 1 8 - 2 0 (KPLTOLS . . . TroLTjotis
aeavrco . . . /cat Kpivovoiv rov Xaov KpLow hiKaiav • OVK
imyvd)crovTat rrpoocoTrov 6v8e X^jjafsovrat Stopov . . . SIKOLLWS
TO SIKOLIOV SLCO^TJ), Kpivis S t r a t a a d e q u a t e l y r e p r e s e n t s
PTC ttDt^p, a n d pp-jn pT£ p i y is a p t l y r e n d e r e d hiKaiojs
TO hiKdiov Sui^rj.
W h e r e w i t h i n t h i s field SiKaioovvrj differs from p i ^ , it is
n o t a m a t t e r of difference in t h e m e a n i n g of t h e t e r m s ,
b u t of different c o n c e p t i o n s of t h e c o n t e n t of " r i g h t e o u s
ness T h u s t h e fact t h a t p i y is a l w a y s r e l a t e d t o G o d
a n d H i s l a w , r a t h e r t h a n to s o c i a l c u s t o m s a n d i n s t i t u t i o n s
a s s u c h , or t o a b s t r a c t p r i n c i p l e s , g i v e s a different c o l o u r
t o i t s use ; a n d in g e n e r a l it w o u l d p r o b a b l y b e t r u e t o s a y
t h a t for t h e H e b r e w r i g h t e o u s n e s s t e n d s t o b e m o r e
i n w a r d , m o r e h u m a n e , a n d m o r e i n c l u s i v e t h a n for t h e
G r e e k . Y e t t h e c o n t e n t of hiKaioovvr) v a r i e s in different
G r e e k w r i t e r s , a n d of P l a t o in p a r t i c u l a r it m a y b e s a i d
44
t h a t h i s c o n c e p t i o n differs from t h a t of t h e a v e r a g e G r e e k
l a r g e l y in t h e v e r y p o i n t s in w h i c h t h e H e b r e w c o n c e p t i o n
differs from it. W h e r e t h e H e b r e w c o n c e p t i o n of r i g h t
eousness differs from t h e p o p u l a r G r e e k c o n c e p t i o n w e
m a y p u t i t t h u s , t h a t w h e r e a s for t h e G r e e k oiKaioovvr) is
a l w a y s b e i n g p u l l e d o v e r from t h e b r o a d sense of " r i g h t
eousness " t o t h e n a r r o w e r sense of " j u s t i c e " , t h e p u l l
in H e b r e w is i n t h e o p p o s i t e d i r e c t i o n .
I t m a y b e d u e p a r t l y t o a c o n c e p t i o n of t h e d i v i n e p T £
w h i c h m u s t b e c o n s i d e r e d hereafter, b u t a l s o n o d o u b t t o
s o m e t h i n g i n t h e i n s t i n c t i v e H e b r e w a t t i t u d e t o life, t h a t
pr$ always tends a w a y from the more abstract and
i n t e l l e c t u a l G r e e k c o n c e p t i o n of j u s t i c e , in t h e d i r e c t i o n
of s o m e t h i n g w a r m e r a n d m o r e h u m a n e . In the prophets
a t l e a s t " t h e i d e a is far b r o a d e r t h a n w h a t w e u s u a l l y
m e a n b y r i g h t or j u s t i c e ; i t i n c l u d e s a l a r g e - h e a r t e d
c o n s t r u c t i o n of t h e c l a i m s of h u m a n i t y ; it is, as h a s b e e n
s a i d , t h e h u m a n i t a r i a n v i r t u e par excellence " ( S k i n n e r in
H.D.B.). In later Hebrew n / n y comes to denote " a n y
e x e r c i s e of b e n e v o l e n c e w h i c h g o e s b e y o n d a m a n ' s l e g a l
o b l i g a t i o n s " , a n d it is t h u s c o n t r a s t e d w i t h ] v r , s t r i c t
justice. T h a t this meaning w a s already recognized during
t h e p e r i o d in w h i c h o u r t r a n s l a t i o n s w e r e m a d e is c l e a r
f r o m Dan. i v . 24 (27) :
LXX. ndoas TOLS doiKLas orov iXerjpLocrvvais XvrpcoaaL.
©. TOLS dfjLapTias aov iv iXerjpLoavvais XvTpcooai

Kal TOLS OLOLKLaS iv OLKTLpfXOLS 7T€VrjTCOV.
To both translators np"K meant a benevolence going

beyond strict justice.
S i m i l a r l y , Ezek. x v i i i . 1 9 , 2 1 , nfny-l BStpD = Si/caioavvrjv
Kal eXeos. T h i s m a y b e t h e m e a n i n g in Ps. x x x i i . ( x x x i i i . ) 5,
45
dydrra iXerjfjLocrvvqv /cat Kpiaiv

rod eX&ovs KVpLov TrXrjpiqs rj yrj
— t h o u g h t h e r e t h e nptsr m a y b e t h a t o f G o d H i m s e l f .
H e r e t h e p u l l a w a y from t h e i d e a of " j u s t i c e " h a s b e e n
so s t r o n g a s t o b r i n g p-n? o u t o f t h e field o f St/catocrwTj
1
altogether.
B u t t h e r e is a n o t h e r line o f d e v e l o p m e n t a l o n g w h i c h
t h e H e b r e w c o n c e p t i o n d i v e r g e s from t h e G r e e k i n s t i l l
more remarkable ways. T h e verb p i y seems t o h a v e
for i t s p r i m a r y m e a n i n g " t o b e in t h e r i g h t rather
than " t o be r i g h t e o u s " . T h e f o r m e r m e a n i n g is b e s t
r e p r e s e n t e d b y St/cato£<70at, to w h i c h w e m u s t p r e s e n t l y
t u r n . B u t i t is a l s o f r e q u e n t l y r e p r e s e n t e d b y St/catos
etvai. T h i s t r a n s l a t i o n , h o w e v e r , does n o t a l w a y s d o
j u s t i c e t o i t s m e a n i n g . T h u s i n Gen. x x x v i i i . 2 6 , T a m a r
h a s p u t J u d a h i n t h e w r o n g (as w e s h o u l d s a y ) . H e s a y s
n p i y , " s h e is i n t h e r i g h t o v e r a g a i n s t m e The
E n g l i s h r e n d e r i n g " s h e is m o r e r i g h t e o u s t h a n I", is
absurdly astray. Here the L X X makes a better attempt
at a true r e n d e r i n g — S t S t / c a t W a t ©apudp rj iyw, though
as G r e e k t h i s is s c a r c e l y i n t e l l i g i b l e . S i m i l a r l y , Job x i . 2 ,
p*j$* urapp B P N DN m e a n s " I s a m a n in t h e r i g h t b e c a u s e
he c a n t a l k w e l l ? " I t is n o t e x a c t l y r e n d e r e d b y t h e
LXX, rj /cat 6 evXaXos oterai etvai St/catos". A g a i n , Job
x x x i v . 5 , • • a p i j t e T p n brg\ *njFTf m e a n s " I a m in t h e r i g h t ,
a n d G o d denies m e j u s t i c e
T h e hiphil o f t h e v e r b , p*Ttr\ (less often t h e piel pjx),
h a v i n g a c a u s a t i v e force, d o e s n o t m e a n " t o m a k e
righteous" or even, fundamentally, " to declare
righteous b u t t o p u t a person in t h e r i g h t . E . g .
1
Cf. Matt. vi. 1—2, where SiKaioavvrjv TTOICLV and ehermoovvTjv noieiv are
synonymous.
46
Ezek. x v i . 5 1 - 2 , TPtop -\m T M i r i r r ^ a Ttfnurns

•5J8P rtyT-wn . . . " T h o u h a s t p u t t h y sisters in t h e r i g h t
b y all t h y abominable deeds, t h e y are in t h e r i g h t
against thee." (One d o e s n o t m a k e a n o t h e r p e r s o n
" righteous " b y behaving like a scoundrel!)
T h u s p*HX o f t e n m e a n s " in t h e r i g h t " rather than
" righteous". E . g . in 1 Sam. xxiv. 18, Saul, having
b e e n g e n e r o u s l y t r e a t e d b y D a v i d , e x c l a i m s iffljfi npK p^TO
n i n n ?rn^©3 ''Ml nîtsn ^ n i p o j 13 , w h e r e n e i t h e r t h e L X X
SiKaios el virep /xe, n o r t h e A . V . , " T h o u a r t m o r e r i g h t e o u s
t h a n I " , g i v e s e x a c t l y t h e sense. Similarly, p i s or ng"jj
m a y m e a n a m a n ' s " right " as status, rather than his
" righteousness " as character. I n 2 Sam. x i x . 29, M e p h i -
b o s h e t h confesses t h a t h e h a s t r e a t e d D a v i d w i t h b a s e
i n g r a t i t u d e , a n d e n d s , ^t^rbr$ for pSrjbl iljyj? Tiir ^ - t t f j - n ^
i.e. " W h a t f u r t h e r r i g h t h a v e I t o a p p e a l t o t h e k i n g ? "
T h e L X X h e r e c o m e s close t o t h e m e a n i n g w i t h Sucauo/xa.
N o d o u b t a p e r s o n c a n b e " in t h e r i g h t " in a n a b s o l u t e
sense o n l y if h e is " r i g h t e o u s " . P o s s i b l y i t w a s in t h i s
w a y that p**X c a m e t o mean " righteous " ; but the
m o r e f u n d a m e n t a l m e a n i n g is s e l d o m f o r g o t t e n b y t h o s e
w h o use H e b r e w . W h e n , h o w e v e r , p ^ s b e c o m e s Sticato*?,
t h e o t h e r m e a n i n g is o u t of v i e w .
This has an important bearing upon the conception
of pTV a s a p p l i e d t o G o d . T h e H e b r e w c o n c e p t i o n of
t h e f u n c t i o n of a j u d g e t e n d s t o b e n o t so m u c h t o a p p l y
w i t h s t r i c t i m p a r t i a l i t y a n a b s t r a c t p r i n c i p l e of j u s t i c e ,
b u t r a t h e r t o c o m e t o t h e a s s i s t a n c e of t h e i n j u r e d p e r s o n ,
and vindicate him. E . g . Ps. l x x x i i . 3, *p"ny& Brn '•ay.
T o a c t i n t h i s w a y is a m a n i f e s t a t i o n of p " j y . T h u s in
t h e c h a r a c t e r of t h e i d e a l ruler 7 s . x i . 4, a^q p - $ 3 ttWjft
Kpivel rcmeivLp Kplatv. P r e - e m i n e n t l y t h i s is t h e character
a n d t h e a c t i v i t y of G o d a s ruler of H i s p e o p l e a n d of t h e
47
m
world: e.g. Is. 1. 8, " y vindicator is
n e a r G o d confers pir, a good standing (almost
= success or v i c t o r y ) , upon His people, and thereby
displays His own pis (righteousness). S u c h a c t s of
v i n d i c a t i o n are c a l l e d n i p T S , e.g. Jud. v. n :
mm n i p i s a m
w h e r e t h e n i p i s are v i c t o r i e s g r a n t e d t o I s r a e l o v e r t h e i r
oppressors. T h u s , e s p e c i a l l y in 2 Isaiah, p i ? o r HpTV is
the virtual equivalent of îttf^, d e l i v e r a n c e , salvation.
E.g. i s . xlvi. 13 :
P0Tn -»np i? v o i r .
T
" I will bring near m y vindication ; it shall not be far

off; a n d m y d e l i v e r a n c e s h a l l n o t t a r r y H e r e ng"j5f is
n o l o n g e r t h e q u a l i t y of a p e r s o n , w h e t h e r t h e s u b j e c t o r
t h e o b j e c t of t h e a c t i o n , b u t i t is t h e a c t i o n itself.
The t r a n s l a t i o n s of p i y , pyf, ng-jj, where this idea
u n d e r l i e s , are i n t e r e s t i n g a n d significant.
T h e hiphil p ^ i s n is r e g u l a r l y r e n d e r e d SIKCLIOVV, and in
t h i s sense p i y is r e n d e r e d b y the passive hiKaiovadai.
T h e v e r b hucaiovv is c a u s a t i v e in f o r m , a n d s h o u l d b y
a n a l o g y m e a n " t o m a k e hUaios (hUaiov) In classical
G r e e k , h o w e v e r , i t n e v e r h a s e x a c t l y t h i s force. O c c a
s i o n a l l y i t h a s t h e sense " t o set r i g h t L . & S. c i t e
1
o n e e x a m p l e f r o m P i n d a r , voîos SIKCLUOV TO fiicuorarov.
T h e A r i s t o t e l i a n definition of Sucalco/xa a s IrravopQoifia
rov dhiKf]iiaros (see a b o v e , p . 28) is a g r e e a b l e t o t h i s
sense of t h e v e r b . I t s o r d i n a r y uses fall u n d e r t w o
1
Aesch., Ag. 393, w h i c h t h e y cite under the same heading, does
not appear to yield precisely this sense : kclkov 8e XGAKOU rpoirov rpLfico
Kal npoofioXcus p.€Xap,7tayfe weAei Stjccucufefc. T h e meaning is surely
" tested ", " proved ", " j u d g e d
48
h e a d s : (i) W i t h a n i m p e r s o n a l o b j e c t i t m e a n s " t o
d e e m o r p r o n o u n c e r i g h t " , n o r m a l l y w i t h t h e infinitive,
" t o decide t o do " this or t h a t , or '' t o claim as a right "
t h a t s u c h a n d s u c h a t h i n g s h o u l d b e d o n e (cf. agiovv):
e.g. Thuc. I I . 4 1 , oiKcuovvTes fir) dcfyaipedrjvat, airr)v :
Pap. Ryl. 1 1 9 , 14-15> ioiKatcocrev drrooovvaL rjjidg TO
K€tf>dAaiov. (ii) W i t h a p e r s o n a l o b j e c t i t m e a n s " t o t r e a t
j u s t l y " , a s o p p o s e d t o dStfcefr, " t o t r e a t u n j u s t l y " .
U s u a l l y i n t h e l a t t e r sense i t refers t o t h e c o n d e m n a t i o n
a n d p u n i s h m e n t of t h e g u i l t y (like t h e S c o t t i s h " j u s t i f y " ) ,
b u t t h i s sense i s n o t i n h e r e n t i n t h e v e r b , a s a p p e a r s
from A r i s t o t l e , E.N. V . i x . n , 1 1 3 6 a , w h e r e t h e q u e s
t i o n i s raised, w h e t h e r i t i s possible t o suffer injustice
voluntarily:
9
TTOTepov yap tbs dXrjdcos Icrnv c / c c W a dSiKelcrQai, rj ov, dXX
aKovcrtov arrav, coarrep TO dStKeiv rrav IKOVLTLOV ; Kal dpa
Ttdv OVTOJS r) €K€tva)s [cocrrrep Kal TO doiKeiv rrav eKovatov],
rj TO fiev €KOVGLOV TO 8e aKovcriov ; 6p,oio)s 8e Kal iirl TOV
hiKaiovadai • TO yap hiKaioirpayzlv rrav €KOVOLOV • LOUT*
evXoyov dvT nested at 6/ioi(os Ka6' e/cdrepov, TO T' dhiKelaOai
Kal SiKaiovtrOai rj €KOVGIOV rj aKOvatov elvat. aTorrov 8' av
S o £ e i € Kal im TOV SiKaiovadai, €i rrav eKovaiov • evioi yap
hucaiovmai ovx £KOVT€S . . . dSuvarov yap dSiKeZcrOat, fir)
dhiKovvTos rj SiKatovadai fir) hiKaioirpayovvTos.
" I s i t r e a l l y possible t o suffer injustice [or t o b e

w r o n g e d ] v o l u n t a r i l y ? o r i s suffering injustice a l w a y s
i n v o l u n t a r y , a s d o i n g injustice i s a l w a y s v o l u n t a r y ?
A g a i n , i s suffering i n j u s t i c e a l w a y s o n e w a y o r t h e o t h e r
(as d o i n g j u s t i c e i s a l w a y s v o l u n t a r y ) , o r i s i t s o m e t i m e s
voluntary a n d sometimes involuntary ? Similarly, with
regard t o h a v i n g justice done t o y o u : doing justice is
a l w a y s v o l u n t a r y [as d o i n g injustice is], so t h a t o n e m i g h t
expect t h a t there is t h e same relation in b o t h cases b e
t w e e n t h e a c t i v e a n d t h e p a s s i v e , a n d t h a t suffering
injustice a n d h a v i n g justice done t o y o u are either b o t h
voluntary or b o t h involuntary. B u t it would surely be
49 D
absurd to maintain, even w i t h regard to h a v i n g justice

d o n e t o y o u , t h a t it is a l w a y s v o l u n t a r y ; for s o m e t h a t
h a v e justice done to t h e m certainly do not will it. . . .
F o r t o h a v e injustice done t o y o u implies some one t h a t
does injustice, a n d to h a v e justice done to y o u implies
s o m e o n e t h a t d o e s j u s t i c e " (Peters).
T h e r e s e e m s i n d e e d t o b e n o a c t u a l e x a m p l e of t h e
a c t i v e o f hucaiovv in t h i s sense, b u t A r i s t o t l e ' s use of t h e
1
p a s s i v e is e n o u g h t o p r o v e t h a t i t w a s p o s s i b l e . I t is
t o b e o b s e r v e d t h a t t h e r e l a t i o n of t h e v e r b t o t h e a d
j e c t i v e hUaios is different in t h e t w o uses of Sucaiovv.
I n t h e first t h e p r o p e r t y , TO SUaiov, inheres in t h e a c t i o n :
i t is d e e m e d r i g h t ; in t h e s e c o n d t h e p r o p e r t y i n h e r e s
in t h e a g e n t , w h o a c t s r i g h t l y (as A r i s t o t l e i n d i c a t e s
b y u s i n g SiKaionpayeiv a s t h e e q u i v a l e n t of t h e a c t i v e
of oiKcuovtrdai, c o r r e s p o n d i n g t o aouceiv, t h e a c t i v e o f
d8cK€ tor 6 at).
W e m u s t therefore r e c o g n i z e a n e u t r a l sense of Sucaiovv
w i t h a personal o b j e c t : it m e a n s " to do a person justice " ,
w h e t h e r t o h i s a d v a n t a g e o r t o h i s d i s a d v a n t a g e . If t h e
p e r s o n is in t h e w r o n g , t h e n OLKOLIOVV m e a n s t o c o n d e m n
h i m a n d v i s i t h i m w i t h c o n d i g n p u n i s h m e n t , a n d t h i s is
t h e n o r m a l use of t h e v e r b , w i t h reference t o p e r s o n s , in
c l a s s i c a l a n d H e l l e n i s t i c G r e e k . If t h e p e r s o n is in t h e
r i g h t , a n d is b e i n g w r o n g f u l l y t r e a t e d , t h e n oucaiovv w o u l d
m e a n t o v i n d i c a t e h i m ; if, for e x a m p l e , h e l a y u n d e r a
false a c c u s a t i o n , oucaiovv w o u l d m e a n t o a c q u i t h i m . But
t h e l e x i c a c i t e n o e x a m p l e s from G r e e k l i t e r a t u r e o r f r o m
papyri.
I t is h e r e , h o w e v e r , t h a t w e m u s t find t h e b a s i s for t h e
L X X use of 8iKaio€v t o t r a n s l a t e p'Hjrn, " t o redress o r
vindicate". E.g.
Ps. l x x x i . ( l x x x i i . ) 3, rairtivov KOI 7T€vr}ra hiKavcboart.

2 Kms. XV. 4 ( A b s a l o m ) , ris p>€ KaTacrrrjaei Kpirqv iv rij
1
T h o u g h his use of Sucaioirpayetv instead of oucaiovv for the a c t i v e
shows t h a t oucaiovv in this sense was not normal.
50
yrj /cat € 7 / ijie iXevaerai nas dvrjp a> idv rj dvriXoyla

Kal Kpitns Kal St/caiaKra) avrov; " I will do h i m
justice
7 s . 1. 8, iyyt%€i 6 St/catcocra? jie.
I t is n o t e w o r t h y t h a t StKaiovv i s also o c c a s i o n a l l y u s e d t o
render a n , w h i c h properly m e a n s " t o contend " a n d
e s p e c i a l l y " t o c o n d u c t l e g a l p r o c e e d i n g s " . I t is u s e d b o t h
i n a f a v o u r a b l e a n d i n a n u n f a v o u r a b l e sense : b u t i n t h e
t w o p a s s a g e s w h e r e i t i s t r a n s l a t e d Suctuow i t b e a r s t h e
sense o f " v i n d i c a t e " .
Mic. v i i . 9, 6pyr)v KVpiov vrrolato on rjjiaprov air to eats rod

StKaLtQcrai avrov rrjv SiKrjv JJLOV (^SfH ITHJ T$r) Kal
7Toirjcr€i rd Kpljia JJLOV Kal i^dêi jxe els rd tfitos '
oipofjLOLL rrjv htKatoavvrjv avrov (InjJTSSl n$n#).

a
Is. i. iy, SiKauocrare XVP -
W h e r e Sucatovv i s u s e d i n t h e p a s s i v e a s t h e e q u i v a l e n t o f
pTf i t i s c l o s e l y a n a l o g o u s t o t h e A r i s t o t e l i a n u s e (eKovra
BiKaLOvadai).
Is. x l v . 2 5 :
airo Kvpiov oiKaiaydrjaovrai,
Kal iv rep Beep ivSoijaordrjcrerai rrav rd arrepjia rcov
vubv 'IaparjX
b^rp. *NR^? bbfflri
T h a t i s , t h e y s h a l l r e c e i v e redress o r v i n d i c a t i o n f r o m
J e h o v a h , a n d s o e n j o y h o n o u r i n s t e a d of suffering s h a m e
in t h e eyes of their neighbours.
Here, then, w e have a n extension, b u t a legitimate
e x t e n s i o n , o f t h e n e u t r a l sense of Sucaiovv a t t e s t e d b y
1
A r i s t o t l e ' s u s e of t h e p a s s i v e . T h a t n e u t r a l sense
b i f u r c a t e s i n t o t h e L X X sense, " redress " o r " v i n d i c a t e "
1
T h i s is n o t recognized as a L X X usage in t h e new L . & S., b u t i t
seems clear.
51
( w h i c h w o u l d be a c a s e of A r i s t o t l e ' s e/coVra St/cato So-flat),

a n d t h e n o r m a l G r e e k sense, " c o n d e m n " o r " p u n i s h
w h i c h is n o t f o u n d i n t h e L X X b e c a u s e p ^ s n c o u l d n o t
bear that meaning. T o p u n i s h a p e r s o n for h i s w r o n g
d o i n g d o e s n o t p u t h i m in t h e r i g h t , does n o t g i v e h i m p l y ,
a n d t h a t is t h e m e a n i n g of p ^ y n . N e v e r t h e l e s s w e are
still w i t h i n t h e sphere (or a n e x t e n s i o n of t h e sphere) of
Greek usage.
O n t h e o t h e r h a n d , t h e r e are p a s s a g e s w h e r e p ^ V H
m e a n s t o p u t a p e r s o n in t h e r i g h t b y d e c l a r i n g or j u d g i n g
him righteous, and while the L X X sometimes renders this
b y SLKGUOV a7ro<j>aiv€iv o r Kpivew, in s o m e c a s e s w h e r e t h i s
m e a n i n g is r e q u i r e d t h e y use SLKCLLOVV. E.g.
Ex. x x i i i . 7 , ov 8iKaui)0€i,s TOV daefirj eve/cev Scbpcov

Is. V . 2 3 , ol hiKaiovvres TOV doe^r\ kveK€V Swpcov.
C l e a r l y t h e m e a n i n g here d o e s n o t differ from t h a t in

Prov. x v i i . 1 5 , os SUaiov Kpivet TOV dhiKov, dStKov Se rov
SLKCUOV
S i m i l a r l y , i n t h e p a s s i v e , r e p r e s e n t i n g t h e qal of t h e v e r b :
Is. xliii. g dyayerwaav TOVS fidprvpas avrcbv /cat St/catco-

0T]TO)aav
Is. xliii. 26, Xiye ov rds dvofilas GOV irpwros tva SiKaiwdfjs
T h i s i s a sense of S t i c a t o w s t r a n g e t o n o n - b i b l i c a l G r e e k ,
in w h i c h Sucaiovv rov dScKov w o u l d m e a n " t o c o n d e m n or
punish the unjust It bears, however, a certain analogy
w i t h t h e c o m m o n G r e e k use of S t / c a t o w for d e e m i n g a
c o u r s e of a c t i o n r i g h t , a n d m a y b e r e g a r d e d a s a n e x t e n s i o n
of t h i s u s e , w i t h a p e r s o n a l o b j e c t in p l a c e of a n i m p e r s o n a l .
52
I t s e e m s , t h e r e f o r e , t h a t t h e use of OIKUOVV in t h e L X X
c o m b i n e s or confuses t w o different senses of t h e c a u s a
t i v e v e r b i n G r e e k : in t h e o n e , t h e q u a l i t y TO hlicaiov
b e l o n g s t o t h e a c t or t h e a g e n t , in t h e o t h e r , t o t h e o b j e c t
of t h e a c t i o n : i n t h e o n e sense i t m e a n s t o d o a p e r s o n
j u s t i c e ; in t h e o t h e r , t o d e e m a c o u r s e of a c t i o n r i g h t or
r i g h t e o u s . B o t h of t h e s e u s a g e s are d e v e l o p e d b y t h e L X X
in s o m e w h a t a b n o r m a l w a y s : t h e first, in t h a t it is a l w a y s
u s e d in a f a v o u r a b l e sense, w h e r e a s i n n o r m a l G r e e k it is
all b u t confined t o t h e u n f a v o u r a b l e s e n s e ; t h e s e c o n d ,
in t h a t t h e L X X g i v e s t o t h e v e r b a p e r s o n a l o b j e c t ,
w h i c h is n o t o t h e r w i s e f o u n d w i t h t h i s sense of t h e v e r b .
T h e G r e e k r e a d e r w o u l d c o n s t a n t l y find s o m e t h i n g a
l i t t l e s t r a n g e in t h e use of t h e w o r d . E x p r e s s i o n s , h o w
e v e r , l i k e Tovneivov KOX 7r€vrjra SiKauixrare h e w o u l d r e a d i l y
understand to m e a n " do justice to the lowly and poor " ;
a n d e x p r e s s i o n s a g a i n l i k e St/cawScrat TOV aoefSij h e w o u l d
p r o b a b l y understand, w i t h something of a strain, to m e a n
" to declare the impious righteous
B u t h o w e v e r t h e G r e e k is u n d e r s t o o d , t h e close c o n
n e c t i o n of SLKCUOVV w i t h t h e n a r r o w e r sense of " j u s t i c e "
v e r y l a r g e l y o b s c u r e s t h e full m e a n i n g o f p"H¥n , a n d g i v e s
to the Greek-speaking world a thinner and poorer sub
s t i t u t e for t h i s c h a r a c t e r i s t i c H e b r e w i d e a .
I t is in t h e l i g h t of t h e S e p t u a g i n t a l use of hiKaiovvdai
for p ^ y a n d S w c a i o w for p ^ n t h a t w e m u s t c o n s i d e r a
f u r t h e r use of SiKaioavvrj. It w o u l d h a v e seemed natural
t h a t w h e r e p " j £ o r np T¥ is u s e d in a sense d e t e r m i n e d b y
T
t h i s specific use of p ^ n , i t w o u l d b e r e p r e s e n t e d by
SiKaltocris or SiKatcofia. AiKalcoais, h o w e v e r , is u s e d o n l y
once, where it renders (not inappropriately), tOBtpp.
ALKaicofxa r e n d e r s n p i y in t h e sense of " g o o d s t a n d i n g
" just claim " right 2 Sam. x i x . 29 (2 Kms. xix.
28, q u o t e d a b o v e , p . 4 7 ) , a n d i n t w o p l a c e s it o c c u r s in
53
v a r i a n t r e a d i n g s , v i z . Prov. v i i i . 20, n|rj¥ m t o , where

c a
B h a s dvd fieaov 68cov oiKaubjAaros dvaarp€<f>ofjLai AN
t
m o r e a p p r o p r i a t e l y SiKcuocnjvrjs, in t h e sense of " r i g h t e o u s

ness " ; a n d Ezek. x v i i i . 2 1 , n p i y i ttptpD n y y i , w h e r e A h a s
rd ouccucofiaTd ftov, B m o r e a p p r o p r i a t e l y SiKaioavvr^v
KCLI eXeos (for eXeos a s a t r a n s l a t i o n of n p i y see a b o v e ,
p . 4 5 ) . E l s e w h e r e Stfcatco/ta is g e n e r a l l y a p p r o p r i a t e d t o
p n a n d i t s s y n o n y m s (see p p . 2 7 - 8 a b o v e ) . T h e r e g u l a r
r e n d e r i n g of pT$, n p T ¥ , a s w e h a v e s e e n , is oiKcuoovvrj,
a n d t h i s is a p p r o p r i a t e w h e r e t h e s e w o r d s s t a n d for
the m o r a l q u a l i t y of t h e p'HV . B u t t h e y m a y a l s o s t a n d
for the action denoted b y p"Hjn, that is, t h e y may
m e a n " redress " o r " v i n d i c a t i o n T h u s Is. x l v i . 1 3
(quoted above, p . 48) clearly means " I h a v e brought
near m y vindication, or deliverance but the L X X
t r a n s l a t o r s h a v e r e n d e r e d it rjyytaa TTJV SiKaioavvrjv fiov,
which a n y Greek reader w o u l d take to mean " I h a v e
brought m y righteousness n e a r i . e . " I h a v e m a d e
accessible t o Israel t h a t kind of right character and
c o n d u c t w h i c h is a p r o p e r t y of M y o w n d i v i n e n a t u r e
Cf. Is. l i . 5 , iyyt&i ra\v rj oiKcuoavvr} fMov (^PT?), KOX
igeXevazrai <I>s (/KOS teal TO crcarrfpLov fiov (^Wlh) . . .
6, TO 8e OOiTTIpiOV fJLOV ( ^ J H t t F ) €IS TOV Ciubva €OT€U, T) Sc
hiKaioovvq fiov (^fljTT?) ov fjurj iKXiirQ. Similarly, in Jud.

1
v . 1 1 t h e sense of t h e o r i g i n a l is a l t e r e d in t h e G r e e k :
€K€i Sdaovocv oiKaioovvas. Kvpie StKaioavvas avfjrjvov iv
'Iopa-qX. T h e Greek reader could not but understand this
t o m e a n " L o r d , i n c r e a s e r i g h t e o u s n e s s in I s r a e l I n
s u c h p a s s a g e s (and t h e y are m a n y ) t h e t r a n s l a t o r s s e e m t o
h a v e b e e n u n a w a r e o f t h e specific m e a n i n g of t h e H e b r e w
w o r d s . F o r t h e m p7$ a n d n p i y h a d c o m e t o m e a n s i m p l y
" r i g h t e o u s n e s s " in i t s e t h i c a l o r l e g a l sense. W h e n used
1
T h e underlying t e x t differs from M . T . , b u t the essential word
i s
nipTX there.
54
of G o d , t h e y d e n o t e d H i s c h a r a c t e r a s r i g h t e o u s ; w h e n
u s e d o f m e n t h e y d e n o t e d r i g h t c o n d u c t , i.e. p r i m a r i l y
c o n f o r m i t y t o t h e L a w . H e n c e oiKaioovvr) is u s e d w i t h o u t
discrimination in translating them.
I t is p r o b a b l e t h a t a s i m i l a r m i s u n d e r s t a n d i n g underlies
a familiar passage in the N e w Testament. Matt. v. 6,
jjLdKaploi ol Trewtovres Kal 8aftcovT€9 ttjv hiKaioavvqv I to
a Greek reader t h a t naturally means " Blessed are those
w h o a r d e n t l y desire t o b e r i g h t e o u s B u t if w e p u t t h e
saying b a c k into its presumed original Aramaic, oiKaioavvr)
w o u l d n a t u r a l l y b e KR.T? o r x n p T ? = H e b r e w p i y or
njTfy . T h i s m i g h t indeed m e a n " righteousness but it
m i g h t also m e a n " vindication " deliverance Those
w h o h u n g e r a n d t h i r s t for x p T ? w o u l d t h e n b e i d e n t i c a l
w i t h t h e " e l e c t " o f Lk. x v i i i . 7 , w h o c r y t o G o d d a y
a n d n i g h t , a n d w h o m H e w i l l v i n d i c a t e (irorfaei, rr)v
iKoiKrjcnv avrcov). T h i s m a y well h a v e been the original
sense of t h e b e a t i t u d e .
T h e r e a r e , h o w e v e r , s o m e p a s s a g e s w h e r e tlie t r a n s
l a t o r s s e e m t o h a v e b e e n a w a r e t h a t oiKaioovv-q i n t h i s
sense w o u l d b e a n i n a p p r o p r i a t e t r a n s l a t i o n .
Ps. x x i v . 5 .
M M RITFO
Here the person described is, in ordinary Greek terms,

SiKaios: w h a t sense t h e n w o u l d t h e r e b e i n s a y i n g t h a t
h e w o u l d receive oiKatoavvrj from G o d ? T h e real m e a n i n g
is t h a t G o d w i l l p*nsn h i m — w i l l g r a n t h i m t h e s t a t u s
of n j ^ j S , w i l l i n f a c t v i n d i c a t e h i m b y a n a c t o f g r a c e .
T h e L X X t r a n s l a t o r s s e e m t o h a v e b e e n u n a w a r e of t h i s ,
b u t r e a l i z i n g t h a t hiKaioavvt] w o u l d be an inappropriate
rendering, t h e y h a v e t a k e n their clue from t h e e x t e n d e d
m e a n i n g o f npTX n o t e d a b o v e , a n d t r a n s l a t e :
55
oSros Xrjpajjerai ivXoyiav rrapd Kvplov

Kal iXerjpboovvrjv irapd Beov aojrrjpos avrov.
S i m i l a r l y , t h e L X X u n d e r s t o o d r i g h t l y o r w r o n g l y Deut.
v i . 2 5 , iXerjfjLoavvr) earai 7jp.LV (-1^ n j j f t JLFCTP), a n d x x i v . 1 3 , .
eo-rai croc iXevfiotrvW (V?P$ ™ T
^ n
P,T? '"OT 1^).
S i m i l a r l y , Ps. c i i . (ciii.) 6 ,
m m RTP7» n«^r
7rouov iXerjfioavvas 6 Kvpcos

Kal KplfJia *naai, rots ahiKOvp.evois.
Is. l v i . I,
<f>vXdaaea6e Kp'ioiv Kal rroir\oare oiKaioovvqv (nfTTy)
TjyyiKe yap TO aojrrjpiov p,ov irapayiveoBai

Kal TO eXeos fiov (îngT?) a7TOKaXvcf>8rjvai.
Ps. x x x i i . ( x x x i i i . ) 5 :
P3$P nx^9 m m ICP
DY CWRA eXerjpioavvrjv Kal Kpiaiv

rov eXeovs Kvpiov 7rXrjpr)$ r) yfj.
W e h a v e a l r e a d y seen (pp. 4 5 - 6 ) that"njyjs , a s a h u m a n

v i r t u e , is s o m e t i m e s r e n d e r e d eXerjpLoovvrj b e c a u s e t h e
H e b r e w w o r d i m p l i e d " a n e x e r c i s e of b e n e v o l e n c e g o i n g
beyond a man's legal o b l i g a t i o n s " . W e have now
d i s c o v e r e d t h a t t h e d i v i n e nfTTS is a l s o r e n d e r e d eXerjfjLo-
avvr) o r eXeog b e c a u s e i t i m p l i e d a g r a c i o u s a c t of G o d
in t h e v i n d i c a t i o n o r d e l i v e r a n c e of H i s p e o p l e . I n t h e
l a t t e r case t h e t r a n s l a t i o n is n o t a d e q u a t e , b u t i t is less
i n a d e q u a t e t h a n hiKaioovvq. T h u s t w o a s p e c t s of p i x
are p o l a r i z e d i n t o SiKatoavvrj a n d eXerjpioavvr). In place
of t h e c o m p r e h e n s i v e v i r t u e of n p T C , w e h a v e j u s t i c e
on the one hand, m e r c y on the other. S i m i l a r l y , in refer
ence t o G o d , i n s t e a d of t h i n k i n g o f a p i x w h i c h i n c l u d e d
56
t h e e l e m e n t of g r a c e , t h e G r e e k r e a d e r of t h e O l d T e s t a
m e n t w a s o b l i g e d t o t h i n k here of j u s t i c e , t h e r e of m e r c y .
T h e i d e a is i m p o v e r i s h e d b y t h e d i v i s i o n o f i t s t w o
elements.
I t is e v i d e n t t h a t t h i s s t u d y of t h e G r e e k r e n d e r i n g s of
ptST h a s a n i m p o r t a n t b e a r i n g u p o n t h e uses of oiKaioovvrj,
OIKCLIOS, oiKaiovv in the N e w T e s t a m e n t . In particular,
t h e P a u l i n e use of t h e s e t e r m s m u s t b e u n d e r s t o o d in t h e
l i g h t of S e p t u a g i n t a l u s a g e a n d t h e u n d e r l y i n g H e b r e w .
The apostle wrote Greek, and read the L X X , b u t he w a s
also f a m i l i a r w i t h t h e H e b r e w o r i g i n a l . T h u s w h i l e h i s
l a n g u a g e l a r g e l y follows t h a t o f t h e L X X , t h e G r e e k w o r d s
are for h i m a l w a y s c o l o u r e d b y t h e i r H e b r e w a s s o c i a t i o n .
T h u s he w a s well aware t h a t nfny in G o d included b o t h
SiKtuoavvrj a n d iXerj/jLoavvrj, t h o u g h G r e e k t h e o l o g i a n s w h o
f o l l o w e d h i m w e r e t r o u b l e d b y a s u p p o s e d o p p o s i t i o n of
t h e s e q u a l i t i e s . A g a i n , since t h e nfHV of G o d is t h a t
p r o p e r t y w h i c h is e x h i b i t e d in t h e a c t of p ^ r p i , Paul
c o u l d s p e a k o f G o d a s SIKCUOS Kal SiKauov (Rom. iii. 26)
w i t h o u t t h e l e a s t sense o f " p a r a d o x " , s u c h a s m a n y
of his i n t e r p r e t e r s h a v e f o u n d . H i s use of t h e t e r m
oiKaiovv is n o t t o b e u n d e r s t o o d w i t h o u t reference t o t h e
linguistic phenomena studied a b o v e . A s a Greek, he no
d o u b t u n d e r s t o o d t h e t e r m i n t h e sense fixed u p o n i t b y
t h e L X X , w h i c h , a s w e h a v e seen, is a c o m b i n a t i o n o r
c o n f u s i o n of t w o senses, b o t h d e v e l o p e d o u t o f c u r r e n t
G r e e k u s a g e , b u t in n e i t h e r c a s e i d e n t i c a l w i t h it : " t o
do justice to and " to deem righteous T h u s in
forensic m e t a p h o r it m e a n s t o " a c q u i t B u t P a u l is
w e l l a w a r e t h a t in u s i n g s u c h a n e x p r e s s i o n a s oiKaiovv
rov doefir} (Rom. i v . 5) h e w a s u t t e r i n g a d a r i n g p a r a d o x ,
since t h e L X X uses p r e c i s e l y t h a t e x p r e s s i o n in censure of
u n j u s t j u d g e s . T h e p a r a d o x w a s justified o n l y b e c a u s e
for P a u l hiKaiovv w a s h a u n t e d b y t h e g h o s t of p"HSPl in i t s
w i d e r sense of " t o v i n d i c a t e " , " redress The Second
57
Isaiah spoke of G o d as thus vindicating a n d so delivering

His people. W h a t t h e prophet has never m a d e perfectly
clear is whether tliey are t h u s vindicated o n their merits,
o r b y t h e sheer g r a c e o f G o d . P a u l p u t s t h e m a t t e r
b e y o n d question. G o d vindicated, delivered H i s people,
w h i l e t h e y w e r e y e t sinners (Rom. v . 6, i v . 5 ) . H e v i n d i
c a t e d — t h e i m p i o u s !—that t h e y m i g h t b e c o m e r i g h t e o u s .
I t i s t h i s a c t w h i c h i s t h e SiKaioovvr) deov r e v e a l e d (Rom.
i. 1 8 ) , for htKacoo-vvrj carries w i t h it t h e sense of H j T j y a s w e
h a v e o b s e r v e d i t i n Jud. v . 1 1 , a n d i n v a r i o u s p a s s a g e s o f
2 Isaiah. I t i s t o b e o b s e r v e d t h a t P a u l d o e s n o t m e a n
b y oiKaiovv " t o m a k e r i g h t e o u s " ; f o r t h i s h e uses, a s
a g o o d G r e e k w r i t e r s h o u l d , SUaiov KaOiordvai. While
the a c t of vindication or deliverance (" justification ")
has already taken place, t h e actual a t t a i n m e n t of
" r i g h t e o u s n e s s " (BiKaioavvrj i n t h e t r u e G r e e k sense) i s
s t i l l f u t u r e — 8 i K a i o i KaTaoraOrjaovrai 017T0XX01 (Rom. V . 1 9 ) .
Since, however, Paul explains with emphasis h o w this
a t t a i n m e n t of " r i g h t e o u s n e s s " i s i m p l i c i t i n t h e i n i t i a l
act of G o d in " justification " , it w a s excusable for h i s
Greek commentators, w h o knew no Hebrew, t o understand
hiKaiovv i n t h e sense " t o m a k e r i g h t e o u s " . Thus
1
C h r y s o s t o m i n c o m m e n t i n g o n Rom. i i i . 26 p a r a p h r a s e s
P a u l ' s m e a n i n g i n t h e w o r d s 8iKaioavvrjs evSeigis, TO pr)
[LOVOV avrov elvai 8iKaiov, dXXd Kal iripovs iv dfiapria
KaraaaTrivras i£aicf>vr)s SiKaiovg iroieiv. I am not aware
/ •
of a n y p l a c e i n a n o n - C h r i s t i a n G r e e k w r i t e r w h e r e SiKaiovv
h a s t h i s sense, w i t h o n e e x c e p t i o n : Corp. Herm. x i i i . 9,
iSiKaiojdrjiiev, to reKvov, d&iKias drover}?. Reitzenstein
(Die Hellenistischen Mysterienreligionen, 1920, p p . 1 1 2 - 1 4 ) ,
followed b y Dibelius in his c o m m e n t a r y o n t h e Pastoral
E p i s t l e s , h a s a t t e m p t e d t o g i v e t o 8iKaio€o8ai a peculiar
m y s t i c a l sense w h i c h h e finds also i n 1 Tim. iii. 1 6 : " d a s
W o r t 8iKaia)6rjvai g i b t d i e n e g a t i v e , Oeojdrjvai d i e p o s i t i v e
B e s t i m m u n g fur d a s n e u e W e s e n " . B u t t h i s d o e s n o t
1
Horn, in Rom. V I I I . (VII.), p . 485E.
58
d o j u s t i c e t o t h e c o n t e x t . T h e w r i t e r is i n d e e d d e s c r i b i n g
t h e w a y i n w h i c h t h e d i v i n e n a t u r e is i m p l a n t e d in m a n ,
w h o is t h u s " r e b o r n " o r " deified B u t at each stage
of t h e p r o c e s s a n e t h i c a l c h a n g e t a k e s p l a c e , i n w h i c h o n e
of t h e v i c e s n a t u r a l t o h u m a n i t y is r e p l a c e d b y a v i r t u e
g i v e n b y G o d . T h u s i g n o r a n c e is e x p e l l e d b y k n o w l e d g e ,
aKpacrla b y eyKpareia, a n d so f o r t h . A m o n g t h e s e c h a n g e s
is t h e s u b s t i t u t i o n of OIKOLIOOVVT) for d8i/a'a, o n l y i n s t e a d of
u s i n g t h e a b s t r a c t n o u n t h e a u t h o r , s e e k i n g v a r i e t y of
e x p r e s s i o n , uses t h e v e r b . T h u s : JjXQev rjiiZv yvwocs rov
Oeov * ravrr\s 8e iXdovcqs, a> TCKVOV, i^7]Xddrj rj dyvoia, a n d
l a t e r , iSiKauLOrjfjLev, a! TCKVOV, a8t#a'a? d7rovor}s. K n o w l e d g e
comes and ignorance goes, unrighteousness departs w h e n
r i g h t e o u s n e s s c o m e s . T h u s t h e m e a n i n g is q u i t e s i m p l y :
" W e h a v e been m a d e righteous, now that unrighteousness
is a w a y T h e Ilepl IlaXLyyeveoias is o n e o f t h e f e w
Hermetica, p e r h a p s t h e o n l y o n e in t h e C o r p u s , w h e r e it is
p o s s i b l e t h a t C h r i s t i a n influence m a y be t r a c e d . I n t h a t
case the author must h a v e been acquainted w i t h Pauline
l a n g u a g e as interpreted b y G r e e k commentators like
C h r y s o s t o m . B u t t h i s is u n c e r t a i n . In a n y case the
m e a n i n g o f t h e v e r b SLKCLLOVV h a s r e a c h e d t h e p r e d e s t i n e d
c o n c l u s i o n of i t s d e v e l o p m e n t . ALKCUOVV should mean,
etymologically, " to m a k e righteous a s SovXovv is " t o
make a slave a n d SrjXovv " t o m a k e c l e a r Common-
sense r e j e c t e d t h i s m e a n i n g , b u t r e l i g i o u s e x p e r i e n c e
affirmed t h a t a n u n r i g h t e o u s m a n m a y i n d e e d b e " m a d e
r i g h t e o u s " — b y t h e g r a c e of G o d .
TOO is a c h a r a c t e r i s t i c a l l y H e b r a i c t e r m for w h i c h w e
h a v e no complete English equivalent. I t is u s e d of
" k i n d n e s s o f m e n t o w a r d s m e n , in d o i n g f a v o u r s o r
benefits " ( B . D . B . ) . I t is a n a t t r i b u t e of G o d in r e l a t i o n
t o m e n , s h o w n in d e l i v e r i n g t h e m from t r o u b l e , in for
g i v i n g t h e i r sin, in k e e p i n g c o v e n a n t w i t h t h e m (and so
59
c l o s e l y a l l i e d w i t h n©8). I n t h i s sense its n a t u r a l t r a n s l a

tion i s eXeos, which along with eXerjixoavvr), iXerjfitov,
7TOAV4A€OS is its normal rendering in t h e L X X , whether
it i s u s e d o f G o d o r o f m a n .
T h e a d j e c t i v e T p n h a s a different s e t o f t r a n s l a t i o n s .
O n c e o n l y , w h e r e i t refers t o G o d , i t i s r e n d e r e d iXerjiitov
( w i t h v.I. iXetov). W h e r e it is applied t o m e n it is
n e a r l y a l w a y s oaios, o n c e evXafioviievos, once evaeprjs
(v.I. €vXafSr)s). T h e L X X t r a n s l a t o r s , therefore, t o o k T D n
to mean " pious W h a t t h e o r i g i n a l sense of t h e a d j e c
tive m a y h a v e been is a question upon which philologists
are n o t a g r e e d . S o m e s u p p o s e t h e a d j e c t i v e w a s p a s s i v e ,
and m e a n t t h e recipient of G o d ' s kindness ; but it w o u l d
t h e n b e difficult t o a c c o u n t f o r i t s o c c a s i o n a l a p p l i c a t i o n
to G o d . Others suppose t h a t a m a n is T p n because h e
d i s p l a y s t h e d i v i n e c h a r a c t e r o f w h i c h t q o is t h e s u p r e m e
attribute.
It m a y b e t h a t t h e common idea is that of loyal
1
affection. Cf. Jerem. i i . 2 .
ip-JUr; TOO ^rrpl ifJbvqadrjv iXdovs veorrjTos aov
I n t h a t c a s e w e m i g h t c o m p a r e t h e v a r i o u s senses o f t h e
2
L a t i n pius, pietas. These words h a v e for their funda
m e n t a l i d e a t h a t o f " dutifulness " o r " l o y a l t y Pietas
erga deos is " d e v o u t n e s s " p i e t y " : pietas erga parentes,
patriam, e t c . , i s " l o y a l affection B u t the word came
1
S o C h e y n e renders " d u t e o u s l o v e " , G . A . Smith, " l e a l l o v e " .
Lofthouse (Hen and Hesed in the Old Testament, Z.A.T.W., N e u e F o l g e ,
B d . x . 1933. PP- 29 sqq.) says " Hesed- is n o t used indiscriminately,
where a n y kind of favour is desired, b u t only where there is some
recognized tie. I t is indeed the v e r y opposite of hen, w h i c h is in place
just where there is no t i e or claim. . . . W e m a y compare it w i t h t h e
personal l o y a l t y e x p e c t e d under t h e widespread feudal regime of t h e
middle ages." T h u s it would b e a function of the " covenant " between
J e h o v a h and His people.
2
See m y article The Cognomen of the Emperor Antoninus Pius in
Numismatic Chronicle, F o u r t h Series, V o l . X I . 1911.
60
to b e used more generally of " k i n d n e s s " , "mercy",

" c l e m e n c y " ( w h e n c e pietd, pitie, o u r " p i t y " ) . Finally
it could b e used of the m e r c y of G o d , a s in t h e V u l g a t e .
A Latin translator therefore m i g h t fitly have rendered
TQO b y pietas, T o n b y pius. Greek h a d no word which
c o m b i n e d t h e i d e a s of " p i t y " a n d " p i e t y " , a n d t h e L X X
t r a n s l a t o r s w e r e d r i v e n t o s p l i t u p t h e i n d i v i s i b l e w h o l e of
TBfl, denoting a s i t does t h e characteristic Hebrew con
c e p t i o n o f t h e s u p r e m e l y r e l i g i o u s q u a l i t y , i n t o its v a r i o u s
aspects, representing each b y a separate word. Their
r e n d e r i n g s t h e r e f o r e c a l l for i n v e s t i g a t i o n .
The n o r m a l r e n d e r i n g s o f T Q O , eAeos, iXerjfiocrvvr], d o
partial justice t o its meaning. T h e s e w o r d s are e l s e w h e r e
u s e d i n t h e L X X t o r e n d e r H e b r e w w o r d s from t h e r o o t s
]:n ( " t o s h o w f a v o u r " ) , a m (" t o h a v e c o m p a s s i o n " ) , a n d
t h e l i k e , b u t i n t h e v a s t m a j o r i t y o f c a s e s t h e y s t a n d for
TQn } F o r LORR^L, TOIX^H? t h e t r a n s l a t o r s h a v e h a p p i l y
c o i n e d (as i t seems) t h e a d j e c t i v e noXveXeos. Similarly,
TOO tS^X i s dvrjp iXerjpLtov (Prov. x i . 1 7 , X X . 6). ('EXerjfitov,
however, usually represents pan, " gracious".) Other
translations of i o n bear o u t t h e same idea. 2
Once w e
h a v e oLKreipua (or o t / c r c t p ^ / x a ) , t h r i c e âpis*. T h i s l a t t e r
r e a d i n g is p e c u l i a r t o Esther a n d Sirach, i.e. t o b o o k s w h i c h
w e r e t r a n s l a t e d r e l a t i v e l y l a t e . I n t h e v e r s i o n of S y m m a -
c h u s (so f a r a s w e m a y j u d g e f r o m e x t a n t f r a g m e n t s ) , i t
w a s t h e p r e f e r r e d r e n d e r i n g o f T Q O . W e m a y infer t h a t
1 w a s
t h e r e n d e r i n g x&P * growing in popularity. In the
1
N . T . p e r i o d x&P * w o u l d b e felt t o h a v e a close r e l a t i o n
w i t h IPN, a n d i t i s e v i d e n t t h a t t h e a s s o c i a t i o n s o f t h a t
w o r d h a v e h a d influence i n m o u l d i n g t h e c h a r a c t e r i s t i c
ls
N e w T e s t a m e n t use o f x°-P > w h i c h i s different from a n y
1
T h e i r occasional use to render p^f, njTJX has already been con
sidered, see p p . 4 5 - 6 , 5 5 - 7 above.
2
F o r BUaios, diKaioavvrj, as renderings of TDn see below.
61
ordinary G r e e k use, a n d not quite identical with the

Septuagintal x«/w = ftf •
T h e a d j e c t i v e T p n is s i m i l a r l y r e n d e r e d in Jerem. iii. 1 2 ,
where God says T p n , iXe^fiojv (iXewv) iyw elfii. But
t h i s is a n i s o l a t e d c a s e , a n d n o w h e r e else in t h e w h o l e L X X
is T p n r e n d e r e d b y w o r d s c o n n o t i n g k i n d n e s s or m e r c y .
T h e n o r m a l r e n d e r i n g of T p n is oaios. The Greek word
s e e m s t o m e a n s a n c t i o n e d b y d i v i n e l a w . I t is u s e d of
s a c r e d r i t e s ; t h e n of p e r s o n s , " r e l i g i o u s " devout ",
a n d o c c a s i o n a l l y of t h e g o d s , " h o l y It has a some
w h a t f a i n t l y e t h i c a l i m p l i c a t i o n , in so far as r e l i g i o n is
e t h i c i z e d i n t h e G r e e k p o e t s . I n t h e L X X , in p l a c e s w h e r e
it d o e s n o t r e p r e s e n t T p n , it renders H e b r e w w o r d s f r o m
t h e r o o t s into (" p u r e " ) , i B h (" u p r i g h t " ) , vhp (" h o l y " ) ,
D30n (the i d e a of i n t e g r i t y ) , or nhw (the i d e a of " s o u n d n e s s
" completeness I t is t h u s p e r f e c t l y c l e a r t h a t t o t h e
translators the Greek w o r d suggested the ideas of piety,
devoutness, or m o r a l correctness, w i t h no trace of the
original idea of i o n . N o w w e c a n r e c o g n i z e t h a t in t h e
P s a l t e r , for e x a m p l e , t h e T D n is p r e - e m i n e n t l y the
" d e v o u t " m a n , w h o s e p i e t y d i s p l a y s itself i n l o v e for
G o d ' s l a w , a n d t o t h a t e x t e n t oaios b r i n g s o u t t h e m e a n i n g .
Y e t t h e H e b r e w w r i t e r w a s h a r d l y u n c o n s c i o u s of t h e
f a c t t h a t T p n h a s a p e c u l i a r l y close c o n n e c t i o n w i t h
1
kindness and m e r c y ; but b y the time the translation
w a s m a d e t h i s a s p e c t of p i e t y s e e m s t o h a v e fallen e n t i r e l y
into the background. F o r Hellenistic Judaism the
r e l i g i o u s m a n is s i m p l y oaios, o c c u p i e d w i t h r e l i g i o u s
2
duties as s u c h .
T h e t e r m oaios h a s f u r t h e r e n c r o a c h e d u p o n p a r t s o f t h e
field w h e r e i t is n o t m e r e l y i n a d e q u a t e b u t o b v i o u s l y
1
Cf. Test. X I I . Patr., T. Benj. v. 4, e'Aeet yap 6 oaios rov Xoiowpov
(the author wrote in Hebrew).
2
TpH never becomes oaiorrjs (which is rare in the L X X , representing
Ht£T\ DPI, D^pip), b u t once in Sir. it is cvaepeia.
62
inappropriate as a translation of t h e Hebrew. Thus

Ps. c x l i v . ( c x l v . ) 1 7 :
•PY^RTJJA MM p*cg
•ptojTO"!??? MORN
s u r e l y m e a n s " J e h o v a h is r i g h t e o u s in all H i s w a y s , a n d
m e r c i f u l in a l l H i s w o r k s B u t the L X X renders—
ALKOLLOS Kvpios iv Trdaais rals 6801s avrov

Kal oaios iv rrdaiv rots epyois avrov.
14
AGAIN 2 Sam. X X I I . 2 6 , IDnrui Tpn DJT SURELY M E A N S TO
the kindly m a n thou wilt show thyself kind The L X X

r e n d e r s [lera oaiov oaiwdrjarj, a n o b s c u r e e x p r e s s i o n w h i c h
m a y m e a n " i n t h e c a s e of a p i o u s m a n T h o u s h a l t b e
hallowed T h e s a m e p a s s a g e r e c u r s in Ps. x v i i i . (xix.)
26, w h e r e B g i v e s t h e s a m e r e n d e r i n g , b u t N r e a d s fierd
oaiov oaios ear], " w i t h a p i o u s m a n T h o u s h a l t b e h o l y
I n a n y c a s e t h e t r u e sense of t h e o r i g i n a l is c o m p l e t e l y
disguised.
S i m i l a r l y , Is. Iv. 3, o^D^jn T H TOO m u s t m e a n " t h e
m e r c i e s g u a r a n t e e d t o D a v i d " ; b u t i t is r e n d e r e d rd
oaia Aavdh rd mard. This could only mean something
l i k e " t h e t r u s t w o r t h y r e l i g i o u s o r d i n a n c e s of D a v i d
i.e. p r e s u m a b l y t h e r e l i g i o u s i n s t i t u t i o n s w h i c h h e w a s
supposed to h a v e founded.
This thoroughgoing substitution of oaios for Tpn is
v e r y r e m a r k a b l e , a n d c a l l s for e x p l a n a t i o n . I t is p r o b a b l e
1
t h a t s i m i l a r i t y of s o u n d h a d s o m e t h i n g t o d o w i t h i t .
But a more important f a c t o r is a s i g n i f i c a n t c h a n g e in
religious ideas. In the best Hebrew thought the
c h a r a c t e r of G o d a n d of t h e r e l i g i o u s m a n is m a r k e d b y
i p n , t h e m o s t o u t s t a n d i n g i n g r e d i e n t i n w h i c h is k i n d n e s s
or m e r c y . B u t t h e " r e l i g i o u s " of t h e p o s t - e x i l i c p e r i o d ,
1
F o r t h e operation of this factor in t h e L X X see T h a c k e r a y , Grammar
of the Old Testament in Greek, p p . 36-8.
63
1
calling themselves O ^ T p n , came to practise more and
m o r e a f o r m of p i e t y c o n s i s t i n g in strict d e v o t i o n t o t h e
Law. T h e l a w i n c u l c a t e d i o n , in its t r u e sense of m e r c y
o r k i n d n e s s , b u t t h e essence of p i e t y w a s t o c o n f o r m t o
t h e w h o l e l a w , w h e t h e r o r n o t it h a d a n y p a r t i c u l a r r e l a t i o n
t o h u m a n k i n d n e s s . T h u s t h e D ^ T D Q w e r e a b o v e all
t h i n g s SGLOL—men w h o conformed to the divine L a w .
T h e L X X t r a n s l a t i o n therefore represents w h a t w a s a t
t h a t p e r i o d t h e m o s t c o n s p i c u o u s a s p e c t of J e w i s h p i e t y ,
a n d s t e r e o t y p e s a c o l d e r , less h u m a n e a s p e c t of religion
t h a n t h a t w h i c h is r e p r e s e n t e d b y t h e H e b r e w t e x t . The
t e r m Saws, b e i n g t h u s fixed a s t h e e q u i v a l e n t of T p n , is
extended to passages where the character of G o d Himself
is c o n c e r n e d , t o t h e i m p o v e r i s h m e n t of t h e p r o p h e t i c
c o n c e p t i o n of t h e D e i t y . I t is n o t e w o r t h y t h a t t h e t e r m
oaios is n o t o n e of t h e S e p t u a g i n t a l t e r m s w h i c h b e c a m e
i m p o r t a n t i n t h e v o c a b u l a r y of t h e N e w T e s t a m e n t . I t is
a b s e n t f r o m t h e G o s p e l s a n d from P a u l (apart from t h e
P a s t o r a l s ) , a n d from A c t s e x c e p t in q u o t a t i o n s f r o m t h e
Old Testament.
When TOO t h u s b e c o m e s t h e t y p i c a l q u a l i t y of the

d e v o u t , it is v e r y n a t u r a l l y identified w i t h r i g h t e o u s n e s s ,
t h a t w a y of l i v i n g a c c o r d i n g t o t h e L a w w h i c h b e c a m e
t h e d i s t i n g u i s h i n g m a r k of t h e D ^ T a q . H e n c e TOO is
s o m e t i m e s r e n d e r e d SiKatoavvrj, chiefly in t h e P e n t a t e u c h ,
a l t h o u g h i n m o s t if n o t a l l c a s e s i t is c l e a r t h a t t h e sense
of " k i n d n e s s " p r e d o m i n a t e s .
1
I t has been suggested to me (by Professor L . W . Grensted) t h a t
the " religious " p a r t y a m o n g t h e post-exilic Jews was at first called
ol ooioi, s u i t a b l y enough, and t h a t the assonance, oaios—TOf!, led to
their appropriating the H e b r e w appellation D ^ T p H n . This suggestion
seems w o r t h y of consideration, t h o u g h it m i g h t mean bringing more
of the Psalter into t h e Hellenistic period t h a n some critics would allow.
6 4
Gen. x i x . 1 9 ,
T » 0 byv® 10 1 W
cvpev o nals GOV eXeos tvavriov GOV KCLI zyizyaXvvas
TTjV 8lKaLOLTVV7)V GOV.
Gen. x x . 1 3 ,
•>-TPY ^TOSTI ^ O N nj
9
ravrrjv rrjv otKiuoovvrjv Ttolt\Gov iir efik.
S i m i l a r l y , i n Is. l v i i . 1, i g q n j f r s i . . . P^^Vn is rendered

o OIKaios . . . Kal av8p€S 81/caioi.
The transition was no doubt easier b e c a u s e pipf, as
w e h a v e s e e n , is n e a r e r t o k i n d n e s s t h a n is SiKatocrvvrj;
b u t o n c e t u r n e d i n t o G r e e k , SiKaioovvrj c a r r i e d w i t h it
i d e a s q u i t e foreign t o TDn.
T h i s o v e r l a p p i n g of oiKaioovvr] a n d iXerjfjLoovvr), b o t h
r e p r e s e n t i n g s o m e t i m e s p i x , s o m e t i m e s T D n , is a c u r i o u s
linguistic phenomenon. I t is e x p l a i n e d p a r t l y b y t h e
l a c k of a n y q u i t e e x a c t e q u i v a l e n c e b e t w e e n t h e G r e e k
and the H e b r e w words, but more significantly b y the
tension w i t h i n Judaism between the older and more
h u m a n e r e l i g i o n , of w h i c h t h e p r o p h e t s are t h e l e a d i n g
e x p o n e n t s , a n d t h e g r o w i n g l e g a l i s m of t h e p e r i o d in w h i c h
the L X X translation was made.
3
A s w e h a v e a l r e a d y o b s e r v e d , Tpq f r e q u e n t l y appears
x
along with a companion term , c o m m o n l y rendered
either " t r u t h " , , or " f a i t h " , after the LXX aXrjdeia,
maris.
1
E . g . Prov. iii. 3 (rendered iXerffioavvat Kal TTIOTCIS), x i v . 22 (eXcov
Kal dX^decav, ZXeov Kal mariv), x x . 22 (28) (iXermoovvrj Kal aXrjdeia) ;
Hos. iv. I (aXrjdeia ov&€ eXeos) ', Gen. x x i v . 49 (lAeos Kal SiKaioavvrjv),
xlvii. 29 (eXcTqfioavvrjv Kal aXijdciav) ; Josh. ii. 14 (eXeos Kal dXtf&eiav) ;
2 Sam. (2 Kms.) x v . 20 («?Acos KOI dX-qOciav).
65 E
T h e w o r d , w i t h its c o g n a t e s , , D \ n D # , rtfifctf , is a s u b
s t a n t i v e from t h e r o o t ] D X . T h e b a s i c i d e a u n d e r l y i n g
t h e r o o t is t h a t o f firmness o r fixity. T h e G r e e k t r a n s
lators show themselves aware of this b y occasionally
translating words from this root b y such expressions a s
crTTjpi&iv, orrjpiyixa. I n t h e v o c a b u l a r y of religion a n d
e t h i c s t h e v e r b i s chiefly u s e d (i) i n t h e niphal p a r t i c i p l e ,
which bears t h e passive meaning " made firm " con
firmed " established and so " trustworthy " faith
ful " ; a n d (ii) i n t h e hiphil, w h i c h m e a n s " t o b e c o n
vinced " t o trust
F o r t h e sense o f t h e hiphtl the Greek translators
f o u n d a n a p p r o p r i a t e r e n d e r i n g i n iriurevew (ipLmareveLv,
1
Karamareveiv). T h i s v e r b , from t h e s a m e r o o t a s Trelda),
means b o t h " t o give credence t o " t o believe
a n d " t o h a v e confidence in " t o trust Ilicrrevtiv
w i t h t h e d a t i v e a d e q u a t e l y represents t h e H e b r e w
"2L p p ^ n w i t h a p e r s o n a l o r a n i m p e r s o n a l o b j e c t , m e a n
i n g " t o h a v e confidence i n " t o believe in "to
trust a n d Tnarcveiv f o l l o w e d b y a on c l a u s e a d e q u a t e l y
represents t h e occasional ^ p p a & f f , " t o b e c o n v i n c e d , "
" t o b e l i e v e t h a t " s o - a n d - s o is t h e c a s e . T h e o n l y s h a d e
of difference i s t h a t t h e b a c k g r o u n d o f a s s o c i a t i o n s i s
more intellectual in t h e Greek. T h u s t o believe in
t h e g o d s is f o r t h e G r e e k o r d i n a r i l y t o b e c o n v i n c e d
i n t e l l e c t u a l l y t h a t t h e y e x i s t , e . g . A r i s t o t l e , Rhet. I I .
OV€ri
X V i i . , €X ^POS" TO QtLOV 7TOJS 7TL(JT€VOVT€S OLCL TOL yiyVO\±€Va
dyaOd diro rfjs rvx^js. I t c o u l d , h o w e v e r , t a k e o n a
deeper meaning, w h i c h m a y b e illustrated from X e n o -
p h o n , Mem. I . i. 1 - 5 . S o c r a t e s w a s a c c u s e d o f n o t
a c k n o w l e d g i n g t h e g o d s , (ovs /xev r) TTOXIS vo/u'£ei 6eov$ ov
vopiiôjv). X e n o p h o n defends h i m o n t h e g r o u n d t h a t
he guided his o w n conduct a n d that of his companions
b y t h e i n t i m a t i o n s o f his Scu/xoViov, w h i c h , l i k e t h e o m e n s
observed b y a n y pious A t h e n i a n , g a v e a sign from t h e
1
I n Prov. x x v i . 25 is /ii) 7T€ia6rjs.
66
gods. " Y o u will surely agree he proceeds, " t h a t he

d i d n o t w i s h t o s e e m t o h i s c o m p a n i o n s a fool or a c h a r
latan. H e w o u l d h a v e s e e m e d b o t h , if he h a d f o r e t o l d
t h i n g s as r e v e a l e d b y G o d a n d t h e n a p p e a r e d a liar. It
is c l e a r t h e r e f o r e t h a t h e w o u l d n o t h a v e f o r e t o l d t h e m
u n l e s s h e b e l i e v e d t h a t he w o u l d b e s p e a k i n g t h e t r u t h
(el p,r) emorevev a\r)devoeiv). B u t w h o could have such
belief in a n y o n e o t h e r t h a n G o d ? (ravra oe rls av aXXw
marevoeiev r) deep ;) A n d b e l i e v i n g in t h e g o d s , h o w
can he be said not to h a v e acknowledged t h a t gods exist ?
(morevajv he deois mos OVK elvai deovs ev6jja,£ev ;)." Thus
for X e n o p h o n marevew Oeols is s o m e t h i n g m o r e t h a n
vofiiêiv elvai deovs. I t is confidence in G o d , d i s p l a y e d
in t h e a c c e p t a n c e of H i s r e v e l a t i o n as t r u e . Similarly,
for t h e H e b r e w m m a p o $ p i n v o l v e s r n y j n ytm (Ps. c v .
(cvi.) 1 2 ) . S o c r a t e s morevcov Oeols is n o t v e r y different
from A b r a h a m , w h o iirtarevae rco #e&>, mrP3 VQtiT} (Gen.
x v . 6), for A b r a h a m ' s f a i t h , t o o , w a s s h o w n in a c c e p t i n g
G o d ' s promise as true. A t most we m a y say that the
i n t e l l e c t u a l m o m e n t of " belief " is s o m e w h a t s t r o n g e r in
t h e G r e e k , a n d t h e m o r a l e l e m e n t of " t r u s t " in t h e H e b r e w .
I t is i n t e r e s t i n g t o c o m p a r e P h i l o ' s t r e a t m e n t of t h e f a i t h
of A b r a h a m . " N e c e s s a r i l y therefore the* s t a t e m e n t ,
9
emorevoev Af$paajA ra> deep, is made irpos erraivov rov
TremorevKOTOS. F
Yet one m i g h t s a y , ' d o y o u j u d g e
t h i s w o r t h y of p r a i s e ? W h o w o u l d n o t p a y a t t e n t i o n
t o G o d w h e n H e s p e a k s a n d p r o m i s e s , e v e n if he w e r e t h e
m o s t u n j u s t a n d i m p i o u s of m e n ? ' T o w h o m w e w i l l
reply . . . ' I f y o u will m a k e a deeper investigation, and
n o t a v e r y superficial o n e , y o u w i l l c l e a r l y r e c o g n i z e t h a t
it is n o t e a s y /XOVOJ 0ea> marevoai, without taking account
of a n y t h i n g b e s i d e s , b e c a u s e of o u r k i n s h i p w i t h t h e
m o r t a l i t y w i t h w h i c h w e are y o k e d t o g e t h e r , w h i c h
p e r s u a d e s u s t o t r u s t (rremorevKevai) in p r o p e r t y , r e p u t a
t i o n , office, friends, h e a l t h a n d s t r e n g t h of b o d y , a n d
m a n y o t h e r t h i n g s . B u t t o e l i m i n a t e all these t h i n g s ,
67
a n d t o d i s t r u s t (amarrjaai) everything temporal, which

is i n i t s n a t u r e e n t i r e l y u n t r u s t w o r t h y , a n d pLovto TTiorevoai
Oeco, w h o is i n t r u t h a l o n e t r u s t w o r t h y , i s t h e w o r k o f
a g r e a t a n d c e l e s t i a l m i n d , w h i c h is n o l o n g e r e n s n a r e d
b y a n y t h i n g i n o u r w o r l d ' " (Quis Rer. 9 0 - 3 ) . Again,
h e a s k s , n&s av ns Tnarevaai deep ; a n d replies " B y l e a r n
ing t h a t a l l else c h a n g e s , b u t H e a l o n e is c h a n g e l e s s "
(Leg. Alleg. I I . 89). T h u s w e m a y s a y t h a t i n H e l l e n i s t i c
J u d a i s m t h e e x p r e s s i o n TTLOT€V€LV Oetp h a s a sense w h i c h
c a r r i e s o v e r m u c h of t h e m e a n i n g of n V P S p p S H , a n d
strengthens a n d enriches o n e element in t h e m e a n i n g of
the Greek phrase, w h i c h existed, b u t was n o t prominent,
in o r d i n a r y G r e e k u s a g e . H e r e w e h a v e t h e b a s i s o f t h e
N e w T e s t a m e n t u s e of t h e w o r d morcifew.
F o r t h e niphal t h e L X X uses iriGTovodai, i n t h e sense of
" t o b e r e n d e r e d mar6s ", a n d s o " t o b e c o n f i r m e d
" guaranteed a n d for i t s p a r t i c i p l e t h e a d j e c t i v e men6s;
" trustworthy n e a r l y a l w a y s o f m e n , b u t i n Deut. v i i . 9,
Ps. c x l i v . ( c x l v . ) 1 4 , Is. x l i x . 7 , of G o d , a s w o r t h y o f m e n ' s
t r u s t . S o c o n s t a n t l y i n t h e N e w T e s t a m e n t , e . g . Lh. x i i .
42, 6 7TLcrr6s OIKOVOHOS, " t h e t r u s t w o r t h y s t e w a r d " ; 1 Cor.
i. 9, mends 6 deos oV ov iKXrjdrjre, " G o d i s t r u s t w o r t h y , b y

w h o m y o u w e r e c a l l e d " (so t h a t t h e " c a l l i n g " c a n n o t b e
in v a i n ) ; 2 Thess. iii. 3 , maros 8c iarw 6 tcvpios os crrrjplêi
vixas, w i t h a p l a y u p o n t h e o r i g i n a l sense o f ] D K . C f .
2 Chron. x x . 2 0 , lauppi D ^ t ^ J f HTPP3 wn$n; Is. v i i . 9,
nrp^D tib D K . (In b o t h c a s e s t h e L X X
misses t h e point. P a u l w a s t h e better Hebraist.)
The substantives n p $ , n p D # , r e p r e s e n t t h e sense o f t h e
niphal, " s t e d f a s t n e s s " trustworthiness " faithful
ness T h e a c t i v e sense o f t h e hiphil h a s i n b i b l i c a l
H e b r e w n o c o r r e s p o n d i n g s u b s t a n t i v e (such a s i s t h e
A r a m a i c NJTWlpYt, " f a i t h " ) . These words are rendered
b y IT LOT is. IILOTLS is a l m o s t a l w a y s a q u a l i t y o f m e n , o r
their words a n d actions. I t is never a n attribute of
G o d , d i r e c t l y , e x c e p t i n Lam. i i i . 2 3 , inXijdvvev 7) TTLOTLS
68
aov = n j n ( o m i t t e d in B A ) , a n d in I Kms. xxi. 3

(1 Sam. x x i . 2), Oeov mans, r e p r e s e n t i n g a H e b r e w different
from M . T . B u t cf. also Ps. x x x i i . ( x x x i i i . ) 4, mivra rd
epya avrov iv iriarei = njfDfcQ mtpgfirb^ , Sir. i. 27 (34-5)
r) evooKia avrov Trlans Kal Trpaorrjs (no H e b r e w e x t a n t ) .
I t is t o b e o b s e r v e d t h a t t h e G r e e k w o r d mans is
a m b i g u o u s . I t m e a n s b o t h " faithfulness " , a n d " belief "
1
or " t r u s t " , A s w e h a v e seen, t h e l a t t e r m e a n i n g d o e s
n o t a t t a c h t o D D K , a n d t h e r e is n o p a s s a g e in t h e L X X
where the context would naturally suggest such a meaning.
P a u l ' s t r e a t m e n t of h i s p r o o f - t e x t , Hab. ii. 4, is a r b i t r a r y .
n?JT inyiafcO j T H S c l e a r l y m e a n s " A r i g h t e o u s m a n w i l l
c o n t i n u e t o l i v e b y v i r t u e of h i s s t e d f a s t n e s s " . T h e L X X ,
r e n d e r i n g p e r h a p s a s l i g h t l y different H e b r e w , g i v e s 6
oUaios €K marews fiov ^rjoerai, u n d e r s t a n d i n g rriaris in i t s
r a r e r sense as t h e faithfulness of G o d . P a u l i g n o r e s t h e
p r o n o m i n a l suffix, a n d r e n d e r s t h e p a s s a g e 6 hiKaios 4K
marews tflverai (or f o l l o w s a t r a n s l a t i o n w h i c h so r e n d e r e d
it), m a k i n g i t c l e a r t h a t b y m a r i s h e u n d e r s t a n d s " f a i t h " ,
a m e a n i n g p o s s i b l e in t h e G r e e k , b u t n o t in t h e H e b r e w
o r i g i n a l (Rom. i. 1 7 , Gal. iii. n ) .
W h e n o n c e , h o w e v e r , t h e t e r m maris h a d e s t a b l i s h e d
itself in t h e r e l i g i o u s l a n g u a g e of H e l l e n i s t i c J u d a i s m it w a s
natural t h a t the Greek w o r d should develop its o w n
e x t e n d e d m e a n i n g , a n d t h u s w e find P h i l o u s i n g maris in
t h e sense of " f a i t h " , or " belief " , a n d m e a n i n g b y i t
s o m e t i m e s r a t h e r a m y s t i c a l a p p r e h e n s i o n of r e a l i t y t h a n
2
a p e r s o n a l t r u s t in G o d . A m o n g N e w Testament writers,
t h e a u t h o r to the H e b r e w s s t a n d s c l o s e s t to P h i l o . P a u l ,
t h o u g h h e uses mans i n i t s a c t i v e sense, y e t g i v e s i t a
content directly derivable from the H e b r e w p p » n , " t r u s t " ,
rather t h a n " b e l i e f " . In the Gospels, where Greek
influence is u n l i k e l y , t h e use of mans in t h e sense of
1
F o r e x a m p l e s of this sense see M . M . s.v. T h e Greek word has also
other senses which are not important for our purpose.
2
F o r t h e Philonic use of mans see p p . 199-200.
69
" faith " t r u s t " in G o d , p r o b a b l y p r e s u p p o s e s t h e

Aramaic htnttDVi, a n a t u r a l d e r i v a t i v e from t h e hiphil
(aphel) of t h e v e r b , a n d it is l i k e l y t h a t t h e G o s p e l u s a g e ,
or r a t h e r t h e u s a g e in p r i m i t i v e C h r i s t i a n t r a d i t i o n l y i n g
b e h i n d t h e G o s p e l s , h a s h e l p e d t o d e t e r m i n e P a u l ' s use of
the term. T h r o u g h o u t the N e w T e s t a m e n t , therefore,
t h e d o m i n a n t use of TTIOTIS is n o t d i r e c t l y d e r i v e d from i t s
use in t h e L X X , t h o u g h t h e c o n t e n t of t h e i d e a is in m o s t
cases s u p p l i e d r a t h e r b y t h e H e b r e w p x t h a n b y t h e
G r e e k TTLOT€V€LV.
W h e r e v e r t h e w o r d s TTLOTLS, TTIOT€V€LV, TTLOTLS TTLOTOVV, Y
are u s e d in t h e L X X , t h e y a l w a y s , w i t h n e g l i g i b l e e x c e p
t i o n s , r e n d e r H e b r e w w o r d s from t h e r o o t p x . N e v e r
t h e l e s s , t h e y are n o t t h e d o m i n a n t r e n d e r i n g s of s u c h
words. While n o x , n:iDX , etc., are t h i r t y times trans
l a t e d TTIOTIS, t h e y a r e t r a n s l a t e d 1 1 9 t i m e s a A ^ f l e i a , a n d
1
dXrjdeia v e r y s e l d o m r e p r e s e n t s a n y o t h e r H e b r e w w o r d .
2
S i m i l a r l y , t h e s e w o r d s a r e r e n d e r e d b y dXrjdrjs and
dXrjOwos* T h e b a s i c i d e a of t h e s t e m dX-qd- (said t o b e
1
For the close connection of TTLOTLS (" trustworthiness ") and aXydeia
in Hellenistic Greek, cf. P. Oxy. I . 70 : ndoa Kvpia €vypa</>os owaXXayrf
moTLv KCLL aXrjdeiav l ^ c i : I Tim. ii. 7, cV marei KOL dX^dela. See M . M .
s.v. TTLOTLS. I t is n o t e w o r t h y t h a t in Ps. ex. (cxi.) 7 3 1 0 8 is rendered
aA?}0€ia, and D ^ D $ J , moral. I n Prov. x i v . 22 the M S S . of the L X X

h a v e a d m i t t e d t w o different translations of the same Hebrew c o u p l e t :
in the one J1DX is rendered aAiJflcia, in the other mart?.
2
'AX-qdys is also used to translate Q p n (" wise ") once, H ^ D ? (" estab
lished ", and so " c o r r e c t " ) twice in one c o n t e x t (Job xlii. 7-8), j T I X
( " r i g h t " ) once, j T t t n n ("sound w i s d o m " ) once, and tptpp and its
A r a m a i c equivalent tfllB7j? ("truth") once each; also, in variant readings,
a n (
i nitfl once each, b u t these m a y be neglected. T h e s e occasional
renderings serve to illustrate the associations which the word carried for
the translators.
3 y
AXr)$Lv6s also renders HEP (" upright ") four to six times (in Job),
(of " f u l l " or " t r u e " weights and measures) once or twice,
( " p u r e " , " i n n o c e n t " ) once, D£) (having the quality of " i n t e g r i t y " )
70
f r o m a p r i v a t i v e a n d Aa0, t h e r o o t of XavBdvew) is " r e a l

" genuine " true as o p p o s e d t o t h a t w h i c h is false o r
merely apparent. T h e G r e e k t e r m s , t h e r e f o r e , h a v e in
t h e i r o r i g i n l i t t l e in c o m m o n w i t h t h e H e b r e w w o r d s
w h i c h t h e y are e m p l o y e d t o t r a n s l a t e . The common
g r o u n d w o u l d s e e m t o lie in t h e a p p l i c a t i o n of b o t h sets of
terms to w o r d s or t h o u g h t s . These m a y be described as
ruptf if t h e y are sure, c e r t a i n , d e s e r v i n g of confidence, if
t h e y w i l l s t a n d i n v e s t i g a t i o n . T h e y m a y b e d e s c r i b e d as
aXrjOeia if t h e y c o r r e s p o n d w i t h r e a l i t y . B u t in t h e l a s t
resort, o n l y s u c h w o r d s a n d t h o u g h t s as c o r r e s p o n d w i t h
r e a l i t y are d e s e r v i n g of c o n f i d e n c e . T o t h i s e x t e n t
dXfjdeia = n p £ . B y a c e r t a i n e x t e n s i o n of m e a n i n g ,
dXrjdrjs or dX-qQwos m a y b e a p p l i e d t o p e r s o n s , if t h e y a r e
(a) v e r a c i o u s , o r (b) s i n c e r e , a n d t h e s e m e a n i n g s a p p r o x i
m a t e t o t h a t of 79^5, " t r u s t w o r t h y B u t in t h e
passage from the H e b r e w t o t h e G r e e k dXrjOeia t h e r e
is a c e r t a i n i n e v i t a b l e shift of m e a n i n g , w h i c h is s o m e t i m e s
n e g l i g i b l e , b u t a t o t h e r t i m e s m a y affect t h e s u b s t a n c e of
the matter. T h u s in 3 Kms. x . 6 , dXrjBwos 6 Xoyos
a d e q u a t e l y represents n n i n rpn np.N. In Gen. xlii. 1 6
Joseph proposes a test to his brothers " t h a t y o u r w o r d s
m a y b e p r o v e d , w h e t h e r t h e r e is in y o u The L X X
r e n d e r s el dXrjBevere. Joseph wishes to discover whether
t h e y are h o n e s t , t r u s t w o r t h y m e n ; b u t as t h e p a r t i c u l a r
q u e s t i o n is w h e t h e r t h e i r words are t o b e b e l i e v e d , t h e v e r b
dXrjOevetv, " t o s p e a k t h e t r u t h is in p l a c e . B u t where
in Neh. v i i . 2 (2 Esci. x v i i . 2) H a n a n i a h is d e s c r i b e d as a
t r u s t w o r t h y a n d G o d - f e a r i n g m a n , DVtiwn N'T! npN E T N ,
t h e r e is a s h a d e of difference in t h e L X X dvrjp dXrj8r)s Kal
(f>oôvfji€vos rov Beov, for dXr)Br)s w o u l d n a t u r a l l y s u g g e s t t o
1
once or twice, as well as the Aramaic 3' 3?^ (" sure "), andtSWj? (" true ")
in Daniel; also Ullfl in a variant reading, and DTIttf probably mistakenly
in Num. x x i v . 3, 15.
71
a G r e e k r e a d e r e i t h e r " v e r a c i o u s " o r " sincere neither

of w h i c h is p r e c i s e l y n £ 8 B P X . Again, where the term
a\y)6iv6s is a p p l i e d t o G o d , a c h a n g e o f m e a n i n g is a l m o s t
i n e v i t a b l e . I n Exod. x x x i v . 6, Ps. l x x x v . ( l x x x v i . ) 1 5
G o d is d e s c r i b e d a s n©$. T0D"^1 >" a b o u n d i n g in m e r c y a n d
faithfulness T h i s is r e n d e r e d , i n b o t h p l a c e s , noXveXeos
Kal aXrjBivos. T h e G r e e k r e a d e r h a d a c h o i c e of t w o
m e a n i n g s for dXrjdivos : " v e r a c i o u s or " real That
is, h e m i g h t t h i n k of G o d e i t h e r a s g i v i n g t r u e r e v e l a
t i o n s , o r h e m i g h t t h i n k of H i m a s t h e r e a l G o d , d i s t i n c t
from t h e idols of t h e nations, w h i c h are unreal. B u t
n e i t h e r of t h e s e i s p r e c i s e l y w h a t is m e a n t b y n p j r a i ,
w h i c h m e a n s t h a t G o d is e n t i r e l y w o r t h y of m e n ' s t r u s t ,
t o b e relied o n i n a l l t h e i r n e e d . W h e r e dXrjBivos s t a n d s
alone, t h e second meaning " r e a r ' becomes almost inevit
a b l e for a G r e e k reader. T h u s in Is. l x v . 1 6 t h e L X X
r e a d s : evXoyrjcrovaiv yap TOV deov rov aXrjBwov, Kal ol
dfivvovres c m rr)s yrjs opuovvTat TOV deov TOV aXrjdivov. T h e
H e b r e w e x p r e s s i o n , a c c o r d i n g t o M . T . , is p x v r b & . T h e
f o r m p $ is e l s e w h e r e f o u n d o n l y a s a n a d v e r b , g e n e r a l l y
u s e d a s a c o n f i r m a t o r y response ( L X X yevoiTo). If this
r e a d i n g is r i g h t , t h e n t h e i d e a p r o b a b l y is t h a t o a t h s a r e
t o b e t a k e n b y t h e G o d w h o s e c h a r a c t e r confirms o r
guarantees such oaths. I t is likely, however, that w e
s h o u l d p u n c t u a t e p x = faithfulness (as i n Is. x x v . 1 ) ,
g i v i n g t h e f a m i l i a r sense " t h e faithful G o d B u t the
G r e e k r e a d e r c o u l d h a r d l y fail t o u n d e r s t a n d rov deov rov
aXrjdivov a s " t h e real G o d 'AXTJOWOS h a s t h i s specific
sense. S e e A r i s t o t l e , Pol. I I I . 6 ( n ) , I 2 8 i £ , 1 2 , w h e r e rd
dXrjdivd m e a n s r e a l o b j e c t s a s d i s t i n c t from t h e i r p i c
t u r e d c o p i e s rd yeypafifieva : P l a t o , Rpb. 499c, dXrjdivfjg
<f>LXoao<f>ia9 aXrjBivos epcos \ a n d t h e a s t r o n o m i c a l u s e of t h e
t e r m for t h e r e a l (as o p p o s e d t o t h e a p p a r e n t ) risings a n d
s e t t i n g s o f h e a v e n l y b o d i e s (see L . & S . ) . S i m i l a r l y ,
i n Test. X I I . Patr., T. Ash. i v . 3, TO SOKOVV KaXov fiera
72
rov dXrjOivov KOLAOV. 'AArjOwos h a s t h e s a m e sense i n

t h e N . T . , e . g . Jn. i . 9 , v i . 3 2 , x v . 1 ; Heb. v i i i . 2 , i x .
24 ; 1 Jn. i i . 8. S o P h i l o h a s dArjBivdg dvBptoTros ( t h e
r e a l h e a v e n l y m a n , i n G o d ' s i m a g e = t h e L o g o s ) , dArjOcvr)
L^cor], a n d f i n a l l y 6 dArjBtvos fled?, e . g . De Spec. Leg.
L 332 : oi dyvoovvres rov eva Kal dArjBivdv Bedv voAAovs
Kal t/fevocovvfiovs dvairAdrrovres irepl TO dvayKaidrarov rcov
ovrcov rv<f>AcorrovGiv. Leg. ad Gaium, 366, TrpoeArjAvdeiaav
1
LK€T€V€IV rov dAiqBivdv Bedv, Iva rov ift€v8covvp,ov ras opyds
iiricrxV' ^ f . also 3 Mace. v i . 1 8 , 6 pbeyaXoSoôs teal navro-
Kparcop KOX dArjdwos Beds. T h i s is t h e sense of 6 dAyBcvds
Beds i n t h e N e w T e s t a m e n t : 1 Thess. i . 9 ; Jn. x v i i . 3 ;
1 Jn. v . 20. I t i s p u r e l y G r e e k , t h o u g h b y a n a c c i d e n t
of t r a n s l a t i o n i t finds a p l a c e i n t h e O l d T e s t a m e n t .
'AArjOeia e x h i b i t s a s i m i l a r shift, or e x t e n s i o n , of m e a n i n g .
A s w e h a v e o b s e r v e d , w h e n n£fc is u s e d in r e l a t i o n t o
w o r d s o r t h o u g h t s w h i c h a r e c e r t a i n , o r sure, i t a p p r o x i
m a t e s t o t h e m e a n i n g " truthfulness " a n d where i t is
used of persons, " trustworthiness " m a y approximate
to " sincerity " or " veracity I n s u c h c a s e s dArjBeia
m a y b e a fairly adequate translation. B u t t h e ideas
of " t r u t h f u l n e s s " veracity " sincerity " are n o t so
p r o m i n e n t i n t h e c o n n o t a t i o n o f dAr]Beia a s t h a t o f
" t r u t h " a s opposed t o falsehood. There are m a n y
passages in t h e L X X where this latter idea would more
n a t u r a l l y s u g g e s t itself t o G r e e k r e a d e r s . T h u s i n Ps.
x x i v . 51 dhrjyrjaov /xc inl rrjv dArjBeidv GOV Kal'St&atjov fie
would naturally be taken as a prayer t o be divinely t a u g h t
a n d s o l e d t o a k n o w l e d g e o f " t h e t r u t h " ; Ps. c x v i i i . 1 6 0 ,
dpxr) rcov Aoycov GOV dArjdeta w o u l d n a t u r a l l y m e a n " T r u t h
is t h e b e g i n n i n g , t h e first p r i n c i p l e , o f T h y w o r d s " ; t h e
e x p r e s s i o n tpvAdooew dA-qBeiav (Ps. c x l v . 6, 7 s . x x v i . 2)
w o u l d s u g g e s t " t o p r e s e r v e o r d e f e n d t h e t r u t h (against
error) T h e d i v i n e t i t l e n©» yfrft , " t h e faithful G o d " ,
b e c o m e s 6 Beds rrjs dArjBelas (Ps. x x x . 6 ) , w h i c h s u g g e s t s
e i t h e r " t h e G o d i n w h o m resides t h e u l t i m a t e t r u t h
73
or " t h e G o d of r e a l i t y T h e p r o c l a m a t i o n (Ps. c x i x .
90) *irtflft$ 1 T J "nb , " T h y faithfulness l a s t s from a g e
t o a g e " , b e c o m e s els yevedv Kal yevedv r) dXr]deid GOV,
a d e c l a r a t i o n of t h e e t e r n i t y of " t r u t h In m a n y
s u c h p a s s a g e s it is n o t e a s y t o r e a d in t h e G r e e k t h e
t r u e m e a n i n g of t h e H e b r e w , a n d t h e result is a c e r t a i n
i n t e l l e c t u a l i z i n g of r e l i g i o n . N o t t h e " faithfulness " of
G o d , b u t a b s t r a c t " t r u t h " in G o d b e c o m e s t h e s u p r e m e l y
w o r s h i p f u l t h i n g , a n d t h e p u r s u i t of " t r u t h " b e c o m e s
a c h a r a c t e r i s t i c a c t i v i t y of t h e religious m a n . This
i n t e l l e c t u a l i z i n g t e n d e n c y in H e l l e n i s t i c J u d a i s m r e a c h e s
a n a d v a n c e d s t a g e in P h i l o , for w h o m dX-qdeua is " t h e
p o w e r t h a t b r i n g s r e v e l a t i o n of t h i n g s t h a t w e r e w r a p p e d
in s h a d o w " (rjra rd)v GweaKcaGfievajv irpaypidrajv dvaKaXvir-
TYjpia dyovaa ovvapas, De Ebr. 6 ) , a n d is c o n t r a s t e d w i t h
dyvoia (ib.) a n d w i t h âvraaia Kal SOKTJGLS (Quod Det. 1 6 2 ) .
I t is i n t e r e s t i n g t o o b s e r v e h o w in v a r i o u s N e w T e s t a
m e n t p a s s a g e s a l l u s i o n s t o t h e O l d T e s t a m e n t are c o l o u r e d
b y t h i s H e l l e n i s t i c t e n d e n c y . T h u s P a u l s p e a k s of
rrjv dXr)deiav rod Oeov (an e x p r e s s i o n i m p l i e d in t h e e x
t r e m e l y f r e q u e n t L X X p h r a s e s , r) dXrjdeia GOV, avrov),
a n d c o n t r a s t s it w i t h i/jevhos," f a l s e h o o d " (Rom. i. 25).
T h e m e a n i n g is " t h e r e a l i t y of G o d contrasted with
t h e u n r e a l i t y of i d o l s . I n Jn. x v i . 1 3 , orav Se eXOrj
iKelvos, TO Trvevfia rrjs dXrjOeias, ohrjyrjGet vpuas els TTJV
dXrjdeiav irdoav, w e h a v e a n e c h o of t h e p r a y e r oSrjyrjGov
fie e m TTJV dXrjdeLav GOV (Ps. xxiv. 5 : in b o t h c a s e s t h e r e is
a varia lectio iv rfj dXrjdeia). T h e m e a n i n g is " H e w i l l
lead y o u into truth t h o u g h the Hebrew original " ^ T j n
tjnpxn m e a n t r a t h e r " c a u s e m e t o w a l k in T h y f a i t h
fulness i.e. p r o b a b l y t h e faithfulness w h i c h is a p r o p e r t y
of G o d , a n d w h i c h H e e x p e c t s from m e n . Jn. i v . 24, iv
7TV€vp,aTi Kal dXrjdeia Sec rrpOGKVvelv, recalls Ps. c x l i v . 1 8 ,
TOirnKaXovjxevoLs avrov iv dXrjOeia: t h e H e b r e w Hp&2
meant " with faithfulness or loyalty but " John "
74
r e a d t h e L X X as m e a n i n g " in r e a l i t y as o p p o s e d t o
mere appearance or outward observance. In Jn. i. 1 7
w e h a v e c l e a r l y a n e c h o of t h e frequent H e b r e w collocation
1 K a L
T)Q$] 1QU—^ X^-P ^ V dXtfOeia OLCL 'Irjaov Xpunov
iyevero. T h e w h o l e t e n o u r of t h e G o s p e l s h o w s t h a t t h e
e v a n g e l i s t u n d e r s t o o d dX-qdaa as t h e " t r u t h " r e v e a l e d
b y Christ.
75
CHAPTER IV
SIN
T H E m o s t g e n e r a l t e r m in H e b r e w e x p r e s s i n g t h e i d e a
of " e v i l " o r " b a d n e s s whether physical or moral,
is t h e r o o t y j n w i t h i t s d e r i v a t i v e s . T h e c o r r e s p o n d i n g
t e r m s i n G r e e k a r e KCLKOS (/ca/cta) a n d iroviqpos (Trovrjpla).
T h e L X X p r o p e r l y uses o n e o r o t h e r o f t h e s e w o r d s t o
t r a n s l a t e y ^ n , i n , n y n in a l m o s t a l l cases.
F o r t h e i d e a o f " sin " H e b r e w c o m m o n l y uses w o r d s
from t h e root Nttn , w h i c h h a s for i t s f u n d a m e n t a l m e a n i n g
" t o miss t h e m a r k " to go wrong Here again t h e
G r e e k l a n g u a g e offers n a t u r a l e q u i v a l e n t s : t h e v e r b
afAapTtiveiv ( c ^ - , €(/>-, hi-ap,apTav€iv), the nouns dfiaprta,
dfidprr]p,a y dpLaprcoXos. The fundamental idea is the
s a m e . W h a t e v e r differences t h e r e m a y b e a r e n o t
differences i n t h e m e a n i n g of t h e w o r d s , b u t d e p e n d u p o n
differences i n t h e g e n e r a l b a c k g r o u n d of t h o u g h t .
A s e c o n d r o o t of a l m o s t e q u a l l y g e n e r a l significance
is Dtrrx , e x p r e s s i n g t h e i d e a '' f a u l t ' V o f f e n c e ' ' . T h e L X X
s o m e t i m e s renders D^rx , d / x a p r t a , m o r e u s u a l l y TrXrjfMpLeXeia
(7rXr)[jLpL€Xr)ij,a), w i t h -nXiqixjxeXtlv for t h e v e r b . A s t h e s e
w o r d s are r e s e r v e d for UWH ( w i t h o n l y s i x e x c e p t i o n s ) w e
m a y take it that the translators regarded them as specially
a p p r o p r i a t e r e n d e r i n g s o f DttTN. riXrjfxpieXeLa is p r o p e r l y
a " false n o t e " i n m u s i c . I t w o u l d s u g g e s t a s o m e w h a t
l i g h t e r j u d g m e n t u p o n a n a c t i o n t h a n dpbapria—a " slip
p e r h a p s , r a t h e r t h a n a d e a d failure. P o s s i b l y t h i s l i g h t e r
j u d g m e n t is also s u g g e s t e d in t h e o c c a s i o n a l r e n d e r i n g
of DXpS b y dyvoia (dyvoelv).
T h e m o r e specific w o r d s used for v a r i o u s a s p e c t s of

sinful b e h a v i o u r offer m o r e i n t e r e s t i n g m a t e r i a l for s t u d y ,
i . T h e w o r d ]7X h a s for i t s p r i m a r y m e a n i n g " w e a r i -
7 6
SIN
ness " trouble a n d in t h i s sense it is r e p r e s e n t e d in

t h e L X X b y TTOVOS, KOTTOS, puoxdos. B u t it is v e r y fre
q u e n t l y u s e d in a m o r a l sense for " w i c k e d n e s s especially
w i t h reference t o i d o l a t r y . T h e L X X t r a n s l a t o r s u n d e r
s t o o d it t o m e a n i n f r a c t i o n of t h e d i v i n e L a w . I t is
n o r m a l l y r e p r e s e n t e d b y dvopuia (dvofios).
2. T h e r o o t biSf w a s u n d e r s t o o d b y t h e t r a n s l a t o r s t o
i m p l y s p e c i f i c a l l y injustice : t h e y r e n d e r w o r d s from t h i s
r o o t u s u a l l y b y CLSLKOS ( a S i / a ' a ) .
3. T h e root MZRS e x p r e s s e s t h e i d e a of rebellion. W h e n
it is used in a p o l i t i c a l sense t h e v e r b is p r o p e r l y r e n d e r e d
dîordvat (e.g. 2 Chr. x x i . 8, aTrecrrr] 'JSSco/x, diro rov 'IovSa).
F r e q u e n t l y i t i s u s e d of rebellion a g a i n s t G o d , wilful a n d
defiant w i c k e d n e s s . T h i s i d e a t h e L X X t r a n s l a t o r s h a v e
rendered b y the verb daefielv, the noun doefieia, and
o c c a s i o n a l l y t h e a d j e c t i v e doe^rjs. T h e root o-e/J- e x
presses t h e i d e a of " a w e " : oefieo 6 at m e a n s " t o s t a n d i n
a w e " of t h e d i v i n e , a n d i t o c c u r s a l t e r n a t i v e l y w i t h
<j>ofSeZodai a s a t r a n s l a t i o n of t h e H e b r e w p h r a s e M M N T ,
" t o fear t h e L o r d S o ( D ^ K ) MRR D N T is eiaepeia
1
(Is. x i . 2 ) , evoefieia els deov (Prov. i. 7 ) . ever, irpos rov Kvpiov
(Is. x x x i i i . 6 ) , o r deooefieia (Gen. x x . 1 1 ; Job x x v i i i . 28).
W h e r e this " fear of t h e L o r d " is a b s e n t , there is YTTFE},
doefSeLa. T h e G r e e k t r a n s l a t o r s , therefore, i g n o r i n g t h e
e t y m o l o g i c a l m e a n i n g of t h e w o r d , h a v e f o u n d a felicit
o u s r e n d e r i n g for t h e i d e a . W e h a v e n o g o o d E n g l i s h
e q u i v a l e n t : " i m p i e t y " o r " godlessness " p e r h a p s c o m e
nearest.
T h u s w e h a v e t h r e e specific a s p e c t s of sin ; l a w l e s s n e s s ,
injustice, a n d godlessness, corresponding to the H e b r e w
terms , b j y , yt2flp . W h i l e , h o w e v e r , t h e t e r m s dvopia,
a S i / a a , doefieia m u s t b e r e g a r d e d a s n o r m a l l y t h e e q u i v a
l e n t s of t h e s e t h r e e w o r d s , i t is n o t e w o r t h y t h a t t h e y a r e
used t o render several other terms. T h u s :
1
T h e L X X has e x p a n d e d the Hebrew, and M M T I N T is represented
b o t h b y <j>6fios Oeov and b y evoefieia eis deov.
77
THE BIBLE A N D THE GREEKS
(i) "AVOJJLOS (dvojxla) n o t infrequently represents n ) $ t , a

w o r d w h i c h o r i g i n a l l y h a d t h e n e u t r a l sense of " p l a n " o r
" device b u t is u s e d of e v i l d e v i c e s , a n d i n p a r t i c u l a r of
unchastity. T h e r e n d e r i n g dvoaia i n o n e p l a c e (Ezek.
x x i i . 9) m a y b e a n a t t e m p t t o d o j u s t i c e t o i t s d i s t i n c t i v e
meaning. B u t for t h e most part t h e L X X translators
h a v e been content t o bring it under t h e general heading
of i n f r a c t i o n of t h e d i v i n e l a w .
(ii) 'Avojita (dvojxrjjjLa, dvojxos) a n d dtreficia a r e a l s o u s e d
to translate r o y i n , which means something abhorred, a n
" a b o m i n a t i o n , ' ' p r i m a r i l y a s t h e o b j e c t of r i t u a l tabu
(fioeAvyfjia). T h e r e n d e r i n g dvojxia for t h i s w o r d i s a l
m o s t c o n f i n e d t o Ezekiel, w h e r e i t o c c u r s t w e n t y - f i v e
t i m e s . I t r e p r e s e n t s a r a t i o n a l i z i n g of a n o r i g i n a l l y n o n -
rational concept. F o r the primitive " numinous " horror
is s u b s t i t u t e d t h e i d e a of t h e i n f r a c t i o n of l e g a l r e g u
lations.
1 2
(iii) "AVOJJLOS (dvojxia), dacfirjs, a n d djxaprcoXos are all
3
f r e q u e n t l y u s e d t o t r a n s l a t e w o r d s from t h e r o o t r t r h ,
w h i c h s e e m s t o e x p r e s s n o t h i n g m o r e specific t h a n d o w n
right wickedness. T o t h e translators it suggested either
sinfulness i n g e n e r a l , o r s p e c i f i c a l l y , " l a w l e s s n e s s " o r
" godlessness
(iv) '\oucia a n d daefieia f r e q u e n t l y r e p r e s e n t DDPl.
T h e i d e a u n d e r l y i n g t h i s r o o t is t h a t of " v i o l e n c e and
it c a n b e used of p h y s i c a l a c t s o f v i o l e n c e , e i t h e r t o p e r s o n s
or t o things. T h e translators seem t o h a v e been unaware
of t h i s specific m e a n i n g . F o r t h e m D D n is o n l y a n o t h e r
e x p r e s s i o n for " injustice " o r " godlessness
1
'Aoepijs is nearly always ITCZH , though aoepcia is nearly always .
2
'AfxaprojXos is generally , though d/Ltapr^/xa, d/xaprta seldom
represent words from this root.
3
A n instructive passage is Ps. x x x v . (xxxvi.) 2, where both JTtZTB (here
irapdvofxos) and IT12H (here dfiapTaveiv) are attributed to the man who has
no fear of God (<£o>? deov) : F J i y 1 ^ 1 0 5 J^N. This shows
how natural it would be to understand both STEPS and JTEH in the sense
of dcrc7?«a.
78
SIN
(v) "Ahucla, avofila (dvo/x^/xa) f r e q u e n t l y s t a n d for ] i y .

T h e d i s t i n c t i v e i d e a of t h e w o r d w o u l d s e e m t o b e t h a t
of " g u i l t T o t h e translators it suggests s i m p l y
" injustice or " lawlessness
T h u s d S t / c t a , avofiia, a n d daeflcia d o d u t y for a v a r i e t y
of H e b r e w e x p r e s s i o n s . If w e t a k e i n t o a c c o u n t n o t o n l y
the normal or regular renderings, but those w h i c h t h o u g h
n o t r e g u l a r are sufficiently f r e q u e n t t o be significant, w e
m u s t a d d t h a t doiKos ( d S u a ' a ) r e p r e s e n t s also p e , r t f f B ,
and y t m , as well as , w h i c h is n o r m a l l y (and m o r e
appropriately) rendered fcvSrjs (i/tevSos); that dvofios
(dvofiia) r e p r e s e n t s also D a n , bvr, a n d r t f r B ; a n d t h a t
daipeta s o m e t i m e s r e p r e s e n t s x t a n . T h e r e l a t i o n s of t h e s e
t e r m s m a y b e r e p r e s e n t e d in t h e f o l l o w i n g t a b l e , w h e r e t h e
first c o l u m n r e p r e s e n t s r e n d e r i n g s f r e q u e n t e n o u g h in
p r o p o r t i o n t o o t h e r s t o b e r e g a r d e d as n o r m a l , t h e s e c o n d
c o l u m n r e n d e r i n g s w h i c h are less f r e q u e n t , b u t s t i l l
frequent enough to be significant, and the third renderings
w h i c h o c c u r o n l y v e r y o c c a s i o n a l l y (in s o m e c a s e s o n l y
o n c e ) . R e n d e r i n g s w h i c h h a v e t h e a p p e a r a n c e of m e r e
caprice or eccentricity h a v e been ignored.
Primary rendering. Secondary. Occasional.
dvofxla {-os) dSiKia (-os) doefieia (-r)s), KOTTOS,
fxoxOos, TTOVOS, pdraios
trXTjufieXrffjLa (-€ta, -civ)dpapr (a dyvoia
roar dvofila (-os) dvooios doefieia (-ctv), napdvopos
dfiapTta (-rjfjLa, -dveiv, doefieia dvopos, dBiKos, doefirjs
-wXos, cp-)
Don dhiKid, doefieia dvofiia TTO.pdvop.os
bw dSi/a'a dvopia Trapdrtroipa, trapavopeiv
P* dhiKia, dvopia (-ijjua) dpdprrjpa doefieia, napavopia
doefieia (-civ,-T}pa, -rjs) dSt/cta (-T)iia,-€xv), TrapaTTTcupa, rrapdvopos,
1
dpapria (-r)p a), irXavav, napafiaiveiv
dvopia
dpaprcoXos, dhiKos (-ia) napdvopos, novrjpos,
dvofxos (-id), nXrjppeXeia
doefirjs
T# t/f€v8qs (-os) dSiKOS (-ta) dvopos (-id)
fiheXvyp.a dvopia doefieia, aKaOapros-
1
nXavdv is t h e normal (and appropriate) rendering of HOT .
79
T h e f a c t s w h i c h e m e r g e a r e t h e s e : (i) T h e L X X uses
a notably poorer ethical vocabulary than t h e Hebrew,
(ii) T h e r e i s a s t r o n g t e n d e n c y t o r e d u c e a l l m a n n e r o f
e v i l b e h a v i o u r t o t h e c o n c e p t s o f d S i / a a a n d dvopuia, a n d
particularly the latter. T h i s is one more s y m p t o m of t h e
growing legalism which w e have noted in other connec
tions. T h e L X X version tended t o stereotype this
l e g a l i s t i c n o t i o n o f sin i n H e l l e n i s t i c J u d a i s m .
I n t h e N e w T e s t a m e n t t h e u s e of apo/jLos dvofiia isy
n o t a b l y restricted. 'Avofiia is f o u n d i n Matt, (four t i m e s ) ,

i n t h e P a u l i n e c o r p u s (six t i m e s ) , i n Heb. (once o r t w i c e ) ,
a n d i n i Jn. (twice i n o n e v e r s e ) . "AVOIDS is f o u n d i n
Mk. (once), i n Lk. (once), i n Acts (once), i n t h e P a u l i n e
c o r p u s (five t i m e s ) , a n d i n 2 Pet. (once). O f t h e s e , t h e
o c c u r r e n c e s i n Mk. a n d Lk. a r e c i t a t i o n s o f t h e L X X
( = ITOB), a s w e l l a s t h e o c c u r r e n c e s i n Rom. i v . 7 ( = I W B )
a n d Heb. i. 9 (where Heb. l i k e t h e L X X h a s v . l . d S i / a a
= ytrh). Of t h e Pauline passages (not being citations),
t w o are in t h e Pastorals, where a non-Pauline strain of
n e o - l e g a l i s m is r e c o g n i z e d . O f t h e r e m a i n d e r , 1 Cor. i x .
2 1 uses dvofios (thrice) i n i t s s t r i c t sense, " w i t h o u t l a w "
(not " s i n f u l " , cf. also avowals i n Rom. i i . 12) ; a n d i n
2 Thess.'ii. 3 , 7 , 8, o dvop,os, 6 avBpamos rijs dvojxias, a r e
technical terms for A n t i c h r i s t , h a r d l y of P a u l ' s o w n
coinage. I t m a y b e said t h a t P a u l himself only twice
(Rom. i v . 7 , 2 Cor. v i , 14) u s e s dvop,la i n i t s g e n e r a l L X X
sense ( = jrtsh , ] W , e t c . ) . I n Mt. w i t h i t s l e g a l i s t i c
t
s t r a i n , dvopos i s m o r e freely u s e d i n t h i s g e n e r a l sense,

in contrast t o t h e other three Gospels. I t is almost
u n k n o w n t o t h e rest of t h e N . T . , a p a r t f r o m 1 Jn. iii. 4 :
7T&S 6 7TOLCOV TTJV dfiapTiaV Kal TTJV dvopLiaV 770161. Kal r)
dpbapTia iarlv r) dvofiia. T h i s e x p l i c i t e q u a t i o n of s i n a n d
l a w l e s s n e s s i s q u i t e i n t h e spirit o f t h e L X X , a n d i s
exceptional in t h e N . T .
"AOIKOS, doLKia are m o r e freely used, b u t i n a v e r y l a r g e
proportion of their occurrences, t h e y h a v e their properly
G r e e k sense of " i n j u s t i c e " , " u n f a i r n e s s " , o r " d i s -
80
SIN
honesty o r else a r e r e q u i r e d t o p r o v i d e a n a n t i t h e s i s t o
oiKaios, SiKaiocrvvrj.
'AaeficLa, dcrefirjs, daefJeZv a r e u s e d o c c a s i o n a l l y : t e n
t i m e s in 2 Pet. a n d Jude, e i g h t t i m e s i n t h e r e s t of t h e
N . T . (not a t a l l in t h e G o s p e l s ) .
I n c o n t r a s t , dpLapria, dp,dpTr]p£L, d/xapTa>AoV> dpxLprdvtiv,
a r e u s e d o v e r 250 t i m e s ; a n d P a u l , w i t h h i s TTOVTZS
TfpLaprov Kal varepovvrai rrjs S o ^ s rod deov (Rotn. iii. 23),

h a s s u g g e s t e d a definition of sin w h i c h , w h i l e e n t i r e l y t r u e
t o t h e o r i g i n a l sense of N t t n , dpLaprdveiv, a n d to the uses
of t h e s e w o r d s in t h e H e b r e w a n d G r e e k O . T . , l e a d s t o
a p r o f o u n d a n d n o n - l e g a l i s t i c i n t e r p r e t a t i o n of t h e i d e a .
81 F
CHAPTER V
ATONEMENT
O N E of t h e l e a d i n g t e r m s in t h e c u l t - v o c a b u l a r y o f t h e O l d
T e s t a m e n t is "Hps ( E . V . u s u a l l y , " t o a t o n e " make
atonement " ) .
T h e e t y m o l o g i c a l m e a n i n g . o f n©3 is a m a t t e r of c o n t r o
v e r s y , w h i c h does not concern us here. A s t u d y of t h e
t r a n s l a t i o n s of t h e w o r d in t h e L X X w i l l t h r o w l i g h t u p o n
t h e sense in w h i c h it w a s u n d e r s t o o d b y H e l l e n i s t i c J e w s
in E g y p t d u r i n g t h e p e r i o d in w h i c h t h e t r a n s l a t i o n w a s
made.
T h e s t o c k r e n d e r i n g is IXdaKeadai, o r i^cXdcTKeadai,
w i t h t h e c o r r e s p o n d i n g s u b s t a n t i v e s IXaapos, £(jiXacr[i6s,
itjlXaais, iglXaapa. I n c l a s s i c a l G r e e k a n d in t h e Koine
IXdtTKeLrOtu, igiXdtTKeodcu, have regularly the meaning
" placate " propitiate w i t h a personal object. A s a
s e c o n d a r y m e a n i n g i&XdvKtoO ai also b e a r s t h e sense
" expiate w i t h a n i m p e r s o n a l o b j e c t ; e.g. P l a t o , Laws,
z
862c, rd drrolvois iijiXaodtv, D i t t . Syll. 1 0 4 2 , 6V 8' dv
rToXv7rpay/JLOvrjar] rd rod deov rj rrtpiepydorytat, dfiapriav
6(/>€CX€TCO Mrjvl Tvpdvvcp r)v ov per) SvvrjTCu iîXdaaaOai.
T h u s t h e w o r d s are in t h e m s e l v e s a m b i g u o u s , a n d a close
s t u d y of L X X u s a g e is n e c e s s a r y t o d e t e r m i n e w h i c h
sense p r e d o m i n a t e d in H e l l e n i s t i c J u d a i s m .
A . I t w i l l assist o u r e n q u i r y t o e x a m i n e first t h e o t h e r
t e r m s u s e d in t h e L X X t o t r a n s l a t e 150 a n d i t s d e r i v a t i v e s .
1. In Dan. i x . 24 t h e C h i g i a n d C h e s t e r - B e a t t y M S S .
(87 a n d 968), s u p p o s e d t o r e p r e s e n t t h e L X X of Daniel,
r e n d e r 7iy - 1 5 0 ^ n i x t 9 n nnrfp, T«9 dSiKLas GTvaviaai /cat
82
ATONEMENT
d 7 r a A e t ^ a i rds d S t / a ' a ? . A , r e p r e s e n t i n g here t h e (so-called)

v e r s i o n o f T h e o d o t i o n , h a s rod ofipayloai dpaprias [/cat
a 7 r a A e t ^ a t dStActa?] Kal rod eîXdoaodai dhiKias. T h e c l a u s e
w h i c h I h a v e bracketed surely represents an interpolation
from t h e L X X t e x t . Here t h e L X X translators w o u l d
s e e m t o h a v e b e e n influenced b y a n e t y m o l o g y of which
finds f a v o u r w i t h s o m e m o d e r n s , g i v i n g t h e sense " t o w a s h
away a s i n t h e B a b y l o n i a n kuppuru.
2. I n Exod. x x x . 1 0 w e h a v e t w o o c c u r r e n c e s of i g s
a n d o n e of i t s d e r i v a t i v e 0*1^3. I n t h e first c a s e ig3l
TTjinp-btf p r } 8 is r e n d e r e d , r e g u l a r l y , Kal igiXdoerat -nepl
avrov *Aapcov e m rcov K€ par cov avrov, w h i l e in t h e second
c a s e vby ISQ^ i s r e n d e r e d KaOapcel air6. T h e phrase

D^lSSn nXlSH Dip b e c o m e s i n B a7rd rov alparos rov Kada-
piopiov, i n A , diro rov alfxarog rov Kadapiopiov rcov dpapruov
rov iîXaopov, where once again w e m a y fairly suspect a

conflate r e a d i n g .
The r e n d e r i n g s KaOaplt>€iv for 15)3 a n d Kadapiopos for
••n?3 o c c u r e l s e w h e r e , t h e f o r m e r i n Exod. x x i x . 3 7 , t h e
l a t t e r i n Exod. x x i x . 3 6 . S i m i l a r l y , i n Dent, x x x i i . 4 3
teST inplX "I??] i s r e n d e r e d eKKadapieX Kvpios rr)v yr)v
rov Xaov avrov (where t h e t r a n s l a t o r s seem to have
r e a d toy W W ) . A g a i n i n Is. x l v i i . n , sb njn yby ben]
iTJW ^37n is r e n d e r e d tfgei iirl ere raXanroipia Kal ov prj
Svvrjor) KaOapd yevioOai. Here a differently vocalized

t e x t s e e m s t o b e i m p l i e d , b u t t h e sense o f " p u r i f i c a
tion " is established.
3. I n Exod. x x i x . 3 3 , 3 6 n p s i s r e n d e r e d dyid&tv, the
object being in t h e former place t h e priests, in t h e latter
the altar.
4. I n Jer. x v i i i . 2 3 ,
83
is r e n d e r e d
jxr) aO(pa>ar)s ras dowlas avra>v t
Kal ras dpuaprlas avrtov and irpoaojirov aov pbr) iâXelifrris.
'AOwovv p r o p e r l y m e a n s t o d e c l a r e o r p r o n o u n c e dO&os,
free of g u i l t (cf. SiKatovv). E l s e w h e r e in t h e L X X i t
a l w a y s r e n d e r s s o m e f o r m of t h e r o o t n p j , " t o b e c l e a n
" pure " guiltless T h u s the translators of Jeremiah
u n d e r s t o o d 1 9 3 , in t h e o n l y p l a c e in t h a t b o o k w h e r e i t
o c c u r s , t o m e a n " t o c a n c e l sin w i t h G o d as subject—
virtually = " to forgive
T o sum u p : where the L X X translators do not render
i p a a n d i t s d e r i v a t i v e s b y w o r d s of t h e IXdoKevB ai c l a s s ,
t h e y render it b y words w h i c h give the meaning " to
sanctify " p u r i f y " p e r s o n ? o r o b j e c t s of r i t u a l , o r " t o
cancel " purge a w a y " f o r g i v e " sins. W e s h o u l d
therefore e x p e c t t o find t h a t t h e y r e g a r d t h e IXdcrKcadat
class as c o n v e y i n g similar ideas.
B . W e n o w t u r n t o IXdcrKeaOac a n d w o r d s of t h e s a m e
c l a s s , a n d e x a m i n e first t h e H e b r e w w o r d s , o t h e r t h a n n p s
a n d its derivatives, w h i c h are rendered b y these Greek
words.
i . 'EgtXdaKecOai in m i d d l e , w i t h h u m a n s u b j e c t = X Q n ,
" t o un-sin " c l e a n s e f r o m defilement " expiate "
(elsewhere r e n d e r e d KadaplCeiv, d<f>ayvl^€iv, pavrl&w,
dTrorLvvveiv) ; in 2 Chron. a n d Ezek. pass. S i m i l a r l y ,
Ezek. x l i i i . 2 3 , avvreXioai rov i£t,Xacrp,6v.
S o also Ezek. x i v . 1 9 , TO af/xa rov i&Xacrfiov = n ^ ^ O E D l •
Under this head should probably be placed the two
p a s s a g e s w h e r e eîAdor/ceo-flcu, lXavp,6s represent the root
DtfrN , Hob. i. 1 1 , Am. v i i i . 1 4 . T h e t r a n s l a t i o n is m i s t a k e n ,
for = " be guilty nptptf = " guilt " ; but the trans
l a t o r s s e e m t o h a v e been influenced b y t h e close k i n s h i p
of Dttfx a n d AION.
84
ATONEMENT
2. 'IXdoKcoOai in m i d d l e , w i t h d i v i n e s u b j e c t , = rt?p ^
" t o f o r g i v e " (elsewhere r e n d e r e d afadvai, dôupelv,
KaOapi£,€W, ov pifLvrjcrKGiv, e t c . ) .
4 Kms. V . 1 8 , IXdcrerai Kvpios TCO SovXco GOV (bis).
Ps. x x i v . I I , Kal IXdorj rjj d / x a p r t a /xou.
2 Chrotl. v i . 30, /cat ai> eloaKovorj €K TOV ovpavov . . .
Kal IXdar) ( R , Idcrrj A B ; b u t Ida8ai is n o w h e r e else u s e d t o
render nbp).
S o i£tXaap,6s = nrrt?p: Ztow. (Theod.) i x . 9, T<£ Kvplcp
rjpuov oi oiKTLppiol Kal ol i£iXaop,oi ( L X X eAeos").
T h e r e is a n i l l u m i n a t i n g p a s s a g e in Sir. v . 5 - 6 :
7T€pl i£iXaofjLov ( n r r b o ) p^l d<f>ofios yivov

y
irpoa6€lvai dfiapTcav i<f> dpLaprlais '
Kal fir) eirnjs, '0 oiKTippuos avrov ITOXVS '
TO 7rXr)dos TCOV dp,apTitov p,ov i£iXdo€Tai ("TPS'?).
3. 'IXdoKeoOai in p a s s i v e , tXecos etvai o r ylyveoBat,

eviXaTeveLv, all w i t h divine subject = nbip, " t o f o r g i v e
Deut. x x i x . 20, ov pur) OeXrjor) 6 ©€os evtXaTeveiv (A,
-tvoai B) avTtp.
4 Kms. x x i v . 4, OVK r)6eX-qaev Kvpios IXaoOrjvai.
Am. v i i . 2, Kvpi€ IXecos yevov.
S o s e v e r a l t i m e s in 3 Kms., 2 Chron., Jer.
I h a v e h e r e s e p a r a t e d IXaodfjvac f r o m IXdoaodai, b u t I
s h a l l r a i s e t h e q u e s t i o n l a t e r w h e t h e r in f a c t IXaadrjvat w a s
n o t felt a s a m i d d l e r a t h e r t h a n a t r u e p a s s i v e , a s i n d e e d
t h e e q u i v a l e n c e w i t h tXecos etvai w o u l d s u g g e s t .
4. "IXeojs ylyvcarOai, eviXaros yiyvear9ai, w i t h divine
subject: = (!?) xty.
Num. x i v . 1 9 , d ^ c s 1
T7}*> dpuapTtav TCO Xaco TOVTCO Kara TO
jxeya eXeos G O V Kaddrrtp IXctos avrois iyivov drr* AlyvrrTov etos
rod vvv = n n x i w TJOn ^ p ? njn 0 ^ 3 ]ix£ xrrfc?
85
Ps. x c v i i i . ( x c i x . ) 8, d ©eos cviXaros iyivov airois =

nr)b rnvt sip* bx.
K
Sir. x v i . 7» °v i£iXdoaro rrepl rwv dpyalmv yiydvrwv =
DIP •giDjfc KEN x ! ? .
A c c o r d i n g to B . D . B . tfrf ^6., x j p : (scil. fiy) = " t o r e m o v e

(iniquity) cum. dot. comm., is u s e d in E , w h e r e D P u s e
n^p a n d J b o t h ; a n d a l s o in e a r l y p r o p h e t s , Sam., Job,
a n d earlier a n d l a t e s t Psalms. T h u s t h e m e a n i n g i s
simply " t o forgive a n d this use m a y be regarded a s
a v a r i a n t of 3.
5. 'IXdoKecrdai in p a s s i v e , IXews yiyveodai, w i t h d i v i n e
s u b j e c t = o n ? (niphal = " h a v e c o m p a s s i o n " ) , D r n (piel
= " have compassion " ) .
Exod. x x x i i . 1 4 , /cat IXdoOrj Kvpios — mm DHyH .
Exod. x x x i i . 1 2 , tAea)? yci>ou cVi rfj /ca/cta TOI; A a o u crou =
Is. l i v . 1 0 , Kvpios iXecos 001 ( x A : IXecos 001 Kvpia B ) =

mm -^no.
6. 'EgiXdoKeodai in middle, with human subject a n d
G o d a s o b j e c t = nbn, " t o a p p e a s e " pacify " pro
pitiate
Zech. v i i . 2 , /cat iârricrreiXev els Bai9r)X Eapaodp /cat
'Apfiecreep 6 fiaoiXevs Kal ol dvopes avrov i£iXdoaodai rov
Kvpiov.
Zech. v i i i . 2 2 , /cat rjôvoiv Xaol 7T0XX0I Kal edvrj noXXa
eK^rjrrjarai TO rrpoowTrov Kvpiov IlavroKparopos iv 'Iepov-
aaXrjpi Kal itjiXdaavdai TO rrpovumov Kvpiov.
Mai. i. 9 , /cat vvv c£tAacr/cccr0c ro 7Tpoow7Tov rov Qeov Kal
Serjdrjre avrov . . . c t Xrjpiifjopiai i£ vpuov rrpooama vpuvv ;
Xeyei Kvpios IlavTOKpdrwp.
I n t h e s e t h r e e p a s s a g e s , t h e n , w e m e e t for t h e first t i m e
w i t h unmistakable e x a m p l e s of t h e ordinary classical
a n d H e l l e n i s t i c sense o f igiXdoKeodai = " t o p r o p i t i a t e " .
I n a l l o t h e r c a s e s w h e r e n^n o c c u r s i n t h e H e b r e w t h e
86
ATONEMENT
translators h a v e avoided the rendering cîAdWeatfcu : the

u s u a l r e n d e r i n g is Seladat (ten t i m e s ) ; e l s e w h e r e w e find
tflrelv, €K^7jT€Lv t Xiraveveiv (once e a c h ) , also 0€pa7r€V€Lv b u t f
not w i t h the D e i t y as object. W e m a y therefore a s k

w h e t h e r t h e r e is n o t s o m e t h i n g e x c e p t i o n a l a b o u t t h e u s a g e
in t h e s e t h r e e p a s s a g e s w h i c h a c c o u n t s for t h e c h o i c e o f a
rendering otherwise avoided. I n t h e first a n d t h i r d of
t h e p a s s a g e s t h e r e is a d i s t i n c t t o n e o f c o n t e m p t : it is
useless t o t h i n k of " p l a c a t i n g " J e h o v a h ! I n Zech. v i i .
2 - 1 4 w e h a v e a r e p e t i t i o n of t h e o l d p r o p h e t i c d e c l a r a t i o n
— n o t sacrifice o r f a s t i n g , b u t j u s t i c e a n d m e r c y a r e
J e h o v a h ' s d e m a n d s . T h e b u r d e n of Mai. i. 9 sqq. is " I
h a v e n o p l e a s u r e in y o u , s a i t h J e h o v a h Z e b a o t h , n e i t h e r
w i l l I a c c e p t a n offering a t y o u r h a n d T h u s it s e e m s
c l e a r t h a t t h e t r a n s l a t o r s h a v e d e l i b e r a t e l y u s e d egiXdoKeoOai
w i t h a n o t e of c o n t e m p t for i t s s t a n d a r d m e a n i n g in p a g a n
u s a g e , a s u n w o r t h y of t h e G o d of Israel. I n Zech. v i i i . 22
t h e c a s e is n o t so c l e a r ; b u t i t is n o t e w o r t h y t h a t h e r e ,
n o t I s r a e l , b u t p a g a n p e o p l e s are r e p r e s e n t e d a s c o m i n g
t o " p r o p i t i a t e " J e h o v a h , a n d t h i s m a y h a v e influenced
t h e t r a n s l a t o r s in a l l o w i n g t h e o r d i n a r y p a g a n sense of
igiAdvKeaOai t o a p p e a r . T h e use is i n a n y c a s e c l e a r l y
exceptional.
7. 'Egi\d<jK€<jdai in m i d d l e , w i t h h u m a n s u b j e c t = b ^ B ,
" to intercede " , " p r a y " .
Ps. c v . 30, Kal ecrrrj &iv€€S Kal ££iXdararo, Kal iKOTraoev r)
Op averts.
T h e v e r b b^B, VgWij , w h i c h is e x t r e m e l y c o m m o n in t h e
Old T e s t a m e n t , is a l w a y s r e n d e r e d e l s e w h e r e b y cvxâdat,
7rpotT€vx€(r9ai. I t is difficult t o see w h y t h e t r a n s l a t o r s ,
who habitually, and v e r y frequently, render b ^ B b y w o r d s
11
meaning to p r a y here a n d h e r e a l o n e s u b s t i t u t e c f i -
XdoKecrOaL. T h e P s a l m refers t o a n i n c i d e n t d e s c r i b e d in
Num. x x v . ; see e s p e c i a l l y x x v . 1 1 , <Piv€€s vlds 'EXea&p
y
vlov Aapwv rov iepews Kardiravcre rov Ovpov pov drrd vlcov
'IoparjX. T h i s result Phineas h a d produced b y killing t w o
87
offenders a g a i n s t J e h o v a h . T h u s t h e s t o r y is o n e o f
" p r o p i t i a t i o n " i n t h e c r u d e s t sense. I t m a y b e t h a t t h e
t r a n s l a t o r of t h e P s a l m h a d t h i s p a s s a g e in m i n d , a n d t h a t
he m e a n s us t o u n d e r s t a n d " P h i n e a s s t o o d u p a n d p l a c a t e d
(the L o r d ) B u t it would b e a curiosity of translation
if a sense o f e f i A d W e c r f l a i , w h i c h i s e l s e w h e r e c a r e f u l l y
a v o i d e d (SeToOai o r s o m e s u c h colourless w o r d b e i n g u s e d
instead where t h e Hebrew suggested " propitiate " ) , were
g r a t u i t o u s l y i n t r o d u c e d i n t h i s single p a s s a g e , w h e r e t h e r e
is n o t h i n g in t h e H e b r e w t o s u g g e s t i t . I t is t o b e o b s e r v e d
t h a t n o o b j e c t is e x p r e s s e d , a n d w h e r e iîXdaKeadat is u s e d
absolutely elsewhere t h e m e a n i n g is i n v a r i a b l y " t o per
f o r m a n a c t o f e x p i a t i o n , o r purification " (see C . 2 infra).
T h e o n l y r e m a i n i n g o c c u r r e n c e o f iîXduKeadai w h e r e i t
d o e s n o t represent 15© i s 1 Kms. v i . 3, w h e r e i t s e e m s t o
correspond t o n t o . Either t h e translators are para
p h r a s i n g r a t h e r t h a n t r a n s l a t i n g , o r t h e y h a d a different
t e x t . I n either case t h e passage gives no help towards
determining t h e meaning of the word.
T o s u m u p : w h e r e w o r d s of t h e lAdoKtaOcu class d o n o t
r e n d e r Tg3 a n d i t s d e r i v a t i v e s , e v e r y w h e r e , e x c e p t i n t h e
four c a s e s l a s t c o n s i d e r e d , t h e y r e n d e r w o r d s w h i c h fall
i n t o one o r o t h e r o f t w o classes : (i) w i t h h u m a n s u b j e c t ,
" t o c l e a n s e f r o m s i n o r defilement " t o expiate " ;
(ii) w i t h d i v i n e s u b j e c t , " t o b e g r a c i o u s " to have
mercy " t o forgive I t is n o t e w o r t h y t h a t i n r e n d e r
i n g w o r d s o f t h e s e c o n d class t h e p a s s i v e a n d m i d d l e a r e
used interchangeably. I t looks as t h o u g h there h a d been
a development towards this use of t h e w o r d along t w o
lines : (a) t h e u s u a l p a g a n u s e o f IXdaKeaOtu g i v e s i t t h e
meaning " t o propitiate " m a k e propitious " ; hence
the passive means " t o be propitiated " , " t o become
propitious a n d so of the Deity, " t o be gracious " ;
(b) t h e less c o m m o n p a g a n use of i&AduKtadai (as i n P l a t o ,
Laws, 862c, a n d t h e M e n T y r a n n u s inscription) g i v e s i t t h e
meaning " t o cancel sin " to expiate with a human
88
ATONEMENT
s u b j e c t . W h e r e t h e s u b j e c t is d i v i n e , as i n m a n y p a s s a g e s
of t h e L X X , t h o u g h a p p a r e n t l y i n n o p a g a n w r i t e r , t h e
a c t o f c a n c e l l i n g s i n is a n a c t o f f o r g i v e n e s s , a n d s o
IXdaKcaOat a n d e&XdoKeod at a c q u i r e t h e m e a n i n g " t o
forgive which is substantially identical with that of the
passive, " t o be gracious towards T h i s seems t o b e an
entirely new usage, w i t h no pagan parallels. T h e develop
m e n t o f m e a n i n g lies i n t h e r e a l m o f religious e x p e r i e n c e
and theology, not in the realm of philology.
C. T o t u r n n o w t o t h e v e r y n u m e r o u s i n s t a n c e s w h e r e
w o r d s o f t h e IXdoKeoOai c l a s s a r e u s e d t o t r a n s l a t e "IE©
and its derivatives :
I . 'IXdoKeoOai, iîXdoKeoB ai, in m i d d l e , w i t h d i r e c t
object = " t o cleanse " purge " sanctify " cancel
sin e t c . (cf. KadaplCeiv, dyid£eiv, dda>ovv, duaXeiêiv, A .
supra). T h i s i s p r e c i s e l y t h e u s a g e o f t h e M e n T y r a n n u s
inscription.
Lev. x v i . 1 6 , eîXdoerai rd dyiov.
Lev. x v i . 3 3 , rd dvoiaorr]piov eft Adorer at.
Ezek. x l v . 20, igiXdoeode rov OIKOV.
Et simm. passim in Lev. a n d Ezek.
Dan. (Theod.) i x . 2 4 , rov i£cXdoaodai dSt/ctas ( L X X
diraXel^sai, V . A . supra).
Sir. iii. 30, eXerjpLoovvr] e£iXdoerai dp,aprtas.
S i m i l a r l y i n t h e p a s s i v e (as i n t h e p a s s a g e from P l a t o ' s
Laws),
Num. x x x v . 3 3 , OVK iijiXaadrjaerai 7) yrj aTrd rov alp.aros.
Deut. x x i . 8, i&Xaodrjoerai avrois r d a f / x a .
I Kms. iii. 1 4 , el itjiXaodrjoercu dSt/cta OIKOV 'HXet.
In all t h e a b o v e cases t h e expressed o r implied subject
is h u m a n . I n o n e c a s e t h e s u b j e c t is G o d :
Ps. l x i v . 4 , rd$ doefielas r)fjLOJV ov IXdorj.
T h i s is t h e r e a d i n g o f N B ; A is m i s s i n g here, b u t T , w h i c h
u s u a l l y a g r e e s c l o s e l y w i t h A , h a s t h e d a t i v e rats dcrcjStW,
C A
and K s i m i l a r l y r a t s doepetais. I f t h e hB r e a d i n g i s
a c c e p t e d , t h e n w e h a v e a n e x a c t p a r a l l e l t o e&XdoKeoB'at =
89
n ^ O ( B . 2 supra), a n d t h e m e a n i n g is s i m p l y " T h o u w i l t
forgive bur iniquities If t h e d a t i v e is r e a d , t h i s e x a m p l e
w i l l c o m e u n d e r 3 infra.
U n d e r the present h e a d c o m e t h e uses of e&Xaafios,
e&Aatns for unf&, r H E p , in t h e sense of " e x p i a t i o n
Exod. x x x . 10 ( A ) , Lev. xxiii. 2 7 - 8 , Num. xxix. 1 1 ,
1 Chron. x x v i i i . 1 1 . H e r e a l s o IXaaTrjpiov = rrp$ passim,
o n w h i c h see D e i s s m a n n , Bible Studies, 1 2 4 sq.
2. 7AdcrK€C70cu, igiXdcrKeodaL, in m i d d l e w i t h p r e p o s i
t i o n a l p h r a s e s (dirt, nepi, vndp), w i t h h u m a n s u b j e c t . This
is t h e m o s t f r e q u e n t use.
Exod. X X X . 1 5 , 1 6 , d^cXdaaaOai irepl rcov t/tvxtov vp,d>v.
Exod. x x x i i . 30, Iva d£i\dcriop,ai Trepl rrjs dfAapTias VfJLtov.
Ezek. x l v . 1 7 , TOV dîXdaacrdaL vnep TOV OLKOV 'IoparjX.
Et simm. passim, chiefly in Ezek. a n d P e n t a t e u c h .
T h i s d o e s n o t a p p e a r t o differ e s s e n t i a l l y f r o m t h e u s e s
u n d e r C . 1, t h e v a r i a t i o n in c o n s t r u c t i o n f o l l o w i n g ( t h o u g h
n o t q u i t e r e g u l a r l y ) t h e v a r y i n g H e b r e w c o n s t r u c t i o n of
n??3 w i t h a c c u s a t i v e o r w i t h b?, 1 ^ 5 . T h e m e a n i n g is
identical, " to make expiation f o r " to expiate or
cleanse
3. 'IXdaKeadai, d&XdoKta6ai in m i d d l e w i t h d a t i v e , a n d
•with d i v i n e s u b j e c t .
Ps. l x x v i i . (lxxviii.) 38 :
avros 8d dcmv OLKTLppLOJV

Kal IXdaerat rats dpLaprlats avrtov,
Kal OV 8La<f>0€p€L.
= rmfc xb] fiy iss9\ D i m tfirn
Ezek. x v i . 63, dv rep d^LXdoK€oOal p,d VOL Kara Trdvra Sera

diroLTjo-as, Xdyet KV LOS
P = m.T> b$) TVXDV ^ T B S *
(here t h e v e r b m i g h t also b e p a s s i v e ) .
T h e m e a n i n g is n o t different from t h a t of iXdoKcadaL,
w i t h d i v i n e s u b j e c t a n d a c c u s a t i v e of d i r e c t o b j e c t . The
v e r b in t h e H e b r e w of Ps. l x x v i i . 38 t a k e s t h e a c c u s a t i v e .
90
ATONEMENT
The m e a n i n g is s c a r c e l y t o b e d i s t i n g u i s h e d from " to

forgive
4. ' IXdoK€o9 ai, i£iXdoK€o9 ai, in p a s s i v e , IXecos yiyveo9 ai,
with divine subject.
Ps. I x x v i i i . (Ixxix.) 9 :
Kvpie pvaai r)pias,
Kal lXdo9r)Ti rats dpuapriais r)p,tov
2 Chron. x x x . 1 8 - 1 9 , Kvpios dya96s i£iXdo9u) vrrep rrdarjs

Kapoias /car€v9vvovarjs €K^r]rr]aovarjs Kvpiov rov ©€ov rcov
rrarepajv avrtov.
Deut. x x i . 8, iXetos yzvov rep Xato aov — Tp$3?b 1 g 3 .
P e r h a p s a l s o Ezek. x v i . 63, see C . 3 supra.
I h a v e c l a s s e d t h e s e a s p a s s i v e s b e c a u s e of t h e g r a m
m a t i c a l f o r m , b u t t h e y d o n o t o t h e r w i s e differ from t h e
m i d d l e uses u n d e r C . 1, 3. H o w c l o s e l y s i m i l a r t h e uses
a r e m a y b e seen from a c o m p a r i s o n of t h r e e p a s s a g e s
already cited :
Ps. l x i v . ( l x v . ) 4 :
XB ras daeBeias wutov ai) IXdari 1
J
u C a T - > o> < - , < w f = D : H » n nn* ^ r c r e .
T
X l rais aoepeiais rj/juov av lAaarj} • •
P s . l x x v i i . (Ixxviii.) 38, /cat IXdoerai rals dpuapriais
avrtov = ]iy •
P s . I x x v i i i . ( I x x i x . ) 9, /cat lXda9rjri rals dpiapriais rjpitov —
T h e difference b e t w e e n m i d d l e a n d p a s s i v e in t h e G r e e k
d o e s n o t r e p r e s e n t a n y difference in t h e H e b r e w t r a n s
l a t e d ; it is n o t a c c o m p a n i e d b y a n y difference in c o n
s t r u c t i o n ; n o r d o e s it c o n v e y a n y difference of m e a n i n g .
A g a i n , t h e r e is n o g r a m m a t i c a l difference b e t w e e n t h e
r
m i d d l e w i t h a d i v i n e s u b j e c t a n d t h e m i d d l e w ith a h u m a n
s u b j e c t , or b e t w e e n t h e H e b r e w e x p r e s s i o n s r e p r e s e n t e d
b y t h e s e uses. T h u s t h e s u r v i v a l of t h e p a s s i v e w h e r e
9*
G o d is t h e s u b j e c t c a n n o t b e h e l d t o i n d i c a t e t h a t t h e
sense of " p r o p i t i a t i o n " w a s still a l i v e in s u c h e x p r e s s i o n s .
T o all a p p e a r a n c e t h e aorist IXaodrjvai w a s felt a s a m i d d l e
—not " to be propitiated b u t " t o be propitious or
gracious towards a n d s o " t o f o r g i v e " (cf. m y o b s e r
v a t i o n s in s u m m i n g u p u n d e r B . ) .
y
5. Egi\dcrK€crOai in m i d d l e , w i t h a c c u s a t i v e o f direct
object, a n d with human subject = " to appease
" p l a c a t e " (cf. i&XdoKeodai as rendering of r & n , B . 6
supra).
Gen. x x x i i . 20, igiXdoopuai TO TrpoauMiov avrov iv TOZS
SiOpOLS.
Prov. x v i . 1 4 , Qvpios jSacriAcW dyyeXos Oavdrov,
avrjp be aocpos egcAaoerai avrov.
I c a n find n o o t h e r e x a m p l e . I t is n o t e w o r t h y t h a t n o
i n s t a n c e of t h i s class o c c u r s w h e r e t h e o b j e c t is t h e D e i t y .
T h i s u s e therefore d o e s n o t s t r i c t l y b e l o n g t o o u r p r e s e n t
s u b j e c t , since i&XdoKeodai is n o t here a religious t e r m .
6. 'E£iXaop,a t w i c e = ^83 .
€L
I Kms. x i i . 3, e/c x P°s TLVOS etXrjcfra i£tXaop,a.
Ps. x l v i i i . 8, ov 8o)0€L rep deep i£iXaop,a avrov.
193 , u s u a l l y r e n d e r e d Xvrpov, avraXXaypua, dvr air ohop,a is t
n o t p r o p e r l y a religious t e r m a t all. I t m e a n s " e q u i v a l e n t

" compensation ", and then especially " the equivalent of
a life " ransom T h u s in 1 Kms. x i i . 3 t h e s p e a k e r is
S a m u e l . T h a t G o d is t h e r e c i p i e n t of t h e 193 i n c e r t a i n
cases is a c c i d e n t a l , s o far a s t h e m e a n i n g of t h e w o r d itself
is c o n c e r n e d ; t h a t is t o s a y , t h e w o r d d o e s n o t , b e c a u s e
G o d is t h e r e c i p i e n t , a c q u i r e t h e sense of " p r o p i t i a t i o n
T h e e x a c t r e l a t i o n of 193 t o t h e v e r b 193 is s o m e w h a t
o b s c u r e ; b u t i n a n y c a s e t h e n e w L i d d e l l a n d S c o t t is
w r o n g in g i v i n g t h e L X X m e a n i n g of iglXaapia a s
" p r o p i t i a t o r y offering 193 is n e v e r a p r o p i t i a t o r y
92
ATONEMENT
offering, n o r is t h e r e a n y g r o u n d f o r s u p p o s i n g t h a t t h e
L X X so understood it.
T o s u m u p : t h e g e n e r a l u s a g e of w o r d s o f t h e IXdoKeudai
class t o r e n d e r n £ 3 a n d i t s d e r i v a t i v e s c o r r e s p o n d s w i t h t h e
c o n c l u s i o n s w e h a v e d r a w n from t h e i r u s e t o r e n d e r o t h e r
H e b r e w w o r d s , a n d from t h e s y n o n y m s u s e d e l s e w h e r e t o
render the same Hebrew words, v i z . that t h e L X X trans
l a t o r s d i d n o t r e g a r d 1 ^ 3 ( w h e n u s e d a s a religious t e r m )
a s c o n v e y i n g t h e sense of p r o p i t i a t i n g t h e D e i t y , b u t t h e
sense of p e r f o r m i n g a n a c t w h e r e b y g u i l t o r defilement is
r e m o v e d , a n d a c c o r d i n g l y r e n d e r e d it b y IXdaKeodai in t h i s
sense. T h e r e is n o e x c e p t i o n f a l l i n g u n d e r C .
T h u s o u r t h r e e lines o f e n q u i r y l e a d t o a c o m m o n c o n
c l u s i o n . T h e r e a r e o n l y four p a s s a g e s in t h e L X X w h i c h
c o u l d b e m a d e t o s u p p o r t a different c o n c l u s i o n . T h r e e
of t h e s e (see B . 6) w e h a v e seen t o b e d e f i n i t e l y e x c e p t i o n a l ,
and t o indicate that while the translators were aware of
t h e m e a n i n g o f IXdoKtoOai = " t o p r o p i t i a t e t h e D e i t y
t h e y r e g a r d e d i t a s i n a p p r o p r i a t e t o t h e religion of I s r a e l .
I n t h e f o u r t h p a s s a g e , Ps. c v . 30 (see B . 7 ) , I s h o u l d b e
i n c l i n e d , in v i e w o f t h e w e i g h t o f t h e e v i d e n c e , t o t a k e
^ iîXdaaro in i t s u s u a l sense o f " m a d e a n a c t of e x p i a t i o n
I F o r t h e rest, w e h a v e a t t h e m o s t f a i n t e c h o e s o r r e m i n -
; iscenccs of a dead meaning. T h u s Hellenistic Judaism, as
j represented b y t h e L X X , does not regard the cultus as a
j means of pacifying t h e displeasure of t h e D e i t y , b u t as a
m e a n s of delivering m a n from sin, a n d it looks in the last
jresort t o G o d h i m s e l f t o p e r f o r m t h a t d e l i v e r a n c e , t h u s
e v o l v i n g a m e a n i n g of lXdcrK€<j$ai s t r a n g e t o n o n - b i b l i c a l
Greek.
Finally, w e m a y a p p l y the results gained to the inter

p r e t a t i o n of c e r t a i n p a s s a g e s in t h e N e w T e s t a m e n t .
c
I . Lk. x v i i i . 1 3 , O ©eds iXdcrOrjTL jxoi rep dfiaprcoXco.
T h i s f o l l o w s c l o s e l y t h e m o d e l of B . 3, 5, C . 4 , w h e r e , a s
w e h a v e seen, t h e p a s s i v e m e a n i n g h a s e v a p o r a t e d . T h e
93
m e a n i n g is n o t " b e p r o p i t i a t e d but " be merciful to

me or " forgive me
2. Heb. ii. 1 7 , els TO IXdoKead ai TOLS dfiaprCas TOV Xaov.
T h i s is v i r t u a l l y a q u o t a t i o n o f O l d T e s t a m e n t u s a g e s
f a l l i n g u n d e r C . 1. C h r i s t is r e p r e s e n t e d as p e r f o r m i n g a n
a c t w h e r e b y m e n are d e l i v e r e d from t h e g u i l t of t h e i r s i n ,
n o t w h e r e b y G o d is p r o p i t i a t e d .
Heb. v i i i . 1 2 , o n IXetos eo-o/xat r a t s ' d8u<iais avrtov.
T h i s is a q u o t a t i o n f r o m Jer. x x x v i i i . 3 4 ( x x x i . 33)
( • f & £ n b p N ""?), f a l l i n g u n d e r B . 3.
€ ov €tv
Heb. i x . 5; x P P 86^r)s KaraaKidôvTa TO IXaoTrjptov.
T h i s is t h e f a m i l i a r L X X r e n d e r i n g of JYjfeS = t h e lid of
t h e a r k , r e g a r d e d a s a s s o c i a t e d w i t h t h e a c t of e x p i a t i o n
(see u n d e r C . 1 ) .
H
^ 3. Rom. iii. 25, bp Trpoedero 6 ( )eo<? iXao-rrfpiop.
H e r e it is u n n e c e s s a r y for o u r p r e s e n t p u r p o s e t o d e c i d e
w h e t h e r IXdoTqpiov is a n a d j e c t i v e in t h e a c c u s a t i v e
singular masculine or a neuter substantive. In a n y case
t h e m e a n i n g c o n v e y e d (in a c c o r d a n c e w i t h L X X u s a g e ,
w h i c h is c o n s t a n t l y d e t e r m i n a t i v e for P a u l ) , is t h a t of
e x p i a t i o n , n o t t h a t of p r o p i t i a t i o n . Most translators and
c o m m e n t a t o r s are w r o n g .
4. I John ii. 2, avros IXaupos loriv irepi rcov dfiapTLtov
rjfitov.
i v . 1 0 , dirioTeiXev rov vlov avrov IXaopov Trepl TLOV dpLapritov
rjjAtov.
H e r e w e h a v e less confidence in a p p e a l i n g t o L X X u s a g e
t h a n in t h e case of P a u l a n d H e b r e w s , for t h e J o h a n n i n e
E p i s t l e s are p r o b a b l y less influenced b y t h e L X X t h a n
a n y other N e w T e s t a m e n t writings, nor does their lan
g u a g e (unlike t h a t of t h e F o u r t h G o s p e l ) b e t r a y a n y
s u b s t a n t i a l s i g n s of S e m i t i s m . T h u s w e s h o u l d n o t b e
s u r p r i s e d t o find t h a t t h e w r i t e r f o l l o w e d t h e p r e v a i l i n g
n o n - b i b l i c a l u s a g e of IXdoKeoOai, a n d used IXaopos in t h e
sense of " a p r o p i t i a t o r y offering T h i s v i e w m i g h t find
s o m e s u p p o r t in t h e c o n t e x t of ii. 2 , w h e r e J e s u s C h r i s t is
94
ATONEMENT
n o t o n l y IXaapios b u t a l s o TTapaKXrjTos TTpos TOV IJaripa.

B u t t h e e x p r e s s i o n lXacrp,os irepl ap,apruov d o e s c e r t a i n l y
s u g g e s t t h a t h e r e a t l e a s t t h e L X X lies b e h i n d , nxipn is
v a r i o u s l y r e n d e r e d IXacrfios a n d TO nepl dpLaprlas (cf. B . i ) .
T h e J o h a n n i n e e x p r e s s i o n l o o k s l i k e a c o m b i n a t i o n of
these alternative translations. Cf. also i. 7 , TO af/xa
'Irjaov TOV vlov avTOv KaOapl^ti r)p,as and 7Taarjs d/xapTtas".
W e m a y t h e r e f o r e w i t h s o m e confidence r e g a r d IXaopuos
h e r e a s b a s e d o n t h e sense of iAdWecr0cu = KaOapi^tv
(see A . 2, B . 1 ) . C h r i s t is a " sin-offering a divinely
s u p p l i e d m e a n s of c a n c e l l i n g g u i l t a n d p u r i f y i n g t h e
sinner. T h e J o h a n n i n e u s a g e t h u s falls i n t o line w i t h
b i b l i c a l u s a g e in g e n e r a l . The common rendering
" p r o p i t i a t i o n " is i l l e g i t i m a t e here as e l s e w h e r e .
95
PART II
HELLENISTIC JUDAISM AND THE

HERMETICA
G
CHAPTER VI
THE COSMOGONY OF POIMANDRES
T H E first t r a c t a t e o f t h e H e r m e t i c C o r p u s i s e n t i t l e d
1
Poimandres, f r o m t h e n a m e of t h e G o d w h o s e r e v e l a t i o n
it p u r p o r t s t o c o n v e y . I t tells h o w t h e G o d r e v e a l e d t o
His prophet in ecstasy t h e divine origin of t h e universe
and of m a n , a n d commissioned h i m t o preach t h e w a y of
salvation t o m a n k i n d in general. I t m a k e s use of various
forms o f religious a p p e a l f a m i l i a r t o u s from t h e l i t e r a t u r e
of J u d a i s m a n d C h r i s t i a n i t y — t h e i n s p i r e d m y t h o f t h e
beginnings of things, t h e doctrine of immortality, t h e
divine promises a n d threats of judgment, eschatology, a n d
the call t o repentance, concluding w i t h a h y m n of praise
and aspiration. I t s a c t u a l t e a c h i n g i s of a t y p e c o m m o n
t o m o s t o f t h e Hermetica, b u t t h i s t e a c h i n g i s p r e s e n t e d
in a m o r e i m a g i n a t i v e w a y t h a n i s u s u a l , w i t h m o r e a p p e a l
to t h e emotions, a n d i t s address t o all w h o will hear
c o n t r a s t s w i t h t h e e s o t e r i c i s m o f s o m e of t h e o t h e r
Hermetic writings. There is n o indication in t h e tractate
itself t h a t t h e p r o p h e t i s c o n c e i v e d t o b e H e r m e s , b u t
Corp. X I I I . g i v e s e v i d e n c e t h a t before t h e f o r m a t i o n o f
t h e C o r p u s h e w a s identified w i t h H e r m e s , a n d t h e
tractate w a s accepted as Hermetic scripture.
1
For the meaning of the term see Scott on Corp. I. 2. In spite of
its form it probably has nothing to do with Troi/xcuVeiv. The writer
himself explains it as o vovs rrjs av$€vrias, " The Mind (or Reason)
of the Sovereignty". With this clue, it seems best to accept F. LI.
Griffith's suggestion that it represents the Coptic n-€i^v-p7\, " the
knowledge of the Sun-God ". We may compare the Mandaean Manda
d'Hayye (" Knowledge of Life ") used as a divine name.
99
T h e t r a c t a t e c o n t a i n s a n a c c o u n t of t h e c r e a t i o n of t h e
w o r l d a n d t h e o r i g i n of m a n , w h o s e J e w i s h affinities h a v e
l o n g b e e n r e c o g n i z e d . T w o of t h e f o u r t e e n t h - c e n t u r y
M S S . of t h e C o r p u s c o n t a i n a s c h o l i o n , a t t r i b u t e d i n o n e
of t h e m t o M i c h a e l P s e l l u s , t h e r e v i v e r of P l a t o n i c s t u d i e s
in t h e t e n t h c e n t u r y , w h i c h b e g i n s as follows : " T h i s
w i z a r d {yorjs) s e e m s t o h a v e b e e n t h o r o u g h l y c o n v e r s a n t
w i t h H o l y S c r i p t u r e . H e m a k e s it his s t a r t i n g - p o i n t in
u n d e r t a k i n g h i s a c c o u n t of c r e a t i o n , n o t h e s i t a t i n g e v e n
t o t r a n s c r i b e o n o c c a s i o n t h e a c t u a l p h r a s e s of M o s e s . "
T h e a l l e g a t i o n of a b i b l i c a l s o u r c e for t h e m o r e a c c e p t a b l e
e l e m e n t s in p a g a n p h i l o s o p h y w a s a c o m m o n p l a c e of
a n c i e n t a p o l o g e t i c . B u t i n t h i s c a s e t h e j u d g m e n t of
P s e l l u s h a s c o m m a n d e d t h e a s s e n t of m o d e r n c r i t i c a l
s t u d e n t s of t h e t e x t s . S c o t t , in h i s e d i t i o n of t h e Hermetica,
s h o w s , w i t h c o p i o u s i l l u s t r a t i o n s in his n o t e s , t h a t t h e
u s e of b i b l i c a l m a t e r i a l here is c e r t a i n , o n g r o u n d s w h i c h
m a y be summarized as follows :
(i) W h i l e t h e c o s m o g o n y of Poimandres is s u b s t a n t i a l l y
a c o m b i n a t i o n of P l a t o n i c a n d S t o i c d o c t r i n e s of a t y p e
f a m i l i a r i n t h e Hermetica, it is p r e s e n t e d t h r o u g h t h e
m e d i u m of a m y t h o b v i o u s l y s i m i l a r t o t h e c r e a t i o n - m y t h
of Genesis.
(ii) W h i l e s u c h a g e n e r a l r e s e m b l a n c e m i g h t b e a c c o u n t e d
for b y t h e use of o t h e r m y t h s , B a b y l o n i a n , I r a n i a n , o r
E g y p t i a n , s u c h ' a s m i g h t also h a v e influenced t h e b i b l i c a l
w r i t e r , t h e r e are m o r e specific a g r e e m e n t s : in p a r t i c u l a r ,
(a) t h e o r d e r a n d a r r a n g e m e n t of t h e m y t h i c a l e v e n t s
are s i m i l a r ; (b) d o w n t o t h e c r e a t i o n of m a n t h e r e is
l i t t l e of t h e b i b l i c a l n a r r a t i v e w h i c h does n o t r e a p p e a r
i n o n e f o r m o r a n o t h e r i n Poimandres, w h i l e c h a r a c t e r i s t i c
f e a t u r e s of o t h e r k i n d r e d m y t h s are a b s e n t , s u c h a s t h e
conflict w i t h t h e p r i m e v a l m o n s t e r a n d t h e c o s m i c e g g ;
(c) Genesis a n d Poimandres a g r e e i n a t t r i b u t i n g c e r t a i n
phenomena t o direct creative acts, and others to the
a c t i v i t y of t h e c r e a t e d u n i v e r s e itself u n d e r a d i v i n e
impulse.
ioo
(iii) T h e r e a r e , a s t h e s c h o l i a s t o b s e r v e d , c e r t a i n r e
s e m b l a n c e s of l a n g u a g e w h i c h s e e m t o g o b e y o n d t h e
n e c e s s a r y r e s e m b l a n c e s of l a n g u a g e d e a l i n g w i t h t h e s a m e
subject-matter, and suggest a literary relation between
t h e t w o w r i t i n g s . I t w i l l b e useful t o t a b u l a t e t h e m o s t
o b v i o u s of t h e s e r e s e m b l a n c e s a t o n c e :
Poim. L X X , Gen. i.-ii.

TOV €1TL<f>€p6fl€VOV ITVCVpLOVTLKOV X6yOV irvevpa Beov itre<f>epero
ISovaa rov KaXov Koapov Ihev 6 deos on KaXov (icaAa) septies.
Sia/ccx^picrrai air* dXXr]X<xiV hiexoipiaev 6 Beds . . . (the v e r b
5 times)
17 yrj i£rjveyKev i£r)V€yK€v r) yr)
£a>a rerpdnoha i pit era Br)pi a ay pi a rerpdiroha Kal eprrerd Kal drjpta
Kal r)p.€pa rrjs yrjs
(avBpojrcos) rr)v rov rrarpos eiKOva inoirjoev 6 Beds avBpojirov Kar'
etKOva Beov
v
6 avOpoarros . . . iyevero els *ltvXV iyevero 6 avBpcoiros els ^^X^l £<*>oav
v
Kal vovv
6 Beos c?7T€v dyloi Xoytp Av(dveoBe iv 7]vX6yr)oev 6 Beos avrd Xeywv,
avtjrjoei Kal TrXrjdvveade iv irXrjOei Av£dveoBe Kal rrXrjBvveoBe
iirXr)6vv6r) Kara yevos Kara yevos (septies, also Kara yivrj)
T h e a c c o u n t of c r e a t i o n i n Poimandres m a y b e s u m
marized as follows :
T h e seer, b e i n g i n e c s t a s y , r e c e i v e s a r e v e l a t i o n of t h e
G o d Poimandres, and begs to be told the truth about the
n a t u r e of t h i n g s . H e t h e r e u p o n b e h o l d s a v i s i o n of L i g h t
infinitely extended. After an interval darkness enters,
and this becomes a " wet nature " violently agitated.
T h e n o u t of t h e L i g h t c o m e s a " h o l y w o r d " . A t t h i s ,
fire l e a p s u p f r o m t h e " w e t n a t u r e followed b y air.
T h e s e t a k e t h e i r p l a c e s in t h e u p p e r r e g i o n , l e a v i n g
b e h i n d a m i x t u r e of e a r t h a n d w a t e r , k e p t i n m o t i o n b y
the " pneumatic " word.
T h i s v i s i o n is t h e n i n t e r p r e t e d . T h e L i g h t is M i n d , o r
R e a s o n , t h e P r i m a l G o d . T h e W o r d is H i s S o n . T h e
seer, a t t h e b i d d i n g of G o d , l o o k s i n t e n t l y i n t o t h e L i g h t ,
a n d sees t h a t a w h o l e u n i v e r s e e x i s t s w i t h i n i t , b u t a
universe as y e t indeterminate. T h i s , h e is t o l d , is t h e
a r c h e t y p a l f o r m of t h e v i s i b l e u n i v e r s e , w h i c h e x i s t e d
101
before t h e B e g i n n i n g . T h e e l e m e n t s c a m e i n t o b e i n g
b e c a u s e t h e C o u n s e l of G o d s a w t h a t b e a u t i f u l a r c h e t y p a l
universe and copied it. ( T h u s far t h e i n t e r p r e t a t i o n o f
t h e v i s i o n . I n w h a t f o l l o w s t h e c o n v e n t i o n of a v i s i o n
is f o r g o t t e n , a n d t h e n a r r a t i v e p r o c e e d s . )
N e x t Mind, the Primal God, gives birth to a second
Mind, the Demiurge, w h o creates seven Administrators
[the p l a n e t s ] , e m b r a c i n g in t h e i r o r b i t s t h e v i s i b l e u n i v e r s e .
T h e i r a d m i n i s t r a t i o n is c a l l e d F a t e (elfiapfiivrj).
T h e W o r d n o w a s c e n d s f r o m t h e l o w e r s p h e r e a n d is
united w i t h the D e m i u r g e . W i t h its help the D e m i u r g e
sets the whole planetary s y s t e m in revolution. T h i s
revolution causes the lower elements to bring forth irra
t i o n a l (dAoya) l i v i n g t h i n g s : a i r p r o d u c e s b i r d s , w a t e r
swimming things; earth, n o w separate from water,
p r o d u c e s t e r r e s t r i a l a n i m a l s . ( C r e a t i o n is n o w c o m p l e t e ,
w i t h t h e e x c e p t i o n of m a n , w h o m a y be left o v e r for t h e
present.)
H e r e c r e a t i o n is r e p r e s e n t e d a s o c c u r r i n g in five s t a g e s :
First: separation of light and darkness.
Second : separation of the upper elements from the
lower.
Third : creation of h e a v e n l y bodies.
Fourth : p r o d u c t i o n of b i r d s a n d fishes.
Fifth : p r o d u c t i o n of l a n d a n i m a l s .
T h i s m a y b e c o m p a r e d w i t h t h e Hexaemeron of Genesis i . :
First d a y : creation of light a n d separation of light a n d

darkness.
Second d a y : separation of w a t e r s a b o v e from w a t e r s
below.
T h i r d d a y : separation of land and w a t e r : production
of v e g e t a b l e life.
F o u r t h d a y : creation of h e a v e n l y bodies.
F i f t h d a y : p r o d u c t i o n of b i r d s a n d fishes.
S i x t h d a y ; production of land animals.
102
I t w i l l b e s e e n t h a t t h e o r d e r is i d e n t i c a l e x c e p t t h a t
t h e e v e n t s o f t h e t h i r d d a y , t h e chief of w h i c h is t h e
s e p a r a t i o n of l a n d a n d w a t e r , are o m i t t e d in Poimandres.
Y e t w h e n t h e f o u r t h s t a g e is r e a c h e d , w e d i s c o v e r t h a t a t
some prior point earth and w a t e r h a v e already been
separated. E v i d e n t l y therefore the account w h i c h the
Hermetist w a s following recorded this stage, and appar
e n t l y h e o m i t t e d i t , e i t h e r t h r o u g h i n a d v e r t e n c e , or b e c a u s e
h e w i s h e d t h e c r e a t i o n of t h e h e a v e n l y b o d i e s t o f o l l o w
i m m e d i a t e l y u p o n t h e s e p a r a t i o n of t h e u p p e r a n d l o w e r
elements.
W e m a y now compare the t w o accounts stage b y stage,
a s s u m i n g , a s w e are justified i n a s s u m i n g , u p o n t h e e v i
d e n c e s u m m a r i z e d a b o v e , t h a t t h e Genesis a c c o u n t , in o n e
f o r m o r a n o t h e r , l a y before t h e H e r m e t i c w r i t e r .
i. THE VISION OF L I G H T AND DARKNESS.
(Poimandres, § 4 , w i t h i n t e r p r e t a t i o n , § 6, a n d s u p p l e
m e n t , § 7 : Gen. i. 1 - 5 . )
T h e M o s a i c a c c o u n t of c r e a t i o n p o s t u l a t e s t w o p r e -
existent factors—the eternal God, and Chaos. It will be
c o n v e n i e n t , for r e a s o n s w h i c h w i l l a p p e a r , t o b e g i n o u r
c o m p a r i s o n w i t h t h e d e s c r i p t i o n of c h a o s .
A . Primeval Chaos.
According to the L X X " t h e earth w a s invisible and
unformed, and darkness w a s over the abyss ; and a
b r e a t h (or w i n d ) of G o d w a s r u s h i n g o v e r t h e w a t e r "
(r) yrj r)v doparos Kal dKaraaKevacrros, Kal CTKOTOS irrdva}
rrjs dpvaaov * Kal Trvtvpa dtov ineêpcro lixdvLo rod vSaros).
T h e p i c t u r e of c h a o s c o n v e y e d b y t h e G r e e k t e x t is t h a t
of a t u r b u l e n t o c e a n s h r o u d e d i n u t t e r d a r k n e s s , a n d
p e r p e t u a l l y a g i t a t e d b y a w i n d w h i c h is t h e b r e a t h o f
God. F o r the Hermetist also chaos appears as " a
h o r r i b l e a n d s u l l e n d a r k n e s s " (OKOTOS <f>op€p6v re Kal
1
orvyvov), which changes into a turbulent ocean. He
1
Cf. Gen. x v . 12 : <f>6pos OKOTIVOS fityas.
103
c a n n o t s p e a k of it a s " w a t e r a n y m o r e t h a n h e c a n use
t h e t e r m " e a r t h " a t t h i s s t a g e , b e c a u s e for h i m e a r t h
a n d w a t e r are e l e m e n t s of t h e f o r m e d c o s m o s . I t w o u l d
t h e r e f o r e b e " unscientific " t o s p e a k of t h e p r i m e v a l o c e a n
a s vStop. I t is d e s c r i b e d a s " a w e t n a t u r e , u n s p e a k a b l y
a g i t a t e d , a n d g i v i n g off s m o k e a s from a fire, a n d c a u s i n g
a n u n u t t e r a b l e , g l a m o r o u s noise " (vypd ns <f>vais d^drcos
rerapaypLevrj Kal Kairvdv drrooihovaa cos and Trvpos, /cat nva
r)xov aTToreXovaa dveKXdXrjrov yocoSrj). T h e d e s c r i p t i o n c o r
r e s p o n d s w i t h t h a t o f t h e L X X , in t e r m s a t o n c e m o r e
r h e t o r i c a l a n d m o r e " scientific The " darkness over
t h e a b y s s " is c o n c e i v e d a s a t h i c k s m o k e c a s t u p b y
t h e " u n s p e a k a b l y a g i t a t e d " o c e a n . T h e r e is i n d e e d i n
Gen. i. n o e x p l i c i t e q u i v a l e n t for rerapayixevrj, b u t t h e
p h r a s e ixvevpâ iTretfiepero lirdvoi rov vSaros ( w h i c h , a s w e
h a v e seen, is k n o w n t o t h e a u t h o r of Poimandres, t h o u g h
not e m p l o y e d at this point) suggests to the Greek reader
t h e p i c t u r e of a g r e a t g a l e . P h i l o , w e m a y o b s e r v e ,
1
e x p l a i n s irvtvpa h e r e a s s i g n i f y i n g (primarily) " a i r " .
9 2
Em</>€p€a0aL is u s e d of s w i f t r u s h i n g m o t i o n .
T h e L X X is here n o e x a c t r e n d e r i n g of t h e H e b r e w :
OJBO MB^y n s r n p ffrt^S o n . ?)m is s p e c i f i c a l l y u s e d of a
3
bird hovering over its b r o o d . According to Gunkel and
o t h e r s t h e c o m p a r i s o n i.s w i t h a b i r d b r o o d i n g o v e r h e r
e g g s a n d so q u i c k e n i n g t h e m ; a n d t h e p a s s a g e is a r e d u c e d
s u r v i v a l of a p a r a l l e l t o t h e E g y p t i a n m y t h of t h e c o s m i c
egg. If s o , i t is t h e m o r e r e m a r k a b l e t h a t t h e H e r m e t i s t ,
w h o w r o t e in E g y p t , k n o w s n o t h i n g of t h e e g g - m y t h .
1
De Gig. § 22 : Xeycrai Sc Ocov irvevfia nad' €va ficv rpotrov 6 pecov dr)p and
yrjs, rpirov oroixelov erroxovficvov vhari—rrapo <f>rjalv iv TT} KoopLonoua
7TV€VpLa 0€OV K.T.X., €TT€lOrjlT€p €âip6fl€VOS 6 di)p KOV<f>OS COV CIVCO </>€/D€TCU
vBari fiao€L xptoficvos—Ka6' ercpov rpotrov 8c r) aKrjparos CITLOTTJUT] /c.t.A.
2
C f . X e n . A nab. V . viii. 20: orav hk gct/iaw fj Kal OdXarra
fieydXrj €m<j>4pt]r ai.
3
So Deut. x x x i i . 11 ; cf. c o m m e n t in Tosephta Chagiga quoted in
full b y Strack-Billerbeck, ad Matt. iii. 16. T h e same interpretation is
cited in Origen's Hexapla : 'O Zvpos TO €7r€<l>€p€To faaiv cgrjyovvrai dvrl
rov ovvddaAirc Kal 4£cooy6v€i rrjv rcov vodrcov cbvmv, Kar e l K o v a rrjs 4ncoa-
£ovcrqs opvidos Kai £coriKyv nva hvvap.iv ivielarjs rots virodaAirofi4vois>
IO4
The L X X , h o w e v e r , follows an alternative exegesis,

p r e s e r v e d a l s o i n t h e T a r g u m s : " a b r e a t h from before
J e h o v a h b l e w u p o n t h e surface of t h e w a t e r "', j p PPH1
X;!© I G L X - ^ NJTJFRD 31 • This, indeed, rather than the
e x e g e s i s of Tosephta Chagiga, is in h a r m o n y w i t h o t h e r
allusions t o c h a o s in t h e O l d T e s t a m e n t . Cf. t h e f o l l o w i n g
p a s s a g e s , w h e r e t h e L X X is n o t a l w a y s a s l a v i s h r e n d e r i n g
of t h e o r i g i n a l , a n d for t h a t reason a l l t h e m o r e significant
for o u r p r e s e n t e n q u i r y :
Is. v. 30 (the r e t u r n of c h a o s ) : Kal ftorjcrei SV avroits

rfj rjfi€pa iK€ivrj tbs tf>tovrj daXdoarjs KvpLaivovcrrjs • Kal
ip,fSXi\jjovr ai els rr)v yrjv Kal ISov GKOTOS OKXT)p6V.
Ps. l x i v . 8 :
6 crvvrapdaatov TO xiStop rrj$ daXdcrarjs,
i)xovs Kvpidrtov avrfjs.
Ps. l x x v i . 1 7 - 1 8 (of t h e R e d S e a , b u t in t e r m s c l e a r l y
b o r r o w e d from c o s m o l o g i c a l m y t h o l o g y ) :
elSoadv ae vSara 6 Oeos,

elSoadv ae voara Kal itfroPrjdrjaav,
Kal irapdxOrjcrav dftvtrcroL,
7TXT)6OS rjxovs vharos.
Ps. x c i i . 3 - 4 :
iirrjpav ol irorapiol Kvpie,
€7Tr)pav ol TTOTapuol <f>tovds avrtov,
and <f>tovtov vodrtov TTOXXWV OavpLaarol ol pL€retopiap,ol
rr)s OaXdtrarjs.
davpiaords iv viftTjXots 6 Kvpios.
If t h e H e r m e t i s t w a s a c q u a i n t e d , w h e t h e r d i r e c t l y o r a t
s e c o n d h a n d , w i t h o t h e r p a r t s of t h e L X X b e s i d e s Genesis,
h e m i g h t w e l l h a v e f o u n d m a t e r i a l s for h i s v i s i o n in s u c h
p a s s a g e s a s t h e s e . W e n o t e in p a r t i c u l a r t h a t in t h e
p a s s a g e s q u o t e d stress is l a i d u p o n t h e noise of t h e w a t e r s ,
ov
a s in Poimandres—fjx dnoreXovaa dv€KXdXr]rov yotoSrj •
105
cfra fior) (sic M S S . fior] yap, S c o t t ) i£ airr)s dcrvvdpOpws

igeTrepLTrero. 1
Cf. t w o c r e a t i o n - p a s s a g e s in Jeremiah :
V. 22 ! rov TaâvTa ap,p,ov opiov rrjs daXdoorjs, rrpoorTaypLa

altovtov Kal o&x vrrep^rioeTai avTO, Kal Tapa\Qr\oeTai
Kal ov SvvrjoeTai, Kal T\yr\oovoiv ra Kvpcara avT?\s Kal
ovx v7T€pf$rjO€Tat, avTO.
x x x v i i i . 36 ( x x x i . 35) : 6 hovs TOV rjXiov els <f>&s TTJS

rjpepas, oeXrjvTjv Kal dcrrepas els <f>a>s TT)S VVKTOS, Kal
Kpavyrjv ev daXdoorj Kal efiopifirjoev Ta Kvpuara avTijs.
G u n k e l is p r o b a b l y r i g h t i n d e r i v i n g a l l s u c h p a s s a g e s f r o m
the early c r e a t i o n - m y t h o l o g y of Israel, l y i n g behind the
2
r e s t r a i n e d a n d s o b e r c r e a t i o n - n a r r a t i v e of Genesis.
T h e n o i s e of t h e w a v e s p l a y s a n e s s e n t i a l p a r t i n t h e
v i s i o n of Poimandres, w h e r e t h e H o l y W o r d f r o m t h e L i g h t
s e e m s t o b e a n a n s w e r t o t h e ineffable, i n a r t i c u l a t e ,
g l a m o r o u s c r y of C h a o s . T h a t is a finely i m a g i n a t i v e
3
touch.
1
M S S . add ws dndaat </>a)vr)v faros. S c o t t a n d Reitzenstein are
surely right in associating this fiorj w i t h the sounding deep, for t h e
aytos Xoyos could hardly h a v e been described as an inarticulate cry :
no Xoyos is dovvapdpos- T h e words ws eiVaaat </>a)vr)v </>QJTOS must
therefore be either corrupt or out of place in t h e M S S . R e i t z e n
stein's r e m e d y is t o read irvpos for faros : b u t I can find no support
in t h e t r a c t a t e for his view t h a t fire represents the evil principle adverse
to light. His alternative <f>votws is possible, b u t leaves the expression
" a s it were t h e voice of n a t u r e " somewhat flat and redundant.
Scott's suggestion seems better, to transpose t h e words ws ciVaaat
<f>wvr)v <j>wros to the n e x t sentence. See below.
2
T h e word QTHfl, used for t h e primeval ocean in Gen. i. 2, is derived
b y some philologists from the onomatopoeic root D1PI, so t h a t its primary
meaning would be a sounding deep. N o trace of t h a t meaning has
filtered through into t h e L X X of Gen., b u t it would be consistent w i t h
t h e other descriptions of chaos.
8
I t is difficult not to trace the outcome of similar reflection upon
the idea of creation out of chaos in the passage where Paul, himself
a Hellenistic Jew, speaks of the groaning of t h e universe, and t h e
ortvaypoi dXdXrjrot inspired b y the Spirit in the heart of m a n , while
both m a n and the universe w a i t for their redemption (Rom. viii. 22-3,
26). I n m a n y w a y s the Christian conception of redemption is the
counterpart of t h e Jewish conception of creation.
I06
T h e H e r m e t i s t , t h e n , i s w e l l w i t h i n t h e l i m i t s of J e w i s h
t r a d i t i o n i n l a y i n g stress u p o n t h e confusion a n d noise of
t h e p r i m e v a l o c e a n . T h e L X X itself s u p p l i e s t h e l e a d i n g
t e r m s o f h i s vocabulary—Terapayfievrj, florj, tJx - N o w
os>
h e m i g h t w e l l h a v e l e a r n e d from h i s P l a t o n i c t e a c h e r s
t h a t t h e p r i m a l formless stuff of t h e u n i v e r s e w a s " n e v e r
still, b u t i n d i s c o r d a n t a n d d i s o r d e r l y m o t i o n " (ovx
rjcvxtcLV ayov dXXd Kwov/ievov TrXrjpLpLeXtos Kal araKTuis,
Tim. 3 0 a ) . B u t t h e r e a r e e l e m e n t s i n h i s p i c t u r e o f t h e
r a g i n g o c e a n of d a r k n e s s w h i c h d o n o t s e e m t o c o m e f r o m
P l a t o n i c s o u r c e s , a n d a r e r e a d i l y a c c o u n t e d for b y f a m i l i
a r i t y n o t o n l y w i t h Gen. i . b u t w i t h H e l l e n i s t i c - J e w i s h
cosmology as a whole.
B . Light.
So m u c h then for t h e description of chaos. W e n o w
o b s e r v e i n Poimandres a c h a r a c t e r i s t i c d e p a r t u r e from t h e
b i b l i c a l a c c o u n t . I n Genesis, c h a o s i s there, a n d a t t h e
w o r d o f G o d l i g h t a p p e a r s . I n t h e v i s i o n o f Poimandres,
l i g h t is there, a n d fxer oXlyov d a r k n e s s a p p e a r s . T h e
c h a n g e i s o b v i o u s l y d e l i b e r a t e , for in t h e i n t e r p r e t a t i o n o f
t h e v i s i o n stress is l a i d u p o n t h e f a c t t h a t t h e l i g h t w a s
rrpo vypas (favcreajs rrjs 4K UKOTOVS 1
âveicrqs. T h e reason i s
c l e a r . F o r t h e H e r m e t i s t t h e L i g h t i s G o d , a n d therefore
e x i s t e n t from a l l e t e r n i t y . P o i m a n d r e s himself e x p r e s s l y
s a y s : TO <f>a>s tKetvo iya> elpa, 6 ods dtos. W e need not here
d i s c u s s w h e t h e r t h i s identification o f l i g h t w i t h t h e Jons
deitatis is d u e t o I r a n i a n influence, o r w h e t h e r t h e n a m e
P o i m a n d r e s itself g i v e s a c l u e , if i t i s d e r i v e d , a s S c o t t
h o l d s , f o l l o w i n g Griffith, from t h e E g y p t i a n 7r-€ip,€-v-pr],
" the knowledge of t h e Sun-god I n a n y case i t is a
w i d e s p r e a d i d e a , a n d h a s n o t b e e n w i t h o u t influence u p o n
biblical tradition. T h e O l d Testament writers, however,
in t h e i r j e a l o u s i n s i s t e n c e o n t h e p e r s o n a l t r a n s c e n d e n c e
1
Cf. Prov. viii. 24 : W i s d o m existed rrpo rov rds dftvooovs iroi-fjoai,
irpo rod iXOelv rds rr^ydi? rwv vSarcov, in a passage where Wisdom
corresponds in some sort t o t h e Svvdpus of t h e Koopos voyros in
Poimandres (see below).
IO7
of G o d , are careful t o a v o i d t h e i d e n t i f i c a t i o n , w h i l e u s i n g
l i g h t in v a r i o u s w a y s as a s y m b o l o r a t t r i b u t e of D e i t y .
T h e L X X t r a n s l a t o r s are e q u a l l y careful. I n t h e o n e
passage where the Hebrew might conceivably suggest an
i d e n t i f i c a t i o n , Ps. x x v i . ( x x v i i . ) I , m x f r m is r e n d e r e d
Kvpios tftojTiapios piov (not </>ws—Dominus illuminatio mea,
n o t lumen). P h i l o , d r a w n b y his p h i l o s o p h i c a l s y m p a t h i e s
t o w a r d s accepting the identification, hesitates on the
b r i n k , a n d falls b a c k u p o n h i s H e b r e w f a i t h : " F i r s t ,
G o d is l i g h t ; for i n t h e P s a l m s it s a y s , ' T h e L o r d is m y
illumination and m y saviour ' ; and not only light, but
t h e a r c h e t y p e of e v e r y o t h e r l i g h t ; or r a t h e r , o l d e r a n d
h i g h e r t h a n a n y a r c h e t y p e ; for it s a y s ' G o d s a i d , L e t t h e r e
b e l i g h t \ a n d H e is H i m s e l f l i k e n o c r e a t e d t h i n g " (irpcorov
p,ev 6 Beds <f>cos iorl—"Kvpios" yap, " tf>ojTiap,6s piov Kal
GLorqp piov " iv vpvois aoerai—Kal ov piovov <f>cos dXXa iravrds
iripov tf>cords apxtTvirov, piaXXov Se wavrds apx^TVirov
TrpeorfivTepov Kal dvojrepov. . . . Eirre " yap cfrrjtnv, " 6
Otos, revicrOw tfrtos " ' air6s 8e ovSevl TCOV yeyovorcov
OJJLOIOS, De Somn. I. 7 5 ) . T h e H e r m e t i s t is u p t o a p o i n t
in a g r e e m e n t w i t h P h i l o , for h i s p r i m a l L i g h t is n o t t h e
l i g h t t h a t is v i s i b l e t o o u r e y e s ( t h o u g h in i n s p i r e d v i s i o n
i t is b e h e l d b y t h e e y e of t h e m i n d ) . I t c o n t a i n s in itself,
a s w e s h a l l see, t h e Koapios vorjros, or, p u t o t h e r w i s e , i t is
itself t h e apxirvrrov el 80s but while the Jewish writer
hesitates to identify the eternal G o d even with the arche
t y p e of l i g h t , t h e H e r m e t i s t h a s n o s u c h s c r u p l e s . For
h i m t h e u l t i m a t e r e a l i t y is in one a s p e c t r e a s o n o r m i n d ,
i n a n o t h e r a s p e c t it is p u r e a r c h e t y p a l l i g h t , a n d t h i s
u l t i m a t e r e a l i t y is G o d , w h o m a n i f e s t s H i m s e l f in p e r s o n a l
communion with His prophet.
C. Before the Beginning : the Archetypal Universe.

T h e L i g h t , t h e n , w h i c h is M i n d or G o d , is first d i s c e r n e d
as dopioTos 6td, a b o u n d l e s s , or m o r e p r o p e r l y i n d e t e r
m i n a t e s p e c t a c l e , w h i c h fills t h e b e h o l d e r w i t h l o v e o r
j o y : r)pdcrdr)v (sic M S S . : r)ydodr)v, S c o t t ) Ihtbv, s a y s t h e
108
seer. A t t h e b i d d i n g o f P o i m a n d r e s h e l o o k s i n t e n t l y
i n t o t h e l i g h t , a n d t h e n sees t h a t i t is n o t , a s i t h a d a t
first s e e m e d , s i m p l e a n d h o m o g e n e o u s , b u t c o n s i s t s of
c o u n t l e s s " p o w e r s "—detopto iv rep VOL p,ov TO tfitos iv
avapidPATOIS 8vvdpL€tnv ov—and t h e s e p o w e r s m a k e u p a
universe. T h e G o d interprets this new vision : the uni
v e r s e w h i c h e x i s t s w i t h i n t h e L i g h t is t h e a r c h e t y p e of t h e
v i s i b l e u n i v e r s e a s y e t u n c r e a t e d , TO apxirvrrov ethos
1
TTpovrrdpxov rrjs dpxjis.
The expression deserves attention. There has been no
p r e v i o u s m e n t i o n of dpxtf, y e t here i t is a s s u m e d a s a k n o w n
term. T h e w r i t e r i n d i c a t e s t h a t h e is f o l l o w i n g h i s
b i b l i c a l s o u r c e f o r w h a t h a p p e n e d iv dpxfj, a t t h e b e g i n
n i n g of c r e a t i o n ; b u t h e s u p p l e m e n t s i t b y d e s c r i b i n g
something w h i c h w a s prior t o the " beginning W e can
t h e r e f o r e define t h e sense in w h i c h h e u n d e r s t o o d t h e
m u c h d e b a t e d t e r m iv dpxfi, 2VBftn3> in Gen. i. i . The
t w o m a i n t y p e s of e x e g e s i s i n a n t i q u i t y w e r e t h o s e r e
p r e s e n t e d b y t h e T a r g u m of O n k e l o s a n d t h e J e r u s a l e m
T a r g u m respectively. T h e former, followed b y the
E n g l i s h v e r s i o n , r e n d e r s rTOfrnsi, ]TD"Tf&, " i n t h e first
t i m e s " ; t h e l a t t e r , npsnrtSi, " b y w i s d o m T h e second
2
t y p e of e x e g e s i s g o e s b a c k t o Prov. v i i i . 2 2 , w h i c h a p p e a r e d
t o i n t e r p r e t rPEfH in t h e sense of " a first p r i n c i p l e and
to identify this " first p r i n c i p l e " with wisdom. The
1
npoiindpxov is t h e reading of Patrizzi, accepted b y Parthey.
M S S . ttpodpxov, accepted b y Reitzenstein and Scott, who, however,
translate it in the sense of Trpovirdpxov (" which is prior to the be
ginning "). M S S . add rrjs drrcpdvrov. Scott emends T O dtripavrov, com
paring Hippolytus, Ref. Haer. V I . ix., rr)v p.€ydArjv hvvap.iv rr)v atrip avrov.
This seems right. T h e dpxirvrrov ethos is d-nip avrov as it is direpiopiorov.
2
ISTTl rrttWl ^?J|? mrF, Kvpios CKrioiv p.e apxty ohatv avrov. This
is applied to the T o r a h in Genesis Rdbba ad init. " T h e T o r a h says,

' T h r o u g h the J T t f f G o d created heaven and e a r t h / and the TVttfN? is
no other t h a n the Torah, as it says ' T h e Lord created me as the JVEfrn

of H i s w a y '
IO9
H e r m e t i s t , l i k e P h i l o , k n o w s n o t h i n g of i t . B u t w h e r e a s
P h i l o refuses t o t a k e apxn i n i t s c u r r e n t t e m p o r a l sense
(ovx otovrai rives rr)v Kara. xP^vov, De Opif. § 26), a n d
insists t h a t t h e m e a n i n g is " G o d c r e a t e d first t h e i n c o r
poreal heaven a n d the invisible earth " (and then the
v i s i b l e ) , o u r a u t h o r u n d e r s t a n d s i t , w i t h O n k e l o s , in i t s
p l a i n m e a n i n g . A t a p o i n t in t i m e , t r a d i t i o n a l l y c a l l e d
" the beginning the visible universe began to exist ;
b u t before t h a t t i m e t h e i n v i s i b l e u n i v e r s e a l r e a d y e x i s t e d
in G o d , the eternal L i g h t .
T h e g e n e r a l n o t i o n of a n a r c h e t y p a l u n i v e r s e i s , of
c o u r s e , P l a t o n i c (see Tim. 2jd sqq). W e h a v e o n l y t o
ask whether the Hermetic writer found, or could suppose
t h a t h e f o u n d , a n y a t t a c h m e n t for it in h i s b i b l i c a l s o u r c e .
T h e c o n c e p t i o n o f d i v i n e Swdpueis a t a n y r a t e h e s h a r e s
w i t h Hellenistic Judaism. I n t h e L X X o n e of t h e
1
c o m m o n e s t t i t l e s of G o d is Kvpios o r deos ra>v Swdpiewv.
T h i s renders t h e H e b r e w n i N ^ y (Tbn) m m w i t h l i t e r a l
c o r r e c t n e s s , since means an " a r m y a n d Svvapus

is u s e d , chiefly i n H e l l e n i s t i c G r e e k , i n t h e sense of a
m i l i t a r y force, t h o u g h i n o t h e r c o n n e c t i o n s t h e L X X
t r a n s l a t o r s prefer t o r e n d e r x ^ y b y orpand. In the later
s t a g e s of t h e O l d T e s t a m e n t p e r i o d , TftK^f, originally
meaning the tribal armies of Israel, came t o b e inter
p r e t e d a s m e a n i n g t h e m u l t i t u d e of h e a v e n l y b e i n g s
subordinate to Jehovah. T h e c h o i c e of Kvpios ra>v
Swd/xewv a s a n e q u i v a l e n t for m x n x m m , i n v o l v e s a n
a m b i g u i t y w h i c h m a y h a v e b e e n i n t e n t i o n a l . F o r Svvapus
h a s b o t h t h e c o n c r e t e sense of " a r m y " a n d t h e a b s t r a c t
sense of " p o w e r A s a m a t t e r of fact t h e r e is e v i d e n c e
t h a t there w a s in H e l l e n i s t i c J u d a i s m a t e n d e n c y t o oscil
late between the abstract a n d the concrete in conceiving
t h e s e h e a v e n l y b e i n g s . I n P h i l o w e find t h i s t e n d e n c y in
full o p e r a t i o n . O n t h e o n e h a n d , t h e S i W / x e i s represent
1
See C h . I. p p . 16-19.
no
attributes of G o d , or modes of H i s activity ; on the other

hand, t h e y are hypostatized a s ^ spiritual hierarchy. F o r
P h i l o i t is b y m e a n s o f t h e S w a / x e u t h a t t h e Koapios vo-qros
is f o r m e d : " G o d , b e i n g O n e , h a s a b o u t H i m i n n u m e r a b l e
Powers . . . a n d through these Powers the incorporeal
a n d intelligible world, t h e archetype of t h e phenomenal,
w a s f o r m e d " (els tov 6 8e6s DPLVDRJTOVS IREPL AVROV eêt
Svvdfiecs . . . S t d TOVTOJV TCOV ovvdpietov 6 datopuaTOS Kal
vorjros EIRDYQ KOCRPUOS, TO TOV tf>aivop,EVOV DPXETVNOV, De
Conf. Ling. 1 7 1 - 2 ) . S o f a r t h e d o c t r i n e o f o u r p r e s e n t
p a s s a g e is s i m i l a r t o t h e P h i l o n i c , a n d l i k e i t m i g h t c l a i m
support from t h e Hebrew Scriptures.
T h e H e r m e t i s t , h o w e v e r , d o e s n o t follow P h i l o i n t h e
e x e g e s i s b y w h i c h h e finds t h e d o c t r i n e in Genesis. A c
c o r d i n g t o P h i l o , t h e c l u e t o t h e m e a n i n g o f t h e Genesis
a c c o u n t lies i n t h e p h r a s e r) yij rjv DOPATOS. This he takes
t o i m p l y t h a t t h e h e a v e n a n d e a r t h s p o k e n of i n Gen. i. 1
are t h e i n c o r p o r e a l h e a v e n a n d t h e i n v i s i b l e e a r t h ; i n
o t h e r w o r d s , t h e Koap,os VOTJTOS (De Opif. § 29). I t h a r d l y
n e e d s t o b e s a i d t h a t n o h i n t of a Kooptos VOT]T6S is t o b e
f o u n d i n t h e H e b r e w t e x t . T h e L X X DOPATOS Kal
DFCATATRFCEVACTTO? is n o real t r a n s l a t i o n of i n h l -7nh (which
A q u i l a r e n d e r s , i n a c c o r d w i t h a different d o c t r i n e of
c r e a t i o n , Kevtop.a KOX ovdev). The L X X r e n d e r i n g is a n
e x e g e t i c a l p a r a p h r a s e , p o s s i b l y d e r i v e d from reflection o n
t h e e x p r e s s i o n totf>6r] 7) yfj i n i. 9, b u t m o r e l i k e l y t h e
product of Hellenistic Jewish speculation upon t h e
creation-story. I n t h a t case i t w a s p r o b a b l y m e a n t t o
s u g g e s t t h e c r e a t i o n o f t h e v i s i b l e w o r l d o u t of p r e -
existent invisible elements. I n t h a t sense it s e e m s t o b e
u n d e r s t o o d b y t h e a u t h o r s o f t h e Secrets of Enoch (the
w o r k , according t o Forbes a n d Charles, of an A l e x a n d r i a n
J e w o f t h e first h a l f o f t h e first c e n t u r y , A.D.) : see x x v .
1-3 : " I c o m m a n d e d . . . that visible things should
c o m e d o w n from invisible . . . a n d a great light c a m e
out, a n d I w a s in t h e midst of t h e great light. A n d as
t h e r e is b o r n l i g h t f r o m l i g h t , t h e r e c a m e f o r t h a g r e a t
i n
age, a n d I s h o w e d all creation w h i c h I h a d t h o u g h t t o

1
create."
T h e r e is n o t r a c e i n Poimandres of a n y s u c h e x p l o i t a t i o n
of t h e t e r m doparos. If t h e author read t h e word in his
b i b l i c a l s o u r c e , w e s h o u l d e x p e c t h i m t o find i n i t a n
allusion t o chaotic matter, w h i c h his master Plato d e
s c r i b e d a s dvoparov ethos n Kal dp,op<f>ov (Tim. $T.a). He
appears, however, t o h a v e ignored the term. It is t e m p t
ing t o suggest t h a t his Greek translation m a y h a v e read
dopioros. T h a t would, in fact, be a better rendering of
3nh ( = " confusion " ) ; cf. S y m m a c h u s ' s t r a n s l a t i o n ,
dpyov Kal dhiaKpirov. In that c a s e , t h e yfj aoparos of
Gen. i. 2 w o u l d b e r e p r e s e n t e d b y dopioros Bed i n t h e o p e n
i n g of t h e v i s i o n , b y KOOPLOS drrepiopioros in t h e c o n t i n u a t i o n
of the vision, and by dpxirvrrov ethos . . . direpavrov
(sic S c o t t f o r drrepdvrov) in t h e interpretation. I t is
n o t e w o r t h y t h a t in Corp. Herm. I I I . 2 t h e p h r a s e nrfQl i n n
is r e p r e s e n t e d b y dhiopiorojv ovrwv drrdvraw KOX c u c a r a -
2
OKevdora>v.
B u t against this view stands the fact t h a t t h e Hermetist,

a s w e h a v e seen, c o n s t r u e d t h e p h r a s e iv dpxfj i n a s t r i c t l y
t e m p o r a l sense, a s d a t i n g t h e b e g i n n i n g o f t h e p r o c e s s
of c r e a t i o n , a n d t h e r e f o r e p r e s u m a b l y referred all t h a t
f o l l o w s t o s t a g e s i n t h e p r o c e s s . B u t after t h e b e g i n n i n g
z
of t h e c r e a t i v e p r o c e s s R e a l i t y is n o l o n g e r dopiorov.
The Hermetist, therefore, does n o t seem t o h a v e found
h i s d o c t r i n e of t h e a r c h e t y p a l u n i v e r s e i n Genesis a l o n g
t h e lines of P h i l o n i c e x e g e s i s , a n d i t is n o t p r o b a b l e t h a t
he i s d e p e n d e n t o n t h e De Opificio. H i s c o n c e p t i o n of a
pre-existent universe is indeed closely allied t o Philo's,
b u t h e identifies t h i s u n i v e r s e w i t h G o d i n a w a y f r o m
w h i c h P h i l o , w i t h h i s H e b r a i c r e g a r d for t h e p e r s o n a l
1
Cf. also Heb. xi. 3 (another work based on Hellenistic Jewish t h o u g h t
of almost t h e same period. [ B u t Secrets is probably much later.]
2
See C h . X . p . 234.
3
For Philo " boundlessness " or " indeterminacy " is characteristic
of chaos or darkness, cf. De Praem. 36, 7rdoa T) aladrjrr) <j>vois dopioros •
T O 8* dopiorov d$€\<f>6v oKorovs Kal ovyycvis.
112
transcendence of G o d , holds back. Like Philo, he h a s

g o n e t o t h e L X X for himself, b u t h e i s freer t o " reinter
1 1
p r e t " t h e B i b l e i n t e r m s o f science a n d consciously
interpolates h i s Platonic doctrine into t h e material
derived from h i s biblical source. H e c a n d o so w i t h o u t
violence, because t h e Bible starts a t " the beginning
w h i l e h e h a s t o s p e a k o f t h a t w h i c h w a s " before t h e
b e g i n n i n g a n d the Koapios direpiopiaros of Svvdfieis
within t h e aboriginal L i g h t is actually hinted a t in t h e
b i b l i c a l n a m e f o r t h e D e i t y — K v p i o s rcov Svvdfiecov.
D . The Beginning: the Separation of Light and Dark

ness.
W e n o w come t o t h e transition from t h e primordial
c o n d i t i o n i n w h i c h t h e r e is n o t h i n g b u t l i g h t e t e r n a l ,
c o n s t i t u t i n g i n itself a n a r c h e t y p a l u n i v e r s e , t o t h e
beginning of t h e process w h i c h leads t o a visible universe.
A s w e h a v e s e e n , Poimandres a n d Genesis a l i k e a s s u m e
c h a o t i c m a t t e r (the o c e a n of d a r k n e s s ) a s t h e r a w stuff of
creation. I n neither w o r k is a n y account given of its
c a u s e , b u t w h e r e a s i n Genesis i t i s there before t h e c r e a t i o n
of l i g h t , in Poimandres i t e n t e r s t h e field of v i s i o n p r e v i o u s l y
occupied wholly b y light. T h e t e x t is at this point some
what obscure. The M S S . read (§ 4 ) : / c a t puer dXlyov
LTKOTOS Karea<f>€pes r\v ev piipei yeyevrjp,evov tfiofiepov re / c a t
GTvyvov LTKoXitos TreireipapLevov cos €t/caorat p,e loovra.
T h e first p o i n t i s t h a t t h e d a r k n e s s h a s a k i n d o f
inherent property of g r a v i t y which makes it tend down
w a r d s , a w a y from t h e l i g h t . C f . Secrets of Enoch, x x v i .
2 : " A n a g e c a m e forth, v e r y great a n d v e r y dark,
bearing t h e creation of all lower things ; a n d I s a w t h a t
it w a s good, a n d said t o him, ' G o thou down below, a n d
m a k e t h y s e l f firm, a n d b e f o r a f o u n d a t i o n o f a l l l o w e r
things A n d it happened and he went down and became
t h e f o u n d a t i o n for t h e l o w e r t h i n g s , a n d b e l o w t h e d a r k n e s s
there is nothing else."
113 H
1
T h e n e x t w o r d s , iv fiipei yeyevrjfiivov, m a y b e u n d e r s t o o d
from t h e c l a s s i c a l use o f iv fiepet = " i n t u r n " : " t h e r e
was a downward-tending darkness which h a d come into
b e i n g in its t u r n " (i.e. i n s u c c e s s i o n t o t h e l i g h t ) . HKOXLWS
7T€7T€ipapLevov, h o w e v e r , s e e m s u n i n t e l l i g i b l e . M a n y e m e n
dations h a v e been proposed, most of them v e r y far from
the M S S . , and, a s it seems t o me, hardly w o r t h discussing.
T h e o l d e s t e m e n d a t i o n i s nenepaapiivov, proposed b y
Vergicius, w h o wrote t h e introduction t o Turnebus's
editio princeps o f t h e C o r p u s i n 1 5 5 4 . S c o t t h a s n o t
t h o u g h t i t w o r t h r e c o r d i n g , b u t t h e r e is m u c h t o b e s a i d
for i t . T h e o u t s t a n d i n g c h a r a c t e r i s t i c of t h e a b o r i g i n a l
r e a l i t y i s t h a t i t is dopiGTos (§ 4), dnepiopiGTos (§ 7 ) , and-
pavros (§ 8). T h e s t o r y o f c r e a t i o n i s t h e s t o r y o f s u c
c e s s i v e l i m i t a t i o n a n d differentiation w h e r e o r i g i n a l l y a l l
was indeterminate. T h u s i t is natural that w h e n t h e
field o f u n d i f f e r e n t i a t e d l i g h t is i n v a d e d b y d a r k n e s s
a t t e n t i o n s h o u l d b e fixed u p o n t h e f a c t o r o f nip as.
T h e d a r k n e s s i s a l r e a d y d i v i d e d from t h e l i g h t : i t is
7T€7T€paopL€vov. T h e w o r d w o u l d t h u s c o r r e s p o n d t o t h e
L X X e x p r e s s i o n OLexojpiaev 6 Beds dvd piecrov TOV <J>OJTOS
Kal dvd puiaov TOV GKOTOVS. W h e t h e r GKOXLCOS c a n b e d e
f e n d e d I a m n o t so sure. " C r o o k e d l y defined " is p e r h a p s
a possible d e s c r i p t i o n o f t h e v a g u e e d g e of a d a r k n e s s
c o n c e i v e d a s a s m o k y m a s s (Kanvdv ws and nvpos, § 4).
If t h i s r e a d i n g b e a c c e p t e d , t h e n Poimandres a n d
Genesis a r e f o u n d t o a g r e e i n e m p h a s i z i n g t h e p o i n t t h a t
t h e first s t a g e i n a c t u a l c r e a t i o n i s t h e s e p a r a t i o n o f l i g h t
a n d d a r k n e s s ; t h o u g h in Poimandres t h e s e p a r a t i o n t a k e s
p l a c e t h r o u g h t h e a p p e a r a n c e of a d e l i m i t e d d a r k n e s s in t h e
field o f h i t h e r t o u n - d e l i m i t e d l i g h t , w h e r e a s i n Genesis i t
takes place through t h e d a w n of light upon a chaos of
darkness. According t o both writings t h e dark ocean
r e m a i n s , d e l i m i t e d from t h e s p h e r e o f l i g h t , t o b e t h e
o b j e c t o f further c r e a t i v e w o r k .
1
Scott emends iv fiipci TLVL yeyevrjfiivov, giving t h e sense " there h a d
come t o be in one part (scil. of t h e field of light) a downward-tending
darkness " . B u t this does n o t seem t o m e t o be called for.
114
2. T H E S E P A R A T I O N OF THE E L E M E N T S .
(Poimandres, § 5, w i t h i n t e r p r e t a t i o n , §§ 6, 7. Gen.
i. 6-8.)
T h e first s t a g e of c r e a t i o n , in Genesis a n d Poimandres
alike, l e a v e s us w i t h light on the one h a n d and an ocean
of d a r k n e s s o n t h e o t h e r . T h e s e c o n d s t a g e in b o t h is a
f u r t h e r p r o c e s s of d i f f e r e n t i a t i o n , w h i c h r e s u l t s in t h e
i s o l a t i o n of t h e t e r r a q u e o u s m a s s f r o m t h e h e a v e n s a b o v e .
T h e f o r m s in w h i c h t h i s p r o c e s s is d e s c r i b e d differ w i d e l y
in t h e t w o w r i t i n g s . Genesis d e s c r i b e s t h e f o r m a t i o n of a
s o l i d firmament o v e r t h e w a t e r y e a r t h . T h e H e r m e t i s t
s p e a k s , in t e r m s of h i s S t o i c - P l a t o n i c m e t a p h y s i c s , of t h e
s e p a r a t i o n of t h e finer e l e m e n t s f r o m t h e grosser. In
s p i t e , h o w e v e r , of t h i s w i d e difference of p r e s e n t a t i o n ,
p o i n t s of c o n t a c t a r e p l a i n .
A . The Holy Word.

T h e b e g i n n i n g of t h i s s t a g e is a n n o u n c e d b y t h e
H e r m e t i s t in t h e w o r d s : €K TOV (f>a>Tos ns ay cos Xoyos
1
€Trej8r; rfj cfrvoei. T h e t e r m Xoyos is a n a m b i g u o u s o n e .
I t m a y s t a n d e i t h e r for t h o u g h t or for i t s u t t e r a n c e in
s p e e c h . A t a l a t e r s t a g e of t h e c r e a t i o n n a r r a t i v e w e h a v e
t h e e x p r e s s i o n , 6 Oeds etrrev ay lot Xoycp. T h e r e t h e " h o l y
w o r d " is c l e a r l y a d i v i n e u t t e r a n c e . I t is l i k e l y t h a t t h i s
is a t l e a s t t h e p r i m a r y m e a n i n g h e r e , w h e r e t h e dyios
Xoyos is c o n t r a s t e d w i t h t h e i n a r t i c u l a t e jSorj of c h a o s t o
w h i c h it is a n a n s w e r . I t is, in O l d T e s t a m e n t l a n g u a g e ,
" t h e v o i c e of t h e L o r d o v e r t h e w a t e r s " ((f)a)vr] Kvpiov irrl
2
rcov vSdrwp, Ps. x x v i i i . 3 ) . A v e r y p r o b a b l e e m e n d a t i o n
1
S c o t t inserts vyp$, b u t this, t h o u g h it makes t h e meaning more
clear, is perhaps unnecessary, since no other <f>vms has been mentioned.
2
T h e whole Psalm celebrates the power of God over nature. As
c o n s t a n t l y in H e b r e w nature-poetry, there is a reminiscence of cosmo-
logical m y t h o l o g y . T h e Flood, which is mentioned in v. 10, is a sort
of double of the primeval ocean of chaos. T h u s although v. 3 ostensibly
describes a thunderstorm over the sea, y e t it suggests the sublime
scene of creation, when t h e Spirit of G o d m o v e d over the waters, and
G o d said " L e t there be light
115
of S c o t t ' s t r a n s p o s e s t h e w o r d s cos elKaocu <f>covfjv <f>cor6s,

1
w h i c h are i m p o s s i b l e a s t h e y s t a n d in t h e M S S . , t o
f o l l o w t h e w o r d <f>voei. W e m a y t h e n t r a n s l a t e t h e w h o l e
s e n t e n c e , " O u t o f t h e l i g h t a h o l y w o r d assailed t h e (wet)
n a t u r e , a s it w e r e t h e v o i c e of t h e l i g h t
T h e b e g i n n i n g of c r e a t i o n , therefore, is a d i v i n e w o r d ,
a s in Genesis t h e r e p e a t e d 6 Beds etrrev ushers in e a c h
s u c c e s s i v e s t a g e of c r e a t i o n . T h e difference is t h a t t h e
first w o r d in Genesis is yevrjdrjrco <f>ws, w h e r e a s in Poiman
dres l i g h t is p r e - e x i s t e n t , is in f a c t G o d , so t h a t t h e w o r d
f r o m w h i c h a l l t h i n g s t o o k t h e i r o r i g i n is t h e v o i c e of t h e
l i g h t . A s w e s h a l l see in a m o m e n t , i t is t h e s e c o n d w o r d
i n Genesis w h i c h c o r r e s p o n d s in its effects t o t h e " h o l y
w o r d " of Poimandres. B u t both writers hold that a
d i v i n e fiat b e g a n t h e p r o c e s s b y w h i c h a c o s m o s arose o u t
of c h a o s . I n l a t e r J e w i s h w r i t e r s , w h e r e w e h a v e e c h o e s
of t h e c r e a t i o n s t o r y of Genesis, t h e w o r d Xoyos is u s e d .
E . g . Ps. x x x i i . 6 , rep Xoycp rov Kvpiov ol ovpavol iorepecod-
rjoav ; Wisd. i x . I , 6 Troirjaas rd rrdvra iv Xoycp GOV, With
t h i s m a y b e c o m p a r e d Poim. 3 1 , dyios et, 6 Xoycp ovort]ud-
pLtvos rd ovra*
B u t w h i l e t h e d i v i n e Xoyos is a w o r d , it is n o t a m e r e
w o r d , l i k e t h e w o r d s of m e n w h i c h s o u n d a n d t h e n are
silent, and exist no more. I t possesses s o m e sort o f s u b
3
stantive existence. N o t o n l y does it " assail " the ocean
of c h a o s , b u t i t r e m a i n s r u s h i n g u p o n o r o v e r it l i k e a
w i n d o r b r e a t h (im<f>ep6p,€vov), a n d w h e n i t s w o r k is d o n e it
l e a p s Up t o h e a v e n a g a i n (iTrrjSrjoev evdvs €/c rcov Karco<f>epcov
aroi^Ltav 6 rov Beov Xoyos els ro Kadapov rrjs tf>voecos
8r)puovpyr]p,a, § i o ) . T h i s c o n c e p t i o n of t h e d i v i n e w o r d
1
See above, p. 106, n. 1.
2
Cf. also Corp. I V . I , rov Trdvra Koapov €7roirja€V 6 Syj/jnovpyos ov
X€paiv dXXd Xoyoj. T h e creative Xoyos is not found elsewhere in the
Corpus, t h o u g h it is alluded to in Hermetic fragments, ap. C y r i l ; see
Scott, Fragmenta, 27-30.
8
*EINF$rjvaL w i t h the dative means, according to the new L . & S.,
t o board a ship, t o m a k e forcible e n t r y into a house or city, to assault
a person, and the like. T h e " word " therefore is an active power, in
violent motion.
116
as i n s o m e s o r t a s u b s t a n t i v e p o w e r is f a m i l i a r e n o u g h i n
Hebrew thought. T h e w o r d of t h e L o r d " is s e n t
".comes " abides Cf. e s p e c i a l l y Is. I v . n :
OVTLOS €OT(U TO pfjfJLCL JJLOV O 4dv 4^4X0Tj 4K TOV OTOpiaTOS pLOV *
ov pcrj drrooTpa(f)fj etos av TeXeoOfj oca rjOeXrjcra,
a n d Wisd. x v i i i . 1 5 - 1 6 :
o iravTohvvap,6s GOV Xoyos dm ovpavwv 4K dpovojv fiaoiXtlcDv
drroTopLOs iroXepLLOTrjs els piiaov TTJS dXeOpvas TJXOLTO yrjs,
£l<j)os of;v TTjv dvvTTOKpiTOv 4rnTayr)v GOV <f>epoov,
Kal OTas €7rXr]po)oev Ta irdvTa davaTOV •
Kal ovpavov ptiv TJITTCTO, /JcjSrJ/cet 8* 4m yfjs.
S o f a r , t h e r e f o r e , t h e l a n g u a g e o f Poimandres is a g r e e
a b l e t o t h e Genesis a c c o u n t o f c r e a t i o n a n d i t s d e v e l o p
ment in later Judaism. A difficulty, h o w e v e r , arises w h e n
w e c o m e t o t h e i n t e r p r e t a t i o n of t h e v i s i o n (Poim. § 6 ) .
H e r e t h e seer is i n f o r m e d , a s w e h a v e seen, t h a t t h e l i g h t
of h i s v i s i o n is Novs, t h a t i s , G o d . F u r t h e r , t h e l u m i n o u s
w o r d o u t o f t h e l i g h t i s t h e S o n of G o d (o 84 4K vods
<f>toT€Lvds X6yos vlos 0eov).
t T h e sudden personification of
the w o r d is surprising. Y e t , a s w e h a v e seen, t h e i d e a o f
a divine w o r d w h i c h leaps from h e a v e n a n d marches u p o n
e a r t h l i k e a n a r m e d w a r r i o r is n a t u r a l t o a J e w i s h - H e l
lenistic t h i n k e r a t A l e x a n d r i a . B u t t h e seer is f r a n k l y
p u z z l e d b y t h e s t a t e m e n t t h a t t h e w o r d i s s o n of G o d .
Ti oSv ; h e a s k s . T h e g o d ' s r e p l y is o b s c u r e , a n d t h e t e x t
doubtful. T h e M S S . r e a d a s follows :
OVTU) yvwdi TO iv crol ^X4TTO}V Kal aKOvajv Xoyos Kvplov 0 84

vovs iraTYjp 0e6s, C
ovro) yvwdi TO iv col ^X4TTWV Kal aKOvov Xoyos Kvpiov d 84
vovs TTaTrjp 0€OS, Q
OVTU) yvwdi TO 4v crol fSX4rTOV Kal aKOvov Xoyos Kvpiov 6 Si
vovs rraTrjp Oeos, cett.
T h e t e x t o f t h e m a j o r i t y of M S S . w o u l d g i v e t h e sense :
" l e a r n t h u s : t h a t i n y o u w h i c h sees a n d h e a r s is t h e
117
Xoyos of t h e L o r d , a n d Novs is G o d t h e F a t h e r That

c o u l d o n l y m e a n t h a t t h e Xoyos in m a n is t h e f a c u l t y of
s e e i n g a n d h e a r i n g , a n d it is t h e offspring of G o d . T h i s ,
h o w e v e r , is i r r e l e v a n t . I t g i v e s i n f o r m a t i o n r e g a r d i n g t h e
r e l a t i o n of m a n t o t h e S u p r e m e B e i n g . I t is n o e x p l a n a
t i o n of t h e s t a t e m e n t t h a t t h e c r e a t i v e Xoyos is t h e S o n
of G o d . B u t w e are here c o n c e r n e d w i t h c o s m o l o g y ;
anthropology comes later. Reitzenstein, w h o accepts this
r e a d i n g , r e g a r d s t h e p a s s a g e (along w i t h w h a t follows) as
a n i n t e r p o l a t i o n . B u t n o t o n l y is it i r r e l e v a n t here ; it is
n o t c o n s i s t e n t w i t h t h e g e n e r a l d o c t r i n e of t h e Hermetica.
Aoyos as a p s y c h o l o g i c a l t e r m does n o t d e n o t e t h e f a c u l t y
of sense p e r c e p t i o n . I t is e i t h e r t h e o r g a n of vovs in t h e
1
a p p r e h e n s i o n of t h e h i g h e s t t r u t h , or it is s u b o r d i n a t e
t o vovs, as t h e f a c u l t y of s c i e n c e a n d art (eVio-TrJ/zr/ Kal
2
rexyrj). I t is difficult therefore t o b e l i e v e t h a t t h e a u t h o r
of Poimandres d e s c r i b e d Xoyos as TO iv col fiXirrov Kal
OLKOVOV. S c o t t s e e m s a l m o s t c e r t a i n l y r i g h t in a c c e p t i n g
t h e r e a d i n g of C, s u p p o r t e d p a r t l y b y Q , ovrto yvtodi, TO iv
ooi pXeTrcov—" l e a r n t h u s , b y l o o k i n g a t w h a t is w i t h i n
you Cf. Corp. X I . 1 9 : ovrto vorjoov drro oeavrov. The
seer is i n s t r u c t e d t o l o o k a t t h e c o n s t i t u t i o n of h u m a n
n a t u r e a n d from i t t o l e a r n b y a n a l o g y w h a t is m e a n t b y
s a y i n g t h a t t h e Xoyos is son of G o d . N o w P h i l o , in c o m
m e n t i n g on t h e (supposed) m e a n i n g of t h e n a m e A b r a h a m ,
Trarrjp C/CA^/CTO? 7Jx s> " elect f a t h e r of s o u n d
ov
observes,
11
T h e u t t e r e d w o r d s o u n d s , a n d its f a t h e r is t h e m i n d
w h i c h h a s a p p r e h e n d e d t h e g o o d " (rjx^l yap 6 yeywvos
Xoyos, Trarrjp 84 rovrov vovs iTr€iXy]p,pL€Vos rov orrovSaiov,
De Cher. § 7 ) . S i m i l a r l y , in Corp. X I I . 1 4 Aoyos-, w h i c h ,
h o w e v e r , is t h e r e n o t u t t e r e d s p e e c h b u t t h e m e a n i n g b e
h i n d it, is t h e €LKCOV of vovs, a n d for t h e H e r m e t i s t s " i m a g e "
a n d " offspring " are c l o s e l y r e l a t e d t e r m s . W e h a v e here
p r o b a b l y a c l u e t o t h e m e a n i n g of t h e p r e s e n t p a s s a g e .
1
Exc. Stob. X I X . (Scott), 5, and hence in Corp. X V I . 15, the Xoyinov
fiepos rrjg $vxrjs is eVtr^Setov els vnoBoxrjv TOV deov, capctx Dei.
2
Exc. Stob. IVb, X V I I I . 5.
Il8
E x a c t l y h o w t h e t e x t is t o b e e m e n d e d t o g i v e t h i s m e a n i n g
it i s difficult t o s a y . S c o t t p r o p o s e s t o e x c i s e t h e w o r d s
KVPIOV a n d 8c6s a s C h r i s t i a n i n t e r p o l a t i o n s , a n d t h i s s e e m s
probable enough. H i s further emendations are more
s p e c u l a t i v e : h e e x c i s e s Kal OLKOVOV, a n d r e a d s irrel Kal iv
aoi 6 Xoyos vlds, 6 Se vovs TTarrjp. T h i s is h a r d l y w h a t t h e
1
Hermetist wrote, b u t it probably gives his m e a n i n g . W e
c a n t h e n u n d e r s t a n d t h e s e n t e n c e s w h i c h follow : ov yap
SUtTTavrai am dXXrjXojv * evojtns ydp TOVTOJV iarlv r) £,0)7].
" F o r t h e s e a r e n o t a p a r t from o n e a n o t h e r , f o r life is t h e
u n i o n of t h e s e . " T h e c r e a t i v e W o r d is t h e offspring of t h e
eternal Mind, just as articulate thought a n d speech in us
are t h e offspring of t h e h u m a n m i n d ; n o t t h a t these a r e
t o b e t h o u g h t of, i n e i t h e r c a s e , a s s e p a r a t e entities ; life,
as a c o n c r e t e a c t i v i t y , d e p e n d s o n t h e i r u n i t y . For a mind
n o t e x p r e s s i n g itself is n o t r e a l l y a l i v e , a n d s p e e c h w h i c h
is n o t t h e e x p r e s s e d t h o u g h t of a p e r m a n e n t r a t i o n a l
2.
p e r s o n a l i t y , is vox et praeterea nihil. Similarly, this
l i v i n g u n i v e r s e i s s u c h o n l y a s i t i s t h e e x p r e s s i o n of t h e
eternal Mind.
T h e q u e s t i o n w h i c h r e m a i n s i s , w h y t h i s d o c t r i n e of t h e
Xoyos a s S o n o f G o d is d r a g g e d i n here. N o w h e r e else i n
t h e Hermetica h a v e w e s u c h a d o c t r i n e ( e x c e p t in so f a r a s
i t i s i m p l i e d i n Corp. X I I I . , nepl IlaXiyyeveoLds, w h i c h is
d e p e n d e n t o n t h e Poimandres). N o r i s i t p r e s e n t i n t h e
b i b l i c a l s o u r c e w h i c h t h e a u t h o r is here f o l l o w i n g . I t c a n
only b e t h a t he w a s acquainted w i t h such a doctrine, a n d
1
IN VIEW OF CORP. X I I . 1 4 , 0 OVV XOYOS IARLV EIVCOV ROV VOV, ONE MIGHT
SUGGEST THAT THE READING HERE WAS SOMETHING LIKE, . . . TO IV 0 0 1 FSXIIUOV •
€LK<HV VOV XOYOS, 6 SE VOVS TRAR-QP AVROV. IF THE WORDS BAEIJQNEIKDNNOY
BECAME CORRUPTED IN THE ARCHETYPE, THEY MIGHT HAVE BEEN RESTORED
(WITH THE COMMON COLLOCATION OF JSAEVEIV /ECU D/COUEIV IN MIND) AS
BAET7QNKAIAKO YQN.
2
FOR THE UNITY OF VOUYAND XOYOS CF. CORP. IX. 1, R) SE VORJATS VTTO ROV
VOV (YCVERAI), d8€X(F>R} OVOA ROV XOYOV, KAL OPYAVA AXXRJXCOV, OVR€ YAP 6
XOYOS IK<F>COV€IRAI ^COPI? VORJACCOS, OVRE R) VOTJOLS ÂIVERAI ^CU/H? ADYOU. FOR
A SIMILAR FORM OF EXPRESSION CF. CORP. X I . 14, ^COI) SE IANV EVCOOIS VOV
KAL IPVXRFS, ODVAROS SE OVK ATTIBXEIA RCJV OVVAXDEVRCOV, SIAAUAIS SE RRJS
EVCUAECOY.
119
wished to harmonize his o w n teaching with it. Reitzenstein

c i t e s v a r i o u s p a r a l l e l s , m o r e o r less c l o s e , c h i e f l y f r o m
E g y p t i a n sources. There is, however, a parallel t h a t leaps
, t o t h e mind, in another Hellenistic author w h o w r o t e in
| E g y p t , n a m e l y P h i l o , for w h o m t h e Xoyos is t h e " first-
1
b o r n " o r " e l d e r " s o n o f G o d (the KOOJJLOS b e i n g t h e
y o u n g e r son). T h e Hermetist is n o t following Philo.
2
F o r P h i l o t h e Xoyos is t h e KOOJJLOS vorjros. It is t h e
t h o u g h t of G o d , o b j e c t i f i e d i n t h e u n i v e r s e , a s t h e a r c h i
t e c t ' s c o n c e p t i o n of a b u i l d i n g is objectified i n t h e b u i l d i n g .
T h e Xoyos o f t h e Poimandres i s t h e s p o k e n w o r d o r c o m
m a n d of G o d , t h e " voice of t h e light a l t h o u g h of c o u r s e
n o G r e e k w r i t e r w h o u s e d t h e t e r m Xoyos c o u l d d i s s o c i a t e
t h e i d e a of " w o r d " f r o m t h e i d e a of t h e t h o u g h t e x
3
pressed in t h e w o r d . T h e H e r m e t i s t therefore is n e a r e r
t h a n P h i l o t o t h e p l a i n m e a n i n g of Gen. i. H e is a c
quainted w i t h t h e doctrine t h a t the world w a s created b y
t h e S o n o f G o d , H i s L o g o s , a n d h e is p r e p a r e d t o a c c e p t
t h a t d o c t r i n e , b u t o n l y i n t h e sense w h i c h h e c a r e f u l l y
defines, t h a t a w o r d is t h e o f f s p r i n g of a m i n d . The
q u e s t i o n of t h e u l t i m a t e o r i g i n o f t h e d o c t r i n e of t h e
L o g o s as S o n of G o d , in Philo a n d the Hermetic writer
a l i k e , is a f u r t h e r q u e s t i o n w h i c h w e n e e d n o t n o w d i s c u s s .
B o t h w r o t e in E g y p t ; b o t h were acquainted w i t h Greek
1
nptoroyovos, De Conf. 146, De Agric. 51, De Somn. I. 215 ; irpeo-
pvrcpos, Quod Deus 31.
2
De Opif. 24—5 : ovhkv av erepov €*iroi rov vorjrov Koopov etvai rj Xoyov
6cov rjBrj KoapLOtroiovvros . . • cMjXov on Kal r) apx^viros a<f>payls ov
<j>ap€v vorjrov etvai Koafiov, avrds av €i7j 6 6cov Xoyos. Reitzenstein is
certainly wrong in holding the identity of the Hermetic Xoyos with the
Koapos vojjros, for this identification makes it necessary for him to
suppose that in § 8 (see below) the Counsel of God, who receives the
Xoyos, receives the Koap.os vorjros into herself, whereas she is said to have
seen and imitated that KaXos Koapos.
8
The ambiguity of the Greek term Xoyos remains in all Hellenistic
speculation, even though one side or the other may be more prominent in
any given case. In a Semitic language the double sense may be expressed by
parallelism, e.g. Od. Sol. xvi. 10, " The worlds were made by His word, and
* » » r r r y * »
by the thought of His heart", <*^\I JK^JUÊOO 0001 OIKBOOO JLAAÔ .
120
p h i l o s o p h y ; a n d b o t h h a d before t h e m t h e H e b r e w
S c r i p t u r e s i n t h e i r G r e e k dress. Their doctrines are
1
parallel developments from m u c h t h e same roots. T h e
interest of t h e present discussion is t o show that t h e
H e r m e t i s t i s i n t e r p r e t i n g t h e c r e a t i o n s t o r y o f Genesis
along lines w h i c h m i g h t well h a v e been followed b y a
Hellenistic-Jewish writer, t h o u g h p r o b a b l y w i t h o u t direct
dependence upon Philo.
B . The Emergence of the Higher Elements.

T h e i m m e d i a t e effect o f t h e d i v i n e w o r d i n Poimandres
is ( n o t t h e c r e a t i o n o f l i g h t , b u t ) t h e s e p a r a t i o n o f t h e
higher elements from t h e lower. Here again t h e author
makes contact w i t h his biblical source. According t o
Gen. i. 6-7, a f t e r l i g h t a n d d a r k n e s s h a d b e e n s e p a r a t e d ,
G o d u t t e r e d a n o t h e r w o r d , ycvrjdrJTto GTepicopua iv puiacp
TOV VSCLTOS, a n d b y t h i s m e a n s hiexcbpioev 6 Beds dvd
puicrov TOV VSCLTOS o r)v vrroKaTCO TOV GTepecbpuaTOs Kal dvd
puicrov TOV vSaTOs TOV iudvco TOV crTepeojpiaTOS. The idea
has m a n y echoes in other cosmological passages of the Old
T e s t a m e n t , a n d l a t e r J e w i s h l i t e r a t u r e , e . g . Ps. x x x i i . 6 sqq.:
Tco Xoycp TOV Kvpiov ol ovpavol itTTZpecbdrjoav,
Kal TCO 7rv€vpLaTL TOV crTopiaTOS avToviraaa r) SvvapLts avTtov '
crvvdyojv cos doKov vScop daXdaarjs,
TiOels iv OrjaravpoTs dfivacrovs,
Prayer of Manasse (? i . - i i . p . C ) , 3 :
'O TTeBrjcras TT)V OdXacrcrav TCO Xoycp TOV TrpocrTaypLaTos crov
6 KXelaas TTJV dfivcraov Kal otf)payiodpL€vos
TCO tfyofStpcp Kal iv86£cp SvopLaTt aov,
a n d t h e c o s m o l o g i c a l p a s s a g e q u o t e d a b o v e f r o m Jerem.
v . 2 2 . T h e vScop o f Genesis, w e m u s t b e a r i n m i n d , i s
t h e vypd civets o f Poimandres, t h e u n d i f f e r e n t i a t e d m a s s
w h i c h is t h e material of creation. N o w i n Poimandres
1
I t is therefore n o t necessary t o suppose t h a t t h e author of Poim
andres w a s indebted t o t h e F o u r t h Gospel or a n y other Christian
source for his " Logos-doctrine," such as it is.
121
1
t h e effect of t h e w o r d is t o c a u s e t h e c h a o t i c " w e t
s u b s t a n c e " t o g i v e off, first p u r e fire, l i g h t , k e e n a n d
active—irvp aKparov e£e7Tr]8r]0'ev €K rrjs vypas <f>voea>s avco
els VI/JOS • Kov(f>ov 8e TJV Kal 6£v, SpaortKov re ap,a—and next
air, w h i c h h a n g s s u s p e n d e d b e t w e e n fire o n h i g h , a n d
w a t e r y e a r t h b e l o w : /cal 6 arjp, eXa&pbs &v, r/KoXovOrjcre TW
Lr
TTvevpiaTL, avafSaivovros avrov pL€XP °v nvpos and yrjs Kal
v8aros, OJS 8OK€LV KpepLaodai 2
am avrov. No mention has
h i t h e r t o b e e n m a d e of jrvevâ. Reitzenstein and Scott
p r o p o s e t o r e a d irvpl for Trvevp,ari. T w o M S S . h a v e t h e
a b b r e v i a t i o n IINI w h i c h m i g h t b e a c o r r u p t i o n for IIYPI.
t
B u t in § 9 t h e u p p e r s p h e r e is d e s c r i b e d a s t h a t of irvp
z
Kal TTvevp,a. I n P l a t o n i c - S t o i c m e t a p h y s i c s t h e p l a c e of
7rv€vp,a a m o n g t h e e l e m e n t s is s o m e w h a t u n c e r t a i n . I t is
defined a s " a i r in m o t i o n " (dr)p Kivovpuevos), b u t s t a t e m e n t s
are m a d e a b o u t i t w h i c h are n o t a p p l i c a b l e t o air a s a n
4
e l e m e n t . C h r y s i p p u s s a i d " t h a t t h e s e l f - e x i s t e n t is
7TV€vp,a m o v i n g itself t o itself a n d from itself, o r TTvevp,a
m o v i n g itself t o a n d fro " (elvai TO OV uvevpâ KIVOVV eavro
irpos eavro Kal e £ avrov, rj rrvevpia eavro KIVOVV rrpooco Kal
omooj) ; a n d S t o b a e u s , w h o c i t e s t h i s definition, a d d s
" t h e t e r m rrvevpia h a s b e e n a d o p t e d b e c a u s e i t is s a i d t o
be a i r in m o t i o n ; a n d f u r t h e r t o b e a n a l o g o u s t o alOrjp,
so t h a t b o t h fall u n d e r t h e s a m e definition " (irvevpia 8e
elXr]7TraL, 8id TO Xeyeodai avro depa etvat, Ktvovpuevov • dvdXoyov
8e yiyveodai Karreira aldepos, wore Kal els KOLVOV Xoyov
5
rreaelv). P o s i d o n i u s defined G o d a s " i n t e l l i g e n t a n d
11
fiery rrvevpia {rrvevpia voepov /cat rrvpGi8es). According to
6 7
Z e n o t h e h u m a n s o u l is trvevpia evOeppiov, w h i c h C i c e r o
1
S c o t t has disintegrated the natural order of the M S . t e x t b y a quite
unnecessary transposition.
2
Cf. Job x x v i . 7, Kpcfxd^cov yi)v tirl ovScvos (sic B , Kpcfxvcov A ) .
3
Scott's note on § 9 is based upon a rewritten t e x t . Fire and
irvcvpa are again closely associated in § 16, where there seems no suffi
cient reason for t a k i n g Tn>€vp.a as " air with Scott.
6
• S t o b . , Eel. I . 17. Stob., Eel. I . 2.
6
See R . P . , § 508a.
7
Tusc. I. ix. 19. T h e Stoic irv€vp.a is, as S c o t t puts it, a living and
t h i n k i n g gas.
122
r e p o r t s in t h e f o r m , Zenoni Stoico animus ignis videtur.

T h u s t h e H e r m e t i s t w o u l d h a v e p r e c e d e n t for a s s o c i a t
i n g TTvevfjia c l o s e l y w i t h t h e p u r e fire, w h i c h is t h e h i g h e s t
of t h e e l e m e n t s . I t is possible t h a t s o m e t h i n g h a s
d r o p p e d o u t of t h e t e x t , w h i c h w o u l d h a v e m a d e it c l e a r
t h a t w h e n t h e a u t h o r s p e a k s of fire he i n c l u d e s rrvevfia
w i t h i t . T h e r e is in a n y case n o sufficient g r o u n d for
r e m o v i n g rrvevpLan f r o m t h e t e x t .
W e m a y n o w c o m p a r e t h e p i c t u r e of t h e i n c h o a t e
u n i v e r s e a t t h i s s t a g e in Poimandres w i t h t h a t in Gen. i. 8.
I n Poimandres t h e r e is a t o p s t r a t u m of fire a n d rrvevfia,
a n d a b o t t o m s t r a t u m of m i x e d e a r t h a n d w a t e r , w i t h a i r
h a n g i n g b e t w e e n . I n Genesis w e h a v e t h e u p p e r w a t e r s
a n d t h e l o w e r w a t e r s , w i t h t h e firmament b e t w e e n . The
l o w e r w a t e r s c o n c e a l e a r t h w i t h i n t h e m s e l v e s , a n d are
t h e r e f o r e a f a i r l y e x a c t e q u i v a l e n t for t h e H e r m e t i s t ' s
m i x t u r e of e a r t h a n d w a t e r . T h e u p p e r w a t e r s , a c c o r d i n g
t o J e w i s h e x e g e s i s , are n o t l i k e t h e w a t e r s b e l o w , b e i n g of
a supernal nature. T h e y a r e , in f a c t , f r e q u e n t l y a s s o
1
c i a t e d , o r identified, w i t h t h e d i v i n e spirit ( m / e u / z a ) .
W h e n n o w w e r e c a l l t h a t t h e fire-7n>et;/xa s t r a t u m is a n
e m a n a t i o n of t h e vypd if>v<ns, t h e p r i m e v a l " w a t e r s " of
Gen. i. 2, w e c a n see t h a t t h e H e r m e t i s t c o u l d r e c o g n i z e in
Genesis a c r y p t i c p r e s e n t a t i o n of w h a t he b e l i e v e d t o b e
t h e t r u e s t a t e of affairs. T h e o n e i m p o r t a n t a n d irre
c o n c i l a b l e difference is t h e s u b s t i t u t i o n of a i r for t h e
" firmament T h e H e b r e w writer believed t h a t a solid
2
mass separated the upper s t r a t u m from the l o w e r . The
1
See passages cited b y Odeberg, The Fourth Gospel, p p . 149 sqq. ;
and cf. the Gnostic Justin, ap. Hippol. Refut. V . x x v i i , 3, oiaKextopiorai
ydp tf>7]<7LV dvd pioov voaros Kal voaros, Kal eoriv vBcop T O vrroKarto rod
0LK01 K a L
orcpctoparos rrjs Trovrjpds KTIO€CUS, iv to Xovovrai ol x iv
4X ° lK l
dvdptorrot, Kal vScop iorlv virepdvto rov orepccopLaros rov dyadov £i}v,
iv co Xovovrai ol rrvevpariKol ^covrcs dvOptorroi, iv to iXovoaro 'EXtoclp.
2
I t is just possible t h a t a reminiscence of the solid firmament is to
be found in an obscure phrase in § 7, which Scott conjecturally transfers
t o § 4 : TrepLoxiadairo nvp Svvdpci peylorr) Kal ordoiv ioxyxivai. Kparovpcvov,
" T h e fire was compassed b y great power, and being subjected to force
received a fixed position ". B u t the parallel is remote. W e might
123
Hermetist knew that this w a s not so. His Platonic-

Stoic authorities placed air in the intermediate position.
It w a s an element unknown t o Hebrew thought. H i s
a i r - s t r a t u m is a s u b s t i t u t e , n o t a n e q u i v a l e n t , f o r t h e
f i r m a m e n t o f Genesis.
C. The Residuum of Chaos.

W i t h t h e description of t h e residuum of chaos, w e return
t o c l o s e c o n t a c t w i t h Gen. i. A f t e r fire ( w i t h 7rv€Vfia) a n d
air h a v e been separated, " earth a n d w a t e r remained
m i x e d together so t h a t t h e earth could n o t be discerned
from t h e w a t e r s a y s t h e H e r m e t i s t (yfj Kal vStop epueve
9
KaO iavrd crvpLpLepLiypueva cos fir) Oecopeladac <rr)v yrjv> duo
1
rod vharos). T h i s s t a t e m e n t is e a s i l y inferred f r o m
Gen. i. 9 : after t h e s e c o n d d a y t h e l o w e r w a t e r w a s
collected into its assemblies, a n d earth became visible
(avvqxOrj TO i'Scop TO vrroKarco TOV ovpavov els ras avvaycoyas
avrtov Kal to<j>dr] i) irjpd).
y Before this happened, therefore,
the lower w o r l d must h a v e been a m i x t u r e of earth a n d
water, a n d t h e earth must h a v e been invisible, w h i c h is
exactly what the Hermetist says. W e m a y compare the
p r i m e v a l s l i m e o f P h o e n i c i a n c o s m o l o g y — r o v r o S e TW4S
2
tj>aaiv lAvv, ol S e vSarcboovs piigecos arjifiiv. T h e Her
m e t i s t , h o w e v e r , a d d s t h a t t h i s slime w a s k e p t i n m o t i o n
" b e c a u s e o f t h e p n e u m a t i c w o r d r u s h i n g o v e r i t " (S«x
3
rov €7Ti(f)€p6pL€vov TTvevpiarLKov Xoyov). T h i s is c l e a r l y
perhaps more readily find a counterpart of t h e arcpecopa in t h e dpfiovia

of t h e created universe, or a t least t h a t part of it which is called
17 7T€PL(F>€P€La TCOV KVKXLOV, a n d w h i c h c a n be " broken " (§ 13). B u t in
fact t h e idea of a solid firmament in t h e Hebrew sense is strange t o this
philosophy.
1
T h e insertion of TT)V yijv is Reitzenstein's v e r y modest proposal
t o m a k e t h e sentence clear. Scott m a k e s unreal difficulties, mutilates
the passage, a n d finally gives it u p as meaningless.
2
Ap. E u s e b . , Praep. Evang. I . 10, 2.
3
Reitzenstein, for reasons best k n o w n t o himself, emends this t o
ifxiT€pi<l>€p6fjL€vov. Tov imfapo/jicvov Xoyov echoes t h e phrase Xoyos eW/fy
rfj </>va€i.: b o t h verbs express t h e onset of an active force.
I24
1
h i s a d a p t a t i o n of t h e L X X p h r a s e rrvevpua deov erreêpero
iTrdvto rod vSaros, " a w i n d (or b r e a t h ) of G o d w a s
rushing over the water W e h a v e seen t h a t in h i s
d e s c r i p t i o n of c h a o s h e d i d n o t i n t r o d u c e t h i s f e a t u r e ,
t h o u g h h e s h o w e d h i s c o n s c i o u s n e s s of it b y d e s c r i b i n g t h e
o c e a n of d a r k n e s s a s rerapaypLevrj. W e c a n r e a d i l y see w h y
a t t h a t stage he c o u l d not, consistently w i t h his o w n
p h i l o s o p h y , s p e a k of nvevpua a n d votop ; for b o t h of t h e s e
are d i s c r e t e e l e m e n t s , n e i t h e r of w h i c h c o u l d e x i s t w h e r e
there were only light and chaos. N o w that the elements
h a v e a p p e a r e d , w i n d a n d w a t e r are in p l a c e . B u t t h e r e
is a f u r t h e r r e a s o n for t h i s t r a n s p o s i t i o n . T h e Trvevpua of
Gen. i. h a s b e c o m e TrvevpLariKos Xoyos. S i n c e a w o r d is
produced b y breath issuing through the larynx, the
i d e n t i f i c a t i o n is e a s y . I t is a l r e a d y s u g g e s t e d in Ps. x x x i i .
6 ( q u o t e d a b o v e ) , w h e r e Xoyos a n d Trvevp^tx (in t h e sense of
b r e a t h ) s t a n d i n p a r a l l e l i s m as t h e m e d i a of G o d ' s c r e a t i v e
work. " Word " spirit " a n d " w i s d o m " are c o n
c e p t i o n s l y i n g v e r y close t o g e t h e r b o t h in H e l l e n i s t i c a n d
i n P a l e s t i n i a n J u d a i s m , a n d t h e P h i l o n i c Adyos-doctrine
h a s b o r r o w e d f r o m O l d T e s t a m e n t i d e a s of s p i r i t . Thus
in identifying the divine breath t h a t m o v e d over the
w a t e r s w i t h t h e w o r d of G o d t h e H e r m e t i s t is w e l l w i t h i n
t h e l i m i t s o f J e w i s h i d e a s . F o r h i m , w i t h his S t o i c
m e t a p h y s i c s , TrvevpuaTLKos Xoyos s h o u l d m e a n a w o r d w h i c h
w a s in s o m e s o r t m a t e r i a l , c o n s i s t i n g of t h e fire-like
irvevpua w h i c h b e l o n g s t o t h e h i g h e r e l e m e n t s . T h i s ,
h o w e v e r , cannot be his meaning. I n § 10 t h e Xoyos is
s a i d t o b e " of o n e s u b s t a n c e " (6p.oovacos) w i t h t h e Nods
Arjpuovpyos, w h o is t h e offspring of t h e p r i m a l Novs (see
b e l o w ) . B u t vovs is e s s e n t i a l l y i m m a t e r i a l . T h e Xoyos
t h e r e f o r e is n o t m a d e of a n y m a t e r i a l e l e m e n t , n o t e v e n
of t h e h i g h e s t e l e m e n t , Trvevpua. T h e w r i t e r w o u l d s e e m t o
h a v e t a k e n o v e r t h e l a n g u a g e of h i s b i b l i c a l source w i t h o u t
sufficiently c o n s i d e r i n g w h e t h e r it is s t r i c t l y c o n s i s t e n t
w i t h his o w n metaphysics.
1
A q u i l a has the participle em^cpo/zcvov.
125
D . The Counsel of God.

S o far t h e n t h e seer h a s b e e n i n s t r u c t e d , t h r o u g h t h e
v i s i o n a n d i t s i n t e r p r e t a t i o n , i n t h e first s t e p s of t h e
p r o c e s s b y w h i c h t h e w o r l d c a m e i n t o b e i n g . B u t h e feels
a difficulty. A t t h e w o r d of G o d , h e h a s b e e n t o l d , t h e
e l e m e n t s s e p a r a t e d t h e m s e l v e s o u t of c h a o s . B u t w h y ?
If t h e r e w a s n o t h i n g b u t " a w e t n a t u r e u n s p e a k a b l y
agitated h o w c o u l d i t b e t h a t a t t h e d i v i n e c o m m a n d it
t u r n e d i n t o fire, air, w a t e r a n d e a r t h ? " W h e n c e he
a s k s , " d i d t h e e l e m e n t s of n a t u r e c o m e i n t o e x i s t e n c e ? "
(TO. ovv aTOLX€ia rrjs (fcvoetos irodev virdaTrj;). T h e a n s w e r is
" o u t of t h e C o u n s e l of G o d , w h o r e c e i v e d t h e W o r d ,
b e h e l d t h e b e a u t i f u l w o r l d , a n d i m i t a t e d it " (i/c fiovXrjs
deov, rjns Xafiovaa TOV Xoyov, Kal Ihovaa TOV KaXov Kocrfiov,
1
ifjufirjcraTo). T h a t is t o s a y , t h e personified C o u n s e l of
G o d b e h e l d t h e a r c h e t y p a l u n i v e r s e , t h e Koayuos VOTJTOS, a n d
set o u t t o m a k e a u n i v e r s e l i k e i t , a n d i n d o i n g s o , first
brought forth the elements. In the words ISovcrarov
KaXov Koafjiov w e c l e a r l y h a v e a n e c h o of t h e r e p e a t e d
e x p r e s s i o n of Gen. i. : etStv 6 Beos o n KaXov. But
there is a deliberate correction. Genesis s p e a k s of
t h i s v i s i b l e c r e a t i o n a s KaXov. T h e H e r m e t i s t w i l l n o t
h a v e t h i s : t h e u n i v e r s e w h i c h w a s seen t o b e b e a u t i f u l
1
T h e M S S . add KoafioiroirjOclaa 8td rcov eavTrjs OTOLXÛOV Kal ycvvr)-
fidrcov t/tvxcov, " being organized (or made into a world) b y her own ele
ments and offspring-souls T h i s , however, is hardly intelligible, and
it is probable t h a t t h e t e x t is corrupt. If, however, i/tvxtov were omitted
or replaced b y some more appropriate word (though I/JLXCOV, suggested
b y Flussas in 1574, is h a r d l y satisfactory), we m i g h t m a k e sense.
T h e aTOLxtia eV fSovXrjs deov vircaTrj : t h e y m i g h t therefore be described
as her yevvrjfiara. Ta cavTijs oroixela Kal ycvvrjuara could t h e n be t a k e n
as a hendiadys, and we m i g h t render t h e phrase " growing into a world
through t h e elements which she produced ". KoayLotroiridilaa might,
however, mean simply " organized " or " adorned O t h e r Hermetic
writers p l a y upon t h e double meaning of Koafios, " adornment " and
" world e.g. Corp. I V . 2 ; and L . & S. cite KoafioTrotia = Koap-qais
from a papyrus. B u t in t h e c o n t e x t we should h a v e expected Koofio-
rroiovaa. I t m a y well be t h a t t h e corruption of t h e t e x t is more deeply
seated, and it is difficult to feel confidence about the meaning of the
phrase. S c o t t rewrites t h e passage in a w a y which goes b e y o n d legiti
m a t e emendation.
126
w a s t h e archetypal universe existing eternally in the Light,

a n d t h e phenomenal world is o n l y a faint c o p y o f its
perfect b e a u t y . I t is interesting t o note t h a t there
w e r e differences o f o p i n i o n a m o n g H e r m e t i c t h i n k e r s o n
t h i s p o i n t . T h u s Corp. X I . 7 uses t h e p h r a s e 6 KaXos
Koayios o f t h e v i s i b l e u n i v e r s e , a n d t h i s a g r e e s w i t h t h e
g e n e r a l o u t l o o k o f m o s t w r i t e r s o f t h i s s c h o o l . Cf. t h e
H e r m e t i c Aoyos TeXeios q u o t e d b y L a c t a n t i u s , Div. Inst.
I V . v i . 4 = L a t i n Asclepius, I . 8 ( S c o t t ) : 6 Kvpios Kal rcov
iravrcov TroLrjTrjs, ov deov KaXelv vevop.iKap.ev, errel rov Sevrepov
eTTolrjoe, Beov oparov Kal aloBrjrov . . . eirel odv TOVTOV
iirolrjoe irpcorov Kal p,6vov Kal eva, KaXos 8e avrtp icfxxvrj,
Kal TTXrjpecrraTOS irdvrwv rcov dyaBcov, r)ydo8r) re Kal rravv
itf>LXr)oev cos 18LOV TOKOV. W e s e e m here t o h a v e a reference
t o Gen. i . , w h e t h e r t h e a u t h o r k n e w i t d i r e c t l y o r t h r o u g h
t h e Poimandres. I n Corp. X . 1 0 t h e w o r l d i s s a i d t o b e
KaXos b u t n o t dyaBos. T h e w r i t e r of Corp. V I . e x c l a i m s ,
" I t h a n k G o d w h o h a s p u t it into m y mind, as touching
k n o w l e d g e o f t h e G o o d , t h a t i t i s i m p o s s i b l e for i t t o b e i n
t h e w o r l d . F o r t h e w o r l d i s a t o t a l i t y (rrXrjpcopia) of e v i l ,
a n d G o d t h e t o t a l i t y o f g o o d " (§ 4 ) . T h e a u t h o r o f
Poimandres, w i t h o u t g o i n g s o f a r a s t h i s i n d u a l i s m , i s
clear t h a t t h e visible cosmos is imperfect, being evolved
out of darkness, a n d t h a t w h a t e v e r goodness or b e a u t y it
h a s is a reflection o f t h e " b e a u t y o l d y e t e v e r n e w " o f
1
t h e apxervrrov etSos. T h i s is authentic P l a t o n i s m .
Reitzenstein (who regards this passage as a part of a n
i n t e r p o l a t i o n i n t o t h e o r i g i n a l Poimandres) finds here a
d o c t r i n e of a f e m a l e d i v i n e b e i n g w h o r e c e i v e s t h e w o r d ,
a s orreppLa, i n t o herself, a n d b r i n g s f o r t h t h e w o r l d , a n d
he connects it w i t h widespread m y t h o l o g i c a l ideas. B u t
the whole of this is simply read into t h e passage, w h i c h
2
contains not t h e remotest hint of a sexual process.
1
Cf. Tim. 29a sqq.
2
T h e author's ascetic a t t i t u d e t o sex makes it e x t r e m e l y unlikely
t h a t he would introduce i t into t h e supernatural world. B u t Reitzen
stein does n o t attribute this passage t o t h e original author.
I27
The idea of a secondary creative power forming the

Koayôs altrOrjTos a s a c o p y o f t h e Koopios vorjros i s c o n g e n i a l
t o P l a t o n i c t h o u g h t , a n d t h e r e is n o t h i n g s u r p r i s i n g in i t
here. B u t n o w h e r e e l s e , s o f a r a s I a m a w a r e , d o e s fSovAr)
play this part. E l s e w h e r e in the Hermetica w e r e a d of
2
Beov fiovA-qais} BeXrjais, or BeArjyia*and these correspond,
a s S c o t t o b s e r v e s , t o t h e S t o i c upovoia; b u t t h e y are rarely
hypostatized or personified as PovArj is here. In the
present tractate the expression eVc fiovXrjs Beov r e c u r s in
§ l 8 : eXvBr] 6 rravrcov crvvSeapios €K fiovAfjs Beov, a n d i n t h e
h y m n w i t h w h i c h i t c l o s e s w e h a v e t h e v e r s e ayios 6 Beos,
oS r) fiovAr) reXetrai diro TCOV Ihicov 8vvdp,ecov.* In neither
case is t h e C o u n s e l of G o d h y p o s t a t i z e d . In § 14 the
povArj is that of the divine "AvBpcorros. Outside the
Poimandres t h e C o u n s e l o f G o d a p p e a r s o n l y i n Corp. X I I I . ,
w h i c h is d e p e n d e n t u p o n i t . I n Corp. X I I I . 1 9 w e s e e m t o
1
Corp. I X . 6. T h e Koopos is opyavov rrjs rov deov fiovXrjoecos. I n
the Aoyos TeXeios as cited b y Lactantius, Inst. V I I . xviii. 3 = Pseudo-
Apuleius, Asclepius (Scott, Asclepius, I I I . 26a), povXrjois is in some
measure distinguished from God : TdVe 6 Kvpios Kal irarr)p KOI TOV rrpcbrov
Kal evos deov hrjptovpyos . . . rr)v eavrov fiovXrjoiv, TOVT eoriv T O dyadov,
dvrepeioas rfj dra£la . . . : = tunc ille dominus et pater, deus omnipotens
et unius gubernator dei . . . voluntate sua, quae est dei benignitas, vitiis
resistens. . . .
2
Corp. I V . I. Tov irdvra Koofiov eiroirjoev 6 orjfiiovpyds ov xe/)oii>
dXXd Xoycp • coore ovrcos vrroXdfxpave, tbs rov rrapovros Kal del OVTOS Kal
irdvra voirjoavros Kal evos Kal /IOVOV, rfi Se avrov OeXrjoei 817fiiovpyrjoavros
rd ovra. T h e collocation of Xoyos and deXrjois w i t h reference t o creation
recalls t h e collocation of Xoyos a n d fiovXr) in our passage. B u t neither
term is hypostatized or personified. T h e meaning is similar t o t h a t
of Corp. X I I I . 21, 00 v yap jSouAo/xeVou rrdvra reXetrai, t h o u g h t h e re
ference there is n o t t o creation. Cf. also Corp. X . 2, rj yap rovrov
evepyeia r) OeXrjals ian.
8
Corp. X . 2, dvayKa^6p,evos VTTO TOV dyaOov 6eXr)p,aros, oi? ^cupls
oi»Te etvat ovre yeveodai eorai hvvarov. I n Corp. X I I I . 2 T O BeXrjfxa
rov deov is personified as t h e male " parent " in rebirth.
4
Pap. Ox. 2074 contains a n address t o W i s d o m (apparently) : part
of it reads as follows: ov el T O diravyaofia Kal d/Aotco<a>tj T O V rrarpos'
cm el T O bidhrjixa rod <j>coros, \d ov}vheop.os TCOV cj>coorrjptov . . . ov et <rj . . .)>
Kal rr)v fiovXrjotv TOV rrarpos TcAetaiaat irpotXdovoa * ov et r) TCO ocop,an
avrov rrepCpXrjfjLa yevo/xevrj • ov et r) reXeicdoaoa avrov rd orrovBaofia Swdpei
rfj or}. T h e papyrus is presumably Christian (it w a s written in t h e
fifth century) : t h e likeness t o Hermetic language is striking.
128
ov
h a v e t h e c r e a t i v e fiovXrj, a s h e r e : ^ °V P ^V ^ 6 GOV •
€TTI ok TO 7rdV, " T h y c o u n s e l p r o c e e d s from T h e e ; t o T h e e
the A l l r e t u r n s
I k n o w of n o o c c u r r e n c e of t h e e x p r e s s i o n fiovXr] Oeov i n
any document which can be supposed to be prior to the
2
Poimandres, e x c e p t t h e L X X , w h e r e fiovXr) deov, Kvpiov,
a n d s i m i l a r e x p r e s s i o n s (fSovXri GOV a n d t h e like) o c c u r
a b o u t t w e n t y t i m e s . T h e r e are s o m e s u g g e s t i v e p a r a l l e l s .
T h e h y m n a t t h e close of Poimandres (§ 3 1 ) c o n t a i n s t h e
v e r s e " H o l y is G o d , w h o s e c o u n s e l is b r o u g h t t o p a s s b y
His o w n p o w e r s " . W i t h t h i s w e m a y c o m p a r e Is. x l v i .
9-10 :
'Ey<I) elpu 6 Beds,
Kal OVK eorw irXrjv ifLOV,
dvayyeXXa)v irpdrepov rd eGyara irplv yeveodac,
3
Kal dpua ovvereXeodr) •
Kal etna, TIaod piov rj povXrj arrioerai,
Kal Trdvra 00a jSejSovAev/utat 7rorfaa).
A g a i n i n Corp. X I I I . 20 t h e r e - b o r n T a t confesses, " T h o u

a r t G o d . T h y m a n cries t h i s t h r o u g h a l l T h y c r e a t u r e s .
F r o m T h e e I h a v e f o u n d t h e b l e s s i n g of e t e r n i t y , a n d t h e
rest w h i c h I s e e k is m i n e b y T h y c o u n s e l " (Zv et d Oeos •
1
T h e only other occurrence of t h e word BovXr) in Hermetic writings
is in Isis to Horus, ap. S t o b . , Eel. I . 49 ( = Scott, Exc. Stob. X X V I . 9),
fiovXrjs oe (fSaoiXevs) 6 trarrip iravrcav, where ftovXy is, as Reitzenstein says,
" die geistige Kraft, die <f>p6vqois oder oo<f>la".
2
Reitzenstein calls attention t o t h e phrase Tlravos KO1 'Hâtarov
PovXats in Isis to Horus (Scott, Exc. Stob. X X I I I . 6 ; R ' s restoration
of nravos, " of P t a h for MSS. 211 AN02 seems certain and is accepted
b y Scott). T h i s is a late Hermeticum, b u t Reitzenstein says the ex
pression represents an ancient E g y p t i a n usage. Clearly, however, it
has no close relation t o our passage. In K i t t e l ' s Theologisches Worter-
buch zum Neuen Testament s.v. fiovXrj, Schrenk speaks of t h e " Becoming
der fiovXr) 0€ov in der hellenistischen M y s t i k b u t he cites no authorities
e x c e p t Poimandres and Corp. X I I I . , w h i c h is dependent on it. Apart
from these there is in f a c t no evidence whatever t h a t t h e conception
p l a y e d a n y p a r t in " Hellenistic mysticism and in these t h e influence
of Judaism is apparent.
8
Cf. Poim. 14, rjPovXrjdrj . . . Kal ap.a rfj povXfj iyevero 4v4py€ia,
of t h e divine "Avdpojiros.
129 I
6 aos avdptOTTOs ravra j8oa . . . S e a rtov Krtapudrtov aov,

drro aov altovos evAoylav eSpov • Kal o t,rjrto fiovAfj rfj afj
dvarreTravp,ai). Cf. Ps. l x x i i . 2 3 - 6 :
Kal iyto 81a rravros Trapd aol,

€L
iKpdrrjaas rrjs X P°$ rrjs 8e£tas pbov.
iv rfj fiovAfj aov tbSrjyrjods pue,
Kal piera 86£rjs rrpogeAdfiov pue . . .
Kal r) p,€pls piov 6 Oeds els rov altova.
I t is m o r e difficult t o p o i n t t o a n y d i r e c t a s s o c i a t i o n of t h e
C o u n s e l of G o d w i t h c r e a t i o n i n t h e L X X . B u t in Ps.
x x x i i . , after the cosmological passage, vs. 6-7, already
q u o t e d (p. 1 2 1 ) , t h e P s a l m i s t c o n t i n u e s :
<f)of5r)6iqTa> rov Kvpiov IT do a r) yrj,

drr* avrov 8e aaAevdrjrtooav rrdvres ol KaroiKOvvres rr)v
OLKOVp,€V7]V '
ore avTos" etrrev, Kal iyevrjdrjaav •
avros iverelAaro Kal iKrloOrjoav.
Kvpcog ScaovceSaêc fiovAas iOvtov,
dOerel 8e Aoyiapuovs Aatov,
Kal dOerel fiovAas dpxdvrtov -
r) 84 fiovAr) rov Kvpiov els rov altova pievei,
Aoyiapuol rrjs /cap Si as* avrov air 6 yevetov els yeveds.
A g a i n , t h e r e a r e p a s s a g e s w h e r e fiovAr) is b r o u g h t into
c o n t a c t w i t h ootya. 1
T h u s i n Prov. v i i i . 1 2 :
iyto ao<j>ia KareaKrjvtooa fiovArjv,

Kal yvtdocv Kal evvoiav iyto irreKaAeodpLrjv.
T h e r e i s i n d e e d h e r e n o a l l u s i o n t o oo<f>la a s a c o s m i c
principle ; b u t a few verses later comes the famous passage
b e g i n n i n g Kvpios eKnaev pue dpxyv 68tov avrov, i n w h i c h t h e
p e r s o n i f i e d W i s d o m is s e t f o r t h a s t h e c o m p a n i o n o f G o d
in creation. A g a i n , i n Wisd. i x . 1 3 , 1 6 - 1 7 , t h e C o u n s e l o f
1
W i t h Corp. X I I I . 20, flovXfj rfj afj dvandnavfiai, cf. Wisd. viii. 16.
77pooavanavaop.ai avrfj (scil. oo<f>la) ; Sir. v i . 28, evprjoets rrjv dvdiravaiv
dvrfjs (scil. A O R T A S ) .
130
G o d is b r o u g h t t o g e t h e r w i t h b o t h W i s d o m a n d t h e H o l y
Spirit :
TV's* yap dvdpwnos yvtbaerai f$ovAr)v Oeov,
rj TIS ivdvpLrjaerat, ri OeXet 6 Kvpios ;
/xdAts* *iKaZ,opi€v rd irrl yrjs,
€ GLV
KOL rd iv x P ^vpiaKopuev puera TTOVOV •
rd 8e iv ovpavols TIS iîxyiaaev ;

fk>v\r)v Si aov TIS eyva> el pir) av e8a>Kas oo<f>iav,
Kal errepu/jas TO ayiov aov rrvevpLa diro vifftOTOV ;
T h e C o u n s e l of G o d i s t h a t w h i c h lies b e h i n d H i s w o r k s i n
earth a n d h e a v e n , a n d is k n o w n to m a n o n l y b y means of
W i s d o m o r the H o l y Spirit given from on high.
T h e r e is n o w h e r e a n e x a c t p a r a l l e l t o t h e d o c t r i n e of t h e
Poimandres ; b u t t h e r e is e v i d e n t affinity. I n t h e L X X
povXr) Oeov a n d aotf>ia s t a n d for t h e d i v i n e p r o v i d e n c e
r e s p o n s i b l e for t h e c r e a t i o n a n d g o v e r n a n c e of t h e w o r l d .
I n J e w i s h t h o u g h t 2o<j)la c a m e t o b e h y p o s t a t i z e d a n d
personified a s t h e d i v i n e a g e n t in c r e a t i o n , t h e TexviTis
Tfdvrcov (Wisd. v i i . 2 2 ) . I n t h i s p a s s a g e of t h e Poimandres,
1
BovMj deov is c h o s e n for a s i m i l a r r61e. A s W i s d o m in

Wisd. i x . 9 k n o w s t h e w o r k s of G o d , b e i n g p r e s e n t w h e n
H e m a d e t h e w o r l d , a n d u n d e r s t a n d s w h a t is . p l e a s i n g
in H i s s i g h t , s o h e r e t h e C o u n s e l of G o d r e c e i v e s a n d
o b e y s t h e w o r d t h a t c o m e s o u t o f t h e L i g h t ; a n d a s in
Prov. v i i i . 30 W i s d o m is nap* avrcp dpp,6£ovoa, so here
2
t h e C o u n s e l of G o d f o r m s t h e e l e m e n t s of t h e u n i v e r s e .
S t r i c t l y , t h i s d o c t r i n e is a n a l t e r n a t i v e a c c o u n t of h o w
the elements came into being : either t h e y separated
1
H o w far Reitzenstein is right in tracing here the influence on Jewish
t h o u g h t of E g y p t i a n Isis-theology is a question apart from our present
purpose. If so, t h a t influence must h a v e been exerted at a period
long a n t e c e d e n t to the Poimandres.
2
Cf. t h e function of the second W i s d o m (Achamoth) in the V a l e n -
tinian system. A s BovXr) produces t h e elements in imitation of the
Koapos vorjTos, so from A c h a m o t h proceed t h e three grades of being,
TO VXIKOV, T O x/fvxiKov, T O irvcvfiaTLKov; Q-tid she then produces t h e
Demiurge, the image of the First F a t h e r , and through him a visible
universe which is a c o p y of the invisible. Iren., Adv. Haer. I . i v . - v .
131
t h e m s e l v e s f r o m c h a o s a t t h e w o r d of G o d , o r t h e y w e r e
formed b y the Counsel of G o d . T h e t w o doctrines no
d o u b t a r o s e o u t of different t r a i n s of t h o u g h t , y e t t h e y
are c o m p l e m e n t a r y rather t h a n contradictory. T h e
p r o b l e m w h i c h t h e H e r m e t i s t is f a c i n g is a r e a l p r o b l e m .
A n y t h e i s t i c a c c o u n t of t h e u n i v e r s e w h i c h p o s t u l a t e s a t
t h e b e g i n n i n g G o d o n t h e o n e h a n d , a n d formless m a t t e r
o n t h e o t h e r , m u s t m e e t t h e d i f f i c u l t y t h a t t h e r e is n o t h i n g
in m e r e m a t t e r w h i c h c o u l d e v e r r e s p o n d t o t h e w i l l of
G o d ; o r else i t m u s t g i v e a c c o u n t of t h e p o t e n t i a l p r o
p e r t i e s o f m a t t e r w h i c h m a d e p o s s i b l e t h e e m e r g e n c e of a
c o s m o s ; b u t i n t h a t c a s e i t is n o t m e r e m a t t e r . The
H e r m e t i s t has, n o t v e r y satisfactorily, m e t the difficulty
b y a s s u m i n g a C o u n s e l of G o d , r e s i d e n t in o r w i t h m a t t e r ,
b y w h i c h a t H i s c o m m a n d t h e p r o c e s s of c r e a t i o n w a s
b e g u n . I t is o n e m o r e a t t e m p t t o d o j u s t i c e t o d i v i n e
transcendence and immanence at once. W e need not,
therefore, w i t h Reitzenstein, regard the passage as an in
terpolation. N o d o u b t i t o r i g i n a t e d f r o m a p o i n t of
v i e w different f r o m t h a t of t h e p a s s a g e a b o u t t h e H o l y
Word. B u t i t is c h a r a c t e r i s t i c of t h e Hermetica in
general t h a t t h e y p u t forward an eclectic philosophy,
c o m b i n i n g e l e m e n t s f r o m w i d e l y different s o u r c e s . O u r
p a s s a g e is a n e x c u r s u s r a t h e r t h a n a n i n t e r p o l a t i o n . The
i m p o r t a n t p o i n t for o u r p r e s e n t p u r p o s e is t h a t t h e e x
c u r s u s n o less t h a n t h e m a i n a r g u m e n t s h o w s definite
contact w i t h Hellenistic Jewish thought.
3. THE WORK OF THE DEMIURGE.
{Poimandres, §§ 9 - 1 1 , cf. Gen. i. 9-25.)

T h e remaining stages of creation (excepting the creation
of m a n ) are a t t r i b u t e d b y t h e H e r m e t i s t n o t t o t h e p r i m a l
God, but to a secondary divine being, the Demiurge.
E v e n i n t h e s e p a r a t i o n of t h e e l e m e n t s t h e d i v i n e p r i n c i p l e s
Xoyos a n d fiovXri h a v e w o r k e d a s i n t e r m e d i a r i e s . But
Xoyos, t h o u g h p a r t l y h y p o s t a t i z e d , is r e a l l y n o t h i n g m o r e
t h a n t h e u t t e r e d w o r d o f G o d , a n d /fouAi? is H i s c o u n s e l ,
132
a n a t t r i b u t e o r a c t i v i t y o f vovs r a t h e r t h a n a f u l l y p e r s o n a l
b e i n g . B u t a t t h i s p o i n t a erepos vovs a p p e a r s , t o t a k e
o v e r t h e w o r k of c r e a t i n g l i v i n g b e i n g s . T h e fresh s t a g e is
a n n o u n c e d i n t h e w o r d s : " T h e n M i n d (or G o d ) , b e i n g
b i s e x u a l , e x i s t i n g a s life a n d l i g h t , g e n e r a t e d a n o t h e r
M i n d , t h e C r e a t o r " (o 8e vovs, 6 Beds, dppevoBrjXvs a>v,
1
far) Kal (fxos VTrdpxojv, drreKvirjoev erepov vovv Srjpuovpydv).
A . Life and Light.

T h e d e s c r i p t i o n of t h e p r i m a l G o d a t t h i s p o i n t a s b e i n g
far) Kal <f)ws c a l l s for s o m e c o n s i d e r a t i o n . T h a t G o d is
Light we already know. T h a t H e is also L i f e is h e r e
s t a t e d f o r t h e first t i m e , n o d o u b t b e c a u s e t h e b e g i n n i n g s
of c r e a t e d life a r e n o w t o b e d e s c r i b e d . W e m i g h t
t r a n s l a t e " G o d b e i n g life a s w e l l a s l i g h t T h i s is n o
casual collocation of divine attributes. T h e w r i t e r returns
to it again a n d again, a n d he clearly regards the identifica
t i o n of t h e s u p r e m e B e i n g w i t h t h e u n i o n of L i f e a n d L i g h t
2
as a c a r d i n a l p o i n t of r e v e l a t i o n . T h e Christian reader
c a n n o t b u t b e r e m i n d e d of t h e J o h a n n i n e i d e n t i f i c a t i o n
1 2
So Reitzenstein. M S S . dneKvijoe Xoyw, B dneKvrjoc Xoyov. W i t h
t h e latter reading t h e meaning m i g h t b e " generated another word,
t h e c r e a t i v e m i n d " ; b u t this is impossible : vovs and Xoyos are not
e q u i v a l e n t terms. T h e M S . t e x t would m e a n t h a t G o d b r o u g h t t h e
demiurge into b e i n g b y uttering a creative word ; b u t such a use of
Xoyw would b e v e r y confusing while t h e h y p o s t a t i z e d Xoyos is still in
view, and, as b o t h Reitzenstein and S c o t t observe, t h e s t a t e m e n t t h a t
God is dppevodrjXvs is i n t e n d e d t o justify t h e use of the v e r b drroKvciv,
so t h a t t h e idea of divine generation is distinguished from t h e utter
ance of t h e divine word. Reitzenstein therefore excises Xoyw. S c o t t
notes, " perhaps Reitzenstein is right in striking it o u t ; b u t how did
it come t o be there ? " M a y it not h a v e been inserted b y a Christian
scribe w h o recalled Ja. i. 18, PovXrjOels direKvrjoev 7)p.as Xoyw dXrjOcias ?
Scott's o w n suggestion is irpds rw Xoyw, b u t this would suggest t h a t t h e
Xoyos also w a s generated, whereas t h e author has been a t pains t o
explain t h a t it is " son " of G o d o n l y in t h e sense in w h i c h a n y word
is t h e offspring of a mind. Scott's further emendations do not seem t o
be called for.
2
N o t e especially § 32, where t h e seer, now initiated into t h e k n o w
ledge of G o d , exclaims, marevw Kal /xaprvpco' €is £ojr)v Kal </xos x^P™-
T h e collocation is e q u a l l y i m p o r t a n t in Corp. X I I I . , which depends on
the Poimandres.
133
of t h e Aoyos a s S o n o f G o d w i t h Life a n d L i g h t , a n d
the union of t h e t w o concepts in t h e Prologue t o t h e
F o u r t h Gospel. T h e possibility must n o t be ruled o u t
t h a t t h e r e is l i t e r a r y r e l a t i o n s h i p o f s o m e k i n d b e t w e e n
J o h n a n d Poimandres ; b u t w e m a y e n q u i r e w h e t h e r t h i s
particular collocation of ideas c a n be traced t o a n y
c o m m o n source behind both writers.
W e h a v e a l r e a d y seen t h a t t h e i d e n t i f i c a t i o n o f G o d
w i t h light is characteristically Iranian, though it h a s
parallels in E g y p t elsewhere. H e b r e w t h o u g h t associates
G o d w i t h light, t h o u g h i t stops short of identification.
P l a t o n i s m r e a d i l y finds r o o m f o r t h e identification, since
P l a t o h i m s e l f h a d p o i n t e d t o t h e S u n a s eKyovos rod
ayaOov, a n d therefore t h e i m a g e o f G o d . B u t t h e i d e a o f
G o d a s life i s foreign t o t h e earlier P l a t o n i s m . S o m e o f
t h e H e r m e t i c w r i t e r s , h o w e v e r , m a k e m u c h o f life a s a
manifestation of t h e divine a c t i v i t y . T h u s t h e author of
Corp. X I . s a y s t h a t i t i s t h e epyov o f G o d " t o m a k e life,
soul, i m m o r t a l i t y a n d change Without such activity
H e w o u l d n o t b e G o d . " T h i s is life, t h i s is t h e b e a u t i f u l ,
t h i s i s t h e g o o d , t h i s i s G o d " (§§ 1 2 - 1 3 ) . A g a i n , i n
Corp. X I I . life a n d i m m o r t a l i t y a r e " p a r t s " of G o d , a n d
1
t h e Koop,os, t h e 7rA^po>/xa o f life, i s H i s i m a g e (§§ 2 1 , 1 5 ) .
T h i s i n t e r e s t i n life c o r r e c t s t h e i n t e l l e c t u a l i s m w h i c h t h e
x
H e r m e t i s t s c a r r y o v e r from P l a t o n i s m . T h e close a s s o c i a
t i o n of life w i t h G o d m a y be d u e t o E g y p t i a n influence. Ankh
2
= life is a n a t t r i b u t e o r e p i t h e t of v a r i o u s E g y p t i a n d e i t i e s .
B u t in Hebrew thought also, though naturally G o d is n o t
identified w i t h life, y e t '•crbtf, Btos Z>wv, is o n e o f H i s
c o m m o n e s t a n d m o s t significant t i t l e s , a n d H e i s glorified
a s t h e S o u r c e a n d G i v e r of life. P h i l o ' s c o m m e n t o n Jerem.
ii. 1 3 (ifie iyKareXtTTOV 7Tr]yr)v vSaros farjs L X X ) i s n o t e -
1
Similarly in t h e L a t i n Asclepius, §§ 29-30, D e u s ergo v i v e n t i u m v e l
v i t a l i u m , i n m u n d o q u a e sunt, sempiternus gubernator est, ipsius-
que v i t a e dispensator aeternus . . . I n ipsa enim aeternitatis v i v a c i -
t a t e mundus agitatur, e t in ipsa vitali aeternitate locus est mundi.
2
See Scott's note o n Corp. X I . i., Hermetica I I . p p . 289-90.
134
w o r t h y : De Fuga, § 1 9 8 : " G o d is m o r e t h a n life : H e is

t h e e v e r f l o w i n g f o u n t a i n of life, as H e H i m s e l f h a s s a i d "
(o 8k deos rrXeov TL r) far], Trrjyr) rod £rjv, OJS avros etrrev,
1
aewaos). T h i s r u n s o n p a r a l l e l lines w i t h w h a t h e s a y s
of l i g h t in De Somn. I. 75 ( q u o t e d a b o v e , p . 108).
G o d as s o u r c e of l i g h t a n d life a t o n c e c o m e s in Ps. x x x v .
10, t o w h i c h P h i l o is referring in t h e p a s s a g e q u o t e d :
Tlapd 001 Trrjyr) farjs,

€V Tip <f>0)TL GOV OlffO/Jicda (fxtiS.
T h i s is p r o b a b l y a s n e a r a s a H e b r e w c o u l d g e t t o s a y i n g
6 deos far) Kal </>tos vrrapxayv. N o w i n t h e c r e a t i o n - s t o r y o f
Genesis n o a t t e n t i v e r e a d e r w i t h s u c h i d e a s i n m i n d c o u l d
fail t o o b s e r v e t h a t G o d is t h e r e p r e s e n t e d p r e - e m i n e n t l y
a s t h e s o u r c e of l i g h t a n d life. H i s first c r e a t i v e w o r d is
yevrjdrjToj <f>cbs: H i s l a s t c r e a t i v e a c t is t o b r e a t h e i n t o m a n
7rvor)v far)?. P h i l o finds t h e t w o i d e a s t o g e t h e r a t t h e v e r y
b e g i n n i n g of t h e s t o r y : De Opif. § 30 : " H e a s s i g n e d p r e
c e d e n c e t o spirit a n d l i f e ; t h e f o r m e r he c a l l e d ' t h e spirit of
God b e c a u s e s p i r i t is t h e m o s t v i t a l of a l l t h i n g s , a n d G o d
is t h e c a u s e of l i f e ; a n d of t h e l i g h t h e s a y s t h a t i t w a s
e x c e e d i n g l y g o o d " (rrpovopLLas 8k TO re rrvevp,a Kal TO <f>to$
r)£tovTO ' TO pukv yap ojvopbacre Oeov, 8L6TL faTiKOjrarov TO
nvevpia, farjs 8k 6e6s OXTIOS " TO 8k faJbs (/>r]olv OTL VTrepfSaX-
\6VTOJS KaXov). H i s m e a n i n g is t h a t t h e first t w o e x i s t
e n c e s m e n t i o n e d i n Genesis are s p i r i t a n d l i g h t , a n d t h e s e
m u s t be u n d e r s t o o d a s life a n d l i g h t , t h e t w o f u n d a m e n t a l
m a n i f e s t a t i o n s of t h e d i v i n e . T h e v e r y a r t i f i c i a l i t y of t h e
exegesis s h o w s t h a t Philo a n d his readers w o u l d e x p e c t a
s t o r y of c r e a t i o n t o h a v e its c e n t r a l m o t i v e in t h e u n i o n of
life a n d l i g h t . I t is u n l i k e l y t h a t h e w a s h i m s e l f t h e
o r i g i n a t o r of t h e i d e a . I t w a s s c a r c e l y f o r c e d u p o n h i m
b y h i s b i b l i c a l t e x t , a l t h o u g h , as w e h a v e seen, t h e c o l l o c a
t i o n is n o t a l i e n f r o m H e b r e w t h o u g h t in g e n e r a l , o r from
t h e c r e a t i o n s t o r y in p a r t i c u l a r . W h e t h e r it has more
1
T h i s passage is recalled b y Jn. iv. 14 : irrjyr) vSaros dXXofievov ds
£,cor)v duJovcov.
135
definite a n t e c e d e n t s i n E g y p t i a n t h o u g h t I d o n o t k n o w .
B u t a s t h e Poimandres does n o t s e e m t o b e d i r e c t l y
d e p e n d e n t o n t h e De Opificio (as w e h a v e seen a t s e v e r a l
p o i n t s ) , w e m a y s t a t e t h e case t h u s Philo a n d the
a u t h o r o f Poimandres, b o t h w r i t i n g i n H e l l e n i s t i c E g y p t ,
w i t h t h e H e b r e w c r e a t i o n s t o r y before t h e m , h a v e b o t h
b r o u g h t t o g e t h e r t h e i d e a s o f life a n d l i g h t a s a c a r d i n a l
p o i n t i n t h e s t o r y . W h e t h e r therefore t h e E g y p t i a n o r
the H e b r e w factor is predominant, b o t h represent a
doctrine already established b y t h e beginning of t h e
Christian era, where Jewish a n d Hellenistic t h o u g h t m e t
i n a n E g y p t i a n e n v i r o n m e n t , t h e d o c t r i n e t h a t t h e tmion
of t h e i d e a s o f l i g h t a n d life g i v e s t h e m o s t a d e q u a t e
account of G o d in H i s creative aspect. A s t h e author
of t h e F o u r t h G o s p e l w a s f a m i l i a r w i t h P h i l o n i c i d e a s ,
if n o t w i t h t h e w o r k s o f P h i l o himself, a s w e l l a s w i t h
t h e L X X , t h e c o i n c i d e n c e b e t w e e n John a n d Poimandres
in t h i s p o i n t n e e d n o t b e e x p l a i n e d b y l i t e r a r y d e p e n d e n c e
o n t h e o n e side o r t h e o t h e r .
B . Origin arid Nature of the Demiurge.

A l r e a d y i n P l a t o {Tim. 69c) a d i s t i n c t i o n is m a d e be~
t w e e n t h e s u p r e m e G o d w h o m a d e BETA a n d H i s offspring
(YEVVQ/JLARA) w h o m a d e BVRYRD. T h e term SRJFIIOVPYOS,
h o w e v e r , i s t h e r e a p p l i e d t o G o d Himself, a s i t also i s
1
b y Philo, a n d b y most of the Hermetic writers. In the
1
E . g . Corp. I X . 5, d fikv yap Beds rravrcov orjfuovpyos. V . 7, rts
rtavra ravra rroirjoas; rroia [xrjrrjp, rrolos rrarrfp, el fxr) 6 d<j>avr)s Beos rep
eavrov BeXrjfiari rrdvra 8r)fiiovpyijaas ; Sometimes w e find polemic
against t h e doctrine of a second c r e a t o r ; e.g. X I . 9, dbvvarov 8vo rj
rrXeiovs rroirjrds etvai, ib. 14, ov yap dXXov l^ct ovvepyov, avrovpyos yap tov
del eoriv iv rep epyep. • I n Corp. V I I I . , and elsewhere, t h e hevrepos Beds is
t h e cosmos itself, e.g. V I I I . 2 , rrpcoros yap rravrcov ovrcos Kal dlbios Kal
dyevvqros 6 orj/Movpyos TCOV SXCOV Beds, oevrepos Be d Kar' eiKova avrov d
KOOFIOS. A c c o r d i n g l y t h e cosmos c a n be called hrjfiiovpyds £cor)s ( I X . 6).
I n other libelli alcov (Corp. X I . ) or rdrros (Corp. I I . ) appear as inter
mediaries. I n X I I . vovs is t h e image, or t h e soul, of G o d , a n d rules
over all things (§ 9). T h i s approximates t o t h e doctrine of Poimandres,
where vovs being identified w i t h t h e supreme God, a erepos vovs appears
as second god.
x 6
3
1
second-century Platonist N u m e n i u s it is reserved for
t h e 8evT€pos 0e6s. A D e m i u r g e i n t h i s sense h a s a p l a c e
also i n V a l e n t i n u s a n d o t h e r C h r i s t i a n o r s e m i - C h r i s t i a n
2
G n o s t i c s from t h e s e c o n d c e n t u r y o n w a r d s . In the
c r e a t i o n - s t o r y o f Gen. i . n o s u b o r d i n a t e c r e a t o r a p p e a r s ,
consistently w i t h t h e severe monotheism of this writing.
Nevertheless, i n Jewish speculation of t h e Hellenistic
period t h e growing emphasis on the transcendence of G o d
led t o t h e r e c o g n i t i o n o f i n t e r m e d i a t e c r e a t i v e p o w e r s .
W i s d o m i s s u c h a l r e a d y i n Prov. v i i i . , a n d m o r e d e f i n i t e l y
in t h e Wisdom of Solomon, a n d a s w e h a v e seen, o n e l i n e
of J e w i s h e x e g e s i s i n t e r p r e t e d t h e JTEn o f Gen. i . I a s
m e a n i n g W i s d o m , t h e " first p r i n c i p l e " of t h e u n i v e r s e .
In P h i l o t h e L o g o s is a d i v i n e h y p o s t a s i s a c t i v e i n c r e a t i o n ,
a n d i s c a l l e d Oeos. M o r e o v e r , P h i l o finds s e c o n d a r y
c r e a t o r s i m p l i e d i n t h e c r e a t i o n n a r r a t i v e o f Genesis. T h e
use of t h e p l u r a l i n Gen. i. 26, TToirjcrtop,€v dvdpwTrov, i n d i c a t e s ,
he s a y s , t h a t G o d w a s a s s i s t e d b y H i s " p o w e r s and to
t h e m H e assigned t h e t a s k of m a k i n g t h e m o r t a l part of
3
our s o u l . H e thus read into t h e biblical narrative
t h e d o c t r i n e o f t h e Timaeus. T h e Hermetist is n o t
1
Ap. E u s e b . , Praep. Evang. X I . 18, 6-14, 23. 3.
2
T h e restriction of t h e t e r m Srjp.Lovpy6s t o a single secondary god,
on t h e ground t h a t t h e supreme G o d does n o t create, appears first in
these second-century writers. B u t t h e application of t h e term orjfii-
ovpyos t o a secondary creator is earlier. Philo calls t h e creative
" powers " of G o d orjpiovpyol (see note 3 below). P l u t a r c h applies
t h e term t o t h e s i x divine hypostases of Zoroastrianism (the A m s h a s -
pands), Moralia, p . 370A (De Is. et Osir. 47) : . . . TOV pkv oo<j>ias, TOV
8k TTXOVTOV, TOV 8k TCOV tiri TOXS KCLAOIS r}8ovcdv Brjpiovpyov. A s in Corp.
I X . t h e Koap.os is Srjpiovpyos £tor\s, so in Tim. 406-c P l a t o says t h e earth
in its revolutions is 8r\piovpyos VVKTOS KO\ 17 pip as, a n d h e uses t h e
terms Srjptovpyia a n d SrjpLiovpyelv of t h e work of t h e secondary gods.
T h e terminology of Poimandres 9, therefore, does n o t oblige us t o
suppose t h a t t h e writer is dependent either on Numenius or on
Valentinus. T h e materials of his doctrine a n d of its terminology
alike are present in earlier t h o u g h t .
8
De Fug. §§ 68-70 : SiaAcycrcu pkv ovv 6 TCOV OXCOV iraT^p rats iavrov
ovvap.€ow, ats T O OvrjTov yptov TT\S ^vxys pepos CSCOKC oia7rXaTT€LV . . .
avayKaxov o$v T\yf\aaTO TTJV KaKtov yiveoiv €T€pois dirovelpaf. 8-qpiovpyols,
TTJV 8k TCOV dyaddv iavTcp povco. See below, p . 155.
137
f o l l o w i n g P h i l o h e r e , b u t h e feels a s free a s P h i l o t o
i n t r o d u c e h i s d o c t r i n e of a s e c o n d c r e a t o r i n t o a n a c c o u n t
of c r e a t i o n , i n w h i c h h e is f o l l o w i n g Genesis.
T h e D e m i u r g e of t h e Poimandres, l i k e t h e s e c o n d a r y
c r e a t o r s of t h e Timaeus, is n o t a c r e a t e d b e i n g , b u t t h e
1
offspring of G o d , g e n e r a t e d b y H i m b i s e x u a l l y . A s such,
h e i s , l i k e h i s F a t h e r , b o t h vovs a n d g o d — " t h e g o d of
fire a n d s p i r i t T h e w o r d s Beos rov rrvpos Kal rrvevpLaros
c l e a r l y d o n o t m e a n t h a t fire a n d rrvevpua c o n s t i t u t e h i s
s u b s t a n c e ; for a s t h e o f f s p r i n g of G o d h e is of t h e s u b
s t a n c e of h i s F a t h e r , n a m e l y life a n d l i g h t , a n d n o t of a n y
m a t e r i a l s u b s t a n c e , n o t e v e n of t h e finest. T h e m e a n i n g is
t h a t the D e m i u r g e exercises his divine prerogative o v e r
t h e h i g h e s t s p h e r e of m a t e r i a l e x i s t e n c e , t h e fire-7n>€i?/xa
2
stratum. H e is i n f a c t t h e G o d of H e a v e n . T h i s is
b o r n e o u t b y t h e d e s c r i p t i o n of h i s w o r k w h i c h f o l l o w s .
C. The Administrators.
T h e D e m i u r g e first " f a b r i c a t e d " (iSrjpuovpyriae) seven
A d m i n i s t r a t o r s o r Controllers—oLOLKrjrai (the w o r d w a s
u s e d t o t r a n s l a t e t h e L a t i n procurator). T h e y w e r e m a d e
of t h e s u b s t a n c e o f t h e h i g h e s t s t r a t u m o f m a t e r i a l
e l e m e n t s , e/c rrvpos Kal rrvevpuaros (§ 1 6 ) , o v e r w h i c h , a s
w e h a v e s e e n , t h e D e m i u r g e p r e s i d e d a s Beds -rrvpos Kal
jrvevpLaros. W e h a v e n o d i f f i c u l t y in r e c o g n i z i n g in t h e m
t h e l i v i n g d e n i z e n s of h e a v e n , t h e s e v e n p l a n e t a r y g o d s .
T h e i r a d m i n i s t r a t i o n is c a l l e d elpLappLevrj. T h e use o f t h e
t e r m points t o a Stoic b a c k g r o u n d . Stoicism since
P o s i d o n i u s g a v e s a n c t i o n t o t h e w i d e s p r e a d belief t h a t
destiny is controlled b y the h e a v e n l y bodies.
1
Reitzenstein cites E g y p t i a n precedent for divine bisexuality. In
V a l e n t i n u s the primal G o d ha6 a c o n s o r t : ravrrjv 81 vTroSeganevrjv TO
oircpfia TOVTO Kal iyKVfiova y€.vop.ivt]v airoKvfjoai. vovv, ofioiov re Kal
toov TCO npopaXovTi (Iren., Adv. Haer. I. i. i ) . T h e Hermetist is clearly
anxious to avoid a n y suggestion of sexual generation, consistently w i t h
his depreciation of the sexual life in man. See below.
2
Similarly in Valentinus the D e m i u r g e has his seat in the cVov-
pdvios TOKOS, separated b y t h e ficoorys from t h e 7r\ripo»p.a, which corre
sponds to the world of light in the Poimandres (Iren., op. cit. I. v. 2).
138
T h i s p a s s a g e is t h e e q u i v a l e n t of t h e s t a t e m e n t in
Gen. i. l6 : eTrovqoev 6 deds TOVS SVO <f)coor7Jpas TOVS
pAydXov*;, TOP (fxoaTrjpa TOV pueyav els dpx&s rr)s t]puipas teal
TOV <f>a)OTijpa TOV eXdooa) els dpx&s TTJS VVKTOS, Kal TOVS
dcrrepas. Genesis s p e a k s o n l y of s u n a n d m o o n a n d t h e
s t a r s in g e n e r a l . B u t t h e Secrets of Enoch, e x p a n d i n g t h e
c r e a t i o n s t o r y of Genesis, e n u m e r a t e s t h e c r e a t i o n s of t h e
F o u r t h D a y thus ( x x x . 2-7) : the stars, Saturn, Venus,
M a r s , J u p i t e r , M e r c u r y , M o o n a n d S u n . Hellenistic
J u d a i s m , therefore, a b o u t t h e first half of t h e first c e n t u r y
A . D . , f o u n d t h e s e v e n p l a n e t s in Gen. i. 1 6 . T h e r e is n o
h i n t of t h i s in P h i l o , De Opificio.
T h e i d e a of t h e s t a r s as a d m i n i s t r a t o r s of d e s t i n y is
s t r a n g e t o Genesis. N e v e r t h e l e s s , o u r a u t h o r m i g h t w e l l
h a v e f o u n d a h i n t of his d o c t r i n e in t h e r e p e a t e d p h r a s e
0 T
els dpxas Ttjs hp*? ** V$ VVKTOS, dpx^cv TTJS fjp,epas
(Gen. i. 1 6 , 18) : t h e h e a v e n l y b o d i e s are c r e a t e d n o t
1
m e r e l y t o g i v e l i g h t , b u t t o b e a r rule. P h i l o (De Opif.

§§ 56-7) m a k e s n o t h i n g of t h i s , o b s e r v i n g m e r e l y t h a t G o d
g a v e p o w e r o v e r t h e d a y (KpaTos TTJS r)p,epas) t o t h e s u n ,
ota pueydXcp flaoiXel, a n d t h a t t h e g r e a t n e s s of his p o w e r a n d
rule (TO pueyedos TTJS nepl TOV rjXcov Svvdpueojs Kal dpxfjs) is
m e a s u r e d b y t h e f a c t t h a t o n e h a l f of t i m e is a s s i g n e d t o
h i m , w h i l e t h e o t h e r h a l f is s h a r e d b y t h e m o o n a n d s t a r s !
T h i s is m e r e e m b r o i d e r y , w i t h n o p h i l o s o p h i c a l significance.
B u t P h i l o does n o t m e r e l y ignore t h e d o c t r i n e of o u r
p a s s a g e : h e h a s a definite p o l e m i c a g a i n s t t h e v i e w t h a t
t h e h e a v e n l y b o d i e s are SiocKrjTal, in De Conf. Ling.
§§ 168 sqq. H e is d i s c u s s i n g p a s s a g e s l i k e Gen. i. 26, w h i c h
m i g h t a p p e a r t o represent G o d a s one of a n u m b e r . The
f u n d a m e n t a l e x p l a n a t i o n of s u c h p a s s a g e s is g i v e n in op.
cit. § 1 7 1 ( q u o t e d p . i n ) , v i z . t h a t G o d b e i n g one, h a s i n
n u m e r a b l e " p o w e r s " a b o u t H i m . P h i l o c o n t i n u e s (§ 1 7 3 ) :
1
Theodotion has els i$ovatav, Symmachus els TO ijyctaflat rrjs ij/xcpaj,
ci? 'qycftovlav rrjs VVKTOS, in i. 16. Aquila has igovoid&iv rrjs r)ficpas
in i. 18. T h e heavenly bodies are dpxovrcs, in the Gnostic phrase ; or
they are dp%al Kal iôvolai.
139
" Certain persons, impressed b y the nature o f each of the

w o r l d s , h a v e n o t o n l y deified t h e m a s w h o l e s , b u t h a v e
a l s o deified t h e m o s t b e a u t i f u l o f t h e i r c o m p o n e n t p a r t s ,
the s u n , t h e m o o n a n d t h e entire heaven, w h i c h t h e y
1
shamelessly called gods " . Such polytheism is t o b e
r e p r e h e n d e d , for " n o e x i s t i n g t h i n g is e q u a l i n h o n o u r t o
God, b u t there is one Ruler a n d L e a d e r a n d K i n g , w h o
alone h a s the right t o preside o v e r a n d control all things "
— a A A * earw els apx<*>v Kal rjyepLCov Kal fiaLnAevs, tt> Trpvravevetv
Kal oioiKelv p,6vcp Oepus rd ovpwravra (§ 1 7 ° ) - T h e i m p l i c a t i o n
of t h i s p a s s a g e is t h a t i n A l e x a n d r i a in P h i l o ' s d a y t h e s u n
and moon and the other h e a v e n l y bodies were regarded in
2
c e r t a i n c i r c l e s a s StoLKrjral rcov avpurravrcov. T h e same
inference m a y b e d r a w n f r o m Wisd. v i i . 2 9 - v i i i . 1 :
eanv yap avrrj (scil. r) ao<f>ia) ebirpeTTearepa rjAiov,

Kal vrrep rrdaav darpcov deatv.
<j>corl avyKpivopbevrj evploKerai rrporipa •
TOVTO pikv yap S t a S e ^ e r a t vvi;,
ao<f>las oe OVK aVTioûei /ca/cta.
S t a r e t W t 8e drro rreparos els trepas evpdxjTWS,
Kal 8LOLK€L rd Trdvra xpr]arcos.
T h e t e r m SioiKrjTal a s a p p l i e d t o t h e p l a n e t a r y g o d s I h a v e
not been able t o trace in a n y document earlier t h a n
Poimandres, b u t t h e use of t h e v e r b i n t h e s e t w o p a s s a g e s
suggests that it m a y g o back t o t h e beginning of t h e
C h r i s t i a n e r a . T o t h e d o c t r i n e o f t h e s t a r s a s SioiKrjral
P h i l o o p p o s e s t h e d o c t r i n e o f t h e one s u p r e m e G o d w h o ,
through His attendant " powers SiocKeX rd avpLiravra,
a n d t h e pseudo-Solomon, a doctrine of W i s d o m a s t h e
s u p r e m e SLOLKTJTLS. I n less o r t h o d o x J e w i s h c i r c l e s , h o w
ever, astrological ideas obtained a hold, as Reitzenstein
1
Cf. Wisd. xiii. 2, cfnoarijpas ovpavov irpvTaveis Koapov deovs ivopuoav.
T h e author allows t h e stars t h e title " presidents of t h e world but
blames t h e p a g a n s for regarding t h e m as gods.
2
Cf. t h e polemic against current doctrines of elpappLcvij in Philo.
Quis Rerum, §§ 300-2, De Migr. §§ 178-9.
140
s h o w s , a n d t h e p o w e r s a s s i g n e d t o t h e a n g e l s in E n o c h i c
l i t e r a t u r e is n o t u n i n f l u e n c e d b y s u c h i d e a s .
T o s u m u p : a t t h i s s t a g e of t h e n a r r a t i v e Poimandres
d e p a r t s m o r e w i d e l y f r o m Genesis t h a n in t h e e a r l i e r
stages, its m a t e r i a l being d r a w n directly from Platonic
a n d S t o i c s o u r c e s . N e v e r t h e l e s s , in i n t e n t i o n t h e a u t h o r
w a s p r o b a b l y still f o l l o w i n g Genesis. H e a g r e e s w i t h
Genesis in p l a c i n g t h e o r i g i n of t h e h e a v e n l y b o d i e s a t t h i s
p o i n t , a n d in m a k i n g t h e m t h e result of a d i r e c t a c t of
c r e a t i o n (not s i m p l y of a c r e a t i v e w o r d , l i k e l i g h t i n
Genesis a n d t h e s e p a r a t i o n of t h e e l e m e n t s in Poimandres) ;
a n d in r e g a r d i n g t h e m a s n o t m e r e l y l i g h t s b u t r u l i n g
p o w e r s . O n t h e o t h e r h a n d , i n i n t e r p r e t i n g t h e i d e a of
t h e i r " rule he follows a tradition k n o w n to Jewish
w r i t e r s l i k e P h i l o a n d t h e a u t h o r of Wisdom, b u t d e l i b e r
ately rejected b y t h e m as inconsistent w i t h monotheism,
t h o u g h less o r t h o d o x J e w i s h m i n d s w e r e m o r e h o s p i t a b l e
t o it.
D . The Origin of Animal Life.

T h e D e m i u r g e , b e i n g 0€os rod irvpos Kal irvevpLaros, has
n o w c o m p l e t e d h i s d i r e c t w o r k of c r e a t i o n b y p e o p l i n g t h e
u p p e r s t r a t u m of t h e m a t e r i a l u n i v e r s e w i t h l i v i n g b e i n g s .
T h e l o w e r e l e m e n t s are s t i l l d e v o i d of life. A s h e is n o t
in d i r e c t t o u c h w i t h t h e s e l o w e r e l e m e n t s , s o m e f u r t h e r
a d j u s t m e n t is r e q u i r e d before t h e s e c a n b e p e o p l e d . In
Gen. i., w h i l e t h e h e a v e n l y b o d i e s are b r o u g h t i n t o b e i n g
b y a d i r e c t c r e a t i v e a c t of G o d , t e r r e s t r i a l life is p r o d u c e d
b y earth and water themselves at the divine command.
T h e H e r m e t i s t f o l l o w s t h i s s u g g e s t i o n , in a s o m e w h a t
d e v i o u s w a y . F i r s t , t h e Xoyos, w h i c h after d e s c e n d i n g o n
chaotic matter at the beginning has remained m o v i n g over
t h e face of t h e w a t e r s , a s c e n d s a n d is u n i t e d w i t h t h e
D e m i u r g e . T h i s is a c u r i o u s , a n d so far a s I k n o w ,
1
u n i q u e f e a t u r e of t h e c o s m o l o g y of Poimandres. A t first
1
Reitzenstein (Poim. p p . 62-7) compares an E g y p t i a n inscription,
in which T h o t h " united himself w i t h P t a h , after he had brought forth
141
s i g h t it s e e m s a m e r e s i m p l i f i c a t i o n . Aoyos a n d Arjpuovpyos
a r e in a sense d o u b l e t s . B o t h s t a n d for tîe p o w e r c o n
ceived t o be intermediate between the supreme G o d and
t h i s w o r l d . T h e o n e is d r a w n from H e l l e n i s t i c - J e w i s h
t h o u g h t , t h e o t h e r t r a c e s i t s d e s c e n t from P l a t o n i s m .
T h e e c l e c t i c p h i l o s o p h y of t h e H e r m e t i s t h a s f o u n d a p l a c e
for b o t h . T h e fusion of t h e t w o a t t h i s s t a g e g e t s r i d of
a s o m e w h a t a w k w a r d r e d u p l i c a t i o n . Y e t w i t h Genesis
before u s w e c a n see a s u b t l e a p p r o p r i a t e n e s s in t h i s
a s c e n t of Xoyos t o c o - o p e r a t e w i t h t h e D e m i u r g e . T h e
Xoyos, in Poimandres, in s p i t e of p a r t i a l h y p o s t a t i z a t i o n ,
r e m a i n s e s s e n t i a l l y a " w o r d " o r c o m m a n d of G o d . A s
s u c h a c o m m a n d is n e e d e d , a c c o r d i n g t o Genesis, t o e n a b l e
t h e l o w e r e l e m e n t s t o b r i n g f o r t h life, i t is n a t u r a l t h a t
t h e " w o r d " s h o u l d be g i v e n a p l a c e in t h i s s t a g e of t h e
w o r k . O n c e u n i t e d w i t h t h e D e m i u r g e it d i s a p p e a r s a s
a separate factor, and the Demiurge, equipped w i t h the
p o w e r of t h e " w o r d acts as a Platonic creator should.
H e c o m m u n i c a t e s t o t h e p l a n e t s — r d eavrov SrjpLiovpyrjpLaTa
— a rotary m o v e m e n t , and this causes the lower elements
t o b r i n g f o r t h l i v i n g t h i n g s : r) Se rovrcov rrepccbopd, Kadcbs
QeXei 6 Novs, eK rcov Karcutf)€pcov arovyeicov (,coa yjveyKev
1
dXoya. R e i t z e n s t e i n a n d S c o t t s e e m t o m e w r o n g in
t a k i n g vovs here a s = Arjpbiovpyos, t h e erepos vovs. The
a c t is t h e D e m i u r g e ' s , b u t t h e w i l l is t h a t of t h e e t e r n a l
fons deitatis. I t is in f a c t avv rw Xoycp—with t h e a i d of
t h e W o r d of t h e p r i m a l G o d — t h a t t h e D e m i u r g e a c t s .
all things and all words of G o d ; at t h e time when he had formed the
gods, had m a d e t h e cities, had settled the nomes, had placed the gods
in their sanctuaries . . .", etc. T h e parallel is not close, t h o u g h it is no
d o u b t possible t h a t t h e E g y p t i a n habit of identifying or fusing the
personalities of different gods m a y h a v e been an influence in the back
ground of this writer's thought.
1
This is t h e reading of the M S S . , which b o t h Reitzenstein and Scott
emend, as it seems t o me unnecessarily. T h e s t a t e m e n t is quite in
telligible, and t h o u g h t h e theory is no doubt eccentric, it is not more
so t h a n some other features of this cosmogony. A t a n y r a t e some
explanation is called for of the means b y which the Demiurge, assisted
b y the Logos, worked for the production of living things, and neither
Reitzenstein's reading nor Scott's gives one.
142
For, a s Genesis h a s i t , i t w a s G o d w h o s a i d " L e t t h e w a t e r s

bring forth
Similarly, it w a s b y the will of the primal G o d —
Kado)s rjdeXrjaev 6 Novs — t h a t e a r t h a n d w a t e r h a d a l
1
r e a d y been separated—oiaKexojpicrrai am aXkr)koiv 17 r€ yrj

Kal TO v8a>p. T h e use of t h e perfect s h o w s t h a t t h i s
s e p a r a t i o n d i d n o t t a k e p l a c e i n t h e s e q u e n c e in w h i c h it i s
mentioned, b u t at an earlier point—at the point, therefore,
at w h i c h i t i s g i v e n i n Genesis. T h e p r i m a l R e a s o n
s e p a r a t e d t h e e l e m e n t s b y H i s w o r d ; fire a n d a i r first,
l e a v i n g a s l i m e of e a r t h a n d w a t e r ( = Gen. i. 7). T h e n
H e c o m p l e t e d ^he w o r k b y s e p a r a t i n g e a r t h a n d w a t e r
(= Gen. i. 9), a n d so t h e s e e l e m e n t s w e r e r e a d y t o p r o d u c e
life a t H i s w i l l *and c o m m a n d , t h r o u g h t h e a c t of t h e
2
D e m i u r g e . F i r s t a i r p r o d u c e s flying t h i n g s , t h e n w a t e r
s w i m m i n g t h i n g s , a n d finally e a r t h p r o d u c e s q u a d r u p e d s
a n d r e p t i l e s . V e r b a l e c h o e s of t h e L X X a r e h e r e e x c e p
tionally numerous :
LXX Poimandres
8t€x<*>pio€v 6 Beds (of upper a n d SiaKex&pioTai air* dXXrjXcav r) re yr}
lower waters, b u t b y implication KOL TO vocop KaOws rjdeXrjocv 6
also of earth and water). vovs-
Kal ctirev 6 Oeos, 'E£ayayeT(o rd dr)p rr€T€t,vd rjveyKe Kal TO vScop
vSara ipiT€Td Kal ireTeivd. vrjKTa.
Kal €£rjv€yK€v r) yi) fioTavrjv . . . Kal r) yr) itjrjveyKev dir' avrijs a €?^€
Kal €L7T€v 6 Oeos 'IIÂYAYERA) 17 yr} £A)A TCTpdnoba eprreTa drjpta
. . . Terpdiroha Kal iprr €Ta Kal ay pea Kal rjp.cpa.
Or] pi a rfjs yrjs.
L i t e r a r y d e p e n d e n c e is c l e a r . T h e r e are c e r t a i n differences :
t h e H e r m e t i s t h a s o m i t t e d v e g e t a b l e life, p e r h a p s b y a n
1
W h i c h S c o t t gratuitously excises.
2
T h e r e is a certain difficulty here. I t is s o m e w h a t surprising t o
find air reckoned as one of t h e KaToxfrcprj aroixâ. I n § 5, air being
light, followed rrv€vp.a upwards. B u t it is clear t h a t fire and rrvevp-a
together form t h e highest stratum, a n d air occupies an ambiguous
position b e t w e e n t h e upper and lower sphere. I t is never reckoned
t o t h e upper sphere, and in comparison w i t h fire and rrvevp-a it m a y
well be regarded as one of the KaTaxfreprj. Reitzenstein has exaggerated
t h e difficulty b y identifying the rrv€vp.a of § 9 with air, which seems
clearly wrong.
143
o v e r s i g h t ; he attributes t h e production of birds t o air,

while t h e biblical writer, w h o is not acquainted w i t h t h a t
e l e m e n t , a t t r i b u t e s t h e m , a l o n g w i t h fishes, t o w a t e r ; a n d
t h e p o w e r of r e p r o d u c t i o n , w h i c h a c c o r d i n g t o Genesis w a s
g i v e n t o a n i m a l s a t t h e i r c r e a t i o n , is i n Poimandres p o s t
poned until after t h e Fall. B u t t h e points of agreement
are m o r e s t r i k i n g . I n b o t h , t h e b e g i n n i n g o f a n i m a l life
f o l l o w s i m m e d i a t e l y after t h e c r e a t i o n o f t h e h e a v e n l y
b o d i e s ; i n b o t h , life o r i g i n a t e s o u t o f t h e e l e m e n t s , a n d
1
n o t b y d i r e c t c r e a t i o n ; i n b o t h , b i r d s a n d fishes p r e c e d e
terrestrial animals. W e m a y add t h a t t h e separation of
l a n d a n d w a t e r , w h i c h i n Genesis p r e c e d e s t h e c r e a t i o n o f
t h e h e a v e n l y b o d i e s , i s o n l y s u p e r f i c i a l l y i n a different
o r d e r i n Poimandres.
A t this point in b o t h accounts comes the origin of m a n .
In neither is he placed along w i t h t h e other animals,
a s t h e offspring o f e a r t h y m a t t e r s i m p l y . Poimandres
i n d i c a t e s t h a t e a r t h c o u l d n o t p r o d u c e a n y b u t dXoya £<£a,
b e c a u s e t h e Aoyos h a d d e p a r t e d from i t after t h e s e p a r a t i o n
of t h e e l e m e n t s . Genesis s i m i l a r l y , after u s i n g t h e f o r m u l a
etTrev 6 Oeos, 'EgayayeTto rd vSara . . . r) yrj t u r n s t o a
t
new f o r m u l a , etTrev 6 Beds, IIoirjtTtofjLev dvdpcorrov. In both,

therefore, the origin of m a n is a new departure.
1
I t is true t h a t Genesis says (i. 21) KQX iTroirjoev 6 Beds rd B-qpta K . T . A . ,
b u t this is clearly t o b e interpreted in t h e sense of t h e repeated state
ments. etTrev d Beds, 'E(ayayerco K.T.X. W h e t h e r or n o t there were
originally t w o inconsistent accounts of creation which h a v e been fused
together, as G u n k e l holds, does n o t concern us : t h e Greek reader of
t h e L X X would h a v e no d o u b t w h a t was meant.
144
CHAPTER VII
THE ORIGIN AND FALL OF MAN IN

POIMANDRES
(Poimandres, §§ 1 2 - 1 9 ; Gen. i. 2 6 - 3 0 , ii. 7 — v . 2.)
T H E M o s a i c a c c o u n t of t h e s i x d a y s of c r e a t i o n is, a s w e
h a v e s e e n , f a i r l y c l o s e l y r e p r o d u c e d in Poimandres, d o w n
t o t h e a p p e a r a n c e of a n i m a l s a n d p l a n e t s . A t t h i s p o i n t
b o t h a c c o u n t s t a k e a fresh t u r n . A t first s i g h t t h e s t o r y
of t h e o r i g i n o f m a n in Poimandres differs w i d e l y f r o m t h e
s t o r y i n Genesis. I t w i l l b e w e l l t o s u m m a r i z e t h e m y t h
a t o n c e . I n d e t a i l t h e r e are s o m e o b s c u r e p o i n t s , a n d t h e
t e x t is c e r t a i n l y c o r r u p t in p l a c e s ; b u t m o s t of t h e d e t a i l s
d o n o t affect o u r p r e s e n t p u r p o s e . I n o u t l i n e t h e m y t h
is a s f o l l o w s .
C r e a t i o n b e i n g finished, t h e p r i m a l M i n d , w h o is life
a n d l i g h t , g a v e b i r t h t o a M a n in H i s o w n i m a g e . He
l o v e d the M a n as His o w n child, and g a v e h i m authority
o v e r a l l H i s c r e a t u r e s . M a n c o n c e i v e d t h e desire t o
c r e a t e for himself, a n d e n t e r e d t h e c r e a t e d s p h e r e . In
his descent the various astral powers imparted to him
s o m e t h i n g o f t h e i r o w n n a t u r e (from § 25 w e l e a r n t h a t
m a n t h u s a c q u i r e d t h e i n s t i n c t s w h i c h are c h a r a c t e r i s t i c
of e m p i r i c a l h u m a n i t y ) . H e t h e n b r o k e a h o l e i n t h e
c e l e s t i a l f r a m e w o r k (apfiovla), a n d l o o k e d t h r o u g h . N a t u r e
beheld h i m a n d l o v e d the divine image in him. Man
returned the love, descended into the irrational sphere
(the w o r l d o f e a r t h , w a t e r a n d air, d e s e r t e d b y t h e Xoyos,
§ 10) a n d c o n s u m m a t e d h i s u n i o n w i t h N a t u r e . Through
this union m a n became a two-fold being, partly immortal,
145 K
p a r t l y m o r t a l ; l o r d of c r e a t i o n , a n d y e t s u b j e c t t o i t s
f a t e (elixapfiivrj). F r o m t h e u n i o n of M a n a n d N a t u r e
s p r a n g s e v e n m e n : o n t h e o n e s i d e t h e y w e r e m a d e of
fire a n d irvevixa, w h i c h t h e a r c h e t y p a l M a n h a d b r o u g h t
w i t h h i m f r o m t h e s u p e r n a l s p h e r e , o n t h e o t h e r side of
t h e g r o s s e r e l e m e n t s of t h e i r m o t h e r N a t u r e . T h e s e s e v e n
m e n , l i k e t h e i r f a t h e r , w e r e b i s e x u a l , a n d r e m a i n e d s o for
a n a g e . A t t h e e n d of t h a t a g e , " t h e b o n d of a l l t h i n g s
w a s l o o s e d t h r o u g h t h e c o u n s e l of G o d M a n was
divided into t w o sexes, and w i t h h i m all the other animals.
T h e n G o d s p o k e w i t h a h o l y w o r d , " I n c r e a s e in i n c r e a s e
a n d m u l t i p l y in m u l t i t u d e , a l l y e c r e a t u r e s , a n d l e t r a t i o n a l
m a n r e c o g n i z e t h a t h e is i m m o r t a l , a n d t h a t t h e c a u s e of
d e a t h is c a r n a l desire
W e h a v e here an elaborate m y t h leading u p to a clearly
e x p r e s s e d m o r a l , n a m e l y , t h a t m a n is n a t u r a l l y i m m o r t a l ,
b u t t h a t t h r o u g h t h e a t t a c h m e n t t o m a t t e r w h i c h is
i n v o l v e d i n t h e e x e r c i s e of t h e s e x u a l i n s t i n c t h e h a s
b e c o m e m o r t a l . R e p r o d u c t i o n is t h e sign a n d r e s u l t of a
Fall which m a n must retrieve b y denying the b o d y and all
i t s i n s t i n c t s . T h e d o c t r i n e is n o t t h a t of t h e O l d T e s t a
m e n t , a n d t h e m y t h is a f o r m of a w i d e l y s p r e a d m y t h of
t h e Urmensch, o r p r i m e v a l M a n , t h e o r i g i n s of w h i c h a r e
1
obscure. Nevertheless the numerous echoes b o t h of
1
T h e m y t h of the Urmensch has been v e r y widely discussed. Reit
zenstein and Bousset trace it to the Iranian G a y o m a r d , and farther
b a c k to a primitive A r y a n m y t h w h i c h appears in the R i g v e d a , w i t h
influence from B a b y l o n i a n m y t h o l o g y . Parallels can be drawn from
e v e n remoter regions, going as far as China on the one hand and Scan
d i n a v i a on t h e other. I do not propose t o discuss here the question
of ultimate origins. T h a t there was a widespread m y t h of the Urmensch
is certain. I t is enough for our purpose to show t h a t the particular
form which t h e m y t h t a k e s in Poimandres is in c o n t a c t a t most points
w i t h the biblical narrative as currently interpreted in Hellenistic
Judaism. W h e t h e r this Hellenistic Judaism itself was dominated b y
Iranian influence is another question, a question which for Reitzenstein
is settled in t h e affirmative. B u t w e m a y observe t h a t t h e m y t h of
G a y o m a r d as it appears in really early Zoroastrian documents does not
v e r y closely resemble the ^4v0p<*>7ros-speculations of Philo, t h e Hermetica,
and t h e early Christian Gnostics, while t h e documents upon which
Reitzenstein relies are in general no earlier in date, and often m u c h
146
THE ORIGIN AND FALL OF MAN
l a n g u a g e a n d of t h o u g h t forbid u s t o s u p p o s e t h a t t h e
H e r m e t i c w r i t e r ' s d e p e n d e n c e o n Genesis h a s c e a s e d .
T h e r e are t h e f o l l o w i n g v e r b a l echoes : M a n h a s t h e elKtbv
of G o d ; h e b e c a m e soul, iyivero e i ? ifjvxrjv ; G o d s a i d
" b e fruitful a n d m u l t i p l y " ( L X X , avgdvecrOe Kal rrArjdv-
veade, Poimandres, av^dveaOe iv av^rjaei Kal TrArjOvveade iv
TrArfdei) ; t h e a n i m a l s m u l t i p l i e d Kara yivos.
In o r d e r , h o w e v e r , t o a p p r e c i a t e t h e real c o n n e c t i o n
b e t w e e n Genesis a n d Poimandres, w e m u s t b e g u i d e d b y
later, t h a n these writers. " Beide A r t e n der Untersuchung he con

fesses (Das Iranische Erlosungsmysterium, p . 119), " stehen hier unter
der besonderen Schwierigkeit, dass wir uberall mit der Moglichkeit
einer E i n w i r k u n g des Judentums und des Christentums auf die neuer-
schlossenen U r k u n d e n der iranischen Religion rechnen miissen." In
particular, Reitzenstein's view t h a t M a n d a e a n and Manichaean docu
ments m a y be used as evidence for " Iranian " ideas, their apparently
Christian elements being of subordinate importance, is contested b y
c o m p e t e n t authorities, as for e x a m p l e b y F . C . B u r k i t t , for w h o m
both are a t b o t t o m developments of Christian Gnosticism. (See his
Religion of the Manichees, and The Mandaeans, in J.T.S. Vol. X X I X .
pp. 225 sqq.). Similarly, S. A . Pallis, in Mandaean Studies, holds t h a t
Persian influence upon M a n d a i s m is secondary, and not earlier t h a n t h e
Sassanids, the basis of the s y s t e m being Gnostic (see pp. 50-114).
O n t h e other hand, it is not o n l y Hellenistic Judaism which comes
into comparison, b u t R a b b i n i c Judaism also, w i t h its often fantastic
teachings upon A d a m t h e first m a n . I n v i e w of the state of t h e
evidence it seems probable t h a t even if Iranian m y t h o l o g y g a v e an
impetus t o such speculations, t h e "AvOpcoiros doctrine in its f a m i l i a r
Hellenistic forms owes m u c h t o direct reflection b y Jewish thinkers
and others influenced b y t h e m , upon the mysterious story of man's
origin told in Genesis, a n d possibly t o more fantastic forms of t h a t
story h a n d e d down in Jewish tradition. A d a m is p r o b a b l y more
directly t h e ancestor of t h e Hellenistic "AvSpto-nos t h a n G a y o m a r d .
T h e m y t h of t h e h e a v e n l y M a n is not found elsewhere in t h e
Hermetica. B u t t h e doctrine of which it is a symbolical presentation
is found in several tractates, v i z . t h a t there is a true or essential h u m a n i t y
(6 OVTCOS avOptoTTos, 6 ovaicoorfs dvdpconos) w h i c h bears the divine i m a g e
b y virtue of p a r t a k i n g in vovs, and this true h u m a n i t y is in some or all
men. So Corp. I V . , X . , X I I . , a n d t h e Aoyos TdXeios, represented b y
t h e L a t i n Asclepius (which m a y be d e p e n d e n t on the Poimandres).
M a n is also said to be sent down b y G o d to the world (Corp. I V . 2),
in some other t r a c t a t e s man is the offspring or image of the Koopos,
w h i c h is t h e offspring or image of G o d , e.g. Corp. V I I I . T h e idea of
a p r i m e v a l F a l l of M a n is peculiar t o t h e Poimandres, among Hermetic
writings.
147
H e l l e n i s t i c - J e w i s h e x e g e s i s . P h i l o f o u n d i n Genesis t w o
stories of t h e c r e a t i o n of m a n , t h e r e i n a g r e e i n g w i t h m o d e r n
c r i t i c s . B u t t h e c o n c l u s i o n h e d r e w is n a t u r a l l y n o t t h a t
of t h e m o d e r n s : " T h e r e are t w o k i n d s of m e n . T h e o n e
is h e a v e n l y m a n , t h e o t h e r e a r t h l y . T h e h e a v e n l y m a n ,
b e i n g i n t h e i m a g e of G o d , h a s n o p a r t i n c o r r u p t i b l e
s u b s t a n c e , o r in a n y e a r t h l y s u b s t a n c e w h a t e v e r ; b u t
1
t h e e a r t h l y m a n w a s m a d e of g e r m i n a l m a t t e r , w h i c h
the writer calls ' dust \ F o r this reason he does not s a y
t h a t t h e h e a v e n l y m a n w a s c r e a t e d (TreTrXavOai), b u t t h a t
h e w a s s t a m p e d w i t h t h e i m a g e of G o d (Kar CIKOVOL
r€TV7Tcoadat deov), w h e r e a s t h e e a r t h l y m a n is a c r e a t u r e
(TrXdafia) a n d n o t t h e offspring (ycWrj/xa) of t h e C r e a t o r "
{Leg. Alleg. I. 3 1 ) . I f t h e H e r m e t i c w r i t e r w a s a c q u a i n t e d
w i t h e x e g e s i s of t h i s t y p e , h e w o u l d h a v e n o difficulty in
f i n d i n g a b a s i s for h i s m y t h i n Gen. i. P h i l o m a y i n d e e d
h a v e h a d t h e m y t h of t h e Urmensch in m i n d , b u t t h e w a y
in w h i c h h e w o r k s o u t t h e c o n c e p t i o n of t h e t w o m e n is
q u i t e different f r o m t h a t of t h e H e r m e t i s t , w h o a p p e a r s
t o b e g i v i n g a n i n d e p e n d e n t v e r s i o n of t h e b i b l i c a l m y t h .
H e agrees w i t h Philo t h a t the h e a v e n l y m a n , unlike the
e a r t h l y , is t h e offspring of G o d ; b u t h e d o e s n o t r e g a r d
the earthly m a n as H i s creature. He treats the biblical
s t o r y of t h e F a l l a s t e l l i n g h o w , g i v e n t h e e x i s t e n c e of t h e
h e a v e n l y Man, empirical h u m a n i t y came into being, w i t h
i t s t w o - f o l d n a t u r e , m o r t a l a n d i m m o r t a l . B u t in o r d e r t o
p r o v i d e , f r o m h i s o w n p o i n t of v i e w , a sufficient c a u s e for
t h i s t r a g i c t w o - s i d e d n e s s of h u m a n n a t u r e , h e t r a n s p o s e s
t h e o r d e r of t h e s t o r y . B y t h i s b o l d s t e p h e h a s simplified
t h e w h o l e m a t t e r , a n d e s c a p e d t h e confusions w h i c h b e s e t
P h i l o in h i s t r e a t m e n t of t h e H e b r e w m y t h . S u b s t a n t i a l l y
2
h e a g r e e s w i t h P h i l o , t h a t i t is a s t o r y of h o w M i n d (vovs)
w a s m i s l e d b y P l e a s u r e (i)8ovr]) i n t o a n u n h a l l o w e d u n i o n
w i t h Sense (euo-ôxs). It w a s because h e a v e n l y M a n ,
1
T h i s must, I think, be t h e m e a n i n g of onopds here and in other places
in Philo, t h o u g h i t is a m e a n i n g not recognized b y L . & S.
*De Op. §§ 151 sqq. ; Leg. Alleg. I I .
148
h a v i n g left h i s n a t i v e s p h e r e , a c q u i r e d p a s s i o n s a n d
desires, a n d fell i n l o v e w i t h m a t e r i a l N a t u r e , t h a t m a n a s
we k n o w him came to be. T h u s the Hermetist solves the
p r o b l e m of sin a n d d e a t h b y t h e d o c t r i n e of a p r e - m u n d a n e
F a l l , a d o c t r i n e w h i c h b u l k s l a r g e l y in V a l e n t i n u s a n d
other Christian Gnostics, a n d has from time t o time
f o u n d a f o o t i n g in C h r i s t i a n o r t h o d o x y .
Before g o i n g further into details, w e m a y draw the
conclusion t h a t w h e n these readjustments h a v e been
allowed for—readjustments quite n a t u r a l to one w h o
studied not the Hebrew t e x t but the Greek version as
currently expounded,—the divergence between the t w o
a c c o u n t s is n o t s o g r e a t a s i t s e e m e d a t first. The
H e r m e t i s t h a s d e a l t w i t h h i s b i b l i c a l s o u r c e here s u b s t a n
t i a l l y a s h e d e a l t w i t h t h e Hexaemeron, t h o u g h w i t h a
l a r g e r a m o u n t of i m p o r t e d m a t t e r . I t is therefore w o r t h
w h i l e t o e x a m i n e h i s a c c o u n t s t e p b y s t e p for f u r t h e r
p o i n t s of c o n t a c t .
i . Origin and Nature of the Archetypal Man.

A c c o r d i n g t o Poimandres, t h e first M a n w a s n o t c r e a t e d
b y God, nor w a s he, like the animals, produced b y earth.
H e w a s t h e c h i l d of G o d . " M i n d , t h e F a t h e r of a l l , b e i n g
life a n d l i g h t , g e n e r a t e d a M a n e q u a l t o H i m s e l f , w h o m
H e l o v e d a s H i s o w n c h i l d " (6 Trdvrwv 7Tarr)p 6 vovs, tov
l^corj Kal tfxos, aTT€Kvr)aev dvOpojTrov iavrco laov, od rjpdardr)
cos IStov TOKOV). T h e r e is n o h i n t of t h i s i n t h e H e b r e w
t e x t , t h o u g h Philo, as w e h a v e seen, regarded the h e a v e n l y
m a n a s a y e W ^ / x a , n o t a TrXdapua, of G o d . W h a t t h e B i b l e
d o e s s a y is t h a t m a n w a s m a d e i n t h e i m a g e of G o d — / c a r '
eiKova deov, a s t h e L X X h a s i t . A n d s o t h e H e r m e t i s t :
" H e w a s v e r y b e a u t i f u l , h a v i n g t h e i m a g e of h i s F a t h e r "
(7r€pt/caAA^s' yap i]v, rr)v TOV rrarpos et/coVa c^cov). P h i l o i s
a t p a i n s t o p o i n t o u t t h a t t h i s " i m a g e of G o d " is n o t t o
b e u n d e r s t o o d in a c r u d e l y p h y s i c a l sense. " H e s a y s
t h a t m a n w a s m a d e i n t h e i m a g e a n d l i k e n e s s of G o d ;
149
a n d h e s a y s Well, f o r t h e r e i s n o e a r t h l y b e i n g l i k e r G o d
t h a n m a n . B u t no one must suppose that this similarity
is i n b o d i l y s h a p e ; f o r G o d is n o t a n t h r o p o m o r p h i c , n o r
is t h e h u m a n b o d y G o d - s h a p e d . B u t t h e w o r d ' i m a g e '
refers t o t h e m i n d w h i c h is t h e g o v e r n o r o f t h e s o u l " (TOV
TTJS *pvxf)s r)yep,6va vovv) (De Opif. § 69). T h e Hermetist
m a k e s t h e same point b y emphasizing t h e fact t h a t t h e
F a t h e r o f a l l , w h o g a v e b i r t h t o m a n , is vovs, a n d b y
t h e r e a f t e r c a l l i n g m a n ewovs (§ 1 8 , e t c . ) .
The n e x t point c o m m o n t o o u r t w o accounts is t h a t Man
is b y d i v i n e a p p o i n t m e n t l o r d of c r e a t i o n . " For indeed
says t h e Hermetist, " G o d loved H i s o w n form, a n d d e
l i v e r e d t o h i m a l l H i s o w n c r e a t u r e s " (OVTOJS yap Kal 6
Oeos rjpdodr) rrjs ISias piop<fri}s, Kal avra> 1
napeSajKe rd
eavrov irdvra 8r]pu,ovpyrip,aTa). This m a y be taken as a
c u r t s u m m a r y o f t h e l a n g u a g e o f Genesis, w h e r e G o d s a y s
to the m a n H e h a s created, " H a v e dominion over t h e
fish of t h e sea, a n d o v e r t h e f o w l of t h e a i r , a n d o v e r e v e r y
l i v i n g t h i n g t h a t m o v e t h u p o n t h e e a r t h " (Gen. i. 28).
T h e i d e a i s r e c u r r e n t i n J e w i s h l i t e r a t u r e ; cf. Wisd. i x . 2 :
" B y t h y wisdom thou formedst man, t h a t he should have
dominion over t h e creatures that were made b y thee " ;
Ps. v i i i . 6 - 7 : " T h o u m a d e s t h i m t o h a v e d o m i n i o n o v e r
the w o r k s of t h y hands, t h o u hast p u t all things under his
feet—all sheep a n d oxen, y e a , a n d the beasts of the
field, t h e f o w l o f t h e a i r a n d t h e fish o f t h e s e a I t is
significant t h a t t h i s l a t t e r p a s s a g e w a s t a k e n b y t h e
author t o the Hebrews, w h o stands in the Philonic
t r a d i t i o n , t o refer, n o t t o e m p i r i c a l m a n , b u t t o t h a t
heavenly M a n , or S o n of M a n , w h o m he as a Christian
b e l i e v e d t o h a v e b e e n i n c a r n a t e i n J e s u s C h r i s t (ii. 9 ) .
T h u s t h e H e r m e t i s t is w e l l w i t h i n t h e t r a d i t i o n o f
H e l l e n i s t i c J u d a i s m w h e n h e d e s c r i b e s t h e first M a n
as " h e w h o h a d all authority o v e r t h e world of mortal
1 2
Sic B , Kara, ovveaiv: M S S . o m i t ; avrfj ndpeSatKe, P a t r i c i u s ; <5
irapioojKt, R e i t . ; TrapeScoKev avrto rrdvra rd 8Tjpuovpyijp.ara, Scott.
150
b e i n g s a n d t h e i r r a t i o n a l a n i m a l s " (6 rod r&v Ovrjrtov

1
KOQfwv Kal rcov dXdywv faojv exojv ^daav iôvolav, § 14).
F u r t h e r , t h e o r i g i n a l M a n i s , a c c o r d i n g t o Poimandres,
b i s e x u a l , l i k e h i s Father—dppevdOr]Xvs ii dppevoOrjXeos
rrarpds. T h i s is n o t in t h e Genesis s t o r y , b u t i t a c c o r d s
w i t h a widely attested rabbinic tradition, and with
P h i l o ; cf. Leg. All. I I . 1 3 : " H a v i n g first f o r m e d t h e
g e n e r i c M a n , in w h i c h h e s a y s a r e b o t h m a l e a n d f e m a l e ,
h e a f t e r w a r d s m a k e s t h e s p e c i e s , A d a m " (rrporvrrwoas yap
rov yeviKOV avOpoynov, iv & TO appev KOI TO OrjXv yevos <f>r)crlv
elvai, varepov TO etSos drrepy dêr at rov 'Ahdp) ; De Opif.
§ 1 3 4 : " M a n a s m o u l d e d of t h e d u s t is a l r e a d y p h e n o m
e n a l , p a r t a k i n g of q u a l i t y , c o m p o u n d e d of b o d y a n d s o u l ,
male or female, and b y nature m o r t a l ; but m a n after
G o d ' s i m a g e is a ( P l a t o n i c ) i d e a , a g e n u s , a t y p e (o^payls),
noumenal, incorporeal, neither male nor female, a n d b y
n a t u r e i m m o r t a l ( A s e x u a l i t y is e q u i v a l e n t t o b i -
sexuality.) T h u s it appears t h a t Philo understood the
L X X o f Gen. i. 2 7 — K a l irroiqoev d Oeos rov avBpomov, Kar*
eiKova Oeov iuoiqoev avrov, apaev Kal OrjXv iirobqcrev avrovs
— t o m e a n , " G o d created m a n , like Himself, bisexual
i.e. b i s e x u a l i t y (or a s e x u a l i t y ) is a p a r t of t h e i m a g e o f
G o d , T h e G r e e k m i g h t m e a n t h i s , if o n e r e a d avrov for
avrovs a t t h e e n d . T h e H e r m e t i s t ' s v i e w is t h e s a m e .
A s w e s h a l l see, h e t o o k t h e s t o r y of Gen. i i . 2 1 - 2 , w h i c h
tells h o w a p a r t of m a n ' s b o d y w a s m a d e into w o m a n ,
as the description of h o w m a n , originally bisexual, w a s
divided into t w o sexes.
F i n a l l y , t h e o r i g i n a l M a n w a s , a c c o r d i n g t o Poimandres,
v e r y beautiful—TrepLKaXXr)s yap r)v, rr)v rod narpos eiKova
evtov, § 1 2 ; cf. § 1 4 , rrjv KaXr)v rov Oeov pbop<f>r)v . . . aKopearov
KaXXos . . . rrjs KaXXlorrjs pLOp<fyfjs rov dvdpojrrov. The
o n l y h i n t of t h i s in t h e b i b l i c a l t e x t is t h e s t a t e m e n t t h a t
after creation w a s completed G o d looked at e v e r y t h i n g
H e h a d m a d e , a n d f o u n d a l l icaAa Xlav; from w h i c h i t
m i g h t b e inferred t h a t m a n , t h e c r o w n o f t h e c r e a t i o n ,
1
Sic M S S . T h e various emendations of editors seem unnecessary.
151
w a s certainly v e r y beautiful. Philo expatiates on the

b e a u t y of m a n as G o d created h i m , arguing t h a t " t h e
c o p y of a s u p r e m e l y b e a u t i f u l m o d e l m u s t itself o f n e c e s
s i t y b e b e a u t i f u l " (De Opif. §§ 1 3 6 - 9 ) . S i m i l a r l y , Secrets
of Enoch, x x x . 1 1 : " I p l a c e d h i m o n e a r t h , a s e c o n d a n g e l ,
honourable, great a n d glorious T h e r e is m u c h of t h e
same kind in rabbinic tradition. I t is t o b e o b s e r v e d
t h a t P h i l o refers t o A d a m , t h e yrjwos dvOpcoirog. T h e
H e r m e t i s t a p p l i e s t h i s t r a d i t i o n of g r e a t b e a u t y t o t h e
1
KCLT elKova dvdpcoTTosy l e g i t i m a t e l y e n o u g h . I t is i m
p o r t a n t for h i s p u r p o s e i n w h a t f o l l o w s .
2. The Fall of Man.

T h e s t o r y o f t h e F a l l o f t h e h e a v e n l y M a n is a t t h e
s a m e t i m e t h e s t o r y o f t h e o r i g i n of e a r t h l y m a n . A s w e
h a v e s e e n , t h e m o r a l o f t h e w h o l e s t o r y for t h e H e r m e t i s t
is t h a t i t w a s l o v e o f m a t e r i a l n a t u r e t h a t c a u s e d m a n
to become mortal in becoming sexual. This theory
d e t e r m i n e s t h e sense i n w h i c h h e w i l l r e a d t h e s t o r y o f t h e
F a l l i n Genesis. T h a t s t o r y t e l l s h o w m a n , t r a n s g r e s s i n g
a divine c o m m a n d , a t e of t h e Tree of K n o w l e d g e , a n d so
b e c a m e a w a r e o f h i m s e l f a s s e x u a l . T h i s is i m m e d i a t e l y
followed b y t h e consummation of t h e marriage of A d a m
a n d E v e a n d t h e b i r t h of a s o n . T h u s t h e r e w a s s o m e
basis in t h e H e b r e w story for the idea t h a t t h e sexual
life o f m a n is a s i g n a n d a c o n s e q u e n c e of h i s fall f r o m
s o m e h i g h e r s t a t e . T h e H e r m e t i s t is i n d e e d i n line w i t h
s o m e J e w i s h i n t e r p r e t e r s i n finding a s e x u a l m o t i v e a t
t h e c e n t r e of t h e s t o r y o f t h e F a l l . H e r e a d i t a s a s t o r y
of h o w a " w o m a n " e n t i c e d m a n t o h i s d e s t r u c t i o n , a n d
he found in t h e L X X version t h e note, " he called t h e
n a m e o f t h e w o m a n , ' L i f e ' "—eKaXeaev TO ovopua rrjs
ywaiKos Zcorj. T h e s t o r y , t h e r e f o r e , tells h o w " L i f e "
a l l u r e d m a n t o l o v e h e r , a n d so b r o u g h t h i m l o w . Zcorj is
h e r e c l e a r l y n o t t h e t r a n s c e n d e n t a l life w h i c h is a n a s p e c t
1
J u s t as he applies t h e s t a t e m e n t t h a t the creation as a whole was
seen t o be good t o t h e KOO/JLOS voaros (see p p . 126-7 above).
153
of G o d , b u t p h y s i c a l life. T h u s i n Poimandres, L i f e
becomes Nature, a n d as such plays t h e part of
temptress.
T h e Hermetist, however, cannot proceed a t once t o
r e t e l l t h e Genesis s t o r y . T h a t s t o r y a s i t s t a n d s i s a b o u t
A d a m , t h e m a n m a d e of t h e d u s t ; a n d s o i t is i n P h i l o .
T h e H e r m e t i s t w i s h e s t o a p p l y i t t o m a n i n t h e i m a g e of
G o d — 6 KOLT elKova avdptoTTos. B u t h o w c o u l d this M a n
h a v e e v i l desires, b e i n g l i k e G o d ? A l r e a d y before h e
came into contact w i t h matter, m a n must h a v e h a d t h e
p o t e n t i a l i t y o f e v i l w i t h i n h i m . H e m u s t , therefore,
have had something in him which was n o t directly divine
in origin, a n d t h e m y t h m u s t account for this. Hence
an intermediate stage must b e introduced. Between t h e
h e a v e n of p u r e l i g h t w h i c h w a s m a n ' s first a b o d e , a n d t h e
t e r r e s t r i a l s p h e r e w h e r e h e n o w l i v e s , lies t h e s p h e r e o f
fire a n d Trvevpua, i n h a b i t e d b y t h e SiOLKrjral or oioiKrjropes,
the seven p l a n e t a r y spirits. T h e y were created b y t h e
D e m i u r g e , t h e " G o d o f fire a n d rrvevpLa ", a n d h e , w i t h
t h e a i d of t h e L o g o s , i m p a r t e d t o t h e m t h e r o t a r y m o v e
m e n t w h i c h i s t h e c a u s e o f a l l t e r r e s t r i a l life. Both
D e m i u r g e a n d L o g o s are sons o f t h e s u p r e m e G o d , a n d s o
brothers of Man.
T h e story runs thus : " H a v i n g beheld t h e creation
of t h e D e m i u r g e . . . h e w i s h e d h i m s e l f also t o c r e a t e .
Permission w a s given b y his Father. Arrived a t t h e
created sphere, to' hold all authority, he beheld t h e
c r e a t u r e s o f h i s b r o t h e r (scil. t h e p l a n e t s , c r e a t e d b y t h e
D e m i u r g e , § 9), a n d t h e y fell i n l o v e w i t h h i m , a n d e a c h
of t h e m g a v e h i m of h i s o w n order. H a v i n g l e a r n e d t h e i r
s u b s t a n c e , a n d h a v i n g r e c e i v e d of t h e i r n a t u r e , h e desired
to break through t h e circumference of t h e o r b i t s "
1
(Karavorjoas 8e TTJV TOV Srjpuovpyov KTLOLV iv rep irarpl
1
T h e words £v rep irarpl are dimcult, and possibly corrupt, b u t neither
Patricius' cV rep -navri nor Scott's cV rep trvpl seems satisfactory. T h e
m e a n i n g m a y b e t h a t M a n while still in close union w i t h his F a t h e r
looked d o w n u p o n t h e h e a v e n l y orders, a n d cherished t h e legitimate
desire t o create (whereas after he h a d left his F a t h e r he became t h e
153
rjfiovArjdr) Kal avros SrjpLiovpyeiv. Kal avvextoprÔrj <wr6 rov

irarpos. yevop,evos ev rfj SrjpLtovpyiKfj atf>aipa, egojv rrjv iraoav
eôvaiav, Karevorjae rod dSeXtf)ov rd SrjpuovpyrjpLara. ol Se
rjpdtrOrjaav avrov, eKacrros Se piereStSov rrjs ISias rdtjetos. Kal
KarapLaOtov rrjv rovrtov ovalav, Kal pueraAafitov rrjs avrtov
<f>vcretos r)f$ovAr)dr) dvapprj£at, TY)V rrepitfrepeiav rtov KVKXOJV).1
W h a t e x a c t l y it w a s t h a t the planets g a v e h i m w e are not

here t o l d , b u t l a t e r i n t h e t r a c t a t e (§§ 2 4 - 5 ) , w e a r e t o l d
h o w m a n , e n l i g h t e n e d w i t h t h e k n o w l e d g e of his h e a v e n l y
origin, ascended again to his Father. In passing through
the spheres, he returned t o e a c h t h a t of himself w h i c h
belonged t o it. T h e gifts returned are, falsehood, avarice,
a u d a c i t y , p r i d e , desire, g u i l e , a n d t h e p o w e r of g r o w t h .
T h e s e a r e c l e a r l y r e l a t e d t o p o p u l a r beliefs a b o u t t h e
influence of t h e p l a n e t s o n t e m p e r a m e n t a n d c h a r a c t e r
(cf. o u r t e r m s " j o v i a l " mercurial " martial
" saturnine I t is p r o b a b l y r a t h e r t h e p o t e n t i a l i t y o f
these evil dispositions t h a t the author conceives as
i m p a r t e d t o M a n in h i s d e s c e n t , for u n t i l h i s u n i o n w i t h
m a t e r i a l N a t u r e h e s t i l l possesses t h e d i v i n e i m a g e . T h u s
t h e i n t e n t i o n of t h e w r i t e r is t o s h o w t h a t M a n o n h i s
a r r i v a l a t o u r h e a v e n a n d e a r t h w a s a l r e a d y c a p a b l e of
desire, c u p i d i t y , a u d a c i t y , a n d p r i d e , a n d t h e r e f o r e r e a d y
t o fall a p r e y t o t h e b l a n i s h m e n t s of N a t u r e .
T h i s s t a g e of t h e m y t h s e e m s a t first s i g h t t o b e e n t i r e l y
p r e y of illegitimate desires). *Ev rco irarpl would be equivalent t o iv

rep tf>corl, Novs t h e F a t h e r being light. W e should, however, h a v e
e x p e c t e d a participle such as tov.
1
M S S . add #cal T O Kpdros rov irriKeLfxivov irrl rov irvpos Karairovrjotu.
f
O iiriK€ip.€vos iirX rov irvpos m u s t be t h e Demiurge, deos rod irvpos Kal
irv€vp.aros. B u t in w h a t sense could M a n be said t o wish to crush his
power ? W e m a y perhaps t a k e it t h a t t h e desire t o break t h e circum
ference of t h e orbits is in itself a desire t o destroy t h e work of the Demiurge,
w h o established t h e m , and continues t o encompass t h e m and cause
t h e m t o revolve. A p p a r e n t l y it is a t this point, after he has received
the nature of t h e Administrators, t h a t Man's desire becomes rebellious
a n d disturbing t o t h e established order of t h e universe. Reitzenstein's
interpretation depends on t h e assumption t h a t the fire and its god are
hostile t o t h e G o d of light. T h i s is not t h e doctrine of Poimandres.
S c o t t transposes t h e phrase t o another c o n t e x t .
154
alien from the biblical tradition. B u t others beside the

H e r m e t i s t f o u n d a s t a r t i n g - p o i n t for s u c h s p e c u l a t i o n s i n
the Bible. W e m a y begin w i t h Philo's comment (which
w e h a v e a l r e a d y n o t i c e d in a n o t h e r c o n n e c t i o n ) o n Gen.
i. 2 6 - 7 : Kal €L7T€V 6 deos, IIoirjoa)p,€v dvOpajnov . . . Kal
irroLTjaev 6 Beds TOV dvBpojTrov. T h e use of t h e p l u r a l i n
v . 26, s a y s P h i l o , i m p l i e s t h a t G o d is c o n v e r s i n g w i t h
His " powers to w h i c h H e entrusts the t a s k of moulding
t h e m o r t a l p a r t of o u r s o u l , in i m i t a t i o n of H i s o w n a r t .
H e e m p l o y e d t h e m for t h i s p u r p o s e , b e c a u s e t h e s o u l of
m a n w a s t o k n o w a n d follow e v i l as w e l l as g o o d c o n c e p t s .
" H e t h e r e f o r e j u d g e d it n e c e s s a r y t o a s s i g n t h e origin of
e v i l t h i n g s t o o t h e r c r e a t o r s (h-qpLiovpyols), a n d t h a t of
g o o d t h i n g s t o H i m s e l f a l o n e . W h e r e f o r e , after t h e
e x p r e s s i o n rroLrjaajpLev avOpcorrov, i n t h e p l u r a l , w e h a v e t h e
e x p r e s s i o n irroL-qoev 6 6e6s TOV dvdpojTTov in t h e singular.
F o r of t h e r e a l M a n , w h o is p u r e M i n d , O n e a l o n e is t h e
C r e a t o r , n a m e l y G o d ; b u t t h e s o - c a l l e d m a n w h o is
m i x e d w i t h sense h a s a m u l t i t u d e of c r e a t o r s . F o r t h i s
r e a s o n t h e M a n par excellence (6 /car' i£oxr)v dvBpojrros) is
mentioned w i t h the article, but the other without this
a d d i t i o n " (De Fug. §§ 68 sqq.). P h i l o therefore t o o k t h e
L X X t e x t t o m e a n : G o d s a i d t o H i s p o w e r s , " L e t us
together make empirical humanity " ; whereas God H i m
self a l o n e m a d e t h e h e a v e n l y M a n . T h i s i d e a of inferior
creators, to w h o m the supreme G o d entrusts the m a k i n g
of m a n , g o e s b a c k t o t h e Timaeus, a n d t h e H e r m e t i s t m a y
w e l l h a v e g o t it d i r e c t l y from P l a t o . B u t P h i l o s h o w s
h o w easily the doctrine could be read into the biblical
a c c o u n t , a n d if P h i l o a t t r i b u t e s t h e w o r k of c r e a t i o n t o
t h e SvvdpL€i$ in g e n e r a l , a n d t h e H e r m e t i s t t o t h e s e v e n
p l a n e t a r y s p i r i t s in p a r t i c u l a r , w e m a y c o n c l u d e t h a t t h e
t w o w r i t e r s are a p p l y i n g t h e s a m e m e t h o d i n d e p e n d e n t l y
1
to the same material.
Along another line of Jewish tradition the plural
1
See p p . 17-18 for passages in Hellenistic-Jewish literature which
rank the h e a v e n l y bodies w i t h the Swa/xcis.
155
7roirjatofjL€v is a c c o u n t e d for b y t h e t h e o r y t h a t G o d c a l l e d
in t h e h e l p of H i s W i s d o m for t h e w o r k of c r e a t i n g m a n .
T h u s Secrets of Enoch, x x x . 8 : " O n t h e s i x t h d a y I c o m
m a n d e d m y w i s d o m to create m a n from seven consistencies:
o n e , h i s flesh f r o m t h e e a r t h ; t w o , his b l o o d f r o m t h e d e w ;
t h r e e , h i s e y e s f r o m t h e s u n ; four, h i s b o n e s f r o m s t o n e ;
five, h i s i n t e l l i g e n c e f r o m t h e s w i f t n e s s of t h e a n g e l s a n d
f r o m c l o u d ; s i x , h i s v e i n s a n d h i s h a i r from t h e g r a s s of
t h e e a r t h ; s e v e n , his s o u l from m y b r e a t h a n d f r o m w i n d
T h e i d e a t h a t p a r t s of h u m a n n a t u r e h a v e affinity w i t h
t h e e l e m e n t s of t h e c r e a t e d u n i v e r s e is f o u n d in P h i l o a n d
e l s e w h e r e , b u t i t is n o t e w o r t h y t h a t 2 Enoch s h o w s ,
w i t h i n H e l l e n i s t i c J u d a i s m , t h e s a m e t e n d e n c y a s Poi
mandres t o b r i n g t h e s e e l e m e n t s i n t o a s c h e m e o f s e v e n ,
t h o u g h t h e H e r m e t i s t is p h i l o s o p h i c a l w h e r e 2 Enoch is
m e r e l y fanciful.
One further parallel. T h e Hermetist relates t h a t w h e n
M a n , in t h e b e a u t y of t h e d i v i n e i m a g e , a p p e a r e d t o t h e
a s t r a l p o w e r s , t h e y w e r e s m i t t e n w i t h l o v e for h i m ,
r)pda6rjaav avrov. W e m a y compare the Jewish idea t h a t
A d a m before his fall w a s a n o b j e c t of w o r s h i p t o t h e
a n g e l s . S e e Life of Adam and Eve, x i i i - x i v . , w h e r e
the devil says to A d a m , " W h e n G o d blew into thee the
b r e a t h of life, a n d t h y face a n d l i k e n e s s w a s m a d e in t h e
i m a g e of G o d , Michael also brought thee a n d m a d e us
w o r s h i p t h e e i n t h e s i g h t of G o d ; a n d G o d t h e L o r d
s p a k e : H e r e is A d a m . I h a v e m a d e h i m i n o u r i m a g e
and likeness. A n d Michael w e n t out and called all the
a n g e l s , s a y i n g , W o r s h i p t h e i m a g e o f G o d as t h e L o r d G o d
h a t h c o m m a n d e d . A n d Michael himself worshipped first/'
T h e s a m e i d e a h a s left a m a r k u p o n a p a s s a g e in t h e N e w
Testament. Heb. i. 6 q u o t e s a s e n t e n c e i n t e r p o l a t e d b y
t h e L X X i n t o t h e t e x t of Deut. x x x i i . 43 : Kal irpoaKwr)-
odrtoaav avrcp iravTes ayyeXoi deov (viol Oeov L X X ) . In
t h e L X X t h e O b j e c t o f w o r s h i p is d o u b t l e s s G o d H i m s e l f ;
b u t in Hebrews it is t h e TrpoyroroKos, i.e. t h e S o n of M a n , o r
h e a v e n l y M a n (cf. i i . 5-9). T h i s r e - a p p l i c a t i o n of a n O l d
156
Testament saying can only have taken place under the

influence of a t r a d i t i o n s i m i l a r t o t h a t of t h e Life of Adam
and Eve. T h e r e t h e a n g e l s w o r s h i p A d a m ; i n Hebrews
t h e y w o r s h i p t h e d i v i n e S o n of M a n — a v e r y close p a r a l l e l
t o t h e p a s s a g e of Poimandres, w h e r e t h e d e n i z e n s of t h e
u p p e r w o r l d l o v e t h e d i v i n e M a n a n d m a k e gifts t o h i m .
I t a p p e a r s , t h e r e f o r e , t h a t a l t h o u g h t h i s e p i s o d e of t h e
g i f t s of t h e A d m i n i s t r a t o r s is d r a w n from n o n - b i b l i c a l
s o u r c e s , y e t i t h a s p o i n t s of c o n t a c t w i t h J e w i s h t h o u g h t ,
a n d t h e w r i t e r m a y w e l l h a v e felt t h a t h i s e x t r a n e o u s
m a t e r i a l fitted a p t l y e n o u g h i n t o t h e g e n e r a l f r a m e w o r k
of t h e b i b l i c a l m y t h .
W e n o w c o m e t o t h e a c t u a l fall of m a n , w h i c h is r e l a t e d
a s f o l l o w s : " H e w h o h a d a l l a u t h o r i t y o v e r t h e w o r l d of
mortal beings and irrational animals, stooped through the
f r a m e , h a v i n g b r o k e n t h e p o w e r of t h e o r b i t s , a n d d i s p l a y e d
t o l o w e r N a t u r e t h e b e a u t i f u l f o r m of G o d ; a n d w h e n she
s a w h i m , h a v i n g in h i m i n s a t i a b l e b e a u t y a n d a l l t h e
e n e r g y of t h e s e v e n A d m i n i s t r a t o r s , a n d t h e f o r m of G o d ,
she s m i l e d w i t h l o v e , reflecting t h e s h a p e of m a n ' s m o s t
1
beautiful form in the w a t e r a n d its s h a d o w on the e a r t h .
1
T h e divine i m a g e in m a n , as seen b y N a t u r e , is described b y t w o
Greek terms, ethos and oKid. N o w in t h e Hebrew of Gen. i. 26 the divine
image is also described b y t w o terms D ^ S and TfiEFl. These are rendered
in the L X X CIKQJV a n d o/ioiWis. A b o u t the meaning of TMErl there
seems t o be no d o u b t . B u t on U^Tf I find in Polii Synopsis the
note " Q^5f significat umbram sen adumbrationem ; similitudinem umbra-
ticam ; ut patet ex Ps. x x x i x . 7, cii. 12, cix. 23 ". T h e latter t w o
passages cited, however, h a v e y$, not D?J? • B u t x x x i x . 7 reads
tt^X-^ÔTI E&3?3"^P$ and the R . V . margin renders " E v e r y m a n w a l k e t h

as a shadow " . B . D . B . , however, do not recognize this meaning.
I a m n o t enough of a Hebraist t o h a v e a n y opinion whether in
addition t o D!?X from D ^ X = " c u t " there w a s also a word D ^ S =
" s h a d o w " , cf. mD^V • N o r is it of i m p o r t a n c e for our purpose t o
decide the philological question. B u t certainly there is an old exegetical
tradition according t o w h i c h flHOT a n d D^JJ in Genesis m e a n "likeness"
and " shadow " respectively, corresponding fairly w i t h the ethos and
aKid of Poimandres. Unfortunately, I c a n n o t trace this tradition
157
A n d h e , s e e i n g in h e r t h e f o r m l i k e himself, in t h e w a t e r ,
loved it, and willed to dwell there. W i t h the will came
1
t h e effective d e e d (ivepyeia). H e inhabited the irrational
form. A n d N a t u r e receiving her lover embraced him w i t h
h e r w h o l e b e i n g , a n d t h e y c a m e t o g e t h e r , for t h e y w e r e
l o v e r s " (/cat 6 rov rcov Ovqrwv Koofiov Kal rcov dXoycov
X^cocov excov rrdoav igovotav Sid rrjs dpjxovias rrapeKvêv,
2
dvapprjgas TO Kpdros, Kal eSeige rfj Karcotf>epel tftvaei rr\v
3 3
KaXr)v rov Oeov pbop<f>r)v ov ISovaa aKopearov KaXXos Kal
t
rrdcrav ivepyeiav iv kavrcp eyovra rcov errrd StOLKrjropcov

rrjv re pLop<f>r)v rov Oeov ipLeiStdoev epcorc, cos are rrjs KaXXiorrjs
4
p,op<f>rjs rov dvOpcorrov ro etSos iv rco vSan dvaSiSovoa Kal
TO OKiaopâ irrl rrjs yrjs. 6 Se l8cov rrjv opuoiav avrco pboptfirjv
5
iv avrfj oSaav, iv rco vSan, i(f>iXrjoe Kal rjpovXrjOrj avrov
OLK€LV. ap,a Se rfj fiovXfj iyevero ivepyeia Kal cpKrjoe rrjv
dXoyov pLop(f>r)v). T h e H e r m e t i s t , w e o b s e r v e , h a s n e g l e c t e d
t h e f a b l e of t h e f a t a l a p p l e , r e g a r d i n g it a s a m e r e s y m b o l
for s e x u a l desire, a n d h a s i n t e r p r e t e d t h e w h o l e s t o r y in
t h e l i g h t o f i t s c o n c l u s i o n : " A d a m k n e w his w i f e , a n d
she conceived M a n fell in l o v e w i t h N a t u r e , das
ewig Weibliche. I n b o t h f o r m s of t h e s t o r y t h e i n i t i a t i v e
lies w i t h t h e w o m a n . A s E v e b e g u i l e s A d a m w i t h t h e
f o r b i d d e n fruit, so N a t u r e d i s p l a y s h e r c h a r m s t o c a p t i v a t e
s
farther b a c k t h a n t h e Jesuit Cornelius a L a p i d e , w h o died in 1637. *
there a n y evidence t h a t it was k n o w n a t a date which would m a k e it
possible t h a t t h e Hermetist was acquainted w i t h this interpretation, as
well as w i t h t h e regular L X X term CIKWV ?
1
T h e r e m a y be a reminiscence of Gen. iii. 24 ; KOX c^c'/faAe? T O V
*A8ap. Kal KartpKiaev avrov airivavri rov Trapaoeioov. Vergicius and
Patricius infelicitously emended COKIJOC to eKvrjoe. T h e dXoyos p,optj>tf,
t h o u g h personified, is properly a region in the universe, and M a n r/povXydt)
avrov OLKCLV (sic B avrco cett., avrfj ovvoiKeiv, Patr.).
2
So edd. for M S S . , rrjv Karcofapfj fyvaiv. I t is t h e lower world com
posed of t h e Karcocj)€p7J aroix^la, left behind w h e n fire and trv€vp.a
ascended, and now deserted b y t h e Xoyos, so t h a t it is dXoyos p.op<j>rj.
3 2
Sic Turnebus, rjns B , rjv M S S . , 17 8c R e i t . and Scott.
4
Sic S c o t t , loovoa M S S . , w h i c h merely repeats the v e r b of the
preceding clause. I n order t h a t M a n should see t h e form like himself
in N a t u r e , it seems necessary t h a t there should be a reflection.
5
Sic R e i t . , iavrcp M S S . S c o t t omits.
158
Man. I n Poimandres, t h e c h a r m of N a t u r e lies i n h e r

reflection of t h e h u m a n f o r m d i v i n e . 1
S i m i l a r l y , Genesis
l a y s stress u p o n t h e l i k e n e s s of L i f e , t h e w o m a n , t o
A d a m the man. S h e is florjOos opoios avrcp, a n d w h e n
h e sees her, h e cries, " B o n e of m y b o n e , flesh of m y
flesh ! " Philo expands this thought characteristically:
De Opif. §§ 1 5 1 sqq. : " S o l o n g a s h e w a s o n e , he w a s
in his solitude like to the universe and to G o d , and
i m p r e s s e d u p o n h i s s o u l t h e c h a r a c t e r s of b o t h . But
w h e n w o m a n w a s created, beholding his brother-shape
a n d kindred form, he w a s delighted at the sight and
approaching greeted her T h e s i m i l a r i t y w i t h Poiman
dres is o b v i o u s : cf. P h i l o ' s dSeA<£6> etSos Kal crvyyevrj
fMoptfirjv w i t h rr)v ofjioiav avrcp p,op<j>r)v in Poimandres.
M a n is t h u s fallen f r o m h i s h i g h e s t a t e . T h e i m m o r t a l
p a r t a k e s of m o r t a l i t y ; t h e w i e l d e r of a l l a u t h o r i t y b e c o m e s
subject t o fate (etâ/yteVq) ; he w h o w a s a b o v e this
u n i v e r s a l f r a m e (irrdvai rrjs dpp,ovlas) is a s l a v e w i t h i n i t
(evapp,6vios yiyove SovXos). T h e concluding sentence of
t h i s s u m m a r y o f t h e d i s a s t r o u s effects o f t h e F a l l is
e v i d e n t l y c o r r u p t in o u r M S S . : dppevodrjXvs S e tov, i$
dppevoOrjXeos tov rrarpos, Kal avirvos drro avrrvov Kparelrat.
Editors have suggested various emendations. T h e general
sense m u s t b e — m a n , t h e b i s e x u a l , b e c a m e t h e s l a v e o f
s e x u a l p a s s i o n ; m a n , t h e sleepless, w a s o v e r p o w e r e d b y
— w h a t ? T h e s i m p l e s t a n s w e r i s , b y s l e e p : avrrvos v<f>'
VTTVOV Kparelrai. T h i s is t h e m o r e l i k e l y b e c a u s e w h e n t h e
p r o p h e t o f Poimandres t u r n s t o m a n k i n d w i t h h i s c a l l
t o r e p e n t a n c e (§ 27) h e a d d r e s s e s t h e m in t h e s e t e r m s :
" O people, O earth-born men, w h o have given your
selves over t o drunkenness a n d sleep a n d ignorance of
God, be sober, cease revelling tinder the enchantment of
irrational sleep T h u s it is v e r y n a t u r a l t o s u p p o s e t h a t
t h e a u t h o r r e g a r d e d s l e e p a s a s i g n of t h e F a l l . W e m a y
t h e n v e n t u r e t o r e c a l l t h a t i n Genesis t h e b e g i n n i n g of t h e
w h o l e t r o u b l e w a s t h e d e e p s l e e p t h a t fell o n A d a m :
1
Cf. Corp. V . 6, TT)V KCLXTJV ravWrjv Kal Oclav rov avdpcbirov ctVova.
159
i^dâXev 6 Oeos ZKOTCLOW 1

irrl rov *A8dp, Kal VTTVOJO€V. AS
a r e s u l t a p a r t of h i m w a s s e p a r a t e d a n d b e c a m e w o m a n ,
the w o m a n beguiled him, and brought death into the
w o r l d and all our w o e .
I t is n o t i n d e e d c l e a r t h a t t h e o r i g i n a l i n t e n t i o n of t h e
H e b r e w m y t h w a s to teach t h a t m a n w a s i m m o r t a l as
created, b u t lost his i m m o r t a l i t y t h r o u g h the F a l l . T h e
implication seems rather to be t h a t h a v i n g w o n knowledge
h e m i g h t h a v e g o n e o n t o w i n i m m o r t a l i t y b y e a t i n g of t h e
t r e e of life (Gen. i i i . 22). B u t t h e c u r r e n t J e w i s h i n t e r p r e
t a t i o n w a s t h a t w h i c h is s t a t e d i n Wisd. i i . 2 3 - 2 4 :
6 Oeos GKTLcrev TOV avdpojTTov err d<f>0apola,

Kal €LKova rrjs I8las loidrrjros inolrjaev avrov •
<f>06vip 8e SiafioXov ddvaros elcrfjXOev els rov Koopiov,
ireipatpvoiv 8e avrov oi rrjs eKelvov p,epl8os ovres.
2
T h e s a m e v i e w w a s t a k e n in R a b b i n i c J u d a i s m . The
H e r m e t i s t w o u l d therefore n a t u r a l l y understand the m y t h
i n t h i s sense.
3. The Seven Ancestors.

T h a t t h e loss of i m m o r t a l i t y is d u e t o t h e f a l l of m a n
i n t o s e x u a l r e l a t i o n s is for t h e H e r m e t i s t t h e m o r a l of t h e
w h o l e story. B u t I will postpone t h e further consideration
of t h i s p o i n t u n t i l t h e m y t h is c o m p l e t e . I t g o e s o n t o
relate h o w the marriage of M a n w i t h N a t u r e h a d issue ;
j u s t a s in Genesis t h e F a l l is f o l l o w e d b y t h e b i r t h o f a s o n
to Man and L i f e : "Ahap, he eyva) Evav rr)v yvvaiKa avrov
Kal ovvdAapev Kal €T€K€V vldv, Kal ztirev, 'EKTTjadpLrjv
avdpojTTov oid rov Oeov (iv. 1 ) . I n Poimandres, h o w e v e r ,
t h e issue of t h e u n i o n is s e v e n s o n s , a l l b i s e x u a l l i k e t h e i r
f a t h e r , a n d i n h e r i t i n g f r o m h i m t h e n a t u r e of t h e s e v e n
Administrators. These m e n are apparently the direct
1
Symmachus, ndpov (" stupor "); erepos, virvov (Hexapla).
2 ,
This interpretation is clearly reflected in Symmachus version of
Gen. ii. 17 : ov pr) <f>ayr} drr' avrod* ij §' av r)p,4pa </>ayrj airo TOV (vXov.
BvrjTos €<TQ.
160
ancestors of empirical h u m a n i t y . W e m a y perhaps

s u s p e c t , w i t h S c o t t , a r e m i n i s c e n c e o f Gen. v i . 1 - 4 , w h e r e
f r o m t h e u n i o n o f t h e sons o f G o d w i t h t h e d a u g h t e r s o f
m e n s p r i n g ol dvOpcjirot ol ovofiaorol. B u t t h e allusion is
in a n y c a s e r e m o t e . N o r , i n d e e d , i s t h e r e a n y n e e d t o
s e e k f o r a p a r a l l e l i n Genesis f o r t h i s f e a t u r e of t h e m y t h ,
since t h e H e r m e t i s t seems t o announce it as the n e w a n d
o r i g i n a l e l e m e n t in h i s d o c t r i n e — T O K€Kpvp,pL€vov p,voTrjpiov
1
pLexpl Tfjcroe rrjs r)p,€pas (§ 1 6 ) . T h e i m p l i c a t i o n is t h a t t h e
rest of t h e m y t h h a d been previously revealed, as, indeed,
in t h e v i e w o f t h e H e r m e t i s t a s o f P h i l o , i t h a d b e e n
revealed t o " Moses W e h e a r n o m o r e of t h e seven
m e n a f t e r § 1 7 , a n d t h e s i n g u l a r 6 dvOpojiros p r e v a i l s i n t h e
rest o f t h e t r a c t a t e .
T h e s e v e n m e n s t a n d for e m p i r i c a l h u m a n i t y i n i t s first
s t a t e . A s a r e s u l t of t h e fall w h i c h b r o u g h t a b o u t t h e i r
birth, t h e y h a v e m a t e r i a l bodies, composed of t h e ele
2
m e n t s , a n d b r o u g h t forth b y N a t u r e according to the form
of t h e a r c h e t y p a l m a n : iijrjveyKev r) <f>vais rd o-ofyxara rrpds
TO dhos rod dvOpdmov. B u t b e s i d e t h e b o d y t h e r e is t h e
" e s s e n t i a l m a n " (ovau&Srjs dvOpwiTos, § 15). This Man
w a s o r i g i n a l l y of t h e s u b s t a n c e o f h i s F a t h e r , life a n d l i g h t .
H e n o w b e c a m e " f r o m life a n d l i g h t , s o u l a n d m i n d ;
f r o m life s o u l , f r o m l i g h t m i n d " (o 8c avOpamos Zarijs
1
Reitzenstein refers these words to the whole doctrine of the divine
"AvdpojTTos, as being that part of the myth which is really new to Egypt
(Poim. p. 69). But the words rovro iari T O KeKpvp.fj.ivov p.varr\piov seem
to point forward to that which is described as Badpa Bavp.aouararov t
namely the birth of the seven men. So Scott. Reitzenstein (Poim.

pp. i n sqq.) suggests that there is an allusion to the seven races of
mankind, each under its patron deity, but without citing any close
parallel. Scott refers to the seven Titans, and other groups of seven,
but admits that the actual doctrine of Poimandres has the novelty which
it claims.
2
T h e text of § 17 is certainly corrupt at this point: MSS. read
BrjXvKr) yap r)v T O Bk voaip OX^VTVKOV, T O 4K rrvpos irineipov, 4K hk
aldipos T O irv€vpLa eAajSe. Reitzenstein reads yr} for yap, and this is
probably right, but further emendation would be necessary to give any
clear sense. In any case man's body is said to be composed of the four
elements, earth, water, fire and aether (? air).
L6L L
Kal cf>coros eyevero els ^vxrjv Kal vovv, €K puev t,corjs els
$vyy\v, eK S e </>cor6s els vovv). W e cannot be wrong in
finding h e r e a n e c h o o f Gen. i i . 7 : ivetfrvarjoev els TO
TTpoaojTTOv avrov TTVorjv £,corjs, Kal 6 avdpo)7Tos eyevero els
\jsvxqv tfioav. T h e d o c t r i n e o f b o t h w r i t e r s i s i n effect
t h a t t h e life w h i c h i s i n G o d i s m a n i f e s t e d i n m a n a s t h e
soul. T h e Hermetist adds t h a t t h e light w h i c h is t h e
other aspect of the divine nature appears in m a n as mind.
Philo's doctrine is s i m i l a r : " T h e m a n of earth is t o b e
regarded as mind entering into combination with body,
b u t n o t y e t f u l l y c o m b i n e d . T h i s m i n d is i n r e a l i t y e a r t h y
a n d perishable, if G o d h a d n o t breathed into it t h e p o w e r
of r e a l life ; f o r i t t h e n b e c o m e s (not, is m a d e i n t o ) s o u l ;
and n o t inert o r unshapen soul, b u t intelligent a n d t r u l y
living s o u l ; for he s a y s ' m a n became a l i v i n g s o u l ' "
(avdpcoirov S e rov eK yrjs Xoyicrreov etvai vovv elcKpivopievov
acop,ari, ovrrco S e elaKeKpipuevov. 6 S e vovs oSros yecbBrjs
earl TCO OVTL Kal <f>dapTos, el pur) 6 Beos epmvevaeiev avrcp
SvvapLLV dXrjdivrjs £,torjs ' Tore yap ylverat, OVK4TL TrXdrreTai,
els ^fvx'fjv, OVK dpyov Kal ahiarvrrajrov, aXX* els voepdv Kal
tfioav ovrcos • " els $vxfy " ydp tf>r)acv " Z/otrav eyevero
6
avdpcoTTos Leg. All. I . 32). T h e H e r m e t i s t , h o w e v e r , is
clearly not dependent on Philo, b u t has used the L X X in
his o w n w a y .
4. The Final Stage of Creation.

(Poimandres, §§ 1 8 - 1 9 ; cf. Genesis v i i i . 1 5 — i x . 1 7 . )
M a n h a v i n g t a k e n h i s p l a c e i n n a t u r e a s a b e i n g of m i x e d
spiritual a n d material constitution, a n a g e passes b y .
Then comes a change. " W h e n t h e period w a s complete,
the bond of all things w a s loosed b y t h e counsel of God.
F o r all t h e animals, which hitherto were bisexual, were
split up, together w i t h m a n , a n d the males became separate
and t h e females likewise. A n d immediately G o d spoke
w i t h a h o l y w o r d : ' Increase in increase a n d m u l t i p l y in
multitude, all y e creatures a n d things made ; a n d let
162
rational m a n recognize t h a t he is i m m o r t a l , a n d t h a t t h e
c a u s e o f d e a t h i s c a r n a l desire \ A n d w h e n H e h a d s a i d
t h i s , P r o v i d e n c e b r o u g h t a b o u t s e x u a l u n i o n s b y m e a n s of
d e s t i n y a n d t h e c e l e s t i a l f r a m e , a n d e s t a b l i s h e d processes
of b i r t h , a n d a l l t h i n g s m u l t i p l i e d a f t e r t h e i r k i n d " (rrjs
rrepioSov TT€7rXr]po}ii4vr]s iXvdr] 6 rrdvrojv ovvSeopuos €K fiovXfjs
1
deov. rrdvra yap rd £/x>a dppevoOrjXea ovra SceXvero ap,a
rep dvdpojTTtp, Kal iyivero rd puev dppeviKa iv piipei, rd 8i BrjXvKa
2
dpiolojs. d 8e Oeos evOvs etrrev dyicp Xoyco, Avijdveode iv
av^rjcrei Kal rrXrjdvvecrde iv irXrjdei, rrdvra rd Krlopuara Kal
3
8rjp,Lovpyrjp,ara, Kal dvayvwpiadroj d ewovs dvdpwrros
€avrov ovra dOdvarov, Kal rov alnov rov davdrov €pa>ra
4
ovra . rovrov elrrdvros r) rrpdvoia Sea rrjs elpbappLevrjs Kal
rrjs dppLovias rds p*l>i;€t>S irrovqeraro Kal rds ytviozis Kariarrjo€.
Kal irrXr]0vv6r) Kara yivos rd rrdvra).
1 2
Sic B , dppevodrjXv M S S .
2
R e i t z e n s t e i n (Poim. p p . 50-1, note 3) t h i n k s t h a t t h e G o d w h o
speaks t h e h o l y word is a n aboriginal G o d behind Novs, a n d similarly in
§ 21, <^rjal ydp 6 Oeos. " D a s s der Novs v o n sich selbst berichtet 6 be
Oeos evOvs etnev dyio> Xoyto w a r v o n vornherein u n d e n k b a r . " H e cites
t h e Aoyos TeXeios, ap. L a c t . , Inst. V I I . x v i i i . 3 (cited p . 128, note 1) :
rov rtpoyrov KOX evos Oeov o*y\p.iovpyos. B u t S c o t t i n his note (Asclepius,
I I I . 26a) shows t h a t either t h e t e x t is corrupt, or it will n o t bear t h e
m e a n i n g t h a t Reitzenstein attributes t o i t , w h i c h is indeed not t h e sense
in w h i c h L a c t a n t i u s himself understands it. If besides " t h e first a n d
o n l y G o d " there is a n older a n d greater, words h a v e lost their meaning.
I n t h e Poimandres i t is clear t h a t L i g h t = Novs is t h e aboriginal exist
ence, e v e n t h o u g h in other tractates vovs is a n emanation of t h e primal
G o d (e.g. Corp. X I I . 1). T h e r e is no hint in its cosmogony of a G o d w h o
m a d e t h e light, a n d t o introduce such a B e i n g in this casual w a y would
be indeed " u n d e n k b a r If w e reflect t h a t in § 6 t h e prophet is aware
of t w o a p p a r e n t l y distinct entities, t h e light which he beholds, and t h e
God whose voice h e hears, and is t h e n told t h a t these t w o are identical,
w e shall find n o g r e a t difficulty in G o d referring t o Himself in t h e third
person. T h e r e are passages in t h e O l d T e s t a m e n t where t h e introduc
t o r y phrase " T h u s saith t h e L o r d " is followed b y references t o " t h e
L o r d " i n t h e third person, e.g. 7s. vii. 10 sq. viii. 5-7 : Jer. iv. 3-4, x i v .
t
10 ; Amos ii. 4 ; Mic. i v . 6-7 ; Zech. i. 17. I n § 21 ad fin. <j>rjoi ydp 6 Oeos
c a n b e t a k e n quite naturally as t h e prophet's citation of t h e words of
the myth.
8 2
Sic edd. ewovs M S S . , avos (i.e. dvOpwiros) B . I n § 21 all M S S . h a v e
o ewovs avOpcoiras, w h i c h is c e r t a i n l y t h e true reading here.
4
Sic S c o t t . Kal rrdvra rd ovra M S S .
163
T h e e s s e n t i a l t h i n g here i s t h e " h o l y w o r d " , w h i c h

the scholiast Psellus recognized as a quotation from
" Moses T h e w o r d s avgdveode Kal 7rXr]0vveode a r e f o u n d
t w i c e i n Gen. i . , o n c e i n Gen. v i i i . 1 7 , a n d t w i c e i n Gen. i x .
T h e same t w o verbs occur in combination in several other
passages of t h e O l d Testament. Nowhere have they the
e m p h a t i c f o r m g i v e n t o t h e m i n Poimandres, w h i c h i s
clearly intended t o represent t h e H e b r e w infinitive a b
solute. 1
Gen. x v i . 1 0 h a s ?pnmtf nyw nyjn, w h i c h t h e
L X X g i v e s a s 7rXr]6vva)v irXrjdvvto TO crrrepfia aov. S i m i l a r l y ,
Gen. i i i . 1 6 , x x i i . 1 7 , Exod. x i . 9 (where t h e i n f i n i t i v e
absolute construction is n o t present in t h e H e b r e w ) .
1 Chron. i v . 3 8 h a s iTrXrjdvvdrjcrav els rrXrjdos, r e p r e s e n t i n g
n i l ^ I X I D , which would b e more accurately translated
rjvgrjOrjoav els rrXrjOos, cf. Gen. XXX. 30, Kal r)v£r]0ri els
7TXT)6OS = yhp?]. T h e r e a r e t h u s a n a l o g i e s i n t h e
Old T e s t a m e n t for t h e form of expression chosen b y
the Hermetic writer, t h o u g h there is n o e x a c t parallel.
W e m a y perhaps s a y that t o a writer acquainted w i t h
the O l d Testament in a n y form t h e emphatic mode of
speech might have seemed proper t o a " holy word
B u t t h e m a t t e r is complicated b y t h e fact t h a t t h e phrase
av^dveadat iv av^r]oei Kal rrXrjOvveodai, iv rrXrjdei r e c u r s i n
Corp. I I I . 3 , i n a p a s s a g e w h e r e t h e a u t h o r ' s d e p e n d e n c e o n
Genesis i s a s c l e a r a s i n Poimandres. I s h a l l d i s c u s s i n a
subsequent chapter t h e question of t h e relation between
these documents, a n d I will leave t h e m a t t e r here for t h e
present.
If, h o w e v e r , t h e H e r m e t i s t h a s t a k e n t h e w o r d s f r o m
Genesis, w h e t h e r i m m e d i a t e l y o r m e d i a t e l y , i t i s n o t i n t h e
c o n t e x t o f Gen. i . 2 2 , 28 t h a t h e h a s p l a c e d t h e m . Scott
calls attention t o t h e fact t h a t t h e same charge occurs
t h r i c e i n t h e s t o r y o f t h e d i v i n e c o v e n a n t after t h e F l o o d ,
Gen. v i i i . 1 5 — i x . 1 7 , a n d m a k e s t h e c o n v i n c i n g s u g g e s t i o n
1
This is an unusual way of representing the Hebrew construction,
though the simple dative is common enough.
164
t h a t for t h e H e r m e t i s t t h e F l o o d c o r r e s p o n d e d t o t h e e n d
of t h e first a g e of t h e w o r l d in t h e s c h e m e w h i c h h e
derived from his Platonic a n d Stoic authorities. The
s t o r y of t h e c o v e n a n t r u n s as f o l l o w s : G o d c a l l s u p o n t h e
o c c u p a n t s of t h e A r k t o c o m e f o r t h . T h e y include both
N o a h a n d h i s f a m i l y a n d Travra rd Brjpta oaa iarlv / x e r a
aov Kal rraaa a a p £ drro rrereivcov itos KTTJVLOV, Kal rrdv
t
iprrerov Kivovpcevov irrl rrjs yfjs, a n d g i v e s t h e c o m m a n d

av£dv€<j0€ Kal TrX^Bvveade. M a n a n d t h e b e a s t s c o m e f o r t h
/ c a r a yevos avrtov. N o a h sacrifices, a n d G o d blesses h i m ,
b e g i n n i n g a g a i n w i t h t h e w o r d s avgdveaOe Kal TrXrjdvvecrde.
H e l a y s a b a n u p o n t h e s h e d d i n g of h u m a n b l o o d , since
m a n is m a d e i n t h e i m a g e of G o d , a n d e n d s w i t h a r e p e t i t i o n
of t h e c h a r g e , av^dveade Kal rrXtjOvveaOe Kal rrXrjpcoaare rr)v
yrjv Kal TrXr)Ovv€<j0€ irrl rrjs yrjs. Then God makes a
c o v e n a n t w i t h N o a h and the animals : iyto loov dvttrrrjpu
rrjv 8ia6rjKr)v puov vpuv Kal rto (jTrippLan vputov pied' vp,as,
Kal rrdcrrj ifivxfj ÔJOJI pued* vputov drro dpvitov Kal diro Krrjvtov,
y
Kal Trdai rots drjplois rrjs yrjs*

T h e H e r m e t i s t t r e a t s t h e m y t h of t h e F l o o d a s a s o r t of
a p p e n d i x t o the creation story, a n d interprets it accord
ingly. It served his purpose, because it seemed to justify
h i m i n d e t a c h i n g t h e c o m m a n d t o b e fruitful a n d m u l t i p l y
from the original creation, and p o s t p o n i n g it until after
1
the F a l l . F o r h i m a s for P h i l o , m a n in G o d ' s i m a g e
could not be a sexual being. B o t h must explain a w a y
t h a t e l e m e n t in t h e H e b r e w m y t h . T h e g r o t e s q u e i d e a of
2
a b i s e x u a l b e i n g s p l i t i n t o m a l e a n d f e m a l e is w i d e s p r e a d .
T h e Hermetist m i g h t h a v e derived it, t h r o u g h his Platonic
t e a c h e r s , f r o m P l a t o ' s Symposium (pp. 1896 sqq.). But
h e d o u b t l e s s s a w a n a l l u s i o n t o i t in t h e s t o r y of Gen. i i .
1
In Gen. viii.-ix. the command is addressed to man alone, but it is
associated with a covenant which includes the animals too; while in
Gen. i. 22, 28 it is addressed to man and beasts alike; so that there
seemed to be sufficient authority for addressing the " holy word " to
W I T a rd Kriopara Kal Srjfitovpyrjfiara.
8
Reitzenstein refers to passages in the Talmud which attest the
idea in orthodox Jewish circles.
165
2 1 - 2 , according t o w h i c h after t h e m a n of earth h a d

b e c o m e s u b j e c t t o s l e e p (a f e a t u r e of t h e F a l l in Poimandres,
a s w e h a v e seen), a p o r t i o n of h i s b o d y w a s r e m o v e d a n d
made into a w o m a n . T h a t he should have placed this
e p i s o d e after t h e e n d of t h e first p e r i o d (after t h e F l d o d )
is i n h e r e n t i n h i s r e c o n s t r u c t i o n o f t h e m y t h . Scott
s u g g e s t s t h a t t h e r e p e a t e d s t a t e m e n t o f Genesis t h a t t h e
b e a s t s e n t e r e d t h e A r k dpoev Kal Or)\v ( v i i . 1 5 - 1 6 , e t c . )
was understood b y h i m as meaning t h a t each individual
w a s a t t h a t t i m e b o t h m a l e a n d f e m a l e , a n d t h a t after
the Flood divine sanction w a s given t o sexual repro
duction.
The " h o l y word " not o n l y institutes reproduction
a m o n g m e n a n d a n i m a l s , b u t also c o n t a i n s a n a s s u r a n c e
of i m m o r t a l i t y t o m a n . T h e w r i t e r m a y h a v e f o u n d a
h i n t of t h i s in t h e F l o o d s t o r y , w h e r e w e a r e t o l d t h a t
a c c o r d i n g t o t h e d i v i n e c o m m a n d a n d c o v e n a n t (i) m a n
m u s t n o t b e s l a i n b e c a u s e h e is i n t h e i m a g e of G o d , a n d (ii)
m a n a n d a n i m a l s s h a l l n o t h e n c e f o r t h die b y a F l o o d (OVK
arrodavelrai iraaa oapf; en drro TOV vSaros TOV /caTa/cAucr/xov).
B u t t h e r e a r e m u c h m o r e significant c o n n e c t i o n s b e t w e e n
t h e t w o d o c u m e n t s in t h e t r e a t m e n t of t h e t h e m e of d e a t h
and immortality. F o r t h e H e r m e t i s t t h e r e a l religious
v a l u e o f t h e m y t h of C r e a t i o n a n d t h e F a l l is t h e l i g h t w h i c h
it t h r o w s u p o n t h i s t h e m e . H e a v e n l y M a n w a s i m m o r t a l
l i k e h i s f a t h e r , M i n d , b u t h e fell a n d b e c a m e u n i t e d w i t h
m a t t e r , " a n d for t h i s r e a s o n m a n , a s d i s t i n c t f r o m a l l
o t h e r l i v i n g b e i n g s o n e a r t h , is t w o - f o l d , m o r t a l b e c a u s e of
t h e b o d y , i m m o r t a l b e c a u s e o f t h e e s s e n t i a l M a n " (Kal
8id TOVTO wapa Ttavra ret irrl yrjs tfia SITTXOVS iarlv 6 avdpto-
iros, 6V7)TOS pi€v S i d TO od)p,a, dOdvaTos S e S i d TOV ovoubhr)
avBptoTTov, § 1 5 ) . Cf. P h i l o , De Opif. § 1 3 5 : " O n e m a y
p r o p e r l y s a y t h a t m a n is o n t h e b o r d e r s of m o r t a l a n d
i m m o r t a l n a t u r e , p a r t a k i n g s o f a r a s is n e c e s s a r y i n e a c h ,
and t h a t he has become mortal and immortal at once,
mortal according t o the body, immortal according to the
i n t e l l i g e n c e " (Kvpiws dv TIS etiroi TOV avOpwrrov OVTJTTJS Kal
166
dOavdrov <f>vcreoJS etvai pueOopiov eKaripas ocrov dvayKalov

eari pLerdxovTOL, Kal yeyevrjoOai dvrjTov opiov Kal dddvarov,
dvrjTov p.ev Kara TO ocopua, Kara 8e rr)v Scdvocav dOdvarov).
T h e w a y for t h e i n d i v i d u a l t o r e g a i n t h e i m m o r t a l i t y
w h i c h b e l o n g s t o e s s e n t i a l M a n is t o k n o w h i s o r i g i n :
" T h e G o d a n d F a t h e r of w h o m m a n c a m e is life a n d l i g h t .
If, t h e r e f o r e , y o u l e a r n t h a t y o u are of life a n d l i g h t , a n d
b e l i e v e t h a t y o u are o f t h e s e , y o u w i l l m o v e i n t o life a g a i n "
((fx*)? Kal £,0)7) ecrnv 6 Beds Kal 7rarr)p i£ oS iyevero 6 avdpomos.
1
iav ofiv puddrjs aeavrov CK ârrjs kal <j>a)ros ovra Kal 7norevr)s
on €K TOVTUYV rvyxdveis, els £a)r)v irdXw xco/pqorei?, §
T o k n o w t h a t y o u are i m m o r t a l is t o b e i m m o r t a l . " H e
who has recognizedhimself has entered into the Good which
is b e y o n d e s s e n c e , b u t h e w h o h a s l o v e d t h e b o d y w h i c h
is of t h e d e c e i t of c a r n a l desire a b i d e s in d a r k n e s s w a n d e r
i n g , suffering i n h i s senses t h e e x p e r i e n c e of d e a t h " (o
dvayvaiplaas iavrov iXrjAvOev els TO irepiovaiov dyadov, 6 he 2
dyarrqaas TO 4K TtXdvrjs epojros oxD/ta, ofiros p*evei ev rip 3
GKorei irXavwpuevosaluOr]Ta>s irdaxosv r a rov Oavdrov, § 1 9 ) .

I t is t h i s c o n v i c t i o n t h a t g i v e s t o t h e Poimandres i t s n o t e
of h i g h s e r i o u s n e s s a n d m o r a l u r g e n c y .
N o w t h e t h e m e of k n o w l e d g e a n d i m m o r t a l i t y is o b
v i o u s l y p r e s e n t in t h e m y t h o f Genesis, t h o u g h in i t s
p r e s e n t f o r m t h e r e is a n o t o r i o u s o b s c u r i t y in i t s w o r k i n g
out. G o d , w e are told, caused all g o o d l y trees t o spring
f o r t h f r o m t h e e a r t h , " a n d t h e t r e e of life i n t h e m i d d l e
of t h e p a r a d i s e , a n d t h e t r e e of k n o w i n g g o o d a n d e v i l
H e p l a c e d m a n i n t h e p a r a d i s e a n d b a d e h i m e a t of a l l
t r e e s , " b u t of t h e t r e e of k n o w i n g g o o d a n d e v i l y o u s h a l l
n o t e a t ; i n t h e d a y w h e n y o u e a t of i t y o u w i l l d i e t h e
1
R e i t z e n s t e i n adds marevgs according t o t h e t e x t of § 32 : morcvco
Kal fiapTvpto • els ^corjv Kal tf>cos x^P^-
2
T h i s I t a k e t o be t h e Good w h i c h is, in Plato's phrase eireKeiva rrjs
ovaias (Rpb. V I . 509&). F o r this writer it is t h e sphere of eternal light,
a b o v e t h e highest of t h e material spheres.
8
R e i t z e n s t e i n reads CK irXavys ipatros T O otopa, " he w h o because of
t h e deceit of error loves t h e b o d y b u t t h e M S S . give a good sense.
T h e b o d y did in f a c t come into existence because M a n yielded to carnal
desire : it is 4K irXdvrjs epojros.
167
d e a t h A c c o r d i n g l y , w h e n t h e s e r p e n t raises t h e
q u e s t i o n of e a t i n g fruit, t h e w o m a n replies, " W e s h a l l e a t
of e v e r y t r e e i n t h e p a r a d i s e , b u t of t h e fruit o f t h e t r e e
w h i c h is in t h e m i d d l e of t h e p a r a d i s e G o d s a i d , Y o u s h a l l
n o t e a t of i t n o r t o u c h i t , i n o r d e r t h a t y o u m a y n o t d i e
T h e s e r p e n t a s s e r t s , o n t h e o t h e r h a n d , t h a t t o e a t of i t w i l l
n o t b e f a t a l , b u t w i l l g i v e k n o w l e d g e of g o o d a n d e v i l .
A d a m and E v e eat. T h e y gain knowledge of good and
e v i l , b u t are c u r s e d w i t h d e a t h b y G o d , w h o o b s e r v e s ,
" A d a m h a s b e c o m e l i k e o n e of u s , t o k n o w g o o d a n d e v i l ;
a n d n o w I a m afraid h e w i l l s t r e t c h o u t his h a n d a n d t a k e
of t h e t r e e of life, a n d e a t , a n d l i v e for e v e r T o prevent
t h i s , m a n is d r i v e n o u t of p a r a d i s e . O f w h i c h o f t h e t w o
t r e e s d i d m a n e a t ? E v e s p e a k s (iii. 3) o f " t h e t r e e i n
the middle of the paradise T h i s , a c c o r d i n g t o i i . 9, w a s
t h e t r e e o f life. B u t in t h e s e q u e l i t a p p e a r s t h a t m a n h a s
e a t e n of t h e t r e e of k n o w l e d g e , a n d is e x p e l l e d t o p r e v e n t
h i m f r o m e a t i n g of t h e t r e e o f life. C l e a r l y t h e r e h a s b e e n
s o m e c o n f u s i o n , a n d t h e i n g e n u i t y of c o m m e n t a t o r s is
i n v i t e d . P h i l o p o i n t s o u t t h a t t h e t r e e of k n o w l e d g e is
n o t s a i d t o b e in p a r a d i s e a s t h e t r e e of life is ; m a n ' s sin
l a y i n c h o o s i n g t h e t r e e of k n o w l e d g e r a t h e r t h a n t h e t r e e
of life. " B y t h e t r e e o f life h e i n d i c a t e s figuratively t h e
g r e a t e s t of t h e v i r t u e s , g o d l i n e s s , b y w h i c h t h e s o u l is
m a d e i m m o r t a l , a n d b y t h e t r e e o f t h e k n o w l e d g e of g o o d
a n d e v i l , t h e i n t e r m e d i a t e v i r t u e of p r u d e n c e , b y w h i c h
t h i n g s o p p o s i t e b y n a t u r e are d i s t i n g u i s h e d . G o d p l a c e d
t h e s e l a n d m a r k s in t h e s o u l , a n d w a t c h e d j u d i c i a l l y t o
w h i c h it w o u l d i n c l i n e . A n d when He saw the soul
s w a y i n g t o w a r d s villainy and despising godliness and piety,
f r o m w h i c h c o m e s i m m o r t a l life, H e c e n s u r e d i t , r e a s o n a b l y
e n o u g h , a n d e x i l e d it f r o m p a r a d i s e " (alvirrerai . . . 81a
rov Sevhpov rrjs £>o)rjs rrjv fieyicrTqv rcov dpercbv deooifieiav,
oV r)s ddavarlêrai r) *jtvxn> Swx 8e rod KOLAOJV re /cat 7rovrjpwv
yvojpioriKov <f>povrjaiv rrjv pLeorjv, fj SiaKpiveraL rdvavria
<f>va€i. 6epi€vo$ 8e rovrovs TOVS opovs ev iffvxfj Kaddrrep
SiKaarrrjs eaKoirei npds irorepov irnKXivcos l^€t. (is S e etSe
168
p&rrovaav puev irrl uavovpylav evcrefletas S e Kal oatorrjros

oXiywpovcrav, e£ tUv r) dddvaros £ojr) rtepiyiverat, Trpov-
j S a A e r o Kara rd eiKos Kal itpvydoevcrev e/c rov rrapaheiaov,
De Opif. §§ 1 5 4 - 5 ) . A l l t h i s is c l e a r l y r e a d i n t o t h e n a r r a
t i v e o f Genesis, w h i c h l a y s n o s t r e s s u p o n t h e c h o i c e
b e t w e e n t h e t w o trees, b u t rather implies, in its confused
w a y , t h a t b o t h were forbidden. T h e Hermetist h a s in
effect identified t h e t w o t r e e s . F o r h i m , k n o w l e d g e is
n o t t h e w o r s e a l t e r n a t i v e , a n d life t h e b e t t e r . Knowledge
is life. " Y o u w i l l n o t d i e " , s a y s t h e s e r p e n t , " for G o d
k n e w t h a t o n t h e d a y w h e n y o u e a t of i t , y o u r eyes
1
will be opened, a n d y o u will be like gods, knowing good
and evil." T h e Hermetist agrees w i t h t h e s e r p e n t : t h e
m a n w h o h a s knowledge is like God, a n d will n o t die.
" T h i s is t h e g o o d e n d f o r t h o s e w h o h a v e k n o w l e d g e , t o
b e deified " (rovro c c m rd dyaOdv rdXos rots yvtocrw € 0 ^ -
Koaiv, 0€(odrjv<u, § 26).
T h e k n o w l e d g e w i t h w h i c h Poimandres i s c o n c e r n e d is
not primarily knowledge of good a n d evil (though it
b r i n g s s u c h k n o w l e d g e w i t h i t , cf. § 2 2 , " t h e y a b o m i n a t e
t h e senses, k n o w i n g t h e i r a c t i v i t i e s , pLvadrrovrai ras
alaOrjcrets elSores avrtov rd evepyrjpiara). I t is p r i m a r i l y t h e
k n o w l e d g e o f m a n ' s d i v i n e o r i g i n . I t is s e l f - k n o w l e d g e
w h i c h is a t t h e same time the knowledge of God, from
2
w h o m m a n is s p r u n g . I t is t o communicate such know
ledge, a n d so t o bring m e n t o immortality, t h a t t h e
tractate is written.
1
Cf. Corp. VII. 1 (a t r a c t a t e closely connected w i t h t h e Poimandres),
dvapXeifiart TOLS rrjs Kapoias 64>da\fM>ls>
2
Philo also connects self-knowledge w i t h t h e k n o w l e d g e of G o d ,
t h o u g h in a s o m e w h a t different w a y . See De Migr. Abr. §§ 184 sqq.
169
CHAPTER VIII
THE GOSPEL OF POIMANDRES
T H E m y t h o f c r e a t i o n a n d o f t h e o r i g i n of m a n is c o m p l e t e
w i t h § 1 9 , a n d here t h e direct dependence of t h e writer on
consecutive passages o f t h e O l d T e s t a m e n t ceases. Since,
however, w e n o w know that he w a s acquainted with parts
at least of the O l d Testament, a n d w i t h Hellenistic-
Jewish t h o u g h t , it will be w o r t h while t o seek further
e v i d e n c e of s u c h a c q u a i n t a n c e i n t h e l a t t e r p a r t o f t h e
tractate.
§§ 2 0 - 3 a r e o c c u p i e d w i t h a d i a l o g u e b e t w e e n t h e G o d
Poimandres a n d H i s prophet, in w h i c h the implications of
t h e h o l y w o r d , dvayvojpioaTOj 6 ewovs dvdpajrros iavrov ovra
aOdvarov, a r e e x p l a i n e d w i t h a fullness d e m a n d e d b y t h e i r
i m p o r t a n c e i n t h e w r i t e r ' s t e a c h i n g . I n §§ 2 4 - 6 t h e G o d
r e v e a l s h o w e n l i g h t e n e d m a n a s c e n d s t o h i s F a t h e r (Trepl
rrjs dvoSov), a n d e n d s b y c h a r g i n g H i s p r o p h e t w i t h a
mission to the world.
Poimandres thereupon vanishes. T h e prophet gives
thanks, and begins at once t o preach repentance. Some
despise his w o r d s , others c o m e for further t e a c h i n g ; a n d
s o , s a y s t h e p r o p h e t , " I b e c a m e a g u i d e of t h e h u m a n
race, teaching t h e m t h e words, h o w a n d in w h a t manner
t h e y w i l l b e s a v e d " (tcaOoSrjyds iyevop^v rod yivovs rov
dvdpcomvov, rovs Xoyovs StbdoKwv, TTWS Kal rlvi rpdrtip
awdrjaovraL, § 29). T h e p r o p h e t r e t u r n s t o c o n t e m p l a t i o n ,
1
a n d t h e tractate closes w i t h a h y m n of praise t o G o d .
1
Scott's transposition of §§ 27-9 a n d §§ 30-2 is uncalled for. The
h y m n forms a fitting conclusion.
170
I . Divine Grace and Judgment.

T h e p r o c l a m a t i o n of t h e g r a c e of G o d t o t h e g o o d a n d
H i s r e j e c t i o n of t h e w i c k e d in §§ 2 2 - 3 i n v i t e s c o m p a r i s o n
w i t h t h e s a m e t h e m e a s t r e a t e d in m a n y O l d T e s t a m e n t
p a s s a g e s : " I m y s e l f , M i n d , a m p r e s e n t (TrapaylvopLai) w i t h
t h e p i o u s a n d g o o d a n d p u r e a n d m e r c i f u l , t h o s e w h o are
g o d l y , a n d m y p r e s e n c e is t h e i r h e l p (r) rrapovala p,ov
y t V c r a t jSo^tfeta), a n d i m m e d i a t e l y t h e y k n o w all t h i n g s ,
and propitiate the Father lovingly, and give thanks,
1
blessing and praising H i m , straining towards H i m in
t e n d e r affection. A n d before t h e y d e l i v e r t h e b o d y t o
i t s p r o p e r d e d t h (lotto Oavdrtp) t h e y l o a t h e t h e senses,
b e c a u s e t h e y k n o w t h e i r a c t i v i t i e s (ivepyrjpiara). Or
r a t h e r , I m y s e l f , M i n d , w i l l n o t a l l o w t h e a c t i v i t i e s of
the b o d y w h i c h assail t h e m to be accomplished. B e i n g
the gatekeeper I will shut up the approaches, eradicating
t h e i m a g i n a t i o n s of e v i l a n d s h a m e f u l t h i n g s . B u t for t h e
foolish a n d e v i l a n d w i c k e d a n d e n v i o u s a n d c o v e t o u s a n d
m u r d e r o u s a n d u n g o d l y I a m a f a r off, d e l i v e r i n g t h e m t o
2
t h e p u n i s h i n g d e m o n , w h o . . . a r m s t h e m t h e m o r e for
i n i q u i t i e s in o r d e r t h a t t h e y m a y o b t a i n t h e g r e a t e r
punishment ".
T h e g e n e r a l r e l i g i o u s i d e a here e x p r e s s e d is f a m i l i a r in
the Old Testament. I t is c o n c i s e l y e n u n c i a t e d , e.g. in
Ps. x x x i i i . 1 6 - 1 7 :
6<f>da\p,ol Kvplov eVJ SLKGLLOVS,

Kal tor a avrov els Serjatv avrtov.
TtpoatoTTOv Se Kvplov irrl rroiovvras /ca/cd,
rov iôAedpevaai eVc yrjs rd pLvrjpLOcrvvov avrtov.
1
R e a d i n g w i t h Reitzenstein rera^cvoL for M S S . T€Tayp.4vu>s, P a t r .
T€Tayfi.€VOL. Cf. § 31, diro ifiuxys Kal Kapdtas irpos dvar€rap.€vr)S'.
2
Tificopol haifioves are k n o w n to other H e r m e t i c writers. See S c o t t
ad loc. T h e single Tip,a>pds halficov here has some resemblance t o t h e
Jewish Satan. T h e function of forcing t h e w i c k e d to c o m m i t crimes
in order t h a t t h e y m a y be punished is g i v e n t o eifiapjicvr] in Corp. x i i .
5-7. In Corp. x . 20-1 vovs becomes for the wicked a Baifiatv t o drive
t h e m into worse crimes. W e c a n n o t b u t be reminded of Paul's doctrine
t h a t G o d delivers sinners els dooKifiov vovv, so t h a t t h e y sin more lustily
and come to destruction (Rom. i. 29).
171
Cf. a l s o Ps. x v i i . 2 5 - 7 , c x x i v . 4 - 5 , e t c . F u r t h e r , c e r t a i n
of t h e e x p r e s s i o n s u s e d in Poimandres are s i m i l a r l y u s e d
1
in t h e L X X . W i t h rrapaylvop,ai avros iycb 6 Novs rois
oolois K.T.A., cf. Exod. x i x . 9, etrrcv 8e 6 Kvpios npds
Ma>ofjv, ' / S o u eya) TrapayLVopLau rrpos ere. Is. l x i i . I I , 6 oa>rrjp
001 rrapayiverai (sic A , rrapayeyovev B ) . S i m i l a r l y of t h e
d i v i n e b e i n g w h o a p p e a r s t o J o s h u a before J e r i c h o : Josh.
V. 1 4 , iya) dpxôrpdrrjyos Swapbews Kvpiov vvvl rrapayeyova.
T h e t e r m fiorjQ eia a g a i n is c o n s t a n t l y u s e d in t h e L X X of
d i v i n e a s s i s t a n c e , e s p e c i a l l y in t h e Psalms. T h e phrase
TOV rraripa IXdoKovrai dyaTrqTiKcos h a s a c e r t a i n r e s e m b l a n c e
t o b i b l i c a l l a n g u a g e , b u t t h e v e r b IXdoKeoBai is u s e d in a
2
non-biblical sense. ÂyarrrjriKios, o n t h e o t h e r h a n d ,
t h o u g h i t d o e s n o t o c c u r in t h e L X X , c o n n e c t s itself w i t h
t h e use of dyarrdv for t h e l o v e of G o d , w h i c h is c h a r a c t e r
i s t i c a l l y b i b l i c a l . T h e a d v e r b itself, w h i c h is v e r y r a r e ,
o c c u r s in P h i l o , De Spec. Leg. I. 3 1 : dp ovx oSros ionv 6
TpLOpLCLKdpLOS Kal rpiO€v8aipLO)V /3lOS, dy0L7TYJTIKCOS €X€O0ai T/JS
3
Oeparreias rov irpecrfivrdrov ndvrow airto v. In the striking
e x p r e s s i o n , 7rvXa)p6s ydp tbv diTOKXeioo} rds elooSovs rwv
KaK&v Kal aloxpd>v ivepyrjpLarojv w e m i g h t d i s c e r n e c h o e s of
t h e l a n g u a g e of Ps. c x x . 2, 5 : r) fiorjdeid piov rrapa Kvpiov
rod rroirjoavros rov ovpavov Kal rr)v rrjv . . . Kvpios <f>vXd£ei
oe drro iravros KaKov . . . Kvpios <j>vXdêi rrjv eiooSov oov
Kal rrjv eôSoV oov. T h e t e r m rroppojOev is used of G o d in
Jerem. x x i i i . 23* Beos iyyi£>ojv iya) elpii Kal ov Beds rroppwBev',
N o n e of t h e s e , h o w e v e r , e v e n s u g g e s t a n y d i r e c t l i t e r a r y
d e p e n d e n c e of t h e H e r m e t i s t u p o n t h e O l d T e s t a m e n t .
S i m i l a r l y , t h e v e r b s evxctpioreiv, evXoyciv, vpveiv are a l l
c o m m o n in t h e L X X , b u t are n o t p e c u l i a r l y o r e v e n
c h a r a c t e r i s t i c a l l y b i b l i c a l . T h e v e r b igopioXoyeioBai, which
1
Observe h o w napovala n a t u r a l l y corresponds to irapaylvop.cu. This
t e r m therefore, so c o m m o n in early Christian literature, follows upon
the specific use of irapaytvopat. for a divine intervention.
2
See Ch. V . pp. 82-95.
8
A n d w e m a y recall t h a t Philo repeatedly contrasts the love of God
as the higher w a y w i t h t h e lower w a y of fear.
172
is a c h a r a c t e r i s t i c a l l y b i b l i c a l t e r m for p r a i s i n g G o d , is
not found here.
T h e t r u e s t a t e o f affairs is b e s t r e v e a l e d if w e s t u d y i n
1
d e t a i l t h e e t h i c a l v o c a b u l a r y of t h i s s e c t i o n . T h e terms
for v i r t u e s a n d v i c e s a r e in e v e r y c a s e f o u n d a l s o i n t h e
Greek Bible : ocrios, ayados, KaBapos, iXerjpuov, evcrefietv—
aVOTJTOS, KGLKOS, TTOVTjpOS, (f>BoV€pOS 7TX€OV€KT7]S, t <f>OV€VS,
aaefiris, dvopiia. O f t h e s e w e m a y n e g l e c t ayados, KaKos,
TTov-qpos a s b e i n g t o o c o m m o n , a n d t o o g e n e r a l i n m e a n
ing, t o h a v e a n y significance for o u r e n q u i r y . T h e f a c t s
regarding t h e other terms m a y b e stated as follows :
SOLOS is e x t r e m e l y c o m m o n in Psalms a n d Proverbs,

a l m o s t a l w a y s r e n d e r i n g T p n . I t is f o u n d t h r e e
t i m e s i n Deuteronomy, o n c e i n 2 Kings, o n c e i n
Amos, o n c e in Isaiah, r e n d e r i n g v a r i o u s t e r m s . F o r
t h e rest i t is confined t o Wisdom (in w h i c h it is v e r y
c o m m o n ) , Sirach, 1 a n d 2 Mace., a n d t h e G r e e k p a r t
of Daniel. I t is n o a d e q u a t e t r a n s l a t i o n of T p n ,
and has the aspect of an essentially Greek term
imposed upon Jewish t h o u g h t in the Hellenistic
2
period.
KaOapos a s a c l o s e e q u i v a l e n t of "rtnij is c o m m o n a l l
t h r o u g h t h e L X X , of r i t u a l o r m o r a l p u r i t y . Cf.
Ps. x x i i i . 3 - 4 , Tis ava^rjoerai els TO opos TOV Kvpiov ;
. . . adtoos X€poiv Kal Kadapos rrj KapSla. The idea,
h o w e v e r , is c o m m o n t o m o s t religions, w h i l e t h e y
differ i n t h e c o n n o t a t i o n t h e y g i v e t o t h e t e r m .
iXerjpiojv, in L X X o n l y of G o d , e x c e p t in Prov. ( u s u a l l y
3 3
= P 0 ). I n P h i l o also o n l y of G o d .
evoefirjs, fifteen t i m e s in Sirach, t r a n s l a t i n g , n e a r l y a l w a y s ,
p^TJ ; t h i r t e e n t i m e s in Mace. ; t e n t i m e s i n t h e rest
of the Greek Bible, representing p ^ x four t i m e s ,
Tpn o n c e , nnj o n c e ; i n o t h e r c a s e s w i t h o u t a n y
1 2
See also Chs. I l l - I V . p p . 42-81. See p p . 62-4.
See p p . 60-2.
3
173
HEBREW EQUIVALENT. T H E VERB evaefielv ONLY IN

Susanna AND Mace. T H E ABSTRACT evoifieia VERY
COMMON IN Mace, ONLY SEVEN TIMES ELSEWHERE,
GENERALLY R E P R E S E N T I N G m m riNT . T H U S THESE TERMS
B E L O N G CHIEFLY TO T H E V O C A B U L A R Y OF T H O S E B O O K S OF T H E
B I B L E WHICH WERE C O M P O S E D A S WELL A S TRANSLATED I N
THE HELLENISTIC PERIOD, A N D WHOSE GREEK TRANSLATION
I S C O M P A R A T I V E L Y LATE. I T I S CLEAR THAT T H E W O R D S , A N D
THE I D E A T H E Y R E P R E S E N T , ARE CHARACTERISTICALLY G R E E K ,
A N D I N H E L L E N I S T I C J U D A I S M REPLACE H E B R E W T E R M S OF A
DIFFERENT COLOUR.
dvorjros OCCURS T W I C E I N Sirach, THRICE I N 4 Mace, TWICE I N
Prov., REPRESENTING rfrw , , ONCE IN Dent., ONCE
IN Psalms, I N B O T H CASES WITHOUT H E B R E W EQUIVALENT.

AGAIN, IT B E L O N G S CHIEFLY TO T H E V O C A B U L A R Y OF T H E
LATER TRANSLATIONS A N D C O M P O S I T I O N S .
<j)8ovep6s OCCURS IN Sirach ; <f>66vos ONLY IN Sirach AND
Mace.
rrXeoveKTrjs OCCURS O N C E I N Sirach (NO H E B R E W EQUIVALENT).
THE N O U N rrXeovegia OCCURS O N C E I N Wisdom, ONCE IN
2 Mace, A N D S I X T I M E S I N T H E REST OF T H E G R E E K B I B L E ,
T R A N S L A T I N G ! ^ ? , WHICH PROPERLY M E A N S "PLUNDER",
" UNJUST GAIN I T I S THEREFORE N O T A REAL TRANSLA

TION OF T H E H E B R E W WORD, A N D IT OCCURS MAINLY IN
B O O K S W H I C H WERE C O M P O S E D (EITHER I N H E B R E W OR I N
GREEK) IN THE HELLENISTIC PERIOD. AGAIN WE HAVE A
CHARACTERISTICALLY GREEK TERM INTRUDED INTO THE RE
LIGIOUS V O C A B U L A R Y OF J U D A I S M .
cj)ov€vg OCCURS O N C E I N Wisdom.
dae^rjs I S V E R Y C O M M O N I N M O S T P A R T S OF T H E L X X , GENERALLY
R E P R E S E N T I N G JRTSN (" GUILTY " , " C R I M I N A L " ) . 'AoefSeia
USUALLY, AND MORE APPROPRIATELY, REPRESENTS ytzfe
( " REBELLION ", " D E F I A N C E OF G O D B O T H ARE U S E D TO
1
RENDER SEVERAL OTHER W O R D S . T H E S E T E R M S , THEREFORE,
1
See p p . 77-9.
174
ARE MORE FIRMLY ROOTED IN THE VOCABULARY OF HELLEN

ISTIC J U D A I S M THAN THEIR CONTRARIES cuo-ejS^, evaepeia,
BUT THE VARIETY OF THE HEBREW TERMS THEY ARE USED
TO TRANSLATE INDICATES THAT THE GREEK TERMS ARE NOT
VERY CLOSELY RELATED TO JEWISH IDEAS.
dvoLtla AT FIRST SIGHT SEEMS A CHARACTERISTICALLY BIBLICAL
WORD, OCCURRING WITH GREAT FREQUENCY IN MOST PARTS OF
THE L X X . B U T IT REPRESENTS A WIDE VARIETY OF HEBREW
WORDS (TWENTY-FOUR IN ALL), CHIEFLY fix, j\$, nnxnn,
NONE OF WHICH HAVE ANY SPECIAL REFERENCE TO " LAW

LESSNESS " . ^ THE WORD THEREFORE REPRESENTS A UNI
FORMITY IMPOSED WITHIN HELLENISTIC J U D A I S M UPON AN
ORIGINAL VARIETY OF HEBREW IDEAS.
T O S U M U P , THE FIRST IMPRESSION, THAT THE HERMETIST IS

USING A " BIBLICAL " VOCABULARY IS SEEN ON EXAMINATION TO
BE ONLY PARTLY TRUE. T H E TERMINOLOGY BELONGS TO A STAGE
AT WHICH CURRENTS OF JEWISH THOUGHT, HAVING THEIR SOURCE
IN THE OLD TESTAMENT, WERE RUNNING IN THE SAME CHANNELS
WITH CURRENTS OF NON-JEWISH RELIGIOUS THOUGHT. THESE
LISTS OF VIRTUES AND VICES ARE IN FACT, AS HAS OFTEN BEEN
2
POINTED OUT, CHARACTERISTIC OF ETHICAL TEACHING IN THE
HELLENISTIC PERIOD, WHETHER JEWISH OR STOIC AND NEO-
PYTHAGOREAN. NEVERTHELESS, THE HERMETIST DOES SHARE AN
IDENTICAL ETHICAL VOCABULARY WITH PARTS OF THE L X X .
O N E MORE PHRASE IN THIS SECTION M A Y ILLUSTRATE THE SAME
POINT. GOD IS SAID TO BRING HELP TO THE VIRTUOUS, BY
" ERADICATING THEIR (EVIL) IMAGINATIONS ", ras ivdvpLr)o€is
eKKOTTTtov. THIS RECALLS 4 Mace. III. 2, imOvpblav TLS VLLLOV
ov Svvarac eKKoifjai, dXXd LIT) 8ovAto8fjvaL rfj Svvarac

imdvpLLa
6 AoytGLios TrapaGx^crOaL. B U T CF. ARISTOTLE, De Part. Anim.
I I . 1 0 , 6 5 6 6 , diTOKOTTTzi yap r) rrjs iv rep atpLari deppLorrjros
Kivrjois rr)v alcrdrjTLKrjv ivepyeiav. THE JEWISH AND THE
HERMETIC WRITERS ALIKE HAVE USED IN A PSYCHOLOGICAL SENSE
1
See pp. 77-9.
2
S e e V o n D o b s c h i i t z , Die Urchristlichen Gemcinden, pp. 282-3 ;
D e i s s m a n n , Licht vom Osten (1923), p p . 2 6 7 - 7 0 .
175
an expression already established in a physiological

sense.
2. Eschatology.
1
T h e a c c o u n t of t h e A s c e n t of M a n , §§24-6, is c o r r e l a t i v e
w i t h t h e a c c o u n t o f t h e F a l l of M a n in t h e earlier p a r t of
the tractate, b u t h a s no biblical source. T h e general idea,
h o w e v e r , of a n a s c e n t t h r o u g h s u c c e s s i v e p l a n e s of b e i n g
has parallels in various Jewish apocalypses, a n d becomes
e x t r e m e l y i m p o r t a n t in t h e Gnostic systems.
In t h e highest heaven the S i W / z c i ? are praising God, as
t h e y d o i n Ps. c i i . 2 1 , c x l v i i i . 2 ( q u o t e d o n p . 1 8 a b o v e ) .
T h e y praise H i m , a c c o r d i n g t o t h e r e a d i n g of M S . D , " i n
2
a speech proper to them cfrojvfj nvl ISia. This is a p t l y
3
illustrated b y Reitzenstein from t h e Jewish-Christian
Testament of Job, i n w h i c h t h e v a r i o u s a n g e l i c orders
p r a i s e G o d in t h e i r s e v e r a l d i a l e c t s . T h i s i d e a , h o w e v e r ,
as h e p o i n t s o u t , is n o t J e w i s h o r C h r i s t i a n i n o r i g i n . It
arose n a t u r a l l y i n a p e r i o d w h e n t h e c u l t s o f v a r i o u s
countries, each w i t h its o w n liturgical language, were
being assimilated a n d synthetized. Once again, therefore,
t h e H e r m e t i s t is m o v i n g o n p a r a l l e l lines w i t h J e w i s h
thinkers contemporary with him.
3. The Prophetic Vocation.

T h e c l i m a x o f t h e Poimandres is t h e d i v i n e c a l l a n d c o m
mission delivered t o t h e prophet. The God, having
finished H i s r e v e l a t i o n o f t h e w a y t o i m m o r t a l i t y , a d
dresses t h e seer : " A n d n o w , w h y d e l a y ? W i l t t h o u n o t ,
1
ZZe/ol rrjs dvobov. Cf. Acts of Thomas, § 80 : oo£a KOL €v<f>r)p,ia rfj dvohco
aov rfj cm T O V J ovpavovs ' 8t* avrrjs ydp r)pxv vrrcbaâs rr)v obov rov vtpovs. I n
Poim. t h e dvobos of t h e M a n is our ascent on high.
2
T h e other M S S . read r)8eia. A t t h e period t o w h i c h t h e M S S .
belong this is a mere difference of spelling, t h e t w o words being pro
nounced alike, a n d Reitzenstein and S c o t t are probably justified in
a c c e p t i n g t h e reading of a n inferior M S .
3
Poim. p p . 55 sqq.
I76
1
as h a v i n g r e c e i v e d a l l t h i n g s , b e c o m e a g u i d e t o t h o s e
w h o are w o r t h y , i n o r d e r t h a t t h e r a c e of m a n k i n d m a y
through thee be saved b y God ? " " W i t h these words "
(the w r i t e r c o n t i n u e s ) " P o i m a n d r e s m i n g l e d w i t h t h e
P o w e r s ; a n d I, h a v i n g given t h a n k s a n d blessed the F a t h e r
2
of a l l , c a m e t o m y s e l f , b y H i m e m p o w e r e d a n d t a u g h t
t h e n a t u r e of t h e u n i v e r s e a n d t h e s u p r e m e v i s i o n . A n d
I b e g a n t o p r o c l a i m t o m e n t h e b e a u t y of g o d l i n e s s a n d of
k n o w l e d g e . . . . A n d s o m e of. t h e m b a b b l e d a g a i n s t m e
a n d w e n t off, h a v i n g c o m m i t t e d t h e m s e l v e s t o t h e w a y
of d e a t h ; b u t o t h e r s b e g g e d t o b e t a u g h t , t h r o w i n g t h e m
s e l v e s before m y f e e t . I r a i s e d t h e m u p , a n d b e c a m e a
g u i d e of t h e h u m a n r a c e , t e a c h i n g t h e w o r d s , h o w a n d in
w h a t m a n n e r t h e y s h a l l b e s a v e d . A n d I s o w e d in t h e m
t h e w o r d s of w i s d o m , a n d t h e y w e r e n o u r i s h e d f r o m t h e
ambrosial water. A n d when evening came and the whole
l i g h t of t h e s u n b e g a n t o s e t , I b a d e t h e m g i v e t h a n k s t o
God. A n d w h e n t h e y h a d finished t h e i r t h a n k s g i v i n g ,
each turned t o his o w n bed. B u t I recorded the bene
f a c t i o n of P o i m a n d r e s w i t h i n m y s e l f , a n d b e i n g satisfied
w i t h a l l t h a t I desired I h a d fullness of j o y . F o r t h e s l e e p
of t h e b o d y b e c a m e t h e s o b e r n e s s of t h e s o u l , a n d t h e
c l o s i n g of t h e e y e s b e c a m e t r u e v i s i o n . M y silence b e c a m e
3
p r e g n a n t of t h e G o o d , a n d t h e b a r r e n n e s s of s p e e c h a
b r o o d of g o o d t h i n g s . T h i s befell m e b e c a u s e I h a d
r e c e i v e d t h e w o r d f r o m m y m i n d , t h a t is f r o m P o i m a n d r e s ,
t h e M i n d of t h e S o v e r e i g n t y (Xaôvn amo rod voos fxov,
1
co? Travra irapaXa^div. Cf. Matt. xi. 27, rrdvra fioi iraptodOi) inro rov
irarpos. T h i s striking parallel is frequently cited b y recent commen
tators, usually w i t h t h e implication t h a t t h e passage in the Gospel is a
later Hellenistic intrusion into the original tradition. B u t the t e n d e n c y
of our i n v e s t i g a t i o n is t o show t h a t the conception developed within
Judaism, as well as outside it, out of t h e old H e b r e w prophetic idea.
2
av€idrjv, w h i c h Reitzenstein takes t o m e a n " I was released " (from
t h e state of Karox>j, e c s t a s y ; cf. § 1, Karaox^deiowv rwv acoparLKcov pov
alod-qo€U)v). 'AvUodai can m e a n " a w a k e " (L. & S.). B u t the m e a n i n g
m a y be s i m p l y " I was dismissed " I was sent forth b y H i m " (so
Scott).
8
R e a d i n g d<j>opia w i t h S c o t t for M S S . eVciopa. " U t t e r a n c e of speech "
would g i v e no true parallel to oioiTrq in t h e previous clause.
177 M
1
TOUT' eaTt TOU noifidvhpov rov rrjs avBevrias voos, rov Xoyov).
W h e r e f o r e b e i n g inspired b y G o d (Beonvovs yevopuevos)
2
I arrived at the truth.''
H e r e w e c l e a r l y h a v e a first-hand d o c u m e n t of t h e
p r o p h e t i c c o n s c i o u s n e s s , w h i c h m a y fitly b e c o m p a r e d
w i t h the accounts given b y Isaiah, Jeremiah, Ezekiel, and
o t h e r H e b r e w p r o p h e t s , of t h e i r call. T h e r e is t h e s a m e
r e v e l a t i o n of G o d in v i s i o n , t h e s a m e c o n s t r a i n i n g p o w e r
of t h e m e s s a g e , t h e s a m e e x a l t e d sense of a m i s s i o n t o
mankind. S i m i l a r p r o p h e t i c t r a i t s a p p e a r in o t h e r
religions o f t h e H e l l e n i s t i c w o r l d . T h e y h a v e b e e n
a m p l y illustrated b y various writers, as b y Reitzenstein
(Poimandres, p p . 200 sqq.) a n d b y D r . E d w y n B e v a n
(Sibyls and Seers). N e v e r t h e l e s s , t h e r e are s o m e f e a t u r e s
of t h e p r e s e n t p a s s a g e w h i c h s e e m t o s h o w s o m e m o r e
specific affinity w i t h t h e H e b r e w p r o p h e t i c l i t e r a t u r e .
First, t h e style shows a parallelistic structure comparable
w i t h t h a t of t h e p r o p h e t i c b o o k s of t h e O l d T e s t a m e n t .
iyiveTO ydp 6 TOV owpiaTos VTTVOS TT)S $VXT)S vrjiftis,

Kal r) KapipLVois rdjv o(f>8aXpLwv dXrjBivr) opaacs,
Kal r) OLajTrrj p,ov iyKvpojv rov dyaBov,
Kal r) TOV Xoyov d(f>opia yevvrjp,aTa dyaBdjv*
T h e s e n t e n c e s m i g h t , so far as t h e i r r h e t o r i c a l s t r u c t u r e
is c o n c e r n e d , represent a r e g u l a r parallelistic q u a t r a i n of
Hebrew poetry. N o t o n l y s o , b u t t h e i r p u r p o r t is t r u e t o
H e b r e w i d e a s . R e i t z e n s t e i n cites P h i l o ' s a c c o u n t of t h e
p r o p h e t i c e c s t a s y in Quis Rer. §§ 249 sqq. I t is in fact
v e r y s i m i l a r . Cf. e s p e c i a l l y § 2 5 7 : VTTVOS yap vov iyprjyop-
ois ioTiv aloBrjoeojs, Kal yap iyprjyopocs ouavolas aloBrjoeaJS
1
M S S . rovr ian TOV IJoifxdvSpov rov rrjs avdevrlas Xoyov. But
Poimandres is the Novs, not the Aoyos of the Avdcvrla (§2). I read
therefore TOV TTJS avdevTias voos, TOV Xoyov, following S c o t t so far, b u t
not a c c e p t i n g his further emendations. Reitzenstein reads rovr' con rod
JloLjxdvSpov TOV TTJS av$€VTLas Xoyov.
2
rrjs dXrjOclas fjXdov, M S S . T h e simplest restoration is to insert
pcxpi. R e i t z e n s t e i n and S c o t t emend more elaborately.
3
Cf. Hos. x . 12, <j)coTioaT€ davTols <f>d>s yvtboetos . . . €tos rov iXdetv
y€vvqpa.Ta biKtuoovvrjs.
' 178
drrpa^ta. B u t R e i t z e n s t e i n d o e s n o t c i t e a m u c h earlier,
a n d g e n u i n e l y H e b r e w , p a r a l l e l , Num. x x i v . 3-4 :
(f>rjolv BaXadpL vlos Bewp,

<f>rjolv 6 dvOpwrros 6 dXrjOivcos dpwv,
<f>rjolv aKovojv Xoyta Oeov,
SOTLS dpaoiv Oeov elSev,
iv VTTVCp a7TOK€KaXvp,p,€VOL OL 6(f)8aXpLOL GLVTOV.
T h e p h r a s e KqpLpLveiv TOVS 6(f)0aXpLovs is u s e d b y I s a i a h in

m o c k e r y of t h e b l i n d p r o p h e t s of a d e g e n e r a t e p e o p l e ,
XXiX. 10 : 7r€7TOTLK€V VpL&S KvpLOS 7TV€Vp,CLTl KOLTaVVêOJS,
Kal KapipuvoeL TOVS 6<f)8aXpiovs avTtov Kal TWV rrpocfrrjT&v
avTwv Kal TO>V apypvToiv avTwv, ol optovTes TOL KpvTTTa, a
g i b e w h i c h is t h e m o r e p o i n t e d since t h e " c l o s i n g of t h e
e y e s " w a s t h e a p p r o v e d w a y of " b e h o l d i n g secret
things
4. The Kerygma.
" I b e g a n t o p r e a c h t o m e n t h e b e a u t y of g o d l i n e s s a n d
knowledge s a y s t h e p r o p h e t , rjpypuai Krjpvooeiv TOLS
dv0pa)7TOLs TO TTJS €vcr€p€Las Kal TO TTjs yvwoetos KaXXos. The
w o r d KTjpvooeLv is f r e q u e n t l y u s e d b y t h e O l d T e s t a m e n t
p r o p h e t s (representing N i p ) , a n d w a s t a k e n o v e r b y e a r l y
C h r i s t i a n i t y . T h e s u b s t a n c e of t h e Krjpvypia is g i v e n in
t h i s t r a c t a t e in t w o brief e x h o r t a t i o n s , §§ 27, 28.
1. " 0 p e o p l e s , e a r t h - b o r n m e n , w h o h a v e g i v e n y o u r
s e l v e s o v e r t o d r u n k e n n e s s a n d s l e e p a n d i g n o r a n c e of G o d ,
b e c o m e s o b e r , c e a s e r e v e l l i n g u n d e r t h e e n c h a n t m e n t of
irrational sleep."
2. " W h e r e f o r e , O e a r t h - b o r n m e n , h a v e y o u g i v e n
yourselves over to death when y o u h a v e the right to
p a r t a k e of i m m o r t a l i t y ? R e p e n t , y e w h o h a v e m a d e
error y o u r road-fellow, and ignorance y o u r partner.
D e p a r t f r o m t h e l i g h t w h i c h is d a r k n e s s . P a r t a k e of
immortality, abandoning corruption."
179
T h e p a r a l l e l i z e d s t r u c t u r e is here a g a i n w e l l m a r k e d :
"Q Xaol, avopes yrjyevecs,

ol pLedrj Kal VTTVCO eavrovs €K8eScoKores
Kal rfj dyvcocrta rov deov,
vrji/jare, rravcraade KpacrraXcovres,
deXyopbevot VTTVCO dXoyco.
Ti eavrovs, co avSpes yrjyevels, els Odvarov eKoeScoKare,

eijovaiav exovres rrjs ddavaalas p,eraXaj3eLV ;
pberavorjcrare I avvohevaavres rfj rrXavr)
Kal avyKOtvcovrjaavres rfj dyvoia.
dTTaXXdyrjTe rov aKoreivov cj>coros.
pieraXdpere rrjs ddavaalas
KaraXeiifjavres rrjv <f>6opdv.
T h e following verbal parallels m a y be noted :

yrjyevels. Cf. Wisd. v i i . I , yrjyevovs airoyovos rrpcoro-
rrXdarov. B u t also i n Ps. x l v i i i . 3, Jerem. x x x i x . 20, for
KpanraXcovres. Cf. Is. xxiv. 20, eKXivev cos 0 pieOvcov

Kal KpaiTTaXcov: x x i x . 9 - I O , eKXvOrjre Kal eKarrjre, KpaiTraXrj-
oare OVK drro aiKepa ovSe drro olvov • on TreTToriKev vpids
Kvpios TrvevLtart Karavvêcos K.r.X. (the m o c k e r y o f p r o p h e c y
cited above, p . 179).
Lieravorjoare ol avvoBevaavres rfj TrXdvr). Cf. Is. x l v i . 8,
pLeravorjaare ol TreTrXavrjLievoL, emorpe^jare rfj Kapola =
DTsrtpiB nntfn. T h e s i n g l e w o r d n r r t s r i is repre
sented b y t w o verbs in t h e Greek, is n o w h e r e else
in t h e L X X o f t h e O l d T e s t a m e n t t r a n s l a t e d b y peravoelv.
T h e r e g u l a r t r a n s l a t i o n is emarpecheiv, w h i c h occurs in
almost innumerable passages where t h e prophets call for
repentance. I n Sirach x l v i i i . 1 5 , h o w e v e r , y\w is r e n d e r e d
b y pueravoelv. S i m i l a r l y , S y m m a c h u s renders a w b y
pueravoetv i n Job x x x v i . i o ; Is. x x x i . 6, l v . 7 ; Jerem.
x v i i i . 8 ( L X X emarpe<f>eiv i n e a c h c a s e ) ; Ezek. x x x i i i . 1 2
( L X X drroarpetbeiv). I n Wisdom pêravoelv is t h e v e r b for
repentance. I t i s c o m m o n i n P h i l o a n d t h e Testaments of
180
the Twelve Patriarchs. It appears t h a t this word came to

b e preferred b y l a t e r J e w i s h w r i t e r s a n d t r a n s l a t o r s . As
i t is c o m m o n in G r e e k w r i t e r s , e s p e c i a l l y in t h e H e l l e n i s t i c
p e r i o d , w e m a y t a k e i t t o b e a n o t h e r of t h e G r e e k t e r m s
w h i c h were a d o p t e d into Hellenistic Judaism, g i v i n g a
s o m e w h a t different t u r n of m e a n i n g t o a n e s t a b l i s h e d i d e a .
ol avvoSevoavres rrj irXavrj Kal ovyKoivcovrjoavres rfj dyvoia.
Cf. Wisd. v i . 2 3 , ovre firjv tfrOovoj T€T7]K6TL ovvoSevooj, on
OVTOS OV KOLVO)V€L GO<j>la.
rov OKOT€LVOV <f>ojTos. Cf. P h i l o , De Somn. I. 7 9 , aAAoj
<I>OJTI rep Kar ataOrjocv xptopieda, OKOTOVS rrpos rov vyirj
Xoyov ovSev hiaej>€povri.
I t is e v i d e n t t h a t t h e l a n g u a g e of t h e Kt)pvyp,a h a s close
c o n t a c t w i t h t h a t o f t h e l i t e r a t u r e of H e l l e n i s t i c J u d a i s m .
F u r t h e r d i s c u s s i o n of t h e c o n t e n t I p o s t p o n e for t h e
present.
T h e r e is in t h e H e r m e t i c C o r p u s a n o t h e r t r a c t a t e w h i c h
is so c l o s e l y r e l a t e d t o t h e K e r y g m a in Poimandres t h a t w e
m a y t r e a t i t h e r e a s s u p p l e m e n t i n g t h e brief s u m m a r y in
t h a t w o r k . I t i s N o . V I I , e n t i t l e d in t h e M S S . " Of
Hermes Trismegistus : That Ignorance about God is the
greatest Evil among Men ". In language, style and
c o n t e n t s a l i k e i t r e s e m b l e s t h e h o r t a t o r y p a r t of Poiman
dres, a n d is in a l l p r o b a b i l i t y b y t h e s a m e a u t h o r . I t is
q u i t e s h o r t , p o s s i b l y a f r a g m e n t of o n e of t h e p r o p h e t ' s
s e r m o n s . I n o r d e r t o g e t a fuller v i e w of h i s t e a c h i n g it
w i l l b e w e l l t o g i v e i t here in full.
" W h i t h e r are y e tending, O drunken men, h a v i n g
d r u n k t h e u n m i x e d w i n e of i g n o r a n c e , w h i c h y o u c a n n o t
e n d u r e , b u t are a l r e a d y e v e n v o m i t i n g it ? S t a n d a n d b e
1
s o b e r . L o o k u p w i t h t h e e y e s of t h e h e a r t , if n o t a l l o f
y o u , a t l e a s t t h o s e w h o are a b l e . F o r t h e e v i l of i g n o r a n c e
is flooding t h e w h o l e e a r t h , a n d d e s t r o y i n g t h e s o u l w h i c h
is s h u t u p in t h e b o d y , n o t p e r m i t t i n g i t t o ride a t a n c h o r
1
'AvapXeipare rots rrjs KapSlas o<f>daXfiols. T h e expression dvafiXirreiv
TOLS 6<j>6aXp.ols occurs a t least sixteen times in the L X X .
181
in t h e h a v e n s of s a l v a t i o n . B e n o t therefore carried a w a y
w i t h t h e g r e a t s t r e a m , b u t m a k i n g use of t h e u p w a r d
c u r r e n t , d o y o u w h o a r e a b l e t o a t t a i n t h e h a v e n of
salvation come t o anchor there, and seek one to guide
y o u t o t h e d o o r s of k n o w l e d g e , w h e r e is t h e r a d i a n t l i g h t ,
t h a t w h i c h is p u r e o f d a r k n e s s , w h e r e n o t o n e is d r u n k e n ,
b u t a l l a r e s o b e r , l o o k i n g in t h e h e a r t t o H i m W h o w i l l s
t o b e seen. F o r H e is n o t t o b e h e a r d o r s p o k e n of, o r
seen w i t h t h e e y e s , b u t w i t h m i n d a n d h e a r t .
" B u t first y o u m u s t t e a r off t h e t u n i c w h i c h y o u w e a r ,
1
t h e t e x t u r e of i g n o r a n c e , t h e w a r p of v i c e , t h e b o n d of
corruption, the dark vestment, the living death, the
2 3
sensible c o r p s e , t h e p o r t a b l e s e p u l c h r e , t h e r o b b e r
4
within the house. . . . S u c h is t h e e n e m y w h i c h y o u
5
have put on as a tunic. I t presses y o u d o w n w a r d s t o
itself, t h a t y o u m a y n o t l o o k u p a n d b e h o l d t h e b e a u t y
of t r u t h a n d t h e g o o d t h a t resides in i t , a n d h a t e t h e
wickedness of the enemy, understanding the plot w h i c h
i t h a s p l o t t e d a g a i n s t y o u , m a k i n g t h e o r g a n s of sense
(as t h e y a p p e a r t o u s a n d are e s t e e m e d ) i n s e n s i t i v e ,
f e n c i n g t h e m off w i t h t h e m a s s of m a t t e r , a n d filling
1
R e a d i n g w i t h S c o t t , TOV rrjs KaKtas oTrjp.ova, for M S S . arr\piyp.a.
2
TOV £cuvTa Q6.vo.rov, rov aladifrov (sic M S S . , b e t t e r perhaps alaBririKov,
as Patr.) v€Kp6v. Cf. P a u l , Rom. vii. 24. B u t there are P l a t o n i c
precedents.
8
T O V "Trcptôp^Tov rd<j>ov. T h e c u l t phrase j3aora£a> TTJV ratfrrjv TOV
*Oaip€tos (quoted from a p a p y r u s b y D e i s s m a n n , £ i 6 / g Studies,pp. 352 sq.)
m a y h a v e influenced such l a n g u a g e . Cf. P a u l , 2 Cor. iv. 10, mdvroTe TTJV
vcKptooiv rod Ytjoov iv rco otopaTi 7r€pitf>€povT€$. Philo. De Somn. I I . 237,

TOV V€KpOtj>OpOVp€VOV OtOpLaTOS.
4
M S S . TOV St Jjv tftiXet piaovvTa Kal 81' tov pioa. <f>8ovovvTa. I c a n n o t
g i v e a n y clear sense t o these words, as t h e y stand. T h e idea seems t o
b e t h a t t h e " robber " (the body) has a k i n d of love for t h e soul w h i c h
is really hatred, since it leads t o its destruction. This m i g h t be ex
pressed in t h e form T O V iv to <f><,\€l p,taovvTa: really it hates t h e soul
because it envies it its celestial status, iv <j> piotl Ôovovvra. B u t this
is not entirely satisfactory. S c o t t emends e x t e n s i v e l y and gives a
different sense.
6
TOIOVTOS ioTiv ov iveBvaa) ixdpov îTcDva. I t a k e iÔpov as t h e subject
of t h e principal clause, a t t r a c t e d into the case of the object of t h e relative
clause, a c o m m o n construction.
182
t h e m w i t h a b o m i n a b l e p l e a s u r e , so t h a t y o u m a y n o t h e a r
of t h o s e t h i n g s y o u o u g h t t o h e a r of, or see t h o s e t h i n g s
1
which y o u ought to see."
W e h a v e n o w before u s t h e m e s s a g e w h i c h t h e p r o p h e t
of P o i m a n d r e s felt h i m s e l f i m p e l l e d t o g i v e t o t h e w o r l d .
I t is t h e b u r d e n of t h e Hermetica in g e n e r a l — t h a t k n o w
l e d g e , a n d in p a r t i c u l a r t h e k n o w l e d g e of G o d , is t h e w a y
t o i m m o r t a l i t y , a n d t h a t l o v e of t h e b o d y a n d its p l e a s u r e s
is t h e w a y of i g n o r a n c e a n d d e a t h . T h e w a y in w h i c h
t h i s m e s s a g e is p r e s e n t e d in t h e t w o w r i t i n g s before u s
s h o w s close affinity w i t h w h a t w e m a y c a l l t h e m i s s i o n a r y
p r e a c h i n g of H e l l e n i s t i c J u d a i s m . This will be made
c l e a r b y c o m p a r i s o n w i t h a f e w p a s s a g e s from its l i t e r a t u r e .
T h e H e r m e t i s t c h a r a c t e r i z e s t h e t w o w a y s of life a n d
d e a t h b y a series of a n t i t h e t i c a l t e r m s . T h e w a y of d e a t h
is CKoros, ayvtoala, rrXdvr], jxedrj, <f>dopd : t h e W a y of life is
cfxvs, yvtoGis, d\r)dtia, vfjîs, aojTrjpia : t o p a s s f r o m t h e o n e
t o t h e o t h e r is puerdvoia : a n d t h e p r o p h e t offers h i m s e l f as
KaOoorjyos t o the right w a y .
S i m i l a r l y , t h e a u t h o r of t h e Wisdom of Solomon c o m
p l a i n s , MdrcuoL Trdvres dp 0patriot <f>voei, ots rraprjv Oeov
dyvtoaia (xiii. i ) , a n d m a k e s t h e u n g o d l y confess (v. 6) :
dpa irrXavrjOripLev drro doov dXrjdelas

KOL TO rrjs oiKaiotrvvrjs cfxbs OVK ZXapLifttv rjplv.
T h e r e a s o n for i g n o r a n c e is t h a t t h e c o r r u p t i b l e b o d y
w e i g h s d o w n t h e s o u l \<f>daprov yap ocop,a fiapvvet i/jvxrjv,
1
rd hoKovvra TJUIV (sic P a r t h e y following B , b u t S c o t t does not cite
this reading. hoKovvra KOL fiy, A ; OOKOVVTOL ipol, QS) KOL vofii£6fieva
alaBrjTrjpia dvaiad'qra noicov . . . tva lArjre ai<ovr)s rrcpl tov aKOVtiv oe het,
/LIIJTC p\€7rys irepi (JJV jSAcVciv ac Set. Cf. Is. v i . IO, iiraxvvOrj ydp 17 Kapbta
rov Xaov rovrov, KOI TOLS OJOLV avra>v jSapco)? rjKOVoav Kal rovs 6<f>0aXp.ovs
€Kap.p.voav p,ri 7rore tSwfftv rots 6<f>$aXp.oZs Kal rois ojolv aKovooioiv.
t The
l a n g u a g e of Corp. V I I . is a perfect paraphrase of this in philosophical
terms. T h e addition t h a t this b l u n t i n g of the senses is due to t h e b o d y ,
to vXr) and rjbovrj, is in t h e spirit of the Hermetica in general. Cf. also
Jerem. v . 21, 6<j>0aXp.ol avrols Kal ov pXdirovotv, <Lra avrols Kal OVK
dKOVOVOiV.
183
i x . 1 5 ) . V i c e , b l i n d n e s s , i g n o r a n c e , are t h e s a m e t h i n g
(ii. 2 1 sq.) :
Tavra iXoyicravro Kal irrXavrjQrjoav,
a7T€TV<f>XaH7€V yap avroirs r) KaKia avrajv,
Kal OVK eyvwoav pivurrjpia avrov . . .
on 6 Beds €Kno€V rov dvOpatrrov irr atfiOapola.
T h e r i g h t e o u s m a n of Wisd. ii. 1 3 , l i k e t h e p r o p h e t of
Poimandres, irrayyeXXerai yvwotv €X €LV
0 °v- €
I n Wisd. v i i .
t h e p s e u d o - S o l o m o n t e l l s h o w t h e s p i r i t of w i s d o m c a m e
t o h i m , a n d h o w i n a n s w e r t o his p r a y e r G o d g a v e t o
h i m ra>v Svrojv yvwatv difjevhrj (vii. 17) > a n d so h e w i l l
b r i n g t o l i g h t t h e k n o w l e d g e of w i s d o m (drjoa) els ro
ipapaves rrjv yvcbcrw avrrjs, v i . 22)—just a s t h e p r o p h e t
of Poimandres t e l l s h o w i n a n s w e r t o h i s p r a y e r t h e
s u p r e m e G o d g r a n t e d h i m a r e v e l a t i o n , in c o n s e q u e n c e
of w h i c h h e offers h i m s e l f a s a g u i d e t o t h e r a c e . In
Wisdom i t is W i s d o m herself w h o is t h e 68rjy6s (ix. 1 1 ,
cf. X . 1 0 , avrrj . . . ojhrjyrjcrev iv rpifiois evOeiais), w h i l e
G o d is t h e G u i d e o f W i s d o m (air6s Kal rrjs vo<j>las ohrjyos
ianv, v i i . 1 5 ) . W i s d o m is t h e effulgence of e t e r n a l l i g h t
(arravyaapLa <f>u)rds dvSiov, v i i . 26), a n d g i v e s i m m o r t a l i t y
(e£a> 81 avrrjv dOavaaiav, v i i . 1 3 , on eornv ddavaoia iv
uvyyevela ao<f>las, v i i i . 1 8 ) .
T h e s a m e k i n s h i p of s p i r i t , a s w e l l a s s i m i l a r i t y of
l a n g u a g e , m a y b e r e c o g n i z e d i n t h e Testaments of the XII
Patriarchs, r e p r e s e n t i n g ( w h e n p u r g e d of C h r i s t i a n a n d
o t h e r i n t e r p o l a t i o n s ) t h e J u d a i s m of t h e l a t e s e c o n d c e n t u r y
1
B.C. T a k e , for e x a m p l e , t h e f o l l o w i n g p a s s a g e s :
r) yap Kara deov dXrjdrjs pberdvota <f>vyaSevei ro OKoros t
Kai tfiwrtêi rovs 6<f>daXpiovs,

Kai yvcboiv trapeêi rfj ^ffv^fj,
Kai 68rjyeT ro SiafJovXcov irpos ocorrjpiav.
(T. Gad. v . 7.)
1
T h e Testaments were a p p a r e n t l y w r i t t e n in Hebrew, a n d t h e Greek
is a translation. B u t t h e y were composed a t an a d v a n c e d d a t e in the
Hellenistic period.
184
p/rj fMeOvcTKeade olvco

on 6 otvos Siaorpetjtei rov vovv drro rrjs dXrjOeias,
Kal dSrjyeZ els rrXdvrjv rovs dtfrOaXfJuovs.
(T. Jud. x i v . i . )
rrepvpdXXeraL yap avrov rd rrvevpua rov Ovp,ov rd Si'/cr-
vov rrjs rrXdvrjs
Kal rv<j>Xol TO is dt/>9aXpLovs avrov,
Kal SMX rov i/jev8ovs GKOTOZ rrjv Stdvotav avrov,
Kal rrjv IBtav opaaiv rrape\ei avrcp.
(T. Dan. ii. 4.)
Kalye pueravorjaas irrl rovrots,
otvov Kal Kpea OVK e<f>ayov ecos yrjpovs p>ov.
(T. Jud. x v . 4.)
orrov yap icrnv <f>dfios dyadcov epycov,
Kal <f>cos els oidvoiav
Kal rd GKoros drrohihpdaKei drr' avrov.
idv yap vfiplaei avSpa oaiov, pueravoel,
iXeet yap d OGLOS rov XolScopov Kal aicorra.
(T. Benj. v . 4.)
ov reprrer ai iv rjSovfj,
OVK ipLrrlrrXarai rpvcf>fj,
ov rrXavarat pberecopicrpLois dcfrdaXpbcov.
(T. Benj. v i . 3.)
o otvos Siiarpeiffi piov rovs d<j>QaXpL0vs,
Kal rjpbavpcoae puov rrjv Kapotav r) rjSovrj.
(Jud. x i i i . 6.)
A w e a l t h of p a s s a g e s in t h e s a m e sense m i g h t b e q u o t e d f r o m
P h i l o . T h u s , c o m m e n t i n g o n Gen. v i . 1 2 , Kare<j>deipe rrdcra
odpi; rrjv d86v avrov, h e o b s e r v e s t h a t t h e " w a y " of G o d
is w i s d o m , " for t h e m i n d , l e d b y t h i s w a y , w h i c h is s t r a i g h t
a n d s m o o t h , a r r i v e s a t t h e g o a l ; a n d t h e g o a l is k n o w
l e d g e of G o d " (Std yap ravrrjs 0 vovs rrohrjyerovpLevos evdelas
185
1 r a v
Kal \eaxf>6pov vTrapxovorjs &XP ^ Teppdrwv d(f>iKveirai •
TO Se T€pp,a rrjs oSov yvwats eon Kal eTtiori\pjr\ deov, Quod
Deus, 1 4 2 - 3 ) . T o f o l l o w t h i s w a y is " t o d i e f r o m t h e
b o d i l y life i n o r d e r t o p a r t a k e of t h e i n c o r p o r e a l a n d
i n c o r r u p t i b l e life w i t h t h e I n g e n e r a t e a n d I n c o r r u p t i b l e "
(rov pierd awpidrayv drTodvr]OKeiv fitov, Iva rrjs doa>Lidrov
Kal d(f>9dprov rrapd rep dyevqrep Kal d<f)6dpTip ûjrjs pera-
Xdxajow, De Gig. 1 4 ) . F o r k n o w l e d g e of G o d is t h e
c l i m a x of h a p p i n e s s a n d a g e l o n g life (rr)v emorrjprjv avrov
reXos evSaipiovlas elvai voplôvres Kal £arr)v /xafepatcova, De
Spec. Leg. I . 3 4 5 ) . S u c h k n o w l e d g e is also d e s c r i b e d a s
s e e i n g t h e vorjrdv <f>tos <f>d)s rijs dArjdelas, a n d t h e l i k e , a n d
y
i t s o p p o s i t e is GKOTOS. T h e l a n g u a g e of P h i l o , h o w e v e r , is
far m o r e e l a b o r a t e t h a n t h a t of t h e H e r m e t i s t o r of Wisdom
a n d t h e Testaments.
T h e r e w o u l d b e n o difficulty i n m a k i n g s i m i l a r c o m
p a r i s o n s o v e r a w i d e r r a n g e of J e w i s h w r i t i n g s , a n d
e a r l y C h r i s t i a n w r i t i n g s w h i c h c a r r y on t h e s a m e t r a d i t i o n .
T h e k i n d of r e l i g i o u s m o v e m e n t r e p r e s e n t e d b y t h e s e
H e r m e t i c w r i t i n g s o n t h e o n e h a n d a n d Wisdom a n d t h e
Testaments o n t h e o t h e r o v e r l a p p e d t h e b o u n d a r i e s of
faiths. B u t i t is n e c e s s a r y t o o b s e r v e t h a t w h a t e v e r o t h e r
influences m a y h a v e b e e n a t w o r k , t h e O l d T e s t a m e n t
itself offered definite p r e c e d e n t for t e a c h i n g o f t h i s k i n d ,
a n d t h e v o c a b u l a r y of t h e L X X is often s i m i l a r t o t h a t of
1
t h e p a s s a g e s before u s . T h e significance o f s u c h s i m i
larities i s n o t d i m i n i s h e d b y t h e f a c t t h a t H e l l e n i s t i c
t h i n k e r s , J e w i s h a n d o t h e r s , often u n d e r s t o o d s u c h
1
THE CONTRAST OF <j>ws AND CTKOTOS IN A RELIGIOUS OR ETHICAL SENSE IS
FREQUENT. LIGHT AND LIFE (WHICH FOR HELLENISTIC READERS, THOUGH NOT FOR
THE HEBREW WRITERS, WOULD MEAN IMMORTALITY) ARE JUXTAPOSED. TERMS
LIKE CRC6£EU', ocorrjp, owrrjpcov, acor-qpia, ARE FREQUENT. CF. Is. II. 5,
efeXevaeraL els <l>djs ro oaor^ptov pov (sic N ; THERE ARE VARIANTS). IT IS
NOT WITHOUT SIGNIFICANCE THAT ! T n , "TO LIVE ", IS SOMETIMES TRANSLATED
ow&odai, AND JITL, nÔH » " T° MAKE ALIVE ", CRO>£EIV. SEE Gen. XLVII. 25 ;
Ps. XXIX. 3 ; Es. IV. 11 ; Pr. XV. 27 ; Ez. XXXIII. 12. AGAIN, THE
PROPHETS FREQUENTLY CALL UPON THEIR HEARERS TO " KNOW THE LORD ", AND
JEREMIAH UTTERS THE GREAT PREDICTION, ov SISAFOVOIV €Kaoros rov 7TOXLT7)V
avrov . . . Xiyuiv, rvwBt rov Kvpiov • on navres elS-qaovoiv pe (XXXVIII. 34).
186
l a n g u a g e in a sense different from t h a t w h i c h w a s in t h e

m i n d of its o r i g i n a l a u t h o r s . W h a t ideas, for e x a m p l e ,
w o u l d s u c h a p a s s a g e as Is. x l i i . 5 - 6 h a v e s u g g e s t e d t o a
w r i t e r l i k e t h e a u t h o r of o u r t w o t r a c t a t e s , if he h a d r e a d
it ? Ovrcos Xeyei Kvpios 6 9e6s 6 7roir)oas rov ovpavov Kal
rrr]£as avrov, 6 orepeojoas rrjv yrjv Kal rd iv avrfj (the G o d ,
at whose word the universe came into being b y the
s e p a r a t i o n of t h e h i g h e r e l e m e n t s from t h e l o w e r ) , iyco
Kvpios c/caAeo-a oe (as P o i m a n d r e s c a l l e d H i s p r o p h e t ) ,
Kal eoojKa ere els Siad-qKrjv yevovs (or in o t h e r w o r d s , t o b e
KaBoSrjyds rov yevovs rov dvdpcorrivov), dvolâi 6<f>9aXpiovs
rv(f>Xcov ( c r y i n g , 'AvafiAei/jare rois rrjs Kap&ias dcf)9aXpiois),
iâyayeiv e/c Secrpxvv (soil, from t h e Seopios rrjs cf>9opas) rovs
Seoepievovs, Kal i£ OIKOV cf)vXaKrjs Ka9rjp,evovs iv OKorei
(to l e a d t h e m , in f a c t , t o t h e d o o r s of k n o w l e d g e , drrov ion
TO Xapurrpov cjxbs TO Ka9ap6v GKOTOVS). Or again, such a
p a s s a g e as Is. l x . 1 sqq., <f>corLôv, <f>coriôv, rJKei ydp oov TO
(j)d)s . . . Kal TO Gcorrjpiov rod Kvpiov evayyeXiovvrai . . .
Kal yvcoor) on iyco Kvpios 0 ow£wv ae . . . eorai yap
Kvpios 001 <f>cos alojviov, w o u l d c a r r y a significance s o m e
w h a t different, it is t r u e , f r o m t h a t i n t e n d e d b y t h e
p r o p h e t , b u t n o t a l t o g e t h e r alien from his f u n d a m e n t a l
beliefs. T h e p r o p h e t i c m e s s a g e is i n d i v i d u a l i z e d a n d
" spiritualized T h e s a m e m e t h o d of " r e - i n t e r p r e t a
t i o n " h a s b e e n a p p l i e d t o t h e p r o p h e t s in C h r i s t i a n
t e a c h i n g d o w n t o t h e present d a y .
W i t h t h e s e g e n e r a l o b s e r v a t i o n s in m i n d , w e m a y
e x a m i n e s o m e of t h e d e t a i l s of t h e H e r m e t i c kerygma.
(i) D r u n k e n n e s s as t h e s y m b o l of m e n t a l d a r k n e s s or
i g n o r a n c e . Poim. 27, ol pLeOrj /cat vrrvco eavrovs iKêScoKores
Kal rfj ayvcooia rov Oeov, vrp/jare. Corp. V I I . I , rroi <j>epeo8e,
1
to dv9pojrroi p,e8vovres ) rov rrjs dyvcooias aKparov otvov
eKiriovres, ov ov8e <f)€peiv ovvaoOe, dAA' rjSrj avrov Kal
ipueTre ; W e m a y s t a r t w i t h P h i l o . A t t h e b e g i n n i n g of
t h e De Ebrietate (§ 4) he s a y s Moses t r e a t s u n m i x e d w i n e
(aKparov, as here) as t h e s y m b o l of v a r i o u s t h i n g s , as of
1
This phrase is from Plato, Clit. 407 b ; cf. Epictctus. Diss. I I I . xxii. 26.
187
complete insensitiveness (dvaiaOrjala TravreXrjs) a n d of

insatiate greediness and reprehensible d e s i r e (drrXrjcFna
ciKopearos Kal ovadpearos imOvpLia). W i t h such a m a x i m
in m i n d , it w o u l d be n a t u r a l t o g i v e an e x t e n d e d s i g n i
ficance t o t h e n o t infrequent passages in w h i c h O l d T e s t a
ment writers denounce drunkenness and call to sobriety,
e.g. Joel i. 5 :
€Kvr]iffaT€ ol Ltedvovres i£ oivov avrtov Kal KXavaare •
Oprjvrjaare rrdvres ol nivovres olvov els pbiOrjv.
But f u r t h e r , t h e p r o p h e t s t h e m s e l v e s d o in f a c t o f t e n u s e
pueOrj i n a f i g u r a t i v e s e n s e . E . g . Is. x x v i i i . i , ol pieBvovres
dvev otvov (cf. Ii, 2 l ) . Jerem. x x v i i i . 39, puedvato avrovs
orrtos KaptoOtooiv Kal VTrvtoGtoaiv VTTVOV altoviov (cf. Potm.
27, LieOrj Kal vrrvto eavrovs iKhehtoKores). Cf. a l s o Jerem.
x x x i i . 1 - 2 , Xdfie TO rrorrjpLov TOV OLVOV rov aKpdrov CK yeipos
puov Kal nonets rrdvra rd edvrj . . . Kal i£ep,ovvrai Kal
pLavrjaovrac (cf. Corp. V I I . I , rov rrjs dyvtouias aKparov
vov €KTTLOVT€S, ov ovoe cpepeiv ovvaaue aAA rjorj avrov /cat
ipielre). Is. x i x . 1 4 , Kvpios yap eKepaaev avrois irvevpia
rrXavrjaetos Kal irrXdvrjaav Atyvrrrov iv rraai rots epyois
avrtov tbs rrXavarai 0 pueOvtov Kal 0 ipuov apia.
(ii) The Deluge, and the H a v e n of S a l v a t i o n . Corp.
VII. I , r) yap rrjs dyvtoaias / c a / a a imKXvêi rraaav rr)v yrjv
Kal avLi(j>deipei rr)v ev TCO acopLan KaraKXeiapLevqv ifrvxyv,
pur) id)era ivopp,i£eo8 ai ]
rois rrjs crtorrjpias Xipieai. Cf. infr. 2,
XafZeodai rov rrjs atorrjplas Xipievos, ivoppLiadpuevoi rovrtp.
1
The m e t a p h o r i c a l u s e of w o r d s l i k e KaraKXvêiv is i n
itself t o o c o m m o n t o c a l l for r e m a r k . B u t t h e picture of
a deluge o v e r " all the e a r t h in a w r i t e r w h o h a s a l r e a d y
b e t r a y e d his acquaintance w i t h the H e b r e w Flood-story,
arrests attention, a n d raises t h e question w h e t h e r he h a s
2
i n m i n d a n a l l e g o r i c a l i n t e r p r e t a t i o n of t h a t s t o r y . Now
1
W h i l e t h e H e r m e t i s t deplores t h e " flood " of ignorance, Jesus ben
Sirach anticipates a " f l o o d " of wisdom, x x i . 13, yvwois ao<j>ov <bs
KaraKXvafjLOS TTXTJOVVSTJOCTCU.
2
A s t h e author of 4 Mace, uses t h e familiar figure of an overwhelming
" flood " of troubles, b u t a t t a c h e s it specifically to the F l o o d of N o a h :
188
P h i l o f r e q u e n t l y uses t h e figure of a flood t o e x p r e s s t h e

c o n d i t i o n of t h e u n e n l i g h t e n e d s o u l e m b a r r a s s e d b y t h e
p a s s i o n s of t h e b o d y . T h u s i n De Somn. I I . 237 he s p e a k s
of t h e m i n d " b o r n e a l o n g a s i n a d e l u g e , a n d s w e p t d o w n
b y t h e e d d i e s , o n e u p o n a n o t h e r , of t h e b o d y w h i c h is
b e i n g c a r r i e d a s a corpse " (<f>opovp,evos tooirep iv Kara-
KXvapicp Kal KaraavpopLevosTaisTtov imppeovrojv oid rov veKpo-
<f>opovp,ivov oajpuaros oivals irroJdtfXois. Cf. Corp. V I I . 2 ,
pur) avvKar€V€x9rJT€ roiyapovv rep rroXXcp pevpLari). T h e r e i s ,
h o w e v e r , h o p e for t h e s o u l t h a t is p e r i s h i n g i n t h e w a t e r s .
" T h o u g h I a m i n t h e flood, I a m n o t s w a l l o w e d u p i n t h e
deep ; b u t I open t h e eyes of t h e soul, w h i c h in m y
despair of a n y good hope I thought to be already blinded,
a n d I a m i l l u m i n e d b y t h e l i g h t of w i s d o m " (/cat-rot
KaraKXvôpLevos OVK iyKaTa7TLVop,at fivdios " dAAa KOI rovs
r (7T
rrjs *l*vxr]s 6tf>6aXpLovs, ovs drroyvtboet TWOS XP l ^ iXrrihos
chrjdrjv rjSrj Trerrrjptoodai, Stotyto, /cat cpwrl rep oocpias ivavyd-
£oju,at, De Spec. Leg. I I I . 6 ) . P h i l o therefore is w o r k i n g
1
w i t h t h e same range of ideas as o u r author. T h a t he
h a d i n m i n d t h e F l o o d of N o a h is s h o w n b y a p a s s a g e i n
De Fug. 1 9 2 : " T h i s is t h e G r e a t F l o o d , i n w h i c h ' t h e
c a t a r a c t s of h e a v e n (i.e. of t h e m i n d ) w e r e o p e n e d , a n d t h e
f o u n t a i n s of t h e a b y s s (i.e. of t h e senses) w e r e u n c o v e r e d '
(Gen. v i i . 1 1 ) . F o r i t is o n l y i n t h i s w a y t h a t t h e s o u l is
flooded, w h e n i n i q u i t i e s r u s h d o w n from t h e m i n d a s
from h e a v e n , a n d p a s s i o n s r a i n u p w a r d from t h e senses
a s from t h e e a r t h (oSros icrnv d p*eyds KaraKXvvpLos, iv
Kaddirep ydp r) Ntoe KIJUCOTOS iv rat Koap,o7rXrj6eL KaraKXvop,Cp Kaprcptos

vrrrjvcyKCV TOVS KXvhcovas, ovrcos OV, 17 vop,o<f>vXa£, rravroyp^tv iv rep rcov
Tra&ujv 7T€piavT\ovp.4vr] KaTaKXvopLcp . . . ycvvaiios vir4p €t,vas TOVS
> rrjs
et va
cvaefieias x f^ s> x v . 31—2.
1
Cf. also De Virt. 14, VTTQ rrjs rcov iradtov (popas KaraKXvôdai .
De Post. 175-6 (on t h e drunkenness of L o t , Gen. xix. 31-5) . . .
p.€dvovorjs Kal trapaj>6pov fox^S ooyp.a elarjyovp.€va(,. vrj</>ovros p>kv yap
<kpyov Xoyiap,ov . . . rov 0€ov 6p.oXoy€iv 7roir)rr)v Kal iraripa rov Travros
. . . nporepov odv at Ka/ccu yvcop.ai €LS 6p.iXlav OVK d<f>Lôvrai rep varpl, irplv
im<f>opij<jaL rov d<f>poavvr]s TTOXVV aKparov Kal et ri owtrov r)v iv avrw Kara-
KXvaai . . . orav Se vnofieflpeyptivos KpamaXa K.T.A.—combining the
" drunkenness " a n d t h e " flood " m o t i v e s .
189
to " dvecpxBrjoav p,kv ol KarappaKrai rod ovpavov Xeya) Se

rov vov, " a7T€KaXv(f>6rjoav Se al rriqyal rrjs dflvooov ",
rovr ion rrjs aloBr)o€ws. p,6va)s ydp ovrws r) iftvxr) tcara-
/ c A v £ e r a i , dva>Bev pikv coorrep drr ovpavov rov vov Karappa-
yivroiv d8iKr)p,dra)v, KarajBev S e djorrep drro yrjs rrjs aloBrjoews
dvop$pr\odvra)v rradcbv).
T h e refuge f r o m t h e flood i s t h e " h a v e n of s a l v a t i o n
a n d w h e n m e n c a s t t h e i r a n c h o r t h e r e t h e y find ( b y a
m i x t u r e of m e t a p h o r ) " o n e t o t a k e t h e i r h a n d a n d g u i d e
t h e m t o t h e d o o r s of k n o w l e d g e " (x^cpayajyov rov dSr/yrJ-
uovra vp.as irrl ras rrjs yvwoews Bvpas). Cf. Ps. cvi. 30,
1
wBrjyrjcrev avrovs irrl Xipuiva BeXrjpLaros avrov. This
p a r a l l e l m i g h t i n d e e d s e e m a t first s i g h t q u i t e insignificant.
T h e p s a l m i s t is d e s c r i b i n g a n a c t u a l s t o r m a t s e a , a n d
telling h o w the mariners call upon G o d , and b y His pro
v i d e n c e a r e b r o u g h t safe t o h a r b o u r . Y e t in the succeed
i n g v e r s e s h e a p p e a r s t o b e d r a w i n g u p o n t h e s t o r y of t h e
Flood. " H e t u r n e d . . . fruitful l a n d i n t o s a l t s e a ,
b e c a u s e o f t h e w i c k e d n e s s o f t h o s e w h o d w e l t in it " (34) ;
b u t a f t e r w a r d s , " t h e y s o w e d fields a n d p l a n t e d v i n e y a r d s ,
a n d p r o d u c e d a c r o p of i n c r e a s e . A n d H e blessed t h e m
a n d t h e y w e r e g r e a t l y m u l t i p l i e d " (eiXoyrjoev avrovs Kal
iTrXrjdvvdrjoav cr<f>68pa, 3 7 - 3 8 , cf. Gen. ix. I , rjvXoyrjoev 6
Beds rov Nwe Kal rovs vlovs avrov, Kal elrrev avrois, Av£d-
veoBe Kal TrXrjBvveoBe). Moreover, when w e bear i n mind
the exegetical tendencies which w e have already detected
in H e l l e n i s t i c r e a d e r s o f t h e O l d T e s t a m e n t , w e o b s e r v e
expressions all through the Psalm which would seem to
i n v i t e a n a l l e g o r i c a l i n t e r p r e t a t i o n o n t h e lines of t h e
d o c t r i n e of o u r a u t h o r . M a n y of t h e k e y - w o r d s w e h a v e
n o t e d o c c u r . T h e P s a l m b e g i n s b y s p e a k i n g of p e o p l e
w h o w e r e i n error a n d c o u l d n o t find t h e w a y (irrXav-qBrjoav
€
iv rfj iprjpup iv dvvSptp, 686v TTOXLV KaroiKrjrrjplov ovx vpov,
4) ; b u t t h e y p r a y e d t o G o d , a n d H e g u i d e d t h e m i n t o a
S t r a i g h t w a y (d)8rjyrjo€v avrovs els 686v evBelav, 7 ) . T h e y
1 c a
Sic N ART. imfieXiq, an obvious mistake.
190
w e r e s i t t i n g in d a r k n e s s a n d i n t h e s h a d o w of d e a t h
(Kad-qpiivovs iv OKorei Kal OKia Oavdrov, i o ) , b u t t h e h e l p e r
(d ftorjOwv, cf. Point. 22) s a v e d t h e m , l e d t h e m o u t o f
d a r k n e s s , a n d b r o k e t h e i r b o n d s (eaaioev avrovs Kal i^r]yayev
avrovs €/c aKorovs Kal cV UKtas davdrov, Kal rovs Seofiovs
airwv Siipprjgev, 1 4 : for o u r h y p o t h e t i c a l r e a d e r t h e b o n d s
a r e , of c o u r s e , t h e becrpuos <f>dopas, a s is i n d e e d n a t u r a l , s i n c e
t h e y are c o n n e c t e d w i t h t h e " s h a d o w o f d e a t h " ) . A g a i n ,
" t h e y were troubled a n d tossed like a drunken m a n , a n d
all their w i s d o m w a s swallowed down " (irapdxdrjcrav,
ioaXevOrjoav ws 6 picOvwv, Kal rrdoa r) ao<f>la avrwv Karenodrj,
2 7 ) . B u t G o d l e d t h e m o u t of t h e i r t r o u b l e s , a n d t h e y
acrav
r e j o i c e d b e c a u s e t h e y w e r e q u i e t (evfodvOrjoav drtr)ovx >
30, cf. Point. 30, rrjv evepyeolav rod IIoipLdvopov dveypd-
ifjapLrjV els ipuavrov, Kal rrXrjpaidels <ov rjOeXov rjicfrpdvdrjv).
A n d so w e return t o t h e verse from w h i c h w e started—
Kal ojSrjyrjcrev avrovs irrl Xipuiva OeXrjpLaros avrov—which
surely n o w appears in a more significant light. If o u r
a u t h o r h a d n o t read t h e Psalm, a t least m u c h of t h e
l a n g u a g e o f t h e P s a l m h a d p a s s e d i n t o t h e religious s p e e c h
1
with which he was familiar.
iTWV
(iii) T h e x - Corp. V I I . 2 , rtpdrov Se 8c£ ere rcepip-
pr)t;ao6 ai ov <f>op€is x^&va, ro rrjs dyvajolas v<f>aopLa K.T.X.
3, roiovros ioriv ov iveSvoa) ix^pov ^trcDva, dyxa)v oe
Kara) rrpos airov, Iva pur) dvapXii/jas Kal deaodpuevos ro
KaXXos rrjs dXrjOelas Kal ro iyKeipcevov dyadov piiorjorjs rrjv
iT< v s
rovrov KaKiav. W h a t t h e x *> * t h e r e a d e r is left t o
infer. I t i s t h e b o d y w i t h w h i c h t h e m i n d o r s o u l is
c l o t h e d , o r i n w h i c h i t i s i m p r i s o n e d . Cf. Corp. X . 1 8 :
" W h e n the mind h a s got rid of the earthly body, i m
m e d i a t e l y i t p u t s o n i t s o w n t u n i c of fire " (orav oSv 6
vovs drraXXayfj rov yrjlvov owpuaros rov ISLOV evOvs ivSverat
1
T o t h e parallels already suggested w e m i g h t add 24, elooaav ra. epya
Kvpiov, w i t h 26, avapaivovotv COJS TU>V ovpavwv, w h i c h a reader w i t h t h e
prepossessions of our author m i g h t well h a v e t a k e n t o allude t o t h e
doctrine t h a t t h e m a n w h o knows ascends t o G o d (Poim. 26).
191
1
X*>Tcova rov rrvpivov). T o p u t off t h e t u n i c t h e r e f o r e m e a n s
t o f o r s a k e t h e b o d y , n o t n e c e s s a r i l y i n t h e sense o f
d y i n g , a s i n Corp. X . , b u t i n t h e sense o f t h a t " p r a c t i c e
in d y i n g " (pueXerav drrodvri<TK€iv) w h i c h w a s a n i d e a f a m i l i a r
t
t o G r e e k p h i l o s o p h y f r o m t h e t i m e of S o c r a t e s a n d P l a t o
(cf. Phaedo, 6ye). T h e u s e of t h e t e r m x iTCOV
here is n o t
i d e n t i c a l w i t h t h a t i n Corp. X . I t is i n t r o d u c e d w i t h o u t
explanation, as though t h e reader could be trusted t o
j u m p t o i t s m e a n i n g a t once. W e m a y therefore a s k
w h e t h e r i n t h e b a c k g r o u n d of t h o u g h t w h i c h t h i s a u t h o r
s h a r e d w i t h H e l l e n i s t i c J u d a i s m t h e r e is a n y t h i n g w h i c h
might give a k e y to his meaning.
i v n a
P h i l o uses t h e figure o f t h e x ™ i context containing
ideas s o m e w h a t similar t o those of o u r present passage,
Leg. All. I I . 5 6 sqq., w h e r e h e is e x p l a i n i n g t h e r e g u l a t i o n s
for t h e dress of t h e H i g h P r i e s t . " F o r t h i s r e a s o n t h e
H i g h Priest shall n o t enter wearing his long robe, b u t
h a v i n g s t r i p p e d off t h e s o u l ' s t u n i c of o p i n i o n a n d i m a g i n a
c r c o v a 2
t i o n (TOV rijs 86£rjs Kal <f>avraolas ipvxfjs x diroovcrd-
fi€vos), a n d T i a v i n g left i t t o t h o s e w h o l o v e e x t e r n a l t h i n g s
and honour opinion more than truth, he shall enter in
unclothed T h e n , w i t h a reference t o Lev. x . 4 - 5 (rjpav
iTLO(Jlv
iv TOLS x CLVTLOV €cfa> TT)S TrapepufioXrjs), h e c o m m e n t s
(ibid. 58) x I T
S 8' elalv rd piiprj rod dXdyov, a TO XoyiKov
C O V €
irreaKia^. P h i l o t h e r e f o r e t h i n k s of a " t u n i c " w h i c h

m i g h t b e d e s c r i b e d a s TO TT)S dyvojalas v<j>aapLa b u t h e r e i t f
is n o t t h e b o d y , b u t t h e i r r a t i o n a l p a r t s of t h e s o u l , o r t h e
f a c u l t y o f 8o£a /cat <f>avTaala, concerned with outward
phenomena.
L v n
F o r t h e x ™ » i t h e sense o f t h e b o d y w e m a y t u r n t o
the Christian Gnostic Valentinus, w h o has m a n y points
1
Cf. Paul, 2 Cor. v . 1-3 ; 1 Cor. x v . 35-44. B u t the author of Point.
and Corp. V I I . does not seem to know of any such " spiritual body " or
" fiery tunic ". W h e n t h e enlightened mind arrives a t its goal it is
yvfxvcoOcis (§ 26), as Paul wished not t o be (2 Cor. v. 3).
a
Cf. Harris, Fragments of Philo, p . 7, vorarov airoovtrai TOV TTJS
ir va
K€vooo£ias x <*> °* oofj>6s (from Leg. Alleg. I V . ) .
192
of c o n t a c t w i t h t h e H e r m e t i c w r i t e r s . The Demiurge,
s a i d V a l e n t i n u s (Iren., Adv. Haer. I. v . 5), m a d e first TOV
avBpcoTTov TOV xofrcov of i n v i s i b l e m a t t e r , t h e n b r e a t h e d
i n t o h i m rov t/ivxôv, a n d finally c l o t h e d h i m w i t h t h e
t u n i c of s k i n , w h i c h is t h e sensible flesh (vorepov Se
rrepireOeiaOai Xeyovoiv avrtp TOV Seppidrivov xirtova • rovro
8e TO aloOrjrdv aapKiov etvai OeXovoiv). T h i s is a c l e a r
reference t o Gen. iii. 2 1 , irroirjoev Kvpios 6 Oeos rep 'Aodp,
Kal rfj yvvaiKi avrov xircovas Seppiarivovs Kal evehvoev
avrovs. Cf. a l s o Odes of Solomon, x x v . 8 :
" I w a s c o v e r e d w i t h t h e c o v e r i n g of t h y spirit,
A n d I r e m o v e d from m e t h e r a i m e n t of s k i n s . "
pa. 9 * i * y
.J^LOO > > to UAIÔ JSoeu;)o

r
R e n d e l Harris in his note on this passage traces the
d e v e l o p m e n t of t h e i d e a f r o m Gen. iii. 2 1 . 1
T h e r e is c l e a r
e v i d e n c e of a t r a d i t i o n t h a t t h e " t u n i c s of s k i n " w i t h
w h i c h G o d c l o t h e d m a n after t h e F a l l w e r e t h e g a r m e n t s
of m o r t a l i t y . P h i l o , i n Leg. All. I I I . , w h i c h d e a l s w i t h
Gen. iii. 3 - 1 9 , b r e a k s off after a c o m m e n t o n Gen. iii. 1 4 - 1 5
(the curse o n t h e S e r p e n t ) t o c o m m e n t o n Gen. x x x v i i i .
7 , iyevero 8c *Hp rrpajroroKos 'Iovha Trovrjpos ivavriov
Kvpiov, Kal a7T€Kreiv€v avrov 6 Oeos. T h e n a m e E r , h e
s a y s , signifies " m a d e of s k i n Seppidnvos ( d e r i v i n g T P
f r o m - t o = s k i n ) . " I t is for t h i s r e a s o n t h a t G o d k n e w
E r to be e v i l w i t h o u t a n y obvious reason. F o r H e is n o t
i g n o r a n t t h a t t h e b u l k of s k i n , o u r b o d y , is e v i l , a n d a
p l o t t e r a g a i n s t t h e s o u l , a n d is a l w a y s a corpse a n d d e a d .
F o r n e v e r s u p p o s e t h a t e a c h of us is d o i n g a n y t h i n g else
1
I n t h e editio princeps of t h e Odes, pp. 67-71. I n the later (Rylands)
edition of the Odes (Harris and Mingana) he lays stress upon the connec
tion of this p a r t of t h e O d e w i t h Ps. e x x x i . , especially 9, ot Upcts 00v
eveovaavro ZiKaioavv-qv : 16, TOVS Upcls avrrfs ivovoco atoTrjplav: 18, T O V S
ix^povs avrov ivBvou) aloxvvrjv. N o t e t h a t this O d e is one of those
quoted and " targumized " in t h e Pistis Sophia, which represents a
d e v e l o p m e n t of Valentinianism.
193 N
b u t carrying a corpse, seeing t h a t the soul arouses and

carries w i t h o u t effort t h e b o d y w h i c h in itself is a c o r p s e "
(8td rovro Kal rov Etp ^CO/HS* air lag rrepi(j>avovs rrovrjpov
otSev 6 Beds Kal drroKreivet • rov ydp Sepptdrtvov SyKov rjpLtov
TO crcopta—Etp yap Seppudrtvog epptrjveverat—rrovrjpov re Kal
errtpovXov rrjs ipvxfjs OVK dyvoel Kal veKpov Kal redvrjKos alet •
fir) yap dXXo rt vorjcrrjs eKaarov r)fid)v rroiecv rj veKpo<f>opetv, TO
veKpov i£ eavrov otofia eyetpovcrrjs Kal apLO^Bl cj>epovcrqs rrjs
i/jvxrjs, Leg. All. I I I . 69). T w o inferences s e e m i n e v i t a b l e :
(i) S i n c e P h i l o m e n t i o n s t h e SyKos heppudrivos, w h i c h is t h e
b o d y , in t h e c o u r s e of his discussion of t h e e v e n t s s u c
c e e d i n g t h e F a l l , he m u s t h a v e been a c q u a i n t e d w i t h t h e
LTCOV€
i n t e r p r e t a t i o n of t h e x s oepptdrtvot which we have
1
t r a c e d e l s e w h e r e , a n d t h i s b r i n g s t h e t r a d i t i o n of t h a t
i n t e r p r e t a t i o n b a c k t o a p e r i o d s u b s t a n t i a l l y earlier t h a n
V a l e n t i n u s ; (ii) the close a g r e e m e n t , in l a n g u a g e as in
i d e a , b e t w e e n t h i s p a s s a g e of P h i l o a n d o u r present p a s s a g e ,
i n d i c a t e s t h a t t h e H e r m e t i s t is w o r k i n g w i t h c o n c e p t i o n s
w h i c h h e h o l d s in c o m m o n w i t h H e l l e n i s t i c J u d a i s m , a n d
t h a t t h e s e c o n c e p t i o n s w e r e r e l a t e d t o t h e s t o r y of t h e
F a l l in Genesis, t o w h i c h , as w e h a v e s e e n , h e a t t a c h e s
great importance.
5. The Hymn.
T h e Poimandres closes (§§ 3 1 - 2 ) w i t h a p r a y e r t o t h e
2
s u p r e m e G o d , in t h e f o r m of a r h y t h m i c a l h y m n , w h i c h
s u m s u p t h e m a i n i d e a s of t h e t r a c t a t e . F o r t h e s a k e of
1
According to R e n d e l Harris, Odes of Solomon, I.e., Philo explicitly
identified the coats of skin w i t h the h u m a n b o d y in Quaestiones in
Genesin, b u t he gives no reference, and I h a v e not been able to trace
t h e passage.
2
T h e t e x t of the h y m n is given in a third-century papyrus (Pap.
Berol. 9764) a m o n g a collection of Christian h y m n s . A s the papyrus is
some eleven centuries older t h a n our earliest M S S . of the Hermetic
Corpus, it is a valuable authority for the t e x t . Its variations are in one
or t w o cases a p p a r e n t l y due to Christian adaptation, but in the main the
t e x t is close to t h a t of the H e r m e t i c M S S . , confirming a belief in their
essential soundness. Occasionally the papyrus offers a clearly superior
reading. For full apparatus criticus see Scott.
194
c o m p l e t e n e s s I w i l l q u o t e it i n t r a n s l a t i o n , t h o u g h it a d d s
but little material t o our purpose.
H o l y is G o d , t h e F a t h e r of a l l :
H o l y is G o d , w h o s e c o u n s e l is fulfilled b y H i s o w n p o w e r s :
H o l y i s G o d , w h o w i l l s t o b e k n o w n a n d is k n o w n t o H i s
own.
H o l y art T h o u , W h o didst b y T h y word constitute all

things ;
H o l y a r t T h o u , of W h o m a l l n a t u r e is t h e i m a g e ; 5
1
H o l y art T h o u , w h o m nature has not d i m m e d .
H o l y art T h o u , stronger t h a n every power ;
H o l y art T h o u , greater t h a n all excellence ;
H o l y art T h o u , b e t t e r t h a n praises.
R e c e i v e p u r e r e a s o n a b l e sacrifices f r o m s o u l a n d h e a r t
strained upward to Thee, 10
O ineffable, u n s p e a k a b l e , n a m e d in silence.
G r a n t m y p r a y e r n o t t o fail of t h e k n o w l e d g e w h i c h is
2
a c c o r d i n g t o o u r essence ;
3
A n d empower m e t h a t I m a y enlighten with this grace
t h o s e of t h e r a c e w h o are i n i g n o r a n c e ,
4
M y brethren and T h y sons.
1
epavpwaev for r/pavptoaev, p a p . , ip6p<f>ojoev, M S S .
2
rrjs Kar' overlap i}/LtcDv M S S . , rrjs Kara v<j>os rjpojv avrwv, p a p . , " accord
ing to our t e x t u r e " is perhaps a conceivable expression ; b u t it is v e r y
strange, and t h e M S . t e x t is p r o b a b l y to be accepted.
3 { LTO
ivovvdpajadv pe Kal rrjs x *P S T a u r u s âmaco, A B , p a p . C has
pot for /itc, Q <f>(oriaov, and B marg. irXrip<x>odv pe for </>u)r{ao). W e m a y
t a k e it as certain t h a t it is t h e prophet w h o is to " enlighten " the
ignorant, tpwrioov therefore is wrong. W e might perhaps a c c e p t t h e
suggestion of B marg. a n d read evhvvdpa>oov pe KOX irXrjpaiadv pe rrjs
Xapiros K.T.X. So Reitzenstein, w h o also inserts Iva before ôm'aou.
S c o t t reads evovvdpatodv p.€ Iva TTJS xo-ptros ravrqs ru^d>v <$HJOTIOU). I t is,
however, perhaps not inconceivable t h a t t h e author m a y h a v e con
strued ^ c o T t a w w i t h t h e genitive. In a n y case t h e general meaning is
.doubtless t h a t g i v e n a b o v e .
4
M S S . rovs iv dyvoCa TOV yevovs pov dScAôuj. A s " m y brethren " is
clearly parallel w i t h " t h y sons ", the enclitic pov cannot stand after
yevovs. Reitzenstein reads ipov pkv doeXfovs* S c o t t dBcXôvs epovs.
195
Wherefore I believe and testify ; 15

I m o v e i n t o life a n d l i g h t .
Blessed art T h o u , O F a t h e r !
T h y m a n w o u l d b e h o l y as T h o u a r t h o l y ,
E v e n as T h o u h a s t d e l i v e r e d t o h i m all a u t h o r i t y .
T h e r h y t h m i c a l s t r u c t u r e of t h e h y m n is n o t u n l i k e
t h a t of s o m e H e b r e w r e l i g i o u s p o e t r y , b u t t h e d i s t i n c t i v e l y
H e b r a i c m o d e s of p a r a l l e l i s m are a b s e n t , a n d t h e l i t u r g i c a l
s t y l e of o t h e r r e l i g i o n s c a n s u p p l y a n a l o g i e s a t l e a s t a s
close. T h e f o l l o w i n g e x p r e s s i o n s m a y b e n o t e d :
1. 6 7T(XT7jp T&V SXoiv. E x t r e m e l y c o m m o n in P h i l o .
1 0 . XoyiKas Ovaias. T h e e x p r e s s i o n r e c u r s in Corp.
X I I I . 1 8 - 1 9 . T h e r e it s e e m s t o b e c o n n e c t e d w i t h t h e i d e a
t h a t when the reborn m a n worships God, the worship
r e a l l y p r o c e e d s f r o m t h e i n d w e l l i n g d i v i n e L o g o s : d ad?
Xoyos oV ipuov vybvel ere. T h i s c o n c e p t i o n of t h e L o g o s is
n o t f o u n d in t h e p r e s e n t t r a c t a t e , a n d i t is u n l i k e l y t h a t
t h e e p i t h e t XoyiKos carries this meaning. AoyiKal dvolai
are n o d o u b t i m p l i c i t l y c o n t r a s t e d w i t h t h e m a t e r i a l
offerings of t h e p o p u l a r c u l t s . T h e e p i t h e t XoytKos m a y
i m p l y t h a t t h e w o r d s (Xoyov) of praise u t t e r e d b y t h e
w o r s h i p p e r are t h e " m a t t e r " of t h e offering (as S c o t t
t h i n k s ) , or, m o r e p r o b a b l y , t h a t t h e sacrifices are o n t h e
r a t i o n a l p l a n e , offered b y t h e Xoyucbv pepos rfjs *l*vxf}s.
AoyiKal dvolai are, i n f a c t , s u c h a s m i g h t o t h e r w i s e b e
d e s c r i b e d as vorjral Ovalai. Cf. A p o l l o n i u s of T y a n a , Tlepl
&voux>v, q u o t e d b y E u s e b i u s , Praep. Evang. I V . 1 3 : " I t is
in t h i s w a y (in m y o p i n i o n ) t h a t o n e w o u l d b e s t p e r f o r m
o n e ' s d e v o t i o n s t o t h e d i v i n e , if one offered n o sacrifice a t
all, n o r k i n d l e d fire, n o r g a v e t o H i m a n y n a m e b e l o n g i n g
t o t h e w o r l d of sense, b u t e m p l o y e d in r e l a t i o n t o H i m
o n l y t h e h i g h e r L o g o s (I m e a n t h a t w h i c h d o e s n o t p a s s
through the mouth), and besought good things of the
N o b l e s t of b e i n g s t h r o u g h t h e n o b l e s t t h i n g in o u r s e l v e s ;
a n d t h i s is t h e m i n d , w h i c h n e e d s n o i n s t r u m e n t OVTOJS
roivvv jLKxAtcrra av TIS of/xat rrjv TTpoorjKovaav errt/xeAetav
196
7XOIOVTO TOV BeiOV . . . €1 Betp . . . pLTj BvOl Tl TTJV dpfflV

pbrjre dvdrrroi rrvp pbrjre KaBoXov TL rcov aloBrjrcov errovopidôi
TO
. . , puovco 8e xpQ Trpos avrov del rep Kpelrrovi Xoyto, Xeyco
8e rco pur) Sid aropuaros lovri, Kal rrapd rov KaXXiorov rcov
ovrcov Sid rod KaXXiorov rcov iv r)pXv avroir) rayaBd • vovs
8e iortv OSTOS, dpydvov pLr) Seopievog. T h e p r e v a l e n c e of
s u c h p o l e m i c a g a i n s t m a t e r i a l sacrifices in t h e h i g h e r
p a g a n i s m of t h e H e l l e n i s t i c p e r i o d is i l l u s t r a t e d b y N o r d e n ,
Agnvstos Theos, p p . 37 sqq. B u t t h e i d e a t h a t s p i r i t u a l o r
r a t i o n a l w o r s h i p is itself t h e t r u e sacrifice is b e s t i l l u s
t r a t e d from Jewish sources. Several passages m i g h t be
q u o t e d in t h i s sense f r o m P h i l o . T h u s in De Spec. Leg.
I. 2 7 1 - 2 , h e s a y s , " G o d is n o t p l e a s e d if o n e offers h e c a
t o m b s ; for a l l t h i n g s are H i s possessions, a n d p o s s e s s i n g
all t h i n g s H e n e e d s n o t h i n g ; b u t H e is p l e a s e d w i t h G o d -
l o v i n g s e n t i m e n t s , a n d w i t h m e n w h o are a t h l e t e s of p i e t y ,
from w h o m g l a d l y H e accepts barley cakes and groats
a n d t h e s i m p l e s t t h i n g s in p r e f e r e n c e t o t h e m o s t c o s t l y .
A n d y e t if t h e y b r i n g H i m n o t h i n g else, in b r i n g i n g t h e m
s e l v e s t h e y offer t h e b e s t sacrifice, a m o s t p e r f e c t
fulness o f v i r t u e , h o n o u r i n g G o d t h e i r B e n e f a c t o r a n d
S a v i o u r w i t h h y m n s a n d t h a n k s g i v i n g s , it m a y be t h r o u g h
t h e o r g a n s of s p e e c h , i t m a y b e w i t h o u t t o n g u e o r m o u t h ,
m a k i n g m e n t a l (vorjrds) s t a t e m e n t s a n d a p p e a l s w i t h t h e
s o u l a l o n e . " A g a i n he s a y s t h a t M o s e s c o n s i d e r e d " t h a t
n o t t h e v i c t i m s b u t t h e m i n d a n d i n t e n t i o n o f t h e sacrificer
W e r e t h e sacrifice " (ov rd iepela dvolav dXXd rrjv hidvoiav
Kal rrpodvpLiav vrroXapifSdvei rov Karadvovros etvai, ibid. 290).
B e h i n d P h i l o lies t h e p r o p h e t i c t e a c h i n g : " I w i l l h a v e
m e r c y a n d n o t sacrifice " ; " T o o b e y is b e t t e r t h a n
sacrifice, a n d t o h e a r k e n t h a n t h e fat of r a m s The
P s a l m i s t s , in t h e s p i r i t of t h i s t e a c h i n g , d e c l a r e t h a t t h e
a c c e p t a b l e sacrifice is Bvala SiKaioovvrjs 1
(Ps. i v . 6 ) .
1
I t m a y be d o u b t e d w h e t h e r the Psalmists m e a n t t h a t righteousness
was a substitute for material sacrifices, or t h a t righteousness in t h e
worshipper m a d e such sacrifices acceptable t o G o d . B u t t o those w h o
read t h e Psalms under the growing influence of more spiritual conceptions
of religion t h e former m e a n i n g would c o m m e n d itself.
197
CF. Ps. 1. 1 9 , Ovaia TO) Oetp rrvevpia ovvreTpipipLevov. ALONG

A SLIGHTLY DIFFERENT LINE THE IDEA OF SACRIFICE IS SUB
LIMATED BY PRONOUNCING THE TRUE SACRIFICE TO BE THE ACT
OF WORSHIP ITSELF, Ovaia alveoewg (Ps. XLIX. 1 4 , CVI. 2 2 , CXV.
8). IN Sir. XXXII. (XXXV.) 1 - 5 THE TRUE SACRIFICE IS SAID
TO BE THE KEEPING OF GOD'S COMMANDMENTS, AND THIS IS
ITSELF THE Ovoia alveaeais.
f
O avvrrjpcbv VOLLOV irXeovdêi 7Tpoocf)opds,
1
Ovoidâjv oajrrjpiov 6 rrpooexojv EWOAOUS*'
iV
dvTarro8i8ov9 X^P Trpoo<f>€pu>v aepiLoaXiv,
2
Kal 6 TTOLCJV iXerjLLoavvrjv Ovaia alveoeuis'
evooKia Kvpiov drrooTrjvai drro rrovrjpias,
Kal eîXaopios drroorrjvai drro doiKias.
IN CHRISTIANITY THE SUBLIMATION OF SACRIFICE IS CARRIED ON

ALONG BOTH LINES. PAUL'S XoyiKrj Xarpeia (Rom. XII. 1) MAY
BE SAID TO FOLLOW UPON THE rrvevpa ovvT€Tpip,p,€vov OF Ps. 1. 1 9 ,
AND THE LIFE OF VIRTUE INCULCATED BY JESUS BEN SIRACH, SINCE
IT CONSISTS IN THE SUBMISSION OF THE SELF TO THE WILL OF GOD.
SIMILARLY, IN Heb. X. 1 - 1 0 THE SACRIFICE OF CHRIST IS EX
PLAINED AFTER PS. XXXIX. 7 - 9 , AS THE DOING OF THE WILL OF
GOD. IN I Pet. II. 5 ^HE TTvevLiariKal Ovoiai (= vorjral,
XoyiKal Ovoiai) TAKE THE FORM OF PROCLAIMING THE dperai
OF GOD—THE Ovaia alveoeoos OF THE PSALMS. THIS COMES
NEAREST TO THE XoyiKal Ovoiai OF Poimandres.
1 5 . IIiOTevoj Kai Liaprvpa). CF. Ps. CXV. I , irrioTevoa 810
iXdXrjoa, FOLLOWED BY (ibid. 8 ) 001 OVOOJ Ovoiav alveoeojs.
IN PLATONISM IT Ions IS DEPRECIATED IN COMPARISON WITH
KNOWLEDGE, AS BEING CONCERNED WITH PARTICULARS OF SENSE,
3
WHEREAS KNOWLEDGE IS OF UNIVERSALS OR NOUMENA. IN
Corp. I X . 1 0 , HOWEVER, MARTS' IS ASSOCIATED WITH vorjois
OVER AGAINST a'ioOrjois. To yap vorjoai eon TO iriOTevoai
. . . rrepivorjoas rd rravra Kai evptbv ovpi^wva ROTS* vrro TOV
1
So B . I n A - icov is erased.
2 ca
So N* (add -£an>, K ), Bvotaicov B .
3
Tim. 2gc, orincp irpos yeveoiv ovaia, rovro irpos TTIOTLV dXrjdeia. Cf.
Rpb. 511 d-e, vorjoiv em ru> dvcordrcp, Sidt>oiav §e em rco hevrepcp, rco
rpirco 8c rtloriv drrobos, Kal rco rcXevraico €iKaoiav.
198
Xoyov ipjxrjvevdeioLV iixlarevae, Kal iv rfj KaXfj rrlarei

irraverravoaTo. T h e present p a s s a g e goes b e y o n d t h i s .
T h e p r o p h e t d o e s n o t m e a n s i m p l y t h a t he h a s b e e n
convinced b y what the G o d has told him. niarevto
c l e a r l y c o n n o t e s a k i n d of s p i r i t u a l o r m y s t i c a l a w a r e n e s s
of t h e t r u t h , w h i c h is a t t h e s a m e t i m e a n e n t r a n c e i n t o
life a n d l i g h t (els £>tor)v Kal <j>tos x^P^)- 1
F a i t h is, i n
f a c t , h a r d l y d i s t i n g u i s h a b l e from t h e yvcoois t h r o u g h
w h i c h m a n a t t a i n s immortality.. I n a similar v e i n P h i l o
s p e a k s of " f a i t h in G o d a n d a p p r e h e n s i o n of t h e u n
seen " . 2
I n De Praem. 26 sq. h e t a k e s t h e t h r e e P a t r i a r c h s
as t y p e s of t h e s m a l l class of m e n (yevos api9fia> oXLyov)
w h o a t t a i n t o t h e h i g h e s t life. " Possessed b y u n
s p e a k a b l e l o n g i n g for v i s i o n a n d p e r p e t u a l c o m m u n i o n
w i t h divine things, when t h e y h a v e explored and passed
through the whole visible nature, t h e y immediately
pursue t h e incorporeal a n d invisible, employing no one
of t h e senses, b u t l e t t i n g g o a l l of t h e soul t h a t is
i r r a t i o n a l , a n d u s i n g o n l y t h a t w h i c h is c a l l e d vovs a n d
Xoytcrpuos. T h e p i o n e e r of t h e G o d - l o v i n g o p i n i o n (scil.
A b r a h a m ) , t h e first t o t u r n from v a n i t y t o t r u t h , u s i n g
v i r t u e a s h i s t e a c h e r t o b r i n g h i m t o perfection, b e a r s
a w a y a s a prize f a i t h t o w a r d s G o d (rr)v rrpos deovnlvTiv)."
I s a a c s i m i l a r l y w i n s j o y (IoaaK = yeXtbs), a n d J a c o b t h e
vision of G o d ('Icrpar)X = opcdv Beov). " B u t o n e c o u l d n o t
c o n c e i v e a n y t h i n g m o r e profitable o r a u g u s t t h a n t o h a v e
f a i t h i n G o d (rod moreveiv Beep) a n d t o rejoice a l l t h r o u g h
life, a n d a l w a y s t o see t h e Self - e x i s t e n t / ' T h u s f a i t h is
yvwais evcrefielas, KXrjpos evoaipiovias, ijjvxfjs iv arraoiv
fleXrlojais (De Abr. 268). T h e r e is here a m y s t i c a l s t r a i n
1
S c o t t misses t h e point in proposing to insert o n . T h e seer does not
mean " I believe t h a t I a m entering into life ", b u t " I h a v e faith, a n d
in h a v i n g faith I enter into life ".
2 y
De Somn. I . 68 : (dpioros TOTTO?) <L T O avropaOks yevos Iaad.K
€v8lCUTaTCU jLt^8e7TOT€ TTJS TTpOS 0€OV TrtOTCOJS Kal d^>avovs viro\rjtp€Ot)s
d(j>iordp€vov. I t a k e d<f>avovg vnoX'qifjecjs as t h e g e n i t i v e of d<f>avovs
VTroXrufiis ; cf. De Plant. 20, Iva rtp (jyavepw T O d<f>avks €KB^XO)S Kara-
Xappdvrjrat. Cf. t h e definition of Trior is in Heb. xi. 1, irpaypdrajv eXeyxos
ov pXcTTopevojv.
199
of t h o u g h t w h i c h is n o t H e b r a i c , b u t t h e b a s i s of it is
genuinely biblical. Cf. Is. x l i i i . 1 0 , yiveode JJLOL p^dprvpes,
Kal iyco pidprvs, Xiyei Kvpios 6 Beds, Kal 6 rrais ov itjeXeijdpLrjv,
iva yvtore Kal 7Ticrr€vcrqT€ Kal ovvfJTe on iyd) elpn. I t is
p r o b a b l y d u e t o J e w i s h influence t h a t t h e c o n c e p t of f a i t h
h a s b e e n e l e v a t e d t o t h i s l o f t y p o s i t i o n in t h e r e l i g i o u s
1
life.
1 7 . EvXoyrjros et rrdrep h a s i n n u m e r a b l e p a r a l l e l s t h r o u g h
out the Old Testament.
18—19. *0 ads dvdpajrros ovvayidlêiv 001 fiovXerai, Kadcos
napiScoKas aincp rrjv rraoav iôvoiav. The implication
s e e m s t o b e t h a t t h e p r o p h e t , h a v i n g r e c e i v e d rr)v KOT
ovoiav rjpiwv yvtooiv, h a s r e a l i z e d h i s i d e n t i t y w i t h t h e
h e a v e n l y A n t h r o p o s t o w h o m all a u t h o r i t y w a s d e l i v e r e d
a t t h e b e g i n n i n g (§§ 1 2 , 1 4 ) , t h e ovouoSrjs dvOpwrros (§ 1 5 ) ,
w h o is t h e i m m o r t a l p a r t of e v e r y m a n . Zwayid&iv
must be used intransitively, " to become h o l y together
with Thee Cf. t h e r e p e a t e d ayioi eoeode on iyco ayios
of Leviticus, q u o t e d in 1 Pet. i. 1 6 .
O u r r e v i e w of t h e l a t t e r p a r t of t h e Poimandres a n d t h e
r e l a t e d s e r m o n (Corp. V I I . ) h a s r e v e a l e d far t o o m a n y
p o i n t s of c o n t a c t w i t h t h e t h o u g h t of H e l l e n i s t i c J u d a i s m t o
b e a c c o u n t e d for b y m e r e c o i n c i d e n c e . M o r e o v e r , t h e i d e a s
in q u e s t i o n are in so m a n y c a s e s t r a c e a b l e t o t h e O l d
T e s t a m e n t t h a t i t is n o t p l a u s i b l e t o a c c o u n t for t h e m
i n v a r i a b l y a s d u e t o e x t e r n a l influence o n J u d a i s m . The
H e r m e t i s t , t h e r e f o r e , is i n d e b t e d t o J u d a i s m , n o t o n l y for
t h e c r e a t i o n m y t h , w h i c h h e d e r i v e s from Genesis, b u t also
for a p a r t of t h e s u b s t a n c e of h i s religious e x p e r i e n c e a n d
t e a c h i n g . A t t h e s a m e t i m e , t h e influence of J e w a n d
G e n t i l e is r e c i p r o c a l , for o u r s t u d y h a s also t h r o w n l i g h t
f r o m n o n - J e w i s h s o u r c e s on t h e c h o i c e of c e r t a i n w o r d s b y
the L X X translators, a n d further confirmed the v i e w t h a t
t h a t v e r s i o n is in itself a d o c u m e n t of H e l l e n i s t i c J u d a i s m .
1
See also C h . I I I . p p . 66-70.
200
CHAPTER IX
THE DATE OF POIMANDRES
THE d a t e of t h e t r a c t a t e is difficult t o d e t e r m i n e . The

q u e s t i o n is d i s c u s s e d b y R e i t z e n s t e i n a n d S c o t t . T h e
former w o u l d m a k e the original author about contemporary
w i t h P h i l o , t h o u g h he s u p p o s e s t h e t r a c t a t e as w e h a v e it
t o b e a r t h e m a r k s of l a t e r m a n i p u l a t i o n . The latter
inclines t o b r i n g t h e t r a c t a t e d o w n t o t h e s e c o n d c e n t u r y .
I t w i l l b e b e s t t o s t a t e c o n c i s e l y t h e b r o a d l i m i t s of t h e
period to w h i c h it must be assigned.
T h e terminus post quern S c o t t s e e m s t o h a v e fixed b y
reference t o t h e c o m b i n a t i o n of P l a t o n i s m a n d S t o i c i s m
w h i c h f o r m s t h e p h i l o s o p h i c a l b a s i s of t h e t e a c h i n g of t h e
Poimandres. T h i s he s h o w s t o be d u e t o P o s i d o n i u s , w h o
flourished in t h e first c e n t u r y B . C . R e i t z e n s t e i n ' s i n
v e s t i g a t i o n of t h e E g y p t i a n a n d o t h e r a n t e c e d e n t s of t h e
t e a c h i n g of the t r a c t a t e does n o t r e a l l y conflict w i t h this ;
for t h o u g h he sets o u t t o s h o w , s o m e t i m e s c o n v i n c i n g l y ,
t h a t s o m e of its i d e a s c a n be t r a c e d t o v e r y o l d E g y p t i a n
or I r a n i a n t r a d i t i o n , y e t for e v i d e n c e of s u c h ideas a p p e a r
i n g in a G r e e k f o r m c o m p a r a b l e w i t h t h a t w h i c h w e find
in t h e Poimandres h e is d e p e n d e n t u p o n a u t h o r i t i e s n o
earlier t h a n P h i l o of A l e x a n d r i a , P l u t a r c h , a n d P h i l o of
B y b l o s , a n d in fact he c o n c l u d e s t h a t t h e fusion of
E g y p t i a n a n d I r a n i a n i d e a s w h i c h h e finds here t o o k p l a c e
a b o u t t h e b e g i n n i n g of t h e C h r i s t i a n era. T h e t r a c t a t e ,
therefore, is n o t earlier t h a n t h a t d a t e .
F o r t h e terminus ante quern w e h a v e t h e f o l l o w i n g d a t a :
(i) T h e Poimandres w a s k n o w n t o t h e a u t h o r of Corp.
X I I I . T h e d a t e of t h e l a t t e r t r e a t i s e is u n c e r t a i n . Reit
z e n s t e i n d a t e s it, w i t h m u c h h e s i t a t i o n , t o t h e l a t t e r h a l f
201
of t h e s e c o n d c e n t u r y ; S c o t t , w i t h m o r e p r o b a b i l i t y , t o
t h e l a t t e r h a l f of t h e t h i r d . I n a n y case it is u n l i k e l y t h a t
Corp. X I I I . , o r i n d e e d a n y o t h e r w r i t i n g in t h e Corpus, is
as l a t e a s t h e f o u r t h c e n t u r y .
(ii) A l t h o u g h t h e Poimandres c a n n o t b e p r o v e d t o b e
earlier t h a n o t h e r w r i t i n g s of t h e Corpus, a p a r t from
Corp. X I I I . , y e t c o m p a r i s o n s u g g e s t s t h a t i t falls a m o n g
t h e earlier r a t h e r t h a n t h e l a t e r w r i t i n g s . T h e f a c t t h a t
it m a k e s n o c l a i m t o b e b y H e r m e s , b u t w a s a t t r i b u t e d t o
him b y later writers, m a y suggest t h a t it w a s written
before t h e e m e r g e n c e of a definitely H e r m e t i c s c h o o l , for
w h i c h H e r m e s T r i s m e g i s t u s m u s t b e t h e source of a l l
t e a c h i n g of t h i s k i n d .
(iii) T h e r e are s o m e c o i n c i d e n c e s in t h o u g h t a n d e x p r e s
sion b e t w e e n t h e Poimandres a n d t h e L a t i n Asclepius,
falsely a t t r i b u t e d t o A p u l e i u s (cited b y L a c t a n t i u s a s
Aoyos TeXeios), w h i c h s u g g e s t a l i t e r a r y r e l a t i o n b e t w e e n
t h e m ; a n d if t h e r e is s u c h a r e l a t i o n , it is p r o b a b l e t h a t
t h e Asclepius w a s d e p e n d e n t o n t h e Poimandres r a t h e r
t h a n vice versa. S c o t t h a s m a d e it p r o b a b l e t h a t t h e
L a t i n Asclepius is m a d e u p of t h r e e o r i g i n a l l y i n d e p e n d e n t
t r e a t i s e s t r a n s l a t e d from G r e e k . T h e t h i r d , a n d a s he
t h i n k s t h e l a t e s t of t h e t h r e e , h e d a t e s , o n t h e g r o u n d of
allusions t o c o n t e m p o r a r y e v e n t s , t o A . D . 2 6 8 - 7 8 . T h e
first of t h e t h r e e is t h e o n e w h i c h m a y b e d e p e n d e n t o n
t h e Poimandres, a n d t h i s , S c o t t t h i n k s , m u s t h a v e b e e n
w r i t t e n before A . D . 250.
(iv) T h e Poimandres w a s k n o w n t o t h e a l c h e m i s t
Z o s i m u s , w h o w r o t e a b o u t t h e b e g i n n i n g of t h e fourth
century.
(v) T h e h y m n w i t h w h i c h t h e Poimandres closes is
g i v e n a m o n g a collection of C h r i s t i a n p r a y e r s in a t h i r d -
century papyrus. T h a t the h y m n w a s written as part
of t h e t r a c t a t e s c a r c e l y a d m i t s of d o u b t . T h e p a p y r u s
therefore affords e v i d e n c e t h a t t h e t r a c t a t e w a s k n o w n t o
a C h r i s t i a n r e a d e r before t h e e n d of t h e t h i r d c e n t u r y .
T o a l l o w for s u c h a w r i t i n g b e c o m i n g current i n C h r i s t i a n
202
CIRCLES W E S H O U L D PROBABLY HAVE TO P U T I T S C O M P O S I T I O N

S O M E C O N S I D E R A B L E T I M E BEFORE A . D . 3 0 0 .
(VI) R E I T Z E N S T E I N A T T E M P T E D TO S H O W THAT T H E Poiman
dres W A S A SOURCE OF T H E Shepherd OF H E R M A S , WHICH IS
TRADITIONALLY D A T E D A B O U T A . D . 1 4 0 . B U T H I S A R G U M E N T WILL
NOT B E A R I N V E S T I G A T I O N . I T RESTS M A I N L Y U P O N T H E A S S U M P
TION THAT noLLLavhp-qs IS DERIVED FROM 77oi/XOUVEU>, WHICH
I S P R O B A B L Y NOT T R U E . N O DOUBT ZOSIMUS ASSUMED THIS
D E R I V A T I O N , A N D IT I S P O S S I B L E THAT T H E AUTHOR OF Corp. XIII.
D I D S O , B U T THERE I S N O T H I N G I N T H E TRACTATE ITSELF TO S U G G E S T
TO A READER THAT T H E G O D W A S C O N C E I V E D A S A S H E P H E R D I N
ANY SENSE ; AND H E R M A S , B E I N G ACQUAINTED WITH THE O L D
AND N E W T E S T A M E N T S , A S WELL A S W I T H J E W I S H A P O C A L Y P T I C
LITERATURE, CERTAINLY D I D NOT N E E D TO H A V E RECOURSE TO A
D O U B T F U L E T Y M O L O G Y I N A P A G A N WORK FOR T H E C O N C E P T I O N
OF H I S ANGELIC G U I D E A S A S H E P H E R D . MOREOVER, REITZENSTEIN
S U P P O S E S THAT H E R M A S K N E W , NOT OUR Poimandres, B U T AN
EARLIER A N D FULLER FORM OF T H E W O R K , W H I C H I S A P U R E FIGMENT.
THE FEW COINCIDENCES BETWEEN HERMAS AND Poimandres
A M O U N T TO LITTLE M O R E THAN T H E C O M M O N P L A C E S OF V I S I O N A R Y
LITERATURE, A N D AFFORD NO SUFFICIENT E V I D E N C E OF D E P E N D E N C E
ON O N E S I D E OR T H E OTHER.
S U C H D E F I N I T E E V I D E N C E , THEREFORE, AS W E P O S S E S S J U S T I F I E S
T H E CONCLUSION THAT T H E Poimandres W A S WRITTEN BETWEEN
T H E B E G I N N I N G OF T H E C H R I S T I A N ERA A N D T H E FIRST QUARTER
OF T H E THIRD CENTURY. IT DOES NOT GIVE A N Y CLOSER
DATING. B U T IF W E C O N S I D E R T H E V A G U E R E V I D E N C E AFFORDED
B Y COMPARISON OF I T S THOUGHT W I T H THAT OF OTHER W R I T I N G S ,
W E M A Y RECORD T H E FOLLOWING FACTS :
(I) T H E GENERAL P H I L O S O P H I C A L B A S I S OF T H E T E A C H I N G OF
Poimandres S H O W S AFFINITY W I T H P H I L O S O P H E R S OF T H E S E C O N D
CENTURY, AS SCOTT'S NOTES SHOW. A M O N G THESE H E M E N T I O N S
NUMENIUS AS STANDING NEAREST TO OUR WRITER. NUMENIUS,
W H O WROTE I N T H E LATTER HALF OF T H E S E C O N D C E N T U R Y , W A S A
P R E C U R S O R OF P L O T I N U S AND THE NEOPLATONISTS. L I K E OUR
WRITER H E I S K N O W N TO H A V E C O N S U L T E D T H E H E B R E W SCRIP
TURES, N O D O U B T IN THE L X X VERSION. H E I S ALSO A P P A R E N T L Y
203
t h e first p h i l o s o p h e r k n o w n t o h a v e u s e d t h e t e r m
S-qfuovpyos to denote the " second Godmediating
b e t w e e n t h e s u p r e m e G o d a n d t h i s w o r l d , t h o u g h in t h i s
he w a s anticipated b y the Christian Gnostics Marcion and
Valentinus. There is, h o w e v e r , no reason to suppose t h a t
o u r a u t h o r is i n d e b t e d t o h i m for h i s d o c t r i n e of t h e
Demiurge, as I h a v e tried to show above. T h e tendency
to ascribe material creation to secondary divine beings
is a s o l d a s t h e Timaeus, a n d t h e t e r m orjfjuovpyol h a d
already been applied to such beings. Numenius and
t h e Poimandres m a y w e l l r e p r e s e n t in t h i s r e s p e c t p a r a l l e l
developments.
(ii) I n i t s t r e a t m e n t o f H e b r e w t r a d i t i o n a l m a t e r i a l t h e
Poimandres is a k i n t o P h i l o , t h e Wisdom of Solomon, a n d
in c e r t a i n r e s p e c t s t h e Secrets of Enoch, w h i l e it g i v e s n o
e v i d e n c e of d e p e n d e n c e o n a n y of t h e s e , n o t e v e n o n
P h i l o , t o w h o m it is m o s t c l o s e l y a k i n . T h e s e w r i t i n g s
cover the period w h i c h m a y be roughly indicated as
50 B.C.—A.D. 100. I t a l s o s h o w s s o m e affinity i n t h i s
r e s p e c t a s in s o m e o t h e r s w i t h G n o s t i c w r i t i n g s o f t h e
second century.
(iii) T h e Poimandres s h o w s n o d e p e n d e n c e o n C h r i s t i a n
w r i t i n g s , b u t i t s t h o u g h t h a s affinities w i t h s o m e a s p e c t s
of e a r l y C h r i s t i a n t h o u g h t . In particular, it has several
p o i n t s of c o n t a c t w i t h t h e F o u r t h G o s p e l , t h e d a t e of w h i c h
m a y b e t a k e n t o b e n o t v e r y far f r o m A.D. 100. S u c h
p o i n t s of c o n t a c t are t h e c o n c e p t i o n of t h e d i v i n e as L i f e
a n d L i g h t , of t h e c r e a t i v e L o g o s , of t h e h e a v e n l y M a n w h o
d e s c e n d s a n d a s c e n d s a g a i n , of i m m o r t a l life as a r e t u r n
t o t h e F a t h e r , a n d of k n o w l e d g e of G o d as t h e c o n d i t i o n
of a t t a i n i n g i m m o r t a l i t y . T h e s e p o i n t s of c o n t a c t , h o w
e v e r , are n o t s u c h a s t o s u g g e s t a l i t e r a r y d e p e n d e n c e of
John u p o n Poimandres, or vice versa.
(iv) T h e Poimandres h a s e v e n m o r e s t r i k i n g affinities
w i t h e a r l y G n o s t i c i s m , a s t h e w o r k s of I r e n a e u s a n d
H i p p o l y t u s s h o w it t o h a v e e x i s t e d in t h e s e c o n d c e n t u r y .
T h e o r i g i n s of G n o s t i c i s m offer a n o b s c u r e p r o b l e m — h o w
204
f a r i t is t o b e c o n s i d e r e d a s a b y - p r o d u c t of C h r i s t i a n i t y ,
a n d h o w f a r a m o v e m e n t of t h o u g h t w h i c h , o r i g i n a l l y
independent of Christianity, adopted Christian ideas into
its eclectic systems. B u t without entering into this
q u e s t i o n a t l a r g e , w e m a y o b s e r v e t h a t so far as c o m m o n
m o t i v e s and conceptions can be recognized, underlying
t h e b e w i l d e r i n g v a r i e t y of G n o s t i c t h o u g h t , t h e y are s u c h
a s are also t o b e f o u n d in t h e Poimandres. The dominant
r e l i g i o u s m o t i v e of t h e H e r m e t i c w r i t e r is t h a t o f t h e
G n o s t i c s — t h e l i b e r a t i o n o f t h e h i g h e r e l e m e n t in m a n
from matter, and its elevation into union w i t h the
divine. W h a t it offers is yvwvis t h r o u g h w h i c h s u c h
liberation m a y be found. I t s h a r e s t h e i r i n t e r e s t in
cosmology, particularly as explaining h o w m a n came
t o b e i m p r i s o n e d in m a t t e r , a n d h o w it is p o s s i b l e for
him to be liberated. L i k e t h e m , it p l a c e s a series of
intermediate powers between the supreme God and the
w o r k s of men. L i k e t h e m it w o r k s w i t h interpretations
of t h e O l d T e s t a m e n t . T h i s i n t e r e s t in t h e H e b r e w
S c r i p t u r e s is e v i d e n t e v e n i n G n o s t i c w r i t i n g s in w h i c h
C h r i s t i a n influence is s m a l l o r n e g l i g i b l e , a n d w h e r e it is
n o t l i k e l y t o b e d u e , a n y m o r e t h a n in Poimandres, to
s u c h C h r i s t i a n influence.
1
T h u s t h e MeydXrj 'Airoâacs, purporting to represent
t h e t e a c h i n g s of S i m o n of G i t t a (the S i m o n M a g u s of
C h r i s t i a n l e g e n d ) , is a n t i - C h r i s t i a n in t e n d e n c y , t h o u g h
i t , b e t r a y s k n o w l e d g e of t h e N e w T e s t a m e n t . B u t its
d e b t t o t h e O l d T e s t a m e n t is l a r g e . I t q u o t e s freely
f r o m t h e P e n t a t e u c h a n d t h e P r o p h e t s ; it sets o u t t o
e x p l a i n t h e i n t e n t i o n of t h e five b o o k s of M o s e s ; a n d
i t i n t e r p r e t s t h e H e b r e w c o s m o g o n y , r e l a t i n g it t o t h e
doctrines of Greek philosophers. Its interpretations rarely
a g r e e w i t h t h o s e of Poimandres, b u t t h e p r i n c i p l e s of
i n t e r p r e t a t i o n are s u c h as t h e H e r m e t i c a u t h o r m u s t
h a v e r e c o g n i z e d . I t s s y s t e m differs w i d e l y in d e t a i l from
t h a t of Poimandres, a n d y e t in i t s g e n e r a l c o n c e p t i o n of t h e
1
See H i p p o l y t u s , Refut. V I . i x . - x x .
205
r e l a t i o n s of G o d a n d t h e u n i v e r s e it is n o t far r e m o v e d
1
from it. T h e B a r u c h - b o o k of J u s t i n , a g a i n , g i v e s a
s y s t e m b a s e d u p o n a f a n t a s t i c i n t e r p r e t a t i o n or a d a p t a t i o n
of t h e E d e n m y t h of Genesis, c o m b i n i n g it w i t h p a g a n
m y t h o l o g y . T h e C h r i s t i a n e l e m e n t in t h e s y s t e m is
t a c k e d o n . J e s u s a p p e a r s as t h e first t r u e G n o s t i c , b u t
o t h e r w i s e d i s t i n c t i v e l y C h r i s t i a n ideas p l a y no p a r t . T o
take a third example, the Naassene document quoted b y
2
H i p p o l y t u s is, so far as w e c a n j u d g e from t h e f r a g m e n t
p r e s e r v e d , a p r o t o t y p e of Mr. C a s a u b o n ' s unfinished
Key to All Mythologies. It d r a w s u p o n a w i d e r a n g e of
m y t h o l o g y , i n c l u d i n g t h a t of the O l d T e s t a m e n t , a n d a i m s
a t s h o w i n g t h e f u n d a m e n t a l u n i t y of it all. T h e d i v i n e
figures of t h e v a r i o u s m y t h s are t r e a t e d as a s p e c t s of
A t t i s , w h o s e praise is s u n g in a h y m n w h i c h is in s o m e sort
t h e " t e x t " of t h e w h o l e discourse. T h e e x t a n t f r a g m e n t
g i v e s g r e a t p r o m i n e n c e t o t h e i d e a of t h e a b o r i g i n a l M a n ,
t h e d i v i n e "AvOptoTros of t h e Poimandres, w h o is here called
A d a m a s . T h e n a m e , w h i c h also o c c u r s in t h e f o r m 'Aoap,,
s h o w s c l e a r l y e n o u g h t h e S e m i t i c b a c k g r o u n d of t h e idea,
a n d t h e a u t h o r finds allusions t o t h e p r i m a l M a n b o t h in
the c o s m o g o n y of Genesis a n d in o t h e r p a r t s of t h e O l d
Testament. H e also identifies h i m w i t h " t h e C h r i s t , t h e
S o n of M a n Reitzenstein regards this passage, w i t h the
o t h e r o c c a s i o n a l allusions t o t h e N e w T e s t a m e n t , as l a t e r
Christian additions to an originally pagan document.
W h e t h e r t h i s is so or n o t , c e r t a i n l y t h e i m p u l s e t o the
c o m p o s i t i o n of t h i s piece of religious s y n c r e t i s m d i d n o t
c o m e from C h r i s t i a n i t y .
T h e s e t h r e e d o c u m e n t s c a n n o t be p r e c i s e l y d a t e d , b u t
all w e r e c u r r e n t before t h e e n d of t h e s e c o n d c e n t u r y .
T h e y all s h o w t h e t e n d e n c y t o e x p l o i t t r a d i t i o n a l J e w i s h
m a t e r i a l , t o c o m b i n e it w i t h m y t h i c a l m a t e r i a l from o t h e r
s o u r c e s , a n d in g r e a t e r or less degree to g i v e it a p h i l o
s o p h i c a l s e t t i n g . T h e Poimandres s h o w s t h e same
t e n d e n c y , b u t it is simpler, m o r e p h i l o s o p h i c a l , m o r e
1 2
See H i p p o l y t u s , Uvfut. V . x x i i i . - x x v i i i . Op. cit. V . vii.-ix.
206
" scientific " t h a n t h e o t h e r s . U n l i k e t h e Poimandres, t h e

o t h e r t h r e e s h o w in v a r y i n g d e g r e e s t h e influence of
C h r i s t i a n i t y , b u t in n o c a s e is t h i s influence o f d e c i s i v e o r
formative importance.
Of d e f i n i t e l y C h r i s t i a n G n o s t i c i s m , w e m a y t a k e t h e
V a l e n t i n i a n s y s t e m a s a t y p e . It is C h r i s t i a n in t h a t it n o t
m e r e l y i n t r o d u c e s t h e figure of C h r i s t i n t o i t s m y t h o l o g y ,
as do " Simon Justin, and the Naassene writer, and not
m e r e l y e x p l o i t s N e w T e s t a m e n t m a t e r i a l for i t s o w n
p u r p o s e s , b u t p l a c e s t h e c e n t r e of its religion in r e d e m p t i o n
1
w r o u g h t b y Christ the S a v i o u r . F o r t h e rest, t h e s y s t e m
into w h i c h this essentially Christian and evangelical
t e a c h i n g is fitted h a s s t r i k i n g a n a l o g i e s w i t h t h a t of t h e
Poimandres, t h o u g h it is v a s t l y m o r e e l a b o r a t e . A s in
Poimandres t h e d i v i n e p o w e r s , Aoyos, BovXr], Novs
Arjiitovpyos, "AvOpwrros, i n t e r v e n e b e t w e e n t h e F a t h e r o f
all, w h o is L i f e a n d L i g h t , a n d t h i s w o r l d w i t h its h u m a n
i n h a b i t a n t s , so in V a l e n ' t i n i a n i s m w e h a v e a series of a e o n s
2
e m a n a t i n g f r o m t h e nporrdrcop. A m o n g t h e m are Novs,
Aoyos a n d "AvOpcvnos, w h i l e BovXr] h a s a d i s t a n t b u t real
p a r a l l e l in Zo<j>La, w h o is t h e c a u s e of t h e e x i s t e n c e of
m a t t e r , as BovXr] of t h e e l e m e n t s . B u t Eo<j>la also d o u b l e s
t h e role of t h e "Avdpcorros of Poimandres, in t h a t she falls
from her high estate. A s in Poimandres t h e h u m a n r a c e
a s w e k n o w it is t h e c o n s e q u e n c e of a p r e - m u n d a n e F a l l ,
so in V a l e n t i n i a n i s m t h e w h o l e w o r l d as w e k n o w i t is t h e
c o n s e q u e n c e of a p r e - m u n d a n e F a l l ; b u t here it is also t h e
c o n s e q u e n c e of a p r e - m u n d a n e R e d e m p t i o n , for b y t h e
i n t e r v e n t i o n of C h r i s t t h e S a v i o u r t h e m o n s t r o u s offspring
of Eocj)ia, t h o u g h she r e m a i n s o u t s i d e t h e P l e r o m a of
1
For a demonstration of the f u n d a m e n t a l Christianity of Valentinus,
see B u r k i t t , Church and Gnosis, p p . 42-53.
2
T h e r e are reminiscences of the language of Poimandres. With
Poim. 9, diT€Kvr}G€ erepov vovv orjpuovpyov, 12, OiTreKVTjaev dvdpcoTTOv iavrtp
loov, ci. Iren., Adv. Haer. I. i. 1, a7roKvrjcraL Novv 6p.oCov T C KOL taov rw
irpopaXovTi. B u t the V a l e n t i n i a n doctrine of S y z y g i e s , a spiritualizing
of the divine marriages of m y t h o l o g y , contrasts w i t h the severely
asexual doctrine of Poimandres. See also pp. 131, T38, 193.
207
d i v i n e p o w e r s , i s m a d e c a p a b l e (as A c h a m o t h , t h e l o w e r
W i s d o m ) o f b r i n g i n g a c o s m o s i n t o b e i n g . I t is s h e
w h o produces t h e Demiurge, t h e image of t h e Father,
a n d t h e D e m i u r g e is t h e c r e a t o r o f a l l t h i n g s o u t s i d e
1
the Pleroma, a n d t h e L o r d of t h e seven h e a v e n s .
T h e r e is a n o b v i o u s a n a l o g y w i t h t h e D e m i u r g e o f
Poimandres, t h o u g h t h e V a l e n t i n i a n D e m i u r g e s t a n d s a t
a farther remove from t h e primal God, while, on the other
h a n d , u n l i k e t h e Poimandres, Valentinus regards t h e
Demiurge as t h e creator of m a n as well as of t h e world.
B u t n o t w h o l l y s o , for u n k n o w n t o h i m his m o t h e r W i s d o m
i n s e r t s i n t o t h e c o n s t i t u t i o n o f s o m e m e n t h e TrvtvpLariKos
2
avdpumos, t h e a n t i t y p e o f t h e h e a v e n l y a e o n ^ / c / c A ^ c n a .
I t i s t h i s TTvtviLariKos avOpajiros w h o w i l l u l t i m a t e l y b e
released from m a t t e r a n d perfected b y t h e knowledge of
God. W e h a v e here a c l e a r a n a l o g u e o f t h e ovcndorjs
avdpumos o f Poimandres.
W i t h o u t going further into detail, w e m a y fairly conclude
t h a t t h e V a l e n t i n i a n s y s t e m , a p a r t from i t s d e f i n i t e l y
Christian elements, h a s t h e aspect of a n elaboration of a
s y s t e m v e r y l i k e t h a t o f t h e Poimandres. There must
surely b e some relation between t h e t w o systems. N o w
i t is c o n c e i v a b l e t h a t a s t u d e n t o f C h r i s t i a n i t y i n i t s
V a l e n t i n i a n f o r m m i g h t h a v e simplified i t s e n o r m o u s l y
complicated theosophy, retaining so m u c h of i t s outline a s
s e r v e d t o g i v e force t o h i s r e l i g i o u s m e s s a g e . B u t it- is
hardly conceivable that in doing so he should have
refined a w a y e v e r y t r a c e o f i t s d e f i n i t e l y C h r i s t i a n
1
Cf. Exc. ex Theodoto (ap. Clem. A l e x . ) , 47, TTDCOTOV TTOVTCOV TrpojSaAAcTai
eiVova TOV Tlarpos deov 81 0$ iTroirjocv TOV ovpavov / c a t TTJV yrjv . . . 49,
otiros OJS €LKCOV TOV IJaTpos Trarrjp yiverai Kal irpofidXXei irpcoTov TOV xftvxiKov
Xpiarov viov €LKova, €7T€tTa rovs dpx<iyy*Xovs atcovcov clKovas (cf. t h e
oioiKTjTai) : I r e n . , op. cit. I. v. I, Arjpiovpyov avrov Kal Haripa KaXovai,
TCSV p.kv SefwSv irarepa XdyovTcs avrov, Tovriarw TCOV IJJVXIKCOV, TCOV bk
dpioT€pcov, rovreariv rcov VXLKCOV, Srjpiovpyov, avprravrcov 8k fiaaiXia . . .
2 , oe£icov KOX apiaT€pcdv Srjpiovpyov, Kov<f>cdv Kal fHapzcov, dvco<f>€pcov Kal
KaTco<f>€pcov. inTa yap ovpavovs KarcoKcvaKevai, cov crrdvco TOV Ar\p.iovpyov
efvat Xeyovoiv.
2
Iren., op. cit. I . v. 6.
208
e l e m e n t s , w h i l e b r i n g i n g its J e w i s h e l e m e n t s i n t o closer
contact with the Old Testament. M o r e o v e r , t h e definite-
ness a n d c o n s i s t e n c y of t h e V a l e n t i n i a n s y s t e m in a l l i t s
p a r t s c o n t r a s t w i t h t h e m u c h looser a n d as i t w e r e t e n t a t i v e
s t r u c t u r e of t h e s y s t e m of Poimandres. T h e Poimandres
h a s t h e a s p e c t , n o t of a simplification of s o m e t h i n g m o r e
e l a b o r a t e , b u t of a n e x p e r i m e n t in t h e d i r e c t i o n in w h i c h
Valentinus travelled to a further stage. N o w Valentinus,
l i k e t h e a u t h o r of Poimandres, l i v e d in E g y p t . T h e i r
s y s t e m s are p r o d u c t s of a s i m i l a r e n v i r o n m e n t . In such a
s i t u a t i o n t h e n a t u r a l inference is t h a t t h e s i m p l e r s y s t e m
is t h e earlier. T h e o c c a s i o n a l c o i n c i d e n c e s in l a n g u a g e are
n o t i n d e e d sufficient e v i d e n c e of l i t e r a r y d e p e n d e n c e , a n d
w h i l e t h e t h o u g h t of Poimandres is earlier in c h a r a c t e r , w e
cannot be certain t h a t the t r a c t a t e w a s a c t u a l l y written
before t h e w o r k of V a l e n t i n u s . N e v e r t h e l e s s , in d e f a u l t
of a n y e v i d e n c e p o i n t i n g t o a l a t e r d a t e i t is a p r o b a b l e
inference. T h e a c c e p t e d d a t e for V a l e n t i n u s is a b o u t A.D.
130-140. 1
T h e Poimandres is r a t h e r m o r e l i k e l y t o fall
before t h a n after t h i s d a t e , a n d t h e r e is n o e v i d e n c e w h i c h
w o u l d conflict w i t h a d a t e e a r l y in t h e s e c o n d c e n t u r y o r
e v e n l a t e in t h e first c e n t u r y .
T h e e v i d e n c e , t h e n , t a k e n a s a w h o l e , still falls s h o r t
of p r o v i d i n g w i t h a n y t h i n g l i k e c e r t a i n t y a precise d a t e for
t h e Poimandres. Y e t it d o e s s e e m t o j u s t i f y f a i r l y definite
c o n c l u s i o n s r e g a r d i n g t h e p l a c e of i t s t e a c h i n g i n t h e
h i s t o r y of H e l l e n i s t i c religious t h o u g h t . T h e s e c o n c l u s i o n s
I will postpone until some consideration has been given to
o t h e r w r i t i n g s in t h e Corpus.
1
H e c a m e t o R o m e in the episcopate of H y g i n u s , A . D . 136-140.
E u s e b i u s , HE. I V . 10.
209 O
CHAPTER X
THE SACRED DISCOURSE
THE t h i r d t r a c t a t e o f t h e H e r m e t i c C o r p u s h a s c o m e d o w n
t o u s u n d e r t h e t i t l e The Sacred Discourse of Hermes
1
(Trismegistus). T h e M S S . t e x t is s o m e w h a t o b s c u r e , - a n d
c e r t a i n l y c o r r u p t a t s o m e p o i n t s . S c o t t p r o n o u n c e s it
14
almost w h o l l y meaningless a n d p r o c e e d s t o restore i t
e x t e n s i v e l y o n a n i n g e n i o u s t h e o r y of t h e m u t i l a t i o n of t h e
a r c h e t y p e . H e does n o t c l a i m t h a t h i s r e s t o r e d t e x t is
" precisely w h a t the author wrote b u t o n l y t h a t in t h e
main it " correctly represents his meaning That m a y
or m a y not be so ; b u t I cannot think that such drastic
t r e a t m e n t is r e a l l y n e c e s s a r y . T h e s t y l e of t h e t r a c t a t e is
in a n y c a s e c r a b b e d a n d n o t a l w a y s c o r r e c t , a n d i t m a y b e
d o u b t e d w h e t h e r t h e w r i t e r w a s e n t i r e l y a t h o m e in t h e
Greek language. B u t the M S . t e x t , w i t h a few c o m
paratively slight emendations, can be read a n d understood
for t h e m o s t p a r t . T h e r e r e m a i n p o i n t s a t w h i c h w e
s h o u l d d o w e l l t o confess t h a t w e d o n o t k n o w w h a t t h e
author wrote or what he meant. B u t I do not think there
is a n y r e a l difficulty in g e t t i n g t h e m e a n i n g of t h e t e x t a s
a w h o l e . T h e p o i n t s a t w h i c h t h e r e a d i n g is s e r i o u s l y
d o u b t f u l d o n o t a s a rule affect o u r p r e s e n t p u r p o s e , w h i c h
is t o t r a c e t h e r e l a t i o n o f t h i s c u r i o u s w o r k w i t h t h e
c r e a t i o n n a r r a t i v e of Genesis a n d H e l l e n i s t i c - J e w i s h
t h o u g h t , as w e l l a s w i t h t h e Poimandres. I will begin b y
1
rov rpiafMcyiarov o m i t t e d in B . T h e r e is n o t h i n g in t h e t r a c t a t e
itself t o indicate t h a t it was intended to be a t t r i b u t e d t o Hermes, b u t it
has a certain general affinity w i t h t h e Hermetic literature, t h o u g h it
lacks some t y p i c a l features; and it was a d o p t e d into t h e Corpus w h e n t h e
collection was m a d e .
210
g i v i n g t h e t e x t of t h e t r a c t a t e , in w h i c h 1 h a v e f o l l o w e d
the M S S . a s c l o s e l y a s p o s s i b l e , a c c e p t i n g s o m e f e w
e m e n d a t i o n s of S c o t t a n d earlier e d i t o r s , w i t h a f e w
u n i m p o r t a n t s u g g e s t i o n s of m y o w n . F o r a full apparatus
criticus t h e r e a d e r m u s t b e referred t o S c o t t . F o r t h e
p u r p o s e s of t h e f o l l o w i n g discussion I h a v e u n d e r l i n e d
all w o r d s w h i c h t h e d i s c o u r s e h a s in c o m m o n w i t h t h e
c r e a t i o n n a r r a t i v e of t h e L X X . I append a translation,
g i v i n g t h e sense a s I u n d e r s t a n d i t .
EPMOY TOY TPISMEriETOY AOTOE IEPOZ.

§ I . A6£a Trdvrojv 6 9e6s Kal delov, Kal <f>vois Oeia.
1
'Apx*} TCOV OVTOJV 6 Oeos, Kal vov Kal <f)voeojs Kal vXrjs,
oocj)ia els oel^tv arrdvrojv a>v.
2
'Apxr) TO delov Kal <f>voews Kal evepyeias , Kal dvdyKrj Kal
re'Xos Kal dvaveojois.
*Hv ydp OKOTOS arretpovev dflvooa) Kal rrvevpia Xemov voepov,

€t
ovvdpiei Oeia ovra ev x^ "
1 3
AveiOr) Sr) <f>djs ayiov, Kal errdyrj t vrr' dpLpup | ei; vypds
€ a 4
ovolas oroix ^ <f>voeojs evorropov. § 2. dhiopiorajv 8e
1
M S S . Kal vovs Kal <j>vois Kal vXrj. I a c c e p t this e m e n d a t i o n from
Scott. I t would not, indeed, be impossible t o find a Stoic writer
1
i d e n t i f y i n g G o d , as dpx ?* w i t h vovs, 4>VOLS and v\i). B u t it seems more
n a t u r a l here t o find an enumeration of t h e p r i m a r y ovra of w h i c h G o d
is apxy- A s t h e GKOTOS a n d Trvevâ w h i c h represent here t h e aboriginal
form of vXi) exist Suva/xct delq, G o d m a y be said t o be t h e apxtf of vXrj,
in contrast t o t h e doctrine of Poimandres, where t h e OKOTOS from w h i c h
m a t t e r emerges stands over against G o d , w h o is light.
2
M S S . Kal <f>vois Kal evepyeia. I e m e n d on a n a l o g y w i t h t h e pre
c e d i n g clause. S c o t t rewrites t h e sentence. T h e nominatives dvdyKf\,
rdXos, dvaveatois, h o w e v e r , should p r o b a b l y be retained. T h e divine is
not o n l y t h e origin of nature and its a c t i v i t y ; it is also t h e necessity or
fate (€ip.app,4vrj), b y w h i c h t h e y are directed ; and as things t a k e their
origin from t h e divine, so t h e y end in t h e divine and are b r o u g h t into
b e i n g a g a i n b y it, as e x p l a i n e d below, in h a r m o n y w i t h Stoic t e a c h i n g .
3
T h e s e words seem t o m a k e no sense here. W h a t e v e r words stood
in t h e original t e x t would seem t o h a v e b e e n corrupted b y t h e influence
of v<f>' vypa dp,pap below.
4
M S S . insert Kal Oeol irdvrzs Karaoiep&ai or -aipwoi (? for Karahiaipovot).
B u t t h e gods do n o t a p p e a r until a later s t a g e ; and if a t this p o i n t t h e y
" distributed " t h e elements, these could n o t still h a v e been doiopiora.
211
OVTOJV aTravrcov Kal aKaraoKevdorojv, drrootwpiaBrj rd eXa<f>pa

els VI/JOS, Kal rd fiapea e8epeXtd)Brj v(f>* vypa dptptcp, rrvpl TCOV
SXoJv StoptaBevrojv Kal dvaKpepbaoBevrajv rrvevpart dueled ai. 1
Kal cotfrBr) 6 ovpavos ev KVKXOLS eTrrd, Kal deol rats

evdarpots loeats OTTravoptevot avv rots avrtov crrjuetots arrant.
2
Kal otrjpBpojBr) <r) rrvplvrj ovaia> avv rots ev avrfj deots. Kal
TreptetXtxdrj rd TreptKVKXtov dept, KVKXUO Spofjajptart TrvevLtart
delco oxovptevov.
§ 3 . 'AvrJKe Se eKaaros Beos otd rfjs IStas ovvdpteojs ro
rrpoaraxOev avrcp • Kal eyevero Orjpta rerpdrroSa Kal eprrera
Kal evvopa Kal Trrrjvd, Kal rraaa arropa evoTropos Kal x°P $ TO
Kal dvdovs rravros X^°V> 0"rreppia rijs rraXtyyeveaias ev

T O
3
eavrols.
4
'EoTTeppioXoyovv re ras yeveaets rd)v dvOpcorrajv els epyojv
5
deiojv yvtootv Kal $>vaeajs evepyovorjs ptaprvpiav * Kal
rrXrjBos dv8pd)Tra)v els rravrajv rtov VTT' ovpavov heoTroreiav Kal
ay a Beov errtyvojertv, els ro av^dveaBat ev av^rjaet Kal TTXTJBV-
veaBat ev TrXrjBet • Kal Trdaav ev aapKt I/JVX^V §td opopL-qptaros
Becov eyKVKXiojv F repacTroptas F els KaroTrriav
6
ovpavov Kal
opopti]ptaros ovpavtojv Qeojv Kal epywv Bettov Kal <f>vaeojs
evepy etas, ets re orjpLetojotv dyaBtov, els yvtoatv Betas
1
1
This m a y be t a k e n as a s o m e w h a t violent case of t h e " epexegetic "
infinitive, a construction w h i c h tends t o b e overworked in t h e L X X .
2
A feminine substantive is required by avrrj following, and it must be
some substantive d e n o m i n a t i n g t h e upper, h e a v e n l y sphere, as distinct
from the lower sphere (rd vrr' ovpavov), which is dealt with in t h e following
paragraph. I h a v e adopted Scott's suggestion. A n o t h e r possibility
would b e 7} dvQxfreprjs <j>vois-
3
S c o t t adds exovres, b u t in a writer so n o t a b l y under Jewish influence
an imitation of t h e H e b r e w n o m i n a t i v e absolute is not impossible.
4
Sic M S S . T h e word is n o t properly used ; b u t so poor a Hellenist
as our author m a y perhaps h a v e t a k e n 07reppoXoye.lv t o mean " sowed "
or " caused t o g e r m i n a t e " (perhaps w i t h orreppariKos Xoyos in mind).
Otherwise it would be easy to emend eorreppofioXovv or eorreppoyovow.
5
Sic S c o t t for M S S . evepyovoav.
6
Clearly corrupt. S c o t t suggests TrapaoKevdoas, w i t h " God "
understood as subject. B u t all terrestrial things, including m a n , are
the work of subordinate gods.
7
Sic S c o t t for M S S . orjpeta. B u t t h e t e x t remains doubtful.
212
1
Svvdpews, {lolpas F oxXovpcvrjs T yvchvai dyaddiv Kal
(fravXwv, Kal rraacov Tzyytxiv oaioaXovpylav evpetv. 2
§ 4 . 'ApKel re avrols fiuboal re Kal aoîadrjvai

3
rrpos 4
h
poZpav Spopbrjparos KVKXUOV deojv, Kal dvaXvdrjvai els ravr6.
Kal ecrovrat p,eydXa drropLvrjixovevpLara rexvovpyrjpdra>v iirl
6 VLOV
rrjs yrjs KaraXnTovres iv ovopbari <els> XP® dp,avpa)OLv.
1
C o r r u p t . S c o t t s u g g e s t s Kexcoptopevas.
2
A B , a c c o r d i n g t o P a r t h e y (not s o cited b y S c o t t ) , r e a d -naocov
ayaOcov, which is i m p o s s i b l e . I s u g g e s t rexvtiv, a s a feminine s u b s t a n t i v e
which would g i v e g o o d s e n s e . S c o t t r e a d s Trdaav w i t h P a r t h e y a n d
e x c i s e s dyadcov.
3
I s u g g e s t this, w i t h o u t m u c h confidence, for M S S . dpxerai avrcov.
I t w o u l d b e j u s t p o s s i b l e t o c o n s t r u e t h e M S . t e x t either (a) on t h e
a n a l o g y of p o e t i c a l e x p r e s s i o n s like dpxeodai Aids: " F r o m t h e m (scil.
t h e gods) b e g i n s m a n ' s life, w i s d o m a n d dissolution " ; b u t t h e infinitives
would n e e d a n e x p r e s s e d s u b j e c t ; or (b) a s dpxerai t o avrcov flicooai
K.T.X., ' T h e i r (scil. men's) life b e g i n s " . B u t neither of t h e s e i s
s a t i s f a c t o r y . A n o t h e r p o s s i b l e e m e n d a t i o n would b e dpxr) re avrols,
" a n d so t h e r e w a s for t h e m a b e g i n n i n g of living ", e t c . S c o t t , vndpxet
re avrols.
4
S c o t t e m e n d s t o d<j>avtaOrjvai. B u t this would a n t i c i p a t e dvaXvSrjvat.
A s G o d i s " w i s d o m for t h e s h o w i n g of all t h i n g s " a s well a s their:
" beginning so m a n is c r e a t e d n o t o n l y to live b u t also t o grow wise.

T h i s , a n d t h i s a l o n e , d i s t i n g u i s h e s h i m from t h e b e a s t s ,
" M S S . els o. T h i s m a y be a r e m n a n t of a t e x t m e a n i n g " d i s s o l v e d
i n t o t h a t f r o m w h i c h t h e y c a m e ". I s u g g e s t els ravro, giving sub
s t a n t i a l l y t h a t s e n s e . P a r t h e y , els rovro. Scott leaves a lacuna in
his t e x t , a n d s u g g e s t s els rd orotxcla in his n o t e .
6
T h i s s e n t e n c e is v e r y o b s c u r e , a n d p r o b a b l y c o r r u p t , b u t with t h e
s l i g h t e m e n d a t i o n I s u g g e s t , t h e insertion of els, it is p o s s i b l e to c o n s t r u e it,
if w e s u p p o s e t h a t ev ovopan is a H e b r a i z i n g c o n s t r u c t i o n , b a s e d o n t h e
s o - c a l l e d Beth essentiae ; e.g. nbnj^,, " a s a n i n h e r i t a n c e ^1?^ , " as
m y h e l p e r " , " I a p p e a r e d t o t h e m "HtgT'bNSl ", i.e. " i n m y c h a r a c t e r
a s E l S h a d d a i " (Ex. vi. 3), e t c . T h e L X X u s u a l l y d i s g u i s e s t h e con
s t r u c t i o n b y s u b s t i t u t i n g a g o o d G r e e k i d i o m , b u t Ezek. xlvi. 16, xlvii.
14, ev KXrjpovopia, a n d s i m i l a r l y in a few o t h e r p a s s a g e s . Similarly,
A q u i l a h a s iv Beep iKavcp for "HlZr b*Rl. F or ovopa i n t h e s e n s e of
" r e n o w n ", " r e p u t a t i o n ", " n a m e a n d f a m e ", t h e r e a r e n u m e r o u s
Old T e s t a m e n t p a r a l l e l s : e.g. Gen. x i . 4, where t h e g e n e r a t i o n a f t e r
t h e F l o o d p r o p o s e t o b u i l d t h e T o w e r of B a b e l — K a l rron]oopev eavrcov
ovopa (which i n view of t h e c o n t e x t m i g h t c o n c e i v a b l y h a v e been
in o u r a u t h o r ' s m i n d ) ; 2 Kms. viii. 13, Kal errotrjoev Aavelo ovopa,
VUJV
et passim. T h e r e a d i n g els xp° dpdvpcooiv r e s t o r e s a c o n s t r u c t i o n of
which this writer is e x c e s s i v e l y fond, cf. els Selgiv d-rrdvrcov, els epycov
Oelcov yvcuotv, els rr avrcov beorrorelav, els KaroTrrlav ovpavov, els orjpeicootv
213
Kal rrdoa yeveotg ipufjvxov oâpKog Kal Kaprrov arropdg Kal

rrdcrrjs Te\vovpyias rd iXarrovpueva dvaveajdrjoerai dvdyKrj Kal
dvavewoei ded>v Kal cfrvoews KVKXOV ivaptOpLLOV hpop,r}pLari.
To yap delov r) rrdoa KoopuKr) ovyKpaois <f>voei dvaveovpevr) •
iv yap rep detcp Kal r) <f)vois crvyKadioTrjKev.
§ i . " T h e g l o r y of all t h i n g s is G o d a n d t h e D i v i n e , a n d
n a t u r e is d i v i n e .
" G o d is t h e b e g i n n i n g of e x i s t e n t t h i n g s , b o t h of m i n d
a n d of n a t u r e a n d of m a t t e r , b e i n g W i s d o m for t h e
s h o w i n g of all t h i n g s .
" T h e D i v i n e is t h e b e g i n n i n g b o t h of n a t u r e a n d of
e n e r g y , a n d is b o t h n e c e s s i t y a n d e n d a n d r e n e w a l .
" F o r t h e r e e x i s t e d b o u n d l e s s d a r k n e s s in t h e a b y s s a n d
1
t h i n , i n t e l l i g e n t pneutna, e x i s t i n g in c h a o s b y d i v i n e
power.
" A h o l y l i g h t s p r a n g i n t o b e i n g , a n d t h e e l e m e n t s of
germinal nature were consolidated. § 2. A n d w h e n t h e y
w e r e a l l undefined a n d u n f o r m e d , t h e l i g h t e l e m e n t s w e r e
s e p a r a t e d i n t o t h e h e i g h t , a n d t h e h e a v y w e r e l a i d as
a f o u n d a t i o n b e n e a t h w e t s a n d , w h i l e all t h i n g s w e r e
d e l i m i t e d b y fire, a n d s u s p e n d e d so a s t o be c a r r i e d b y
pneutna.
" A n d t h e h e a v e n a p p e a r e d in s e v e n c y c l e s , a n d g o d s w e r e
r e v e a l e d in t h e i r s t a r r y forms w i t h all t h e i r c o n s t e l l a t i o n s ,
a n d t h e fiery s u b s t a n c e w a s a r t i c u l a t e d w i t h t h e g o d s
in i t . A n d t h e s u r r o u n d i n g sphere w a s r o t a t e d in air,
c a r r i e d in a c y c l i c course b y d i v i n e pneutna.
§ 3. " A n d e a c h g o d t h r o u g h his o w n p o w e r c a u s e d t o
ayadwv, els yvwatv Octas owd/iecus, b u t in the present case els would
h a v e to be t a k e n in a slightly different sense—" pending rather t h a n
VCt)V
" w i t h a v i e w to ". T h e g e n i t i v e xp° m a
y be t a k e n as subjective.
T h u s t h e sentence m i g h t mean, " t h e y will h a v e left great memorials as
a (means of perpetuating their) n a m e , pending their obliteration brought
a b o u t b y lapse of t i m e ". B u t t h e Greek is extraordinary, and t h e t e x t
remains uncertain. S c o t t reads, ra>v Se noXXtov rd ovofiara 6 xp°' s vo
dpdvpojoet, a reconstruction which departs too far from the M S S . to

carry conviction.
1
In t h e Stoic sense of w a r m gas in motion.
214
spring up that which w a s appointed to him ; and there

c a m e i n t o b e i n g a n i m a l s fourfooted a n d c r e e p i n g a n d
a q u a t i c a n d w i n g e d , a n d e v e r y g e r m i n a l seed a n d g r a s s
a n d t h e h e r b a g e of e v e r y flower, w i t h t h e seed of r e p r o d u c
t i o n in t h e m .
" A n d t h e y (the gods) s o w e d t h e g e n e r a t i o n s of m e n , t o
k n o w G o d a n d t o b e a r w i t n e s s t o n a t u r e in its a c t i v i t y ;
a n d a m u l t i t u d e of m e n t o rule all t h i n g s u n d e r h e a v e n a n d
t o k n o w g o o d t h i n g s , t o g r o w in g r o w t h a n d m u l t i p l y in
m u l t i t u d e ; a n d e v e r y i n c a r n a t e s o u l , b y t h e course of t h e
c y c l i c a l g o d s , t o b e h o l d h e a v e n a n d t h e course o f t h e
h e a v e n l y g o d s , a n d d i v i n e w o r k s , a n d t h e a c t i v i t y of
n a t u r e , a n d for t h e signification of g o o d t h i n g s , for
k n o w l e d g e of d i v i n e p o w e r , t o k n o w t h e d i v i s i o n s of g o o d
a n d e v i l , a n d t o d i s c o v e r t h e c r a f t of all a r t s .
§ 4. " A n d it is e n o u g h for t h e m t o l i v e a n d t o b e c o m e
w i s e , a c c o r d i n g t o t h e a l l o t m e n t o f t h e course of t h e
c y c l i c g o d s , a n d t o b e d i s s o l v e d i n t o t h e s a m e t h i n g (from
w h i c h t h e y sprang). A n d t h e y shall leave great memorials
of w o r k s of art u p o n e a r t h for a n a m e u n t i l t i m e s h a l l d i m
them.
" A n d e v e r y g e n e r a t i o n of a n i m a t e flesh a n d of t h e s e e d
of fruit, a n d all t h o s e w o r k s of a r t t h a t d i m i n i s h , s h a l l b e
r e n e w e d b y n e c e s s i t y of t h e g o d s a n d of n a t u r e in t h e
course of t h e n u m e r i c a l c y c l e .
" F o r t h e D i v i n e is t h e w h o l e c o s m i c c o m p o s i t i o n r e n e w e d
b y n a t u r e . F o r in t h e D i v i n e , n a t u r e itself c o n s i s t s / '
The Sacred Discourse is, a s S c o t t r i g h t l y h o l d s ,

c o m p l e t e in itself, s h o r t a s it is, a n d n o t a f r a g m e n t of a
l a r g e r w o r k . I t is a s u m m a r y of t h e w r i t e r ' s c o s m o l o g y .
1
T h i s is s u b s t a n t i a l l y S t o i c in c h a r a c t e r , w i t h v e r y l i t t l e
o r n o a d m i x t u r e of P l a t o n i s m s u c h a s is f o u n d in m o s t
of t h e Hermetica. It shows considerable resemblance to
1
A s S c o t t shows w i t h ample illustrations from Chrysippus and
later writers of the school.
215
t h e c o s m o l o g y o f S a n c h u n i a t h o n a s g i v e n b y P h i l o of
B y b l o s , w i t h t h e difference t h a t w h e r e a s t h e l a t t e r is
a t h e i s t i c , a s E u s e b i u s o b s e r v e d , t h e Sacred Discourse is
1
w r i t t e n t o s h o w t h a t t h e S t o i c a c c o u n t of t h e u n i v e r s e is
n o t i n c o m p a t i b l e w i t h belief in G o d . " S a n c h u n i a t h o n "
h i m s e l f is p r o b a b l y d e p e n d e n t o n Genesis, w h i l e e l e m e n t s
of a m o r e p r i m i t i v e S e m i t i c m y t h o l o g y m a y lie b e h i n d
b o t h . B u t S c o t t c o n c l u d e s t h a t t h e r e is n o l i t e r a r y r e l a t i o n
s h i p b e t w e e n " S a n c h u n i a t h o n " a n d t h e Sacred Discourse.
T h e r e s e m b l a n c e m a y b e a c c o u n t e d for b y t h e f a c t t h a t
b o t h w r i t e r s c o m b i n e S t o i c i s m w i t h t h e Mosaic c o s m o g o n y .
F o r t h a t t h e H e r m e t i c w r i t e r w a s a c q u a i n t e d w i t h Gen. i.,
in t h e L X X v e r s i o n (or s o m e v e r s i o n h a r d l y differing from
t h e L X X ) , is c l e a r from t h e n u m e r o u s v e r b a l e c h o e s , a s
w e l l a s f r o m t h e close p a r a l l e l i n t h e w o r k i n g o u t o f t h e
process o f c r e a t i o n . T h e t e a c h i n g of t h i s t r a c t a t e m a y b e
described, in Scott's words, as " Judaeo-Stoic
T h i s t r a c t a t e , therefore, calls for c o m p a r i s o n w i t h t h e
Poimandres, w h i c h , a s w e h a v e seen, is also d e p e n d e n t o n
Genesis. Poimandres also h a s S t o i c e l e m e n t s , b u t t h e y
are c o m b i n e d w i t h P l a t o n i c e l e m e n t s w h i c h g i v e a v e r y
different c o m p l e x i o n t o i t s p h i l o s o p h y . I n t h e Sacred
Discourse t h e r e is n o t r a n s c e n d e n t G o d , n o a r c h e t y p a l
u n i v e r s e , a n d t h e i m m o r t a l i t y of m a n , w h i c h is t h e
d o m i n a n t religious i n t e r e s t of t h e Poimandres, is here
e m p h a t i c a l l y denied. I t is e n o u g h for m a n t o l i v e , t o
acquire such wisdom as the astral gods allow, and then to
pass a w a y . T h e divergence in philosophical principles,
h o w e v e r , d o e s n o t rule o u t t h e p o s s i b i l i t y t h a t o n e w r i t e r
m a y h a v e b e e n i n d e b t e d t o t h e other, a n d t h e q u e s t i o n
m u s t b e discussed w h e t h e r t h e H e b r e w influence is in o n e
or the other at second hand. W i t h t h i s q u e s t i o n in m i n d ,
we m a y turn t o compare the treatment of t h e biblical
m a t e r i a l i n t h i s t r a c t a t e w i t h t h a t i n t h e Poimandres.
1
dvriKpvs aBeoTrjra iiadyci (Praep. Evcing. I . i o , 3).
2l6
The tractate begins w i t h three aphorisms which give the

t h e i s t i c b a c k g r o u n d of t h e c o s m o l o g y w h i c h follows. T h i s
is e x p r e s s e d a l l t h r o u g h in t h e m i x t u r e of p o l y t h e i s t i c a n d
vaguely pantheistic terms congenial to Stoic writers ; but
in t h e o p e n i n g a p h o r i s m s t h e a u t h o r i n d i c a t e s t h a t in his
o w n belief G o d , o r t h e D i v i n e , s t a n d s b e h i n d t h e w h o l e
p r o c e s s . T h e first w o r d s — 8 o £ a rrdvrow 6 1
Oeds —are
c e r t a i n l y n o t S t o i c o r G r e e k in s p i r i t , b u t t h e y e c h o t h e
s e n t i m e n t s of m a n y H e b r e w w r i t e r s , e . g . Is. v i . 3 , rrXrjprjs
rrdaa r) yrj rrjs 86£rjs avrov : Ps. l x x i . 1 7 , evXoyrjrov TO ovopua
2
rrjs 86£rjs avrov els rov aubva . . . Kal rrXrjpajOrjaerat rrjs

Sogrjs avrov rrdaa r) yrj : Sir. x l i i . 1 7 (in a l o n g c o s m o l o g i c a l
p a s s a g e ) , arrjpixOrjvai iv 86£rj avrov TO rrav.
I n t h e s e c o n d a p h o r i s m , dpxr) rd>v ovrojv d Oeos, w e h a v e
a n e c h o o f t h e o p e n i n g w o r d s of Genesis, iv dpxfj irroirjaev d
Oeos. F u r t h e r t h i s dpxh> w h i c h is G o d , is a l s o W i s d o m .
Jewish writers do not indeed identify W i s d o m with God,
b u t s h o r t o f t h i s , t h e t e a c h i n g of t h e " W i s d o m " s c h o o l
a p p r o x i m a t e s t o t h a t of t h e p r e s e n t p a s s a g e .
Prov. v i i i . 2 2 ,
Kvpios eKriaev p,e dpx^jv rd>v d8wv avrov els epya avrov,
rrpo rov alcovos iOepueXtwaev pie iv dpxfj.
1
S c o t t emends these words, observing, " I can find no meaning in
t h e s t a t e m e n t t h a t G o d is t h e 86 (a of things ". I do not t h i n k t h a t a
reader familiar w i t h Hebraic w a y s of speech would find a n y great
difficulty about it. I n t h e O l d T e s t a m e n t G o d is called ooga pov
(Ps. iii. 4, Is. xii. 2), S o f a oov (Is. lx. 19), S o f a avrov (scil. of " m y
people ", Jerem. ii. n ) ; i.e. it is b y virtue of their relation to G o d
t h a t His people are glorious. Similarly, t h a t which gives significance,
b e a u t y , or s u b l i m i t y t o t h e universe is its divine origin, and so G o d is
its glory. Moreover, in Jewish t h o u g h t " t h e glory " came t o be an
expression for t h e revealed presence of t h e transcendent God as i m m a
nent in t h e world. Since for t h e Stoic writer t h e immanent divine is
the only God, t h e glory resident in t h e universe is God, sans phrase.
2
T h e H e b r e w is more impressive, and perhaps nearer to the meaning
5
of our passage, IT !!!^ ^ K H " ^ libo , " the fullness of the whole earth
is His glory " .
217
Wisd. i x . 9,
Kal [i€Ta aov rj oo<f>ia rj elSvia rd epya aov
Kal rrapovoa ore irroUis rov Koapiov.
Sir. i. 1 sqq.,
IIdo a ao<f>ia irapd Kvpiov, Kal pier avrov eonv els rov
aubva . . .
uporepa rravrajv € Knar at ootfiia
Kal ovveois <f>povrjaeu>s i£ aubvos . . .
Kvpios air6s eKnoev avrrjv.
Kal i8ev Kal i^rjpLOpLrjoev avrrjv,
Kal i£dx€€V avrrjv irrl ndvra rd epya avrov.
Cf. also Sir. x x i v . 3 - 6 .
If f o r t h e J e w , W i s d o m = dpxfj, a n d for t h e S t o i c , G o d =
dpxrjy t h e n i n a J u d a e o - S t o i c s c h e m e G o d is W i s d o m . H e
is w i s d o m " f o r t h e s h o w i n g o f a l l t h i n g s i.e. as w e
m i g h t p u t i t , H e is t h e causa cognoscendi, a s w e l l a s t h e
causa essendi, of a l l t h i n g s , t h e G o d o f r e v e l a t i o n a s w e l l
as of creation.
I n t h e t h i r d a p h o r i s m w e a r e t o l d t h a t G o d is n o t o n l y
t h e b e g i n n i n g , b u t a l s o t h e e n d o f t h e u n i v e r s e . C f . Rev.
X X l l . 1 3 , eyaj ro A Kai ro U, o rrpajros Kai o eoxaros, rj
dpxr) Kal TO reXos. Such formulations of the eternity of
the divine being are c o m m o n in religious writings of t h e
1
Hellenistic period, Jewish, Christian a n d p a g a n . In the
Old Testament t h e y h a v e antecedents in such passages as
Is. x i i . 4 , x l i v . 6, x l v i i i . 1 2 .
T u r n i n g n o w t o t h e c o s m o l o g y proper, w e m a y begin
b y reviewing the stages of creation as set forth b y t h e
t h r e e w r i t e r s before u s :
1
Cf. P l a t . , Laws, I V . p . 7150 (cited as " Orphic "), o /xcv or) deos . . .
dpxjv re Kal re\evrr)v Kal peoa rcov ovrcov artdvrcov e\cov ; Josephus, Ant.
V I I I . x i . 2, § 281, dpxr) KOX reXos artdvrcov. See also passages cited b y
Reitzenstein, Poim. 277, 286; Erlosungsmysterium, p p . 174, 244,
L o h m e y e r on Rev. I.e.
2l8
Genesis Poimandres Logos Hieros

i. Chaos : creation of Unbounded light: Chaos : emergence
light : separation of separation of dark of l i g h t : concretion of
light and darkness. ness from light. unformed elements.
2. Separation of w a Separation of u p Separation of up
ters a b o v e from waters per from lower per from lower
below t h e firmament. elements. elements.
3. Separation of land (Separation of land
a n d water. Creation of and water.)
v e g e t a b l e life.
4. Creation of hea Creation of the A p p e a r a n c e of as
v e n l y bodies. " Administrators tral gods.
5. Production of Production of birds
birds and fishes. and fishes. 1 Creation of animals,
6. Production of land Production of land \ birds and fishes, and
animals. Creation of animals. vegetable life.
man.
7. F a l l of m a n . Procreation and fall Creation of m a n .
of man.
T h e s t a g e s a r e n o t s o c l e a r l y m a r k e d in t h e Sacred
Discourse a s i n Genesis a n d Poimandres, b u t t h e y o b v i o u s l y
follow t h e s a m e g e n e r a l p l a n . B o t h Poimandres a n d t h e
Sacred Discourse o m i t t h e b e g i n n i n g o f v e g e t a b l e life a t
a s t a g e before t h e a p p e a r a n c e of t h e h e a v e n l y b o d i e s ,
c l e a r l y a s b e i n g " unscientific T h e Sacred Discourse
b r i n g s a l l s u b - h u m a n life i n t o t h e s a m e s t a g e , w h i l e it
s e p a r a t e s m a n from t h e a n i m a l s , l i k e t h e o t h e r t w o . S o
far, therefore, t h e t h r e e a c c o u n t s g o c l o s e l y t o g e t h e r . In
one p o i n t Poimandres a n d t h e Sacred Discourse a g r e e
a g a i n s t Genesis, i n o n e p o i n t Poimandres a n d Genesis
a g r e e a g a i n s t t h e Sacred Discourse, b u t n e i t h e r of t h e s e
p o i n t s is of g r e a t significance. W e m u s t n o w t u r n t o
details.
Poimandres b e g i n s w i t h a l l - p e r v a d i n g l i g h t , w h i c h is
God. T h e n t h e t r o u b l e d o c e a n of d a r k n e s s a p p e a r s ,
a n d w i t h t h e differentiation of l i g h t a n d d a r k n e s s
c r e a t i o n is set o n its c o u r s e . Genesis b e g i n s w i t h G o d
o n t h e o n e h a n d a n d o n t h e o t h e r h a n d CTKOTOS i-navco
219
rrjs dfivoaov, w i t h t h e d i v i n e rrvevpLa m o v i n g o v e r t h e

w a t e r s (i. 2). T h e Sacred Discourse, w h i c h w i t h i t s dpyr\
rwv ovrojv 6 Beds, e c h o e s t h e L X X iv dpxfj irroirjaev 6 Beds,
t h e n p r o c e e d s t o d e s c r i b e p r i m e v a l c h a o s in t e r m s
w h i c h a r e close t o t h e L X X — a K o r o s iv rfj dfivootp,
votop, a n d rrvevpLa. M a n i f e s t l y t h e Sacred Discourse is
n e a r e r t h a n Poimandres t o Genesis / a n d i t f o l l o w s t h e
n a t u r a l m e a n i n g o f t h e L X X ( w h e t h e r o r n o t it w a s t h e
i n t e n t i o n of t h e o r i g i n a l H e b r e w ) in s t a t i n g t h a t t h e t h r e e
p r i m e v a l essences, d a r k n e s s , w a t e r a n d rrvevpta, w e r e in
c h a o s b y d i v i n e p o w e r . F u r t h e r , t h e nvevp,a is d e s c r i b e d
in t e r m s w h i c h r e c a l l Wisd. v i i . 2 2 - 3 :
ear w ydp iv avrfj ( W i s d o m ) rrvevpLa voepbv, ay tov, puovoyeves
rroXvpuepes, Xerrrov . . . 01a rrdvrojv xojpovv nvevpidrojv voepcov
Kadapcov Xerrrordrojv.
4
T h e n e x t s t a g e b e g i n s , as in Genesis i. 3, w i t h t h e e m e r
g e n c e of l i g h t ; w h e r e a s in Poimandres l i g h t w a s t h e r e
before t h e b e g i n n i n g , a n d " after a l i t t l e " d a r k n e s s c a m e
i n t o b e i n g . I n t h e Sacred Discourse l i g h t s i m p l y ' ' e m e r g e d ' '
(dveidrj), b u t a s G o d is t h e dpxq of a l l t h i n g s , w e m a y
f a i r l y a d d t h a t it e m e r g e d , a s m a t t e r e x i s t e d , Oeia owdpLec
I t is n o t identified w i t h t h e d i v i n e essence, as in
Poimandres. T h e Sacred Discourse is t o t h a t e x t e n t
closer t o Genesis.
T h e i m m e d i a t e s e q u e l of t h e e m e r g e n c e of l i g h t is t h e
c o n c r e t i o n of t h e e l e m e n t s o u t of r a w c h a o s . Hitherto
c h a o s h a s b e e n d e s c r i b e d in b i b l i c a l t e r m s . I t is n o w
d e s c r i b e d as vypd ovala, w h i c h w e m a y c o m p a r e w i t h
t h e vypd <f>vais of t h e Poimandres. T h e r e is, h o w e v e r ,
n o r e a s o n t o s u s p e c t a n y d e p e n d e n c e of t h e o n e w r i t i n g
o n t h e o t h e r , since vypds a n d its c o m p o u n d s b e l o n g
t o t h e scientific v o c a b u l a r y of t h e S t o i c p h y s i c i s t s in
g e n e r a l . W e m a y o b s e r v e t h a t t h e a u t h o r of Poimandres
w a s careful t o a v o i d t h e use of t h e t e r m " w a t e r " in his
220
d e s c r i p t i o n of c h a o s , on t h e g r o u n d t h a t w a t e r is one of t h e
d i s c r e t e e l e m e n t s . O u r p r e s e n t a u t h o r is less s c r u p u l o u s .
He allows the biblical terms to stand, and then introduces
t h e t e r m vypd ovaia a s a b e l a t e d c o n c e s s i o n t o scientific
accuracy.
T h e e l e m e n t s are a t first " undefined a n d u n f o r m e d
doiopiora Kal aKaraaKevaora. T h e s i m i l a r i t y of t h i s p h r a s e
t o t h e L X X doparos Kal aKaraoKevaoros (Gen. i. 2) is c l e a r .
T h a t t h e p r i m e v a l s t a t e o f t h i n g s l a c k e d definition is a
c o m m o n p l a c e o f G r e e k p h i l o s o p h y from e a r l y d a y s , a n d
Poimandres, as w e s a w , m a k e s m u c h of t h e g r a d u a l p r o c e s s
of d e l i m i t a t i o n o r definition as t h e e s s e n t i a l f e a t u r e of
c r e a t i o n . T h u s t h e s u b s t i t u t i o n of t h e i d e a " undefined "
for " i n v i s i b l e " m a y in b o t h w r i t e r s be t h e c o n s e q u e n c e
of t h e i r p h i l o s o p h i c a l prepossessions. B u t o n c e a g a i n w e
m a y raise t h e q u e s t i o n w h e t h e r a f o r m of L X X t e x t (or a
s l i g h t l y different t r a n s l a t i o n ) e x i s t e d , in w h i c h t h e c h a o t i c
e a r t h w a s d e s c r i b e d as dopioros Kal aKaraoKevaoros. I t is
not impossible.
I n i t s a p p l i c a t i o n of t h i s t e r m i n o l o g y , h o w e v e r , t h e
Sacred Discourse d e p a r t s b o t h f r o m Genesis a n d from t h e
s c h e m e of Poimandres. I n Genesis t h e i n v i s i b l e a n d
u n f o r m e d e a r t h , a n d t h e d a r k n e s s o v e r t h e a b y s s , are
a l i k e f e a t u r e s of p r i m e v a l c h a o s , a n d t h i s c o n d i t i o n
d i s a p p e a r s a t o n c e o n t h e c r e a t i o n of l i g h t . S i m i l a r l y , in
Poimandres t h e d a r k o c e a n is a t o n c e r e s o l v e d i n t o
d i s c r e t e e l e m e n t s a t t h e " v o i c e of t h e l i g h t " . B u t in
t h i s t r a c t a t e t h e r e are t w o s t a g e s , t h e c h a o s of d a r k n e s s ,
w a t e r a n d rrvevpia, a n d t h e n , a f t e r t h e e m e r g e n c e of l i g h t ,
a w o r l d of e l e m e n t s in formless confusion.
5
T h e n e x t s t e p in Genesis is t h e d i v i n e w o r d yevrjdrjra)
arepeajpua ev pbeow rov vSaros (i. 6), w h i c h h a s t h e effect of
s e p a r a t i n g t h e p r i m e v a l o c e a n i n t o t w o s t r i c t l y defined
p a r t s , t h e w a t e r s a b o v e a n d t h e w a t e r s b e l o w t h e firma
ment. B o t h o u r H e r m e t i c a u t h o r s h a v e seen in t h i s t h e
221
S t o i c s e p a r a t i o n of t h e e l e m e n t s . T h e a g r e e m e n t is
s t r i k i n g , a n d t h e r e are c e r t a i n v e r b a l e c h o e s w h i c h m i g h t
suggest interdependence. 'EXacfrpog, etV vxfjos, (dvajKpepbaa-
1
Ocu, Trvp, are all t e r m s u s e d b y t h e t w o H e r m e t i c w r i t e r s
w i t h o u t a n y L X X p a r a l l e l s . If one is d e p e n d e n t on t h e
o t h e r , w e s h o u l d be led a t t h i s p o i n t t o a l l o w p r e c e d e n c e
t o t h e Poimandres, w h i c h g i v e s t h e fuller a n d c l e a r e r
a c c o u n t , a n d t h e one w h i c h is closer t o t h e L X X . In
Poimandres, a s in Genesis, a d i v i n e w o r d sets t h e differen
t i a t i o n of t h e e l e m e n t s in process, w h i l e in t h e Sacred
Discourse n o t h i n g is s a i d of t h e w a y in w h i c h it c a m e
a b o u t . I t is also n o t e w o r t h y t h a t t h e c o n t i n u a t i o n of t h i s
process in Genesis, v i z . t h e s e p a r a t i o n of l a n d a n d w a t e r , is
c l e a r l y referred t o in Poimandres, b u t n o t in t h e Sacred
Discourse. O n t h e o t h e r h a n d , it is j u s t in t h i s section
t h a t t h e L X X t e r m aKarao-Kevaaros, w h i c h Poimandres
does n o t use, o c c u r s in t h e Sacred Discourse, p r o v i n g t h a t
its a u t h o r m u s t h a v e g o n e t o t h e L X X for himself. Again,
t h e v e r b depueXcovv, t h o u g h it does n o t o c c u r in Gen. i., is
v e r y c o m m o n in o t h e r p a r t s of t h e O l d T e s t a m e n t w h i c h
s p e a k of t h e c r e a t i o n of t h e w o r l d . T h u s e v e n if w e
s u p p o s e d t h a t t h e a u t h o r w a s influenced b y t h e Poi
mandres, w e s h o u l d still h a v e reason t o c o n c l u d e t h a t
he also h a d i n d e p e n d e n t k n o w l e d g e of Genesis. And
t h e h y p o t h e s i s of d e p e n d e n c e on t h e Poimandres is u n
n e c e s s a r y , in v i e w of t h e f a c t t h a t t h i s is one of t h e
p l a c e s w h e r e b o t h a u t h o r s are i n t e r p o l a t i n g c o n v e n t i o n a l
S t o i c m a t e r i a l i n t o t h e b i b l i c a l a c c o u n t . N o a c c o u n t of
c r e a t i o n on S t o i c lines c o u l d be g i v e n w i t h o u t finding a
p l a c e for t h e differentiation of t h e e l e m e n t s , a n d t h i s w a s
t h e i n e v i t a b l e p o i n t in t h e H e b r e w c r e a t i o n s t o r y a t w h i c h
t o i n t r o d u c e it.
F r o m t h e s e p a r a t i o n of t h e e l e m e n t s t h e Sacred Discourse
passes on d i r e c t l y t o t h e a p p e a r a n c e of t h e h e a v e n s a n d
1
B u t cf. Job x x v i . 7, Kpefid^cDV yrjv iirl ovocvos.
222
the h e a v e n l y bodies. Its dependence on the L X X can

be readily traced. A f t e r d e s c r i b i n g t h e s e p a r a t i o n of t h e
w a t e r s b y a or€pia>p,a, Genesis p r o c e e d s , Kal iKaXeoev 6
Oeds TO arcpicofia ovpavov (i. 8). N e x t , e a r t h a n d w a t e r are
s e p a r a t e d , Kaldj^Brjr) grjpd (i.9). T h e n , after t h e i n t e r l u d e o f
t h e c r e a t i o n of v e g e t a b l e life, w h i c h b o t h ' H e r m e t i c w r i t e r s
p a s s o v e r a t t h i s p o i n t , Genesis r e c o r d s t h e c r e a t i o n of t h e
h e a v e n l y b o d i e s els orjpLela (i. 1 4 ) . T h e Sacred Discourse,
h a v i n g r e l a t e d t h e s e p a r a t i o n of t h e e l e m e n t s , p r o c e e d s :
Kal d><f>9rj 6 ovpavos iv XVKXOLS errra, Kal 6eol rals ivdorpots
loeats orrravopLevoL oifv rots avrd)v arjpbeioLS arraoiv. W e can
r e a d i l y r e c o g n i z e in t h i s a " t e l e s c o p i n g " of t h e b i b l i c a l
a c c o u n t . T h e f r a n k p o l y t h e i s m is o u t o f h a r m o n y w i t h
t h e spirit of Gen. i. ; b u t w e m a y r e c a l l t h a t J e w i s h
1
t h i n k e r s f o u n d in it a p l a c e for s e c o n d a r y c r e a t o r s , a n d
f u r t h e r t h a t t h e " g o d s " of p h i l o s o p h i c a l p a g a n i s m w e r e
n o t v e r y different f r o m t h e a n g e l i c o r d e r s of s o m e f o r m s
of J e w i s h t h o u g h t . N o w , in t h e Secrets of Enoch 2
the
c r e a t i o n of t h e a n g e l i c o r d e r s is i n t e r p o l a t e d i n t o t h e s t o r y
of c r e a t i o n d e r i v e d from Genesis : (on t h e s e c o n d d a y )
" f r o m t h e r o c k I c u t off a g r e a t fire, a n d f r o m t h e fire I
c r e a t e d t h e o r d e r s of t h e i n c o r p o r e a l t e n t r o o p s of a n g e l s , "
or as a n o t h e r v e r s i o n h a s it, " t h e i n c o r p o r e a l t r o o p s , a n d
all t h e t r o o p s of s t a r s , of C h e r u b i m , S e r a p h i m a n d O p h a n i m ,
I c u t off from t h e fire If S c o t t is r i g h t in h i s r e s t o r a t i o n
of t h e t e x t of t h e Sacred Discourse a t t h i s p o i n t : Kal
8irjp9pa)6rj r) rrvpivrj ovaia ovv rots iv avrfj Oeols, t h e
p a r a l l e l w i t h t h e Secrets of Enoch is close. Orthodox
J u d a i s m w a s c a r e f u l t o a v o i d t h e use o f t h e t e r m " g o d s "
for t h e s e b e i n g s , b u t after a l l t h e O l d T e s t a m e n t s p o k e of
t h e m as DVr6# o r m l b { P J 5 , a n d a l t h o u g h t h e L X X often
3
r e p l a c e d t h e s e t e r m s b y dyyeXot,, w e d o n o t k n o w t h a t all
1
Cf. pp. 137, 155-6.
2
Secrets of Enoch, x x i x . 3. T h e t w o S l a v o n i c versions, denominated
b y Forbes and Charles A and B , are quoted.
3
T h e L X X translators h a v e been a t pains to replace the plural
D^nib^ or D^ri^^SL b y dyyeXtu (see p p . 22-3), where these terms
223
G r e e k - s p e a k i n g J e w s w e r e s o s c r u p u l o u s . T o a J e w of t h e
periphery, or to a philosophic pagan approaching Judaism
f r o m t h e o u t s i d e , t h e d i s t i n c t i o n b e t w e e n Oeoi a n d dyyeXot,
m i g h t w e l l s e e m n o m o r e t h a n a difference of t e r m i n o l o g y
1
upon w h i c h it w o u l d be pedantic t o insist.
T h e a s t r a l g o d s h e r e c o r r e s p o n d t o t h e htoucrpral of t h e
Poimandres, a n d b o t h t r a c t a t e s refer t o t h e s e v e n circles
of h e a v e n . 2
B u t of t h e e l a b o r a t e s c h e m e of t h e Poiman
dres n o t h i n g else r e a p p e a r s in t h e Sacred Discourse. If
the latter were dependent on the former w e should be hard
p u t t o i t t o e x p l a i n h o w i t h a d s o simplified t h e m a t t e r a s
t o restore s o m e t h i n g l i k e t h e b i b l i c a l a c c o u n t , u s i n g s o m e
b i b l i c a l t e r m s i g n o r e d b y t h e Poimandres. On the other
h a n d , it is e q u a l l y difficult t o s u p p o s e t h a t t h e a u t h o r of
Poimandres w a s i n d e b t e d s o l e l y t o t h e Sacred Discourse
for h i s k n o w l e d g e of t h e b i b l i c a l c o s m o l o g y a t t h i s p o i n t .
H e h a s f o l l o w e d Genesis in m a k i n g a b r e a k b e t w e e n t h e
3
c r e a t i o n of t h e h e a v e n s (the fire-pneuma s t r a t u m ) a n d t h e
c r e a t i o n of t h e h e a v e n l y b o d i e s , w h i l e t h e Sacred Discourse
runs t h e m together.
T h e n e x t s t a g e , t h e r e v o l u t i o n of t h e h e a v e n s , is a p i e c e
of p u r e S t o i c i s m , i n t e r p o l a t e d i n t o t h e b i b l i c a l a c c o u n t .
N a t u r a l l y i t is g i v e n a l s o in t h e Poimandres. No
" scientific " c o s m o l o g y c o u l d dispense w i t h i t . B u t t h e r e
is n o close c o n t a c t b e t w e e n t h e t w o t r a c t a t e s i n t h e w a y
represent beings with a recognized status within t h e Jewish system,

and to replace b y etdtoXov, yXvnros, P8eXvyp,a, in some
places where p a g a n gods are m e a n t , l e a v i n g t h e t e r m dcoi in such
phrases as Oeos dea>v, and elsewhere where no misunderstanding is
possible as to their status. E v e n such survivals m i g h t seem t o justify
the recognition of " gods " subordinate t o Jehovah.
1
T h e protest in Wisd. xiii. i sqq. against t h e deification of t h e KVKXOS
darpojv, t h e <j>worrjp€s ovpavov, is directed a g a i n s t j u s t t h e k i n d of

teaching w h i c h we find in this t r a c t a t e . Nevertheless, it m i g h t find a
specious support e v e n in H o l y W r i t .
2
T h e s e v e n circles appear also in Secrets of Enoch, x x v i i . 3.
3
I n w h i c h we m u s t place, t h o u g h it is not mentioned a t this point,
t h e separation of l a n d and water, w h i c h is not mentioned in t h e Sacred
Discourse (see p. 143).
224
in w h i c h i t is d e s c r i b e d . T h e r e m a i n i n g s t a g e s of c r e a t i o n
are g i v e n q u i t e differently.
7
T h e origin o f t e r r e s t r i a l life is a t t r i b u t e d in t h e Sacred
Discourse t o t h e a s t r a l g o d s , e a c h of w h o m h a s h i s
1
a p p o i n t e d p a r t i n t h e w o r k , a n d h i s o w n s p e c i a l p o w e r for
carrying it through. W e m a y t a k e i t t h a t t h e i r r61e
is " a p p o i n t e d " (Trpocrraxdev) b y t h e s u p r e m e G o d (cf.
Point. § I I , KaO<bs deXei 6 Novs). T h a t a place could be
f o u n d i n t h e b i b l i c a l a c c o u n t for s e c o n d a r y c r e a t o r s is
s h o w n b y p a s s a g e s c i t e d a b o v e (pp. 1 3 1 , 1 3 7 , 1 5 5 ) . I n
t h e t e r m s u s e d for a n i m a l life t h e t h r e e c o s m o l o g i e s are
in close c o n t a c t :
LXX Poimandres Logos Hieros

drjpla rr)s yijs, rerpdnoBa 9t\pla aypia /ecu rjpepa drjpla TerpdnoBa #ccu ipirerd
7TT1JVtt ^
€w8pa
1
T h e difference b e t w e e n TTCTCIVCX and imjvd is little more t h a n a
difference of o r t h o g r a p h y .
The creatures, h o w e v e r , are differently grouped in the three

documents. I n t h e L X X (Gen. i. 2 0 - 5 ) w a t e r p r o d u c e s
" c r e e p i n g t h i n g s " a n d b i r d s ( w i t h fish a n d t h e l a r g e r
marine animals), a n d earth produces quadrupeds and other
land animals, and " creeping things I n Poimandres a i r
produces flying things, water swimming things, and earth
quadrupeds, " creeping things a n d beasts wild a n d
t a m e . I n t h e Sacred Discourse t h e y are a l l g r o u p e d
t o g e t h e r , a n d n o i n d i c a t i o n is g i v e n w h i c h " g o d " w a s
1
S c o t t t a k e s t h e creator-gods t o be t h e elements themselves, b u t
there is nothing of this, e x p l i c i t l y a t least, in t h e t e x t . T h e author
speaks o n l y of t h e astral gods, a n d in default of further evidence w e
m u s t t a k e these t o be t h e creators of terrestrial life. B e l o w w e are told
t h a t it is through t h e course of t h e c y c l i c gods (i.e. the astral gods) t h a t
all flesh was generated, and in accordance w i t h their course t h a t wisdom
comes t o m a n .
225 p
responsible for e a c h class. S o far Poimandres is closer t o

Genesis, b u t in w h a t follows t h e Sacred Discourse g i v e s
b i b l i c a l m a t e r i a l w h i c h is i g n o r e d in Poimandres, for i t
c o n t i n u e s t h e c a t a l o g u e t o i n c l u d e v e g e t a b l e life, of w h i c h
Poimandres s a y s n o t h i n g , a n d i t does so in f a i r l y close
c o n t a c t w i t h t h e L X X (Gen. i. n ) .
LXX Logos Hieros

T
fioravrj xoprov, vaoa airopd evoiropos, x°P °S> dvOovs iravros
T
anetpov oireppia Kara yivos, X^°V' ° arr€pp.a rijs TraXiyyevtoLas iv edvrots.
£v\6v Kaprnpiov.
Genesis g i v e s t h e p r o d u c t i o n of v e g e t a b l e life a t a p o i n t
w h i c h is c l e a r l y " unscientific T h e Hermetist places it
a l o n g w i t h t h e p r o d u c t i o n of a n i m a l life.
W e n o w c o m e t o t h e c r e a t i o n of m a n . H e r e Poimandres,
1
f o l l o w i n g Genesis, m a d e a definite b r e a k , refusing to a s s o

ciate m a n w i t h the other animals, and emphasizing his
specifically d i v i n e origin. T h e Sacred Discourse h a v i n g
g r o u p e d t o g e t h e r a l l s u b - h u m a n life, b e g i n s a n e w
s e n t e n c e , w i t h a different v e r b , for t h e c r e a t i o n of
m a n , b u t does n o t o t h e r w i s e i n d i c a t e a n y b r e a c h of
continuity. T h e gods w h o had produced animal and
v e g e t a b l e life w e n t o n t o p r o d u c e m a n . T h e c h a n g e of
v e r b (dvrjK€, iarrepfioXoyow) does not appear to h a v e a n y
s p e c i a l significance. T h e y " s o w e d " o r " c a u s e d t o
g e r m i n a t e " t h e g e n e r a t i o n s of m a n . N o w Poimandres
a g r e e s t h a t t h e m o r t a l p a r t of m a n c a m e from t h e SioLKrjral,
t h e a s t r a l g o d s , a n d P h i l o f o u n d in Genesis a h i n t t h a t it
1
S c o t t has a t h e o r y t h a t the original account of the creation of m a n
has dropped out, and t h a t all we h a v e left is an account of the perpetua
tion of t h e h u m a n race. I do not, however, see w h y we should m a k e a n y
such distinction. There is no evidence of a lacuna in t h e t e x t , and t h e
deliberate intention of the author seems to h a v e been to t e a c h t h a t m a n
is on a level with all other created things, e x c e p t in " wisdom " .
226
w a s t h e w o r k of t h e d i v i n e Swa/xeis-, a n d n o t of G o d
Himself. 1
B u t b o t h Genesis a n d Poimandres t e a c h t h a t
m a n in h i s h i g h e r a s p e c t is t h e i m a g e o f G o d . T h i s
s u b l i m e d o c t r i n e is t h e c l i m a x of t h e b i b l i c a l c o s m o l o g y ,
a n d t h e d e t e r m i n i n g m o t i v e of t h e Poimandres. The
Sacred Discourse k n o w s n o t h i n g of i t . N e v e r t h e l e s s , t h e
a u t h o r follows t h e L X X a s c l o s e l y , from h i s p o i n t of v i e w ,
a s t h e a u t h o r of t h e Poimandres does from h i s , a n d
clearly independently.
T h e p a s s a g e is o b s c u r e , b u t c a n b e u n d e r s t o o d as g i v i n g
t h r e e p a r a l l e l d e s c r i p t i o n s of t h e h u m a n race (all i n t h e
a c c u s a t i v e after iarreppLoXoyovv), a s s o c i a t e d w i t h different
a s p e c t s of t h e e n d for w h i c h m a n w a s c r e a t e d .
(i) T h e g e n e r a t i o n s of m e n w e r e c r e a t e d i n o r d e r t o
k n o w t h e w o r k s of G o d a n d t o b e a r w i t n e s s t o t h e ener
g i z i n g of n a t u r e .
(ii) A m u l t i t u d e of m e n w a s c r e a t e d t o rule o v e r a l l
t h i n g s u n d e r h e a v e n , a n d t o k n o w G o d , t o increase a n d
multiply.
(iii) E v e r y i n c a r n a t e s o u l w a s c r e a t e d t o b e h o l d t h e
h e a v e n , t h e r e v o l u t i o n of t h e g o d s , t h e w o r k s of G o d a n d
t h e e n e r g i z i n g of n a t u r e ; t o s i g n i f y g o o d t h i n g s (?), t o
k n o w t h e p o w e r of G o d , t o r e c o g n i z e t h e a p p o r t i o n m e n t of
things good a n d evil, a n d to discover all arts.
T h e r e is s o m e r e d u n d a n c y here. I t is possible t h a t t h e
p h r a s e k'pyojv Oecajv Kal <f>vaea)s evepyeias in (iii) h a s a r i s e n
f r o m a d i t t o g r a p h y of t h e s i m i l a r p h r a s e in (i). B u t for
t h e rest t h e t h r e e f o l d s t a t e m e n t m a y b e a c c e p t e d a s a
s u m m a r y of t h e e n d s for w h i c h m a n w a s c r e a t e d , v i z . :
(i) t o k n o w G o d in n a t u r e , (ii) t o m u l t i p l y a n d rule t h e
e a r t h , (iii) t o s t u d y a s t r o n o m y , t h e o l o g y , e t h i c s a n d t h e
arts—in other words, to become civilized.
T h i s c h a r t e r of h u m a n i t y is s i m i l a r in spirit t o v a r i o u s
passages in Hellenistic literature. T a k e , for e x a m p l e ,
Sir. x v i i . 1 - 8 :
1
See p. 155.
227
Kvpios €Kriaev €K yfjs avdpcorrov,

Kal rrdXiv drricrrei/fev avrov els avrr]v •
r)pi€pas dpiOpLov Kal Kaipov e8coK€v avrots,
Kal CSOJKCV avrols itjovolav rcov in avrrjs . . .
Kal eOrjKev rov <j>6fiov avrov irrl ndorjs aapKos,
Kal KaraKvpeveiv drjplcov Kal nerewcov . . .
iniarr\p,r)v avviaecos ivinXrjcrev avrovs,
Kal dyadd Kal /ca/ca vniSecijev avrols '
eOrjKev rov dcpdaXpiov avrov irrl ras Kapoias avrcov,
S e i f a t avrocs ro pLeyaXetov rcov epycov avrov.
O r a g a i n , Wisd. v i i . 1 7 - 1 9 :
avros yap pLOL €&COK€V rcov ovrcov yvcoaiv di/jevorj,
eloivac crvaraacv Koapiov Kal ivipyetav OTOLXÎCOV,
dpxfy Kal riXos KOI pLeadrrjra xpdviov,

rponcov dXXayds Kal pterafioXds Kacpcov,
ivcavrcov KVKXOVS Kal dcrripojv diaeis,
<j>vcr€is l>cbcov Kal 0vp,ovs drjplojv.
M o r e o v e r , e a c h of i t s t h r e e c l a u s e s h a s definite p o i n t s o f
c o n t a c t , in t h o u g h t a n d l a n g u a g e , w i t h b i b l i c a l d o c u m e n t s ,
a n d in p a r t i c u l a r w i t h t h e e a r l y c h a p t e r s of Genesis a n d
similar cosmological passages.
(a) T h e p h r a s e ras yeveaecs rcov dvdpconcov r e c a l l s Gen. }
v . I , avrrj r) filfiXos yeviaetos dvdpconcov. T h e p h r a s e epycov

delcov r e c a l l s t h e c o m m o n O l d T e s t a m e n t e x p r e s s i o n " t h e
w o r k s of t h e L o r d u s e d w i t h s p e c i a l reference t o c r e a t i o n ;
cf. e s p e c i a l l y t h e c o n c l u s i o n of t h e c r e a t i o n n a r r a t i v e ,
Gen. ii. 2, Karen avcrev (o Oeos) and rravrcov rcov epycov avrov
cZv irrolrjaev. T h a t m a n w a s c r e a t e d t o k n o w t h e w o r k s of
G o d is n o t e x p l i c i t l y s t a t e d in S c r i p t u r e , b u t it m i g h t
f a i r l y b e s u p p o s e d t o b e i m p l i e d in t h e s t a t e m e n t t h a t
i m m e d i a t e l y a f t e r his c r e a t i o n A d a m p a s s e d t h e c r e a t u r e s
in r e v i e w a n d g a v e t h e m n a m e s , w h i l e in t h e p r o p h e t s a n d
t h e w i s d o m l i t e r a t u r e t h e k n o w l e d g e of G o d is f r e q u e n t l y
a s s o c i a t e d w i t h t h e c o n s i d e r a t i o n of H i s w o r k s .
(b) T h a t m a n w a s c r e a t e d t o increase a n d m u l t i p l y , a n d
t o h a v e d o m i n i o n o v e r t h e c r e a t u r e s is e m p h a t i c a l l y s t a t e d
228
in Gen. i. 28 : rjvXoyrjoev avrovs 6 Beds Xeycov, Av£dveoBe

KOL TrXrjBvveoBe Kal TrXrjpcooare rrjv yrjv Kal KaraKvptevoare
avrrjs, Kal dpxere raw IxBvcov K.r.X., l a n g u a g e w h i c h is
d i s t i n c t l y e c h o e d in t h e Sacred Discourse: rrXrjBos dvBpcorrcov
els rrdvrcov rcov vrr ovpavov heorroreiav . . . els ro av£dveo-
]
Bat ev avtjrjoet Kal rrXrj8 vveo6at ev TrXrjBet. F o r t h e t e r m
oeorroreia in t h i s c o n n e c t i o n cf. Wisd. i x . 2, KareoKevaaas
avBpcorrov cva Seorro^rj rcov vrro aov yevopievcov Kriopidrcov. It
is n o t e w o r t h y t h a t Poimandres a l s o e c h o e s t h i s p a s s a g e
(and w i t h a s i m i l a r d e p a r t u r e f r o m t h e w o r d i n g of Genesis,
o n w h i c h see b e l o w ) , b u t t h a t i t d i v i d e s t h e c h a r g e i n t o
t w o parts. M a n in h i s first s t a t e h a s a u t h o r i t y o v e r t h e
c r e a t u r e s , b u t h e is n o t c h a r g e d t o i n c r e a s e a n d m u l t i p l y
u n t i l after t h e F a l l . H e r e t h e Sacred Discourse is n e a r e r
t o Genesis, to w h i c h t h i s a s c e t i c d e p r e c i a t i o n of s e x is
strange.
(c) T h e e x p r e s s i o n rrdoav ev oapKl \fjvxr\v r e c a l l s t h e
1
p h r a s e of Gen. ii. J, eyevero 6 dvdpcorros els ^XV V

tfioav,
c o m b i n e d w i t h t h e d e s c r i p t i o n of m a n ' s m o r t a l n a t u r e a s
adpg in Gen. ii. 2 3 - 4 , v i . 3, a n d in t h e O l d T e s t a m e n t in
g e n e r a l ( w h e r e a s Poimandres uses ocopua for t h e m a t e r i a l
p a r t of m a n ) . T h e p h r a s e rrdoa tyvxf) h a p p e n s t o b e u s e d
in Gen. i. o n l y in reference t o a n i m a l s , b u t e l s e w h e r e in t h e
L X X it is f r e q u e n t l y a p p l i e d t o m a n . For the idea and
t h e e x p r e s s i o n els Karorrreiav ovpavov cf. Ps. v i i i . 4 :
ore oifjopuai rovs ovpavovs, epya rcov SaKrvXtov aov,

oeXrjvrjv Kal dare pas a ov e6ep,eXiLooas,
in a c o n t e x t w h i c h a s s o c i a t e s m a n ' s c o n t e m p l a t i o n o f
G o d ' s w o r k s in t h e h e a v e n s w i t h h i s rule o v e r H i s w o r k s
b e l o w . F o r yvcoow Betas Svvdptecos cf. Ps. l x i i . 3, ISetv
rrjv ovvapiiv aov Kal rrjv 86£av aov : Ps. l x x v i . 1 5 , eyvcoptoas
ev rots Xaots aov rrjv ovvapiiv aov. T h e i d e a e x p r e s s e d in
ptoipas yvcovat dyaBwv Kal tpavXcov w a s n o d o u b t s u g g e s t e d
b y t h e l a n g u a g e of Gen. ii. 1 7 , a b o u t t h e t r e e rod ytvwaKetv
S c o t t reads iraoav evaapKov tpvxtfv, cf. evcnopos, epupvxos. T h i s m a y
1
be right, b u t t h e emendation is not entirely necessary.
229
KaXov Kal TTovrjpov. A c c o r d i n g t o Genesis s u c h k n o w l e d g e

w a s a p a r t o f t h e F a l l of m a n . A c c o r d i n g t o Poimandres
t h e a t t a i n m e n t of k n o w l e d g e is a r e m e d y f o r t h e F a l l .
F o r o u r present author m a n w a s intended from t h e
b e g i n n i n g t o possess t h e k n o w l e d g e o f g o o d a n d e v i l .
A l t h o u g h t h i s c o n t r a d i c t s t h e m y t h o f Genesis, i t is i n
harmony with later Jewish thought. Cf. Sir. x v i i . c i t e d
a b o v e ; a n d Secrets of Enoch, x x x . 1 3 - 1 5 : " A n d I
appointed h i m a name . . . a n d I called his name A d a m ,
and showed h i m the t w o w a y s , the light and the darkness,
a n d I t o l d h i m , ' T h i s is g o o d a n d t h a t b a d ' Thus,
a l t h o u g h t h e H e r m e t i c w r i t e r here d e p a r t s from* h i s
b i b l i c a l m o d e l , h e does so i n c o m p a n y w i t h J e w i s h t h i n k e r s
of t h e H e l l e n i s t i c p e r i o d . T h e interest i n t h e a r t s a g a i n
is n o t c h a r a c t e r i s t i c o f t h e O l d T e s t a m e n t , b u t a p p e a r s i n
Sirach.
9
W e n o w come t o t h e concluding paragraphs, in w h i c h
t h e w r i t e r , r e p u d i a t i n g t h e d o c t r i n e of m a n ' s i m m o r t a l i t y ,
asserts t h e S t o i c d o c t r i n e o f t h e c y c l i c dissolution a n d
renewal of all things, including m a n . T o live, t o be as
wise a s fate a l l o w s , a n d t h e n t o d i e , is t h e d e s t i n y o f m a n ,
ptcoaai re Kal crocfacoOfjvaL rrpos piolpav opop,rjp,aTOs KVKXLOJV
dewv, Kal dvaXvdfjvaL. T h e v e r b ooî&oQai is c o m m o n in
Sirach, a n d is f o u n d n o t i n f r e q u e n t l y in o t h e r p a r t s of t h e
LXX. Cf. Sir. 1. 28 :
puaKapLos os iv rovrois dvaorpa^rjoeT at,

Kal dels avrd irrl Kaphiav avrov 00<f>i>odrjO€Tat.
T h e i d e a t h a t t h e c h i e f v a l u e o f h u m a n life lies i n t h e
acquisition of wisdom is t h e universal teaching of the
J e w i s h w i s d o m l i t e r a t u r e (unless w e i n c l u d e Ecclesiastes
in i t ; i n t h i s b o o k ooft&crdat is a w a s t e o f t i m e , i i . 1 5 ,
e t c . ) . Poimandres does n o t s p e a k of oo(j>ia, b u t o n l y of
yvwois. T h e Sacred Discourse is n e a r e r t o t h e l a n g u a g e
of H e l l e n i s t i c J u d a i s m .
230
T h e b e l i e f t h a t m a n a t d e a t h c o m e s t o a n e n d a n d is
r e s o l v e d i n t o t h a t f r o m w h i c h he c a m e ( w h i c h is p r o b a b l y
t h e m e a n i n g of dvaXvdrjvai els o . . .) is t h e c o n s i s t e n t
t e a c h i n g of m o s t of t h e O l d T e s t a m e n t , a n d is e x p l i c i t l y
e n u n c i a t e d in Gen. iii. 1 9 , yrj el Kal els yrjv drreXevarj.
S i m i l a r l y , in Sirach m a n r e t u r n s a t d e a t h els pirjrepa
rrdvraw, for rrdvra oaa drro yrjs els yrjv dvaarpecêt (xl. I , I i ) .
Sirach p r e s e r v e s t h e o l d H e b r e w t r a d i t i o n , w i t h w h i c h o u r
w r i t e r ' s S t o i c i s m is in h a r m o n y . Wisdom, l i k e Poimandres,
p l a t o n i z e s . T h e c u r i o u s reference, a g a i n , t o m e n w h o
l e a v e m e m o r i a l s o n e a r t h , w h i c h p e r i s h w i t h l a p s e of t i m e ,
finds a p a r a l l e l in Sirach. Kal eaovrai, s a y s o u r a u t h o r ,
pieydXa drropLvrjpLovevpLara reyyovpyr)p,drosv errl rrjs yrjs
KaraXirrdvres ev dvopuan els \pdvosv dpuavpojotv. Cf. Sir.
x l i v . 8-9 :
elalv avrd)v ol KareXcrrov ovopua

rod ovqyrjaaoOaL erraivovs y
Kal elalv &v OVK eanv pbvrjpLoavvov

Kal drrojXovro OJS oi>x vrrdp£avres,
Kal eyevovro OJS ov yeyovdres,
Kal rd reKva avrcbv pier avrovs.
W e h a v e a l r e a d y o b s e r v e d (p. 2 1 3 , n o t e 6) t h a t t h e M S .
t e x t here gives a crabbed g r a m m a t i c a l construction w h i c h
is b a r e l y i n t e l l i g i b l e a s G r e e k , b u t c o u l d b e e x p l a i n e d a s
a n i m i t a t i o n of H e b r e w i d i o m . T h e w o r d dpiavpojois is
n o t itself S e p t u a g i n t a l , b u t T h e o d o t i o n h a s dp,avpajoiv
elowXwv in Amos v . 26, for D ^ e ^ X ?F3 ( d e r i v i n g ] T O
f r o m n n a ) . T h e v e r b dpcavpovv is u s e d in a sense a p p r o x i
m a t i n g t o t h a t of t h e p r e s e n t p a s s a g e in L X X of Lam. i v . 1,
rrcos dpLavpoj6rjaerat \pvalov, aXXotwdrjaerau rd dpyvpiov rd
dyaOdv \ a s w e l l a s i n Wisd. i v . 1 2 , paaKavla yap (f)avXdrrjros
dpbavpol rd KaXd.
T h e Sacred Discourse, h o w e v e r , in a c c o r d a n c e w i t h t h e
S t o i c d o c t r i n e of c y c l e s , c o n t e m p l a t e s a r e n e w a l of a l l
things, including m a n , after their destruction. T h i s is i t s
231
s u b s t i t u t e for i m m o r t a l i t y . W e shall n o t e x p e c t t o find

d i r e c t b i b l i c a l w a r r a n t for t h i s t h e o r y . I t is possible
t h a t t h e w r i t e r , o b s e r v i n g t h a t after t h e d e s t r u c t i o n of
l i v i n g t h i n g s b y t h e F l o o d t h e p r i m e v a l c h a r g e t o increase
a n d m u l t i p l y is r e p e a t e d , c o n s i d e r e d t h i s t o b e s u c h a n
dvavewacg a s h e c o n t e m p l a t e s . I t is possible, b u t t h e r e is
n o e v i d e n c e in t h e t r a c t a t e t h a t it w a s s o . I n t h e Secrets
of Enoch, h o w e v e r , t h e b i b l i c a l t r a d i t i o n is r e c o n c i l e d w i t h
belief in a n after life a s follows ( x x x i i . i ) : " I s a i d t o h i m
(Adam), ' E a r t h thou art a n d into the earth whence I
t o o k t h e e t h o u s h a l t g o ; a n d I w i l l n o t ruin t h e e , b u t
send thee whence I t o o k thee ; then I can again t a k e thee
at m y second coming ' T h i s i s , of course, o r t h o d o x
Pharisaic doctrine, and not identical w i t h Stoicism, b u t a
S t o i c s t u d e n t of J e w i s h t r a d i t i o n m i g h t h a r d l y b e a w a r e
of t h e difference. I t is in f a c t n e a r e r t o S t o i c i s m t h a n t o
t h e P l a t o n i s m of Wisdom.
A s for t h e l a n g u a g e , rrdaa yiveais ipa/jvxov aapKos m a y
be r e g a r d e d a s a n e l a b o r a t i o n o f t h e f a m i l i a r b i b l i c a l t e r m
rrdaa odp£ ( = -tip^rbj*), w h i c h in Gen. i x . n , a n d o t h e r
places, includes m a n a n d the animals, a n d the expression
KLxpixov arropds m a y b e c o m p a r e d w i t h Gen. i. 29, Kaprrov
tnrippLaTos.
10
O u r e x a m i n a t i o n o f t h e Sacred Discourse h a s s h o w n
t h a t i t is i n t o u c h w i t h t h e O l d T e s t a m e n t a n d w i t h
H e l l e n i s t i c - J e w i s h t r a d i t i o n , a s Poimandres i s , b u t often
in different w a y s . F o r m a l l y , t h i s w r i t e r f o l l o w s t h e
c r e a t i o n s t o r y o f Genesis m o r e c l o s e l y t h a n t h e o t h e r ,
t h o u g h h e a b b r e v i a t e s i t . W e h a v e f o u n d less o c c a s i o n
t o refer t o e x e g e s i s of t h e P h i l o n i c t y p e t o e l u c i d a t e t h e
r e l a t i o n of t h e H e r m e t i c t e x t t o t h e b i b l i c a l . I t s e e m s
c l e a r t h a t e a c h w r i t e r h a s g o n e t o t h e b i b l i c a l s o u r c e for
himself. S i n c e first o n e a n d t h e n t h e o t h e r s h o w s closer
c o n t a c t w i t h Genesis, a n d e a c h i n t r o d u c e s b i b l i c a l e l e m e n t s
a t p o i n t s w h e r e t h e y a r e i g n o r e d b y t h e o t h e r , i t is
232
impossible to suppose t h a t either w a s dependent on the

o t h e r for h i s k n o w l e d g e of t h e H e b r e w m y t h . I t r e m a i n s
possible t h a t o n e w r i t e r m a y h a v e b e e n a c q u a i n t e d w i t h
t h e w o r k of t h e o t h e r a s w e l l a s w i t h t h e b i b l i c a l s o u r c e
common to both. In t h a t case w e should be almost
compelled to give precedence to the shorter and simpler
tractate. B u t t h e r e is v e r y l i t t l e e v i d e n c e for t h i s . The
a g r e e m e n t s b e t w e e n t h e t w o w h e r e t h e y are i n d e p e n d e n t
of Genesis are f e w , a n d c a n r e a d i l y b e e x p l a i n e d a s S t o i c
c o m m o n p l a c e s n a t u r a l t o b o t h . T h e o n l y significant
p o i n t w h e r e , f o l l o w i n g Genesis, t h e y a g r e e a g a i n s t t h e L X X
t e x t is in t h e e m p h a t i c f o r m g i v e n t o t h e d i v i n e c o m m a n d ,
av^dveaOe iv avgrjaet, Kal TrArjdvvearde iv TrXrjdei. I t is a l m o s t
impossible to suppose that t h e y hit upon this identical
m o d i f i c a t i o n of t h e b i b l i c a l t e x t i n d e p e n d e n t l y . Either
w e m u s t s u p p o s e t h a t t h e a u t h o r of Poimandres h a d t h e
w o r d i n g of t h e Sacred Discourse in m i n d w h e n h e w r o t e , 1
a l t h o u g h he w a s f o l l o w i n g t h e L X X (of Gen. i x . ) , o r w e
m u s t s u p p o s e t h a t b o t h w e r e u s i n g s o m e f o r m of t h e
H e b r e w c r e a t i o n s t o r y in w h i c h t h i s p e c u l i a r f o r m of t h e
divine command occurred. This m a y h a v e been either
a n u n k n o w n v e r s i o n of Genesis differing s l i g h t l y f r o m t h e
L X X , or, as S c o t t s u g g e s t s , " s o m e d o c u m e n t b a s e d o n a
S e m i t i c o r i g i n a l in w h i c h t h e w o r d s of Genesis w e r e p a r a
phrased or expanded T h e difficulty of t h e l a t t e r f o r m
of t h e h y p o t h e s i s is t h a t b o t h t r a c t a t e s h a v e so m a n y
e c h o e s of t h e a c t u a l t e x t of t h e L X X ; a n d i n d e e d if w e
t r i e d t o i m a g i n e t h e n a t u r e of s u c h a d o c u m e n t , it m i g h t
t u r n o u t t o b e s o m e t h i n g n o t v e r y different f r o m t h e
Sacred Discourse itself. B u t i t is c e r t a i n t h a t o t h e r
v e r s i o n s of v a r i o u s p a r t s of t h e O l d T e s t a m e n t e x i s t e d
besides those to w h i c h w e can give names. T h e "Erepos
c i t e d o c c a s i o n a l l y in t h e Hexapla m u s t r e p r e s e n t s u c h
v e r s i o n s . T h e v a r i a n t s in M S S . of t h e L X X are b y n o
m e a n s a l w a y s c a s e s of s i m p l e t e x t u a l c o r r u p t i o n , b u t m u s t
1
B u t this is t h e less likely, since t h e Sacred Discourse alludes t o t h e
c o m m a n d in t h e infinitive, while Poimandres quotes it in the imperative.
233
s o m e t i m e s represent a l t e r n a t i v e v e r s i o n s . W h a t p r o c e s s
of t r i a l a n d r e v i s i o n w e n t on before t h e r e c e i v e d t e x t of
t h e L X X e m e r g e d w e d o n o t k n o w . It is n o t i m p o s s i b l e
t h a t a v e r s i o n of Genesis c i r c u l a t e d for a t i m e , o t h e r w i s e
closely similar to the resultant L X X version, but g i v i n g
1
t h e d i v i n e c o m m a n d in t h i s p e c u l i a r f o r m . If s o , t h e n it
is j u s t possible t h a t it r e n d e r e d nnhl inil n o t doparos b u t
2
dopiaros KOL aKaraaKevaaros. B u t t h i s is s p e c u l a t i v e . I
c a n n o t offer a n y c e r t a i n , o r e v e n h i g h l y p r o b a b l e , e x
p l a n a t i o n of t h i s p u z z l i n g p h e n o m e n o n .
T h e c o n c l u s i o n is c e r t a i n , t h a t in t h i s t r a c t a t e w e h a v e
t h e w o r k of a s e c o n d a u t h o r , a m o n g t h o s e w h o s e w r i t i n g s
are i n c l u d e d in t h e H e r m e t i c C o r p u s , w h o f o u n d in t h e
H e b r e w S c r i p t u r e s a n a u t h o r i t a t i v e a c c o u n t of t h e c r e a t i o n
of t h e w o r l d , a n d t o o k p a i n s t o re-interpret it in t e r m s of
G r e e k p h i l o s o p h y for a p a g a n p u b l i c . S o m u c h is clear.
T h e w r i t e r himself w e s h o u l d n a t u r a l l y r e g a r d a s a p a g a n ,
in v i e w of his p o l y t h e i s t i c l a n g u a g e . B u t since w e h a v e
seen reason t o s u s p e c t t h a t his k n o w l e d g e of G r e e k w a s
n o t p e r f e c t , a n d t h a t s o m e of h i s i d i o m s m a y s h o w
H e b r e w influence, it r e m a i n s possible t h a t he w a s himself
a highly unorthodox Jew. In a n y case, the tractate has
c o m e d o w n t o us t h r o u g h p a g a n t r a d i t i o n , a n d it w a s one
of t h e o b s c u r e c h a n n e l s t h r o u g h w h i c h J e w i s h influence
e n t e r e d i n t o g e n e r a l H e l l e n i s t i c t h o u g h t i n d e p e n d e n t l y of
Christianity.
F o r d e t e r m i n i n g t h e d a t e of t h e t r a c t a t e w e h a v e p r a c
t i c a l l y no m a t e r i a l . S o far as its t y p e of p h i l o s o p h y is
c o n c e r n e d , it m i g h t w e l l g o b a c k t o t h e t i m e before
P o s i d o n i u s , since its S t o i c i s m is uninfluenced b y P l a t o n i s m .
N o t r a c e of it is t o be f o u n d in a n y l a t e r w o r k . S c o t t p r o
p o s e s t o p l a c e it in t h e first c e n t u r y , a l o n g w i t h t h e w o r k
of " S a n c h u n i a t h o n t o w h i c h it is m o s t c l o s e l y a k i n .
1
T h e unauthorized introduction of the emphatic form would not be
w i t h o u t parallel. A s we saw, in Exod. xi. 9 the L X X give rrXrjdvvcuv
nXTjOwto, where M . T . has the simple verb.
2
See p. 112.
234
CHAPTER XI
FURTHER TRACES OF JEWISH INFLUENCE IN

THE HERMETICA
B E Y O N D the tractates we have already studied the

Hermetica d o n o t afford c e r t a i n e v i d e n c e of d i r e c t d e p e n
d e n c e o n t h e L X X . T h e r e are, i n d e e d , n u m e r o u s p a r a l l e l s
of t h o u g h t w i t h t h e H e l l e n i s t i c J u d a i s m of P h i l o , b u t in t h e
m a i n t h e s e r e p r e s e n t r a t h e r e x t e r n a l influence on P h i l o
t h a n J e w i s h influence u p o n t h e H e r m e t i c w r i t e r s . But
t h e r e are p l a c e s w h e r e i d e a s or f o r m s of e x p r e s s i o n o c c u r
w h i c h r e m i n d t h e r e a d e r of t h e l a n g u a g e a n d t h o u g h t of t h e
B i b l e . S i n c e w e k n o w t h a t J e w i s h influence w a s a f a c t o r
in s o m e o f t h e H e r m e t i c w r i t i n g s , it is p e r m i s s i b l e t o
s u s p e c t t h a t s u c h r e s e m b l a n c e s are m o r e t h a n c o i n c i d e n c e .
Corp. I I .
T h i s t r a c t a t e t e a c h e s a p e c u l i a r d o c t r i n e in w h i c h TOTTOS
a p p e a r s a s a m e d i a t i n g essence b e t w e e n t h e t r a n s c e n d e n t
God, i d e n t i c a l w i t h t h e G o o d , a n d t h i s w o r l d . I t is
d e s c r i b e d as delov TL, a n d a p p a r e n t l y identified w i t h vovs.
T h i s r e c a l l s t h e use of t h e w o r d TOTTOS in t h e L X X in a
p a r a p h r a s e for &rtb$ , o n w h i c h P h i l o b a s e s h i s d o c t r i n e of
t h e Xoyos as TOTTOS, a s w e l l a s t h e J e w i s h use of cipjp as a
p e r i p h r a s i s of t h e d i v i n e n a m e . S e e C h a p t e r I. p p . 2 0 - 1 .
But Scott cites from E u d e m u s the statement t h a t the
P e r s i a n s g a v e t h e n a m e TOTTOS to the G o d (Zervan) w h o
1
is in G r e e k m o r e u s u a l l y c a l l e d A I O J V or Xpovos (Kpovos).
T h e r e is n o t h i n g b e y o n d t h i s w h i c h s u g g e s t s a J e w i s h
x
T h e term is used b y Christian G n o s t i c s . See S c o t t ad loc.
235
source, t h o u g h the emphasis on the transcendence and

t h e e x c l u s i v e g o o d n e s s of G o d , W h o " g i v e s e v e r y t h i n g
and receives nothing a n d t h e d e s c r i p t i o n of H i m a s
F a t h e r , are in h a r m o n y w i t h J e w i s h t e a c h i n g .
Corp. I V . Kparrjp rj Movds.
T h i s i m p o r t a n t t r a c t a t e , w h i c h l i k e t h e Poimandres w a s
k n o w n t o t h e a u t h o r of Corp. X I I I . , sets o u t t o e x p l a i n h o w
it is t h a t s o m e m e n , b u t n o t a l l , h a v e vovs. G o d g a v e all
m e n Xoyos, b u t m a d e vovs a p r i z e t o b e c o n t e n d e d for.
H e s e n t d o w n a g r e a t b o w l (Kparrjp) filled w i t h vovs, w i t h t h e
p r o c l a m a t i o n , pdrrnaov aeavrrjv r) ovvap,evrj (foxr)) ^ rovrov e
rov Kparfjpa. T h o s e w h o h a v e h e a r d t h e c a l l a n d r e s p o n d e d
r e c e i v e t h e gift of vovs, a n d are u n i t e d w i t h G o d , in f a c t
are deified.
T h e following points m a y be noted :
§ I . T h e o p e n i n g s e n t e n c e , rov rxdvra Koapuov erTolrjaev d
€ crt v
Srjpuovpyds ov x P ' dXXd Xoycp, is g o o d J e w i s h d o c t r i n e ;
cf. p a s s a g e s q u o t e d o n Poim. § 5. T h e d o c t r i n e of t h e
c r e a t i v e w o r d , h o w e v e r , is also f o u n d in a n c i e n t E g y p t i a n
religious t h o u g h t , as Reitzenstein and Scott observe, and
in t h i s c a s e t h e e v i d e n c e of d i r e c t d e p e n d e n c e o n t h e L X X ,
w h i c h w e f o u n d in Poimandres, is l a c k i n g .
§ 2. dedrrjs ydp eyevero rcov epycov rov deov d dvOpcorros,
Kal edavp,aae Kal eyvcopioe rov rroLrjaavra. T h i s is t h e
t e a c h i n g of Corp. I I I . , a n d h a s J e w i s h affinities. T h e
e x p r e s s i o n rd epya rov deov is c l o s e r t o L X X u s a g e t h a n
t h e epya Beta of Corp. I I I . See C h a p t e r X . p . 228.
§ 9. T h e G o o d , w h i c h is G o d , is i n v i s i b l e t o t h e e y e s ,
ov yap p*op<f>r) ovre rvrros earlv avrcp. T h i s is a c o m m o n
p l a c e of t h e h i g h e r p a g a n i s m of t h e t i m e . B u t i t is
c e r t a i n t h a t t h e m y s t e r i o u s G o d of t h e J e w s , w h o d w e l t
in t h i c k d a r k n e s s , a n d of w h o m n o i m a g e m i g h t b e m a d e ,
exercised a deep impression upon religious minds. See
N o r d e n , Agnostos Theos, p p . 58 sqq.
W h i l e t h e m a i n d o c t r i n e of The Bowl is c e r t a i n l y n o t
J e w i s h , a n d t h e r e is n o t sufficient e v i d e n c e of d i r e c t
236
JEWISH INFLUENCE IN THE HERMETICA
d e p e n d e n c e o n t h e L X X , i t w o u l d b e u n w i s e t o rule o u t
J e w i s h influence as a p o s s i b l e f a c t o r in s h a p i n g t h e
w r i t e r ' s t h o u g h t of G o d .
Corp. V . "On d<f>avr)s 6 Beds cf>av€pcorar6$ iariv.
The general theme, that the supreme God, though

i n v i s i b l e , is n e v e r t h e l e s s t o be a p p r e h e n d e d in t h e u n i v e r s e ,
is c o n g e n i a l t o J e w i s h t h o u g h t . Scott notes, " T h e dis
t i n c t i o n b e t w e e n TO agaves a n d TO cf>avep6v c o r r e s p o n d s t o
t h e P l a t o n i c d i s t i n c t i o n b e t w e e n TO vorjrov a n d TO alaOrjrov.
B u t t h e t e r m s agaves a n d fyavepov are n o t t h u s u s e d
b y P l a t o ; t h e w r i t e r m u s t h a v e g o t t h e m from s o m e o t h e r
s o u r c e ; a n d h i s use of t h e s e t e r m s m a y p o s s i b l y b e d u e
to E g y p t i a n influence/' I n t h a t c a s e , t h e s a m e influence
m a y a c c o u n t for P h i l o ' s v e r y f r e q u e n t use of t h e s a m e
p a i r of t e r m s . T h e o c c a s i o n a l use of a d j e c t i v e s in t h e
L X X is n o t c l o s e l y s i m i l a r .
I n h i s a c c o u n t of t h e r e l a t i o n b e t w e e n G o d a n d t h e
u n i v e r s e , t h e w r i t e r uses l a n g u a g e w h i c h is s c a r c e l y c o n
sistent w i t h itself. S o m e t i m e s he d e s c r i b e s G o d as t h e
F a t h e r a n d M a k e r of all t h i n g s , a n d o t h e r t i m e s he uses
t h e l a n g u a g e of p a n t h e i s m , iravra yap puovos oSros iariv.
T h i s p a n t h e i s m , S c o t t t h i n k s , is E g y p t i a n r a t h e r t h a n
S t o i c . T h e o t h e r s t r a i n in h i s t e a c h i n g is p r e s e n t e d in a
f o r m w h i c h s t r o n g l y recalls p a s s a g e s in t h e O l d T e s t a m e n t .
" If y o u w o u l d see H i m , c o n s i d e r t h e s u n , c o n s i d e r t h e
course of t h e m o o n , c o n s i d e r the o r d e r of t h e s t a r s .
Tis 6 rrjv ra^Lv rrjpcov ; . . . rls 6 eKaarco rov rporrov Kal
TO pbdyedos rov Spopiov oplaas ; dpKros avrr) i) irepl avrrjv
orpi<f>ovaa Kal rov rravra Koapuov ovpLTrepLtjyepovoa, rls 6
TOVTO KeKTrjpLevos TO opyavov ; rls 6 TTj daXaoorj rovs opovs
1
TrepifiaXcov ; rls 6 rrjv yfjv i8pdaas ;" (§§ 3 - 4 ) . A n d a g a i n ,
Made rls 6 Srjpuovpytov TTJV KaXrjv ravrrjv Kal delav rov
dvdpd>7TOv elKova. rls 6 rovs 6<f>6aXpLovs Trepiypdt/jas ;—and
so on t h r o u g h all t h e b o d i l y o r g a n s , a n d finally, Tis
1
Cf. Prov. viii. 25, 77700 rod oprj 48pao$rjvai.
237
rrdvra ravra irrolrjoe ; rrola p,r)rrjp, rrolos rrarrjp el pur) y
pudvos d d<f>avr)s Oeos rw eavrov OeXrjpiarL rrdvra 8rjpLL0Vp-

yrjcras ; (§§ 6 - 7 ) . T h i s a p p e a l t o t h e " v e s t i g e s of t h e
C r e a t o r " in a series of r h e t o r i c a l q u e s t i o n s is t o b e f o u n d ,
for e x a m p l e , in Is. x l . 1 2 :
€L L
Tls ipLerprjoev rfj x P voatp, r o
Kal rov ovpavov omdapif),

Kal rrdoav rrjv yrjv SpaKi;
rig eorrjoev rd oprj OTa6p,a>,
Kal rds vdrras £>vycp;
a n d o n a g r a n d e r scale i n Job x x x v i i i .
TIov rjs iv TW depueXLovv p,e rr)v yrjv;

drrdyyeiXov 84 pLOL, el imoTjj ovveoLV.
TLS edero rd pLerpa avrrjs, el 018as;
rj TLS 0 irrayayojv orrapriov irr' avrrjs; . . .
e<f)pa£a 8e OdXaoaav rrvXals . . .
idepLrjv 8e avrfj opLa . . .
ris ionv verov rrarrjp;
ris 8e ioriv d reroKws fiwXovs 8p6oov;
€/c yaoTpos 8e rivos iKrropeveraL d KpvoraXXos ;
rrdxvrjv 8e iv ovpavcp TLS reroKev; . . .
ovvrJKas 8e 8eap,6v IIXeLaSos,
Kal (/)paypLov 'QpLcovos rjvoLâs; . . .
TLS 8e d dptdpLcov vecfyq oo<f)ia,
ovpavov 8e els yrjv eKXLvev ;
Cf. also Prov. x x i v . 27 :
TLS dvefir) els TOV ovpavov Kal Kare^rj;

TLS ovvrjyayev dvejiovs iv KOXTTOJ;
TLS ovveorpeifjev v8ojp iv Ipbaricp;
TLS eKpdrrjoev rcov aKpojv rrjs y ^ ? ;
TL SvopLa avTcp;
rj TL dvojia roXs reKvoLS avrov;
238
Job x x x i v . 1 3 , Tig Se eoriv 6 TTOLCOV rr)v VTT* ovpavov

Kal rd evovra Travra ;
Clearly w e must s a y either t h a t a common Oriental
r e l i g i o u s s t y l e lies b e h i n d b o t h t h e b i b l i c a l a n d t h e
H e r m e t i c w r i t e r s , or t h a t t h e H e r m e t i s t w a s influenced
b y the L X X directly or indirectly.
N o r d e n , Agnostos Theos, p p . 1 8 1 sqq., c i t e s t h e c o n
c l u d i n g p a s s a g e of t h i s t r a c t a t e , b e g i n n i n g Tlore he ae,
Trdrep, vpLvrjaoj, a s a n e x a m p l e o f a w i d e s p r e a d r e l i g i o u s
style with E g y p t i a n , Babylonian and other models. The
t o n e of t h a t p a s s a g e is m a r k e d l y p a n t h e i s t i c . On the
c o n t r a r y , t h e p a s s a g e I h a v e c i t e d is in h a r m o n y w i t h t h e
H e b r e w d o c t r i n e of c r e a t i o n , a n d its s t y l e a p p r o a c h e s m o r e
n e a r l y t o H e b r e w m o d e l s . I t s e e m s a r e a s o n a b l e inference
t h a t in a d d i t i o n t o t h e g e n e r a l O r i e n t a l b a c k g r o u n d of h i s
t h o u g h t a n d s t y l e , t h i s w r i t e r h a d s o m e specific a c q u a i n
t a n c e w i t h t h e H e b r e w S c r i p t u r e , or w r i t i n g s b a s e d u p o n
them.
§ 2 . Ev£ai rrpcorov rep Kvpicp Kal rrarpl Kal piovcp . . .
atf>9ovos yap d Kvpios. T h e use of t h e t e r m Kvpios as a
d i v i n e t i t l e is of u n c e r t a i n o r i g i n . I t is n o t G r e e k , m o r e
1
probably Semitic. T h e E g y p t i a n use of e x p r e s s i o n s l i k e
Kvpios Zaparris, a t t e s t e d b y p a p y r i , is less l i k e t h e u s a g e of
t h i s t r a c t a t e t h a n t h e L X X u s a g e in w h i c h Kvpios s t a n d s
2
for t h e one a n d o n l y G o d .
§ 1 0 . ov rOTTOS eon irepi ae. S c o t t (who e m e n d s t h e
p a s s a g e d r a s t i c a l l y ) t h i n k s t h i s is a possible allusion t o t h e
J e w i s h use of rdiros t o w h i c h w e h a v e referred. B u t the
m e a n i n g is s i m p l e . G o d is o m n i p r e s e n t , h e n c e t h e r e is n o
s p a c e t o e n c o m p a s s H i m . T h e s a m e i d e a is in P h i l o , b u t
3
it is n o t n e c e s s a r i l y d e r i v e d f r o m t h e L X X .
1
See Ch. I. pp. 8 - 1 1 .
2
T h e term Kvpios is similarly used in the Aoyos TeXeios as quoted b y
Lactantius (see pp. 128, 163), and is represented b y dominus in its Latin
translation, the Asclepius (e.g. §§ 8, 10, 20, 26—i.e. in the first and third
of the tractates which were combined in the Aoyos TeXetos, according to
Scott).
3
See Ch. I. pp. 20-1.
239
Corp. X I I I . Tlepl IlaAtyyeveotas.

This important tractate, w h i c h has relations w i t h
Poimandres a n d w i t h Corp. I V . , e x p o u n d s t h e d o c t r i n e o f
r e b i r t h , a n d offers s o m e n o t a b l e p a r a l l e l s w i t h t h e F o u r t h
G o s p e l . I t is u n l i k e l y t h a t t h e i d e a of r e b i r t h h a s J e w i s h
o r i g i n s . A p p a r e n t a l l u s i o n s t o t h e i d e a in J e w i s h s o u r c e s
are of t w o k i n d s : (i) T h e p e o p l e is s a i d t o h a v e b e e n
" b o r n a g a i n " w h e n it w a s d e l i v e r e d from d e s t r u c t i o n b y
G o d ; (2) t h e p r o s e l y t e is s a i d t o h a v e t h e l e g a l s t a t u s of
1
a new-born child within the Jewish c o m m u n i t y . The
t e r m rraAiyyeveaia is k n o w n t o P h i l o (i) in t h e sense of
r e s u r r e c t i o n f r o m t h e d e a d , a n d (ii) in t h e S t o i c sense of
the renewal of the universe after a periodic c a t a c l y s m .
T h e r e is t h e r e f o r e n o g r o u n d for s e e k i n g a J e w i s h o r i g i n
for t h e m a i n d o c t r i n e of t h e t r a c t a t e . A few expressions
s u g g e s t p o s s i b l e J e w i s h influence. T h e w o r d atoOrjvcu is
u s e d in a w a y p a r a l l e l t o t h a t w h i c h C h r i s t i a n i t y t o o k o v e r
f r o m J u d a i s m (purjSeva ovvaaOai acodrjvac rrpo rrjs TraAiyyevz-
alas, § 1 ) . T h e r e is a n e m p h a s i s o n t h e m e r c y of G o d
w h i c h is m u c h m o r e H e b r a i c t h a n G r e e k (ov KaTauavaei TO
eAcos €ts: i)p.as and TOV deov, § 8, OOTLS OSV CTVX* KOLTCL TO
cAeos" TTJS /caret deov yeveoews, § i o ) .
A t t h e c l o s e , h o w e v e r , of t h e t r a c t a t e a h y m n is a p
p e n d e d w h i c h h a s m a n y p o i n t s of c o n t a c t w i t h t h e L X X .
The introductory verses show, sentence b y sentence, strik
ing s i m i l a r i t i e s w i t h b i b l i c a l l a n g u a g e (§§ 1 7 - 1 8 ) .
I . Ilaoa envois Koopcov TrpoaSexeodco rov vpuvov TTJV aKorjv.
dvolyrjdi yrj. dvoiyryrui p,oi rrag /xoÂos" opufipov. ret SevSpa
pLTj oeUode. vpLvelv /xcAAco TOV TTJS KTIOCCOS Kvpiov . . .
dvoiyrjTe ovpavoi, dvepboi T€ OTT]T€.
Cf. Deut. x x x i i . I , rrpoaex^ ovpave Kal AaA^crco, /cat
aKovirai r) yrj p-qpbara €K TOV OTopiaros puov . . (3) OTX TO
ovopua TOV Kvpiov c/caAecra. Is. i. 2, a/cove ovpave Kal
ivajTLôv yrj, OTL Kvpios iXdArjoev.
Cf. a l s o P h i l o , In Flacc. 1 2 3 , yrjv Kal ddAaTTav, depa Kal
1
See the material collected b y Strack-Billerbeck on Jn. iii. 3.
240
OVpaVOV, TCt p>€p7) TOV TTOVTOS Kal OVpLTTaVTa TOV KOCTpLOV, CO

piyiore. paacXev, irapaKaXecravTes els evyapiariav rr)v ar)v
rJKopuev.
2 . MeXXco ydp vpveiv TOV /CTtcraira T<X TrdvTa, TOV Trfâvra
rr)v yr)v, Kal iirirdâvTa IK TOV coKeavov TO yXvKv vScop
els rr)v olKovpbivrjv Kal OLOIKTJTOV vrrapx^tv els ScaTpo<f>r)v Kal
Xpvjariv irdvTcov dvOpcbrrcov, TOV e V t T a f a v T a rrvp <f>avrjvai els
Trdaav 7rpdJ;w Oeols T€ /cat dvQpcbrrois.
T h e r e is no one passage w h i c h c a n be a d d u c e d as
p a r a l l e l , b u t t h e r e is a s t r i k i n g g e n e r a l r e s e m b l a n c e t o
n u m e r o u s p a s s a g e s i n t h e Psalms, t h e Book of Job, a n d
e l s e w h e r e , w h i c h c e l e b r a t e t h e w o r k s of t h e L o r d . Cf.
e s p e c i a l l y Ps. ciii., Job x x x v i i i .
3. Acopuev rrdvTes dpiov (the c r e a t u r e s are a d d r e s s e d )
ai>Tco TTJV evXoylav TCO e m TCOV ovpavcov pueTecopcp, TCO Trdcrrjs
<f>vaecos KTICTTJI.
Cf. Dan. iii. 5 7 99-» evXoyevre uavTa r a epya Kvplov TOV
s
Kvpiov • vpvevre Kal vrrepvif/ovTe avrov els TOVS alcovas, a n d

t h e w h o l e of t h e B e n e d i c i t e .
Ps. l x v i i . 3 4 , iffdXaTe TCO deep TCO em/k^fy/cort irrl TOV
ovpavov TOV ovpavov, et simm. passim.
4. AI Svvdpueis a t iv ipuol vpLvelre TO ev Kal TO rrdv.
Cf. Ps. c i i . I , evXdyei r) *fivxr) puov TOV Kvpiov, Kal irdvTa
r a ivTos piov TO ovopua TO dycov avrov.
T h u s p r a c t i c a l l y t h e w h o l e i n t r o d u c t i o n t o t h e h y m n is
c o m p o s e d of w h a t w e m a y f a i r l y c a l l b i b l i c a l m a t e r i a l .
After the introduction it continues w i t h material derived
f r o m t h e t e a c h i n g of t h e t r a c t a t e itself.
W h i l e , t h e r e f o r e , in t h e b o d y o f t h e t r a c t a t e w e h a v e n o
m o r e t h a n g e n e r a l e c h o e s of b i b l i c a l i d e a s o r l a n g u a g e , s u c h
a s m a y b e f o u n d in Corp. I I . a n d I V . , t h e a n n e x e d h y m n
s h o w s u n d o u b t e d d e p e n d e n c e o n t h e p o e t r y of t h e G r e e k
Bible.
F i n a l l y , i n s o m e of t h e r e m a i n i n g t r a c t a t e s , w e m a y
p e r h a p s d i s c e r n t r a c e s of J e w i s h influence in t h e f o l l o w i n g
t u r n s of e x p r e s s i o n :
241 Q
(i) A6ga is used i n a H e b r a i c r a t h e r t h a n a G r e e k sense

i n Corp. X I V . J, p,ia ydp ianv avrcp 8d£a, rd rroielv rd rrdvra
(cf. Corp. I I I . i ) ; a n d Corp. X . 7 , avrrj if/vxfjs r) reXeiordrr)
Sd£a.
(ii) Ndpios is u s e d i n a n u n u s u a l c o n t e x t , w h e r e w e
s h o u l d r a t h e r e x p e c t Siicq o r t h e l i k e from a G r e e k w r i t e r ,
in Corp. X I I . 4 , ravrais ok warrep ripmjpov Kal eXeyxpv d Beds
i7T€OT7]cr€ TOV vopuov. B u t t h e r e i s n o t h i n g s p e c i f i c a l l y
J e w i s h a b o u t t h i s u s e o f vdp,os.
(iii) Corp. X I . 3 , r) rod Oeov ao<f>la, is a n e x p r e s s i o n o f a
biblical rather t h a n a Platonic or Stoic cast.
(iv) Corp X I . 5* p>r)8e7TOT€ TOJV Kara) pLrjre rcov dva) opboiov
TL riyrjOTj rep Oetp, recalls f a i r l y f r e q u e n t b i b l i c a l e x p r e s s i o n s .
Cf. Ps. l x x x v . 8, OVK ecrrw opioids 001 iv Oeols Kvpie, a n d
s i m i l a r l y Ps. l x x x v i i i . 7 - 8 , x x x i v . 1 0 , l x x . 1 9 , Exod. x v . n ,
Is. x l . 1 8 , TIVL dpioiwaare Kvpiov, a n d s i m i l a r l y Is. x l . 2 5 ,
x l v i . 5* Cf. also Exod. X X . 4 , ov Troirjaeis aeavrcp eiSojXov
ov8e Travrds dpLoiatpia, oaa iv rep ovpavcp dva> Kal 00a iv rfj yrj
Kara).
T o s u m u p : w h i l e i n Corp. I . , I I I . a n d V I I . t h e r e i s
definite e v i d e n c e o f d e p e n d e n c e o n b i b l i c a l s o u r c e s , i n
t h e rest o f t h e C o r p u s t h e r e a r e i n d i c a t i o n s t h a t a m o n g
the v a r i e t y of elements contributory t o t h e Hermetic
p h i l o s o p h y o f religion J e w i s h influence is t o b e i n c l u d e d .
I t w i l l h a v e b e e n i n m o s t c a s e s i n d i r e c t , b u t i n Corp. V .
a n d i n t h e h y m n a p p e n d e d t o Corp. X I I I . , d i r e c t influence
of t h e L X X i s p r o b a b l e .
242
CHAPTER XII
CONCLUSION : JUDAISM, T H E HERMETICA A N D

CHRISTIANITY
OUR i n v e s t i g a t i o n h a s b e e n c o n c e r n e d w i t h o n e p a r t i c u l a r
p h e n o m e n o n — t h e infiltration o f J e w i s h t r a d i t i o n i n t o o n e
s p e c i a l c u r r e n t i n t h e religious t h o u g h t of t h e H e l l e n i s t i c
world, namely, t h a t represented b y t h e Hermetic Corpus.
T h e limited range of t h e investigation does n o t justify
c o n c l u s i o n s of a g e n e r a l k i n d . N e v e r t h e l e s s , s o m e a t t e m p t
m u s t b e m a d e t o relate t h e facts before us t o t h e history
of r e l i g i o u s t h o u g h t i n t h e p e r i o d t o w h i c h t h e y b e l o n g .
T h e Hermetic writers were not the only pagan thinkers
w h o s h o w e d a n i n t e r e s t i n J u d a i s m . T h e J e w i s h religion
d r e w a t t e n t i o n t o itself, i n a n a g e i n w h i c h m a n y religions
sought t o commend their teaching t o the public, a n d
there is a g o o d deal of evidence of widespread curiosity
a b o u t i t . T h e J e w i s h insistence u p o n o n e s u p r e m e G o d ,
completely other than m a n , worshipped without images,
in a temple where His presence w a s symbolized b y darkness
a n d silence, appealed t o t h e best p a g a n t h o u g h t of t h e
t i m e , w h i c h w a s a l l m o v i n g , a l o n g different lines, t o w a r d s
1
monotheism. F r o m the time when the Pentateuch, and
later t h e other writings of the O l d Testament, were
translated into Greek, t h e fundamental documents of t h e
Jewish faith were accessible t o all whose curiosity, o r
w h o s e z e a l for t r u t h , l e d t h e m t o e x p l o r e t h e r e l i g i o u s
field. In the Jewish Diaspora there were m a n y prepared
1
On this point Norden, Agnostos Theos, offers interesting material in
abundance.
243
to interpret and c o m m e n d the teachings of these d o c u

m e n t s , m e e t i n g h a l f - w a y t h e g e n e r a l t e n d e n c i e s of t h e
t h o u g h t of t h e t i m e . O n e r e s u l t of t h i s w a s t h e g a i n i n g
of p r o s e l y t e s , o r s e m i - p r o s e l y t e s , t o J u d a i s m , a n d i t is
g e n e r a l l y r e c o g n i z e d t h a t t h i s w a s a n i m p o r t a n t f a c t o r in
1
p r e p a r i n g t h e w a y for C h r i s t i a n p r o p a g a n d a . B u t the
n a m e s o f s u c h w r i t e r s a s P l u t a r c h , P h i l o of B y b l o s , a n d
N u m e n i u s m a y s t a n d for a c l a s s of p e r s o n s w h o n e v e r
c o u l d h a v e t h o u g h t of a t t a c h i n g t h e m s e l v e s in a n y w a y
to the Jewish religion, a n d y e t were interested in its
teachings. T h e Hermetic writers belong t o a similar
class.
T h e i r a p p r o a c h is t y p i c a l o f a s p e c i a l t e n d e n c y i n
Hellenistic religious t h o u g h t . In the widespread reaction
a g a i n s t t h e p u r e r a t i o n a l i s m of s o m e s c h o o l s of p h i l o s o p h y ,
t h e r e w a s a t e n d e n c y t o t u r n t o religion a s a w a y t o
h i g h e r k n o w l e d g e , yvtoois, t h e d i r e c t k n o w l e d g e of u l t i m a t e
t h i n g s . P h i l o s o p h y w a s t o b e t h e h a n d m a i d of yvtocris,
w h i c h itself w a s h e l d t o c o m e from d i v i n e r e v e l a t i o n
p r e s e r v e d in v a r i o u s a n c i e n t r e l i g i o u s t r a d i t i o n s , o r c o m
municated directly to prophets. The philosophy which
l e n t itself t o s u c h p u r p o s e s w a s t h a t w h i c h w a s d e r i v e d
f r o m P l a t o , b u t it w a s P l a t o n i s m t r e a t e d in q u i t e a dif
ferent s p i r i t f r o m t h a t of t h e A c a d e m y itself, P l a t o n i s m
w i t h its m y s t i c a l and theistic elements emphasized.
W i t h it w a s combined a r e v i v e d Pythagoreanism, and
S t o i c i s m f r o m P o s i d o n i u s o n w a r d s a s s i m i l a t e d itself t o
the same general tendency. This philosophy was em
ployed to interpret or rationalize the m y t h o l o g y and
r i t u a l of v a r i o u s r e l i g i o n s of t h e N e a r E a s t , o n t h e u n d e r
standing t h a t r i g h t l y understood t h e y all c o m m u n i c a t e d
d i v i n e l y r e v e a l e d yvwms. T h e Hermetica in g e n e r a l are
d o c u m e n t s of this k i n d of religious philosophy. They
presuppose an original divine revelation given through
H e r m e s T r i s m e g i s t u s a n d o t h e r m y t h i c a l figures l i k e T a t
1
See Kirsopp L a k e in The Beginnings of Christianity, Pt. I., Vol. V.,
p p . 74-96.
244
JUDAISM, HERMETICA AND CHRISTIANITY
( T h o t h ) a n d A s c l e p i u s . I n t h e w r i t i n g s of t h e C o r p u s t h e
m y t h o l o g i c a l e l e m e n t is for t h e m o s t p a r t k e p t in t h e
b a c k g r o u n d , o r s e v e r e l y r a t i o n a l i z e d , t h o u g h in s o m e o t h e r
Hermetica, a s in t h e Isis to Horus, it is m o r e e x p l i c i t .
P a s s a g e s f r o m t h e H e r m e t i c w r i t i n g s are often c i t e d , in
a r a t h e r loose f a s h i o n , a s e v i d e n c e for t h e " M y s t e r y -
religions B u t it should be clearly understood t h a t w e
h a v e n o r e a s o n w h a t e v e r for s u p p o s i n g t h a t t h e w r i t e r s
of t h e C o r p u s a t a n y r a t e w e r e d e v o t e e s of a n y of t h e s e
religions in t h e sense of p r a c t i s i n g t h e r i t u a l w h i c h w a s
their essential feature. O n t h e c o n t r a r y , it is c l e a r t h a t
t h e o n l y k i n d of i n i t i a t i o n w h i c h t h e y r e c o g n i z e is a
purely spiritual initiation into the truth about G o d ,
m a n a n d t h e w o r l d , r e v e a l e d t o p r o p h e t s a n d seers ; a n d
t h e c o m m u n i o n w i t h t h e d i v i n e of w h i c h t h e y s p e a k is n o t
s a c r a m e n t a l b u t m y s t i c a l . T h e y offer t h e V i s i o n of G o d
t o w h i c h t h e r i t u a l of t h e M y s t e r i e s s e e m s t o h a v e b e e n
d i r e c t e d , n o t t h r o u g h a n y s o r t of r i t u a l o b s e r v a n c e , b u t
t h r o u g h t h e d i s c i p l i n e of a n a s c e t i c life a n d m e d i t a t i o n
upon high themes. T h e y presuppose a higher synthesis
of a l l r e l i g i o n s , a n d are p r e p a r e d t o a c c e p t t h e w i t n e s s of
t h e m all t o t h e t r u t h w h i c h m a k e s m a n i m m o r t a l a n d
d i v i n e . W h a t t h e y profess t o g i v e is t h e t r u t h itself,
p u r g e d s o far a s m i g h t b e f r o m t h e s e n s u o u s forms b y
w h i c h in p o p u l a r religions it w a s h a l f r e v e a l e d a n d h a l f
c o n c e a l e d . T h e i n s t r u m e n t of s u c h p u r g a t i o n is p h i l o s o p h y .
I t is i n t h i s l i g h t t h a t w e m u s t c o n s i d e r t h e i r use o f
Jewish religious tradition. I n t h e C o r p u s a t l a r g e , as w e
h a v e s e e n , t h e r e is j u s t e n o u g h t o s h o w t h a t J u d a i s m h a d
n o t b e e n left o u t of t h e l a r g e s y n t h e s i s of religions w h i c h
lies b e h i n d t h e yvtoais of t h e H e r m e t i s t s , a n d in t h e
Poimandres a n d t h e Sacred Discourse w e h a v e e v i d e n c e
of t h e d i r e c t e m p l o y m e n t o f t h e H e b r e w S c r i p t u r e s in
t h e i r G r e e k dress. I t is significant t h a t in b o t h cases it
is t h e H e b r e w c o s m o l o g y t h a t h a s a t t r a c t e d a t t e n t i o n .
I t is t h e g e n e r a l a s s u m p t i o n o f t h e Hermetica t h a t in
o r d e r t o rise t o t h e v i s i o n o f G o d w h i c h is perfect yvwcris
245
one must k n o w t h e t r u t h about t h e nature a n d origin of

the universe a n d of m a n . B o t h these writers h a v e found
in t h e H e b r e w c r e a t i o n m y t h t h e c l u e t o t h e t r u t h . T h e
c o s m o l o g y o f t h e Sacred Discourse is i n d e e d i n a l l essentials
so purely Stoic t h a t one might wonder w h y the writer
t o o k t h e trouble t o m a k e it conform t o t h e Hebrew model.
T h e a n s w e r is t h a t h e c o n c e i v e d h i m s e l f a s c o n v e y i n g n o t
p h i l o s o p h i c a l s p e c u l a t i o n b u t yv&ois d i v i n e l y r e v e a l e d . 1
It is revealed, however, in the Hebrew Scriptures

under the veil of m y t h , a n d philosophy must remove
the veil.
T h e Poimandres i s a still m o r e r e m a r k a b l e e x a m p l e of
the w o r k of a p a g a n teacher whose access t o t h e O l d
T e s t a m e n t is d i r e c t . H e i s a t e a c h e r , p r o f o u n d l y religious
rather t h a n philosophical, t h o u g h well aware of the
i n s t r u m e n t s of t h o u g h t offered b y p h i l o s o p h y t o religion.
H e is n o t m e r e l y i n t e r e s t e d i n J u d a i s m , b u t s e l e c t s t h e
J e w i s h m y t h of c r e a t i o n a s t h e m o s t a d e q u a t e m e a n s
( w h e n p h i l o s o p h i c a l l y i n t e r p r e t e d ) of c o n v e y i n g t h e t r u t h
about G o d , m a n a n d t h e world, a n d so leading t o t h e
a t t a i n m e n t o f t h e yvwais b y w h i c h a l o n e m a n i s t r u l y
blessed. H i s a p p r o a c h t o t h e J e w i s h S c r i p t u r e s i s g u i d e d
b y t h e w o r k of Hellenistic Jews w h o were themselves
u n d e r t h e influence o f t h o s e g e n e r a l religious n o t i o n s
w h i c h were w i d e l y current a t t h e time. W h i l e Philo, for
e x a m p l e , i s a t e a c h e r s t a n d i n g o n t h e J e w i s h side o f t h e
d i v i d i n g line, w h o i s g l a d t o u s e a l l t h e resources o f
p a g a n religious p h i l o s o p h y t o e l u c i d a t e t h e m y s t e r i e s o f
his o w n S c r i p t u r e s , t h e a u t h o r o f Poimandres i s a c o l l e a g u e
o n t h e o t h e r side o f t h e line w h o w e l c o m e s t h e w i s d o m o f
the Hebrews as giving an august sanction to the doctrines
1
Cf. the stress laid upon the authenticity of the cosmology of
" Sanchuniathon as derived from sacred Hebrew documents exhibited
by " Jerombalos the priest at Jerusalem ", by Philo of By bios apud
Euseb., Praep. Evang. I. 9-10. This writer rationalizes away all re
ligious belief, but the sanction of an immensely old religious tradition
still has force for him, or at least is expected to have force for his
readers.
246
JUDAISM, HERMETICA AND CHRISTIANITY
of h i s o w n p h i l o s o p h y . J e w a n d p a g a n are w o r k i n g t o t h e
same end, and using largely the same means, though
s t a r t i n g f r o m different p o i n t s .
W i t h t h e s e e x a m p l e s in m i n d , w e m a y r e a s o n a b l y
c o n c l u d e t h a t J u d a i s m h a d a l a r g e r p a r t t h a n is, p e r h a p s ,
a l w a y s recognized, in shaping the higher thought of
p a g a n i s m . I t h a s b e e n c u s t o m a r y of l a t e t o e m p h a s i z e
t h e influence of G e n t i l e t h o u g h t u p o n J u d a i s m , a n d t h a t
influence w a s u n q u e s t i o n a b l y e n o r m o u s . B u t it w o u l d
n o t b e safe t o a s s u m e t h a t w h e r e H e l l e n i s t i c J u d a i s m
s h o w s p a r a l l e l s w i t h n o n - J e w i s h t h o u g h t , t h e d e b t lies
a l w a y s a n d w h o l l y u p o n o n e side. T h e Poimandres s h o w s
t h a t it w a s p o s s i b l e for a t h i n k e r w h o r e m a i n e d q u i t e
o u t s i d e J u d a i s m t o b e c o m e s t e e p e d in i d e a s w h i c h g o
b a c k b y direct lineage to the Pentateuch and the Hebrew
prophets. It w a s not w h o l l y b y its o w n native impulse
that paganism m o v e d towards ethical monotheism, and
t h e s p i r i t u a l w o r s h i p of G o d .
I t w a s i n t o a r e l i g i o u s w o r l d in w h i c h t h i s k i n d of c r o s s -
f e r t i l i z a t i o n of t h o u g h t w a s g o i n g o n t h a t C h r i s t i a n i t y
c a m e . I t s t a r t e d from t h e J e w i s h side, a c c e p t i n g t h e
a u t h o r i t y of t h e J e w i s h S c r i p t u r e s a s a d i v i n e r e v e l a t i o n ,
a n d y e t , b y v i r t u e of t h e o r i g i n a l religious i m p u l s e from
w h i c h it b e g a n , free t o c r i t i c i z e , reinterpret a n d e n l a r g e
i t s J e w i s h h e r i t a g e . M a n y of i t s e a r l y e x p o n e n t s w e r e
b r o u g h t u p in a J u d a i s m w h i c h a l r e a d y , l i k e t h a t of P h i l o ,
h a d a c c e p t e d c o n t r i b u t i o n s o f t h o u g h t from n o n - J e w i s h
sources. Its creative theologians, Paul, the author to the
H e b r e w s a n d t h e a u t h o r of t h e F o u r t h G o s p e l , b e t r a y
a c q u a i n t a n c e w i t h t h e g e n e r a l l y diffused p o p u l a r p h i l o
sophy, partly Platonic, partly Stoic, whether this acquaint
a n c e w a s d u e t o d i r e c t s t u d y of H e l l e n i c t h o u g h t o r t o its
infiltration i n t o t h e i r o w n H e l l e n i s t i c J u d a i s m . Thus the
p a r a l l e l s b e t w e e n t h e Poimandres a n d t h e N e w T e s t a m e n t
are e x p l i c a b l e a s t h e result of m i n d s w o r k i n g u n d e r t h e
s a m e g e n e r a l influences. W i t h i n t h e N e w T e s t a m e n t ,
h o w e v e r , s u c h influences are a l w a y s s e c o n d a r y . The
247
r e g u l a t i v e m o t i v e is t h a t s u p p l i e d b y t h e o r i g i n a t i n g
i m p u l s e of C h r i s t i a n i t y itself.
B u t early in its career Christianity attracted the a t t e n
t i o n of t h i n k e r s w h o s t o o d i n t h e line o f d e v e l o p m e n t o f
w h i c h t h e Poimandres is a r e p r e s e n t a t i v e . This was
n a t u r a l e n o u g h . T h e y w e r e a l r e a d y i n t e r e s t e d in J u d a i s m ,
a n d C h r i s t i a n i t y b o r e t h e a s p e c t of a p e c u l i a r t y p e of
J u d a i s m . If w e c o u l d i m a g i n e a recension of t h e Poiman
dres i n w h i c h t h e figure of C h r i s t w a s i n t r o d u c e d a s a n
a f t e r t h o u g h t , e i t h e r a s identified w i t h o n e of t h e d i v i n e
powers—Logos, Demiurge or Anthropos—or as the
m e d i u m o r t h e o r i g i n a l r e c i p i e n t of t h e r e v e l a t i o n , t h e n
we should have a w o r k strictly analogous to such early
G n o s t i c t e a c h i n g a s t h a t of J u s t i n , o r t h e N a a s s e n e , o r
e v e n i n p a r t of B a s i l i d e s . T h e m o r e definitely C h r i s t i a n
1
G n o s t i c s of w h o m V a l e n t i n u s is t h e t y p e b e l i e v e d t h a t
a c c e p t a n c e of t h e c e n t r a l C h r i s t i a n d o c t r i n e s s u p p l i e d t h a t
which was lacking to complete the great synthesis to
w h i c h religious t h o u g h t w a s t e n d i n g . T h e y c o n s t r u c t e d
v a s t s y s t e m s o n t h e b a s i s of earlier s p e c u l a t i o n s , i n w h i c h
the redemption wrought b y Christ w a s made to provide
t h e final c l u e t o t h e m y s t e r y of t h i n g s . B u t t h e c e n t r a l
m i n d of t h e C h u r c h r i g h t l y j u d g e d t h a t i n t h e s e s y s t e m s
t h e d i s t i n c t i v e t r u t h s of C h r i s t i a n i t y w e r e s w a m p e d i n
alien s p e c u l a t i o n s , a n d c a l l e d a h a l t t o t h e p r o c e s s of
synthesis.
1
W e m a y find their precursors w i t h i n the C h u r c h in t h e " heretics "
of Colossians and t h e Pastorals. T h e old question w h e t h e r these
heresies were of Jewish or p a g a n origin loses m u c h of its p o i n t w h e n
we recall t h a t Hellenistic Jewish t h o u g h t and p a g a n t h o u g h t of t h e
Poimandres t y p e were already drawing together.
248
INDEX VERBORUM
249
250
INDEX VERBORUM
INDEX VERBORUM
253
254
INDEX VERBORUM
255
INDEX LOCORUM
(i) OLD TESTAMENT A N D APOCRYPHA
(Cited after Swete, The Old Testament in Greek ; references to the

Hebrew text in brackets.)
PAGE PAGE PAGE

Genesis Genesis Genesis
i. 1-5 . 103 sqq. iii. 3-19 . 193 sqq. xxxviii. 7 . 193
i. 1 109, i n , 137, iii. 3 . . 168 xxxviii. 26 . 46
217 iii. 14-15 . 193 xlii. 16 . » 7 i
i. 2 106, 112, 123, iii. 16 . . 164 xlvii. 25 . . 186
220-1 iii. 19 . . 231 xlvii. 29 , -65
i. 3 . . 220 iii. 21 . . 193
i. 6-8 . 115 sqq. iii. 22 . . 160 Exodus
i. 6-7 . . 121 iii. 24 . .158 iii. 14 4
i. 6 . . 221 v. 1 . . 228 vi. 3 14, 15, 213
i. 7 . . 143 v. 26 . . 155 x. 5 . . 1 4
i. 8 . 123, 223 vi. 1-4 . . 161 xi. 9 . 1 6 4 , 234
i. 0-25 . 132 sqq. vi. 2 . . 22 xv. 11 . . 242
i. 9 124, 143, 223 vi. 12 . . 185 xviii. 15 . .20
i. 11 . . 226 vii. 15-16 . 166 xix. 3 .20
i. 14 . . 223 viii. 15-ix. 17 xix. 9 . . 172
i. 16-18 . . f-39 162 sqq. xx. 4 . . 242
i. 20-5 . . 225 viii. 17 . . 164 xxi. 6 .20
i. 21-2 . . 151 ix. 1 . . 190 xxi. 13 . . 2 1
i. 21 . . 144 ix. 11 . . 232 xxiii. 7 . . 52
i. 22 . 164-5 xi. 4 . . 213 xxiv. 10 . 20, 21
i. 26 . 137-9 xiv. 18 . . 1 1 xxix. 33 . .83
i. 26-30 . 145 sqq. xv. 6 . 67 xxix. 36-7 . 83
i. 26-7 . . 155 xv. 12 . . 103 xxx. 10 . 83, 90
i. 27 . . 151 xvi. 10 . . 164 xxx. 15-16 . 90
i. 28 150, 164-5, xix. 19 • • 65 xxxi. 3 *. .20
229 xix, 31-5 . 189, xxxii. 12 .86
i. 29 . . 232 xx. 11 . 77 xxxii. 14 .86
ii. 2 . . 228 xx. 13 . . 6 5 xxxii. 30 . 90
ii. 7-v. 2 145 sqq. xxii. 17 . . 164 xxxiv. 6 . . 7 2
ii. 7 . 162, 229 xxiv. 49 . . 6 5 xxxv. 31 .20
ii. 9 . . 168 xxx. 30 . . 164
ii. 17 . 160, 229 xxxi. 29 . . 8 Leviticus
ii. 21-2 151, 165-6 xxxii. 20 . 92 x. 4-5 . . 192
ii. 23-4 . . 229 xxxii. 29-30 . 22 xvi. 16 . .89
256
INDEX LOCORUM
PAGE PAGE PAGE

Leviticus 2 Kingdoms (2 Kms.) = Psalms
xvi. 33 . .89 2 Samuel xviii. (xix.) 26 . 63
xviii. 21 . .20 xxii. 26 . .63 xxiii. 3-4 . 173
xxiii. 27-8 . 90 xxii. 31-3 . 8 xxiii. (xxiv.) 5 . 55
xxii. 48 . . 8 xxiv. (xxv.) 5 73-4
Numbers xxiii. 5 . . 8 xxiv. (xxv.) 8 33
xiv. 19 . '85 xxiv. 11 . .85
xxiv. 3 . . 71 3 Kingdoms (3 Kms.) = xxiv. 1 2 , »33
xxiv. 3-4 .179 1 Kings (1 ifgs.) xxvi. (xxvii.) 1 108
xxiv. 4 . 8, 14 x. 6 . . 7 1 xxvi. (xxvii.) 11 33
xxiv. 15 . . 7 1 xi. 33-4 . . 27 xxviii. 3 . . 115
xxiv. 16 . - 1 4 xviii. 19 . .23 xxviii. 10 . 115
xxv. 11 . -87 xviii. 25 . .23 xxix. 3 . .186
xxix. 11 . .90 xxx. (xxxi.) 6 . 73
xxxv. 33 . 89 4 Kingdoms (4 Kms.) = xxxii. (xxxiii.) 4 69
2 Kings (2 i£gs.) xxxii. (xxxiii.) 5 45
Deuteronomy v. 18 . .85 xxxii. 6 sqq. 121,130
vii. 9 .68 xvii. 8 .28 xxxii. 6 . 116, 125
xvi. 18-20 . 44 xvii. 15 . . 2 7 xxxii. (xxxiii.) 13 13
xxi. 8 . 89, 91 xxiv. 4 . .85 xxxiii. 16-17 • 7 I I
xxii. 11 . . 104 xxxiv. 10 . 242

xx viii. 32 . 8 1 Chronicles xxxv. 10 . 135
xxix. 20 . .85 iv. 38 . . 164 xxxix. 7-9 . 198
xxxii. 1 . . 240 xxviii. 11 .90 xxxix. 7 . »i57
xxxii. 8 . .22 xli. 3 . 8
xxxii. 43 83, 156 2 Chronicles xlviii. 3 . .180
vi. 30 .85 xlviii. 8 . .92
Joshua xx. 20 .68 xlix. 14 . . 198
ii. 14 «65 xxi. 8 »77 1. 19 . . 198
v. 14 . . 172 xxx. 18-19 . 91 Ixii. 3 . . 229
lxiv. 4 . 89, 91
Judges 2 Esdras (2 Esd.) = lxiv. 8 . .105
v. 11 48, 54, 58 Ezra & Nehemiah lxvii. 15 . « I 4
v. 15 . . 2 7 xi. (Neh. i.) 5 . 8 lxvii. 34 . . 241
xv. (Neh. v.) 5 . 8 lxx. 19 . . 242
1 Kingdoms(1 Kms.)= xvii. (Neh. vii.) 2 71 lxxi. 19 . .217
1 Samuel xix. (Neh. ix.) 31-2. 8 lxxii. 23-6 . 130
iii. 14 .89 lxxvi. 15 . 229
vi. 3 . . 88 Psalms lxxvi. 17-18 . 105
xii. 3 .92 iii. 4 . .217 lxxvii. (lxxviii.) 1 33
xxi. 2-3 . . 69 iv. 6 . . 197 lxxvii. (lxxviii.) 38
xxiv. 18 . -47 vii. 12 . 8 90, 91
viii. 4 . . 229 lxxviii. (lxxix.) 9 91
2 Kingdoms (2 Kms.) — viii. 6 . . 22 lxxxi. (Ixxxii.) 3
2 Samuel viii. 6-7 . .150 47. 5o
viii. 13 . .213 viii. 29 . . 2 7 lxxxv. 8 . . 242
xv. 4 -50 xvii. 25-7 . 172 lxxxv. (lxxxvi.) 15
xv. 20 -65 xviii. (xix.) 8 . 39 72
xix. 28 (29) 47, 53 xviii. (xix.) 9 . 35 Ixxxviii. 7-8 . 242
257
PAGE PAGE PAGE
Psalms Proverbs Wisdom of Solomon

xc. i . . 14 viii. 30 . . 131 (Wisd )
xcii. 3-4 . . 105 xi. 17 . . 6 1 vii. 1 . . 180
xcvi. (xcvii.) 7 22 xiii. 14 . -33 vii. 13, 15, 17 . 184
xcviii. (xcix.) 8 86 xiv. 22 . 65, 70 vii. 17-19 . 228
cii. 1 . . 241 xv. 27 . . 186 vii. 22-3 . . 220
cii. (ciii.) 6 . 56 xvi. 14 . .92 vii. 22 . . 131
cii. 12 . . 157 xvii. 15 . - 5 2
vii. 26 . .184
cii. (ciii.) 21 18, 176 xx. 6 . 6 1 vii. 29-viii. 1 . 140
ciii. . .241 xx. 22 65 viii. 16 . . 130
cv. (cvi.) 12 . 6 7 xxiv. 27 . . 238 viii. 18 . . 184
cv. 30 . 87, 93 xxvi. 25 . .66 ix. 1 . .116
cvi. 4, 7 . . 190 ix. 2 . 150, 229
cvi. 14 . . 191 Ecclesiastes ix. 9 . 131, 218
cvi. 22 . . 198 ii. 15 . . 230 ix.11 . . 184
cvi. 24, 27, 30 . 191 ix. 13 . . 130
evi. 30, 34, 37-8 Job ix.15 . . 184
190 i. 6 . .22 ix. 16-17 I
• 3°
cix. 23 . . 157 ii. 1 . .22 x. 10 . . 184
ex. (cxi.) 7 . 70 v. 13 • • 15 xiii. 1 . .183
cxv.1 . . 198 viii. 3 . 1 4 xiii. 2 . .140
cxv.8 . . 198 xi. 2 . . 46 xviii. 15-16 . 117
cxviii. (cxix.) 90 74 xx. 15 .22
cxviii. 160 73 xxi. 15 . . 1 5 Wisdom of Sirach
cxx. 2, 5 .172 xxii. 22 . -32 or Ecclesiasticus
exxiv. 4-5 . 172 xxii. 26 . .20 (Sir.)
exxxi. 9, 16, 18 193 xxvi. 7 . .122 i. 1 sqq. . . 218
exxxvii. xxvii. 3 . .20 i. 27 (34-5) . 69
(exxxviii.) 1 22 xxviii. 28 . 77 iii. 30 .89
cxliv. (cxlv.) 14 68 xxxi. 2 . 15, 16 v. 5-6 . . 85
cxliv. (cxlv.) 17 63 xxxiii. 4 . .20 vi. 28 . . 130
cxliv. 18 . . 74 xxxiv. 5 . .46 xvi. 7 .86
cxlv. 6 . . 73 xxxiv. 13 .239 xvii. 1-8 . 227
cxlviii. 2-3 . 18 xxxvi. 10 .180 xxiv. 3-6 . 218
cxlviii. 2 .176 xxxviii. . 238, 241 xxxii. (xxxv). 1-5
xxxviii. 10 27 198
Proverbs xxxix. 32 « I 5 xl. 1, 11 . . 231
i. 7 . . 7 7 xli. 2 (11) . 15 xlii. 17 . .217
ii. 17 .20 xlii. 7-8 . . 70 xliv. 8-9 . 231
iii. 1 .33 xlviii. 15 .180
iii. 3 . 6 5 Wisdom of Solomon 1. 28 . . 230
vi. 23 .33 (Wisd.)
vii. 2 -32 ii. 13 . . 184 Esther (Es.)
viii. . .137 ii. 21-2 . .184 iv. 11 . . 186
viii. 12 . 130 ii. 23-4 . .160 xv. 5 = D2 . 13
viii. 20 «54 iv.12 . . 231
viii. 22 . 109, 217 v. 6 . . 183 Hosea
viii. 24 . . 107 vi. 22 . . 184 iv. 1 . . 65
viii. 25 . , 237 vi. 23 . . 181 ix. 10 . 23
INDEX LOCORUM
PAGE PAGE PAGE
Hosea Isaiah Jeremiah
x. 12 . . 178 xiv. 13 . . 20 v. 22 . 106,121
xii. 4 .22 xix. 14 . .188 xi. 13 -23
xxiv. 20 . .180 xiv. 10 . .163
Amos xxv. 1 . 72 xviii. 8 . .180
ii. 4 . . 163 xxvi. 2 . 73 xviii. 23 . .83
v. 26 . . 231 xxviii. 1 . .188 xxiii. 23 . .172
vii. 2 .85 xxviii. 11 -35 xxviii. 39 .188
viii. 14 . .84 xxix. 9-10 . 180 xxxii. 1-2 .188
xxix. 10 . .179 xxxviii. 33 (xxxi. 32)
xxxi. 6 . .180 37
iv. 6-7 . . 163 xxxiii. 6 . . 77 xxxviii. 34 .186
vi. 16 .28 xxxvii. 38 . 23 xxxviii. 36 (xxxi. 34)
vii. 9 . 5 1 xl. 12 . . 238 106
xl. 18, 25 . 242 xxxix. 20 .180
Joel xii. 4 . .218
i. 5 . . 188 xlii. 5-6 . . 1 8 7 Lamentations
xliii. 9 52 iii. 23 .68
Habakkuk xliii. 10 . . 200 iv. 1 . . 231
i. 11 . . 84 xliii. 26 . . 52
ii. 4 . . 69 xliv. 6 . . 2 1 8 Ezekiel
xlv. 25 . . 5 1 i. 24 . . 15
Zechariah xlvi. 5 . . 242 xvi. 51-2 .47
i. 17 . . 163 xlvi. 8 . .180 xvi. 63 . 90-1
vii. 2 .86 xlvi. 9-10 . 129 xviii. 21 . 54
vii. 2-14 . . 87 xlvi. 13 . 48, 54 xx. 26 • 34
viii. 2, 6 . » I 9 xlvii. 11 . .83 xxii. 9 . 78
viii. 22 . 86, 87 xlviii. 12 . 218 xxxi. 11 . . 23
xii. 8 .20 xlix. 7 .68 xxxiii. 12 180, 186
1. 8 . 48, 51 xliii. 23 . .84
Malachi li. 5 . 54, 186 xlv. 17 .90
i. 9 . 86, 87 li. 21 . . 188 xlv. 19 . .84
liv. 10 .86 xlv. 20 . .89
Isaiah Iv. 3 . . 63 xlvi. 16 . . 213
i. 2 . . 240 lv. 11 . . 117 xlvii. 14 . .213
lvii. 1 -65
i. 10 sqq. . 31
lx.1 . . 187 Daniel
i. 17 • - 51
lx.19 . . 217 iii. 57 • • 241
v. 23 . . 52
lxii. 11 . . 172
v. 30 . . 105 iii. 92 (25) . 23
lxv. 16 . . 7 2
vi. 3 . . 217 iv. 24 (27) . 45
vii. 9 .68 vi. 12 -34
vii. 10 sqq. . 163 Jeremiah ix. 9 . , 85
viii. 5-7 . .163 ii. 2 . . 60
ix. 13 . 3 1
viii. 16 . 31-2 ii. 11 . . 217
ix. 24 . 82, 89
ix. 6 . . 8 ii. 13 . . 134
xii. 11 . -23
xi. 2 . . 77 iii. 12 .62
xi. 4 . . 47 iii. 24 . 2 3 2 Maccabees
xii. 2 . .217 iv. 3-4 . . 163 iii. 39 . . 1 3
v. 21 . . 183 vii. 35 • . 1 3
xiii. 6 » I 4
259
PAGE PAGE PAGE
3 Maccabees 4 Maccabees Prayer of Manasse
ii. 21 . 1 3 iii. 2 . -175 3 . . .121
vi. 18 .73 xv. 31-2 . 188-9
(ii) JEWISH NON-CANONICAL LITERATURE
Adam and Eve, Life of Philo of Alexandria Philo of Alexandria

(ed. L. S. A. Wells in Legum A llegoriae I De Confusione Lin-
Charles: Pseudepi- 31 . . 148 guarum
grapha, 1913) 32 . . 162 146 . . 120
xiii.-xiv. . 156 168 sqq. . 139
Legum A llegoriae II 171-2 . . in
Aristeas, Epistle of 148 171 • • !39
16 . 12 13 • • 151 173 • • 139
56 sqq. . 192
Enoch, Secrets of 89 . .68 De Migratione Abra-
(ed. Forbes & Charles
hami
in Charles: Pseud-
Legum A llegoriae III 178-9 . . 140
epigrapha, 1913)
69 . 193-4 184 sqq. . 169
xxv. 1-3 . Ill
xxvi. 2 . 113
xxx. 2-7 . .139 De Cherubim Quis Rerum Divin-
xxx. 8 . ..156 7 . .118 arum Heres Sit
xxx.11 . . 152 90-3 . . 68
xxx. 13-15 . 230 Quod Deterius Potiori 249 sqq. . 178
xxxii. 1 . . 232 Insidiari Soleat 257 • • 178
162 . . 74 300-2 . .140
Josephus
(ed. Naber, 1888) De Posteritate Caini
De Fuga et Inven-
Antiquities 175-6 . 189
tione
VIII. xi.2.§28i
68-70 . 137, 155
218 De Gigantibus
75 • .21
Contra Apionem 14 . . 186
192 . . 189
1.8. §42 35 22 . . 104
198 . . 135
Philo of Alexandria Quod Deus Sit
(ed. Cohn and Wend- Immutabilis De Somniis I
land, 1886-1915) 31 . . 120 62-3 . . 20
De Opificio Mundi 142-3 . . 186 68 . . 199
24-5 . .120 75 . 108, 135
26 . . no De Agricultura 79 . . 181
30 . . 135 51 . . 120 215 . . 120
56-7 . . .139
69 . . 150 De Plantatione
De Somniis II
134 . . 151 20 . . 199
237 . 182, 189
135 • • 156
136-9 . . 152 De Ebrietate
151 . 148, 159 4 . .187 De Abrahamo
154-5 - . 169 6 . .74 268 . . 199
260
INDEX LOCORUM
PAGE PAGE PAGE

Philo of Alexandria Philo of Alexandria Testaments of the
De Specialibus Legi- In Flaccum Twelve Patriarchs
bus I 46 . . 1 2 Judah
31 . . 172 123 . . 240 xv. 4 . . 185
271-2 . . 197 xxv. 2 . . 1 8
Legatio ad Gaium
290 . . 197
366 . . 73 Dan
332 • • 73
345 • • 186 ii. 4 . . 185
Fragments
De Specialibus (ed. Rendel Harris,
Legibus III 1886) Gad
6 . .189 p. 7 . . 192 v. 7 . 184
De Virtutibus Testaments of the Asher

14 . . 189 Twelve Patriarchs iv. 3 . . 72
(ed. R. H. Charles,
DePraemiis etPoenis 1908) Benjamin
26 sqq. . 199 Levi v. 4 . 62, 185
36 . . 112 iii. 3 • . 1 7 vi. 3 . . 185
Quod Omnis Probus Judah

Liber Sit xiii. 6 . .185
45 • -40 xiv. 1 . . 185
(iii) N E W TESTAMENT
Matthew John Romans

iii. 16 . . 104 x. 34 • 36, 38 ii. 26 .35
v. 6 . . 5 5 xii. 34 . .38 iii. 10-18 . 35
vi. 1-2 . . 46 xv. 1 . . 73 iii. 19 -36
xi. 27 . . 177 xv. 25 .38 iii. 23 . 8 1
xvi. 13 . . 7 4 iii. 25 .94
Mark xvii. 3 . . 7 3 iii. 26 . 57, 58
xviii. 31 . .38 iii. 27 «36
v. 7 . . 1 3
xix. 7 .38 iv. 5 • 57> 58
iv. 7 . . 80
Luke
v. 6, 19 . . 58
xii. 42 .68 xvi. 17 . . 1 3 v. 19 . . 58
xviii. 7 . . 5 5
vii. 14 . . 3 7
xviii. 13 . .93
vii. 23, 25 36-7
i. 17 . . 69 vii. 24 . .182
John i. 18 . . 58 viii. 2 . 36-7
i. 9 • . 7 3 i. 19-20 . '7 viii. 4 • . 3 5
i. 17 • 38, 75 i. 25 . . 74 viii. 22-3 . 106
iv. 14 . . 135 i. 29 . . 171 viii. 26 . . 106
iv. 24 . 7 4 i. 32 • • 35 xi. 35 . 1 5
vi. 32 - 7 3 ii. 12 .80 xi. 36 . . 7
vii. 19, 23, 49, 51 38 ii. 14-15 . . 36
xii. 1 . . 198
261
PAGE PAGE PAGE
1 Corinthians Colossians Hebrews

i. 9 . .68 i. 12 . . 16 x. 1-10 . . 198
iii. 19 - 1 5 xi. 1 . . 199
viii. 5 . 1 1 1 Thessalonians x l
* 3 • .112
ix. 21 .80 i. 9 . • 73 r
xii. 6 . 7 James
xiv. 21 . 35-6 2 Thessalonians i. 18 . 133
xv. 35-44 • 192 ii.3,7.8 . 80 ?: 5 a
B • • 39
l l 8 1 2
iii. 3 . . 68 - • • 39
0
2 Corinthians iv. 11 . . 39
iii. . . . 3 7 1 Timothy x P e t e f
i L
iii. 5-6 . . 1 5 7 • • 70 L l 6 . . 2 0 0
iv. 10 . . 182 "i- 1 6

• • 58 a. 5 . . I g 8
v. 1-3 . . 192
vi. 14 . 8 0 Hebrews 1 John
i. 6 . . 156 i. 7 . .95
Galatians i. 9 . . 80 ii. 2 . .94
iii. 11 . .69 ii. 9 . . 150 ii. 8 . • 73
iii. 15-17 . 15 ii. 17 .94 iii- 4 • .80
vi. 2 . . 37 vii. 1 . . 13 iv. 10 , .94
viii. 2 . 73 v. 20 . . 7 3
viii. 10 . . 3 7
Ephesians viii. 12 .94 Revelation
ii- 15 .34 ix. 5 . . 94 i. 4 . . 4
iv. 6 . . 7 ix. 24 - 7 3 xxii. 13 . . 218
(iv) CHRISTIAN NON-CANONICAL LITERATURE
Chrysostom, Homiliae Eusebius Irenaeus

in Epistolam ad Praeparatio Evan Adversus Haereses I
Romanos VIII gelica iv.-v. . .131
(VII) 485E . 58 IV. 13 . 196 v. 1 . 208
XI. 18, 6-14 - 137 v. 2 . 138
Clement of Alexandria XI. 23. 3 . 137 v. 5 • • 193
Excerpta ex Theodoto v. 6 . 208
47 . . 208 Hippolytus
Lactantius
Refutatio Omnium
Institutiones Divinae
Eusebius Haeresium
VII. xviii. 3 163
Historia Ecclesias- V. vii.-ix. . 206
tica V. xxiii.-xxviii. Odes of Solomon
IV. 10 . . 209 206 xvi. 10 .120
V. xxvii. 3 . 1 2 3 xxv. 8 .193
Praeparatio Evan- VI. ix.-xx. . 205
Origen
gelica VI. ix. . 109
Philocalia
1. 9-10 . 246
ix.2 . 35-6
1. 10-14 . 11 Irenaeus
I. 10. 2 . 124 Adversus Haereses I Thomas, Acts of
1. 10. 3 . 216 i. 1 . 138, 207 80 . . .176
262
INDEX LOCORUM
(v) PAGAN LITERATURE

PAGE PAGE PAGE
Aeschylus Hermetica Hermetica
Agamemnon Corpus Hermeticum Corpus Hermeticum
393 • • 48 (ed. Parthey, 1854) IV. 2 126, 147, 236
Eumenides I. 2 . .99 9 • .236
27-8 . . 12 4 103 sqq., 113, V.i . . 3
114 2 . .239
Aristotle 5 115 sqq., 143 3-4 • • 237
De Partibus Animal- 6 103 sqq., 115 6 . .159
ium sqq., 117 6-7 . 237-8
II. 10, 6566 . 175 7 17, 103 sqq., 7 . 136
Ethica Nicomachea 114, 115 sqq. 10 . 3, 239
8 . .114 VI. 4 . 127
IV. viii. 14, 1128a
9-11 . 132 sqq. VII. . 181-94
36
9 137, 143, 207 1 169, 187, 188
V. i. 3, 11296 42
10 . . 145 2 . 188, 191
V.ii.-iv. ii3ofesqq. 12-19 . 145 sqq.
43 VIII. 2 . .136
12 151, 200
V. vii. 10, 1135a IX. i . . 119
13 . . 124
28 5 . .136
14 129, 151, 200
V. ix. 11, 1136a 6 . 128, 136
15 161, 166, 200
49 1 6 1 10 . . 198
16-17 • •
Politica X. 2 . . 128
18-19 . 162 sqq.
III. 6 (11) 12816 7 . .242
18 . . 150
72 10 . . 127
19 167, 170
Rhetorica 18 . . 191
20-3 . .170
II. xvii. 13916 66 20-1 . -171
21 163, 167
Cicero 22-3 . -171 XI. 1 . . 134
Paradoxa 22 . 169, 191 3 • .242
24-6 . .176 5 • .242
34 • -40
7 • -127
Tusculanae Disputa- 25 • • 145
9 • .136
tiones 26 17, 169, 191, 12-13 • • 134
I.ix. 19 . 122 192 14 . . 119
27 159, 179, 187, 19 . . 118
Demosthenes
188 XII. 1 . .163
Contra Aristogitonem 28 . .179 4 . .242
774 • • 26 29 . . 170 5-7 • -171
30 . 191 9 • .136
Diogenes Laertius
31-2 194 sqq. 14 . 118-19
VII. i. 88 . 26
31 . . 171 15 . . 134
32 . . 167 21 . . 134
Epictetus XIII. . 119, 133
II. . 136, 235
Dissertations 1 . . 240
14 . . 6
III. xxii. 26 . 187 2 . .128
III. . 210-34
1 . . 242 8 . . 240
Euripides
2 . . 112 9 • 58
Hippolytus 3 • .164 10 . . 240
88 . . 9 IV. 1 116,128,236 17-18 . . 240
263
PAGE PAGE PAGE

Hermetica Menander, Mono- Plato
Corpus Hermeticum stichoi 654, 671 6 Epistles
X I I I . 18-19 196 Pindar viii. 354c . 39
19 . 128-9
Isthmian Odes Plutarch
20 . 129-30
5(4), 53 . 10 Moralia
21 . . 128
apud Hdt. III. 38 25 370 (De I side et
XIV. 7 . .242
Osiride, 47) 137
X V I . 15 (Scott) 118
P/ofo 780 (Ad Prin-
Asclepius Phaedo 6ye . 192 cipem Ine-
(ed. Scott, Hermetica ruditum, 3). 36
1924) Symposium
8 . .127 1896 sqq. . 165 Sophocles
20 . . 3 Oedipus Tyrannus
26 . . 128 Clitopho 865 . . 25
4076 . .187 871-2 . . 6
29-30 • 134
Excerpta ex Stobaeo Republic Stobaeus
(ed. Scott, Hermetica 332C . . 43 Eclogae
1924) 499c . . 72 I. 2 . 122
iv6. . .118 $nd-e . . 198 I. 17 . . 122
xviii. 5 .118 I. 49 . 22, 129
xix. 5 . .118 II. 102 . 43
xxiii. 6 .129 270* sqq. . no (See also Excerpta
xxiv. 6 .22 29a sqq. . 127 ex Stobaeo under
xxvi. 9 .129 29c . . 198 Hermetica)
30a . . 107
Fragmenta qob-c . . 1 3 7 Thucydides
(ed. Scott, Hermetica 51a . . 112 II. 41 .49
1924) 69c . .136
27-30 . 116 Xenophon
Minos Anabasis
Herodotus 317^ • • 39 III. ii. 13 . 9
HI. 38 . . 25 V. viii. 20 . 104
Laws
Homer yi$e . . 218 Memorabilia
Iliad XVII. 327 5 757* • • 6 I. i. 1-5 . 66
Oayss^y XIV. 444 5 862c . 82, 88
264

Charles Dodd, The Bible and The Greeks PDF

Hochgeladen von

Dokumentinformationen

Originaltitel

Copyright

Verfügbare Formate

Dieses Dokument teilen

Dokument teilen oder einbetten

Freigabeoptionen

Stufen Sie dieses Dokument als nützlich ein?

Sind diese Inhalte unangemessen?

Copyright:

Verfügbare Formate

Charles Dodd, The Bible and The Greeks PDF

Hochgeladen von

Copyright:

Verfügbare Formate

IN GRATAM MEMORI AM

GEORGII BUCHANAN GRAY

The Meaning of Paul for To-day

THE following studies are from the notebooks

THE issue of a fresh i m p r e s s i o n , b y p h o t o g r a p h i c

THE RELIGIOUS VOCABULARY OF HELLENISTIC

HELLENISTIC JUDAISM AND THE HERMETICA

T H E ORIGIN AND F A L L OF M A N IN POIMANDRES . . -145

T H E GOSPEL OF POIMANDRES 170

FURTHER T R A C E S OF JEWISH I N F L U E N C E IN THE HERMETICA . 235

INDEX VERBORUM 249

INDEX LOCORUM 256

The following abbreviations are regularly employed :

them as a whole. In these studies, however, I shall

THE NAMES OF GOD

The Hebrew language has t w o words expressing the

(the s o - c a l l e d pluralis majestatis). T h e u s e o f t h e s e

fxeyas ev rovrols Beos ov8e yqpdaKei,

Thus the tendency towards monotheism was accom­

(ii) T h e w o r d b$, whatever its original relation t o

u s e d as a r e s p e c t f u l m o d e of a d d r e s s . Its nearest equiva­

" high J i ^ r ^ K is " t h e H i g h G o d The L X X trans­

a n earlier stage of religion. T h i s is, in fact, implied

If s o , t h e n t h e " o l d c o v e n a n t " w a s for P a u l a c o v e n a n t

KOX eri ifjiepLcrev 6 Beds dvcoOev.

Cf. Col. i. 1 2 , evxaplvTOwres TCO 7rarpt TCO iKavcbaavTi Vfids

represent t h e Massoretic pointing, in w h i c h mm h a s t h e

B u t in T. Jud. x x v . 2 a t S w a ^ t e t s rfjs Sogrjs are m e n t i o n e d

moon. W h e t h e r this ambiguity w a s intended b y the

darepcov rov ovpavov for b j p J K t o ^ ? , a n d Job x x i i . 26

i n t h e H e r m e t i c t r a c t a t e I sis to Horus, ap. S t o b a e u s ,

avrov iXKvcrei avrov dyyeXos. In particular the term

Dan. i i i . 92 (25) is t r a n s l a t e d i n t h e L X X ofiolcofia

t e x t , rather than a strict translation. I t l a i d before t h e

7raTfjp IAOVOS, " l a w s l o f t i l y m a r c h i n g , e n g e n d e r e d i n t h e

the familiar recurrent phrase " t h e commandment(s), the

3. B^tSfa , from r o o t tOS& , t o j u d g e , is p r o p e r l y a n a c t of

B u t voixos for t h e m o s t p a r t , a s w e h a v e seen, r e n d e r s

ivroXrj (four t i m e s ) , irpoaTayfxa (three t i m e s ) , Oecrfios ( t w i c e ,

rest, b e t w e e n 250 a n d 300 t i m e s , vopuos. This t y p e of

W e m a y now turn to the N e w Testament, to examine

P a u l as s a y i n g " w h e n the Gentiles w h o h a v e no T o r a h do

general, depends throughout upon the L X X , though the

Luke, Acts, and Hebrews. J a m e s uses VOJJLOS in t h i s

TEACHING LAW PRINCIPLE

RIGHTEOUSNESS, MERCY AND TRUTH

AiKLxioavvy] is t h e standard Greek term for social

this we must presently give some attention. For the

LXX. ndoas TOLS doiKLas orov iXerjpLocrvvais XvrpcoaaL.

©. TOLS dfjLapTias aov iv iXerjpLoavvais XvTpcooai

To both translators np"K meant a benevolence going

dydrra iXerjfjLocrvvqv /cat Kpiaiv

Ezek. x v i . 5 1 - 2 , TPtop -\m T M i r i r r ^ a Ttfnurns

" I will bring near m y vindication ; it shall not be far

" I s i t r e a l l y possible t o suffer injustice [or t o b e

absurd to maintain, even w i t h regard to h a v i n g justice

Ps. l x x x i . ( l x x x i i . ) 3, rairtivov KOI 7T€vr}ra hiKavcboart.

yrj /cat € 7 / ijie iXevaerai nas dvrjp a> idv rj dvriXoyla

Mic. v i i . 9, 6pyr)v KVpiov vrrolato on rjjiaprov air to eats rod

7Toirjcr€i rd Kpljia JJLOV Kal i^d^ei jxe els rd tfitos '

oipofjLOLL rrjv htKatoavvrjv avrov (InjJTSSl n$n#).

b^rp. *NR^? bbfflri

( w h i c h w o u l d be a c a s e of A r i s t o t l e ' s e/coVra St/cato So-flat),

Thus the tendency towards monotheism was accom

u s e d as a r e s p e c t f u l m o d e of a d d r e s s . Its nearest equiva

" high J i ^ r ^ K is " t h e H i g h G o d The L X X trans

m o r e a p p r o p r i a t e l y SiKcuocnjvrjs, in t h e sense of " r i g h t e o u s

c l o s e l y a l l i e d w i t h n©8). I n t h i s sense its n a t u r a l t r a n s l a

Finally, w e m a y a p p l y the results gained to the inter