ThriceGreatestHermes

ThriceGreatestHermes StudiesinHellenisticTheosophy andGnosis BeingaTranslationoftheExtantSermonsand FragmentsoftheTrismegisticLiterature,with Prolegomena,Commentaries,andNotes By G.R.S.Mead

FurtherinfoonG.R.S.Meadandlinkstohiswritings VolumeI.Prolegomena LondonandBenares TheTheosophicalPublishingSociety 1906

IntroductiontotheelectroniceditionofThriceGreatestHermes
G.R.S.Meadhardlyneedsanyintroduction.AsaneminentscholarofGnostic,Hermeticand NeoPlatonicwritingshehadaprofoundinfluenceonCarlGustavJungandStephan Hoeller,bishopoftheEcclesiaGnosticainLosAngeles.HistranslationofthePistisSophia iswellknown.HismainthrustwastoconnectEasternandWesternmysticismandshowthe commonthemesrunningthroughthese.

Thepresenteditionhasbeenproofreadandcorrectedasfarasthemaintextgoes. Thecopiousfootnoteshavebeenretained,andoccasionallyGreekwordshavebeen transliterated.NotallGreektermsandphrasesinthefootnoteswillbecorrectlydisplayed thisbeingtoomuchworkatthepresenttime.Atsacredtexts.com(BrunoHare)youcanfind suchdetailsintheseparatehtmlfilesforthebook. MartinEuser meuser.awardspace.com Myfreeebookonintegrativespiritualitymayalsobehelpfulinunderstandingtheessential unitybehindmysticliteratureofdiversecontinents.

Preface
THESEvolumes,completeinthemselvesasaseriesof studiesinadefinitebodyoftradition,areintendedto serveultimatelyasasmallcontributiontothepreparation ofthewayleadingtowardsasolutionofthevast problemsinvolvedinthescientificstudyoftheOrigins oftheChristianFaith.Theymightthusperhapsbe describedasthepreparationofmaterialstoservefor thehistoric,mythic,andmysticconsiderationofthe OriginsofChristianity,wheretheterm"mythic"is usedinitstruesenseofinner,typical,sacredand "logic,"asopposedtotheexternalprocessioningof physicaleventsknownas"historic,"andwherethe term"mystic"isusedasthatwhichpertainsto initiationandthemysteries. Theseriousconsiderationofthemattercontainedin thesepageswill,Ihope,enabletheattentivereaderto outlineinhismind,howevervaguely,somesmall portionoftheenvironmentofinfantChristianity,and allowhimtomoveafewstepsroundthecradleof Christendom. Thoughthematerialthatwehavecollected,has,as toitsexternals,beentested,asfarasourhandsare capableofthework,bythemethodsofscholarshipand criticism,ithasneverthelessatthesametimebeen allowedungrudginglytoshowitselftheoutward viPREFACE expressionofatrulyvitalendeavourofimmense interestandvaluetoallwhoaredisposedtomake friendswithit.ForalongthisrayoftheTrismegistic traditionwemayallowourselvestobedrawnbackwards intimetowardstheholyofholiesof'the

WisdomofAncientEgypt.Thesympatheticstudy ofthismaterialmaywellproveaninitiatoryprocess towardsanunderstandingofthatArchaicGnosis. And,therefore,thoughthesevolumesareintendedto showthosecompetenttojudgethatallhasbeenset forthindecencyaccordingtoapprovedmethodsof modernresearch,theyarealsodesignedforthosewho arenotqualifiedtogiveanopiniononsuchmatters, butwhoareabletofeelandthinkwiththewritersof thesebeautifultractates. Thefollowingabbreviationshavebeenusedfor economyofspace: G.H.=CorpusHermeticum. D.J.L.=Mead(G.R.S.),DidJesusLive10OB.C.?AnEnquiry intotheTalmudJesusStories,theToldothJeschu,and SomeCuriousStatementsofEpiphanius:beingaContribution totheStudyofChristianOrigins(London,1903). F.F.F.=Mead(G.R.S.),FragmentsofaFaithForgotten.Some ShortSketchesamongtheGnostics,mainlyoftheFirst TwoCenturies:aContributiontotheStudyofChristian OriginsbasedonthemostrecentlyrecoveredMaterials (London,190O;2nded.1906). G.=Gaisford(T.),JoannisStobceiFlorilegium(Oxford,1822),4 vols.;Io.Stob.Ec.Phys.etEthic.LibriDuo(Oxford, 1850),2vols. #.=Hense(0.),I.Stob.Anth.Lib.Tert.(Berlin,1894),1vol., incomplete. K.K.="TheVirginoftheWorld"(K6pvKoV/xow). Af.=Meineke(A.),Joh.Stob.Flor.(Leipzig,1855,1856),3vols.; Joh.Stob.Ec.Phys.etEthic.Lib.Duo(Leipzig,1860),2vols. P.=Parthey(G.),HermetisTrismegistiPcemanderadFidemGodicum ManuScriptorumrecognovit(Berlin,1854). Pof.=Patrizzi(F.),NovadeUniversisPhilosophia(Venice,1593). P.S.A.="ThePerfectSermon,orAsclepius." PREFACEVll I?.=Reitzenstein(R.),Poimandres:Studienzurgriechischagyptischen undfrikhristlichenLiteratur(Leipzig,1904). Ri.=Richter(M.C.E.),PhilonisJudaeiOperaOmnia,inBibliotheca SacraPatrumEcclesiaGracorum(Leipzig,1828183O), 8vols. S.I.H.="TheSermonofIsistoHorus." JF.=Wachsmuth(C),Io.Stob.AnihologiiLib.DuoPriores... Ec.Phys.etEthic.(Berlin,1884),2vols.

G.R.S.M. CHELSEA,1906.

Contents PREFACE.......V I.THEREMAINSOFTHETRISMEGISTICLITERATURE.116 WriterandReader.....1 TheExtantTrismegisticLiterature..3 TheOriginalMS.ofourCorpus...6 TextsandTranslations....8 II.THEHISTORYOFTHEEVOLUTIONOFOPINION.1746 TheChiefPointsofInterrogation...17 TheOpinionsoftheHumanists...18 TheFirstDoubt.....20 TheLaunchingoftheTheoryofPlagiarism.21 TheOnlyArgumentAdduced...22 TheTheoryofHilgers...,25 TheGermanTheoryofNeoplatonic"Syncretismus"26 TheFrenchTheoryofEgyptianOrigin..27 TheViewsofMenard....27 EnglishEncyclopaidism....33 Chambers'Opinion.....34 GermanEncyclopaedism....35 ARecentArticlebyGranger...36 ReitzensteinandtheDawnofRightViews.40 AKeytoEgypt'sWisdom....44 TheAnswerstoourQuestions...44 III.THOTHTHEMASTEROFWISDOM...4781 ThothTehuti.....47 ThothaccordingtoPietschmann...48 TheThreeGradesoftheEgyptianMysteries.50 ThothaccordingtoReitzenstein...51 ThothaccordingtoBudge....52 HisDeificTitles.....53 HisSymbolsandName....54 TheShrineofThoth.56 ThothandhisCompanyofEight..57 The"HouseoftheNet"....58 ThoththeLogos.....63 TheWordsofThoth.....63

ThothandtheOsirified....65 ThoththeMeasurer.....66 TheTitle"Thricegreatest"...66 TheSupremacyofThoth....67 TheViewsofaScholarMystic...68 TheSpiritualNatureoftheInnerTraditionof EgyptianWisdom....69 TheHolyLandofEgyptanditsInitiates..70 ThoththeInitiator.....71 SomeoftheDoctrinesofInitiation...73 TheTemplesofInitiation....74 TheMysteryoftheBirthofHorus...75 "TheBookoftheMaster"....77 TheStepsofthePath....79 AnIlluminativeStudy....80 IV.THEPOPULARTHEURGICHERMESCULTINTHE GREEKMAGICPAPYRI....8298 The"ReligionofHermes"....82 i.AnInvocationtoHermesastheGoodMind.84 ii.AnInvocationtoLordHermes..86 iii.AnInvocationtoLordHermes..87 iv.AnInvocationtoThothasLogos...90 v.AnInvocationtoHermesastheSpiritualLight90 vi.TheMysticRiteoftheFlame...93 vii.APrayerofConsecration...97 V.THEMAINSOURCEOFTHETRISMEGISTICLITERATURE ACCORDINGTOMANETHOHlGHPRIEST OFEGYPT....99127 HermesattheBeginningoftheHellenisticPeriod.99 PetosirisandNechepso....IOC ManethotheBelovedofThoth...1O2 TheLetterofManethotoPtolemyPhiladelphus.103 TheImportanceofManetho'sStatementinhis "Sothis"105 Is"Sothis"aForgery?....1O7 TheArgumentsofEncyclopaedismrefuted..108 TheSeriadicLand.....110 TheStelaeofHermes....112 TheSonsofSethHermes....113 TheEpithet"Thricegreatest"...116 TheClueofGriffiths118 TheEarliestTrismegisticLiterature..121

PhiloByblius.....122 Arehis"PhoenicianHistories"aForgery?.123 Sanchuniathonandthe"BooksofHermes".124 VI.ANEGYPTIANPROTOTYPEOFTHEMAINFEATURES OFTHEPOEMANDRES'COSMOGONY.128138 TheHigherCriticismofthe"Poemandres".128 APrototypeofitsCosmogenesis...129 APraisegivingtoPtah....131 PtahThoththeWiseOne....132 EgyptianSyncretism1OOOB.C....135 TheDoctrineof"Poemandres"Comparedwiththat ofitsPrototype.....136 TheManDoctrine....138 VII.THEMYTHOFMANINTHEMYSTERIES.139198 TheGnosticTradition....139 The"Philosophumena"ofHippolytus..140 TheNaassenes.....141 AnalysisofHippolytus'AccountoftheNaassene Document.....142 Hippolytus'Introduction....146 TheMaterialfortheRecoveryoftheOriginal HellenisticDocument....148 Hippolytus'Conclusion....186 ConclusionofAnalysis....192 TheHellenistCommentator....193 TheJewishandChristianOverwriters..194 ZosimusandtheAnthroposDoctrine..196 PhiloofAlexandriaontheManDoctrine..197 VIII.PHILOOFALEXANDRIAANDTHEHELLENISTIC THEOLOGY....199254 ConcerningPhiloandhisMethod...199 TheGreatImportanceofhisWritings..204 ConcerningtheMysteries....205 ConcerningtheSacredMarriage...216 ConcerningtheLogos....225 TheSonofGod226 TheTrueHighPriest....227 TheElderandYoungerSonsofGod..229 YetGodisOne230 TheLogosisLifeandLight....231 TheDivineVision.....233

TheSonsofGodonEarth....233 TheCityofGod235 God'sShadow.....236 TheMotherCityofRefuge....237 TheTrueShepherd.....238 TheApostlesofGod.....239 TheLadderofthe"Words"...239 TheLogostheSpiritualSun...241 TheDisciplesoftheLogos....243 TheRiveroftheDivineReason...244 JerusalemAbove.....245 TheLogosisasMannaandCorianderSeed.246 TheLogosisthePupilofGod'sEye..247 "ManshallnotLivebyBreadAlone"..248 TheLogosMediator.....249 TheYogaofPlotinus....251 TheRaceofGod253 IX.PLUTARCH:CONCERNINGTHEMYSTERIESOPISIS ANDOSIRIS....255368 Foreword......255 ConcerningIsisandOsiris...261366 AddresstoKleaconcerningGnosisandtheSearch forTruth.....261 TheArtofKnowingandofDivinising..262 TheTrueInitiatesofIsis....263 WhythePriestsareShavenandwearLinen.265 OftheRefrainingfromFleshandSaltandSuperfluities ......267 OntheDrinkingofWine....268 OnFishTaboos.....269 TheOnionandPigTaboos....271 TheKings,theRiddlesofthePriestsandthe MeaningofAmoun....273 CONTENTSXlll OftheGreekDisciplesofEgyptiansandofPythagoras andhisSymbols....274 AdvicetoKleaconcerningtheHiddenMeaningof theMyths.....276 TheMysteryMyth.....278 TheUndermeaning,aReflexionofaCertainReason291 ConcerningtheTombsofOsiris...292

ConcerningtheTheoryofEvemerus..295 TheTheoryoftheDaimones...298 ConcerningSarapis.....301 ConcerningTyphon.....304 TheTheoryofthePhysicists...3O7 ConcerningOsirisandDionysus...310 TheTheoryofthePhysicistsResumed..312 TheTheoryoftheMathematici...318 TheTheoryoftheDualists....328 TheProperReasonaccordingtoPlutarch..333 TheSymbolismoftheSistrum...344 TheTrue"Logos"againaccordingtoPlutarch.345 AgainsttheWeatherandVegetationGodTheories346 ConcerningtheWorshipofAnimalsandTotemism353 ConcerningtheSacredRobes...361 ConcerningIncense.....363 Afterword......367 X.HERMAS"AND"HERMES"...369386 AnAnticipation.....369 TheHigherCriticismof"TheShepherdofHermas"370 TheIntroductionofthe"PastoralHermas".370 Comparisonwithour"Poemandres"..371 ThePopularSymbolicRepresentationoftheShepherd372 TheName"Hermas"....374 AnEarlyFormofthe"Poemandres"..374 TheHolyMount.....375 "Gnostic"Elements.....376 TheVicesandVirtues....377 TheEarlyDateoftheOriginal"Hermas"..378 TheDependenceTheorytobeusedwithCaution.379 TheVisionsofCrates....380 TheGeneralChristian"Many"andtheGnostic "Few"......382 TheStoryofAbbotOlympius...384 AFinalWord....385 XivCONTENTS PAGE XI.CONCERNINGTHEAEONDOCTRINE..387412 TheScopeofourEssay....387 TheOrphicTraditionoftheGenesisoftheWorld

Egg388 Commentary......392 TheSethianGnosis.....393 TheMithriacAEon....399 ProbableDateofOriginoftheHellenisticAEon Doctrine......401 Abraxas......402 TheFeastoftheiEon...403 TheQuintessenceandtheMonad...403 TheAEoninPlato.....404 ConcerningtheHellenisticOriginofAEonology.405 TheAEontheLogos.....406 TheRomanSaeculumCultderivedfromEgypt.407 TheAEonicImmensitiesofEgypt...407 ASongofPraisetotheAEon...408 TheDemiurgicAEon.....410 TheAEoninTheurgicLiterature...410 XII.THESEVENZONESANDTHEIRCHARACTERISTICS413428 Macrobiuson"TheDescentoftheSoulfromthe HeightsofCosmostotheDepthsofEarth".413 TheTraditionofServius....418 CriticismoftheEvidence....419 The"Ophite"Hebdomad....421 TheSimplerFormoftheTrismegisticGnosis.423 ConcerningLeviathanandBehemoth..423 The"FenceofFire"....427 XIII.PLATO:CONCERNINGMETEMPSYCHOSIS.429436 TheSoulandherMysteriesinthe"Phsedrus".429 PlotinusonMetempsychosis....434 ProclusontheDescentofSoulsintoIrrational Natures......435 XIV.THEVISIONOPER...437449 ErSonofArmenius.....437 FromtheMysteries.....438 TheCylinder......439 TheVision......440 Commentary......448 CONTENTSXV PAGE XV.CONCERNINGTHECRATERORCUP..450456

TheCraterinPlato.....450 In"Orpheus,"Macrobius,andProclus..451 TheVisionofAridaeus....452 TheOriginoftheSymboltobesoughtinOrphic Tradition.....456 XVI.THEDISCIPLESOPTHRICEGREATESTHERMES457481 Ptah,SekhetandIemhetep(Asclepius)..457 NeferTem.....458 ImhotepImuthAsclepius....459 ThathTat461 TheIncarnationsofThoth...463 TheDisciplesofLordHermesinPetosirisand Nechepso.....464 TosothrosAsclepius.....465 ImuthAsclepiustheMasterMasonandPoet.466 AEsculapiustheHealer....467 AsclepiusinTrismegisticTradition...469 ConcerningAmmon.....471 ProphetandKing.....472 AmenhotepAsclepiu8....473 TheSacredGroupofFour....474 James,JohnandPeter....475 TheTriadofDisciples....476 ChmimtheGoodDaimon....477 OsirisDiscipleofAgathodaimontheThricegreatest478 LogosMindtheGoodDaimon...478 ChnumGoodMindtheAEon...480 Isis,LadyofWisdom,DiscipleofThricegreatest Hermes.......481

Washeoneormany,merging Nameandfameinone, Likeastream,towhich,converging, Manystreamletsrun? Whoshallcallhisdreamsfallacious? Whohassearchedorsought Alltheunexploredandspacious Universeofthought? Whoinhisownskillconfiding, Shallwithruleandline Marktheborderlanddividing Humananddivine?

Trismegistus!Threetimesgreatest! Howthynamesublime Hasdescendedtothislatest Progenyoftime! LONGFELLOW,HermesTrismegistus. 1ThispoemisdatedJanuary1882.Chambers(p.155,n.)says: "ItisnoteworthythatthelastpoemofLongfellowwasalyricalodein celebrationofHermesTrismegistus."

ThriceGreatestHermes

THEREMAINSOFTHETRISMEGISTIC LITERATURE WRITERANDREADER LITTLEdidIthinkwhen,yearsago,Ibegantotranslate someoftheTrismegistictractates,thattheundertaking wouldfinallygrowintothesevolumes.Mysoleobject thenwastorenderthemoreimportantofthesebeautiful theosophictreatisesintoanEnglishthatmight,perhaps, bethoughtinsomesmallwayworthyoftheGreek originals.Iwasthenmoreattractedbythesermons themselvesthanbythemanifoldproblemstowhichthey gaverise;Ifoundgreaterpleasureinthespiritual atmospheretheycreated,thaninthecriticalconsiderations whichinsistentlyimposedthemselvesuponmy mind,asIstrovetorealisetheirimportanceforthe historyofthedevelopmentofreligiousideasinthe Westernworld. Andnow,too,whenItakepeninhandtograpple withthedifficultiesof"introduction"forthosewho willbegoodenoughtofollowmyallinsufficientlabours, itistothetractatesthemselvesthatIturnagainand againforrefreshmentinthetask;andeverytimeI turntothemIampersuadedthatthebestofthemare worthyofallthelabouramancanbestowuponthem. VOL.I.1 2THRICEGREATESTHERMES Thoughitistruethattheformofthesevolumes, withtheirProlegomenaandCommentariesandnumerous notes,isthatofatechnicaltreatise,ithasnevertheless

beenmyaimtomakethemthroughoutaccessible tothegeneralreader,eventothemanofonelanguage who,thoughnoscholarhimself,mayyetbedeeply interestedinsuchstudies.Thesevolumesmust,therefore, naturallyfallshortoftheprecisionenjoyedby theworksoftechnicalspecialistswhicharefilledwith directquotationsfromanumberofancientandmodern tongues;ontheotherhand,theyhavetheadvantage ofappealingtoalargerpublic,whileatthesametime thespecialistisgiveneveryindicationforcontrolling thestatementsandtranslations. Norshouldthegeneralreaderbedeterredbyan introductoryvolumeundertheimposingsubtitleof Prolegomena,imaginingthatthesechaptersarenecessarily ofadull,criticalnature,forthesubjectsdealt withareofimmenseinterestinthemselves(atleast theyseemsotome),andaresupplementarytothe Trismegisticsermons,frequentlyaddingmaterialofa likenaturetothatinourtractates. SomeoftheseProlegomenahavegrownoutofthe Commentaries,forIfoundthatoccasionallysubjects lentthemselvestosuchlengthydigressionsthatthey couldberemovedtotheProlegomenatothegreat advantageoftheCommentary.Thearrangementof thematerialthusaccumulated,however,hasproveda verydifficulttask,andIhavebeenabletopreserve butlittlelogicalsequenceinthechapters;butthisis owingmainlytothefactthattheextantTrismegistic literatureitselfispreservedtousinamostchaotic fashion,andIasyetseenomeansofinducinganysure orderintothischaos. REMAINSOFTHETRISMEGISTICLITERATURE3 THEEXTANTTRISMEGISTICLITERATURE TodistinguishourwritingsbothfromtheEgyptian "BooksofThoth"andtheHermesPrayersofthe popularEgyptiancult,asfoundintheGreekMagic Papyri,andalsofromthelaterHermeticAlchemical literature,IhaveadoptedthetermTrismegisticliterature inplaceoftheusualdesignationHermetic. OfthisGreekTrismegisticliteratureproper,muchis lost;thatwhichremainstous,ofwhichIhaveendeavoured togathertogethereveryfragmentandscrap, fallsunderfiveheads: A.TheCorpusHermeticum. B.ThePerfectSermon,ortheAsclepius. C.ExcerptsbyStobseus.

D.ReferencesandFragmentsintheFathers. E.ReferencesandFragmentsinthePhilosophers. A.TheCorpusHermeticumincludeswhathas,previous toReitzenstein,1beenknownasthe"Poimandres"3 collectionoffourteenSermonsandthe"Definitionsof Asclepius." B.ThePerfectSermon,ortheAsclepius,isnolonger extantinGreek,butonlyinanOldLatinversion. C.TherearetwentysevenExcerpts,fromotherwise lostSermons,byJohnStobseus,aPaganscholarofthe 1Reitzenstein(R.),Poimandres:Studienzurgriechischiigyptischen undfriihchristlichenLiteratur(Leipzig;1904). 2Variouslytranslated,ormetamorphosed,asPoemandres, Poemander,Poemandre,Pymandar,Pimander,Pimandre,Pimandro. AlreadyPatrizzi,in1591,pointedoutthatonlyonetreatise couldbecalledbythistitle;but,inspiteofthis,thebadhabit inauguratedbytheeditioprinceps(inLatintranslation)of MarsiglioFicinohaspersistedtothelasteditionofthetextby Parthey(1854)andthelasttranslationbyChambers(1882). 4THRICEGREATESTHERMES endofthefifthorbeginningofthesixthcentury,who wasanimmensereaderandmadeamostvaluable collectionofextractsfromGreekauthors,though studiouslyavoidingeveryChristianwriter.Someof theseExcerptsareofgreatlength,especiallythose fromtheSermonentitled"TheVirginoftheWorld"; thesetwentysevenExcerptsareexclusiveofextracts fromSermonsstillpreservedinourCorpus. D.FromtheChurchFathersweobtainmanyreferences andtwentyfiveshortFragments,otherwise unknowntous,andconsiderablywideningouracquaintance withthescopeoftheliterature. E.FromZosimusandFulgentiusweobtainthree Fragments,andfromtheformerandIamblichus,and JuliantheEmperorPhilosopher,weobtainanumber ofvaluablereferences. Sucharewhatatfirstsightmayappeartobethe comparativelyscantyremainsofwhatwasoncean exceedinglyabundantliterature.Butwhenweremember thatthisliteraturewaslargelyreservedand keptsecret,wecannotbutcongratulateourselvesthat somuchhasbeenpreserved;indeed,asweshallsee lateron,butfortheluckychanceofaHermeticapologist selectingsomeofthesermonstoexemplifythe loyalnatureoftheTrismegisticteachingwithrespect

tokingsandrulers,weshouldbewithoutanyHermetic Corpusatall,anddependentsolelyonourextractsand fragments. ButevenwithourHermeticCorpusbeforeuswe shouldneverforgetthatwehaveonlyafractionofthe Trismegisticliteraturetheflotsamandjetsam,soto say,ofaoncemostnoblevesselthatsailedtheseasof humanendeavour,andwasanarkofrefugetomanya piousandculturedsoul. ReferencestolostwritingsoftheSchoolwillmeet REMAINSOFTHETRISMEGISTICLITERATURE5 usabundantlyinthecourseofourstudies,andsome attemptwillbemadelaterontoformanotionofthe maintypesoftheliterature. AsfortherestofthesocalledHermeticworks, medicomathematical,astrologicalandmedicoastrological, andalchemical,andforalistofthemany inventionsattributedtotheThricegreatestinventions asnumerousas,andalmostidenticalwith,those attributedtoOrpheusbyfondposterityalongthe lineof"pure"HellenictraditionIwouldreferthe studenttotheBibliothecaGrcecaofJoannesAlbertus Fabricius.1 FortheAlchemicalandMediaevalliteraturethetwo magnificentworksofBerthelot(M.P.E.)areindispensable namely,CollectiondesanciensAlchimistesgrecs (Paris,1888),andLaChimieauMoyenAge(Paris, 1893). Incloseconnectionwiththedevelopmentofthis formof"Hermetic"traditionmustbetakenthe HermeswritingsandtraditionsamongtheArabs.See Beausobre'sHistoireCritiquedeManicMeetduManicMisme (Amsterdam,1734),i.326;alsoFleischer(H. L.),HermesTrismegislusandiemenschlicheSeek,Arabisch midDeutsch(Leipzig,1870);Bardenhewer(0.), HermetisTrismegistiquiapudArabesferturdeCastigatione AnimceLiber(Bonn,1873);andespeciallyR Pietschmann,thepupilofGeorgEbers,whodevotes thefourthpartofhistreatise,entitledHermesTrismegistus nachdgyptischenundorientalischenUberlieferungen (Leipzig,1875),toaconsiderationoftheHermes tradition,"BeiSyrernundAraben." 1Vol.i.,lib.i.,cap.vii.Seethefourthandlastedition (Leipzig,1790),withuptothattimeuneditedsupplementsby FabriciusandG.C.Heumann,andverynumerousandimportant

additionsbyG.C.Harles. 6THRICEGREATESTHERMES Reitzensteintreatsverybrieflyofthedevelopmentof thislaterHermeticliteratureonpp.18820Oofhis Poimandres.1 THEORIGINALMS.OFOURCORPUS Fromthefragmentarynatureoftheremainsofthe Trismegisticliteraturethathavecomedowntous,it willbeatonceseenthatacriticaltextofthemisa complicatedundertaking;for,apartfromtheCorpus, thetextshavetobecollectedfromtheworksofmany authors.This,however,hasneveryetbeendonein anycriticalfashion;sothatatranslatorhasfirstofall tofindthebestexistingcriticaltextsoftheseauthors fromwhichtomakehisversion.This,Ihope,Ihave succeededindoing;butevenso,numerousobscurities stillremaininthetextsoftheexcerpts,fragments,and quotations,anditishighlydesirablethatsomescholar speciallyacquaintedwithourliteratureshouldcollect allthesetogetherinonevolume,andworkoverthe laboursofspecialistsonthetextsofStobseusandthe Fathers,withtheaddedequipmentofhisownspecial knowledge. EventhetextofourCorpusisstillwithouta thoroughlycriticaledition;forthoughEeitzensteinhas donethisworkmostadmirablyforG.H.,i.,xiii.(xiv.), and(xvi)(xviii.),basinghimselfonfiveMSS.and theprintedtextsoftheearliereditions,hehasnot thoughtfittogiveusacompletetext. AlistofthethenknownMSS.isgiveninHarles' editionofFabricius'BibliothecaGraeca(pp.51,52); whilePartheygivesnotesontheonlytwoMSS.he usedinhiseditionoffourteenoftheSermonsof 1FortheHermeticwritinginPitra,AnalectaSacraetClassica, pt.ii.,seeR.,pp.16,n.4,and259,n.1;andforreferencetothe Arabicliterature,pp.23,n.5,and172,n.3. REMAINSOFTHETRISMEGISTICLITERATURE7 ourCorpus.Itis,however,generallybelievedthat theremaybeotherMSS.hiddenawayinContinental libraries. AllpriorworkontheMSS.,however,isentirely supersededbyReitzensteininhisilluminating"History oftheText"(pp.319327),inwhichwehavethe

wholemattersetforthwiththethoroughnessthat characterisesthebestGermanscholarship. Fromhimwelearnthatweowethepreservationof ourHermeticCorpustoasingleMS.thatwasfound intheeleventhcenturyinasadcondition.Whole quiresandsingleleavesweremissing,bothatthe beginning(afterch.i.)andtheend(afterch.xvi.); evenintheremainingpages,especiallyinthelast third,thewritingwasinanumberofplacesnolonger legible. InthisconditiontheMS.cameintothehandsof MichaelPsellus,thegreatreviverofPlatonicstudiesat Byzantium,probablyatthetimewhenhisorthodoxy wasbeingcalledintoquestion.Psellusthoughthe wouldputthesewritingsintocirculationagain,butat thesametimeguardhimselfagainstthesuspicionthat theircontentscorrespondedwithhisownconclusions. ThisaccountsforthepeculiarscholiontoG.H.,i.18, whichseemsatfirstpuremonkishdenunciationof PoemandresastheDevilindisguisetoleadmenfrom thetruth,whiletheconclusionofitbetrayssodeep aninterestinthecontentsthatitmusthavebeen morethanpurelyphilological. Andthatsuchaninterestwasarousedinthe followingcenturiesatByzantium,maybeconcluded fromthefactthatthelastthreechapters,whichdirectly justifypolytheismorratherHeathendom,wereomitted inaportionoftheMSS.,andonlythatpartofthe Corpusreceivedawidercirculationwhichcorresponded 8THRICEGREATESTHERMES withwhatmightberegardedatfirstsightasa NeoplatonismassimilatedtoChristianity.Thetext wasreproducedwiththoughtlessexactitude,sothat thoughitstraditionisextraordinarilybad,itisuniform, andwecanrecoverwithcertaintythecopyofPsellus fromthetextsofthefourteenthcentury. TheseTrismegisticSermonsobtainedalargerfieldof operationwiththegrowthofHumanismintheWest. GeorgiusGemistusPletho,inthelatterpartofthe fourteenthandbeginningofthefifteenthcentury, broughtNeoplatonismfromByzantiumintoItalyasa kindofreligionandmadeadeepimpressiononCosimo Medici;andMarsiglioFicino,whowasearlyselectedby thelatterastheheadofthefutureAcademy,musthave madehisLatintranslationofourCorpus,which appearedin1463,toserveasthefirstgroundworkof thisundertaking.CosimohadtheGreektextbrought

fromBulgaria(Macedonia)byamonk,FraLionardo ofPistoja,anditisstillintheMediceanLibrary. Itwasnot,however,tillthemiddleofthesixteenth centurythattheGreektextwasprinted;andmeantime, withthegreatinteresttakeninthesewritingsbythe Humanists,alargenumberofMSS.arosewhichsought tomakethetextmoreunderstandableormoreelegant; suchMSS.areofnovalueforthetraditionofthe text. TEXTSANDTRANSLATIONS Wewillnowproceedtogivesomeaccountofthe textsandtranslationsoftheTrismegisticwritings,a bibliographicallabourwhichthegeneralreaderwill mostprobablyskip,butwhichtherealstudentwill appreciateatitspropervalue.1 1ThisstudywaspublishedintheTheosophicalReview,May 1899,andisindependentofReitzenstein'swork. REMAINSOFTHETRISMEGISTICLITERATURE9 Thebestaccountofthetextsandtranslationsupto 179OisthatofHarles,whohasentirelyrewritten theaccountofFabricius{op.cit.,pp.52ff.).1 TheeditioprincepswasnotatextbutaLatintranslation byMarsiglioFicino(MarsiliusFicinus),published inquartoin1471.2Boththenameofthepublisher andplaceofpublicationarelacking,buttheBritish Museumcatalogueinsertstheminparenthesisas"G. deLisa,Treviso,"presumablyontheauthorityof Harles.Thistranslationconsistedofthesocalled *Poemandres,"infourteenchapters,thatistosay fourteentreatises,underthegeneraltitle,Mercurii TrismegistiLiberdePotestaieetSapientiaDei(orThe BookofMercuryTrismegistconcerningthePowerand WisdomofGod).Theenormouspopularityofthis workisseenbythefactoftheverynumerouseditions (forabookofthattime)throughwhichitran.No lessthantwentytwoeditionshaveappeared,thefirst eightofthemintheshortspaceofaquarterofa century.3 In1548thereappearedanItaliantranslationof Ficinus'Latinversionofthe"Poemandres"collection, entitledUPimandrodiMercurioTrismegisto,doneinto FlorentinebyTommasoBenci,printedatFlorencein 12mo.AsecondeditionwasprintedatFlorencein

1549in8vo,withnumerousimprovementsbyPaitoni. 1S.F.W.Hoffmann'sBibliographischesLexicondergesammten LitteraturderGriechen(2nded.,Leipzig,1839)simplycopies Harles,whilehisappendixof"Erlauterungsschriften"isofno value. 2R.(p.320),aswehaveseen,givesthedateas1463,butI havefoundnotraceofthisedition. 8Thedatesoftheseeditionsareasfollows,thoughdoubtless therewereothereditionsofwhichwehavelostrecord:1471,'72, '81,'83,'91,'93,'94,'97;1503,'05,'16,'22,'32,'49,'52,'54,'61, '70,'76,'77;1611,'41.TheywereprintedatVenice,Paris, Basle,Lyons,andLondon. 1OTHRICEGREATESTHERMES ThefirstGreektextwasprintedatParis,in1554, byAdr.Turnebus;itincludedthe"Poemandres"and "TheDefinitionsofAsclepius,"towhichtheLatin versionofFicinowasappended.Thetitleis,Mercurii TrismegistiPcemanderseudePotestateacSapientia Divina:AesculapiiDefinitionesadAmmonemBegem; theGreekwaseditedbyP.AngelodaBarga(Angelus Vergecius). In1557appearedthefirstFrenchtranslationby GabrielduPreau,atParis,withalengthytitle, DeuxLivresdeMercureTrismegisteHermestresancien Theologien,etexcellantPhilozophe.L'undelapuissance etsapiencedeDieu.L'autredelavolontedeDieu. Auecq'unDialoguedeLogsLazaret,poeteChrestien, intitule"leBassind'Hermes. Thisseemstobesimplyatranslationofanedition ofFicinus'LatinversionpublishedatParisbyHenr. Stephanusin1505,towhichacertainworthy,Loys Lazarel,whofurtherrejoicedintheagnomenof Septempedanus,appendedalucubrationofhisownof absolutelynovalue,1forthetitleofEstienne'sedition runs:PimanderMercuriiLiberdeSapientiaetPotestate Dei.Asclepius,ejusdemMercuriiLiberdeVoluntate Divina.ItemCraterHermetisaLazareloSeptempedano. In1574FranciscusFlussasCandallereprintedat Bourdeaux,in4to,Turnebus'Greektext,whichhe emended,withthehelpoftheyoungerScaligerand otherHumanists,togetherwithaLatintranslation, underthetitle,MercuriiTrismegistiPimandersive Poemander.Thistextisstillofcriticalservicetoday. ThishefollowedwithaFrenchtranslation,printed in1579,alsoatBourdeauxinfolio,andbearingthe

title,LePimandredeMercureTrismegistedelaPhilo 1Thewriterhaspainfullyperusedit,for,morefortunatethan theBritishMuseum,hepossessesacopyofthisrarework. REMAINSOPTHETRISMEGISTICLITERATURE11 sophieChrestienne,CognoissanceduVerbDivin,etde VExcellencedes(EuvresdeDieu.Thisweareassured istranslated"deVexemplaireOrec,aveccollationde trdsamplescommentaires,"1allofwhichisfollowedby thefullnameandtitlesofFlussas,towit,"Francois MonsieurdeFoix,delafamilledeCandalle,Captal deBuchs,etc.,Evesqued'Ayre,etc.,"thewholebeing dedicatedto"MargueritedeFrance,RoinedeNavarre." TwelveyearslaterFranciscusPatricius(Cardinal FrancescoPatrizzi)printedaneditionofthetextof theSermonsoftheCorpus,of"TheAsclepius,"and alsoofmostoftheExtractsandofsomeoftheFragments ;he,however,hasarrangedthemallinaquite arbitraryfashion,andhasasarbitrarilyalteredthe text,whichgenerallyfollowedthatofTurnebusand Candalle,ininnumerableplaces.Tothisheappended aLatintranslation,inwhichheemendedtheversions ofFicinoanddeFoix,ashetellsus,innolessthan 104Oplaces.ThesewereincludedinhisNovade UniversisPhilosophia,printedatFerrara,infolio, 1591,andagainatVenicebyR.Meiettus,in1593,as anappendixtohisNov.deUn.Phil.,nowincreasedto fiftybooks. ThisLatintranslationofPatrizziwasprintedapart, togetherwiththeChaldomnOracles,atHamburgin 12mo,also,in1593,underthetitleMagiaPhilosophica. Thelattereditionbearsthesubscriptiononthetitlepage, "jamnuncprimumexBibliotecaBanzoviana& tenebriseruta,"whichHarlesexplainsasareprint byplainHenr.Ranzou,whois,however,describedin thevolumeitselfas"produx."Itseemstohave beenagainreprintedatHamburgin1594in8vo. MeantimetheCarmelite,HannibalEossellus,2had 1Theseonperusalproveoflittlevalue. 2R.322callshimaMinorite. 12THRICEGREATESTHERMES beenlaboriouslyengagedformanyyearsonanedition ofthe"Poemandres"withmostelaboratecommentaries. ThiswasprintedatCracowbyLazarus,insix

volumesinfolio,from1585to1590.Eosseltreats ofphilosophy,theology,thePope,thescriptures,and alldisciplinesinhisimmanibuscommentariis,inepteas somesay,whileothersbestowonhimgreatpraise. HistitleisPymanderMercuriiTrismegisti.Thiswas reprintedwiththetextandtranslationofdeFoixin folioatColognein1630,underthetitleDivinus PimanderHermetisMercuriiTrismegisti. HithertonothinghadbeendoneinEngland,butin 1611aneditionofFicinus'translationwasprintedin London.Thiswasfollowedbywhatpurportstobe atranslationofthe"Poemandres"fromArabic,1"by thatlearnedDivine,DoctorEverard,"asthetitlepage setsforth.ItwasprintedinLondonin165Oin8vo, withaprefaceby"J.F.,"andbearsthetitleThe DivinePymanderofHermesMercuriusTrismegistus,in xvii.Books.TranslatedformerlyoutoftheArabickinto Greek[!]andthenceintoLatin,andDutch,andnow outoftheOriginalintoEnglish.Therewasasecond editionofEverard'sversionprintedatLondonin1657, in12mo.Therearealsoreprintsofthe165Oedition byFryarofBath,withanintroductionbyHargrave Jennings,in1884;2byP.B.Randolph,Toledo,Ohio, 1889;andbytheTheosophicalPublishingSociety,in theCollectaneaHermetica,editedbyW.WynnWestcott, in1893. TowhatDutchtranslationEverardrefersIcannot discover,fortheonlyoneknowntomeisthatprinted 1Itisclear,however,thatEverardtranslatedfromFicinus' Latinversion,andthatthe"Arabick"isamyth. 2Ofwhichonly20Ocopieswereissuedtosubscribers,asthough, forsooth,theyweretocomeintogreat"occult"secretsthereby. REMAINSOFTHETRISMEGISTICLITERATURE13 atAmsterdamin1652in12mo.Itisatranslationof Patrizzi'stext,andbearsthetitle,SestienBoeckenvan denHermesTrismegistus....uythetGriecxghebracht ...meteene...VooredeuythetLatijnvonF. Patriciusindewelckehijbewijstdatdesen... PhilosophheeftgebleoytvoorMoyses,etc.Harlessays nothingofthisedition,butspeaksofoneprintedat Amsterdamin1643in4to,byNicholasvanRauenstein, butIcanfindnoothertraceofit. ThefirstGermantranslationwasbyacertainAlethophilus, andwasprintedatHamburgin1706(8vo)under thetitleHermetisTrismegistiErkdntnilssderNatur, etc.,containingseventeenpieces;thiswasreprintedat

Stuttgartin1855,inacuriouscollectionbyJ.Schieble, entitledKleinerWunderSchauplatz.1Thetitlereads HermetisTrismegistiEinleitungin'shbchsteWissenvon ErkentnissderNaturundderdarinsichoffenbarenden grossenGottes,withanappendixconcerningtheperson ofHermes,etc. ButwhySchiebleshouldhavereprintedAlethophilus' translationisnotclear,whenin1781anew translationintoGerman,withcriticalnotesand valuablesuggestionsforemendingthetext,had appearedbyDieterichTiedemann(BerlinandStettin, in8vo),entitledHermesTrismegistsPcemander,oder vondergottlichenMachtundWeisheit,ararebook which,alreadyin1827,BaumgartenCrusius2laments 1Partofthefulltitleruns:K.W.S.d.Wissenschaften, Mysterien,Theosophie,gottlichenundmorgenlandischenMagie, Naturhrafte,hermet.u.magnet.Phil.,Kabbala,u.and.hdhern Kentnissen,andmuchmoreinthesamestrain,butIhaveno doubtthereaderhasalreadyhadenoughofit.From1855to 1857fourteenpartsappeared,mostlytakenupwithGerman translationsofHermes,ofAgrippa'sPhilosophiaOccultafromthe Latin,andofTheTelescopeofZoroasterfromtheFrench. 2Op.inf.cit.,p.10. 14THRICEGREATESTHERMES asalmostunfindableintherepublicofletters,and ofwhichtheBritishMuseumpossessesnocopy.1 Itisremarkablethatofaworkwhichexhausted somanyeditionsintranslationandwasevidently receivedwithsuchgreatenthusiasm,therehavebeen sofeweditionsofthetext,andthatfortwocenturies andaquarter2noattemptwasmadetocollatethe differentMSS.andeditions,untilin1854Gustav Partheyprintedacriticaltextofthefourteenpieces of"Poemandres,"atBerlin,underthetitleHermetis TrismegistiPoemander,towhichheappendedaLatin translationbasedontheoriginalversionofFicino successivelyrevisedbydeFoixandPatrizzi.Parthey's promisetoeditreliguaHermetisscriptahasnotbeen fulfilled,andnooneelsehassofarattemptedthis mostnecessarytask. Reitzenstein's(p.322)opinionofParthey'stext, however,isveryunfavourable.Inthefirstplace, PartheytookPatrizzi'sarbitraryalterationsasa truetraditionofthetext;inthesecond,hehimself sawneitheroftheMSS.onwhichhesaysherelies.

Thefirstofthesewasverycarelesslycopiedforhim andcarelesslyusedbyhim;whilethesecond,which wascopiedbyD.Hamm,isverycorruptowingtovery numerous"corrections"andinterpolationsbyalater handallofwhichPartheyhasadoptedasancient readings.Histext,therefore,concludesEeitzenstein, isdoublyfalsifiedaverydiscouragingjudgmentfor loversofaccuracy. In1866thereappearedatParis,in8vo,acomplete translationinFrenchoftheTrismegistictreatisesand 1Ihave,therefore,notbeenabletoavailmyselfofTiedemann's labours.R.322speakshighlyofthem. 2ThelasteditionpriortoParthey'swasthereprintofFlussas' text,atColognein1630,appendedtoRossel'slucubrations. REMAINSOPTHETRISMEGISTICLITERATURE15 fragmentsbyLouisMenard,entitledHermesTrismegiste, precededbyaninterestingstudyontheoriginofthe Hermeticbooks,ofwhichasecondeditionwasprinted in1867.Thisisbeyondquestionthemostsympathetic versionthatweatpresentpossess. Everard'sversionofthe"Poemandres"beingreprinted in1884byFryarofBath,therestofthe treatiseswereretranslatedbyAnnaKingsfordand EdwardMaitlandfromMenard'sFrenchversion (includinghisnotes),andappearedin1885(in4to), publishedbyFryar,butbearingapublisher'sname inIndia,underthegeneraltitleTheHermeticWorks: TheVirginoftheWorldofHermesMercuriusTrismegistus. Meantime,in1882,J.D.Chambershadpub lished(atEdinburgh,in8vo)acrabbedandslavishly literaltranslationofthe"Poemandres,"togetherwith theExcerptsfromStobseusandtheNoticesofHermes intheFathers,withanintroductoryPreface,under thetitle,TheTheologicalandPhilosophicalWorksof HermesTrismegistus,ChristianNeoplatonist.Indeed, thelooseanderroneousversionofEverardisfarmore comprehensiblethanthisfantasticallyliteraltranslation. ForthelastsixyearsIhavemyselfbeenpublishing, inthepagesofTheTheosophicalReview,translationsof theTrismegisticSermonsandalsoafewofthestudies nowincludedintheseProlegomena;allofthe former,however,havebeennowcarefullyrevised, andthelatterhaveforthemostpartbeengreatly enlargedandimproved. Finally,in1904,E.EeitzensteinofStrassburg

publishedatLeipzighisilluminatingstudy,Poimandres, inwhichhegivesthecriticaltextofC.H.,i.,xiii.(xiv.), (xvi.)(xviii.),basedonfiveMSS.andthebestearly printededitions,withallthatminutecare,knowledge ofpalaeography,andenthusiasmforphilologywhich 16THRICEGREATESTHERMES characterisesthebesttextualcriticalworkofmodern scholarship.Why,however,Reitzensteinhasnotdone thesamegoodserviceforthewholeoftheCorpusashe hasdonefortheselectedsermons,isamystery.He istheverymanforthetask,andtheservicehecould renderwouldbehighlyappreciatedbymany. Somuch,then,fortheexistingpartialtextsand translationsoftheextantTrismegisticliterature.Of thetranslationswithwhichIamacquainted,1Everard's (1650),thefavouriteinEngland,becauseofits dignifiedEnglish,isfulloferrors,mistranslations,and obscurities;itishopelesstotrytounderstand"Hermes" fromthisversion.Chambers'stranslation(1882, fromthetextofParthey)issoslavishlyliteralthat itceasestobeEnglishinmanyplaces,inothersgoes wideofthesense,and,ingeneral,isexasperating. Menard'sFrenchtranslation(1866,alsofromParthey's text)iselegantandsympathetic,butveryfreeinmany places;infact,notinfrequentlyquiteemancipatedfrom thetext.Themostliterallyaccuratetranslationis Parthey'sLatinversion(basedontheLatintranslation ofFicino,asemendedbyCandalleandPatrizzi);but eveninsuchliteralrenderingheisatfaultattimes, whileingeneralnoonecanfullyunderstandtheLatin withouttheGreek.Totranslate"Hermes"requires notonlyagoodknowledgeofGreek,butalsoaknowledge ofthatGnosiswhichhehasnotinfrequentlyso admirablyhandedontous. 1Asalreadyremarked,Ihavenotbeenabletoseeacopyof theGermanofTiedemann.

II THEHISTORYOFTHEEVOLUTIONOF OPINION THECHIEFPOINTSOFINTERROGATION WEhavenowtoconsiderthefollowinginteresting points: TheearlyChurchFathersingeneralacceptedthe Trismegisticwritingsasexceedinglyancientandauthoritative, andintheirapologeticwritingsquotethemin supportofthemaingeneralpositionsofChristianity. Intherevivaloflearning,forupwardsofacentury andahalf,alltheHumanistswelcomedthemwith openarmsasamostvaluableadjuncttoChristianity, andasbeinginaccordwithitsdoctrines;somuchso thattheylabouredtosubstituteTrismegistusfor Aristotleintheschools. Duringthelasttwocenturiesandahalf,however, abodyofopinionwasgraduallyevolved,infinitesimal initsbeginningsbutfinallywellnighshuttingout everyotherview,thatthesewritingswereNeoplatonic forgeriesandplagiarismsofChristianity. Finally,withthedawnofthetwentiethcentury,the subjecthasbeenrescuedfromthehandsofopinion, andhasbeguntobeestablishedonthefirmgroundof historicalandcriticalresearch,openingupproblems ofthegreatestinterestandimportanceforthehistory ofChristianoriginsandtheirconnectionwithHellen VOL.I.17 18THRICEGREATESTHERMES istictheologyandtheosophy,andthrowingabrilliant lightonthedevelopmentofGnosticism. Thefirstpointwillbebroughtoutindetailinthe volumeinwhichatranslationofallthepassagesand referencestoThricegreatestHermesinthewritings oftheChurchFatherswillbegiven;whilethelast willbemadeabundantlyapparent,wehope,inthe generalcourseofourstudies.Thesecondandthird pointswillnowdemandourimmediateattention, especiallythethird,forwehaveendeavouredwith greatlabourtobecomeacquaintedwithallthe "arguments"whichhavetendedtobuildupthis opinion;andunlesswehavetochangeallourideas astothetimeframeofsocalledNeoplatonism,weare entirelyunconvinced;forwefindthatithasbeen

evolvedfromunsupportedassertions,andthatnotone singleworkexistswhichventuresinanysatisfactory fashiontoarguethequestion(mostwritersmerely reassertingorechoingprioropinions),orinwhichthe statementsmademaynotaseasilyprovethepriority oftheTrismegisticschooltotheNeoplatonicasthe reverse. Wewillthenproceedtogivesomeaccountofthis chaosofcontradictoryopinions,pickingoutthemost salientpoints. THEOPINIONSOFTHEHUMANISTS Thattheearlyscholarsoftherevivaloflearning wereallunanimouslydelightedwiththeTrismegistic writings,ismanifestfromthebibliographywehave alreadygiven,andthattheyshouldfollowthejudgment oftheancientFathersinthematterisbutnaturalto expect;forthemnotonlywerethebookspriorto Christianity,buttheywereeverassuredthatHermes HISTORYOFTHEEVOLUTIONOFOPINION19 hadbeenareallyexistentpersonality,likeanyofthe Biblicalworthies,suchasEnochandNoah(aswas unquestionablybelievedinthosedays),andfurther, thathewaspriorto,oracontemporaryof,Moses.1 ThusintheeditioprincepsofFicinoweread:"Whoever thouartwhoreadestthesethings,whether grammarian,orrhetorician,orphilosopher,ortheologian, knowthouthatIamHermestheThricegreatest, atwhomwonderedfirsttheEgyptiansandtheother nations,andsubsequentlytheancientChristiantheologians, inutterstupefactionatmydoctrinerareof thingsdivine." TheopinionofFicino,thatthe"writer"ofthe "Poemandres"tractateswasonewhohadaknowledge bothofEgyptianandGreek,isofinterestasbeing thatofamanuncontaminatedbytheinfinitedoubts withwhichtheatmosphereofmoderncriticismisfilled, andthusabletogetacleancontactwithhissubject. OfthesamemindwereLoysLazarelandduPreau, thefirstFrenchtranslator;whiletheItalianCardinal Patrizziappendstohislaboursthefollowingbeautiful words(attributedbysometoChalcidius2),whichhe putsinthemouthofHermes: "Tillnow,myson,I,banishedfrommyhome,have livedexpatriateinexile.NowsafeandsoundIseek myhomeoncemore.Andwhenbutyetalittlewhile

Ishallhaveleftthee,freedfromthesebondsofbody, seethatthoudostnotmournmeasonedead.ForI returntothatsupremeandhappystatetowhichthe universe'scitizenswillcomewhenintheafterstate. 1ForalistofthosewhothoughtHermeswaspriortoMoses, andevenidenticalwithJoseph,orevenAdam,seeHarles,p.49 ff.andnotes. 2APlatonicphilosopherwholivedprobablyinthe4th centuryA.D. 2OTHRICEGREATESTHERMES FortheretheOnlyGodissupremelord,andHewill fillHiscitizenswithwondrousjoy,comparedtowhich thestatedownherewhichisregardedbythemultitude aslife,shouldratherbecalleddeath."1 PatrizzibelievedthatHermeswascontemporary withMoses,basinghimselfupontheopinionofEusebius inhisChronicum,2andthoughtthatitwouldbetothe greatestadvantageoftheChristianworld,ifsuch admirableandpiousphilosophyaswascontainedin theTrismegisticwritingsweresubstitutedinthepublic schoolsforAristotle,whomheregardedasoverflowing withimpiety. THEFIRSTDOUBT Andthatsuchopinionsweretheonlyonesaslateas 1630,isevidentfromthefavourstillshowntothe voluminouscommentariesofdeFoixandEossel.Nevertheless somefiftyyearspreviously,ahardypioneerof scepticismhadsturdilyattackedthevalidityofthe thenuniversalHermestraditionononepointatleast andthatafundamentalone.ForPatrizzi(p.la) declaresthatacertainJo.GoropiusBecanuswasthe firstaftersomanycenturiestodaretosaythatHermes (asasingleindividual)neverexisted!Buttheworthy Goropius,whoappearstohaveflourishedabout1580, judgingbyanantiquariantreatiseofhisontherace andlanguageofthe"CimbriorGermani"publishedat Amsterdam,hadnofollowersasyetinabeliefthat isnowuniversallyacceptedbyallcriticalscholarship. ButthishastodowiththeHermessagaandnot directlywiththequestionoftheTrismegisticworks, 1Op.cit.,p.3a. 2InwhichPatrizzididbutechotheopinionofhispredecessors,

suchasVergecius,theeditorofthefirsteditionofthe Greektext,Candalleandmanymore. HISTORYOFTHEEVOLUTIONOFOPINION21 andsowemayomitforthepresentanyreferenceto thehostofcontradictoryopinionson"Hermes"which arefoundinallthewriterstowhomwearereferring, andnoneofwhich,priortothedeciphermentofthe hieroglyphics,areofanyparticularvalue. THELAUNCHINGOFTHETHEORYOFPLAGIARISM Itwasaboutthemiddleoftheseventeenthcentury thatthetheoryofplagiarismandforgerywasstarted. Ursin(Joh.Henr.Ursinus),apastoroftheEvangelical ChurchatEatisbon,publishedatNiirnbergin1661,a work,inthesecondpartofwhichhetreatedof"Hermes TrismegistusandhisWritings,"1andendeavouredto showthattheywerewholesaleplagiarismsfrom Christianity,buthisargumentsweresubjectedtoa severecriticismbyBruckersomehundredyearslater.2 ThisextremeviewofUrsinwassubsequentlymodified intothesubsidiaryopinionsthattheTrismegisticworks werecomposedbyahalfChristian(semichristiano)or interpolatedbyChristianoverworking. Themostdistinguishednameamongtheearlyholders oftheformeropinionisthatofIsaacCasaubon,3who datesthesewritingsatthebeginningofthesecond 1DeZoroastreBactrianoHermeteTrismegistoSanchoniathone PhcenicioeorumqueScriptis,etAliiscontraMosaicmScripturalAntiquitatem; EocercitationesFamiliares,pp.73180abooknowvery scarce. 2JacobiBruckeri,HistoriaGriticaPhilosophies(2nded.,Leipzig, 1767),i.252ff.Lib.ii.,cap.vii.,"DePhilosophia^Egyptiorum." SeealsoMeiners'VersuchiiberdieReligionsgeschichtederaUesten VbikerbesondersderEgyptier(Gottingen,1775). 3DeRebusSacris...ExercitationesadGard.BaroniiProlegomena, L,n.1O(London,1614).Casaubonconcludesthatthe wholebook,i.e.the"Poemandres,"isapseudepigraph,thepure inventionofsomeChristianorother,orperhapsbetter,ofsome semiChristian(p.56). 22THRICEGREATESTHERMES century;Casaubon'sopinions,however,werepromptly refutedbyCudworthinhisfamousworkTheTrue

IntellectualSystemoftheUniverse,thefirsteditionof whichwasprintedatLondon,infolio,1678.1Cudworth wouldhaveit,however,thatCasaubonwasright asfarasthetreatisesentitled"TheShepherdofMen" and"TheSecretSermonontheMountain"areconcerned, andthatthesetreatiseswerecounterfeitedby ChristianssincethetimeofIamblichusaverycurious positiontoassume,sinceanumberofthetreatises themselveslookbacktothisvery"Shepherd"asthe originaldocumentofthewhole"Poemandres"cycle. But,indeed,sofarwehavenoarguments,noreally criticalinvestigation,2sothatweneednotdetainthe readeramongthesewarringopinions,onwhichthecap wassetbytheviolentoutburstofColbergindefenceof orthodoxyagainsttheAlchemists,Rosicrucians,Quakers, Anabaptists,Quietists,etc.,ofwhichfanatici,ashe callsthem,Hermes,hedeclares,wasthePatriarch.3 THEONLYARGUMENTADDUCED OnemightalmostbelievethatColbergwasanincarnation ofaChurchFathercontinuinghisancientpolemic againstheresy;inanycasethewholequestionofheresy 1SeehisdissertationonHermesandtheHermeticwritings intheeditionof1820,vol.ii.,pp.128155. 2ThoughReitzenstein(p.1)speaksofthe"schneidende Kritik"ofCasaubon. 3Vol.i.,p.89,ofthefollowingamplyentitledwork,Das PlatonischHermetisches[sic]Ghristenthum,begriffenddiehistorische ErzehlungvomUrsprungundvielerleySedenderheutigenFanatischen Theologie,untermNamenderParacelsisten,Weigelianer,Rosencreutsser, Quaker,Bbhmisten,Wiedertauffer,Bourignisten,Labadisten undQuietisten,byM.EhreGottDanielColberg,2vols.(Frankfurt andLeipzig,1690,1691). HISTORYOFTHEEVOLUTIONOFOPINION23 wasnowrevived,andtheeighteenthandnineteenth centurycriticismoftheTrismegisticworksalmostinvariably startswiththisprejudiceinmindandseeks(almost withoutexception)tofathertheTrismegisticwritings onNeoplatonism,whichitregardsasthemostpowerful opponentoforthodoxyfromthethirdcenturyonwards. Harles(1790)givesthereferencestoallthemainfactors intheevolutionofthisopinionduringtheeighteenth century;1buttheonlyargumentthatthecentury producedindeed,theonlyargumentthathaseverbeen adducedisthatthedoctrinesoftheTrismegistic

writingsareclearlyPlatonic,andthattooofthattype ofmysticalPlatonismwhichwasespeciallythe characteristicoftheteachingofIamblichusattheend ofthethirdcenturyA.D.,andwhichisgenerallycalled Neoplatonism;therefore,thesewritingswereforgedby theNeoplatoniststopropupdyingPaganismagainst theevermoreandmorevigorousChristianity.We admitthepremisses,butweabsolutelydenythe conclusion.Butbeforepointingouttheweaknessof thisconclusionofapologeticscholarship,wemustdeal withtheliteratureonthesubjectinthelastcentury. Theeighteenthcenturyproducednoargumentsin supportofthisconclusionbeyondthemainpremisses whichwehaveadmitted.2Hasthenineteenthcentury 1Op.supr.cit.;themost"advanced"writeronthesubject beingTiedemann,towhoseworkwehavealreadyreferred;but unfortunatelywehavenotbeenabletoprocureacopy,andthe BritishMuseumiswithoutit.Tiedemannthinksthatnoneof theTrismegisticwritingsexistedbeforethefourthcentury,while Fabriciushimself,whosesummaryofprioropinionisoverworked byHarles,assignsthemtothetimeofPorphyryandIamblichus, thoughHarlesdatestheearliestofthemfromtheendofthefirst tothemiddleofthesecondcentury(p.48,n.). 3ItmaybeworthwhileheretorecordtheopinionofGibbon, whowouldascribeaChristianorigintosomeoftheTrismegistic writings,andimpatientlydismissesthesubjectbyclassing HermeswithOrpheusandtheSibylsasacloakforChristian forgery(vol.ii.p.69,Bury'sed.). 24THRICEGREATESTHERMES producedanyotherssoastojustifythepositiontaken upbytheechoesofopinioninallthepopularencyclopaedias withregardtothesemostvaluableandbeautiful treatises?1 Ifourencyclopaediasdeigntoresttheirassertions onauthority,theyreferustoFabricius(Harles)and BaumgartenCrusius.WehavealreadyseenthatHarles willnothelpusmuch;willthelatterauthoritythrow anymorelightonthesubject?Weareafraidnot; for,insteadofabulkyvolume,wehavebeforeusathin academicalexerciseofonly19pp.,2inwhichtheauthor putsforwardthebareopinionthatthesebookswere inventedbyPorphyryandhisschool,andthismainly becausehethinksthatOrelli3hadprovedtheyear beforethattheCosmogonyofSanchoniathonwas inventedbythe"Platonici."Moreover,wasnot

PorphyryanenemyofChrist,fordidhenotwriteXV. BooksagainsttheChristians?Allofwhichcan scarcelybedignifiedwiththenameofargument,far lesswiththatofproof.

1Howthepubliciscateredformaybeseenfromanypopular "knowledge"digest.Thefollowingwillserveasaspecimen, takenfromthearticle"HermesTrismegistus,"inTheAmerican Encyclopaedia:aPopularDictionaryofGeneralKnowledge,edited byRipleyandDana(NewYork,1874):"Intheconflict betweenNeoplatonismandChristianity,theformersoughtto giveaprofounderandmorespiritualmeaningtothepagan philosophy,bycombiningthewisdomoftheEgyptiansand theGreeks,andrepresentingitasaveryancient,divine revelation." 2DeliveredbeforetheUniversityofJenaatPentecost,1827,by Lud.Frid.OttoBaumgartenCrusius. 3Orelli(J.C),SanchoniathonisFragmentadeGosmogoniaet TheologiaPhosnicorum(Leipzig,1826). HISTORYOFTHEEVOLUTIONOFOPINION25 THETHEORYOFHILGERS Thesamemaybesaidoftheshortacademicalthesis ofHilgers,1whofirstshowstheweaknessofMohler's strangeopinion2thattheauthorwasaChristianwho pretendedtobeaPaganandinserted"errors"on purpose.Hilgersfinallyendsupwiththelameconclusion thatChristiandoctrinewasknowntothe authorofthe"Poemandres"cycle,especiallytheGospel of"John"andLettersofPaul;buthowitispossibleto conjectureanythingbesides,hedoesnotknow.Of thepossibilityofthepriorityofthe"Poemandres"to thewritingsof"John"andPaul,Hilgersdoesnot seemtodream;neverthelessthisisaslogicaladeduction astheonehedrawsfromthepointsofcontact betweenthetwogroupsofliterature.ButHilgershas gotanaxeofhisowntogrind,andaverybluntoneat that;hethinksthat"TheShepherdofMen"was writtenatthesametimeas"TheShepherdofHermas," thatsimpleproductofwhatiscalledthesubapostolic ageadocumentheldingreatrespectbytheearly outercommunitiesofGeneralChristianity,andused forpurposesofedification.Our"Shepherd,"Hilgers thinks,waswritteninoppositiontotheHermas

document,buthecandonothingbutpointtothe similarityofnameasaproofofhishypothesis.This topsyturvyopinionweshallseektoreverseina subsequentchapteron"'Hermes'and1Hermas.'" Astotheauthorofour"Shepherd,"Hilgersthinks hehasshownthat"hewasnotafollowerofthe 1Hilgers(B.J.),DeHermetisTrismegistiPoimandroCommentatio (Bonn,1855),suggestedbytheappearanceofParthey'stext in1854. 2Mohler(J.A.),Patrologie,pp.950951abriefnoteon Hermes.Ed.byF.X.Reithmayr(Regensberg,1840). 26THRICEGREATESTHERMES doctrinesoftheChrist,butofthesocalledNeoplatonists, andamongtheseespeciallyofPhiloJudaeus";in factheseems,saysHilgers,tohavebeenaTherapeut.1 THEGERMANTHEORYOFNEOPLATONIC"SYNCRETISMUS" Herewehavethefirstappearanceofanothertendency ;themoreattentionisbestoweduponthe Trismegisticwritings,themoreitisapparentthat theycannotbeascribedtoNeoplatonism,if,asgenerally held,NeoplatonismbeginswithAmmoniusSaccas, Plotinus,andPorphyryinthethirdcentury.Therefore, inthissubject,andinthissubjectalone,wefinda tendencyinlaterwriterstopushbacktheNeoplatonists soastoincludePhiloJudaeus,whoflourishedinthe firsthalfofthefirstcentury!Ontheselineswe shouldsoongetAfoplatonismbacktoPlatoand Pythagoras,andsobeforcedtodropthe"Neo"and returntotheoldhonourednameofsimple"Platonici." ButalreadybythistimeinGermanythetheoryof NeoplatonicSyncretismustopropupsinkingHeathendom againstrisingChristianityhadbecomecrystallised, asmaybeseenfromthearticleon"Hermes, HermetischeSchriften"inPauly'sfamousRealEncyclopadie derclassischenAlterthumswissenskaft(Stuttgart, 1844),wherethispositionisassumedfromthe start. Parthey,however,in1854,inhispreface,ventures onnosuchopinion,butexpressesabeliefthatwemay evenyetdiscoverinEgyptademotictextofthe "Poemandres,"whichshowsthatheconsideredthe originaltohavebeenwritteninEgyptian,andtherefore notbyaNeoplatonist.

1Op.tit.,pp.1617. HISTORYOFTHEEVOLUTIONOFOPINION27 THEFRENCHTHEORYOFEGYPTIANORIGIN InFrance,moreover,theEgyptianpaternityofthe Trismegisticwritings,andthattooonverysensible lines,wasassertedaboutthesametime,namely,in 1858,byArtaudinhisarticleon"HermesTrisme' giste,"inHoeffer'sNouvelleBiographieGdne'rale, publishedatParisbyMessrsFirminDidot.Artaud writes: "InthemysticsenseThothortheEgyptianHermes wasthesymboloftheDivineMind;hewastheincarnated Thought,thelivingWordtheprimitivetypeof theLogosofPlatoandtheWordoftheChristians.... "WehaveheardChampollion,theyounger,givingexpression totheformalopinionthatthebooksofHermes TrismegistusreallycontainedtheancientEgyptian doctrineofwhichtracescanbediscoveredfromthe hieroglyphicswhichcoverthemonumentsofEgypt. Moreover,ifthesefragmentsthemselvesareexamined, wefindinthematheologysufficientlyinaccordwiththe doctrinessetforthbyPlatoinhisTimceusdoctrines whichareentirelyapartfromthoseoftheotherschools ofGreece,andwhichwerethereforeheldtohavebeen derivedbyPlatofromthetemplesofEgypt,whenhe wentthithertoholdconversewithitspriests."1 ArtaudisalsooftheopinionthattheseTrismegistic treatisesaretranslationsfromtheEgyptian. THEVIEWSOFMENARD Nowadays,withourimprovedknowledgeofEgyptology, thishypothesishastobestatedinfarmore 1Thewholeofthisarticlehasbeenlifted,withoutacknowledgment, byM'ClintockandStrongintheirGycbpadiaofBiblical, Theological,andEcclesiasticalLiterature(NewYork,1872). 28THRICEGREATESTHERMES carefultermsbeforeitcanfindacceptanceamongthe learned;neverthelessitwasevidentlytheconviction ofDeveria,whoinaworkofwhichheonlysucceeded inwritingthefirsttwopages,proposedtocommenton theentiretextoftheTrismegisticBooksfromthepoint ofviewofanEgyptologist.FortheseBooks,he

declared,offeredanalmostcompleteexpositionofthe esotericphilosophyofancientEgypt.1 Butbyfarthemostsympatheticandreallyintelligent accountofthesubjectisthatofMenard,2whogivesus apleasantrespitefromthechorusoftheGerman Neoplatonicsyncretismtheory.Andthoughwedo notbyanymeansagreewithallthathewrites,itwill bearelieftoletinabreathoffreshairuponthe generalstuffinessofourpresentsummaryofopinions. ThefragmentsoftheTrismegisticliteraturewhich havereachedusarethesolesurvivingremainsofthat "Egyptianphilosophy"whicharosefromthecongress ofthereligiousdoctrinesofEgyptwiththephilosophical doctrinesofGreece.Inotherwords,what theworksofPhiloweretothesacredliteratureofthe Jews,theHermaicaweretotheEgyptiansacred writings.Legendandmythwereallegorisedand philosophisedandreplacedbyvisionandinstruction. Butwhoweretheauthorsofthistheosophicmethod? Thisquestionisofthegreatestinteresttous,foritis oneofthefactorsinthesolutionoftheproblemofthe literaryevolutionofChristianity,seeingthatthereare intimatepointsofcontactofideasbetweenseveral oftheHermeticdocumentsandcertainJewishand Christianwritings,especiallytheopeningversesof Genesis,thetreatisesofPhilo,thefourthGospel 1Pierret,Melangesd'Archeologieegyptienneetassyrienne,i.(1873), p.112;R.1,n.1. 2Op.sup.cit.,1866. HISTORYOFTHEEVOLUTIONOFOPINION29 (especiallythePrologue),andbeyondallthewritings ofthegreatGnosticdoctorsBasilidesandValentinus. SuchandsimilarconsiderationsleadMe'nardto glanceattheenvironmentofinfantChristianityand thevariousphenomenaconnectedwithitsgrowth,and thishedoesfromthepointofviewofanenlightened independenthistoricalscholar. "Christianity,"hewrites,"didnotfalllikeathunderbolt intothemidstofasurprisedandstartledworld. Ithaditsperiodofincubation,andwhileitwasengaged inevolvingthepositiveformofitsdogmas,the problemsofwhichitwasseekingthesolutionwerethe subjectofthoughtinGreece,Asia,andEgypt.Similar ideaswereintheairandshapedthemselvesintoall sortsofpropositions.

"Themultiplicityofsectswhichhaveariseninour owntimesunderthenameofsocialism,cangivebut afaintideaofthemarvellousintellectualchemistry whichhadestablisheditsprincipallaboratoryatAlexandria. Humanityhadsetinthearenamightyphilosophical andmoralproblems:theoriginofevil,the destinyofthesoul,itsfallandredemption;theprize tobegivenwasthegovernmentoftheconscience. TheChristiansolution1won,andcausedtheresttobe forgotten,sunkforthemostpartintheshipwreckof thepast.Letusthen,whenwecomeacrossascrap oftheflotsamandjetsam,recogniseinittheworkof abeatencompetitorandnotofaplagiarist.Indeed, thetriumphofChristianitywaspreparedbythose verymenwhothoughtthemselvesitsrivals,butwho wereonlyitsforerunners.Thetitlesuitsthem,though manywerecontemporariesoftheChristianera,while otherswerealittlelater;forthesuccessionofareligion onlydatesfromthedaywhenitisacceptedbythe 1ThepopularChristiansolution,Menardshouldhavesaid. 3OTHRICEGREATESTHERMES nations,justasthereignofaclaimanttothethrone datesfromhisvictory"(pp.ix.,x.). Me'narddistinguishesthreeprincipalgroupsinthe Trismegistictreatises,whichheassignstoJewish,Greek, andEgyptianinfluences.Inthemalsohefindsalink betweenPhiloandtheGnostics. "BetweenthefirstGnosticsectsandtheHellenic JewsrepresentedbyPhilo,alinkismissing;thiscan befoundinseveraloftheHermeticworks,especially 'TheShepherdofMen'and'TheSermononthe Mountain.'Inthemalsowillperhapsbefoundthe reasonofthedifferences,sooftenremarkedupon, betweenthefirstthreeGospelsandthefourth" (p.xliv.). Next,thedirectioninwhichthat"link"istobelooked forismoreclearlyshown,thoughhereMenardis,I think,tooprecisewhenwriting: "Itseemscertainthat'TheShepherd'camefrom thatschoolofTherapeutsofEgypt,whohavebeen oftenerroneouslyconfoundedwiththeEsseniansof SyriaandPalestine"(p.lvi.). But"insteadofthephysicaldisciplineofthe Essenians,who,accordingtoPhilo,practisedmanual labour,puttheproductoftheirtoilintothecommon fund,andreducedphilosophytoethics,andethicsto

charity,the'monasteries'oftheTherapeutscontributed toChristianpropagandaafarmoreHellenised population,trainedinabstractspeculationsandmystic allegories.Fromthesetendencies,combinedwiththe dogmaoftheincarnation,arosetheGnosticsects. 'TheShepherd'shouldbeearlierthantheseschools" (p.lviii.). Asto"TheSermonontheMountain,""itcanbe placed,inorderofideasanddate,between'The Shepherd'andthefirstGnosticschools;itshouldbe HISTORYOFTHEEVOLUTIONOFOPINION31 alittleearlierthanthefoundersofGnosticism, Basilides,andValentinus"(p.lxv.). IfGnosticismbetakenwithMenardtomeanthe ChristianisedtheosophyofBasilidesandValentinus fromthefirstquarterofthesecondcenturyonwards, theoldestTrismegistictreatisesaredemonstrablyearlier, fortheirGnosticismisplainlyafarsimplerform;in fact,somuchmoresimplethat,ifwecouldproceed onsocrudeanhypothesisasthatofastraightlined evolution,weshouldbeforcedtofindroomforintermediate formsofGnosticismbetweenthemandthe BasilidianandtheValentinianGnosis.Andofthis Menardseemstobepartlyconsciouswhenwriting: "WecanfollowintheHermeticbooksthedestinyof thisJudaeoEgyptianGnosis,which,duringthefirst century,existedsidebysidewithChristianitywithout allowingitselftobeabsorbedbyit,passinginsensibly fromtheJewishschoolofPhilototheGreekschool ofPlotinus"(p.lxvii.). MenardhereusedthetermChristianityforthat tendencywhichafterwardswascalledCatholicor GeneralChristianity,thebodytowhichthesevery sameGnosticsgavetheprincipaldogmasofitssubsequent theology. ButiftheGnosticswereTherapeuts,andtheTrismegistic writersTherapeuts,whyshouldMenardcall themJews,asheappearstodoinhisinteresting question,"WherearetheJewishTherapeutsatthe endofthesecondcentury?"CertainlyPhilolaboured togivehisreaderstheimpressionthattheTherapeuts wereprincipallyJews,perhapstowinrespectforhis compatriotsinhisapologyforhisnation;buttheTherapeuts were,evidently,onhisownshowing,drawnfrom allthenationsandscatteredabroadinverynumerous communities,thoughmanyJewsweredoubtlessin

32THRICEGREATESTHERMES theirranksindeed,Philoprobablyknewlittleabout theircommunitiesotherthantheMareotic.If,then, theterm"Therapeut"willexplainsomeofthe phenomenapresentedbythesewritings,thecombination "JewishTherapeuts"willcertainlynotdoso.The veryanswerofMe'nardhimselftohisquestionshows thateventheseMareoticTherapeutscouldnothave beenorthodoxJews,fortheFrenchscholarproceedsto surmisenotonlythat,"some,convertedtoChristianity, becamemonksorGnosticsoftheBasilidianorValentinian school,"butthat"othersmoreandmoreassimilated themselvestoPaganism." Andby"Paganism"ourauthorsayshedoesnot mean"polytheism,"for"atthisperiodalladmitted intothedivineorderofthingsawelldefinedhierarchy withasupremeGodatthehead;onlyforsomethis supremeDeitywasintheworld,forothersoutsideit" (p.lxxiv.). Me'nard'sintroductionmeetswiththegeneral approvalofEeitzenstein(p.1),whocharacterisesitas feinsinnige,andagreesthathehasrightlyappreciated manyofthefactors,especiallyfromthetheological side;he,however(p.116,n.2),dissents,andrightly dissents,fromMe'nardastoanydirectJewishinfluence ontheTrismegisticliterature,andrefusestoadmitthat the"Poemandres"caninanywaybecharacterisedasa JewishGnosticwriting. ButthesensibleviewsofMe'nardwereimpotentto checkthecrystallisationoftheGermantheory,which waspracticallyrepeatedbyZeller,1andoncemoreby 1Gesch.d.griech.Philos.,III.,ii.,225ff.Zeller,whilerecognising theGnosticnatureofG.H.i.andC.H.xiii.(xiv.),treatsthere3t ofourCorpusasanexpressionofdecliningPaganism.Soalso Erdmann{Hist.Philos.,i.113,2,Tr.),whodealswithourCorpus only,andassignsitssermonstodifferentauthorsandtimes. HecontendsthatG.H.xiii.(xiv.)showsaNeopythagorean tendency,atermfarvaguerthanNeoplatoniceven. HISTORYOPTHEEVOLUTIONOPOPINION33 Pietschmanninhislearnedessay,1basedinpartonA. G.Hoffmann'sarticle"Hermes"inErschandGruber's AllgemeineEncyclopddiederWissenschaftenundKunste? Anexceptiontothistendency,however,istobe foundintheopinionofAall;3who,thoughheadduces

noproof,wouldongeneralgroundsplacethecomposition oftheHermeticliterature(thoughwhetherornotby thishemeansourextantTrismegisticsermonsisnot clear)asfarbackasthesecondcenturyB.C.,and wouldseeinitanoffshootfromthesamestemwhich lateronsuppliedthegroundconceptionsofthe Johanninetheology.4 ENGLISHENCYCLOPAEDISM InEngland,aswehaveseen,thesubject,likesomany othersofasimilarnature,hasbeenalmostentirely neglected,butwiththeencyclopaedicactivityofthe pastgenerationwefindittouchedupon,andinthe usualencyclopaedicfashion.TheGermanpositionis assumed,withoutonewordofprooforreferencetoany, asan"acquiredfactofscience"!The"lasteffortof expiringHeathendom"theoryistrottedoutwith complacencyandwiththatimpressiveairofofficial knowledgewhichmakesthepronouncementsofthe familyphysicianalawuntoallitsmembers,from babytofatheruntilthespecialistiscalledin.And

1HermesTrismegistosn.agyp.,griech.u.oriental.Uberlieferungen (Leipzig,1875). 2Alaboriousarticlerepletewithreferences,butdealingsolely withtheHermessagaandnotwithourwritings. 3Aall(A.),GeschichtederLogosideeinderPhilosophie(Leipzig, vol.i.1896,vol.ii.1899),ii.78,n.4. 4Gf.Reitzenstein,ZweireligionsgeschichtlicheFragen(Strassburg, 1901),p.93,n.3. VOL.I.3 34THRICEGREATESTHERMES unfortunatelytheseexcathedrdencyclopaedicpronouncements areallthegeneralreaderwilleverhear.This isthecasewithallthosethreeindifferentarticlesinour currentdictionariesofreference.1Weareassuredthat, "asallaregenerallyagreed,"thewritingsareNeoplatonic, andthiswithoutanyqualificationordefinition oftheterm,andthattooindictionarieswherethe term"Neoplatonic,"inarticlesonthesubject,is appliedsolelytothe"Chain"fromAmmoniusSaccas andPlotinusonwards.Thepresumptionisplainthat byNeoplatonicforgerieswearetounderstandadateof atearliestfromthemiddleofthethirdcentury onwards.

CHAMBERS'SOPINION AndthisalthoughJustinMartyr(cir.15OA.D.) bestowsemphaticpraiseontheseverysamewritings andclassestheirwriter,"Hermes,"amongthe"most ancientphilosophers,"apointwhichtheGerman theoristsandtheirEnglishcopiershavealldiscreetly shirked,butwhich,togetherwithotherconsiderations, hasforcedChambers,intheprefacetohistranslation (London,1882),togivequiteanewmeaningtothe termNeoplatonist,whichheusesofHermesinhis title,2andtodeclarethatourHermesisentitled"to 1Art."HermesandHermesTrismegistus,"byL.Schmitz,in Smith'sDictionaryofGreekandRomanBiographyandMythology (London,1870),aworkwhichisnowentirelyoutofdate;Jowett's art.,"HermesTrismegistus,"intheEncyclopaediaBritannica (9thed.,London,1880),repeatedintherecentreprintwithout alteration;andMozley'sart.,"HermesTrismegistus,"inSmith andWace'sDictionaryofChristianBiography(London,1882); tobothofwhicharticles,ifnottotheworksthemselves,theabove remarkalsoapplies. 2TheTheologicalandPhilosophicalWorksofHermesTrismegistus, ChristianNeoplatonist. HISTORYOFTHEEVOLUTIONOFOPINION35 beconsideredtherealfounderofNeoplatonism."1 Chamberswouldstill,inspiteofJustin'scleartestimony, wedgeintheearliestdepositofTrismegistic literatureimmediatelybetweenthetimeofcomposition ofthenewcanonicalbooksandJustin,anddevotes nearlyallhisnotestofishingouteveryverseofthe NewTestamenthecanwhichbearstheslightest resemblancetotheTrismegistictext.2Butifwe closelycomparethesesocalledparallels,weare compelledtoacknowledgethatiftherebeany plagiarismitisnotonthesideofHermes;nay, more,itisasplainasitcanbethatthereisno verbalplagiarismatall,andthatthesimilarityof ideasthereforepertainstoquiteanotherproblem, forthedistinctivedogmasofCommonChristianity areentirelywanting;thereisnotasingleword breathedofthehistoricalJesus,notasyllableconcerning thenativity,thecrucifixion,resurrection,ascension orcomingofChristtojudgment,asChambersadmits. GERMANENCYCLOPAEDISM LetusnowturntothepronouncementsofGerman

encyclopaedismonthesubject.F.A.Brockhaus' ConversationsLexikon(Leipzig,1884)doesbutrepeat theoldhypothesis.TheTrismegisticwritingsare *thelastmonumentsofHeathendom";thewriter, however,grudginglytakesinthedateofJustinMartyr inthesentence,"presumablythemajorityofthese writingsbelongtothesecondcentury,"butnota wordisbreathedofhowthisconclusionisarrivedat. Amostvaluablearticle,infactfarandawaythe 1Op.cit.,p.xii. *InthisrepeatingdeFoix,whoattemptedthesametaskmore thanthreehundredyearsbefore. 36THRICEGREATESTHEEMES verybestthathasyetbeendone,containinginnumerable referencestoallthearticlesinthemostrecenttransactions oflearnedsocietiesandtothepapersinscientific periodicals,isthatofChr.Schereron"Hermes," inW.H.Eoscher'sAufuhrlichesLexikondergriechischen u.romischenMythologie(Leipzig,1884,etc.).Unfortunately thisarticledealssolelywiththeHermes oftheGreeks,whilefor"HermesTrismegistos"we arereferredto"Thoth,"anarticlewhichhasnotyet appeared.Thisbringsoursummaryofopinionsdown tothecloseofthelastcentury;wehaveprobably omittedreferencetosomeminoropinions,fornoupto datebibliographyexistsonthesubject,butwe doubtthatanyworkofimportancehasescapedour notice. ARECENTARTICLEBYGRANGER ThemostrecentworkdoneinEnglandonthe subject,inthepresentcentury,isanarticlebyFrank Granger,1who,inspiteofsomeusefulcriticismsand suggestionsonsomepoints,isneverthelessinthemain reactionary,andcontendsforaChristianoriginofour mostimportanttractates.Thescopeofhisenquiry maybeseenfromhispreliminarystatementwhenhe writes: "Weshallhavelittledifficultyinshowing,asagainst Zeller,thatthebook[?ourCorpus,orthefirstSermon only]isinthemainhomogeneousandofChristian origin.Notonlyso,ourdiscussionwillbringusinto contactwiththelaterGreekcultureasitdeveloped amidEgyptiansurroundings,andwillraiseseveral problemsofconsiderableimportance.Amongother i"ThePoemandresofHermesTrismegistus,"inTheJournal

ofTheologicalStudies,vol.v.No.19,April1904(London). HISTORYOFTHEEVOLUTIONOFOPINION37 thingsweshallhavetotracethewayinwhichHermes passesoverintoChristiantradition,andhowthe GreekrepresentationsofHermesfurnishedChristian artwithoneofitsearliestmotives.1Weshallfurther findinitabridgebywhichwemaypassoverfrom Greekphilosophyandsciencetomodesofthought whichareproperlyChristian.Andyetthewriter retainssomuchoftheantiquespiritthathecan hardlybemistakenforanapologistofPaganism." When,however,Grangerattemptstoprovehiscase, hebreaksdownutterly,beingabletopointtolittle besidesthepopularphrase"increaseandmultiply." Towardstheendofhisenquiry,however,heseesthat thetraditionalvaluesofmanyfactorswillhavetobe alteredbyastudyofourliterature,as,forinstance, whenhewrites: "ThetraditionalestimateofGnosticism,then,requires tobereconsidered,inthelightofthePoemandres. Itbelongstoatimewhenreligiousdefinitionswere stillinthemakingatime,therefore,whenthe limitsoffreediscussionwerenotyetstraitlydrawn. Hencethevariouspermutationsofreligiousbelief whichwefindinIrenaeus,Hippolytus,Tertullian, wouldnotbeadmittedbytheirexponentstobein conflictwiththeChristianfaith,butwouldratherbe regardedasexhibitingnewandfruitfulapplicationsof principlescommontoall.Ecclesiasticalopinionultimately settleddowninonedirectionratherthan another.Butuntilthisprocesswascomplete,each livingsystemofbeliefmightcountuponapossible victory,2andso,amongothers,thesystemwhichmay betracedinthePoemandres.AndthePoemandresis sofarfrombeingamerelyhereticalproduction,that 1Namely,thatoftheGoodShepherd. 3ThisisareflectionofMenard'ssensibleview. 38THRICEGREATESTHERMES itsrelationtoorthodoxbeliefmayfairlybeindicated bysayingthatitanswerstotheearlierintellectual positionofClementofAlexandria."1 Weshouldsayratherthatthedifficultiesinwhich ouressayistisevidentlyinvolvedbyhishypothesisof Christianorigin,wouldbeconsiderablylessenedby

acceptingtheevidenceonallhandswhichamore extendedstudyoftheTrismegisticandalliedliteratures affords,andbytreatingwhathereferstoasGnosticism withoutqualificationastheChristianisedGnosis,and notasGnosticisedChristianity. WethusfindGrangercompelled,inkeepingwiththe above,toguessthedateofthe"Poemandres"as towardstheendofthesecondcentury;butevenso, hefeelsdissatisfiedwithhimself,forhehastoadd: "Nordoesthisdateprecludeusfromfindingoccasional tracesofevenearliermaterial." HoweverwemaydissentfromGranger'sconclusions astothe"Poemandres,"weagreewithhiminthe importanceheascribestotheGospelaccordingtothe Egyptians,inconnectionwithwhichhewrites2: "ItisinstructivetonotethatSalome,whoplaysso prominentapartintheGospelaccordingtotheEgyptians, isthemotherofStJohn,3andthatthesame Gnosticcirclesinwhichthisgospeliscurrentwere alsothoseinwhichwehearforthefirsttimeofthe FourthGospel.Thatistosay,theFourthGospel comestousfromthehandsoftheAlexandrineGnostics. ThesystemofValentinusisreallyasomewhatfanci 1Ibid.,p.406. 2Ibid.,p.411. 3Ihavenevercomeacrossthisstatementbefore,andsoregret thatG.hasnotgivenhisauthority.Ifsuchwerethetradition, itwouldbeexceedinglyinstructive.Salome,however,inthe fragmentsofthisGospelpreservedtous,sayscategoricallythat shehasnever"broughtforth." HISTORYOFTHEEVOLUTIONOFOPINION39 fulcommentaryupontheopeningchaptersofStJohn's GospeL1Heracleon,thefirstgreatcommentator2upon StJohn,wasbothaGnosticandatthesametimewas reallythemasterofOrigen,andthroughhimhelpedto determinethedevelopmentoftheorthodoxtheology. Now,thekeytotheinterpretationoftheFourth GospelistobefoundintheGnosticideaswhich underliethePoemandres,ideastowhichHeracleon furnishestheclue.Butthecommentatorshaverefused thehelpwhichtheGnosticscouldgive,andtheFourth Gospelhasbeenconsistentlymisunderstoodowingto theexaggeratedstresswhichhasbeenlaiduponthe doctrineoftheLogos." Iamnotquiteclearwhatthelastsentenceis

intendedtomean.Toogreatstresscannotbelaid uponthedoctrineoftheLogos,foritis,asweshall show,thefundamentalconceptofHellenistictheology; buttoogreatstresscanandhasbeenlaiduponthe illegitimateclaimthattheProemoftheFourthGospel embodiesapeculiarlyChristiandoctrine. Moreover,iftheFourthGospelemergesinAlexandrine circlesandissoessentiallyGnostic,howcanit beascribed,asGrangerappearstoascribeit,to"St John"?Averydifferentconclusionseemstofollow fromGranger'spremisses. TheconclusionofthemostrecentstudybyEnglish scholarshiponour"Poemandres"isasfollows: "ThePoemandres,then,isaverystrikingexponent ofthereligiousandphilosophicalideasamidwhich 1Itisnot,evenifthe"openingchapters"bereducedtothe Proem.Heracleon,oneofthedisciplesofValentinus,comments directlyonthisProem,butfromthepointofviewofaquite independenttradition. 2Thefirstcommentatorofanykindofwhichwehaveany knowledge,rather. 4OTHRICEGREATESTHERMES Alexandrinetheologyarose.Ontheonehanditis intouchwithGreekmythologyandscience;onthe other,withJewishandChristianliterature.The authorismoresoberthanmostofhisGnosticcontemporaries; heisamoreconsistentreasonerthan Clement."1 Butif,asweshallshow,thedateofthe"Poemandres" mustbepushedbackdemonstrablyatleastahundred years,andif,asisexceedinglyprobable,itmustgo backstillfurther,thewholeproblemischanged,andthe relationshipofallthefactorsaltersproportionately. REITZENSTEINANDTHEDAWNOFRIGHTVIEWS Butinthepresentcentury,bythepublication ofReitzenstein'sPoimandres,thewholesubjecthas beenplacedonadifferentfootingandbroughtintoa clearerlight.Reitzensteinattackstheproblemofthe Trismegisticwritingsfromanentirelyobjective,historical, philological,andliterarystandpoint.Being entirelyemancipatedfromanytheologicalpreconceptions, heisalwayscarefultopointoutthathis conclusionsarebasedsolelyoncriticalresearchinthe

domainofphilologyproper;hecannot,however, refrainattimesfromadding(somewhatslily)that theseresultsareofthedeepestinteresttothetheologian indeed,wemightsayhighlyembarrassingif thetheologianhappenstobeatraditionalist. ThegeneralscopeofReitzenstein'sessaymaybe gatheredfromhissubtitle,"StudiesinGreekEgyptian andEarlyChristianLiterature."OurTrismegistic writingsformpartofalargenumberofGreekwritten texts,theremainsofaonceexceedinglyextensive Hellenistictheologicalliterature;andbyHellenistic 1Ibid.,p.412. HISTORYOFTHEEVOLUTIONOFOPINION41 theologyismeanttheblendingofGreekandOriental religiousthoughtandexperience.ThisHellenistic theologywasmoststronglyinfluencedbyEgyptian conceptionsandtraditions.TheEgyptianreligionis knowntohavespreaditselfovertheHellenisticworld, andeveryscholarwillatoncerecalltomindhow manyGreekwritershavetreatedexpresslyofthe Egyptianreligion,andhowmanypassagesinGreek literaturerefertoEgyptianbeliefs,ascomparedwith theveryfewwhichtreatofBabylonian,Persian,or evenSyrian. Nevertheless,theremainsofthisHellenistictheological literaturehaveneverbeentreatedasawhole fromthepointofviewofphilology;thecauseofthis hasbeentheentiredisregardofthesubjectbyChristian theologians,coupledwiththegrotesquegrounds onwhichtheconsiderationoftheHellenisticEgyptian religionisusuallysetasideonefamoustheologian latelygoingsofarastoassertthattheEgyptian worshipwasdespisedonallsides,bothbyJewsand Greeks,asthelowestdepthofhumansuperstition. AsthenEgypthadaprovablydominantposition inHellenisticliterature,soalsomustshehavehad insomesortacorrespondinglystronginfluenceon Hellenisticculture,andconsequentlyonthedevelopment ofHellenisticreligiousexperience.Theevidence ofthisisaffordedbytheEarlyChristianliterature. Wehave,therefore,hereintheseGreekEgyptian andEarlyChristiandocumentsthepossibilityof methodicalwork,seeingthatitisaquestionofthe comparativestudyoftwocontemporaneousliteratures; moreover,thelanguageandtypologyoftheChristian

literatureisboundtobetraytracesofthegeneral Hellenistictheologyofthetime(pp.v.,vi.). ThestudyofReitzensteinisthusaconsiderationof 42THRICEGREATESTHERMES ourTrismegisticliteratureasawhole,andtheanalysis andcomparisonoftwoofthemosttypicalsermonswith otherHellenisticdocumentsandwithEarlyChristian writings. Thishedoeswithpraiseworthyandpainstaking industry,withgreatacumenandadmirablescholarly equipment;buthisworkisofnoservicetoanybut scholars,andthat,too,toscholarswhoarespecialists. Itisaworkbristlingwithtechnicalitiesofevery description,andcrammedwithuntranslatedtexts.Indeed, Reitzensteinbelongstothatschoolofphilological puristswhothinkitalossofdignitytotranslate anything;thisisaveryconvenientconvention,andI myselfhaveoftenwishedthatIcouldhaveavailed myselfofitwhenfacetofacewithinnumerabledifficulties oftranslation. Reitzenstein,then,translatesnothing,butbusies himselfwithtextsandthehighercriticismofthe subject.He,however,doesnotgiveusthetextof ourliteratureasawhole,orevenoftheCorpus Hermeticum,butonlyoffourchaptersandthefragments ofafifth.Moreover,theresultsofhisinvestigations areverydifficulttosummarise;indeed, henowheresummarisesthemhimselfinanycertain fashion,hischaptersbeingonthewholeofthenature ofstudiesintheTrismegisticliteratureratherthana completeexposition. Neverthelessthesestudiesare,beyondcomparison,the mostimportantandsuggestiveworkthathasyetbeen doneonthesubject;andasIshallavailmyselfofhis laboursonsomanyoccasionsinthesequel,Icannot refrainfromacknowledgingherethespecialdebtof gratitudewhichallloversofoursermonsmustfeelto him,forcompellingtheattentionofscholarstothe firstimportanceoftheTrismegisticliteratureinthe HISTORYOFTHEEVOLUTIONOFOPINION43 domainofthehistoryofthedevelopmentofreligious thoughtinthefirstcenturies. Thegeneralscopeofhisstudieswillbeseenfrom thetitlesofthemainchapters:I.Ageofthe"Poimandres ";by"Poimandres"RmeansG.H.,i.only.

II.Analysisofthe"Poimandres";III.Fundamental Conceptionofthe"Poimandres";IV."Poimandres' andtheEgyptianApocalypticLiterature;V.Expansion oftheHermeticLiterature;VI.TheHermeticCorpus; VII.TheLaterPoimandres"Document(TheProphet Initiation). ThetheoryofplagiarismfromChristianitymustfor everbeabandoned.Thewholeliteratureisbasedon the"Poemandres"asitsoriginalgospel,andthe originalformofthisscripturemustbeplacedatleast priortothesecondcenturyA.D. HOWmuchearlierit goesbackwecannotatpresentsaywithanyexactitude; beforethebeginningofthesecondcenturyisthe terminusadquernthatistosayitcannotpossibly belaterthanthis;toseek,therefore,fortraditional Christianthoughtsinthisdocumentishenceforth deprivedofanyprospectofsuccess(p.36). Reitzensteintellsus(p.2)thatthesewritingsinthe firstplaceinterestedhimsolelythroughtheirliterary form,butthatthisinterestbecamedeepenedashe graduallylearnedtovaluethemasimportantrecordsof thatpowerfulreligiousmovementwhich,likeaflood, overflowedthe"WestfromtheEast,and,afterpreparing thewayforChristianity,subsequentlyboreitalong withit;thebestandsurestevidenceofthisreligious revivalistobefoundintheliteraryformofHellenistic theology. Thisinitselfisofinterestenoughandtospare;and atatimewheneveryscrapofcontemporaryliterature isbeingsoeagerlyscannedforthesmallestsidelightit 44THRICEGREATESTHERMES canthrowontheenvironmentanddevelopmentof Christianorigins,itisamazingthattheTrismegistic writingsshouldhavebeenhithertosostudiously neglected. AKEYTOEGYPT'SWISDOM Butthereisanotherand.stillmoreprofoundly interestingsideofthesubjectwhichwecannotexpect tofindtreatedinapurelyphilological,technical,and criticaltreatise.Themoreonestudiesthebestof thesemysticalsermons,castingasideallprejudice, andtryingtofeelandthinkwiththewriters,thenearer oneisconsciousofapproachingthethresholdofwhat maywellbebelievedtohavebeenthetrueAdytumof thebestinthemysterytraditionsofantiquity.Innumerable

arethehintsofthegreatnessesand immensitieslyingbeyondthatthresholdamongother preciousthingsthevisionofthekeytoEgypt'swisdom, theinterpretationofapocalypsisbythelightofthe sunclearepopteiaoftheintelligiblecosmos. Suchgreatnessesandsuchmysterieshaveapower andbeautywhichthemostdisreputabletraditionof thetextsthroughunknowinghandscannotwholly disguise,andtheyarestillrecognisable,eventhough thuscladintheragsoftheironcefairgarments,by thosewhohaveeyestoseeandearstohear. Buttoreturntothepointsweraisedintheopening ofthischapter. THESUGGESTEDANSWERSTOOURQUESTIONS Ifwenowrestatetheproblemsweareconsidering intheinterrogativeform,weshallhavetofindanswers tothefollowingquestions: WhydidtheearlyChurchFathersaccepttheTris HISTORYOPTHEEVOLUTIONOFOPINION45 megisticwritingsasexceedinglyancientandauthoritative, andintheirapologeticwritingsquotethemin supportofthemainimpersonaldogmasofChristianity? Why,intherevivaloflearning,forupwardsofa centuryandahalfdidalltheHumanistswelcomethem withopenarmsasamostvaluableadjuncttoChristianity, andasbeinginaccordwithitsmaindoctrines, somuchsothattheylabouredtosubstituteTrismegistus forAristotleintheschools? Finally,whyduringthelasttwocenturiesanda halfhasabodyofopinionbeengraduallyevolved, infinitesimalinitsbeginnings,butwellnighshutting outeveryotherview,thatthesewritingsareNeoplatonic forgeries? Theanswerstothesequestionsaresimple:The ChurchFathersappealedtotheauthorityofantiquity andtoatraditionthathadneverbeencalledinquestion, inordertoshowthattheytaughtnothingfundamentally newthat,inbrief,theytaughtonmainpoints whatHermeshadtaught.Theylivedindaystoo proximatetothattraditiontohaveventuredonbringing anychargeofplagiarismandforgeryagainstit withoutexposingthemselvestoacrushingrejoinder frommenwhowerestillthehearersofits"living voice"andpossessorsofits"writtenword." ThescholarsoftheRenaissancenaturallyfollowed

theunvaryingtraditionofantiquity,confirmedbythe FathersoftheChurch. Gradually,however,itwasperceivedthat,iftheold traditionwereaccepted,thefundamentaloriginality ofgeneralChristiandoctrinesthatistosay,the philosophicalbasisoftheFaith,asapartfromthe historicaldogmaspeculiartoitcouldnolongerbe maintained.It,therefore,becameimperativelynecessary todiscredittheancienttraditionbyeverypossible 46THRICEGREATESTHERMES means.Withwhatsuccessthispolicyhasbeen attendedwehavealreadyseen;wehavealsoreviewed thisgrowthofopinion,andshownitsbaselesscharacter andthestraitstowhichitsdefendershavebeenput. Fromthecloudsofthisobscurantismthesunof ThricegreatestHermesandtheradianceofhisGnosis haveoncemoreshoneforthintheskiesofhumanistic enquiryandunprejudicedresearch.Heisnolongerto becalledbastard,andplagiarist,andthiefofother people'sproperty,butmustberegardedasagenuine teacherofmen,handingonhisown,andgivingfreely ofhissubstancetoallwhowillreceivethegift.

III THOTHTHEMASTEROFWISDOM THOTH(TEHUTI) THEpresentchapterwillbedevotedtoabriefconsideration ofthenature,powers,andattributesofthedivine personificationThoth(Tehuti),theMasterofWisdom andTruth,onthegroundofpureEgyptiantradition. AsIhaveunfortunatelynosufficientknowledgeof Egyptian,Iamnotinapositiontocontrolbythetexts theinformationwhichwillbesetbeforethereader; itwill,however,bederivedfromtheworksofspecialists, andmainlyfromthemostrecentstudyonthesubject, thetwosumptuousvolumesofDrE.A.WallisBudge, thekeeperoftheEgyptianandAssyrianantiquitiesin theBritishMuseum. Firstofall,however,letusseewhattheGerman scholarPietschmannhashadtosayonThothinhis monographspeciallydevotedtoThricegreatestHermes accordingtoEgyptian,Greek,andOrientaltraditions.1

ThefirstpartofPietschmann'streatise,inwhichhe seemstobecontent,asfarashisowntasteandfeeling areconcerned,totracetheoriginalofthegrandiose conceptoftheThricegreatesttothenaiveconception ofan"ibisheadedmoongod,"isdevotedtotheconsideration ofwhathecallsthegodTeXTehutiamong 1HermesTrismegistos,nachagyptischen,griechischenundorientalischen Uberlieferungen(Leipzig,1875). 47 48THRICEGREATESTHERMES theEgyptians.WhyPietschmannshouldhavechosen thisdoubleformofthenameforhissubtitleisnot veryclear.ThevariantsappeartobeTeh,Tehu,Tehut, andTehutiofwhichitwouldseemthattheGreek formThothisanattempttotransliterateTehut.There are,however,itmayberemarked,nolessthaneighteen variantsofthenamefoundinGreekandLatin.I shouldthusmyselfbeinclinedtousetheformTehut ifitwerepermissible;butofthisIamnotquitesure, astheweaksoundingthoughundoubtedlymorecommon formTehuti,isusuallyemployedbyscholars.As, however,Tehuti,tomyearsatanyrate,isnotavery dignifiedsoundingcognomen,IshallusetheGreek formThothasbeingthemorefamiliartoEnglish readers. THOTHACCORDINGTOPIETSCHMANN Horapollotellsusthattheibiswasthesymbolof Thothasthe"masteroftheheartandreasoninall men,"1thoughwhythiswassomustremainhidden inthemysteryofthe"sacredanimals,"whichhasnot yettomyknowledgebeeninanywayexplained. AndasThoth,theLogos,wasintheheartsofall, sowashetheheartoftheworldwhoselifedirected andpermeatedallthings.2 Thusthetemple,asthedwellingoftheGod,was regardedasamodeloftheworld,anditsbuildingas acopyoftheworldbuilding.AndjustasThothhad ordainedmeasure,number,andorderintheuniverse, sowashethemasterarchitectoftemplebuilding andofallthemysticmonuments.Thus,astheordering worldmind,atextaddressesThothasfollows: 1irdffrisKapMasKai\oyifffiovSeenrJTTjr,p.40,ed.Leemans. 2DerGott,"derinpantheistischerAnschauungsweisedieganze

Weltbelehrenddurchdrang,"writesPietschmann,p.14.

"Thouartthegreat,theonlyGod,theSoulofthe Becoming."1 ToaidhimintheworldThothhasaspouse,or syzygy,Nehemaut.Sheis,amongtheGnostics,the SophiaaspectoftheLogos.Sheispresumablythe NatureofourTrismegistictreatises.TogetherThoth andNehemautaretheinitiatorsofallorder,rule,and lawintheuniverse. ThusThothisespeciallytherepresentativeofthe Spirit,theInnerReasonofallthings;heisthe Protectorofallearthlylaws,andeveryregulationof humansociety.2Saysatext: "Hislawisfirmlyestablished,likethatofThoth."8 AsrepresentativeoftheReasonimmanentinthe world,Thothisthemediatorthroughwhomtheworld isbroughtintomanifestation.HeistheTongueof Ra,theHeraldoftheWillofRa,4andtheLordof SacredSpeech.6 "Whatemanatesfromtheopeningofhismouth, thatcomethtopass;hespeaks,anditishiscommand; heistheSourceofSpeech,theVehicleofKnowledge, theRevealeroftheHidden."6 1Pleyte,ZeitschriftfuragyptischeSpracheundAlterthumskunde, 1867,10.ThetextistakenfromapapyrusintheLeydenMuseum. 2SeePietschmann,p.15. 3FromanostrakonintheLouvre,DeHorrack,Zeitschriftfur aS.u.A.,1868,2.AndagainatDenderah,theKingissaid to"establishthelawslikeThoththetwicegreatone."See Diimichen,ibid.,1867,74. 4Lepsius,AErsterGotlerkreis,Taf.1,2.TextS.181. 6Brugsch,Worterbuch,803,andmanyotherreferences. 6Foralonglistofreferences,seePietschmanninloco.Ihave sofarcitedsomeofthesereferencestoshowthatthestatements ofPietschmannarebaseduponveryampleauthority.Inwhat follows,however,thesereferencesmaybeomittedastheyarenot owingtomyownindustry,andthescholarcanobtainthemfrom Pietschmann'sbookforhimself. VOL.I.4 THOTHTHEMASTEROFWISDOM49 5OTHRICEGREATESTHERMES ThothisthustheGodofwritingandalltheartsand

sciences.OnamonumentofSetiI.heiscalled"Scribe ofthenineGods."Hewrites"thetruthofthenineGods," andiscalled"ScribeoftheKingofGodsandmen." Henceheisnaturallyinventorofthehieroglyphics, andpatronandprotectorofalltemplearchivesand libraries,andofallscribes.Attheentranceofone ofthehallsoftheMemnoniumatThebes,thefamous "LibraryofOsymandias,"called"ThegreatHouseof Life,"wefindThothas"LordintheHallofBooks."1 IntheEberspapyrusweread:"HisguideisThoth, whobestowsonhimthegiftsofhisspeech,whomakes thebooks,andilluminesthosewhoarelearnedtherein, andthephysicianswhofollowhim,thattheymay workcures." Weshallseethatoneoftheclassesofpriestswas devotedtothehealingofthebody,justasanother wasdevotedtothehealingofthesoul. Thesebooksarealsocalled"TheGreatGnosesof Thoth."2ThothwasthusGodofmedicine,butnotso muchbydrugsasbymeansofmesmericmethodsand certain"magicformulae."Thusheisaddressedas "Thoth,LordofHeaven,whogivestalllife,allhealth."3 THETHREEGRADESOFTHEEGYPTIANMYSTERIES Moreover,ThothwasalsoLordofRebirth:4"Thou hastgivenlifeintheLandoftheLiving;Thouhast 1Op.cU.tp.16. 2Comparethistitle,diegrossenErkentnissedesTehuti,with theCopticCodexBrucianusVoidlelivredesgnosesdeVInvisible divin."Amelineau,NoticesurlePapyrusgnostiqueBruce,p. 83(Paris,1891).SeealsoCarlSchmidt,GnostischeSchriften inkoptischerSpracheausdemCodexBrucianus(Leipzig,1892). 3Op.cit.,p.20. *HerrderMetempsychose(LordofPalingenesis),says Pietschmann,p.23. THOTHTHEMASTEROPWISDOM51 madethemliveintheRegionofFlames;Thouhast givenrespectofthycounselsinthebreastsandin theheartsofmenmortals,intelligences,creatures oflight." TheLandoftheLivingwastheInvisibleWorld,a gloriousLandofLightandLifefortheseersofancient Egypt.Mortals,Intelligences,CreaturesofLight, were,saysPietschmann,the"threegradesofthe Egyptianmysteries."1Thesegradeswere,onemay

assumefromourtreatises:(1)Mortalsprobationary pupilswhowereinstructedinthedoctrine,butwho hadnotyetrealisedtheinnervision;(2)Intelligences thosewhohaddonesoandhadbecome"men,"that istosaywhohadreceivedthe"Mind";(3)Beings(or Sons)ofLightthosewhohadbecomeonewiththe Light,thatistosaythosewhohadreachedthenii'vanic consciousness. SomuchforwhatPietschmanncanbemadetotell usofThothasWisdomGodamongtheEgyptians. THOTHACCORDINGTOREITZENSTEIN TotheinformationinPietschmannmaybeaddedthat whichisgivenbyReitzensteininthesecondofhistwo importantstudies,ZweireligionsgeschichtlicheFragen nachungedrucktenTextenderStrassburgerBibliothek (Strassburg,1901).Thissecondstudydealswith "CreationmythsandtheLogosdoctrine,"thespecial Creationmythstreatedofbeingfoundinahitherto unpublishedGreektext,whichhandsonpurely EgyptianideasinGreekdressandwithGreekgodnames, andwhichisofgreatinterestandimportance forthegeneralsubjectofwhichourpresentstudies formpart. 1Op.tit.,p.24n. 52THRICEGREATESTHERMES Thewriterofthiscosmogonicalfragmentwasa priestorprophetofHermes,andHermesplaysthe mostimportantpartinthecreationstory.Eeitzenstein thenproceedstoshowthatintheoldestEgyptian cosmogonythecosmosisbroughtintobeingthroughthe DivineWord,whichThoth,whoseemstohaveoriginally beenequatedwiththeSungod,speaksforth. Thisgiveshimtheopportunityofsettingdownthe attributesascribedtoThothinEgyptinpreGreek times.1As,however,thesamegroundiscoveredmore fullybyBudge,wewillnowturntohisGodsofthe Egyptians,orStudiesinEgyptianMythology(London, 1904),vol.i.pp.40Off.,andlayundercontributionthe chapterentitled"Thoth(Tehuti)andMaat,andthe otherGoddesseswhowereassociatedwithhim,"asthe mostrecentworkonthesubjectbyaspecialistin Egyptologicalstudies,whoseopinions,itistrue,may doubtlessonmanypointsbecalledintoquestionby otherspecialists,butwhosedatamustbeacceptedby thelaymanasbasedonprolongedfirsthandstudyof theoriginaltexts.Inusingthematerialsuppliedby

DrBudge,however,Ishallventureonsettingitforth asitappearstomethatistosay,withtheideas awakenedinmyownmindbythestudyofhisfacts. THOTHACCORDINGTOBUDGE IntheHymnstoEaintheEitualorBoohoftheDead, andinworksofasimilarnature,wefindthatThoth andMaatstandoneoneithersideoftheGreatGodin hisBoat,andthattheirexistencewasbelievedtobe coevalwithhisown.Maatisthusseentobethe femininecounterpart,syzygyorshakti,ofThoth,and hernameisassociatedwiththeideaofTruthand 1Op.tit.,pp.71ff. THOTHTHEMASTEROFWISDOM53 Righteousnessthatwhichisright,true,real,genuine, upright,righteous,just,steadfast,unalterable. HISDEIFICTITLES Fromtheinscriptionsofthelaterdynasticperiod, moreover,welearnthatThothwascalled"Lordof Khemennu(Hermopolis),Selfcreated,towhomnone hathgivenbirth,GodOne."HeisthegreatMeasurer, theLogos,"HewhoreckonsinHeaven,theCounter oftheStars,theEnumeratoroftheEarthandofwhat istherein,andtheMeasureroftheEarth." Heisthe"HeartofRawhichcomethforthinthe formoftheGodThoth." AsLordofHermopolis,wherewashischiefshrine, andofhistemplesinothercities,hewascalled"Lord ofDivineWords,""LordofMaat,""Judgeofthetwo CombatantGods"thatis,ofHorusandSet.Among othertitleswefindhimcalled"Twicegreat,"and "Thricegreat.""Fromthislast,"saysBudge,"were derivedtheepithets'Trismegistus'and'Termaximus' oftheclassicalwriters."We,however,doubtifthisis so,andprefertheexplanationofGriffith,asweshall seelateron. Inadditiontothesedeifictitles,whichidentifyhim withtheLogosinthehighestmeaningoftheterm,he wasalsoregardedastheInventorandGodofallarts andsciences;hewas"LordofBooks,""Scribeofthe Gods,"and"Mightyinspeech"thatistosay,"his wordstookeffect,"saysBudge;hiswasthepowerof the"SpokenWord,"theWordwhoselanguageis actionandrealisation.Hewassaidtobetheauthor

ofmanyofthesocalled"funeralworks"bymeansof whichthe"deceased"gainedeverlastinglife.These bookswere,however,ratherintheiroriginsermonsof 54THRICEGREATESTHERMES initiationforlivingmen,settingforththe"death untosinandthenewbirthuntorighteousness."Thus intheBookoftheDeadheplaysaparttowhichare assignedpowersgreaterthanthoseofOsirisorevenof Rahimself. HISSYMBOLSANDNAME Heisusuallydepictedinhumanformwiththeheadof anibis,orsometimesasanibis;butwhyheisso symbolisedremainsamysteryevenuntothisday.It isalsooflittlepurposetosetdowntheemblemshe carries,orthevariouscrownshewears,withoutsome notionofwhatthesehiddensymbolsofalostwisdom maypurport.Themeaningsofthesesacredsigns wereclearenough,wemaybelieve,tothosewhowere initiatedintothe"LanguageoftheWord";tothem theyrevealedthemystery,whilefortheprofanethey veiledandstillveiltheirtruesignificance. Tehuti,theEgyptiannameofThoth,ithasbeen suggested,istobederivedfromtehu,thesupposed oldestnameoftheibisinEgypt;theterminationti thussignifyingthathewhowasthuscalledpossessed thepowersandqualitiesoftheibis. Butifthisisthetruederivation,seeingthatTehuti inhishighestaspectisasynonymfortheLogosof oursystemattheveryleast,Iwouldsuggestthatwe shouldratherexaltthe"ibis"totheheavensthandrag downthesublimeconceptofthatLogostoconsiderations connectedwithadegeneratefowlofearth,and believethattheEgyptianschoseitinwisdomrather thanfolly,asbeingsomefaroffreflectionofacertain GreatBirdoftheCosmicDepths,amemberofthat circleofSacredAnimalsofwhichthenowconventional SignsoftheZodiacarebutfaintskyglyphs. ButthederivationofthenameTehutiwhichseems THOTHTHEMASTEROFWISDOM55 tohavebeenfavouredbytheEgyptiansthemselveswas fromtekh,whichusuallymeansa"weight,"butisalso foundasthenameofThothhimself.Nowthedeterminative forthewordtekhisthesignforthe"heart"; moreover,Horapollo(i.36)tellsusthatwhenthe Egyptianswishtowrite"heart"theydrawanibis,

adding,"forthisbirdwasdedicatedtoHermes(Thoth) asLordofallKnowledgeandUnderstanding."Isit possible,however,thatinthisHorapollowaseither mistakenorhassaidlessthanheknew;andthatthe Egyptiansoncewrotesimply*heart"forThoth,who presidedoverthe"weighingoftheheart,"butsubsequently, intheirloveofmystery,andowingtothe nameplay,substitutedthebirdtekhorteknu,which weknowcloselyresembledtheibis,forthemore sacredsymbol? ThenowcommonestnameforThoth,however,isEgy. hab,Copt,hiboi,Gk.ibis;anditisthewhiteibis(Abu Hannes)whichistheIbisreligiosa,sosayLiddelland Scott.Anotherofthecommonestsymbolicformsof Thothisthedogheadedape.Thusamongbirdsheis glyphedastheibis,amonganimalsasthecynocephalus. Themainapparentreasonforthis,asweshallsee lateron,isbecausetheibiswasregardedasthewisest ofbirds,andtheapeofanimals.1 IntheJudgmentSceneoftheBookoftheDeadthe dogheadedape(Aan)isseatedonthetopofthebeam oftheBalanceinwhichtheheartofthedeceasedis weighed;hisdutyapparentlyistowatchthepointer andtellhismasterThothwhenthebeamislevel. BrugschhassuggestedthatthisapeisaformofThoth 1Andthisisthecasewiththelattereventoday,whereinthe Sudanthenatives"believethatitsintelligenceisofthehighest order,andthatitscunningisfarsuperiortothatofman."(Op. cit.,i.21.) 56THRICEGREATESTHERMES asGodof"equilibrium,"andthatitelsewheresymbolises theequinoxes;butthisdoesnotexplainthe ape.Thothisindeed,aswehaveseen,theBalancer "JudgeofthetwoCombatantGods,"1HorusandSet; heitiswhostandsatthemeetingoftheTwoWays,at thejunctionofOrderandChaos;butthisbyno meansexplainsthepuzzlingcynocephalus.Itwas inonesensepresumablyconnectedwithacertainstate ofconsciousness,areflectionofthetrueMind,justas werethelionandtheeagle(orhawk);it"mimicked" thatMindbetterthantherestofthe"animals." Horapollo(i.16),basinghimselfonsomeHellenistic sources,tellsusthattheEgyptianssymbolisedthe equinoxesbyasittingcynocephalus.Oneofthereasons whichhegivesforthisisdelightfully"Physiologic"; hetellsusthatattheequinoxesonceeverytwohours,

ortwelvetimesaday,thecynocephalusmicturates.2 Fromthisasfromsomanyofsuchtaleswelearnwhat the"sacredanimal"didinheaven,ratherthanwhat thephysicalapeperformedonearth.(Cf.R.265,n.3.) THESHRINEOFTHOTH "TheprincipalseatoftheThothcultwasKhemennu, orHermopolis,acityfamousinEgyptianmythology astheplacecontainingthe"highgroundonwhich Rarestedwhenheroseforthefirsttime." DareIherespeculatethatinthiswehavethe mountainofour"SecretSermonontheMountain," 1Thisisoneofthemostinterestingofhistitles:"Judgeof theRehehui,thePacifieroftheGods,whodwellethinUnnu" (Hermopolis).(Op.cit.,i.405.) 8Thismusthavebeenthemysteryfolktalecirculatedbythe priests,forMariusVictorinusrepeatsit(Halm,Rhet.Lat.Min., p.223),anditispreservedinthePhysiologos(xiv.p.275 Lauchert). THOTHTHEMASTEROFWISDOM57 andthatitwasintheThothmysterytraditionof Hermopolisthatthecandidatesforinitiationwere taughttoascendthemountainoftheirowninner natures,onthetopofwhichtheSpiritualSunwould riseandrestupontheirheads"forthefirsttime,"as Isissaysinour"VirginoftheWorld"treatise? THOTHANDHISCOMPANYOFEIGHT AtKhemennu1Thothwasregardedastheheadofa CompanyofEight;fourpairsofdivinitiesordivine powers,eachasyzygyofmaleandfemalepowers, positiveandnegative,activeandpassive,theoldest exampleoftheGnosticOgdoad. ThiswaslongagotheviewofBrugsch,anditis nowstronglysupportedbyBudge,ontheevidenceof thetexts,asagainsttheopinionofMaspero,who wouldmaketheHermopolitanacopyoftheHeliopolitan Paut,orCompany,whichincludedOsirisandIsis. Budge,however,squarelydeclaresthat"thefour pairsofgodsofHermopolisbelongtoafarolder conceptionofthetheogonythanthatofthecompany ofgodsofHeliopolis." Ifthisjudgmentiswellfounded,wehaveherea mostinterestingparallelintheOsiriantypeofour

Trismegisticliterature,inwhichOsirisandIsislookto Hermes(Thoth)astheirteacher,asbeingfarolder andwiserthanthemselves. ThegreatstrugglebetweenLightandDarkness, oftheGodofLightandtheGodofDarkness,goes backtotheearliestEgyptiantradition,andthefights ofBaandApep,HeruBehutetandSet,andHorus, sonofIsis,andSet,are"inrealityonlydifferent versionsofoneandthesamestory,thoughbelonging 1Whichmeans"CityoftheEight[Gods]."(Op.cit.ti.113.) 58THRICEGREATESTHERMES todifferentperiods."TheHorusandSetversionis apparentlythemostrecent.ThenamesoftheLight GodandDarkGodthuschange,butwhatdoesnot changeisthenameoftheArbiter,theMediator, "whosedutyitwastopreventeitherGodfromgaining adecisivevictory,andfromdestroyingoneanother." ThisBalancerwasThoth,whohadtokeeptheopposites inequilibrium. THEHOUSEOFTHENET ThenameoftheTempleofThothatKhemennu,or theCityofEight,wasHetAbtit,or"Houseofthe Net"averycuriousexpression.FromCh.cliii.of theRitual,however,welearnthattherewasamysterious Netwhich,asBudgesays,"wassupposedtoexistin theUnderWorldandthatthedeceasedregardedit withhorroranddetestation.Everypartofititspoles, andropes,andweights,andsmallcords,andhookshad nameswhichhewasobligedtolearnifhewishedto escapefromit,andmakeuseofittocatchfoodfor himself,insteadofbeingcaughtby'thosewholaid snares.'" Interpretingthisfromthemysticalstandpointof thedoctrineofRebirth,ortherisingfromthedead thatistosay,ofthespiritualresurrectionofthose whohaddiedtothedarknessoftheirlowernatures andhadbecomealivetothelightofthespiritual life,andthistoowhilealiveinthebodyandnot afterthedeathofthisphysicalframeIwould venturetosuggestthatthisNetwasthesymbolofa certainconditionoftheinnernaturewhichshutin themanintothelimitationsoftheconventionallifeof theworld,andshuthimofffromthememoryofhistrue self.Thepoles,ropes,weights,smallcords,andhooks

THOTHTHEMASTEROFWISDOM59 weresymbolsoftheanatomyandphysiology,sotosay, oftheinvisible"body"or"carapace"or"egg"or "envelope"ofthesoul.Thenormalmanwasemeshed inthisengineofFate;themanwhoreceivedthe MindinvertedthisNet,sotospeak,transmutedand transformedit,sothathecouldcatchfoodforhimself. "ComeyeaftermeandIwillmakeyoufishersof men."Thefoodwithwhichthe"Christ"nourisheshis "body"issuppliedbymen. ThusinaprayerinthischapteroftheRitualwe read:"Hail,thou'Godwholookestbehindthee,'1 thou'Godwhohastgainedthemasteryoverthine heart,'2Igoafishingwiththecordage[?net]ofthe 'Uniteroftheearth,'andofhimthatmakethaway throughtheearth.3HailyeFisherswhohavegiven birthtoyourownfathers,4wholaysnareswithyour nets,andwhogoroundaboutinthechambersofthe waters,takeyenotmeinthenetwherewithyeensnare thehelplessfiends,andropemenotinwiththerope wherewithyeropedintheabominablefiendsofearth, whichhadaframewhichreacheduntoheaven,and weightedpartsthatresteduponearth."5 1PerhapssuggestingtwofacedorJanuslikebeforeandbehind, withoutandwithin.Withthis,however,maybecompared thesymbolicheaddressormaskwornbythevirginKore (Proserpina)intheEleusinianMysteries;shehad,Athenagoras (xx.292)tellsus,"twoordinaryeyes,andtwoinherforehead, withherfaceatthebackofherneck." 2SuggestingThoth. 3SuggestingthepowerofhimwhocaneitherwraptheNet roundthemanoropenitinanewdirection,sothatthemancan "passrightthroughhisbody,"asHermessaystoTatinone ofourSermons. *Suggesting"Christs"whohavegivenbirthtotheirFather,the Mind,intheirhearts. 5Thefiendsofaoncemightyframesuggestbeingsofadaimonic nature.Perhapsthereisaformaldistinctionintended bytheepithet"helpless"and"abominable,"corresponding withtherationalandirrationalaspectsofthesoulassetforthin oursermons. 6OTHRICEGREATESTHERMES Andinanotherchapter(cxxxiii.)thelittlemansays totheGreatManwithinhim:"Liftthyselfup,Othou

Ra,whodwellestinthisdivineshrine;drawthouunto thyselfthewinds,inhaletheNorthwind,andswallow thouthebeqesuofthynetonthedaywhereinthou breathestMaat." "OnthedaywhereinthoubreathestMaat"suggests theinbreathingorinspirationofTruthandRighteousness, theHolyGhost,orHolyBreathorLife,the SpouseoftheOrderingMindorLogos.Thewinds arepresumablythefourgreatcosmiccurrentsofthe DivineBreath,theNorthwindbeingthe"downbreath "oftheGreatSphere. Thetermbeqesuhasnotyetbeendeciphered(canit meanknots?);buttheswallowingoftheNetseemsto suggestthetransformationofit,inwardlydigestingof it,insuchafashionthatthelowerissetfreeand becomesonewiththehigher. Andthatthisideaofanetisveryancient, especiallyinitsmacrocosmicsignificance,isevidenced bytheparalleloftheAssyrianandBabylonian versionsofthegreatfightbetweentheSungodMarduk andtheChaoticMotherTiamatandhertitanic anddaimonicpowersofdisorderedmotionandinstability bothEgyptianandBabyloniantraditions probablybeingderivedfromsomeprimitivecommon source. "He(Marduk)setlightninginfrontofhim,with burningfirehefilledhisbody.Hemadeanettoenclose theinwardpartsofTiamat,theFourWindsheset sothatnothingofhermightescape;theSouthwind andtheNorthwind,andtheEastwindandtheWest

THOTHTHEMASTEROFWISDOM61 wind,hebroughtneartothenetwhichhisfatherAnu hadgivenhim."1 NowintheHymnsofthepopularHermescultfound intheGreekMagicPapyri,oneofthemostfavourite formsofaddresstoHermesis"Othouofthefour winds."Moreover,wemaycomparewiththeropewith whichtheFishers"ropetheabominablefiendsof earth,"thepassageofAthenagorastowhichwehave alreadyreferred,andinwhichhetellsusconcerning theMysteriesthatthemythosranthatZeus,after dismemberinghisfather,andtakingthekingdom,pursued hismotherRheawhorefusedhisnuptials."But shehavingassumedaserpentform,healsoassumedthe sameform,andhavingboundherwithwhatiscalled theNooseofHercules1,wasjoinedwithher.Andthesymbolofthis

transformationistheRodofHermes." HereagainitisthesymbolicCaducousthatrepresents theequilibriumbetweentheopposedforces;it isthepowerofThoththatbindsandloosens;heholds thekeysofheavenandhell,oflifeanddeath.Itis furtherquiteevidentthatAthenagorasisreferringto aHellenisticformoftheMysteries,inwhichthe influenceofEgyptisdominant.The"NooseofHercules "isthuspresumablythe"NooseofPtah."Now Ptahisthecreatorandgenerator,andhis"Noose"or "Tie"isprobablytheAnkhtieorsymboloflife,the familiarcruxansata,ofwhichtheolderformis atwistedrope,probablyrepresentingthebinding togetherofmaleandfemalelifeingeneration.Ptah isalsotheGodofFire,andweshouldnotforgetthatit isHephaistosinGreekmythwhocatchesAphroditeand AresinaNetwhichhehascunninglycontrivedat whichthegodslaughedinHighOlympus. 1King(L.W.),BabylonianReligion,p.71. 62THRICEGREATESTHERMES Inthelistoftitlesofthenumerousworksbelonging tothecycleofOrphicliterature,oneiscalledTheVeil (Peplos)andanotherTheNet(Diktuon).1 InthePanathenseathefamousPeplum,Veil,Web, orRobeofAthena,theGoddessofWisdom,wasborne aloftlikethesailofagalley;butthiswasthesymbol onlyoftheMysteries.Mysticallyitsignifiedthe VeiloftheUniverse,studdedwithstars,themanycoloured VeilofNature,2thefamousVeilorRobeof Isis,thatno"mortal"or"deadman"hasraised,for thatVeilwasthespiritualnatureofthemanhimself, andtoraiseithehadtotranscendthelimitsof individuality,breakthebondsofdeath,andsobecome consciouslyimmortal. Eschenbach3isthusquitecorrectwhen,inanother ofitsaspects,herefersthisVeiltothefamousNetof Vulcan.MoreoverAristotle,quotingtheOrphicwritings, speaksofthe"livingcreatureborninthewebs oftheNet";4whilePhotiustellsusthatthebookof DionysiusiEgeensis,entitledNetting,orConcerningNets (AiKTvaicd),treatedofthegenerationofmortals.6 AndPlatohimselflikenstheintertwiningofthenerves, veins,andarteriestothe"networkofabasket"ora birdcage.6 Allofwhich,Ithink,showsthatThoth'sTempleof theNetmusthavehadsomemoreprofoundsignificance

initsnamethanthatitwasabuildinginwhich "theemblemofanet,orperhapsanetitself,was venerated,"asBudgelamelysurmises. 1SeemyOrpheus(London,1896),pp.39and44ff. 2Cf.Philo,DeBom.,i.(v.92Pfeiff)rbwa^uiroiWovS<pa<r(xa rovrovlrbvKOcr/j.ov. 3Eschenbach(A.C),EpigenesdePoesiOrphica(Niirnberg, 1702),p.51. 4DeGen.Anim.,II.i.613c. sBibl,clxxxv.8Tim.,1079P. THOTHTHEMASTEROPWISDOM63 THOTHTHELOGOS Buttoresume.WehaveseenthatThothwasconsidered tobethe"heart"and"tongue"ofEathe Supremethatis,notonlythereasonandmental powersofthegodEa,andthemeanswherebythey weretranslatedintospeech,butrathertheController ofthelifeandInstrumentoftheutteranceofthe SupremeWill;HewastheLogosinthefullestsense ofthatmysteriousname,theCreativeWord.Heitis whouttersthe"words"wherebytheWilloftheSupreme iscarriedintoeffect,andhisutteranceisthatof NecessityandLaw;his"words"arenotthewordsof feeblehumanspeech,butthecompellingordersof theCreativeWill. "Hespokethewordswhichresultedinthecreation oftheheavensandtheearth,andhetaughtIsisthe wordswhichenabledhertorevivifythedeadbodyof Osiris,insuchwisethatOsiriscouldbegetachildby her;andhegavehertheformulaewhichbroughtback hersonHorustolifeafterhehadbeenstungtodeath byascorpion." Allofwhich,Ibelieve,refersmicrocosmicallytothe mysteryoftheresurrectionfromthedead,bythe poweroftheLogos."Osiris"mustdiebeforehecan beraised,andbegetason,whoishimself,byimmaculate conceptionwithinhisownspiritualnature. "Horus"mustbepoisonedtodeathbythescorpionof "Typhon"beforehecanberaisedbythebaptismof thepurewatersofLife. THEWORDSOFTHOTH Thoth's"knowledgeandpowersofcalculation measuredouttheheavensandplannedtheearth,and

64THRICEGREATESTHERMES everythingwhichisinthem;hiswillandpowerkept theforcesinheavenandearthinequilibrium;itwashis skillincelestialmathematicswhichmadeproperuseof thelaws(maat)uponwhichthefoundationandmaintenance oftheuniverserested;itwashewhodirected themotionsoftheheavenlybodiesandtheirtimesand seasons;andwithouthiswordsthegods,whoseexistence dependeduponthem,couldnothavekepttheir placeamongthefollowersofRa"butwouldpresumably havedisappearedintoanotheruniverse. ThothistheJudgeofthedead,theRecorderand Balancerofall"words,"theRecordingAngel;forthe testingofthesoulintheBalanceoftheHallofOsiris iscalledthe"weighingofwords"andnotof"actions." Butthese"words"werenotthewordsamanuttered, noreventhe"reasons"hethoughthehadforhisdeeds, buttheinnermostintentionsofhissoul,thewaysofthe willofhisbeing. Thisdoctrineof"words"asexpressionsofwill, however,had,inadditiontoitsmoralsignificance,a magicalapplication."Thewholeefficacyofprayer appearstohavedependeduponthemannerandtoneof voiceinwhichthewordswerespoken." ItwasThothwhotaughtthesewordsofpowerand howtoutterthem;hewastheMasterofwhatthe Hinduswouldcallmantravidya,orthescienceofinvocation orsacredchanting.Thesemantrahwereheld inancientEgypt,astheywereandaretodayinIndia, andelsewhereamongknowersofsuchmatters,of specialefficacyinaffectingthe"bodies"andconditions ofthatfluidnaturewhichexistsmidway betweenthecomparativesolidityofnormalphysical natureandthefixednatureofthemind. These"words"wereconnectedwithvital"breath" andtheknowinguseofit;thatistosay,theywere THOTHTHEMASTEROFWISDOM65 THOTHANDTHEOSIRIFIED IntheRitualwelearnoftheserviceswhichThoth performsfor"Osiris,"thatisfortheOsirified,for herepeatsthemforeverymanwhohasbeenacquitted intheJudgment.Ofthreestrikingpassagesquotedby Budge,wewillgivethefollowingasthemostcomprehensible, andthereforetheseeminglymostimportant forus.ItistobefoundinCh.clxxxiii.andrunsas

follows,inthewordsplacedinthemouthoftheone whoisbeingresurrectedintoanOsiris. "Ihavecomeuntothee,OsonofNut,Osiris,Prince ofeverlastingness;IaminthefollowingofGodThoth, andIhaverejoicedateverythingwhichhehathdone forthee.Hehathbroughtuntotheesweetairforthy nose,andlifeandstrengthforthybeautifulface,and 1Thesymbolofhisactualisingpower. VOL.I.5 onlyreallyefficaciouswhenthespokenwordsof physicalsoundcorrespondednaturallyintheirvowels andconsonants,ortheirfluidandfixedelements,with thepermutationsandcombinationsoftheinner elementsofNature;theythenandonlythenweremad ortrueorauthenticorrealthatistosay,theywere "wordsofpower"inthattheycompelledmatterto shapeitselfaccordingtotruecosmicnotions. ThusinabookcalledTheBookofBreathings,itis said:"Thoth,themostmightyGod,theLordof Khemennu,comethtothee,andhewritethfortheeThe BookofBreathingswithhisownfingers.1Thusthy soulshallbreatheforeverandever,andthyform shallbeendowedwithlifeuponearth,andthoushalt bemadeaGod,alongwiththesoulsoftheGods,and theyshallbetheheartofEa[forthee],andthy membersshallbethemembersoftheGreatGod." 66THRICEGREATESTHERMES theNorthwindwhichcomethforthfromTemfor thynostrils....HehathmadeGodShutoshine uponthybody;hehathilluminedthypathwithrays ofsplendour;hehathdestroyedforthee[all]theevil defectswhichbelongtothymembersbythemagical powerofthewordsofhisutterance.Hehathmade thetwoHorusbrethrentobeatpeaceforthee;1he hathdestroyedthestormwindandthehurricane;he hathmadetheTwoCombatantstobegraciousuntothee, andthetwolands2tobeatpeacebeforethee;hehath putawaythewrathwhichwasintheirhearts,andeach hathbecomereconcileduntohisbrother." THOTHTHEMEASURER BudgethenproceedstogivetheattributesofThoth asconnectedwithtimeperiodsandtheinstrumentsof time,thesunandmoon.AsAahTehuti,heisthe MeasurerandRegulatoroftimesandseasons,andis

clearlynottheMoongodsimplythoughBudgesays thatheclearlyisforThothasAahisthe"GreatLord, theLordofHeaven,theKingoftheGods";heisthe "MakerofEternityandCreatorofEverlastingness." Heis,therefore,notonlytheiEon,butitscreator; andthatissomethingvastlydifferentfromtheMoongod. THETITLE"THRICEGREATEST" Onp.401ourauthorityhasalreadytoldusthat oneofthetitlesofThothis"Thricegreat,"andthat theGreeksderivedthehonorifictitleTrismegistus fromthis;butonp.415headds:"Thetitlegiven tohiminsomeinscriptions,'threetimesgreat,great' 1ShowingthatSetisHorusinhisformofdarkness. 2Mystically,theupperandlowerkingdomsinman.

THOTHTHEMASTEROFWISDOM67 [thatis,greatest],fromwhichtheGreeksderived theirappellationofthegodhoTrismegistos,or'ter maximus'hasnotyetbeensatisfactorilyexplained, andatpresenttheexactmeaningwhichtheEgyptians assignedtoitisunknown." Ifthistitleisfoundinthetexts,itwillsettlea pointoflongcontroversy,forithasbeenstrenuously deniedthatiteveroccursinthehieroglyphics; unfortunately,however,DrBudgegivesusno references.Totheabovesentenceourdistinguished Egyptologistappendsanotetotheeffectthata numberofvaluablefactsonthesubjecthavebeen collectedbyPietschmanninthebookwehavealready madeknowntoourreaders.Wehave,however,not beenabletofindanyvaluablefactsinPietschmann whichareinanywayanelucidationofthetermThricegreatest; buttothispointwewillreturninanother chapter. THESUPREMACYOFTHOTH ThepeculiarsupremacyascribedtoThothbythe Egyptians,however,hasbeenamplydemonstrated,and, asthegreatauthoritytowhomwearesodeeplyindebted, saysinhisconcludingwords:"Itisquiteclearthat Thothheldintheirmindsapositionwhichwasquite differentfromthatofanyothergod,andthatthe attributeswhichtheyascribedtohimwereunlikethe

greaternumberofthoseofanymemberoftheircompanies ofgods.ThecharacterofThothisaloftyand abeautifulconception,andis,perhaps,thehighestidea ofdeityeverfashionedintheEgyptianmind,which, aswehavealreadyseen,wassomewhatpronetodwell onthematerialsideofdivinematters.Thoth,however, asthepersonificationoftheMindofGod,andas theallpervading,andgoverning,anddirectingpower 68THRICEGREATESTHERMES ofheavenandearth,formsafeatureoftheEgyptian religionwhichisassublimeasthebeliefinthe resurrectionofthedeadinaspiritualbody,andasthe doctrineofeverlastinglife." ThothisthentheLogosofGod,whoinhisrelation tomankindbecomestheSupremeMasterofWisdom,1 theMindofallmasterhood. Wewillnowturntoonewhoseviewsareconsidered heterodoxbyconservativeandunimaginativecritics,2 whoconfinethemselvessolelytoexternals,andtothe lowestandmostphysicalmeaningsofthehieroglyphics toonewhohas,Ibelieve,comenearerto thetruththananyofhiscritics,andwhoselabours aremosthighlyappreciatedbyallloversofEgyptian mysticlore. THEVIEWSOFASCHOLARMYSTIC ThelastworkofW.MarshamAdams3deservesthe closestattentionofeverytheosophicalstudent.Not, however,thatwethinktheauthor'sviewswithregard toanumberofpointsofdetail,andespeciallywith regardtothemakeupoftheGreatPyramid,aretobe acceptedinanybutthemostprovisionalmanner,for asyetweinallprobabilitydonotknowwhatthefull contentsofthatpyramidare,onlyaportionofthem beingknowntousaccordingtosomeseers.Thechief meritofthebookbeforeusistheintuitionalgraspof 1"ThoththeWise"oftheInscriptionofLondon"4(R. 64),towhichweshallreferlateron. 2SeethereviewsonthebelowmentionedworkinTheAthenaeum of31stDecember1898,andTheAcademyof31stDecember1898 and7thJanuary1899. 3TheBookoftheMaster,orTheEgyptianDoctrineoftheLight bornoftheVirginMother(London,1898)asequeltohisstudy entitledTheHouseoftheHiddenPlaces,aCluetotheCreedof EarlyEgyptfromEgyptianSources(London,1895).

THOTHTHEMASTEROFWISDOM69 itsauthoronthegeneralnatureofthemysterycultus, asderivedfromthetexts,andespeciallythoseofthe EitualorthesocalledBookoftheDead,asLepsius namedit,settingabadfashionwhichisnotyetoutof fashion.TheEgyptianprieststhemselves,according toourauthor,calleditTheBookoftheMasterofthe SecretHouse,theSecretHousebeing,accordingto Adams,theGreatPyramid,otherwisecalledthe"Light." THESPIRITUALNATUREOFTHEINNERTRADITION OFEGYPTIANWISDOM InhisPrefacetheauthorgivesusclearlytounderstand thatheregardstheWisdomofEgyptasformingthe mainbackgroundofsomeoftheprincipalteachings ofEarlyChristianity;andthatthisviewisstrongly confirmedbyacarefulstudyoftheTrismegistic literatureanditssources,willbemadeapparentinthe courseofourownlabours.Butbeforeweproceedto quotefromtheformerFellowofNewCollege,Oxford, whoserecentdeathisregrettedbyallloversofEgypt's Wisdom,wemustenteraprotest. MrAdamshasseverelyhandicappedhiswork; indeed,hehasdestroyedninetenthsofitsvaluefor scholars,byneglectingtoappendthenecessaryreferences tothetextswhichhecites.Suchanomissionis suicidal,and,indeed,itwouldbeimpossibleforusto quoteMrAdamswereitnotthatourTrismegistic literaturepermitsuswemightalmostsaycompelsus totakehisviewofthespiritualnatureoftheinner traditionofEgyptianWisdom.Not,however,byany meansthatourauthorhastraversedthesameground; hehasnotevenmentionedthenameoftheThricegreatest one,andseemstohavebeenignorantofour treatises.MrAdamsclaimstohavearrivedathis 7OTHRICEGREATESTHERMES conclusionssolelyfromtheEgyptiantextsthemselves, andtohavebeenconfirmedinhisideasbypersonal inspectionofthemonuments.Infact,heconsidersit awasteoftimetopayattentiontoanythingwrittenin GreekaboutEgyptianideas,andspeaksof"thedistortion andmisrepresentationwhereinthoseideaswere involved,whenfilteredthroughthehighlyimaginative butsingularlyunobservantintellectofGreece."1Thus wehaveawriterattackingthesameproblemfroma

totallydifferentstandpointforweourselvesregardthe GreektraditionoftheEgyptianGnosisasamost valuableadjuncttoourmeansofknowledgeofthe MindofEgyptandyetreachingverysimilarconclusions. THEHOLYLANDOFEGYPTANDITSINITIATES TheHolyLandofthosewhohadgoneoutfromthe body,wateredbytheCelestialNile,theEiverof Heaven,ofwhichtheearthlyriverwasasymboland parallel,wasdividedintothreeregions,orstates: (1)Rusta,theTerritoryofInitiation;(2)Aahlu,the TerritoryofIllumination;and(3)Amenti,thePlace ofUnionwiththeUnseenFather.2 "InthereligionofEgypt,thedeepestandmost fascinatingmysteryofantiquity,thevisiblecreation, wasconceivedasthecounterpartoftheunseenworld.3 Andthesubstanceconsistednotofamerevaguebelief inthelifebeyondthegrave,butintracingoutthe PathwherebytheJust,whentheportalofthetombis liftedup,4passesthroughthesuccessivestagesof 1Op.cit.,pref.v. 2Op.cit.,13.ComparewiththisthethreegradesofInitiation givenbyPietschmann(p.24n.),ascitedabove,p.51. 3Theimagedoctrineofourtreatises. 4Thisisanerror;trueinitiationconsistedinthefactthat cosmicconsciousnesswasrealisedinthebody,whileamanstill lived.Thisconsciousnessnaturallyincludedtheafterdeath consciousnessaspartofitscontent. THOTHTHEMASTEROFWISDOM71 Initiation,ofIllumination,andofPerfection,necessary tofithimforanendlessunionwithLight,theGreat Creator."1 ThuswearetoldthatatacertainpointinAahlu, theTerritoryofIllumination,theOsirified,thepurified soul,hasachievedthe"PassageoftheSun"thatis tosay,haspassedbeyondthemortalmindplane;he openstheGatesoftheCelestialNileandreceivesthe AtfcrownofIllumination,"fashionedaftertheform oftheZodiacallight,thegloryofthesupremeheaven." Thisispresumablythe"crownoflives"referredtoin oursermons,whichhereceivesinthespherecalled "Eight,"andwithwhichhegoestotheFather. TheGuideandConductorthroughallthesegrades wasThoththeEternalWisdom;1andwearetold that:

THOTHTHEINITIATOR "ThoththeDivineWisdom,clothesthespiritofthe Justified3amilliontimesinagarmentoftruelinen,*of

1Op.cit.,p.24. 2Op.cit.,pp.14,15. 3Thatis,hewhohasthe"balanced"nature. *InmyDidJesusLive10Ob.c?intreatingoftheElxaitradition andthewildstatementsofthepuzzledandpuzzlingEpiphanius, Iasked:"Maytherenothavebeenamysteryteachingbehindthe beautifulhistoricisedstoryofthesistersMaryandMartha,andof Lazarus,theirbrother,whowas'raisedfromthedead'afterbeing 'threedays'inthegrave?WasnotLazarusraisedasa1mummy' swathedingraveclothes?"Inthisconnectionitisinteresting tofindTertullian(DeCorona,viii.;Oehler,i.436)referringto the"linencloth"withwhichJesusgirthimselfinJohnxiii.4,5, asthe"propergarmentofOsiris."ThepropergarmentofOsiris atonestageconsistedmostprobablyofthesymboliclinen wrappingsofthe"mummy." 72THRICEGREATESTHERMES thatsubstance,thatistosay,whichbyitspurityand itsbrilliancyremindsusofthemantles,wovenoutof raysoflight,wherewiththesunenwrapstheearth afresheachdayassherotatesbeforehim;justasthe soulofmanisinvestedwithnewradianceeachtime thatheturnstothepresenceofhisCreator."Again, "intheharmoniousproportionoftheuniverse,"the Egyptianssaw"theEternalWisdom,Thoth,'theMind andWillofGod.'"1 WehaveseenthatPietschmannconsiderstheoriginal ofThoth,theGodofWisdom,tobenothingmorethan theibisheadedmoongod,thusintentionallyderiving theoriginoftheGreatInitiatorfromwhatheconsiders tobethecrudebeginningsofprimitiveideas.ButThoth wastheGreatReckoner,theRecorderoftheBalance ofJustice,theTelleroftheKarmicScales.Nowthe mortaltimerecorderfortheEgyptianswasthemoon, "forifweconsiderthemotionofthemoonrelatively tothesun,weshallfindthatthetimethatittakes incoveringaspaceequaltoitsowndiscisjustan hour....Now,thatmeasureofthe1Hour'was peculiarlysacredinEgypt;eachofthetwentyfour

whichelapseduringasinglerotationoftheearthbeing consecratedtoitsownparticulardeity,twelveof lightandtwelveofdarkness.'ExplaintheGodin thehour,'isthedemandmadeoftheadeptinthe RitualwhenstandingintheHallofTruth.Andthat Godinthehour,welearn,wasThoth,the'Lordofthe MoonandtheReckoneroftheUniverse.'"2 Again,withregardtothemoonphases,thefirstday ofthelunarmonthwascalled"theconceptionofthe moon,"thesecondits''birth,"andsoonstepbystep tillitwasfull.Nowthetimeofalllowerinitiations wasthefullmoon.Thus"inthelunarrepresentations 1Op.cit.,p.23.2Op.cit.,p.30. THOTHTHEMASTEROFWISDOM73 onthewallsofthetempleofDenderahwehavefourteen stepsleadinguptothefifteenthorhighest,whereon wasenthronedThoth,theLordoftheMoon."1 ForsomesuchreasonswasThothcalledLordofthe Moon,notthatthemoongavebirthtotheideaofThoth. WemustnotseekfortheoriginoftheWisdomtradition initslowersymbols.Forintheinscriptiononthe coffinofAnkhnesRaNeferabthatisofher"whose lifewastheSacredHeartofRa"weread:"Thyname istheMoon,theHeartofSilence,theLordofthe UnseenWorld"2ofthespace"asfarasthemoon," orthe"sublunaryregion,"astheoldbookssay,the firstafterdeathstate,wheresoulsarepurifiedfrom earthlystains. SOMEOFTHEDOCTRINESOFINITIATION Theendsetbeforetheneophytewasillumination, andthewholecultanddisciplineanddoctrinesinsisted onthisonewaytoWisdom.ThereligionofEgypt wasessentiallytheReligionoftheLight. But"mostcharacteristicofallwastheomnipotent andalldominatingsenseofthefatherhoodofGod, producingthefamiliarandinsomerespectsevenjoyous aspectwhichtheEgyptiansimpartedtotheideaof death."And"tothesensewhichthepriestsatleast possessed,bothofthedivinepersonalityandoftheir ownultimateunionwiththepersonaldeity[theLogos], farmoreprobablythantoanyartificialpretensiontoa supposedexclusiveness,maybeascribedthemystery enshroudingtheirreligion."3 AndasLightwastheFatheroftheReligionof

Illumination,sowasLife,hisconsortorsyzygy,the MotheroftheReligionofJoy."Lifewasthecentre, Op.cit.,p.194.2Op.cit.,p.161.3Op.cit.,pp.18,20. 74THRICEGREATESTHERMES thecircumference,thetotalityofGood.Lifewasthe sceptreinthehandofAmen;lifewastherichest1gift ofOsiris.''BenotungratefultothyCreator,'saysthe sagePtahHotep,inwhatisperhapstheoldestdocument inexistence,'forhehasgiventheelife.''Iamthe FountofLight,'saystheCreatorintheRitual.'I piercetheDarkness.ImakeclearthePathforall; theLordofJoy.'"1Oragain,asthepostulantprays tothesettingsun:"OheightofLove,thouopenest thedoublegateoftheHorizon."2 HerewehavethefulldoctrineoftheLightandLife whichisthekeynoteofourtreatises.Again,the doctrineoftheendlessturningofthespheres,which"end wheretheybegin,"inthewordsof"TheShepherd," isshowninthegreatfourthyearfestivalofHepTepor "CompletionBeginning,"when"therevolutionandthe rotationofourplanetweresimultaneouslycompleted andbegunafresh."8 THETEMPLESOFINITIATION ThattheancienttemplesofinitiationinEgyptwere modelsoftheSophiaAbove,orofthe"Heavenly Jerusalem,"touseaJewishGnosticterm,or,inother words,oftheTypeoftheworldbuilding,wemaywell believe.Thusitiswithinterestthatwereadtheremarks ofAdamsonthetempleofDenderah(orAnnu), rebuiltseveraltimesaccordingtotheancientplans, andanimportantcentreofthemysterycultus.The templewasdedicatedtoHatHor,whoseancienttitle wastheVirginMother. "InthecentreofthetempleistheHalloftheAltar, withentrancesopeningeastandwest;andbeyondit liesthegreathallofthetempleentitledtheHallof 1Op.cit.,p.36.8Op.cit.,p.153.3Op.cit.,p.37. THOTHTHEMASTEROFWISDOM75 theChildinhisCradle,fromwhenceaccessisobtained tothesecretandsealedshrineenteredonceayearby thehighpriest,onthenightofmidsummer."1 Therewerealsovariousotherhallsandchambers eachhavingadistinctivename,"bearingreference,for

themostpart,totheMysteriesoftheLightandofa divineBirth."Wehavesuchnamesas:Hallofthe GoldenRays,ChamberofGold,ChamberofBirth, DwellingoftheGoldenOne,ChamberofFlames. NowasthefamousplanisphereofDenderahawallpainting transferredbodilyfromthetempletoParis, earlyinthelastcentury"containsthenorthernand southernpoints,weareenabledtocorrelatetheparts ofthatpicturewiththevariouspartsofthetemple, andtherebytodiscoverastrikingcorrespondence betweenthedifferentpartsoftheinscriptionandthe titlesofthechambersandhallsoccupyingrelative positions."2 Thuswehaveintheplanispherecorrespondingto thehallsandchamberssuchnamesas:Horus,the EntranceoftheGoldenHeavens,theGoldenHeaven ofIsis,HorizonofLight,PalaceChamberofSupreme Light,HeavenlyFlameofBurningGold."Andas thechiefhallofthetemplewastheHalloftheChild inhisCradle,sothechiefrepresentationontheplanisphere istheholyMotherwiththedivineChildinher arms." THEMYSTERYOFTHEBIRTHOFHORUS. NowthegreatmysteryofEgyptwasthesecond birth,the"BirthofHorus."In"TheVirginofthe World,"alongfragmentofthelostTrismegistic treatise,"TheSacredBook,"preservedbyStobaeus, IsissaystoHorus:Iwillnottellofthisbirth;I 1Op.cit,p.71.2Op.cit.,p.75. 76THRICEGREATESTHERMES mustnot,mightyHorus,revealtheoriginofthyrace, lestmenshouldinthefutureknowthegenerationof theGods.Ofthenatureofthisrebirthwearefamiliar fromourtreatises.Butinspiteofsuchclearindications themysteryoftheGoldenHorushasnotyet beenrevealed. InanotherpassagefromthesamebookIsisdeclares thatthesovereigntyorkingshipofphilosophyisinthe handsofHarnebeschenis.ThistransliteratedEgyptian nameisgivenbyPietschmann1asoriginallyeither HornebenChennu(HorustheLordofXennu),oras HornubenChennu(theGoldenHorusofXennu).His hieroglyphwasthegoldenhawk,whofliesnearestthe sun,andgazesuponitwithunwinkingeyes,afit symbolforthenewborn,the"man"illuminate.

Indeed,saysAdams,"throughoutthesacredwritings ofEgypt,thereisnodoctrineofwhichmorefrequent mentionismadethanthatofadivinebirth."8 InwhatcircleofideastoplacetheBirthofHorus thetheosophicalstudentmayperhapsgleanbyreversing thestagesgiveninthefollowinginterestingpassageof ourauthor: "IntheTeachingofEgypt,aroundtheradiantbeing, whichinitsregeneratelifecouldassimilateitselfto thegloryoftheGodhead,wasformedthe'khaibit,'or luminousatmosphere,consistingofaseriesofethereal envelopes,atonceshadinganddiffusingitsflaming lustre,astheearth'satmosphereshadesanddiffuses thesolarrays.Andateachsuccessivetransformation (Ritual,lxxvii.lxxxvii.)itdescendednearertothemoral [?normal]conditionsofhumanity.Fromtheformof thegoldenhawk,thesemblanceoftheabsolutedivine substanceoftheoneeternalselfexistentbeing,it passestothe1LordofTime,'theimageoftheCreator, 1Op.cit.,p.44.2Op.cit.,p.89. THOTHTHEMASTEROFWISDOM77 sincewiththecreationtimebegan.Presentlyit assumestheformofalily,thevignetteintheEitual representingtheheadofOsirisenshrinedinthatflower; theGodheadmanifestedinthefleshcomingforthfrom immaculatepurity.!Iamthepurelily,'weread, 'comingforthfromthelilyoflight.Iamthesource ofilluminationandthechannelofthebreathof immortalbeauty.Ibringthemessages;Horus accomplishesthem.'Laterthesoulpassesintothe formoftheuraeus,'thesouloftheearth.'... Andfinallyitassumesthesemblanceofacrocodile; becomingsubject,thatis,tothepassionsofhumanity. Forthehumanpassions,beingpartofthenature whereinmanwasoriginallycreated,arenotintrinsically evilbutonlybecomeevilwheninsubordinatetothe soul."1 "THEBOOKOFTHEMASTER" AndnotonlywastheDeityworshippedastheSource ofLightandLife,butalsoastheFountofLove."I amtheFountofJoy,"saystheCreatorintheRitual, andwhentheAtfcrownofilluminationissetuponthe headofthetriumphantcandidateafteraccomplishing the"PassageoftheSun,"asreferredtoabove,the hymnproclaimsthat"northandsouthofthatcrown

isLove."2IntothisLovethecatechumenwasinitiated fromtheSecretScroll,whosenameisthusgivenin oneofthecopies:"ThisBookistheGreatestof Mysteries.Donotlettheeyeofanyonelookuponit thatwereanabomination.'TheBookoftheMaster oftheSecretHouse'isitsname."3 1Op.cit.,pp.163,164.2Op.cit.,p.95. 3Op.cit.,p.96.Thetitleseemstobefoundonlyinthe latestrecensionofthetwentysixthSaitedynastythetimeof ourKingAmmonbutcertainlynobetteronecanbesuggested. 78THRICEGREATESTHERMES Thewholeconceptionofthedoctrineexposedinits chaptersisinstructioninLightandLife. Butarewetosupposethatthemajoritywerereally instructedinthiswisdom?forwefinditcustomaryto wrapupsomechaptersofthisSecretScrollwithalmost everymummy.Bynomeans.Itseemstomethat thereareatleastthreephasesintheuseofthisscripture, andintheprocessofdegenerationfromknowledge tosuperstitionwhichcanbesoclearlytracedinthe historyofEgypt.Firsttherewastherealinstruction, followedbyinitiationwhileliving;secondly,there wastherecitationoftheinstructionovertheuninitiated deadtoaidthesoulofthedepartedinthemiddle passage;andthirdly,therewastheburyingachapter orseriesofchaptersoftheBookoftheMasterasa talismantoprotectthedefunct,wheninfarlater timesthetruemeaningofthewordswritteninthe sacredcharactershadbeenlost,thoughtheywere still"superstitiously"regardedasmagical"wordsof power." Therecitationofsomeofthechaptersoverthedead bodyoftheuninitiated,however,isnottobesetdown asauseless"superstition,"butwasaveryefficacious formof"prayersforthedead."Afteraman'sdecease hewasinconsciouscontactwiththeunseenworld, eventhoughhemayhavebeenscepticalofitsexistence, oratanyrateunfittobetaughtitsrealnature,prior tohisdecease.Butafterthesoulwasfreedfromthe prisonofthebody,eventheuninitiatedwasinacondition tobeinstructedonthenatureofthepathhe thenperforcemusttravel.Butashecouldnoteven thenproperlypronouncethe"words"ofthesacred tongue,theinitiatedpriestrecitedorchantedthe passages.

THOTHTHEMASTEROFWISDOM79 THESTEPSOFTHEPATH "Forthedoctrinecontainedinthosemysticwritings wasnothingelsethananaccountofthePathpursued bytheJustwhen,thebondsofthefleshbeingloosed, hepassedthroughstageafterstageofspiritualgrowth theEntranceonLight,theInstructioninWisdom, theSecondBirthoftheSoul,theInstructioninthe WellofLife,theOrdealofFire,andtheJustification inJudgment;until,illuminedinthesecretTruthand adornedwiththejewelsofImmortality,hebecame indissolublyunitedwithHimwhosename,saysthe EgyptianRitual,isLight,GreatCreator."1 Itshould,however,berememberedthatthismust notbetakeninitsabsolutesenseevenfortheinitiate, muchlessfortheuninitiated.Foreveninthemystic schoolsthemselves,aswemayseefromourtreatises, therewerethreemodesinwhichknowledgecouldbe communicated"Bysimpleinstruction,bydistant vision,orbypersonalparticipation."2Forindeed thereweremanyphasesofbeing,manystepsofthe greatladder,eachinevergreaterfullnessembracing thestagesmentioned,eachareflectionorcopyofa higherphase. Thus,forexample,"thesolemnaddress,describedin theSaianSinsin,ofthe'GodsintheHouseofOsiris,' followedbytheresponseofthe'GodsintheHouseof Glory'thejoyoussongoftheholydepartedwhostand victoriousbeforethejudgmentseat,echoedtriumphantly bytheinnerchorusoftheirbelovedwhohave gonebeforethemintothefullnessoflife"3mustbe takenasindicativeofseveralstages.Such,forinstance, asthenormalunionoftheman'sconsciousnesswiththat 1Op.cit.,pp.103,104. 2Op.cit.,p.148.8Op.cit.,p.120. 8OTHRICEGREATESTHERMES ofhishigherego,afterexhaustinghisspiritualaspirations intheintermediateheavenworldthisisthe joiningthe"thosethatare"of"TheShepherd"treatise, inotherwords,theharvestofthosepastlivesofhis thatareworthyofimmortality;oragainthestill higherunionoftheinitiatedwiththe"puremind"; oragainthestillsublimerunionoftheMasterwiththe nirvanicconsciousness;andsoonperchancetostill greaterGlories. Thuswearetoldthatthenewtwiceborn,onhis

initiation,"clothedinpowerandcrownedwithlight, traversestheabodesorscenesofhisformerweakness, theretodiscern,byhisownenlightenedperception, howitis1OsiriswhosatisfiesthebalanceofHimwho rulestheheavens';toexertinitssupernalfreedom hiscreativewill,nowthelord,nottheslaveofthe senses;andtorejoiceinthejustsufferingwhich wroughthisIlluminationandMastery."1 Buthigherandstillhigherhehasyettosoarbeyond earthandplanetsandevenbeyondthesun,"acrossthe awfulchasmsoftheunfathomabledepthstofaroff Sothis,theLandofEternalDawn,totheAntechamber oftheInfiniteMorning."2 ANILLUMINATIVESTUDY Manyotherpassagesofgreatbeautyanddeep interestcouldwequotefromthepagesofMarsham Adams'illuminativestudy,butenoughhasbeensaid forourpurpose.TheWisdomofEgyptwasthemain sourceofourtreatiseswithoutadoubt.Evenifonly onehundredthpartofwhatourauthorwriteswerethe truth,ourcasewouldbeestablished;andifEgyptdid notteachthisWisdom,thenwemustperforcebow 1Op.cit.,p.185.2Op.ext.,p.186. THOTHTHEMASTEROFWISDOM81 VOL.l. downbeforeMrAdamsastheinventorofoneofthe mostgrandiosereligionsoftheuniverse.Butthe studentofinnernatureknowsthatitisnotaninvention, andthough,ifhebeascholaratthesametime, hecannotbutregretthatMrAdamshasomittedhis references,hemustleavethecriticstooneorotherof thehornsofthedilemma;theymusteitherdeclare thatourauthorhasinventeditallandpayhomageto whatinthatcasewouldbehissublimegenius,oradmit thattheancienttextsthemselveshaveinspiredMr Adamswiththeseideas.Andifthisbeaforetasteof whatEgypthaspreservedforus,whatmaynotthe futurerevealtocontinuedstudyandsympathetic interpretation! IV THEPOPULARTHEURGICHERMESCULTIN THEGREEKMAGICPAPYRI

THE"RELIGIONOFHERMES" THATatoneperiodthe"ReligionofHermes"wasnot onlywidelyspread,butpracticallysupreme,inpopular Hellenisticcircles,maybeseenfromastudyofthe textsofthenumerousmagicpapyriwhichhavebeen preserved,andmadeaccessibletousbytheindustry ofsuchimmenselylaboriousscholarsasLeemans, Dieterich,Wessely,andKenyon. TheGreekHermesprayers,aswithmanyothersof asimilarnature,aremanifestlyoverworkingsofmore ancienttypes,and,aswemightexpect,areofastrongly syncretisticnature.Inthemwecandistinguishin popularforms,basedontheancienttraditionsof Egyptianmagic,mostinterestingshadowsofthephilosophic andtheosophicideaswhichourTrismegistic literaturehassetforthforusintheclearlightof dignifiedsimplicity. Butjustaswenowknowthattheoncesocalled "Gnostic,"AbraxasandAbraxoidamulets,gems,and ringspertainedtothegeneralpopularmagicalreligion andhadnothingtodowiththeGnosisproper,sowe maybesurethatthecirclesofhighmysticism,who refusedtooffertoGodevensopureasacrificeas 82 THEPOPULARTHEURGICHERMESCULT83 theburntofferingofincense,anddeemednaught worthyofHim,shortoftheuprayersandpraisesof themind,"hadnothingdirectlytodowiththe popularHermesprayers,leastofallwiththeinvocatory ritesofpopulartheurgy,andphylacteryoramulet consecration. Nevertheless,thereismuchofinterestforusinthese invocations,andmuchthatcanthrowsidelightsonthe higherteachingandpracticewhichtransformedall externalritesintothedisciplineofinnerspiritual experience. Thefollowingprayers,which,asfarasIknow,have notbeenpreviouslytranslated,arerenderedfromthe mostrecentlyrevisedtextsofReitzenstein,whohas omittedthemagicnames,andemendedtheprevious editions.Icannotbutthink,however,thatthesetexts mightbesubmittedtoamoresearchinganalysisthan hasyetbeenaccordedthem.Theyseemtopresent somewhatsimilarphenomenatotherecensionsofthe BookoftheDead;thatistosay,fragmentsof

materialfromthetraditionofagreaterpasthavebeen adaptedandoverworkedfortheneedsofalesserage. Indeed,thewholeeffortoftheTrismegisticschools seemstohavebeentorestorethememoryofthat greaterpast;ithadbeenforgotten,anditsdimrecord hadbecomeasuperstitioninsteadofalivingfaith,a degeneratemagicinsteadofapotenttheurgy.The theurgyofourprayersisthatofdwarfs;thetheurgy ofthepastwasbelievedtohavebeenthatof giants. 84THRICEGREATESTHERMES I.ANINVOCATIONTOHERMESASTHEGOODMIND1 [Revisedtext,R.1518;Leemans(C),PapyriGrac.Mus.Ant. Pub.Lug.Bat.(Leyden,1885),II.141,14ff.,andV.27,27ff.; Dieterich(A.),Abraxas(Leipzig,1891),195,4ff.;andJahrbiicher f.class.P7w7.,'Suppl.XVI.808ff.(PapyrusMag.Mus.Lug.Bat.).] 1.Comeuntome,Othouofthefourwinds,2almighty one,3whobreathestspiritintomentogive themlife; 2.Whosenameishidden,andbeyondthepowerof mentospeak;4noprophet[even]canpronounceit;yea, evendaimons,whentheyhearthyname,arefearful! 3.Othou,whosetirelesseyesaresunandmoon,5 [eyes]thatshineinthepupils6oftheeyesofmen! 4.Othou,whohasttheheavenforhead,aetherfor body,[and]earthforfeet,andforthewaterroundthee ocean'sdeep!7ThoutheGoodDaimonart,whoart thesireofallthingsgood,andnurseofthewholeworld.8 5.Thyeverlastingrevellingplace9issetabove. 6.Thinethegoodemanations1Oofthestars,those daimons,fortunes,andthosefatesbywhomaregiven 1Ihavesuppliedthetitles. 2Perhapsoriginallyspiritsorbreaths. 3pantokrator,usedofHermes,Anth.P.,append.,282. 4CompareLactantius,i.6(Frag.II.);andespeciallyiv.7 (Frag.VI.). 5The"eyesandlightofHorus,"accordingtoPlutarch,DeIs. etOs.,lii.;mystically,thehigherandlower"ego"andmuchelse. 6entaiskoraiscomparethedissertationonthemeaningofthe titleofourtreatisegenerallytranslated"Virgin(kore)ofthe World,"inthecommentarythereto. 7Sc.theOceanofSpace,the"GreatGreen"oftheRitual. 8Thatis,fathermotheroftheuniverse. 9KtenaoTfipiovthatis,heaven.Seevn.3below.

1OanSppoiaiorpersonifiedinfluences.SeePlutarch,DeIs.et Os.,xxxviii.,liii.,lviii.;andespeciallyPistisSophia,whereit occursoverandoveragain.ComparealsoK.K.,1;Stob.,p.405, 17(W.). THEPOPULARTHEURGICHERMESCULT85 wealth,goodblend[ofnature],1andgoodchildren,good fortune,andgoodburial.Forthouartlordoflife, 7.Thouwhoartkingofheavensandearthandall thatdwellinthem; 8.WhoseRighteousnessisneverputaway;whose Museshymnthygloriousname;whomtheeight Wardensguard,thouthepossessoroftheTruth2pure ofalllie! 9.ThyNameandSpiritrestuponthegood.3 10.Omaystthoucomeintomymindandheartfor allthelengthofmylife'sdays,andbringunto accomplishmentallthingsmysouldesires! 11.ForthouartI,andIamthou.4Whate'erI speak,mayitforeverbe;forthatIhavethyName5 toguardmeinmyheart.6 1eukerasiareferringapparentlytothecompositionof "body"and"soul." 3Thatis,thePleromaoriEon(seevi.9below).Reitzenstein (p.18)saysrightly,aswehaveseen,thatEgyptologists havelongrecognisedthattheGodhereidentifiedwithAgathodaimon wasoriginallytheHermesorThothofHermopolis Magna,LordoftheEightWardens(theOgdoad),symbolisedby apes,hymnedbytheMuses(?theNineorEnnead),andspouse ofIsisRighteousness(cf.Pint.,DeIs.etOs.,iii.). 3See13below. 4Comparetheextracanonicallogos:"Istoodonalofty mountainandsawagiganticman,andanother,adwarf;andI heardasitwereavoiceofthunder,anddrewnighfortohear; andHespakeuntomeandsaid:Iamthou,andthouartI; andwheresoeverthoumayestbeIamthere.InallamIscattered [thatis,theLogosasseedor"members"],andwhencesoeverthou wiliest,thougatherestMe;andgatheringMe,thougatherest Thyself.''(FromtheGospelofEve,quotedbyEpiphanius,Hares., xxvi.3.)Gf.II.7. 6IntheEgyptiansensethatis,thytrue"person"or "presence."SeeR.17,n.6,formanyreferencestothisfundamental conceptofEgyptianreligion. 6tpvXaxriipiovlit.,asaphylacteryoramulet.SeeR.18,n.8, forEgyptianoriginofJewishphylacteries.

86THRICEGREATESTHERMES 12.Andeveryserpent1rousedshallhavenopower o'erme,norshallIbeopposedbyanyspirit,or daimonialpower,oranyplague,oranyoftheevilsin theUnseenWorld;2forthatIhavethyNamewithin mysoul. 13.TheeIinvoke;comeuntome,Good,altogether good,[come]tothegood,3thouwhomnomagiccan enchant,nomagiccancontrol,4whogivestmegood health,security,6goodstore,goodfame,victory,[and] strength,andcheerfulcountenance!6 14.Castdowntheeyesofallwhoareagainstme, andgivemegraceonallmydeeds!7 II.ANINVOCATIONTOLORDHERMES [Revisedandrestoredtext,strippedoflateroverworkings,R. 20,21.Wessely(C),DenkschriftenderkaiserlichenAkademieder Wissenschaften,"NeuegriechischeZauberpapyri"(Vienna,1893), vol.xlii.p.55;Kenyon(F.G.),GreeltPapyriintheBritish Museum(London,1893),i.116.] 1.Comeuntome,LordHermes,evenasintowomen's wombs[come]babes!8 2.Comeuntome,LordHermes,whodostcollectthe foodofgodsandmen!9 3.LordHermes,cometome,andgivemegrace, 1Draxherethesymbolofanyhostileelementalforce. CompareK.K.,Stob.,4O2,22(W.). 2Kat'haidou. 3See9above. 4afidcTKavros,a&iitTKavTos. 5(rwTTjp/w,orsalvation. 6SeeII.2below. 7ComparewiththisprayerforthedescentoftheMindinto* theheart,theascentofthemanintotheMindofG.H.,xiii. (xiii.)3. 8Thisisanechoofspiritualrebirthorregeneration. 9Initshighestsensetheheavenlyfood,orwisdom,the"supersubstantial bread,"or"breadoflife." THEPOPULARTHEURGICHERMESCULT87 [and]food,[and]victory,[and]healthandhappiness, andcheerfulcountenance,1beautyandpowersinsight

ofaU! 4.IknowthyNamethatshinethforthinheaven; Iknowthyforms2aswell;Iknowthytree;3Iknow thywood4aswell. 5.Iknowthee,Hermes,whothouart,andwhence thouart,andwhatthycityis. 6.IknowthynamesintheEgyptiantongue,6and thytruenameasitiswrittenontheholytabletinthe holyplaceatHermes'city,wherethoudosthavethybirth. 7.Iknowthee,Hermes,andthou[knowest]me; [and]Iamthou,andthouartI.6 8.Comeuntome;fulfilallthatIcrave;befavourable tometogetherwithgoodfortuneandtheblessing oftheGood.7 III.ANINVOCATIONTOLORDHERMES [Revisedandrestoredtext,R.21.Itisworkedinwiththe preceding,butisoflaterdate.] 1.Comeuntome,LordHermes,Othouofmany names,whoknow'stthesecretshiddenbothbeneath thepoles[ofheaven]andunderneaththeearth! 1iira<ppo8i<r(apwpoffdnrov.Seei.13above. 2Thesymbolsofwhichare:theibisintheeast,apeinthe west,theserpentinthenorth,thewolf(orjackal)inthesouth. Sosaystheoverworkingofthetext;butperhapswolfshould ratherbedog. 3Theterebinth,orturpentinepalm.Comparethiswiththe storyofTerebinthus,fromwhosefourBooksManesissaid,in theActaArchelai,tohavederivedhissystem. 4Theebony;perhapssymbolicofthe"dark"wisdom,the initiation"intheblack"oftheK.K.Fragments. 5t&PapfiaptKii6v6fiaralit.,barbarous,thatis,nonGreek. Cf.I.11. 7Lit.,withAgathodaimon;comparealv8*$"withGod's blessing." 88THRICEGREATESTHERMES 2.Comeuntome,LordHermes,thoubenefactor,who doestgoodtoalltheworld! 3.Giveeartome,[and]givemegracewithallthat areonearth;openformethehandsofallthatgive likethee;1[and]makethemgivemewhattheirhands contain! 4.EvenasHorus,2ife'erhecalledonthee,0

greatestofallgods,ineverytrial,ineveryspace, 'gainstgods,andmen,anddaimones,andthingsthat liveinwaterandonearth,hadgraceandricheswith gods,andmen,andeverylivingthingbeneaththe earth;soletme,too,whocallonthee!Sogive megrace,form,beauty! 6.Hearme,OHermes,doerofgooddeeds,thou theinventorof[all]incantations,3speakmegood words!4 7.Hearme,OHermes,forIhavedoneallthings [thatIshoulddo]forthyblackdogape,5lordofthe netherones! 8.0,softenall[towardsme],andgivememight 1ffvvSwKivrwvaS7ra|\ty6(i(vovSWKW(5J8CD/XI)maybecompared withOT^KW("(TT7)ni).Theimagemaybetakenfromthe wellknownsymbolicalrepresentationofthesunsendingforth rays,eachfurnishedwithahandforgivingandblessing,especially inthefrescoesoftheAtemcultperiod.Cf.K.K.t11and31. 2Inthemysterymyth. 3Orig.,medicinesorphiltres. 4ev5id\tKTosyevovauniqueandinelegantexpressioninGreek, andofuncertaintranslationintoEnglish. 6ThisappearsheretorefertoAnubis,the"dog"ofHades,or the"deathgenius,"theattendantonThoth."Black"islit. "Ethiopian."ButcompareinPistisSophia,367,"AEthiopic Ariouth,"aruleramongtheinfernaldaimonials,whois"entirely black."TheEthiopianswerefamousfortheirsorceryandblack magic.Theywerethetraditionalopponentsofthe"white magicians"ofEgypt.Compare"Hor,sonoftheNegress"inthe "SecondStoryofKhamuas,"inGriffith's(F.LI.)Storiesofthe HighPriestsofMemphis(Oxford,1900),pp.51ff. THEPOPULARTHEURGICHERMESCULT89 [and]form,1andletthemgivemegold,andsilver[too], andfoodofeverykindcontinually. 9.Preservemeevermorefortheeternityfromspells, deceits,andwitcheryofeverykind,fromeviltongues, fromeverycheckandeveryenmityofgodsand men! 10.Giveuntomegrace,victory,success,andsatisfaction ! 11.ForthouartI,andIamthou;thyName ismine,andmineisthine;forthatIamthy likeness.2 12.Whatevershallbefallmeinthisyear,ormonth, orday,orhour,itshallbefalltheMightyGod,whose

symbolisupontheholyvessel'sprow.3 1Thisisnotnecessarilyaprayerforphysicalformandtherest, butaprayerthatthesubtlekaoftheman,theplasticsoulsubstance, maytakeaformofpowerandbeauty,intheunseen world. 2eidolon,orimageordouble.Thetheurgistisendeavouring toidentifyhiskawiththatofthegod.Itwaswithhiskaalso, presumably,thattheconsecratedstatueofthegodwas"animated." ComparetheexpositionofthistheoryasgiveninP.S.A.,and the"image"or"likenessofGod"inLactantius,ii.10.According totheEgyptians,manpossessed:(1)aphysicalbody(khat); (2)asoul(ba);(3)aheart(ab);(4)adouble(ka);(5)an intelligence(khu);(6)apower(sekhem);(7)ashadow(khaibit);(8) aspiritualbody(sah[sic]);(9)aname(ren).SeeBudge,Godsof theEgyptians,ii.299,300.Theseare,ofcourse,notarrangedin anynaturalorderorinascientificdistribution.Theprecise meaningofmostofthesetermsisnotknown.Budge(op.cit.,i. 163,164),however,writes:"Relatedintimatelytothebody,but withundefinedfunctions,asfaraswecandiscover,wasthesekhem, awordwhichhasbeentranslated'power,'and'form,'andeven 'vitalforce';finallytheglorifiedbody,towhichhadbeenunited thesoul,andspiritandpower,andnameofthedeceased,hadits abodeinheaven.Thisnewbodyofthedeceasedinheavenwas calledsahu." 3ThothandMaatarerepresentedassittingoneithersideof Rainhisboat. 9OTHRICEGREATESTHERMES IV.ANINVOCATIONTOTHOTHASLOGOS [Revisedtext,R.22.Leemans,op.cit.,II.103,7;Dieterich, op.cit.,189.] 1.TheeIinvokealone,thouwhoaloneinallthe worldimposestorderupongodsandmen,1whodost transformthyselfinholyforms,2makingtobefrom thingsthatarenot,andfromthethingsthatare makingthenottobe. 2.OholyThoth,3thetruesightofwhosefacenone ofthegodsendures! 3.Makemetobeineverycreature'sname*wolf, dog,[or]lion,fire,tree,[or]vulture,5wall,6[or]water,7 orwhatthouwill'st,forthouartable[sotodo]. V.ANINVOCATIONTOHERMESASTHESPIRITUALLIGHT [Revisedtext,R.22,23.Leemans,Hid.,II.87,24;Dieterich,

ibid.,176,1.] 1.TheeIinvokewhohastcreatedall,whodost transcendthewhole,theselfbegottenGod,whoseest allandhearestall,butwhoartseenbynone. 2.Forthoudidstgivethesunhisgloryandall might,themoonherincreaseandherdecrease,and [untoboth]theirordainedcourse.Thoughthoudidst notdiminishaughtthe[powersof]darkness,thestill 1Thatis,HermesasthecosmicLogos. 2Thothchangeshisformineveryheavenspaceorsphere. CompareG.H.,i.13;andalsothesameideainthedescentof theChristosinanumberofGnosticsystems,wheretheSaviour andKingconcealshimselfintheformsofhisservantsinevery phaseofhisdescent.Of.alsoG.H.,xi.(xii.)16. 3Thauth. 4Thatis,essence,ormaybetype. 5Presumablyasymbolforair. 6Presumablyasymbolforearth. 7CompareG.H.,xi.(xii.)2O;andP.8.A.,vi. THEPOPULARTHEURGICHERMESCULT91 moreancient[thanthesunandmoon],thoumad'st themequal[withit].1 3.Forwhenthoudidstshineforth,Cosmoscame intobeing,andlightappeared,andallthingswere dispensedthroughthee;whereforetheyallareunder thee. 4.Othou,whoseactualformnoneofthegodscan see,whodosttransformthyselfintothemallinvisions [thatmensee],OthouEternityoftheeternity.2 5.TheeIinvoke,OLord,thatthytrueformmay manifesttome,forthatIaminservitudebelowthy world,3slavetothyangelanduntothyfear.4 6.Throughtheethepoleandeartharefixed. 7.TheeIinvoke,OLord,e'enasthegodswhom thouhastmadetoshine,thattheymayhavetheir power. Theaboveprayersaffordussomestrikingexamples ofthepopularHellenisticformoftheHermesreligion,5 1WiththeEgyptians,Darknesswasthemysteryofall mysteries.AsDamascius(OnFirstPrinciples)says:"Ofthe firstprincipletheEgyptianssaidnothing;butcharacterisedit

asadarknessbeyondallintellectualconception,athriceunknown Darkness"((TK6TOSiyvaxTrovrplsTOVTO4irt<prifiiovTts).Seemy Orpheus(London,1896),p.93,andfor"Night,"pp.154and 17Off.Perhapsthismayagaingivesomecluetotheinitiation "intheblack"oftheK.K.excerpt.The"darkwisdom"was thehiddenofthehidden. 2aionaionos.Inanotherhymn,Hermes,asLogos,iscalled "Cosmosofcosmos"(R.23,n.1)thatis,thespiritualworldor order. 3Thatisthespiritualcosmos,orcosmosofMind. 4CompareIsaiahxlv.7:"Iformthelightandcreatedarkness :Imakepeaceandcreateevil:ItheLorddoallthese things."Cf.C.H.,i.23,"theavengingdaimon";andibid.,15, "WithintheHarmonyhehathbecomeaslave." 5CalledintheTrismegisticliteraturethe"Religionofthe Mind"(Mentisreligio).SeeP.S.A.,xxv. 92THRICEGREATESTHERMES initstheurgicphase.InitHermesisregardedasthe Mind1orLogos.TheMindisinvokedtoenterthe mindandheart(I.10).2Withtheshiningoutofthe Mind,theSpiritualorIntelligibleLightshinesforthin theworldandman(v.3).TheMindisthustheguide ofsouls.3HeisalsoidentifiedwiththeGoodDaimon (ofwhomChnuphisorHorusarevariants),withthe GreatOcean,theHeavenSpaceorCelestialNile,the GreatGreen,theLight,theAEon. InconnectionwiththeaboveinvocationsReitzenstein givesthetextofaveryinterestingritualoflowertheurgy, orriteofthesacredflame,whichhecharacterisesbythe term"mysteryoflychnomancyorlampmagic."This isthelowersideofsuchhighvisionasisreferredtoin "TheShepherdofMen"treatiseandintheritedescribed inthefollowingpassageofthePistisSophia, 272,373: "Jesussaiduntohisdisciples:Comeuntome!And 1ComparethecosmogonyinDieterich,Abraxas,17,43: "ThroughtheBitternessofGod,thereappearedMind...that restrainstheheart,andwascalledHermes."Withthispeculiar phrase"BitternessofGod"comparethe"BitterChaos"ofthe hymnattheendoftheJ.sourceoftheNaasseneDocumentin "TheMythofMan"chapter;alsothe"BitterWater"or ChaosoftheSethianSystem(Hipp.,Philos.,v.19);soalsoJulian, inOrationV.,whowrites:"Theoraclesofthegodsdeclarethat

throughpurificationnotonlyoursoulbutalsoourbodiesare judgedworthyofbeinggreatlyhelpedandpreserved,foritis saidinthemthat'themortalvestureofbittermatterispreserved.'," Isitthuspossiblethatthe"Bitterness"ofJacob BohmemaybeareminiscenceoftheancientGnosis? 2ForpureEgyptianparallelsseeR.24,n.1. 3SeethetheogonyinDieterich,op.cit.,18,75:"Andthe soulcameintobeing.AndGodsaid:1Thoushaltmoveall things...Hermesguidingthee.'"CompareG.H.,x.(xi.)21: "ButonthepioussoultheMinddothmount,andguideitto theGnosis'light;"alsoxii.(xiii.)12,ix.(x.)10,iv.(v.)11,vii. (viii.)2. THEPOPULARTHEURGICHERMESCULT93 theycameuntohim.Heturnedtothefourquarters oftheworld,andspaketheGreatNameovertheirheads, andblessedthem,andbreathedontheireyes. "Jesussaiduntothem:Look,seewhatyemaysee! "AndliftinguptheireyestheysawagreatLight, exceedingvast,whichnodwelleronearthcould describe. "Hesaidtothemagain:GazeintotheLight,and seewhatyemaysee! "Theysaid:Weseefireandwater,andwineand blood." VI.THEMYSTICRITEOFTHEFLAME [Revisedtext,R.2527.Wessely,op.cit.,"Griechischezauberpapyrus vonParisundLondon"(Vienna,1888),68,93O&.] (a)InvocationtotheLight1 1.Iinvokethee,OGod,thelivingone,2whodost showforththysplendourinthefire,thouunseen FatheroftheLight!3Pourforththystrength; awakethydaimon,andcomedownintothisfire; inspireitwith[thy]holyspirit;showmethymight, andletthehouseofthealmightyGod,whichiswithin thislight,beopenedforme!Lettherebelight, 1TheserubricsIhaveadded,followingtheexampleofReitzenstein, butnothiswording. 2Comparetheexpression"Jesustheliving[one]"found frequentlyintheIntroductiontothe"FirstBookofIeou"(Carl Schmidt,GnostischeSchrifteninkoptischerSpracheausdemCodex Brucianus(Leipzig,1892),142145reprintedwithhisrecent

translationofthePistisSophiainBandI.ofhisKoptischgnostische Schriften(Leipzig,1905);andalsothePrefacetothenewest foundlogoi:"Thesearethe...wordswhichJesus,theliving [one],spake"(GrenfellandHunt,NewSayingsofJesus,London, 1904). 3Compareinthesamewritingstheoftrepeated"Fatherofall fatherhood,BoundlessLight." 94THRICEGREATESTHERMES [thy]breadthdepthlengthheightray;1andletthe Lord,the[God]within,shineforth! (b)AStrongerFormtobeusediftheFlamediesdown 2.Iadjurethee,OLight,holyray,breadthdepthlength heightray,bytheholynameswhichIhave uttered,2andamnowabouttospeak...abidewith meinthissamehour,untilIhavebesoughtthyGod, andlearntaboutthethingsthatIdesire! (c)TheTheagogyorInvocationoftheGodproper 3.TheeIinvoke,thoumightiestGodandMaster ...thouwhoenlightenestallandpour'stthyraysby meansofthineownpoweronalltheworld,OGodof gods! 4.OWord(Logos)thatorderestnightandday,who guid'sttheship,3andhold'stthehelm,thoudragonslayer, 4GoodHolyDaimon...! 5.TowhomtheEastandWestgivepraiseasthou dostriseandset,thouwhoartblestbyallthegods, angels,anddaimones! 6.Come,showthyselftome,OGodofgods...! 7.Enter,makemanifestthyselftome,OLord;forI invokeasthethreeapesinvoketheewhosymbolwise nameforththyholyName. 1SeeDieterich,Jahrb.f.Phil.,Suppl.,xvi.802,171,and 706.ComparealsoEphes.iii.18,andtheValentinianinterpretation ofthetermsinthistextasgivenbyHippolytus,Philos.,vi. 34(DunkerandSchneidewin,p.248);alsotheinterpretationof theLightHymninPistisSophia,146,wherethe"height"is identifiedwiththe"home"oftheLight. 2Themagicnamesofpowerareomitted,asintheotherprayers. 3Horusisoftenrepresentedaspilotofthesunshipinits voyageacrosstheoceanofspace,the"GreatGreen." *Thedragonhereundoubtedlymeaningdarkness.Gf.G.H.,i.4. THEPOPULARTHEURGICHERMESCULT95

8.Inthyapeform1enter,appeartome,OLord; forInameforththymightiestnames! 9.Othouwhohastthythroneabouttheheightof cosmos,2andjudgestall,encircledwiththesphereof SuretyandTruth!8 10.Enter,appeartome,OLord,forthatIwas beforethefireandsnow,andshallbeafter[them]; 11.Iamtheonewhohasbeenbornfromheaven.4 12.Enter,appeartome,OLordofmightynames, whomallhaveintheirhearts,5whodostburstopen rocks,6andmak'stthenamesofgodstomove! 13.Enter,appeartome,OLord,whohastthypower andstrengthintire,whohastthythronewithinthe sevenpoles.7 1d>sKuvoKi<t>a\os.Canitbepossiblethatbehindthisstrange symbolismtheremayoncehavebeensomesuchideaasthisthat astheapeistoman,sowasthisgreatelementaltotheGod? 2Lit.,artseatedontheheadofcosmos. 3ThatistheEternityorAEon,calledelsewherethePleroma or"fullnessofgrace,"andidentifiedwithAgathodaimon(see prayer,R.30).SeealsoWessely,op.cit.,185(R.362);andcompare Johni.14,"fullofgraceandtruth";and16,"Ofhis fullnesshavewereceived,andgraceforgrace." 4Theregenerate,orspiritbornthatisof"virginbirth"orthe "birthofHorus."Butcomparethedeclarationofthesoulonits entranceintotheunseenworldafterdeath,asgivenonaninscription foundinthetombofanOrphicorPythagoreaninitiate,at Petilia,inwhatwasonceMagnaGrcecia:"OfEarthandstarry HeavenchildamI;myraceisoftheHeavens!"(SeeInscr. Gr.SiciliceetItalics,638;andmy"NotesontheEleusinian Mysteries,"TheosophicalReview,xxii.317.) 6Thesearethelogoihiddenintheheartsofall. 6Thismaybemerelyafigurativeexpressioninpraiseofthe mightthatcannotonlydissolvethemoststablethingsonearth, butalsosetinmotionthecentreofstabilityofspiritualessences; oritmayrefertotheideaofthe"Godbornfromtherock," whichismostfamiliartousfromtheMithriacmysterytradition, wheretherockissaidtosymboliseinphysicsthe"firmament," whichwasthoughtofassolidorrigidbytheancients. 7Thatis,thesevencosmicspheres. 96THRICEGREATESTHERMES 14.Andonthyheadagoldencrown,andinthy handastaff..bywhichthousendestforththegods! 15.Enter,OLord,andgivemeanswerwiththy

holyvoice,thatImayclearlyhearandtruthfullyabout thisthing! (d)AStrongerFormofAdjurationif(c)fails 16.Hedothenjointhee,HethegreatlivingGod, whoisfortheeternitiesoftheeternities,theshaker andthethunderer,whodothcreateeachsoulandevery birth.Enter,appeartome,OLord,joyous,benignant, gentle,glorious,freefromallwrath;forIadjurethee bytheLord[ofall]! (e)TheGreetingwhenthePresenceoftheGod ismanifested 17.HailLord,OGodofgods,thoubenefactor...! Hailtothyglories2evermore,OLord! (J)TheFarewelltotheGod 18.Igivetheethanks,OLord.Depart,OLord,to thineownheavens,thineownrealms,andthineown 1ntfivoivvvanuntranslatablereading.IsitEgyptian?or isitintendedforfifiv6vtiay?Ifthelatter,itwouldpresumably beconnectedwiththeEgyptianmythandcultofMemnon(see Roscher'sLexikon,coll.2661ff.).TheMemnoncultwassomehow connectedwithHermes,forintheruinsofthetemplewere still(atthebeginningofthethirdcentury)tobeseen"statues ofHermes,"accordingtoPhilostratus(Vit.Apoll.,vi.4),who also(Imag.,i.7)tellsusthattheMemnonstatuewasasalyre whichwasstruckbytherod(plektron),thatistheray(heaktis), ofthesun.Ifso,"therod[ofpower],bywhichthousendest forththegods,"thatisthyrays,eachgodbeingarayofthe spiritualsun,mighthavetheepithetMemnonianappliedtoit. Butinourpresentlackofinformation,thisinterpretation seemsverystrained. 2doxaiheremeaningpowers. THEPOPULARTHEURGICHERMESCULT97 course,preservingmeinhealth,freefromallharm, freefromallfearofanyka}freefromallstripes,and alldismay,hearkeningtomeforallthedaysof[all] mylife! (g)TheFarewelltotheFlame 19.Depart,Oholyray;depart,Ofairandholylight ofhighestGod! Inconnectionwiththeabove,wemayalsotakethe followingritualprayerusedintheconsecrationofan amuletring. VII.APRAYEROFCONSECRATION [Revisedtext,R.28,29.Wessely,ibid.,84,1598ff.]

1.TheeIinvoke,OgreatestGod,Lordeverlasting, thouworldruler,abovetheworld,beneaththeworld, mightysearuler; 2.Whoshinestforthatdawn,outfromtheEast risingforalltheworld,andsettingintheWest! 3.Comeuntome,thouwhodostrisefromthefour winds,joyousGoodDaimon,forwhomtheheavenis thyrevellingplace!2 4.Icalluponthyholy,mighty,hiddennameswhich thoudostjoytohear. 5.Whenthoudostshinetheearthdothsprout afresh,thetreesbearfruitwhenthoudostlaugh,the animalsbringforthwhenthoudostturntothem. 6.Giveglory,honour,grace,fortuneandpower...! 7.TheeIinvoke,thegreatinheaven...,0 dazzlingSun,whoshed'stthybeamsonalltheworld! 8.Thouartthemightyserpent,thechiefofallthe 1av(iS(i)\6ir\7jKTor. K^ixaffT^piov.Cf.I.5above. VOL.I.7 98THRICEGREATESTHERMES gods,1OthouwhodostpossessEgypt'sbeginning,2and theendofalltheworld! 9.Thouartthe[God]whosailetho'ertheocean; thouartthe[God]whodothcomeintosighteachday. 10.Othouwhoartabovetheworld,andartbeneath theworld,Omightyrulerofthesea,giveearuntomy voicethisday,thisnight,theseholyhours[ofthine], andthroughthisamuletletthatbedoneforwhichI consecrateit! 1TheserpentwasasymboloftheLogos,andthisistheidea underlyingthesocalledOphitesystemsoftheGnosis. 2ThisreferstothefirstnomeofUpperEgypt,whosemetropolis, Elephantine,wasoncethechiefseatofthepopularAgathodaimon cult(R.29,n.4).The"world"wasthustheEgyptian civilisedworld,beyondwhichwasthedarknessofEthiopia.

V THEMAINSOURCEOFTHETRISMEGISTIC LITERATUREACCORDINGTOMANETHO, HIGHPRIESTOFEGYPT

HERMESATTHEBEGINNINGOFTHEHELLENISTIC PERIOD THEmoreintimatecontactofGreekthoughtand philosophywithEgyptianloreandmystictradition beganimmediatelywiththebrillianteraoftheLagides, whograduallymadeAlexandriatheintellectualand religious,philosophicandscientific,centreofthe Hellenisticworld. ThothHermes,aswehaveseen,hadbeenforthe Egyptiansfromtheearliesttimestheteacherofall ancientandhiddenwisdom;hewasparexcellencethe writerofallsacredscriptureandthescribeofthe gods.Weshouldthennaturallyexpectthathis dominatinginfluencewouldplayaleadingpartinthe newdevelopment;andthis,indeed,isamplydemonstrated bytheevidenceofthereligiousartofthetime, whichpresentsuswithspecimensofstatuesofthe GreektypeofHermes,bearingatthesametimeeither thefeatheroftruth(thespecialsymbolofMaat)onthe head,orthepapyrusrollinthehand1bothsymbolsof Thothinhisdualcharacterasrevealerandscribe. 10OTHRICEGREATESTHERMES Ofthecomplexnatureofthemysticandapocalyptic literaturethatthuscameintoexistencewehavevery distincttestimony.1InkeepingwithitsEgyptian prototypeitwasallcastinatheologicalandtheosophical mould,whetherittreatedofphysics,or medicine,orastrology.ThuswelearnthatPamphilus, thegrammarian,2wasintimatelyacquaintedwitha GreekEgyptianliteraturedealingwith"sacred plants"andtheirvirtuesasdeterminedbythe influencesofthethirtysixDecans;thislore,hetells us,wasderivedfromthe"Booksascribedtothe EgyptianHermes."3 PETOSIRISANDNECHEPSO OfstillgreaterinterestaretheGreekfragmentsof PetosirisandNechepsowhichhavecomedowntous.4 TheseGreekfragmentsaretobedatedatleastbefore theendofthesecondcenturyB.C.,5andaffordus strikingparallelswithourextantTrismegisticliterature. InthemwefindtheProphetPetosirisrepresented astheteacherandcounsellorofKingNechepso,as AsclepiusofAmmoninonetypeofourliterature;

whileitisHermeswhorevealsthesecretwisdomto twoyoungergods,AsclepiusandAnubis,asinour sermonshedoestoAsclepiusandTat. AstoPetosirishimself,Suidas(s.v.)tellsusthathe wasanEgyptianphilosopherwhowroteoncomparative 1SeeR.37,towhomIamindebtedfortheindications. 2OftheschoolofAristarchus(Jl.280264).ThegreatLexicon ofPamphilusissupposedbysometohavebeenthebasisofthat ofHesychius. 3Apud,Galen,irepiairXwv<pap/jL.,vi.Procem.(torn.ix.p.798K). 4SeeRiess,PhilologusSupplem.,Fragg.2729. 6SeeKroll,"AusderGeschichtederAstrologie,"Neue Jahrbb.f.Phil.u.Pad.,vii.559ff. MAINSOURCEOFTRISMEGISTICLITERATURE101 GreekandEgyptiantheology,makingselectionsfrom the"HolyBooks,"andtreatingofastrologyandthe EgyptianMysteries.Moreover,Proclus1tellsusthat Petosirishadanintimateknowledgeofeveryorderof theGodsandAngels,andreferstoahieraticformula oftheurgicinvocationtothegreatestofthegoddesses (Necessity),forinducingthevisionofthisPower,and theritualofthemannerofaddressingherwhenshe appeared,ashandedonbythesamePetosiris. Themysticalnatureofthisliteratureisstillmore clearlyshowninwhatVettiusValens2tellsusof Nechepso,whosurpassedtheAmmonofourliterature andattainedtodirectknowledgeoftheInnerWay. Vettius,inthefirsthalfofthefirstcenturyAD., lamentsthathedidnotliveinthosedaysofinitiate kingsandrulersandsageswhooccupiedthemselves withtheSacredScience,whentheclearMiherspake facetofacewiththemwithoutdisguise,orholding backaught,inanswertotheirdeepscrutinyofholy things.Inthosedayssogreatwastheirloveofthe holymysteries,sohightheirvirtue,thattheyleftthe earthbelowthem,andintheirdeathlesssoulsbecame "heavenwalkers"3andknowersofthingsdivine. VettiusthenquotesfromaGreekapocalyptictreatise ofNechepso,wheretheKingtellsusthathehad remainedincontemplationallnightgazingintothe aether;andsoinecstasyhehadlefthisbody,4andhad thenheardaheavenlyVoice5addressinghim.This Voicewasnotmerelyasound,butappearedasa

1Kroll,ii.344;Riess,Frag.33. 2Riess,Frag.1. 3ovpa.vofia.Tt'iv. 4SoR.(5)completesalacuna. 5MpresumablyaparallelwiththeBathkolofTalmudic Rabbinism. 102THRICEGREATESTHERMES substantialpresence,whoguidedNechepsoonhiswaythrough theheavenspace. Itis,moreover,exceedinglyprobablethatthemagnificent spectacleofthestarspheres1towhichVettius refers,speakingofitas"themosttranscendentand mostblessedvision(Theoria)ofall,"wastakendirectly fromthesamesource. WiththiswemaycomparethewishofTrismegistus thatTatmightgethimthewingsofthesouland enjoythatfairsight,2andtheseeingofitbyHermes himselfthroughtheMind.3 AllofwhichprovestheexistenceofbooksinGreek inmiddlePtolemaictimestreatinginthesame mannerofidenticalsubjectswiththosecontainedin ourTrismegisticliterature. MANETHOTHEBELOVEDOFTHOTH When,then,thesovereigntyofEgyptpassedintothe handsoftheDiadochiofAlexander,andthePtolemies madeAlexandriathecentreoflearningintheGreek world,bythefoundationoftheeverfamousMuseum andLibraryandSchoolsintheircapital,therearose anextraordinaryenthusiasmfortranslating,paraphrasing, andsummarisingintoGreekoftheold scripturesandrecordsofthenations.Themostfamous nameofsuchtranslatorsandcompilersandcomparative theologiansisthatofManetho,4whointroducedthe 1Thesamerapturousvisionofthesoulafterdeathistranslated bySeneca(Cons,adMarciam,18,2)fromPoseidonius (135{?)51B.C.),whoalsoclearlyderiveditfromthesame EgyptianHellenisticliterature. 2C.H.,v.(vi.)5. 3C.H.,xi.(xii.)6,7;alsoStob.,Eel,i.49(386,3,W.). 4Therearesomedozenvariantsinthespellingandaccenting ofthisnameinGreektransliteration;inEgyptianwearetold itmeans"BelovedofThoth"(MaienThoth).

MAINSOURCEOFTRISMEGISTICLITERATURE103 treasuresofEgyptianmysticism,theology,mythology, history,andchronologytotheGrecianworld.Moreover, seeingthattheveracityandreliabilityofManetho asahistorianiswitheverydaymoreandmore acceptedaswebecomebetteracquaintedwiththe monuments,heseemstohavedonehisworkloyally enough. Manethowascontemporarywiththefirsttwo Ptolemies;thatistosay,helivedinthelastyears ofthefourthandthefirsthalfofthethirdcenturyB.C. HewasapriestofHeliopolis(On),1andwasthoroughly trainedinallGreekculture2aswellasbeingmost learnedintheancientWisdomofEgypt.3Manetho notonlywroteonhistoricalsubjects,butalsoonthe mysticphilosophyandreligionofhiscountry,andit isfromhisbooksinallprobabilitythatPlutarchand othersdrewtheirinformationonthingsEgyptian. Manethoderivedhisinformationfromthehieroglyphic inscriptionsinthetemples4andfromtherestofthe priestlyrecords;butunfortunatelyhisbooksarealmost entirelylost,andweonlypossessfragmentsquotedby laterwriters. THELETTEROFMANETHOTOPTOLEMYPHILADELPHUS Oneofthesequotationsisofgreatimportancefor ourpresentenquiry.ItispreservedbyGeorgius 1Plutarch,DeIs.etOsir.,ix.andxxviii. 2Josephus,G.Apion.,i.14. 3Milan,DeAnimaliumNatura,x.16. 4Budge,op.sup.cit.,I.332,says:"AtraditionsaysSolon, Thales,andPlatoallvisitedthegreatcollegeatHeliopolis,and thatthelastnamedactuallystudiedthere,andthatManetho thepriestofSebennytus,whowroteahistoryofEgyptinGreek forPtolemyII.,collectedhismaterialsinthelibraryofthe priesthoodofRa." 104THRICEGREATESTHERMES Syncellus,1andisstatedtobetakenfromaworkof ManethocalledSothis?aworkthathasotherwise entirelydisappeared.Thepassagewiththeintroductory sentenceofthemonkSyncellusrunsasfollows: "Itisproposedthentomakeafewextractsconcerning theEgyptiandynastiesfromtheBooksofManetho. [ThisManetho,]beinghighpriestoftheHeathen templesinEgypt,basedhisreplies[toKingPtolemy]

onthemonuments3whichlayintheSeriadiccountry. [Thesemonuments,]hetellsus,wereengravedinthe sacredlanguageandinthecharactersofthesacred writingbyThoth,thefirstHermes;afterthefloodthey weretranslatedfromthesacredlanguageintothethen commontongue,4but[stillwritten]inhieroglyphic characters,andstoredawayinbooksbytheGood Daimon'ssonandthesecondHermes,fatherofTat intheinnerchambersofthetemplesofEgypt. ^IntheBookofSothisManethoaddressesKing Philadelphus,thesecondPtolemy,personally,writing asfollowswordforword: "'TheLetterofManetho,theSebennyte,toPtolemy Philadelphus. "'TothegreatKingPtolemyPhiladelphus,the venerable:I,Manetho,highpriestandscribeofthe holyfanesinEgypt,citizenofHeliopolisbutbybirth aSebennyte,5tomymasterPtolemysendgreeting. 1Chron.,xl.SeeCory(I.P.),AncientFragments,pp.173, 174mispagedas169(2nded.;London,1832);andMuller, FragmentaHistoricorumGracorum,pp.511ff.(Paris,1848). 2.BiblosStheos 3steln,generallytranslated"columns";butthetermisquite ageneraloneanddenotesanymonumentbearinganinscription. 4Syncellushas"intotheGreektongue,"anevidentslip,as manyhavealreadypointedout. 5SebennytuswasthechiefcityoftheSebennyteprovince, situatedaboutthecentreoftheDelta.HeliopolisorOn,the CityoftheSun,wassituatedsomethirtymilesnorthof Memphis. MAINSOURCEOFTRISMEGISTICLITERATURE105 "'We1mustmakecalculationsconcerningallthe pointswhichyoumaywishustoexamineinto,toanswer yourquestions2concerningwhatwillhappentothe world.Accordingtoyourcommands,thesacredbooks, writtenbyourforefatherThricegreatestHermes,which Istudy,shallbeshowntoyou.Mylordandking, farewell.'" THEIMPORTANCEOFMANETHO'SSTATEMENTINHIS "SOTHIS" Herewehaveaverbalquotationfromadocument purportingtobewrittenpriorto25OB.C.Itisevidently oneofanumberoflettersexchangedbetween

ManethoandPtolemyII.Ptolemyhasheardofthe pastaccordingtotherecordsofEgypt;canthepriests tellhimanythingofthefuture?Theycan,replies Manetho;butitwillbenecessarytomakeanumber ofcalculations.Ptolemyhasalsoexpressedastrong desiretoseethedocumentsfromwhichManetho derivedhisinformation,andthehighpriestpromises tolethimseethem. ThesebooksareascribedtoHermes,theThricegreatest, andthisisthefirsttimethatthetitleisused inextantGreekliterature.ThisHermeswasthe second,thefatherofTat,wearetoldelsewhereby Manetho,andsonoftheGoodSpirit(Agathodaimon), whowasthefirstHermes.Herewehavetheprecise gradingofthedegreesinourtreatises:(i.)The ShepherdofMen,orTheMind;(ii.)Thricegreatest; (iii.)Tat.Thisreferstotheeverpresentdistinctionof pupilandmaster,andtheMasterofmasters.

1PresumablyManethoandhisfellowpriests. aLit.,"foryouquestioning." 106THRICEGREATESTHERMES If,however,weseekforhistoricalallusions,wemay perhapsbepermittedtoconcludethatthefirstHermes, thatistosaythefirstpriesthoodamongtheEgyptians, usedasacredlanguage,orinotherwordsalanguage whichinthetimeofthesecondHermes,orsecond priesthood,wasnolongerspoken.Itwaspresumably archaicEgyptian.Thetwosuccessionsofpriestsand prophetswereseparatedbya"flood."This"flood" waspresumablyconnectedwith,ifnottheoriginof,the floodofwhichSolonheardfromthepriestofSais, whichhappenedsomeninethousandyearsbeforehis time,andofwhichwehaveconsiderableinformation givenusintheTimaeusandCritiasofPlato.1The GoodAngelisthesameastheMind,aswelearnfrom theTrismegisticliterature,andwasregardedasthe fatherofHermesTrismegistus.Thisseemstobea figurativewayofsayingthatthearchaiccivilisationof Egyptbeforetheflood,whichpresumablysweptoverthe countrywhentheAtlanticIslandwentdown,was regardedasoneofgreatexcellence.Itwasthetime oftheGodsorDivineKingsorDemiGods,whose wisdomwashandedoninmystictradition,orrevived intosomesemblanceofitsformergreatness,bythelesser descendantsofthatracewhoreturnedfromexile,or

reincarnatedonearth,totakechargeofthenew populationswhohadgraduallyreturnedtothelower Nileplainsafterthefloodhadsubsided. Thuswehavethreeepochsoftraditionofthe Egyptianmysterycultus:(i.)ThefirstThothorAgathodaimon, theoriginaltraditionpreservedinthesacred languageandcharacterinthestonemonumentsofthe 1Seemyarticleon"TheSibylandherOracles,"inTheTheosophical Review,vol.xxii.pp.399ff.Seealsothepassagepreserved fromtheEthiopianHistoryofMarcellusbyProclusinhiscommentary ontheTimausofPlato;Cory,AncientFragments,p.233. MAINSOURCEOFTRISMEGISTICLITERATURE107 Seriadicland,presumablytheEgyptpriortothe Atlanticflood;(ii.)thesecondThoth,theThricegreatest, themysteryschoolaftertheperiodofthe greatinundation,whoserecordsanddoctrineswere preservednotonlyininscriptionsbutalsoinMSS., stillwritteninthesacredcharacter,butintheEgyptian tongueasitwasspokenafterthepeoplereoccupied thecountry;and(iii.)Tat,thepriesthoodofManetho's day,andpresumablyofsomecenturiespriortohistime, whospokeayetlaterformofEgyptian,andfrom whosedemotictranslationsfurthertranslationsor paraphrasesweremadeinGreek. Is"SOTHIS"AFORGERY? Thisnaturallineofdescentofthefundamental doctrinesinthetraditionoftheTrismegisticliterature, however,isscoutedbyencyclopaedist,which wouldhaveoursermonstobeNeoplatonicforgeries, thoughonwhatslendergroundsitbasesitsviewwe havealreadyseen.Itwillnowbeinterestingtosee howthetestimonyofManethoisdisposedof.Our encyclopaediastellusthatthebookSothisisobviouslya lateforgery;parrotliketheyrepeatthisstatement; butnowhereinthemdowefindasinglewordofproof broughtforward.Letusthenseewhetheranyscholars havedealtwiththeproblemoutsideofencyclopsedism. Verylittleworkhasbeendoneonthesubject.The fullestsummaryofthepositionisgivenbyC.Muller.1 MiillerbaseshisassertiononBockh,2andBockhon Letronne.3 1Frag.Hist.Grose,utsup.cit.,p.512.

2A.Bockh,ManethounddieHundsternperiode:einBeitrag zurGeschichtederPharaonen,^.1417(Berlin,1845). 3M.Letronne,BecueildesInscriptionsgrecquesetlatinesde I'Egypte,torn,i.,pp.206,28Off.(Paris,1842). 108THRICEGREATESTHERMES Theargumentsareasfollows:(i.)Thattheterm "venerable"(sebastos)isnotusedpriortothetimeof theRomanemperors;(ii.)thatEgyptknowsnoflood; (iii.)thattheancientmythologyofEgyptknowsno firstandsecondHermes;(iv.)thatEgypthasno Seriadicland;(v.)thattheterm"Trismegistus"isof lateuse. THEARGUMENTSOFENOYCLOPAEDISMREFUTED Letustaketheseargumentsinorderandexamine them,bearinginmind,however,thatthewhole questionhasbeenprejudicedfromthestart,andthat encyclopaedism,inordertomaintainitshypothesisof thespuriousnessofourTrismegisticwritings,isbound toarguethespuriousnessofManetho'sSothis.Thecategorical statementsofManethoareexceedinglydistressing totheformerhypothesis;infact,theygiveitthelie direct.Astothearguments,then: (i.)Thetermsebastosisinlatertimesequated with"Augustus,"thehonorifictitleoftheRoman emperors.Therefore,itisargued,itcouldnothave beenusedpriortotheirtimes.Butwhynot?The kingtoanEgyptianwasdivineeveryinscription provesitandtheterm"venerable"wasinearly timesalwaysappliedtotheGods.Whynotthen applyittothe"GreatKing"?Indeed,whatcouldbe morenaturalthantodoso? (ii.)Wehavealreadyshownthat,accordingtoPlato, EgyptknewmostaccuratelyofaFlood;Platofurther tellsusthatSolongothisinformationfromthepriests ofSais,whotoldhimthatalltherecordswere preservedinthetempleofNei'th. ItisnotheretheplacetodiscusstheAtlanticumof Platoandthelonghistoryofopinionconnectedwith MAINSOURCEOFTRISMEGISTICLITERATURE109 it,forthatwouldrequireavolumeinitself.Ihave, however,acquaintedmyselfwithalltheargumentsfor andagainsttheauthenticityofatleastthegermofthis tradition,andwiththeproblemsofcomparative mythologyandfolkloreinvolvedinit,andalsowith therecentliteratureofthesubjectwhichseeksto corroboratethemainconceptionsofPlatobythe

researchesofseership.Allthis,takeninconjunction withthegeneralsubjectofthe"myths"ofPlato,and thelatestviewsonthissubject,hasconvincedmethat thegreatestofGreekphilosophersdidnotjestwhen, hisdialectichavinggoneasfarasitcould,hesought refugeinthemysterytraditionsforcorroborationof thoseintuitionswhichhisunaidedintellectcouldnot demonstrate. Itcanofcoursebearguedthateveryreferencetoa floodinEgyptianHellenisticliteratureisbutarepetition ofwhattheincredulousmustregardasPlato's brilliantromance;butinthisconnection,asinmany others,itisequallyarguablethatallsuchreferences Plato'sincludedarederivablefromoneandthe samesourcenamely,Egyptherself. And,indeed,on9thNovember1904,atameetingof theSocietyofBiblicalArchaeology,apaperbyProfessor NavillewasreadbyMrF.Leggeon"AMention ofaFloodintheBookoftheDead."Thefloodin questionisthatdescribedintheLeydenversionas Ch.clxxv.1 (iii.)Cicero(10644B.C.)speaksoffiveMercurii,the lasttwoofwhomwereEgyptian.2Onewasthe"son ofFatherNile,"whosenametheEgyptiansconsidered itimpietytopronounceandforwhom,presumably, theysubstitutedthetermAgathodaimon;andthe 1SeeTheAthenceum,12thNovember1904. 2DeNat.Deorum,iii.22. 11OTHRICEGREATESTHERMES secondwasthelaterThoyth,thefounderofHermopolis.1 Cicerocouldhardlyhaveinventedthis;itmusthave beenacommonplaceofhisday,mostprobablyderived inthefirstinstancefromthewritingsofManetho, fromwhichgenerallytheGreeks,andthoseimbued withGreekculture,derivedalltheirinformationabout Egypt. And,indeed,Reitzenstein(p.139),thoughherefers theinformationgivenbySyncellustoaPseudo Manetho(withoutawordofexplanation,however), admitsthatthegenealogyofHermestheregivenisin itsmainfeaturesold.2 THESERIADICLAND (iv.)ThestatementthatEgyptknewnoSeriadic landorcountryseemstobeaconfidentassertion,but thefollowingconsiderationsmayperhapsthrowa

differentlightonthematter. IntheastronomicalscienceoftheEgyptians themostconspicuoussolarsystemnearourown, representedintheheavensbythebrilliantSirius,was ofsupremeinterest.Cyclesofimmenseimportance weredeterminedbyit,anditenteredintothehighest mysticismofEgyptianinitiation.Siriuswas,asit were,theguardianstarofEgypt.NowancientEgypt wasasacredland,laidoutinitsnomesorprovinces accordingtotheheavens,havingcentresinitsbody correspondingtothecentresorgangliaoftheheavens. AstheHindushadaHeavenlyGanges(AkashaGanga) andanearthlyGanges,sohadtheheavensaCelestial 1Ursin,DeZoroastre,etc.,p.73. 2Forapermutationoftheelementsinthisgenealogy,inthe interestsofHeliopolis,seeVarro,DeGentePop.Bom.,asquoted byAugustineinDeCiv.Dei,xviii.3and8. MAINSOURCEOPTRISMEGISTICLITERATURE111 Nile,andEgyptaphysicalNile,thelifegiveroftheland. Theyearlyinundation,whichmeantandmeanseverything forancientandmodernKhem,wasobservedwith greatminuteness,andrecordedwithimmensepains,the basisofitscyclebeingtheSothiacorSiriadic;Sirius (Seirios)beingcalledinGreektransliterationSothis andSeth(Eg.Sept).Whatmorenaturalname,then, togivetothecountrythantheSeriadicLand? TheNilerecordsinancienttimeswereselfregistered bypyramids,obelisks,andtemples,andinlatertimes nearlyallmonumentswerebuiltaccordingtothetype ofthemasonicinstrumentsoftheEgyptianastrogeological science.Thissciencehasbeenstudiedin ourowntimesbyanEgyptian,andtheresultsofhis researcheshavebeenprinted"forprivatecirculation," andacopyofthemistobefoundintheBritish Museum.InhisPrefacetheauthorwritesas follows:1 "Theastrogeologicalsciencegavebirthtoamonumental system,bymeansofwhichthefruitsofthe accumulatedobservationsandexperienceofthehuman racehavebeenpreserved,outlivingwritings,inscriptions, traditions,andnationalities.Theprincipal monumentshadimpartedtothemtheessentialproperty ofbeingautochronouslandmarksofageochronological nature.Manyofthemrecorded,hydromathematically, theknowledgeinastronomy,ingeography,andinthe

dimensionandfigureoftheearthobtainedintheir respectiveepochs.TheywereSiriadicmonuments, becausetheirmagistrallineswereprojectedtothescale 1HekekyanBey,C.E.,ATreatiseontheChronologyofSiriadic Monuments,demonstratingthattheEgyptianDynastiesofManetho areRecordsofAstrogeologicalNileObservationswhichhavebeencontinued tothePresentTimePreface,p.v.(London,1863).The bookdeservescarefulstudy,andcannotbehastilysetasidewith theimpatienceofprejudice. 112THRICEGREATESTHERMES oftherevolutionsofthecyclesofthestarSurios(sic) intermsofthestandardastrogeologicalcubit." Doubtlessourauthorflogshistheorytooseverely,as allsuchwritersdo;butnilometryandtherestwas certainlyoneofthemostimportantbranchesofthe priestlyscience. THESTELAEOFHERMES Butbeforewedealwiththelastobjectionurged againsttheauthenticityofManetho'sSothis,wewill addafewwordsmoreconcerningtheseSeriadicmonuments knowninantiquityastheStelaeofHermesor ofSeth,anderroneouslyspokenofinLatinandEnglish asthe"Columns"or"Pillars"ofHermes. Thegeneralreadermayperhapsbepuzzledatthe varietyofspellingofthenameofthestar,butheshould recollectthatthedifficultiesoftransliterationfromone languagetoanotherarealwaysgreat,andespeciallyso whenthetwolanguagesbelongtodifferentfamilies. ThuswefindthevariantsofTehuti,theEgyptianname ofHermes,transliteratedinnolessthannineteen variousformsinGreekandtwoinLatinsuchasThoyth, Thath,Tat,etc.1Similarlywefindthenameofthe famousIndianlawgivertransliteratedintoEnglishas Manu,Menu,Menoo,etc. Withregardtothese"MercuriiColumnse,"itwas thecommontradition,aswehavealreadypointedout, thatPythagoras,Plato,andothersgottheirwisdom fromthesecolumns,thatistosay,monuments.2The 1SeePietschmann,op.cit.,pp.31,32;alsoSpiegelberg, BecueildesTravauxrelatifsalaPhilologieetaVArcheologie e'gyptiennesetassyriennes,xxiii.199.R.117,n.1. 2Seethelastchapterofthebookfromwhichthefollowing passageisquoted.SeealsoIamblichus,DeMysteriis,cap.ii.,

whoinaveryclearstatementofthesourcesofhisinformation, andthemethodoftreatingthenumerouspointsraisedby Porphyry,says:"Andifthouproposestanyphilosophical problem,wewillresolveitfortheeaccordingtotheancient monumentsofHermes,onthethoroughstudyofwhichPlato, andpriortohimPythagoras,foundedtheirphilosophy." MAINSOURCEOFTRISMEGISTICLITERATURE113 historianAmmianusMarcellinus,1thefriendofthe EmperorJulian,haspreservedforusapeculiarityof theconstructionofsomeofthesepyramidsortemples whichisofinterest.Thepassagetowhichwerefer runsasfollows: "Therearecertainundergroundgalleriesand passagesfullofwindings,which,itissaid,theadepts intheancientrites(knowingthatthefloodwascoming, andfearingthatthememoryofthesacredceremonies wouldbeobliterated)constructedinvariousplaces, distributedintheinterior[ofthebuildings],whichwere minedoutwithgreatlabour.Andlevellingthewalls,2 theyengravedonthemnumerouskindsofbirdsand animals,andcountlessvarieties[ofcreatures]ofanother world,whichtheycalledhieroglyphiccharacters."3 Wearethustoldofanotherpeculiarityofsomeof theSeriadicmonuments,andofthe"Bookspreserved fromtheFlood"ofwhichthereweresomanytraditions. ThesearetherecordstowhichSanchuniathonand Manethomakereference. THESONSOFSETHHERMES TheEgyptianaccountisstraightforwardenough;but whenJosephus,followingthetraditionalpracticeofhis raceinexploitingthemythsofmoreancientnations forthepurposeofbuildingupJewishhistoryforthe

1Whoflourishedintheearlysecondhalfofthefourth centuryA.D. 2Thepassagesandchambersbeinghewnoutofthesolidrock. 3AmmianiMarcelliniRerumGestarumLibriquisupersunt, xxii.xv.3O;ed.V.Gardthausen(Leipzig,1874),p.301. VOL.I.8 114THRICEGREATESTHERMES MosaicBookssupplyinnumerableexamplesofthe workingupofelementswhichtheJewsfoundinthe recordsofoldernationsrunsawaywiththeideathat

Seth(theEgyptianSirius)wastheBiblicalpatriarch Seth,theJewish"antiquarian"entersonapathof romanceandnotofhistory.Tisthusheusesthe EgyptianSeriadictraditionforhisownpurposes: "Allofthese[theSonsofSeth]beingofgood disposition,dwelthappilytogetherinthesamecountry freefromquarrels,withoutanymisfortunehappening totheendoftheirlives.The[great]subjectoftheir studieswasthatwisdomwhichdealswiththeheavenly bodiesandtheirorderlyarrangement.Inorderthat theirdiscoveriesshouldnotbelosttomankindand perishbeforetheybecameknown(forAdamhadforetold thattherewouldbeanalternatedisappearanceofall things1bytheforceoffireandowingtothestrengthand massofwater)theymadetwomonuments,2oneof brickandtheotherofstone,andoneachofthemengraved theirdiscoveries.Inorderthatifitshould happenthatthebrickoneshouldbedoneawaywith bytheheavydownpour,3thestoneonemightsurvive andletmenknowwhatwasinscribeduponit,atthesame timeinformingthemthatabrickonehadalsobeen madebythem.Anditremainseventothepresentday intheSiriadland."4 Thispassageisofgreatinterestnotonlyasaffording averygoodexampleofthemethodofinventingJewish "antiquities,"butalsoaspermittingustorecoverthe outlinesoftheoriginalEgyptianaccountwhichJosephus purloinedandadapted.TheSonsofSethwerethe initiatesofthearchaicpriesthoodoftheFirstHermes. 1TWVS\wv.2<rrf)\as. 3iwouPplas,adownpourorfloodofrain. 4Josephus,Antt.,I.ii.;Cory'sAn.Fragg.,pp.171,172. MAINSOURCEOFTRISMEGISTICLITERATURE115 AdamhasbeensubstitutedfortheFirstMan,inthe senseofour"Shepherd"tradition;andthetwokinds ofmonuments(whichJosephusseemstoregardas twosinglestructuresandnotasrelatingtotwoclasses ofbuildings)mayrefertothebrickstructuresand templesofthatage,andtospeciallyconstructedand morelastingmonumentsofstoneperhapsrockcut temples,orthemostancientpyramids.Ihavealso askedmyselfthequestionastowhethertheremay notbesomeclueconcealedinthis"brickmonument" referencetothepuzzlingstatementintheBabylonian Talmud1thatJesussetupa"brickbat"andworshipped it.JesusissaidintheTalmudJeschuStoriestohave

"learnedmagicinEgypt,"andthemagicalwisdomof ancientEgyptisheresaidtohavebeenrecordedon monumentsofbrick.2 Reitzenstein(p.183),afterpointingtothesimilarity oftraditionastotheSeriadicLandcontainedinJosephus, andinwhathecharacterisesasPseudoManetho,3adds theinterestinginformationthattheSeriadicLandis bornewitnesstobyaninscriptionasbeingthehome andnativelandofIsis;indeed,theGoddessherselfis giventhenameofNeilotisorSeirias;sheisthe fertileearthandisEgypt.4 Tocontinue,then,withtheconsiderationofthe argumentsurgedagainsttheauthenticityofManetho's Sothis.Withregardtoobjection(iv.),wehavegiven verygoodreasonsforconcludingthatsofarfrom Egypt"knowingnoSeriadicland,"Egyptwasthe SeriadicLandparexcellence,andtheBooksofHermes 1Sanhedrin,107B;Sota,47A. 2SeemyDidJesusLive10OB.C.?pp.137ff.and147ff. 3AsimilarityalreadypointedoutbyPlew,Jahrb.f.Phil. (1868),p.839. 4DrexlerinRoscher'sLex.d.Myth.,ii.388,408,445. 116THRICEGREATESTHERMES werethedirectdescendantsofthearchaicstonemonuments ofthatland.Andfurther,wehaveshownthat ourTrismegisticwritingsareasteportwofurther downinthesamelineofdescent.Thewholehangs togetherlogicallyandnaturally. Wehavethusremovedfourofthefivepropswhich supportthehypothesisofforgerywithregardtothe Sothisdocument.Letusnowseewhethertheremaining propwillbeartheweightofthestructure. THEEPITHET"THRICEGREATEST" (v.)Wearetoldthattheterm"Trismegistus"isof lateuse.Thisassertionisbasedentirelyonthe hypothesisthatallourextantTrismegisticwritingsare Neoplatonicforgeriesofthethirdoratbestthesecond century,beforewhichtimethenameThricegreatest wasneverheardof.ThetermTrismegistusmustgo asfarbackastheearliestofthesewritings,atanyrate, andwherewemustplacethatweshallseeattheend ofourinvestigations. ThatthepeculiardesignationTrismegistuswasknown inthefirstcenturyevenamongtheRomans,however, isevidentfromthefamousLatinepigrammatistMartial

(v.24),whoinsingingthepraiseofoneHermes,afamous gladiator,bringshispaeantoaclimaxwiththeline: Hermesomniasolusetterunus.1 Aversewhichananonymoustranslatorin1695freely rendersas: Hermesengrossesallmen'sgiftsinone, AndTrismegistus'namedeservesalone. Suchapopularreferenceshowsthatthename Trismegistuswasahouseholdword,andarguesfor 1Pietschmannmisquotesthisline,giving"termaximus"for "terunus"(op.cit.,p.36). MAINSOURCEOFTRISMEGISTICLITERATURE117 manyyearsofusebeforethedaysofMartial(A.D. 43104?).Buthavewenootherevidence? Inthetrilingualinscription(hieroglyphic,demotic, andGreek)onthefamousRosettaStone,whichsings thepraisesofPtolemyEpiphanes(210181B.C.),Hermes iscalledthe"GreatandGreat."1Letronnerenders thisdeuxfoisgrand;2andinhisnotes3saysthat theterm"Trismegistus"wasnotknownatthisdate, thuscontemptuouslywavingasideManetho'sSothis. Haditbeenknown,hesays,itwouldundoubtedlyhave beenusedinsteadofthefeeblerexpression"greatandgreat." 4Butwhyundoubtedly?Letusenquirea littlefurtherintothematter.TheEgyptianreduplicated formofthisattributeofHermes,daad, the"greatgreat,"isfrequentlyelsewherefoundwitha prefixedsignwhichmaybetransliteratedur.5So thatifthemoresimpleformistranslatedby"great, great,"theintensiveformwouldnaturallyberendered "great,great,great,"or"threetimesgreat."But wehavetodealwiththeform"thricegreatest,"a superlativeintensive.Wehavemanyexamplesof adjectivesintensifiedwiththeparticletrisinGreek,6 1nafi&irtp'Ep/xjjsSfieyasKOIy.*yas,line19;thereadingis perfectlyclear,andIcannotunderstandtheremarkofChambers (op.cit.,Pref.vii.)thatHermesiscalled"nfyas,fifyas,neyas" ontheRosettaStone. 2"InscriptiongrecquedeRosette,"p.3,appendedtoMtiller, Frag.Hist.Grate.(Paris,1841). 3Ibid.,p.20. 4RecueildesInscriptionsgrecquesetlatinesdeI'Egypte,i.283 (Paris,1842). 5SeePietschmann,op.sup.cit.,p.35.

6InGreeknotonlyisthetermrpianaxap(thriceblessed) appliedtoHermesintheinscriptionsofPselcis(seeLetronne's Recueil,i.206n.),butalsoinaMagicalPrayer(Wessely,1893 p.38,11.55Off.;Kenyon,p.102)heisaddressedasrpurntyas,or "thricegreat"simply. 118THRICEGREATESTHERMES butnoearlyinstancesoftheirsuperlatives;therefore, what?Apparentlythattheterm"Trismegistus"isa lateinvention. Butmaywenotlegitimatelysuppose,intheabsence offurtherinformation,thatwhentheEgyptianhad intensifiedhisreduplicatedformhehadcometoan endofhisresourcesitwasthehighesttermofgreatness thathecouldgetoutofhislanguage?Notso whenheusedGreek.Hecouldgoastepfurtherin themoreplasticHellenictongue.Why,then,didhe notuse"thricegreatest"insteadof"greatandgreat" ontheRosettaStone? Becausehewastranslating([ed.:dottedalphadashedalpha]twice) andnotitsintensifiedform.Butwhydidhenotusethe intensifiedforminthedemoticinscription?Well, "whys"areendless;butmaywenotsupposethat,as Ptolemywasbeingpraisedforhisjustice,whichheis saidtohaveexercised"asHermesthegreatandgreat," thereduplicatedformwassufficientforthisattribute oftheidealisedpriesthood,whilethestillmore honorifictitlewasreservedforHermesasthepersonified Wisdom?Or,again,mayitnothavebeen politictorefrainfromadjectiveswhichwouldhave dimmedthegreatnessofPtolemy? THECLUEOFGRIFFITHS SoIwroteinNovember1899,whenthemajorpart ofthischapterwasfirstpublishedinTheTheosophical Review.Shortlyafterwards,however,Icameacrossan entirelynewclue.InhisStoriesoftheHighPriestsof Memphis:theSethonofHerodotusandtheDemoticTales ofKhamuas(Oxford,1900),F.LI.Griffithspresents uswiththetranslationofanexceedinglyinteresting demotictext,foundontheversooftwoGreekdocu MAINSOURCEOPTRISMEGISTICLITERATURE119 merits,thecontentsofwhichprovethemtobeofficial landregistersoftheseventhyearofClaudius(A.D. 4647).Thereisalso"strongevidenceforattributing

thedemotictexttosometimewithinthirtyyearsfrom thatdate"(p.41).Somuchforthecopyofthe original;butwhatofitscontents?Astheybelongto themostimportantcycleoffolktalesofEgypt,itisto beassumedthattheirformandsubstanceisold. Inthispapyruswearetoldthatonanoccasionof greatneedwhenthePharaohofEgyptwasbeingovercome atadistancebythesorceriesoftheEthiopianenchanters, hewassaved,andthemagicoftheBlackOnes sentbackuponthem,byacertainHor,sonofPaneshe, mostlearnedintheBooks.Beforehisgreattrialof strengthwiththeEthiopianspells,wereadofthis Horthat: "HeenteredthetempleofKhmun;hemadehis offeringsandhislibationsbeforeThoth,theEighttimesgreat, theLordofKhmun,theGreatGod"(p.58). TothisGriffithsappendsthefollowingnote: "1Thoth,eighttimesgreat';theremainsofthe signsindicatethisreading.Thetitle,whichhere appearsforthefirsttimeinEgyptianliterature,isthe equivalentofTrismegistos[thricegreatest],alate epithetfirstusedaboutthedateofthisMS.1is megas[great],whichwemayrepresentalgebraicallyby ;66(2a),acommontitleofThothinlatehieroglyphic, isixeyasica\fxeyas[greatandgreat]onthe EosettaStone,butprobablyrepresentsmegistos [greatest],and86isthereforerpLoixeyiaTos[thricegreatest], i.e.(2a)3.ThefamousepithetofHermes whichhaspuzzledcommentatorsthusdisplaysits mathematicalformation.66=3(2a)wouldnotfillthe 1GriffithsherereferstoPietschmannashisauthorityforthis statement. 12OTHRICEGREATESTHERMES lacunaonthepapyrus,norwoulditgivetheobviously intendedreferencetothenameofThoth'scity,1the Eighth,'andthemythologicalinterpretationofthat name." Themythologicalinterpretationofthatname,namely Khmun(Khemennw),whichBudgetransliterates Khemennu,Griffithssaysis"theeighthcity,"i.e. "theeighthinUpperEgyptgoinguptheriver."1 Wearelothtodepriveanyoneofasofair adaptationtoenvironmentintheevolutionofpurely physicalinterpretation;butweareafraidthatour readerswillhavealreadylearnedforthemselvesthat KhemennuwastheCityoftheEight,theCityofthe Ogdoad,andwillexpectsomelessmundaneexplanation ofthename;notthatwealtogetherobjecttoKhemennu

beingthe"EighthCityuptheRiver,"ifthatriveris interpretedastheCelestialNileonwhichthesoulof theinitiatedsailedinthesolarboat. Reitzensteintheniswronginsupposing(p.117,n.6) thatGriffithsconnectsthehonorifictitleTrismegistus withtheeightcynocephaliwhoformthepautofThoth; butwemaydoso. ThenatureofthissymbolicOgdoadismostclearly seenintheinscriptionofDerelBahari,ofthetimeof theTwentysecondDynastywhichMasperohaslately published.2 InittheOsirifiedsaystotheSupreme: "IamOnewhobecomesTwo;IamTwowho becomesFour;IamFourwhobecomesEight;Iam theOneafterthat." SoalsointhefirstHermesPrayer,quotedina precedingchapter,addressedtoHermesasAgatho 1Cf.Proc.Soc.Bib.Arch.(1899),p.279. 2RecueildesTravauxrelat.alaPhil,etaVArcheol.e'gypt.et assyr.,xxiii.196.Cf.R.54. MAINSOURCEOFTRISMEGISTICLITERATURE121 daimon,Thothishe"whomtheEightWardens guard." TheseEight,wemayperhapsbepermittedtospeculate, weregeneratedTwofromOne,adad,Greatest; FourfromTwo,Twicegreatest;EightfromFour, Thricegreatest. Suchacombinationwouldspeciallycommenditself tomentrainedinPythagoreanmathematicalsymbols, asweredoubtlessmanywhotookpartincompilingthe EgyptianHellenistictheosophicalliterature. I,therefore,concludethatthehonorifictitleThricegreatest canverywellgobacktoearlyPtolemaictimes; andtherefore,asfarasIcansee,theauthenticityof Manetho'sSothisstandsunimpugnedasfarasany argumentssofarbroughtagainstitareconcerned.I thereforeregardthequotationofSyncellusasamost valuablepieceofinformationintracingthegenesisof theTrismegisticliterature.Whetherornotanyofour extantsermonscanbeplacedamongtheseearlierftfrms ofthisliteraturewillbediscussedlateron. THEEARLIESTTRISMEGISTICLITERATURE That,however,literatureofasimilarnatureexisted inearlyandmiddlePtolemaictimeswehavealready seenfromthematerialadducedatthebeginningof

thischapter;wemaythereforefitlyconcludeitby pointingoutthatinlaterPtolemaictimes,anddown tothefirstcenturyA.D.,wefindinthesameliterature specimensofcosmogenesiscloselyresemblingthe mainelementsoftheworldformationgiveninour "Shepherd"treatise. Anexcellentexampleisthatofthefragmentary cosmogonicalpoem,thetextofwhichEeitzensteinhas printedinhisZweireligionsgesch.Fragen,towhichwe 122THRICEGREATESTHERMES havealreadyreferred.ThispoemReitzenstein(p.92) datesasbelongingtothefirstcenturyB.C.,thoughit mayprobablybeearlier;itdeclaresitselftobeofthe Hermestradition,bothinitsstatementaboutitself andalsointhefactthatitisHermes,theBeloved SonofZeus,whoistheLogosCreatorofthecosmos, andalsotheprogenitoror"father"oftheprophetpoet whowritesthevision. PHILOBYBLIUS ButnotonlydidthetraditionofEgyptianHermes dominatetheGreekformsofcosmogonywhich emanatedfromAlexandriaandspreadthroughthe Hellenicworld,butitalsoimposeditselfuponthe formsofcosmogonyandthehistorywritingofother nations;themoststrikingexampleofthisistobe foundinthePhoenicianHistoriesofPhiloByblius,who livedinthesecondhalfofthefirstcenturyA.D. Thefragmentsofthisworkareofgreatinterestto ourpresentenquiry,astheytendtoshowthatboth EgyptandPhoenicia,thetwomostsacrednations, derivedtheircosmogonicalknowledgeandmysterytraditions fromthesamesource;thatsourcebeing tracedtothemostarchaicBooksofThoth. Thisisall,nodoubt,anoverwritingofPhoenician recordsinthelightofEgyptiantradition;Philo, however,wouldhaveusregardhisworkasaGreek translationorparaphraseofacompilationmadebyan ancientandlearnedPhoenicianpriest,Sanchuniathon, basedimmediatelyuponarchaicPhoenicianrecordsby onewhowasalsolearnedintheoraltraditionofhis ownmysteries. TheinitialquestionastowhetherPhilohada genuinePhoeniciandocumentbeforehimornot,need MAINSOURCEOFTRISMEGISTICLITERATURE123

notoccupyushere,saveinthemostsuperficialfashion, asweareatpresentinterestedintheEgyptian elementsofhisaccountsolely,andnotindisentangling thenativePhoeniciansubstratum. Itmust,however,infairnessbesaidthatthough theByblianprefaceshisaccountwithanintroduction andinterspersesitwithoccasionalremarks,allthisis transparentlyhisown,andisclearlydistinguishable fromwhathaveeveryappearanceofbeingtranslated passages. AREHIS"PHOENICIANHISTORIES"AFORGERY? Thegeneraltheory,however,sincethetimeofOrelli1 hasbeenthatPhiloforgedthewholeofthiscosmogony andhistory.Onthecontrary,itwasmadeconsiderable useofbyPorphyryinhiscriticismofChristianity,and Eusebius2quotesthepassagesusedbyPorphyry.3 ThewholeworkofPhilo,moreover,isclaimedtobe recoveredbyWagenfeld,whohaselaboratelydefended itsgenuineness.4Thereindeedseemsnoreasonto 1J.C.Orelli,SanchoniatlwnisBerytiiqumferunturFragmenta (Leipzig,1826). 2PrceparatioEvangelica,I.vi.,vii. 3ThesearecollectedbyCoryinhisAncientFragments,pp. 3ff.(London,1832);andtheymayalsobefoundinC.Muller, FragmentaHistoricorumGrcecorum,"PhiloByblius,"iii.pp.560 ff.(Paris,1848). 4F.Wagenfeld,Sanchuniathon'sUrgeschichtederPhonizierin einemAuszugeaxisderxciederaufgefundenenHandschriftvonPhilo's vollstandiger(Jbersetzung(Hanover,1836).Inthefollowingyear WagenfeldpublishedtheGreektextwithaLatintranslation xmderthetitleSanchoniathonisHistoriarumPhoenicianLibriIX. (Bremse,1837).Forthefurtherconsiderationofthereliability ofSanchuniathon,seeCount(WolfWilhelm)Baudissin'sStudien zursemitischenReligionsgeschichte,Heftii.,"Uberdenreligionsgeschichtlichen WerthderphonicischenGeschichteSanchuniathon's" (Leipzig,1876). 124THRICEGREATESTHERMES accepttheforgeryhypothesis,whichapparentlyrests onanevenflimsierbasisthantheforgerytheoryof theTrismegisticwritings.Thework,onthecontrary, consideredasaspecimenofPhoenicianstorystrongly influencedbyEgyptiantradition,isamostinteresting documentforunderstandingtheancientSemitic mysterytraditionasdistinguishedfromJewishadaptations

ofgeneralSemiticlegendinotherwords,the distinctionofSemibismusandIsraelitismus.Porphyry wasnotonlyaSemitehimselfbutalsoagoodcritic, andnotlikelytobasehisargumentsonaforgery; norwouldPhilohaveventuredtoputforwarda forgerywhentherewerethousandsoflearnedand fanaticalJewswhowouldhavebeenonlytoogladto exposeit. PhilotellsusthatthePhoenicianpublictraditions beingchaotic,"Sanchuniathon,amanofgreatlearning andabusysearcher[afterknowledge],whoespecially desiredtoknowthefirstprinciplesfromwhichall thingsarederived,mostcarefullyexaminedtheBooks ofTaaut,forheknewthatTaautwasthefirstofall underthesunwhodiscoveredtheuseoflettersand thewritingofrecords.Sohestartedfromhim,making himasitwerehisfoundationfromhimtheLogos whomtheEgyptianscalledThouth,theAlexandrians Thoth,1butwhomtheGreekshaveturnedintoHermes."2 SANCHUNIATHONANDTHEBOOKSOFHERMES ThisevidentlymeansthatthesourceofSanchuniathon's informationastothemysticbeginningof thingswasderivedfromtheBooksofThoth,and 1Perhapsattemptsattransliteratingthedialecticvariantsof UpperandLowerEgyptofthenameTehuti. 2Wagenfeld'stext,Procem.,p.2;Euseb.,Prccp.Ev.,I.ix.29. MAINSOURCEOFTRISMEGISTICLITERATURE125 thatthiswassomaybeseenfromthefollowing passage: "Hesupposesthebeginningofallthingstoconsist ofaDarkMistofaspiritualnature,orasitwerea Breathofdarkmist,andofaturbidChaosblackas Erebus;1thatthesewereboundless,andformanyan age2remainedwithoutabound.'Butwhen,'he3says, 'theSpiritfellinlovewithhisownprinciples,4and theywereinterblended,thatinterweavingwascalled Love;5andthisLovewastheoriginofthecreationofall things.But[Chaos]didnotknowitsowncreation.0 FromitsembracewithSpiritMotwasborn.7From her[Mot,theGreatMother]itwasthateveryseedof thecreationcame,thebirthofallthecosmicbodies. "'[Firstofall]therewere[Great]Lives8devoidof sensation,andoutofthesecamesubsequently[Great] 1Thisisthebeginningoftheoutbreathingoftheuniverseor

ofanysystem;itistheGreatBreathorSpiritmovingonthe WatersofChaos,theprimalnebula.Erebuswasfabledtobea regionofnetherdarknessseparatingEarthandHades(notHell). ItwastheDarkSideofHeaven. 2Lit.,aeon. 3Thatis,Sanchuniathon;sothatwemaytakethispassageas adirectquotation,orrathertranslation. 4Orsources;thatis,theprimalstatesofMatterorChaos. 5Pothos,ic69o$;yearning,longingloveforallthatlivesand breathes.Thisunionwassymbolisednotonlyamongthe Phoeniciansbutalsoamongmostoftheothernationsbyanegg, roundwhichaserpenttwines.Whentheeggandserpentare representedaparttheystandfor"Chaos"and"Ether,"matter andspirit;butwhenunitedtheyrepresentthehermaphroditeor malefemalefirstprincipleoftheuniverse,spiritmatter,calledin GreektranslationPothosorEros. 6Cf."TheDarknesscomprehendeditnot"oftheProemtothe FourthGospel. 7HerePhilo,thetranslator,volunteerstheinformationthat somecallthisprimeplasmofChaos,"Slime,"othersexplainitas "Fermentation,"inawaterysortofmedium. 8Theprimalelementsandtheirsubdivisions. 126THRICEGREATESTHERMES Livespossessedofintelligence.1Thelatterwerecalled Zophasemin(thatistosay,"OverseersoftheHeavens"). Thelatterwerefashionedintheformofeggs,andshone forthasMot,theSunandMoon,theStarsandthe greatPlanetarySpheres. "'Nowasthe[original]nebulabegantolighten, throughitsheatmistsandcloudsofseaandearth2 wereproduced,andgiganticdownpoursandtorrentsof thewatersinthefirmaments.Evenaftertheywere separated,3theywerestillcarriedfromtheirproper placesbytheheatofthesun,andallthe[wateryand earthyelements]mettogetheragaininthenebulaone withtheother,anddashedtogether,amidthunderand lightning;andoverthecrashofthethunderingsthe [Great]RationalLivesbeforementionedwatched,4while onthelandandseamaleandfemalecoweredattheir echoandweredismayed.' "Afterthisourauthorproceedstosay:'These thingswefoundwrittenintheCosmogonyofTaaut, andinhiscommentaries,basedonhisresearchesand theevidenceswhichhisintelligencesawanddiscovered, andsoenlightenedus.'"6

TherearemanyotherpointsofinterestinPhilo's translation,butweneednotelaboratethemhere.One point,however,mustnotbeomitted,becauseofits importancewithregardtotheHermes^Esculapius tradition,animportantfactorintheTrismegistic writings. 1Thesamedistinctionismadeinthecosmogonicaccountin "TheShepherd,"butwithmoredetail. 2Presumablystillmingledtogether,asintheaccountin"The Shepherd." 3Thatistosay,afterthelandandwaterwereseparated. 4egregoresen.ThesameexpressionisusedintheGreektranslation ofTheBookofEnoch,inspeakingoftheWatchers(Egregores). 6Op.cit.,i.ii.,pp.8ff. MAINSOURCEOFTRISMEGISTICLITERATURE127 "AndCronus[Ammon]goingtothelandofthe SouthgavethewholeofEgypttotheGodTaauttobe hiskingdom.Allthesethingswerefirstrecordedby theSevenSonsofSydyk,theCabiri,andtheireighth brother,Asclepius,asitwascommandedthembythe GodTaaut."1 AEsculapiusishereatonceidentifiedwiththecult ofthe"GreatGods"(KBR,Kabirim),whowere, accordingtotheoldSemitictradition,theSonsofKing Sydyk(?Melchizedec).Thewholesubjectofthevery ancientmysteriesoftheseGreatGodsisoneofimmense interest,butwemustnotbetemptedtofollowthis alluringbyepath.2Enoughhasbeensaidtoshow thatbothSanchuniathonandthewriterof"The Shepherd"drewtheiraccountsofcosmogonyfromthe samesources,namely,the"BooksofThoth,"or,inother words,theEgyptianmysterytradition. 1Op.cit,viii.p.26. 2Thebestsourceofinformationistheart."MegaloiTheoi," inRoscher'sAusfuhrlichesLexikondergriechischenu.romischen Mythologie,II.ii.(Leipzig,189497). VI ANEGYPTIANPROTOTYPEOFTHEMAIN FEATURESOFTHEPOEMANDRES'COSMOGONY

THEHIGHERCRITICISMOFTHE"POEMANDRES" ONEhasonlytoreadthroughtheremainsofthe Trismegisticliteraturepreservedtoustoassurehimself thatthewholeofitlookedbacktothePoemandres instructionasthemostprimitiveformofthetradition inthelanguageofGreece.Theextantformofour "Poemandres"sermonisclearlynotthemostprimitive form;butwhateverthatformwas,itmusthavecontained thecosmologicalpart. Now,ifweregardthiscosmogenesisasapurely literarycompilation,thetaskofthehighercriticismwill betotrytosiftoutthevariouselementsinit,andif possibletotracethemtotheirsources. Butbeforemakinganyattemptofthisnature,itwill beaswelltoconsiderthenatureoftheliteraryartof ourdocument.Itpurportsitselftobeanapocalypse, orrathertherecordofanapocalypticvision,and notapurelyliterarycompilationfromalreadyexisting literarysources.Itdeclaresitselftobetheworkofa seerandprophetandnotofascribeorcommentator;it claimstobeaninspireddocument,ascripture,andnot theworkofaschoolman. Ofthisclassofwritingwehaveverymanyexamples inotherscriptures,anditwillbeaswelltoconsider brieflythenatureofsuchdocuments.Intheoriginal formofapocalypseswedonotasarulefindthat priorformalliterarymaterialisusedthatistosay,we donotfindthatpreviouslyexistingwrittensourcesare incorporated;whatwedofindisthatinalmostevery casetheseerusestheformsandtermsofpreviously existingideastoexpresswhathesees.Theseforms andtermsarefoundinalreadyexistingwrittenand oraltraditions,andthepropheticalwriteriscompelled tousethethoughtlanguageofhisownmindandof thatofhisagetoexpresshimself.This,however,does notnegatethepossibilityofhishavingseenatrue vision,ofhishavingbeeninspired. Itisevidentthatwhoeverwrotethe"Poemandres" musthavebeensaturatedwiththereligious,mystical, philosophic,andscientificthoughtofhisage,clothedin theformsofthethoughtlanguageofhisday;andit isalsoclearthatwhatever"newness"theremayhave beeninhim,wasowingtothenatureofthe"touch" ofinspirationhehadreceived.Thisstrikingofanew keynote,asitwere,inhisinnernature,enabledhimto regroupandreconstructthepreviousideashehad imbibedfromhisstudies.

128 APROTOTYPEOFTHEPOEMANDRES'COSMOGONY129 APROTOTYPEOFITSCOSMOGENESIS Nowasfarasourcosmogenesisisconcerned,ithas notyetbeenfoundpossibletotracetheexactverbal formsofitselementstoanypreciseliterarysources, butithasbeenfoundpossibletopointtowritten sourceswhichcontainsimilarideas;andnotonlyso, butwithregardtothemainfeaturesofit,adistinct prototypehasbeenfoundinEgyptitself.Thisdiscovery isduetoEeitzenstein(pp.59ff.),andtheprototype istobefoundinanEgyptianinscriptionintheBritish VOL.i.9

13OTHRICEGREATESTHERMES Museum,whichwasfirstreadcorrectlyandinterpreted byDrJ.H.Breasted.1Beforeusingit,however,Reitzenstein gothiscolleagueProfessorSpiegelbergtogo throughit;andagainwhenMaspero,inreviewing2 Breasted'swork,hadfurtherconfirmedtheviewofit whichReitzensteinhadinhismind,Spiegelbergagain revisedcertainpointsinthetranslationowingto Maspero'ssuggestions. Theinscriptionitselfisdatedabouttheeighth centuryB.C.,butitstatesthatitisthereproductionof athenoldwrittentextfromthetempleofPtahat Memphis. ThechiefcontenthastodowiththeOsirismyth,but intothisisinsertedthedistinctivePtahdoctrine. Ptahissupposedbysometohaveoriginallybeen simplythegodofhandicraft,seeingthatheisequated bytheGreekinterpretersofgodnameswithHephaistos. Hewas,however,rathertheDemiurgus,forinvery earlytimesheisfoundintheclosestconnectionwith theGodsofHeavenandGodsofLight,andisconceived astheDispenserofalllife. InourtextPtahisbroughtintotheclosestrelations withtheSupremeDeity(Atum).This"Godthe Father"emanatesfromhimselfeightdeities(the Ogdoad).EachoneoftheseisPtahwithadistinctive epithet.Tothefourth3ofthem,"PtahtheGreat," atheologicalsystemisattached,which,thoughnot entirelyignoringtheformerpresentation,isbutloosely

interwovenwithit. Before,however,Reitzensteinproceedstodealwith this,hegivesProfessorSpiegelberg'stranslationofa 1Zeitschr.f.big.Sprache(1901),pp.39ff. 2"SurlaToutpuissancedelaParole,"Recu&ildesTravauxrel. alaPhil....e'gypt.,xxiv.168ff. 3TheGodofFireandMind. APROTOTYPEOFTHEPOEMANDRES'COSMOGONY131 PrayertoPtah,ofthetimeofRamsesIII.(c.1233 B.C.),fromthePapyrusHarris(I.44,3ff.),inorder tomakeclearerthecircleofideasintowhichwe shallbeintroduced.ThisPrayerisasfollows: APRAISEGIVINGTOPTAH "Hailtothee!Thouartgreat,thouartold, Tatenen,1Fatherofthegods, Godancientfromthebeginning; Whofashionedmen, Whomadethegods, Whobeganwiththecreationasthefirstcreator, Whocreatedforallwhocameafterhim, Whomadetheheaven;ashisheart2hecreatedit; Whohangeditup, AsGodShuraisedhimself;8 Whofoundedtheearthofthyownpower, WhocircledintheprimalwateroftheGreatGreen,4 Whocreatedtheinvisibleworld,whichbringsthe deadbodiestorest; 1AnepithetofPtah.ButcomparetheHymntoRagivenby Budge(pp.cit.,i.339):"PraisetotheeORa.exaltedSekhem, Tathenen,BegetterofhisGods."Sekhemisvital"power"; Tathenenis,therefore,presumablyCreativeLife,ortheDemiurgic orCreativePower.Onpage23OBudgetellsusthatTathenen iselsewheresymbolisedasafirespittingserpentarmedwitha knife. 2TheHeavenistheGreatHeartoftheGreatCosmos;inman thelittlecosmos,theheart,wastheseatofthetrueunderstanding andwill. 3Shugenerallyrepresentsthedryairbetweentheearthand sky.Cf.theHymntoAmenRa:"ThouarttheOneGod,who did'stformthyselfintotwogods;thouartthecreatoroftheegg, andthoudid'stproducethyTwingods"(Budge,op.cit.,ii.89). Shu'stwinorsyzygyisTefnut,whointerrenephysicsrepresents

themoistair;butShuiselsewhereequatedwiththeLight. *TheOceanofHeaven. 132THRICEGREATESTHERMES WholetRacometomakethemglad, AsPrinceofEternity, LordofEternity, LordofLife; Whofillsthelungswithair, Whogivesbreathtoeverynostril, Whovivifiesallbeingswithhisgifts. Lengthoflife,fortune,andfatearesubjectuntohim Theylivebythatwhichgoethforthoutofhis mouth.1 Whomadecontentmentforallthegods, Inhisformofancientprimalwater;2 LordofEternity,towhomEternityissubject, BreathofLifeforallbeings." Thereareotherhymnsofanexactlysimilarnature inwhichothergodsarepraised,especiallyThothand Horus.Andnowtoturntoourinscription,andto thatpartofthetextassignedtothefourthofthe FormsofManifestation,orAspectsorPersons,ofPtah. PTAHTHOTHTHEWISEONE I.52.PtahtheGreatistheheartandtongueofthe godcircle.8 1,I.53.(Twogods)4arethey,theoneasheart, theotherastongue,emanationsofAtum.Exceeding greatisPtah;ifhe...thenaretheirka'sinthis heartandtongue[ofhis]. I.54.WhenHorusaroseinhim(Atum)asPtah,and whenThotharoseinhimasPtah,thepowerofheart 1ThelifeorbreathoftheCreator. 2Sc.thewateroftheGreatGreen. 3Paut,sphere,orgroup,orcompany,orhierarchy,orpleroma, hereanOgdoad. 4Namely,ThothandHorus. APROTOTYPEOFTHEPffiMANDRES'COSMOGONY133 andtonguecameintobeingthroughhim.(ItisAtum) whobringsforthhisbeingoutofeverybodyandout ofeverymouthofallthegods.Allmen,allquadrupeds, allcreepingthingslivethroughhisthinkingand utteringwhatsoeverhewill. 2,1.55.Hisgodcircleisbeforehim;heisteeth

[and]lips,vessels[and]hands.Atum(isinhis)godcircle ;Atumisinhisvessels,inhishands;thegodcircle isalsoteethandlipsinthatmouthwhichhath utteredthenameofeverything,andoutofwhichShu andTefnuthaveproceeded.1 I.56.Thenthegodcircleorganisedtheseeingof theeye,thehearingoftheear,thesmellingofthenose, wherewiththeymadethedesireofthehearttoarise. Andthis[heart]itiswhichaccomplisheseverydesire,but itisthetonguewhichrepeats2whattheheartdesires. 3.He(Ptah)givesexistence8untoallgods,to Atumandhisgodcircle,foreverygodword4comes intoexistencethroughthedesireoftheheartandthe commandofthetongue. I.57.Hemakestheka...;hemakesallnourishment andallofferings5withthisword;hemakeswhat 1Thatis,theheart(Horus)rulesactionbyfingers(andtoes), bymeansoftheductsorvessels(arteries,veins,andnerves) leadingtothem,andallthatthesemeanonthehiddensideof things;whilethetongueinthemouth(Thoth),bymeansof teethandlips,istheorganofspeech,orintelligentormeaning utterance. 2Thisappearstobeamistranslation;itseemsbywhatfollows tomean"commands"or"givesexpressionto." 3Notbeing;thatis,bringsthemintomanifestation.Heisthe Demiurge. 4R.glossesthisashieroglyph;butitshouldperhapsmean "wordofthelanguageofthegods"thelanguageshownbyaction intheworld. 5Thatistosay,apparently,thefruitofactionsonwhichgods andmenfeed.Of.HermesPrayer,II.2,whereHermesissaidto "collectthenourishmentofgodsandmen." 134THRICEGREATESTHERMES islovedandwhatishated.Hegiveslifetothepious, deathtotheimpious.Hemakeseveryfabric,andevery fabrication. I.58.Thedoingofthearms,thegoingofthefeet, themovementofalllimbs,isaccomplishedbythe utteranceoftheword,becauseofthedesireofthe heart,[theword]whichcomesfromthetongueand effectsthewholeofallthings.Soarisesthe teaching:AtumhasmadethegodstobecomePtah Tatenen1sosoonasthegodscomeintoexistence. Allthingsproceedfromhim:sacrificeandfoodaswell

asoblationandallfairthings. 4,I.59.HeisThoththeWise,whosepoweris greaterthanthatoftheothergods.He(Thoth) atonedhimselfwithPtah,afterhehadbroughtforth allthingsandallgodwords;2afterthathehad fashionedthegods,hadmadethecities,settledthe nomes,establishedthegodsintheirshrines, I.60.Whenhehadordainedtheirsacrifices,founded theirshrines,andhadmadestatuesof[?for]their bodiesfortheircontentment. 5.Ifthegodsenterintotheirbody,soishe (Ptah)ineverywood,ineveryjewel,ineverymetal.3 Allthingsthriveafterhimifthey[thegods]arethere. Tohimallgodsandtheirka'smakeoblation,uniting andbindingthemselvestogether[forhimwhois]Lord oftheTwoLands.4 1Thatis,aswehaveseenabove,PtahastheDemiurgicPower. 2Hieroglyphics;showingthattheoldesthieroglyphicswere symbolsofthewordsofactionthatistosay,modesofexpression ofbeinginaction. 3Lit.,copper. 4Thatis,theworldsofgods,orimmortals,andofmen,ormortals. ButReitzensteinsays:"ThustheGodofMemphis[i.e.Ptah] isthedivinityor1theGod'ofallEgypt"meaningtherebythe physicalupperandlowerlands;butIpreferawidersense. APROTOTYPEOFTHEPOEMANDRES'COSMOGONY135 Withthesewordsthespecialtheologicalsystem attachedtothefourthpersonofPtahisconcluded,and thetextreturnstotheOsirismyth. EGYPTIANSYNCRETISM100OB.C. Fromthismostinterestinginscriptioncopiedfrom anancientwrittendocument,welearninthefirstplace thatinEgyptalready,agoodthousandyearsbeforethe dateofour"Poemandres,"wehavewhatthecritical mindwouldcalladistinctspecimenofsyncretism; namely,anattempttocombinethreeGodmyths,or traditions,intoasinglesystem.These,ifwepersistin takingapurelytraditionalview,are:(i.)TheHermopolitan mythofThothastheLogosDemiurge,whoalso initfrequentlyappearsasanaspectoftheSupreme; (ii.)ThedoctrineofthePtahpriestsofMemphis, accordingtowhichPtahasthePrimalDeitycreates himselfandallgodsandmen,andfashionstheworld;

and(iii.)TheHeliopolitantheology,inwhichAtumas thefirstofanenneadofgodsuniteshiseightfellowgods inhimselfandisthePrimalGodandPrimalBasis ofallthings. Inallthisthescribeorprophethasemployedvery earlyconceptions:ontheonehand,thatthepluralityof godsarebut"members"ofaOneandOnlyGod;and ontheother,thatasharplydefinedandinsomerespect specialGodissimilartoanothermoregeneralGodin someparticularattributeofhis.ThusAtumisreally thePrimalGod;buttheGodcircle,his"Body"(or Pleroma),consistsofEightdifferentFormsofPtah. Atumhasemanatedthem;heistherefore"hewhohimself createshimself";butequallysohasPtahcreated Atumandhimself.ThemostimportantMemberofthis universalPtahBeingorCosmicGodisPtahtheGreat, 136THRICEGREATESTHERMES whoisHeartandTonguetheformerasHorus,the latterasThoth.Thothproceedsintomanifestation asTongueorWordtoaccomplishthecosmicpurpose; buttheWordisonlythethoughtwhichhasproceeded, orinacertainfashionemanated,outofthePerson. ThothandHorusareinseparablyunitedwithPtah. Reitzensteinthinksthattheoccasionforintroducing thewholeofthissystemintoanexpositionwhichotherwise dealswiththeOsirismyth,wasaffordedbytheparts playedbyHorusandThothinthatmyth.Butitis evidentlyinitselfaspecialsysteminwhichThothwas theOneGod,theWordbywhomallthingsweremade. Allofthismustbequitemanifesttoanycareful reader,andthereforethereisnoreasonforitsfurther elaboration.Butthoughwehaverecoveredonespecimen ofthiskindofsyncretismonly,itisnottobe supposedthatitwasunusual;indeed,itwasanecessity inEgypt,where,beyondallotherlands,theideaofa numberofdivinitiesunitedinone,eachshowingforth inseparationsomeattributedominantly,butinunion possessingsimultaneouslytheattributesofallthe others,wastheonlykeypossibletoastateofaffairs whereapluralityofgodsexistedsidebysidewith thedoctrinesoftheOneandtheALL THEDOCTRINEOF"POEMANDRES"COMPAREDWITH THATOFITSPROTOTYPE Nevertheless,ourinscriptionisnotonlyofgeneral use,butofspecialuseforanelucidationofthemain

elementsinthe"Poemandres"cosmogony.Any attempttotranslatetheideasoftheAtumPtahThoth combinationintoGreekcouldhaveresultedinno othernomenclaturethanTheos(God)Demiourgosor DemiourgosNous(DemiurgeorDemiurgicMind)Nous APROTOTYPEOPTHEPOEMANDRES'COSMOGONY137 andLogos(MindandWord),asisthecaseinour treatise. Thisargumentisallthestrongerifwereflectthat ifThoth,aftertheorderingofthecosmos,atonedhimself againwithPtah,thenhemusthavecompleted thisorderingwhichwasemanatedfromPtah.Itis thusthatthewriterhasbroughttoclearexpression theconceptionthattheWordistheProceeding ThoughtofPtah,andthatbothareinseparablyunited withoneanother. So,too,wefindinthe"Poemandres"thattheLogos, afterthecompletionofthecosmicordering,returnsto theDemiurgicMindandisatonedwithhim. Thissimilarityoffundamentalconceptioncannotbe duetochance,andwemustthereforeconcludethata doctrineessentiallycorrespondingwiththetheologyof ourinscriptionisthemainsourceofthe"Poemandres" cosmogony.Thisfairlyestablishesthemaincontent ofourcosmogonyonanEgyptianground. IftothisweaddthegeneralEgyptianbeliefthat aman'ssoul,afterbeing"purified"intheafterdeath state,goesbacktoGod,tolivefortheeternityasagod withthegods,1thenwehaveestablishedthechiefpart ofthe"Poemandres"treatiseastheHelleniseddoctrine oftheEgyptianprieststhemysterytradition. WithallofthisagreesthethoughtthattheGodas Minddwellsinthepious,aswelearnfromtheHermes Prayers.SoalsoitisPtahinourinscriptionwho giveslifetothepiousanddeathtotheimpious.In veryearlyaccountswefindPtah,theMind,isthe 1Thisdoesnotmean,Ihold,thattherewasno"reincarnation," thatis,thatthe"being"ofthemandidnotemanate other"souls,"butthatthe"soul"ofaparticularlifedidnot returnthatallofitdeservingofimmortalitybecameagodwith thegods,or"thosethatare,"anddonotonlyexist. 138THRICEGREATESTHERMES imparterofthegnosisforthegodsthatis,asa

Greekwouldsay,hewastheinventorofphilosophy, asindeedDiogenesLaertiustellsus(Proeem.1):"The EgyptiansdeclarethatHephaistoswasthesourceof philosophy,thepresidentsofwhicharepriestsand prophets."Ptah,theMind,revealshimselftohisown andgivesthemgoodcounsel;"Ptahhathspokento thee,"Suidastellsus(s.v.),wasaGreekEgyptiansaying, whichisbestelucidatedbytheSteleofIntef,which tellsusthatthepeoplesayoftheheartofIntef:"Itis anoracleofthegodwhichisineverybody."1 Allofthisandmuchmoreofalikenaturemakeit indubitablyclearthatthefundamentalconceptionsof the"Poemandres"areEgyptian,andthatthetheory ofNeoplatonicforgerymustbeforeverabandoned; sothateventhedreamsofDeVeriaarenearerthe truththantheconfidentassertionsofmanyagreat nameinscholarship. THEMANDOCTRINE Butwhat,saysReitzenstein(p.69),isnotEgyptian, isthedoctrineoftheMan,theHeavenlyMan,the SonofGod,whodescendsandbecomesaslaveofthe FateSphere;theManwho,thoughoriginallyendowed withallpower,descendsintoweaknessandbondage,and hastowinhisownfreedomandregainhisoriginalstate. Thisdoctrineseemstohavebeeninitsoriginpart andparceloftheChaldaeanmysterytradition;butitwas widelyspreadinHellenisticcircles,andhadanalogies inallthegreatmysterytraditions,asweshallnow proceedtosee,andchieflybytheanalysisofwhathas hithertobeenregardedasoneofthemostchaoticand puzzlingdocumentsofGnosticism. Of.Breasted,Zeit.f.ag.Spr.(1901),p.47.

VII THEMYTHOFMANINTHEMYSTERIES THEGNOSTICTRADITION "BUTAllFatherMind,beingLifeandLight,didbring forthMan("kvOpwirov)coequaltoHimself."1 Sorunstheopeningparagraphofwhatwemaycall thesoteriologicalpartofthe"Poemandres"treatiseof ourTrismegisticliterature.ThisManorAnthroposis theSpiritualPrototypeofhumanityandofevery

individualman,andisatechnicaltermfoundina numberoftheearlyChristianisedGnosticsystems. Forinstance,inasystemsomeoutlinesofwhichare preservedinthepolemicalRefutationofIrenseus,2and whichtheBishopofLyonsseemstoassociatewithan Ophitetradition,whileTheodoret3ascribesittothe Sethians,wearetoldthatintheUnutterableDepth weretwoGreatLights,theFirstMan,orFather,and HisSon,theSecondMan;andalsotheHolySpirit, theFirstWoman,orMotherofallliving. Inthistradition,moreover,theSonoftheMother thechiefFormativePowerofthesevenDemiurgic PotenciesofthesensiblecosmosiscalledIaldabaoth (?theChildoftheEgg),whoboastshimselftobe 1C.H.,112. 2ContraOm.Hcer.,I.xxx.;ed.A.Stieren(Leipzig,1853), i.263ff. 3Hozr.Fab.,I.xiv. 139 14OTHRICEGREATESTHERMES supreme.Buthismother,Wisdom,reproveshispride, sayinguntohim:"Lienot,Ialdabaoth,forabovethee istheFatherofAll,FirstMan,andManSonofMan."1 THE"PHILOSOPHUMENA"OFHIPPOLYTUS Butthemainsourceofourinformationonthis Anthropostradition,initsChristianisedGnosticform, istobefoundinHippolytus'Philosophumena;or, RefutationofallHeresies. In1842,Mino'idesMynas,alearnedGreek,senton aliterarymissionbytheFrenchGovernment,discovered inoneofthemonasteriesonMountAthosthe onlyMS.(generallyascribedtothefourteenthcentury) whichwepossessofthisextremelyvaluablework.It wasoriginallyintenbooks,but,unfortunately,thefirst threeandthebeginningofthefourtharemissingfrom ourMS.Thefirstbook,however,wasalreadyknown, thoughpreviouslyerroneouslyascribedtoOrigen,and wasaccordinglyprefixedtothetextoftheeditioprinceps ofourworkbyEmmanuelMiller(Oxford,1851). ThemissingBooksII.andIII.dealtrespectively withthedoctrinesandmysteriesoftheEgyptiansand withthoseoftheChaldseans.Hippolytus(Prooem.) boaststhathehasdivulgedalltheirmysteries,aswell asthesecretsofthoseChristianmysticswhomhe

stigmatisesasheretics,andtowhomhedevotes BooksV.IX. ItisacuriousfactthatitispreciselythoseBooks whereinthisdivulgingoftheMysterieswasattempted, whichshouldbemissing;notonlyhavetheydisappeared, butintheEpitomeatthebeginningof BookX.thesummaryoftheircontentsisalsoomitted. Thisseemsalmosttopointtoadeliberateremovalofjust 1F.F.F.,pp.188ff. THEMYTHOFMANINTHEMYSTERIES141 thatinformationwhichwouldbeofpricelessvalueto ustoday,notonlyforthegeneralhistoryofthe evolutionofreligiousideas,butalsoforfillinginan importantpartofthebackgroundoftheenvironment ofinfantChristianity. Why,then,werethesebookscutout?Werethe subsequentChristianOrthodoxdeterredbyreligious scruples,orweretheyafraidtocirculatethisinformation ?Hippolytushimselfseemstohavehadnosuch hesitation;heiseverdelightedlyboastingthatheis givingawaytothemultitudethemostsacredsecretsof others;itseemstohavebeenhisspecialmetiertocry aloudonthehousetopswhathadbeenwhisperedin theirsecretchambers.Itwasforhimadelicious triumphover"error"toboast,"Ihaveyoursecret documents,andIamgoingtopublishthem!" Why,then,shouldthosewhocameafterhim hesitate?SurelytheywerelikemindedwithHippolytus, andwouldhavebeenasdelightedashimselfin humblingtheprideofthehatedMysteryinstitutions inthedust?Canitpossiblybethattheysawfarmore clearlythanhedidthatquiteotherdeductionsmight bedrawnfromhis"startlingrevelations"? THENAASSENES Thatfarotherdeductionscouldbedrawnfromthe MysteryritesandMysterymythswasatanyratethe viewofatraditionofearlyJewishandChristianmystics whomHippolytuscallsNaassenes.Theclaimof theseGnosticswaspracticallythatChristianity,or rathertheGoodNewsoftheChrist,waspreciselythe consummationoftheinnerdoctrineoftheMysteryinstitutions ofallthenations;theendofthemallwas therevelationoftheMysteryofMan. 142THRICEGREATESTHERMES

ItisfurthertobenoticedthattheseNaassenes,"who callthemselvesGnostics"(v.2),aretheveryfirstschool ofChristian"heresy"withwhichHippolytusdeals; heputsthemintheforefrontofhisRefutation,as being,presumably,inhisopinion,theoldest,or,atanyrate, asrepresentingthemostancientformofChristian "heresy." AlthoughthenameNaassene(Naassenoi)isderived fromtheHebrewNahash(Serpent),Hippolytusdoes notcallthemOphites;indeed,hereservesthelatter nametoabodytowhichhealsogives(viii.20)the nameCainitesandNochaitse(NoxcwVa/)?Nachaitae, again,fromNachash1andconsidersthemofnot sufficientimportanceforfurthermention. TheseNaassenespossessedmanysecretbooksor apocryphathatis,bookskeptbackfromgeneral circulationandalsoregardedasauthoritativethe followingscriptures:TheGospelofPerfection,The GospelofEve,TheQuestionsofMary2Concerningthe OffspringofMary,TheGospelofPhilip,TheGospel accordingtoThomas,andTheGospelaccordingtothe Egyptians.Allofwhichpointssomewhattoan AlexandrianorEgyptiancircle. ANALYSISOFHIPPOLYTUS'ACCOUNTOFTHE NAASSENEDOCUMENT OneoftheirsecretMSS.hadfallenintothehandsof Hippolytus.ItisintheBishopofPortus'quotations 1Bothhandchbeingtransliterationdevicesforthesame Hebrewletterninthewordvrji. 2Weknowofthetwotitles,TheGreaterandTheLesser QuestionsofMary;thegeneraltitleisthoughtbysometobe theproperdesignationofoneofthesourcesofthecomposite documentknownasPistisSophia,andhasbeensuggestedasits moreappropriategeneralepigraph.

THEMYTHOPMANINTHEMYSTERIES143 fromthisdocumentthatEeitzenstein(pp.81ff.)seeks todiscoverwhathecallsthe"HellenisticMythofthe GodAnthropos."Histheoryisthat,byeliminating theChristiancitationsandthoughtsoftheNaassene writer,wearefacetofacewithapurelyHeathen document.

Thereproductionoftheirviews,asgivenbyHippolytus, 1fallsaccordingtoReitzensteinintothreedivisions. (i.)Thefirstbeginswiththeexplanationofthename "Naassene"(S.131,1;C.139,12),and,aftergivinga fewbriefheadings,ends(S.134,8;C.141,2)withthe statementthatthewriteroftheMS.saidtheyhad theirtraditionfromJames,theBrotheroftheLord,who haddeliveredittoMariamne. (hi.)Thethirdbegins(S.170,64;C.178,1)with anotherexplanationofthename.Inbothofthese partsarefoundremainsofhymnsfromsomeliturgical collection. (ii.)Betweeni.andii.liesalongerexpositionin whichHippolytustriestoshowthattheNaassene doctrinesaretakenfromtheMysteries,culminatingin theassertionthattheNaassenes,asamatteroffact, werenothingelsethansectariesoftheMysteriesofthe MotheroftheGods,inproofofwhichhequotesat lengthfromasecretdocumentoftheirschool Ourinterestinthesequotations,however,isvery differentfromthatofHippolytus,for,asEeitzenstein hasnowshown,itismanifestoninspectionthatthe Christianquotationsandthoughtsinthisdocument 1Philos.,v.111,ofwhichIpublishedapreliminarytranslation, undertheheading"Selectionsfromthe'Philosophumena,'"in TheTheosophicalReview(AugustandSeptember1893),xii.559 569,xiii.4252,andasummaryinF.F.F.,pp.198206. 2Ed.L.DunckerandF.G.Schneidewin(Gottingen,1859); anded.P.Cruice(Paris,1860). 144THRICEGREATESTHERMES violentlydisruptitsunderlyingcontinuity,andthat theyareforthemostparteasilyremovablewithout damagetothesense. WithregardtotheOldTestamentquotationsitis notalwayssoeasytodisentanglethemfromthe Hellenisticsource,muchlessfromtheNewTestament quotations;thephenomena,however,presentedby themareofsuchanaturethat,inmyopinion,thereis ampleevidencebeforeusthattherewasaJewish workingoverofthematterbeforeitcameintothe handsoftheChristianoverwriter.Eeitzenstein,however, doesnotventuresofar. Even,then,ifwewerecontentwithReitzenstein's analysisonly,itisquiteclearthatthequotationsfrom theOldTestamentformednopartoftheoriginal;and

thatwehave,therefore,beforeuswhatwasonceapurely Heathentext,withGnosticChristianscholia,orrather overworkedbyaChristianGnostic.TheoriginalPagan texthad,accordingly,beencutupbytheNaassene overwriterbeforeeveritcameintothehandsof Hippolytus. Now,astheChristianisedtextmusthavebeen forsometimeinprivatecirculationbeforeitreached thelibraryoftheBishopofPortus1evenifwemake noallowanceforaJewishHellenisticstratumofoverwriting, stillseeingthatHippolytus'ownviewwas that,intheNaasseneMS.,hehadbeforehimabasic documentofthosewhomheregardedastheearliest Christian"heretics"itisquiteevidentthatifwewere toplacethedateoftheoriginalHellenisticsourcein thefirstcentury,weshouldnotbedoingviolenceeven totheecclesiasticaltraditionalabsurditythatGnosticism firstsulliedtheorthodoxpurityoftheChurchonly 1ThedateofthewritingofthePhilosophumenaisplacedsomewhere about222A.D. THEMYTHOFMANINTHEMYSTERIES145 inthereignofTrajan(96117AD.).Butwewillreturn tothequestionofdatelateron. Asthewholematterisnotonlyoneofconsiderable interestforthestudentofourtreatises,butalsoofthe greatestimportanceforthestudentofthehistoryof Gnosticism,IshallgiveatranslationofHippolytus' introductoryandconcludingsections,aswellasofthe intermediatesectionwhichspeciallyconcernsus,sothat thereadermayhaveaviewofthewholemedleyasit comestousfromthehandsoftheheresyhuntingbishop. Ishall,moreover,proceedastagefurtherinthe analysisofthematerialofHippolytusthanEeitzenstein hasdone,andhope,whentheevidencehasbeenlaid beforethereader,towinhisassenttowhatappearsto metobethenaturalsiftingoutofthevariouselements, withresultantphenomenawhichareofthegreatest importanceforthehistoryofGnosticism,and,therefore, oftheevolutionofChristiandogmatics,andwhich leadtoconclusionsthatarefartooserioustobetreated intheshortspaceofasinglechapterofourpresent essay. InthefollowinganalysisH.standsforHippolytus; C.fortheChristianGnosticfinaloverwriter,the"Naassene "whoseMS.laybeforeH.;J.fortheNaassene

JewishmysticwhoprecededC.andoverworkedthe original;S.fortheoriginalHeathenHellenisticSource. AsH.andC.areofsecondaryimportanceforour immediateenquiry,thoughofthemselvesofthe greatestvalueandinterest,Ishallprinttheminsmaller type.J.IshallprintinthesametypeasS.,as nearerincontactwithS.thanC,andasbeingsometimes moredifficulttodetachfromS.thanfromC. Thereader,tohavethetextofHippolytusbefore him,mustneglectallthecriticalindicationsandread straighton. VOL.I,10 146THRICEGREATESTHERMES Withthesebriefpreliminaryindicationswewill, then,presentthereaderwithatranslationofthefirst section,orintroductorypart,1ofHippolytus'exposure orexpositionoftheNaassenedoctrines,begginghimto rememberthroughoutthatitisaportraitpaintedby thehandofoneoftheirbitterestfoes. HIPPOLYTUS'INTRODUCTION H.Thepriestsandchiefsof[this]doctrine8werefirstofall thosewhowerecalledNaassenisonamedinHebrew,[in which]"serpent"iscallednaas.3Butsubsequentlytheycalled themselvesGnostics,pretendingthattheyaloneknewtheDepths. Fromthesemanyseparatedthemselvesand[so]turnedthe school,whichwasoriginallyasingleone,intonumeroussects, settingforththesameideasinvariousdoctrinalforms,asour argumentwillshowasitadvances. These[Naassenes]honourastheLogos(Reason)ofall universals4Man,andSonofMan.ThisManismalefemale,and iscalledbythemAdamas.6Andtheyhavemanyintricate6hymns inhishonour.Thesehymnstodisposeofthembrieflyrun somewhatasfollows: J."'FromThee'[is]Father,and'ThroughThee'7 MotherthetwoImmortalNames,8Parentsof^Eons, OThouwhohasttheHeavenforThyCity,OManof MightyNames."9 1S.132,1134,8O;C.139,1141,2. 2Theworshipoftheserpent,accordingtoH. 3Cf.thestrangelogos,preservedinMatt.x.16alone:"Beye thereforewiseasserpents." 4ThereadingcanbeslightlyemendedbyH.'sepitomein x.9;butthephraseiraparbvavrwv\6yovstillremainsanenigma.

5TheCelestialAdam,theAdamKadmonofKabalistic tradition,ortheIntelligibleCosmosofHellenistictheology. SeeCruice,noteinloc. OOrhymnsofsubtlemeaning. 7Thatis,ManasCauseandSubstanceofallthings. 8Sc.Powers. 9Thatis,presumably,"namesofpower"(Egyptice);theAdam whogavetheir"names"toallthe"animals." THEMYTHOFMANINTHEMYSTERIES147 H.Andtheydividehimintothree,likeGeryones;1for,they say,hehasamental,psychic,andchoic[aspect];2andthey thinkthattheGnosisof3this[Man]isthebeginningofthe possibilityofknowingGod,saying: J.ThebeginningofPerfection[is]theGnosisofMan, buttheGnosisofGodisperfectedPerfection.* H.Allthese,hesays6mental,psychic,andearthydescended togetherintoonemanJesus,bornofMary. AndthesethreeMen,hesays,spakeeachfromtheirown specialessencestotheirownspecialfolk. Foroftheuniversalprinciplestherearethreekinds[orraces] theangelic,psychic,andearthy;andthreechurchesangelic, psychic,andearthynamedtheElect,Called,andBound. Thesearethechiefheadsfromaverylargenumberof doctrines,6which,hesays,James,theBrotheroftheLord,handed ontoMariamne.7 1Geryon,thetripleheadedortriplebodiedGiant,whoplays aprominentpartinthemythofHercules. 2Orspiritual,psychic,andearthy. 3Thatis,thelearningtoknow. 4Cf.25,J. 5Thatis,asweshallseelater,C. O\6yu>v. 7Celsus(c.150175A.D.)knowsofgroupsofHarpocratians thatis,worshippersofHorus;someofwhomderivedtheir traditionfromSalome,othersfromMariamne,andothersagain fromMartha(Origen,G.Celsum,v.62).Thissuggestsan Egyptiansetting.(ForSalomeandMariaorMiriam(Mariamne), theSistersofJesus,seeD.J.L.,405f.;forMartha,OurLady,see ibid.,375ff.)IntheGnosticActsofPhilip,Mariamne,or Mariamme(bothformsbeingfoundintheMSS.,accordingto R.A.Lipsius,Dieapokr.ApostelgeschichtenBrunswick,1884 iii.12),isthe"virginsister"ofPhilip,andplaysanimportant roleasprophetess.SheistoPhilipasTheklatoPaul,orHelen toSimon.Comparewiththisthe"sisterwife"whomPaul

demandstherighttotakeaboutlike"therestoftheApostlesand theBrethrenoftheLordandCephas"(1Corinth,ix.5;D.J.L., 229).Salmon(art."Mariamne"inSmithandWace'sD.ofChrist. Biog.,iii.830)referstotheMary(Magdalene)ofthePistisSophia, thechiefquestioneroftheMasterandHisfavouritedisciple,the 148THRICEGREATESTHERMES Butinorderthatwemayputanendtothelyingaccountsof theseimpious[heretics]concerningMariamne,andJames,andthe SaviourHimself,1letuscometotheInitiationsfromwhich theygetthismythifyoulike[tocallitso]tothenonGrecian andGrecian[Initiations];andletusseehow,bycombining togetherthesecretMysteriesofalltheGentileswhichmustnot bespokenof,andbytellingliesabouttheChrist,theytakein thosewhodonotknowthatthesethingsaretheOrgiesofthe Gentiles. Now,sincethefoundationoftheirsystemisManAdamas, andtheysayithasbeenwrittenofhim,"Whoshalldeclarehis generation?"2learnhowtheyhavetakentheundiscoverableand contradictorygenerationofManandplastereditontheChrist. THEMATERIALFORTHERECOVERYOFTHEORIGINAL HELLENISTICDOCUMENT (1)S."Earth(saytheGreeks3)firstbroughtforth Manbearingafairgift,desiringtobemother notofplantswithoutfeeling,norofbruteswithout reason,butofatamedGodlovinglife. "Difficultisit(H.hesays4)todiscoverwhether itwasamongtheBoeotiansthatAlalkomeneusrose fromtheKephisianLakeasfirstofmen;orwhether sisterofMartha.ThetraditionoftheGnosisfromJames,the BrotheroftheLord,isassertedbyClementofAlexandriain BookVI.ofhislostwork,TheInstitutions,wherehewrites: "TheLordimpartedtheGnosistoJamestheJust,toJohnand Peter,afterHisresurrection;thesedeliveredittotherestofthe Apostles,andtheytotheSeventy"(Euseb.,Hist.Eccles.,ii.1; cf.D.J.L.,226). 1FromhereonwardsweusetherevisedcriticaltextofReitzenstein (pp.8398),whoappendswhatwemaycallanapparatus criticusoftheemendationsandconjecturesofthevariouseditions ofoursolitaryMS.R.,asusual,however,givesnotranslation. 2Is.liii.8samereadingasLXX.Cf.also25J. 3AremarkofthewriterofS.,which,asweshallseeattheend, isdividedintoTextsandCommentary.

4The"hesays"maybeascribedtoanysubsequenthand;I havemarkedthemallH.toavoidfurthercomplication. THEMYTHOFMANINTHEMYSTERIES149 itwastheIdaeanKuretes,racedivine,orthePhrygian Korybantes,whomHeliossawfirstsproutingforth treelike;orwhetherArkadiabroughtforthPelasgos [first],olderthantheMoon;orEleusisDiaulos,dweller inKaria;orLemnosKabeiros,fairchildofineffable orgies;1orwhetherPallenePhlegraeanAlkyoneus, eldestofGiants. "TheLibyanssaythatGaramas,2risingfromparched plains,firstpickedsweetdateofZeus;whileNeilos, makingfatthemudofEgypttothisday(H.he says),breedslivingthings,andrendersfromdampheat thingsclothedinflesh."3 TheAssyrianssayitwaswiththemOannes,the Fisheater;whiletheChaldaeans[saythatitwas] Adam. (2)J.AndthisAdamthey[theChaldaeans]saywas themanthatEarthproducedabodyonly,andthat helaybreathless,motionless,immovable,likeastatue, beinganimageofthatManAbove 1"Burstingsforth,"inspirations,revealings,ormysteries. 2InGreektransformation,sonofApolloandthedaughter ofMinos,borninLibya.Thispointstoaveryancientmythconnection withtheoldCretancivilisation.Garamaswasalso calledAmphithemis(q.v.inRoscher'sLex.);heappearsalso,according toonetradition,tohavebeenthefatherofAmmon.(See "GaraniantisNympha,"ibid.) 3Thispassageisdoublyinteresting,foritisnotonlyasource, butasourcewithinasource.Alreadyanumberofscholarshave recogniseditasanOde;andnotonlyso,butconjecturedwith muchprobabilitythatitisbynolessamasterthanPindarhimself. Nay,further,itispartofaHymntoJupiterAmmonan additionallyinterestingpointforusasshowingstrongEgyptian influence.ItistruethatinourtextofHippolytustheorderof thewordshasbeenfrequentlychangedtobringitintoproseform; butthereconstructionofmostofitisnotdifficult,andquite convincing.ItranslatefromthetextofBergk'sfinalrevision,as givenS.134,135;C.142.R.,forsomereasonorother,doesnot refertothisinterestingsidelight. 15OTHRICEGREATESTHERMES H.ofwhomtheysing,andbroughtintoexistencebythe

manyPowers,1concerningwhichthereismuchdetailedteaching. J.Inorder,then,thattheGreatManfromAbove C.Fromwhom,asissaid,everyfatherhoodhasitsnameon earthorintheheavens.2 J.mightbecompletelybroughtlow,therewas givenuntohim3Soulalso,inorderthatthroughthe SoultheenclosedplasmoftheGreat,Mostfair,and PerfectManmightsufferandbechastened. H.ForthustheycallHim.Theyseektodiscoverthen furtherwhatistheSoul,andwhence,andofwhatnature,thatby enteringintomanandmovinghim,itshouldenslaveandchasten theplasmofthePerfectMan;buttheyseekthisalsonotfrom theScriptures,butfromtheMysteries. (3)S.Andthey4saythatSoulisverydifficultto discover,andhardtounderstand;foritneverremains ofthesameappearance,orform,orinthesamestate, sothatonecandescribeitbyageneraltype,5orcomprehend itbyanessentialquality. H.Thesevariegatedmetamorphosesthey6havelaiddownin theGospel,superscribed"AccordingtotheEgyptians."7 S.Theyareaccordinglyindoubt H.likealltherestoftheGentiles J.whetherit[sc.theSoul]isfromthePreexisting [One],orfromtheSelfbegotten,orfromtheStreaming Chaos.8 1Sc.oftheFateSphere. 2Thislooksback,thoughwithvariants,toEphes.iii.15. 3Sc.theimageman,orAdamof"red"earth. 4Sc.theChaldaeans. 5rvirai. 6Sc.theNaassenes. 7ThisisafurtherindicationoftheenvironmentoftheNaassenes. Cf.C.H.,x.(xi.)7. 8ThatisfromMan(Father),ManSonofMan(Son),orFlowing Chaos(Mother)correspondinginHellenicmythologyto Kronos,Zeus,andRhea.ForRhea(fromrheein,"toflow")isthe MoistorLiquidNature,aswiththeStoics;sheistheacosmic orunorderedEarth,thePrimaMateria(theFirstEarth,the SpouseofHeavenUranus),HyleProper,whocarriesinher bosomtheLogos.Forreferences,seeR.,p.99,n.2. THEMYTHOFMANINTHEMYSTERIES151 H.Andfirstofall,inconsideringthetripledivisionofMan, theyflyforhelptotheInitiationsoftheAssyrians;forthe AssyrianswerethefirsttoconsidertheSoultripleand[yet]

one. (4)S.Noweverynature(H.hesays)yearnsafter SouloneinonewayandaDotherinanother. ForSouliscauseofallinGenesis.Allthingsthat aresustainedandgrow(H.hesays)needSoul. Indeed,nosustenance(H.hesays)orgrowthis possiblewithoutthepresenceofSoul. Nay,evenstones(H.hesays)areensouled;1for theyhavethepowerofincrease[orgrowth];and growthcouldnottakeplacewithoutsustenance; foritisbyadditionthatthingswhichincrease grow;andadditionisthesustenanceofthatwhichis sustained.2 (5)NowtheAssyrianscallthis[Mystery]Adonis (orEndymi5n).AndwheneveritiscalledAdonis (H.hesays),itisAphroditewhoisinlovewithand desiresSoulsocalled. H.AndAphroditeisGenesisaccordingtothem.3 ButwhenPersephone(thatis,Kore)isinlovewith Adonis,SoulbecomessubjecttoDeath,separatedfrom Aphrodite(thatis,fromGenesis). ButifSeleneisimpassionedofEndymidn,andisin

1Cf.Ex.viii.8. 2Theprecedingparagraphisevidentlycomposedofselections fromS.R.(p.85,n.1)thinksthatwehaveherethedescription ofonlyoneaspectofSouLandthatthedescriptionofthe remainingtwoaspectshasbeenomittedbyH. 3Sc.theNaassenes,inH.'sview. 152THRICEGREATESTHERMES lovewith[formal]beauty,1itistheNatureofthe higher[spaces2](H.hesays)whichdesiresSoul. (63)Butif(H.hesays)theMotheroftheGods emasculateAttisshe,too,regardinghimastheobject ofherloveitistheBlessedNatureAboveofthe supercosmicandaeonian[spaces]whichcallsbackthe masculinepowerofSoultoherself.* H.ForMan,hesays,ismalefemale.According,then,tothis 4theoryoftheirs,theintercoursebetweenmanandwomanis exhibitedasmostmischievous,andisforbiddenaccordingto theirteaching. J.ForAttis(H.hesays)isemasculatedthatis [Soulisseparated]fromtheearthypartsofthecreation [tending]downwards,andascendsinquestofthe AEonianEssenceAbove

1morpheslit.,eitherformorbeauty. 2Sc.ofcosmos. 3Thisparagraphand7,togetherwiththeaccompanying overworkings,seemtohavebeenmisplacedbyH.,accordingto R.(pp.99,100). ThesuddenintroductionofthenameAttiswithoutanypreliminaries, indicatesanotherlacuna;thetransitionfromtheAssyrian tothePhrygianMysteriesoftheGreatMotheristoobrusque. 4ThethreefoldnatureoftheSoulisthusdistinguishedby: (i.)Theunion(ormarriage)whichjoinsittogeneration,ortoearthlife thenatureofthingsonearth;(ii.)Theunionwhichjoins itwithdeaththenatureofthethings"beneath"theearth; (iii.)Theunionwhichjoinsitwithformalbeauty,orbeautyin form(morphe)thenatureofsuperterrene(orsublunary)things, hereregardedastheElysianstate. TheloveoftheMotheroftheGodsfortheSoulrepresentsthe "fourthstate"(theturiyaofVedanticmysticpsychology),orthe absorptionofthemasculinepoweroftheSoulbyitsownhigher FeminineNature.Cf.inDamascius'"LifeofIsidorus"(Photius, Bibl.,ed.Bekker,345a.5:"Ifellasleep,andinavisionAttis seemedtoappeartome,and,onbehalfoftheMotherofthe Gods,toinitiatemeintothefeastcalledHilariaamystery whichdisclosesthewayofoursalvationfromHades."Hades, therealmofSelene,isnotTartarus,therealmofDeath. THEMYTHOFMANINTHEMYSTERIES153 1ComparethesocalledSecondEpistleofClement(anearly homilyincorporatingextracanonicalGospelmaterials),xii.2: "FortheLordHimselfbeingaskedbysomeonewhenhisKingdom shouldcome,said:Whenthetwoshallbeone,andthe outsideastheinside,andthemalewiththefemaleneithermale norfemale";andalsothewellknownlogoi,fromTheGospel accordingtotheEgyptians,quotedseveraltimesbyClementof Alexandria:"WhenSalomeaskedhowlongDeathshould prevail,theLordsaid:Solongasyewomenbearchildren;for IamcometodestroytheworkoftheFemale.AndSalomesaid toHim:DidIthereforewellinbearingnochildren?TheLord answeredandsaid:EateveryHerb,buteatnotthatwhichhath bitterness.WhenSalomeaskedwhenthesethingsaboutwhich shequestionedshouldbemadeknown,theLordsaid:Whenye trampleupontheGarmentofShame;whentheTwobecomeOne, andMalewithFemaleneithermalenorfemale."Andwiththe

lastlogosoftheabovecomparethenewfoundfragmentofalost Gospel:"HisdisciplessayuntoHim:Whenwiltthoube manifesttous,andwhenshallweseeThee?Hesaith:Whenye shallbestrippedandnotbeashamed."GrenfellandHunt,New SayingsofJesus(London,1904),p.40.Theenvironmentis Egyptianandascetic;itisasayingaddressedtoacommunity, asmaybeseenfromoneofthepreviouslogoi:"Havingone garmentwhatdoye[lack]?" 2SeeRom.i.2023,2527. 3aSpara. 4atSiosevidentlyawordplay. 6ThereceivedPaulinetextisslightlyshortenedhere. C.where(H.hesays)is"neithermalenorfemale,"1buta newcreature,anewman,whoismalefemale. H.Whattheycall"Above"IwillexplainwhenIcometo theproperplace.Andtheysaythatthistheoryissupportednot simplyby[themyth]ofRhea,butalso,toputitbriefly,by universalcreation. Nay,theymakeoutthatthisis[even]whatwassaidbythe Word(Logos):2 C."Fortheinvisible3thingsofHim[God]namely,His Eternal4PowerandGodheadareclearlyseenfromthecreation oftheworld,beingunderstoodbyHisthingsthataremade;so thatthey[men]arewithoutexcuse.Becausethat,though knowingGod,theyglorifiedHimnotasGod,nordidtheygive [Him]thanks,buttheirnonunderstandingheartwasmadefoolish.6 154THRICEGREATESTHERMES "Professingthemselvestobewise,theyconvictedthemselves offolly,andchangedtheGloryoftheIncorruptibleGodintothe likenessofanimageofcorruptibleman,andofbirds,andof fourfootedbeasts,andcreepingthings.1...2 "WhereforealsoGodgavethemuptopassionsofdishonour; forboththeirfemalesdidchangetheirnaturalusetothatwhich isagainstnature H.Andwhatthenaturaluseis,accordingtothem,wewillsay lateron. C."andlikewisealsotheirmales,leavingthenaturaluseof thefemale,burnedintheirlustforoneanother,maleswithmales workingunseemliness3 H.And"unseemliness,"accordingtothem,istheFirstand BlessedFormlessEssence,theCauseofallformsforthings enformed.4

C."andreceivinginthemselvestherecompenseoftheir Errorwhichwasmeet." H.ForinthesewordswhichPaulspakeiscontained,theysay, thewholeoftheirhiddenandineffableMysteryoftheBlessedBliss. Forwhatispromisedbythe[riteofthe]bath5isnothingelse, accordingtothem,thantheintroductionintoUnfadingBlissof himwho,accordingtothem,iswashedwithLivingWater,and anointedwiththeChrismthatnotonguecandeclare.6 1EvidentlyareferencetotheChaldseanfourfold(maneaglelion bull)glyphofwhatLaterOrphicismandPlatonismcalled theAutozoon,representingthefourmaintypesofAnimal Life;thesamemysterywhichEzekielsawintheVisionofthe Mercabah,orCelestialChariotareflectedpicture,Ibelieve, fromtheChaldaeanMysteries. 2Verses24and25oftheReceivedTextareomitted. 3acrxv^offtivvmeaningalso"formlessness." 4Cf.Ex.v.2. 6Thatis,baptism. 6Wewonderwhat"they"reallydidsay?Theymayhave arguedintheirprivatecirclesthateveninthefoulestthingsthe cleansoulcouldrecognisethereversedsignsoftheMysteriesof Purity;forcertainlythesethingsrequireanexplanationnay, moreurgentlydotheyrequireaninterpretationinproportionto theirfoulness.ThehatefulsuggestionofHippolytusthatthese asceticandspirituallymmdedfolkfortheirdoctrinesplainly showthemtobesowereasfoulasthoseoftheFlood,only showstheineradicableprejudiceofunwittingselfrighteousness. THEMYTHOFMANINTHEMYSTERIES155 (7)AndtheysaythatnotonlytheMysteriesoftheAssyrians andPhrygianssubstantiatethisteaching(logos)concerningthe BlessedNature,whichisatoncehiddenandmanifest[butalso thoseoftheEgyptians1]. C.2[TheNature]which(H.hesays)istheKingdomofthe Heavenssoughtforwithinman H.concerningwhich[Nature]theyhandonadistinct traditionintheGospelentitledAccordingtoThomas,sayingas follows: C."Hewhoseekethshallfindmeinchildrenfromtheage ofsevenyears3;forinthematthefourteenthyear4pit.aeon]I hiddenammademanifest." H.ButthisisnotChrist'sSayingbutthatofHippocrates:

"Aboyofsevenyears[is]halfafather."5 HenceastheyplacetheOriginalNatureoftheuniversals intheOriginalSeed,havinglearnedtheHippocratiandictum thatachildofsevenishalfafather,theysayatfourteenyears, accordingtoThomas,itismanifested.This6istheirineffable andmysteriousLogos.7 (88)S.(H.Atanyratetheysaythat)theEgyptians whoarethemostancientofmenafterthePhrygians, whoatthesametimewereconfessedlythefirstto communicatetomankindtheMysteryritesandOrgies ofalltheGods,andtodeclaretheirFormsandEnergies havethemysteriesofIsis,holy,venerable,andnotto bedisclosedtotheuninitiated. 1CompletionofR. 2Pickingup"BlessedNature"fromthefirstparagraph of6. 3Of.Ex.viii.6,note. 4AtfourteenaboytookhisfirstinitiationintotheEgyptian priesthood. 5Of.Littre,Traduct.desQSuvresd'Hippocrate,torn.i.p.396. 6PresumablyreferringtoSeed. 7Perhaps,however,theymeantsomethingverydifferent,and perhapseventheiranalogiesarenotsofoolishastheyseemed toH. 8Thematerialhereseemstofollowdirectlyon5.Itisa summarybyH.;butseeingthatthereismoreinitofS.thanof H.,wewillprintitasS.,indicatingH.whenpossible. 156THRICEGREATESTHERMES H.Andthesearenothingelsethantherobbingofthemember ofOsiris,anditsbeingsoughtforbythesevenrobedandblackmantled 1[Goddess]. And(they[theEgyptians]say)OsirisisWater.2 AndSevenrobedNature H.havingroundher,nay,robingherselfinsevenaetheric vesturesforthusthey3allegoricallydesignatetheplanetstars, calling[theirspheres]asthericvestures S.beingmetamorphosed,aseverchangingGenesis, bytheIneffableandUncopiableandIncomprehensible andFormless,isshownforthascreation. J.Andthisiswhat(H.hesays)issaidinthe Scripture: "SeventimestheJustshallfallandriseagain."4 Forthese"fallings"(H.hesays)arethechanges

ofthestars,5setinmotionbytheMoverofall things. (9)S.Accordinglythey6declareconcerningthe EssenceoftheSeedwhichisthecauseofallthingsin 1Isis,orNature,asthesevenspheresandtheeighthsphere (1the"black"earth). 2ThatistheCelestialNileorHeavenOcean,whichfructifies MotherNature."TheAlexandrianshonouredthesameGodas beingbothOsirisandAdonis,accordingtotheirmysticalgodblending (syncrasia)."Damascius,"LifeofIsidorus"(Phot., Bihl,242;p.342a.21,ed.Bek.). 3Sc.theEgyptians. 4Prov.xxiv.16samereadingasLXX.Cf.Lukexvii.4.: "Ifhetrespassagainsttheeseventimesinadayandturnagain tothee,saying,'Irepent';thoushaltforgive."Thissayingis apparentlyfromthe"Logia"source;cfMatt,xviii.21,and comparetheideawiththeschemeofthe"repentance"ofthe PistisSophia. 6Thesevenplanetaryspheres;butitmayalsoconnectwith theideaofthefalling"stars"asthesoulsdescendinginto matter,accordingtothePlatonicandHermeticdoctrine. 6ProbablytheEgyptiansintheirMysteries,connectingwith whatissummarisedbyH.atendof6andbeginningof7. THEMYTHOFMANINTHEMYSTERIES157 Genesis,thatitisnoneofthesethings,butthatit begetsandmakesallgeneratedthings,saying: "IbecomewhatIwill,andamwhatIam."1 Therefore(H.hesays)Thatwhichmovesallis unmoved;forItremainswhatItis,makingallthings, andbecomesnooneofthethingsproduced. (H.Hesaysthat)ThisistheOnlyGood C.Andconcerningthiswasspokenwhatwassaidbythe Saviour: "WhycallestthoumeGood?OneisGood2myFatherin theHeavens,whomakethHissuntoriseonrighteousand unrighteous,andsendethrainonsaintsandsinners."3 H.AndwhoarethesaintsonwhomHesendethrainandthe sinnersonwhomHealsosendethrainthisalsohetellssubsequently withtherest. S.and(H.that)ThisistheGreat,Hidden,and UnknownMysteryoftheEgyptians,Hiddenand[yet] Revealed. Forthereisnotemple(H.hesays)beforethe

1EvidentlyalogosfromsomeHellenisticscripture.Inthe evidenceofZosimuswhichweadduceattheendofourTrismegistic Fragments,hequotes(15and7)fromthe"Inner Door"alosttreatiseofHermesTrismegistusasfollows:"For thattheSonofGodhavingpowerinallthings,becomingall thingsthatHewilleth,appearethasHewillethtoeach."Thus wehaveS.quotingtheoriginallogos,which,Isuggest,belongsto the"Poemandres"typeofTrismegisticliterature.Therefore thattypewasinexistencebeforeS.Thisconfirmsourattribution oftheMtheydeclare"totheEgyptiansandtheirMysteries (TrismegisticismbeingprincipallytheHellenisedformofthose Mysteries),andalsothecompletionofR.attheendofthefirst paragraphof7above. 2Of.Matt.xix.17=Markx.18=Lukexviii.19.Thefirst clauseagreeswithMarkandLuke,thesecondwithMatthew (omitting"the"before"Good").Thepresumablyprimitive readingofthepositivecommand,"CallmenotGood,"hasdisappeared entirelyfromthisphaseoftradition. 3AdifferentformfromMatt.v.45,butthesameidea;for theothertradition,seeLukevi.35. 158THRICEGREATESTHERMES entranceofwhichtheHidden[Mystery]doesnot standnaked,pointingfrombelowabove,andcrowned withallitsfruitsofgeneration. (10)And(H.theysay)itstandssosymbolised notonlyinthemostsacredtemplesbeforethestatues, butalsosetupforgeneralknowledge C.asitwere"alightnotunderthebushel,but"set "onthecandlestick"1apreaching"heraldedforthonthe housetops."2 S.onalltheroadsandinallthestreets,andalongside theveryhousesasaboundaryandlimitofthe dwelling;(H.that)ThisistheGodspokenofby all,fortheycallHimBringerofgood,notknowingwhat theysay. H.Andthismystery[symbol]theGreeksgotfromthe Egyptians,andhaveit[even]tothisday. Atanyrate,hesays,weseethe"Hermes"3honouredbythem inthisform. (11)S.AndtheCyllenians,treating[thissymbol] withspecialhonour,[regarditasthe]Logos.4 For(H.hesays)Hermesis[the]Logos,who,as beingtheInterpreterandFabricatorofallthingsthat havebeenandareandshallbe,washonouredbythem underthesymbolismofthisfigure,namelyanithyphallus.

Andthathe(H.thatisHermes,sosymbolised)is 1Cf.Mattv.15=Markiv.21=Lukeviii.16andxi..33. 2Cf.Matt.x.27=Lukexii.3. 3Thatis,symbolicallydistinguishedstatuesofHermes. 4Thetextisfaulty;butcomparePausanias,VI.xxvi.5,where, speakingofCyllene,hesays:"TheimageofHermeswhichthe peopleoftheplacerevereexceedingly,isnothingbutanithyphallus onapedestal."ThisfamoussymbolicfigureatCyllene ismentionedalsobyArtemidorus,Oneirocr.,i.45;andbyLucian, JupiterTragcedus,42.Cf.J.G.Frazer'sPausanias(London, 1898),iv.110. THEMYTHOPMANINTHEMYSTERIES159 1Psychagogueandpsychopomporleaderandevokerofsouls apparentlyheremeaninghimwhotakessoulsoutofbodyand bringsthembacka^,aintoit. 2nvriiTTiipotvlit.,meaning"recallingtomind";andalso "suitors."Cf.Od.,xxiv.1ff. 3Empedocles,OnPurifications(Diels,119;Stein,39O;Karsten, 11;Fairbanks,FirstPhilosophersofGreece,206);Empedocles continues:"...haveIfallenhereontheearthtoconsortwith mortals!" 4TheNaassenes,inH.'sopinion. 5Thesouls. OSomeeditorsthinkthisisamistakeforIaldabaoth.The name,however,appearsinthesystemofJustinus(Hipp.,Philos., v.26)asEsaddaios,evidentlythetransliterationofElShaddai, asoneofthetwelvePaternalAngels,theSonsofElohim,the Demiurgeofthesensibleworld,andofEden,theMaternal PotencyorNature. 7'roviStKovK6<T,UOVthecosmosofspeciesandnotofwholes. Cf.17belowforthepassageofC.fromwhichH.takesthis. ConductorandReconductorofsouls,1andCauseof souls,hasnotescapedthenoticeofthepoets(H.ofthe Gentiles),whensaying: "ButCyllenianHermessummonedforththesouls Ofmenmindful"2 notthe"suitors"ofPenelope(H.hesays),hapless wights!butofthosewhoarerousedfromsleep,and havetheirmemoryrestoredtothem "Fromwhathonourand[howgreat]degreeof blessedness."3 J.Thatis,fromtheBlessedManAbove

H.orOriginalMan,orAdamas,asthey4think J.they5havebeenthusbroughtdownintothe plasmofclay,inorderthattheymaybeenslavedto theDemiurgeofthiscreation,Esaldaios6 H.afieryGod,fourthinnumber,forthustheycallthe DemiurgeandFatherofthisspecialcosmos.7 16OTHRICEGREATESTHERMES (13)S."Andhe1holdsarodinhishands, Beautiful,golden;andwithithespellbindsthe eyesofmen, Whomsoeverhewould,andwakesthemagaintoo fromsleep."2 This(H.hesays)isHewhoalonehaththepower oflifeanddeath.8 J.ConcerningHimitiswritten:"Thoushalt shepherdthemwitharodofiron."4 Butthepoet(H.hesays),wishingtoembellishthe incomprehensibilityoftheBlessedNatureoftheLogos, bestoweduponHimagoldeninsteadofanironrod. S."Hespellbindstheeyes"ofthedead(H.hesays), and"wakesthemagaintoofromsleep"thosewho arewakedfromsleepandbecome"mindful."5 C.ConcerningthemtheScripturesaith:"Awakethouthat sleepest,andrise,andChristwillgivetheelight."8 ThisistheChrist,theSonofMan(H.hesays),expressedin allwhoarebornfromtheLogos,whomnoexpressioncanexpress. S.This(H.hesays)istheGreatIneffableMystery oftheEleusinia:"HyeKye."7 ComparePtahHephaistos,theDemiurgebyFire,theFourth,in theInscriptionofLondongiveninChap.VI.above. 1Sc.Hermes. 2ThecontinuationoftheabovequotationOd.,xxiv.2ff. 3Cf.C.H.,i.14:"hewhohathpoweroverthelivesof cosmos." 4Ps.ii.9samereadingasLXX. 6Or"getbackmemory,"or"becomesuitors." 6Eph.v.14ashortenedformofthepresentPaulinetext; Paulhimself,however,seemstobequotingfromsomeolder writing.Iftheintermediatereading(tiriif/aiffeiforiirKpattrei) canstand(seeW.H.,Ap.125),itwouldmean"Christshall touchthee"withHisrod. 7Cf.Plutarch,DeIs.etOs.,xxxiv.AftersayingthatOsiris, ortheLogos,issymbolisedasOceanandWater,andthatThales tookhisideaofPrimalWater,asthecauseofthings,fromthe

THEMYTHOPMANINTHEMYSTERIES161 J.Andthat(H.hesays)allthingshavebeenput underHim,thistoohasbeensaid:"Intoalltheearth hathgoneforththeirsound."1 (14)S.And"Hermesleadsthem,movinghisrod, andtheyfollow,squeaking"2thesoulsinacluster,as thepoethathshowninthefollowingimage: "Butaswhenbatsintosomeawesomecave'srecess Flysqueakingshouldonefromoutthecluster fall Downfromtherock,theyclingtooneanother."3 J.The"rock"(H.hesays)meansAdamas.This (H.hesays)isthe"cornerstone" C."thathathbecometheheadofthecorner."4Forinthe Egyptians,theinitiatedpriestofApolloandlearnedcomparative mythologistcontinues:"TheGreekssaythat'son'(m6v)comes from'water'(tiSaros)and'tomoisten'(vffai),andtheycall Dionysus'Hyes'(Syr)asLordoftheMoist(vypas)Nature,he beingthesameasOsiris."StollinRoschersLex.(subvv.)says that"Hyes"and"Hye"wererespectivelydesignationsof DionysusandSemele,andthatthemeaningisthe"Moistener" andthe"Moistened"(referencesloc.cit).Thenymphswho rearedBacchuswerealsocalledHyades(Pherecydes,46;p.108, ed.Sturz).HyeswasalsoapopularepithetofZeusasgodof rain.SeealsoLobeck,Aglaophamus,782and1045ff.;Anecd., Bekk.,p.202:SomesaythatHyes=Attis,othersthatHyes= Dionysus;"forZeuspoured(S<re)ambrosiauponhim."Oneof thenamesofBacchuswasAmbrosia(Pherecy.,ibid.;Non.,xxi. 20).Iwouldthereforesuggestthatthemysticcry"HyeKye" meant"OMoistenerbeget!" 1Ps.xix.4.ThatistheSound(=Word)oftheHeavens; quotedalsoinRom.x.18. 2Cf.Od.,xxiv.5.AndcomparealsoHamlet,I.i.: "Thesheeteddead DidsqueakandgibberintheRomanstreets." 3Od.,ibid.ff. 4Ps.cxviii.22.QuotedinMatt.xxi.42;Markxii.1O; Lukexx.17;Actsiv.11. VOL.I.11 162THRICEGREATESTHERMES "Head"istheexpressiveBrain1oftheEssence,fromwhich [Brain]"everyfatherhood"2hasitsexpression

J.which"IinsertinthefoundationofZion."3 [Bythis](H.hesays)he4means,allegorically, theplasmofman.FortheAdamaswhois"inserted" is[theinnerman,andthe"foundationsofZion"are5] the"teeth"the"fenceoftheteeth,"asHomersays theWallandPalisade6inwhichistheinnerman, fallenintoitfromthePrimalMan,theAdamasAbove [theStone]"cutwithouthands"7cuttingit,and broughtdownintotheplasmofforgetfulness,the earthy,clayey[plasm]. (15)S.And(H.hesaysthat)theyfollowedHim squeaking8thesouls,theLogos. "Thustheywentsqueakingtogether;andheled themon, Hermes,theguileless,downthedarkways."9 Thatis,(H.hesays)[Heledthem]intotheeternal landsfreefromallguile.Forwhere(H.hesays) wentthey? (16)"TheypassedbythestreamsofOcean,andby theWhiteRock, BytheGatesoftheSun,andthePeopleofDreams."10 ForHe(H.hesays)isOcean"birthcausingof 1TakenbyC.fromS.andJ.,2O;butIthinkthatC.has missedthetruemeaningofthe"cornerstone"inthebrain. 2Cf.Eph.iii.15. 3Is.xxviii.16readingIVRDCRAWforIPPDWUofLXX.;quoted alsoinEph.ii.2Oand1Pet.ii.7. 4Sc.Isaiah. 6CompletionofthelacunabyR. 6xP^KWJ"Aatechnicaltermalsoforthe"Gnostic"supernal HorosorBoundary. 7Dan.ii.15. *Comparethe"complaintsofthesouls"intheK.K.fragments. 9jOd.,xxiv.9f.

THEMYTHOPMANINTHEMYSTERIES163 godsandbirthcausingofmen"1flowingandebbing forever,nowupandnowdown. J.WhenOceanflowsdown(H.hesays),itisthe birthcausingofmen;andwhen[itflows]up,towards theWallandPalisade,andthe"WhiteRock,"itis thebirthcausingofgods. This(H.hesays)iswhatiswritten: "'IhavesaidyeareGodsandallSonsofthe Highest'2ifyehastentofleefromEgyptandgetyou

beyondtheRedSeaintotheDesert";thatis,from theintercoursebelowtotheJerusalemAbove,whois theMotheroftheLiving.3"Butifyeturnbackagain intoEgypt"thatis,totheintercoursebelow"'ye shalldielikemen.'"4 For(H.hesays)allthegenerationbelowissubject todeath,butthe[birth]begottenaboveissuperior todeath. C.Forfromwateralonethatis,spiritisbegottenthe spiritual[man],notthefleshly;thelower[man]isfleshly. Thatis(H.hesays)whatiswritten:"Thatwhichisborn ofthefleshisflesh,andthatwhichisbornofthespiritis spirit."6 H.Thisistheir6spiritualbirth. J.This(H.hesays)istheGreatJordan,which, flowingdownwardsandpreventingthesonsofIsrael 1Cf.II,xiv.201,246;Hymn.Orph.,lxxxiii.2. 2Ps.lxxxii.6. 3Cf.Gal.iv.27:"ButJerusalemAboveisfree,whichis ourMother."(W.andH.text.) 4ThefinalquotationwithinthequotationisalsofromPs lxxxii.6.Here,then,wehaveaquotationfromascripture("what iswritten"),glossedbyJ.withhisspecialexegesis,butalready beinganexegesisofanOldTestamentlogos.Itisnotonlya halacha,touseatermofTalmudicRabbinism,butitisan authoritativeapocalypseoftheJewishGnosis. 6Johniii.6. 6Sc.theNaassenes,accordingtoH. 164THRICEGREATESTHERMES fromgoingforthoutofEgypt,orfromtheintercourse below H.forEgyptisthebody,accordingtothem J.wasturnedbackbyJesus1andmadetoflow upwards. H.Followingaftertheseandsuchlike[follies],thesemost wonderful"Gnostics,"discoverersofanewgrammaticalart, imaginethattheirprophetHomershowedforththesethings arcanely;and,introducingthosewhoarenotinitiatedintothe SacredScripturesintosuchnotions,theymakeamockofthem. AndtheysaythathewhosaysthatallthingsarefromOne, isinerror,[but]hewhosaystheyarefromThreeisright,and willfurnishproofofthefirstprinciples[ofthings].2 J.Forone(H.hesays)istheBlessedNatureof theBlessedManAbove,Adamas;andoneisthe

[Nature]Below,whichissubjecttoDeath;andoneis theBacewithoutaking3whichisbornAbove where(H.hesays)isMariamthesoughtfor,and Jothorthegreatsage,andSepphoratheseeing,and MoseswhosebegettingisnotinEgyptforsons wereborntohiminMadiam.4 S.Andthis(H.hesays)alsodidnotescapethe noticeofthepoets: 1IampersuadedthatthisstoodoriginallyinJ.,andnotinC. beingLXX.forJoshua. 2ThisparagraphsummarisesS.SeenextS. 3a$a(\fvrosthatis,presumably,thosewhohavelearnedto rulethemselves,the"selftaught"race,etc.,ofPhilo. 4Eusebius(Preep.Evaiig.,IX.xxviii.andxxix.5ff.jed.Dind. i.505ff.and508ff.),quotingfromAlexanderCornelius(Polyhistor), whoflourishedabout10OB.C,haspreservedtousa numberofversesfromatragedy(calledTheLeadingForth) onthesubjectofMosesandtheExodusstory,byacertain Ezechiel,a(?Alexandrian)HebrewpoetwritinginGreek.In thesefragmentsofEzechiel'stragedy,Mariam,Sepphora,and Jothorarealldramatispersona.Thesespellingsandthatof Madiamare,ofcourse,allLXX.(thatis,GreekTargum)forms ofourA.V.Miriam,Jethro,Zipporah,andMidian. THEMYTHOPMANINTHEMYSTERIES165 "Allthingswerethreefolddivided,andeachreceived hisshareofhonour."1 C.FortheGreatnesses(H.hesays)needsmustbespoken,but sospokenbyalleverywhere"thathearingtheymaynothear, andseeingtheymaynotsee."2 J.Forunless(H.hesays)theGreatnesses3were spoken,thecosmoswouldnotbeabletoholdtogether. ThesearetheThreeMorethanmightyWords(Logoi): Kaulakau,Saulasau,Zeesar;Kaulakau,the[Logos] Above,Adamas;Saulasau,the[Logos]Below;Zeesar, theJordanflowingupwards.4 (175)S.He(H.hesays)isthemalefemaleMan 1II,xv.189. 2Cf.Lukeviii.10.Lukeseemstopreservethereadingof thesourcemorecorrectlythanMatt.xiii.13orMarkiv.12. TheSayinglooksbacktoIs.vi.9. 3Of.3OJ. 4ThesethreenamesarebasedontheHebrewtextofIs.xxviii. 13,A.V.:"ButtheWordoftheLordwasuntothemprecept

uponprecept,preceptuponprecept;lineuponline,lineupon line;herealittle,therealittle."LXX.:"noteoraiabro7srb \6fiovTOVOfov,8\(\\>isitrl6\tyiv,4\nls4\iri5i,in/xiKpbv(TI niKpov."Thatis:"Andthelogion[oracle,theUrimand Thummim,orinstrumentoftheLogos,accordingtoPhilo]ofGod shallbetothemtribulationontribulation,hopeonhope,still littlestilllittle."SeeEpiphanius,Hcer.,xxv.4."Saulasau sau^att'^"tribulationontribulation,tribulationontribulation;" "kaulakaukaulakau"="hopeonhope,hopeonhope;" "zeesar[zeesar]"="stilllittlestilllittle"thatis,the"Heightof Hope,"the"DepthofTribulation,"andthe"AsyetVeryLittle" evidentlyreferringtotheasyetsmallnumberoftheRegenerate. Cf.PistisSophia,354:"Oneoutofathousand,andtwooutof tenthousand."SeeSalmon'sarticle,"Caulacau,"inSmithand Wace'sD.ofCh.Biog.,i.424f.Itisalsotobenoticedthat EpiphaniusascribestheoriginofthesenamestotheNicolaitans. InHebrewthecorrespondingnamewouldbeBalaamites;and BalaamorBileam(Nicolaus)wasoneoftheRabbinicalbynames forJeschu(Jesus).SeeD.J.L.,p.188. 5Thisandthefollowingparagraphseemtohavebeenmis 166THRICEGREATESTHERMES inall,whomtheignorantcallthreebodiedGeryones Earthflower,asthoughflowingfromtheearth;1while theGreek[theologi]generallycallHimthe"Heavenly HornofMen,"2becauseHehasmixedandmingled3 allthingswithall. C.For"allthings(H.hesays)weremadethroughHim,and withoutHimnoonethingwasmadethatwasmade.InHim isLife."* This(H.hesays)is"Life,"theineffableRaceofperfectmen, whichwasunknowntoformergenerations. Andthe"nothing"6whichhathbeenmade"withoutHim," isthespecialcosmos;6forthelatterhathbeenmadewithout Himbythethirdandfourth[1Ruler].7 placedbyJ.orC,for19connectsdirectlywiththeexposition concerningtheithyphallicHermes.SeeR.100,n.4. 1&stcyrjspiovraTripv6vriv, 2MenwasthePhrygianDeusLunus.SeeDrexler'sadmirable art.s.v.inRoscher,ii.26872770. 3KtKfpaKtawordplayonnipas(horn),unreproduciblein English. 4Johni.3,4.Sothepresenttext;butitmusthavebeen "nothing"inthetextwhichlaybeforeC.

5Cf.thelogos,fromTheBookoftheGreatLogosaccordingtothe Mystery:"Jesus,theLivingOne,answeredandsaid:Blessed isthemanwhoknoweththis[Word(Logos)],andhathbrought downtheHeaven,andbornetheEarthandraiseditheavenwards, andhebecomeththeMiddle,forit(theMiddle)is1nothing.'" Schmidt(C),GnostischeSchrifteninkoptischerSpracheausdem CodexBrucianus(Leipzig,1892),p.144;andKoptischgnostische Schriften(Leipzig,1905),p.259. 6Thatistheworldofphenomena,orcosmosofspecies(ISIKOS) andnotofgeneraorwholes. 7ThefourthDemiurgicPoweroftheSensibleWorldwas Esaldaios,aswehavealreadyseenfromJ.,12.Theindications aretoovaguetorecoverthe"measures"and"numbers"ofthe system.Butthe"thirdandfourth"areapparentlyboth"fiery" theformergiving"light,"thelatter"heat."Compare23C, whospeaksofthethirdGate,orentrancetothethirdHeaven. ThisHeaven,thethirdfrombelow,wouldcorrespondwiththe firstsethericspheretherebeing,presumably,threebeforethe fourthormiddle,the"FieryRuler." THEMYTHOFMANINTHEMYSTERIES167 1Sc."HeavenlyHornofMen." 2Cf.Gen.xliv.5. 3BergkincludestheseversesamongtheAnacreontica,n.63, p.835.Cf.Anacr.,i.1O(Bergk,50,10). 4ThelastlineisreconstructedbyCruice(not.inhe).Cf. Anacr.,xxvi.25,26.WasOmarKhayyam,then,"Anacreon palingenes,"orwasthesamespiritineach1 6Cf.Johnii.11.Thereadingofourquotation,however,is verydifferentfromthatofthefamiliarTextusReceptus. 6Cf.Lukexvii.21.7Cf.Matt.xiii.44. 8Cf.Matt.xiii.33=Lukexiii.20. J.This1(H.hesays)isthedrinkingvesselthe Cupinwhich"theKingdrinkethanddivineth."2 This(H.hesays)wasfoundhiddeninthe"fair seed"ofBenjamin. (18)S.TheGreeksalsospeakofit(H.hesays) withinspiredtongue,asfollows: "Bringwater,bring[me]wine,boy! Givemetodrink,andsinkmeinslumber!3 MyCuptellsmeofwhatraceImustbeborn, [Speakingwithsilenceunspeaking]."* C.This(H.hesays)wouldbesufficientaloneifmenwould understandtheCupofAnacreonspeakingforthspeechlesslythe

IneffableMystery. J.For(H.hesays)Anacreon'sCupisspeechless inasmuchasittellshim(saysAnacreon)with speechlesssoundofwhatRacehemustbeborn C.thatis,spiritual,notcarnal J.ifheheartheHiddenMysteryinSilence. C.AndthisistheWateratthoseFairNuptialswhichJesus turnedandmadeWine. "This(H.hesays)isthegreatandtruebeginningofthe signswhichJesuswroughtinCanaofGalilee,andmademanifest HisKingship[orKingdom]oftheHeavens."5 This(H.hesays)istheKingship[orKingdom]ofthe Heavenswithinus,6storedupasaTreasure,7as"Leavenhid inthreemeasuresofFlour."8 168THRICEGREATESTHERMES (19l)S.Thisis(H.hesays)theGreatIneffable MysteryoftheSamothracians, C.whichitislawfulfortheperfectalonetoknow[that is](H.hesays)forus. J.FortheSamothracians,intheMysterieswhich aresolemnisedamongthem,explicitlyhandonthe traditionthatthisAdamistheManOriginal. S.Moreover,2intheinitiationtempleoftheSamothracians standtwostatuesofnakedmen,withboth handsraisedtoheavenandithyphallic,likethestatue ofHermesinCyllene.3 J.ThestatuesaforesaidareimagesoftheMan Original.4 C.And[also]oftheregenerated5spiritual[man],inallthings oflikesubstancewiththatMan. This(H.hesays)iswhatwasspokenbytheSaviour: "IfyedonotdrinkMyBloodandeatMyFlesh,yeshallnot enterintotheKingdomoftheHeavens.6 "Butevenifyedrink(H.hesays)theCupwhichIdrink,7 whereIgo,thereyecannotcome."8 1Thisseemstoconnectimmediatelywiththeendof16.See R.100,n.4. 2S.probablyhad"For,"whichwasglossedbyJ.into "Moreover." 3Butthis"statue,"aswehaveseen,wastheithyphallus simply. 4OrTypalMan. 6Or,generatedorbornfromAbove.

6Cf.Johnvi.53,whichreadsinT.R.:"Amen,Amen,I sayuntoyou,ifyeeatnottheFleshoftheSonofMananddrink HisBlood,yehavenotLifeinyourselves." 7Cf.Matt.xx.22=Markx.38(wherethephraseisputina question). 8Cf.Johnviii.21andxiii.33.Itisremarkablethatinthe textofourGospelstheselogoiareaddressedtotheJews;C, however,takesthemassayingsaddressedtothedisciples.It ispossiblethatwemayhaveherea"source"oftheFourth Gospel! THEMYTHOFMANINTHEMYSTERIES169 ForHeknew(H.hesays)ofwhichnatureeachofHis disciplesis,andthatitneedsmustbethateachofthemshouldgo tohisownnature. Forfromthetwelvetribes(H.hesays)Hechosetwelve disciples,andthroughthemHespaketoeverytribe.1 Onthisaccount(H.hesays)allhavenotheardthepreachings ofthetwelvedisciples;andeveniftheyhear,theycannot receivethem.Forthe[preachings]whicharenotaccordingto theirnaturearecontrarytoit. S.This[Man](H.hesays)theThracianswho dwellroundHaimoscallKorybas,2andthePhrygians inlikemannerwiththeThracians;fortakingthe sourceofHisdescentfromtheHeadAbove3 J.andfromtheexpressiveBrain4 S.andpassingthroughallthesourcesofallthings beneathhowandinwhatmannerHedescendswedo notunderstand. J.Thisis(H.hesays)whatwasspoken: "HisVoiceweheard,butHisFormwehavenot seen."5 For(H.hesays)theVoiceofHim,whenHehath beendelegatedandexpressed,isheard,buttheForm thatdescendedfromAbove,fromtheInexpressible [Man]whatitis,nooneknows.Itisintheearthy plasm,butnoonehasknowledgeofit. This[Man](H.hesays)isHewho"inhabiteththe 1These"tribes,"then,werenottheJewishtribes,tenofwhich didnotreturn,buttwelvetypicalnaturesofmen,andsomething else. 2SeeImmisch'sexcellentart,"Kuretenu.Korybanten,"in Roscher,ii.15871628. 3Kopvfias,theLordoftheCorybantes,orfrenziedpriestsof

Cybele,isthusfeignedbymysticalwordplaytobe6awbKopvtpTjsfiat, 14hewhodescendsfromthehead." 4Cf.C,14. 5ApparentlyaquotationfromsomeJewishapocryphon.Cf. Johnv.37:"YehaveneveratanytimeheardHisvoicenor haveyeseenHisform." 17OTHRICEGREATESTHERMES Flood,"1accordingtothePsalter,whocriesandcalls from"manywaters."2 The"manywaters"(H.hesays)arethemanifold genesisofmensubjecttodeath,fromwhichHeshouts andcallstotheInexpressibleMan,saying: "Savemy[?Thy]alonebegottenfromthelions."3 Tothis[Man](H.hesays)ithathbeenspoken: "ThouartmySon,OIsrael,4fearnot;should'st thoupassthroughrivers,theyshallnotengulphthee; should'stthoupassthroughfire,itshallnotconsume thee."5 By"rivers"(H.hesays)he6meanstheMoist EssenceofGenesis,andby"fire"theimpulseand desiretowardsGenesis. And:"Thouartmine;fearnot."7 Andagainhe8says: "Ifamotherforgetherchildrensoasnottotake pityonthemorgivethemsuck,[then]Itoowill forgetyou"9saithAdamas(H.hesays)tohisown men. "Nay,evenifawomanshallforgetthem,Iwillnot forgetyou.UponmyhandshaveIgravenyou."10 AndconcerningHisAscent C.thatishisregenerationinorderthathemaybeborn spiritual,notfleshly. J.theScripturesaith(H.hesays): "Liftupthegates,yewhoarerulersofyou,andbe 1Gf.Ps.xxviii.10.3Ibid.,3. 3ConflationofLXX.ofPs.xxiv.17andPs.xxi.21. 4AparaphraseofLXX.Is.xli.8. 6AparaphraseofLXX.Is.xliii.1. 6Isaiah;ortheWordspeakingthroughtheprophet. 7Is.xliii.1. 8Sc.Isaiah. 9ParaphraseofLXX.Is.xlix.15. 1OIs.xlix.16.

THEMYTHOFMANINTHEMYSTERIES171 yeliftupyeeverlastinggates,andtheKingofGlory shallcomein."1 Thisisawonderofwonders. "Forwho(H.hesays)isthisKingofGlory?2 Aworm3andnoman,thescornofmen,andthecontempt ofthepeople.4HeistheKingofGlory,the MightyinWar."5 By"War"he6meansthe"[war]inthebody,"for theplasmiscompoundedofwarringelements,asitis written(H.hesays): "Rememberthewarthatis[warred]inthebody."7 This(H.hesays)istheEntrance,andthisisthe Gate,whichJacobsaw,whenhejourneyedintoMesopotamia. 8 C.Whichisthepassingfromchildhoodtopubertyandmanhood ;thatis,itwasmadeknowntohimwhojourneyedinto Mesopotamia. J.AndMesopotamia(H.hesays)istheStream ofGreatOceanflowingfromthemiddleofthePerfect Man. Andhe9marvelledattheHeavenlyGate,saying: "Howterrible[is]thisplace!Thisisnaughtelse thantheHouseofGod;yea,this[is]theGateof Heaven."10 C.Onthisaccount(H.hesays)Jesussaith: "IamtheTrueDoor."11 J.Andhe12whosaysthesethingsis(H.he IPs.xxiii.7and9.2Ps.xxiii.10. 3Sc.a"Serpent."4Ps.xxi.6. 8Ps.xxiii.1Oand8. 6Sc.thepsalmist;or,rather,theLogosthroughthepsalmist. 7Jobxl.27.8Gen.xxviii.7. 9Sc.Jacob.1OGen.xxviii.17. IIGf.Johnx.9"true"notappearinginthetraditionaltext. 12Sc."Jacob"usingthenameinthePhiloneansense. 172THRICEGREATESTHERMES says)the[one]fromtheInexpressibleMan,expressed fromAbove C.astheperfectman.Thenotperfectman,therefore, cannotbesavedunlessheberegeneratedpassingthroughthis Gate. (21)S.Thissame[Man](H.hesays)thePhrygians callalsoPapa;1forHecalmed2allthingswhich, priortoHisownmanifestation,wereindisorderly

andinharmoniousmovement. ForthenamePapa(H.hesays)is[the]Soundof allthingstogetherinHeaven,andonEarth,and beneaththeEarth,saying:"Calm,calm"3thediscord ofthecosmos. C.And:Make"peaceforthemthatarefar"thatis,the materialandearthy"andpeaceforthemthatarenear"4 thatis,thespiritualandknowingandperfectmen. (22)S.ThePhrygianscallHimalsoDeadwhen buriedinthebodyasthoughinatomborsepulchre. C.This(H.hesays)iswhatissaid: "Yearewhitedsepidchres,filled(H.hesays)withinwith bonesofthedead,5forMan,theLiving[One]6isnotinyou." AndagainHesays: "Thedeadshallleapforthfromtheirgraves"7 thatis,fromtheirearthybodies,regeneratedspiritual,not fleshly. This(H.hesays)istheResurrectionwhichtakesplace 1ThisistheZeusPhrygiusofDiodor.iii.58,andEustathius, 565,3.Cf.R.163,n.3,andZweirelig.Fragen,104,n.3. 2tnauffc. 3xaDeiravt,amysticalwordplayonax. 4Cf.Eph.ii.17. 6Cf.whatunderliesMatt,xxiii.27,Lukexi.44,andActs xxiii.3. 6Cf."Jesus,theLiving[One]"intheIntroductiontothe newestfoundSayings;andalsopassimintheIntroduction (apparentlyanexcerptfromanotherdocument)totheFirst BookofIeou,intheCodexBrucianus. 7Cf.whatunderliesMatt,xxvii.52,53. THEMYTHOFMANINTHEMYSTERIES173 1Somewordshaveapparentlybeenomitted,correspondingto thefinalclauseofthelastsentenceinS.SeeR.,p.101. 2Cf.2Cor.xii.24. 3Cf.1Cor.ii.13,14. 4Cf.Johnvi.44.Insteadof"HeavenlyFather,"T.R.reads "theFatherwhosentme."Comparewiththisthelongestofthe newestfoundlogoi,concerning"themwhodrawus"towards selfknowledgeorthe"kingshipwithin."(GrenfellandHunt, op.cit.,p.15.)6CfMatt.vii.21. throughtheGateoftheHeavens,throughwhichallthosewho donotpass(H.hesays)remainDead.

S.ThesamePhrygiansagaincallthisverysame [Man],afterthetransformation,God[oraGod].1 C.Forhebecomes(H.hesays)Godwhen,risingfromthe Dead,throughsuchaGate,heshallpassintoHeaven. ThisistheGate(H.hesays)whichPaul,theApostle,knew, settingitajarinamystery,andsayingthathewascaughtupby anangelandcametothesecond,naythethirdheaven,into Paradiseitself,andsawwhathesaw,andheardineffablewords, whichitisnotlawfulformantoutter.2 These(H.hesays)aretheMysteries,ineffable[yet]spoken ofbyall, "which[alsowespeak,yet]notinwordstaughtofhuman wisdom,butin[words]taughtofSpirit,comparingthings spiritualwithspiritualthings.Butthepsychicmanreceiveth notthethingsofGod'sSpirit,fortheyarefoolishnessuntohim."3 Andthese(H.hesays)aretheIneffableMysteriesofthe Spiritwhichwealoneknow. Concerningthese(H.hesays)theSavioursaid: "NooneisabletocometoMe,unlessmyHeavenlyFather drawhim."4 Foritisexceedinglydifficult(H.hesays)toreceiveand acceptthisGreatIneffableMystery. Andagain(H.hesays)theSavioursaid: "NoteveryonethatsaithuntoMe,Lord,Lord!shallenter intotheKingdomoftheHeavens,buthewhodoeththeWillof MyFatherwhoisintheHeavens"6 which[Will]theymustdo,andnothearonly,toenterinto theKingdomoftheHeavens. 174THRICEGREATESTHERMES AndagainHesaid(H.hesays): "ThetaxgatherersandharlotsgobeforeyouintotheKingdom oftheHeavens."1 Forby"taxgatherers"(RE\UVAI)aremeant(H.hesays) thosewhoreceivetheconsummations2(REXY)oftheuniversal [principles];andwe(H.hesays)arethe"taxgatherers"3 ["uponwhomtheconsummationsoftheaeonshavecome"4]. Forthe"'consummations"(H.hesays)aretheSeedsdisseminated intothecosmosfromtheInexpressible[Man],by meansofwhichthewholecosmosisconsummated;forbymeans ofthesealsoitbegantobe. Andthis(H.hesays)iswhatissaid: "TheSowerwentforthtosow.Andsome[Seeds]fellbythe wayside,andweretroddenunderfoot;andothersonstony places,andtheysprangup(H.hesays),butbecausetheyhad

nodepth,theywitheredanddied. "Others(H.hesays)fellonthefairandgoodground,andbrought forthfruitoneahundred,anothersixty,andanotherthirty. "Hewhohath(H.hesays)earstohear,lethimhear!"6 Thatis(H.hesays),noonehasbeenahearerofthese Mysteries,saveonlythegnostic,perfect[man]. This(H.hesays)isthe"fairandgoodground"ofwhich Mosessaith: "Iwillbringyouintoafairandgoodland,intoalandflowing withmilkandhoney."6 This(H.hesays)isthe"honeyandmilk"bytasting whichtheperfect[men]becomefreefromallrule,7andsharein theFullness. This(H.hesays)istheFullnesswherebyallthingsthatare generatedbothareandarefullfilledfromtheIngenerable[Man]. 1CfMatt.xxi.31.T.R.reads"TheKingdomofGod." 2Orperfectionings,orcompletions,orendings,orinitiations; alsotaxeshereamysticalsynonymforpkromata(fullnesses)or logoi(words). 3Or,collectorsofdues. 41Cor.x.11. 6Cf.thelogosunderlyingMatt.xiii.3ff.=Markiv.3ff.=Luke viii.5ff. 6SlightlyparaphrasedfromLXX.Deut.xxxi.20. 7Inthattheyarerulersofthemselves,membersofthe"selftaught" RaceAFIAFFIXEIROVS,thatis,freefromtheRulersof Destiny,orKarmicbonds. THEMYTHOPMANINTHEMYSTERIES175 (23)S.Thissame[Man]iscalledbythePhrygians Unfruitful. G.ForHeisunfruitfulaslongasHeisfleshlyandworks theworkoftheflesh. This(H.hesays)iswhatissaidj"Everytreethatbeareth notgoodfruit,iscutdownandcastintothefire."1 Forthese"fruits"(H.hesays^arethelogic,2livingmen onlywhopassthroughthethirdGate.3 J.Atanyratethey4say: "Ifyehaveeatendeadthingsandmadeliving ones,whatwillyemakeifyeeatlivingthings?"6 Andby"livingthings"theymeanlogoiandminds andmenthe"pearls"ofthatInexpressible[Man] castintotheplasmbelow.6 C.ThisiswhatHesaith(H.hesays):

"Castnottheholythingtothedogsnorthepearlstothe swine."7 H.Fortheysaythattheworkofswineistheintercourseofman withwoman. (248)S.Thissame[Man](H.hesays)thePhrygians alsocallAipolos;9notbecause(H.hesays)Hefeeds 1Cf.Matt.iii.10=Lukeiii.9.Cf.alsoHipp.,Philos.,vi.16, inhismaltreatmentofthe"Simonian"Gnosis. 2Thatis,SonsoftheLogos. 3Cf.noteonthethirdRulerin17C. 4PresumablythePhrygians. 6IfourattributionofthistoJ.iscorrect(R.givesittoC),we haveperhapsbeforeusalogosfromthePhrygianMysteries. 6ThismaypossiblybeassignedtoC.;butC.usuallycomments onJ.anddoesnotlead,andtheterminologyisthatofJ.andnot ofC. 7AsimpleformofMatt.vii.6.Isitbyanymeanspossible anunderlyingmysticalwordplayontheEleusinianlogos"St Kit";henceIs(pig)asynonymofx<po*andKVWV(dog)? 8Thissectionseemstobemisplaced,and25probably followed23immediatelyintheoriginal;theantithesisofFruitful andUnfruitfulfollowingoneanother,asabove(22),the antithesisofDeadandGod. 9attr6\os,vulg.="goatherd." 176THRICEGREATESTHERMES shegoatsandhegoats,asthe(C.psychics1)interpret thename,butbecause(H.hesays)HeisAeipolos thatis,"Alwaysturning"(Aeipolon),2revolvingand drivingroundthewholecosmosin[its]revolution; forpoleinisto"turn"andchangethings. Hence(H.hesays)allcallthetwocentres8of heavenpoles.Andthepoetalso(H.hesays)when hesays:"Hithertherecomesandtheregoes(poleitai) OldManoftheSea,whosewordsaree'ertrueEgypt's undyingProteus."4 1S.hadprobably"ignorant." 2ctrrf\oy,rovreartielKO\S>V.Cf.Plato,Gratylus,408C,D. 3Thisisnotveryclear.ButseeMozley'sarticle,"Polus,"in Smith,Wayte,andMarindin'sD.ofGk.andBom.Antiquities (London,1891),ii.442,443:"Bothin[Plato's]Timceus,4OB. and[Aristotle's]DeCozlo,ii.14,v6\osisused,notfortheentire heaven,butfortheaxisofheavenandearth,aroundwhichthe

wholerevolved.AgainintheDeCwlo,ii.2,thew6\oiarethe poles,northandsouth,inoursenseoftheword."Comparealso therubricinoneoftheritualsintheGreekMagicPapyriC. Wessely,GriechischeZauberpapyrus,inDenkschr.d.Akad.,ph.hist. Kl.Yxxxvi.(Vienna,1888)whereitissaidthattheSunwill thenmovetowardsthePole,andthetheurgistwillseeSeven Virgins(theSevenFortunesofHeaven)approach,andSeven Youths,withheadsofbulls(thePolelordsofHeaven),whomake theaxisturn(661670).Comparethiswiththe"cylinder" ideainthefragmentofK.K.ThentherewillappeartheGreat God"inawhiterobeandtrowsers,withacrownofgoldonhis head,holdinginhisrighthandthegoldenshoulderofaheifer, thatistheBearthatsetsinmotionandkeepstheheaventurning indueseasons."ThisGodwillpronounceanoracle,andthe theurgistwillthenreceivethegiftofdivination.Thespecial interestofthistraditionisthatitcontainsaMagianelement(to wit,the"trowsers"),andthisconnectscloselywithPhrygia andthecultthatwasweddedmostcloselywiththeMithriaca, namely,thatoftheMotheroftheGods. 4Od.,iv.384.IntheProteusmythEgyptistheNilethatis, the"GreatGreen,"theHeavenOcean.Proteuswasalsosaidto havebeenthemessengerorservantofPoseidon,thespecialGod, itwillberemembered,ofPlato'sAtlantis. THEMYTHOFMANINTHEMYSTERIES177 [Bypoleitai]hedoesnotmean"heisputonsale,"1 but"heturnsabout"[orcomesandgoes]there,as thoughitwere,[hespins]andgoesround. Andthecitiesinwhichwelive,inthatweturn aboutandcirculateinthem,arecalledpoleis. Thus(H.hesays)thePhrygianscallAipolosthis [Man]whoturnsallthingsatalltimesallways,and changesthemintothingskin. (25)ThePhrygians,moreover(H.hesays),callHim Fruitful. J.For(H.hesays): "Manymorearethechildrenofthedesolate [woman]thanofherwhohathherhusband."2 C.Thatis,theregenerated,deathless,andevercontinuing [children]aremany,althoughfewarethey[thus]generated; butthefleshly(H.hesays)allperish,thoughmanyarethey [thus]generated. 1vtirpdarKtrai,asynonymofirwA?rai,which,besidesthemeaning of"comingandgoing,"or"movingabout,"alsosignifies"is

sold";butIdonotseetheappositenessoftheremark,unlessthe "ignorant"sounderstoodit. 2Is.liv.1;quotedalsoinGal.iv.27.Of.Philo,DeExecrat., 7;M.ii.435,P.936(Ri.v.254):"Forwhenshe[theSoul] isamultitudeofpassionsandfilledwithvices,herchildren swarmingoverherpleasures,appetites,folly,intemperance, unrighteousness,injusticesheisweakandsick,andliesat death'sdoor,dying;butwhenshebecomessterile,andceasesto bringthemforth,orevencaststhemfromher,forthwith,from thechange,shebecomethachastevirgin,and,receivingthe DivineSeed,shefashionsandengendersmarvellousexcellencies thatNatureprizethhighlyprudence,courage,temperance, justice,holiness,piety,andtherestofthevirtuesandgood dispositions." Thereare,thus,seentobeidenticalideasofadistinctly markedcharacterinbothJ.andPhilo.DidJ.,then,belongto Philo's"circle"?Or,rather,didPhilorepresentapropagandist sideofJ.'scircle?Inotherwords,canwepossiblyhavebefore usinJ.aTherapeutallegoricalexercise,basedonS.,byan exceedinglyliberalmindedHellenisticJewishmystic1 VOL.I.12 178THRICEGREATESTHERMES C.Forthiscause(H.hesays): "Rachelbewailedherchildren,andwouldnot(H.hesays)be comfortedweepingoverthem;forsheknew(H.hesays)that theyarenot."1 J.AndJeremiahalsolamentstheJerusalemBelow notthecityinPhoenicia,2butthegenerationbelow whichissubjecttodestruction. C.ForJeremiahalso(H.hesays)knewtheperfectman,regenerated fromwaterandspirit,notfleshly. J.AtanyratethesameJeremiahsaid: "Heisman,andwhoshallknowhimVs C.Thus(H.hesays)theknowledgeoftheperfectmanis deepandhardtocomprehend. J.For"ThebeginningofPerfection(H.hesays) isGnosisofman,butGnosisofGodisperfect Perfection."4 (26)S.AndthePhrygians(H.hesays)callHim also"PluckedGreenWheatear";andafterthePhrygians theAthenians[sodesignateHim],when,inthe secretritesatEleusis,theyshowthosewhoreceivein silencethefinalinitiationthereintotheGreat

C.andmarvellousandmostperfect S.EpopticMystery,apluckedwheatear.6 1Cf.Matt.ii.18,whichdependsonJer.xxxi.15(LXX. xxxviii.15).InT.R.,however,thereadingisbynomeansthe sameasinLXX.C.favourstheGospeltextratherthanthatof LXX. 2ThisshowsaverydetachedframeofmindonbehalfofJ. PerhapsitmaybeaninterpolationofC. 3Jer.xvii.9. 4Thishasalltheappearanceofaquotationfromsomemystic apocryphonoftheGnosis. 6SeeCumont(F.),MysteresdeMiihra(Brussels,1898).In themonumentsrepresentingthebullslayingmythofthe Mithriaca,thebull'stailisfrequentlyterminatedin"unetruffe d'e'pis"thenumbervaries,beingeitherone,three,five,orseven. IntheBundahishallthingsaregeneratedfromthebody, THEMYTHOFMANINTHEMYSTERIES179 AndthisWheatearisalsowiththeAtheniansthe Lightgiver1 C.perfect[and]mighty J.fromtheInexpressible S.asthehierophanthimselfnotemasculatedlike the"Attis,"2butmadeeunuchwithhemlockjuice C.anddivorcedfromallfleshlygeneration S.inthenight,atEleusis,solemnisingtheGreat IneffableMysteries,whenthebrightlightstreams forth,3shoutsandcriesaloud,saying: especiallyfromthespinalmarrow,oftheslainbull.Sometimes thewheatearsarerepresentedasflowinglikebloodfromthe woundabovetheheartinflictedbythedaggerofMithras,the Bullslayer(op.cit.,i.186,187).TheconstellationoftheWheatear intheVirgin,whichwassupposedtogivegoodharvests, presumablyreferstothesameidea(cf.Eratosth.,Gataster.,9). Seeop.cit.,i.202,205,n.2.Thewheatear,therefore,symbolised inoneaspectthe"generativeseed"inanimalsandmenanimals thespermatozoa,inmanamystery.Mithraicismhadtheclosest connectionwiththePhrygianMysteryCult;indeed,theMagna MaterMysterieswereusedbyitfortheinitiationofwomen, whowereexcludedfromtheMithriacaproper. 1TheLightsparkofPistisSophianomenclature. 2Thatis,thehierophantinitiateoftheGreatMother. 3vithiro\\$irvpt,lit.,"totheaccompanimentofmuchfire."

Thisrefers,Ibelieve,tothebrilliantilluminationoftheTemple, or,asitwasvariouslycalled,theInitiationHall(rtXtarhpiov), theMysticEnclosure(nvaTiubscyaSs)thoughthiswasprobably theinnercourtsurroundingtheTemplepropertheGreatHall (iieyapov),orPalace(ay&nropov).AsHatchsays,inthetenthof hisfamousHibbertLecturesfor1888:"Andatnighttherewere themysticplays:thescenicrepresentations,thedramain symbolandforsight.Thetorcheswereextinguished;they stoodoutsidetheTemple[intheMysticEnclosure,presumably]in thesilenceanddarkness.Thedooropenedtherewasablaze oflightbeforethemwasenactedthedrama."Hatch(E.),The InfluenceofGreekIdeasandUsagesupontheChristianChurch (4thed.,London,1892).Seealsomy"NotesontheEleusinian Mysteries,"inTheTheosoph.Rev.(April1898),xxii.p.151. 18OTHRICEGREATESTHERMES "[Our]LadyhathbroughtforthaHolySon:Brimo [hathgivenbirth]toBrimos" thatis,theStrongtotheStrong. (27)J.And"[Our]Lady"(H.hesays)isthe Genesis C.theSpiritual,Heavenly[Genesis] J.Above.AndtheStrongishewhoisthus generated. ForitistheMysterycalled"Eleusis"and*Anaktoreion ";"Eleusis,"becausewe C.thespiritual J.come2fromAbove,streamingdownfrom Adamas,foreleusesthai(H.hesays)is"tocome";and "Anaktoreion"[fromanagesthai,"leadingback,"that is3]from"returning"4Above.5 This[Eeturn](H.hesays)isthatofwhich thosewhoareinitiatedintothegreatMysteriesofthe Eleusiniaspeak. (28)S.Andthelawisthataf^tertheyhavebeen initiatedintotheLittleMysteries,theyshouldbe furtherinitiatedintotheGreat. "Forgreaterdeathsdogreaterlotsobtain."6 TheLittle(H.hesays)aretheMysteriesof 1SeeespeciallyLobeck,Aglaophamus,587ff. 2tf\8ontt>,thisverbformingitstensesfrom\/tpand ande\tvfft?meaningalso"coming." 3Emend,byKeil. 5Itneedhardlybesaidthatthisisallmysticalwordplay; avaKr6p(iovisphilologicallyderivedfromthesamestemas&va^

"aking."CftheAnaktoronorPalaceasthenameofthe EleusinianTempleofInitiation. cHeracleitus,Fr.(25,Diels;101,Fairbanks,FirstPhilosophers ofGreece)."Deaths"mayalsoberendereddestinies,fates,or dooms. THEMYTHOPMANINTHEMYSTERIES181 PersephoneBelow;concerningwhichMysteriesand thewayleadingthereand C.beingbroadandwide, taking[men]toPersephone,thepoetalsospeaks: "Beneaththisthereisanotherpathdeathcold, Hollowandclayey.Butthis1isbesttolead TogrovedelightsomeoffarhonouredAphrodite."2 These3are(H.hesays)theLittleMysteries C.thoseofthefleshlygeneration S.andaftermenhavebeeninitiatedintothem, theyshouldceaseforalittle,andbecomeinitiatedin theGreat C.heavenly[Mysteries]. S.Fortheytowhomthe"deaths"inthem4are appointed,"receivegreaterlots." J.Forthis[Mystery](H.hesays)istheGateof Heaven,andthisistheHouseofGod,wheretheGood Goddwellsalone;intowhich[House](H.hesays) noimpure[man]shallcome C.nopsychic,nofleshly[man] J.butitiskeptunderwatchforthespiritual alone;wherewhentheycome,theymustcastaway theirgarments,andallbecomebridegrooms,obtaining theirtruemanhood5throughtheVirginalSpirit. 1Sc.thefirstpath. 2Theseversesarefromsomeunknownpoet,whoisconjectured variouslytohavebeeneitherParmenidesorPamphusof Athens.Seenotesinloc.inbothSchneidewinandCruice. 3Sc.thoseofPersephone. 4Sc.theGreaterMysteries;inwhich,presumably,thecandidate wentthroughsomesymbolicriteofdeathandresurrection. 5Ortruevirility,airopffevw/Atvovs,whichequateswithairavSpovpcvovs, Ibelieve,anddoesnotmeandemasculati,orexuta virilitate,astranslatedrespectivelybySchneidewinandCruice. 182THRICEGREATESTHERMES Forthis(H.hesays)istheVirginbigwithchild, conceivingandbearingaSon1

C.notpsychic,notfleshly,butablessediEonof.<Eons.2 Concerningthese[Mysteries](H.hesays)theSaviourhath explicitlysaidthat: "NarrowandstraitistheWaythatleadethtoLife,and fewaretheywhoenterit;butbroadandwide[is]theWay thatleadethtoDestruction,andmanyaretheywhojourney thereby."3 S.4Moreover,also,thePhrygianssaythattheFather ofwholes5isAmygdalos6 J.no[ordinary]tree7(H.hesays);butthatHe isthatAmygdalosthePreexisting,whohavingin HimselfthePerfectFruit,asitwere,throbbing8and movingin[His]Depth,Hetoreasunder9HisWomb, andgavebirthtoHisownSon10 Forthe"death"mentionedaboveandthe"castingawayofthe garments,"seetheMysteryRitualinTheActsofJohn(F.F.F.,431 434);andforthelatterandthe"VirginalSpirit,"thepassages ontheSacredMarriagewhichIhavecollectedinthechapteron themaindoctrinesofPhilo. 1AloosereferencetoLXX.Is.vii.14. 2OrEternityofEternities. 3Cf.Matt.vii.13,14;ourtext,however,isaninversionof theclauses,withseveralvariousreadings,ofT.R. 4ThisseemstoconnectwiththeFruitfulof25.Seebelow, intheHymn"WhetherblestChild,"the"cutwheatear"that Amygdalosbroughtforth. 6ThisreferstotheFirstMan. 6Vulg.,Almondtree. 7IntheMithriaca,Mithras,inthemostancientmyth,was representedasin(?bornfrom)aTree.SeeCumont. 8ReadingolovtlBia<pv(ovTawithS.,C,andR.;buttheCodex hasoiovISia,<r<pv(ovTa.Ifweread$6vforthecorruptotov,weget "theEggthrobbingapart"orinseparationandsolinkonwith theOrphic(Chaldaean)tradition. 9MMI>thesynonymofatermwhichoccursfrequentlyin thePistisSophia,"Itoremyselfasunder." 1OThatis,toManSonofMan. THEMYTHOFMANINTHEMYSTERIES183 1Thesomewhatboastfultone,showninseveralpassagesalready, probablybetraysC.;itmay,however,beassignedtoJ. 2a/iucu,aplayonAmygdalos. 3Thatis,"scarifications."

4Cf.Johni.3.,reading,however,vh\vandnotthe<w8efrof W.H. 5ThePiper;properly,theplayeronthesyrinxorsevenreeded Panpipe.ComparetheMysteryRitualinTheActsofJohn:"I wouldpipe;danceallofyou!"(F.F.F.,p.432);and,"We havepipeduntoyouandyehavenotdanced"(Matt.xi.17= Lukevii.27). sOrharmonised;thatis,cosmicorordered.Cf.C.H,i.15: "ForbeingabovetheHarmony,Hebecameaslaveenharmonised" ;alsoOrph.Hymn.,viii.11;andalsoActsofJohn,where theLogosisspokenofas"Wisdominharmony"(F.F.F.,436). 7Cf.Johniv.24. 8AconflationofJohniv.21and23.The"mountain,"when usedmystically,signifiestheinner"Mountofinitiation."Jerusalem inthetextsignifiestheJerusalemBelow.Thetrueworshippers worshipintheJerusalemAbove. C.theInvisible,Unnameable,andIneffable[One]ofwhom wetell.1 S.For"amyxai"2is,asitwere,"tobreak"and "cutopen";justas(H.hesays)inthecaseofinflamed bodiesandthosewhichhavesomeinternal tumour,whenphysicianslancethem,theyspeakof "amychas."3 Thus(H.hesays)thePhrygianscallhimAmygdalos. C.FromwhomproceededandwasborntheInvisible "Throughwhomallthingsweremade,andwithoutwhom nothingwasmade."4 (30)S.ThePhrygiansalsosaythatthatwhichis generatedfromHimisSyriktes.6 J.ForthatwhichisgeneratedisSpiritinharmony.6 C.For"God(H.hesays)isSpirit."7 WhereforeHesays: "Neitherinthismountaindothetrueworshippersworship, norinJerusalem,butinSpirit."8 184THRICEGREATESTHERMES Fortheworshipoftheperfect[men](H.hesays)isspiritual, notfleshly. J.And"Spirit"(H.hesays)istherewhereboth FatherandSonarenamed,generatedtherefromHim1 andtheFather. S.He2(H.hesays)istheManynamed,Myriadeyed, Incomprehensible,whomeverynaturedesires, someoneway,someanother. J.This(H.hesays)istheWord8ofGod,whichis:

"TheWordofAnnouncementoftheGreatPower. WhereforeItshallbesealed,andhidden,andconcealed, storedintheHabitation,wheretheRootoftheUniversals hasitsfoundation "OfAEons,Powers,Intelligences,Gods,Angels, SpiritsDelegate,ExistingNonexistences,Generated Ingenerables,ComprehensibleIncomprehensibles, Years,Months,Days,Hours,of[the]Boundless Point,fromwhichthemostminutebeginstoincrease byparts.4 "For(H.hesays)thePointwhichisnothingand iscomposedofnothing,thoughpartless,willbecomeby 1Sc.theSon. 2Sc.thePiper. 3prj/iausedalsobyPhiloandLXX. 4Withslightverbalomissionstheopeninglinesdownto "foundation"areidenticalwiththebeginningofTheGreatApocalypse orAnnouncementofthe"Simonian"tradition,anexceedingly interestingdocumentfromwhichsomequotationshavebeen preservedtousbyHippolytuselsewhere(Philos.,vi.9).The "Simonian"traditionwasregardedbyalltheChurchFathersas thesourceofall"heresy";butmoderncriticismregardsThe GreatAnnouncementasalatedocumentoftheChristianGnosis. ThequotationofthisdocumentbyJ.,however,makesthisopinion, inmyview,entirelyuntenable.Ifmyanalysisstandsfirm,The GreatAnnouncementisthusprovedtobepreChristian,according tothetraditionaldate.Iamalsoinclinedtothinkthatinthis quotationitselfwehavealreadytheworkofacommentatorand nottheoriginalformoftheApocalypse. THEMYTHOFMANINTHEMYSTERIES185 meansofitsownThoughtaGreatness1beyondourown comprehension." C.This[Point](H.hesays)istheKingdomoftheHeavens, the"grainofmustardseed,"2thepartlesspoint,thefirstexisting forthebody;whichnoone(H.hesays)knowssavethespiritual [men]alone. J.This(H.hesays)iswhatissaid: "Theyareneitherwordsnorlanguageswhereby their3soundsareheard."4 H.Thesethings,[then,]whicharesaidanddonebyallmen, theythusinterpretoffhandtotheirpeculiartheory(vow),pretending thattheyarealldonewithaspiritualmeaning. Forwhichcausealsothey5saythattheperformersinthe theatresthey,too,neithersaynordoanythingwithoutDesign.6

S.Forexample(H.hesays),whenthepeople assembleinthetheatres,andamancomesonthestage, cladinarobedifferentfromallothers,withlute7in handonwhichheplays,andthuschantstheGreat Mysteries,notknowingwhathesays:8 "WhetherblestChildofKronos,orofZeus,orof GreatEhea,Hail,Attis,thoumournfulsong9ofEhea! 1Cf.16J. 2Cf.Matt.xiii.31=Markiv.30=Lukexiii.18. 3Sc.theHeavensofthePsalm,thatis,theJSonsandthe restabove. 4Ps.xviii.3. 5TheNaassenes,inH.'sview. 6dirpovo^rais. 7KiOdpavtheancientcitharawastriangularinshapeand hadsevenstrings. 8ThetextofthefollowingOdehasbeenreconstructedby WilamowitzinHermes,xxxvii.328;ourtranslationisfromhis reconstruction. 9&Kovcrnaahearing,aninstruction,lesson,discourse,sermon, appliedtothepubliclecturesofPythagoras(Jamb.,V.P.,174). Itmeansalsoasongorevena"singer,"a"bard.""Their singers(O.KOVOnara,)arethuscalled1bards'"(Posid.ap.Athen.,vi. 49).TheHearers(olaKovofiariKol)weretheProbationersinthe 186THRICEGREATESTHERMES AssyrianscalltheethricelongedforAdonis;allEgypt [callsthee]Osiris;theWisdomofHellas[namesthee] Men'sHeavenlyHorn;theSamothracians[callthee] augustAdama;theHsemonians,Korybas;the Phrygians[namethee]Papasometimes,attimesagain Dead,orGod,1orUnfruitful,orAipolos,orGreen Reaped2Wheatear,ortheFruitfulthatAmygdalos broughtforth,Man,Piper...Attis!" H.He[S.]saysthatthisistheAttisofmanyformsofwhom they[NN.,inH.'sopinion]singasfollows: S."OfAttiswillIsing,ofRhea's[Beloved];not withtheboomings3ofbells,norwiththedeeptoned4 pipeofIdaeanKuretes;butIwillblendmysongwith Phoebus'musicofthelyre.Evo'i!Evan!for[thou art]Pan,[thou]Bacchus[art],andShepherdofbright stars!" HIPPOLYTUS'CONCLUSION H.Fortheseandsuchlikereasonsthese[Naassenes]frequent whatarecalledtheMysteriesoftheGreatMother,believingthat

theyobtaintheclearestviewoftheUniversalMysteryfromthe thingsdoneinthem. Fortheyhavenothingbeyondthe[mysteries]thereinenacted exceptthattheyarenotemasculated.Theirsole"accomplishment," [however,]isthebusinessoftheEunuch,fortheymost severelyandvigilantlyenjointoabstain,asthoughemasculated, fromintercoursewithwomen.Andtherestoftheirbusiness,as wehavestatedatlength,theycarryoutjustliketheEunuchs. SchoolofPythagoras(sees.vv.inSophocles'Lex.).Schneidewin andCruiceadoptHermann's"emendation,"&Kpur/xa(mutilation), butIpreferthereadingoftheCodex,asreferringtothe"mournful piper,"orLogos,intheflowing"discord"ofRheaorChaos,and thereforethe"song"thatRheaisbeginningtosingasshechanges fromChaostoCosmos. 1PerhapsQuick,forOebsisfromBiuv,"torun,"toimitatethe wordplayofourmystics. 2Orcut.3p6ix$ots.*Lit.,"bellower." THEMYTHOFMANINTHEMYSTERIES187 Andtheyhonournothingelsebut"Naas,"1beingcalled Naasseni.AndNaasistheSerpent J.2fromwhom(H.hesays)areallthose[things] callednaous3underheaven,fromnaas. TothatNaasaloneeveryshrineandeveryriteof initiationandeverymystery(H.hesays)isdedicated; and,ingeneral,noinitiationcanbefoundunderheaven inwhichanaosdoesnotplayapart,and[also]the Naasinit,fromwhichithasgotthenameofnaos. (H.Moreover,theysaythat)theSerpentisthe MoistEssence H.justas[did]alsoThalestheMilesian4 J.and(H.that)naughtatallofexistingthings, immortalormortal,animateorinanimate,canhold togetherwithoutHim. [Andtheysay](H.that)allthingsaresubjectto Him,and(H.that)HeisGood,andhasallthingsin Himasin"thehornoftheonehornedbull";5sothat Hedistributesbeautyandbloomtoallthatexist accordingtoeachone'snatureandpeculiarity,as thoughpermeatingall,justas[theRiver]"proceeding forthoutofEdenanddividingitselfintofoursources."6 H.AndtheysaythatEdenisHisBrain,asthoughitwere boundandconstrictedinitssurroundingvestureslikeheavens; whileParadisetheyconsidertobetheManasfarasHisHeadonly.

ThisRiver,then,comingforthoutofEden(H.that is,fromHisBrain),isdividedintofourstreams. 1TheHebrewNahash,aswehavealreadyseen. 2TherebeingmoreofJ.thanofH.inthis,Ihaveprintedit asJ.thoughitisadefacedJ.Iamalsopersuadedthatinwhat followswehaveaquotationfroma"Simonian"documentbyJ. ratherthanJ.himself. 3Thatis,temples. 4Whoderivedallthingssymbolicallyfrom"Water." 5Cf.Deut.xxxiii.17.6Cf.Gen.ii.1O(LXX.). 188THRICEGREATESTHERMES AndthenameofthefirstriveriscalledPheison. i "ThisisthatwhichencirclesallthelandofEvilat, therewhereisthegold,andthegoldofthatlandis fair;theretooistherubyandthegreenstone."1 This(H.hesays)isHisEyebyitsdignityand coloursbearingwitnesstowhatissaid. ThenameofthesecondriverisGeon."Thisisthat whichencirclesallthelandofAEthiopia."2 This(H.hesays)is[Hisorganof]Hearing;forit islabyrinthlike. AndthenameofthethirdisTigris."Thisisthat whichflowstheoppositewaytotheAssyrians."3 This(H.hesays)is[Hisorganof]Smell,forthe currentofitisveryrapid;andit"flowstheopposite waytotheAssyrians,"becauseafterthebreathis breathedout,onbreathinginagain,thebreaththat isdrawninfromwithout,fromtheair,comesinmore rapidly,andwithgreaterforce.Forthis(H.hesays) isthenatureofrespiration. "Andthefourthriver[is]Euphrates."4 This(H.theysay)[is]themouth,throughwhichby theutteranceofprayerandentranceoffood,the(?C. spiritual,perfect)manisrejoiced,andnourishedand expressed.5 This[River](H.hesays)istheWaterabovethe Firmament.6 C.Concerningwhich(H.hesays)theSaviourhathsaid: "IfthouhadstknownWhoitisWhoasketh,thouwouldsthave askedfromHim[inreturn],andHewouldhavegiventheeto drinkofLivingWaterbubbling[forth]."7 1Cf.Gen.ii.11,12.2Ibid.,13. 3Ibid.,14.4Ibid.

5Thesubstanceofthisisalsotobefoundinthe"Simonian" tradition"refuted"byHippolytus. 6CfGen.i.7.7Cf.Johniv.10. THEMYTHOPMANINTHEMYSTERIES189 J.TothisWater(H.hesays)everynaturecomes, eachselectingitsownessence,andfromthisWater therecomestoeachnaturewhatisproper[toit](H. hesays),moresurelythanirontomagnet,1andgoldto thebone2oftheseahawk,andchafftoamber. C.Andifanyman(H.hesays)is"blindfrombirth,"3and hathnotseen"theTrueLight,whichlightetheverymanthat comethintotheworld,"4lethimseeagainthroughus,andlet himseeasitwerethrough J.5Paradise,plantedwithTreesandallkindsof seeds,theWaterflowingamidalltheTreesandSeeds, and[then]shallheseethatfromoneandthesame WatertheOliveselectsanddrawsOil,andtheVine Wine,andeachoftherestoftheTreesaccordingto itskind. 1Lit.,theHeracleianstone. 2KepKiSi.Cf.Hipp.,Phil.,v.17,onsystemofSethiani(S.198, 36).BothS.andC.translateitcorrectlyas"spina,"meaning "backbone";ithas,however,beenerroneouslytranslatedas "spur."Plutarch,DeIs.etOs.,lxii.3,tellsusthattheloadstone wascalledbytheEgyptians"boneofHorus";andHorusisthe "hawk"parexcellence,the"goldenhawk."Cf.Budge,Godsof theEgyptians,ii.246,whosaysthatweareinformedbyManetho (thusmakingManethothemainsourceofPlutarch)thatthe "loadstoneisbytheEgyptianscalledthe1boneofHorus,'as ironisthe'boneofTypho.'"InthechapteroftheRitual dealingwiththedeificationofthemembers,thebackboneofthe deceasedisidentifiedwiththebackboneofSet(xiii.12).Elsewhere (cviii.8)thedeceasedissaid"todeparthavingtheharpoon ofironinhim."Thisseemstosuggesttheblackbackboneof deathandthegoldenbackboneoflife. 3Cf.Johnix.1;rv<p\bseytverrjs,perhapsmysticallymeaning "blindfrom(owingto)genesis."Cf.the"blindaccuser"inthe TrismegistictreatisequotedbyZosimusinourFragments. 4Johni.9. 6ThisisevidentlytobeattributedtoJ.,orratherhis "Simonian"source,asitfollowsdirectlyonthesentenceabout "everynatureselecting."EitherC.hassuppressedtheopening wordsofJ.'sparagraphandsubstitutedhisowngloss,orH.has

mangledhistext. 19OTHRICEGREATESTHERMES But(H.hesays)thatManisofnohonourinthe World,thoughofgreathonour[inHeaven,betrayedx] bythosewhoknownottothosewhoknowHimnot, beingaccounted"asadropfromacask."2 Butwe(H.hesays) C.arethespiritual[men]who J.chooseforourselvesfrom C.theLivingWater J.theEuphrates,thatflowsthroughthemidstof Babylon,whatisproper[toeachofus]journeying throughtheTrueGate C.whichisJesustheBlessed. AndofallmenwealoneareChristians,3accomplishingthe MysteryatthethirdGate J.andbeinganointedwiththeIneffableChrism fromtheHorn,4likeDavid[was],notfromtheflask5 ofclay,likeSaul C.whowasfellowcitizenwithanevildaemonoffleshly desire. H.Thesethings,then,wehavesetdownasafewoutofmany. Forinnumerablearetheattemptsoftheirfolly,sillyandcrazy. Butsincewehave,tothebestofourability,exposedtheir unknowableGnosis,itseemsbesttosetdownthefollowingalso. ThisisaPsalmwhichtheyhaveimprovised;bymeansof whichtheyfancytheythussingthepraisesofallthemysteries oftheirError.6 1AlacunaintheCodexwhichisthuscompletedbyS.andC. 2Cf.Is.xl.15. 3Thatis,Messiahites,orAnointedones. 4Cf,1Sam.xvi.13. 61Sam.x.1. 6ThetextofthisHymnisinplacesverycorrupt;Ihave followedCruice'semendationsmostly.Schneidewin,forsome reasonorotherwhichhedoesnotstate,omitsitbodilyfromhis Latintranslation. THEMYTHOFMANINTHEMYSTERIES191 J.1"First[wasthere]MindtheGenerative2Law ofAH;3 SecondtotheFirstbornwasLiquidChaos; ThirdSoulthroughtoilreceivedtheLaw. Wherefore,withadeer's4formsurroundingher, ShelaboursathertaskbeneathDeath'srule.

Now,holdingsway,5sheseestheLight; Andnow,castintopiteousplight,sheweeps; Nowsheweeps,andnowrejoices; Nowsheweeps,andnowisjudged; Nowisjudged,andnowshedieth; Nowisborn,withnowayoutforher;inmisery Sheentersinherwanderingthelabyrinthofills. (?C.AndJesus6said):OFather,see! [Behold]thestrugglestillofillsonearth! 1Thisattributionmaybethoughtbysometobequestionable; butasitisfarmoresimilartothethoughtsphereofJ.thanto thatofC,Ihavesoassignedit.Itbelongedtothesamecircles towhichwemustassignthesourcesofJ. 2ytviicbsperhaps"general"simply. 3Or,oftheWhole. *TheCodexhasi\a<f>ov,which,withMiller,wecorrectinto l\i<t>ov.Isthisaparallelwiththe"lostsheep"idea?Canit possiblyconnectwiththeconceptionunderlyingthephraseson thegoldentabletsfoundintombsof"Orphic"initiates,onthe territoryofancientSybaris:"Akidthouhastfallenintothe milk"("Timponegrande"Tableta,NaplesMuseum,Kaibel, C.I.G.I.S.,642);and,"AkidIhavefallenintomilk"("Campagno" Tableta,ibid.,641,andAppend.,p.668)1Butthis connectionisveryhazy;itmoreprobablysuggeststhenebrisor "fawnskin"oftheBacchicinitiates(seemyOrpheus,"The Fawnskin,"pp.243ff.,foranexplanation).Cruiceproposesto substituteiSaphv("watery");butthereseemsnoreasonwhywe shouldentirelyrejectthereadingoftheCodex,especiallyasC.'s suggestionbreakstheruleofthe"moredifficult"readingbeing thepreferable. 5fraaiXtlavkingdomorkingship. 6TheCodexreadse?irei/Siyoovslabp.Canthispossiblybea glossedandbrokendownremainsof'lowZti\aap(IaoZeesar)? 192THRICEGREATESTHERMES FarfromThyBreath1awayshe2wanders! SheseekstofleethebitterChaos,3 Andknowsnothowsheshallpassthrough. Wherefore,sendme,OFather! Sealsinmyhands,Iwilldescend; Through^EonsuniversalwillImakeaPath; ThroughMysteriesallI'llopenupaWay! AndFormsofGodswillIdisplay;4 ThesecretsoftheHolyPathIwillhandon, AndcallthemGnosis."6

1CruicethinksthisreferstothebreathofGod'sanger;but surelyitreferstotheHolySpiritofGod'( 2Sc.thesoul,the"wanderingsheep." 3Gf."thebitterWater,"or"Darkness,"or"Chaos,"ofthe SethiansysteminHipp.,Philos.,v.19;andseethenotetothe commentsfollowingHermesPrayerv.,p.92. 4TheLogosinHisdescentthroughthespherestakesonthe FormsofallthePowers. 6Isit,however,possiblethattheoriginalHymnhadNaas QSIAV)andnotGnosis(YVS><NV)? CONCLUSIONOFANALYSIS Allthismayhaveseemed,quitenaturally,contemptible foolishnesstothetheologicalprejudicesof ourworthyChurchFather;butitisdifficultforme, eveninthetwentiethcentury,nottorecognisethe beautyofthisfineMysticHymn,andIhopeitmaybe equallydifficultforatleastsomeofmyreaders. Buttoreturntotheconsiderationofourmuchoverwritten Source. ThisSourceisplainlyacommentary,orelaborate paraphrase,oftheRecitationOde,"Whether,blestChild ofKronos,"whichcomesattheend(30)andnot,as weshouldexpect,atthebeginning,andhasprobably beendisplacedbyHippolytus.Itisanexegetical commentarywrittenfromthestandpointofthe AnthropostheoryoftheMysteries(?originallyChaldaean), theMandoctrine. Thiscommentaryseemsforthemostparttorunon soconnectedly,thatwecanalmostpersuadeourselves thatwehavemostofitbeforeus,thelacuncebeing practicallyinsignificant.Paragraphs6and7S.,however, areplainlymisplaced,and17and18S.also asevidentlybreaktheconnection.1 1Cf.R.99,1OO;and100,n.4. VOL.I.13

THEMYTHOFMANINTHEMYSTERIES193 THEHELLENISTCOMMENTATOR Thewriteristransparentlyamanlearnedinthe variousMysteryrites,andhisinformationisofthe greatestpossibleimportanceforastudyofthisexceedingly obscuresubjectfromanhistoricalstandpoint.

With8S.,andtheEgyptianMysterydoctrine,we cometowhatisofpeculiarinterestforourpresent Trismegisticstudies.OsirisistheHeavenlyMan,the Logos;notonlyso,butinstraitestconnectionwith thistraditionwehaveanexpositionoftheHermesdoctrine, setforthbyasystemofallegoricalinterpretations oftheBibleofHellasthePoemsofthe Homericcycle.Herewehavetheevidentsyncrasia Thoth=Osiris=Hermes,aHermesofthe"Greek Wisdom,"astheEecitationOdephrasesit,anda doctrinewhichH.,basinghimselfonthecommentator (10),squarelyassertstheGreeksgotfromEgypt. Norisitwithoutimportanceforusthatinclosest connectionwithHermestherefollowtheapparently misplacedsections17and18,dealingwiththe "HeavenlyHorn,"ordrinkinghorn,oftheGreek Wisdom,andthe"Cup"ofAnacreon;withwhichwe maycomparetheCrater,MixingbowlorCup,inwhich,

194THRICEGREATESTHERMES accordingtoPlato'sTimaeus,theCreatormingledand mixedtheelementsandsouls,andalsothespiritual CupoftheMindinourTrismegistictreatise,"The CraterorMonas,"0.H.,iv.(v.). Butaboveallthingsisitastonishingthatweshould findthecommentatorinS.quoting(9)alogosfrom adocumentwhich,aswehaveshowninthenote appendedtothepassage,isineveryprobabilitya TrismegistictreatiseofthePoemandrestype. THEJEWISHANDCHRISTIANOVERWRITERS ThiscommentaryS.wasworkedoverbyaJewish HellenisticmysticJ.,whosegeneralideasandmethod ofexegesisareexactlyparalleledbythoseofPhilo. Inmyopinion,hewasacontemporaryofthatperiod andamemberofoneofthosecommunitieswhomPhilo classesgenerallyasTherapeut.Hewas,moreover, notaworshipperoftheserpent,butaworshipperof thatGloriousEealitysymbolisedastheSerpent ofWisdom,andthisconnectshimwithinitiation intoEgyptoChaldseanorChaldseoEgyptianMysteries. Thesehefindssetforthallegoricallyintheprophetical scripturesofhisrace.HisquotationsfromtheLXX.

showhimtobe,likePhilo,anAlexandrianHellenistic Jew;theLXX.washisTargum. J.againwasoverwrittenbyC,aChristianGnostic, noenemyofeitherJ.orS.,butonewhoclaimedthat heandhiswerethetruerealisersofallthathadgone before;heissomewhatboastful,butyetrecognises thattheChristdoctrineisnotaninnovationbuta consummation.ThephenomenapresentedbytheNew TestamentquotationsofC.are,inmyopinion,ofextraordinary interest,especiallyhisquotationsfromor parallelswiththeFourthGospel.Hisquotationsfrom THEMYTHOFMANINTHEMYSTERIES195 orparallelswiththeSynopticsarealmostofthesame natureasthoseofJustin;heisratherdealingwith uMemoirsoftheApostles"thanwithverbatimquotations fromourstereotypedGospels.Hisparallels withtheFourthGospelalsoseemtometoopenupthe questionastowhetherornoheisintouchwith "Sources"ofthat"Johannine"document. Ontopofallourstrataanddeposits,wehaveto continuethemetaphorofexcavation,andifitbenot thoughtsomewhatuncharitabletherefutatoryrubbish ofHippolytus,whichneednolongerdetainushere. Iwould,therefore,suggestthatC.istobeplaced somewhereaboutthemiddleofthesecondcenturyA.D.; J.iscontemporarywithPhilosaythefirstquarterof thefirstcenturyA.D.;thePagancommentatorofS.is priortoJ.saysomewhereinthelasthalfofthefirst centuryB.C.;whiletheEecitationOdeisstillearlier, andcanthereforebeplacedanywhereintheearly Hellenisticperiod,theterminibeingthus3005OB.C.1 AndiftheredactororcommentatorinS.isto beplacedsomewhereinthelasthalfofthefirst centuryB.C.(andthisis,ofcourse,takingonlythe minimumofliberty),thenthePoemandrestypeof ourliterature,whichJ.quotesasscripture,must,inits originalGreekform,beplacedbackofthatsayat leastinthefirsthalfofthefirstcenturyB.C.,asa moderateestimate.2Ifthosedatesarenotproved, 1Wilamowitz'hesitatingattributionofittothereignof Hadrian(117138A.D.)is,inmyopinion,devoidofanyobjective supportwhatever.(SeeR.,p.102.)Reitzensteinhimself (p.165)wouldplaceitinthesecondcenturyB.c. 2Incidentallyalsoitmaybepointedoutthatthisanalysis

givesthecoupdegracetoSalmon'scontention("TheCrossreferences inthePhilosophumena,"Hermathena,1885,v.389ff.) thatthegreatsystemsoftheGnosismadeknowntousonlyby Hippolytusarealltheworkofasingleforgerwhoimposed uponthecredulityoftheheresyhuntingBishopofPortus. Thiscontention,thoughtoourmindoneofthemoststriking instancesof"thegoodHomernodding,"wasneverthelesspractically endorsedbyStahelin(DiegnostischeQuellenHippolytsin seinerHauptschriftgegendieHaeretiken,189O;inTexteu.Untersuchungen, VI.),whowentoverthewholegroundopenedup bySalmonwithminuteandscrupulousindustry.Thegeneral weaknessofthisextraordinaryhypothesisofforgeryhas,however, beenwellpointedoutbyDeFayeinhisIntroductiona VEtudeduGnosticismeauIPetauIIPSteele(Paris,1903), pp.24ff.;thoughDeFayealsomaintainsalatedate. 1R.p.9. 196THRICEGREATESTHERMES Iamatanyratefairlyconfidenttheycannotbe disproved. ZOSIMUSANDTHEANTHROPOSDOCTRINE That,moreover,theAnthroposdoctrine,tothespirit ofwhichthewholecommentaryofourS.exegeteis accommodated,wasalsofundamentalwiththeadherents oftheTrismegistictradition,maybeclearly seenfromtheinterestingpassage(whichwegiveinthe FragmentsattheendofthethirdVolume)ofZosimus, amemberofwhatReitzensteincallsthePoemandres Community,whoflourishedsomewhereattheendof thethirdandbeginningofthefourthcenturyA.D.1 ThesourcesofZosimusfortheAnthroposdoctrine, hetellsus,are,inadditiontotheBooksofHermes, certaintranslationsintoGreekandEgyptianofbooks containingtraditions(mysterytraditions,presumably) oftheChaldaeans,Parthians,Medes,andHebrewson thesubject.Thisstatementisoftheveryfirstimportance forthehistoryofGnosticismaswellasfor appreciatingcertainelementsinTrismegisticism. Thoughtheindicationofthisliteratureisvague,it neverthelessmentionsfourfactorsasinvolvedinthe Hebrewtradition;theGnosticHebrews,asweshould THEMYTHOFMANINTHEMYSTERIES197

expect,werehandingonelementsfromChaldsean, Parthian,andMediantraditions.Translationsofthese booksweretobefoundscatteredthroughoutEgypt, andespeciallyinthegreatlibraryatAlexandria. Thereis,inmyopinion,nonecessityprecisely,with Reitzenstein(p.106,n.6),todesignatethesebooksthe PtolemaicBooks,"andsotoassociatethemwitha noticefoundintheapocryphal"EighthBookof Moses,"where,togetherwiththatoftheArchangelic BookofMoses,thereismentionoftheFifthBookofthe "PtolemaicBooks,"describedasabookofmultifarious wisdomunderthetitle"OneandAll,"andcontaining theaccountofthe"GenesisofFireandDarkness."1 AnothersourceofZosimuswasthePina<cofBitos orBitys,ofwhomweshalltreatinconsideringthe informationofJambliohus. Fromalloftheseindicationsweareassuredthat therewasalreadyinthefirstcenturiesB.C.awelldeveloped Hellenisticdoctrineofthedescentofman fromtheManAbove,andofhisreturntothatheavenly statebyhismasteryofthepowersofthecosmos. PHILOOFALEXANDRIAONTHEMANDOCTRINE Thisdateisfurtherconfirmedbythetestimonyof Philo(c.3OB.C45A.D.). For,quotingtheverse:"WeareallsonsofOne Man,"2headdressesthosewhoare"companionsof wisdomandknowledge"asthosewhoare"Sonsof oneandthesameFathernomortalfather,butan immortalSire,theManofGod,whobeingtheReason (Logos)oftheEternal,isofnecessityhimselfeternal."3 Andagain,alittlefurtheron: 1Dieterich,Abraxas,203ff.2Gen.xiii.11. 3DeConfxis.Ling.,11;M.i.411,P.326(Ri.ii.257). 198THRICEGREATESTHERMES "Andifamanshouldnotasyethavethegood fortunetobeworthytobecalledSonofGod,lethim strivemanfullytosethimselfinorder1accordingto HisFirstbornReason(Logos),theOldestAngel,whois asthoughitweretheAngelchiefofmanynames;for heiscalledDominion,andNameofGod,andReason, andManafterHisLikeness,andSeeingIsrael. "AndforthisreasonIwasinducedalittlebefore topraisetheprinciplesofthosewhosay:'Weare allsonsofOneMan.'Forevenifwehavenotyet

becomefittobejudgedSonsofGod,wemayatany ratebeSonsofHisEternalLikeness,HisMostHoly Reason(Logos);forReason,theEldestofallAngels, isGod'sLikeness[orImage]."2 ThusPhilogivesusadditionalproof,ifmorewere needed,forthefullAnthrdposdoctrinewasevidently fundamentalinhiscirclethatistosay,inthe thoughtatmosphereoftheHellenistictheology,orthe religiophilosophy,ortheosophy,ofhisday,thebeginning ofthefirstcenturyA.D. Thisdatealoneissufficientforourpurpose;butit isnottooboldastatementeventosaythatthe ManMysterywasafundamentalconceptofthe brilliantperiodoftheHellenisticsyncretismwhich succeededtothefoundingofAlexandriatheperiod oftheexpansionofHellasbeyondhernationalborders; inotherwords,herbirthintothegreaterworld. ItisenoughtoknowthattheMysterywashidden andyetrevealedintheshadowgarmentsofChaldsean, Babylonian,Magian,Phoenician,Hebrew,Egyptian, Phrygian,Thracian,andGreekmysterytraditions.It was,inbrief,fundamentalinallsuchwisdomshows, andnecessarilyso,foritwastheChristMystery. 1TomakehimselfacosmosliketheGreatCosmos. 8Ibid.,28;M.i.426,427,P.341(Ri.ii.279).

VIII PHILOOFALEXANDRIAANDTHE HELLENISTICTHEOLOGY CONCERNINGPHILOANDHISMETHOD SEEINGthatastudyoftheTrismegisticliteratureis essentiallyastudyinHellenistictheology,nointroduction tothisliteraturewouldbeadequatewhichdidnot insistupontheutilityofacarefulreviewofthewritings ofPhilo,thefamousJewishHellenistofAlexandria, andwhichdidnotpointtotheinnumerableparallels whicharetraceablebetweenthebasicprinciplesofthe Jewishphilosophermysticandthemainideasembodied inourtractates.Todothis,however,indetailwould requireavolume,andaswearerestrictedtothenarrow confinesofachapter,nothingbutafewgeneraloutlines canbesketchedin,themajorpartofourspacebeing reservedforaconsiderationofwhatPhilohastosay

oftheLogos,orDivineReasonofthings,thecentral ideaofhiscosmos. Inperusingthevoluminouswritings1ofourwitness, thechiefpointonwhichwewouldinsistatthevery outset,isthatwearenotstudyinganovelsystem devisedbyasinglemind,wearenotevenfacetoface withanewdepartureinmethod,butthatthewritings 1Inall,upwardsofsixtyPhiloneantractatesarepreservedto us;andinadditionwehavealsonumerousfragmentsfromlost works. 199 20OTHRICEGREATESTHERMES ofourAlexandrian1cameattheendofalineof predecessors;truethatPhiloisnow,owingtothe preservationofhiswritings,byfarthemostdistinguished ofsuchwriters,buthefollowsintheirsteps. Hismethodofallegoricalinterpretationisnonew invention,2leastofallishistheology. Inbrief,Philoisfirstandforemostan"apologist"; hiswritingsareadefenceoftheJewishmythsand propheticutterances,interpretedallegorically,interms notofHellenicphilosophyproper,butratherofHellenistic theology,thatis,ofphilosophytheologised,orof theologyphilosophised;inotherwords,inthelanguage ofthecurrentculturedAlexandrianreligiophilosophy ofhisday. AsEdersheim,inhisadmirablearticle,3says,speaking 1PhiloisknowntotheJewsasYedidyahhaAlakhsanderi. 2Thus,inD.V.C,3;M.ii.475,P.893(Ri.v.309,C.65), referringtohisbelovedTherapeuts,hehimselfsays:"They havealsoworksofancientauthorswhowereonceheadsoftheir school,andleftbehindthemmanymonumentsofthemethod usedinallegoricalworks."Norwasthis"allegorising"Jewish only;itwascommon.ItwasappliedtoHomer;itwasthe methodoftheStoics.Indeed,this"treatment(Otpwntla)of myths"wastheonlywayinwhichtheresultsofthephilosophy andscienceofthetimecouldbebroughtintotouchwith popularfaith. ThetextIuseisthatofRichter(M.C.E.),PhilonisJudcei OperaOmnia,inBibliothecaSacraPairumEcclesixGr&corum (Leipzig,18281830),8vols.M.referstotheeditionofMangey; P.totheParisedition;Ri.standsforthatofRichterthus abbreviatedsoasnottobeconfusedwithR.,whichelsewhere

standsforReitzenstein;C.standsforConybeare'scriticaltextof theD.V.0.(Oxford,1895),theonlyreallycriticaltextofany tractatewhichwesofarpossess. 3"Philo,"inSmithandWace'sDiet,ofChrist.Biog.(London, 1887),iv.357389byfarthebestgeneralstudyonthesubject inEnglish.Drummond's(J.)twovolumes,PhiloJudmus,orThe AlexandrianPhilosophy(London,1888),mayalso'beconsulted,but theyleavemuchtobedesired.TheonlyEnglishtranslation isthatofYonge(C.D.),TheWorksofPhiloJudaeus(London, 1854)inBohn'sLibrary;butitisbynomeanssatisfactory,and Ihaveineveryinstanceofquotationmademyownversion. PHILOOFALEXANDRIA201 ofthisblendofthefaithofthesynagoguewiththe thinkingofGreece:"Itcanscarcelybesaidthatin theissuethesubstanceandspiritwerederivedfrom Judaism,theformfromGreece.Ratherdoesitoften seemasifthesubstancehadbeenGreekandonly theformHebrew." ButhereEdersheimseemstobenotsufficiently alivetothefactthatthe"Greekthinking"wasalready inHellenisticcirclesstronglytheologisedandfirmly weddedtotheideasofapocalypsisandrevelation. How,indeed,couldithavebeenotherwiseinEgypt, inthefaceofthetestimonyofourpresentwork? Philo,then,doesbutfollowthecustomamongthe culturedofhisdaywhenhetreatsthestoriesofthe patriarchsasmyths,andtheliterallyintractable narrativesasthesubstanceofanethicalmythology. Itwasthemethodofthereligiophilosophyofthetime, whichfoundinallegoricalinterpretationthe"antidote ofimpiety,"andbyitsmeansunveiledthesupposed undermeaning(hyponoia)ofthemyths. TheimportanceofPhilo,then,liesnotsomuchin hisoriginality,asinthefactthathehandsonmuch thathadbeenevolvedbeforehim;for,asEdersheim says,andasiscleartoanycarefulstudentofthe Philoneantractates:"Hisownwritingsdonotgive theimpressionoforiginality.Besides,herepeatedly referstotheallegoricalinterpretationofothers,as wellastocanonsofallegorismapparentlygenerally recognised.Healsoenumeratesdifferingallegorical interpretationsofthesamesubjects.Allthisaffords evidenceoftheexistenceofaschoolofHellenist [Hellenistic,rather]interpretation"(p.362).

202THRICEGREATESTHERMES Butthisdoesnotholdgoodonlyfortheinterpretation of"themythsofIsrael"byHellenisticJews;it holdsgoodofthewholeculturedreligiousworldofthe time,andpreeminentlyoftheHellenisticschoolsof everykindinEgypt.Inbrief,Philo'sphilosophywas oftenalreadyphilosophisedmythbeforeheingeniously broughtitintoplayfortheinterpretationofHebrew story. Inshort,thetractatesofPhiloandourTrismegistic sermonshavebothacommonbackgroundHellenistic theologyortheosophy.Bothuseacommonlanguage. Philo,ofcourse,liketherestofhiscontemporaries, hadnoideaofcriticisminthemodernsense;hewas athoroughgoingapologistoftheOldCovenant documents.Thesewereforhimintheirentiretythe inerrantoraclesofGodHimself;nay,heevenwentto theextentofbelievingtheapologeticGreekversionto beliterallyinspired.1 Neverthelesshewas,asathinker,confrontedwith thesamekindofdifficultiesasfaceustodaywithimmeasurably greaterdistinctness.TheideasofGod,of theworldorder,andofthenatureofman,weresofar advancedinhisdaybeyondthefrequentlycrudeand repugnantrepresentationsfoundintheancientscriptures ofhispeople,thathefounditimpossibletoclaim forthemontheirsurfacevaluethetranscendencyof thelastwordofwisdomfromGodtoman,atanyrate amongtheculturedtowhomheaddressedhimself. Thesedifficultiesheaccordinglysoughttoremoveby anallegoricalinterpretation,wherebyhereadintothem theviewsofthehighestphilosophicalandreligious environmentofhistime. Havingnoideaofthephilosophyofhistory,orof thehistoryofreligion,orofthecanonsofliterary 1Or"divinelyprompted"(DeVit.Mos.,ii.57). PHILOOFALEXANDRIA203 criticism,aswenowunderstandthesethings,henever stoppedtoenquirewhetherthewritersoftheancient documentsintendedtheirnarrativestobetakenas mythsembodyinganesotericmeaning;muchlessdid heaskhimself,asweaskourselvestoday,whether thesewritershadnotinallprobabilityfrequently writtenupthemythsofothernationsintoahistory oftheirownpatriarchsandotherworthies;onthe

contrary,herelievedthemofallresponsibility,and entirelyeliminatedthenaturalhumanelement,byhis theoryofprophecy,whichassumedthattheyhadacted asimpersonal,passiveinstrumentsoftheDivine inspiration. ButevenPhilo,whenhecametoworkitout,could notmaintainthisabsolutismofinspiration,andsowe findhimelsewhereunabletoascribeaconsistentlevel ofinspirationtohis"Moses,"whoofcourse,inPhilo's belief,wrotethePentateuchfromthefirsttothelast word.Thuswefindhimeveninthe"FiveFifths" makingathreefoldclassificationofinspiration:(i.)The SacredOracles"spokendirectlyofGodbyHisinterpreter theprophet";(ii.)Thosepropheticallydelivered "intheformofquestionandanswer";and (iii)Those"proceedingfromMoseshimselfwhilein somestateofinspirationandundertheinfluenceofthe deity."1 ButwhatismostpleasantistofindthatPhilo admittedthegreatphilosophersofGreeceintohisholy assembly,andthoughhegivesthepreeminenceto Moses,yetitis,asitwere,toafirstamongequalsa widemindedtolerancethatwasspeedilyforgottenin thebittertheologicalstrifethatsubsequentlybroke forth. 1DeVit.Mos.,iii.23,24. 204THRICEGREATESTHERMES THEGREATIMPORTANCEOFHISWRITINGS ButwhatmakesthewritingsofourAlexandrianso immenselyimportantforusis,thatthefinaldecade ofhislifeiscontemporarywiththecominginto manifestationofChristianityintheGraecoEoman worldowingtotheenergeticpropagandaofPaul. Philowasbornsomewherebetween3Oand2OB.C., anddiedabout45A.D.Thereis,ofcourse,notasingle wordinhisvoluminouswritingsthatcaninanyway beconstruedintoareferencetoChristianityastraditionally understood;butthelanguageofPhilo,ifnot preciselythedictionofthewritersoftheNewTestament documents,hasinnumerablepointsofresemblance withtheirterminology;forthelanguageofHellenistic theologyislargely,sotospeak,thecommontongueof both,whilethesimilarityofmanyoftheirideasis astonishing. Philo,moreover,wasbynomeansanobscuremember ofthecommunitytowhichhebelonged;onthecontrary,

hewasamostdistinguishedornamentoftheenormous JewishcolonyofAlexandria,whichoccupiednoless thantwooutofthefivewardsofthecity.1Hisbrother, Alexander,wastheheadofthelargestbankingfirmof thecapitalofEgypt,whichwasalsotheintellectual andcommercialcentreoftheGrsecoRomanworld. Indeed,AlexandermaybesaidtohavebeentheRothschild ofthetime.Theoperationsofthefirmembraced thecontractingofloansfortheImperialHouse,while thebankerhimselfwasapersonalfriendoftheEmperor, andhissonsintermarriedwiththefamilyoftheJewish KingAgrippa. Philo,himself,thoughhewouldhavepreferredthe solitudeofthecontemplativelife,tookanactivepart 1ForasketchofancientAlexandria,seeF.F.F.ypp.96120. PHILOOFALEXANDRIA205 inthesociallifeofthegreatcapital;and,atthetime ofthegreatestdistressofhiscompatriotsinthecity, whentheywereoverwhelmedbyaviolentoutbreakof antisemitism,theirlivesindanger,theirhouses plundered,andtheirancientprivilegesconfiscated,it wastheagedPhilowhowaschosenasspokesmanof theembassytoCaiusCaligula(A.D.40). Here,then,wehaveamaninjustthepositionto knowwhatwasgoingonintheworldofphilosophy,of letters,andreligion,andnotonlyatAlexandria,but alsowhereverJewishenterprisewhichhadthen,as itnowhas,themaincommerceoftheworldinits handspusheditself.Thenewsoftheworldcameto Alexandria,andthemercantilemarinewaslargely ownedbyHebrews. Philois,therefore,theverywitnessweshouldchoose ofallotherstoquestionastohisviewsontheideaswe findinourTrismegistictractates,andthiswemaynow proceedtodowithoutanyfurtherpreliminaries. CONCERNINGTHEMYSTERIES Speakingofthosewhofollowthecontemplative life,1Philowrites: "Nowthisnaturalclassofmen[lit.race]istobe foundinmanypartsoftheinhabitedworld;forboth theGrecianandnonGrecianworldmustneedsshare intheperfectGood."2 InEgypt,hetellsus,therewerecrowdsofthemin everyprovince,andtheywereverynumerousindeed

aboutAlexandria.ConcerningsuchmenPhilotells uselsewhere: 1Foratranslationofthefamoustractateonthissubject,from therecentcriticaltextofConybeare,seeF.F.F.,pp.6682. 2D.V.C,3;M.ii.474,P.891(Ri.v.308,C.56). 206THRICEGREATESTHERMES "Allthose,whetheramongGreeksornonGreeks, whoarepractisersofwisdom{asketaisophias),livinga blamelessandirreproachablelife,determinedondoing injurytonone,andonnotretaliatingifinjurybe donethem,"avoidthestrifeofordinarylife,"intheir enthusiasmforalifeofpeacefreefromcontention." Thusarethey"mostexcellentcontemplatorsof nature(theoroitesphyseos)andallthingstherein; theyscrutiniseearthandsea,andairandheaven,and thenaturestherein,theirmindsrespondingtothe orderlymotionofmoonandsun,andthechoirofall theotherstars,bothvariableandfixed.Theyhave theirbodies,indeed,plantedonearthbelow;butfor theirsouls,theyhavemadethemwings,sothatthey speedthroughaether(a&epofiarovvreq),andgazeon everysideuponthepowersabove,asthoughthey werethetrueworldcitizens,mostexcellent,whodwell incosmosastheircity;suchcitizensasWisdomhath asherassociates,inscribedupontherollofVirtue, whohathinchargethesupervisingofthecommon weal.... "Suchmen,though[incomparison]butfewin number,keepalivethecoveredsparkofWisdom secretly,throughoutthecities[oftheworld],inorder thatVirtuemaynotbeabsolutelyquenchedand vanishfromourhumankind."1 Again,elsewhere,speakingofthosewhoaregood andwise,hesays: "Thewholeofthiscompany(Olacros)havevoluntarily deprivedthemselvesofthepossessionofaughtin abundance,thinkinglittleofthingsdeartotheflesh. Nowathletesaremenwhosebodiesarewellcaredfor andfullofvigour,menwhomakestrongthefort,their body,againsttheirsoul;whereasthe[athletes]of 1DeSept.,3,4;M.ii.279,P.1175(Ri.v.21,22). PHILOOFALEXANDRIA207 [this]discipline,pale,wasted,and,asitwere,reducedto skeletons,sacrificeeventhemusclesoftheirbodiesto

thepowersoftheirownsouls,dissolving,ifthetruth betold,intooneformthatofthesoul,andbytheir mindbecomingfreefrombody. "Theearthlyelementis,therefore,naturallydissolved andwashedaway,whenthewholemindinits entiretyresolvestomakeitselfwellpleasingunto God.Thisraceisrare,however,andfoundwith difficulty;stillitisnotimpossibleitshouldexist."1 Andinanotherpassage,whenreferringtothesmall numberofthe"prudentandrighteousandgracious," Philosays: "Butthe'few,'thoughrare[tomeetwith],areyet notnonexistent.BothGreeceandBarbary[thatis, nonGreeklands]bearwitness[tothem]. "Forintheformerthereflourishedthosewhoare preeminentlyandtrulycalledtheSevenSagesthough others,bothbeforeandafterthem,ineveryprobability reachedthe[same]heightwhosememory,inspite oftheirantiquity,hasnotevanishedthroughthelength oftime,whilethatofthoseoffarmorerecentdate hasbeenobliteratedbythetideoftheneglectoftheir contemporaries. "WhileinnonGrecianlands,inwhichthemost reveredandancientinsuchwordsanddeeds[have flourished],areverycrowdedcompaniesofmenof worthandvirtue;amongthePersians,forexample, the[caste]ofMagi,whobytheircarefulscrutinyof nature'sworksforpurposeofthegnosisofthetruth, inquietsilence,andbymeansof[mystic]imagesof piercingclarity(rpav(arepai<se/xcpaaeaiv)aremade initiateintothemysteriesofgodlikevirtues,andin theirturninitiate[thosewhocomeafterthem];in 1DeMut,Norn.,4;If.i.583,P.1049(Ri.iii.163,164). . 208THRICEGREATESTHERMES Indiathe[caste]oftheGymnosophists,who,inaddition totheirstudyoftheloreofnature,toilin[thefields of]morals,and[so]maketheirwholelifeapractical exampleof[their]virtue. "NorarePalestineandSyria,inwhichnosmall portionofthepopulousnationoftheJewsdwell, unfruitfulinworthandvirtue.Certainofthemare calledEssenes,innumberupwardsof4000,according tomyestimate."1 Philothenproceedstogiveanaccountofthese famousmystics. InEgyptitself,however,heselectsoutofthemany

communitiesoftheTherapeutaeandTherapeutrides (whichtheOldLatinVersionrendersCultoreset Cultricespietatis)2onlyonespecialgroup,withwhich hewaspresumablypersonallyfamiliarandwhichwas largelyJewish.Ofthisorder(systema)Philogives usamostgraphicaccount,bothoftheirsettlement andmodeoflife.Bymeansofthisintenselyinteresting sketchoftheContemplativeorTheoreticLife,and bytheparallelpassagesfromtherestofPhilo'sworks whichConybearehassoindustriouslymarshalledinhis "Testimonia,"weareintroducedintotheenvironment andatmosphereoftheseTheoretics,andfindourselves injustsuchcircumstancesaswouldconditionthe genesisofourTrismegisticliterature. ThewholeofPhilo'sexpositionsrevolveroundthe ideathatthetrulyphilosophiclifeisaninitiationinto theDivineMysteries;forhimthewholetraditionof Wisdomisnecessarilyamysterytradition.Thushe tellsusofhisownspecialTherapeutcommunity,south ofAlexandria: 1QuodOm.Prob.L.,11;M.ii.456,P.876(Ri.v.284,285). 2C,p.146,1.13. 3D.V.C.,9;M.ii.482,P.90O(Ri.v.319,C.111). PHILOOFALEXANDRIA209 "Ineverycottagethereisasacredchamber,1which iscalledsemneionandmonasterion?inwhich,insolitude, theyareinitiatedintothemysteriesofthesolemn life."3 WiththisitwillbeofinteresttocompareMatt, vi.6:"Whenthouprayest,enterintothycloset,and whenthouhastshutthydoor,praytothyFatherwhois intheHidden;andthyFatherwhoseethintheHidden, shallrewardthee." Itissaidthatamongthe"Pharisees"therewasa prayingroomineveryhouse. Wemayalsocomparewiththeabovereferenceto theMysteriesLukexii.2=Matt.x.26,froma "source"whichpromisedtherevelationofallmysteries, followingonthefamouslogosalsoquotedinMarkiv.22 andLukeviii.17: "Forthereisnothingveiledwhichshallnotbe revealed,andhiddenwhichshallnotbemadeknown." "Therefore,whatsoeverye(M.,I)havespokenindarkness, shallbeheardinthelight,andwhatyehave spoken(M.,heard)intheearintheclosets,shallbe heraldedforthonthehousetops."

BothEvangelistshaveevidentlyadaptedtheir "source"totheirownpurposes,butthemainsenseof theoriginalformisnotdifficulttorecover. Itisfurtherofinteresttocomparewiththefirst clauseoftheabovepassagesthenewfoundlogos: "Jesussaith,Everythingthatisnotbeforethyface andthatwhichishiddenfromthee,shallberevealed tothee.Forthereisnothinghiddenthatshall 1Orshrineasmallroomorcloset. 2Thatis,asanctuaryormonastery,thelatterinthesenseofa placewhereonecanbealoneorinsolitude.Thisisthefirstuse oftheterm"monastery"knowninclassicalantiquity,and,aswe see,itbearsaspecialandnotageneralmeaning. 3Ibid.,3;M.ii.475,P.892(Ri.v.309,C.60). VOL.I.14 21OTHRICEGREATESTHERMES notbemademanifest,norburiedthatshallnotbe raised."1 Butthereareotherandmoregeneralmysteries referredtoinPhilo;for,inspeakingofthecommand thattheunholymanwhoisaspeakerofevilagainst divinethings,shouldberemovedfromthemostholy placesandpunished,ourinitiatedphilosopherbursts forth: "Driveforth,driveforth,yeoftheclosedlips,and yerevealers2ofthedivinemysteries,3thepromiscuous andrabblecrowdofthedefiledsoulsunamenableto purification,andhardtowashclean,whowearears thatcannotbeclosed,andtonguesthatcannotbekept withinthedoors[oftheirlips]organsthattheyever keepreadyfortheirownmostgrievousmischance, hearingallthingsandthingsnotlaw[tohear]."4 Ofthese"ineffablemysteries,"6heelsewheresays, inexplainingthatthewivesofthepatriarchsstand allegoricallyastypesofvirtues: "Butinorderthatwemaydescribetheconception andbirththroesoftheVirtues,letbigots6stoptheir ears,orelseletthemdepart.Forthatwegivea higherteachingofthemysteriesdivine,tomystaewho areworthyoftheholiestrites[ofall]. "Andthesearetheywho,freefromarrogance, practiserealandtrulygenuinepiety,freefromdisplay 1GrenfellandHunt,NeioSayingsofJesus(London,1904), p.18.

2Lit.,yemystaeandhierophants. 3Lit.,orgiesthatis,"burstingsforth"ofinspiration,or revealings. 4DeProf,16;M.i.558,P.462(Ri.iii.128). 6Leg.Alleg.,i.39,4. cSfioiSai/jLoytsheremeaningtheliteralists;itgenerally signifiesthereligiousinagoodsense,andthesuperstitiousina badone. PHILOOPALEXANDRIA211 ofanykind.Butuntothemwhoareafflictedwith incorrigibleillthevanityofwords,closestickingunto names,andemptyshowofmanners,whomeasurepurity andholinessbynootherrule[thanthis][forthem] wewillnotplaythepartofhierophant."1 TouchingonthemysteryoftheVirginbirth,towhich wewillreferlateron,Philocontinues: "Thesethingsreceiveintoyoursouls,yemystse,ye whoseearsarepurified,astrulysacredmysteries,and seethatyespeaknotofthemtoanywhomaybe withoutinitiation,butstoringthemawaywithinyour hearts,guardwellyourtreasurehouse;notasa treasuryinwhichgoldandsilverarelaidup,things thatdoperish,butasthepickandprizeofallpossessions theknowledgeoftheCause[ofall]andVirtue, andofthethird,thechildofboth."2 Nowthe"DivineSpirit"(theionpneuma),saysPhilo, doesnotremainamongthemany,thoughitmaydwell withthemforashorttime. "Itis[ever]presentwithonlyoneclassofmen withthosewho,havingstrippedthemselvesofallthe thingsingenesis,eventotheinnermostveiland garmentofopinion,comeuntoGodwithminds unclothedandnaked. "AndsoMoses,havingfixedhistentoutsidethe campthatis,thewholeofthebody3thatistosay, havingmadefirmhismind,sothatitdoesnotmove, beginstoworshipGod;and,enteringintothedarkness, theunseenland,abideththere,beinginitiatedinto themostholymysteries.Andhebecomes,notonly amystes,butalsoahierophantofrevelations,4and 1DeCherub.,12;M.i.146,P.115(Ri.i.208). 2Ibid.,14;M.i.147,P.116(Ri.i.210). 3Cf.Leg.Alleg.,ii.15;M.i.76,P.1097(Ri.i.105). 4Lit.,orgies.

212THRICEGREATESTHERMES teacherofdivinethings,whichhewillindicatetothose whohavehadtheirearsmadepure. "Withsuchkindofmen,then,theDivineSpiritis everpresent,guidingtheireverywayaright."1 Referringtotheritualsacrificesofaheiferandtwo rams,Philodeclaresthattheslayingofthesecondram, andthesymbolicriteofsprinklingcertainportionsof thebodiesofthepriestswithitsblood,wasordained "forthehighestperfectioningoftheconsecratedby meansofthepurificationofchastity2which[ram]he ['Moses']called,accordingtoitsmeaning,the'[ram] ofperfectioning,'sincethey[thepriests]wereaboutto actashierophantsofmysteriesappropriatetothe servants(Oepcnrevrais)andministersofGod."3 SoalsoPhilo'slanguageabouttheTherapeutsproper, andnottheallegoricallyinterpretedtemplesacrificers, isthatoftheMysteries,whenhewrites: "Nowtheywhobetakethemselvestothisservice (depa7relav)[ofGoddoso],notbecauseofanycustom, oronsomeone'sadviceandappeal,butcarriedaway withheavenlylove,likethoseinitiatedintotheBacchic orCorybanticMysteries,theyareafirewithGoduntil theyseetheobjectoftheirlove."4 TheseMysterieswere,ofcourse,nottoberevealed excepttotheworthy.Thereforehesays: "Norbecausethouhastatongueandmouthand organofspeech,shouldstthoutellforthall,eventhings thatmaynotbespoken."6 1DeGigan.,12;M.i.270,P.291(Ri.ii.61). 2Philo,apparently,wouldhaveitthatthesacrificeoftheram, whichwasasymbolofvirility,signifiedtheobligationofchastity priortoinitiationintothehigherrites. 3DeVit.Mos.,iii.17;M.ii.157,P.675(Ri.iv.216).The Therapeuts,withPhilo,thendonotmean"Healers,"ashasbeen sometimesthought,but"ServantsofGod." 4D.V.C,2;M.ii.473,P.891(Ri.v.306,C.41,42). 5QuodDet.Pot.Insid.,27;M.i.211,P.174(Ri.i.295). PHILOOFALEXANDRIA213 Andinthelastsectionofthesametreatisehe writes: "WhereforeIthinkthat[all]thosewhoarenot utterlywithout[proper]instruction,wouldprefertobe madeblindthantoseethingsnotproper[tobeseen],

tobemadedeafthantohearharmfulwords,andto havetheirtonguecutout,topreventthemdivulging aughtoftheineffableMysteries....Nay,itiseven bettertomakeoneselfeunuchthantorushmadlyinto unlawfulunions."1 WithwhichwemayusefullycompareMatt.v.29: "Ifthyrighteyeoffendthee,cutitoutandcastit fromthee";andMatt.xix.12:"Therearesomewho havemadethemselveseunuchsforthesakeofthe kingdomoftheheavens;hethatcanreceiveit,let himreceiveit."Bothpassagesarefoundinthefirst Gospelonly. Forthecomprehensionofvirtuemanrequiresthe reasononly;butforthedoingofill,theevilmanrequires theorgansofthebody,saysourmysticdualist; "forhowwillhebeabletodivulgetheMysteries,ifhe havenoorganofspeech?"2 Thiscontinualharpingonthedivulgingofthe Mysteries,showsthatPhiloconsidereditthegreatest ofallenormities;wemightalmostthinkthathehad inviewsomemovementthatwasdivulgingpartofthe mysterytraditiontotheuntrainedpopulace. Elsewhere,speakingofthose"whodrawnighunto God,abandoningthelifeofdeath,andsharingin immortality,"hetellsusthesearethe"Naked" (thatis,"naked"ofthetrammelsoftheflesh)who sacrificealltoGod.Andheaddsthatonlythese"are permittedtoseetheineffable*MysteriesofGod,who 1Ibid.,48;M.i.224,P.186(Ri.i.314). 2Leg.Alleg.,i.32;M.i.64,P.59(Ri.i.87). 214THRICEGREATESTHERMES areabletocloakthemandguardthem"fromtheunworthy. 1 WithregardtotheseMysteries,theywere,aswe mightexpect,dividedintotheLesserandtheGreater intheformerofwhichtheneophytes"workedonthe untamedandsavagepassions,asthoughtheywere softeningthe[dough2oftheir]foodwithreason (logos)." Themannerofpreparingthisdivinefood,sothatit becomesthebreadoflife,wasamystery.3 OneofthedoctrinesrevealedintheseLesserMysteries wasplainlythatoftheTrinity;for,commentingon Gen.xviii.2:"Andhelifteduphiseyesandlooked, and,lo,threemenstoodbyhim"Philowrites: "'Helifteduphiseyes,'nottheeyesofhisbody,for

Godcannotbeseenbythesenses,butbythesoul [alone];foratafittingtimeHeisdiscoveredbythe eyesofwisdom. "Nowthepowerofsightofthesoulsofthemany andunrighteousisevershutin,sinceitliesdeadin deepsleep,andcanneverrespondandbemadeawake tothethingsofnatureandthetypesandideaswithin her.Butthespiritualeyesofthewisemanareawake, andbeholdthem;nay,theyaresleeplesslyalert,ever watchfulfromdesireofseeing. "Whereforeitiswellsaidintheplural,thatheraised notoneeye,butalltheeyesthatareinthesoul,so thatonewouldhavesaidthathewasaltogetheralleye. Having,then,becometheeye,hebeginstoseetheholy anddivinevisionoftheLord,insuchafashionthatthe onevisionappearedasatrinity,andthetrinityasa unity."4 1Leg.Alleg.,ii.xv.;M.i.76,P.1097(Ri.i.106). 2WhichtheybroughtoutofEgyptthatis,thebody. 3DeSacrif.,16;M.i.174,P.139(Ri.i.245). 4Qucest.inGen.,iv.2;P.Auch.243(Ri.vii.61). PHILOOFALEXANDRIA215 Elsewhere,referringtothesamestory,andtothe wordsofAbrahamtoSarah"tohastenandkneadthree measuresoffinemeal,andtomakecakesuponthe hearth,"1Philoexpoundsthemysteryatlengthas follows.Itreferstothatexperienceoftheinnerlife: "WhenGod,accompaniedbyHistwohighest Potencies,Dominion(arche)andGoodness,makingOne [withHimself]inthemidst,producesintheseeingsoul atriplepresentation,ofwhich[threepersons]each transcendsallmeasure;forGodtranscendethall delineation,andequallytranscendentareHisPotencies, butHe[Himself]dothmeasureall. "Accordingly,HisGoodnessisthemeasureofthings good,andHisDominionisthemeasureofthingssubject, whileHeHimselfischiefofall,bothcorporealand incorporeal.2 "WhereforealsothesePotencies,receivingtheEeason (Logos)ofHisrulesandordinances,measureoutall thingsbelowthem.And,therefore,itisrightthat thesethreemeasuresshould,asitwere,bemingledand blendedtogetherinthesoul,inorderthat,beingpersuaded thatHeisHighestGod,whotranscendethHis Potencies,bothmakingHimselfmanifestwithoutthem, andalsocausingHimselftobeseeninthem,it[the

soul]mayreceiveHisimpressions(characteras),and powers,andblessings,and[so]becominginitiateinto theperfectsecrets,maynotlightlydisclosethedivine Mysteries,but,treasuringthemup,andkeepingsure silence,guardtheminsecret. "Foritiswritten:1Make[them]secret,'forthe sacredsermon(\6yov)ofinitiation(/XVOT*]V)aboutthe IngenerableandaboutHisPotenciesoughttobekept 1Gen.xviii.6. 2Thatis,apparently,the"good"=the"incorporeal,"andthe "subject"=the"corporeal." 216THRICEGREATESTHERMES secret,sinceitisnotwithinthepowerofeverymanto guardthesacredtrust(irapaKaraBriKriv)ofthedivine revelations(Spycwv)"1 CONCERNINGTHESACREDMARRIAGE ButthechiefofallthemysteriesforPhilowas, apparently,theSacredMarriage,themysticunionof thesoul,asfemale,withGod,asmale(Deonubere).In thisconnectionhereferstoGen.iv.1: "AndAdamknewhiswife.Andsheconceivedand bareCain.Andshesaid:/havegottenamanby meansoftheLord.AndHecausedheralsotobring forthAbelhisbrother."2 Weare,ofcourse,notconcernedwiththelegitimacy orconsistencyofPhilo'sallegorisingsystem,whereby hesoughttoinvoketheauthorityofhisnational scripturesinsupportofhischosendoctrines;butwe aredeeplyconcernedwiththesedoctrinesthemselves, asbeingthefavouritedogmasofhiscircleandof similarcirclesofalliedmysticsofthetime. Hisviewsonthesubjectareclearlyindicated,forhe tellsusinthesamepassagethatheisspeakingofa secretofinitiation,notoftheconceptionandparturition ofwomen,butofVirtuesthatis,ofthevirtuous soul.Accordinglyhecontinuesin13: "ButitisnotlawfulforVirtues,ingivingbirthto theirmanyperfections,tohavepartorlotinamortal husband.Andyettheywillneverbringforthof themselves,withoutconceivingtheiroffspringof another. "Who,then,isHewhosowethinthemtheirglorious [progeny],ifnottheFatherofalluniversalthings 1DeSacrif.,15;M.i.173,174;P.139(Ri.i.244,245).

2DeCherub.,12;M.'i.146,P.115(Ri.i.208). PHILOOFALEXANDRIA217 theGodbeyondallgenesis,whoyetisSireofeverything thatis?For,forHimself,Goddothcreateno singlething,inthatHestandsinneedofnaught;but forthemanwhopraystohavethem[Hecreates] allthings." Andthen,bringingforwardSarah,Leah,Rebecca,and Sepphora,asexamplesoftheVirtueswholivedwith thegreatprophetsofhisrace,Philodeclaresthat "Sarah"conceived,whenGodlookeduponherwhile shewasinsolitarycontemplation,andsoshebrought forthforhimwhoeagerlylongedtoattaintowisdom namely,forhimwhoiscalled"Abraham." Andsoalsointhecaseof"Leah,"itissaid"God openedherwomb,"whichisthepartplayedbya husband;andsoshebroughtforthforhimwhounderwent thepainsoflabourforthesakeoftheBeautiful namely,forhimwhoiscalled"Jacob";"sothat VirtuereceivedthedivineseedfromtheCause[of all],whileshebroughtforthforthatoneofherlovers whowaspreferredaboveallothersuitors." Soalsowhenthe"allwise,"hewhoiscalled"Isaac," wentasasupplianttoGod,hisVirtue,"Rebecca,"that isSteadfastness,becamepregnantinconsequenceofhis supplication. Whereas"Moses,"withoutanysupplicationorprayer, attainedtothewingedandsublimeVirtue"Sepphora," andfoundherwithchildbynomortalhusband.1 Moreover,in14,inreferringtoJeremiah,Philo writes: "ForI,havingbeeninitiatedintotheGreat MysteriesbyMoses,thefriendofGod,nevertheless whenIseteyesuponJeremiah,theprophet,andlearned thatheisnotonlyamystes,butalsoanadepthierophant, Ididnothesitatetogotohimashisdisciple. 1Ibid.,13;M.i.147,P.116,117(Ri.i.209). 218THRICEGREATESTHERMES "Andhe,inthatinmuch[hesays]heisinspiredby God,utteredacertainoracle[as]fromtheFaceofGod, whosaiduntotheVirtueofPerfectPeace:'Hastthou notcalledMeas'twereHouseandFatherandHusband ofthyvirginity?'1suggestingintheclearest[possible] fashionthatGodisbothHome,theincorporeallandof incorporealideas,andFatherofallthings,inthatHe didcreatethem,andHusbandofWisdom,sowingfor

theraceofmankindtheseedofblessednessintogood virginsoil. "ForitisfittingGodshouldconversewithan undefiled,anuntouchedandpurenature,withherwho isinverytruththeVirgin,infashionverydifferent fromours. "Forthecongressofmenfortheprocreationof childrenmakesvirginswomen.ButwhenGodbegins toassociatewiththesoul,Hebringsittopassthatshe whowasformerlywomanbecomesvirginagain.For banishingtheforeignanddegenerateandnonvirile desires,bywhichitwasmadewomanish,Hesubstitutes forthemnativeandnobleandpurevirtues.... "Butitisperhapspossiblethatevenavirginsoul maybepollutedbyintemperatepassions,andso dishonoured. "Whereforetheoraclehathbeencarefultosaythat Godishusbandnotof'avirgin'foravirginis subjecttochangeanddeathbutof'virginity'[that isof]theideawhichiseveraccordingtothesame [principles],andinthesamemode. "Forwhereasthingsthathavequalities,havewith theirnaturereceivedbothbirthanddissolution,the [archetypal]potencieswhichmouldthemhaveobtained alottranscendingdissolution. 1Jer.iv.3whereA.V.translates:"Wiltthounotfromthis timecryuntome,Myfather,thouarttheguideofmyyouth1" PHILOOFALEXANDRIA219 "WhereforeisitnotfittingthatGod,whoisbeyond allgenerationandallchange,shouldsow[inus]the idealseedsoftheimmortalvirginVirtues,andnotthose ofthewomanwhochangestheformofhervirginity?"1 But,indeed,asConybearesays: "Thewords,virgin,virginity,evervirginal,occuron everyotherpageofPhilo.ItisindeedPhilowhofirst2 formulatedtheideaoftheWordoridealordering principleoftheCosmosbeingbornofanevervirgin soul,whichconceives,becauseGodtheFathersows intoherHisintelligibleraysanddivineseed,sobegetting Hisonlywellbelovedson,theCosmos."3 Thus,speakingoftheimpuresoul,Philowrites: "Forwhensheisamultitudeofpassionsandfilled withvices,herchildrenswarmingoverherpleasures, appetites,folly,intemperance,unrighteousness,injustice sheisweakandsick,andliesatdeath'sdoor,dying; butwhenshebecomessterile,andceasestobringthem

forthorevencaststhemfromher,forthwith,from thechange,shebecomethachastevirgin,and,receiving theDivineSeed,shefashionsandengendersmarvellous excellenciesthatnatureprizethhighlyprudence, courage,temperance,justice,holiness,piety,andtherest ofthevirtuesandgooddispositions."4 Soalso,speakingoftheTherapeutrides,hewrites: "Theirlongingisnotformortalchildren,butfora deathlessprogeny,whichthesoulthatisinlovewith Godcanalonebringforth,whentheFatherhathsown intoitthespirituallightbeams,bymeansofwhichit 1DeCherub.,14,15;M.i.148,P.116,117(Ri.i.210,211). 2Inthis,however,IventuretothinkthatConybeareismistaken ;itwasacommondogmaoftheHellenistictheologyofthe time. 3Op.sup.tit.,pp.302,303. 4DeExecrat.,7;M.ii.435,P.936(Ri.v.254).See"Myth ofManintheMysteries,"S.25J. 22OTHRICEGREATESTHERMES shallbeabletocontemplate(theorein)thelawsof wisdom."1 Andastotheprogenyofsuchvirginmothers,Philo elsewhereinstancesthebirthof"Isaac""which couldnotrefertoanyman,"butis"asynonymofJoy, thebestoftheblessedstatesofthesoulLaughter, thespirituallyconceived(endiathetos)2SonofGod,Who bestowethhimasacomfortandmeansofgoodcheer onsoulsofperfectpeace."3 Andalittlelateronheadds: "AndWisdom,who,afterthefashionofamother, bringsforththeselftaughtEace,declaresthatGodis thesowerofit."* Andyet,again,elsewhere,speakingofthisspiritual progeny,Philowrites: "ButalltheServantsofGod(Therapeuts),whoare lawfullybegotten,shallfulfillthelawof[their]nature, whichcommandsthemtobeparents.Forthemen shallbefathersofmanysons,andthewomenmothers ofnumerouschildren."5 Soalso,inthecaseofthebirthofJoseph,whenhis mother,Rachael,saystoJacob:"Givemechildren!" "theSupplanter,disclosinghispropernature,will reply:'Thouhastwanderedintodeeperror.ForI amnotinGod'splace,whoaloneisabletoopenthe

wombsofsouls,andsowinthemvirtues,andmake thempregnantandmothersofgoodthings."'6 Sotoo,again,inconnectionwiththebirthofIsaac, referringtotheexultantcryofSarah:"TheLordhath 1D.V.C,8;M.ii.482,P.899(Ri.v.318,C.108). 2ElsewhereanepithetoftheLogos. 3DeMut.Nom.,23;M.i.598,P.1065(Ri.iii.183). 4Ibid.,24;M.i.599,P.1065(Ri.iii.184). 6DePram,etPasn.,18;M.ii.425,P.927(Ri.v.241). 6Leg.Alleg.,iii.63;M.i.122,123,P.94(Ri.i.175).Cf. Gen.xxx.2:"AmIinGod'sstead?" PHILOOFALEXANDRIA221 mademeLaughter;forwhosoeverheareth,rejoiceth withme"1Philoburstsforth: "Open,then,wideyourears,yemystse,andreceive themostholymysteries.'Laughter'isJoy,and 'hathmade'isthesameas1hathbegotten';sothat whatissaidhaththefollowingmeaning:'TheLord hathbegottenIsaac'forHeisFatheroftheperfect nature,sowinginthesoulandgeneratingblessedness."2 Thatallofthiswasamatterofvitalmomentfor Philohimself,maybeseenfromwhatwemustregard asanintenselyinterestingautobiographicalpassage,in whichourphilosopher,speakingofthehappychildbirth ofWisdom,writes: "Forsomeshejudgesentirelyworthyoflivingwith her,whileothersseemasyettooyoungtosupportsuch admirableandwisehousesharing;theselattershe hathpermittedtosolemnisethepreliminaryinitiatory ritesofmarriage,holdingouthopesofits[future] consummation. "'Sarah/then,theVirtuewhoismistressofmysoul, hathbroughtforth,buthathnotbroughtforthforme forthatIcouldnot,becauseIwastooyoung,receive [intomysoul]heroffspringwisdom,andrighteousness, andpietybecauseofthebroodofbastardbratswhich emptyopinionshadborneme. "Forthefeedingoftheselast,theconstantcareand incessantanxietyconcerningthem,haveforcedmeto takenothoughtforthelegitimatechildrenwhoare thetruecitizens. "Itiswell,therefore,toprayVirtuenotonlyto bearchildren,whoevenwithoutprayingbringsherfair 1Gen.xxi.6.A.V.:"Godhathmademetolaugh,sothat

allthathearwilllaughwithme." Leg.Alleg.,iii.77;M.i.131,P.101(Ri.i.187).Cf.also DeCherub.,13;M.i.147,P.115(Ri.i.209). 222THRICEGREATESTHERMES progenytobirth,butalsotobearsonsforus,sothat wemaybeblessedwithashareinherseedandoffspring. "ForsheiswonttobeartoGodalone,withthankfulness repayinguntoHimthefirstfruitsofthethings shehathreceived,[toHim]who,Mosessays,'hath opened'herevervirgin1womb.'"1 But,indeed,Philoisneverweariedofreiteratingthis sublimedoctrine,whichforhimwastheconsummation ofthemysteriesoftheholylife.Thus,then,againhe setsitforthasfollows: "Weshould,accordingly,understandthattheTrue Reason(Logos)ofnaturehasthepotencyofbothfather andhusbandfordifferentpurposesofahusband, whenhecaststheseedofvirtuesintothesoulasinto agoodfield;ofafather,inthatitishisnatureto begetgoodcounsels,andfairandvirtuousdeeds,and whenhehathbegottenthem,henourisheththemwith thoserefreshingdoctrineswhichdisciplineandwisdom furnish. "Andtheintelligenceislikenedatonetimetoa virgin,atanothertoawife,orawidow,oronewhohas notyetahusband. "[Itislikened]toavirgin,whentheintelligence keepsitselfchasteanduncorruptedfrompleasuresand appetites,andgriefsandfears,thepassionswhich assaultit;andthenthefatherwhobegotit,assumes theleadershipthereof. "Andwhenshe(intelligence)livesasacomelywife withcomelyReason(Logos),thatiswithvirtuous Reason,thisselfsameReasonhimselfundertakesthe careofher,sowing,likeahusband,themostexcellent conceptsinher. "Butwheneverthesoulisbereftofherchildrenof 1Gen.xxix.31.Cong.Erud.Grot.,2;M.i.520,P.425 (Ri.iii.72). PHILOOPALEXANDRIA223 prudence,andofhermarriagewithEightEeason, widowedofhermostfairpossessions,andleftdesolate ofWisdom,throughchoosingablameworthylife then,lethersufferthepainsshehathdecreedagainst

herself,withnowiseEeasontoplayphysiciantoher transgressions,eitherashusbandandconsort,oras fatherandbegetter."1 ReferringtoJacob'sdreamofthewhite,andspotted, andringstraked,andspeckledkine,Philotellsusthat this,too,mustbetakenasanallegoryofsouls.The firstclassofsouls,hesays,are"white." "Themeaningisthatwhenthesoulreceivesthe DivineSeed,thefirstbornbirthsarespotlesslywhite, likeuntolightofutmostpurity,toradianceofthe greatestbrilliance,asthoughitweretheshadowless rayofthesun'sbeamsfromacloudlessskyatnoon."2 WiththisitisofservicetocomparetheVisionof HadesseenbyThespesius(Aridaeus),andrelatedby Plutarch.Thespesius'guideintheUnseenWorld drawshisattentiontothe"colours"and"markings" ofthesoulsasfollows: "Observethecoloursofthesoulsofeveryshadeand sort:thatgreasy,browngreyisthepigmentofsordidness andselfishness;thatbloodred,inflamedshadeis asignofasavageandvenomousnature;wherever bluegreyis,fromsuchanatureincontinencein pleasureisnoteasilyeradicated;innatemalignity, mingledwithenvy,causesthatlividdiscoloration,in thesamewayascuttlefishejecttheirsepia. "Nowitisinearthlifethattheviceofthesoul (beingacteduponbythepassions,andreactingupon thebody)producesthesediscolorations;whilethe purificationandcorrectionherehavefortheirobject 1DeSpec.Leg.,7;M.ii.275,P.774(Ri.v.15,16). 2DeSom.,i.35;M.i.651,P.595(Ri.iii.257). 224THRICEGREATESTHERMES theremovaloftheseblemishes,sothatthesoulmaybecome entirelyraylikeandofuniformcolour."1 Again,ingivingtheallegoricalmeaningoftheprimitiveculture storyofTamar,2Philonotonlyinterpretsitby thecanonoftheSacredMarriage,butalsointroduces otherdetailsfromtheMysteries.Thushewrites: "Forbeingawidowshewascommandedtositin theHouseoftheFather,theSaviour;forwhosesake foreverabandoningthecongressandassociationwith mortal[things],sheisbereftandwidowedfrom[all] humanpleasures,andreceivestheDivinequickening, and,fullfilledwiththeSeedsofvirtue,conceives,and isintravailwithfairdeeds.Andwhenshebrings themforth,shecarriesoffthetrophiesfromher

adversaries,andisinscribedasvictor,receivingasa symbolthepalmofvictory."3 Andeverystageofthisdivineconceptionisbutthe shadowofthegreatmysteryofcosmiccreation,which Philosumsupasfollows: "Weshall,however,bequitecorrectinsayingthat theDemiurgewhomadeallthisuniverse,isalsoatthe sametimeFatherofwhathasbeenbroughtinto existence;whileitsMotheristheWisdomofHim whohathmadeitwithwhomGodunited,though notasman[withwoman],andimplantedthepowerof genesis.Andshe,receivingtheSeedofGod,brought forthwithperfectlabourHisonlybelovedSon,whom allmayperceive4thisCosmos."5 1DeSer.Num.Vind.,565c.;ed.Bern.iii.459.See,fora translationofthewholeVision,my"NotesontheEieusinian Mysteries,"TheosophicalReview(April,May,June,1898),xxii. 145ff.,232ff.,312ff. 2Gen.xxxviii.11ff. 3QuodDeusImmut.,29;M.i.293,P.313(Ri.ii.94). *Lit.,"sensible." 6DeEbriet,8;M.i.361,P.244(Ri.i.189). PHILOOFALEXANDRIA225 CONCERNINGTHELOGOS TheideaofGodfoundinPhiloisthatofthemore enlightenedtheologyofhistime.GodisThatwhich transcendsallthingsandallideas.Itwould,ofcourse, beafartoolengthystudytomarshaltheverynumerous passagesinwhichourphilosophersetsforthhisview onDeity;andsoweshallselectonlytwopassages simplytogivethereaderwhomaynotbeacquainted withtheworksofthefamousAlexandrian,somenotion ofthetranscendencyofhisconception.For,ashe writes: "WhatwonderisitifThatwhich[really]istranscends thecomprehensionofman,wheneventhe mindwhichisineachofus,isbeyondourpowerof knowing?Whohatheverbeheldtheessenceof thesoul?"1 ThisMysteryofDeitywas,ofnecessity,initself ineffable;butinconception,itwasregardedundertwo aspectstheactiveandthepassivecausativeprinciples. "TheActivePrinciple,theMindoftheuniversals,is absolutelypure,andabsolutelyfreefromalladmixture; IttranscendethVirtue;IttranscendethWisdom;nay,

IttranscendetheventheGoodItselfandtheBeautiful Itself. "ThePassivePrincipleisofitselfsoullessand motionless,butwhenItissetinmotion,andenformed andensouledbytheMind,Itistransformedintothe mostperfectofallworksnamely,thisCosmos."2 ThisPassivePrincipleisgenerallytakenbycommentators todenoteMatter;butifso,itmustbe equatedwithWisdom,whichwehavejustseenwas regardedbyPhiloastheMotheroftheCosmos. 1DeMut.Norn.,2;M.i.579,P.1045(Ri.iii.159). 2DeMund.Op.,2;M.i.2,P.2(Ri.i.6). VOL.I.15 226THRICEGREATESTHERMES ButbeyondallelsePhiloisusefultousinrecording theviewsofcontemporaryHellenistictheology concerningtheconceptoftheLogos,theMysteryof theHeavenlyMan,theSonofGod.Evenasthisword ofmysticmeaningcomesforwardinalmostevery tractateandfragmentofourTrismegisticliterature,so inPhiloisitthedominantideainahostofpassages. Itshould,however,neverbeforgottenthatPhilois buthandingonadoctrine;heisinventingnothing. Histestimony,therefore,isofthegreatestpossible valueforourpresentstudy,anddeservestheclosest attention.Weshallaccordinglydevotetherestof thischapterexclusivelytothissubject,andmarshal theevidence,,ifnotinPhilo'sownwords,atanyrate inasexactatranslationofthemaswecangive;for althoughmuchhasbeenwrittenonthematter,we knownoworkinwhichthesimpleexpedientofletting Philospeakforhimselfhasbeenattempted. THESONOFGOD TheLogos,then,ispreeminentlytheSonofGod, forPhilowrites: "MoreoverGod,asShepherdandKing,leads[and rules]withlawandjusticethenatureoftheheaven, theperiodsofsunandmoon,thechangesandharmonious progressionsoftheotherstarsdeputing[for thetask]HisownRightReason(Logos),HisFirstborn Son,totakechargeofthesacredflock,asthough heweretheGreatKing'sviceroy."1 OfthisHeavenlyMan,whowasevidentlyforPhilo theCelestialMessiahofGod,heelsewherewrites: "Moreover,Ihaveheardoneofthecompanionsof Mosesutteringsomesuchword(logos)asthis:'Behold

1DeAgric.,13;M.i.308,P.195(Ri.ii.116). PHILOOPALEXANDRIA227 ManwhosenameisEast,'1averystrangeappellation, ifyouimaginethemancomposedofbodyandsoulto bemeant;butifyoutakehimforthatIncorporeal ManinnowaydifferingfromtheDivineImage,you willadmitthatthegivinghimthenameofEastexactly hitsthemark. "FortheFatherofthingsthatarehathmadehim riseasHisEldestSon,whomelsewhereHehathcalled HisFirstborn,andwho,whenhehathbeenbegotten, imitatingthewaysofhisSire,andcontemplatingHis archetypalpatterns,fashionsthespecies[ofthings]."2 HerewenoticefirstofallPhilo'sgraphicmanner (acommonplaceofthetime)ofquotingEzekielas thoughhewerestillalive,andhehadheardhimspeakj and,inthesecondplace,thattheFirstbornSonis symbolicallyrepresentedastheSunrisingintheEast. THETRUEHIGHPRIEST That,moreover,theLogosistheSonofGod,he explainsatlengthinanotherpassage,whenwritingof thetrueHighPriest: "ButwesaythattheHighPriestisnotaman,but theDivineEeason(Logos),whohasnopartorlotin anytransgressions,notonlyvoluntaryerrors,butalso involuntaryones.For,saysMoses,hecannotbedefiled either'onaccountofhisfather,'theMind,nor'on accountofhismother,'3the[higher]Senseinthat, asIthink,itishisgoodfortunetohaveincorruptible 1OrRising.Cf.Zech.vi.12whereA.V.translates:"Behold themanwhosenameisTheBranch."Philo,however,follows LXX.,butreads&V6PWXOSinsteadofuvfip.TheMandoctrineof the"Poemandres"andoftheNaasseneDocumentwasafundamental onewithPhilo. 2DeConfus.Ling.,14;M.i.414,P.329(Ri.ii.262). 3Cf.Lev.xxi.11. 228THRICEGREATESTHERMES andperfectlypureparents,Godforfather,whoisas wellFatherofallthings,andformotherWisdom, throughwhomallthingscameintogenesis;andbecause 'hisheadhathbeenanointedwithoil,'Imeanhis rulingprinciple1shinethwithraylikebrilliance,so

thatheisdeemedfitforrobinginhisvestures. "NowtheMostAncientReason(Logos)ofThatwhich isisvesturedwiththeCosmosashisrobe;for hewrappethhimselfinEarthandWater,AirandFire, andwhatcomesfromthem;thepartialsoul[doth clotheitself]inbody;thewiseman'smindinvirtues. "And'heshallnottakethemitrefromoffhishead,' [signifies]heshallnotlayasidetheroyaldiadem, thesymbolofhisadmirablerule,which,however,is notthatofanautocratemperor,butofaviceroy. "Nor'willherendhisgarments,'fortheReason (Logos)ofThatwhichis,beingthebondofallthings,as hathbeensaid,bothholdstogetheralltheparts,and bindsthem,anddoesnotsufferthemtobedissolvedor separated."2 InanotherpassagePhilotreatsofthesamesubject stillmoreplainlyfromthepointofviewofthe Mysteries,writingasfollows: "Forthereare,asitseems,twotemplesofGod; theoneisthisCosmos,inwhichthereisalsotheHigh Priest,HisFirstbornDivineReason(Logos);the otheristherationalsoul,whose[High]Priestisthe TrueMan,asensiblecopyofwhomishewhorightly performstheprayersandsacrificesofhisFather,who isordainedtoweartherobe,theduplicateofthe 1Tohegemonikonthatis,theauthoritativeorresponsiblepartof thesoul,namely,thereasonaStoictechnicalterm. 2DeProf.,2O;M.i.562,P.466(Ri.iii.133).Thequotations lookbacktoLev.xxi.10,butthereadingsinthefirsttwo differfromtheLXX. PHILOOFALEXANDRIA229 universalheaven,inorderthatthecosmosmaywork togetherwithman,andmanwiththeuniverse."1 THEELDERANDYOUNGERSONSOFGOD TheCosmicLogosisnotthesensiblecosmos,butthe Mindthereof.ThisPhiloexplainsatlength. "Itisthenclear,thatHewhoisthegeneratorof thingsgenerated,andtheartificerofthingsfashioned, andthegovernorofthingsgoverned,mustneedsbe absolutelywise.Heisintruththefather,and artificer,andgovernorofallinboththeheavenand cosmos. "Nowthingstocomearehiddenintheshadeof futuretime,sometimesatshort,andsometimesat

longdistances.ButGodistheartificeroftimeas welLForHeisfatherofitsfather;andtime'sfather isthecosmos,whichmanifestsitsmotionasthe genesisoftime;sothattimeholdstoGodtheplace ofgrandson. "Forthatthiscosmos2istheYoungerSonofGod, inthatitisperceptibletosense.TheSonwho'solder thanthisone,Hehathdeclaredtobenoone[perceivable bysense],forthatheisconceivablebymind alone.Buthavingjudgedhimworthyoftheelder's rights,Hehathdeterminedthatheshouldremainwith Himalone. "This[cosmos],then,theYoungerSon,thesensible, beingsetamoving,hascausedtime'snaturetoappear anddisappear;sothattherenothingiswhichfutureis withGod,whohastheveryboundsoftimesubjectto Him.For'tisnottime,buttime'sarchetypeand paradigm,Eternity(orMon),whichisHislife.But 1BeSom.,37;M.i.653,P.597(Ri.iii.260). 2Thatisthesensibleandnottheintelligiblecosmos. 23OTHRICEGREATESTHERMES inEternitynaught'spast,andnaughtisfuture,butall ispresentonly."1 YETGODISONE TheLogos,then,isnotGodabsolute,buttheSonof Godparexcellence,andassuchissometimesreferredto as"second,"andonceevenasthe"secondGod."Thus Philowrites: "Butthemostuniversal[ofallthings]isGod,and secondtheEeason(Logos)ofGod."2 InhistreatiseentitledQuestionsandAnswers, however,weread: "ButwhydoesHesayasthough[Hewerespeaking] aboutanotherGod,'intheimageofGodImade "man",'3butnotinHisownimage? "Mostexcellentlyandwiselyistheoracleprophetically delivered.Foritwasnotpossiblethatanything subjecttodeathshouldbeimagedafterthesupremest GodwhoistheFatheroftheuniverses,butafterthe secondGodwhoisHisEeason(Logos). "Foritwasnecessarythattherationalimpressinthe soulofmanshouldbestamped[onit]bytheDivine Eeason(Logos),sinceGod,whoisprioreventoHisown Eeason,transcendetheveryrationalnature;[sothat]it wasnotlawfulthataughtgenerableshouldbemadelike

untoHimwhoisbeyondtheEeason,andestablishedin themostexcellentandthemostsingularIdea[ofall]."4 1QuodDeusIm.,6;M.i.277,P.298(Ri.ii.72,73). 2Leg.Alleg.,21;M.i.82,P.1103(Ri.i.113). 3Cf.Gen.i.27.PhiloreadsivUK6VIinsteadoftheKOT'tUSva ofLXX.,andivoiyo*insteadof^rohjoe. 4Namely,inHisReason.TheGreektextisquotedby Eusebius,Prcep.Evang.,vii.13(M.ii.625,Ri.vi.175),whogives itasfromBk.i.ofQuwst.etSolut.Theoriginaltextislost,but wehaveaLatinVersionq.v.ii.62(Ri.vi.356)which,however, inthisinstance,hasmadesorryhavocoftheoriginal. PHILOOFALEXANDRIA231 FromthispassageweseethatthoughitistruePhilo callstheLogosthe"secondGod,"hedoesnotdepart fromhisfundamentalmonotheism,fortheLogosisnot anentityapartfromGod,buttheReasonofGod. Nevertheless,thissolitaryphraseofPhilo'sisalmost invariablytrottedoutintheforefrontofallenquiry intoPhilo'sLogosdoctrine,inorderthatthedifference betweenthisphraseandthewordingoftheProemto theFourthGospelmaybeinsistedonasstronglyas possibleforcontroversialapologeticalpurposes. That,however,Philoisastrictmonotheistmaybe seenfromthefollowingpassage,inwhichheiscommenting onthewordsofGen.xxxi.13:"IamtheGod whowasseenbytheeintheplaceofGod"1where, apparently,twoGodsarereferredto. "What,then,shouldwesay?ThetrueGodisone; theywhoarecalledgods,byamisuseoftheterm,are many.OnwhichaccounttheHolyWord2has,onthe presentoccasion,indicatedthetrue[God]bymeansof thearticle,saying:'IamtheGod';butthe[oneso named]bymisuseoftheterm,withoutthearticle, saying:'whowasseenbytheeintheplace,'notofthe God,butonly'ofGod.'Andwhathe(Moses)here calls'God'isHisMostAncientWord(Logos)."3 THELOGOSISLIFEANDLIGHT ThisLogos,moreover,isLifeandLight.For, speakingofIntelligibleorIncorporeal"Spirit"and "Light,"Philowrites: 1PhiloandLXX.bothhave:"*yd>fjjtiSOebs66<p8els<roi ivT&try6tov";whereasA.V.translates:"IamtheGodof Bethel"thatis,the"HouseorPlaceofElorGod."

2HeremeaningtheInspirationofScripture. 3DeSow,.,i.39;M.i.655,P.599(Ri.iii.262,263). 232THRICEGREATESTHERMES "Theformerhe['Moses']calledtheBreathofGod, becauseitisthemostlifegivingthing[intheuniverse], andGodisthecauseoflife;andthelattertheLight [ofGod],becauseitisbyfarthemostbeautifulthing [intheuniverse]. "Forbysomuchmoregloriousandmorebrilliantis theintelligible[Light]thanthevisible,as,methinks, thesunisthandarkness,anddaythannight,andthe mind,whichistheguideofthewholesoul,thanthe sensiblemeansofdiscernment,andtheeyesthanthe body. "AndhecallstheinvisibleandintelligibleDivine Reason(Logos)theImageofGod.Andofthis[Image] theimage[initsturn]isthatintelligiblelight,which hasbeencreatedastheimageoftheDivineReason whointerpretsit[thatis,Light's]creation. "[ThisLight]isthe[One]Star,beyond[all]heavens, theSourceoftheStarsthatarevisibletothesenses, whichitwouldnotbebesidethemarktocallAllbrilliancy, andfromwhichthesunandmoonandthe restofthestars,botherrantandfixed,drawtheir light,eachaccordingtoitspower."1 Thenecessityandreasonofformingsomesuch conceptoftheLogosisthatmancannotbeartheutter transcendencyofGodinHisabsoluteness.Andapplying thisideafurthertotheophaniesinhumanform, Philowrites: "Forjustasthosewhoareunabletolookatthe sunitselflookuponitsreflectedraysasthesun,and the[light]changesroundthemoon,asthemoonitself, soalsodomenregardtheImageofGod,HisAngel, Reason(Logos),asHimself."2 1DeMund.Op.,8;M.i.6,7,P.6(Ri.i.11). 2DeS<ym.,41;M.i.657,P.60O(Ri.iii.264).

PHILOOFALEXANDRIA233 THEDIVINEVISION SuchDivineVisionistheobjectofthecontemplative life,for: "Itisthespecialgiftofthosewhodedicatethemselves totheservice(QepairevovToov)ofThatwhichis

...toascendbymeansoftheirrationalfaculties totheheightoftheaether,settingbeforethemselves Moses"theRacethatisthefriendofGod,1asthe leaderoftheway. "Forthentheywillbehold'theplacethatisclear,'2 onwhichtheimmovableandunchangeableGodhath setHisfeet,andthe[regions]beneathHisfeet,asit wereaworkofsapphirestone,andasitmightbethe formofthefirmamentofheaven,thesensiblecosmos, whichhe['Moses']symbolisesbythesethings. "Foritisseemlythatthosewhohavefoundeda brotherhoodforthesakeofwisdom,shouldlongtosee Him;andiftheycannotdothis,tobeholdatleast HisImage,MostHolyReason(Logos),8andafterhim alsothemostperfectworkin[all]thingssensible, [namely]thiscosmos. "Fortheworkofphilosophyisnaughtelsethanthe strivingclearlytoseethesethings."4 THESONSOFGODONEARTH Andlateron,inthesametreatise(28),Philowrites stillmoreinterestinglyandinstructivelyasfollows: 1ThisistheRaceoftheLogos. 2Cf.Ex.xxiv.10.A.V.doesnotrenderthisreading,but LXX.gives"TheplacewheretheGodofIsraelstood." 3Whichhere,asalsoabove,Philowouldequatewiththe"Place ofGod." 4DeConfus.Ling.,2O;M.i.419,P.333,334(Ri.ii. ,268,269). 234THRICEGREATESTHERMES "Buttheywhohaveattaineduntowisdom,are,asthey shouldbe,calledSonsoftheOneGod,asMosesadmits whenhesays:'YearetheSonsoftheLordGod,'1and 1Godwhobegatthee,'2and'IsnotHeHimselfthy father?'3... "Andifamanshouldnotasyethavethegoodfortune tobeworthytobecalledaSonofGod,lethim strivemanfullytosethimselfinorderaccordingto HisFirstbornEeason(Logos),theOldestAngel,whois asthoughitweretheAngelchief,ofmanynames;for heiscalledDominion,4andNameofGod,andEeason, andtheManafterthelikeness,andSeeingIsrael. "AndforthisreasonIwasinducedalittlebefore topraisetheprinciplesofthemwhosay:'Weareall SonsofOneMan.'6Forevenifwehavenotyetbecome

fittobejudgedSonsofGod,wemayatanyratebeSons ofHisEternalLikeness,HisMostHolyEeason;for Eeason,theEldest[ofallAngels],isGod'sLikeness[or Image]."6 Andsoalsowereadelsewhere: "ButtheReason(Logos)isGod'sLikeness,bywhom [sc.Reason]thewholeCosmoswasfashioned."7 ThisDivineEeasonofthings,then,wasthemeansby whichtheCosmoscameintoexistence.Andsowe findPhilowriting: "Butifanyoneshouldwishtomakeuseofnaked 1Deut.xiv.1.A.V.:"YearethechildrenoftheLordyour God."LXX.:"YearethesonsoftheLordyourGod." 2Deut.xxxii.18.A.V.:"Godthatformedthee."LXX.has thesamereadingasPhilo. 3Deut.xxxii.6. 4/>x^>orSource,Beginning,asintheProemtotheFourth Gospel. 5Gen.xiii.11. 6DeConfus.Ling.,28;M.i.426,427,P.341(Ri.ii.279). 7DeMonarch.,ii.5;M.ii.225,P.823(Ri.iv.302). PHILOOPALEXANDRIA235 terms,hemightsaythattheintelligibleorderofthings1 isnothingelsethantheReason(Logos)ofGodperpetually creatingthe[sensible]worldorder. THECITYOFGOD "FortheIntelligibleCityisnothingelsebutthe reasoningoftheArchitectdetermininginHisMindto foundacityperceivablebythesensesafter[themodel of]theCitywhichthemindalonecanperceive. "ThisisthedoctrineofMosesandnot[only]mine. Atanyrateindescribingthegenesisofmanheexpressly agreesthathe[man]wasfashionedintheimage ofGod.Andifthisisthecasewiththepartthe imageoftheImageitisplainlyalsothecasewiththe wholeForm,thatisthewholeofthissensiblecosmos, whichisa[far]greaterimitationoftheDivineImage thanthehumanimageis. "Itisplain,moreover,thattheArchetypalSeal, whichwecallCosmoswhichisperceptibleonlytothe intellect,mustitselfbetheArchetypalPattern,2the Ideaofideas,theReason(Logos)ofGod."3 Andelsewherealsohewrites: "Passing,then,fromdetails,beholdthegrandest

HouseorCity,namely,thiscosmos.Thoushaltfind thatthecauseofitisGod,bywhomitcameintoexistence. Thematterofitisthefourelements,outof whichithasbeencomposed.Theinstrumentbymeans ofwhichithasbeenbuilt,istheReason(Logos)ofGod. AndtheobjectofitsbuildingistheGoodnessofthe Creator."* Andagain: 1Orthecosmos,whichiscomprehensiblebytheintellectalone. 2OrParadigm. 3DeMund.Op.,6;M.i.5,P.5(Ri.i.9). 4DeCherub.,35;M.i.162,P.129(Ri.i.228). 236THRICEGREATESTHERMES GOD'SSHADOW "NowtheReason(Logos)istheLikenessofGod,by whichthewholecosmoswasmade."1 Andstillmoreclearly: "ButGod'sShadowisHisReason(Logos),which using,asitwereaninstrument,Hemadethecosmos. AndthisShadowisasitweretheArchetypalModelof allelse.ForthatasGodistheOriginalofHisImage, whichhe['Moses']nowcalls[His]Shadow,so,[inits turn]thatImageisthemodelofallelse,ashe['Moses'] showedwhen,atthebeginningofthelawgiving,he said:'AndGodmademanaccordingtotheImageof God,'2thisLikenessbeingimagedaccordingtoGod, andmanbeingimagedaccordingtothisLikeness, whichreceivedthepowerofitsOriginal."3 Moreover,theDivineEeason,asaninstrument,is regardedasthemeansofseparationanddivision: "SoGod,havingsharpenedHisEeason(Logos),the Dividerofallthings,cutoffboththeformlessand undifferentiatedessenceofallthings,andthefour elementsofcosmoswhichhadbeenseparatedoutof it,4andtheanimalsandplantswhichhadbeencompacted bymeansofthese."5 Withthiswemaycomparethefollowingpassage fromTheActsofJohn,wherewereadoftheLogos: "Butwhatitisintruth,asconceivedofinitself, andasspokenoftothee,6itisthemarkingoff[or delimitation]ofallthings,thefirmnecessityofthose 1DeMonarch.,ii.5jM.ii.225,P.823(Ri.iv.302). 2Gen.i.26.

3Leg.Alleg.,iii.31;M.i.106,107,P.79(Ri.i.152,153). 4Sc.theessence. 5Sc.elements.QuisBer.Div.Her.,27;M.i.492,P.500 (Ri.iii.32). 6John,towhomtheMasterisspeaking. PHILOOFALEXANDRIA237 thingsthatarefixedandwereunsettled,theHarmony ofWisdom."1 ButtoreturntotheconceptoftheLogosassymbolised bytheideaofaCity;speakingofthesix"citiesof refuge,"Philoallegorisesthemasfollows: "Isnot,then,themostancientandmostsecureand bestMothercity,andnotmerelyCity,theDivineReason (Logos),towhichitisofthegreatestservicetofleefirst? "Theotherfive,asthoughtheywerecolonies[from it],arethePowersoftheSpeaker[ofthisWord (Logos)],ofwhichthechiefistheCreative[Potency], accordingtowhichHewhocreatesbyReason[orWord], fashionedthecosmos.ThesecondistheSovereign [Potency],accordingtowhichHewhocreated,ruleth thatwhichisbroughtintoexistence.Thethirdisthe Merciful[Potency],bymeansofwhichtheArtisthath compassionandhathmercyonHisownwork.The fourthistheLegislativeProvidence,bymeansofwhich Hedothforbidthethingsthatmaynotbe...."2 Philothenregardsthese"cities"assymbolisingthe refugestowhichthevariouskindsoferringsouls shouldfleetofindcomfort.IftheDivineReason,and theCreativeandSovereign(Kingly)Powersaretoo faroffforthecomprehensionofthesinner'signorance, thenheshouldfleetoothergoalsatashorterdistance, the"cities"oftheNecessaryPowers,namely,the PowersofMercyandoftheLaw,whichlatterare twofold,EnjoiningandForbidding,thelatteragainof whichisreferredtovaguely,attheendofthechapter, asthe"avertingofevils"withoutfurtherdefinition. 1F.F.F.,436. 2DeProf.,18;M.i.560,P.464(Ri.iii.130).Thereiaunfortunately alacunainthetext,sothatwedonotlearnthecharacteristics ofthefifthpotency;butthisisexplainedelsewhere, theLegislativeProvidencebeingatwofoldpotency,namely,the EnjoiningandtheForbidding. 238THRICEGREATESTHERMES Moreover,Philocontinues,therearesymbolsofthese

fivePotenciesmentionedintheScriptures: "[Thesymbols]ofCommandandProhibitionarethe [twotablesofthe]lawsintheark;oftheMerciful Potency,thetopoftheark,whichhe[1Moses']calls theMercyseat;oftheCreativeandSovereign [Potencies],thewingedCherubim,whoaresetoverit. "ButtheDivineReason(Logos)abovethemdidnot takeanyvisibleshape,inasmuchasnosensibleobject answerstoit,foritistheveryLikenessofGod,the Eldestofallbeings,oneandall,whicharecognisableby mindalone,thenearesttothe[Oneand]OnlyOnethat is,withoutaspaceofanykindbetween,copied inerrantly. "Foritissaid:11willspeaktotheefromabove theMercyseat,frombetweenthetwoCherubim.'1 "SothathewhodrivestheChariot2ofthePowersis theWord(Logos),andHewhoisborneintheChariot isHewhospeaks[theWord],givingcommandmentto theDriverfortherightdrivingoftheuniverse."3 THETRUESHEPHERD Again,speakingofGodastheTrueShepherdofthe universeandallthingstherein,theelementsandall therein,thesun,moon,andplanets,thestarsand heavens,Philowrites: "[Heplaced]attheheadHisownTrueReason (Logos),HisFirstbornSon,whoshallsucceeduntothe careofthissacredflock,asthoughhewerethelieutenant oftheGreatKing."4 1Ex.xxv.22. 2ThisplainlyreferstotheMercabahorChariotoftheVision ofEzechiel. 3DeProf.,19;M.i.561,P.465(Ri.iii.131). 4DeAgric.,12;M.i.308,P.195(Ri.ii.116). PHILOOFALEXANDRIA239 TheDivineKeasonofthings,moreover,isregarded asthePleromaorFullnessofallpowers,idealspace, andidealtime,ifsuchtermscanbepermitted.The LogosistheAEONorEternityproper.AndsoPhilo speaksof: "TheDivineReason(Logos)whomGodHimself hathfullfilledentirelyandthroughoutwithincorporeal powers."1 THEAPOSTLESOFGOD

ThisSupremeLogos,then,isfilledfullofpowers words,logoi,intheirturn,energiesofGod.AsPhilo writes: "ForGodnotdisdainingtodescendintothesensible world,sendsforthasHisapostlesHisown'words'(logoi) togivesuccourtothosewholovevirtue;andtheyact asphysiciansandexpelthediseasesofthesoul."2 These"words"or"reasons"aremen'sangels;they arethe"lightsparks"or"rays"intheheartof whichwehearsomuchin"Gnostic"andalliedliterature allfromtheFatherSun,theLightofGod,or Logosproper,whichPhilocalls"theLightofthe invisibleandsupremestDeitythatraysandshines transcendentlyoneveryside." THELADDEROFTHE"WORDS" "WhenthisLightshinethintothemind,the secondarybeamsofthe'words'(logoi)set[orare hidden]."3 IntreatingoftheallegoricalLaddersetupfrom earthtoheaven,Philofirstgiveswhatheconsidersto 1DeSom.,i.11;M.i.630,P.574(Ri.iii.227). 8Ibid.,12;M.i.631,P.575(Ri.iii.229). 3ilbid.,13. 24OTHRICEGREATESTHERMES beitscosmiccorrespondencesandthenappliesthe figuretothelittleworldofman: "Theladder(klimaks),then,symbolicallyspokenof, isinthecosmossomewhatofthenatureIhave suggested.Butifweturnourattentiontoitinman, weshallfinditisthesoul;thefootofwhichisasit wereitsearthlypartnamely,sensation,whileitshead isasitwereitsheavenlypartthepurestmind. "Upanddownthroughallofitthe'words'(logoi) goincessantly;whenevertheyascend,drawingitup togetherwiththem,divorcingitfromitsmortalnature, andrevealingthesightofthosethingswhichaloneare worththeseeing;notthatwhentheydescendthey castitdown,forneitherGodnoryetGod'sWord (Logos)iscauseofanyloss. "Buttheyaccompanythem1[intheirdescent]for loveofmanandpityofourrace,tosuccour,andgive help,thatthey,bybreathingintothemtheirsaving

breaths,maybringthesoultolife,tossedasitisupon thebody['swaves]asonariver['sbosom]. "ItistheGodandGovernoroftheuniversealone whodoth,transcendingsoundandsight,walk'midthe mindsofthemwhohavebeenthroughlypurified.For themthereisanoracle,whichthesageprophesied,in whichissaid:11willwalkamidyou;andIwillbe yourGod.'2 "Butinthemindsofthemwhoarestillbeing washed,andhavenotyethadthroughlycleansedthe lifethatisbefouledandstainedwithbodies'grossness, itistheangels,the1words'(logoi)divine,makingthem brightforVirtue'seyes."3 ThisLightofGodis,ashasrepeatedlybeensaid before,theDivineReasonofthings. 1Sc.thesouls.2Lev.xxvi.12. 3DeSom.,23;M.i.642,643,P.587(Ri.iii.245,246). PHILOOFALEXANDRIA241 "1FortheLordismyLightandmySaviour/1asis sungintheHymns;[Heis]notonlyLight,butthe Archetypeofeveryotherlight;nayrathermoreancient andsublimethantheArchetypalModel[ofallthings], inthatthis[latter]isHisWord(Logos).Forthe [Universal]ModelisHisallfull2Word,theLight, whileHeHimselfisliketonaughtofthingscreated."3 THELOGOSTHESPIRITUALSUN ThisWord,orLogos,isfurthersymbolisedamong phenomenaasthesun.TheSpiritualSunistheDivine Reason"theintelligibleModelofthe[sun]that movesinheaven." "FortheWord(Logos)ofGod,whenitentersinto ourearthlyconstitution,succoursandaidsthosewho areVirtue'skinsmen,andthosethatarefavourably disposedtoher,affordingthemaperfectplaceofrefuge andsalvation,andsheddingontheirfoes4destruction andruinpastrepair."5 TheLogosisthusnaturallythepanaceaofallills. "FortheWord(Logos)is,asitwere,thesaving medicineforallthewoundsandpassionsofthesoul, which[Word],thelawgiverdeclares,weshouldrestore 'beforethesun'sgoingdown'6thatis,beforethe 1Ps.xxvii.1.A.V."salvation."LXX.reads<pwTi<rn6t,

"illumination"atechnicaltermamongthemysticsofEarly Christendomforbaptisminsteadofthe<pwsofPhilo. 2Thatis,theLogosasPleroma. 3DeSom.,13.4Sc.thevicesofthesoul. 6Ibid.,15;M.i.363,P.578(Ri.iii.232). 6Thisseemstobesomewhatreminiscentofthecustomof eveningprayerintheTherapeutandothersimilarcommunities, when,atthetimeofthesettingofthesun,itwasenjoinedthat "rational"praisesshouldberestoredorgivenbacktoGod,for benefitsreceived. Philo,however,isheresomewhatlaboriouslycommenting,in allegoricalfashion,onthepawnbrokingbyelawinEx.xxii.26, 27:"Butifthoutakestinpledgethyneighbour'sgarment,thou shaltgiveithimbackbeforethegoingdownofthesun.For thisishiscovering;thisistheonlygarmentofhisindecency. Inwhat[else]shallhesleep?If,then,heshallcryuntome,I willgiveeartohim;forIampitiful."(See16.)TheA.V. translatesotherwise.

242THRICEGREATESTHERMES mostbrilliantraysofGod,supremestandmostmanifest, godown[orset][rays]whichthroughHispity forourraceHehassentforthfrom[Hishigh]Heaven intothemindofman. "ForwhilstthatLightmostGodlikeabidethinthe soul,weshallrestoretheword'(logos)thathathbeen giventousinpledge,asthoughitwereagarment, thatitmaybetohimwhodothreceiveit,thespecial propertyofman[agarment]bothtocoverupthe shame1oflife,andtoenjoythegiftofGodandhave respiteinquietude,byreasonofthepresenthelpof suchacounsellor,andofashieldersuchaswillnever leavetherankinwhichhehathbeenstationed."2 FromallofwhichitseemsthatPhiloisdrawinga distinctionbetweenthePureLightoftheLogosand thereflectionofthatLightinthereasonofman,for hegoesontosay: "Indeedwehaveprolongedthislongexcursusforno otherreasonthantoexplainthatthetrainedmind, movedbyirregularmotionstoproductivenessandits contrary,and,asitwere,continuallyascendingand descending[theladder]whenitisproductiveand raisedintotheheight,thenisitbathedinradianceof thearchetypalimmaterialraysoftheLogic3Sourceof

Godwhobringethalluntoperfection;andwhenit dothdescendandisbarren,itisilluminedbytheir 1Cf.thewellknownlogosfromtheGospelaccordingtothe Egyptians,"Unlessyetreadonthegarmentofshame." 2DeSom.,18;M.i.637,P.582(Ri.iii.238). 3OrRational. PHILOOPALEXANDRIA243 images,the'words'(logoi)immortal,whomitiscustom tocallangels."1 THEDISCIPLESOFTHELOGOS AndalittlelateronPhiloproceedstospeakofthose whoaredisciplesorpupilsoftheHolyWordorDivine Eeason. "Thesearetheywhoaretrulymen,loversof temperance,andorderliness,andmodesty,"whoselife heproceedsfurthertodescribeinsimilartermstothose heusesoftheTherapeuts. Suchalife,heconcludes,"isadaptednotfor thosewhoarecalledmen,butforthosewhoare trulyso."2 Forthose,then,whoconsciouslysettheirfeetupon theladderoftruemanhood,thereisaWayupevento DeityItself,forPhilowrites: "Stability,andsurefoundation,andeternallyabiding inthesame,changelessandimmovable,is,inthe firstplace,acharacteristicofThatwhichis;and,in thesecond,[acharacteristic]oftheEeason(Logos) ofThatwhichiswhichEeasonHehathcalledhis Covenant;inthethird,ofthewiseman;andinthe fourth,ofhimwhogoethforward[towardswisdom]."3 How,then,continuesPhilo,canthewickedmind thinkthatitcanstandalone"whenitisswept hitherandthitherbytheeddiesofpassion,whichcarry thebodyforthtoburialasacorpse?" AndalittlelateronheproceedstotellusthatEden mustbetakentostandfortheWisdomofGod. 1Ibid.,19;M.i.638,P.582(Ri.iii.239). 2Ibid.,20;M.i.639,P.584(Ri.iii.241).Cf.C.H.,x.(xi.) 24. 3DeS(m.,ii.36;M.i.690,P.114O(Ri.iii.312). 244THRICEGREATESTHERMES

"AndtheDivineReason(Logos)flowethdownlike ariver,fromWisdom,asfromasource,thatitmay irrigateandwatertheheavenlyshootsandplantsof Virtuelovers,thatgrowuponthesacredMountainof theGods,1asthoughitwereaparadise. THERIVEROFTHEDIVINEREASON "AndthisHolyReasonisdividedintofoursources Imeanitisseparatedintofourvirtueseachof whichisaqueen.Foritsbeingdividedintosources2 doesnotbearanyresemblancetodivisionofspace,but rathertoasovereignty,3inorderthat,havingpointed tothevirtues,asitsboundaries,he['Moses']may immediatelydisplaythewiseman,whomakesuseof thesevirtues,asking,electedtokingship,notbythe showofmen'shands,butbychoiceofthatNature [namely,Virtue]whichaloneistrulyfree,andgenuine, andaboveallbribes.... "Accordingly,oneofthecompanionsofMoses, likeningthisWord(Logos)toariver,saysinthe Hymns:'TheriverofGodwasfilledwithwater.'4 "Nowitisabsurdthatanyoftheriversflowingon earthshouldbesocalled;but,asitseems,he[the psalmist]clearlysignifiestheDivineReason(Logos), fullofthefloodofWisdom,havingnopartofitself bereftorempty[thereof],butrather,ashasbeensaid, beingentirelydiffusedthroughouttheuniverse,and [again]raiseduptotheheight[thereof],byreasonof 1Lit.,Olympian. 2APXALmeansources,butalsoprinciplesandsovereignties. Itis,however,impossibletokeepthewordplayinEnglish. 3Orkingdom,namely,"oftheheavens,"orrulershipofthe celestialrealms,orratherofone'sself. *Ps.lxv.9.SoalsoLXX.;butA.V.,"Thougreatlyenrichest itwiththeriverofGod,whichisfullofwater." PHILOOFALEXANDRIA245 theperpetualandcontinuous[circling]courseofthat eternallyflowingfountain. "Thereisalsothefollowingsongverse:'Therapid flowoftherivermakethgladthecityofGod.'1 JERUSALEMABOVE "Whatkindofcity?Forwhatisnowtheholy city,2inwhichistheholytemple,wasfoundedata

distancefromseaandrivers;sothatitisclearthat [thewriter]intendstorepresentbymeansofanundermeaning somethingdifferentfromthesurfacesense. "ForindeedthestreamoftheDivineReason(Logos) continuallyflowingonwithrapidityandregularity, diffusesallthingsthroughallandmakeththemglad. "AndinonesensehecallscosmostheCityofGod, inasmuchas,receivingthewholecup3oftheDivine draughtit...,4and,beingmadejoyous,itshouteth withajoythatcanneverbetakenawayorquenched fortheeternity. "Butinanothersense[heusesitof]thesoulofthe wiseman,inwhichGodissaidtowalkasinacity,for 11willwalkinyouandIwillbeyourGod.'5 "Andforthehappysoulthatstretchesforthits ownreasoning6asamostholydrinkingvessel7who isitthatpourethforththesacredmeasuresoftruejoy, ifnotthecupbearerofGod,the[Divine]Reason(Logos), whoismasterofthefeast?hewhodiffersnotfrom 1Ps.xlvi.4.LXX.hastheplural,riversorstreams.A.V. translates:"Thereisariverthestreamswhereofshallmakeglad thecityofGod." 2ThephysicalJerusaleminPalestine. 3Kparypalit.,craterormixingbowl. *Alacunaoccurshereinthetext. 6AloosequotationofLev.xxvi.12,asalreadycitedabove. 6\oyifffi6v.7eKirufia. 246THRICEGREATESTHERMES thedraught,butishimselfunmingleddelight,and sweetness,forthpouring,goodcheer,theimmortalphiltre ofalljoyandofcontentment,ifwemayusethewords ofpoetry. "ButtheCityofGodtheHebrewscallJerusalem, whichbyinterpretationsignifiesthe'SightofPeace.' WhereforeseeknottheCityofThatwhichisin regionsoftheearthfor'tisnotmadeofstocksand stones;but[seekit]inthesoulthatdothnotwar,but offersuntothemofthekeensightalifeofcontemplation andofpeace."1 This,then,ishowPhilounderstandstheNewJerusalem (orOgdoad),sofamiliartousfromthewritings ofthe"Gnostic"schools,beyondwhichwasthePleroma orTreasureofLight.Forelsewherehewrites: "Hewillofferafairandfittingprayer,asMosesdid, thatGodmayopenforusHisTreasure,yea[His]

Reason(Logos)sublime,andpregnantwithlightsdivine, whichhe['Moses']hascalledHeaven."2 These"lights"are"reasons"(logoi),foralittle furtheronhesays: "Thouseestthatthesoulisnotnourishedwith thingsearthlyandcontemptible,butbythereasons GodrainsdownfromHissublimeandpurenature, whichhe['Moses']callsHeaven."3 THELOGOSISASMANNAANDCORIANDERSEED Andalittlefurtheron,referringtotheallegorical "manna,"orheavenlyfood,"thebreadwhichtheLord hathgivenyoutoeat"(Ex.xvi.13),hewrites: DeSom.,ii.3739;M.i.690692,P.1141,1142(Ri.iii. 312315). 2Leg.Alleg.,iii34;M.i.108,P.8O(Ri.i.155). 3Ibid.,56;M.i.119,P.9O(Ri.i.170). PHILOOPALEXANDRIA247 "Dostthounotseethefoodofthesoul,whatitis? ItistheContinuingEeason(Logos)ofGod,likeunto dew,encirclingthewholeofit[thesoul]onallsides, andsufferingnopartofittobewithoutitsshareof it[theLogos]. "ButthisEeasonisnotapparenteverywhere,but [only]inthemanwhoisdestituteofpassionsandvices; yea,subtleisitforthemindtodistinguish,ortobe distinguishedbythemind,exceedinglytranslucentand pureforsighttosee. "Itis,moreover,asitwere,acorianderseed.1For agriculturalistsdeclarethattheseedofthecoriander canbedividedanddissectedinfinitely,andthatevery singlepartandsection[thereof],whensown,comesup justasthewholeseed.SuchalsoistheEeason(Logos) ofGod,profitableinitsentiretyandineverypart, howeversmallitbe."2 Andheaddsalittlefurtheron: "Thisistheteachingofthehierophantandprophet, Moses,whowillsay:'Thisisthebread,thefood whichGodhathgiventothesoul,'3thatHehath given[us]formeatanddrink,HisownWord,4His ownEeason,5forthis[Eeason]isthebreadwhichHe hathgivenustoeat;thisistheWord."6

THELOGOSISTHEPUPILOFGOD'SEYE PhiloalsolikenstheDivineEeasontothepupilof theeyeafigurethatwillmeetuslaterinconsidering themeaningoftheKoptjKocr/xov("Virginofthe World")treatiseforhewrites: 1ThegrainofmustardseedoftheGospelsandofthe"Gnostics." 2Ibid.,59;M.i.121,122,P.92(Ri.i.172,173). 3AglossonEx.xiv.15. 4pypa.6\6yos. 6Leg.Alleg.,iii.,0;M.i.121,P.92(Ri.i.173). 248THRICEGREATESTHERMES "Maynot[thisEeason]bealsolikenedtothepupil oftheeye?Forjustastheeye'spupil,thoughthe smallestpart[ofit],doesyetbeholdallofthezonesof thingsexistingtheboundlesssea,andvastnessofthe air,andallofthewholeheavenwhichthesundoth boundfromeasttowest,soisthesightoftheDivine Eeasonthekeenestsightofall,sothatitcanbehold allthings;bywhich[men]shallbeholdthingsworthy tobeseenbeyondwhite[light]1itself. "Forwhatcouldbemorebrightormorefarseeing thanEeasonDivine,byshininginwhichtheother [lights]driveoutallmistanddarkness,strivingto blendthemselveswiththesoul'slight."2 "MANSHALLNOTLIVEBYBREADALONE" Andagain,inapassageofintenseinterestweread: "ForHenourishethuswithHisEeason(Logos) themostgeneral[ofallthings]....AndtheEeason ofGodisabovethewholecosmos;itisthemost ancientandmostgeneralofallthethingsthatare. "ThisEeasonthe'fathers'3knewnot,not[our] true[eternal]fathers,butthosehoaryintime,who say:1Letustakealeader,andletusreturnunto' thepassionsof'Egypt.'4 "ThereforeletGodannounceHis[good]tidingsto thesoulinanimage:'Manshallnotlivebybread alone,butbyeveryword5thatproceedethoutofthe mouthofGod,'6thatis,heshallbenourishedbythe wholeofEeason(Logos)andby[every]partofit. For'mouth'isasymbolofthe[whole]Logos,and 'word'isitspart."7 1Thereadingseemstobefaulty.2Ibid.,59.

3Cf.Deut.viii.13.4Num.xiv.4. 5piifian.6Deut.viii.3. 7Leg.Alleg.,iii.61;M.i.121,P.93(Ri.i.174). PHILOOFALEXANDRIA249 These"fathers,"then,arethoseofthelowernature, andnotourtruespiritualparents;itisthese"fathers" thatwearetoabandon. ComparewiththisMatt.x.37:"Hewholoveth fatherandmothermorethanMeisnotworthyofMe"; andthefarmorestrikingformofthetraditioninLuke xiv.26:"IfanymancomethuntoMe,anddothnot hatehisownfatherandmotherandwifeandchildren andbrethrenandsisters,yeaandhisownsoulalso,he cannotbeMydisciple." IntheGnosticgospel,knownasthePistisSophia (341),themysticmeaningoftheseparentsisgivenat length,assignifyingtherulersofthelowernature, andtheMasterismadetosay:"ForthiscausehaveI saiduntoyouaforetime,1Hewhoshallnotleavefather andmothertofollowafterMeisnotworthyofMe.' WhatIsaidthenwas,*Yeshallleaveyourparents therulers,thatyemaybechildrenoftheFirstEverlasting Mystery.'" ButthemostarrestingpointisthatMatt.iv.4,in thestoryoftheTemptation,quotespreciselythesame wordsoftheLXX.textofDeut.viii.3whichPhilo does,beginningwherehedoesandfinishingwherehe does,bothomittingthefinalandtautological"shall manlive"averycuriouscoincidence.Lukeiv.4 preservesonlythefirsthalfofthesentence;butit evidentlylayinexactlythesameforminwhichPhilo usesitbeforethefirstandthirdEvangelistsintheir secondor"Logia"source.Itwas,then,presumablya frequentlyquotedtext. THELOGOSMEDIATOR TheDivineReasonisfurtherfiguredasatrue"Person," theMediatorbetweenGodandman.ThusPhilowrites: 25OTHRICEGREATESTHERMES "AndonHisangelrulingandmostancientReason (Logos),theFatherwhocreatedall,hathbestowed aspecialgiftthatstandingbetweenthemasa Boundary,1hemaydistinguishcreaturefromCreator. "He[theReason]everishimselfthesuppliantunto

theIncorruptibleonmortalkind'sbehalfinitsdistress, andistheKing'sambassadortosubjectnature. "Andheexultethinhisgift,anddothmajesticly insistthereon,declaring:'Yea,haveIstoodbetween theLordandyou,'2notincreateasGod,noryet createasye,butinthemidstbetweenthe[two] extremes,hostagetoboth:toHimwhohathcreated him,forpledgethatthecreatureneverwillremoveitself entirely[fromHim],normakerevolt,choosingdisorder inorder'splace;andtothethingcreatedforgoodhope thatGod,theMerciful,willneverdisregardthework ofHisownhands.1ForIwillheraldforththenews ofpeacetothecreationfromHimwhoknowshowto makewarstocease,fromGodtheEverlastingPeacekeeper.' "3 Inconsideringwhatisclaimedtobetheelaborate symbolismofthesacredvestmentsoftheHighPriest, andthenatureofthissymbolicaloffice,Philodeclares thatthetwelvestonesuponthebreastoftheHigh Priest,infourrowsofthreeeach,areasymbolofthe DivineReason(Logos),whichholdstogetherandregulates theuniverse;thisbreastplate,then,isthelogion orsacredoracleofGod. "Foritwasnecessarythathewhowasconsecrated totheFatherofthecosmos,shouldhave[His]Son, 1Cf.the"Gnostic"Horos(nottheEgyptianHorus)as referredtopreviously. 2PerhapsareflectionofNum.xvi.48. 3QuisRer.Div.Her.,42;M.i.501,502,P.504(Ri.iii. 45,46). PHILOOFALEXANDRIA251 themostperfectinvirtue,asintercessor,1bothforthe forgiveness2ofsins,andfortheabundantsupplyof themostunstintedblessings. "Itprobablyalsoimpartsthepreliminaryteaching totheServantofGod,3thatifhecannotbeworthyof Himwhomadethecosmos,heshouldnevertheless withoutceasingstrivetobeworthyofthatcosmos; forwhenhehas[once]beenclothedwithitslikeness,4 heisboundforthwith,bycarryingabouttheimageof themodel5inhishead,ofhisownselftochangehimself asthoughitwerefrommanintothenatureofthe cosmos,and,ifweoughttosayso6nay,hewho speaksontruthoughttospeaktruth!be[himself]a littlecosmos."7

THEYOGAOFPLOTINUS Withthesemostinstructiveindicationswemay comparetheintenselyinterestingpassageofPlotinus inhisessay"OnIntelligibleBeauty,"wherehegives hisyogasystem,sotospeak.Itisperhapsthemost importantpassagethathascomedowntousfromthe coryphseusofLaterPlatonism,giving,asitdoes,in everyprobability,themethodoftheschoolwhereby ecstasiswasattained. 1irapaKKfrrtpasparaclete,orintercessor,ordefender(aterm ofthelawcourts),orcomforter. 2afivytrrtiavlit.,amnesty,orforgetfulnessofwrong. 3rbvTOV6tovQipainvryvtheTherapeut. 4ThedressoftheHighPriest,then,symbolisedthecosmos theelements,etc.Maywededucefromthisthatinoneofthe Therapeutinitiationstheapproyedcandidatewasclothedinsuch asymbolicrobe1 5Sc.theLogosascosmos. 6Signifyingareligiousscrupleasreferringtoamatterof initiation. DeVit.Mos.,iii.14;M.ii.155,P.673(Ri.iv.212,213). 252THRICEGREATESTHERMES "Letus,then,formamentalimageofthiscosmos witheachofitspartsremainingwhatitis,andyet interpenetratingoneanother,[imagining]themall togetherintooneasmuchaswepossiblycan,sothat whatsoeveronecomesfirstintothemindasthe'one' (asforinstancetheoutersphere),thereimmediately followsalsothesightofthesemblanceofthesun,and togetherwithitthatoftheotherstars,1andtheearth, andsea,andallthingsliving,asthoughin[one] transparentsphere,infine,asthoughallthings couldbeseeninit. "Letthere,then,beinthesoulsomesemblanceof asphereoflight[transparent],havingallthingsinit, whethermovingorstill,orsomeofthemmovingand othersstill. "And,holdingthis[sphere]inthemind,conceivein thyselfanother[sphere],removing[fromitallideaof] mass;takefromitalso[theideaof]space,andthe phantomofmatterinthymind;anddonottrytoimage anothersphere[merely]lessinbulkthantheformer. "TheninvokingGodwhohathmade[thattruesphere] ofwhichthouholdestthephantom[inthymind],pray thatHemaycome.

"AndmayHecomewithhisowncosmos,2withall theGodsthereinHebeingoneandall,andeachone all,unitedintoone,yetdifferentintheirpowers,and yet,inthatone[power]ofmultitudeallone. "Nay,rathertheOneGodisall[theGods]forthat Hefallethnotshort[ofHimself]thoughallofthem are[fromHim];[and]theyarealltogether,yeteach againapartin[somekindof]anunextendedstate, possessingnoformperceptibletosense. 1Presumablytheseven"planetaryspheres"of"difference," assetforthinPlato'sTimceus. 3Sc.theintelligibleorspiritualworldorder. PHILOOFALEXANDRIA253 "For,otherwise,onewouldbeinoneplace,another inanother,and[each]be'each,'andnot1all'initself, withoutpartsotherfromtheothersand[other]from itself. "Noriseachwholeapowerdividedandproportioned accordingtoameasurementofparts;butthis[whole] istheall,allpower,extendinginfinitelyandinfinitely powerful;nay,sovastisthat[divineworldorder1], thatevenits1parts'areinfinite."2 THERACEOFGOD ButtoreturntoPhilo.Therationalsoulormind ofmanispotentiallytheIntelligibleCosmosorLogos; thushewrites: "ThegreatMosesdidnotcallthespeciesofthe rationalsoulbyanameresemblinganyoneofthethings created,buthecalledittheimageoftheDivineand Invisible,deemingitatrue[image]broughtintobeing andimpressedwiththesoulofGod,ofwhichthe SignetistheEternalEeason(Logos)."3 Allofwhichthedisciplinedsoulshallrealisein himself.OfsuchamanAbrahamisatype,for: "Abandoningmortalthings,he'isaddedtothe peopleofGod,'4pluckingthefruitofimmortality, havingbecomeequaltotheangels.Fortheangelsare thehostofGod,incorporealandhappysouls." 1Intelligiblecosmos. 2Ennead,V.viii.(cap.ix.),55OAD.;Plot.Op.Om.,ed.F. Creuzer(Oxford,1835),ii.1016,1017.M.N.BouilletinLet Enne'adesdePlotin(Paris,1861),iii.122,123gives,asusual,an excellentlyclearrendering,butitisnoteasytorecognisesomeof

hissentencesinthetext. 3DePlant.Noe,5;M.i.332,P.216,217(Ri.ii.148). 4AglossonGen.xxv.8:"Andwasadded(A.V.gathered)to hispeople." 254THRICEGREATESTHERMES Theangelsarethe"people"ofGod;butthereisa stillhigherdegreeofunion,wherebyamanbecomes oneofthe"Race"or"Kin"ofGod.This"Race"isan intimateunionofallthemwhoare"kintoHim";they becomeone.ForthisRace"isone,thehighestone,but 'people'isthenameofmany." "Asmany,then,ashaveadvancedindisciplineand instruction,andbeenperfected[therein],havetheirlot amongthis1many.' "Buttheywhohavepassedbeyondtheseintroductory exercises,becomingnaturalDisciplesofGod, receivingwisdomfreefromalltoil,migratetothis incorruptibleandperfectRace,receivingalotsuperior totheirformerlivesingenesis."1 Andthatthemindisimmortalmaybeshownallegorically fromthedeathofMoses,who,saysPhilo, migrated"bymeansoftheWord(Logos)oftheCause,2 bywhomthewholecosmoswascreated." Thisissaid"inorderthatthoumayestlearnthat Godregardsthewisemanasofequalhonourwiththe cosmos;foritisbymeansofthesameReason(Logos) thatHehathmadetheuniverse,andbringethbackthe perfectmanfromearthlythingsuntoHimselfagain."8 ButenoughofPhiloforthemoment.Sufficienthas beengiventoletthereaderheartheAlexandrian speakforhimselfonthecentralideaofhiscosmos. Muchelsecouldbeaddedindeed,volumescouldbe writtenonthesubjectforitgivesusoneofthemost importantbackgroundsofChristianorigins,andwithout athoroughknowledgeofHellenistictheologyitis impossibleinanywaytogetourvaluesofmany thingscorrectly. 1DeSacrif.,2;M.i.164,P.131(Ri.i.233). 2Deut.xxxiv.5.A.V.:"AccordingtothewordoftheLord." 3DeSacrif.,3;M.i.165,P.131(Ri.i.233). IX PLUTARCH:CONCERNINGTHEMYSTERIES OFISISANDOSIRIS

FOREWORD INthechapteronPhiloweattemptedtosetbeforethe readersomeoutlinesofthecentraldoctrineofHellenistic theologythesublimeconceptoftheLogos asenvisagedbyalearnedJewoftheDiaspora,steeped inHellenism,andlivinginthecapitalofEgyptand thecentreoftheintellectuallifeofGreaterGreece. Inthepresentchapterweshallendeavourtogivethe readerafurtherinsightintothismasterideafrom anotherstandpoint,andshallreproducetheviewsofa learnedGreek,who,whileremainingonthegroundof Hellenictraditionsproper,turnshiseyestoEgypt,and readswhatpartofitsmysteriousmessagehecan decipher,inGreekmodesofthought. Plutarch,ofChseroneiainBoeotia,flourishedinthe secondhalfofthefirstcenturyA.D.,andsofollows immediatelyonPhiloandonPaul;likePhilo,however, heknowsnothingoftheChristians,thoughlikethe Alexandrianhetreatsofpreciselythoseproblemsand questionswhichwereandareofpreeminentinterest forChristians. Plutarchchoosesashisthemethemythandmysteries ofOsirisandIsis.Hegivesthemythinitsmain outlines,andintroducesusintothegeneralreligious 255 256THRICEGREATESTHERMES atmosphereoftheEgyptianbeliefofwhatwemay, perhaps,beallowedtocall"Demotic"times.Buthe doesfarmorethanthis.Initiatedhimselfintothe Osiriaca,ofwhichtherewasapparentlyathiasosat Delphi,thoughontheonehandhepossessesmore knowledgeofformaldetailsthanhefeelshimselfpermitted todisclose,ontheotherhandheisawarethat the"trueinitiateofIsis"isonewhogoesfarbeyond anyformalreceptionofthesymbolicmysteries;the trueinitiatemustofhisowninitiativeforeverkeep searchingandprobingmoredeeplyintotheintimate reasonofthings,asadumbratedbythe"thingssaid anddone"inthesacredrites(iii.3). ForthistaskPlutarchiswellequipped,notonlyby hiswideknowledgeofthephilosophyandtheologyand scienceofhisday,butalsobythefactthathehelda highofficeatDelphiintheserviceofApolloandalso inconnectionwiththeDionysiacrites.Hewasalmost certainlyahierophant,andnomerelyformaloneat that. Plutarchaccordinglygivesamostinstructiveexposition,

whichshouldenableus,ifonlywearecontent toputourselvesinhisplace,andcondescendtothink inthetermsofthethoughtofhisday,toreviewthe ancientstrugglebetweenphysicalreasonandformal theologywhichwastheninfullconflictaconflict thathasbeenrenewedonavastlyextendedscalefor thelastfewcenturies,andwhichisstillbeingfought toafinishorhonourabletruceinourownday. Ourinitiatedphilosopherisonthesideneitherof atheismorpurephysicism,noronthatofsuperstition, asheunderstoodthosetermsinhisday;hetakesa middleground,andseeksfinalrefugeinthefairvision oftheLogos;andthat,too,inallhumility,forhe knowswellthatwhateverhecansayisatbestbuta THEMYSTERIESOFISISANDOSIRIS257 dimreflectionofthegloryoftheHighest,asindeedhe expresslytellsuswhenwriting: "Norcanthesoulsofmenhereontheearth, swathedastheyareinbodiesandenwrappedin passions,communewithGod,exceptsofarasthey canreachsomedimsortofadreamofHimwiththe perceptionofamindtrainedinphilosophy"(lxxiii.2). WeaccordinglyfindPlutarchdiscussingthevarious theoriesofhisdaywhichprofessedtoexplainthe mythologicalandtheologicalenigmasoftheancients, withspecialreferencetotheOsirismyth. HediscussesthetheoryofEvemerus,thatthegods werenothingbutancientkingsandworthies,and dismissesitasnoreallysatisfactoryexplanation(xxiii.). Hethenproceedstoconsiderthetheorythatthese thingsrefertothedoingsofdaimones,whichhe thinksadecidedimprovementonthatofEvemerus (xxv.). ThencehepassestothetheoriesofthePhysicists ornaturalphenomenalists(xxxii.),andoftheMathematici thatistosay,thePythagoreanspeculationsas tothecelestialspheres,andtheirharmonies(xii.). Ineachofthesethreelattertheorieshethinksthere issometruth;stilleachbyitselfisinsufficient;they mustbecombined(xiv.),andeventhenitisnotenough. Henextconsidersthequestionoffirstprinciples, anddiscussesthetheoriesoftheOne,theTwo,and theMany;againfindingsomethingtobesaidforeach view,andyetadoptingnoneofthemasallsufficient. Butofallattemptedinterpretationshefindsthe leastsatisfactorytobethatofthosewhoarecontent tolimitthehermeneuticsofthemysterymythssimply

totheoperationsofploughingandsowing.Withthis "vegetationgod"theoryhehaslittlepatience,and stigmatisesitsprofessorsasthat"dullcrowd"(lxv.). VOL.i.17 258THRICEGREATESTHERMES Andhere,perhaps,someofusmaythinkthatPlutarch isnotoutofdateeveninthetwentiethcenturyof grace,andhisargumentsmightberecommendedtothe considerationofthoseanthropologistswhoarejust nowwithsuchcomplacencyrunningtodeathwhat MrAndrewLanghumourouslycallsthe"Covent Garden"theory. Furtheron,dealingashedoeswiththepuzzling questionofEgyptian"animalworship,"Plutarchis broughtfacetofacewithmanyproblemsof"taboo" and"totemism,"andheisnotwithoutinterestinwhat hesaysonthesesubjects(lxxii.f.),andinthetheories ofutilitarianismandsymbolismwhichheadduces (lxxiv.). Finally,hegivesushisviewoftherationaleofthe customofincenseburning(lxxix.),whichshouldbe ofsomeconcerntomanyinpresentdayChristian communities. Butthewholeofthiscomplexofcustomandrites, puzzlingandselfcontradictoryastheymayappear, andthewholeoftheriddlesandveiledenigmasof Egyptianpriestlytradition,are,Plutarchbelieves, resolvableintotransparentsimplicitybyaproper understandingofthetruenatureofmanandofhis relationtoDivineNature,thatWisdomwhoisthe eternalandinseparablespouseofDivineEeason,the Logos. Itwouldperhapshavebeensimplerforsomeofmy readersitcertainlywouldhavebeenshorterhad IcondensedwhatPlutarchhastosay;butmydesire israthertoletthisstudentofthecomparative theologyofhisdayspeakforhimself,andnottogive myownviews;forIstillbelieve,inspiteofthe superiorformaleducationofthetwentiethcentury, thatwecannotnormallyknowmoreabouttheancient THEMYSTERIESOPISISANDOSIRIS259 mysteriesandtheirinnerpurportthanthebest mindswhowereinitiatedintothemwhiletheystill flourished. Fornotonlyarewewithouttheprecisedatawhich theseancientspossessed,butalsothephaseofthought

throughwhichwehaverecentlybeenpassing,andin whichwemostlystillare,isnotonewhichcan sympatheticallytoleratethoseveryconsiderations which,inmyopinion,providethemostfertileground ofexplanationofthetrueinwardnessofwhatwas bestinthosemysterytraditions. Moreover,Ihavethoughtitofservicetogiveafull versionofthistreatiseofPlutarch'sfromadecent criticaltext,1fortheonlytranslationinEnglishread bymeisbynomeansacarefulpieceofwork,2andmanifestly renderedfromaveryimperfecttext;also,the languageofPlutarchinsomepassagesappearstome tobedeservingofmorecarefulhandlingthanhasas yetbeenaccorded.it,foranumberofsentencesseem tohavebeenpurposelyphrasedsoastobecapable ofconveyingadoublemeaning. Finally,withregardtohisowninterpretation,I wouldsuggestthatPlutarch,aswasnaturaltoaGreek, hasmoreinsistedonintellectualmodesofthoughtthan perhapsanEgyptianpriestwouldhavebeeninclined todo;foritseemsprobablethattotheEgyptianmind thechiefinterestwouldlieinthepossibilityofthe realisationofimmediatecontactwiththeMysteryin allthosemodeswhicharenotsomuchintellectualas 1IusethetextsofParthey,Plutarch:liberIsisundOsiris (Berlin,1850),andofBernardakis,PlutarchiChaeronensisMoralia ("BibliothecaTeuhneriana";Leipzig,1889),ii.471ff. 2SeeKing(C.W.),Plutarch'sMorals:TheosophicalEssays (London,1889),pp.171.S.Squire'sPlutarch'sTreatiseofIsis andOsiris(Cambridge,1744)Ihavenotread,andfewcanprocure acopynowadays. 26OTHRICEGREATESTHERMES sensible;inotherwords,itwouldbebymakinghimself avehicleoftheGreatBreathinhisbodyratherthan amirroroftheMysteryinhismind,thatthesonofthe NileLandwouldseekforunion. Itis,moreover,ofinteresttofindthatPlutarch addresseshistreatisetoalady.Forthoughwehave extantseveralmoraltractatesaddressedtowives suchasPorphyry'sLettertoMarcella,andPlutarch's Consolationtohisownwife,Timoxenaitisrareto findphilosophicaltreatisesaddressedtowomen,and nowadaysmanywomenareoncemoreinterestedin such"philosophy." PlutarchwrotehisessayatDelphi(lxviii.6),and

addressedittoKlea,aladywhoheldadistinguished positionamongtheDelphicpriestesses,andwhohad herselfbeeninitiatedintotheOsiriacMysteriesher verynameKleabeing,perhaps,hermysteryname (xxxv.).Thetreatiseis,therefore,addressedtoone whowaspreparedtoreadintoitmorethanappearson thesurface. Itshouldalsoberememberedthatinallprobability themainsourceofPlutarch'sinformationwasthenow losttreatiseofManethoontheEgyptianBeligion,and inthisconnectionitisofinteresttorecordGranger's opinion,who,inreferringtoPlutarch'sDeIsideet Osiride,says: "Firsthedealswiththoseopinionswhichidentify theEgyptiangodswithnaturalobjectsOsiriswith theNile,Isiswiththeland,andsoon.Thenheconsiders theinterpretationsofthosewhoidentifythegods withthesunandmoon,etc.(ch.lxi.).Thesespeculations summariseforus,atfirstorsecondhand,someof theHermeticbookscurrentinPlutarch'stime."1 1Granger(F.),"ThePoemanderofHermesTrismegistus," Jour.Theol.Stud.,vol.v.No.19,p.399. THEMYSTERIESOFISISANDOSIRIS261 CONCERNINGISISANDOSIRIS ADDRESSTOKLEACONCERNINGGNOSISANDTHE SEARCHFORTRUTH1 1.I.2Whileallwhohavemind,OKlea,shouldask foralltheirblessingsfromtheGodsletus,bypursuing afterthem,praytoobtainfromthemthose [blessings]ofgnosis3concerningthem,asfaras'tis withinthereachofmen;inthatthere'snothing greaterforamantoget,normoremajesticforaGod togive,thanTruth. 2.OfotherthingstheirGodgivesmenwhatthey require,whereasofmindandwisdomHegivesashare4 tothemsinceHe[Himself]possessestheseanduses [them]. FortheDivineisneitherblestthroughsilverand throughgold,norstrongthroughthunderingsand lightnings,but[blestandstrong]bygnosisandby wisdom. 3.Andthusmostfinelyofallthingswhichhehath saidabouttheGodssoundingaloud:

Yeahavetheybothacommonsourceandone[fair]native land; ButZeuscameintobeingfirstandheknewmore hathHomermadepronouncementoftheprimacyof Zeusasmoremajestic,inthatingnosisandinwisdom itisolder. 4.Nay,Ibelievethatthegoodfortuneofseonian lifethewhichtheGodhathgottenforhislotis 1Ihaveaddedsomesubheadingsasanindicationofcontents. 2Ihavenumberedtheparagraphsforgreaterconvenienceof reference.3e'irrT'^uijj. AplayonSiSaxrivandfitTatltiaxriv.6Sc.theprimacy. 262THRICEGREATESTHERMES thatbyreasonofHisgnosisthethingsingenesis shouldnotentirelydie;forwhentheknowingof existingthingsandbeingwiseistakenfromit,freedom fromdeathisTimenotLife. THEARTOFKNOWINGANDOFDivinisinG II.1.WhereforethelongingfortheGodlystateis adesireforTruth,andspeciallythe[truth]aboutthe Gods,insomuchasitdothembracereceptionofthe sacred[things]instructionandresearch;1awork moreholythanisallandeverypurgingriteand templeservice,andnotleastpleasingtothatGoddess whomthouservest,inthatsheisparticularlywiseand wisdomloving,seeingherverynamedothseemto indicatethatknowingandthatgnosis2ismoresuitable toherthananyothertitle. 2.Forthat"Isis"isGreek,3and[sois]"Typhon" inthathe'sfoeuntotheGoddess,andis"puffedup"4 through[his]unknowinganddeceit,andtearstheHoly Reason(Logos)intopiecesandmakesawaywithit;the whichtheGoddessgathersupagainandrecomposes, andtransmitstothoseperfectedintheartofdivinising, 5whichbythemeansofacontinuallysoberlife 1T$)VniOyaiv...ical(firrio~iv.Mathesiswasthetechnical Pythagoreanterm&>rgnosis. 2TOtlStvaiKairyViTKrThntivwordplaysonlais. 3Cf.lx.2.TheEgyptianofIsisisAst. 4T(Tv<pwix4vosaplayonTv<pd>vlit.,"wrappedinsmoke (rvcpos),"andbecauseonesowrappedinsmokeorcloudshashis intelligencedarkened,hence"puffedupwithconceit,"crazyand

demented.TyphonisthedarkorhiddensideoftheFather. 6Otuio~fas(notinL.andS.orSoph.);itpresumablycomes fromthestemof0efo>,whichmeans:(i.)tosmokewithsulphur andsopurifyj(ii.)tomakedivine(0*OJ),andsotransmuteinto godship.Thesentencemaythusalsomean"thoseinitiated intothesulphurrite"anotimpossiblerenderingwhenwe remembertheAlchemicalliteraturewhichhaditssourcein ChemiaEgypt.Itwillalsopermitustoconnectbrimstonewith Typhonhoofsandall! THEMYSTERIESOFISISANDOSIRIS263 andby[their]abstinencefrommanyfoodsandsexual indulgences,tempersintemperatepleasurelove,anddoth accustom[them]toundergo,withoutbeingbrokendown, therigoroustasksofserviceinthesacred[rites],the endofwhichisgnosisoftheFirstandLordlyOne,the Onewhommindalonecanknow,1forwhomthe Goddesscallson[them]toseek,thoughHeisbyher sideandonewithher. 3.Naymore,theveryappellationoftheholy[place] dothplainlypromisegnosis,thatiseidesis,ofThatwhich is;foritisnamedIseion,asthough"ofthem whoshallknow"2Thatwhichis,ifthatwithreason (logos)andwithpurity3weenterintheholy[places]of theGoddess. THETRUEINITIATESOFISIS III.1.YetmanyhavesetdownthatsheisHermes' daughter,andmany[thatsheis]Prometheus's, holdingthelatterasdiscovererofwisdomandforeknowledge, andHermesoftheartoflettersandthe Muses'art. 2.Wherefore,inHermescity,theycalltheforemost oftheMusesIsis,aswellasRighteousness,4inthatshe's

1OrtheIntelligiblevoyrov. 2tlsofj.4vwvT6OVaplayonfr*tj>fut.ofsjTit(vid)from whichcomesalsoeWrjotsabove.Thismayalsomean"seeing"as wellas"knowing,"andthusmayrefertotheEpopteiaorMystery ofSight,andnotthepreliminaryMysteryofHearing(Muesis). 3dolusanotherplayonTffis;cf.lx.3. 4oiKaiocrivyv,orJustice(Maat),thatis,the"powerofthe Judge,"HermesbeingJudgeoftheScales.TheNinearethePaut ofHermes,hebeingthetenth,themysterybeinghereread differentlyfromtheOgdoadpointofviewthatistosay,macrocosmically insteadofcosmically.

264THRICEGREATESTHERMES wise,1ashasbeensaid,2andshows3themysteriesof theGodstothosewhoarewithtruthandjusticecalled theCarriersoftheholy[symbols]andWearersofthe holyrobes.* 3.Andthesearetheywhocarrytheholyreason (logos)abouttheGods,purgedofallsuperstitionand superfluity,intheirsoul,asinachest,andcastrobes roundit6insecretdisclosingsuch[things]ofthe opinion6abouttheGodsasareblackandshadowy,and suchasareclearandbright,justastheyaresuggested bythe[sacred]dress. 4.WhereforewhentheinitiatesofIsisattheir "death"areadornedinthese[robes],itisasymbol thatthisReason(Logos)iswiththem;andwithHim andnaughtelsetheygothere.7 5.Foritisnotthegrowingbeardandwearingcloak thatmakesphilosophers,OKlea,norclothinginlinen andshavingoneselfthatmakesinitiatesofIsis;buta trueIsiacisonewho,whenhebylaw8receivesthem, searchesoutbyreason(logos)the[mysteries]shownand 1Or,perhaps,thereadingshouldbe"Wisdom." 2Of.ii.1. 3oeiKvioutxayprobablyaplayonoiKaiotrvvyv. 4Upo<popoisKalUpo<rr6\ois.Plutarchbyhis"withtruthand justice"warnsthereaderagainsttakingthesewordstomean simplythecarriersofthesacredvesselsandinstrumentsinthe publicprocessions,andthesacristansorkeepersofthesacred vestments. 6KipiaTtWovrts,whichalsomeanscomponerethatis,tolay outacorpseandsotobury. 6olfi<Tws=S6^i}s,appearance,seemingthatis,thepublicmyth; asopposedto\6yos=4niffrii/j.ri,knowledgeorreality. iOr"walkthere"thatis,in"Hades."Or,again,the "death"isthedeathuntosinwhentheybecomeAliveandwalk amongthe"dead"orordinarymen. 8Thatis,whentheinitiationisalawfulone,orreallytakes effect;whenaman'skarmapermitsit,thatis,afterpassingthe propertests. THEMYSTERIESOFISISANDOSIRIS265 doneconcerningtheseGods,andmeditatesuponthe truthinthem.

WHYTHEPRIESTSARESHAVENANDWEARLINEN IV.1.Now,asfarasthe"many"areconcerned,even thiscommonestandsmallest[secret]ishidfromthem, namely,whythepriestscutofftheirhair,andwear linenrobes;forsomedonotatallcaretoknowabout thesethings,whileotherssaythattheyabstainfrom [theuseof]thesheep'swool,astheydofromitsflesh, becausetheyholditsacred,andthattheyshavetheir headsthroughbeinginmourning,andwearlinenthings onaccountofthecolourwhichtheflaxinflowersends forth,resemblingthesetherialradiance1thatsurrounds thecosmos. 2.Butthetruecause,[the]oneofall,is,asPlatosays, [because]:"Itisnotlawfulforpuretotouchnotpure."2 Now,superfluity3ofnourishmentandexcretionis nothingchasteorpure;anditisfromsuperfluitiesthat woolandfurandhairandnailsspringupandgrow. 3.Itwould,thus,belaughableforthemtocutoff theirownhairinthepurifications,shavingthemselves, andmakingsmooththeirwholebodyevenly,and[then] putonandwearthe[hair]ofanimals.4 4.ForindeedweshouldthinkthatHesiod,whenhe says: NorfromfivebranchedatfirebloomingofGods Cutdryfromgreenwithflashingblade5 1xp&avalsomeaningsurface,skin,andtoneinmelody. 2Phad.,67B. 3Ttpiaffufiaalsoprobablyhereaplayonthatwhichis"round thebody"(xtplaw/xa)namely,thehair. 4Bptfiixdruvlit.,"thingsnourished"(fromrp(<pa>),presumably aplayonthe"nourishment"(rpo<pij)above. 5Op.etDies,741f.Thisscrapofancientgnomicwisdom Hesiodhaspreserved,Ibelieve,fromthe"Orphic"fragments stillincirculationinhisdayinBoeotiaamongthepeoplefroman OlderGreece.Ihaveendeavouredtotranslateitaccordingto themostprimitivemeaningofthewords.Inlaterdaysitwas thoughtthat"fivebranched"wasthehand,andthatthecouplet referredtoaprohibitionagainstparingthenailsatafeastofthe Gods!InthissensealsoPlutarchpartlyusesit.ButifIam rightinmyversion,wehaveinthelinesalinkwiththatvery earlytraditioninGreecewhichinlatertimeswasrevivedbythe LaterPlatonicSchool,inarenewedcontactwiththeancient ChaldaeanmysterytraditionoftheFire."Fivebranched"

wouldthusmeanman,orratherpurifiedman,andthesaying referredtothe"pruningofthistree."Initalsowehavean exampleofa"Pythagoreansymbol"threehundredyearsbefore Pythagoras.Finally,IwouldremindthereaderoftheSaying whichtheMasterissaidtohaveutteredasHepassedtothePassion oftheCrucifixion(Lukexxiii.31):"Foriftheydothesethings inthemoiststock[A.V.greentree],whatshallbedonein thedry1"presumablythequotationofanoldgnomicsaying ormysterylogos.The"moistnature"isthefemininesideofthe "fiery"or"dry." 266THRICEGREATESTHERMES teachesthat[men]oughttokeepholydayonlywhen pureofsuch[superfluities],andnotatthesacred operationsthemselveshaveneedofpurificationandthe removalofsuperfluities. 5.Again,theflaxgrowsoutofthedeathlessearth, andyieldsafruitthatmanmayeat,andoffershima smoothpureraimentthatdoesnotweighuponthe watcher,1butiswelljoinedforeveryhour,2andisthe leastconebearing,3astheysay,concerningwhich thingsthereisanotherreason(logos). 1ReadingOKOITOVVTIforaKetrovrithatis,thesoul. 2evdpfj.o(TTov5etrpbsicaffav&pav"welladaptedforevery season"isthecommontranslation;the"hour,"however,isa technicalastrologicalterm. 3Vulg.,"liceproducing"but<p6elpalsomeansaspecialkind ofpineproducingsmallcones;andthegreatconewasasymbol oftheLogos,andthesmallconeofphysicalgeneration.Itis alsoconnectedwith<p6elpa>,meaningtocorrupt,andsotobreed corruption. THEMYSTERIESOFISISANDOSIRIS267 OFTHEREFRAININGFROMFLESHANDSALTAND SUPERFLUITIES V.1.Andthepriestshandlesohardly1thenature ofsuperfluities,thattheynotonlydeprecatethemany kindsofpulse,andofmeatsthesheepflesh2kinds andswinefleshkinds,asmakingmuchsuperfluity,but alsoattheirtimesofpurificationtheyremovethesalts fromthegrains,3havingotherfurtherreasonsaswell asthefactthatitmakesthemorethirstyandmore hungrysharpentheirdesirethemore.

2.Fortoarguethatsaltsarenotpureowingtothe multitudeofsmalllives4thatarecaught5anddiein themwhentheysolidifythemselves,asAristagoras said,6isnaive. 3.Theyare,moreover,saidtowatertheApisalso fromaspecialwell,andbyallmeanstokeephimfrom theNile,notthattheythinkHis7waterstained withbloodbecauseoftheCrocodile,8assomethink (fornothingissoprecioustoEgyptiansastheNile), 1Vulg.,"endurewithsuchdifficulty"or"feelsuchdisgust at." 2Referringusuallytosmallanimalsofthesheepandgoat kind,andmoregenerallytoallsacrificialanimals. 3Or,perhaps,moregenerally,"thesaltfromtheirfood."It moreprobablyreferstomineralandnottovegetablesalts. 4Thatisanimakulce. 5a\uric6ntvaprobablyawordplayona\as(salts). 6Midler,ii.99.AristagoraswasaGreekwriteronEgypt, whoflourishedaboutthelastquarterofthe4thcenturyB.c. 7NamelytheNile,asOsiris,ortheGreatDeep. 8Mysticallythe"Leviathan"(e.g.ofthe"Ophites")wholived intheGreatDeep.Cf.alsoPs.civ.26,where,speakingofthe GreatSea(25),itiswritten:"Theregotheships[thebarides, boats,orvehiclesofsouls],andthereisthatLeviathan[LXX. Dragon]whomthouhastfashionedtotakehispastime[LXX. sportormock]therein." 268THRICEGREATESTHERMES butthatthewaterofNile'ssuperfluity1onbeing drunkseemstomakefat,nay,rathertomakemuch toomuchofflesh. 4.And[so]theydonotwishtheApistobesonor yetthemselves,but[wish]toweartheirbodieson theirsoulscompactandlight,andneithertocornpress noroppressthembythemortalpartprevailingandits weighingdownofthedivine. ONTHEDRINKINGOFWINE VI.1.Andasforwine,theservantsoftheGodin Suncity2donotatallbringitintothesacredplace, as'tisnotright[forthem]todrinkbydaywhileHe, theirLordandKing,lookson. 2.Therest[ofthem3]useitindeed,butsparingly. Theyhave,however,manytimesofabstinenceat

whichtheydrinknowine,butspendtheminthe searchforwisdom,learningandteachingthe[truth] abouttheGods. 3.Thekingsusedtodrinkit,thoughincertain measureaccordingtothesacredwritings,asHecataeus hasnarrated,4fortheywerepriests[aswell], 4.Theybegantodrinkit,however,onlyfromthe timeofPsammetichus;5butbeforethattheyusednot todrinkwine. Nordidtheymakelibationofitasathingdearto theGods,butasthebloodofthosewhofoughtagainst theGods,6fromwhom,whentheyfellandmingledwith 1TONetX^oySSatpraNi\$awastheFeastoftheOverflowing oftheNile. 2HeliopolistheGodbeingthe"Sun." 3Sc.thepriests. 4Muller,ii.389.H.flourishedlastquarterof6thandfirst 5thcenturyB.C. 6Reigned671617B.C. 6Sc.theTitansorDaimonesasopposedtotheGods. THEMYSTERIESOFISISANDOSIRIS269 theearth,theythinkthevinescame,andthatbecause ofthiswinedrenchingmakesmentobeoutoftheir mindsandstruckaside,1inthat,forsooth,theyare fullfilledwiththeforefathersofits2blood.3 5.Thesethings,atanyrateEudoxussays,inBookII. ofhisCircuit*arethusstatedbythepriests. ONFISHTABOOS VII.1.Astoseafish,all[Egyptians]abstaingenerally (notfromall[fish]but)fromsome;as,for example,thoseoftheOxyrhynchusnomefromthose caughtwithahook,forastheyveneratethesharpsnouted fish,5theyfearthatthehook6isnotpurewhen "sharpsnout"iscaughtbyit;7whilethoseoftheSyene nome[abstainfrom]the"devourer,"8forthatitseems thatitappearstogetherwiththerisingoftheNile, andthatitshowstheir9growthtothoseinjoy,seen asaselfsentmessenger. 1Or"deranged"irapair\rjyas.Paraplexisthefirstofthe daimonianrulersinTheBooksoftheSaviour(PistisSophia,367). 2Sc.thevine's.

3Or"withthebloodofitsforefathers." 4OrOrbit.Eudoxusflourishedaboutthemiddleofthe4th centuryB.C.;hewasinitiatedintotheEgyptianmysteries,anda greatastronomer,obtaininghisknowledgeoftheartfromthe priestsofIsis. 6ibvo^vpvyxovperhapsthepike. 6JkyKiarpovdim.ofiyicos,meaninga"bend"ofanykind. Perhapsitmaybeintendedasaplayontheankhtieor"noose oflife,"thewellknownEgyptiansymbol,generallycalledthe cruxansata. 7Ifwereadavripforairyitwouldsuggestamysticmeaning, namely,"fallsintohisownsnare." 8QaypovVulg.,seabream;butHesychiusspellsit<pdywpos, connectingitwith<t>a.yt1v,todevour. 8Or"his"(theNile's);butthe"selfsentmessenger" (avriyy*\os)seemstodemand"their,"andsosuggestsamystical sense. 27OTHRICEGREATESTHERMES 2.Theirpriests,upontheotherhand,abstainfrom all;and[even]ontheninthofthefirstmonth,1when everyoneoftherestoftheEgyptianseatsabroiled fishbeforehisfrontdoor,2thepriestsdonottasteit, butburntheirfishestoashesbeforethedoors[ofthe Temple].8 3.Andtheyhavetworeasons[forthis],ofwhichI willlaterontakeupthesacredandextraordinary[one], accordingwiththefactsreligiouslydeducedconcerning OsirisandTyphon.Theevident,theonethat'sclose athand,inshowingforththefishasanotnecessary andanotunsuperfluouscookedfood,bearswitness untoHomer,whomakesneitherthePhaeaciansof luxuriouslives,noryettheIthakesianIslandmen,use fish,noryetOdysseus'sCompanions4insogreata VoyageandontheSeabeforetheycametothelast Strait.5 4.Andgenerally[thepriests]thinkthatthesea's fromfireandisbeyondtheboundariesnorpartnor element[ofearth],butofanotherkind,asuperfluity corruptedandcorrupting. 1Copt.Thothcorr.roughlywithSeptember. 2irpbTVSai\tiovBvpasthatis,theoutsidedoorintotheahxfi, orcourtofthehouse.Cf.thetitleoftheTrismegistictreatise givenbyZosimus"TheInnerDoor."Theremay,perhaps,be

somemysticalconnection. 3Cf.Lukexxiv.42:"AndtheygaveHimapieceofbroiled fish."ThiswasafterHis"resurrection."Alsocf.TalmudBab., "Sanhedrin,"103a:"Thatthoushaltnothaveasonordisciple whoburnshisfoodpublicly,likeJeschuhaNotzri"(D.J.L., 189). 4ComparetheCompanionsofHorusintheSolarBoat. 5Ifancytheremustbesomeundermeaninghere,andsoI haveputthekeywordsincapitals. THEMYSTERIESOFISISANDOSIRIS271 THEONIONANDPIGTABOOS VIII.1.Fornothingreasonless,or[purely]fabulous, orfrom[mere]superstition,assomesuppose,hasbeen incorporatedintothefoundationofthesacredoperations, butsomethingshavemoralandneedfulcauses, whileothersarenotwithoutashareintheembellishment ofscienceandphysics,as,forinstance,inthe caseoftheonion. 2.[Thestory]thatDiktys,1thenurslingofIsis,2 fellintotheriverandwasdrowned,intryingtocatch theonionswithhishands,3[is]utterlyincredible. 3.Thepriests,however,keepthemselvespureofthe onion,andtreatithardly,being[ever]onthewatch againstit,becauseitistheonlythingwhosenatureisto bewellnourishedandtoflourishwhenthemoon'sawane. It'sfood4forneitherfastnorfeast,neitherforthe formerinthatitmakesthosefeeding5onitthirst, whileforthelatteritmakesthemweep. 4.Andinlikemanneralsotheyconsiderthesowan unholyanimal,becauseitseemstobecoveredespecially whenthemoonisonthewane,whilethebodiesof thosewhodrinkitsmilkburstforth6intoleprosy7 andscabrousroughnesses. 1Diktys=theNetter.InothermythcyclesDiktyswasson ofPoseidon,andisoftencalledsimplytheFisher. 2Cf.xvi.,xvii. 3iinSpa(rff6ixvov.TheFishersoul,therefore,presumablyfell outofthecelestialboatorbarisofIsis,andthemythmaynot bequitesoairidavovasPlutarchwouldhaveusthink.Cf.xvii.3. Ordinaryonionsdonotgrowinrivers. 4Or"fit"xp6<r<popov. 6robsirpo<r<pepoii.evovsawordplayon"food." 6Have*?lit.,"flower."

7Kcirpavthatwhichmakestheskinscalyandrough(\nrpbs, asopposedto\7os,smooth);therebeingalso,Ibelieve,a mysticalundermeaninginitall. 272THRICEGREATESTHERMES 5.Andthetale(logos)theytellafteronceonly1 sacrificingandeatingpigatthefullmoon[namely] thatTyphonwhenpursuingpigtowardsfullmoonfound thewoodencoffininwhichthebodyofOsirislaydead, andscattereditinpieces2theydonotallreceive, thinkingitisatriflingmishearing[ofthetruetale] likemanymore.3 6.Buttheysaytheirancientssoprotectedthemselves againstsoftness[ofliving]andextravaganceand agreeablesensations,thattheysaidaslabwassetupin theholyplaceatThebeswithdeprecationsinlettered onitagainstMeinis4theKing,whofirstchangedthe Egyptiansfromthewayoflifewithoutrichesand withoutneedsandplain. 7.Moreover,Technactis,fatherofBocchoris,6issaid, whenmarchingontheArabs,6whenhisbaggagewas delayed,7tohaveusedwithjoythefoodnearestat hand,andafterwardstohavefallenintodeepsleepon abedofstraw,8andsoembracedfrugality;andin 1Apparentlyonceayear. 2Cf.xviii.1. 3Thismakesusdoubtwhethertheremaynotbeanumberof similar"mishearings"inthemythashandedonbyPlutarch. 4ProbablythisshouldbeVlvtvis(Mnevis),thesacredblackbull, veneratedasthesymbolofthekaofRa,andsoitmaycontain somemysticalallusion.Cf.xxxiii.5. 6Te'xvaKTdis,perhaps,awordplayonTC'X(N/T,TIKTU), "creative"or"generative,"andaicrts,"ray";whileftoKx^pis mayalsobeaplaysuchas,ifoneisallowedtospeculatewildly, ov$,Mkine,"andxop^*,"dance,"reflectingthecelestial&OVK6\OS orCowherd. 6ItistobenoticedthattherewasanArabnomeinEgypt, andthatEgyptwasmappedoutintoamysticbody;andfurther, thatthedifferentsurroundingnationswereregardedasrepresentative eachofcertainpowers. 7Oritmaymean"whenhisfilthdelayedhim,"andso containamysticalimplication. 8i*loTifidSoi.Itmayalsomean"ontheway." THEMYSTERIESOFISISANDOSIRIS273

consequenceofthis[heissaid]tohaveexecratedthe Meinian,and,withtheapprovalofthepriests,tohave gravenhisexecrationonstone. THEKINGS,THERIDDLESOFTHEPRIESTS,AND THEMEANINGOFAMOUN IX.1.Thekingswereappointedfromthepriestsor fromthewarriors,theonecastepossessingworthand honourthroughmanliness,andtheotherthrough wisdom. 2.Andhewhowasappointedfromthewarriors immediatelybecame[one]ofthepriestsandsharedin theirphilosophy,whichforthemostpartwashidden inmythsandwords(logoi),containingdimreflections andtransparenciesoftruth,as,doubtless,theythemselves makeindirectlyplainbyfitlysettingsphinxes upbeforethetemples,asthoughtheirreasoningabout theGodspossessedawisdomwrappedinriddle.1 3.Indeed,theseat2ofAthena(thatisIsis,asthey think)atSaisusedtohavethefollowinginscription onit: "Iamallthathasbeenandisandshallbe,andno mortalhaseverrevealed3myrobe."4 4.Moreover,whilethemajoritythinkthattheproper nameofZeuswiththeEgyptiansisAmoun(which webyaslightchangecallAmmon),Manetho,the Sebennyte,considersitHishidden[one],andthatHis [powerof]hidingismadeplainbytheveryarticulation ofthesound. 1Cf.M.L.ridellus,F.rideau,acurtainorveil. 2Thetechnicaltermforthesittingstatueofagodorgoddess. 3airtKdKvtytvthatis,noonewithindualityhasexpressedor shownthatinwhichthisaspectoffemininelifeveilsitself. 4ForthismysticallogosofNet(Neith),theGreatMother,cf Budge,op.cit.,i.'459f. VOL.I.18 274THRICEGREATESTHERMES 5.Hecataeus1ofAbdera,however,saysthatthe Egyptiansusethiswordtooneanotheralsowhenthey callonetothem,forthatitssoundhasgotthepower of"callingto."2 6.WhereforewhentheycalltotheFirstGod whotheythinkisthesameforeverymanasuntothe

UnmanifestandHidden,invokingHimtomakeHim manifestandplaintothem,theysay"Amoun!" Sogreat,then,wasthecareEgyptianstookabout thewisdomwhichconcernedthemysteriesoftheGods. OFTHEGREEKDISCIPLESOFEGYPTIANSANDOF PYTHAGORASANDHISSYMBOLS X.1.AndthemostwiseoftheGreeksalsoare witnessesSolon,Thales,Plato,Eudoxus,Pythagoras, and,assomesay,Lycurgusaswellthroughcomingto Egyptandassociatingwithherpriests. 2.AndsotheysaythatEudoxuswashearerof Chonouphis3ofMemphis,andSolonofSonchisofSais, andPythagorasofGEnuphisofHeliopolis. 3.Andthelastespecially,asitappears,beingcontemplated andcontemplating,4broughtbacktothe 1H.flourished550475B.C.A.wasatownonthesouthern shoreofThrace. 2irpoffKKjjTiKvy.H.thusseemstosuggestthatit(?Amen)was a"wordofpower,"awordofmagicforevokingthekaofa person,orsummoningittoappear.Itdoesnotseemvery probablethattheEgyptiansshouteditafteroneanotherinthe street. 3Thatis,presumably,KnouphorKnef. 4OavfiaoOtUKalOa.vfj.&<Tas,passiveandactiveoftheverbof6av(xa, generallytranslated"wonder,"butmeaningradically"lookat withawe";hencecontemplatereligiously(theartofdeupia),and hencethePlatonic(?Pythagorean)saying:"Thebeginningof philosophyiswonder."Comparethevariantsofthenewfound Jesuslogos("Letnothimwhoseeks,"etc.),whichpreserveboth 8a/xfiii8elsand6av(i.dffas. THEMYSTERIESOPISISANDOSIRIS275 memoryofhismentheir1symbolicandmysterious [art],containingtheirdogmasindarksayings. 4.FormostofthePythagoricmessagesleaveout nothingofwhatarecalledthehieroglyphicletters; forinstance:"Eatnotonwhatbearstwo";2"Sitnot downonmeasure3"Plantnotphoenix";4"Stirnot firewithknife5inhouse." 5.And,formyselfatleast,Ithinkthathismen's callingthemonadApollo,6andthedyadArtemis,and thehebdomadAthena,andthefirstcube7Poseidon, alsoresemblesthosewhosestatuespresideoverthe

sacredplaces,andwhosedramasareacted[there], yeaand[thenames]painted8[thereaswell]. 1Thatis,tothemenofGreecetheartoftheEgyptians. 2iwlSttppou(=li<t>6pov)variouslytranslated"offachair," "inachariot,"hence"onajourney.""Thatwhichbearstwo" isthatwhicheithercarriestwoorbringsforthtwo;thelogosis thus,perhaps,awarningagainstfallingintodualityofanykind, andhenceaninjunctiontocontemplateunity. 3Thexo'"wasadrymeasure,thestandardofaman's (slave's)dailyallowanceofcorn.Hence,perhaps,inonesensethe symbolmaymean:"Benotcontentwithyour1dailybread' only"jyetanymeaningconnectedwith"thatwhichmeasures" wouldsuittheinterpretation,suchas,"Restnotonmeasure, butmoveintheunimmeasurable." 4<po?vi$meansa"Phoenician"(asopposedtoanEgyptian),a "datepalm"(asopposedtoa"pine"),anda"phoenix";in colourthiswas"purplered,""purple,"or"crimson."The phoenixproperroseagainfromitsashes;itscolourwasgolden. (pvrvttvmeans"plant,"butalso"engender,""beget." 5fjidxatpawas,inHomerictimes,thetechnicaltermforthe sacredsacrificialknifetheknifethatkillsanddividesthe victim'sbody,whilethefiretransmutesandconsumesit.There may,perhaps,besomeconnectionbetweenthesymbolandthe gnomiccoupletofHesiodquotedabove(iv.3);itis,however, generallysaidtomean,"Donotprovokeanangryman,"but thisleavesoutofconsiderationtheconcludingwords"inhouse." 6Cf.lxxv.14. 7Presumablytheogdoadoreight. 8Or"written"or"engraved." 276THRICEGREATESTHERMES 6.FortheywritetheKingandLord,Osiris,1with "eye"and"sceptre."2Butsomeinterpretthename alsoas"manyeyed,"sinceintheEgyptiantongueos means"many,"andiri"eye." 7.AndtheywriteHeaven,asunageingthrough eternity,3with"heart,"[thatis]spirit,4[rising]from "altar"6underneath. 8.AndatThebesthereusedtobesetuphandless statuesofjudges,whilethe[statue]ofthechiefjudge haditseyestightshut,seeingthatJusticeneither givesnortakesgift,andisnotworkedon. 9.Andforthewarriors,"scarab"wastheirsealemblem ;forthescarabisnotfemale,butall[scarabs] aremale,6andtheyengendertheirseedintomatter[or

material]whichtheymakeintospheres,preparinga fieldnotsomuchofnourishment7asofgenesis. ADVICETOKLEACONCERNINGTHEHIDDENMEANING OFTHEMYTHS XI.1.When,therefore,thouhearestthemythsayings oftheEgyptiansconcerningtheGodswanderingsand 1Eg.Asar. 2Generallya"throne"inthehieroglyphs.Butforthe numerousvariants,seeBudge,GodsoftheEgyptians,ii.113. Gf.Ii.1below. 3iCStdrnralit.,form(oridea)lessness;transcendingall forms. 4Thymon,oneofthemostprimitivetermsofGreekpsychology spiritorsoul,ormoregenerallylifeprinciple. 6ICRXIPA,analtarforburntofferings;hereprobablysymbolising EarthasthesyzygyofHeaven. 6Itistoberememberedthatthe"mark"ofthewarriorswas theirmanliness(ix.1). 7Matter(Hyle)beingtheNurse,"accordingtoPlato."The legendwasthatthescarabbeetledepositeditsseedintodung whichitfirstmadeintoballs(lxxiv.5). THEMYSTERIESOFISISANDOSIRIS277 dismemberings,andmanysuchpassions1thoushouldst rememberwhathasbeensaidabove,andthinknoneof thesethingsspokenasthey[really]areinstateand action. 2.FortheydonotcallHermes"Dog"asaproper name,buttheyassociatethewatchingandwaking fromsleepoftheanimal,2whobyknowingandnot knowingdeterminesfriendfromfoe(asPlatosays3), withthemostLogoslikeoftheGods. 3.Nordotheythinkthatthesunrisesasanewborn babefromalotus,butsotheywrite"sunrise,"riddling therekindlingofthesunfrommoist[elements].4 4.Moreover,theycalledthemostcrudeandawesome KingofthePersians(Ochus)5whokilled manyandfinallycutthethroatofApisandmadea heartymealoffhimwithhisfriends"Knife,"6and theycallhimsountothisdayintheCatalogue7of theirkings,not,ofcourse,signifyinghisessenceby itspropername,8butlikeningthehardnessofhis mood9toaninstrumentofslaughter.

1iraBiinarathetechnicalmysterytermforsuchexperiences,or sensibleknowing. 2Or"oftheAnimal"theLivingOneorAnimalItselfor WorldSoul,ifDogistakentomeanthegenusorGreatDog. 3Rep.,ii.375F. 4Thatis,theideogramofanewbornchildwithitsfingeron itslipsseatedonthebosomofthelotussignified"sunrise,"and "sunrise"withinaswellaswithout.The"rekindling"or "lightingupagain"waspresumablyalsoasymbolofthe"new birthfromabove." 5ArtaxerxesIII.;thepriests,however,presumablyused thisincidenttoillustratesomemoregeneraltruth.Asimilar storyisalsorelatedofCambyses(xliv.8);theyalsocalled Ochus"Ass"(xxxi.4). 6Thesacrificialknifeagain,asinx.2.7Cf.xxxviii.6. 8Perhapsevenmeaningby"hisnameofpower." 9Or"oftheturn,"whereitmightrefertotheturnof Egypt'sfatewheel. 278THRICEGREATESTHERMES 5.Sotooshaltthou,ifthouhearestandreceivest the[mysteries]abouttheGodsfromthosewhointerpret themythpurelyandaccordingtotheloveofwisdom, andifthoudoesteverandkeepestcarefullythecustoms observedbythepriests,andifthouthinkestthat thouwiltofferneithersacrificenoractmorepleasing totheGodsthantheholdingatrueviewconcerning them,thoushaltescapeanillnolessthanbeingwithout thegods,1[thatistosay]thefearingofthedaimones. 2 XII.1.Themythwhichistoldisinitsvery shortestpossible[elements],afterthepurelyuseless andsuperfluoushavebeenremovedasfollows: THEMYSTERYMYTH 2.TheysaythatwhenRhea3secretlyunitedwith Kronos,Heliosonsensing4itimprecatedhernotto bringforthinmonthoryear.5 3.ThatHermesbeinginlovewiththeGoddess, cametoconjunction[withher];thenplayingdraughts6 againstSelene,7andwinning8theseventiethofeach 1Or"atheism."

2Generallyrendered"superstition." 3TheMotheroftheGods"Flowing,"thatis,motionpure andsimple,unorderedorchaotic. 4Inthemostprimitivemeaningofthewordai<rd6ixtvov from\Jaicr,lengthenedformofau(compareaf). 6ftijvljutjt14viavT$.Bothwordsareconnectedwithroots meaning"one"inancientdialects;iibv=ptU(JEol.)andtvos= annus(Lat.).Cf.tfs,fiia,ev;hencehn~arrt**onesame." TheGoddess,therefore,apartfromtheSun,couldonlybringforth inaday. 6TTTioc,irf<T<r6swasanovalshapedstoneforplayingagame likeourdraughts;itwasalsousedfortheboardonwhichthe gamewasplayed,dividedby5straightlineseachway,and thereforeinto36squares. 7Sc.themoon.8Or"takingaway." THEMYSTERIESOFISISANDOSIRIS279 ofthelights,heconducedfromall1fivedaysand inducedthemintothethreehundredandsixty [days]whichEgyptianscallthe"nowinduced,"2 andkeepasbirthdaysoftheGods.3 4.[Andtheysay]thatonthefirstOsiriswasborn, andthatavoicefellout4togetherwithhimonhis beingbroughtforthtowit:"TheLordofallforth comestolight." 5.ButsomesaythatacertainPamyle,5being moistened6fromtheholy[place]ofZeus,heardavoice directinghertoproclaimwithoutcrythat"GreatKing GooddoingOsirisisborn";andthatbecauseofthis shenursedOsiris,Kronosentrustinghimtoher,and theykeepwithmysticritesthePamyliainhishonour, similartothePhallephoria.7 6.Andonthesecond[theysay]Aroueris[wasborn] whomtheycallApollo,andsomecallElderHorus.8 OnthethirdthatTyphon,neitherinseasonnorin place,butbreakingthroughwithablow,leaptforth throughherside.9 OnthefourththatIsiswasborninallmoist [conditions]. 1Sc.thelights.2ivayofiivaisor"nowintercalated." 3Thisisanexceedinglypuzzlingstatement.The"lights" cannothethe"lights"ofthemoon,ofwhichtherewere30 phases.Itmoreprobablyhassomeconnectipnwith360,the 70thofwhichworksoutat5,i42857anumbernotsoveryfar removedfromourowncalculations.The"each"inthetextmay

thusbeanerror. 4Avoicefromheaven,aBathkol,proceedingfromtheWomb ofRhea. 5iraixlxtipresumablyaplayonnav(all)andS\t)(matter). 6vdptvoixevrtvpresumablybytheGreatMoistener;itis,however, generallytranslated"drawingwater." 7Thatisthe"PhallusBearing."Eg.Heruur. 9nKivpa.meaninginmanradically"rib";alsosideofa square,androotofasquare(orcubic)number.Typhonwouldbe representedbythediagonal. 28OTHRICEGREATESTHERMES OnthefifthNephthys,whomtheynameEndand Aphrodite,whilesome[call]heralsoVictory. 7.And[theysay]thatOsirisandAroueriswerefrom Helios,IsisfromHermes,andTyphonandNephthys fromKronos,andthereforethekingsconsideringthe third1ofthe"induced"[days]nefast,usedneither toconsultnorservethemselvestillnight.2 8.And[theysay]thatNephthyswasmarriedto Typhon;3butIsisandOsirisbeinginlovewitheach other,unitedevenbeforetheywereborn,downinthe WombbeneaththeDarkness.4 9.Some,moreover,saythatAroueristhuscameto birth,andthatheiscalledElderHorusbyEgyptians, butApollobyGreeks. XIII.1.And[theysay]thatwhenOsiriswasking, hestraightwaysetfreetheEgyptiansfromalifefrom whichtheycouldfindnowayoutandlikeuntothatof wildbeasts,5bothsettingfruitsbeforethem,andlaying downlaws,andteachingthemtohonourtheGods. 2.Andthatsubsequentlyhewentoverthewhole earth,clearingit,6notintheleastrequiringarms, butdrawingthemultitudetohimselfbycharming themwithpersuasionandreason(logos),7withsong andeveryarttheMusesgive;8andthatforthis 1Thatis,thebirthdayofTyphon. 3Astrangesentence;butasthekingswereconsideredGods, theyprobablyworshippedthemselves,oratleasttheirownka, andconsultedthemselvesasoracles. 3Presumablyasbeingopposite,orashatingoneanother. 4Cf.liv.4. 6MetaphorsreminiscentofthesymbolismofthesocalledBook oftheDead.

6Sc.ofwildbeasts;butmayalsomean"softeningit,"when OsirisstandsforWater,andagain"makingitmild,"or "civilisingit."7HehimselfbeingtheLogos. 8ftovotKrjsmusic,inthemodernmeaningoftheterm,wasonly oneoftheartsoftheMuses,theninedaughtersofZeus. THEMYSTERIESOFISISANDOSIRIS281 causeheseemstotheGreekstobethesameas Dionysus.1 3.And[theysay]thatwhilehewasaway,Typhon attemptednorevolution,owingtoIsiskeepingvery carefulguard,andhavingthepower2inherhands, holdingitfast;butthatwhenhe[Osiris]cameback, hemadewithartawileforhim,conjuringseventytwo men,andhavingascoworkeraqueencomingoutof AEthiopia,whomtheycallAso.3 4.Butthataftermeasuringoutforhimselfinsecret thebodyofOsiris,4andhavingdevised,accordingto thesize,5abeautifulandextraordinarilyornamented chest,6broughtitintothebanquetinghall.7 1Dionysosthatis,"heoftheMount(nysa)ofZeus." 2Thatis"sovereignty." 3ProbablytheprototypeoftheAlchemicalAzoth.^Ethiopia wasthelandoftheblackfolksouthofEgypt,theland^cwexcellence oftheblackmagiciansasopposedtothegoodonesoftheEgyptians (this,ofcourse,beingtheEgyptianpointofview).TheOsirismyth wasinEgyptian,presumably,aseasilyinterpretableintothelanguage ofmagicandconjurationasintoothervalues.ComparetheDemotic folktalesofKhamuas,inGriffith'sStoriesoftheHighPriestsof Memphis,ioThowthisviewofitwouldreadinEgyptian.AEthiopia wouldalsomeantheDarkEarthasopposedtotheLightHeaven. 4The"bodyofOsiris"maymeanthecosmos(greatorlittle), asthe"bodyofAdam,"itscopyintheKabalah. 5Or,"accordingtothegreatness"using"greatness"inits Gnosticsignification,asheremeaningthegreatcosmosandalso thecosmicbodyofman. 6InPythagoreanterms,"anoddlyorderedrectangularencasement" referring,perhaps,toacertainconfigurationofcosmic permanentatoms.ButseetheplatewhichIsaacMyercalls"A MedievalIdeaoftheMakrokosm,intheHeavenlyZodiacalArk," butwhichintitlesitself"FormaExteriorAreas.NoeexDescriptione Mosis."Thisisacoffin,andwithinitliesthedeadChrist.The plateisprefixedtop.439ofMyer'sQabbalah(Philadelphia,1888). Italsopresumablyreferstothe"germ"ofthecosmicrobeofthe

purifiedman,the"robeofglory."Inmysticismthemetaphors cannotbekeptunmixed,foritistheapotheosisofsyncretism. 7Lit.,the"drinkingtogether,"referringperhapstothecon junctionofcertaincosmicforces,andalsomicrocosmicallytosouls inastateofjoyorfestivityorbliss,priortoincarnation. 282THRICEGREATESTHERMES 5.Andthatwhentheyweredelightedatthesight andwondered,Typhon,insport,promisedtogivethe chesttohimwhocouldmakehimselfexactlyequal toitbylayinghimselfdowninit.1 6.Andthatwhenallweretrying,oneafteranother, sincenoonefitted,Osirissteppedinandlaidhimself down. 7.Andtheywhowerepresentrunningup,dashed onthelid,and,aftersome[ofthem]hadcloseditdown withfastenings,andothershadpouredhotleadoverit, theycarrieditouttotheRiver,2andletitgointothe SeabywayoftheTanitic3mouth,which[theysay] Egyptianscalleventothisdaybyahatefuland abominablename. 8.Thesethingstheysayweredoneontheseventeenth ofthemonthAthur,*inwhich[month]the SunpassesthroughtheScorpion;itbeingtheeightand twentiethyearofOsiris'reign. 9.Some,however,saythathehadlivedandnot reignedsolong.5 XIV.1.AndasthePansandSatyrs6thatinhabit roundChemmis7werethefirsttosensethe

1Thatis,provethe"permanentatoms"werehisownifwe thinkintermsofreincarnation. 2Sc.theSacredNile,GreatJordan,etc.,theStreamofOcean, which,flowingdownwards,isthebirthofmen,andupwards,the birthofGods. 3ravtTiKovprobablyawordplayconnectedwithVT","to stretch,"andsomaketenseorthin,orexpand,andsothe"widestretched mouthoftheGreatRiver."Cf.theTitansorStretchers. 4Copt.Hathorcorr.roughlytoNovember. Cf.xiii.4. 6Twoclassesofelementalexistences. 7ThatisApu,thePanopolisoftheGreeks;thenameChemmis, themodernAkhmim,isderivedfromanoldEgyptianname. SeeBudge,op.cit.,ii.188.

THEMYSTERIESOFISISANDOSIRIS283 passion1[ofOsiris],andgivetongueconcerningwhat wasbeingdone,[theysay]thatonthisaccountsudden disturbancesandemotionsofcrowdsareevenunto thisdaycalled"panics." 2.ButwhenIsis2sensedit,shecutoffoneofher curls,andputonamourningdress,whencethecityto thisdaybearsthenameKopto.3 Butothersthinkthenamesignifiesprivation,4for theysaythatkopteinistodeprive. 3.And[theysay]thatshe,wanderingaboutin everydirection,andfindingnowayout,neverapproached anyonewithoutaccostinghim;nay,she askedevenlittlechildrenwhomshehappenedtomeet, aboutthechest. 4.Andtheyhappenedtohaveseen,andshowedthe mouth5throughwhichthefriendsofTyphonletthe vessel6gointotheSea. 5.Becauseofthis[theysay]Egyptiansbelievethat littlechildrenhavepropheticpower,andtheyespecially divinefromthesoundsoftheirvoices,whenplaying intheholyplacesandshoutingaboutanything. 6.7And[theysay]thatwhen[Isis]wasawarethat 1pathosthetechnicaltermofwhatwasenactedinthe mysterydrama. 2AsMotherNature. 3Meaning"Icut";andinmid."Icutorbeatthebreast,"as asignofmourning. 4"Thedeprivingthingsoftheirpower"or"negation"; Osirisbeingthefertilisingorgenerativeorpositivepower. 5Sc.thewayorpassage.Inlittlechildrenthelifeforceisnot sexuallypolarised. 6ayyetovavaseorvesselofanykind,hencefuneraryurnor evencoffin;butH*Tayyifavmeans"topourfromonevesselinto another,''andyarayyurixhsisthePythagoreantechnicaltermfor metempsychosisorpalingenesis. 7Thisparagraph,whichbreaksthenarrative,isintroducedto givethemythofthebirthofAnubis. 284THRICEGREATESTHERMES Osirisinignorancehadfalleninloveandunitedhimself withhersister1aswithherself,andseeingasproof thehoneyclover2wreathwhichhehadleftbehind withNephthys,shesoughtforthebabe(forshe[N.] exposeditimmediatelysheboreit,throughfearof

Typhon3). 7.Andafteritwasfoundwithtoilandtrouble dogs4guidingIsistoititwasrearedandbecameher guardandfollower,beingcalledAnubis,andissaidto guardtheGods,astheirdogsmen. XV.1.Itwasfromhimshegotintelligenceabout thechest:thatafterithadbeenwavetossedoutby theSeatotheByblos5country,thelandwashhad gentlybroughtittorestinacertainheatherbush."6 2.Andtheheatherbush,inashorttimerunningup intoamostbeautifulandverylargeyoungtree,enfolded, andgrewroundit,7andhiditentirelywithin itself. 3.AndtheKing,8marvellingatthegreatnessofthe 1Sc.Nephthys. 2MelilotelotosinGreekstandsforseveralplants;itmight betranslatedas"honeylotus."Cf.xxxviii.5. 3Herlegitimatespouse. 4AtermusedfrequentlyamongtheGreeks(whopresumably gottheideaelsewhere)fortheservants,agents,orwatchersof thehigherGods;thustheEagleiscalledthe"wingeddog" ofZeus(^Esch.,Pr.,1022)."Dog,"aswehaveseen(xi.1,n.) signifiesapoweroftheWorld,SoulorGreatAnimal,alsoof individualsouls. 5Thatis,"Papyrus."ThisBybloswasa"cityinthePapyrus SwampsoftheDelta."(SoBudge,op.cit.,ii.190.) 6IpdKt)probablyaplayontherootmeaningofipdntiv,"to quiver,"isintended.TheEgyptianericawastallerandmore bushythanours.Oritmaybethetamarisk;elsewhereitis calledamulberrytree. 7Sc.the"coffin"perhapsheresignifyingwhathaslately beencalledthe"permanentatom"inman. 8Theruleroftheformsideofthings. THEMYSTERIESOFISISANDOSIRIS285 tree,aftercuttingoffthebranches,androundingoff thetrunkthatsurroundedthecoffinwithoutitsbeing seen,1setitupasthepropofhisroof. 4.Andtheysaythatonherhearingofthesethings bythedaimonianspiritofavoice,2IsiscametoByblos, and,sittingdownatafountainhead,downcastand weeping,heldconversewithnooneelse,butshe embracedandshowedaffectiontothemaidsofthe Queen,curling3theirhairandexhalingfromherselfon

theirskinamarvellousfragrance. 5.AndwhentheQueensawhermaids,longingfor theambrosiasmellinghairandskinofthestranger cameuponher. Andsowhenshehadbeensentforandhadbecome aninmate[ofthepalace,theQueen]madehernurseof herlittleone. 6.AndthenameoftheKing,theysay,was Malkander,4whilehernameaccordingtosomewas Astarte,accordingtoothersSaosis,andaccordingto othersNemanous,5orwhateveristhenameforwhich theGreekequivalentwouldbeAthenai's.6 1Ontheerroneouslycalled"Gnostic"gems,theloppedtrunk isafrequentsymbol;thelopped"fivebranched,"presumably. 2Noticethethreestagesofawareness:(i.)thebabblingof children;(ii.)theintelligencegivenbythedog;(iii.)the daimonianspiritofavoice(Heb.Bathkol). 3Isis,whenshefirstlostOsiris,cutoffacurl(xiv.2). 4Apparently,thoughcuriously,aplayontheSemiticMLKor Malek,"king,"andtheGreekandr,"man"thatis,"kingof men." 6Or"Nemanos."Thenamesseemtohavebeenimpartially maltreatedbythecopyists;thuswefindsuchvariantsasAsparte, Sooses,Neimanoe. 6Therewasamongtheancientsanartofnametranslation,as PlatotellsusintheStoryofAtlantis,inwhichtheAtlanticnames? hesays,weretranslatedintoGreekbySolonorbythepriestsof Sa'is.Here,Ibelieve,thereisalsoawordplayintended.Isis,as wehaveseen,waspreeminentlyNurse,rlrdri,afurtherintensifica tionoftheintensifiedrlerjfrom\JOa,"suckle";thecommonform of"nurse"wasrt6fivri.Onthecontrary,adrtvatsisadaughteror derivativeofa6yvn,onewhodoesnotgivesuck;forAthenawas bornfromtheheadandwasthevirgingoddessparexcellence. Mythologically,Athena'iswaswifeofAlalkomeneus,theeponymous heroofacityinBoeotia,wherewasaveryancienttempleof Athena.InthePindaricodequotedinS.(1)ofchapter,"Myth ofManintheMysteries,"Alalkomeneusisgivenasoneofthe equivalentsforthe"firstman." 286 THRICEGREATESTHERMES XVI.1.And[theysay]thatinsteadofgivingit1the breast,Isisrearedthelittleonebyputtingherfinger2 intoitsmouth,andthatatnightsheburntround3the mortal[elements]ofitsbody,and,turningherselfinto

aswallow,flewroundthepillarandtwitteredadirge; untiltheQueen,throughspying[onher]andcrying out4whenshesawthebabebeingburntround, depriveditofitsimmortality,5 2.ThatwhentheGoddessrevealedherself,she claimedforherselfthepillaroftheroof;and,taking itdownwiththegreatestcare,shecutawaytheheathertree fromroundit,thenwrappingthis6upinfinelinen, andpouringthejuicesofsweetherbsoverit,7sheplaced itinthehandsoftheroyalcouple;andevenuntothis daythepeopleofByblosveneratethewood8lyingin theholyplaceofIsis.

1Thechild'snamewasDiktys,accordingtoviii.2. 2TheV5eKinO~<LKTV\OSissaidtobethesameasthatinSena, "ten,"and"ten"isthenumberof"perfection." 3Or"away." 4Lit.,"croaking"likearaven,tomatchthe"twittering"of theswallow. 6ThispresumablyhintsthatIsis,astheDivineMother, endeavourstomakeallperfectandsound,whiletheearthly motherpreventsthis. 6Sc.theerica. 7Cf.Johnxix.40:"SotheytookthebodyofJesusand wrappeditinfinelinentogetherwithsweetherbs." 8TOv\ovthetermusedrepeatedlyintheNewTestament forthecross. THEMYSTERIESOFISISANDOSIRIS287 3.Asforthecoffin,sheflungherselfroundit,and keptmoaningsolong,thattheyoungerofthelittleones ofthekingdiedaway;1and,takingtheelderwithherself, andplacingthecoffinonaboat,shesailedaway. 4.AndwhentheRiverPhaedrus2raisedtoorougha wind3justafterdawn,4waxingwrath,shedrieduphis stream. XVII.1.And[theysay]thatwhenfirstshefoundsolitude andwasbyherself,sheopenedthechest,andlaying herfaceonhisface,shekissed[him]andshedtears. 2.Andthatwhenthelittleonecameupinsilence frombehindandunderstood,onsensingitsheturned herselfabout,andpassionatelygavehimanaweful look.Andthelittleonecouldnotholdhimselfup againsttheaweofher,anddied. 3.Butsomesay[itwas]notthus,but,asithasbeen saidbefore,5thathefellout6intotheriver.

4.AndhehashonoursowingtotheGoddess,forthe Maneros7whomEgyptianshymnattheirsymposiaishe. 5.Whileothersrelatethattheboywascalled Palaestinos8orPelousios,andthatthecity9was namedafterhimwhenitwasfoundedbytheGoddess; andthattheManeroswhoishymnedwasthefirstto discovertheartoftheMuses.10 1Or"swooned,"orlostconsciousness. 2(pdtSposlit.,Bright,Beaming,Shiningthatis,theSunstream. 3Or"breath"(nydfia).4Thatis"atsunrise." 5Cf.viii.2.6Sc.oftheboatofIsis. 7Mavepws.Ifancythisisaplay,inconjunctionwiththe KaranavOivovTaandavoddvovra(the"understanding"and "dyingaway")above;thenamewouldthenmeaneither"love ofunderstanding"or"understandingoflove." 8Tra\ai<TTtv6sperhapsaplayonnaAarHj*,"awrestler"; hencea"rival"or"suitor." 9Pelusium;thePelusianwastheeasternmouthoftheNile. 1OSeenoteonxxi.1. 288THRICEGREATESTHERMES 6.Butsomesaythatitisthenameofnoone,buta mannerofspeechformendrinkingandfeasting,with themeaning"Maysuchandsuchthingsbepresentin becomingmeasure!"FortheEgyptiansonevery suchoccasionshoutoutthis,itbeingindicatedtothem by"Maneros." 7.Justas,doubtless,alsotheirbeingshownthe imageofadeadmancarriedroundinasmallwooden coffin,isnotareminderoftheOsirianpassion,as somesuppose;butitisinordertoexhortthemwhile filledwithwinetomakeuseofthingspresent,inthat allwillverypresentlybesuch[asit],thattheybring inanunpleasingafterrevel. XVIII.1.And[theysay]thatwhenIsishadgonea journeytohersonHorus,whowasbeingrearedat Boutos,1andhadputaway2thechest,3Typhon,taking hisdogs4outbynighttowardsthemoon,cameuponit; andrecognisingthebody,toreitintofourteenpieces, andscatteredthemabroad. 2.AndIsis[theysay]onlearningthis,searchedfor theminapapyrusskiff(baris)sailingawaythroughthe marshes;6whencethosewhosailinpapyrushullsare notinjuredbythecrocodiles,eitherbecausethey6fear orratherreveretheGoddess.7

1GenerallysupposedtostandforthecityButo,butmaybe somewordplay.CanitbeconnectedwithBootes,thePloughman theconstellationArcturusthevoyagebeingcelestial; thatis,amovementoftheworldsoulorchangeofstateinthe individualsoul?Budge(p.192)givesitsEgyptianequivalentas PerUatchit,i.e."HouseoftheEye." 2Lit.,fromherfeet. 3Lit.,vessel;mayalsomean"cell." *Vulg.,"hunting." 5*\riaprobableplayonthe8it\eiv("teartopieces")above. 6Sc.thecrocodiles. 7ItisremarkablehowthateverynowandthenPlutarchinserts apparentlythemostnaivesuperstitionswithoutawordof explanation.Theycannotbeallsimplyirresponsibleondits. Itis,perhaps,notwithoutsignificancethatthe"chest"isfirstof alldriftedtothePapyruscountry,andthatthebarisofIsis shouldbemadeofpapyrus.Itseemsalmostasifitsymbolised some"vehicle"thatwassafefromthe"crocodile"ofthedeep. Inotherwords,theskiffsarenotpaperboatsandthecrocodiles notalligators. THEMYSTERIESOFISISANDOSIRIS289 3.Anditisbecauseofthis[theysay]thatmany tombsofOsirisarespokenofinEgypt1throughher performingburialritesonmeetingwitheachpiece. 4.Some,however,sayno;butthatmakingherself images[ofthem]shedistributedthesetoeachcity,2as thoughsheweregivingitthe[whole]body,inorder thatitmighthavehonoursfromthemultitude,and thatevenifTyphonshouldgetthebetterofHorus, hemightrenouncehissearchforthetruetombwhen manywerespokenofandpointedout. 5.Now,theonlyoneofthepartsofOsiriswhich Isisdidnotfindwasthatwhichcausesawe;forthat itwascaststraightwayintotheRiver,andthescalycoat, 3andthedevourer,4andthesharpsnout5ateit upwhich[theysay]amongfishesareconsidered speciallyexpiate;6andthatIsis,makingherselfa counterfeitinsteadofit,consecratedthephallus;in honourofwhichtheEgyptianskeepfestivalevento thisday.7 XIX.1.ThereafterOsiris,comingtoHorusoutof 1"AndEgypttheysayisthebody"toquotearefrain fromHippolytusconcerningthe"Gnostics."

2Presumablyofthefourteensacredones. 3\tiriSur6y.*(pdypov.6b^iipvyx0"' 6Anthropologically,"taboo." 7Whatthese"fourteenparts"ofOsirismaybeisbeyondthe sphereofdogmatism.Iwouldsuggestthattheremaybealongone linesomeconnectionwiththoseseedsoflifewhichhavelately beencalled"permanentatoms";andalonganotherline,that ofthebirthoftheChristconsciousness,theremaybeaseriesof powersderivedfrompastincarnations. VOL.I.19 29OTHRICEGREATESTHERMES theInvisible,1workedthroughhimandtrainedhimfor thefight. 2.Hethenputthistestquestiontohim:"What doesheconsiderfairest?"Andwhenhesaid:"Helping fatherandmotherinillplight,"heaskeda second:"Whatanimaldoeshethinkmostusefulfor thosewhogoouttofight?" 3.AndwhenHorussaid"Horse,"hemarvelled athim,andwasquitepuzzledwhyhedidnotsay "Lion"ratherthan"Horse."2 4.AccordinglyHorussaid:"1Lion'isaneedful thingtoonerequiringhelp,but'Horse'[can]scatterin piecesthefoeinflightandconsumehimutterly."3 Thushearing,OsirisrejoicedthatHoruswasfitly prepared. 5.Anditissaidthatasmanywerechangingover tothesideofHorus,Thueris,4Typhon'sconcubine, cametoo;andthatacertainserpentpursuingafter herwascutinpiecesbythoseroundHorus.5And todayonthisaccounttheycastdownasmallropeand cutitinpiecesforalltosee.6 6.Thefightlastedformanydays,andHoruswon. Nevertheless,whenIsisreceivedTyphoninbonds,she didnotmakeawaywithhim.Farfromit;she unboundhimandlethimgo. 1Hades. 2The"Horse"maysymbolisepurifiedpassion,and"Lion"a certainreceptivepowerofthemind. 3Thewhite"Horse"waspresumablyopposedtothered"Ass" ofTyphon,asthepurifiedvehicleofthesoulcontrastedwiththe impure."Lion"wasoneofthegradesintheMithriacMysteries; itwasasunanimal. 4Eg.Taurt(Budge,op.cit.,p.193).

6Thatis,bytheCompanionsofHorus(orDisciplesofthe Christ)afrequentsceneinthevignettesoftheBookofthe Dead. 6Thatis,inthepublicmysteryprocessions. THEMYSTERIESOFISISANDOSIRIS291 7.Horus,however,didnotbearthistemperately; but,layinghandsonhismother,hedrewoffthecrown fromherhead.WhereuponHermes1crownedher withaheaddressofcowhorns. 8.And[theysay]thatalsowhenTyphongotthe chanceofbringingabastardysuitagainstHorus,and Hermeswascounselforthedefence,Horuswasjudged legitimatebytheGods.2 Andthat[afterwards]Typhonwasfoughtunderin twootherfights. 9.AndthatIsisbroughtforthfromherunionwith Osirisafterhisdeath3Harpocrates4whomissedthe monthandwasweakinhislimbsfrombelowupwards.6 THEUNDERMEANINGAREFLEXIONOFA CERTAINREASON XX.1.Theseareapproximatelythechiefheadingsof theirmyth,afterthemostillomenedhavebeenremoved, suchas,forinstance,theoneaboutthecuttingup intopiecesofHorus,andthebeheadingofIsis. 2.That,however,ifpeoplesupposeandsaythese thingsaboutthatBlessedandIncorruptibleNature accordingtowhichespeciallytheDivineconceives itself,asthoughtheywereactuallyenactedandreally tookplace,"thoushouldstspitoutandcleansemouth," accordingto^Eschylus,6thereisnoneedtotellthee;7 forofthyselfthoushowestdispleasureatthosewho holdillegitimateandbarbarousnotionsabouttheGods. 1ThesymboliseraswellastheinterpreteroftheGods. 2Cf.liv.3. 3Oritmaymean"completion"(TAI/T^K). 4InEg.Herupkhart,i.e.,"HorustheYounger." 6TOTSKirudtvyAoisbut,presumably,notfromabovedownwards. Ed.Nauck,p.84.7gc.Klea. 292THRICEGREATESTHERMES 3.Butthatthesethingsarenotatalllikeleantales andquiteemptyfigments,suchaspoetsandprosewriters weaveandexpandasthoughtheywerespiders

spinningthemoutofthemselvesfromasourcethathas nobasisinfact,butthattheycontaincertaininformations andstatements,thouknowestofthyself. 4.AndjustastheMathematici1saythat"Iris"2 isthesun'sreflexionmanycolouredbythereturnofits visualimpressiontothecloud,sothemythdownhere isareflexionofacertainreason(logos)thatbendsits thinkingbackonotherthings;asboththesacred offeringssuggestbythereflectedelementofmournfulness andsadnesstheycontain,andalsothedispositions ofthetempleswhichinonedirectionopenoutinto sidewalksandcourtsformovingaboutin,opentothe skyandclearofobjects,whileintheothertheyhave hiddenanddarkrobingroomsunderground,likeplaces forputtingcoffinsinandburyingspots. CONCERNINGTHETOMBSOFOSIRIS 5.AndnotleastofalldoesthebeliefoftheOsirians sincethebody[ofOsiris]issaidtobeinmanyplaces [suggestthis]. 6.FortheysaythatbothDiochiteiscalledPolichne,3 becauseitalonehasthetrueone;and[also]thatit isatAbydosthatthewealthyandpowerfulofthe Egyptiansaremostlyburied,theirambitionbeingto haveacommonplaceofburialwiththebodyofOsiris; and[again]thatitisatMemphisthattheApisis 1Presumably,again,thePythagoreangradeabovetheHearers. 2Sc.therainbow. 3Eitherthereadingisatfault,orsomewordplayisintended. DiochiteisprobablyZeussomething;butIcannotresolveit. WhilePolichneisararediminutiveof*6\is,andwouldthus mean"LittleCity." THEMYSTERIESOFISISANDOSIRIS293 rearedastheimageofthesoulofOsiris,becauseitis therealsothathisbodylies. 7.AndasfortheCity,1someinterpretitas"Harbour ofGoodThings,"butothersgiveitthespecialmeaning of"TombofOsiris";itis,however,thelittleislandone2 atPhilae[theysay]whichisinotherrespectsinaccessible andinapproachablebyall,andthatnoteventhebirds lightonitorfishcomenearit,butatacertainseason thepriestscrossover[toit]andmakeofferingstothe dead,andplacewreathsonthemonumentwhichis overshadowedbya...3tree,whichisgreaterinsize

thananyolive. XXI.1.Eudoxus,however,[says]that,thoughmany tombsarespokenofinEgypt,thebodyliesatBusiris, forthatthishadbeenthenativecityofOsiris;nevertheless Taphosirisrequiresnofurtherreason[to establishitsclaim],forthenameexplainsitself namely,"BuryingofOsiris." "ButIredeofcuttingofwood,ofrendingoflinen, andpouringofpourings,becausemanyofthemystery [meanings]havebeenmixedupwiththem."4 1?Memphis;or,perhaps,ascontrastedwiththeLittleCityabove. 2Sc.city;viffmivyvisahopelessreading,andastheeditors canmakenothingoutofit,IsuggestvnffhiZaorvr)<riodvnv(ir6\iy). 3(iridloTisapparentlyanerror;BernardakissuggestsnivOyt (Lat.mentha),"mint."CantherightreadingbeMVSIKTJS(irJas)? Theherbamedicawas,however,thesainfoinorlucerne,which, thoughremindingusofthemeliloteofxiv.,ishardlycapableof overshadowingatombeveninthemostintricatesymbolicalsense. *EvidentlyaverbalquotationfromEudoxus.The"cutting ofwood"presumablyreferstothetrunkwithloppedbranches, which,aswehavealreadymentioned,occurssofrequentlyonsocalled "Gnostic"gems;the"rendingoflinen"(\ivov)mightalso bemadetorefertoLinus,theBard,andhisbeingtorntopieces likeOsiris;Linosalsomeansthe"SongofLinus,"socalled,itis supposedbysome,becauseinearliesttimesthestringsofthe citharaweremadeofflax.Forothernamesofsingersusedfor laysormodesofsong,compareManerosandPaean;though,of 294THRICEGREATESTHERMES 2.ButthepriestssaythatnotonlyoftheseGods, butalsoofalltheothergodsalsowhoarenotingenerable andindestructible,thebodieslieburiedwiththem whenthey1havedonetheirwork,andhaveservice renderedthem,whiletheirsoulsshineinheavenas course,themodernwayistoregardthesingerasthepersonification ofthelay.ThusinEmilNaumann'sHistoryofMusic (trans,byF.Praeger;London,1882),p.3,weread:"The GreektribesofPeloponnesusandHellas,aswellastheEgyptians, Phoenicians,theGreeksinhabitingtheislesoftheiEgeanSea, andespeciallythoseofCyprus,hadaprimitive'Lament'which seemstohavecomeoriginallyfromPhoenicia.Itwasafuneral chantonthedeathoftheyouthfulAdonis....TheEgyptians changeditssignificationintoalamentofIsisforOsiris.The

GreekscalleditLinos,andtheEgyptiansManeros."The beginningofthe"Maneros,"ortheLamentofIsisforher Beloved,isgivenasfollowsbyNaumann(p.40): "Return,oh,return! GodPanu,return1 Thosethatwereenemiesarenomorehere. Ohlovelyhelper,return, Thatthoumay'stseeme,thysister, Wholovesthee. Andcom'stthounotnearme? Obeautifulyouth,return,oh,return! WhenIseetheenot Myheartsorrowsforthee, Myeyeseverseekthee, 1roamaboutforthee,toseetheeintheformoftheNai, Toseethee,toseethee,thoubeautifidloVdone. LetmetheRadiant,seethee GodPanu,AllGlory,seetheeagain! Tothybelovedcome,blessedOnnofris, Cometothysister,cometothywife, GodUrtuhet,oh,come! Cometothyconsort!" Unfortunately,Naumanndoesnotgiveanyreferencesby whichwecancontrolhisstatements. 1Thebodies;presumablyreferringtothemummiesofthose menandwomenwhowerebelievedtohavereachedthegodstage whileliving. THEMYSTERIESOFISISANDOSIRIS295 stars;andthat[oftheformer]the[soul]ofIsisis calledDogbytheGreeks,butSothisbytheEgyptians, whilethe[soul]ofHorus[iscalled]Orion,1andTyphon's Bear.2 3.And[theysay]thatfortheburialsoftheanimals towhomhonourispaid,therest[oftheEgyptians] paythe[dueswhichare]mutuallydetermined;but thatthosealonewhoinhabittheThebaidgivenothing, sincetheybelievethatnoGodissubjecttodeath,and thathewhomtheythemselvescallKnephisingenerable andimmortal. CONCERNINGTHETHEORYOFEVEMERUS XXII.1.Now,sincemanyofsuch[?tombs]are spokenofandpointedout,thosewhothinkthese

[myths]commemoratetheaweinspiringandmighty worksandpassionsofkingsandtyrantswho,through surpassingvirtueandpower,putinaclaimforthe reputationofdivinity,andafterwardsexperienced reversesoffortune,employaveryeasymeansof escapefromthe[true]reason(logos),andnotunworthily transfertheillomened[elementinthem]fromGods tomen,andtheyhavethefollowingtohelpthemfrom thenarrativesrelated. 2.Forinstance,theEgyptianstellusthatHermes hadashortarmed3body,thatTyphonwasredskinned, Cf.xxii.3. 2Probablyallnameplays:KIWV(dog),V*(conceive)see lxi.6;Horos,Orion;&PKTOS(bear),sjapn(suffice,endure, bear);UrsaMajoriscalledtheWain. 3yaXiayKaivalit.,weaselarmed.Now,aswearetoldfurther on(lxxiv.3)thattheweasel(ya\rj),ormarten,wasfabledto conceivethroughtheearandbringforththroughthemouth, thisanimalwasevidentlyasymbolofmindconception."Weaselarmed "maythussymbolisesomefacultyoftheinterpretative mind(Hermes). 296THRICEGREATESTHERMES Horuswhite,andOsirisblack,asthoughtheywere [men]borninthecourseofnature. 3.Moreover,also,theycallOsiris"General"and Kanobus1"Pilot,"fromwhom,theysay,thestargot itsname. And[theysay]thattheshipwhichGreekscallArgo isanimageofthebarkofOsiris,constellatedinhis honour,andthatitsailsnotfarfromOrionandDog, theformerofwhichEgyptiansconsiderthesacred [boat]ofHorusandthelatterofIsis.2 XXIII.1.ButIamafraidthatthisis"movingthe immoveable,"and"warring"notonly"againstmany centuries,"accordingtoSimonides,3but"against manynationsofmen"andracesheldfastbyreligious feelingtowardstheseGodswhenpeopleletnothing alonebuttransfersuchmightynamesfromheaven toearth,and[so]banishanddissolvethesenseof worshipandfaiththathasbeenimplantedinnearly all[men]fromtheirfirstcomingintoexistence, openingupwideentrancesforthegodlessfolk,4and reducingthedivine[mysteries]tothelevelofmen's doings,andgivingasplendidlicencetothecharlatanries ofEvemerus5theMessenian,whoofhimself composingthecounterpleasofabaselessscienceof

mythsunworthyofanycredit,floodedthecivilised worldwithsheeratheism,listingofflevelallthosewho arelookedonasgodsintonamesofgeneralsand admiralsandkings,who(heisgoodenoughtosay) 1CanopuswasfabledtobethepilotofthebarkofOsiris;in GreekmythologyhewasthepilotoftheGeneralMenelaoson hisreturnfromTroy. 2Gf.xxi.2.3Bergk,iii.522. 4Or"atheists.""AnevidentallusiontotheChristians,"says King(inloc.);butwethinkPlutarchwasmoreimpersonalthan hiscommentator. 5E.nourishedinthelastquarterofthe4thcenturyB.c. THEMYSTERIESOFISISANDOSIRIS297 existedinbygonedays,andarerecordedinlettersof goldatPanchon,1which[records]neitheranynon GreeknoranyGreekhasevercomeacross,butEvemerus alone,whenhewenthisvoyagetothePanchoansand Triphyllians,whoneverhavebeennorareanywhere onearth. XXIV.1.Andyetmighty,deedsofSemiramisare sungofamongAssyrians,andmighty[deeds]of SesostrisinEgypt.AndPhrygiansevenuntothisday callsplendidandmarvellousdoings"manic,"owingto thefactthatManes,oneoftheirbygonekings,proved himselfagoodandstrongmanamongthemtheone whomsomecallMazdes.2CyrusledPersiansand AlexanderMacedonians,conqueringtoalmostthe endsoftheearth;stilltheyhavethenameand memoryofgoodkings[only]. 2."Andifsomeelatedbyvastboastfulness,"as Platosays,3"concomitantwithyouthandignorance, throughhavingtheirsoulsinflamedwithpride,"have acceptedtitleslikegodsanddedicationsoftemples, theirgloryhasflourishedforashorttime[only],and afterwardstheyhaveincurredthepenaltyofvanity andimposturecoupledwithimpietyandindecency:4 Deathcomingswiftonthem,likesmoketheyroseandfell.6 Andnowlikerunaway[slaves]thatcanbelawfully 1Thecapital,presumably,ofthemythicalislandofPanchaea, whichwassupposedtobesomewhereonthesoutherncoastof Asia,andtowhichEvemeruspretendedhehadsailedonavoyage downtheRedSea. 2Kingnotes:"ThecommontitleoftheSassaneankingswas

'Masdesin'1servantofOrmazd.'" 3Legg.,716A. 4AboldthingtowriteinanageofEmperordivinising. 6Apparentlyfromanotherwiseunknownpoet.SeeBergk, iii.637. 298THRICEGREATESTHERMES taken,tornfromthetemplesandaltars,theyhave naughtbuttheirtombsandgraves. 3.WhereforeAntigonustheElder,whenacertain Hermodotus,inhispoems,proclaimedhim"Sonofthe SunandGod,"remarked:"Mynightstoolboyhasnot soexaltedanopinionofme." AndwithreasonalsodidLysippus,thesculptor, blameApelles,thepainter,forputtingathunderbolt inAlexander'shandwhenpaintinghisportrait;whereas hehimselfgavehimaspearhead,fromwhichnot eventimeitselfshalltakeawaytheglory,foritistrue andreallyhis. THETHEORYOFTHEDAIMONES XXV.11.They,therefore,[do]betterwhobelieve thatthethingsrelatedaboutTyphonandOsirisand Isisarepassionsneitherofgodsnorofmen,butof mightydaimones,whoasPlatoandPythagorasand XenocratesandChrysippussay,followingthetheologers ofbygonedayshavebeenbornmoremanfulthan men,farsurpassingusinthestrengthoftheirnature, yetnothavingthedivineunmixedandpure,butproportioned withthenatureofsoulandsenseofbody, susceptibleofpleasureandpainandallthepassions, whichasinnatetosuchmetamorphosestroublesome [ofthem]moreandothersless. 2.FortheGiganticandTitanic[Passions]sungof amongtheGreeks,andcertainlawlessdeedsofKronos andantagonismsofPythonagainstApollo,andfleeings ofDionysus,andwanderingsofDemeter,innowayfall behindtheOsiricandTyphonic[Passions],andothers whichallmayhearunrestrainedlyspokenofinmyth. Andallthesethingswhich,undertheveilofmystic 1ThischapterisquotedbyEusebius,Prcep.Ev.,V.v.1. THEMYSTERIESOFISISANDOSIRIS299 sacredritesandperfectionings,arecarefullykeptfrom beingspokenofto,orbeingallowedtobeseenby,the multitude,haveasimilarreason(logos).1

XXVI.1.Moreover,wehearHomeralsoonevery occasioncallingthegoodvariously"godlike"and "equaltogods,"andas"havingdirections2fromgods"; whereasheemploysepithetsconnectedwiththe daimonestobothworthyandunworthyincommon: Drawnighthoudaimonian!WhysofearesttheArgives13 Andagain: Butwhenindeedforthefourthtimehecharged,adaimon's Othoudaimonian!whatsogreatillsdoPriamnow AndPriam'ssonstothee,thatthoudosthotlyrage Troy'swellbuilttowntorase?6 asthoughthedaimonespossessedamixedandan unbalancednatureandpropensity. 2.ForwhichreasonPlato6refersuntotheGod uponOlympus'heightthings"right"and"odd,"7and tothedaimonesthosethatrespondtothese.8 3.Moreover,Xenocrates9thinksthatthenefast days,andalltheholydaysonwhicharestrikingsor beatingsorfastingsorblasphemiesorfoullanguage, havenothingtodowithhonourspaidtogodsorto beneficentdaimones;butthattherearenaturesin 1Sc.tothemysteriesoftheEgyptians. 2ju^5aalsomeaningvirilia. 7Pythagoreantechnicalterms. 8rckayrl<pa>vathemeaningseemingtoberatherthatof "concord"thanof"discord." AnimmediatepupilofPlato's. equal.4 And: 3J7,,xiii.810. ftII,iv.31f. 4II,v.438. Legg.,717A. 30OTHRICEGREATESTHERMES thecircumambient,1mightyandpowerfulindeed,but difficulttoturnandsullen,whotakepleasureinsuch things,andwhentheygetthemturntonothingworse. 4.Thebeneficentandgoodones,again,Hesiodalso calls"holydaimones"and"guardiansofmen" "wealthgiversandpossessorsofthissovereignprerogative." 2 5.Plato8againgivestothisracethenameof hermeneuticandofdiaconic4'twixtGodsandmen,

speedingupthitherwardsmen'svowsandprayers, andbringingthencepropneticanswershitherwards andgiftsof[all]goodthings. 6.WhereasEmpedocles6saysthatthedaimoneshave toamendwhateverfaultstheymake,ordiscordsthey maystrike: "Foraether'srushdothchasethemseawards;sea spewsthemonland'sflat;andearthintothebeamsof tirelesssun;andhecasts[themagain]intotheswirls ofaether.Onetakesthemfromanother,andallabhor [them]"6untilafterbeingthuschastenedandpurified theyregaintheirnaturalplaceandrank. XXVII.1.Bornfromtheselfsamewombasthese andthingslikethem,theysay,arethelegendsabout Typhon:howthathewroughtdiredeedsthroughenvy andillwill,andafterthrowingallthingsintoconfusion andfillingthewholeearthandseaaswellwithills, heafterwardsdidmakeamends. 1Theairoretherthatsurroundstheearth. 8Op.etDies,126.3Symp.,202E. 4Thatis,"interpretativeandministering." 6E.nourished494434B.c. 6Stein,377ff.;Karsten,16ff.;Fairbanks,p.204.The quotationappearstomeinapposite,forEmpedoclesseemstobe speakingof"anywhodefiletheirbodiessinfully"andnotof daimones;butperhapsthe"received"recombinationofthe fragmentsisatfault. THEMYSTERIESOFISISANDOSIRIS301 2.Butthesisterwife1ofOsiriswhoupheldhis honour,aftershehadquenchedandlaidtorest Typhon'sfrenzyandfury,didnotallowforgetfulness andsilencetoovertakethestrugglesandtrialshehad endured,andherownwanderingsandmany[deeds]of wisdom,andmany[feats]ofmanliness;butintermingling withthemostchasteperfectioningsimages andundermeaningsandcopiesofthepassionshethen endured,shehallowedatoneandthesametimea lessonofreligionandaconsolationtomenandwomen placedinlikecircumstances.*' 3.AndsheandOsiris,beingchangedthroughvirtue fromgooddaimonesintogods2as[were]subsequently HeraclesandDionysuspossessthedignitiesofgods anddaimonesatoneandthesametime,fitlycombined everywhereindeedbutwiththegreatestpoweramong

thoseaboveearthandunderearth. CONCERNINGSARAPIS 4.FortheysaythatSarapisisnootherthanPluto, andIsisPersephassa,asArchemachusofEubceahas said,3andHeracleidesofPontus,whenhesupposesthat theseatoftheoracleatCanopusisPluto's. XXVIII.1.AndPtolemytheSaviour4sawina dreamthegiganticstatueofPlutothoughhehadnot previouslyseenorknownwhatformitwasordering himtobringittoAlexandria. 1Seethenoteon"sisterwife"incommentonMariamne (Hipp.,Philos.Introd.)inchapteron"MythofMan."Prolegg., p.147,n.7. 2Thatistosay,accordingtothistheorythemythrepresented thedegreeofinitiationbywhichamanpassedfromthestageof daimonintothestateofgod,orfromsupermantochrist. 3Miiller,iv.315. *ThefirstGreekKingofEgypt,324285B.C. 302THRICEGREATESTHERMES 2.Andwhenhedidnotknowandhadnoidea where[thestatue]wassetupevenafterhehad describedhisvisiontohisfriends,therewasfounda man,agreattraveller,bynameSosibius,whosaidhe hadseenatSinopejustsuchacolossusastheKing seemedtohaveseen. 3.He[Ptolemy]accordinglysentSotelesandDionysius, who,afterexpendingmuchtimeandpains,not, however,withoutthehelpofGod'sprovidence,removed itsecretlyandbroughtitaway. 4.Andwhenithadbeenbrought[toAlexandria] andsetuppublicly,theassistantsofTimotheus,the intrepreter,andofManethos,theSebennyte,comingto theconclusionthatitwasastatueofPlutojudging byitscerberusandhugeserpentconvincedPtolemy thatitwasthatofnootheroftheGodsthanSarapis; foritdidnotcomefromSinopewiththisdesignation, butafterithadbeenbroughttoAlexandriaitreceived theEgyptiannameforPluto,namely,Sarapis. 5.AndyetpeoplesinkintotheopinionofHeracleitus thephysicist,whenhesays:"Hades1andDionysus arethesame,forwhomsoevertheyrageandriot." ForthosewhopostulatethatHadesmeansthebody, becausethesoulisasitwerederangedanddrunken init,putforwarda[too]meagreinterpretation. 6.But[itis]bettertoidentifyOsiriswithDionysus,

andSarapis2withOsiris,sodesignatedafterhehad changedhisnature.3Wherefore"Sarapis"iscommon toall,4justas,youknow,thosewhoshareinthe sacredritesknowthat"Osiris"is. 1Thatis,Pluto. 2SarapisacombinationofOsirisandApis,thesoulof Osiris;cf.xxix.5.InEg.AsarHapi. 3Presumablyfromthatofadaimontothatofagod. 4Thatis,apparently,acommonprincipleinallmen. THEMYSTERIESOFISISANDOSIRIS303 XXIX.1.Foritisnotworthwhilepayingattention tothePhrygianwritings,inwhichIsisissaidtohave beenthedaughterofCharops,1sonofHeracles,and Typhon[son]of^Eacus,2[also]sonofHeracles. 2.Nor[isitworthwhile]refrainingfromdisregarding Phylarchus,3whenhewritesthat"itwasDionysus whofirstbroughttwooxenfromIndiatoEgypt,of whichthenameofonewasApis,andoftheother Osiris;andSarapisisthenameofHimwhoorders[or adorns]theuniversefromsairein['sweep,''clean'], whichsomesay[means]'beautifying'and'adorning'"; forthese[remarks]ofPhylarchusareabsurd. 3.Butstillmoresoarethoseofthemwhosaythat Sarapisisnotagod,butthatthecoffinofApis4is thusnamed,andthatcertainbrazengatesatMemphis, called"GatesofOblivionandWailing,"openwitha deepmournfulsound,whentheyburyApis,andthat thereforeateverysoundingofbrass5weareplunged intooblivion. 4.Moremoderatearetheywhoclaimthatthe 1Lit."Bright(orGlad)eyed." 2Lit.,"Wailer." 3Ahistorian;nourishedc.215B.C 4"AirtSosffipovanotherwordplay,"sorapis." 6TJx0,~""ro*xaA.cc7taTos.Thishas,nevertheless,presumably somemysticmeaning.Inthemyths,cymbalsweresaid tohavebeenusedtoprotecttheinfantBacchus,andinfantZeus, andtokeepofftheTitansso,presumably,plungingtheminto oblivion.Comparealso1Corinth,xiii.1,wherePaul,speaking oftheexerciseofthe"giftoftongues"(glossalaly)withoutlove (aydrni),usespreciselythesameterm,whensaying:"Iam become.assoundingbrass(xaA/cisyxw)ortinklingcymbal"the

latterbeing,perhaps,areferencetothesistrum,whiletheformer isperhapsametaphor,derivedfromthehardnessandcolour ("red")ofbrass,orratherbronzeorcopper,referringtoastate ofmindwhichplungesusintooblivionofourbetterpart namely,spirituallove. 304THRICEGREATESTHERMES simultaneousmotionoftheuniverseisthuscalled[sc. Sarapis],fromseuesthaiandsousthai1["speed"]. 5.Butthemajorityofthepriestssaythat"Osiris" and"Apis"havebeenwoventogetherintothesame [name],explainingandteachingthatweshouldlook ontheApisasanenformedimageofthesoulofOsiris. 6.If,however,thenameofSarapisisEgyptian,I formypartthinkitdenotes"GoodCheer"and "Delight,"findingaproofinthefactthatEgyptians callthefeast"Delights"Sairei. And,indeed,PlatosaysthatHadeshasbeensocalled asbeing"sweet"2andgentletothosewithhim. 7.AndwithEgyptiansbothmanyotheroftheir namesarelogoi,3andtheycallsubterrenespace,to whichtheythinkthesoulsdepartafterdeath,Amenthe thenamesignifying"the[space]whichtakesand gives."4 8.Butwhetherthis,too,isoneofthenamesthat leftHellaslongagoandhavebeenbroughtbackagain,5 wewillexaminelateron;forthepresent,letuscontinue withtheremaining[points]ofthebeliefwehavein hand. CONCERNINGTYPHON XXX.1.OsirisandIsishave,then,changedfrom gooddaimonesintogods.Whileasforthedimmed andshatteredpowerofTyphon,thoughitisatthelast 1AcontractedformoftheformerfromVo"For\JotF,with ideaof"swiftness."(?)Serapissevathissevesthai. 2aSovoiovunknowntothelexicons.Isuggestthatitmay beconnectedwith^5oi,from\/<rFal>ofavZivuhence"sweet." 3Presumably"wordsofdeepmeaning"anothertechnical useofthisProteusliketerm. 4Budge(op.cit.,ii.200)says:"TheEgyptianformofthe wordisAmentet,andthenamemeans'hiddenplace.'" 6HowveryGreek!Cf.lxi.4.

THEMYSTERIESOFISISANDOSIRIS305 gaspandinitsfinaldeaththroes,theystillappease andsootheitwithcertainfeastsofofferings. 2.Yet,again,everynowandthenatcertainfestivals theyhumiliateitdreadfullyandtreatitmostdespitefully, eventorollingredskinnedmeninthemud, anddrivinganassoveraprecipice(astheKoptosfolk), becauseTyphonwasbornwithhisskinredandasslike. WhiletheBusirisfolkandLycopolitansdonotuse trumpetsatall,astheysoundlikeanass[braying]. 3.Andgenerallytheythinkthattheassisnotclean, butadaimonicanimal,onaccountofitsresemblanceto that[god];andmakingroundcakesforfeastsofofferings onboththemonthofPayniandthatofPhaophi,1 theystampontheman"asstied."2 4.AndontheFeastofOfferingsoftheSun,they passthewordtotheworshippersnottowearonthe bodythingsmadeofgoldnortogivefoodtoanass.3 5.ThePythagoricsalsoseemtoconsiderTyphona daimonicpower;fortheysaythatTyphonwasproduced onthesixandfiftiethevenmeasure;andagainthat the[power4]oftheequilateraltriangleisthatofHades andDionysusandAres;thatofthesquareisthatof RheaandAphroditeandDemeterandHestia(thatis, Hera);thatofthedodecagon,thatofZeus;andthatof thefiftysixangled[regularpolygon],thatofTyphon asEudoxusrelates.6 1Copt.PaoniandPaopicorr.roughlywithJuneandOctober. 2IVOVotSefifyov.CfMatt.xxi.2:TVOVStSe/x^v;cf.also1.3, whereitisahippopotamus. 3Thatis,presumably,nottoweighdowntheirmindswiththe superfluityofriches,nortofeedupthestupidandlustfulenergies oftheirsouls. 4A"power"inPythagoreantechnologyisthesideofa square(or,perhaps,ofanyequilateralpolygon)ingeometry;and inarithmeticthesquareroot,orthatwhichbeingmultipliedinto itselfproducesthesquare. 5EudoxusseemstohavebeenPlutarch'sauthorityforhis VOL.I.20 306THRICEGREATESTHERMES XXXI.1.And,asEgyptiansbelievethatTyphonwas bornredskinned,1theyofferinsacrificeeventhered onesoftheoxen[only]aftermakingthescrutinysoclose,

thatif[thebeast]hasevenasinglehairblackorwhite, theyconsideritoughtnottobeoffered;forifitwere sacrificed,itwouldnotbeanacceptableofferingtothe gods,butthecontrary,[asare]allthoseanimalswhich haveseizedonthesoulsofimpureandunrighteousmen inthecourseoftheirtransformationintobodiesother [thanhuman]. 2.Whereforeafterutteringimprecationsonthehead ofthevictim,2andcuttingoffitshead,theyusedto castitintotheriverinoldendays,butnowadays theygiveittostrangers. 3.Butastotheonethatistobesacrificed,thoseof thepriestswhoarecalledSealers,setamarkuponit theseal(asKastor3relates)havingtheimpressionofa manforceddownononekneewithhishandsdrawn roundbehindhim,andaswordstickinginhisthroat.4 4.Andtheythinkthattheassalsohasthedistinction ofitsresemblance[toTyphon],ashasbeensaid,owing toitsaversiontobeingtaughtandtoitswantonness, nolessthanonaccountofitsskin.6 5.Forwhichcausealsosincetheyespeciallydetested statementsregardingPythagoreandoctrine;cf.vi.,Iii.,lxii.The Typhonicfiguremightbegeneratedby"sevening"theinterior anglesofaregularoctagonandproducingtheradiitothecircumference ofthecircumscribedcircle,orby"eightingtheinterior anglesofaregularheptagon. 1Or"firecoloured." 2ComparetheRitualofAzazel(thescapegoat),oneofthe twogoatssetapartontheGreatDayofAtonementamongthe Jews(Lev.xvi.8ff.). 3Gf.alsoPlut.,MtiaRomana,x.CastorwasaGreekhistorian whowasacontemporaryofCiceroandJuliusCaesar. 4Theoxwas,therefore,thevicariousatonementoftheman. rItwasaredass,then,whichsymbolisedtheTyphonicpower. THEMYSTERIESOFISISANDOSIRIS307 Ochus1of[all]thePersiankingsasbeingbloodpolluted andabominable,theygavehimthenicknameof"Ass." Buthe,withtheretort:"ThisAss,however,will makeafinefeastoffyourOx"slaughteredtheApis, asDeinonhastoldus.2 6.Those,however,whosaythatTyphon'sflightfrom thefightonanasslastedsevendays,andthatafter reachingaplaceofsafetyhebegatsonsHierosolymus andJudaeusareinstantlyconvictedofdraggingJudaic

mattersintothemyth.3 THETHEORYOFTHEPHYSICISTS XXXII.LTheabove[data]thenafford[us]such andsuchsuggestions.Butfromanotherstartletus considerthesimplestofthosewhoseemtogiveamore philosophicalexplanation. 2.Thesearethosewhosaythat,justastheGreeks allegorisetimeasKronos,andairasHera,andthe changesofairintofireasthegenerationofHephaestus, so,withtheEgyptians,OsirisunitingwithIsis(earth) isNeilos,andTyphonisthesea,intowhichNeilos fallingvanishesandisdispersed,exceptsuchpart[of him]astheearthtakesupandreceives,andsobecomes endowedwithproductivenessbyhim. 3.AndthereisasacreddirgemadeonKronos5and itlaments"himwhoisborninthelefthandanddied intherighthandparts." 1Cf.xi.4. 2Miiller,ii.95.DeinonwasacontemporaryofAlexanderthe Great,andwroteahistoryofPersia. 3Thisitemofancientscandalwouldalmostseemtohavecome fromthepenofanApion;itisaninterestingspecimenoftheological controversyinstoryform. 4ThisparagraphandthenextisquotedbyEusebius,Prop. Ev.,111.iii.11.6ThatisNile. 308THRICEGREATESTHERMES 4.ForEgyptiansthinkthattheeastern[parts]of cosmosare"face,"thenorthern"righthand,"andthe southern"lefthand." 5.TheNile,accordingly,sinceitflowsfromthe southern[parts]andisconsumedbytheseainthe northern,isnaturallysaidtohaveitsbirthintheleft handanditsdeathintherighthand. 6.Whereforethepriestsbothpronouncethesea expiateandcallsalt"Typhon'sfoam";andoneofthe chiefprohibitionstheyhaveis:"Nottosetsalton table."Andtheydonotgivegreetingtosailors,1 becausetheyusethesea,andgettheirlivingfromit. Andforthiscausechieflytheyaccusefishofbeinga causeofoffence,andwriteup:"Hatefish!" 7.AtanyrateatSais,intheentranceofthetemple ofAthena,thereusedtobechiselledup"babe,""old

man,"andafterthat"hawk,"then"fish,"andlastofall "hippopotamus." 8.Thismeantinsymbols:"Oyewhoarebeing bornandaredying,Godhatesshamelessness." 9.For"babe"isthesymbolofbirth,and"oldman" ofdeath,andby"hawk"theymeanGod,andby"fish" hatredashasbeensaidonaccountoftheseaand by"hippopotamus"shamelessness,foritisfabledthat afterithaskilleditssireitviolatesitsdam. 10.Moreover,whatissaidbythePythagorics, namely,thattheseaisthetearsofKronos,wouldseem toriddlethefactofitsnotbeingpureandcognate withitself. 11.Letthesethingsthenbestatedfromoutside sourcesasmattersofcommoninformation. XXXIII.1.Butthemorewiseofthepriestscallnot onlytheNileOsiris,andtheseaTyphon;but[they 1Lit.,"pilots";butpresumablyhereusedinamoregeneral sense. THEMYSTERIESOFISISANDOSIRIS309 call]withoutexceptioneverysourceandpowerthat moistens,Osirisconsidering[him]causeofgeneration andessenceofseed,andTyphoneverythingdryand fiery,andofadryingnaturegenerallyandonehostile tomoisture. 2.Andforthiscausealso,astheythinkhe[Typhon] wasbornwithareddishyellowbody,somewhatpale, theydonotbyanymeansreadilymeetorwillingly associatewithmenthatlooklikethis. 3.Ontheotherhand,again,theysayinthelanguage ofmyththatOsiriswasbornblack,becauseall[Nile] waterblackensbothearthandgarmentsandclouds whenmixed[withthem],and[because]moisturein theyoungmakestheirhairblack,whereasgreyness comesonthosepasttheirprime,asthoughitwerea turningpaleowingtoitsdryingup. 4.Thespring,too,isbloomingandproductiveand balmy;butautumn,throughlackofmoisture,is inimicaltoplantsandbanefultoanimals. 5.AndtheoxthatiskeptatSuncitywhichthey callMnevissacredtoOsiris,whilesomealsoconsider itsireofApisisblack[also]andhassecondhonours afterApis. 6.Moreover,theycallEgypt,sinceitisespecially blacksoiled,justliketheblackoftheeye,Chemia,and

likenittoaheart;foritiswarmandmoist,andis mostlyconfinedin,andadjacentto,thesouthernpart ofthecivilisedworld,justliketheheart[is]inman's lefthandside. XXXIV.1.Moreover,theysaythatsunandmoon donotusechariotsforvehicles,butsailroundinboats [thus]riddlingtheirbeingnourishedbyandbeing borninthe"Moist." 2.AndtheythinkthatHomeralso,likeThales,set downWaterassourceandbirthofallthings,after 31OTHRICEGREATESTHERMES learning[it]fromEgyptians;forthatOceanusisOsiris, andTethys1Isis,asnursingallthingsandrearingthem alluptogether. 3.ForGreeksalsocall"emissionofseed"cnroverlav and"intercourse"rjvvovcrlav,and"son"(vlou)from "water"(vSaros)and"moisten"(vcrai);2and[they call]DionysusHues,aslordoftheMoistNature,in thatheisnootherthanOsiris. 4.Infact,Hellanicus3seemstohaveheardOsiris calledHusirisbythepriests;forhepersistsinthus callingthegod,presumablyfromhisnatureandpower ofinvention.4 CONCERNINGOSIRISANDDIONYSUS XXXV.1.That,however,heisthesameasDionysus whoshouldknowbetterthanthouthyself,OKlea, whoartArchicharila5oftheThyiadesatDelphi, 1AsconnectedwithTh6y,theNurseofall,andidentifiedby somewiththePrimalEarth;andsosignifiedbythewordplay TydvvandTi6yvovfi4vyp("nursing"). 2Thewordplayruns:apousia,sunousia,huion,hudatos, husai. 3ThemosteminentoftheGreeklogographers;fl.553504rc 4tvpcfftvsprobablyanotherwordplay,heuresisandhusiris. 6Thetextreadshpxm\aanapparentlyimpossiblecollection ofletters.Asnoonehassofarpurgedthereading,Iwould suggestx^Pl^avoropxt"X<*P'*a'.Stending(inRoscher,s.v.) remindsusofthemythoftheorphanmaidCharila,whoduring afaminebeggedalmsatthegateofthepalaceoftheKingof ancientDelphi;theKingnotonlyrefusedher,butdroveher awayslappingherfacewithhisshoe.Whereuponthelittle maidforshamehangedherself.Afterthefaminewasoverthe Oracledecreedanatonementforherdeath.Andsoevery nineyearsaneffigymadetorepresentCharilawasdoneto death,andthencarriedoffbytheleaderoftheThyiades(or

priestessesofBacchus),andburied,witharoperounditsneck, inagorge.Cf.Harrison(JaneE.),ProlegomenatotheStudyof GreekReligion(Cambridge,1903),p.106.AsKleawasleaderof theThyiades,thisofficefelltoher;itmay,therefore,evenbe thathernameissomeplayonCharila. THEMYSTERIESOFISISANDOSIRIS311 andwastdedicatedtotheOsiriacabeforethou, wertborn?1 Butifforthesakeofotherswemustquotetestimonies, letusleavethethingsthatmustnotbespoken ofintheirproperplace. 2.Therites,however,whichthepriestsperformin burningtheApis,whentheytransportitsbodyona raft,innowayfallshortofaBacchicOrgy.Forthey putonfawnskinsandcarrythyrsuses,2andshoutand dancejustlikethoseinspiredatcelebrationsofthe MysteriesofDionysus. 3.WhereforemanyoftheGreeksmakeDionysus alsobullformed;whilethewomenoftheEleians invokehimpraying"thegodwiththebull'sfootto come"tothem. 4.TheArgives,moreover,giveDionysustheepithet of"bullborn,"andtheycallhimupoutofthewater withthesoundoftrumpets,castingalambintothe abyssfortheGatekeeper.3Thetrumpetstheyhide inthyrsi,asSocrateshassaidinhis"[Books]on Rites."4 5.TheTitanic[Passions]alsoandthe[Dionysian] Nightritesagreewithwhatwearetoldaboutthe tearingsinpiecesandrevivingsandpalingenesesof Osiris;andsimilarlythe[stories]oftheburials. 1Lit.,"fromfatherandmother." 2Symbolicwands,generallycanelikeorknottedlikea bamboo,andsometimeswreathedinivyandvineleaves,witha pineconeattop. 4Muller,iv.498.ThiswasprobablySocratesofCos,whois knowntohavebeentheauthorofaworkentitled'EimckfiofisBtwv (e.g.Dion.Laert.,ii.4),meaningeither"PrayerstotheGods," or"SurnamesoftheGods." 312THRICEGREATESTHERMES 6.ForbothEgyptianspointtotombsofOsiris everywhere,ashasbeensaid,1and[also]Delphians believetherelicsofDionysusaredepositedwiththem bythesideoftheOracle,andtheHolyOnesofferan

offering,ofwhichwemustnotspeak,inthefaneof Apollo,whentheThyiadesawake"Himofthe winnowingfan." 7.AndthatGreeksconsiderDionysustobelordand princenotonlyofwine,butofeverymoistnature, Pindarwitnessessufficientlywhenhesings: MaygladsomeDionysusmakethepasturageoftreestogrow Purelightofautumn.2 8.Forwhichcausealsotheywhogiveworshipto Osirisareforbiddentodestroyacultivatedtreeorto stopupawatersource. THETHEORYOFTHEPHYSICISTSRESUMED XXXVI.1.AndtheycallnotonlytheNile,butalso withoutdistinctionallthatismoist,"Osiris'efflux"; andthewatervasealwaysheadstheprocessionsofthe priestsinhonouroftheGod. 2.Andwith"rush"3theywrite"king"andthe "southernclimate"ofthecosmos;and"rush"is interpretedas"watering"and"conception"ofall things,andissupposedtoresembleinitsnaturethe generativemember. 3.AndwhentheykeepthefeastPamylia,whichis phallic,ashasbeensaid,4theybringoutandcarry roundanimagehavingaphallusthreetimesthesize ofit. 1Of.xx.5.2Bergk,i.433. 3dpvovconfoundedbyKing(inloc.)withdptov,"figleaf" (perhapsconnectedwithrpij,fromthethreelobesoftheleaf); the"rush"ispresumablythepapyrus.4Cf.xii. THEMYSTERIESOFISISANDOSIRIS313 4.ForGodissource,andeverysourcebythepower ofgenerationmakesmanifoldthatwhichcomesfrom it.And"manytimes"weareaccustomedtocall "thrice,"as,forinstance,"thriceblessed,"and"three timesasmany,endless,bonds"1unless,indeed, "threefold"wasusedinitsauthenticmeaningby thoseofold;fortheMoistNature,asbeingsourceand genesisofall,movedfromthebeginningthefirstthree bodiesearth,air,andfire. 5.Forthelogosthatissuperaddedtothemythhow thatTyphoncastthechiefpartofOsirisintothe river,andIsiscouldnotfindit,butafterdedicatingan

objectansweringtoit,andhavingmadeitready,she commandedthemtokeepthePhallephoriainitshonour comestothis:namely,aninstructionthatthe generativeandspermatic[powers]oftheGodhad moistureastheirfirstmatter,andbymeansofmoisture wereimmingledwiththosethingswhichhavebeen producedtoshareingenesis. 6.ButthereisanotherlogosoftheEgyptiansthat Apophis,asbrotheroftheSun,madewaronZeus,and thatwhenOsirisfoughtonhis[Zeus']sideandhelped himtoconquerhisfoe,Zeusadoptedhimashisson andcalledhimDionysus. 7.Moreover,themythicalnatureofthislogosgoes toshowthatitconnectswiththetruthaboutnature. ForEgyptianscall[Cosmic]Breath2Zeustowhich DryandFieryishostile;this[latter]isnottheSun, butithasacertainkinshipwithhim.AndMoisture, byquenchingtheexcessofDryness,increasesand strengthenstheexhalationsbywhichtheBreath nourishesitselfandwaxesstrong. XXXVII.1.Moreover,bothGreeksconsecratethe 1BemardakisgivesthereferencesasII.,vi.154andviii.340, butIamunabletoverifythem.2Or"Spirit"(irvcfyta). 314THRICEGREATESTHERMES ivytoDionysusand[also]amongEgyptiansitissaid tobecalledchenosiristhenamemeaning,theysay, "Osirisplant." 2.Further,Ariston,whowroteColoniesofthe Athenians,cameacrosssomeLetterorotherofAlexarchus's, 1inwhichitisrelatedthatDionysus,asson ofOsirisandIsis,isnotcalledOsirisbutArsaphesby theEgyptians([thisis]inAriston'sfirstbook)the namesignifying"manliness." 3.Hermaeusalsosupportsthisinthefirstbookof hisConcerningtheEgyptians,forhesaysthat"Osiris" is,whentranslated,"Strong."2 4.IdisregardMnaseas,3whoassociatedDionysus andOsirisandSarapiswithEpaphos;4Ialsodisregard Anticleides,5whosaysthatIsis,asdaughterofPrometheus, 6livedwithDionysus;forthepeculiarities whichhavebeenstatedaboutthefestivalsandofferings carryaconvictionwiththemthatisclearerthanthe witnesses[Ihaveproduced]. XXXVIII.1.AndofthestarstheyconsiderSirius tobeIsis's7asbeingawaterbringer.Andthey

honourtheLion,andornamentthedoorsofthe templeswithgapinglions'mouths;sinceNilusoverflows: WhenfirsttheSundothwiththeLionjoin.8 1AristonandAlexarchusandHermaeus(cf.xiii.7)seemtobe otherwiseunknowntofame. 2ofifipifxos=o$pipi.osstrong,virile,manly.Cf.theEleusinian sacrednameBrimosforIacchos. 3Flourishedlatterhalfof3rdcenturyB.C. 4SonofZeusandIo,bornintheNile,afterthelongwanderings ofhismother.HeisfabledbytheGreekstohavebeen subsequentlyKingofEgyptandtohavebuiltMemphis.Herodotus (ii.153;iii.27,28)saysthatEpaphos=Apis. 6AGreekwritersubsequenttothetimeofAlexandertheGreat. 6Of.iii.1.7Bute/,lxi.5.8Aratus,Phaenom.,351. THEMYSTERIESOFISISANDOSIRIS315 2.AndastheyholdtheNiletobe"Osiris'sefflux," sotootheythinkearthIsis'sbodynotall[ofit],but whattheNilecovers,sowing[her]withseedand minglingwithher;andfromthisintercoursethey givebirthtoHorus. 3.AndHorusistheseason(topa)and[fair]blendof airthatkeepsandnourishesallintheatmosphere who,theysay,wasnursedbyLetointhemarshes roundButo;forthewateryandsoakedthroughearth especiallynourishestheexhalationsthatquenchand abatedrynessanddrought. 4.Andtheycalltheextremitiesoftheland,bothon thebordersandwheretouchingthesea,Nephthys; forwhichcausetheygiveNephthysthenameof "End,"1andsaysheliveswithTyphon. 5.AndwhentheNileexceedsitsboundariesand overflowsmorethanusual,and[so]consortswiththe extremedistricts,theycallittheunionofOsiriswith Nephthysproofofwhichisgivenbythespringing upofplants,andespeciallyofthehoneyclover,2forit wasbyitsfalling[fromOsiris]andbeingleftbehind thatTyphonwasmadeawareofthewrongdonetohis bed.HenceitisthatIsisconceivedHorusinlawful wedlock,butNephthysAnubisclandestinely. 6.IntheSuccessionsoftheKings,3however,they recordthatwhenNephthyswasmarriedtoTyphon, shewasatfirstbarren;andiftheymeanthistoapply nottoawomanbuttotheirGoddess,theyenigmatically refertotheutterlyunproductivenatureoftheland

owingtosterility. XXXIX.1.TheconspiracyanddespotismofTyphon, moreover,wasthepowerofdroughtgettingthe masteryoveranddispersingthemoisturewhichboth generatestheNileandincreasesit. 1Cf.xii.6.2Cfxiv.6.3Cfxi.4. 316THRICEGREATESTHERMES 2.Whilehishelper,theAEthiopianqueen,1riddles southerlywindsfromAEthiopia.Forwhentheseprevail overtheAnnuals2(whichdrivethecloudstowards AEthiopia),andpreventtherainswhichswelltheNile frombursting,Typhontakespossessionandscorches; andthusentirelymasteringtheNileheforceshimout intothesea,contractedintohimselfthroughweakness andflowingemptyandlow. 3.ForthefabledshuttingupofOsirisintothe coffinis,perhaps,nothingbutariddleoftheoccultation anddisappearanceofwater.Whereforetheysaythat OsirisdisappearedinthemonthofAthyr,3when, theAnnualsceasingentirely,theNilesinks,andthe landisdenuded,and,nightlengthening,darkness increases,andthepowerofthelightwanesandis mastered,andthepriestsperformbothothermelancholy rites,and,coveringacowmadeentirelyofgold4 withablackcoatoffinelinenasamaskofmourning fortheGoddessfortheylookonthe"cow"asan imageofIsisandastheearththeyexhibititfor fourdaysfromtheseventeenthconsecutively. 4.Forthethingsmournedforarefour:first,the Nilefailingandsinking;second,thenorthernwinds beingcompletelyextinguishedbythesoutherngaining themastery;third,thedaybecominglessthanthe night;and,finally,thedenudationoftheearth, togetherwiththestrippingofthetreeswhichshed theirleavesatthattime. 5.Andonthenineteenth,atnighttheygodownto thesea;andthekeepersandpriestscarryoutthe 1Aso;cf.xiii.3. 2The"Etesian"winds,whichinEgyptblewfromtheN.W. duringthewholesummer. 3Copt.Hathorcorr.roughlywithNovember. 4Cf."thegoldencalf"incidentoftheExodusstory. THEMYSTERIESOFISISANDOSIRIS317 sacredchest,havingwithinitasmallgoldenvessel,

intowhichtheytakeandpourfreshwater;andshouts areraisedbytheassistantsasthoughOsiriswerefound. 6.Afterwardstheykneadproductivesoilwiththe water,andmixingwithitsweetspicesandfragrant incense,theymoulditintoalittlemoonshapedimage ofverycostlystuffs.Andtheydressitupanddeck itout,showingthattheyconsidertheseGodsthe essenceofearthandwater. XL1.AndwhenagainIsisrecoversOsirisand makesHorusgrow,strengthenedwithexhalationsand moistclouds,Typhonisindeedmastered,butnot destroyed. 2.FortheMistressandGoddessoftheearthdid notallowthenaturewhichistheoppositeofmoistureto bedestroyedentirely,butsheslackenedandweakened it,wishingthattheblendshouldcontinue;foritwas notpossiblethecosmosshouldbeperfect,hadthefiery [principle]ceasedanddisappeared. 3.Andifthesethingsarenotsaidcontrarytoprobability, itisprobablealsothatoneneednotrejectthat logosalso,howthatTyphonofoldgotpossessionofthe shareofOsiris;forEgyptwas[once]sea.1 4.Forwhichcausemany[spots]initsminesand mountainsarefoundeventothisdaytocontainshells; andallspringsandallwellsandtherearegreat numbersofthemhavebrackishandbitterwater,as thoughitwerethestaleresidueoftheoldtimesea collectingtogetherintothem. 5.ButHorusintimegotthebetterofTyphon, thatis,agoodseasonofrainssettingin,theNiledriving outtheseamadetheplainreappearbyfillingitup againwithitsdeposits,afact,indeed,towhichour 1Anotherproofofthecommonpersuasionthattherehadbeen aFloodinEgypt. 318THRICEGREATESTHERMES sensesbearwitness;forweseeevennowthatasthe riverbringsdownfreshmud,andadvancestheland littlebylittle,thedeepwatergraduallydiminishes, andthesearecedesthroughitsbottombeingheightened bythedeposits. 6.Moreover,[wesee]Pharos,whichHomer1knew asaday'ssaildistantfromEgypt,nowpart[andparcel] ofit;notthatthe[island]itselfhassailedtoland,2 orextendeditselfshorewards,butbecausetheintervening seahasbeenforcedbackbytheriver'sreshaping ofandaddingtothemainland.

7.These[explanations],moreover,resemblethetheo logicaldogmaslaiddownbytheStoics,fortheyalso saythatthegenerativeandnutritiveBreath[orSpirit] isDionysus;thepercussiveandseparative,Heracles; thereceptive,Ammon[Zeus];thatwhichextends throughearthandfruits,DemeterandKore;andthat [whichextends]throughsea,Poseidon.3 THETHEORYOFTHEMATHEMATICI XLI.1.Those,however,whocombinewiththe above[considerations]ofthePhysicistssomeofthe Mathematic[doctrines]derivedfromstarlore,thinkthat thesolarcosmosiscalledTyphonandthelunarOsiris.4 2.For[theythink]thattheMoon,inthatitslight isgenerativeandmoistening,isfavourablebothfor breedingsofanimalsandsproutingsofplants;whereas theSun,withuntemperedandharshfire,burnsand 1jflL,iv.355. 2Aplayontbe"day'ssail"(8p6nov)andavatpa/xovoav. 3Itis,ofcourse,averypoorinterpretationofthemythtotalk onlyaboutfloodsanddesert,seaandrain,etc.Theseareall factsillustratingtheunderlyingtruth,buttheyarenotthereal meaning. 4ThisisaworseguessthaneventhatofthePhysicists.Cf.Ii.5. THEMYSTERIESOFISISANDOSIRIS319 withersup[all]thataregrowingandblowing,and withfieryheatrendersthemajorpartoftheearth entirelyuninhabitable,andinmanyplacesutterly masterstheMoon. 3.ForwhichcauseEgyptiansalwayscallTyphon Seth,1thatis,"thatwhichoppressesandconstrains byforce." 4.AndtheyhaveamyththatHeraclesissettledin theSunandaccompanieshiminhisrevolutions,while HermesdoesthesamewiththeMoon. 5.Forthe[revolutions]oftheMoonresembleworks ofreason(logos)andsuperabundantwisdom,while thoseoftheSunarelikepenetratingstrokes[given] withforceandpower.2 6.Moreover,theStoicssaythatthesuniskept burningandnourishedfromthesea,3whereastothe Moonthewatersofspringsandlakessendupasweet andmildexhalation. XLII.1.TheEgyptianmythrunsthatthedeathof Osiristookplaoeontheseventeenth,whenthefullmoon

ismostconspicuouslyatthefull 2.WhereforethePythagoreanscallthisdayalso "Interception,"4andregardthisnumberasexpiable. 3.Forthe"sixteen"beingsquareandthe"eighteen" oblong5whichaloneofplanenumbershappentohave theirperimetersequaltotheareascontainedbythem0 themean,"seventeen,"comingbetweenthem,intercepts anddivorcesthemfromoneanother,anddivides 1Cf.lxii.2etal. 2Cf.theStoicattributesofHeraclesinxl.7. 3IfthisisintendedfortheGreatSeaofSpace,itwouldbe credible.4avrt^paftv. 6SquareandOblongweretwoofthefundamental"pairsof opposites"amongthePythagoreans.Cf.xlviii.5. e,rrm. 32OTHRICEGREATESTHERMES theratioof"nine"to"eight"1bybeingcutinto unequalintervals. 4.Andeightandtwentyisthenumberofyears whichsomesayOsirislived,andothersthathereigned;2 forthisisthenumberofthelightsoftheMoon,andit rollsoutitsowncircleinthisnumberofdays. 5.AndatwhattheycalltheBurialsofOsiristhey cutthetreetrunkandmakeitintoacrescentshaped coffin,becausetheMoon,whenitapproachestheSun, becomescrescentshapedandhidesitselfaway. 6.AndthetearingofOsirisintofourteenpieces theyreferenigmaticallytothedaysinwhichthe luminarywanesafterfullmoonuptonewmoon. 7.Andthedayonwhichitfirstappears,escaping fromhisbeamsandpassingbytheSun,theycall "ImperfectGood." 8.ForOsirisis"Gooddoer."Thename,indeed, meansmanythings,butchieflywhattheycall*Might energisingandgooddoing."Andtheothernameof theGod,Omphis,Hermaeus3says,means[also]when translated,"Benefactor." XLIII.1.Moreover,theythinkthattherisingsofthe Nilehaveacertainanalogywiththelightsofthe Moon. 2.Forthegreatest[rising],aboutElephantine,is eightandtwentycubits,thesamenumberasarethe lightsandmeasuresofitsmonthlyperiods;andthe least,aboutMendesandXois,isofsixcubits, [analogous]tothehalfmoon;whilethemean,about

Memphis,whenitistherightquantity,[is]offourteen cubits,[analogous]tothefullmoon. 1Thesesquioctave.Inareas8ishalfof16,and9of18; whileinaproportionalmeasuringrodorcanonof27units,intervals of8,9,and1Ounitssucceedingoneanothercompletethe27. Cf.xiii.8,9.3Cf.xxxviii.2. / THEMYSTERIESOFISISANDOSIRIS321 3.And[theyconsider]theApistheanimatedimage ofOsiris,andthatheisconceivedwhenevergenerative lightfromtheMoonfastensonacowinheat. 4.Forwhichcausealsomanyofthemarkingsof theApislightsshadingoffintodarksresemblethe configurationsofthemoon. 5.Moreover,onthenewmoonofthemonth Phamenoth1theykeepfestival,callingit"Entrance"2 ofOsirisintotheMoon,asitisthebeginningof spring. 6.BythusplacingthepowerofOsirisintheMoon, theymeanthatIsisconsortswithhimwhilebeing[at thesametime]thecauseofhisbirth.3 7.ForwhichcausealsotheycalltheMoonMother ofthecosmos,andthinkthatshehasamalefemale nature,forsheisfilledbytheSunandmadepregnant, andagainofherselfsendsforthanddisseminatesinto theairgenerativeprinciples. 8.For[theysay]shedoesnotalwaysovermaster thedestructionwroughtbyTyphon;4but,though frequentlymastered,evenwhenboundhandandfoot shefreesherselfagainbyhergenerativepower,and fightsthewaythroughtoHorus. 9.AndHorusisthecosmossurroundingtheearth notentirelyexemptfromdestructioneither,noryet fromgeneration. XLIV.1.Some,moreover,makeoutofthemytha riddleofthephenomenaofeclipsesalso. 2.FortheMooniseclipsedatthefull,whenthe Sunhasthestationoppositeit,sheenteringtheshadow oftheearth,justastheysayOsiris[entered]the 1Copt,thesameroughlycorr.toMarch. 8tuBaaivorperhaps"Embarking." 3Thatis,isbothwifeandmother. 4TyphonbeingtheSunaccordingtothistheory.

VOL.I.21 322THRICEGREATESTHERMES coffin.AndsheagainconcealstheSunandcauses himtodisappear,onthethirtieth[ofthemonth], thoughshedoesnotentirelydestroyhim,asneither didIsisTyphon. 3.AndwhenNephthysconceivesAnubis,Isisadopts him.ForNephthysisthatwhichisbelowtheearth andnonmanifest,whileIsis[is]thatwhichisabovethe earthandmanifest. 4.Andthecirclejusttouchingthemandcalled "Horizon,"asbeingcommontobothofthem,hasbeen calledAnubis,andislikenedtoadogforitscharacteristic; forthedoghastheuseofitssightbothby dayandnightalike. 5.AndAnubisseemstopossessthispoweramong EgyptiansjustasHecatewithGreeksbeingatone andthesametimechthonianandolympian.1 6.Some,however,thinkthatAnubisisKronos;2 whereforeashebreedsallthingsoutofhimselfand conceives(KON)[all]inhimself,hegotthenameofDog (KUN). 7.Thereis,then,fortheworshippersofAnubissome [mystery]orotherthatmaynotbespokenof.3 8.Inoldentimes,indeed,thedogenjoyedthe highesthonoursinEgypt;butseeingthatwhen Cambyses4slewtheApisandcastitout,no[animal] approachedortoucheditscarcasebutonlythedog,he [thus]lostthe[distinctionof]beingfirstandmost honouredoftherestoftheanimals. 9.Therearesome,however,whocalltheshadowof theearthintowhichtheythinktheMoonfallsandis eclipsed,Typhon. 1Thatis,infernalandcelestial.2InthesenseofTime. 3ThisseemstosuggestthatPlutarch,thoughhefaithfully recordswhat"peoplesay,"bynomeanswisheshisreadersto believethem.4Butseexi.4andxxxi.4. THEMYSTERIESOFISISANDOSIRIS323 THETHEORYOFTHEDUALISTS XLV.1.From[allof]whichitseemsnotunreasonable toconcludethatnosimple[explanation]byitselfgives therightmeaning,butthattheyallcollectivelydoso.

2.Forneitherdroughtnorwindnorseanordarkness istheessentialofTyphon,butthewholehurtful anddestructive[element]whichisinnature. 3.Forwemustneitherplacetheprinciplesofthe wholeinsoullessbodies,as[do]DemocritusandEpicurus, noryetassumeoneReason(Logos)[only]and oneProvidencethatprevailsoverandmastersall thingsasdemiurge[orartificer]ofqualitylessmatter, as[do]theStoics. 4.Foritisimpossibleeitherthatanythingatallof noworthshouldexistwhereGodiscauseofall,orof worthwhere[Heiscause]ofnothing. 5.For"reciprocal"[is]cosmos'"harmony,asthat oflyreorbow,"accordingtoHeracleitus,1andaccording toEuripides: Therecouldnotbeapartgoodthingsandbad, Butthere'sablendofbothsoastomakethingsfair.2 6.Whereforethisexceedinglyancientdoctrinealso comesdownfromthetheologersandlawgiverstopoets andphilosophers[adoctrine]thathasitsoriginset downtonoman'sname,andyetpossessedofcredit, strongandnotsoeasytoefface,survivinginmany placesnotinwordsorvoices3only,butalsoin[secret] 1Mullach,i.319;Fairbanks(45),p.37.Thewholelogosof Heracleitusruns:"Theyknownothowdifferingagreeswith itself,backflying(iraxlvTovos)harmonyasthoughoflyreor bow."Thatis,asastretchedstringfliesbackagaintoitsoriginal position.2Nauck,p.294. 3Thatis,presumably,"inlogoiandvoicesfromheaven." 324THRICEGREATESTHERMES perfectioningsand[public]offerings,bothnonGreek andGreek[ones]thatneitherdoestheuniversemindless andreasonlessandguidancelessfloatin"That whichactsofitsownwill,"noristhereoneReason [only]thatrulesandguides,asthoughwithrudderas itwereandbitsobedienttothereins;butthat[the universe]ismanythingsandtheseablendofevil thingsandgood. 7.Or,rather,seeingthatNatureproducesnothing, generallyspeaking,unmixeddownhere,itisnotthat fromtwojarsasinglemixer,likeatavernkeeper, pouringthingsoutlikedrinks,mixesthemupforus, butthatfromtwooppositeprinciplesandtwoantagonistic powerstheoneleading[things]totheright

andonthestraight[road],theotherupsettingand undoing[them]bothlifehasbeenmademixed, andcosmos(ifnotthewhole,atanyratethis[cosmos] whichsurroundstheearthandcomesaftertheMoon) irregularandvariable,andsusceptibleofchangesof everykind. 8.Forifnothinghasbeennaturallybroughtinto existencewithoutacause,andGoodcannotfurnish causeofBad,thenatureofBadaswellasGoodmust haveagenesisandprinciplepeculiartoitself. XLVI.11,Andthisistheopinionofmostofthe mostwise. 2.ForsomethinktherearetwocraftrivalGods,as itwere,onetheartificerofgood[things],theotherof [things]worthless.Otherscallthebetter"God"and theother"Daimon,"asZoroastertheMage,who,they tellus,livedfivethousandyearsbeforetheTrojan War. 1Foracriticismandnotesonthischapterandthefollowing, seeCumont(F.),TextesetMonumentsFigure'srelatifsauxMysteres deMithra(Bruxelles,1896),ii.3335. \ THEMYSTERIESOFISISANDOSIRIS325 3.Zoroaster,then,calledtheoneOromazes,andthe otherAreimanios,andfurtherannouncedthattheone resembledlightespeciallyofthingssensible,andthe other,contrariwise,darknessandignorance,whilethat betweenthetwowasMithres;whereforethePersians callMithrestheMediator. 4.Hetaughtthem,moreover,tomakeofferingsof gladsomeprayerstotheone,andtotheotherof melancholydeprecations. 5.Forbruisingacertainplantcalled"moly"1ina mortar,theyinvokeHadesandDarkness;thenmixing itwiththebloodofawolfwhosethroathasbeencut, theycarryitawayandcastitintoasunlessspot. 6.Fortheythinkthatbothofplantssomeareof theGoodGodandothersoftheEvilDaimon;andof animals,dogs,forinstance,andbirds2andhedgehogs oftheGood,andwaterratsoftheBad;wherefore theyconsiderfortunatethemanwhokillsthelargest number[ofthelast]. XLVII.1.Notthattheyalsodonottellmanymythic storiesabouttheGods;suchasare,forexample,the following: Oromazes,bornfromthepurestlight,andAreimanios, ofthenetherdarkness,areatwarwithoneanother.

2.AndtheformermadesixGods:thefirstofgood mind,thesecondoftruth,thethirdofgoodorder,and oftherest,oneofwisdom,oneofwealth,andtheproducer ofthingssweetfollowingthingsfair;whilethelatter [made]craftrivalsasitweretothoseequalinnumber. 3.ThenOromazeshavingtripledhimself,removed himselffromthesunsofarasthesunisdistantfrom theearth,andadornedtheheavenwithstars;andhe 1ThoughtbysometobetheCappadocianequivalentofthe haomaorsomaplant. 2Thatis"cocks." 326THRICEGREATESTHERMES establishedonestaraboveallaswarderandlookout, [namely]Sirius. 4.Andhavingmadefourandtwentyothergods,he putthemintoanegg. WhereuponthosethatweremadefromAreimanios, justthesameinnumber,piercingthroughtheegg...* whencethebadhavebeenmingledwiththegood. 5.ButatimeappointedbyFatewillcomewhen Areimanios'slettinglooseofpestilenceandfamine mustbeutterlybroughttoanend,andmadetovanish bythese[goodgods],andtheearthbecomingplaneand level,theremustensueonemodeoflifeandonewayof governmentformen,allbeinghappyandonetongued.2 6.Theopompus,however,saysthat,accordingtothe Magi,forthreethousandyearsalternatelyoneofthe Godsconquersandtheotherisconquered,andforyet anotherthreethousandyearstheyfightandwar,and eachundoestheworkoftheother. 7.ButthatintheendHadesfails,andmenshallbe happy,neitherrequiringfoodnorcastingshadow;3 whiletheGodwhohascontrivedthesethingsisstill andatrestforatimenototherwiselongforaGod, butproportionatetoaman'ssleeping. 8.ThestyleofmythamongtheMagi,then,issomewhat afterthismanner. 1Alacunaoccurshereinthetext. 2Thismayrefertotheconsciousnessofthespirituallife. 3TherearethusthreethousandyearsinwhichAhuraMazda hastheupperhand,threethousandinwhichAhrimanis victorious,threethousandinwhichtheforcesarebalanced,and inthetenththousandyearscomestheDayofLight.Cf.Pistis

Sophia,243:"JesusansweredandsaiduntoMary:'ADay ofLightisathousandyearsintheworld,sothatthirtysix myriadsofyearsandahalfmyriadofyearsoftheworldmakea singleYearofLight.'"Thenotcastingofashadowwassupposed tobeacharacteristicofsoulsnotattachedtobody;butitrefers hererathertothosewhoare"straight"withtheSpiritualSun. THEMYSTERIESOPISISANDOSIRIS327 XLVIII.1.Moreover,Chaldseansdeclarethatofthe planetswhichtheycallbirthpresidinggodstwoare goodworkers,twoilldoers,whilethreeareintermediates andcommon. 2.AsforthedogmasoftheGreeks,theyare,Itake it,plaintoall,ascribingastheydothegoodallotment toOlympianZeus,andthatwhichhastobeavertedto Hades. 3.Moreover,theyhaveamyththatHarmonyisthe childofAphroditeandAres,thelatterofwhomis harshandstrifeloving,whiletheformerisgentleand aloveroflovestriving. 4.ForHeracleitusplainlycalls"War""fatherand kingandlordofall,"1andsaysthatHomer,whenhe prays"thatstrifeandhatredceasefromgodsaswell,"2 forgetsthatheisimprecatingthemeansofbirthof all,inthattheyhavetheirgenesisfromconflictand antipathy;that: "Sunwillnoto'erstephisproperbounds,forifhedo, Furies,Eight'sbodyguard,willfindhimout."3 5.ThePythagorics[also],inalistofnames,set downthepredicatesofGoodasOne,Finite,Abiding, Straight,Odd,Square,Equal,Eight,Light;andof BadasTwo,Infinite,Moving,Curved,Even,Oblong, Unequal,Left,Dark,onthegroundthatthesearethe underlyingprinciplesofgenesis. 6.Aristotle[alsopredicates]theformerasFormand thelatterasPrivation. 7.WhilePlato,thoughinmanypassagesdisguising himselfandhidinghisface,callstheformerofthe oppositeprinciplesSameandthelatterOther. 1Fairbanks,(44)pp.34,35. 2Cf.II,xviii.107;Fairbanks,(43)pp.34,35. 3Fairbanks,(29)pp.32,33. 328THRICEGREATESTHERMES 8.ButinhisLaws,beingnowolder,nolongerin

riddlesandinsymbols,butwithauthenticnames,he says1cosmosismovednotbyonesoul,butprobably byseveral,inanycasenotlessthantwo,whereofthe oneisgooddoing,theothertheoppositetothisand makerofthingsopposite. 9.Heleavesout,however,acertainthirdintermediate nature,neithersoullessnorreasonlessnor motionlessofitself,assomethink,2butdependingon bothofthem,andforeverlongingforanddesiringand followingafterthebetter,asthefollowing[passages] oftheargument(logos),3combiningasitdoesforthe mostpartthetheologyoftheEgyptianswiththeir philosophy,show. XLIX.1.Forthoughthegenesisandcompositionof thiscosmoshasbeenblendedfromopposing,though notequalstrengthed,powers,thelordshipisnevertheless thatoftheBetter[one]. 2.StillitisimpossibletheWorseshouldbeentirely destroyed,asitislargelyinnateinthebodyandlargely inthesouloftheuniverse,andeverindesperate conflictwiththeBetter. 3.IntheSoul[ofcosmos],then,MindandReason (Logos),theguideandlordofallthebestinit,is Osiris;andsoinearthandairandwaterandheaven andstars,thatwhichisorderedandappointedandin health,istheeffluxofOsiris,reflectedinseasonsand temperaturesandperiods. 4.ButTyphonisthepassionateandtitanicand reasonlessandimpulsive[aspect]oftheSoul,whileof 1ThisisaverybriefsummaryoftheargumentinLegg.,x. 896ff.(Jowett,v.282ft). 2Cf.xlv.6. 3This"argument"isPlutarch'sowntreatiseandnotPlato's dialogue,asKingsupposes. THEMYSTERIESOFISISANDOSIRIS329 itscorporeal[sideheis]thedeathdealingand pestilentanddisturbing,withunseasonabletimesand intemperateatmospheresandconcealmentsofsunand moon,asthoughtheywerethechargesandobliterations ofTyphon. 5.AndthenameisapredicateofSeth,astheycall Typhon;for[Seth]means"thatwhichoppressesand constrainsbyforce;"1itmeansalso,frequently, "turningupsidedown,"and,again,"overleaping." 6.Some,moreover,saythatoneofthecompanions

ofTyphonwasBebon;2whileManethSs[says]that TyphonhimselfwasalsocalledBebon,andthatthe namesignifies"holdingback"or"hindering,"since thepowerofTyphonstandsinthewayofthings goingontheirwayandmovingtowardswhatthey haveto. L.1.Whereforealsoofdomesticanimalstheyapportion tohimtheleasttractabletheass;while ofwildones,themostsavagethecrocodileand hippopotamus. 2.Astotheass,wehavealreadygivensomeexplanation. AtHermescity,however,asimageof Typhon,theyshowusahippopotamusonwhichstands ahawk3fightingasnake,indicatingbythehippopotamus Typhon,andbythehawkpowerandrule,of whichTyphonfrequentlypossessinghimselfbyforce, ceasesnotfrombeinghimselfinandthrowing[others] intoastateofdisorderbymeansofevil. 3.Whereforealsowhentheymakeofferingsonthe seventhofthemonthTybi,4which[day]theycall 1Cf.xii.2. 2Bf&wva,butperhapsratherPt&wvaandsojSeBois,aplayon Befiwv,"steadying"or"straining."InEg.BebiorBaba;cf. Budge,op.cit.,ii.92. 3Cf.Ii.2.4Copt.Tobicorr.roughlytoJanuary. 33OTHRICEGREATESTHERMES ArrivalofIsisfromPhoenicia,"theymouldonthe cakesaboundhippopotamus.1 4.AndatApollocityitisthecustomforabsolutely everyonetoeatapieceofcrocodile.Andonone [particular]daytheyhuntdownandkillasmany[of them]astheypossiblycan,andthrowthemdown rightinfrontofthetemple,sayingthatTyphon escapedHorusbyturninghimselfintoacrocodile, consideringastheydothatallanimalsandplantsand experiencesthatareevilandharmfulareTyphon's worksandpartsandmovements. LI.1.Osiris,again,ontheotherhand,theywrite with"eye"and"sceptre,"2theformerofwhich[they say]showshisprovidence,andthelatterhispower; justasHomer,whencallinghimwhoisrulerandking ofall"Zeussupremecounsellor,"3seemsby"supreme" tosignifyhissupremacy,andby"counsellor"hisgood counselandprovidence.

2.Theyfrequentlywritethisgodwith"hawk"4as well;foritexcelsintensionofsightandswiftnessof flight,andcannaturallysupportitselfonthesmallest quantityoffood. 3.Itissaid,moreover,tohoveroverthebodiesof theunburieddeadandtocastearthuponthem.6And whenitdropsdownontherivertodrink,itsetsits wingsupright,andafterdrinkingitlowersthemagain, bywhichitisevidentitsavesitselfandescapes fromthecrocodile,forifitiscaughtitswingsremain fixedastheywereset.6 1Cf."boundass"above,xxx.3. 2Cf.x.6. 3II.,viii.22;xvii.339. 4Cf.1.2.ComparetheEagleofZeus. 5Moreofthe"Physiologus." 6"Inthecrocodile'sgullet,"commentsKing,"andsoprevents himgulpingdownthebird."Weare,however,inclined tothinkthatPlutarchisabitofahumourist,andthatthereis nonecessityforcommentingseriouslyonhisondits. THEMYSTERIESOFISISANDOSIRIS331 4.Andeverywheretheyexhibitamanshapedimage ofOsiris,ithyphallic,becauseofhisgenerativeand luxuriant[nature]. Andtheydresshisstatueinaflamecolouredrobe, sincetheyconsiderthesunasbodyofthepowerof theGood,asitwereavisible[sign]ofanessencethat mindonlycanconceive. 5.Whereforealsoweshouldpaynoattentionto thosewhoassignthesphereofthesuntoTyphon,1to whomnothinglightorsalutary,neitherordernor genesis,noranymotionthathasmeasureandreason, belongs,but[rather]theircontraries. 6.Andweshouldnotsetdowndroughtwhich destroysmanyoftheanimalsandplants,asthesun's work,but[ratherasthat]ofthebreathsandwaters inearthandairnotbeingseasonablyblendedwhen theprincipleofdisorderlyandunboundedpowermakes discordandquenchestheexhalations. LII.1.AndinthesacredhymnstoOsiris,theyinvoke himwhoishiddenintheArmsoftheSun;2and onthethirteenthofthemonthofEpiphi3theykeep withfeasttheBirthdayoftheEyeofHorus,whenmoon andsunareinthesamestraightline;astheythink

thatnotonlythemoonbutalsothesuniseyeandlight ofHorus. 2.Andontheeighthofthewaning[half]ofPa5phi4 theykeeptheBirthdayoftheSun'sStaff,afterthe autumnalequinox,signifyingthatheneedsanunderprop, asitwere,andstrengthening,deficientasheis 1Cf.xii.1;also9below. 2ThatistheSun'sRays. 3Copt.Epepcorr.roughlywithJuly. 4Copt.Paopicorr.roughlywithOctober. 332THRICEGREATESTHERMES inheatandlight,decliningandmovingobliquely fromus. 3.Moreover,justafterthewintersolsticetheycarry theCowroundtheshrine[seventimes],andthecircuit iscalledtheSeekingforOsiris,asinwinterthe Goddesslongsforthe"water"oftheSun. 4.Andshegoesroundthisnumberoftimes,because hecompleteshispassingfromthewintertothesummer solsticeintheseventhmonth. 5.Moreover,Horus,sonofOsiris,issaidtohave beenthefirstofalltomakeofferingstotheSunonthe fourthofthewaxingmoon,asiswritteninthe[books] entitledBirthdaysofHorus. 6.Thoughindeedeverydaytheyofferincenseto theSuninthreekindsresinathisrising,myrrhat midheaven,andwhatiscalled"kuphi"athissetting; thereasonforeachofwhichIwillexplainlateron.1 AndwithallthesetheythinktomaketheSunpropitious tothemandtodohimservice. 7.Butwhatneedistheretocollectmanysuch indications?Fortherearethosewhosaypointblank thatOsirisisSunandiscalledSiriusbyGreeksthough withEgyptianstheadditionofthearticlehascaused thenametobemistaken2andwhodeclareIsistobeno otherthanMoon;whencealso[theysay]thatthehorned onesofherstatuesarerepresentationsofhercrescent, whilebytheblackrobedonesaresignifiedtheoccultations andovershadowingsinwhichshefollowsSun longingafterhim. 8.AccordinglytheyinvokeMoonforaffairsoflove; andEudoxus3saysthatIsisdecidesloveaffairs.

1Gf.lxxix.,lxxx. 2Thatiso<rtlpios=6<ripisanabsurdcontention,ofcourse, thoughflatteringtoGreekvanity. 3Gf.vi.,x.,xxx.,lxii.,lxiv. THEMYSTERIESOFISISANDOSIRIS333 9.Andthese[explanations]haveinamodifiedway someshareofplausibility;whereasitisnotworth whileevenlisteningtothosewhomaketheSunTyphon. 10.Butletusourselvesagaintakeuptheproper reason(logos). ThePROPERREASONACCORDINGTOPLUTARCH LIII.1.ForIsisisthefeminine[principle]ofNature andthatwhichiscapableofreceivingthewholeof genesis;invirtueofwhichshehasbeencalled"Nurse" and"Allreceiving"byPlato,1and,bythemultitude, "Sheoftenthousandnames,"throughherbeing transformedbyEeason(Logos)andreceivingallforms andideas[orshapes]. 2.AndshehathaninnateloveoftheFirstand MostHolyofallthings(whichisidenticalwiththe Good),andlongsafterandpursuesit.Butsheflees fromandrepelsthedomainoftheBad,andthoughshe isthefieldandmatterofthemboth,yetdothsheever inclinetotheBetterofherself,andoffers[herself]for himtobegetandsowintoherselfemanationsand likenesses,withwhichshejoysanddelightsthatsheis pregnantandbigwiththeirgenerations. 3.ForGenerationisimageofEssenceinMatterand BecomingcopyofBeing. LIV.1.Hencenotunreasonablydotheysayinthe myththat[while]theSoulofOsirisiseternaland indestructible,TyphonoftentearshisBodyinpieces andmakesitdisappear,andthatIsisseeksitwandering andputsittogetheragain. 2.FortheEealandConceivablebythemindalone andGoodissuperiortodestructionandchange;but theimageswhichthesensibleandcorporealimitates 1Timaeus,51A. 334THRICEGREATESTHERMES fromit,andthereasons{logoi)andformsandlikenesses whichitreceives,justassealimpressionsinwax,do notlastforever,butareseizeduponbythedisorderly andturbulent[elements],expelledhitherfromthefield

above,andfightingagainsttheHoruswhomIsisbrings forthasthesensibleimageofthatcosmoswhichmind alonecanconceive. 3."Whereforealso[Horus]issaidtohaveacharge ofbastardybroughtagainsthimbyTyphonofnot beingpureandunalloyedlikehissire,Reason(Logos), itselfbyitself,unmixedandimpassible,butbastardized withmatteronaccountofthecorporeal[element].1 4.Nevertheless,Horusgetsthebestofitandwins, throughHermesthatis,theReason(Logos)2bearing witnessandshowingthatNaturereflectsthe[true] CosmosbychangingherformsaccordingtoThatwhichmind alonecanconceive.3 5.ForthegenesisofApollo4fromIsisandOsiris5 thattookplacewhiletheGodswerestillinthewomb ofRhea,isanenigmaticalwayofstatingthatbeforethis [sensible]cosmosbecamemanifest,andMatterwas perfectedbyReason(Logos),Nature,provingherself imperfect,ofherselfbroughtforthherfirstbirth. 6.WhereforealsotheysaythatthatGodwaslame6 inthedark,andcallhimElderHorus;forhewasnot cosmos,butasortofimageandphantasmoftheworld whichwastobe.7 1Cf.C.H.,x.(xi.)10;Lack,iv.6(Frag.v.). 2ThisshowsthatinonetraditionHermesandOsiriswere identified. 3Cf.xix.4.4Sc.Horus. 6ThesequelIthinkshowsthat"andOsiris"isagloss;butsee xii.8. Cf.lxii. 7Thesetwoparagraphsare,inmyopinion,oftheutmostvalue forthecriticalinvestigationofthesourcesofthefamousSophia mythusofGnosticism.Theimperfectbirth(Abortion)ofthe Sophia(Wisdom,Nature,Isis),astheresultofherefforttobring forthofherself,withoutherconsort,orsyzygy,whilestillinthe Pleroma(WombofRhea),pavesthewayforthewholescheme ofoneofthemainformsofGnosticcosmologyandsubsequent soteriology,theCreatorLogosandSaviourhavingtoperfect theimperfectproductofNature.Thisis,Ibelieve,thefirst timethattheabovepassageofPlutarchhasbeenbroughtinto connectionwiththeSophiamythus,andallprevioustranslations withwhichIamacquaintedaccordinglymakehavocof themeaning.SeeF.F.F.,pp.339ff.;andforthePaulineuse ofthetechnicalterm"Abortion,"D.J.L.,pp.355ff.;for "BalaamtheLameMan"(?abynameforJeschuHorus),see

ibid.,p.201.Reitzenstein(pp.39,40)quotesthesetwochapters, andaddssomeparallelsfromtheTrismegisticliterature. THEMYSTERIESOFISISANDOSIRIS335 LV.1.ButthisHorus[ofours]istheirSon,1 horizoned2andperfect,whohasnotdestroyedTyphon utterly,buthasbroughtovertohissidehisefficacy andstrength;hencetheysayitisthatthestatue ofHorusatCoptosgraspsinonehandTyphon's virilia, 2.Moreover,theyhaveamyththatHermescutout thesinewsofTyphonandusedthemforlyrestrings, [thus]teaching[us]howEeason(Logos)broughtthe universeintoharmony,andmadeitconcordantoutof discordantelements.Hedidnotdestroythedestructive powerbutlamedit. 3.Hencewhileweakandineffectiveupthere,down here,bybeingblindedandinterwovenwiththepassible andchangeableelements,itiscauseofshakingsand tremorsinearth,ofdroughtsandtempestsinair,and againoflightningsandthunderings. 4.Moreover,itinfectswatersandwindswithpestilences, andshootsupandrearsitselfasfarasthe moon,frequentlyblurringandblackeningitslight,as Egyptiansthink.

1AdoptingthesuggestionofBernardakis5vlbsforavr6s. 2Or"defined,"horismenosaplayonhoros. 336THRICEGREATESTHERMES 5.AndtheysaythatTyphonatonetimestrikes theEyeofHorus,andatanothertakesitoutand swallowsit.By"striking"theyreferenigmatically tothemonthlydiminutionofthemoon,andby "blinding"toitseclipse,whichthesunremediesby immediatelyshiningonitafterithaspassedoutofthe shadowoftheearth.1 LVI.1.NowthebetteranddivinerNatureisfrom these:[towit]theIntelligibleandMatter,andthat fromthemwhichGreekscallCosmos. 2.Plato,2indeed,waswonttocalltheIntelligible IdeaandModelandFather;andMatterMotherand NursebothplaceandgroundofGenesis;andthe offspringofbothGenesis. 3.AndonemightconjecturethatEgyptians[also revered3]thefairestofthetriangles,likeningthe

natureoftheuniverseespeciallytothis;forPlato also,inhisRepublic}seemstohavemadeadditional useofthisindrawinguphismarriagescheme.6 4.Andthistrianglehasitsperpendicular[side]of "three,"itsbaseof"four,"anditshypotenuseof "five";itssquarebeingequaltothe[sumofthe] squaresonthecontainingsides.6 5.Wemust,accordingly,compareitsperpendicular tomale,itsbasetofemale,anditshypotenusetothe offspringofboth;and[conjecture]Osirisassource, Isisasreceptacle,andHorusasresult. 1AllthisaccordingtotheMathematici,presumably;the "eye"ofHoruswouldrathersignify"mentality." 2Timaeus,5OC 3Thereisalacunainthetext. 4Rep.,545Dff.SeealsoAdam(J.),TheNuptialNumberof Plato:itsSolutionandSignificance(London,1891). 6Thatistosay,thatinPlutarch'sopinionPlatoderivedthe ideaoriginallyfromEgypt. 6Thatis,9+16=25. THEMYSTERIESOPISISANDOSIRIS337 6.Forthe"three"isthefirst"odd"1andperfect;2 whilethe"four"[is]squarefromside"even"two;3 andthe"five"resemblespartlyitsfatherandpartly itsmother,beingcomposedof"three"and"two." 7.Andpanta[all]isonlyaslightvariantofpente [five];andtheycallcountingpempasasthai[reckoning byfives]. 8.Andfivemakesasquareequaltothenumberof lettersamongEgyptians,*andaperiodofasmanyyears astheApislives. 9.ThustheyusuallycallHorusalsoMin5thatis, "beingseen";forcosmosisasensibleandseeable thing. 10.AndIsisissometimescalledMuth,andagain Athyri7andMethyer.Andbythefirstofthenames theymean"Mother";bythesecond,"CosmicHouse" ofHorus,asalsoPlato[callsher]"GroundofGenesis" and"Shewhoreceives";andthethirdiscompounded from"Full"and"Cause,"forMatterisfullof 1"One"beingreckonedneitheroddnoreven. Thatis,divisiblebyitselfand"one"only. 3rtrpdywosairbir\(vpasapriovrrjsovdSos* *Thatis,theEgyptianalphabetconsistedof25letters.

6IntheRitual(chap.xvii.30),thedeceasedismadetosay: "IamtheGodAmsu(orMin)inhiscomingforth;mayhis twoplumesbesetuponmyheadforme."Andinanswerto thequestion:"Who,then,isthis?"thetextgoesontosayj "AmsuisHorus,theavengerofhisfather,andhiscoming forthishisbirth.TheplumesuponhisheadareIsisand Nephthyswhentheygoforthtosetthemselvesthere,evenas hisprotectors,andtheyprovidethatwhichhisheadlacketh; or(asotherssay),theyarethetwoexceedinggreaturaeiwhichare upontheheadoftheirfatherTern,or(asotherssay),histwo eyesarethetwoplumeswhichareuponhishead."(Budge,op. cit.,ii.258.) 6Eg.Mut,thesyzygyofAmen.Mutmeans"Mother";she wastheWorldmother.SeeBudge,op.cit.,ii.28ff. 7Cf.lxix.4,"Athyr"probablymeaningHathor. VOL.i.22 338THRICEGREATESTHERMES Cosmos,andconsortswiththeGoodandPureand Ordered. LVII.1.AndHesiod1also,whenhemakesallthe first[elementstobe]ChaosandEarthandTartarusand Love,mightbethoughttoassumenootherprinciples thanthese,ifatanyrateinsubstitutingthenameswe assigntoIsisthatofEarth,toOsiristhatofLove,and toTyphonthatofTartarus;forhisChaosseemstobe subsumedasgroundandplaceoftheuniverse. 2.OurdataalsoinawayinviteaswitnessPlato's mythwhichSocratesdetailsintheSymposium2about theBirthofLove,telling[ushow]thatPovertywanting childrenlaydownbythesideofsleepingMeans,and conceivingbyhimbroughtforthLoveofamixednature andcapableofassumingeveryshape,inasmuch,indeed, asheistheoffspringofagoodandwisefather andonesufficientforall,butofanincapablemother andonewithoutmeans,3whoonaccountofherneedis everclingingtosomeoneelseandimportuningsome oneelse.4 3.ForhisMeansisnootherthantheFirstBeloved andDesirableandPerfectandSufficient;andhecalls MatterPoverty,whoisherselfofherselfdeficientof theGood,butiseverbeingfilledbyHimandlonging forandsharingin[Him]. 4.AndtheCosmos,thatisHorus,isbornfromthese; andHorus,thoughneithereternalnorimpassiblenor indestructible,butevergenerable,continuesbymeans

ofthechangesandperiodsofhispassionstoremainever youngandevertoescapedestruction. LVIII.1.Now,weshouldmakeuseofthemythsnot 1Tkeog.,116122. 2Symp.,203B;Jowett,i.573ff. 3avSpovaplayonir6pos. 4Cf.lviii.6,lastclause. THEMYSTERIESOPISISANDOSIRIS339 asthoughtheywerealtogethersacredsermons(logoi), buttakingtheserviceable[element]ofeachaccording toitssimilitude[toreason]. 2.When,then,wesayMatter,weshouldnotbe sweptintotheopinionsofsomephilosophers,and supposesomebodyorotherofitselfsoullessand qualityless,andinertandinefficient;forwecalloil the"matter"ofaperfume,[and]goldthatofastatue, thoughtheyarenotdestituteofeveryquality. 3.[Nay,]wesubmitthesoulitselfand[even]the thoughtofmanasthe"matter"ofknowledgeand virtuetothereason(logos)toorderandbringinto rhythm. 4.Moreover,somehavedeclaredthemind[tobe] "regionofideas,"and,asitwere,the"impressionable substance1oftheintelligibles." 5.Andsomethinkthatthesubstanceofthewoman2 isneitherpowernorsource,butmatterandnutriment ofbirth. 6.If,then,weattachourselvestothese,weought thusalsotothinkofthisGoddessashavingeternally hershareintheFirstGod,andconsorting[withHim] forloveofthegoodnessandbeautythatsurroundHim, neveropposedtoHim,but,justaswesaythatalawful andrighteoushusbandloves[hiswife]righteously,and agoodwifethoughshehasherhusbandandconsorts withhim,stilldesires[him],so[shouldwe]thinkof HerasclingingtoHim,andimportuningHim,3though [ever]filledfullwithHissupremestandpurestparts. LIX.1.ButwhereTyphonstealsin,layingholdof thelast[parts,weshouldthinkofHeras]thenseeming towearamelancholycountenance,andbeingsaidto 1iK/xayrfov.Cf.Plat.,Tim.,5Oc;Thseet.,191C,196A. 2rbffirepixarrjsywaixSslit.,"theseedofthewoman." 3Cf.lvii.2.

34OTHRICEGREATESTHERMES mourn,andtobeseekingaftercertainrelicsandfragments ofOsiris,andenfoldingtheminherrobes, receivingthemwhendestroyedintoherself,and hidingthemaway,justasShealsoproducesthem againwhentheyareborn,andsendsthemforth fromherself. 2.Forwhilethereasons(logoi)andideasand emanationsoftheGodinheavenandstarsremain[for ever],thosethataredisseminatedintothingspassible inearthandseaandplantsandanimalsbeing dissolvedanddestroyedandburied,cometolightover andoveragainandreappearintheirbirths. 3.ForwhichcausethemythsaysthatTyphonlived withNephthys,butthatOsirishadknowledgeofher secretly. 4.ForthelastpartsofMatter,whichtheycall NephthysandEnd,aremainlyinpossessionofthe destructivepower;neverthelesstheGenerativeand SavingOnedistributesintothemweakandfaintseed whichisdestroyedbyTyphon,exceptsomuchas Isisbyadoptionsavesandnourishesandcompacts together. LX.1.ButHeisonthewholetheBetterone,as bothPlatoandAristotlesuppose;andthegenerative andmoving[power]ofNaturemovestoHimandtowards being,whiletheannihilatinganddestructive[moves] fromHimandtowardsnonbeing. 2.WhereforetheyderivethenameIsisfromhastening (hiesthai)andcoursingwithknowledge,sincesheis ensouledandprudentmotion. 3.Forhernameisnotforeign;1butjustasallthe Godshaveacommonnamefromtwoelements"that whichcanbeseen"and"thatwhichruns"2sowe 1Thatis,nonGreekBarbarikon.Cf.ii.2. 2ThewordplaybeingTheosTheatosTheon. THEMYSTERIESOPISISANDOSIRIS341 callthisGoddess"Isis"from"knowledge,"1and Egyptians[also]callherIsis.2 4.AndthusPlatoalsosaystheancientssignifiedthe "Holy3[Lady]"bycallingher"Isia,"andsoalso "MentalPerception"and"Prudence,"inasmuchas sheis[thevery]courseandmotionofMindhastening4 andcoursing,andthattheyplacedUnderstandingin short,theGoodandVirtueinthingsthatflow5and run. 5.Justas[hesays]again,theBadisrailedatwith

correspondingnames,whentheycallthatwhichhinders natureandbindsitupandholdsitandpreventsit fromhasteningandgoing,"badness,"6"difficulty,"7 "cowardice"8[and]"distress." LXI.1.AndOsirishashadhisnamefromacombination of6Vto9(holy)andtepo'?(sacred);forthereisa commonReason(Logos)ofthingsinHeavenandof thingsinHades,theformerofwhichtheancientswere accustomedtocallsacred,andthelatterholy. 2.AndtheReasonthat[both]brings[down]tolight theheavenlythingsandis[also]ofthingsthatare 1Cf.ii.3forthewordplay,andalsofor6<rUinthenext paragraph. 2They,however,probablycalledhersomethingresembling Ast. 3TT)VbaiivbutPlutarchismistaken,forinCratylus,401c itisaquestionofobtridvandiaidvandnotofbaidvandlaiav. 4U/x4vov,pickinguptheUaBaiaboveinparagraph2. 8Cf.Crat.,415D,wherethewordplayisiptriiandaaptiry (everflowing). 6Cf.Crat.,415cwheretheplayisKMia=KaKwsIbv(Uvat) badlygoing. 7airoplathewordplaybeingo(not)andwopeiWflat(going) ibid.,c,D. 8"Stt\lasignifiesthatthesoulisboundwithastrongchain (Seafibs),for\iwmeansstrength,andthereforeoti\laexpresses thegreatestandstrongestbondofthesoul"(ibid.).SeeJowett, i.359f. 342THRICEGREATESTHERMES mountingupwards,1iscalledAnubis,andsometimes alsoHermanubis,2belonginginhisformercapacityto thingsaboveandinhislattertothingsbelow[them]. 3.Whereforealsotheyofferhiminhisformercapacity awhitecock,3andinhislatterasaffroncolouredone, thinkingthattheformerthingsarepureandthe lattermixedandmanifold. 4.Noroughtwetobesurprisedatthemanipulation ofthenamesbackintoGreek.4Fortensof thousandsofothersthatdisappearedwiththosewho emigratedfromGreece,continueuntothisdayand sojournwithforeigners;forrecallingsomeofwhich theyblamethepoets'artas"barbarising,"Imean thosewhocallsuchwords"glosses."5

5.Further,theyrelatethatinwhatarecalledthe "BooksofHermes,"itiswrittenthattheycallthe PowerthatrulestheordainedrevolutionoftheSun, Horus,whiletheGreeks[callit]Apollo;andthePower thatrulestheBreath[orSpirit],some[call]Osiris, othersSarapis,andothersSothisinEgyptian. 6.Thelastmeans"conception"(Kvtjtriv)or"conceiving "(TOKveiv).6Whereforealso,byinversionof thename,thestar[Sothis]whichtheyconsiderthe specialoneofIsis,iscalledDog(KVCOV)inGreek. 7.Weshould,however,leastofallbejealousabout thenames;stillifwewere,Iwouldsoonergiveup 1Thatis,thingsinHades(theInvisible)notTartarus. 2Horuswasendowedwithmanycharacteristicsofothergods. ThuswithAnpuorAnubishebecomesHeruemAnpu,i.e. HorusasAnubis,andissaidtodwellinthe"divinehall."This istheHermanubisofPlutarch.Cf.Budge,op.cit.,i.493. 3"AcocktoiEsculapius." *Cf.xxix.8. 57\<6ttojatechnicaltermforobsoleteorforeignwordsthat needexplanation. 6Cf.xxi.2. THEMYSTERIESOFISISANDOSIRIS343 "Sarapis"than"Osiris";forthoughIthinkthe formerisaforeignoneandthelatterGreek,yetare theyboth[names]ofOneGodandOnePower. LXII.1.TheEgyptian[names]alsoresemblethese [Greekones].FortheyoftencallIsisbythename ofAthena,whichexpressessomesuchmeaningas"I havecomefrommyself"whichis[again]indicative ofselfmotivecourse. 2.While"Typhon,"ashasbeensaid,1iscalledSeth andBebonandSmu,thenamesbeingintendedto signifyacertainforcibleandpreventativechecking, oppositionorreversing. 3.Moreover,theycalltheloadstone"Boneof Horus,"2andiron"[Bone]ofTyphon,"asManethos relates;forjustasironoftenresemblesthatwhich isattractedtoandfollowsaftertheloadstone,andoften isturnedawayfromit,andrepelledtoanopposite direction,sothesavingandgoodandreasonpossessing motionoftheCosmosbothturnstowardsitselfand makesmoregentlebypersuasionthatharshand typhonean[motion];andthenagainafterraisingitinto

itself,itreversesitandplungesitintotheinfinitude. 4.Moreover,Eudoxus3saysthattheEgyptianstell amythaboutZeusthat,asinconsequenceofhishaving hislegsgrowntogether,4hecouldnotwalk,forshame helivedinsolitude;andsoIsis,bycuttingintwo andseparatingtheselimbsofhisbody,madehisgoing evenfooted.5 5.Bythosethings,moreover,themythenigmatically Cf.xii.,xlix.(end). 2Cf.the"boneoftheseahawk"inHipp.,Philo.,v.9and17; andnotetoJ.,in"MythofManintheMysteries,"p.189. 3Cf.xxx.,lxix.,etal. 4TheinvisibleserpentformoftheGod. 5Cf.Plat.,Tim.,44Dand45A;andliv.5aboveconcerning thebirthoftheElderHorus. 344THRICEGREATESTHERMES hintsthattheMindandReason(Logos)ofGodafterit hadprogressed1initselfintheinvisibleandunmanifest, cameforthintogenesisbymeansofmotion. THESYMBOLISMOFTHESISTRUM LXIII.1.Thesistrum(oeiarpov)alsoshowsthat existentthingsmustbeshakenup(aeUardai)andnever havecessationfromimpulse,butasitwerebewakened upandagitatedwhentheyfallasleepanddieaway. 2.FortheysaytheyturnasideandbeatoffTyphon withsistra,signifyingthatwhencorruptionbinds naturefastandbringshertoastand,[then]generation freesherandraisesherfromdeathbymeansofmotion. 3.Nowthesistrumhasacurvedtop,anditsarch containsthefour[things]thatareshaken.Forthe partofthecosmoswhichissubjecttogenerationand corruption,iscircumscribedbythesphereofthemoon, andall[things]initaremovedandchangedbythe fourelementsfireandearthandwaterandair. 4.Andonthearchofthesistrum,atthetop,they putthemetalfigureofacatwithahumanface,andat thebottom,belowtheshakenthings,thefacesometimes ofIsisandsometimesofNephthys,symbolising bythefacesgenerationandconsummation(for thesearethechangesandmotionsoftheelements),and bythecatthemoon,onaccountofthevariablenature,2 nighthabits,andfecundityofthebeast.

1Or"walked,"suggestingsomeideaofsinglemotioninitself themotionof"sameness,"symbolisedbyaserpentwithits tailinitsmouth.Theserpentwasoneofthemostfavourite symbolsoftheLogos,andthisperhapsaccountsforthe"legs growntogether." 2TOWOIKIKOV.Kingtranslatesthis"piedcolour,"anddeduces that"theoriginalcolourofthecatwastabby";but,asthe schoolboysays,Idon'tseeit. THEMYSTERIESOFISISANDOSIRIS345 5.Foritisfabledtobringforthone,thentwo,and [then]three,andfour,andfive[atabirth],andthen addsonebyoneuntilseven;xsothatinallshebrings fortheightandtwenty,thenumberoflightsofthe moon. 6.This,however,isprobablysomewhattoomythical; anyway,thepupilsofitseyesseemtobecomefull anddilateatthefullmoon,andtocontractandshut outthelightduringthewaningsofthatluminary. 7.Andbythehumanfaceofthecatissignifiedthe intellectualandreasonablenatureofthechangesthat takeplaceinconnectionwiththemoon. THETRUE"LOGOS,"AGAIN,ACCORDINGTOPLUTARCH LXIV.1.But,tospeakconcisely,itisnotcorrectto considereitherwaterorsunorearthorheavenasOsiris orIsis,or,again,fireordroughtorseaasTyphon;but ifweweretoassignsimplythat[nature]tothelatter whichisnotsubjecttomeasureorruleowingtoexcesses orinsufficiencies,andshouldreverenceaudhonour thatwhichhasbeensubjectedtoorderandisgood andbeneficent,astheworkofIsis,andtheimage andcopyandreasonofOsiris,weshouldnotmissthe mark. 2.Moreover,weshallmakeEudoxus2ceasetodisbelieve andbeperplexed,howitisneitherDemeter whohaschargeofloveaffairsbutIsis,norDionysus whohasthepowereithertomaketheNileincreaseor toruleoverthedead[butOsiris]. 1More"Physiologus";orrather,therewasamysticaltheory aboutotherthingswhichwasadaptedtoapopularnatural historyofthecat,andthenthefablewascitedas"proof"ofthe originaltheory. 2Cf.lxii.etal.

346THRICEGREATESTHERMES 3.ForwethinkthatbyoneCommonEeason(Logos)1 theseGodshavebeenordainedovereverydomainofgood; andeveryfairandgoodthingpossiblefornatureowes itsorigintotheirmeans,[Osiris]giving[them]their originsand[Isis]receivinganddistributing[them]. AGAINSTTHEWEATHERANDVEGETATIONGOD THEORIES LXV.1.Andweshallalsogetourhandsonthedull crowdwhotakepleasureinassociatingthe[mystic recitals]abouttheseGodseitherwithchangesofthe atmosphereaccordingtotheseasons,orwiththegeneration ofthecornandsowingsandploughings,andin sayingthatOsirisisburiedwhenthesowncornis hiddenbytheearth,andcomestolifeandshows himselfagainwhenitbeginstosprout. 2.Forwhichcausealso[theydeclare]thatIsis,on feelingsheispregnant,tiesanamuletroundher[neck] onthesixthdayofthefirsthalfofthemonthPhaophi;2 andthatHarpocratesisbroughtforthaboutthewinter solsticeimperfectandinfantinthethingsthatsprout tooearly.3 3.Forwhichcausetheyofferhimfirstfruitsof growinglentils,andtheykeepthedaysofthanksfor safedeliveryafterthespringequinox. 4.Fortheylovetohearthesethingsandbelieve them,drawingconvictionfromthingsimmediatelyat handandcustomary. LXVI.1.Stillthereisnothingtocomplainofif 1Parallelto"CommonSense." 2Copt.Paopicorr.roughlywithOctober. 3Cf.lxviii.2,3.HerupKhart,HorustheYounger,orthe "Child,"socalledtodistinguishhimfromHeruur,orHorusthe Elder.Gf.Budge,op.cit.,i.468f. THEMYSTERIESOFISISANDOSIRIS347 [only],inthefirstplace,theycherishtheGodsincommon withourselves,anddonotmakethempeculiartoEgyptians, eitherbycharacterisingNileandonlytheland thatNilewatersbythesenames,or,bysayingthat marshesandlotusesandgodmaking[aretheirmonopoly], deprivetherestofmankindwhohavenoNile

orButoorMemphis,of[the]GreatGods. 2.Indeed,all[men]haveIsisandknowherandthe Godsofhercompany;forthoughtheylearnednotlong agotocallsomeofthembynamesknownamongthe Egyptians,stilltheyknewandhonouredthepowerof each[ofthem]fromthebeginning. 3.Inthesecondplace,andwhatismoreimportant theyshouldtakeverygoodheedandbeapprehensivelest unwittinglytheywriteoffthesacredmysteriesand dissolvethemintowindsandstreams,andsowingand ploughings,andpassionsofearthandchangesofseasons. 4.Asthosewho[say]thatDionysusiswineand Hephaestusflame,andPersephone,asCleanthessays somewhere,thewindthatdrivesthroughthecropsand iskilled;and[as]somepoetsaysofthereapers: Thenwhenthey,lusty,cutDemeter'slimbs.1 5.Fortheseinnothingdifferfromthosewhoregard apilotassailsandropesandanchor,andaweaveras yarnsandthreads,andaphysicianaspotionsand honeybrewandbarleywater;nay,theyputintomen's mindsdangerousandatheisticnotions,bytransferring namesofGodstonaturesandtothingsthathaveno senseorsoul,andwhicharenecessarilydestroyedby menaccordingtotheirneedanduse.Foritisnot possibletoconsidersuchthingsinthemselvesasGods. LXVII.1.ForaGodisnotathingwithoutamind orsoul,oronemadesubjecttothehandofman;butit 1Cf.Ps.Plut.,DeVitaHomeri,23. 348THRICEGREATESTHERMES isfromthesethingsthatwededucethatthosewho bestowthemonusforouruseandofferthem[tous]in perpetualabundance,areGods. 2.Notdifferent[Gods]fordifferentpeoples,not nonGreekandGreek,notsouthernandnorthern [Gods];butjustassunandmoonandearthandsea [are]commontoall[men],thoughtheyarecalledby differentnamesbydifferentpeoples,sooftheReason (Logos)thatordersallthings,andofoneProvidence thatalsodirectspowersordainedtoserveunderherfor all[purposes],havedifferenthonoursandtitlesbeen madeaccordingtotheirlawsbydifferent[nations]. 3.Andthereareconsecratedsymbols,someobscure onesandothersmoreplain,guidingtheintelligence towardsthemysteriesoftheGods,[though]notwithout risk. 4.Forsomegoingentirelyastrayhavesteppedinto

superstitions,whileothers,shunningsuperstitionasa quagmire,haveunwittinglyfallenintoatheism1as downaprecipice. LXVIII.1.Whereforeespeciallywithregardtosuch things,shouldwe,takingwithusReason(Logos)asour mysticguideoutofphilosophy,reverentlymeditate uponeachofthethingssaidanddone;inorderthat, [wemayavoidwhat]Theodorussaid,[namely]that whenheofferedhiswordswithhisrighthandsomeof hishearerstookthemwiththeirleft,andsonotmiss themarkbytakinginanothersensewhatlawson offeringsandfeastshavewellordained. 2.Forthatall[thesethings]mustbereferredtothe Reason(Logos),wemaylearnfromthemselvesalso. Foronthenineteenthofthefirstmonth,2whenthey 1Kingagain,erroneouslyinmyopinion,refersthistothe Christians. 2Copt.Thothcorr.roughlywithSeptember. THEMYSTERIESOFISISANDOSIRIS349 keepafeasttoHermes,theyeathoneyandfigs,saying whensodoing,"Truthissweet."Andtheamuletof Isiswhichthemythsayssheputroundher[neck]1is, wheninterpreted,"TrueVoice." 3.AndweshouldnotconsiderHarpocrateseither asanimperfectorinfantgod,ora[god]ofpulse,2but asprotectorandchastenerofthebabyishandimperfect andinarticulatereasonthatmenhaveaboutGods.For whichcausehehashisfingerlaiduponhislipsasa symbolofreticenceandsilence. 4.AndinthemonthofMesore3whentheymake offeringsofpulse,theysay:"Tongue[is]fortune; tongueisdaimon." 5.AndtheysaythatofthetreesinEgyptthepersea especiallyhasbeenmadesacredtotheGoddess,because itsfruitresemblesaheartanditsleafatongue. 6.Forofallman'snaturalpossessionsnothingis moregodlikethanlogos[wordorreason],andespecially thatconcerningtheGods,noristhereanythingthat decidesmoreweightilyforhappiness. 7.Whereforewecommendhimwhogoesdownto consulttheOraclehere4tothinkreligiouslyandspeak reverently.Butthemanyactridiculouslywhen,after theyhaveintheprocessionsandfeastsmadeproclamation tospeakreverently,theysubsequentlyspeakand thinkthemostirreverentthingsabouttheGods themselves. LXIX.1.Whatuse,then,mustonemakeofthose

melancholyandlaughterlessandmournfulsacrifices,if itisnotrighteithertoomittheritesofcustom,orto confoundourviewsaboutGodsandthrowtheminto confusionwithabsurdsuspicions? 1Cf.lxv.2.*Cf.ibid.,3. 3Copt.Mesorecorr.roughlywithAxigust. *Sc.atDelphi. 35OTHRICEGREATESTHERMES 2.Yea,amongGreeks,too,manythingsaredone, justaboutthesametimealso,similartothosewhich Egyptiansperforminthesacred[rites]. 3.Forinstance,atAthens,thewomenfastatthe Thesmophoria,sittingontheground.WhileBoeotians movethepalaceofAchasa,1givingthatfestivalthe nameofEpachthe[theGriefbringing],asthough Demeterwereingrief(axOet)onaccountoftheDescent2 ofKore. 4.Andthismonthistheoneforsowingwhenthe Pleiadesrise,whichEgyptianscallAthyr,3Greeks Pyanepsion,andBoeotiansDamatrios.4 5.Moreover,Theopompus6tellsusthattheWestern peoples6considerandnamethewinterKronos,the summerAphrodite,andthespringPersephone;and [say]thatallthingsarebornfromKronosand Aphrodite. 6.WhilethePhrygians,thinkingthattheGodsleeps inwinter,andwakesinsummer,celebrateinhis honourtheOrgiesofhis"Goingtosleep"atonetime, andatanotherofhis"Wakingup"jwhilethe Paphlagonianspretendthatheisboundhandandfoot andimprisonedinwinter,andinspringissetin motionandfreedfromhisbonds. LXX.1.Andtheseasonoftheyearsuggeststhatthe appearanceofmourningisassumedatthehidingaway ofgrains[intheearth],whichtheancientsdidnot 1AsurnameofDemeter,bywhichshewasworshippedat AthensbytheGephyraeanswhohademigratedthitherfromBceotia (Herod.,v.61). 2Sc.intoHades. 3Copt.Hathorcorr.roughlytoNovember,orratherlasthalf ofOctoberandfirstofNovember.Cf.alsolvi.10. 4Thatis,themonthofDemeter. 6Muller,i.328.T.flourished2ndhalfof4thcenturyB.C. 6Thatis,presumably,theCelts.

THEMYSTERIESOFISISANDOSIRIS351 considergods,butgiftsoftheGods,indispensable [indeed]ifwearetoliveotherwisethensavagelyand likethebrutes. 2.Andattheseasonwhen,youknow,these [ancients]sawthe[fruits]entirelydisappearingfrom thetreesandceasing,andthosetheyhadsownthemselves stillscantyandpoor,inscrapingawaythe earthwiththeirhands,andpressingittogetheragain, anddepositing[theseed]inuncertaintyastowhether itwouldcomeupagainandhaveitsproperconsummation, theyusedtodomanythingssimilartothosewho buryandmourn. 3.Then,justaswesaythatonewhobuysPlato's books"buysPlato,"andthatonewhopresentsthe creationsofMenander"actsMenander,"sodidtheynot hesitatetocallthegiftsandcreationsoftheGodsby thenamesoftheGodshonouringthemandreverencing thembyuse. 4.Butthose[whocame]after,receiving[thesenames] likeboorsandignorantlymisapplyingwhathappens1 tothefruitstotheGods[themselves],andnotmerely callingbutbelievingtheadventandhidingawayofthe necessaries[oflife]generationsanddestructionsofgods, filledtheirheadswithabsurd,indecent,andconfused opinions,althoughtheyhadtheabsurdityoftheirunreason beforetheireyes. 5.Excellent,however,wastheviewofXenophanes2 ofColophonthatEgyptiansdon'tmourniftheybelieve inGodsanddon'tbelieveinGodsiftheymourn;nay, thatitwouldberidiculousfortheminthesamebreath tomournandprayfortheseedtoappearagain,inorder thatitmightagainbeconsumedandmournedfor. 1rairddTjlit.,"thepassions." 2X.nourishedaboutendof6thandbeginningof5th centuryB.C. 352THRICEGREATESTHERMES LXXI.1.Butsuchisnotreallythecase;but, whilemourningforthegrain,theypraytheGods, theauthorsandgivers[ofit],torenewitagain andmakeothergrowupintheplaceofthatwhich isconsumed. 2.Whencethereisanexcellentsayingamongthe philosophers,thatthosewhodonotlearnhowtohear

namesrightly,usethingswrongly.Justasthoseofthe Greekswhohavenotlearnedoraccustomedthemselves tocallbronzesandpicturesandmarblesimagesin honouroftheGods,but[callthem]Gods,[and]then makeboldtosaythatLacharesstrippedAthena,and DionysiuscutoffApollo'sgoldencurls,andthat CapitolineZeuswasburntandperishedintheCivil Wars,thesewithoutknowingitfindthemselvesdrawn intoadoptingmischievousopinionsfollowing[directly] onthe[abuseof]names. 3.AndthisisespeciallythecaseofEgyptianswith regardtothehonourstheypaytoanimals.Forinthis respect,atanyrate,Greeksspeakrightlywhenthey considerthedoveasthesacredcreatureofAphrodite, andthedragonofAthena,andtheravenofApollo,and thedogofArtemis,asEuripides[sings]: Thoushaltbedog,petoftorchbearingHecate.1 4.WhereasmostoftheEgyptians,bytheservice andculttheypaytotheanimalsthemselvesasthough theywereGods,havenotonlycoveredtheirsacred ritesentirelywithlaughterandridiculewhichisthe leasteviloftheirfatuity;butadangerouswayof thinkinggrowsupwhichpervertstheweakandsimple topuresuperstition,and,inthecaseoftheshrewder andbolder,degeneratesintoanatheisticandbrutal rationalism. 1Nauck,p.525. THEMYSTERIESOFISISANDOSIRIS353 5.Wherefore,also,itisnotunfittingtorunthrough theconjecturesaboutthesethings.1 CONCERNINGTHEWORSHIPOFANIMALS,AND TOTEMISM LXXII.1.Asforthe[theory]thattheGodsout offearofTyphonchangedthemselvesintothese animalsasitwerehidingthemselvesinthebodies ofibisesanddogsandhawksitbeatsanyjugglingor storytelling. 2.Alsothe[theory]thatallthesoulsofthedead thatpersist,havetheirrebirth2intothese[animals] only,isequallyincredible. 3.Andofthosewhowouldassignsomereason connectedwiththeartofgovernment,somesaythat Osirisuponhisgreatcampaign,8dividedhisforce intomanydivisions(theycallthemcompaniesand squadronsinGreek)andgavethemallensigns

ofanimalfigures,andthateachofthesebecame sacredandveneratedbytheclanofthosebanded togetherunderit. 4.Others[say]thatthekingsafter[Osiris],inorder 1DrBudge(op.cit.,i.29)writes:"Suchmonumentsand textsaswehave...seemtoshowthattheEgyptiansfirst worshippedanimalsasanimals,andnothingmore,andlateras thehabitationsofdivinespiritsandgods;butthereisnoreason forthinkingthattheanimalworshipoftheEgyptianswas descendedfromasystemoftotemsandfetishesasMrJ.F. M'Lennan(FortnightlyReview,18691870)believed."Ibelieve myselfthattheEgyptiananimalcultdependedchieflyonthe factthatlifefloweddifferentlyindifferentanimalforms,corresponding withthelifecurrentsintheinvisibleformsoraspects oftheAnimalSouloftheCosmos. 2ira\ryyevt<rlav. 3Sc.forcivilisingtheworld. VOL.i.23 354THRICEGREATESTHERMES tostriketerrorintotheirfoes,usedtoappeardressed inwildbeasts'headsofgoldandsilver. 5.Whileotherstellusthatoneofthecleverand craftykings,onlearningthat,thoughtheEgyptians wereficklebynatureandquickforchangeandinnovation, theyneverthelesspossessedaninvincibleand unrestrainablemightowingtotheirnumberswhenin agreementandcooperation,showedthemandimplanted intotheirmindsanenduringsuperstition,anoccasion ofunceasingdisagreement. 6.Forinasmuchasthebeastssomeofwhichhe enactedsome[clans]shouldhonourandvenerate andothersothersarehostileandinimicaltoone another,andaseachoneofthembynaturelikes differentfoodfromtheothers,each[clan]inprotecting itsownspecial[beasts]andgrowingangryattheir beinginjured,wasforeverunconsciouslybeingdrawn intotheenmitiesofthebeasts,and[so]broughtinto astateofwarfarewithiheothers. 7.ForevenuntothisdaythepeopleofWolftown aretheonlyEgyptianswhoeatsheep,becausethe wolf,whomtheyregardasgod,[doesso]. 8.AndthepeopleofOxyrhynchustown,inour ownday,whenthefolkofDogtownatetheoxyrhynchus 1fish,caughtadogandsacrificingitasasacred victim,ateit;andgoingtowarbecauseofthis,they

handledoneanotherroughly,andsubsequentlywere roughlyhandledbytheRomansinpunishment.2 LXXIII.1.Again,asmanysaythatthesoulof Typhonhimselfwaspartedamongtheseanimals,the mythswouldseemenigmaticallytohintthatevery irrationalandbrutalnatureisbornfromapartofthe 1Lit.,"sharpsnout." 2Andsuchthingsoccur"eventothisday"inIndiaunder theBritishRaj. THEMYSTERIESOFISISANDOSIRIS355 EvilDaimon,andthattoappeaseandsoothehimthey paycultandservicetothem. 2.Butifhefalluponthemmightyanddire,bringing onthemexcessivedroughts,orpestilentdiseases,or otherunlookedforstrangemischances,thenthepriests leadawayatdarkinsilencequietlysomeofthe venerated[beasts],andthreatenandtrytoscare awaythefirst[one]ofthem;if,however,itstops,they consecrateandsacrificeit,asthough,Isuppose,this weresomekindofchastisementoftheDaimon,or somespeciallygreatmeansofpurificationinthe greater[emergencies]. 3.ForintheGoddessofchildbedtown1theyused toburnlivingmentoashes,asManethoshastoldus, callingthemTyphoneian;andtheashestheywinnowed awayandscattered.2 4.This,however,wasdonepublicly,andatone specialtime,intheDogdays;whereastheconsecratings oftheveneratedbeasts,whichareneverspokenof andtakeplaceatirregulartimes,accordingtothe emergencies,areunknowntothemultitude,except whentheyhaveburials,and[thepriests]bringingout someoftheothers,castthemin[tothegravewith them]inthepresenceofall,inthebeliefthatthey annoyTyphoninreturnandcurtailwhatgiveshim pleasure.ForonlytheApisandafewother[animals] seemtobesacredtoOsiris;whiletheyassignthe majoritytohim[Typhon], 5.Andifhe[Osiris]isreallyEeason(Logos),I thinkthattheobjectofourenquiryisfoundinthe caseofthese[animals]thatareadmittedtohavecommon honourswithhim,as,forinstance,theibis,andhawk, anddogheadedape;[while]Apishimself[ishis 1iv(i\adviasic6\tt.

2Overthefields? 356THRICEGREATESTHERMES soul...],*forthus,youknow,theycallthegoatat Mendes. LXXIV.1.Thereremainofcoursetheutilitarianand symbolical[reasons],ofwhichsomehavetodowith oneofthetwo[Gods],butmost[ofthem]withboth. 2.Asfortheoxandsheepandichneumon,2itis cleartheypaidthemhonoursonaccountoftheir usefulnessandutility,justasLemnianscrestedlarks whichseekoutandbreaktheeggsoflocusts,and Thessaliansstorks,becausewhentheirlandproduced multitudesofsnakes,theycameanddestroyedthemall (whereforetheymadealawthatwhoeverkilledastork shouldbebanished3)sowiththeaspandweaseland scarab,becausetheydiscernedinthemcertainfaint likenessesofthepoweroftheGods,asitwere[that] ofthesuninwaterdrops. 3.Forastotheweasel,manystillthinkandsay thatasitisimpregnatedthroughtheearandbrings forthbythemouth,itisalikenessofthebirthof reason(logos).* 4.Again[theysay]thespeciesofscarabhasno female,butall,asmales,dischargetheirseedintothe stufftheyhavemadeintoballs,6whichtheyrollalong bypushing,moving[themselves]intheopposite direction,justasthesunseemstoturntheheaven roundintheoppositedirection,whileitis[theheaven] itselfthatmovesfromwesttoeast.6 1AlacunaoccursherewhichIhavepartiallyfilledup, conjecturally,asabove. 2AnEgyptiananimaloftheweaselkindwhichwassaidto huntoutcrocodiles'eggs;alsocalled"Pharaoh'srat." 3Cf.Arist.,Mirab.,xxiii. *Cf.xxii.1"Physiologus"again.Foracriticismofthis legend,seeR.43.6Cf.x.9. 6Budge(op.cit,ii.379f.)writes:"Thebeetleorscarabaeus... belongstothefamilycalledScarabacidae(Coprophagi),ofwhich theScarabaeussaceristhetype....Aremarkablepeculiarity existsinthestructureandsituationofthehindlegs,whichare placedsoneartheextremityofthebody,andsofarfromeach otherastogivetheinsectamostextraordinaryappearancewhen walking.Thispeculiarformationis,nevertheless,particularly serviceabletoitspossessorsinrollingtheballsofexcrementitious matterinwhichtheyenclosetheireggs....Theseballsareat

firstirregularandsoft,but,bydegrees,andduringtheprocessof rollingalong,becomerounderandharder;theyarepropelledby meansofthehindlegs.Sometimestheseballsareaninchanda half,ortwoinchesindiameter,andinrollingthisalongthe beetlesstandalmostupontheirheads,withtheheadsturnedfrom theballs."ThescarabseuswascalledkheprerainEgyptian,and wasthesymbolofKheperatheGreatGodofcreationandresurrection ;hewasthe"fatherofthegods,"andthecreatorofallthings inheavenandearth,selfbegottenandselfborn;hewasusually identifiedwiththerisingsunandnewbirthgenerally.

THEMYSTERIESOFISISANDOSIRIS357 5.Andtheasp,becauseitdoesnotage,andmoves withoutlimbswitheaseandpliancy,theylikenedto astar. LXXV.1.Nay,notevenhasthecrocodilehadhonour paiditwithoutsomeshowofcrediblecause,forit aloneistongueless.1 FortheDivineKeason(Logos)standsnotinneed ofvoice,and: "Movingonasoundlesspathwithjusticeguides[all] mortalthings."2 2.Andtheysaythatitalone,whenitisinthewater, hasitseyescoveredbyasmoothandtransparentmembrane thatcomesdownfromtheupperlid,3sothatthey seewithoutbeingseen,anattributeoftheFirstGod.4 3.Andwheneverthefemalelayshereggsontheland, itisknownthatthiswillbethelimitoftheNile's 1"Physiologus"again,doubtless;itmight,however,besaid thatitstongueisrudimentary. 2Euripides,Tro.,887. 3Lit.,"brow." 4Thatis,theFirstbornReason. 358THRICEGREATESTHERMES increase.Forastheycannotlayinthewater,andfear todosofarfromit,theysoaccuratelyforefeelwhat willbe,thattheymakeuseoftheriseoftheriverfor layingtheireggsandhatchingthem,andyetkeepthem dryandbeyondthedangerofbeingwetted. 4.Andtheylaysixty[eggs]andhatchthemoutin asmanydays,andthelongestlivedofthemliveas manyyears,whichisthefirstofthemeasuresforthose

whotreatsystematicallyofcelestial[phenomena].1 5.Moreover,ofthosethathavehonourspaidthemfor both[reasons]2ofthedog,wehavealreadytreated above.8 6.Asfortheibis,whilekillingthedeathdealingof thereptiles,4itwasthefirsttoteachthemtheuseof meUcinalevacuation,whentheyobserveditbeingthus rinsedoutandpurgedbyitself.5 7.Whilethoseofthepriestswhoaremostpunctilious intheirobservances,inpurifyingthemselves,takethe waterforcleansingfromaplacewheretheibishas drunk;foritneitherdrinksunwholesomeorpoisoned6 water,nor[even]goesnearit. 8Again,bytherelativepositionofitslegstoone another,and[ofthese]toitsbeak,itformsanequilateral triangle;andyetagain,thevariegationandadmixture ofitsblackwithitswhitefeatherssuggestthegibbous moon.7 9.NoroughtwetobesurprisedatEgyptiansbeing sofondofmeagrelikenesses;forGreekstooinboththeir 1Thatis,presumably,eitherthe6OoftheChaldaeans,orthe 3x4x5ofthe"mostperfect"triangleoftheMathematici. 2Namely,theutilitarianandsymbolical;cf.lxxiv.1. 3Cf.xiv.6. 4Cf.Rawlinson'sHerodotus,ii.124,125. 6ThereisasimilarlegendinIndia,Iamtold. 8Mayalsomean"bewitched." 7Thatis,themooninitsthirdquarter. THEMYSTERIESOFISISANDOSIRIS359 picturedandplasticresemblancesofGodsusemany such[vagueindications]. 10.Forinstance,inCretetherewasastatueofZeus whichhadnoears,foritbehovestheEulerandLord ofalltolistentonoone. 11.AndPheidiasusedtheserpentinthe[statue]of Athena,andthetortoiseinthatofAphroditeatElis, becauseontheonehandvirginsneedprotecting,and ontheotherbecausekeepingathomeandsilenceare becomingtomarriedwomen. 12.Again,thetridentofPoseidonisasymbolofthe thirdregion,whichtheseaoccupies,assigned[tohim] aftertheheavenandair.Forwhichcausealsothey inventedthenamesAmphitriteandTritons.1 13.AndthePythagoreanshaveembellishedboth

numbersandfigureswithappellationsofGods. FortheyusedtocalltheequilateraltriangleAthena HeadbornandThirdborn2becauseitisdivided bythreeplumblines3drawnfromthethreeangles. 14.And[theycalled]"one"Apollo,fromprivation ofmultitude,4andowingtothesingleness5ofthe monad;and"two"StrifeandDaring,and"three" Justice[orEightness],foraswrongingandbeing wrongedwereaccordingtodeficiencyandexcess,Tightness [orjustice]wasborntoequalitybetweenthem.6 1Fromrptrbt,third." 2Kopv<paytvt>Tjxalrpiroyivtiav,thatis,Koryphagennesand Tritogeneia. 3rpicrlKadcrots,aK<L0*TOS(SC.ypawxii)isgenerallyaperpendicular ;butherethereferencemustbetothisappendedfigure: 4Thatis,presumably,air6\\uv,froma(priv.)and*o\\ol (many). 6IVair\6rriTa,theplaybeingapparentlydiro\(ir\o)T7jj. 8Lit.,inthemidst. 36OTHRICEGREATESTHERMES 15.AndwhatiscalledtheTetraktys,thesixandthirty, was[their]greatestoath(ashasbeensaidover andoveragain),andiscalledCosmos,whichisproduced byaddingtogetherthefirstfourevenand[thefirst] fourodd[numbers].1 LXXVI.1.If,then,themostapprovedofthephilosophers, whentheyperceivedinsoullessandbodiless thingsariddleoftheDivine,didnotthinkitrightto neglectanythingortreatitwithdisrespect,stillmore liking,Ithink,weshouldthenhaveforthepeculiarities innaturesthatareendowedwithsenseandpossesssoul andpassionandcharacter,notpayinghonourtothese, butthroughthemtotheDivine;sothatsincetheyare madebyNatureintomirrorsclearer[thananyman canmake],weshouldconsiderthisastheinstrument andartofGodwhoeverordersallthings. 2.And,generally,weshoulddeemthatnothing soullessissuperiortoathingwithsoul,noronewithout sensetoonepossessingit;notevenifoneshould bringtogetherintoonespotallthegoldandemeralds intheworld. 3.ForthatwhichisDivinedoesnotresidein coloursorshapesorsmoothnesses;nay,allthings thateitherhavenoshareorarenotofanatureto

shareinlife,havealotoflessvaluethanthatof deadbodies.2 4.WhereastheNaturethatlivesandsees,and hasitssourceofmotionfromitself,andknowledgeof thingsthatareitsandthosethatarenot,hasappro 1TheTetraktyswasordinarilyconsideredtobethesumofthe firstfournumberssimply,thatis1+2+3+4=1O;butherewe haveitgivenas1+3+5+7=16,and2+4+6+8=20,and16+ 2O=36.Theoathissaidtohavebeen:"Yea,byHimwho didbestowuponoursoulTetraktys,EverflowingNature,Source possessingroots"the"roots"beingthefourelements. 2Sc.whichhaveatleastbeenthevehicleoflife. THEMYSTERIESOFISISANDOSIRIS361 priatedbothan"effluxoftheGood,"1andashareof theThinker"bywhomtheuniverseissteered,"as Heracleitussays.2 5.ForwhichcausetheDivineisnotlesswell pourtrayedinthese[sc.animals]thanbymeansof worksofartinbronzeandstone,whichwhileequally susceptibleofdecayandmutilations,3areintheir naturedestituteofallfeelingandunderstanding. 6.Withregardtothehonourspaidtoanimals,then, Iapprovethisviewmorehighlythananyotherthat hasbeenmentioned. CONCERNINGTHESACREDKOBES LXXVII.1.Nowastorobes:thoseofIsis[are] variegatedintheirdyes,forherpower[is]connected withmattersproducingallthingsandreceiving[all] lightdarkness,daynight,firewater,lifedeath,beginning end;whilethe[robe]ofOsirishasneithershadenor variegation,butonesingle[property]thelightlike,4 fortheSourceispureandtheFirstandIntelligible unmixed. 2.Whereforewhentheyhaveonceandonceonly receivedthis[robe],5theytreasureitawayandkeepit fromalleyesandhands;whereastheyusethoseofIsis onmanyoccasions. 3.Foritisbyusethatthethingswhicharesensible andreadytohand,presentmanyunfoldingsandviews ofthemselvesastheychangenowonewaynowanother; 1Plat.,Phczdr.,251B. 2Mullach,i.328.

3Readingirypdotis. 4TO<pa>Totiocs.Cf.thebetterknowntermTOavyottScs,uthe raylike"(augoeides). 5Presumablyintheinitiationsymbolisingtheinvestiturewith theRobeofGlory. 362THRICEGREATESTHERMES whereastheintelligenceoftheIntelligibleandPure andSingle,shiningthroughthesoul,likelightningflash, onceandonceonlyperchanceallows[us]to contactandbehold[It], 4.ForwhichcausebothPlato1andAristotlecall thispartofphilosophy"epoptic,"2fromthefactthat theywhotranscendbythereason(logos)thesemixed andmultiformthingsofopinion,areraiseduntothat Primal[One],SimpleandMatterless,and[so]contacting initssinglenessthepuretruthconcerningIt,they thinkphilosophyhasasitwere[its]perfectend. LXXVIII.1.Thefact,moreover,whichthepresent priestscautiouslyhintatbyexpiatorysacrificesand coveringtheirfaces[namely]thatthisGodisruler andkingofthedead,beingnootherthanhimwhois calledHadesandPlutoamongGreeksinthatthey donotknowhowitistrue,confusesthemultitude,who supposethatthetrulysacredandholyOsirisliveson earthandunderearth,wherethebodiesofthosewho seemtohave[reachedtheir]endarehidden[away]. 2.ButHeHimselfisfar,farfromtheearth,unspotted andunstained,andpureofeveryessencethat issusceptibleofdeathandofdecay.Norcanthesouls ofmenhere[ontheearth],swathedastheyarewith bodiesandenwrappedinpassions,communewithGod, exceptsofarastheycanreachsomedimsortofa dream[ofHim],withtheperceptionofamindtrained inphilosophy. 3.Butwhen[theirsouls]freed[fromthesebonds] passtotheFormlessandInvisibleandPassionlessand Pure,thisGodbecomestheirguideandking,asthough theyhungonHim,andgazedinsatiateuponHisBeauty, 1Symp.,21OA. 2Initshighestsensethatis,intelligibleorspiritual"seership," notthesymbolic"sight"intheformalGreaterMysteries. THEMYSTERIESOFISISANDOSIRIS363 andlongedafterit[Beauty]thatnomancandeclare

orspeakabout. 4.Itiswiththistheancienttale(logos)makesIsis e'erinlove,and,bypursuit[ofit],andconsort[with it],makes[her]fullfillallthingsdownherewithall thingsfairandgood,whateverthingshavepartin genesis. 5.Thus,then,thesethingscontainthereason(logos) that'smoresuitabletoGod. CONCERNINGINCENSE LXXIX.1.AndmustIalsospeakofthedailyincenseofferings, asIpromised,1thereadershouldfirstofall haveinmindthefact,thatnotonlyhavemen[in general]alwayspaidmostseriousattentiontothings thatconducetohealth,butthatespeciallyinsacred ceremoniesandpurificationsandprescribedmodesof life"healthy"isnotlessimportantthan"holy";for theydidnotthinkitrighttorenderservicetothePure andperfectlyHarmlessandUnpollutedwitheither bodiesorwithsoulsfesteringanddiseased. 2.Since,then,theairofwhichwemakemostuse, andwithwhichwehavemosttododoesnotalways keepthesamedispositionandblend,butatnightis condensed,andweighsdownthebody,andbringsthe soulintoadespondingandanxiousstate,asthoughit hadbecomemistlikeandheavy;[therefore]assoonas theygetuptheyincensewithpineresin,sanifying andpurifyingtheairbyits2disintegration,andfanning upagainthe[fireofthe]spiritconnatewithbody3 1Cf.Hi.5. 2Sc.theresin's. 3Thatis,presumably,whatwascalledthe"bodilyoranimal spirits"theethersorprdna's. 364THRICEGREATESTHERMES whichhaddieddown,sinceitsperfumepossessesa vehementandpenetrating[force], 3.And,again,atmidday,perceivingthatthesun drawsfromtheearthbyforceanexceedinglylargeand heavyexhalation,andcomminglesitwiththeair,they incensewithmyrrh.1Foritsheatdissolvesanddisperses theturbidandmudlikecombinationinthe atmosphere. 4.And,indeed,physiciansseemtorelievesufferers fromplaguebymakingagreatblaze,asthoughit clearedtheair.Butitclearsitbetteriftheyburn fragrantwoods,suchas[those]ofcypress,juniper,and

pine. 5.Atanyrate,theysaythatatAthens,atthetime oftheGreatPlague,Akronthephysicianbecame famousthroughorderingthemtokeepfiresburningby thesideofthesick,forhe[thus]benefittednotafew. 6.AndAristotlesaysthatthesweetsmellingodours, givenoffbyperfumesandflowersandmeadows,conduce nolesstohealththantoenjoyment;becausebytheir warmthandsoftnesstheydiffusethemselvesgently throughthebrain,whichisnaturallycoldandasthough congested. 7.Andif,moreover,theycallmyrrhbalamong Egyptiansandintranslationthiscomesprettynear tomeaningthedispersionofsillytalkthisalsoaffords someevidenceforthereasonwhy[theyuseit]. LXXX.1.And[finally]Jcuphi2isamixturecomposed ofsixteeningredients:ofhoney,andwine, andraisins,andcyperus;3ofpineresin,andmyrrh, 1TheresinousgumofanArabiantree;probablyakindof acacia. 2Thiswasalsousedasamedicine. 3Kvirtipov,Cyperuscomosus,anaromaticplantusedinembalming, asweetsmellingmarshplant.Cf.F.cypereandE.cypres. THEMYSTERIESOFISISANDOSIRIS365 andaspalathus,1andseseli;2andfurtherofmastich,8 andbitumen,4andnightshade,5andsorrel;andin additiontotheseofbothjunipers6(ofwhichtheycall theonethelargerandtheotherthesmaller),and cardamum,andsweetflag.7 2.Andthesearenotcompoundedinahaphazard way,butwiththesacredwritingsbeingreadaloud8to theperfumemakerswhentheymixthem. 3.Andastotheirnumber,eventhoughithasall theappearanceofsquarefromsquare,and[thattoo] theonlyoneofequallyequalnumbersthathasthe powerofmakingtheperimeterequaltothearea,9it mustbesaidthatitsserviceablenessforthispurpose atleastisoftheslightest. 4.Butthemajorityoftheingredients,astheypossess aromaticproperties,liberateasweetbreathandhealthy exhalation,bywhichboththeairischanged,andthe bodybeinggentlyandsoftlymovedbythevapour, fallsasleep1Oandloosensthedistressingstrainofthe day'sanxieties,asthoughtheywereknots,[andyet]

withoutanyintoxication. 1AOira\IDOVYapricklyshrubyieldingafragrantoil; mentionedintheApocryphaandinsomeoldherbalists.Cf. "Igaveasweetsmelllikecinnamonandaspalathus"Ecclus. xxiv.15.ItwasnottheGenistaacanthoclada. 2curfKews,theTordyliumofficinale;formerlycalledin Englishalso"cicely." 3<rxivov,ormaybe"squill." *iur<pi\.rov. 6OPIOV,ormaybe"rush." 6Lit.,juniperberries. 7KtLxapLov,probablyAcoruscalamus(cf.Ex.xxx.23etal.). Itistobenoticedthattheingredientsarearrangedinfoursetsof foureach. 8Thatistothesoundofmantra,asaHinduwouldsay. 9Cf.xiii.2andfigureinnote. 1OThekuphibeingusedatsundown. 366THRICEGREATESTHERMES 5.Moreover,theypolishuptheimagemakingand receptiveorganofdreamslikeamirror,andmakeit clearer,nolessthantheplayingonthelyrewhichthe Pythagoreansusedtousebeforesleep,thuscharming awayandsanifyingthepassionateandreasonless natureofthesoul. 6.Forthingssmeltcallbackthefailingsense,and often,ontheotherhand,dullandquietitby[their] soothing[effect],whentheirexhalationsarediffused throughthebody;justassomeofthephysicianssay thatsleepisinducedwhenthevaporisationofthe food,asitwerecreepinggentlyroundtheinwardparts andgropingabout,producesakindoftickling. 7.Andtheyusekuphibothasdraughtandmixture; forwhenitisdrunkitisthoughttopurgetheintestines, [butwhenappliedexternallyl]tobeanemollient. 8.Andapartfromthese[considerations],resinisa workofthesun;andmyrrh[comesfrom]theexudation ofthetreesunderthesunheat;whileofthe ingredientsofkuphi,someflourishmoreatnight,like allthingswhosenatureitistobenourishedbycool breezesandshadeanddewanddamp. 9.Seeingthatthelightofdayisoneandsingle,and Pindartellsusthatthesunisseen"throughempty aether";2whileairisablendandmixtureofmany lightsandproperties,asitwereofseedsdroppedfrom

everystarintoone[field]. 10.Naturally,then,theyusetheformerasincenses byday,asbeingsingleandhavingtheirbirthfromthe sun;andthelatterwhennightsetsin,asbeingmixed andmanifoldinitsqualities. 1Alacunaof8or9lettersoccurshereinE. 2Olymp.,i.6. THEMYSTERIESOFISISANDOSIRIS367 AFTERWORD Soendsthisexceedinglyinstructivetreatiseof Plutarch,which,inspiteofthemassoftextsandmonuments concerningAsarandAstwhichhavealreadybeen decipheredbytheindustryofEgyptologists,remains themostcompleteaccountoftherootmysterymythof ancientEgypt.ThemythofOsirisandIsisgoesback totheearliesttimesofwhichwehaverecord,andis alwaysfoundinthesameform.Indeedthe"Ritual," the"BookoftheDead,"whichshouldratherbecalled the"BookoftheLiving,"mightverywellbestyled "TheGospelofOsiris." Itwouldbeoutofplaceheretoseekforthe historicaloriginofthisGreatMystery;certainlyOsiris wasoriginallysomethinggreaterthana"watersprite," asBudgesupposes.OsirisandIsiswereandare originally,asIbelieve,cosmicorsupercosmicbeings; fortheElderandYoungerHorus,regardedmacrocosmically, weretheIntelligibleandSensibleWorlds,and, regardedmicrocosmically,pertainedtothemysteryof theChriststageofmanhood. Itmay,ofcourse,bedeniedthattheancientEgyptians werecapableofentertaininganysuchnotions; we,however,preferthetraditionofourTrismegistic tractatestothe"primitiveculture"theoriesofanthropological speculation.That,however,suchviewswere entertainedinthefirstcenturiesisincontrovertible,as maybeseenfromacarefulstudyofPhiloofAlexandria alone.Thustoquoteonepassageoutofmanywith regardtothetwoHoroi: "ForthatthiscosmosistheYoungerSonofGod,in thatitisperceptibletosense.TheSonwho'solder thanthisone,Hehathdeclaredtobenoone[perceptible bysense],forthatheisconceivablebymindalone. 368THRICEGREATESTHERMES ButhavingjudgedhimworthyoftheElder'srights, HehathdeterminedthatheshouldremainwithHim

alone."1 When,moreover,wespeakoftheChriststageof manhood,wemeanallthatmysterythatliesbeyondthe normalstageofman,includingboththesuperman stageandthatoftheChrist. Inanycase,Plutarchisofthegreatestservicefor understandingtheatmosphereandenvironmentin whichthestudentsoftheTrismegistictraditionmoved, andwehavethereforebestowedmorecareuponhim thanperhapsthegeneralreadermaythinknecessary. 1QuodDeusIm.,6;M.1,277,P.298(Ri.ii.72,73). X "HERMAS"AND"HERMES" ANANTICIPATION WHEN,inarecentbook,1IwastreatingoftheEarly ChurchdocumentTheShepherdofHernias,inconnection withtheancientandmysteriousBookofElxai, which,accordingtoEpiphanius,circulatedamongthe Essenes,Nazorenes,Ebionites,andSampsaeans,Iwrote asfollows: "Itisalsoofverygreatinteresttonoticethemany intimatepointsofcontactbetweenthecontentsof theApocalypticHermasandtheteachingoftheEarly 'ShepherdofMen'tractateofthemysticschoolwho lookedtoHermestheThriceGreatestastheirinspirer, thatistosay,theearliestdepositoftheTrismegistic literature.Butthatisanotherstorywhichhasnot yetbeentold." Atthesametime,allunknowntome,Reitzenstein musthavewritten,orhavebeenwriting,hislearned pageson"HermasandPoimandres,"comingtopractically thesameconclusionasIhadincruderform expressedseveralyearsearlier,whencommentingon Hilgers'theory2thatthe"ShepherdofMen"was 1DidJesusLive10OB.C.?AnEnquiryintotheTalmudJesus Stories,theToldothJeschu,andSomeCuriousStatementsof Epiphanius(London,1903),pp.365ff. 2SeeHdgers(J.),DeHermetisTrismegistiPoimandroCommentatio (Bonn,1855). VOL.I.36924 37OTHRICEGREATESTHERMES writteninoppositiontothe"ShepherdofHermas," andsuggestingthatiftherewereanydependenceof

oneontheother,itwasinexactlythereversesense tothatofHilger'sassumption.1 THEHIGHERCRITICISMOF"THESHEPHERDOFHERMAS" Likealltheotherextantextracanonicaldocuments oftheEarlyChurch,andespeciallytheAntilegomena, asEusebiuscallsthem,thatistosaybooksdisputed inhisdaybutearlieradmittedbywidecirclesintothe canon,TheShepherdofHermashasbeensubmittedto themostsearchinganalysisbymoderncriticism. Thoughitsunityisstillstrenuouslydefendedbysome scholars,themajorityareconvincedofitscomposite nature;andIfollowHilgenfeld,2whodetectsinthe presentformofthisdocumentthreeelements,or,soto say,threedeposits:(i.)TheApocalypticViss.i.iv.; (ii.)ThePastoralVis.v.Sim.vii.;(iii.)TheSecondary, orappendixofthelatestredactorSimm.viiix. "Hermasi."and"Hermasii."citenothingfromanyof thecanonicalbooksoftheNewTestament,andthis shouldbe,formostscholars,astrikingindicationof theirearlydate. THEINTRODUCTIONOFTHE"PASTORALHERMAS" "Hermasii.,"the"PastoralHermas,"beginsas follows:3 1."NowwhenIhadprayedinmyhouse,andsatme 1SeeTheTheosophicalReview,xxiv.302,303(June1899). 1Hilgenfeld(A.),HermcePastor(2nded.:Leipzig,1881). 3'AiroK(i\vxpis4,thefifthrevelationorvisionofourcomposite document,whichforallweknowmayhavestoodfirstinsome earlier"source." "HERMAS"AND"HERMES"371 downuponmycouch,thereenteredamanofglorious appearance,intheguiseofaShepherd,cladinawhite skin,1withawalletonhisshoulders,andastaffin hishand.Andheembracedme,andIembracedhim.2 2."Andstraightwayhesatdownbymyside.He saithtome:IamsentbythemostSovereign Angel,thatImaydwellwiththeefortherestofthe daysofthylife. 3."Ithoughtthathehadcometotemptme;3andIsay untohim:Whoartthou?ForIdoknow(sayI)into whosechargeIhavebeengiven.Hesaithtome:Dost thounotknow?NayanswerI.Iam(saithhe)the Shepherd4intowhosechargethouhastbeengiven. 4."E'enashespoke,hisaspectchanged,andIknew him,thatitwashetowhomIhadbeengivenin

charge." COMPARISONWITHOURPOEMANDRES" IfwenowcomparetheGreektextofthisinteresting passagewiththatoftheintroductoryparagraphsofthe "Poemandres,"itwillbefoundimpossibletorefertheir strikingsimilaritiesmerelytoacommontypeofexpression; theverbalagreementsaretooprecise,and 1Presumablyasheep'sskinofwhitewool. 2ComparetheStoryoftheSpiritDoublewhocamedownunto Jesuswhenaboy,astoldbyMarytheMother,inthePistisSophia, 121:"Heembracedtheeandkissedthee,andthoualsodidstkiss him;yebecameone."Comparethiswiththecommonmystic beliefofthetimeinthepossibilityofunionwithsuchaspiritual presence;andalsothepossessionbyadaimon(\Tj\pnSainovos), whichistreatedofatlengthbyReitzenstein,andparticularly referredtothispasageinHermas(R.230). 3ComparePistisSophia,12O:"Iwasindoubtandthoughtit wasaphantomtemptingme." 4OnthisGebhardtandHarnack,intheiredition(Leipzig, 1877),canonlycomment:"Invisionibusangelicuspastornusquam memoratur." 372THRICEGREATESTHERMES standoutconvincinglyatthefirstglance,withoutneeding theassistanceofthelargetypeinwhichReitzenstein (pp.11,12)hashadthemprintedinhisreproduction ofthetexts. Mostremarkableofall,however,isthesimilarityof ideas;for"Hermas"asfor"Hermes"theShepherd isnotonlyashepherdbuta"shepherdofmen,"even asinadifferentconnectionbutinthesamecircleof ideasPeterandothersweretobecome"fishersofmen."1 Now,notonlyongeneralgroundsisitdifficultfor anyonewhohascarefullystudiedthetwodocuments, tobelievethatthewriterofthephilosophicmystical treatisenotonlyhadtheChristianapocalypticwriting beforehimbuttookitashispointofdeparture;but, evenifwearestillstronglydominatedbywhathas hithertobeenthetraditionalviewinallsuchquestions, andclingtothetheorythatwhenthereissimilarity theChristianscripturemustnecessarilyhavebeenfirst inthefield,itisverydifficulttobelievethatacopier of"Hermas"shouldhaveleftnotracesofanacquaintance withtheverydistinctivefeatureoftherobeand staffandwalletoftheshepherd,andoftheconversation

whichfollowsinwhat,onthistheory,wouldbethe presupposedoriginal. THEPOPULARSYMBOLICREPRESENTATIONOF THESHEPHERD Themysticalrepresentationandthoughtatmosphere ofthewriterorredactorofourpresent"Poemandres" arefarremovedfromanydirecttracesofcontactwith thefolkconsciousness,inwhichtheappurtenancesmentioned by"Hermas"werethetypicalliterarydescription 1ComparetheinterestinginscriptionfromSakkaraquoted fromErman(note,below). "HERMAS"AND"HERMES"373 ofashepherdsincethetimeofTheocritus;1notonly so,butthiswasthesymbolicrepresentationofthe "ShepherdofMen"inthegeneralHellenisticreligious consciousness.Indeed,wefindunquestionableproofs thatHermeswaspreeminentlyregardedasthe"Good Shepherd,"andafigureofhimwithstaffandwalletand singlerobewasagreatfavouriteinthepopularcult.12 Inonepassage3inwhichmentionismadeofthis walletandstaff,furtherdetailsaregivenshowingthat thesesimplesymbolswerewellunderstood.Theright handisraised,andtheleftholdsstaffandwallet. Moreover,thestaffhasaserpententwinedroundit, andHermesiscladinasinglerobe.LikeIsis,he standsupontheworldsphere,whichhasalsoaserpent twinedroundit.HermeshererepresentstheMindor Logos,thefathermother(staffandwallet)forceof nature;withthe"left"hebringsintogeneration,with the"right"heleadssoulsoutofgenesis,eithertodeath, orregeneration.Inthisprayer,Hermes(asthesun)is called"theShepherdwhohathhisfoldintheWest."4 ItistobefurtherremarkedthatHermesisinthe dressofthe"Poor,"5andofthe"Naked."8 1R.11,n.3. 2CompareWessely,Denkschr.d.K.K.Akad.(1888),103,2359ff. 3Ibid.,104,2373. 4Erman(Agypten,515)referstoaninscriptionfromSakkara, inwhichamysticalshepherdsaystohisflock:"YourShepherd isintheWestwiththefishes,"aninterestingconjunctionof ideasforstudentsofarchaicChristiansymbolism.Theideais alsoBabylonian,theStarflocksoftheGodsbeingfedbeyondthe

OceanintheWest. 5ComparethedressoftheEssenes,andtheaccountofthesending forthofthedisciples,Matt.x.9=Markvi.8=Lukeix.3. ThedirectcontradictionoftheaccountinMarktothestatements inMatthewandLuke,makesitexceedinglyprobablethatnotonly theonerobe,andstaff,butalsothewallet,werethetypicalsigns ofthosewhowentforthto"raisethedead." 6Heiscladintheirtplfafia,theworkingdress(orapron), inwhichmenweresaidtowork"naked"(nudus,yvfivis)that is,cladinonerobe.Seealsonoteonthesentence:"Andnaked IsoughttheNaked,"intreatingoftheGymnosophists(orNaked Philosophers),inmyApolloniusofTyana(London,1901),p.100. 374THRICEGREATESTHERMES THENAME"HERMAS" ButtoreturntoHermas.Why"Hermas"ofall namesintheworldinthisconnection?Wehavea largeliteratureinwhich"Hermes"playsthepartof seer,andprophet,andrevealer,andwriterofsacred scriptures;init,moreover,hefiguresasthebeloved discipleoftheHeavenlyMind,theShepherdofMen. ButwhathaveweinChristiantraditiontoexplainthe name"Hermas"?Nothing,absolutelynothing,but contradictoryhypotheseswhichtrytodiscovera historicHermassoastoauthenticatetheprovenance ofwhatismanifestly,likenearlyeverysimilar documentofthetime,pseudepigraphic.Inmy opinion,indeed,theverynameHermasbetraysmore clearlythananythingelsethe"Hermes"sourceof theChristianwriter'ssettingofpartofhismost interestingapocalyptic."Hermas"isbecauseof "Hermes,"ratherthan"Hermes"inanswerto "Hermas,"asHilgerswouldhaveit. ANEARLYFORMOFTHE"POIMANDRES" This,however,doesnotmeantosaythat"Hermas" tookthesettingoftheintroductionofhisPastoral apocalypsesfrompreciselythesametextofthe "Poemandres"whichnowliesbeforeus,forour presenttextismanifestlytheredactionofanearlier form;sothatifwecouldrecovertheotherformwe shouldinallprobabilityfindsomeadditionalverbal agreementof"Hermas"with"Hermes." "HERMAS"AND"HERMES375

Thattheideasofthe"Poemandres"treatisewere themysticalandphilosophicalsideofmuchthat appearsinthepopularcultofthetime,maybeseen byaninspectionoftheprayersfromtheMagicPapyri whichwehavetranslated.1InthemtheMind,asthe ShepherdofMen,andtheRevealeroftheLight,is clearlysetforth.Reitzenstein'sview(p.32),accordingly, isthattheChristianwritermusthavetaken hisdescriptionoftheShepherdfromwhatoriginally wasafullertextofthe"Poemandres"thantheone preservedtous,andthatthiswillaccountforseveral featureswhichwouldotherwisebepeculiarto"Hermas." Thistextwasincloserverbalagreementwiththe generallanguageofthepopularHermesreligionas preservedtousintheHermesPrayers.2 THEHOLYMOUNT Butthedirectpointsofcontactbetween"Hermas" andtheTrismegisticliteraturearenotconfinedtothe "Poemandres"document.Astheoriginalwriterof "Hermas"wasdependenton"Hermes"forthesetting oftheintroductiontohisPastoralapocalypses,soalso itishighlyprobablethattheredactorwasinfluenced byalosttreatisereferredtointheintroductionof "TheSacredSermonontheMountain,"C.H.,xiii.(xiv.). Inthistreatisereferenceismadetooneofthenow lost"GeneralSermons,"3thesceneofwhichalsotook 1See"ThePopularTheurgicHermesCultintheGreek MagicPapyri." 2CompareHermas,Vis.v.2:"Iamsent...thatImay dwellwiththeefortherestofthedaysofthylife,"withPrayer i.1O:"forallthelengthofmylife'sdays";andv.3:"Iknow intowhosechargeIhavebeengiven,"withPrayerii.7:"I knowthee,Hermes." 34vTO7SytvtKols 376THRICEGREATESTHERMES placeonamountain.Forinconnectionwithit mentionismadebyTatofhispassingoveramountain, orascendingamountain,atthebeginningofhis noviciate,whenhebecamea"suppliant";1whileitis furtherstatedbyTatthatatthatstagethedoctrine wasnotclearlyexplained,butratherhiddeninriddles; forthatasyethewasnotsufficientlypurified,and made"astrangertotheworldillusion." Now,itisremarkablethat"Hermas,"intheappendix tothebook(Sim.ix.),tellsusthataftertheserevelations

theShepherdcametohimagain,andtoldhim thatmuchhadnotbeenexplainedbecauseofhis "weaknessintheflesh";butnowthathehasbeen strengthenedbytheSpirit,theShepherdwillexplain all"withgreaterclearness."Hethentakeshimaway intoArcadia(averyunexpectedlocalityforaChristian writerinRometochoose),toa"breastlikemountain," wherehehasthefurtherteachingrevealed tohim. But,strangelyenough,itwaspreciselyinArcadia thatthechiefHelleniccultofHermesexisted,asstated byLactantius,basinghimselfonthecommonbeliefat Rome;2andfromArcadiaitwasthatHermes,according toatendencylegendthatevenatRomewentbackat leasttothesecondcenturyB.C.,setforthtoteachthe Egyptians. "GNOSTIC"ELEMENTS Moreover,"Hermas"isthroughoutstronglytinged with"Gnostic"elements.AsIwroteinmylast book,3itispracticallyoneoftheverynumerous 1AtermusedbyPhiloasasynonymofTherapeut. 2Div.Institt.,i.6ascitedamongEvidencesfromtheFathers, whereseemynoteonPheneus. 3Op.sup.cit.,p.365. "HERMAS"AND"HERMES"377 permutationsandcombinationsoftheSophiamythus oneofthemanysettingsforthofthemysticloreand loveoftheChristandtheSophia,orWisdom,oftheSon ofGodandHisspouseorsister,theHolySpirit,ofthe KingandQueen,oftheLordandtheVirginChurch. Initsmostinstructiveseriesofvisionsaredepictedthe mysticscenesoftheallegoricaldramaofman'sinner naturethemysteryplayofalltime. Butwhenwesay"Gnostic"wemeanmuchthatis alsoHellenisticmysticism,andthereforemuchthatis also"Hermetic,"forintheTrismegisticliteraturethere issetforthaGnosisofafarsimplertypethaninany oftheChristiansystemstechnicallycalled"Gnostic." THEVICESANDVIRTUES Astrikingexampleofthesimilarityofideasofthis natureisfoundincomparingthelistoftwelvevices andten(sevenandthree)virtues,giveninC.H.,xiii. (xiv.)710,1with"Hermas,"Sim.ix.15,13,where twelve"virgins,"eachbearingthenameofavirtue,are

setoveragainsttwelve"womenclothedinblack,"each bearingthenameofavice;andwith"Hermas,"Vis.iii. 8,7,wheresevenwomen,eachinturnthemotherof theother,arecalledbythenamesofsevenvirtues. Weneednot,ofcourse,necessarilysupposeanydirect contactinthiscase,thoughitiscuriousthatthelist ofvirtuesoccurspreciselyinthesermon"Onthe Mountain";butbothwritersclearlymovein,orare influencedby,thesamecircleofideas,andthat,too, ideasofaveryspecialnature. Theabovepointsaresufficientforourpurpose,and throwamostinterestinglightononeelementinthe 1Theverytreatisetowhichwehavepreviouslyreferredin connectionwiththe"mountain." 378THRICEGREATESTHERMES compositionoftheveryancientChristiandocument whoseexclusionfromthecanon,afterenjoyingforso manyyearspracticallycanonicalauthority,istobe regretted. THEEARLYDATEOFTHEORIGINAL"HERMAS" Now,"ApocalypticHermas"isdistinctly"anti Pauline,"andperhapsthismorethananythingelse accountsforthefinalexclusionofthebookfromthe canon;itisthereforeinvaintoseekinitquotations fromanyofthePaulineLetters.Butwhatisstillmore remarkable,neitheritnorthe"PastoralHermas"quote fromanyoftheCanonicalGospels.Thisarguesavery earlydate. If,then,weareinclinedtoacceptthestatementof thewriteroftheMuratorianFragment(c.17OA.D.) thatHerma3"waswrittenatRomeduringthebishopric ofPius(140c.155A.D),thismustrefertothe completedworkofthelastredactorwhoisheldresponsible for"Hermasiii.,"andwhowasacquainted withseveralbooksofthecanon.The"Pastoral Hermas"maythusbefairlypushedbacktothebeginning ofthefirstcentury. WehavealsotorememberapointwhichReitzenstein doesnotseemtohavetakenintoconsideration notonlythattheGreekoriginalofourformof "Hermas"islost,butthattheOldLatinversionhas alsodisappeared,andthatwepossessonlyaGreek retranslationfromtheLatin.1Underthesecircumstances, itisstillmoresurprisingthatsuchstrongtraces ofdirectliterarydependenceontheoriginalformof the"Poemandres"introductionshouldstillremainin

our"Hermas." 1SeeGebhardtandHarnack,op.cit.,Prolegg.xi.n.2. "HERMAS"AND"HERMES"379 THEDEPENDENCETHEORYTOBEUSEDWITH CAUTION Itwould,however,inmyopinionbeagravemistake topushthetheoryofliterarydependencetoofar,and toseektoaccountforthemaincontentof"Hermas" onanytheoryofdirectborrowingfromalliedsources, orevensolelyofdirectexternalconditioningbythe mysticalandtheologicalideasofthetime.Thereis noapriorireasonagainstthehighprobabilitythat theoriginalwriterwasrecordingsomegenuineinner experiences,howevermuch,aswasthefashionofthe time,andofothertimesandclimes,theymayhavebeen expanded,interpolated,andpolishedbyliteraryart. Itistruethatallsuchinnerexperienceswouldbe stronglyconditionedbythepriorconceptions,thoughttone, andtheologicalbeliefsofthewriter,andbythe currentandtraditionaltypesofsuchexperiencesknown inhisday.Indeed,itisverydifficultanywheretomeet withtherecordofvisionsorapocalypticutterances whicharenotsoconditioned.TheBuddhistseer,sees inthemodeoftraditionalBuddhistconceptionsofthe unseen;theHellenicmantisandsibylfindthemselves inaninvisibleworldofthefamiliarnatureknownto themfromthemythologists,andpoets,andmysterytraditions; theEgyptianprophetmovesamidthe familiartopographyandschematologyoftheAmenti ofhisnation;evenanEzekielseesinthesymbolsof theBabyloniancultus;whiletheChristianmystic invariablyfindshimselfintheconventionalheavenof thesaintsandthehellofthesinners. Itisnot,therefore,necessarytofollowEeitzenstein (pp.811)indetail,whenheseekstoshowthestrong influenceofheathenmysticalliteratureontheearly 38OTHRICEGREATESTHERMES Christiandocumentwearediscussing,andtopointto strikingparallelsbetweenthesettingofthefirstfour visionsof"Hermas,"andthevisionsofZosimus,as preservedinthefragmentsofhis"Acts,"1orthe"Visit toHades"ofSetmeandSiOsiri,andtheirpassing throughtheSevenHalls,2aspartiallypreservedinthe Demotic"TalesofKhamuas."3 ItistruethatZosimus,whoflourishedtowards theendofthethirdcentury,wasamemberofthe

Poemandrescommunity,and,therefore,whathehas tosayisofgreatinteresttous,fordoubtlesshis visionswerestronglyconditionedbytheTrismegistic traditionandespeciallybytheIsistypeofitsliterature, andthecognateEgyptian"BooksofHermes";but thepointsonwhichReitzensteinlaysstressseem somewhattoogeneraltoallowofourdrawingany directconclusionwithregardto"Hermas"and "Hermes." Thereisacertainsimilarity;butourinformation istooscantytopermitofanyprecisedrawingof generalconclusions.Thereis,however,avaluable pieceofinformationwhichpreventsusfromattributing allthesimilaritieswhichmaybenoticedpurely tothegeneralthoughtatmosphereofthetimes.In oneparticularatleast,wecanbemoredefinite. THEVISIONSOFCRATES ZosimusisnottheonlyfollowerofThricegreatest Hermeswhosevisionsarestillonrecord.Cratesalso 1ThetextsaregivenbyBerthelot(M.P.S.),LesAlchimistes grecs. 2SeeTheBookoftheDead,cxliv.,cxlvii. 3Griffith(F.LI.),StoriesoftheHighPriestsofMemphis(Oxford, 1900),pp.45ff. "HERMAS"AND"HERMES"381 hasleftanaccountofhismysticexperiences,though unfortunatelytransmittedtousonlyinArabictranslation fromtheoriginalGreek.1 Cratesleaveshisbodyandenterstheunseenworld. "WhileIwaspraying,"hewrites,"Ifeltmyself suddenlycarriedintotheairs[ofheaven],followingthe samepathasthesunandmoon."Herehemeetswith ThricegreatestHermesintheguiseof"anoldman, themostbeautifulofmen,seatedonachair;hewas cladinwhiteraiment,andheldabookinhishand restingonthearmofthechair." Comparethiswith"Hermas"(Vis.ii.2,2):"Isee oppositemeachair,andonitacoveringofwoolwhite ashail;2thencamethereanoldwoman,inshining whiteraiment,havingabookinherhand,andsat downalone." Afterthisrevelation,andwhenthe"oldwoman" hadceasedreadingfromthebook,fouryoungmen cameandcarriedoffthechair,anddepartedwithitto theEast(ibid.,4,1). Hereagainitisofinteresttocomparethiswiththe

introductiontoamagical"lightritual,"wheretheseer hasavisionoffourmenwithcrownsontheirheads whobringinthe"throneofthegod."3 Cratesistaughtfromthebookandbiddentowrite whatheistold."Makethybookaccordingtothe instructionswhichIhavegiven;andknowthatIam withtheeandwillneverleavetheetillthouhast accomplishedall." Soalso"Hermas";comparealsothelastsentence 1Berthelot(M.P.S.),LaChimiecmMoyenAge,iii.44ff.,268, n.1;R.361. 2AccordingtotheEthiopictranslation.SeeTheApostolic Fathers,p.325,n.4,inthe"AnteNiceneChristianLibrary," vol.i.(Edinburgh,1867). 3Kenyon(F.G.),GreekPap.Cat.,p.65;R.280,n.3. 382THRICEGREATESTHERMES withthephraseintheIntroductiontothe"Pastoral Hermas":"Iamsent...thatImaydwellwith theefortherestofthedaysofthylife." Inanothervision,Cratesisinstructedinadialogue whichstronglyreflectsthestyleandsubstanceofour Trismegisticsermons.Andinyetanotherhemovesin thepsychicreflectionofthesettingofthenowforthe mostpartlostIsistypeoftheliterature,whichhasamore stronglyEgyptiancolouring.Heistransportedtoyet anotherheavenandfirmament,andthereseesthetemple ofPtah(Hephaestus),andthestatueofVenus(Isis), whichholdsconversewithhim. HewasthenevidentlysaturatedwiththeTrismegistic tradition,andhadaccesstotreatiseswhich arenow,unfortunately,losttous,foritisjustthistype oftheliteraturewhichshowssignsofthemoredirect influenceofEgyptianideas,andthementionofthe templeofPtahisastrikingconfirmationthatReitzenstein isontherighttrackinhisanalysisoftheoldest depositofthe"Poemandres,"whichheconnectswith thePtahtradition. THEGENERALCHRISTIAN"MANY"ANDTHE GNOSTIC"FEW" ThattheendandaimofthelaterEgyptianreligion, andofallHellenisticreligiouscirclesingeneral, wasaGnosis,ordefinitemysticalexperienceinthe formofvisionsandapocalypses,ismanifestonall sides;andthatthisalsowasthechiefinterestofvery numerouscirclesintheEarlyChurchisafundamental

factinthestudyofChristianoriginswhichshouldnot beimpatientlybrushedononeside,orminimised almosttoextinctionasofnorealimportance,but whichshouldberestoredtothefirstrankinseeking "HERMAS"AND"HERMES"383 anexplanationofthemanyobscureproblemsofthese earlydayswhichnopurelyobjectiveconsiderations willsolve. ThattheGeneralChristianofthesedays,asofall subsequentcenturies,hadnaturallymuchtolearnin thesemattersfromthetrainedMystic,whetherofhis ownfaithorofanother,issayingnothingtohisdiscredit, forhenaturallybelongedtothe"many"who werestrivingtobecomethe"few."GeneralChristianity, however,spreadsorapidlythatthedefinite cultivationofthespiritualfacultiespractisedbythe earlycontemplativesofthefaithsoongaveplacetoa fanaticalenthusiasmforamisunderstoodmonkdom, whichswampedthemonasterieswithafloodofthe "many,"whowereoftenwithoutanytruevocationfor theholylife,andnotunfrequentlyquiteignorantof theelementsofcontemplation. Weneednotspeakofthewildfanaticismofwarrior monkdomletloosewithpickandhatchetandfirebrand todestroythetreasuresofreligiousartthroughoutthe beautifulHellenicworld,butevenamongthequiet andpeaceablebrethrentherewasmuchignorance. Howunknowingsomeofthesegoodfolkwere,wemay learnfromanaivestory,theverysimplicityofwhich convincesthereaderofitsgenuineness. Perhapssomeonemayhereinterject:Butthishas nothingtodowith"Hermas"!Perhapsnot;butit hasagreatdealtodowithaproperunderstandingof thehistoryofthedevelopmentofGeneralChristianity anditsrelationshiptothedeeperreligiousconsciousness ofthefirstcenturies.When,then,Ireadthe Greektextofthissimplestory,asreproducedby Eeitzenstein,1Ithoughtthatsomewhocouldnotread 1R.34fromApophthegmataPatrum,inCotelerius'Ecclesice GrcecceMonumenta,i.582. 384THRICEGREATESTHERMES Greek,butwhotakeaverydeepinterestinsuch matters,mightliketohearit,andsoIhavesetitdown inEnglish. THESTORYOFABBOTOLYMPIUS Thestoryrunsasfollows:

"AbbotOlympius1saidthatonedayapriestofthe [Heathen]GreekscamedowntoScetis;2hecameto mycellandpassedthenightthere. "Seeingthemanneroflifeofthemonks,hesaithto me:'Livinginthisway,doyenotenjoyvisionsfrom yourGod?'1Nay!'Ianswer. "Thensaiththepriesttome:1Solongasweduly serveourGodwithholydeeds,hehidethnought fromus,butrevealethuntoushismysteries.And ye,inspiteofallyourgreatlabourswatchings,keeping silence,disciplinessayestthou,yeseenought? Assuredly,then,ifyeseenought,yehaveletevil reasoningscomeintoyourheartswhichshutyoufrom yourGod;and'tisforthiscausehismysteriesarenot revealedtoyou.' "AndIwentandtoldtheelder[brethren]the wordsofthepriest;andtheywereastonishedand agreedthatsoitwas.Forimpurereasoningsdoshut offGodfromman." Idonotexactlyunderstandwhatistheprecise meaningofLogismous,whichusuallymeans"reason 1IdonotknowwhothisOlympiuswas,unless,perchance, hemayhavebeenthemonkreferredtobyNilus(ii.77),the famousasceticofSinai,whoflourishedinthefirstquarterofthe fifthcentury. 2Again,Icanfindnoinformationaboutthisplace;itwas, however,presumablyintheNitriotenomesouthoftheDelta forthepriest"camedown.*' "HERMAS"AND"HERMES"385 ings,"andseemsonthefaceofittosuggestthatthe monks'intellectualgraspofthematterwasatfault. Itmay,however,meansimplythattheir"thoughts" wereimpure.Butthisisnotanymoresatisfactory, forthemonksmusthaveknownalreadythatimpure thoughtsweretobedrivenout. Whatisclearisthatthe"priestoftheGreeks"had personalexperienceofthesepiousexercises,andcame fromacirclewheresuchthingswerenormally practised;he,moreover,knewwhatwasthereasonfor themonks'nonsuccessincontemplation.Heknew thatitalldependedonthought,andthat,too,on"good thought,"sothatthe"Good"mightdescendonthe "good,"astheHermesPrayer(i.9,13)says.Buthe knewmorethanthis;heknewthattherewasalso

needof"rightthought,"ofGnosisaswellasoffaith, oftheproperuseoftheintelligenceandthedriving outoferroneousideaswithregardtothenatureof God. AFINALWORD Butforafinalwordon"Hermas."Thisearly documentwaswrittenatRome;soallareagreed.It would,then,seemnecessarytoallowofsufficienttime forawidecirculationoftheolderformofthe"Poemandres," beforeitcouldreachRomefromEgypt.This timecouldnothavebeenshort,foritmustbereckoned notbygeographicalconsiderations,whicharehardlyof anyconsequenceinthisconnection,butbythefact thatthe"Poemandres"wasthegospelofaschoolthat laidthegreatestpossiblestressonsecrecy.How,then, couldaChristianwriterhavegotpossessionofacopy? Hadthepledgeofsecrecyalreadybythistimebeen removed?Thisisnotcredible,forlaterTrismegistic documentsstilllaythegreateststressuponit. VOL.i.25 386THRICEGREATESTHERMES Were,then,theearlyChristianmysticalwritersin intimaterelationshipwithsuchcirclesasthePoemandres community?SomeGnosticsundoubtedlywere; wasthewriterof"Hermas"?Wasthereoncefriendship wheresubsequentlywasbitterstrife? Suchandmanyothermostinterestingquestions arise,butthereislittlehopethatanysatisfactoryanswer willbegiventhemuntiltheworkonthemystical religiousenvironmentofthetimehasbeenpushed forwardtosuchapoint,thatmenmaygraduallybecome accustomedtotheviewthatmuchofthesecretofthe Originsliesconcealedinthatveryenvironment. Inanycase,thewayisclearedforpushingbackthe earlier"Poemandres"documentwellintothefirstcentury, andforrankingit,therefore,asatleastcontemporary withtheearliestoftheNewTestament writings. XI CONCERNINGTHEAEONDOCTRINE "HEARthen,myson,howstandethGodandAll.God; iEon;Cosmos;Time;Becoming."C.H.,xi.(xii.)1. THESCOPEOFOURESSAY Whilerigidlyexcludinganyconsiderationofthe amazingelaborationofChristoGnosticseonology,it maynotbeunserviceabletooffera"fewnotesin

connectionwiththesimplerideaoftheAEon.The subjectreallyrequiresatreatiseinitself,butthatwould, ofcourse,betoolengthyanundertakingforthese Prolegomena.1 Letus,then,firstturntoastrikingpassagewhich purportstogiveustheOrphictraditionoftheGenesis oftheWorldEgg,andoftherelationofitsGlorious ProgenytotheAEon. Thepassageisofgreatinterestforusinourpresent enquiry,forifitisnotadirectquotationfromApion, theAlexandriansavant,andbitteropponentofthe JewsandofPhilo,duringthefirsthalfofthefirst 1FromProf.Montet'sreport(AsiaticQr.Rev.,Oct.1904)of the"ProceedingsoftheSecondInternationalCongressofthe HistoryofReligions"(Bale),Aug.20Sept.2,1904,Iseethat Reitzensteinpresentedamonographonthe"Aion"tothe Congress.Idonot,however,knowwhetherthishasyetbeen published. 387 388THRICEGREATESTHERMES centuryAD.,itatanyraterepresentstheviewofthe Hellenistictheologyofthatperiod. Thepassageisfoundinoneofthesourcesofthe compositeandoverworkeddocumentknownasthe ClementineHomilies}andrunsasfollows: THEORPHICTRADITIONOFTHEGENESISOFTHE WORLDEGG III."TherewaswhennaughtwasbutChaosandan indistinguishablemixtureofunorderedelementsstill jumbledalltogether;bothNatureherselfbeingwitness toit,andgreatmenhavingthoughtitmustbeso. "Andaswitness,Iwillbringforwardforyouthe greatestofthegreatinwisdom,Homerhimself, speakingabouttheoriginalconfusion: "Butmayyouallbecomewaterandearth2 meaningthatthenceallthingshavehadtheirgenesis, andthatafterthedissolutionoftheirmoistandearthy essencetheyareallrestoredagaintotheirfirstnature whichisChaos. "AndHesiod,inhisTheogony,says: "IntruthChaoscameintobeingtheveryfirst.3 "Andby'cameintobein*g'heevidentlymeansthat 1Clement.Horn.,VI.iii.ff.;ed.A.Schwegler(Stuttgart, 1847),pp.168ff.;ed.P.deLagarde(Leipzig,1865),pp.74ff.

SeealsoLobeck,Aglaophamus,pp.475,478;andmyOrpheus, pp.156and162,163.ForthelatestcriticalviewontheApionspeeches, seeWaltz(H.),DiePseudoklementinenHomilienund Bekognitionen(TexteundUntersuchungen,NeueFolge,Bd.X. Hft.IV.),pp.251256,"DerDialogdesKlemensmitAppion fiberdieheidnischeMythologie." 2II.,vii.99.Cf.theEarthandWaterofC.H.,i.5. 3Theog.,116.

CONCERNINGTHEAEONDOCTRINE389 itwasgeneratedasarethingsgenerable,andnotthat itforeverwasasarethingsingenerable. "OrpheusalsolikensChaostoanEgginwhichwas theconfusionoftheprimordialelements.1 "ThisiswhatHesiodsupposesbyChaos,what OrpheuscallsanEggathinggenerable,projected fromtheinfinityofMatter(Hyle),andbroughtinto beingasfollows: IV."BothfourfoldMatter2beingensouledandthe wholeInfinitudebeingasthoughitwereaDepth (Buthos),flowingperpetuallyandindistinguishably moving,andoverandoveragainpouringforth countlessimperfectmixtures,nowofonekindand nowofanother,andtherebydissolvingthemagain owingtoitslackoforder,andengulphingsothatit couldnotbebound[together]toserveforthegeneration ofalivingcreatureithappenedthattheinfinite Seaitself,beingdrivenround3byitsownpeculiar nature,flowedwithanaturalmotioninanorderly fashionfromoutofitselfintoitself,asitwerea vortex,4andblendeditsessences,andthusinvoluntarily themostdevelopedpartofallofthem,5thatwhich wasmostserviceableforthegenerationofaliving creature,flowed,asitwereinafunnel,downthe middleoftheuniverse,andwascarriedtothebottom 1Orpheusapparentlydoesnothingofthekind,butdrawsa distinctionbetweenChaosandtheEgg. 2Of.thePythagoreanTetraktys,inthefamousoath"The FourfoldRootofEverflowingNature." 3Orimpelledorpushedineverydirection. 4ThusformingtheVortexAtomoftheCosmos. 5Thetextreads:KOXOSTUSiOLKOVOTOVTWVirduiruvTO

vooTin&TaTov.Ase'O.KOVOTOVhashithertoprovedinsolublefor alleditors,IWouldsuggestiiOLKOVOIOV.AStoyoffrifidraToy,It. andS.areoflittleassistanceunlessitistakeninthesenseof "ripest."Sophoclesgives"essential,valuable,perfect,thebest partofanything." / 39OTHRICEGREATESTHERMES bymeansofthevortexthatsweptupeverything,and drewafteritthesurroundingSpirit,1andsogathering itselftogetherasitwereintothemostproductive [formofall],itconstitutedadiscretestate[ofthings]. "Forjustasabubbleismadeinwater,soaspherelike hollowformgathereditselftogetherfromallsides. "Thereupon,itselfbeingimpregnatedinitself, carriedup2bytheDivineSpiritthathadtakenitto itselfasconsort,itthrustforthitshead intotheLightthis,thegreatestthingperchancethat's everbeenconceived,asthoughitwereoutoftheInfinite Deep'suniverseaworkofarthadbeenconceivedand broughttobirth,anensouledwork[inform]likeunto thecircumferenceofeggs,[inspeed]liketotheswiftness ofawing.* V."IwouldthereforehaveyouthinkofCronus (Kronos)asTime(Chronos5),andofRheaasthe flowing(TOrheon)oftheMoistEssence;forthewhole ofMatterbeingmovedinTimebroughtforth,asit were,anEgg,thewholesurroundingspherelikeHeaven ('Ouranos),whichinthebeginningwasfulloftheproductive marrow,6sothatitmightbeabletobring forthelementsandcoloursofallkinds;andyetthe 1ThisprobablymeanstheSpiritthatensouledMatter;orto useamorefamiliarexpression,theSpiritofGodwhich"brooded overtheDeep." 2Sc.outoftheDepthofMatterorDarkness,ontothesurface ofit,wherewastheLight. 3Cf.C.H.,i.14:"benthisfacedownwards"(vapeKviptv),and notethereon. 4AccordingtoBasilidesthe"wings"oftheSonshiparethe HolySpirit.Thissymbolismispresumablytobeconnectedwith theEgyptian"WingedGlobe."SeeF.F.F.,p.26. 6Averyancientwordplay. 6Sometimesusedforbrain.Cf.C.H.,x.(xi.)11,andtheJewish CommentatorintheNaasseneDocument.ThisistheSpermatic EssenceoftheLogos.

CONCERNINGTHEAEONDOCTRINE391 manifoldappearanceswhichitwaseverpresenting,all camefromOneEssenceandOneColour. "Forjustasintheproductofthepeacock,although thecolouroftheeggseemstobeone,ithasnevertheless potentiallyinitthecountlesscoloursofthebird thatistobebroughttoperfection,soalsotheEnsouled EggconceivedfromInfiniteMatter,whenitissetin motionfromtheperpetuallyflowingMatterbelowit,1 exhibitschangesofallkinds. "Forfromwithinthecircumferenceacertainmalefemale LivingCreatureisimagedoutbytheForeknowledge oftheDivineSpiritthatindwellsinit, whom2OrpheusdothcallManifestor(Phanes), becausewhenheismanifest(phaneis)theuniverseshines forthfromhim,throughthelustreofFire,most gloriousofelements,perfectedintheMoist[Element]. "Noristhisincredible,forinthecaseofglowworms, forexample,Natureallowsustoseea'moistlight.' VI."AccordinglytheFirstEggthatwaseverproduced beinggraduallywarmedbytheLivingCreature withinit,breaksopen,andthentheretakesshapeand comesforthsomesuchthingasOrpheussays: "Whentheskulllike3wideyawningEggdidbreak[etc.].4 "SobythemightypowerofHimwhocameforth andwhomadeHimselfmanifest,'theshell'6receives itsarticulation6andobtainsitsorderlyarrangement; 1ItisthoughtofasfloatinginthisMatter. 2TheLivingOne. 3Kpavaiovanotherwiseunknownword.Manyemendations havebeensuggested;butitdoesnotseemtobenecessarytogo beyondicpavlov,especiallyaswehaveseen(forinstance,inthe NaasseneDocument)thatthiswasafavouritesymbolofthe Heaven. 4Unfortunately,therestoftheOrphicquotationisnotgiven. 5OrbodythematterintheEgg. 6harmonianitsfittingtogether,orharmony. 392THRICEGREATESTHERMES whileHeHimselfpresidesasthoughitwereupona throneonHeaven'sheight,andinthe[realms]ineffable sendsforthHislightallroundupontheBoundless AEon."

COMMENTARY ThisisevidentlytheLogostheGodfromtheEgg, andtheGodfromtheRock;forthePrimalFirmament wassymbolisedasRock,asAdamant;justasin physicalnature,thelifesparkappearsfromthemineral kingdom. TheLogospresidesinhighestheaven,intheineffable spaces,whenceHesendsoutHisraysupontheAEon, thatBoundofBoundswhichisitselfBoundless.For theEggmaybethoughtofastheBoundaryofsome specialuniverseorsystem;whereastheAEonisthe Boundaryofalluniverses. Theinformationgiveninthisquotationpurportsto betheOrphictraditionofcosmogony;withthiscosmogony allHellenistictheologianswouldbefamiliar, andthereforewearenotsurprisedtofindmanypoints ofcontactbetweenitandthegeneralideasinour "Poemandres"cosmogenesis,which,thoughdoubtless havinganoriginalnucleusofEgyptiantraditioninit, isneverthelessstronglyoverworkedbymindsthatwere alsosaturatedwiththemingledtraditionsofPlato, Pythagoras,andOrpheus. Indeed,both"Plato"and"Pythagoras,"ontheir mysticalside,arestronglytingedwith"Orpheus." Now,OrphicismwastherevivalofpreHesiodicOrphism initiatedbyOnomacritusunderthePeisistratidae. OriginalOrphismwas,inmyopinion,ablendofHellenic Bardiclorewith"Chaldaean"elements.Itisnotsurprising, therefore,thatwhenthe"BooksoftheChaldaeans," collectedfortheAlexandrianLibrary,were CONCERNINGTHEAEONDOCTRINE393 turnedintoGreek,greatinterestshouldhavebeen takeninthembyHellenisticscholars,whofoundtherein aconfirmationoftheGreekWisdomofOrpheus,little suspectingthatthatWisdomwasinoriginpartially fromthesamesource. THESETHIANGNOSIS InillustrationofthisChaldaeoOrphicsymbolical cosmogonyas"philosophised"inaHellenisticGnostic environment,wewillquotefromasystemascribedby HippolytustotheSethians(anameindicatingan Egyptianenvironment),andbroughtbyhimintothe closestconnectionwiththosewhomhecallsthe Naassenesthatistosay,withwhatheconsiderstobe oneoftheearliestformsoftheChristian.Gnosis,but

which,aswehaveshown,isaformofthepreChristian GnosisoverworkedinChristiantermsaboutthemiddle ofthesecondcentury.OftheseSethians,Hippolytus1 tellsusasfollows: "TheythinkthatthereareThreePrinciples2ofthe universalshavingcertaindefiniteboundaries,andyet thateachofthesePrinciplespossessesboundless potentialities. "Now,theEssencesofthesePrinciples(hesays)are LightandDarkness;andinthemidstoftheseispure Spirit. "TheSpirit,however,thatissetinthemidstofthe DarknessthatisbelowandoftheLightthatisabove, isnotaspirit[orbreath]likeablastofwindorsome lightbreezethatcanbefelt;butisasitwerethe delicatescentofunguentorofincensecompoundedand 1Philos.,v.19;ed.C,p.209ff.;ed.D.andS.,pp.198ff.;ed. M.,138ff. 2archassourcesorbeginnings. 394THRICEGREATESTHERMES prepared,aforceoffragrancethattravelswitha motionsorapidastobequiteinconceivableandfar beyondthepowerofwordstoexpress. "Now,sinceLightisaboveandDarknessbelow,and SpiritinsomesuchwayasIhavesaidbetweenthem, theNatureoftheLightisthatitshinesforthfrom above,likearayofthesun,intotheDarknessbeneath, whilethatofthefragranceoftheSpirit,whichhasthe middlerank,is,contrarywise,thatitextendsitselfand iscarriedineverydirection;justasinthecaseofincense onafire,weseeitsfragrancecarriedinevery direction. "AndsuchbeingthePowerofthetriplydivided [Principles],thecombinedPoweroftheSpiritandLight descendsintotheDarknesswhichissetbeneaththem. "AndtheDarknessisanawesomeWaterintowhich theLighttogetherwiththeSpiritisdrawndownand transferred. "TheDarkness,however,isnotwithoutunderstanding, butquiteintelligent,anditknowsthatif LightweretakenfromDarkness,Darknesswould remainisolated,unmanifest,1splendourless,powerless, ineffectual,strengthless. "Whereforeisitconstrainedwithallitsintelligence andunderstandingtoholddowntoitselfthelustreand sparkoftheLighttogetherwiththefragranceofthe Spirit. "Andonecanseeanimageofthenatureofthe

latterinaman'sface[namely]thepupiloftheeye,2 whichisdarkbecauseofthewatersunderlyingit,yet illuminedbySpirit. "As,therefore,theDarknesscontendsforthe Splendour,inorderthatitmaymakeaslaveofthe 1aphanestheoppositeofPhanes. 2HavewehereanyfurthercluetothetitleKoreKosmou? CONCERNINGTHEAEONDOCTRINE395 Lightsparkandsee,soalsotheLightandtheSpirit contendfortheirownPower;theystrivetoraise andbringbacktothemselvesthosepowerswhich aremingledwiththedarkandawesomeWater beneath. "NowallthepowersofthethreePrinciples,being infinitelyinfiniteinnumber,aresagaciousandintelligent eachaccordingtoitsownessence.Andthough theyarecountlessinmultitude,yet,beingsagacious andintelligent,aslongastheyremainbythemselves, theyareallatpeace. "If,however,onepowerisbroughtintocontactwith anotherpower,thedissimilarityintheirjuxtaposition bringsaboutacertainmotionandenergythattakes itsshapefromtheconcurrentmotionofthejuxtaposition ofthecontactingpowers.1 "Fortheconcurrenceofthepowersconstitutesas itweretheimpression(Tupos)ofasealstruckoffby concussion2soastoresemblethe[die]thatstamps thesubstancesbroughtintocontactwithit. "SincethenthepowersofthethreePrinciplesare infiniteinnumber,andfromtheinfinitepowersare infiniteconcurrences,imagesofinfinitesealsareof necessityproduced. "Theseimages,then,aretheforms(Ideas)ofthe differentkindsoflivingcreatures. "Nowfromthefirstmightyconcurrencesofthe threePrinciplesthereresultedamightytypeofseal HeavenandEarth. "AndHeavenandEarthhaveaconfiguration 1Imaybemistaken,buttheideasinvolvedinthisexposition seemtobepreciselythesameasthoseinvolvedinthemost moderndynamictheoriesofatomicity,exceptthattheatomsor rathermonadsofourGnosticsareintelligent. 2Lit.,concurrence. 396THRICEGREATESTHERMES resemblingaWomb,withtheembryo1inthemiddle;

andif(hesays)onewouldbringthistothetestof sight,lethimscrutinisescientificallythegravidwomb ofwhatsoeverlivingcreaturehewishes,andhewill findthemodelofHeavenandEarthandofallthings betweenthemlyingbeforehimwithoutanyalteration. "SotheconfigurationofHeavenandEarthwassuch thatitresembledaWombasitwere,accordingtothe firstconcourse[ofthethreePrinciples]. "AndagaininthemidstofHeavenandEarthinfinite concoursesofpowersoccurred,andeverysingleconcourse effectedandexpressedtheimageofnothingelse butasealofHeavenandEarthathingresemblinga Womb. "AndintheEarthitselftheredevelopedfromthe infinitesealsofdifferentkindsoflivingcreatures, [livingthings]stillmoreinfinite. "AndintoallthisinfinitybelowtheHeaveninthe differentkindsoflivingcreatures,thefragranceofthe SpiritfromabovetogetherwiththeLightwassown andwasdistributed.2... "AccordinglytherearoseoutoftheWaterafirstborn sourceWindvehementandboisterousand causeofallgenesis. "Forbymakingacertainseething3inthewaters it4raisesupwavesfromthewaters. "Andthegenesisofthewaves,beingasitwerea 1Lit.,navel;butthewordstandsmetaphoricallyforanything likeanavele.g.thebossofashield,aknobofanykind;hence anycentre,ornucleus. 2Hippolytushereseemstohaveomittedsomeimportant sectionofhissourcefromhissummary;inanycasethetextof thatwhichfollowsisverycorrupt,andinsomeimportantdetails demonstrablyimperfect,asmaybeseenbycomparingthe Epitome,X.iv. 3Orferment.4Sc.Wind. CONCERNINGTHE^ONDOCTRINE397 certainpregnant1impulse,isthesourceoftheproduction ofmanormind,whenever[thismotion]quickens undertheimpulseoftheSpirit. "Andwheneverthiswave,raisedfromtheWaterby theWind,andrenderingnaturepregnant,receivesin itselfthepowerofproductionofthefemale,itkeeps downtheLightfromabovethathasbeensownintoit togetherwiththefragranceoftheSpirit,thatisto say,mindthattakesformsinthevarioustypes;that

isaperfectgod,broughtdownfromtheIngenerable LightfromaboveandSpiritintoahumannature,as intoatemple,bythecourseofNatureandmotionof theWind,generatedfromWater,commingledand blendedwithbodies,asthoughhewerethesaltof existingthingsandthelightoftheDarkness,struggling tobefreedfrombodies,andunabletofindliberation andthewayoutofhimself. "Forasitwereaveryminutespark...likea ray2.... "EverythoughtandcareoftheLightabove,therefore, ishowandinwhatwaymindmaybeliberated fromtheDeathoftheevilanddarkBody,3fromthe Fatherbelow,whoistheWindthatinfermentandturmoil raisedupthewavesandbroughttobirthperfect mind,sonofhimself,andyetnothisowninessence. "Forhewasarayfromabove,fromthatPerfectLight, overpoweredinthesinuous4andawesomeandbitter5 1lyicvpuvaplayon/cD/ua,whichmeansembryoaswellaswave. 2Thetextisheredestroyedbeyondhopeofconjecture. 3Sc.Darkness. 4ffKo\i$.Cf.the<TKo\tS>sofC.H.,i.4. 5Of.theNaasseneHymn:"Sheseekstofleethebitter Chaos";andcompareJacobBohme's"Bitterness,"andalsohis "threePrinciples,"withthoseofoursystem.Theanalogiesare striking,andyetJacobcouldnotpossiblyhaveknownthis systemphysically. 398THRICEGREATESTHERMES andbloodstainedWater;andthatLightistheSpirit ofLightborneuponthewater.1... "ButtheWind,beingbothboisterousandvehement initsrush,isinitswhistling2likeuntoaSerpenta wingedone. "FromtheWind,thatisfromtheSerpent,the sourceofgenerationaroseinthewaythathasbeen said;allthingsreceivingtogetherthebeginningof generation. "Whenthen(hesays)theLightandtheSpirithave beenreceiveddownintotheimpureanddisorderly Wombofmanifoldsuffering,theSerpenttheWindof theDarkness,theFirstbornoftheWatersentering ingeneratedman,andtheimpureWombneitherloves norrecognisesanyotherform.8 "AndsothePerfectLogosoftheLightfromabove havingmadeHimselflikeuntotheBeast,theSerpent,

enteredintotheimpureWomb,havingdeceivedit4 throughHissimilitudetotheBeast;inorderthat Hemayloosethebondsthatarelaidupontheperfect mindthatisgeneratedintheimpurityofthe WombbytheFirstbornoftheWaterSnake,Wind, Beast. "This(hesays)istheServant'sForm;5andthisis 1Thefollowinglinesaredestroyedbeyondthepowerof reconstruction. 2Inthecaseofaserpentthiswouldbe"hissing";ariptyna, however,isproperlythesoundofapipe,andputsusinmindof theSyriktesoftheNaasseneDocument. 3Sc.thanthatoftheSerpent. 4Sc.theWomb. 6Cf.Philipp.,ii.7:"ButHeemptiedHimself,takingonthe Servant'sForm,beingmadeinthelikenessofmen."The "emptying"orKenosiswasthechangefromthePleroma,or FullnessofLighttotheKenmaorEmptinessofDarkness.Paul (orthewriteroftheEpistle,whoeverhewas)ishereusingthe technicallanguageoftheGnosis. CONCERNINGTHEAEONDOCTRINE399 thenecessityoftheDescentoftheLogosofGodinto theWomboftheVirgin. "Butitisnotsufficient(hesays)thatthePerfect Man,theLogos,hasenteredintotheWombofthe VirginandloosedthepainsthatareinthatDarkness; nay,butafterenteringintothefoulmysteriesinthe Womb,HewashedHimselfanddranktheCupof LivingWaterbubblingforthathingthateveryone mustdowhoisabouttostripofftheServantFormand putontheCelestialGarment." Therecanbelittledoubtbutthatthemainideas inthebackgroundofthissystemoftheGnosisare closelyconnectedwithgeneralOrphicandChaldaean ideas,andalsowiththemainschematologyofour "Poemandres"tractate. FromtheOrphictraditionhandedonbyApionwe haveseenthattheiEonistheCircleofInfinitudeand EternityilluminedbytheLogos. THE"MITHRIACAEON" ThewholeofthisOrphiclore(inotherwords,the Chaldaeanwisdomteaching)seemstometobesummed upinonedivisionofthesymbolismoftheMithracult,

asmaybeseenbyaninspectionofthemonuments reproducedbyCumont,andespeciallythoseofthe mysteriousfigurewhichhecalls"ladivinite"leontocdphale," andthebirthoftheGodfromtheRock;this seemstopoint,aswemightverywellsuspect,toa strongChaldaeanelementintheMithriactradition. Cumont1tellsusthatalthoughsomescholarshave rejectedthenameof"MithriacMon,"whichwas 1TextesetMonumentsFigure'srelatifsauxMysteresdeMithra (Bruxelles,1899),i.76ff.,whereallthereferencesaregiven. 40OTHRICEGREATESTHERMES givenbyZoegatothisaweinspiringmysticfigure,1 inhisopinion(andheknowsmoreofthesubject thananyotherauthority)itmayverywellhave beenactuallycalledMoninthesacredbooksofthe mysteries. If,however,thiswasthecase,themysticmeaning, saysCumont,wasofsuchanaturethatitwasconcealed fromtheprofane. OurclassicalauthoritiesinformusthattheMagi expressedthenameoftheSupremeGod,whichwasin realityineffable,byvarioussubstitutes.Thegeneral namefortheMysteryDeitywasCronus,andCronus inthesenseofTime. "TheMithriacCronusisapersonificationofTime, andthisfact,whichisnowfairlyestablished,permits usimmediatelytodeterminetheidentityofthispseudonymous God. "ThereisonlyonePersiandivinitywhichhecan possiblyrepresent,andthatisZervanAkarana,Infinite Time,whom,fromthetimeoftheAchemenides,asect oftheMagiplacedattheoriginofthings,andfrom whomtheywouldhavebothOrmuzdandAhrimanto havebeenborn. "ItwasthisGodthattheadeptsofthemysteries placedattheheadofthecelestialhierarchy,andconsidered asthefirstprinciple;or,toputitdifferently, itwastheZervanistsystemthattheMazdaeansofAsia MinortaughttotheWesternfollowersoftheIranian religion." ThisallseemstometopointnottoaPersianorigin 1ABeingwithlion'shead,andeagle'swings,andbrute's feet,andhumanbody,enwrappedwithaserpent,standing onaglobeandholdingthekeysoflifeanddeathinits

twohands.Therearemanyvariants,however,allofthemhighly instructive,aspourtrayingtheAutozoon,orLivingCreaturein itself,thesummationofallformsoflife,includingman. CONCERNINGTHEAEONDOCTRINE401 oftheAEon,asCumontsupposes,buttoaChaldaean elementdominatingtheMithriacformoftheMagian tradition.1 PROBABLEDATEOFORIGINOFTHEHELLENISTIC AEONDOCTRINE NowtheChaldaeanandEgyptianwisdomcultures hadmanyrootideasincommon(weretheynot regardedbytheGreeksasthewisdomtraditionspar excellence?);wearenotthereforesurprisedtofind thatEgypt,withitseverrecurringgrandiosemysteryphrases ofenormoustimeperiods,suchas"Heofthe millionsofyears,"hadonitsownsoilahighlydeveloped ideaofEternityandofEternitiesthatis,of theiEonandoftheiEons;andindeedthestrongly EgyptianformsoftheGnosis,whichwehavepreserved tousunderChristianoverworking,areinvolvedinthe mostcomplexaeonology. Itseems,however,almostasthoughtheevidence suggeststhatthisEgyptianelementhadbeenrevivified, andrescuedfromtheoblivioninwhichithadbeen buriedinadecadentage,inthesymbolismofanalmost forgottenpast,byastreamofChaldaeanideasthat pouredintoHellenisticcirclesintheearlyAlexandrian period.Whenpreciselythe^Eonideaforceditself uponthephilosophicmindofAlexandrianthinkers asanunavoidablemysticnecessity,itisdifficult tosaywithanycertainty.Itcan,however,besaid withoutfearofseriouscontradictionthatitmay havedonesofromearlyPtolemaictimes,andwith certaintythatitdidsointhefirstcenturyB.C.as trulyasinthefirstcenturyA.D. ThatthetermMonwasinfrequentuseinthe 1Reitzenstein(p.276)isalsoofthisopinion. VOL.i.26 402THRICEGREATESTHERMES popularHermescultmaybeseeninHermesPrayer v.4,whereThothischaracterisedasthe"Monofthe iEonswhochangeshimselfintoallformsinvisions." SoalsoinPrayerviii.2,theGoodDaimon,whohas

differentnamesgivenhiminthedifferenthours,is called"WealthgivingMon."SoalsowithIsis,who iscalledWisdomandMoninthePapyri.1 Inconclusion,wemayglanceatwhatReitzenstein (pp.272ff.)hastosayconcerningthis"Aionenlehre." ABRAXAS ThenameAbraxas,whichconsistedofsevenelements orletters,wasamysterydesignationoftheGodwho combinedinhimselfthewholepoweroftheSeven Planets,andalsooftheYearof365days,thesumof thenumbervaluesofthelettersofAbraxasworking outto365.ThismysteriousBeingwasthe"Year"; buttheYearastheEternity,alsoconceivedofina spatialaspect,astheSpiritorNamethatextendsfrom HeaventoEarth,theGodwhopervadesandfullfills theSevenSpheres,andtheThreeHundredandSixtyfive Zones,theInnerGod,"HewhohasHisseatwithin theSevenPolesAEHIOYQ,"asthePapyrihaveit, andalsowithoutthem,asweshallsee. Themysteriousformula"theNameofwhichthe figureis365"meetsusinsuchconnections,thatit cannotbetakentomeansimplythe"YearGod,"but isasynonymoftheHighestGod,asecret,mysterious Being.Inbriefitwas,aswehaveseen,nootherthan theLionheadedGod,calledinGreekMon. Indeed,weknowfromPhiloofByblos2that,atleast inhisday,thesecondhalfofthefirstcenturyA.D.(and, 1R.270. 2Ap.Euseb.,Prxp.Evang.,I.10,7;34B. CONCERNINGTHEAEONDOCTRINE403 forallweknow,priortoit),therewereinPhoenicia communitiesoftheJEonoftheHighestandSupercelestial One. THEFEASTOFTHEAEON Thefirstdateduseofthewordinareligioussenseis foundinMessala(whowasConsul,53B.C.),asJohannes Lydustellsus.1Moreover,Lydusinformsusthatthe Ancients(piiraXai)celebratedaFeastoftheMonon January5th.2ThiscanbenootherthantheFeastof whichEpiphaniusgivesussuchinterestingdetailsin treatingoftheEpiphany,whenhewrites,afterdescribing thefestivalintheKoreionatAlexandria:3

"Andiftheyareaskedthemeaningofthismystery, theyanswerandsay:TodayatthishourtheMaiden (Kore),thatistheVirgin,hasgivenbirthtotheMon."4 InthenextparagraphEpiphaniusdesignatesthis MonastheAlonebegotten.Here,then,wehave strikingevidencethatinitsEgyptianenvironmentthe cultoftheMonwasassociatedwithmysteryrites remindingusstronglyofthesymbolismoftheChristmystery. THEQUINTESSENCEANDTHEMONAD Moreover,Messala5tellsusofthisMon,thatHe "whomadeallthingsandgovernsallthings,joined 1DeMens.,iv.(ed.Wiinsch,p.64,6). 2Orrather6th.Reitzenstein's(p.274)gloss(irpbelSuv)to Mrrjsire'/iirrijj,iserroneous,forthiswouldmakethedate January11th. 3Foratranslationofthepassage,seetheCommentaryonthe K.K.Excerptsintreatingoftheterm"VirginoftheWorld." 4Epiphanius,Haer.,Ii.22;ed.Dindorf,ii.483.Cf.D.J.L., pp.41Of.,"TheCrucifixionandResurrectionMysteryRite." 6QuotedbyMacrobius,Saturnal.,I.ix. 404THRICEGREATESTHERMES togetherbymeansofthesurroundingHeaventhe powerandnatureofWaterandEarth,heavyand downward,flowingdownintotheDepth,andthatof FireandSpirit,lightandrushingupwardtothe measurelessHeight.Itisthismightiestpowerof Heaventhathathboundtogetherthesetwounequal powers." Lydus(ibid.)furthermoretellsusthattheideaof theiEonwasassociatedbythePythagoreanswiththe ideaoftheMonad;indeed,theyseemtohavederived thewordaionfromid,theIonicformoffxla(one). AnyattempttoreferthisPythagoreanidentification totheearlierPythagoreanswouldbeatoncerejected bythemajorityofscholars,butIbelievemyselfthat theoriginalPythagoreanswerefartooclosetothe Borderlandbetweenmythologyandphilosophynot tohavepersonifiedoratleastsubstantialisedtheir "Numbers"andtheSourceofthem.Atanyrateit ishighlyinstructivetofindPlatohimselfwritingin theTimaeus: THEAEONINPLATO

"AndwhentheFatherwhobegotit[theCosmos]saw thatbyitsmotionanditslifeithadbecomealikeness oftheEverlastingGods,Hemarvelled,andindelight determinedfurthertomakeitstillmorelikeits Original.1AndasthelatterisanEverlastingLiving Being,Hesoughttomakethis[Sensible]Universeas faraspossiblelikeit. "NowthenatureoftheLivingBeingwaseternal (aiconosseonian);buttobestowthisqualityentirely onagenerablecreaturewasnotpossible. "AccordinglyHedeterminedtomakeamoving 1Thatis,theIdealCosmos. I CONCERNINGTHEAEONDOCTRINE405 imageofEternity(Atan/oc);andsoinsettingthe HeaveninorderHemakesitaneverlasting(alwviov) image,movingaccordingtonumber,ofEternity(Aiu>vo$) thatrestsinOneanimagewhichwehave,youknow, calledTime."1 HereitisveryplainthatMonisnotTime,butthe ParadigmthereofEternity.ItistheConsummation oftheEternalGodsnamely,thePleroma,theMonad parexcellence.We,therefore,findalreadyinPlatothe ideaoftheMonfullydeveloped.DidPlato"invent" it?Ordidheputanalreadyexistingideaintophilosophical terms?Hepresumablyfounditalready existing.WasitthenOrphic(Pythagorean),ordidhe learnofitinEgypt?Whoshallsayprecisely? CONCERNINGTHEHELLENISTICORIGINOFAEONOLOGY Seeing,however,thatwefindtheideaoftheMon fullydevelopedinPlato,andseeingthatPlatowas,so tospeak,scriptureforourHermeticwriters,itis exceedinglypuzzlingthatweshouldfinditapparently introducedatacertainstageintotheTrismegistic literatureasanewdoctrine. Itmaybe,however,thatthosewhohadfollowed Platoonpurelyphilosophicallineshadhithertopaid littleattentiontotheideaoftheiEon,exceptasan ultimateprinciplebeyondthereachofspeculation. When,however,theenthusiasticseershipofmysticism daredtosoarbeyondheavenintotheHeavenofheavens, andsotodividetheSimplicityintoanInfinitudeof Multiplicity,theterm^Eoncametobeusednolonger foratranscendentunitybutastheconnotationof

agradeofBeing. 1Tim.,37o,D. 406THRICEGREATESTHERMES ItmaythenhavebeenthatourHermeticwriters reassertedtheuseoftheterminitssimplerphilosophic meaningasachecktooverenthusiasticspeculation. Butevenifitwereareactionagainstatoogreat luxuryofspeculation,itmusthavebeencontemporaneous withthedevelopmentofaeonology;sothat inanycaseC.H.xi.(xii.)mustbedatedfromthispoint ofview. Whenaeonologyarosewecannotsayprecisely;but aeonologyintheGnosticsenseofthetermwas,aswe haveseen,tosomeextentatleastexistingasearlyas theearliestChristiandocuments. THEAEONTHELOGOS NowthoughtheTrismegistictractateG.H.,xi.(xii.) isevidentlyinliterarycontactwiththeTimaeus}it neverthelesspurportstogivemore"esoteric,"oratany ratemoreprecise,instructionthanistobefoundin Plato'sfamouscosmogonicaltreatise.Itdoesnot followPlato,buthandsonaninstructionthathas alreadybeenformulatedinapreciseandcategorical fashion.TheladderofexistenceisGod,Mon,Cosmos, Time,Genesis;eachfollowingonefromtheother. MonisthePowerofGod(3),whereasCosmosis God'screationandwork(3,4).TheMon,standing betweenGodandCosmos,istheParadigm,andsoalso theSonofGod(15),andthefinalendofmanisthat heshouldbecomeMon(20)thatis,SonofGod.Mon isthusevidentlytheLogosofGod,ortheIntelligible Cosmos,asdistinguishedfromtheSensibleCosmos.This 1Cf.1:"Asmanymensaymanythings,andthesediverse abouttheAllandGood";andTim.,29c:"Ifthen,OSocrates, sincemanymensaymanythingsabouttheGodsandthe genesisoftheAll." CONCERNINGTHEAEONDOCTRINE407 THEAEONICIMMENSITIESOFEGYPT Egypt,aswehavealreadyremarked,ataveryearly datearrivedattheideaofeternaloratanyrateof enormouslylongperiodsoftime,andhadsymbolised thisconceptioninaprimordialsyzygyorpairofGods. Indeed,thenamesoftheprimordialTimepair,Hhw

(Hehu)andHht(Hehut),areimmediatelyderivedfrom "Hh,"generallytranslated"Million,"butbyBrugschand othersasMon.1AlltheEgyptianGodswereLordsof theEternityoroftheEternities.Butnotonlyso,the 1Budge(op.cit.,i.285)writes:"AccordingtothelateDr Brugsch(Religion,p.132),thenameHehisconnectedwiththe wordwhichindicatesanundefinedandunlimitednumber,i.e. heh;whenappliedtotimetheideasuggestedis'millionsofyears,' andHehisequivalenttotheGreekai^v." .EonistheFullnessinwhichallthingsmove,and chieflytheSevenCosmoi(7). THEROMANS^:CULUMCULTDERIVEDFROMEGYPT Now,Reitzenstein(pp.274ff.)showsveryclearly thattheCultoftheSseculumorAEonwasstrongly developedinRomantheologyinatleastthefirst centuryB.C.Thisistooearlyadateforustoassignthis developmenttotheinfluenceoftheMithrascult.Can itthenbethatRomewasinfluencedbyEgypt?Such atanyrateisReitzenstein'sopinion(p.277),whopoints tothefactthatMessala,whoisfullyimbuedwiththe ^Eonidea,wasacontemporaryofNigidius,themost learnedoftheRomansafterVarro,andaPythagorean philosopherofhighattainments.Nowitisremarkable thatinhiswork,DeSphceraBarbarica,Nigidiustreats oftheEgyptianSphere. 408THRICEGREATESTHERMES term"eternity"wasusedinconnectionwithdefinite timeperiods;forinstance,"inamillion(oreternity)of thirtyyearperiods."Andagain:"Thykingdomwill havethelastingnessofeternityandofinfinitelymany hundredandtwentyyearperiods;tenmillionsofthy years,millionsofthymonths,hundredthousandsof thydays,tenthousandsofthinehours."1 Herewemustremarkthenumbers12O(thatis 12x10)and30;allessentialnumbersoftheGnostic PleromaofAEons. ItisalsoofinterestinconnectionwiththeTimepair, tonotethatHorapollo,theAlexandriangrammarian, tellsusthattheEgyptianswhentheydesiretoexpress theideaofAEonwrite"sunandmoon"2(i.1),and whentheywanttowrite"year"theydraw"Isis," thatis"woman"(i.3). WethusseethatinEgypttherewere^Eonsof PeriodsorYears,andYearsof^Eons.Aboveallthese ruledtheGodoftheiEons,thehighestGodofmanya mysticcommunity.

ASONGOFPRAISETOTHEAEON Andsowereadthefollowingsongofpraisetothe AEon,inscribedona"secrettablet"bysomeunknown BrotherofaforgottenOrder: 1."HailuntoThee,OthouAllCosmosofaethereal Spirit!HailuntoThee,OSpirit,whodothextend fromHeaventoEarth,andfromtheEarththat'sin themiddleoftheorbofCosmostotheendsofthe Abyss! 2."HailuntoThee,OSpiritwhodothenterintome, whoclingethuntomeorwhodothpartthyselffrom 1Brugsch,Worterbuch,vi.839. 2Theusualsymbolsfor"everlasting." CONCERNINGTHEAEONDOCTRINE409 me,accordingtotheWillofGodingoodnessofHis heart! 3."HailuntoThee,OthouBeginningandthou EndofNaturenaughtcanmove!Hailuntothee thouvortexoftheliturgy1unweariableof[Nature's] elements! 4."HailuntoThee,OthouIlluminationofthesolar beamthatshinestoservetheworld.HailuntoThee, thouDiskofthenightshiningmoon,thatshinesunequally !Hail,yeSpiritsalloftheaetherealstatues [oftheGods]! 5."Hailtoyou[all],whomholyBrethrenandholy Sistersoughttohailingivingoftheirpraise! 6."OSpirit,mightyone,mostmightycirclingand incomprehensibleConfigurationoftheCosmos,celestial, aethereal,interaethereal,waterlike,earthlike,firelike, airlike,likeuntolight,todarknesslike,shiningas dothestars,moist,hot,coldSpirit! 7."IpraiseThee,Godofgods,whoeverdothrestore theCosmos,andwhodothstoretheDepthaway2upon itsthroneofsettlementnoeyecansee,whofixest HeavenandEarthapart,andcoveresttheHeaven withthygoldeneverlasting(alwviaig)wings,and makestfirmtheEarthoneverlastingthrones! 8."ThouwhohangestuptheJEtherinthelofty Height,andscatteresttheAirwiththyselfmoving blasts,whomak'sttheWatereddyroundincircles! 9."OThouwhoraisestupthefierywhirlwinds,and makestthunder,lightning,rain,andshakingsofthe earth,OGodofAEons!Mightyartthou,LordGod,0 MasteroftheAll!"3 1Orservice\tirovpyia.

2drioavploasortreasureaway. 3Wessely,Denfochr.d.K.K.Ahad.(1888),p.72,11.1115ff.; R.277,278. 41OTHRICEGREATESTHERMES HerethereisnoseparationofGodasintracosmic andextracosmic;Heisboththeoneandtheother. HeisboththeFullnessoftheGodheadandalsothe FullnessofCosmos.HeisboththeCosmos,andHe whoisabovetheCosmosandbelowtheCosmos.1 Reitzenstein(p.278),referringtoourTrismegistic tractate,C.H.,xi.(xii.),pointstothedistinctionmade betweenAEonandGodononesideandMonand Cosmosontheother.This,hethinks,showssignsof theinfluenceofafundamentaltraitofHellenistic theologywhichmakestheDemiurgetheSecond Howeverthismaybe,therecertainlywasadistinction drawnbetweentheCreative,orratherFormative, GodandtheSupremeDeity,inmanyaChristian GnosticSystem,andnotunfrequentlyofaverydisparaging naturetotheformer.AlreadyinJewish mysticandphilosophic(Gnostic)circlesadistinction hadhadtobedrawnbetweentheideaofGodasthe CreatorGod,andtheideaofGodastheIneffable MysteryofMysteries.Thishadbeennecessitated bythecontactoftheJewishGnosticswiththeold wisdomideasandwiththefundamentalpostulatesof Greekphilosophy. THEAEONINTHEURGICLITERATURE Manyexamplescouldbegiven,2butwepreferto followReitzenstein(p.279)inhisreferencestothe MagicPapyri,orApocryphalliteratureofthesameclass, 1Gf.R.28;HermesPrayer,vii.1. 2SeemyFragmentsofaFaithForgotten. CONCERNINGTHEAEONDOCTRINE411 andappendthetranslationoftwostrikingquotations, asopeningupanentirelynovelsideofthesubject. ThusintheeighthBookofMoses,wefindthe followingpassageinwhichtheJewishCreatorGodis placedinthesecondrankascomparedwiththe EgyptianSupremePrinciple. "AndGod,lookingdownuntotheearth,said:IAO! Andallstoodstill,andthencameintobeingfromHis VoiceaGreatGod,mostmighty,whoisLordofall

things,whocausedtostandthethingsthatshallbe; andnolongerwasthereanythingwithoutorderinthe aetherealrealms."1 SoalsoinaninvocationtoanunknownGod,most probablytotheSpirittowhomtheBrotherofthe unknowncommunityaddressedhispraisegivingas givenabovewemeetwiththesamedistinction. "Thee,theonlyandblestFatherofthe^Eons,I invokewithprayerslikeuntoCosmos!2 "ComeuntomewhofillestthewholeCosmoswith thyBreath,anddosthanguponhightheFireoutofthe Water,3anddostfromouttheWaterseparatethe Earth....TheLordborewitnesstothyWisdom, thatistheMon,andbadetheetohavestrengthasHe Himselfhathstrength."4 And,lateron,theTheurgistexclaims: "Receivemywordsasshaftsoffire,forthatIam God'sMan,forwhomwasmadethefairestplasmof spirit,dew5andearth." HeisaManwhosewordsareeffectiveandbringall 1Dieterich,Abraxas,18499. 2Thatis,presumably,"offeringsofthereason,"asourtractates haveit;orprayersthatputthemindinsympathywiththetrue orderofthings. 3TheHeavenOcean. *Wessely,Denkschr.d.K.K.Akad.(1888),p.73,11.1168ff. 5Orpurewater. 412THRICEGREATESTHERMES thingstopass;forhis"words"arecompelling"acts," or"theurgic." OtherpassagesarebroughtforwardbyReitzenstein (pp.280286)toshowthattheideaoftheLogosor JEonasSecondGodwasafundamentalconceptionin Hellenistictheology. Thismayverywellhavebeenthecaseingeneral Hellenistictheology;butinphilosophicalcircles,as wehavepointedoutintreatingoftheLogosideain Philo,thedistinctionwasformalandnotessential.So alsoinourTrismegistictreatises,whicharesaturated withtranscendentalpantheisticormonistic,orrather panmonistic,conceptions,iftheLogosorMonis momentarilytreatedofasapartfromSupremeDeity, itisnotsoinreality;fortheLogosistheEeasonof God,GodinHiseternalEnergy,andtheAEonisthe EternityofDeity,GodinHisenergicEternity,the EestthatistheSourceofallMotion.

ForthefullestexpositionoftheMondoctrinein ourTrismegistictractates,seeThePerfectSermon, xxx.xxxii.,andmycommentarythereon. XII THESEVENZONESANDTHEIR CHARACTERISTICS "TothefirstzonehegivestheenergyofGrowthand Waning;untothesecondzone,DeviceofEvilsnow deenergized;untothethird,theGuileoftheDesires deenergized;untothefourth,hisDomineeringArrogance alsodeenergized;untothefifth,unholyDaring andtheRashnessofAudacitydeenergized;untothe sixth,StrivingforWealthbyevilmeansdeprivedof itsaggrandisement;andtotheseventhzone,Ensnaring Falsehooddeenergized."G.ff.,i.25. MACROBIUSON"THEDESCENTOFTHESOULFROM THEHEIGHTOFCOSMOSTOTHEDEPTHSOFEARTH" LetusfirstturntothecommentaryofMacrobiuson thefamous"DreamofScipio,"whichCicerointroduces intohisRepublic(Bk.VI.),justasPlatoappendsthe VisionofErtoMs.Macrobiusdevotesthetwelfth chapterofhisFirstBooktoaconsiderationof"The DescentoftheSoulfromtheHeightofCosmostothe DepthsofEarth,"andprofessestobasehimselfon PythagoreanandPlatonictraditions.Hisdissertation coversmoregroundthantheprecisesubjectofthe zoneswithwhichwearemoreimmediatelyconcerned; butasthewholeschemeisofinteresttoourpresent 413 414THRICEGREATESTHERMES studies,wewillappendatranslationofpracticallythe wholechapter. "[AccordingtoPythagoras]whentheSouldescends fromtheBoundarywheretheZodiacandGalaxy[or MilkyWay]meet,fromasphericalform,whichisthe onlydivineone,itiselongatedintoaconicalone1by itsdownwardtendency. "Justasthelineisbornfromthepointandproceeds intolengthoutoftheindivisible,sothesoulfromits point,thatis'monad,'comesinto'dyad'itsfirst production[orlengthening]. "AndthisistheessencewhichPlatointheTimaeus, speakingabouttheconstructionoftheWorldSoul, describesasindivisibleyetatthesametimedivisible. "ForjustastheSouloftheWorldsoalsothesoul

ofanindividualmanwillbefoundinonerespect incapableofdivisionifitisregardedfromthestandpoint ofthesimplicityofitsdivinenatureandin anothercapable[ofdivision]sincetheformerisdiffused throughthemembersoftheworld,andthelatter throughthoseofaman. "Whenthenthesoulisdrawntowardsbodyin thisfirstproductionofititbeginstoexperiencea materialagitation,matterflowingintoit.2 "AndthisisremarkedbyPlatointhePhaedo[when hesays]thatthesoulisdrawntobodystaggeringwith recentintoxication,meaningustounderstandbythis anewdraughtofmatter'ssuperfluity,bywhichit becomesdefiledandgravidandsoisbroughtdown. "AsymbolofthismysticsecretisthatStarryCup (Crater)ofFatherBacchusplacedinthespacebetween 1Notintoamathematicalcone,butintoaneggshapedor ellipticalformresemblingthatofapinecone. 2Thisshowsthatthesoulwasthoughtofasbeingwithoutor outsidebodyofeverykind,andbodywastakenintoit. THESEVENZONESANDTHEIRCHARACTERISTICS415 CancerandLeo1meaningthatintoxicationisthere firstexperiencedbysoulsintheirdescentbytheinflux ofmatterintothem.Fromwhichcausealsoforgetfulness, thecompanionofintoxication,thenbegins secretlytocreepintosouls. "Forifsoulsbroughtdowntobodymemoryof thedivinethingsofwhichtheywereconsciousin heaven,therewouldbenodifferenceofopinionamong menconcerningthedivinestate.Butall,indeed,in theirdescentdrinkofforgetfulnesssomemore,some less. "Andforthiscauseonearth,thoughthetruthisnot cleartoall,theyneverthelesshaveallsomeopinion aboutit;foropinionariseswhenmemorysinks.Those, however,aregreaterdiscoverersoftruthwhohave drunklessofforgetfulness,becausetheyremember moreeasilywhattheyhaveknownbeforeinthat state. "HenceitisthatwhattheLatinscalla'lecture (lectio)theGreekscalla1reknowing'(repetitacognitio 2),becausewhenwegiveutterancetotruethings, werecognizethethingswhichweknewbynature beforetheinfluenceofmatterintoxicatedoursoulsin theirdescentintobody. "NowitisthisMatter(HyU)which,afterbeingimpressed

bythe[divine]ideas,fashionedeverybodyin thecosmoswhichwesee.Itshighestandpurest nature,bymeansofwhichthedivinitiesareeither sustainedorconsist,3iscalledNectar,andisbelievedto bethedrinkofthegods;whileitslowerandmore 1Cf.PistisSophia,pp.371and367. 2Thatis,presumably,aviyvwanaaphilosophicaldiscourse,or sacredsermon. 3Asdistinguishedfrom"exist."Latin,however,isbuta poormediumfortheexpressionofphilosophicaldistinctions. 416THRICEGREATESTHERMES turbidnatureisthedrinkofsouls.Thelatteriswhat theAncientscalledtheRiverofLethe[orForgetfulness]. "TheOrphic[initiates],however,supposethat Dionysushimselfistobeunderstoodas'Hylic Nous'1[thatMind]whichafteritsbirthfromthe Indivisible[Mind]isitselfdividedintoindividual [minds]. "AnditisforthisreasonthatintheirMysterytradition Dionysusisrepresentedasbeingtornlimb fromlimbbythefuryoftheTitans,and,afterthe pieceshavebeenburied,ascomingtogetheragain wholeandone;forNouswhich,aswehavesaid,is theirtermforMindbyofferingitselffordivisionfrom itsundividedstate,andbyreturningtotheundivided fromthedivided,bothfulfilsthedutiesofthecosmos andalsoperformsthemysteriesofitsownnature. "Thesoul,therefore,havingbymeansofthisfirst weight[ofmatter]fallendownfromtheZodiacand Galaxyintotheseriesofspheresthatliebelowthem, incontinuingitsdescentthroughthem,isnotonly enwrappedintheenvelopeofaluminousbody,2but alsodevelopstheseparatemotionswhichitisto exercise. "InthesphereofSaturn[itdevelops]thepowers ofreasoningandtheorizing3which[theGreeks]call TOXoyicrriKovandTOOeooptrriicov;inthatofJupiter, thepowerofputtingintopracticewhichtheycallTO irpaKTiKov)inthatofMars,thepowerofardent vehemencewhichtheycallTOQV/JLLKOV;inthatofthe Sun,thenatureofsensingandimaginingwhichthey callTOalcrOtiTiKovandTOipavTaerriKov;inthatof Venus,themotionofdesirewhichtheycallTO 1vovsV\IK6S. 1Theaugoeides.

3Orofcontemplativereason,synthesisasopposedtoanalysis. THESEVENZONESANDTHEIRCHARACTERISTICS417 inthesphereofMercury,thepowerof givingexpressiontoandinterpretationoffeelings whichtheycallTOepmrjvevriKov;onitsentranceinto thesphereoftheMoonitbringsintoactivity thatis,thenatureofmakingbodiesgrowandof movingthem. "Andthis[soul],thoughthelastthinginthedivine series,isneverthelessthefirstthinginusandinall terrestrialbeings;justasthisbody[ofours],though thedregsofthingsdivine,isstillthefirstsubstanceof theanimalworld. "Andthisisthedifferencebetweenterrenebodiesand supernalImeanthoseoftheheavenandstarsandof theotherelements1thatthelatteraresummoned upwardstotheabodeofthesoul,andareworthyof immunityfromdeathfromtheverynatureofthespace inwhichtheyareandtheirimitationofsublimity. "Thesoul,however,isdrawndowntotheseterrene bodies,andsoitisthoughttodiewhenitisimprisoned intheregionofthingsfallenandintheabodeofdeath. Norshoulditcausedistressthatwehavesooften spokenofdeathinconnectionwiththesoul,whichwe havedeclaredtobesuperiortodeath.Forthesoulis notannihilatedby[whatiscalled]itsdeath,butis [only]buriedforatime;noristheblessingofits perpetuitytakenfromitbyitssubmersionforatime, sincewhenitshallhavemadeitworthytobecleansed cleanutterlyofallcontagionofitsvice,itshallonce morereturnfrombodytothelightofEverlastingLife restoredandwhole."2 ThecharacteristicsofthespheresgivenbyMacrobius areaccordingtotheirsimpleenergies;thereisno 1Thatis,theelementsotherthanthoseofearth. 2Ed.Eyssenhardt(F.),pp.531ff.(Leipzig,1893). VOL.i.27 418THRICEGREATESTHERMES questionofgoodorbad;itisthe"thinking"ofthe soulthatconditionstheuseoftheseenergiesfor beneficentormaleficentends. THETRADITIONOFSERVIUS Servius,however,inhisCommentaryonVirgil's AVneid,vi.714,handsonanothertradition,inwhich theSphereswereregardedasinimicaltothegoodof

thesoul,itsevilpropensitiesbeingascribedtotheir energies.SomescholarsareofopinionthatVirgilin hisfamousSixthBookislargelydependentonthe ideasofpopularEgyptiantheology;1howeverthat maybe,Serviuswritesasfollows: "Thephilosopherstelluswhatthesoullosesinits descentthroughtheseparatespheres.Forwhich causealsotheMathematiciimaginethatourbody andsoulareknittogetherbythepowersofthe separatedivinities,onthesuppositionthatwhensouls descend,theybringwiththemthesluggishnessof Saturn,thepassionatenessofMars,thelustfulnessof Venus,thecupidityofMercury,andthedesireforrule ofJupiter.Andthesethingsperturbsouls,sothat theyareunabletousetheirownenergyandproper powers." ItistobenoticedthatthecharacteristicsoftheSun andMoonareomitted,andthispointstoadoctrinein whichSunandMoonweretreatedasdistinctfrom "thefive."Soalsointhe"BooksoftheSaviour" appendedtothePistisSophiadocumentwefind (pp.360,366ff.)mentionofonlyfiveplanets.The 1Cf,forinstance,Maass(E.),DieTagesgotterinRomundden Provinzen,p.33.SeeR.53,n.1. THESEVENZONESANDTHEIRCHARACTERISTICS419 CRITICISMOFTHEEVIDENCE Ihavedonemybesttodiscoversomeconsistent schemebywhichthecontradictorydatainMacrobius, Servius,andHermesmightbereconciled,butthe tabularisingoftheirindicationsonlymakesconfusion worseconfounded. Itisevident,however,thatthemainthingthat Macrobiushandson,andwhichheattributesto OrphicPythagoreanPlatonictradition,containsin itselfnosuggestionthatthesephilosophersattributed anyeviltendenciestothecharacteristicsofthespheres inthemselves.ThetraditionofMacrobiusisas follows:

Saturn intelligentia. ratiocinatio.

Jupiter visagendi. Mars ardoranimositatis. Sun naturasentiendi. naturaopinandi. Venus motusdesiderii. Mercury vispronuntiandietinterpretandi quaesentiantur. Moon naturaplantandietagendicorpora. Theconfusionbetweenthe"visagendi"ofJupiter andthatoftheMoonmayberesolvedbysupposing thattheformerwastheapplicationofthereasoning 1Forreferences,seeR.53,n.2. traditionofthisdoctrineisexceedinglyobscure,1and doesnotimmediatelyconcernus,asourtextworksona "seven"basis. 42OTHRICEGREATESTHERMES facultytothepracticalthingsoflife,whilethelatter wasthepowerofmovingone'sownphysicalbody,if indeedthe"etagendi"isnotaglossofMacrobius. Servius,onthecontrary,isfollowingatraditionin whichthesphereswereregardedasthesourcesofevil tendencies;ethicalconsiderationsdominatethewhole conception.Seeing,however,thatitisafivefolddistribution, weareunabletoequateitwiththedoctrine ofHermes,whichissevenfold.Nevertheless,thereare someparallels. Thelustfulness(libido)ofServiusistobeparalleled withthe"guileofthedesires"or"lustfulerror" (fieTTtdufxtrriKriaTrdrri)ofHermes.Thisisascribedto thethirdzonebyHermes,andtoVenusbyServius, VenusfurthercomingthirdinMacrobius. The"desireofrule"(desideriumregni)ofServiusis clearlythe"domineeringarrogance"(fjdpxourtKr]

irpo(j)avla)ofHermes.InHermesthisbelongstothe middlezone(fourth);inServiusitisascribedto Jupiter,presumablyastheruleroftheagetheruler ofthepreviousagebeingSaturn,whohasbeendeprived ofhisenergyandsorendered"torpid." The"passion"or"wrathfulness"(iracundia)of Serviusisalsotobeparalleledtosomeextentwiththe "unholydaring"ofHermes.Itisascribedtothe fifthzonebyHermesandtoJupiterbyServius,Mars alsocomingfifthinMacrobius. Finally,the"loveofgain"(litcricupiditas)ofServius maybeparalleledbythe"strivingforwealthbyevil means"(atd<popp.a\atica/ccuTOOTTXOVTOV)ofHermes. Hermesattributesthistothesixthzone,andServiusto Mercury. TheremainingqualitymentionedbyServius,*torpor," whichheascribestoSaturn,equateswithnothingin Hermes,unlesswecanpersuadeourselvesthatthe THESEVENZONESANDTHEIRCHARACTERISTICS421 "ensnaringfalsehood"or"falsehoodthatliesinwait" (TOeveSpeuovxfreuSos)ofHermeshassomeconnection withit. TheschemeofHermesisseptenary,andconnected withtheideasoftheascentofthesoulthroughseven zones,whichwemustlocateassevensuperimposed atmospheresextendingfromthesurfaceoftheearth tothemoon'sorbit.Thereisnoquestionhereofthe CelestialSpheresproperofthePhilosophers,thecharacteristics oftheenergiesofwhichareneithergood norevilinthemselves;noristhereapparentlyany questionofthe"animalsoul"proper,forthe"passions anddesires"aresaidtowithdrawintothe"nature whichisvoidofreason."Thoughnothingmoreissaid aboutthisnatureinthisconnection,inthegeneral beliefofthetimeitsdominionwasthoughtofaslocated belowtheearthsurfaceasaTartarusofsevenzones, correspondingtothoseabove,inwhichthe"animal soul"or"vehicleofdesire"wasthoughtofasbeing graduallydisintegrated,itsenergiesfinallygoingback totheirsourceintheDepthsoftheDarkness,while theprocessofsuchdisintegrationormetamorphosis producedaparallelconsciousnessofchastisementsand horrors.Thesevenzonesofourtext,however,are apparentlytheregionofpurificationofthelower energiesofthehumansoul;thementalenergiesled intoerrorbytheanimalpassions.

THE"OPHITE"HEBDOMAD NowifweturntoSalmon'sarticleonthe"Hebdomad, "1andtohisdiscussionofthetraditionofthe "Ophites"amysteriousmedleyofchaoticelements, whichhavenotyetbeenanalysedinanysatisfactory 1Smithand"Wace'8D.ofChrist.Biog.,ii.849851. 422THRICEGREATESTHERMES fashion,butwhichhavetheirrootsinpreChristian traditionsofaveryvariednaturewithinthegeneral characteristicofasyncreticGnosticismwefindthat aftertreatingoftheCelestialHebdomad,hecontinues asfollows: "Besidesthehigherhebdomadofthesevenangels, theOphitesystemtoldofalowerhebdomad.After theserpentinpunishmentforhavingtaughtourfirst parentstotransgressthecommandsofIaldabaothwas castdownintothislowerworld,hebegathimselfsix sons,1whowithhimselfformahebdomad,thecounterpart ofthatofwhichhisfatherIaldabaothischief. Thesearethesevendemons,thesceneofwhoseactivity isthislowerearth,nottheheavens;andwhodelight ininjuringthehumanraceonwhoseaccounttheir fatherhadbeencastdown.Origen(Adv.Cels.,vi.30) givestheirnamesandformsfromanOphiteDiagram; Michaelinformasalion,Surielasanox,Raphaelasa dragon,Gabrielasaneagle,Thautabaothasabear, Erataothasadog,Onoelasanass." Here,Ithink,weareonthetrackofoneaspectof ageneralmysterytraditionthatHermeshas"philosophized." Isayoneaspect,forthe"Ophite"tradition isnotasingleformoftradition,butamedleyof traditionscontaininganumberofforms;itisacomplex orsyncretismofChaldaean,Persian,andEgyptian elements,patchedtogether,or"centonized,"ifwemay usetheterm,withJewishindustry. 1InIrenaeus(C.Hcer.,I.xxx.5;ed.Stieren,i.266)this sevenfoldserpentisthesonofIaldabaoth(theCreativeMind), andissaidtobe"mind,"also"crookedmind,"coileduplike aserpent. THESEVENZONESANDTHEIRCHARACTERISTICS423 THESIMPLERFORMOFTHETRISMEGISTICGNOSIS Thewealthofsymbolismandprofusionofmysterious personificationswithwhichthesesystemsofsubjective imageryweresmothered,couldexerciseonlyapartial

fascinationontheclearthinking,philosophicalmind whichhadbeentrainedinthemethodofPlato.If suchamindwascombinedwiththemystictemperament, aswasindubitablythecasewiththewriterofour "Poemandres"treatise,hismaineffortwouldbeto simplifyandcategorizeinthetermsofphilosophyatthe expenseofapocalypticdetail;nevertheless,whenaman livedinthemidstofsuchideas,andwaspresumablyin intimaterelationswithmysticsandseersofallsorts, hecouldnotbutbestronglyaffectedbythemain presuppositionsofallsuchapocalyptic,andthegeneral notionsoftheschematologyoftheUnseenWorld,which allstudentsofsuchmattersatthatperiodseemto haveacceptedincommon. WethusfindthatourTrismegisticliterature,though dealingthroughoutwiththeGnosis,treatsitinafar moresimplewaythananyotherknownsystemofthe time.Nevertheless,eventhecompleximageryofthe Ophiteschoolsisoccasionallysummedupinafewgraphic generalsymbols,andthese,too,representingprobably theoldestelementsinthem. CONCERNINGLEVIATHANANDBEHEMOTH FromtheconfuseddescriptionbyOrigen1ofthe famousbutexceedinglypuzzlingOphiteDiagramthat bothCelsusandOrigenhadbeforethem,thoughin differentforms,wecanmakeoutwithcertaintyonly 1C.Gels.,VI.xxv.ff. 424THRICEGREATESTHERMES thatthischartoftheUnseenSpaceswasdividedinto threemaindivisionsUpper,Middle,andLower.The MiddleSpacecontainedageometricaldiagramofa groupoftencirclessurroundedbyonegreatcircle. ThisGreatCirclewascalledLeviathan,andthegrouping ofcircleswithinitwasapparentlydividedintoathree andaseven.TheLowerSpacehadinitagroupingof sevencircles,thecirclesofthesevenrulingdaimones (xxx.)elsewherecalledArchonticsandthewhole groupwasapparentlycalledBehemoth(xxv.). Celsus,quotedbyOrigen(xxvii.),tellsusthatthe doctrinewasthatonthedeathofthebodytwogroups ofangelsrangethemselvesoneithersideofthesoul,1 theonesetbeingcalled"AngelsofLight"andthe other"Archontics"evidentlyintendedfor"Angelsof Darkness."Thustheevilsoulwasthoughttobeled awaybytheDaimonestoBehemoth,andthepuresoul toLeviathan. Wecannotenterintotheendlessdiscussionsconcerning

thesetwoGreatBeasts,mentionedtogetherin Jobxl.1524,andseparatelyinIsaiahandPsalms; themostrecentresearchcomestotheconclusionthat "itwouldseemthatLeviathanwasregardedaslordof theoceanandBehemothofdryland."2 ButinourdiagramLeviathanisLordoftheHeaven OceanorGreatGreenorCosmicAir,andBehemoth LordoftheCosmicEarth. Indeed,intheBookofEnoch8theapocalypticwriter associatesthesetwomonsterswithpreciselythesame eschatologicalconsiderationswhichOrigentellsuswere thepurposeoftheDiagram,only"Enoch"speaksof 1PlainlyaconflationofPersianandChaldaeanideas. 2Cheyne'sarticle,"BehemothandLeviathan,"intheEncyclopaedia Biblica. 3Charles'Trans.,lx.7ff.(Ethiop.V.,p.155). THESEVENZONESANDTHEIRCHARACTERISTICS425 theLastDay,whiletheOphitewriterhasinviewthe ascentofthesoulofaninitiateafterdeath. AtthefinalseparationofEighteousandUnrighteous, "Enoch"tellsus,theseGreatCreatures,whichbefore wereunited,willbeparted.Thatistosay,atdeath thereisametamorphosisofthesoul. Fromwhatissaidin"Enoch,"moreover,Ideducethat theUpperSpaceoftheOphiteDiagramwasintended torepresenttheCelestialParadise,thatisthestateof thePureMindoroftheEighteous. LeviathanandBehemotharefiguredinIV.Esdras vi.4952,asDevourersoftheUnrighteous;while generalJewishapocalypticinbothApocryphaand Talmudbelievedthatthesemonsterswouldintheir turnbecomethefoodoftheEighteousinMessianic times.1 FromalltheseindicationswededucethatBehemoth wastheGreatBeastandLeviathantheGreatFish Theanimalsoul,intensifiedbycontactwiththehuman mind,thengoesbacktoitssourcetheGreatBeast,and isdevouredbyit,andreabsorbedbyit,itsenergies returningtothesumtotalofenergiesoftheGreat AnimalGroupSoul,thewholeenergyandexperience ofwhichshalleventuallybecomethe"food"ofthe perfectedman;thatistosay,presumably,hewillin histurndevourandsotransmutetheseenergies;the perfectedmanwillthrivebytransmutingtheBodyof theGreatBeastintotheBodyoftheGreatMan. TheGreatFish,however,wouldseemtosymbolize

thehigherenergiesofthesoul,whichalsorequire transmutation.Inbeingbornintothestatureofthe GreatMan,theSonofManmustneedspass"three days"intheBellyoftheWhale.ThisGreatFishis ofthenatureofknowledge;fordoesnotOannescome 1SeeCharles,op.cit.,p.155,n.7. 426THRICEGREATESTHERMES outoftheOceaninfishformtoteach,1intheAssyrian Mysterytradition,anddoesnottheOphitetraditionin anotherofitsphases2derivetheinspirationofthe greatprophetsofIsrael,intheirseveraldegrees,from thissameGroupofAngelswhichtheDiagramcalls Leviathan? ItisalsoofinteresttonoticethatLeviathanand Behemothwerebelievedtohaveonceformedone monster,whichwassubsequentlydividedintomale andfemale,BehemothbeingmaleandLeviathan female.ThisremindsoneoftheprimaevalWater EarthofHermes,whichwassubsequentlydividedinto WaterandEarth,justastheanimalswerefirstofall malefemale,andsubsequentlywereseparated.Moreover, intheVisionofErthearcsofthejourneyingsof theascendinganddescendingsoulsendintwoorifices aboveintheskyandtwobelowintheearth,asthough theyweretheendsofaoncegreathollowringorcircle thathadbeendivided,orasitweretwoserpentsarched aboveandbelow,withmouthsandtailsasorifices;and, curiouslyenough,inthePistisSophiathesoulsofthe unrighteousenterbythemouthoftheLowerDragon anddepartbythetail. Now,LeviathanbeingfemaleandBehemothmale, andbothformingtogetherasitwerethecircumference oftheGreatWheelofNecessity,theWheelofGenesis, theattributionofthegestation,sotospeak,ofthe 1OannesalsocomestoteachfromtheWatersoftheEuphrates; theJewishoverwriteroftheNaasseneDocument(see"Myth ofManintheMysteries")equatesEuphrateswithGreatJordan, andthiswiththeStreamofOcean;and,curiouslyenough,Origen (xxviii.)ascribestheOphiteteachingtoacertainEuphrates,of whomnooneelsehaseverheard.Itis,however,acommon erroroftheChurchFatherstomistakeaprincipleoftheGnosis forthefounderofaheresy. 2SeeSalmon,loc.sup.cit.

THESEVENZONESANDTHEIRCHARACTERISTICS427 virtuesofthesoultotheoneandthedigestingofits vicestotheother,isnotsosurprising.Further,they couldberegardedastherighthandorlefthandarcs orhemispheresoftheWheel,orSphere,orEgg,according tocelestialtopography;whereasinEgyptian terrestrialparallelismtherighthandwastothenorth andthelefthandthesouth,upperandlowerEgypt. Curiouslyenough,inIsa.xxx.6,Behemothiscalledthe monster"ofthesouthland."1 Whetherornothewriterofthe"Poemandres"was directlyinfluencedbythepreciseformsoftraditionto whichwehavereferred,isimpossibletodetermine; butthathewasinfluencedbythegeneralideasas symbolizedisindubitable,andthatheunderstoodthe esotericmeaningofthe"hippopotamus"and"crocodile" symbolsinEgyptianmysticismishighlyprobable. THE"FENCEOFFIRE" Origen(xxxi.),moreover,tellsusthat,accordingto theOphites,theconsciousnessofthesoulafterpassing throughthedomainoftheanimalformedRulers, brokethroughwhatwascalledthe"FenceofIniquity," andsoturnedtowardsthehigherspheres,through whichitalsohadtopass.Intheseventhandhighest ofthem,overwhichruledtheVirtuewhichwas calledHoraeus,2itaddressestheRulerthereofwithan apologyordefenceofitsowninnocence,beginningwith thewords:"Othouwhohasttranscendedthe'Fence ofFire1withoutfear!" ThisFenceofFirewassymbolisedintheformofthe DiagramwhichOrigen(xxxiii.)hadbeforehim,asa 1AccordingtoCheyne'srenderingintheabovequotedarticle. 2Thatis,presumably,theHoruslike;thusshowingtracesof anEgyptianelement. 428THRICEGREATESTHERMES circleoffirewithaflamingswordlyingacrossitsdiameter. Thismustthenhavebeenintendedtorepresent theSphereofFire,orAngelorGuardianoftheGate, whichhadtobepassedbeforetheCelestialParadise couldbeentered,fortheflashing,circlingbladeissaid tohaveguardedthe"TreeofGnosisandofLife." ThesameideaofatypicalBoundaryorFencemeets usinthe"Poemandres."ItisManwhobreaks

throughthesevenspheresandalsotheirenclosing Sphere,theMightorPowerthatcircumscribedthe Fire.Therootideaisthesame.Thepointofview ofHermes,however,likethatoftheOphiteGnostics, isnotthepassageroundtheCircleofNecessityofthe soulsoftheunregenerate,asintheVisionofEr,butof theStraightAscentofthesouloftheinitiate,his breakingthroughthespheres.Itistheascentofa soulwhohasreachedtheHermesstage,orThricegreatest grade,thefinalstageofwinningitsfreedom, theAscentafterthelastcompulsorybirththeAscent "asnowitisforme"(25). XIII PLATO:CONCERNINGMETEMPSYCHOSIS "ANDthesoul'sviceisignorance.Forthatthesoul whohathnoknowledgeofthethingsthatare,or knowledgeoftheirnature,orofGood,isblindedby thebody'spassionsandtossedabout. "Thiswretchedsoul,notknowingwhatsheis, becomestheslaveofbodiesofstrangeforminsorry plight,bearingthebodyasaload;notastheruler,but theruled."C.ff.,x.(xi.)8.1 Forthebetterunderstandingofthispassage,we mayappropriatelyrefreshthememoryofourreaders withthePlatonicdoctrineofthetransmigrationof souls,asgiveninthePhcednts,248ff.,usingforthis purposethebesttranslationwehaveinEnglish,namely, thatofStewart,2asabasis,butoftendepartingfromit forgreaterclearness. THESOULANDHERMYSTERIESINTHE"PHAEDRUS" "ThisisthelifeoftheGods.OftheotherSouls, whosoeverfollowethGodbest,andisbeingmademost likeuntoHim,keepeththeHead3ofherCharioteer 1Seecommentarythereon. 2Stewart(J.A.),TheMythsofPlato(London,1905),pp. 313ff.;cfalsoJowett(Oxford,1892),i.454ff.andTaylor (London,1804),iii.325ff. 3Cf.C.H.,x.(xi.)11:"SinceCosmosisaspherethatisto say,ahead." 429 43OTHRICEGREATESTHERMES liftedupintotheSpacewithoutthefirmament;soshe

iscarriedroundwiththecircuitthereof,yetbeing [still]troubledwiththeHorses,1andhardlybeholding theThingswhichare;sosheisnowliftedup,now sinkethdown,andbecauseofthecompulsionofthe Horses,seethsomeoftheThingswhichare,andsome sheseethnot. "AndtherestoftheSouls,youmustknow,follow allstrivingafterthatwhichisabove,butunable[to reachit],andsoarecarriedroundtogetherandsink belowit,2tramplingupononeanother,andrunning againstoneanother,andpressingonfortooutstripone another,withmightygreatsoundoftumultandsweat. "Andherebyreasonoftheunskilfulness3ofthe Charioteers,manySoulsaremaimed,andmanyhave manyfeathers[oftheirwings]broken;andall,greatly travailing,departwithoutinitiationintheSightof Thatwhichis,anddepartingbetakethemtothefood ofOpinion. "Nowthisiswhythereissogreatanxietytosee theSpacewhereisthePlainofTruth,bothbecause thepasturesuitedtotheBestPartoftheSoulgroweth intheMeadowthere,andthepowerofwing,whereby theSoulislightlycarriedup,isnourishedbyit,and thatthelawofAdrasteiaisthatwhatsoeverSoulby followingafterGodhathseensomewhatofthetrue things,shallbewithoutafflictiontillitsnextjourney round;andifshecanalwaysdothis,4sheshallbe withouthurtalway. 1Gf.246B:"For'tisaYokeofHorsesthattheCharioteerof Man'sSouldriveth,and,moreover,ofhisHorsestheoneiswell favouredandgoodandofgoodstock,theotherofthecontrary andcontrary." 2Lit.,underwater. 3Lit.,evilthatis,ignorance. 4Viz.,beholdthetruth. PLATO:CONCERNINGMETEMPSYCHOSIS431 "Butwhenthroughincapacitytofollow[God]she dothnotsee,and,overtakenbysomeevilchance,filled withforgetfulnessandwickedness,sheisweigheddown, and,beingweigheddown,sheshedsthefeathersofher wingsandfallsontotheEarth,thenisthelawnot toplanther1inherfirstbirthinabeast'snature;but toimplanttheSoulthathathseenmostintotheseed ofonewhoshallbecomeaWisdomlover,oraloverof theBeautiful,oramanwhotrulylovestheMuses;the

Soulthathathseensecondbest,intotheseedofone whoshallbecomeakingthatlovethlaw,andisa warriorandatrueruler;theSoulthathathseenthird, untotheseedofonewhoshallbecomebusiedincivic duties,orinsomestewardship,orinaffairs;theone thathathseenfourth,intotheseedofonewhoshallbe ahardshiplovingmasterofthebody'sdisciplineor skilledinhealingofthebody;theSoulthathathseen fifth,intothatwhichshallhavealifeconnectedwith theoracles.ormysticritessomeway;2untothesixth alifepoeticshallbejoined,orthatofsomeoneorof anotherofthetribeofcopiers;untotheseventh,the lifeofworkmanorofhusbandman;untotheeighth, thatofasophistorademagogue;untotheninth,that ofatyrant. "Inalltheselives,whoeverlivesthemrighteously obtainsabetterfate;hewhounrighteously,aworse. **,NowtotheselfsamestatefromwhicheachSoulhath come,shecomethnotagainforsometenthousand years.ForsoonerthanthisperiodnoSoul[re]gains 1Sc.asagermorseed. 2Itislowdowninthescale,indeed,thatPlatoplacesthe soothsayersandhierophants;heis,however,"ironical,"forhe placespoetsevenlowerdown,andstilllowersophistsandtyrants, allinkeepingwithhiswellknownviewsaboutthesepeopleas knowninhisowntime. 432THRICEGREATESTHERMES itswings,excepttheSoulofhimwhohaslovedwisdom naturallyorcontrarytonature.1 "SuchSoulsinthethirdperiodofathousandyears, iftheyhavechosenthricethislifesuccessively,thus gettingthemselveswings,departinthethreethousandth year.2 "ButtheotherSouls,whentheyhaveendedtheir firstlife,arebroughttojudgment;andbeingjudged, somegotoplacesofcorrectionbelowtheEarthand paythepenalty,whileothersarerewardedbybeing raiseduntoacertainspaceinHeavenwheretheylive oninaconditionappropriateuntothelifetheylivedin aman'sform. "Butinthethousandthyearbothclassescometo thelotteryoflives,andeachdothmakechoiceofits secondlife,whateveritmaychoose.3 "AndnowisitthataSoulthatoncehadhada man'slifedothpassintoabrute'slife,4andfroma

PLATO:CONCERNINGMETEMPSYCHOSIS433 brute,hewhowasonceaman,passesagainintoaman; forthatindeedtheSoulthatneverhathseentruth, willnevercomeintothisconfiguration.1 "Forwemustunderstand'man,'inthesenseof form,asoneproceedingfrommanysensationsand collectedintoaunitbymeansofratiocination.2But this3isrecollection(avdnvrimi)ofthosethingswhich ourSouloncedidseewhenshejourneyedwithGod,4 andlookedbeyondthethingswenowcallthingsthat are,byraisingherface5toThatwhichreallyis. "Whereforeofright,alonetheunderstandingofthe Wisdomloverhathgotwings;forheiseverengaged uponthosethingsinmemoryasfarashecanbe, onbeingengagedatwhich,asbeingaGod,heis divine. 1ywaiSfpaffrycayros/Mtra<pi\o<ro<plasStewart,"orlovedhis comradeinthebondsofwisdom";Jowett,"oraloverwhoisnot devoidofphilosophy";Taylor,"ortogetherwithphilosophyhas lovedbeautifulforms.''IfancythatPlatohasusedthisgraphic expressionsimplytodesignateamanwhohasnottrueunion withwisdom,butisseekingforunionthoughignorantly. 2"Thenumbersthreeandtenarecalledperfect;becausethe formeristhefirstcompletenumber,andthelatterinacertain respectthewholeofnumber;theconsequentseriesofnumbers beingonlyarepetitionofthenumberswhichthiscontains.Hence, as1Omultipliedintoitselfproduces100,aplanenumber,and thisagainmultipliedby1Oproduces1000,asolidnumber;and as100Omultipliedby3forms3000,and100Oby10,10,000; onthisaccountPlatoemploysthesenumbersassymbolsofthe purgationofthesoul,andherrestitutiontoherproperperfection andfelicity.Isay,assymbols;forwemustnotsupposethatthis isaccomplishedinjustsomanyyears,butthatthesoul'srestitution takesplaceinaperfectmanner."Taylor,op.oit.,iii.325. 3Cf.the"VisionofEr." 4Wemustnotunderstandbythisthatthesoulofaman becomesthesoulofabrute;butthatbywayofpunishmentitis boundtothesoulofabrute,orcarriedinit,justasdaemons usedtoresideinoursouls.Hencealltheenergiesoftherational soulareperfectlyimpeded,anditsintellectualeyebeholdsnaught butthedarkandtumultuousphantasmsofabrutallife."Taylor, loc.cit. 1Viz.,theformofaman;itis,however,alsoanastrological term.

2Thereseemstobenoagreementamongtranslatorsastothe meaningofthissentence:Se7yap&vdpa>itov%uviivaixalelSos \ty6fitvov,iniroWSivIbvalcrBi)<Ttaivtlsiv\oyi<r/i<p^vvaipovutvov. Stewarttranslates:"ManmustneedsunderstandtheSpecific Formwhichproceedethfromtheperceivingofmanythings,and ismadeonebyThought;"Jowett:"Foramanmusthave intelligenceofuniversals,andbeabletoproceedfromthemany particularsofsensetooneconceptionofreason;"Taylor: "Indeeditisnecessarytounderstandman,denominatedaccording tospecies,asabeingproceedingfromtheinformation ofmanysenses,toaperceptioncontractedintoonereasoning power." 3Sc.collectingintoone. 4Thatistosay,revolvedintheCosmosOrder. 6Cf.C.H.,i.14:"So[Man]...benthisfacedownwards throughtheHarmony." VOL.I.28 434THRICEGREATESTHERMES "Themanthenwhodothmakearightuseof memoriessuchasthese,everbeingmadeperfectin perfectperfectionings,alonebecomethreallyPerfect.1 "Butinasmuchasheeschewsthethingsthatmen striveafter,andisengagedintheDivine[alone],heis admonishedbythemanyasthoughhewerebeside himself,2fortheycannotperceiveheisinspiredby God." PLOTINUSONMETEMPSYCHOSIS Letusnowturntothegenuinedisciplesofthe masterforfurtherlightonthistenet,andfirstofallto Plotinus. ThemostsympatheticnoticeofthistenetinPlotinus istobefoundinJulesSimon'sHistoiredeVficole d'Alexandrie(Paris,1845),i.588ff.,basedforthemost partonEn.,I.i.12;II.ix.6;IV.iii.9;V.ii.2;and onFicinus'Commentary(p.508ofCreuzer'sedition). Aftercitingsome"ironical"passagesfromPlotinus (inwhichthephilosopherdisguisedtherealdoctrine whichinhisdaystillpertainedtotheteachingsofa higherinitiation),JulesSimongoesontosay: "Eventhoughadmittingthatthisdoctrineofmetempsychosis istakenliterallybyPlotinus,weshouldstill havetoaskforhimasforPlato,whetherthehuman soulreallyinhabitsthebodyofananimal,andwhether itisnotrebornonlyintoahumanbodywhichreflects thenatureofacertainanimalbythecharacterofits

passions. "ThecommentatorsoftheAlexandrianschoolsometimes interpretedPlatointhissense.Thus,according 1AllthesearetechnicaltermsoftheMysteries. 2Gf.G.H.,ix.(x.)4:"ForthiscausetheywhoGnosticare pleasenotthemanynorthemanythem.Theyarethoughtmad andlaughedat." PLATO:CONCERNINGMETEMPSYCHOSIS435 toProclus,PlatointhePhcedruscondemnsthewicked toliveasbrutesandnottobecomethem,KarUvaietV fiibvQripeiov,<aiOVKei?crw/xaOijpetov(Proa,Comm. Tim.,p.329).Chalcidiusgivesthesameinterpretation, forhedistinguishesbetweenthedoctrinesofPlatoand thoseofPythagorasandEmpedocles,quinonnaturam modoferam,sedetiamformas.1Hermes(Comm.of ChalcidiusonTimcms;ed.Fabric,p.350)declaresin unmistakabletermsthatahumansoulcanneverreturn tothebodyofananimal,andthatthewilloftheGods foreverpreservesitfromsuchdisgrace."2 PROCLUSONTHEDESCENTOFSOULSINTOIRRATIONAL NATURES Again,ProclusinhisCommentariesontheTimozus, writesverydefinitelywithreferencetothefollowing passageofPlato: "Andifhestillintheseconditionsdidnotceasefrom vice,hewouldkeeponchangingintosomebrutish natureaccordingasheactedinawayresemblingthe expressioningenesisofsuchamodeofviciousliving."3 Forhesays: "Withreferencetothisdescentofsoulsinto irrationalanimals,itisusualformentoenquirehow itismeant. "Andsomethinkthatwhatarecalledbrutelikelives arecertainresemblancesofmentobrutes,forthatitis notpossiblefortherationalessencetobecome,thesoul ofabrute. "Othersallowthateventhis[humansoul]maybe 1Whonotonlymadethesoulgointoananimalnaturebut intoanimalforms. 2ThelastsentenceofC.H.,x.(xi.)beingquotedtextuallyby Chalcidius. 8Tim.,42c.

436THRICEGREATESTHERMES immediatelydegradedtoreasonlesscreatures,forthat allsoulsareofoneandthesamespecies,sothatthey maybecomewolvesandpanthersandichneumons. uButthetruereason(logos)assertsthatthoughthe humansoulmaybedegradedtobrutes,itis[only]to bruteswhichpossessthelifesuitedtosuchapurpose, whilethedegradedsoulisasitwerevehicledonthis [life],andboundtoitsympathetically. "Andthishasbeendemonstratedbyusatgreat lengthinourlecturesonthePhcedrus,andthatthisis theonlywayinwhichsuchdegradationcantakeplace. If,however,itisnecessarytoremindyouthatthis meaning(logos)isthatofPlato,itmustbeaddedthat intheRepublic1hesaysthatthesoulofThersites assumedanape[life],butnotanape'sbody,andinthe Phcedrus2that[thesoul]descendsintoabrutishlife, andnotintoabrutishbody,forthemodeoflifegoes withitsappropriatesoul.Andinthepassage[from theTimceus]hesaysthatitchangesintoabrutelike nature;forthebrutishnatureisnotthebodybutthe life[principle]ofthebrute."3 1Lib.X.62Oc.2Phcedr.,249B. 3Comment,inPlat.Tim.,329D;ed.Schneider(Warsaw, 1847),pp.800,801.WithallofthistheviewsofBasilides (F.F.F.,275ff.)maybemostinstructivelycompared. XIV THEVISIONOFER "BUTtotheMindlessones,thewickedanddepraved, theenviousandcovetous,andthosewhomurderdo andloveimpiety,Iamfaroff,yieldingmyplacetothe AvengingDaimon."C.H.,i.23. ER,SONOFARMENIUS TothisDaimonitisthatthe"wayoflife"ofthe manissurrenderedatdeath(24).Inthisconnection wemayconsidertheStoryorVisionof"ErSonof Armenius,"whichPlatotellsattheendofthelast book(X.)ofhisRepublic(614Bff.),forthesymbolism isverysimilartothatofourtractateandthesubject ismoreorlessthesame. ThisErissaidbyClementofAlexandriatohave beenZoroaster,"butnotraceofacquaintancewith ZoroasterisfoundelsewhereinPlato'swritings,and thereisnoreasonforgivinghimthenameofErthe

Pamphylian.ThephilosophyofHeracleituscannot beshowntobeborrowedfromZoroaster,andstillless themythsofPlato."1 Whatthesourceofthestoryis,scholarshiphas sofarbeenunabletodiscover;thevastmajorityof scholarsholdingittobeaninventionofPlato. 1Jowett,Dialogues,iii.clxvi. 437 438THRICEGREATESTHERMES Itisthestoryofaman"killedinbattle,"whose bodywasbroughthomeonthetenthdaystillfreshand showingnosignofdecomposition.Onthetwelfth day,whenlaidonthefuneralpyre,Erawakesandtells astrangestoryofhisexperiencesintheinvisibleworld. Thisstoryshouldbetakenincloseconnectionwith Plutarch'ssimilarbutfullerVisionofAridseus (Thespesius),uponwhichIhavecommentedatlength inmy"NotesontheEleusinianMysteries."1 FROMTHEMYSTERIES ItherestatedthattheexperiencesofAridseuswere eitheraliterarysubterfugefordescribingpartofthe instructionincertainMysteries,ortheVision,inpopular storyform,wasconsideredsotrueadescriptionof whatwasthoughttobethenatureoftheinvisible worldandtheafterdeathconditionsofthesoul,that itrequiredlittlealterationtomakeitusefulforthat purpose. IwouldnowsuggestthattheStoryofErisalsoused byPlatoforasomewhatsimilarpurpose.Itisfurther interestingtonoticethatoneofthecharactersinthe VisionofEriscalledArdiaeus,whileinPlutarchthe mainpersonageiscalledAridseus.Thetranspositionof asingleletterissoslightastomakethenames practicallyidentical,andthesubjectmatterisso similarthatweareinclinedtothinkthattheremust besomeconnectionbetweentheVisions.Moreover, AridseusissaidtohavebeenanativeofSoliinCilicia, justasErissaidtohavebeenaPamphylian;the traditionofsuchstorieswouldthusseemtohavebeen derivedfromAsiaMinor,andtheoriginofthemmay 1TheTheosophicalReview(April,May,June,1898),xxii.145ft"., 232ff.,312ff. THEVISIONOFER439 thusbehiddeninthesyncretismofthatlandwhere

WestandEastwereforevermeeting.Itis,however, muchsafertoassumethat,intheStoryofEr,Plato ishandingonthedoctrinesofOrphiceschatology;1 whetherornotthestoryalreadyexistedinsomeform, andwasworkedupandelaboratedbythegreatest artistinwordsofallphilosophers,willperhapsnever beknown.Buttothestoryitself. THECYLINDER 614c.Er,inacertaindaimonianorpsychicplane (TOVOCrtcSai/uLovios),ismadeaspectatorofaturningpoint orchangeofcourseintheascentanddescentof souls.Hethusseemstohavebeeninaspaceorstate midwaybetweenTartarusandHeavenpresumably theinvisiblesideofthesublunaryspace. TheworldengineofFate,orKarmicWorldwhorl, isrepresentedbysevenspheres(surroundedbyan eighth)whoseharmoniousspinningisadjustedbythe threeFates,theDaughtersofNecessity. Jowett(loc.cit.)saysthattheheavensphereis representedunderthesymbolofa"cylinderorbox." Wherethe"box"comesinIdonotknow;theterm "cylinder"doesnotoccurinthetext,andeventhe cylinderideaisexceedinglydifficulttodiscoverinany precisesense.Indeed,itmaybedoubtedwhetherthe "heavensphere"istobesodefinitelyinterpreted; forthenourdiscussionofthemeaningoftheterm "cylinder,"whichoccursdefinitelyinourK.K.Fragments, wouldbegreatlysimplified. Thematterishardtounderstand,andJowett's 1AndthisIfindtobetheopinionofthelastcommentatoron thesubject;seeStewart(J.A.),TheMythsofPlato(London, 1905),pp.152ff. 44OTHRICEGREATESTHERMES attemptsatexpositionarehazyandsketchyinthe extreme.EitherPlatoistalkingnonsense,orJowett doesnotunderstandtheelementsofhisidea.Stewart's attempt,whichmakesuseofthelatestPlatonicresearch, isfarmoresuccessful,buthealsohastoabandonmany pointsindespair.1Howdifficultthesolutionofthe problemismaybeseenfromthetext,whichgivesthe symbolismofthevisionofthespheressomewhatas fOIIOW8: THEVISION 616B."Nowwhenthoseinthemeadow2hadtarried sevendays,ontheeighththeywereobligedtoproceed

ontheirjourneyupwards,and,onthefourthdayafter,3 he[Er]saidtheycametoaregionwheretheysawlight extendedstraightasacolumnfromabovethroughout thewholeextentofheavenandearth,incolour resemblingtherainbow,onlybrighterandpurer. "Anotherday'sjourneybroughtthemtoit,and theretheysawtheextremitiesoftheboundariesofthe heavenextendedinthemidstofthelight;forthis lightwasthefinalboundaryoftheheavensomewhat liketheundergirdingsofshipsandthusconfinedits wholerevolution. "Fromtheseextremitiesdependedthespindleof Necessity,bymeansofwhichallitsrevolutionsare madetorevolve.Thespindle'sstalk4anditshookare madeofadamant,5andthewhorlofamixtureof adamantandotherkinds[ofelements]. 1SoalsoDreyer(J.L.E.),HistoryofthePlanetarySystems fromThalestoKepler(Cambridge,1906),pp.56ff. 2Thedaimonianregion. 3Thatistheeleventhday;Er,itwillberemembered,was "unconscious"fortwelvedays. 4Orshaft. 6Thatwhichcannotbedestroyedorchanged. THEVISIONOFER441 "Andthenatureofthewhorlisasfollows.In shapeitwaslikethatoftheonedownhere;butin itselfwemustunderstandfromhisdescriptionthatitwas somewhatasthoughinonegreathollowwhorlclean scoopedouttherelayanothersimilarbutsmallerone fittedintoit,asthoughtheywerejars1fittingintoone another.Andsohesaidtherewasathirdanda fourth,and[also]fourothers.Forinallthereare eightwhorlssetinoneanotherlookinglikecircles fromaboveastotheirrims,2[butfrombelow]finished offintothecontinuousbelly3ofonewhorlroundthe shaft,whichisdrivenrightthroughtheeighthwhorl. "Thefirstandoutermostwhorlhadthecircleofits rimfirstinwidth;thatofthesixthwassecond;that ofthefourth,third;thatoftheeighth,fourth;that oftheseventh,fifth;thatofthefifth,sixth;thatof thethird,seventh;thatofthesecond,eighth. 617."Andthecircleofthelargestwasvariegated; thatoftheseventhbrightest;thatoftheeighthhad itscolourfromtheseventhshiningonit;thoseofthe secondandofthefifthhad[colours]somewhatlikeone another,butyellowerthanthepreceding;thethird

hadthewhitestcolour;thefourthwasreddish;the sixthwassecondinwhiteness.4 1Theshapewouldthusapproximatetoanoblatespheroid. 2Tocarryoutthemetaphorofthejars.3Lit.,"back." 4ThenamesofthespheresmaybededucedfromTim.38,and areasfollows:1.FixedStars(allcoloured);2.Saturn(yellow); 3.Jupiter(whitish);4.Mars(reddish);5.Mercury(yellowish); 6.Venus(white);7.Sun(lightcolour);8.Moon(lightcolour reflected).Howtheabovestatementsasto"widthofrim"and coloursaretobemadetoworkinwiththeschemeofratesof motionsandnumbersgiveninTim.36,Ihavenotasyetbeen abletodiscoverfromanycommentator.AndseeingthatEris saidtohaveseenthismysteryfromaregionthattranscended eventhedaimonianregion,itisperhapsoutofplacetoinsiston apurelyphysicalinterpretationofthedata. 442THRICEGREATESTHERMES "Nowthespindleasawholecircledroundatthe samerateinitsrevolution;andwithinthisrevolution asawholethesevencirclesrevolvedslowlyina contrarydirectiontotheoneasawhole;ofthesethe eighthwentthefastestofthem;theseventh,sixth, andfifthcamesecond[inspeed,andatthesamerate] withoneanother;thefourth,inareversedorbit,asit appearedtothem,wasthirdinspeed;thethirdwas fourthandthesecondfifth. "ThespindlerevolvedonthekneesofNecessity; andonitscirclesabove,oneachofthem,wasaSiren whomtheycarriedroundwiththem,singingasingle soundortone;andfromalleightofthemasingle harmonywasproduced. "Andtherewerethreeothersseatedatequal distancesroundabout,eachuponathrone,the DaughtersofNecessity,theFates,clothedinwhite robes,withgarlandsontheirheads,LachesisandClotho andAtropos;andtheysangtothetuneoftheSirens' harmony,Lachesissangthingsthathavebeen,Clotho thingsthatare,andAtroposthingsthatshallbe. "AndClothofromtimetotimewithherright handgaveanextraturntotheouterspinofthe spindle;Atropos,withherleft,inlikefashiontothe innerones;whileLachesisinturntouchedtheone withonehandandtheotherwiththeother. "Nowwhenthey[Erandthesouls]arrived,they hadtogoimmediatelytoLachesis.Accordinglya prophet[aproclaimer]firstofallarrangedthemin theirproperorder,andtakingfromthelapofLachesis

bothlots1andsamplesoflives,heascendedakindof raisedplaceandsaid: "'Theword(logos)oftheVirginLachesis,Daughter ofNecessity!Yesouls,yethingsofaday,lothe 1Ornumberturns. THEVISIONOFER443 beginningofanotherperiodofmortalbirththatbrings youdeath.Itisnotyourdaimonwhowillhaveyou assignedtohimbylot,butyewhowillchooseyour daimon.Hewhoobtainsthefirstturnlethimfirst choosealifetowhichhewillofnecessityhaveto hold.AsforVirtue,Necessityhasnocontrolover her,buteveryonewillpossesshermoreorlessjustas hehonoursordishonoursher.Theresponsibilityis thechooser's;Godisblameless.' "Thusspeakinghethrewthelotstoallofthem,and eachpickeduptheonethatfellbesidehim,exceptEr, whowasnotpermittedtodoso.Soeveryonewho pickedupalotknewwhatturnhehadgot. 618."Afterthishesetonthegroundbeforethem thesamplesofthelives,infargreaternumberthan thosepresent.Theywereofeverykind;notonly livesofeverykindofanimal,butalsolivesofevery kindofman.Therewerelivesofautocraticpower [lit.,tyrannies]amongthem,somecontinuingtothe end,somebreakingoffhalfwayandendinginpoverty, exile,andbeggary.Therewerealsolivesoffamous men,somefamedfortheirbeautyofformandstrength, andvictoryinthegames,othersfortheirbirthandthe virtuesoftheirforebears;othersthereverseoffamous, andforsimilarreasons.Soalsowithregardtothe livesofwomen. "Astotherankofthesoul,itwasnolongerinthe power[ofthechooser],forthedecreeofNecessityis thatitschoosingofanotherlifeconditionsitschange ofsoulrank.Asforotherthings,richesandpoverty weremingledwitheachother,andthesesometimes withdiseaseandsometimeswithhealth,andsometimes ameanbetweenthese." ThereuponPlatobreaksintoanobledisquisitionon whatisthebestchoice,andhowamanshouldtake 444THRICEGREATESTHERMES withhimintotheworldanadamantinefaithintruth andright;andthencontinues: 619B."Andthisispreciselywhatthemessenger

fromthatinvisibleworldreportedthattheprophet said: "'Evenforhimwhocomeslastinturn,ifhebutchoose withhismind,andliveconsistently,thereisinstorea lifedesirableandfarfromevil.Soletneitherhim whohasthebestchoicebecareless,norhimwhocomes lastdespair.' "Andwhenhehadthusspoken,theonewho hadthefirstchoice,Ersaid,immediatelywentand chosethelargestlifeofautocraticpower,butthrough follyandgreedinesshedidnotchoosewithsufficient attentiontoallpoints,andfailedtonoticethefate wrappedupwithit,of'dishesofhisownchildren'1and otherills.Butwhenhehadexamineditatleisure,he begantobeathisbreast,andbemoanhischoice,not abidingbywhattheprophethadpreviouslytoldhim; forhedidnotlaytheblameoftheseevilsonhimself, butonillluckanddaimones,andeverythingrather thanhimself.Andhewasoneofthosewhocame fromheaven,whoinhisformerlifehadlivedina wellorderedstate,andbeenvirtuousfromcustom andnotfromaloveofwisdom.2 "Inbrief,itwasbynomeanstheminorityof thosewhoinvolvedthemselvesinsuchunfortunate choiceswhocamefromheaven,seeingthatsuchsouls wereunexercisedinthehardshipsoflife.Manyof thosewhocamefromearth,astheyhadsufferedhardships themselves,andhadseenotherssufferingthem, didnotmaketheirchoiceoffhand. 1AliteraryembellishmentfromtheTragicMuseofGreece, andthemythicalrecitalsofThyestianbanquets. 2fdtiavtv<pi\o<ro<pias. THEVISIONOFER445 "Consequentlymanyofthesouls,independently ofthefortuneoftheirturn,changedgoodforevil,and evilforgood.Forifamanshouldalways,whenever hecomesintolifeonearth,liveasoundphilosophic life,andthelotofhischoiceshouldnotfallouttohim amongthelast,thechancesare,accordingtothisnews fromtheotherworld,thathewillnotonlyspendhis lifehappilyhere,butalsothatthepathwhichhewill treadfromheretothere,andthencebackagain,will notbebelowtheearth1anddifficult,buteasyandofa celestialnature. 620."Yes,thevisionhehad,Ersaid,waswell worththeseeing,showinghoweachclassofsoulschose theirlives.2Thevisionwasbothapitifulandlaughable

aswellasawonderfulthingtosee.Forthemostpart theychoseaccordingtotheexperienceoftheirformerlife. ForErsaidthathesawthesoulthathadoncebeen thatofOrpheusbecomingthelifeofaswanforchoice,3 throughitshatredofwomankind,becauseowingtothe deathofOrpheusatthehandsofwomen,itdidnot wishtocomeintoexistencebyconceptioninawoman. HefurthersawthesoulofThamyras4choosethelifeof anightingale.Onthecontrary,hesawalsoaswan changetothechoiceofahumanlife,andothermusical animalsinlikefashion. "Thesoulthatobtainedthetwentiethlotchose 1TheTartareanspheresoftheinvisibleworld,popularly believedtobebelowtheearth;thatis,philosophically,more materialthanearthlife. 2Thevision(64a)wasthereforetypical. 3Thebirdsaretypicalofsoulslivingintheairthatis,in aerybodiesandnotinphysicalones;ortypesofintelligence. 4OrThamyris,anancientThracianbard;itissaidthatinhis conceitheimaginedhecouldsurpasstheMusesinsong,inconsequence ofwhichhewasdeprivedofhissightandthepowerof singing. 446THRICEGREATESTHERMES thelifeofalion;itwasthesoulofAjax,son ofTelamon,toavoidbeingaman,becauseitstillremembered the[unjust]decisionaboutthearms.The nextsoulwasAgamemnon's;andittoo,outofhatredto thehumanraceonaccountofitssufferings,changed intothelifeofaneagle.1ThesoulofAtalanta obtaineditslotinthemiddle,andlettinghereyefall onthegreathonourspaidan'athlete,'wasunableto passitby,andtookit.ThesoulofEpeius,2sonof Panopeus,hesawpassintothenatureofawoman skilfulinthearts.Andfarawayamongthelasthe sawthesoulofthebuffoonThersitesputtingonan'ape.' "Byastrokeofluckalsohesawthesoulof Odysseus,whichhadobtainedthelastlotofall,come tomakeitschoice.Frommemoryofitsformerlabours ithadgivenitselfarestfromloveofrenown,andfor alongtimewentabouttofindthelifeofamanin privatelifewithnothingtodowithpublicaffairs,and withgreatdifficultyfoundonelyinginacornerand thuspassedoverbyalltherest;onseeingit,itdeclared thatitwouldhavedonethesameevenifithad hadfirstturn,andbeengladtodoit.

"AndErsaidthatoftherestofthebrutesalsoin likefashionsomeofthempassedintomen,andsome intooneanother,theunrighteousoneschanginginto wildones,andtherighteousintotame;infact,there wereintermixingsofeverykind. "When,then,allthesoulshadchosentheirlives accordingtothenumberoftheirturn,theywentin ordertoLachesis;andshesentalongwiththemthe daimoneachhadchosen,aswatcheroverhislifeand bringertopassofthethingshehadchosen.And 1Noticethe"lion"and"eagle"areselectedastypesthey beingtypicalsunanimals,aswehavealreadyseen. 2ThefabledengineeroftheTrojanHorse. THEVISIONOFER447 thedaimonfirstofallbroughtthesoultoClotho,setit beneathherhandandthewhirlingofthespindle,thus ratifyingthefateeachsoulhadchoseninitsturn. Andafterhehadattachedittoher,hebroughtitto thespinningofAtropos,thusmakingitsdestinies1 irreversible. 621."Thence[Er]went,withoutturning,[down] beneaththeThrone2ofNecessity,andwhenhehad passeddownthroughit,andtheothershadalsodoneso, theyallpassedontothePlainofForgetfulness(Lethe) inafrightfulandstiflingheat;foritwasbareoftrees andvegetationofeverykind. "AsitwasnoweveningtheycampedbytheRiver Heedlessnesswhosewaternovesselcanhold.3They wereall,however,compelledtodrinkacertainquantity ofitswater;thosewhoarenotsafeguardedbyprudence drinkmorethantheirquantity,whilehewhokeepson drinkingitforgetseverything. "Whentheyhadfallenasleepandmidnighthad come,therewasthunderandearthquake,andthence suddenlytheywerecarriedupintobirth[genesis]some onewaysomeanother,likeshootingstars. "Er,however,waspreventedfromdrinkingthewater; butinwhatmannerandbywhatmeanshegotback tohisbodyhecouldnotsay,only,suddenlywakingin themorning,hefoundhimselflyingonthepyre." 1retiwtK\u(r6fVTa.aplayonK.\u06. 2Thisisprobablyasymboloftheheavenplane. 3o5TOS8o>payytlovovShvariytiv.Sothisisusuallytranslated; butasthesoulsdrinkofit,theappropriatenessoftherendering

isnotveryapparent.Ontheotherhand,oriyuvisusedof thingsthatarewatertighte.g.housesandships;hence"whose waternovesselcankeepout."The"vessel"mightthusstand fortheshipofthesoul;andifso,weareincontactwithan Egyptianidea.TheRiverisintheDesertthereverseofthe NileandEgypt,ofOsirisandIsis,theirTyphoneancounterparts. 448THRICEGREATESTHERMES COMMENTARY Thequestionthatonenaturallyasksoneselfis: DidPlatoconcludehisgreattreatiseontheIdealState withapopularlegendinjest,orhadhesomedeeper purpose?Icannotbutthinkthathewasjesting seriously.Isittoowildasuppositionthatheis hintingatthingswhichhecouldnotdisclosebecauseof hisoath?Thosewhoknewwouldunderstand;those whodidnotwouldthinkhewasjestingsimply,andso themysterieswouldnotbedisclosed. Inanycasewehave,Ithink,gotahintofthepart playedbytheDaimoninourtreatise.Whetherornot Hermes"copied"theideafromPlato,orbothderived itfromthesametradition,mustbelefttothefancy andtasteofindividualscholars.TheDaimonisthe watcheroverthe"wayoflife"(yQos);heisnot necessarilyaKakodaimon,butsotospeaktheKarmic Agentofthesoul,appointedtocarryoutthe"choice" ofthatsoul,bothgoodandill,accordingtotheLawof Necessity.1Thechoiceisman's;Natureadjuststhe balance. TheVisionisofatypicalnature,andthetypesare mythologizedinthepersonsofwellknowncharacters inGrecianstory.The"wayoflife"thesoulschoose becomesthegarmentof"habit"theyaretowear,their formofpersonality,orkarmiclimitation.Apparently somesouls,insteadofchoosingareincarnationina humanbody,prefertolivethe*lives"ofcertainanimal natures.ArewethentobelievethatPlatoseriously endorsedthepopularideasofmetempsychosis?Oris itpossiblethatheisreferringtosomestateofexistence ofsouls,whichwassymbolizedbycertainanimaltypes 1Forthemoreintimateteachingonthispoint,seeC.H., x.(xi.)16ff. THEVISIONOFER449 intheMysteries;aswascertainlythecasewiththe "lion"and"eagle,"thoughthe"swan"and"nightingale" and"ape"are,asfarasIamaware,never

mentionedinthisconnection?CanitbethatPlato heregivesplaytohisimagination,basinghisspeculations onsomegeneralideahemayhavelearnedinEgypt? Weknowfromthesocalled"DiagramoftheOphites," whichisstilltraceableinafragmentaryforminthe polemicofOrigenagainstCelsus,thatthe"seven spheres"ofthelowerpsychicnaturewerecharacterised bythenamesofanimals:lion,bull,serpent,eagle,bear, dog,ass.Wealsoknowhowthewholesubjectof animalcorrespondencespreoccupiedtheattentionof theEgyptianpriesthood.Butnotonlycanwenow makenoreasonableschemeoutofthefragmentary indicationsthathavecomedowntous,butwealso feelprettywellcertainthatifPlutarch'saccountof thebeliefsofthelaterEgyptiansonthesubjectis approximatelyreliable,theprieststhemselvesofthose dayshadnolongeranyconsistentscheme. Wemay,therefore,concludeeitherthatthewhole matterwasavainsuperstitionentirelydevoidofany basisinreality;orthattherewasapsychicscienceof animalnaturesandtheirrelationshiptomanwhich wasoncethepossessionofthepriesthoodoftheancient civilisationofEgypt,butthatitwaslost,owingtothe departurefromamongstmenofthosewhohadthepower tounderstandit,andsubsequentlyonlyfragmentsof misunderstoodtraditionremainedamongthelesserfolk onearth.ThisatanyrateisthetheoryofourTrismegistic treatises. VOL.i.29 XV CONCERNINGTHECRATERORCUP "HEfilledamightyCupwithit[Mind],andsentit down,joiningaHerald[toit],towhomHegave commandtomakethisproclamationtotheheartsof men:BaptizethyselfwiththisCup'sbaptism,"etc. C.ff.,iv.(v.)4. THECRATERINPLATO WhencecamethisideaofaCraterorCupintoour Trismegisticliterature?Mostscholarswillanswer unhesitatingly:FromPlato.TheCraterwastheCup inwhichtheCreatormixedtheElementsoftheWorld Soul;forwereadinTimceus(41D),wherePlatois treatingoftheformationofhumansouls: "ThusspakeHe,andonceagainintotheCupwhich HehadusedinblendingandminglingtheSoulofthe Universe,HepouredtheremainsoftheElementsHe

hademployed,andmingledtheminmuchthesame manner;theywerenot,however,pureasbefore,but inthesecondandthirddegree." Iam,however,notinclinedtoattributetheorigin ofthissymbolicexpressionsimplytotheimageryof Plato'spoeticmind,butamfarmoreinclinedtobelieve thatPlatowasusingafamiliarfigureof"Orphic" symbolism.TheideaofnotonlyanUltimateCrater, 450 CONCERNINGTHECRATERORCUP451 butofmanysubsidiaryonesinthecelestialandinvisible realms,iscloselyconnectedwiththe"Orphic"ideaof aVortex. IN"ORPHEUS,"MACROBIUS,ANDPROCLUS OrpheusissaidtohavecalledtheAEthertheMighty Whirlpool.1ThisformstheEggorWombofCosmos; itisamodificationofChaosorRhea,theEternallyflowing, theMotheroftheGods,theGreatContainer. ThusProclus,inspeakingofChaos,says: "ThelastInfinity,bywhichalsoMatter(v\t])is circumscribed,istheContainer,thefieldandplaneof ideas.Aboutheris'neitherlimit,norfoundation,nor seat,butexcessiveDarkness.'"2 Plato,aswehaveseen,inhispsychogony,speaks openlyofthisCuporCrater(MixingSpace,orVortex) intwoaspects;inittheDeitymixestheAllSoulof universalnaturefromthepurestCosmicElements,and fromitHealso"ladlesout"thesoulsofmen,composed ofalesspuremixtureoftheseElements. Further,MacrobiustellsusthatPlatoelsewhere indirectlyreferstoanotheraspectofthisCup. "PlatospeaksofthisinthePhaedo,andsaysthat thesoulisdraggedbackintobody,hurriedonbynew intoxication,desiringtotasteafreshdraughtofthe overflowofmatter,3wherebyitisweigheddownand broughtback[toearth].Thesidereal[astral]Craterof FatherLiber[Dionysus,Bacchus]isasymbolofthis mystery;andthisiswhattheAncientscalledthe 1Ktxwpiovx^cm"(Simplicius,Ausc,iv.123);magnavorago (Syrianus,Metaph.,ii.33a).Of.Prolegg.ch.xi.,"TheOrphic TraditionoftheGenesisoftheWorldEgg." 2Comment,inTim.,ii.117.SeemyOrpheus,p.154. 3Gnostice,"thesuperfluityofnaughtiness.'

452THRICEGREATESTHERMES riverofLethe,theOrphicssayingthatFatherLiber wasHylicMind."1 Wehavehere,therefore,ahigherandlowerCup. Proclus,moreover,speaksofseveralofsuchCraters, whenhewrites: "PlatointhePhilebushandsonthetraditionofthe VulcanicCrater...andOrpheusisacquaintedwith theCupofDionysus,andrangesmanysuchCupsround theSolarTable."2 Elsewhere,again,ProclustellsusthattheDemiurge issaid"toconstitutethepsychicalessencesinconjunction withtheCrater";this"Crateristhepeculiar causeofsouls,andiscoarrangedwiththeDemiurgus andfilledfromHim,butfillssouls";thusitiscalled theFountainofSouls.3 Ifwiththeseindicationsbeforeuswemightventure togeneralize,wemightsaythat,accordingtoOrpheo Pythagorean,Platonic,andHermeticideas,the"matter" ofevery"plane"wasthoughtofasproceedingfrom suchaCraterorCup,fromwithinwithout,andthe elementsthereofasbeingrefundedintosuchaCupor CentreorBeceptaclethatis,fromamoresubtle, simpler,andinnerphasetoamoregross,complex,and outerphase,andviceversd.Inotherwords,theCrater isthe"monadic"or"atomic"stateofthematterof anygivenphaseorstateofexistence. THEVISIONOFARIDAEUS Withtheabovedatabeforeus,itwillalsobeinstructive toturntotheVisionofAridaeus(Thespesius) 1Comment,inSom.Scip.,XI.ii.66. 2Comment,inTim.,v.316(Taylor'strans.). 3Taylor(T.),TheologyofPlato,V.xxxi. CONCERNINGTHECRATERORCUP453 asrelatedbyPlutarch,1avisionthatmaybecompared withprofitwiththeVisionofErastold byPlato.Thespesiusisbeingconductedthrough Hades,ortheInvisibleWorldincontactwith earthlife,byakinsmanwhohas"passedover,"as Spiritistswouldsay,andcuriouslyenoughhethere comesacrossaChasmandaCraterforpartofthe storyruns: "Aftertheseexplanationshewasconductedby hiskinsmanatgreatspeedacrossanimmensespace,

asitseemed,neverthelesseasilyanddirectlyas thoughsupportedbywingsoflightrays;untilhaving arrivedataVastVortex(xdofxa)extendingdownwards, hewasabandonedbythepowerthatsupported him. "Heobservedalsothatthesamethinghappened totherestofthesoulsthere,forcheckingtheir flight,likebirds,andsinkingdown,theyfluttered roundtheVortexinacircle,notdaringtogostraight throughit. "InsideitseemedtobedeckedlikeBacchiccaves2 withtreesandverdureandeverykindoffoliage,while outofitcameasoftandgentleair,ladenwith marvelloussweetscents,makingablendlikewinefor topers,sothatthesoulsfeastingonthefragrancewere meltedwithdelightinmutualembraces,whilethe wholeplacewaswraptinrevelryandlaughterandthe spiritofsportandpleasure.3 "Thespesius'kinsmantoldhimthatthiswasthe WaybywhichDionysusascendedtotheGodsand 1DeSeraNuminisVindicta,xxii.(ed.Bernardakis,iii.454 466). 2WeretheBacchicMysteriesthencelebratedincaves1 3Thisisclearlyincorrespondencewiththe"AstralCraterof FatherLiber"ofMacrobius. 454THRICEGREATESTHERMES afterwardstookupSemele;1itwascalledthePlaceof Lethe(Oblivion).2 "WhereforehewouldnotsufferThespesiustostaythere, thoughhewishedtodoso,butforciblydragged himaway,explaininghowthattherationalpartof thesoulwasmeltedandmoistened3bypleasure,while theirrationalpart,andthatwhichisofacorporeal nature,beingthenmoistenedandmadefleshly,awakens thememoryofthebody,andfromthismemorycome ayearningandadesirewhichdragdownthesoulinto 1His"mother,"fromtheunderworld;referringtothe mysteriesofgenerationandtheindestructibilityoflife.Semele ingivingbirthtoDionysustheSonofZeus(theCreativePower), issaidtohavebeenkilledbythePowerofherLord,butshewas subsequentlyrestoredtolifeamongtheGodsbythePowerofher Son.Inreincarnating,itissaidthatpartofthesoulingiving birthtoitselfinthisstate"dies."The"child"thenbornmay, inhisturn,inthecaseofoneperfect,becomethesaviourofhis "mother,"nowbecomehisspouse,andraiseher,whoisalso

himself,toahigherstate. 2ComparePistisSophia(336,337),whichtellsushowcertain karmicagencies"giveuntotheoldsoul[priortoreincarnation] aDraughtofOblivioncomposedoftheSeedofIniquity,filled withallmannerofdesireandallforgetfulness.Andthemoment thatthatsouldrinkethofthatDraught,itforgettethallthe spaces[orregions]throughwhichithathtravelled,andallthe chastisementsthroughwhichithathpassed;andthatdeadly DraughtofOblivionbecomethabodyexternaltothesoul,like untothesoulineveryway,anditsperfectresemblance,and hencetheycallitthe'counterfeitspirit.'" Butinthecaseofthepurifiedsoulitisdifferent;forahigher power"bringethaCupfullofintuitionandwisdom,andalso prudence,andgivethittothesoul,andcasteththesoulintoa bodywhichwillnotbeabletofallasleeporforget,becauseof theCupofPrudencewhichhathbeengivenuntoit,butwillbe everpureinheartandseekingaftertheMysteriesofLight,until ithathfoundthem,byorderoftheVirginofLight,inorder that[thatsoul]mayinherittheLightforever."(Ibid.,392, "BooksoftheSaviour.") 3Comparethe"MoistEssence"ofC.H.,i.4,andiii.(iv.)1. CONCERNINGTHECRATERORCUP455 generation...thesoulbeingweigheddownwith moisture. "NextThespesius,aftertravellinganothergreat distance,seemedtobelookingatahugeCup,1with streamsflowingintoit;onewhiterthanthefoamof theseaorsnow,anotherlikethepurplewhichthe rainbowsendsforth,whilefromadistancethe othersweretingedwithothercolours,eachhaving itsownshade. "Butwhenhecamecloser,theCupitself(intowhich theyflowed)thesurroundingsdisappearing,andthe coloursgrowingfainterlostitsvariedcolouringand onlyretainedawhitebrilliance." ComparealsotheHellenistwriterintheNaassene Document(17S.):"TheGreektheologigenerally callHim[theLogos]the"HeavenlyHornofMen," becausehehasmixedandmingledallthingswithall." OnthistheJewishGnosticwritercomments:"This istheDrinkingVessel,theCupinwhich'theKing drinkethanddivineth.'" Itis,saystheHellenistcommentatoragain,"the Cup(ofAnacreon)speakingforthspeechlesslythe

IneffableMystery." TheJewishcommentatorwasacontemporaryof Philo's,andtheHellenistwaspriortohim;thuswe seethattheCupsymbolwasusedinpreciselythe samesignificanceasinourtextinatleastthefirst centuryB.C.,andthattheideawasreferredtothe Greektheologersinotherwords,theOrphicsand nottoPlato. 1Kparfipbowlorbasin. 456THRICEGREATESTHERMES THEORIGINOFTHESYMBOLTOBESOUGHT INORPHICTRADITION Withtheabovedatabeforeus,Ithinkwemaybe persuadedwithoutdifficultythattheideaoftheCup, orMixingBowl,didnotoweitsorigintoanyinvention ofPlato's,butthatthegreatestofphilosophers,when hemakesuseofthesymbol,doesbutemployafamiliar imagewellknowntohisaudienceas,indeed,isvery apparentinthesummaryfashioninwhichheintroduces thefigure.Inotherwords,thesymbolor imagewasacommonplaceoftheOrphictradition,and doubtless,therefore,familiartoeveryPythagorean. Now,inourtreatiseitisnoticeablethatthisCupsymbol isequatedwiththeMonad1orOnenessa technicalPythagoreanterm. 1ItisofinteresttonoticethatoneoftheapocryphalBooksof MoseswascalledTheMonad,andanotherTheKey;thisargues anearlydateandwiderenownforourtwotreatisessoentitled. SeeR.182,n.3. XVI THEDISCIPLESOFTHRICEGREATEST HERMES PTAH,SKKHETANDIEMHETEP(ASCLEPIUS) BUDGE,inhisGodsoftheEgyptians(vol.i.ch.xvi.), tellsusthattheGreatTriadofMemphisconsistedof Ptah,Sekhet,andIemhetep. Ptah,aswehaveseen,wasthe"Sculptoror Engraver,"theDemiurgeparexcellence.Heiscalled the"VeryGreatGodwhocameintobeinginthe earliesttime";"Fatheroffathers,Powerofpowers"; "FatherofbeginningsandCreatoroftheEgg[s]ofthe

SunandMoon";"LordofMaat[Truth],Kingofthe TwoLands,theGodoftheBeautifulFace...who createdHisownImage,whofashionedHisownBody, whohathestablishedMaatthroughouttheTwoLands"; "PtahtheDiskofHeaven,IllumineroftheTwoLands withtheFireofHisTwoEyes."The"Workshopof Ptah"wastheWorldInvisible. ItwasPtahwhocarriedoutthecommandsconcerning thecreationoftheuniverseissuedbyThoth. TheSyzygyorfemalecounterpartofPtahwas Sekhet,"whowasatoncehissisterandwife,andthe motherofhissonNeferTem,andasisterformofthe GoddessBast"(op.cit.,i.514).Sheiscalled: "GreatlyBelovedOneofPtah,LadyofHeaven, MistressoftheTwoLands";andoneofhercommonest namesis"Nesert,"thatis"Flame." 457 458THRICEGREATESTHERMES ItwasThoth(Tekh)who,withhisSevenWiseOnes, plannedtheworld(ib.,516).ButifPtahisthe executivepowerofThothandhisSevenWiseOnes,so isThoththepersonificationoftheIntelligenceofPtah. ItisinthiswaythatSekhetbecomesidentifiedwith Maat,theinseparablespouseofThoth. NEFERTEM ThethirdmemberoftheMemphiteTriadisNefer Tem,orthe"YoungTern."IntheRitual(Ch.lxxxi., versionB)wereadthe"apology":"Hail,thouLotus, thoutypeoftheGodNeferTem!Iamhewho knowethyou,andIknowyournameamongtheGods, theLordsoftheUnderworld,andIamoneofyou." Again,inCh.clxxiv.19,NeferTemiscomparedwith "theLotusatthenostrilsofRa";also,inCh.clxxviii. 36,NeferTemhasthesametitle. InthelatertextsNeferTemisidentifiedwith manyGods,allofthemformsofHorusorThoth (ib.,522). HereweareincontactwiththePtahtraditionof Memphiswhich,wehaveseen,playedanimportant partintheheredityofthecosmogenesisofour "Poemandres"tractate.Initthesimultaneousidentification anddistinctionofThothandPtahandofMaat andSekhetarenaturallyexplained,andtheSonof thesePowersistheYoungTern,identifiedwiththe YoungHorusorYoungThothwhoistosucceedhis

Father.Arewehereonthetrackoftheancestryof ourTat? AtHeliopolis(Annu)theAncientGodTemwas equatedwithRa.TemwastheFatherGod,Lordof Heaven,andBegetteroftheGods(op.cit,i.92,93). UsertsenI.rebuiltthesanctuaryofHeliopolisabout THEDISCIPLESOFTHRICEGREATESTHERMES459 2433B.C.,anddedicatedittoEainthetwoformsof HorusandTemu(ib.}330). "TemwasthefirstlivingManGodknowntothe Egyptians,justasOsiriswasthefirstdeadManGod, andassuchwasalwaysrepresentedinhumanform andwithahumanhead.... "Temwas,infact,totheEgyptiansamanifestation ofGodinhumanform....Itisuselesstoattempt toassignadatetotheperiodwhentheEgyptians begantoworshipGodinhumanform,forwehaveno materialforsodoing;theworshipofTemmust, however,beofverygreatantiquity,andthefactthat thepriestsofEaintheFifthandSixthDynastiesunited himtotheirGodunderthenameofEaTem,proves thathisworshipwaswidespread,andthattheGod wasthoughttopossessattributessimilartothoseof Ea"(ib.,349,350). IntheTrismegistictraditioninwhichThothholds thechiefplace,theYoungTemwouldthusrepresent theYoungThothwhosucceededtohisFatherwhen thatFatherascendedtotheGods. IMHOTEPIMUTHASCLEPIUS MoreovertheEgyptiantextsprovethatbesides NeferTemstillanotherSonofPtahwasregardedas thethirdmemberoftheMemphiticTriad.ThisSon wascalledIemhetep(orImbotep),whomtheGreeks calledImouthesorImuth,andequatedhimwiththeir Asclepius. ThenameIemhetepmeans"Hewhocomethin Peace,"andisveryappropriatetotheGodwhobrought theknowledgeofHealingtomankind;butIemhetep, thoughspeciallytheGodofmedicine,wasalsotheGod ofstudyandlearningingeneral. 46OTHRICEGREATESTHERMES "AsaGodoflearninghepartookofsomeofthe attributesofThoth,andhewassupposedtotakethe placeofthisGodintheperformanceoffuneralceremonies,

andinsuperintendingtheembalmingofthe dead;inlatertimesheabsorbedthedutiesofThothas 'ScribeoftheGods,'andtheauthorshipofthewords ofpowerwhichprotectedthedeadfromenemiesof everykindintheUnderworldwasascribedtohim" (#.,522,523). Inthe"EitualofEmbalmment"1itissaidtothe Deceased:"ThysoulunitethitselftoIemhetep whilstthouartinthefuneralvalley." TheoldestshrineoftheGodwassituatedcloseto Memphis,andwascalledthe"TempleofIemhetep, theSonofPtah,"whichtheGreekscalledthe Asclepieion. UnderPtolemyIV.,Philopator(222205B.C.),a templewasbuilttoIemhetepontheIslandofPhilae, andfromthehieroglyphicinscriptionswelearnthat theGodwascalled:"GreatOne,SonofPtah,the CreativeGod,madebyThenen,begottenbyhimand belovedbyhim,theGodofdivineformsinthetemples, whogivethlifetoallmen,theMightyOneofwonders, theMakeroftimes[?],whocomethuntohimthat callethuponhimwheresoeverhemaybe,whogiveth sonstothechildless,thewisestandmostlearnedone, theimageandlikenessofThoththeWise."2 ImhotepAsclepiuswasthusthe"imageand likenessofThoththeWise,"evenasNeferTemwas 1SeeMaspero,op.cit.,p.80.Whichofthenumerousopp.citt. ofMaspero'sthismaybeisnotclearfromBudge'sreference. 2Cf.Brugsch,Thesaurus,p.783;Religion,p.527.Sethe, Imhotep,1903soBudge;but,moreaccurately,Sethe(K.), UntersuchungenzurGeschichteundAItertumskundeAgyptens,ii.4 ("Imhotep,derAsklepiosderAgypter"). THEDISCIPLESOFTHRICEGREATESTHERMES461 YoungThoth.Herewehavepreciselythedistinction drawnbetweenAsclepiusandTatinourTrismegistic literature;Asclepiuswastrainedinallphilosophy,Tat wasyoungandasyetuntrained. "Iemhetep,"concludesBudge,"wastheGodwho sentsleeptothosewhoweresufferingandinpain,and thosewhowereafflictedwithanykindofdisease formedhisspecialcharge;hewastheGoodPhysician bothofGodsandmen,andhehealedthebodiesof mortalsduringlife,andsuperintendedthearrangements forthepreservationofthesameafterdeath....Hewas certainlytheGodofphysiciansandofallthosewho

wereoccupiedwiththemingledscienceofmedicine andmagic;andwhenwerememberthatseveralofthe firstKingsoftheEarlyEmpirearedeclaredby Manetho,whosestatementshavebeensupportedby theevidenceofthepapyri,tohavewritten,i.e.caused tobeedited,worksonmedicine,itisclearthatthe GodofmedicinewasinMemphisasoldasthearchaic period"(ib.,524). Somuchforthemoreimportantinformationthat BudgehastoofferusonthesubjectofAsclepiusImuth fromthesideofpureEgyptiantraditionifwecan usesuchaphraseofthattraditionasstrainedthrough thesieveofalmostpurelyphysicalinterpretation.1 THATHTAT AndnowletusturntoReitzensteinandhisinstructive Dissertation,"Hermesu.Schuler"(pp.117ff.). 1ForAsclepiusamongtheGreeks,seeThraemer'sarticle "Asklepios"inRoscher'sLex.d....Myihologie(Leipzig,1884 1900),i.615641;alsothe"CornellStudiesinClassicalPhilosophy," No.III.,TheCultofAsklepios,byAliceWalton,Ph.D. (Ithaca,N.Y.,U.S.A.,1894). 462THRICEGREATESTHERMES Unquestionablythemostgeneralformofsermon foundintheremainsofourTrismegisticliteratureis thatofinstructiontoTatthe"Son"ofHermes,whois "Father"andInitiator.Oftheseinstructionstwo Corporaexisted,namely,"TheGeneralSermons"and "TheExpositorySermons." ThenameTatis,ofcourse,avariantofThoth(Tehut); butwhereasHermeshimselfisalwaysinsuchsermons characterisedasThricegreatest,Tathasnotyet reachedtothisgradeofmastership;heisstill"Young." Thename"Tat"occursinoneoftheprayersinthe MagicPapyri,partofwhichisundecipherable,and canonlybetranslatedbyfollowingtheconjectureof Eeitzenstein(p.117,n.6). "ShowthyselfuntomeinthypropheticpowerOGod ofmightymind,ThricegreatHermes!Lethimwho rulesthefourregionsoftheHeavensandthefour foundationsoftheEarthappear.Bepresentuntome OthouinHeaven,bepresentuntomethoufromthe Egg....Speak,theTwoGodsalsoareroundthee, theoneGodiscalledThathandtheotherHaf."1 SpiegelbergequatesHafwithB.pj,the"Geniusof theDead"whoappearscoupledwithThothinaCoptic

MagicPapyrusofthesecondcenturyA.D.,2whereIsis speaksof"myfatherApeThoth."Thisthusseemsto identifyHafwithAnubisthatis,HarmanuporHorus asAnubis.AndAnubis,asHermesTat,wasconsidered inEgyptiantraditiontobeacomposerofsacred scripture.3 1Wessely,Denkschr.d.K.K.Akad.(1893),p.38,11.55Off.; Kenyon,Gat.ofGk.Pap.,p.102. 2Griffith,inZeitschr.f.ag.Sprache(1900),p.90. 3AccordingtoManetho;seeMuller,ManethoFragm.,4. THEDISCIPLESOFTHRICEGREATESTHERMES463 THEINCARNATIONSOFTHOTH Theprayerjustcitedappearstoputusintocontact withtheatmosphereofsomeinnermysteriesof spiritualinstruction.TheGodorSpiritualMaster containsinhimselfhisdisciple,oraduadortriad ofdisciples;therelationshipofMasteranddisciple isofthemostintimatenature;notonlyisitofthat offathertoson,butofmothertochildforthe discipleisborninthewomboftheMasterPresence. Thediscipleisasitwerehiska. ThusfortheEgyptians,asSetheandothershave pointedout,thewisepriest,thatisapriesttruly initiatedintotheWisdom,wasregardedasanincarnation ofThoth,andsuchanoneafterthedeathofhis bodywasworshippedasThoth. AndsowefindatMedinetHabutheremainsofa shrine,erectedinthetimeofPtolemyIX.(Euergetes II.)146117B.C.toacertainHk'hPriestof Memphis,Teos,whoiscalled"TeostheIbis,"1thatis Thoth,andsoidentifiedwithThothhimself. Whatwelearnfromthegeneraltraditionofthis beliefinthe"incarnation"ofThothintotheperfected discipleofWisdom,andtheascriptionofsacred literaturetosimilarthoughnntidenticalGodnamesto thatofThothhimself,isthattherewasontheone 1Teephibis.Cf.Catal.Cod.Astrol.Grcec,i.167:"Hermes PhibitheThricegreatest."Sethe(op.sup.cit.)wouldequatethis TeephibiswithHermesofThebes,inconnectionwiththestatement ofClementofAlexandria(Strom.,I.xxi.134):"Ofthose, too,whooncelivedasmenamongtheEgyptians,butwhohave beenmadeGodsbyhumanopinion,areHermesofThebesand AsclepiusofMemphis."Ifthisiscorrect,wehaveourTrismegistus flourishingasTeephibisattheendofthesecond centuryB.C.Butthereseemstomymindtobenothingdefinite

inSethe'scontention. 464THRICEGREATESTHERMES handafirmbeliefintheunityoftheThothtradition, andontheotheranecessarydivisionofthesacred literatureintoolderandlaterperiods.TheThothofthe olderperiodwasregardedasaGod,theThothofmore recenttimesasaGodman.1AndsowefindPlato inthefamouspassageofthePhilebus,18B,uncertain whethertospeakofThothasGodorman. THEDISCIPLESOFLORDHERMESINPETOSIRISAND NECHEPSO IntheknownoldestreferencestotheThothHermes literature,therehassofarnotbeendiscoveredanything thatsuggeststheexistenceofadistinction betweenHermes[Thoth]andTat[Thoth];butthe absenceofreferencesproveslittle.Already,however, NechepsoandPetosiris,inthesecondcenturyB.C., makeHermestheteacheroftheyoungerGoddisciples AnubisandAsclepius;inwhichconnectionitisof interesttonotethefollowingpassagefromahoroscope forthefirstyearoftheEmperorAntoninusPius,2setup bythepriestsofHermesatThebestheGreekofwhich isveryfaultyandevidentlywrittenby"Barbari": "Afterenquirybasedonmanybooks,handeddown tousbythewiseAncients,theChaldaeans,both Petosiris,andespeciallyKingNecheus[sic;i.e.Nechepso], inasmuchastheyalsotookcounselofourLord HermesandofAsclepius,thatisofImouthes,sonof Hephestus...."3 1ThereisalsoanolderandyoungerIsisintheK.K.extracts, andalsoinboththeseandinP.S.A.anolderandyounger Asclepius. 2R.(p.119)has"desKaisersAntonius";butIknowofno Emperorsocalled.ThefirstyearsofAntoninusPiuswouldbe 138139A.D. 3Pap.duLouvre,19bis,NoticesetExtraits,xviii.2,136. THEDISCIPLESOFTHRICEGREATESTHERMES465 FromthiswelearnthatinthesecondcenturyA.D. thewritingsofPetosirisandNechepso,togetherwith the"ChaldaeanBooks,"stillformedpartoftheTemple LibraryatThebes;moreover,thatPetosirisand Nechepso,inthesecondcenturyB.C.,basedthemselves ontheseBooksaswellasonBooksascribedtoboth

HermesandAsclepius.Moreover,fromtheFragments ofNechepso1welearnthathehadbeforehima sermonofAsclepiuscalledMoirogenesis,concerningthe GenesisofFate,andalsoDialoguesinwhichHermes instructsAsclepiusandAnubisconcerningthemysteries ofastrology.TheseTrismegisticworksmustthusbe datedpriortothebeginningofthesecondcenturyB.C. Sethe,inhisessayonAsclepiusImhotep,hasendeavoured toshowthatthisImuthwasoriginallya man,andthatdivinehonourswerefirstpaidtohimin thereignofAmasis(AmSsisAahmes),about170OB.C. TOSOTHRUSASCLEPIUS Manetho,however,tellsusanotherstory,whenhe writesofacertainkingoftheThirdDynasty(B.C. 3700):"Toso[r]thrusreignedtwentynineyears.He iscalledAsclepiusbytheEgyptians,forhismedical knowledge.Hebuiltahouseofhewnstones,and greatlypatronisedliterature."2 TosothrusisTcheserorTchesersa(Doser),the secondkingoftheThirdDynastyfromMemphis. The"houseofhewnstones"whichhebuilt,received remarkableconfirmationfromtheexcavationswhich werecarriedoutbythePrussianGeneralMinutoli in1819,3intheStepPyramidofSakkara.Thistemple, 1Riess,Fr.25. 2Cory,An.Frags.,p.100.Budge,AHistoryofEgypt (London,1902),i.218. 3BeisezumTempeldesJupiterAmnion,pp.296fF. VOL.I.30 466THRICEGREATESTHERMES saysBudge(op.cit.,i.219)"iscertainlytheoldestofall thelargebuildingswhichhavesuccessfullyresistedthe actionofwindandweather,anddestructionbythe handofman." IntheInscriptionoftheSevenFamineYears,1 moreover,belonginginitspresentformtothelater Ptolemaicperiod,butacopyofafarmoreancient record,weread,inSethe'srestoredGreektext: "Tosothrus,inwhosedays(lived)Imouthes.He wasconsideredbytheEgyptianstobeAsclepius becauseofhisknowledgeofthehealingart;hediscovered theartofbuildingwithhewnstones,and, moreover,occupiedhimselfwithliterature."

WethuslearnthatlongbeforeManetho'stimethere wasanAsclepianliterature,andnotonlydidthisdeal withmedicinebutalsowithscriptureingeneraland with"masonry." IMUTHASCLEPIUSTHEMASTERMASONANDPOET ThatAsclepiuswasspeciallyoccupiedwiththe sacredbuildingart,maybeseenfromSethe'sstudy, whoseindustryhasdiscoveredabookonTemplebuilding ascribedtoImuth,a"BookthatcamefromHeaven northwardsfromMemphis."Itwasaccordingtothis BookthatPtolemyX.(SoterII.)andPtolemyXI. (AlexanderI.)enlargedthebuildingoftheirancestors atEdfu,"inagreementwiththewritingconcerning theplansoftheTempleofHorus,whichthechief prelectorofthepriests,Imhotp,thesonofPtah,had written." TherewerealsocertainveryancientSermons(or Songs)ofImhotp,andasayingfromoneofthese 1ArockinscriptionfoundonthecataractislandSehel.R., p.129. THEDISCIPLESOFTHRICEGREATESTHERMES467 Sermons,the"SongfromtheHouseofKingIntf,"is givenbySetheasfollows: "IhaveheardthewordsofImhotpandHardadaf; theyarestillmuchspokenof,butwherearetheir abodes?" PerhapsthisexplainsthestatementinS.ff.I.(Stob., Ec,i.49;W.p.467,4)thatAsclepiusImuthwasthe inventorofpoetry.ImuthwastotheEgyptianswhat Orpheus,LinusorMusseuswastotheGreeks. AndsoReitzenstein(p.121)concludesthatthe traditionoftheoldEgyptianandHellenisticliterature isunbroken.InHellenistictimesthisviewofthe DivineSonofPtahofMemphisandofhischiefShrine atMemphisspreadwidely,andhiscultwasextended toThebesandeventoPhilae.AtThebesheappears unitedwiththeThebanThothandhisyoungerlikeness orimageAmenhotepthetwinbrotherofImhotep (Asclepius)SonofHapu,whoissaidtohavelived asamanunderKingAmenophisIII.(Amenhetep), 145OB.C.,andwhotellsushimselfhowhebecame acquaintedwiththe"BookofGod"andsawinvision the"PreeminenceofThoth."1 ThechiefTempleofAsclepiusatMemphiswasstill honouredinlatertimes,andeveninthedaysofJerome itspriesthoodwasrenownedforitsoccultwisdom.2

AEsCULAPIUSTHEHEALER OftheCultofiEsculapiusinGreeceandofthewidespread influenceofthisidealthereislittleneedtoremind thestudentofthecomparativehistoryofreligions;we cannot,however,refrainfromappendingaparagraph 1R.,p.124.Cf.Sethe,JEgyptiaca,FestschriftfurG.Ebers, pp.106ff. 2Ammian.Marc,xxii.14.7;Vit.Hil.}21. 468THRICEGREATESTHERMES fromaremarkableaddressrecentlydeliveredbythe Eev.J.EstlinCarpentertothestudentsofManchester College,Oxford,1inwhichhesays: "PassbeyondthelimitsofIsraelanditshopes,and youenteraworldofreligiousphenomena,sovariedas tobepracticallyinexhaustible,andallthepatient labourofthelastthirtyyearshasonlybeguntoexhibit tousitscontents.Ateveryturnyouareconfronted withbeliefsresemblingthosewhichpervadeourNew Testament,sothatProf.Cheynehasrecentlyattempted inaveryremarkablelittlevolume,BibleProblems,to tracearchaeologicallytherootsoffourgreatdoctrines associatedwiththepersonofJesustheVirginBirth, theDescentintoHades,theBesurrection,andthe Ascension.Theinscriptionsrevealtoyouthevery languageofChristianityinthemaking.Thehymns andliturgiesofotherfaithsderivetheirstrengthfrom similarideas,andexpresssimilaraspirations.Does Jesus,accordingtotheGospels,givesighttotheblind, andcallthedeadbacktolife?SodoesiEsculapius. He,too,iswondrouslyborn;he,too,isindangerin hisinfancy.He,too,healsthesickandraisesthedead, tillZeus,jealousofthisinfringementofhisprerogatives, smiteshimwithhisthunderbolt,andtranslates himtotheworldabove.Butfromhisheavenlyseat hecontinuestoexercisehishealingpower.Hisworship spreadsallthroughGreece.Afteragreatplaguein Rome,in291B.C.,itisplantedonasacredislandinthe Tiber.Inthefirstcenturyofourerayoumayfollow itallroundtheEasternMediterranean.InGreece alonePausaniasmentionssixtythreeAsklepieia.There wereothersinAsiaMinor,Egypt,Sicily;nearlytwo hundredbeingstilltraceable.Theywerebothsanc 1"ChristianityintheLightofHistoricalScience,"inThe Examiner(London),Oct.21,1905,pp.668ff.

THEDISCIPLESOFTHRICEGREATESTHERMES469 ASCLEPIUSINTRISMEGISTICTRADITION Asclepiuscomesforwardinourliteratureasthetype ofadiscipleofTrismegistusalreadytrainedinphilosophy. Thispriortrainingmustpresumablybereferred tothePtahtraditionPtahbeinghimselfaGodof Revelation,thatisofteachingbymeansofapocalypsis, andAsclepiusbeingoriginallyhis"son"and"priest." ButnotonlywasPtahaGodofapocalypsisgenerally, butalsoaGodofmedicine,ashemustneedshavebeen forhissontohavelearnedhiswisdomfromhim. tuariesandmedicalschools.Anumberofinscriptions relatedetailsofcures,orconsecratetheexvotos,which arestilldedicatedatLorettoorLourdes.Thetemple bytheTiberwonspecialfameinthereignofAntoninus Pius,fortherestorationofthesightofablind man.AEsculapiushimselfbearsthetitles'king'and 0eoyawTrip,1divinesaviour.'HewasevenacarrjpTU>V oXtov,'saviouroftheuniverse.'Inhiscosmicsignificance hewasthusidentifiedwithZeushimself,and onearthhewasfelttobe'mostlovingtoman'(cp.Tit. iii.4).Harnack,inoneofthefascinatingchaptersof hisExpansionofChristianity,hastracedtheactionof theseinfluencesonlaterChristianityconceivedasa religionofhealingorsalvation,medicinealikeofbody andofmind.Itmustbeenoughnowtoremindyou thatthegodwasbelievedtorevealhimselftothose whosoughthisaid,andOrigenaffirmsthatagreat multitude,bothofGreeksandbarbarians,acknowledge thatthey'havefrequentlyseen,andstillsee,nomere phantom,butiEsculapiushimself,healinganddoing good,andforetellingthefuture.'" ButtopassontotheTrismegisticAsclepius. 47OTHRICEGREATESTHERMES ThisviewisbroughtoutinaHellenistictextwhich readsasfollows: "ARemedyfromtheshrinesofHephaestus[Ptah]at Memphisinterpretedbythedecisionandowingtothe philanthropy,theysay,ofThricegreatestHermes;for hedecidedthatitshouldbepublishedwithaviewto man'ssaving.Itwasfoundonagoldentabletwritten inEgyptiancharacters."1 ThetraditionofthedatewhenAsclepiuswasadmitted totheTrismegisticdisciplineisgiveninK.K.,3

(Stob.,Ec,i.49;W.p.387,1).Aftertheascension ofHermes,wearetold: "TohimsucceededTat,whowasatoncehissonand heiruntotheseknowledges;andnotlongafterwards AsclepiusImuth,accordingtothewillofPtahwho isHephaestus." Whatprecisehistoricalworththistraditionmay contain,itisimpossibletosay;allwecansupposeis thattherewasatsomeearlydateaunionoftwo schoolsofmysticdisciplinebelongingrespectivelyto theThebaicandMemphitictraditions.Thisunion mayhavebeensomewhatanalogoustothatofthe disciplesofJohntheBaptistandofJesus.Whatis clear,however,fromourTrismegisticwritings,isthat thereisnodoubtwhateverinthewriter'smindthat theTrismegistictraditionisinpossessionofthehigher wisdom;and,indeed,G.H.,xiii.(xiv.)distinctly allowsustoconcludethatthough.Tatwasyounger,in sofarashehadnotthetechnicaltrainingofthe Asclepiusgrade,itisneverthelessTat,whenhereaches "manhood,"andnotAsclepius,whosucceedstothe mastershipoftheSchool. NeverthelesswefindanumberofTrismegistic writings,presupposedespeciallyin"TheDefinitionsof 1Cod.Antinori101,/oZ.361. THEDISCIPLESOFTHRICEGREATESTHERMES471 Asclepius"andin"ThePerfectSermon,"inwhichboth TatandAsclepiusshareinacommoninstruction Asclepiusappearingastheolderandriperscholar. ThismakesEeitzenstein(p.122)supposethatthis typeofwhatwemaycallacompanyoftwodisciples wasinventedbytheHermespriestsatThebes,andthat itwaslaterontakenoverbytheMemphiticPtah Asclepiuspriestsanddevelopedintheirowninterest. Thismaybesoifwemustbecompelledtospeculate onthedimshadesofhistorywhichmayberecovered fromtheseobscureindications. CONCERNINGAMMON OftheTrismegisticwritingsofAsclepius,Lactantius (D.I.,ii.15,7)mentionsa"PerfectSermon"tothe King(Ammon),1andalsoreferstoarichancient literaturebyAsclepiusaddressedtothesameking. Eeitzenstein(p.123),moreover,saysthatGH., (xvii.)presupposeswritingsaddressedtothesame KingAmmonbyTat;butIgatherthatthepersons

ofthedialoguearereallyAsclepiusandtheKing,and notTat,andthatTathasbeensubstitutedfor Asclepiusbysomecopyistinerror. Howeverthismaybe,therewasalargeliterature addressedbyHermeshimselftoAmmon,aswemay seefromthedistinctstatementinP.S.A.,i.2,andalso fromStobseus,Exx.xiixix.Thesametraditionis preservedinthepresumablylaterHermetictreatise, latromathematica,whichisalsoaddressedtoAmmon.2 1ProbablyourC.H.(xvi.). 2Camerarius,Astrologica(Niirnberg,1537);HermetisIatromath., ed.Hoeschel(1597);Ideler,PhysicietMediciGrceciMinores, i.387and430.Iatromathematiciwerethosewhopractised medicineinconjunctionwithastrology,aswasdoneinEgypt (Procl.,Paraph.Ptol,p.24). 472THRICEGREATESTHERMES PROPHETANDKING Here,then,wehaveanothertypeofliterature,and that,too,veryancient,inwhichthewisePriestand ProphetissetoveragainsttheKingasteacheror discovererofhiddenwisdom.Thiswehavealready seentohavebeentherelationshipbetweenthePriest andProphetPetosirisandKingNechepso.Butthe typegoesstillfurtherbacktopreGreektimesin Egypt.Itwas,aswehavelearnedfromPlutarch,who probablyhandsontheinformationdirectfromManetho, anecessitythattheKing,tobeatrueKing,shouldbe initiatedintothewisdomofthePriests. Aswehavealreadyseen,ImuthAsclepiusappears inManethoasaninventor,soalsointhecharming storyputintothemouthofSocratesbyPlatoinhis Phmdrvs(274c)about"thefamousoldGodwhose namewasTheuth,"Thothistheinventorparexcellence. InthisstorywhichelicitstheremarkfromPhaedrus: "Yes,Socrates,youcaneasilyinventtalesofEgypt, orofanyothercountry"Thothtakeshisinventions toacertainKingThamusforhisapprovalordisapproval, astowhetherornotheEgyptiansmight beallowedthebenefitofthem.ThisThamuswas "KingofthewholecountryofEgypt,anddweltin thatgreatcityofupperEgyptwhichtheHellenescall EgyptianThebes,andtheGodHimselfiscalledby themAmmon." InHecatseus,also,Osiris,KingofThebes,hasall inventionslaidbeforehim,andgivesspecialhonourto Hermeswhoseinventionswerefarandwiderenowned.1

Inthisconnectionitistobenotedthatinthe ThebanThothcult,ThothwasregardedastheEepre 1Diodor.,L15,16. THEDISCIPLESOFTHRICEGREATESTHERMES473 sentativeoftheKingandLightGodEa(orAmnion). AndsowereadonthetombofSetiI.: "Thouartinmyplace,myrepresentative.Wherefore arethoumoreovercalledThoth,Eepresentativeofthe LightGodEa."1 Fromtheseandotherindicationsitisquitepossible toconcludethatPlatohasusedanancientEgyptian logosasthebasisofhisstory,andthatthislogosata veryearlyperiodfoundanechoinwritteninstructions givenbyThothtotheKing. AllthistookplaceonpurelyEgyptianground,and hencethetypeofinstructionfromThothHermesto Ammonwasfairlyestablishedintraditionbeforeitwas takenoverbyourHellenisticTrismegisticwriters. AMENHOTKPASCLEPIUS Sofar,however,Ibelieve,noreferencetobooks writtenbyImhotep(Asclepius)toAmmoninthe preGreekperiodhasbeendiscovered.Sethe,2however, tellsusthatacertainAmenhotepwholivedas earlyasthefifteenthcenturyB.C.,wasadiscipleandseer ofThoth.ThisAmenhotepwasfamousasateacher ofwisdomanddiscovererofmagicbooks;hewas probablyalsorenownedforhisownwritingsaswell. GraduallythisAmenhotepbecameblendedwith ImhotepAsclepiusashistwinbrother,andfinallyin PtolemaictimesreceiveddivinehonoursatThebes. Here,then,wehavetheblendinginofanothertradition, ofawriterofbookswhowasadiscipleofThoth,and wasgraduallyconfoundedwithAsclepiusImuth,sonof Ptah.AndthatthereweretwoAsclepiuses,anolder andalater,wearetolddistinctlybyP.S.A.,xxxvii.3. 1Brugsch,Religionu.Myth.d.alt.Ag.,p.451. 2Op.sup.cit.,ibid. 474THRICEGREATESTHERMES OftheSayingsofthisAsclepiusaGreekporcelain1 givesussomeidea.ThefirstthreeSayings,however, aresimplytakenfromtheSayingsoftheSevenSages ofGreece;therestmaybepartiallyEgyptian.This scrapofevidence,however,isofimportance;foralready

inthethirdcenturyB.C.,OrphicSayingsareknownto havebeenworkedupwithEgyptianmaterial,andhere wehaveGreekgnomicmaterialblendedwithan EgyptianImuthtraditionofSayings. Perhapsstillmorecarefulresearchmayrewardus withfurthersidelightsonthedevelopmentofthis AsclepiusliteraturepriortotheGreekperiod,andin itsearliestHellenisticforms.Asitis,weareleftwith theimpressionthatthetraceswhichhavebeenalready discovered,justifytheremarksmadebythewriterof ourTrismegistic"DefinitionsofAsclepiusuntothe King"or"ThePerfectSermonofAsclepiusuntothe King"G.H.,(xvi.)asbaseduponawellestablished traditionintheSchool,concerningthechangebrought aboutbyputtingtheEgyptianformsoftheAsclepian writings,whichwereofaverymysticalnature,into themorepreciseformsoftheGreektongue. THESACREDGROUPOFFOUR What,however,isclearin"ThePerfectSermon"of Hermeshimself,wherehegivesinstructiontohisthree disciples,Asclepius,TatandAmmon,assembledinthe "holyplace,"isthatthehistoryofthematterisof smallmomenttothewriterofthatSermon.Heis dealingwiththeinnerandmoreintimatesideofthe teaching.Asclepius,TatandAmmonareforhimthe sacredtriad,formingwiththeMasterhimselfthe "sacredgroupoffour"(P.S.A.,i.2). 1PublishedbyWilckeninthe"FestschriftfiirEbers,"pp.142ff. THEDISCIPLESOFTHRICEGREATESTHERMES475 Withthiswemayverywellcomparethegroupof threemadesofamiliartousbytheEvangeliststhe threewhowerealwayswiththeMasterinthemost intimatemomentsofHisinnerlifeandexaltation James,JohnandPeter. Now,ifthereaderwillrefertomynotesonthelast paragraphofHippolytus'IntroductiontotheNaassene document,hewillseethatClementofAlexandria expresslyassertsthat: "TheLordimpartedtheGnosistoJamestheJust,to JohnandPeter,afterHisResurrection;thesedelivered ittotherestoftheApostles,andtheytotheSeventy." JAMES,JOHNANDPETER HereIwouldsuggestthatwehaveasimilarityof conception.Asclepiusisthemainsubsequentteacher, evenasJamesis,inChristiantradition;Peteristhe organiser,towhomtherulershipovertheChurchis

givenherepresentsthekingpower,andmaybeequated withAmmon;whileJohnistheBelovedevenasisTat. Johnunderstandsthespiritoftheteachingbestofall; Jamesismorelearnedontheformalside;whilePeter istheorganiser,andinmanyanapocryphalstoryismade todisplaylackofcontrolandwantofunderstanding. AmostinterestingscrapofJohanninetraditionwill throwsomefurtherlightonthefactthatJohn succeededtothespiritualdirectorship,evenasTat,in oursermons,succeedstoTrismegistus. ThisscrapisanadditiontoJohnxvii.26,froma CodexoftheFourthGospel,preservedintheArchives oftheTemplarsofStJohnofJerusaleminParis:1 1GivenbyThilo,CodexApocryphusNoviTestamenti(Leipzig, 1832),p.880.Cf.Pick(B.),TlieExtraCanonicalLifeofChrist (NewYork,1903),p.279. 476*THRICEGREATESTHERMES THETRIADOFDISCIPLES Theideaoftriadsandothergroups(e.g.offiveand seven)unitedinthePresenceofaMaster,isfamiliarto thestudentofDruidicalmysticism.Inour"Perfect Sermon"wehavesuchatriad,eachdiscipledistinguished bystronglymarkedcharacteristics;the tuningoftheseintooneharmony,sothat,touse anotherandafamiliarsimile,thedisciplesmaybeas thefingersofonehand,fortheMaster'suse,isamatter ofenormousdifficulty.OneischaracterisedbyPower, anotherbyKnowledge,andanotherbyLove.All threemustsinktheirindividuallystrongestcharacteristic inasupremesacrifice,whereallblendtogether intotheWisdomoftheMaster.Thisseemstometo betheinnerpurportofour"PerfectSermon,"and whatevermaybethehistoryoftheevolutionofthe "YehaveheardwhatIsaiduntoyou:Iamnotof thisworld,theComforterisamongyou,teachthrough theComforter.AstheFatherhassentMe,evenso sendIyou.Amen,Isayuntoyou,Iamnotofthis world;butJohnshallbeyourFather,tillheshallgo withMeintoParadise.AndHeanointedthemwith theHolySpirit." SoalsoinanadditiontoJohnxix.2630,weread: "HesaithtoHismother,Weepnot;IgotoMy FatherandtoEternalLife.Beholdthyson!He willkeepMyplace.ThensaithHetothedisciple, Beholdthymother!ThenbowingHisheadHegave uptheGhost."

HerethenattheSupremeCrisistheMasterconstitutes JohnthespiritualFatheroftheSchoolinHis place.SoisitwithTat. THEDISCIPLESOFTHRICEGREATESTHERMES477 formsoftheliterature,theeternalfactofthenatureof theintimateteachingoftheChristtotheThreewas knowntoourwriter. CHNUMTHEGOODDAIMON LetusnowturntothetypeofTrismegisticliterature inwhichOsirisandIsiscameforwardasdisciples;and firstofallletustakeaglanceattheGodChnum, Chnubis,orChnuphis(Knuphis),whosenameoccursin somanyoftheAbraxasandAbraxoidgems. ChnumwasforSouthernEgyptpreciselywhatPtah ofMemphiswasforNorthernEgypt.Hewasthe Fashionerofmen,evenasapottermakespotsona wheel.ChnumwasDemiurgeandGodoftheheart. ThechiefcentreofhiscultwasatSyeneandtheIsland ofElephantine.HerehewasregardedastheFather ofOsiris.Andsowehearofastrologicaldialogues betweenChnumandOsiris,as,forinstance,whenwe aretold: "AndallthatKouphis,whoiswiththem[the Egyptians],theGoodDaimon,handedon,andhis discipleOsirisphilosophized."1 ThesewritingsweregroupedwiththoseofNechepso, andalsowithourTrismegisticwritings.Comparethe passageinFirmicusMaternuswhichruns: "AllthingswhichMercurius(Hermes)andChnubis [?]handedontoiEsculapius(Asclepius),whichPetosiris discoveredandNechepso."2 1Cramer,Anecd.Ox.,iii.171,20. 2Fir.Mat.,iv.procem.5(SkutschandKroll,p.196,21). 'The"andChnubis"istheemendationofR.fortheunintelligible letters"einhnusuix." 478THRICEGREATESTHERMES OSIRISDISCIPLEOFAGATHODAIMONTHE THRICEGREATEST ThePatristicreferencestoourTrismegisticliterature furtherimformusthatOsiriswasregardedasthedisciple ofAgathodaimon,whointhembearsthenameof Thricegreatest.1Thereis,however,nothingtoshow

thatHermeshimselfappearsinthemasthediscipleof Chnubis,asEeitzensteinsays(p.126).Theintroductory phraseofLactantiustoFrag.xix.runs:"But I[L.]willcalltomindthewordsofHermestheThricegreatest ;inthe'ToAsclepius'hesays:'Osirissaid: How,then,OthouThricegreatest,[thou]GoodDaimon, didEarthinitsentiretyappear?'" HerewehaveasermonofHermesquotingfroma traditioninwhichOsirisappearsasthediscipleof Agathodaimon,whoisalsocalledTrismegistus;thatis, theAgathodaimonOsirisDialoguetypewasold,and presumablypertainedtooneoftheearliestformsofthe Trismegisticliterature,probablycontemporarywiththe mostancientPoemandrestype.Thistypeseemstohave borneimpressionsoftheformofthe"Booksofthe Chaldaeans"typeofcosmogenesis,whichwehaveseen tohavestronglyinfluencedPetosirisandNechepsoin theearlysecondcenturyB.C. AgathodaimonistoOsirisasPoemandrestoHermes. LOGOSMlNDTHEGOODDAIMON SoalsointheearlyAlchemicalliteraturethereisa treatiseofAgathodaimonaddressedtoOsiris,andin itothersarepresupposed.2TheseAlchemicalteachings oftheGoodDaimonarefrequentlyinclosecontactwith 1Cf.LactantiusFragg.,xiv.,xix.,xxi.,xxii. 2Berthelot,LesAkhimistesgrecs,Texte,p.268. THEDISCIPLESOPTHRICEGREATESTHERMES479 ourTrismegisticdoctrines;moreover,inthesameliterature, HermesreferstoAgathodaimonandappearsto regardhimselfashisdisciple.1Itthusmaybesupposed thatitwasfromChnumthatwasoriginally derivedthetraditionoftheAgathodaimonites.So thinksReitzenstein;butIdonotthinkthatwehave sufficientevidenceasyetforsogeneralaconclusion. ThetermAgathodaimonisaverygeneralone,itistrue, butthewholeideacannotberefundedintoChnum;in fact,OsirisisquiteasmuchAgathodaimonasChnum, andinG.H.,xii.(xiii.),whichdealswiththeGeneral Mind,GoodMind,orGoodDaimon,Agathodaimonis takeninthemostgeneralsense,andinthethreequotations theremadebyHermesfromthe"Sayingsofthe GoodDaimon"(1,8,13),2wefindthattheyarein thewordsofHeracleitusasinspiredbytheLogos;so thatinrealityAgathodaimonmustbeequatedwith Logos.TheoriginofAgathodaimonisthennotsolely

Chnum;andHermesthereforecannotbespokenofas thediscipleofChnubis,unlesswecancitetextsin whichThothissodescribed. InourTrismegisticliteraturetheteachingisquite simpleanddistinct;as,forinstance,inG.H.tx.(xi.)23: "He[Mind]istheGoodDaimon." When,however,Reitzenstein(p.128)declaresthat thesentencein25ofthesamesermon,"Forthis causecanamandaresaythatmanonearthisGod subjecttodeath,whileGodinheavenismanfrom deathimmune,"3isasayingbelongingtotheChnu 1Op.cit.,pp.125,156263. 2WemeetwithasimilarcollectionofSayings,orSummaries ofthechiefpointsofteaching,intheStobaeanEx.i.7ff.,belonging totheTatliterature,andalsoinC.if.,x.(xi.),xiv.(xv.),and (xvi.). 3AverysimilarphraseoccursinDioCassius,Fr.30;i.87, ed.Boiss. 48OTHRICEGREATESTHERMES phisliterature,wethinkheisgoingbeyondthelimitsof probableconjecture,unlesswesubstituteforChnuphis thegeneraltermAgathodaimoninthesenseof Logos. WhenagainEeitzenstein(p.129)saysthatthefragments hehasadducedshowthatHermeswasalater additionintheAgathodaimonliterature,andgradually pushedononesideOsiristheSonoftheGodofEevelation, wearenotconvincedthatwehavecorrectly recoveredthe"history"forinthegreatOsirismyth itisHermeswhoisalwaystheteacherofwisdomand notOsiris. CHNUMGOODMINDTHEAEON NeverthelessthatawidespreadChnuphisliterature, intheAgathodaimonisticsense,existedpriortothe secondcenturyB.C.,Eeitzensteinhasshownbya numberofinterestingquotations(pp.129133).In HellenistictimestheworshipofChnuphisasthePrimal DeityandGodofRevelationwasstronglyestablished, and,mostinterestingofallforus,hissymbolwasthe serpent.Thesymbol,then,ofAgathodaimonasLogos wastheSerpentofWisdom,andweareincontactwith thelineoftraditionoftheGnosticOphitesandNaassenes. AndsoalsoinPtolemaictimeswefindhis syzygy,Isis,alsosymbolisedasaserpent,andbothof themfrequentlyasserpentswithhumanheads;theyare

both"aswiseasserpents."AndasHoruswastheirson, sowefindthehawkheadedsymbolofthatGodunited withaserpentbody.SoalsowefindAgathodaimon,in hissunaspect,symbolisedasaserpentwithalion's head.1HeistheAEon. 1SeetheNechepsoFragment29(Riess,p.379). THEDISCIPLESOFTHRICEGREATESTHERMES481 Isis,LADYOFWISDOM,DISCIPLEOFTHRICEGREATEST HERMES InadditiontothetypesofHermesandhisdisciples, andAgathodaimonandhisdisciples,wehavealsoin ourTrismegisticliteratureanothertypenamely,Isis andherdisciples.IsisistheancientLadyofall wisdom,andTeacherofallmagic.IntheearlyHellenistic periodsheissubstitutedforHermesasOrdererof thecosmos,1whilePlutarchcallsherLadyoftheHeart andTongueevenasisHermes.2She"sees"the teaching. Asherdisciple,shehasintheStobaeanEx.xxxi.3a king,probablyKingAmmon. InaMagicPapyrussheevenappearsasteacherof Asclepius.4Butthemoreusualandnaturaltypeis thatofIsisasteacherofhersonHorus,andsowefind LucianspeakingofPythagorasvisitingEgypttolearn wisdomofherprophets,andsayingthatthesageof Samosdescendedintotheadytaandlearnedthe BooksofHorusandIsis.6Tothistypeofliterature belongsourlengthyStobaeanExx.xxv.xxvii. ButinallofthisIsisowesherwisdomtoface tofaceinstructionbythemostancientHermes,with whomshegetsintocontactthroughspiritualvision.All thisIhavediscussedintheCommentariestoExx.xxv. xxvii.;theconclusionbeingthattothemindofthe Poemandrists,nomatterhowancientmightbeanyline oftradition,whetherofAgathodaimonorOsirisorIsis, thedirectteachingoftheMindtranscendedit. 1R.,Zweirelig.Frag.,104ff.2DeIs.etOs.,xlviii. 3Withheading:"OfHermesfromthe[Sermon]ofIsisto Horus." *Wessely,Denkschr.d.K.K.Akad.(1893),p.41,1.633. 5Alectruon,18. VOL.I.31 PRINTEDBY KKII.LANDCOMPANY,LIMITED, EDINBURGH.