r
M '• i-
Thrice-Greatest Hermes
Thrice-Greatest Hermes
Studies in Hellenistic Theosophy
and Gnosis
Being a Translation of the Extant Sermons and
Fragments of the Trismegistic Literature, with
Prolegomena, Commentaries, and Notes
By
G. R. S. Mead
Volume III. — Excerpts and Fragments
London and Benares
The Theosophical Publishing Society
1906
, .
Contents
/. EXCERPTS BY
PAGE
Ex. I. OP PIETY AND TRUE PHILOSOPHY . . . 3
Commentary ........ 12
Ex. II. Or THE INEFFABILITY OP GOD .... 14
Commentary ........ 15
Ex. III. OP TRUTH ........ 17
Commentary ........ 23
Ex. IV. GOD, NATURE AND THE GODS .... 24
Commentary ........ 25
Ex. V. OP MATTER ........ 26
Ex. VI. OP TIME ........ 28
Ex. VII. OP BODIES EVERLASTING AND BODIES PERISH-
ABLE ......... 30
Commentary ........ 33
Ex. VIII. OP ENERGY AND FEELING .... 34
Commentary ........ 43
Ex. IX. OP THE DECANS AND THE STARS ... 45
Commentary ........ 54
Ex. X. CONCERNING THE RULE OP PROVIDENCE, NECES-
SITY AND FATE ....... 55
Commentary ........ 57
VI CONTENTS
PAGB
Ex. XI. OF JUSTICE 58
Commentary ........ 59
Ex. XII. OF PROVIDENCE AND FATE .... 60
Ex. XIII. OF THE WHOLE ECONOMY .... 61
Ex. XIV. OF SOUL, 1 63
Ex. XV. OF SOUL, II 65
The Embryonic Stages of Incarnation .... 68
Ex. XVI. OF SOUL, III 72
Ex. XVII. OF SOUL, IV 75
Ex. XVIII. OF SOUL, V 77
Commentary ........ 79
Ex. XIX. OF SOUL, VI . 80
Commentary 82
Ex. XX. THE POWER OF CHOICE 84
Commentary 86
Ex. XXI. OF Isis TO HORUS 87
Commentary 87
Ex. XXII. AN APOPHTHEGM 88
Ex. XXIII. FROM "APHRODITE" 89
Commentary 90
Ex. XXIV. A HYMN OF THE GODS 91
Commentary 92
Ex. XXV. THE VIRGIN OF THE WORLD, I. . .93
Ex. XXVI. THE VIRGIN OF THE WORLD, II. . . . 125
COMMENTARY
Argument 134
Sources? 146
The Direct Voice and the Books of Hermes . 147
CONTENTS Vll
PAGE
Kamephis and the Dark Mystery . . . .149
Kneph-Kamephis 151
Hermes I. and Hermes II. . . . .152
The Black Kite 155
Black Land .158
The Pupil of the World's Eye . - . . .159
The Son of the Virgin . . . . . .160
The Mystery of the Birth of Horus . . .162
"Ishon" 165
The Sixty Soul-Regions 168
Plutarch's Yogin .169
The Plain of Truth 171
The Boundaries of the Numbers which Pre-exist
in the Soul 173
The Mysterious " Cylinder " 175^
The Eagle, Lion, Dragon and Dolphin . . . 180
Momus 182
The Mystic Geography of Sacred Lands . .184
Ex. XXVII. FROM THE SERMON OF Isis TO HORUS . 188
COMMENTARY
Argument 204
Title and Ordering 206
The Books of Isis and Horus .... 207
The Watery Sphere and Subtle Body . . . 209
The Habitat of Encarnate Souls 210
//. REFERENCES AND FRAGMENTS IN
THE FATHERS
I. JUSTIN MARTYR
i. The Most Ancient of Philosophers . . . .215
The « Words of Ammon " 215
The Ineffability of God .216
ii. Hermes and Asclepius Sons of God . . . .217
iii. Hermes the Word who brings Tidings from God . .217
The Sons of God in Hellenistic Theology . . .218
An Unverifiable Quotation 218
II. ATHENAGORAS 220
Vlll CONTENTS
III. CLEMENT OF ALEXANDRIA
PAGE
i. Many Hermeses and Asclepiuses . . . . .221
ii. The Apotheosis of Hermes and Asclepius . . . 222
iii. The Books of Hermes 222
The General Catalogue of the Egyptian Priestly Library 225
IV. TERTULLIAN
i. Hermes the Master of all Physics ..... 226
ii. Hermes the Writer of Scripture 227
iii. Hermes the First Preacher of Reincarnation . . . 227
iv. Hermes on Metempsychosis
FRAG. 1 228
V. CYPRIAN
God is beyond all Understanding 229
VI. ARNOBIUS
The School of Hermes 230
VII. LACTANTIUS
i. Thoyth-Hermes and his Books on the Gnosis . .231
FRAG. II 233
The Historical Origin of the Hermetic Tradition . 233
ii. Uranus, Cronus and Hermes, Adepts of the Perfect
Science 234
iii. Divine Providence 235
iv. On Mortal and Immortal Sight
FRAG. Ill 235
v. Man made after the Image of God .... 236
vi. Hermes the First Natural Philosopher . . . 237
vii. The Daimon-Chief 237
viii. Devotion in God-Gnosis
FRAG. IV 238
ix. The Cosmic Son of God
FRAG. V. . 239
CONTENTS IX
PAGE
x. The Demiurge of God .240
xi. The Name of God
FRAG. VI 241
xii. The Holy Word about the Lord of All
FRAG. VII 241
xiii. His Own Father and Own Mother . . . .242
xiv. The Power and Greatness of the Word . . .242
xv. The Fatherless and Motherless 242
xvi. Piety the Gnosis of God 243
xvii. The Only Way to Worship God . . . .243
xviii. The Worthiest Sacrifice to God
FRAG. VIII 244
xix. Man made in the Image of God 244
xx. Contemplation 245
xxi. The Dual Nature of Man
FRAG. IX 245
Wonder the Beginning of Philosophy . . . 246
xxii. The Cosmic Restoration
FRAG. X 247
xxiii. Of Hermes and his Doctrine Concerning God . . 247
xxiv. A Repetition 248
xxv. Plato as Prophet follows Trismegistus . . . 248
VIII. AUGUSTINE
i.-iii. Three Quotations from the Old Latin Version of the
" Perfect Sermon " . 249
IX. CYRIL OF ALEXANDRIA
i. Cyril's Corpus of XV. Books 251
ii. The Incorporeal Eye
FRAG. XI 253
iii. The Heavenly Word Proceeding Forth
FRAG. XII 254
The Pyramid
FRAG. XIII. 254
X CONTENTS
PAGE
The Nature of God's Intellectual Word
FRAG. XIV 255
The Word of the Creator
FRAG. XV 256
iv. Mind of Mind
FRAG. XVI 257
He is All
FRAG. XVII 258
Concerning Spirit
FRAG. XVIII 258
The " To Asclepius " of Cyril's Corpus . . . 259
v. From "The Mind'3 260
vi. Osiris and Thrice-greatest Agathodaimon
FRAG. XIX 261
" Let there be Earth ! "
FRAG. XX 262
The Generation of the Sun
FRAG. XXI 262
"Let the Sun be!"
FRAG. XXII 263
vii. The Firmament
FRAG. XXIII 263
viii. From the " To Asclepius " 264
ix. The Sole Protection 265
x. The Supreme Artist
FRAG. XXIV 266
xi. An Unreferenced Quotation
FRAG. XXV 266
X. SUIDAS
Hermes speaks of the Trinity 268
An Orphic Hymn 269
XI. ANONYMOUS 270
CONTENTS xi
///. REFERENCES AND FRAGMENTS IN
THE PHILOSOPHERS
I. ZOSIMUS
PAGE
On the Anthropos-Doctrine 273
The Processions of Fate 273
" The Inner Door " 274
Against Magic
FRAG. XXVI 275
Thoth the First Man 276
The Libraries of the Ptolemies 277
Nikotheos 278
From the Books of the Chaldaeans .... 279
Man the Mind
FRAG. XXVII 280
The Counterfeit Daimon ...... 281
His Advice to Theosebeia . . . 283
II. JAMBLICHUS
Abammon the Teacher 285
Hermes the Inspirer ....... 286
Those of the Hermaic Nature 288
The Books of Hermes 289
The Monad from the One 291
The Tradition of the Trismegistic Literature . . 291
Bitys 294
Ostanes-Asclepius 296
From the Hermaic Workings 297
The Cosmic Spheres 299
III. JULIAN THE EMPEROR
The Disciples of Wisdom 303
IV. FULGENTIUS THE MYTHOGRAPHER
FRAG. XXVIII. 305
Xll CONTENTS
IV. CONCLUSION
PAGE
An Attempt at Classifying the Extant Literature . 306
Of Hermes 306
To Tat 308
To Asclepius 310
To Ammon 311
Of Asclepius 312
Oflsis 312
From the Agathodaimon Literature . . . .313
Of Judgments of Value 314
The Sons of God 316
Concerning Dates . . . . . . .319
The Blend of Traditions 321
Of Initiation 323
A Last Word 325
V. INDEX
Excerpts by Stobaeus
VOL. III.
EXCERPT I.
OF PIETY AND [TRUE]
PHILOSOPHY
(Title from Patrizzi (p. 4) ; preceded by " Of Thrice-
greatest Hermes."
Text: Stobaeus, P%s., xxxv. 1, under heading: "Of
Hermes — from the [Book] to Tat " ; G. pp. 273-278 ; M. i.
190-194; W. i. 273-278.1
Menard, Livre IV., No. i. of " Fragments from the Books
of Hermes to his Son Tat," pp. 225-230.)
I.2 Her. Both for the sake of love to man, and
piety3 to God, I [now], my son, for the first
time take pen in hand.4
1 G. = Gaisford (T.), Joannis Stobasi Florikgium (Oxford,
1822), 4 vols. ; lo. Stob. EC. Phys. et Ethic. Libri Duo (Oxford,
1850), 2 vols.
M. = Meineke (A.), Joh. Stob. Flor. (Leipzig, 1855, 1856), 3
vols. ; Joh. Stob. EC. Phys. et Ethic. Lib. Duo (Leipzig, 1860), 2 vols.
W. = Wachsmuth (C.), Jo. Stob. Anthologii Lib. Duo Priores
. . . EC. Phys. et Ethic. (Berlin, 1884), 2 vols.
H. = Hense (0.), /. Stob. Anth. Lib. Tert. (Berlin, 1894), 1
vol., incomplete.
2 I have numbered the paragraphs in all the excerpts for
convenience of reference.
3 etxrejScfos, — it might also be rendered by worship.
4 THRICE-GREATEST HERMES
For there can be no piety more righteous
than to know the things that are, and to give
thanks for these to Him who made them, — which
I will never cease to do.
2. Tat. By doing what, 0 father, then, if
naught be true down here, may one live wisely ?
Her. Be pious,1 son ! Who pious is, doth
reach the height of [all] philosophy 2 ; without
philosophy the height of piety cannot be scaled.
But he who learns what are existent things,
and how they have been ordered, and by whom,
and for whose sake, — he will give thanks for
all unto the Demiurge, as unto a good sire, a
nurse [most] excellent, a steward who doth
never break his trust.3
3. Who giveth thanks, he will be pious ;
and he who pious is, will [get to] know both
where is Truth, and what it is.
And as he learns, he will more and more
pious grow.
For never, son, can an embodied soul that
has once leaped aloft, so as to get a hold upon
the truly Good and True, slip back again into
the contrary.
For when the soul [once] knows the Author
of its Peace,4 'tis filled with wondrous love,5 and
1 Or give worship unto God, —
2 In its true sense of wisdom-loving. 5 fvtrp6vtf
4 Gf. C. ff., xiii. (xiv.) 3, Comment.
6 Cf. P. S. A., ix. 1 ; xii. 3.
OF PIETY AND TRUE PHILOSOPHY 5
with forgetfulness l of every ill, and can no
more keep from the Good.
4. Let this be, 0 [my] son, the goal of piety ;
— to which if thou attain, thou shalt both
nobly live, and happily depart from life, for
that thy soul no longer will be ignorant of
whither it should wing its flight again.
This is the only [Way], my son, — the Path
[that leads] to Truth, [the Path] on which our
forebears,2 too, did set their feet, and, setting
them, did find the Good.3
Solemn and smooth this Path, yet difficult
to tread for soul while still in body.
5. For first it hath to fight against itself, and
make a great dissension, and manage that the
victory should rest with the one part [of its
own self].
For that there is a contest of the one against
the two,4 — the former trying to flee, the latter
dragging down.
1 Where A^0r? (forgetfulness) is opposed to fyoos (love), — that is
to say, reminiscence, the secret of the fide-no-is (mathesis) of the
Pythagoreans, the knowledge of the Author of our being or
of our "race5* Within, — tyvx)) /taflotVo caurfjs T&O irpotrdropa (cf.
Ex. iii. 6).
2 Cf. a H., x. (xi.) 5 ; P. S. A., xi. 4 ; xxxvii. 3 ; Lact.,
D. /., i. 11.
3 Of. G. #.,xi.(xii.)21.
4 The " one" is the rational element (r& \oytK6v) and the " two " f
are the passional (rb flu/xi*^) and desiderative (T& &rt0u/*irriK(fc>)
elements of the irrational nature (TO &\oyov, or rb alffOnrbv as
below), the "heart "and the "appetite." Cf. Ex. xvii. ; see also
" Orphic Psychology " in my Orpheus (London, 1896), pp. 273-275.
6 THRICE-GREATEST HERMES
And there's great strife and battle [dire] of
these with one another.— the one desiring to
escape, the others striving to detain.
6. The victory, moreover, of the one or of the
others l is not resemblant.
For that the one doth hasten [upwards] to the
Good, the others settle [downwards] to the bad.
The one longs to be freed ; the others love
their slavery.
If [now] the two be vanquished, they remain
deprived of their own selves and of their ruler 2 ;
but if the one be worsted, 'tis harried by the
two, and driven about, being tortured by the
life down here.
This 3 is, [my] son, the one who leadeth thee
upon the Thither 4 Path.
Thou must, [my] son, first leave behind thy
body,5 before the end [of it 6 is reached], and come
out victor in the life of conflict, and thus as
victor wend thy way towards home.
7. And now, [my] son, I will go through the
things that are by heads 7 ; for thou wilt under-
stand the things that will be said, if thou
remember what thy ears have heard.
All things that are, are [then] in motion ;
alone the that which is not, is exempt from it.
1 Lit. of the two. 2 That is, the one. 3 Sc. the one.
4 tKetfff— that is, to the Good and True, or God.
5 Of. Ex. ix. 12. o Sc. the Path.
7 Or summarily ; cf. §16 below.
OF PIETY AND TRUE PHILOSOPHY 7
Every body is in a state of change ; [but] all
bodies are not dissolvable ; some bodies [only]
are dissolvable.
Not every animal is mortal ; not every animal,
immortal.
That which can be dissolved, can [also] be
destroyed ; the permanent [is] the unchangeable ;
the that which doth not change, [is] the eternal.
What doth become 1 for ever, for ever also is
destroyed 2 ; what once for all becomes, is never
more destroyed, nor does it [ever more] become
some other thing.
8. First God ; second the Cosmos; third [is]
man.3
The Cosmos, for man's sake ; and man, for God's.
The soul's irrational part 4 is mortal ; its
rational part, immortal.
All essence [is] immortal ; all essence, free
from change.
All that exists 5 [is] twofold ; naught of existing
things remains.
Not all are moved by soul ; the soul moves
all that doth exist.6
1 Or is born. 2 Or dies.
3 irpSarov 6 6ebs, Sevrfpov 6 /c^(T/xos, rp'nov & Hi/Opuiros. Gf. P. S. A. ,
x. : " The Lord of the Eternity (^Eon) is the first God ; second is
Cosmos ; man's the third."
4 Lit. sensible part, — rb atV0irrrfir.
5 irav rb 8v, — as opposed to ovffia. (essence).
6 The meaning of ex-istence, being the coming out of pure being
into the state of becoming.
8 THRICE-GREATEST HERMES
9. All that suffereth [is] sensible ; not all that's
sensible, doth suffer.
All that feels pain, doth also have experience
of pleasure, — a mortal life l ; not all that doth
experience pleasure, feeleth [also] pain, — a life
immortal.
Not every body's subject to disease ; all bodies
subject to disease are subject [too] to dissolution.
10. The mind's in God ; the reasoning
faculty's2 in man.
The reason's in the mind ; the mind's above
all suffering.
Nothing in body's true 3 ; all in the bodiless
is free from what's untrue.
All that becomes, [is] subject unto change ;
not all that doth become, need be dissolved.
Naught['s] good upon the earth ; naught['s]
bad in heaven.
11. God['s] good ; [and] man [is] bad.4
Good [is] free-willed ; bad is against the will.
The gods do choose what things are good, as
good; . . .
The good law of the mighty [One]5 is the
good law ; good law's the law.
1 Or animal ; perhaps this and the following interjection are
glosses.
2 & \oyurn6s,— perhaps a mistake for \6yos, as Patrizzi has it.
3 Or real.
4 But see § 15 below ; and c/. C. H.t x. (xi.) 12.
6 The text is faulty ; as is also apparently that of the following
sentence. None of the conjectures yet put forward are satisfactory.
OF PIETY AND TRUE PHILOSOPHY
Time's for the gods ; the law for men.1
Bad is the stuff that feeds the world ; time is
the thing that brings man to an end.
12. All in the heaven is free from change;
all on the earth is subject unto it.
Naught in the heaven's a slave ; naught on
the earth is free.
Nothing can not be known in heaven ; naught
can be known on earth.
The things on earth do not consort with things
in heaven.2
All things in heaven are free from blame ; all
on the earth are blameworthy.
The immortal is not mortal ; the mortal, not
immortal.
That which is sown, is not invariably brought
forth ; but that which is brought forth, must
have invariably been sown.
13. [Now] for a body that can be dissolved,
[there are] two "times": — [the period] from
its sowing till its birth, and from its birth until
its death ; but for an everlasting body, the time
from birth alone.3
Things subject unto dissolution wax and
wane.
The matter that's dissolved, doth undergo two
1 Or time is divine, the law is man's.
2 I have not adopted W.'s lengthy emendations.
3 This is the idea of sempiternity — of things which have a
beginning but no end.
10 THRICE-GREATEST HERMES
contrary transformings : — death and birth ; but
everlasting [matter], doth change either to its
own self, or into things like to itself.
The birth of man [is] the beginning of his
dissolution; man's dissolution the beginning of
his birth.
That which departs,1 [returns; and what re-
turns] departs [again].2
14. Of things existent, some are in bodies,
some in forms, and some [are] in activities.3
Body['s] in forms; and form and energy in
body.
The deathless shares not in the mortal [part] ;
the mortal shares in the immortal.
The mortal body doth not mount4 into the
deathless one ; the deathless one descends 5 into
the mortal frame.
Activities do not ascend, but they descend.
15. The things on earth bestow no benefit on
things in heaven ; the things in heaven shower
every benefit on things on earth.
Of bodies everlasting heaven is the container ;
of those corruptible, the earth.
Earth [is] irrational ; the heaven [is] rational.
The things in heaven [are] under it ; the
things on earth above the earth.
1 Or dies. 2 There is a lacuna in the text.
3 Or energies. 4 Lit. go.
6 Lit. comes.
OF PIETY AND TRUE PHILOSOPHY 11
Heaven['s] the first element ; earth ['s] the last
element.
Fore- knowledge 1 [is] God's Order ; Ne-
cessity^] handmaiden to Fore-knowledge.
Fortune[7s]2 the course of the disorderly, —
the image of activity,3 untrue opinion.
What, [then] is God ? The Good that naught
can change.
What, man ? The bad that can be changed.4
16. If thou rememberest these heads,6 thou
wilt remember also what I have already set
forth for thee with greater wealth of words.
For these are summaries 6 of those.
Avoid, however, converse with the many [on
these things] ; not that I would that thou
shouldst keep them selfishly unto thyself, but
rather that thou shouldst not seem ridiculous
unto the multitude.*
For that the like's acceptable unto the like ;
the un like's never friend to the unlike.
Such words as these have very very few to
give them ear; nay, probably, they will not
even have the few.8
They have, moreover, some [strange force]
1 Or Providence. Cf. P. S. A., xxxix. 2 ; § 17 below ; and
Ex. xi. 1.
2 rvx-n. 3 Or energy.
4 Reading rptirrbv for the hopeless Hrptirrov of the text. Cf.
§ 11 above.
6 Cf. § 7 above. 6 vcpioxat.
7 Cf. C. H., xiii. (xiv.) 13 and 22. 8 Of. P. S. A., xxii. 1.
12 THRICE-GREATEST HERMES
peculiar unto themselves ; for they provoke the
evil all the more to bad.
Wherefore thou shouldst protect the many
[from themselves], for they ignore the power of
what's been said.
17. Tat. What meanest thou, 0 father?
Her. This, [my] son ! All that in man is
animal, is proner unto bad [than unto good] ;
nay, it doth cohabit with it, because it is in love
with it.
Now if this animal should learn that Cosmos
is subject to genesis, and all things come and go
according to Fore-knowledge 1 and by Necessity,
Fate ruling all, — in no long time it would grow
worse than it is now,2 [and] thinking scorn of the
whole [universe] as being subject unto genesis,
and unto Fate referring [all] the causes of the
bad, would never cease from every evil deed.
Wherefore, care should be taken of them, in
order that being [left] in ignorance, they may
become less bad through fear of the unknown.
COMMENTARY
Patrizzi thought so highly of this excerpt that he
chose it for Book I. of his collection. He, however,
erroneously made the persons of the dialogue Asclepius
and Tat, instead of Hermes and Tat — an unaccountable
1 Or Providence ; cf. § 15 above. 2 Lit. than itself.
OF PIETY AND TRUE PHILOSOPHY 13
mistake, in which he has been followed by all the editors
of Stobaeus except Wachsmuth.
In the introduction the treatise purports to be a letter
written to Tat, — a new departure, for it is " for the first
time " ; on the other hand the form of the treatise is
the usual one of oral instruction, of question and answer
(§ 2). Nevertheless in § 16 we learn that the defini-
tions given in §§ 7-15 are intended as heads or
summaries of previous sermons.
But already in C. H., x. (xi.) 1, we have an abridg-
ment or epitome (or rather a summation) of the
General Sermons delivered to Tat, just as we have in
C. IT., xvi., " the summing up and digest, as it were, of
all the rest '' of the Sermons of Asclepius to the King,
under the traditional title, "The Definitions of Asclepius."
The headings in our sermon, then, may probably have
been intended for the summary of the teaching of the
Expository Sermons to Tat (see in Cyril, Frag. xv.).
Some of our definitions, however, are strikingly similar
to those in C. H., x. (xi.), but this may be accounted for
by supposing that " The Key " itself was one of, or rather
the continuation of, the Expository Sermons.1
The warning to use great discretion in communicating
the instruction to the " many, " because of the danger of
teaching the Gnosis to the morally unfit, seems to be an
appropriate ending to the sermon; we may then be
fairly confident that we have in the above a complete
tractate of "The [? Expository] Sermons to Tat"; the
title, however, is the invention of Patrizzi, and not
original.
1 Cf. R. (p. 128), who calls them a " Collection of Sayings of
Hermes."
EXCEEPT II.
[OF THE INEFFABILITY OF GOD]
(I have added the title, the excerpt not being found in
Patrizzi.
Text: Stob., Flor., Ixxx. [Ixxviii.] 9, under the heading:
"Of Hermes from the [Book] to Tat"; G. iii. 135; M. iii.
104, 105.1
Menard, Livre IV., No. x. of "Fragments from the Books
of Hermes to his Son Tat," p. 256.)
[Her.~\ To understand 2 God is difficult, to speak
[of Him] impossible.
For that the Bodiless can never be expressed
in body, the Perfect never can be comprehended
by that which is imperfect, and that 'tis difficult
for the Eternal to company with the ephemeral.
The one is for ever, the other doth pass ; the
one is in [the clarity of] Truth, the other in the
shadow of appearance.
So far off from the stronger [is] the weaker,
1 Hense's text ends with xlii. 17 ; the second part has
apparently never been published.
2 Or think of.
OP THE INEFFABILITY OF GOD 15
the ]esser from the greater [is so far], as [is] the
mortal [far] from the Divine.
It is the distance, then, between the two that
dims the Vision of the Beautiful.
For 'tis with eyes that bodies can be seen, with
tongue that things seen can be spoken of; but
That which hath no body, that is unmanifest,
and figureless, and is not made objective [to us]
out of matter, — cannot be comprehended by our
sense.
I have it in my mind, 0 Tat, I have it in my
mind, that what cannot be spoken of, is God.
COMMENTAEY
Justin Martyr quotes these opening words of our
excerpt verbatim, assigning them to Hermes (Cohort., 38 ;
Otto, ii. 122).1
The substance of the second sentence is given twice
by Lactantius in Latin (Div. Institt., ii. 8 ; Ep. 4) ; in
the second passage the Church Father also quotes
verbatim the first sentence of our excerpt, and from his
introductory words we learn that they were the beginning
of a written sermon from Hermes to his son (Tat).
The first four sentences are also quoted in almost
identical words (there being two variants of reading
and two slight additions) by Cyril, — Contra Julianum, i.
31 (Migne, col. 549 B), — who, moreover, gives some
additional lines, beginning (Frag, xi.) : " If, then, there
be an incorporeal eye," etc.
1 Which see for Commentary under " Fragments."
16 THRICE-GREATEST HERMES
If, furthermore, we are right in supposing that Frag.
xv. (Cyril, ibid., i. 33) is from the same sermon, then
this sermon is the " First Sermon of the Expository
[Sermons] to Tat," and the Stobaean heading, " From the
[Book] to Tat," will mean the collection of Expository
Sermons (see Comment, on Frag. xv.).
EXCEKPT III.
OF TRUTH
(Title from Patrizzi (p. 46b), preceded by : " Of Thrice-
greatest Hermes to Tat."
Text : Stob., Flor., xi. 23, under heading : " Of Hermes
from the [Sermons] to Tat"; G, i. 307-311; M. i. 248-
251 ; H. iii. 436-441.
M^nard, Livre IV., No. ix. of "Fragments from the
Books of Hermes to his Son Tat," pp. 251-255.)
1. [Her.'} Concerning Truth, 0 Tat, it is not
possible that man should dare to speak, for man's
an animal imperfect, composed out of imperfect
members, his tabernacle * patched together from
many bodies strange [to him].
But what is possible and right, this do I say,
— that Truth is [to be found] in the eternal
bodies only, [those things] of which the bodies
in themselves are true,2 — fire very fire and
nothing else, earth very earth and nothing else,
air very air and nothing else, and water very
water and naught else.
Cf. Ex. vii. 3 note, and also § 5 below. 2 Or real.
VOL. III. 17 2
18 THRICE-GREATEST HERMES
Our frames, however, are a compound of all
these. For they have [in them] fire, and they
have also earth, they've water, too, and air ; but
they are neither fire, nor earth, nor water, nor
air,1 nor any [element that's] true.
And if our composition has not had Truth for
its beginning, how can it either see or speak the
Truth ?
Nay, it can only have a notion of it, — [and
that too] if God will.
2. All things, accordingly, that are on earth,
0 Tat, are not the Truth ; they're copies [only]
of the True.
And these are not all things, but few [of
them] ; the rest consist of falsity and error, Tat,
and shows of seeming like unto images.
Whenever the appearance doth receive the
influx from above, it turns into a copy of the
Truth ; without its 2 energizing from above, it is
left false.
Just as the portrait also indicates the body
in the picture, but in itself is not a body, in
spite of the appearance of the thing that's
seen.
'Tis seen as having eyes ; but it sees naught,
hears naught at all.
The picture, too, has all the other things, but
they are false, tricking the sight of the beholders,
1 Compare Lact., D. /., ii. 12. 2 That is, Truth's.
OF TRUTH 19
—these thinking that they see what's true, while
what they see is really false.
All, then, who do not see what's false see
truth.
If, then, we thus do comprehend, or see, each
one of these1 just as it really is, we really com-
prehend and see.
But if [we comprehend, or see, things] con-
trary to that which is, we shall not comprehend,
nor shall we know aught true.
3. [Tat.'] There is, then, father, Truth e'en on
the earth ?
\Her.~] Not inconsiderably, 0 son, art thou at
fault.
Truth is in no wise, Tat, upon the earth, nor
can it be.
But some men can, [I say,] have an idea of it,
— should God grant them the power of godly
vision.2
Thus there is nothing true on earth, — [so
much] I know and say. All are appearances
and shows, — I know and speak true [things].
We ought not, surely, though, to call the know-
ing and the speaking of true things the Truth ?
4. [Tat] Why, how on earth ought we to
know and speak of things being true, — yet
nothing's true on earth ?
1 This presumably refers to the simple elements of things in
themselves.
20 THRICE-GREATEST HERMES
[Her.] This [much] is true, — that we do not
know aught that's true down here.1 How could
it be, 0 son ?
For Truth is the most perfect virtue, the very
highest Good, by matter undisturbed, uncircum-
scribed by body, — naked, [and] evident, change-
less, august, unalterable Good.
But things down here, 0 son, thou seest what
they are, — not able to receive this Good,
corruptible, [and] passible, dissolvable, changeful,
and ever altering, being born from one another.
Things, then, that are not true even to their
own selves, how can they [possibly] be true ?
For all that alters is untrue ; it does not stay
in what it is, but shows itself to us by changing
into one another its appearances.
5. [Ta£.] And even man, — is he riot true, 0
father?
[Her.'] As man, — he is not true, 0 son. For
that the True is that which has its composition
from itself alone, and in itself stays as it is.
But man has been composed of many things,
and does not stay in his own self.
He changes and he alters, from age to age,
from form to form, and that too, even while
he's still in [one and] the [same] tent.2
Nay, many fail to recognize their children,
1 Taking eVflaS* with the preceding clause.
* Of. § 1 above.
OF TRUTH 21
when a brief space of time comes in between ;
and so again of children with their parents.
That, then, which changes so that it's no
longer recognized, — can that be true, 0 Tat ?
Is it not, rather, false, coming and going,1 in
the [all] varied shows of its [continual] changes ?
But do thou have it in thy mind that a true
thing is that which stays and lasts for aye.
But " man " is not for ever ; wherefore it 2 is
not true. " Man's " an appearance. And appear-
ance is extreme untruth.
6. [^otf.] But these external bodies,3 father,
too, in that they change, are they not true ?
[HerJ] All that is subject unto genesis and
change, is verily not true ; but in as much as
they are brought to being by the Forefather4
[of them all], they have their matter true.
But even they have something false in that
they change ; for naught that doth not stay with
its own self is true.
[ Tat.~\ True, father [mine] ! Is one to say,
then, that the Sun alone, — in that in greater
measure than the rest of them he doth not
change but stayeth with himself, — is Truth ?
[Her.~\ [Nay, rather, but] because he, and
1 Lit. becoming.
2 Neuter, that is, the series of temporary appearances of the
true man.
3 The heavenly bodies presumably.
4 TOV -KpoTrdropos ; cf. Ex. i. 3.
22 THRICE-GREATEST HERMES
he only, hath entrusted unto him the making of
all things in cosmos,1 ruling all and making all ;
— to whom I reverence give, and worship pay
unto his Truth, and recognise him as the Demi-
urge after the One and First.
[Ta£.] What then, 0 father, should'st thou say
is the first Truth ?
[Her.~\ The One and Only, Tat, — He who is not
of matter, or in body, the colourless, the figure-
less, the changeless [One], He who doth alter
not, who ever is.
But the untrue, 0 son, doth perish. All things,
however, on the earth that perish, — the Fore-
thought of the True hath comprehended [them],
and doth and will encompass [them].
For birth without corruption 2 cannot be ;
corruption followeth on every birth, in order
that it may be born again.
For that things that are born, must of ne-
cessity be born from things that are destroyed 3 ;
and things that have been born, must of necessity
be [once again] destroyed, in order that the
genesis of things existent may not stop.
First, [then], see that thou recognize him4
as the Demiurge for birth-and-death 5 of [all]
existent things.
1 Cf. Ex. vii. 2, and § 7 below. - Or perishing.
8 Or are corrupted, or perish.
4 That is, the Sun ; c/. § 6 above. 5 Lit. genesis.
OP TRUTH 23
8. Things that are born out of destruction,
then, must of necessity be false, — in that they
are becoming now these things, now those. For
'tis impossible they should become the same.
But that which is not " same,": — how can it
possibly be true ?
Such things we should, then, call appearances,
[my] son ; for instance, if we give the man his
proper designation, [we ought to designate him]
a man's 1 appearance ; — [and so] the child a child's
appearance, the youth a youth's appearance, the
man a man's appearance, the old man an appear-
ance of the same.
For man is not a man, nor child a child, nor
youth a youth, nor grown up man a grown up
man, nor aged man a [single] aged man.
But as they change they are untrue, — both
pre-existent things and things existent.
But thus think of them, son, — as even these
untruths being energies dependent from above
from Truth itself.
And this being so, I say untruth is Truth's
in- working.2
COMMENT
The excerpt seems complete in itself, but whether it
lay before Stobseus as a single sermon or as a part of a
sermon it is impossible to say.
1 Lit. manhood's. 2 Or operation ;
EXCERPT IV.
[GOD, NATUKE AND THE GODS]
(Patrizzi(p. 51b) gives no title; but simply the heading
"In Another [Book]."
Text: Stob., Phys., xxxv. 11, under the heading: "Of
Hermes"; G. pp. 295, 296; M. i. 206; W. i. 293.
Menard, Livre IV., No. iv. of "Fragments Divers," p.
274).
1. [Her.~\ There is, then, That which tran-
scends being,1 — beyond all things existent, and
all that really are.
For That-transcending-being is [that mystery]
because of which exists that being-ness 2 which is
called universal, common unto intelligibles that
really are, and to those beings which are thought
of according to the law of sameness.
Those which are contrary to these, according
to the law of otherness, are again themselves
according to themselves.3
1 Or the pre-existent ; rb irpb ovt or rb irpoAv.
2 ovffitrTis ; or essentiality.
3 This seems to refer to the seven spheres of difference or
otherness (vara ri> eVepov) moving symbolically against, or " cross-
wise with," the all-embracing sphere of sameness (*a0* eavrrf) ;
or it may mean that they have a sameness in the fact that their
motions enter into themselves " again."
24
GOD, NATURE AND THE GODS 25
And Nature is an essence which the senses
can perceive, containing in itself all sensibles.
2. Between these 1 are the intelligible 2 and
the sensible gods.
Things that pertain to the intelligence, share
in [the nature of] the Gods that are intelligible
only ; while things pertaining to opinion, have
their part with those that are the sensible.
These latter are the images of the intelligences3;
the Sun, for instance, is the image of the
Demiurgic God above the Heaven.
For just as He hath made the universe, so
doth Sun make the animals, and generate the
plants, and regulate the breaths.4
COMMENT
I have supplied the title for the sake of uniformity.
If we compare our extract with Ex. vii, and especially
the last sentence of the former with the first sentence
of § 2 of the latter, and note that in Stobaeus the one
excerpt follows almost immediately on the other, we
shall be fairly well persuaded that they both come from
the same collection — namely, the Sermons to Tat.
1 Presumably God and Nature.
2 vo-finariKoi, — a very rare form, and may possibly mean
perceptible.
3 votifiaruv.
4 Or spirits. The last clause, "and regulates," etc., is absent
from some MSS., and is, therefore, considered spurious by some
editors; but its unexpectedness is a strong guarantee of its
genuineness. The "spirits" are the prands of Hindu physio-
logical psychology ; cf. G. H.> x. (xi.) 13, Comment., and Exs. xv.
2, xix. 3.
EXCERPT V
[OF MATTER]
(I have added the title, it being the same as that of the
main section of Stobaeus, Patrizzi (p. 51) giving only the
simple heading " From the [Sermons] to Tat."
Text: Stobseus, Phys., xi. 2, under the heading: "Of
Hermes from the [Sermons] to Tat"; G. p. 121 ; M. i. 84,
85; W. i. 131.
Menard, Livre IV., No. viii. of " Fragments from the
Books of Hermes to his son Tat," p. 250.)
Her. Matter both has been born, 0 son, and
it has been [before it came into existence] ; for
Matter is the vase of genesis,1 and genesis, the
mode of energy of God, who's free from all
necessity of genesis, and pre-exists.
[Matter], accordingly, by its reception of the
seed of genesis, did come [herself] to birth, and
[so] became subject to change, and, being shaped,
1 Or receptacle or field of genesis, or birth (ayyeiov
The idea of a vessel or vase of birth was a familiar symbol with
the Pythagoreans ; ptrayyiff^s (from the simile of pouring water
out of one vessel into another) being one of their synonyms for
n letempsy chosis.
OF MATTER 27
took forms ; for she, contriving the forms of her
[own] changing, presided over her own changing
self.
The unborn state 1 of Matter, then, was form-
lessness 2 ; its genesis is its being brought into
activity.
1
2 a/j.op<j>ia. Compare this with the Christian Gnostic commentator
of the Naassene Document, quoted by Hippolytus (Philos.
v. 7), and the comment of Hippolytus on him : " Their first and
Blessed Formless Essence (curxr/^Tto-Tos ou<rfo), the cause of all
forms " (" Myth of Man," § 7).
EXCEKPT VI.
OF TIME
(Title from Patrizzi (p. 38b) ; followed by : "To the
Same Tat."
Text: Stob., Phys., viii. 41, under heading: "Of Hermes
from the [Sermons] to Tat " ; G. p. 93 ; M. i. 64.
Menard, Livre IV., No. v. of " Fragments from the Books
of Hermes to his Son Tat," p. 241.)
1. Now to find out concerning the three times ;
for they are neither by themselves, nor [yet] are
they at-oned ; and [yet] again they are at-oned,
and by themselves [as well].
For should' st thou think the present is without
the past, it can't be present unless it has become
already past.1
For from the past the present comes, and from
the present future goes.
But if we have to scrutinize more closely, thus
let us argue :
2. Past time doth pass into no longer being
1 That is, apparently, you cannot think of the present until it
is already past.
28
OF TIME 29
this,1 and future [time] doth not exist, in its not
being present ; nay, present even is not present,
in its continuing.
Time, then, which stands not [steady] («rn;jce),
but which is on the turn, without a central point
at which to stop, — how can it be called in-stant
(eVeo-TO)?),2 seeing even that it hath no power to
Stand (ea-rdvai) ?
Again, past joining present, and present [join-
ing] future, they [thus] are one ; for they are not
without them 3 in their sameness, and their one-
ness, and their continuity.
Thus, [then], time's both continuous and dis-
continuous, though one and the same [time].
1 That is, apparently, " present."
2 The usual term in Greek for " present," but I have here trans-
lated it by "instant" in order to keep the word-play, which
would otherwise entirely vanish in translation.
3 That is, apparently, any one without the other two, or any
two without the other one.
EXCEKPT VII.
OF BODIES EVERLASTING [AND
BODIES PERISHABLE]
(Title (first half) from Patrizzi (p. 45b), followed by "To
the Same Tat."
Text : Stob., Phys., xxxv. 8, under the curious heading :
" Of Hermes — From the [Sermons] to Ammon to Tat " ;
where "to Tat" is evidently a marginal correction for an
erroneous " to Ammon." G. pp. 292-294 ; M. i. 204, 205 ;
W. i. 290-292.
M($nard, Livre IV., No. iii. of "Fragments from the
Books of Hermes to his Son Tat," pp. 238, 239.)
I. [Her.] The Lord and Demiurge of all eternal
bodies, Tat, when He had made them once for
all, made them no more, nor doth He make them
[now].
Committing them unto themselves, and co-
uniting them with one another, He let them
go, in want of naught, as everlasting things.
If they have want of any, it will be want of
one another and not of any increase to their
number from without, in that they are immortal.
30
BODIES EVERLASTING AND BODIES PERISHABLE 31
For that it needs must be that bodies made
by Him should have their nature of this kind.
2. Our Demiurge,1 however, who is [himself
already] in a body,2 hath made us, — he makes
for ever, and will [ever] make, bodies corruptible
and under sway of death.
For 'twere not law that he should imitate the
Maker of himself, — all the more so as 'tis im-
possible.
For that the latter did create from the first
essence which is bodiless ; the former made as
from the bodying 3 brought into existence [by his
Lord].
3. It follows, then, according to right reason,
that while those bodies, since they are brought
into existence from incorporal essence, are free
from death, ours are corruptible and under sway
of death, — in that our matter is composed of
bodies,4 as may be seen from their being weak
and needing much assistance.
For how would it be possible our bodies'
continuity should last, unless it had some
nutriment imported [into it] from similar
elements, and [so] renewed our bodies day by
day?
For that we have a stream of earth, and water,
1 That is, the Demiurge of our bodies, which are not everlasting.
2 The Sun, perhaps ; cf. C. H., xvi. 18 ; and Ex., iii. 6 and iv.
2 ; and Lact., D. I., iv. 6.
. Ex. viii. 5. 4 Sc. the elements.
32 THRICE-GREATEST HERMES
fire, and air, flowing into us, which renovates
our bodies, and keeps our tent l together.
We are too weak to bear the motions [of our
frames], enduring them not even for one single
day.
For know, [my] son, that if our bodies did not
rest at night, we should not last a single day.
4. Wherefore, our Maker, being good, and
with foreknowledge of all things, in order that
the animal may last, hath given sleep, the
greatest [calm2] of the fatigue of motion, and
hath appointed equal time to each, or rather more,
for rest.
Ponder well, son, the mightiest energy of
sleep, — the opposite to the soul's [energy], but
not inferior to it.
For that just as the soul is motion's energy, so
bodies also cannot live without [the help of]
sleep.
For 'tis the relaxation and the recreation of
the jointed limbs ; it also operates within,
, — used by Plato (ap. Clem. Alex., 703), and the Pytha-
goreans (Timseus Locr., 100 A, 101, c, E), and the Later
Platonists, for the body as the tabernacle of the soul. See
especially the response of the Oracle at Delphi, when consulted
concerning the state of the soul of Plotinus after death, as quoted
by Porphyry in his Life of Plotinus : " But now since thou hast
struck thy tent, and left the tomb of thy angelic soul" (see my
" Lives of the Later Platonists" in The Theosophical Rmiew (July,
1896), xviii. 372. Cf. Ex. iii. 1 and 5 ; and U. H., xiii. (xiv.)
12 and 15.
2 Added by Heeren to complete the sense.
BODIES EVERLASTING AND BODIES PERISHABLE 33
converting into body the fresh supply of matter
that flows in, apportioning to each its proper
[kind], — the water to the blood, the earth to
bones and marrow, the air to nerves and veins,
the fire to sight.1
Wherefore the body, too, feels keen delight in
sleep, for it is sleep that brings this [feeling of]
delight into activity.
COMMENT
Patrizzi's title is by no means descriptive of the
main contents of the excerpt, which is evidently from
the Sermons of Hermes to Tat, and from the same
collection of these from which Stobaeus has taken the
previous two extracts, — that is, presumably, the Ex-
pository Sermons.
1 Gf. 0. H., xvi. 7, note.
VOL. III.
EXCERPT VIII.
OF ENERGY AND FEELING
(Title from Patrizzi (p. 44); preceded by "Of Thrice-
greatest Hermes."
Text: Stob., Phys., xxxv. 6, under the heading: "From
the [Sermons] to Tat"; G. pp. 284-291; M. i. 198-203;
W. i. 284-289.
Menard, Livre IV., No. ii. of "Fragments from the Books
of Hermes to his Son Tat," pp. 231-237.)
1. Tat. Rightly hast thou explained these
things, 0 father [mine]. Now give me further
teaching as to those.
For thou hast said somewhere1 that science
and that art do constitute the rational's energy.2
But now thou say'st that the irrational lives,3
through deprivation of the rational, are and are
called ir-rational.
According to this reasoning, [therefore], it
follows of necessity that the irrational lives are
1 That is in some previous sermon.
2 Action or operation, — fvepyeiav tlvai TOV \OJIKOV. Cf. § 11
below.
3 Or animals.
34
OF ENERGY AND FEELING ' 35
without any share in science or in art, through
deprivation of the rational.
2. Her. [It follows] of necessity, [my] son.
Tat. How, then, 0 father, do we see some of
irrational [creatures] using [both] intelligence,
and art? — the ants, for instance, storing their
food for winter, and in like fashion, [too,] the
creatures of the air building their nests, and the
four-footed beasts [each] knowing their own
holes.1
Her. These things they do, 0 son, neither by
science nor by art, but by [the force of] nature.
Science and art are teachable ; but none of
these irrationals is taught a thing.
Things done by nature are [so] done by reason
of the general energy of things.
Things [done] by art and science are achieved
by those who know, [and] not by all.
Things done by all are brought into activity 2
by nature.
3. For instance, all look up [to heaven] ; but
all [are] not musicians, or [are] all archers, or
hunters, or the rest.
But some of them have learned one thing,
1 Kal TO. ctepia £a>a <5/xota>s KaXias eavrois (rvvnOevTa, r& Se
yvuplfrvTa roi»s <f)(i>\foi>s rovs ISiovs. Compare Matt. viii. 20 = Luke
ix. 58 (word for word) : of aA.c$7re>ces <pw\eovs fxovffiv Ka^ T« irfretva
TOV ovpavov KaTcto-xiivAffeis — " The foxes have holes and the birds of
the air nests." The first and third Evangelists here copy verbally
from their " Logia " source.
2 Or energized.
36 THRICE-GREATEST HERMES
[others another thing], science and art being
active l [in them].
In the same way, if some ants only did this
thing, and others not, thou would'st have rightly
said they acted by [the light] of science, and
stored their food by means of art.
But if they all without distinction are driven
by their nature to [do] this, though [it may be]
against their will, — 'tis plain they do not do it
or by science or by art.
4. For Tat, these energies, though [in them-
selves] they are incorporal, are [found] in bodies,
and act through bodies.
Wherefore, 0 Tat, in that they are incorporal,
thou sayest that they are immortal ; but, in so
far as without bodies they cannot manifest
activity,2 I say that they are ever in a body.
Things once called into being for some purpose,
or some cause, things that come under Provi-
dence and Fate, can never stay inactive of their
proper energy.
For that which is, shall ever be ; for that this
[being] is [the very] body and the life of it.
5. It follows from this reason, [then,] that
these are always bodies.
Wherefore I say that "bodying"3 itself is an
eternal [exercise of] energy.
1 Or energizing. 2 Lit. energize.
3 ffundruHriv, — cf. Ex. vii. 2 ; cf. also the ^VXOXTIS of K. K., 9.
OF ENERGY AND FEELING 37
If bodies are on earth, they're subject unto
dissolution ; yet must these [ever] be [on earth
to serve] as places and as organs for the energies.
The energies, however, [are] immortal, and the
immortal is eternally, — [that is, that] body-
making, if it ever is,1 is energy.
6. [The energies] accompany the soul, though
not appearing all at once.
Some of them energize the man the moment
that he's born, united with the soul round its
irrational [parts] ; whereas the purer ones, with
change of age,2 co-operate with the soul's rational
part.
But all these energies depend on bodies. From
godly 3 bodies they descend to mortal [frames],
these body-making [energies] ; each one of them
is [ever] active, either around the body or the
soul.
Yea, they are active with the soul itself with-
out a body. They are for ever in activity.
The soul, however, is not for ever in a mortal
body, for it can be without the body ; whereas
the energies can never be without the bodies.
1 That is, if it goes on continually.
2 jcaret /ueTa£oA.V TTJS ^AiKt'as, — generally supposed to be the
seventh year. Compare the apocryphal logos : "He who seeks
me shall find me in children from the age of seven years" —
quoted by the Christian Overwriter of the Naassene Document
from the Gospel according to Thomas (Hipp., Philos., v. 7 ; § 7 in
"Myth of Man").
3 Or divine, — the bodies of the Gods, the heavenly bodies, or
the spiritual and immortal bodies of the soul.
38 THRICE-GREATEST HERMES
This is a sacred saying (logos), son : Body
apart from soul cannot persist ; its being can.1
7. Tat. What dost thou mean, 0 father
[mine] ?
Her. Thus understand it, Tat ! When soul
leaves body, body itself remains.
But [even] the body so abandoned,2 as long as
it remains, is in activity, being broken up and
made to disappear.
For body without [the exercise of] energy
could not experience these things.3
This energy, accordingly, continues with the
body when the soul has gone.
This, therefore, is the difference of an immortal
body and a mortal one, — that the immortal doth
consist of a one single matter, but this [body
does] not.
The former's active, and the latter's passive.
For every thing that maketh active is the
stronger ; and [every thing] that is made active
is the weaker.
The stronger, too, being in authority and
free, doth lead ; the [weaker] follows [as] a
slave.
8. The energies, then, energize not only bodies
that are ensouled, but also [bodies] unensouled,
i p.ev au>/j.a x^pis 'J'ux*?5 °" Svuarai, rb 8^ tlvai SCOTCH,— 7
"its being" presumably refers to the abstract "bodying"
(ffufjuiruHns) referred to above.
2 Lit. this body. 3 Sc. dissolution and disappearance.
OF ENERGY AND PEELING 39
— stocks, stones,1 and all such things ; — both
making [them] to grow, and to bear fruits, and
ripening [them], dissolving, melting, rotting and
crumbling [them], and setting up [in them] all
like activities which bodies without souls can
undergo.
For energy's2 the name, 0 son, for just the
thing that's going on, — that is becoming.
And many things needs must for ever be
becoming ; nay, rather, all things [must].
For never is Cosmos bereft of any of existent
things, but being borne 3 for aye in its own self,
it bears existent things, — [things] that shall
never cease from being destroyed again.4
9. Know, then, that energy of every kind is
ever free from death, — no matter what it is, or
in what body.
And of the energies, some are of godly bodies,
and some of those which are corruptible ; some
[are] general, and some special. Some [are] of
genera, and some are of the parts of every genus.
The godly ones, [accordingly], are those that
exercise their energies through everlasting bodies.
And these are perfect [energies], in that [they
energize] through perfect bodies.
But partial [energies are] those [that energize]
through each one of the [single] living things.
1 Cf. Naassene Document, § 4, and § 13 below. 2 Or activity.
3 Or conceived. Reading aS0is for auroO, with Heeren.
40 THRICE-GREATEST HERMES
And special [energies are those that energize]
through each one of existent things.
10. This argument, accordingly, 0 son, deduces
that all things are full of energies.
For though it needs must be that energies
should be in bodies, — and there be many bodies
in the Cosmos, — I say that energies are many
more than bodies.
For often in one body there is [found] one,
and a second and a third [activity], — not counting
in the general ones that come with it.
By general ones I mean the purely corporal
ones, that exercise themselves through the sensa-
tions l and the motions [of the body].
For that without these energies the body [of
an animal] can not persist.
11. The souls of men, however, have a second
class of energies, — the special ones [that exercise
themselves] through arts, and sciences, and
practices, and [purposed] doings.2
For that the feelings 3 follow on the energies
or rather are completions * of the energies.
Know, then, 0 son, the difference of energy
and of sensation.
[Thus] energy is sent down from above;
whereas sensation, being in the body and hav-
ing its existence from it, receives the energy
1 Or feelings. * Ivtpywtru^—cf. § 1 above.
3 Or sensations
OF ENERGY AND FEELING 41
and makes it manifest, as though it did
embody it.
Wherefore I say sensations are both corporal
and mortal, and last as long as doth the body
[only].
Nay, rather, its sensations are born together
with the body, and they die with it.
12. But the immortal bodies in themselves
have no sensation, — [not even an] immortal
[one], as though they were composed out of
some essence of some kind.
For that sensation doth arise entirely from
naught else than either from the bad or else the
good that's added to the body, or that is, on the
contrary, taken [from it] again.
But with eternal bodies there is no adding to
nor taking from.
Wherefore, sensation doth not occur in them.
13. Tat. Is, then, sensation felt in every
body?
Her. In every body, son ; and energies are
active in all [bodies, too].
Tat. Even in bodies without souls, 0 father
[mine] ?
Her. Even in them, 0 son. There are, how-
ever, differences in the sensations.
The feelings of the rationals occur with reason ;
those of irrationals are simply corporal ; as for
the things that have no soul, they [also] have
42 THRICE-GRKATEST HERMES
sensations, but passive ones, — experience of in-
crease [only] and decrease.1
Moreover, passion and sensation depend from
one [same] head,2 and they are gathered up again
into the same, and that, too, by the energies.
14. Of lives3 with souls there are two other
energies which go with the sensations and the
passions, — grief and joy.
And without these, an ensouled life, and most
of all a rational one, could not experience
sensation.
Wherefore, I say that there are forms of
passions, — [and] forms that dominate the
rational lives more [than the rest].
The energies, then, are the active forces [in
sensations], while the sensations are the indica-
tions of the energies.
1 5. Further, as these 4 are corporal, they're set
in motion by the irrational parts of [a man's]
soul ; wherefore, I say that both of them are
mischievous.
For that both joy, though [for the moment]
it provides sensation joined with pleasure,
immediately becomes a cause of many ills5 to
1 Of. § 8 above, and note.
2 £*•& fj.ias Kopv<f>T)s 1jpT7)VTai. Compare this with Plato, Phcedo,
i. 60 B, where Socrates speaks of the pleasant and the painful as
" two (bodies) hanging from one head " (tic mas
3 Or animals.
4 That is, the sensation of pleasure and pain.
6 Sc. by contrast.
OF ENERGY AND FEELING 43
him who feeleth it ; while grief [itself] provides
[still] greater pains and suffering.
Wherefore, they both would seem [most]
mischievous.
16. Tat. Can, then, sensation be the same in
soul and body, father [mine] ?
Her. How dost thou mean, — sensation in the
soul, [my] son ?
Tat. Surely it cannot be that soul's incor-
poral, and that sensation is a body, father, —
sensation which is sometimes in a body and
sometimes not, [just as the soul] ?
Her. If we should put it in a body, son, we
should [then] represent it as like the soul or
[like] the energies. For that we say these l are
incorporals in bodies.
But [as] sensation's neither energy nor soul,
nor any other thing than body, according to
what has been said above, it cannot, therefore,
be incorporal.
And if it's not incorporal, it must be body.
For of existing things some must be bodies
and the rest incorporal.
COMMENT
Again, as with the last excerpt, the earlier editions
of Stobseus have Asclepius and Tat as the persons of
1 That is, soul and energies.
44 THRICE-GREATEST HERMES
the dialogue instead of Hermes and Tat. Wachsmuth
gives them correctly.
The second sentence is of great interest, for it refers
us presumably to 0. H., x. (xi.), 22: "God's rays, to
use a figure, are his energies ; the Cosmos's are natures ;
the arts and sciences are man's. " Seeing, however, that
" The Key " is an Epitome of the General Sermons to
Tat, the statement may also have been made in one of
these sermons.
In either case the existence of these General Sermons
is presupposed, and, therefore, it may be that our
excerpt is, again, one of the Expository Sermons to Tat.
The beginning of the Sermon has clearly been omitted
by Stobseus, and apparently the end also.
EXCERPT IX.
OF [THE DECANS AND] THE STARS
(Patrizzi (p. 38b) does not give the first third of the
text (§§ 1-5), and his title, " Of the Stars," is evidently incom-
plete; it is followed by "To the Same [i.e. Tat]."
Text : Stob., Phys., xxi. 9, under the heading : " Of Hermes
from the [Sermon] to Tat," pp. 184-190; M. i. 129-133;
W. i. 189-194.
Menard, Livre IV., No. vi. of "Fragments from the
Books of Hermes to his Son Tat," pp. 242-247, under the
sub-heading, " Of the Decans and the Stars.")
1. Tat. Since in thy former General Sermons
(Logoi1), [father,] thou didst promise me an
explanation of the Six-and-thirty Decans,2 ex-
plain, I prithee, now concerning them and their
activity.3
Her. There's not the slightest wish in me
not to do so, 0 Tat, and this should prove the
ois e/j.irpoa-t)ci> yevtKois \6yots. Gf. (J. H., x. (xi.) 1 and 7 ;
xiii. (xiv.) 1 ; and Ex. xviii. 1.
2 These are the "Horoscopes" of P. S. A., xix. 3. Cf. also
Origen, C. Cels., viii. 58 ; R. 225, n. 1.
3 Or energy.
45
46 THRICE-GREATEST HERMES
most authoritative sermon (logos) and the
chiefest of them all. So ponder on it well.
We have already spoken unto thee about the
Circle of the Animals, or the Life-giving one,1 of
the Five Planets, and of Sun and Moon, and of
the Circle 2 of each one of these.
2. Tat. Thou hast done so, Thrice-greatest one.
Her. Thus would I have thee understand as
well about the Six-and- thirty Decans, — calling
the former things to mind, in order that the
sermon on the latter may also be well understood
by thee.
Tat. I have recalled them, father, [to my
mind].
Her. We said, [my] son, there is a Body
which encompasses all things.
Conceive it, then, as being in itself a kind of
figure of a sphere-like shape ; so is the universe
conformed.
Tat. I've thought of such a figure in my
mind, just as thou dost describe, 0 father [mine].
3. Her. Beneath the Circle of this [all-
embracing] frame3 are ranged the Six-and-thirty
Decans, between this Circle of the Universe and
that one of the Animals, determining the
boundaries of both these Circles, and, as it were,
1 The zodiac ; irtpl rov £a>8m/coC KVK\OV t) TOV £«o0rfpou, — of which
the second member is probably a gloss ; but see § 8 below.
2 Or sphere. 3 Qr
OF THE DECANS AND THE STARS 47
holding that of the Animals aloft up in the air,
and [so] defining it.
They1 share the motion of the Planetary
Spheres, and [yet] have equal powers with the
[main] motion of the Whole,2 crosswise3 the
Seven.
They're4 checked by nothing but the All-
encircling Body, for this must be the final thing
in the [whole grades of] motion, — itself by its
own self.
But they speed on the Seven other Circles,
because they 5 move with a less rapid motion
than the [Circle] of the All.
Let us, then, think of them as though of
Watchers stationed round [and watching] over
both the Seven themselves and o'er the Circle of
the All, — or rather over all things in the World,
1 That is, the Decans. 2 Or Universe.
3 This refers to the astronomical system underlying the
Pythagoreo-Platonic tradition, as, for instance, set forth allegori-
cally and symbolically by Plato in the famous passage in The
TimcRus (36 B, c). "The entire compound he (the Demiurge)
divided lengthways into two parts, which he joined to one another
at the centre like the letter X, and bent them into a circular
form, connecting them with themselves and each other at the
point opposite to their original meeting point ; and, compre-
hending them in a uniform revolution upon the same axis, he
made the one the outer and the other the inner circle. Now the
motion of the outer circle he called the motion of the same, and
the motion of the inner circle the motion of the other or diverse"
(Jowett's Translation, iii. 454, 455). The X symbolizes the
"crosswise," which in terms of motion may be translated as
" inverse to."
4 Sc. the Decans. 5 The Decans.
48 THRICE-GREATEST HERMES
— holding together all, and keeping the good
order of all things.
4. Tat. Thus do I have it, father, in my mind,
from what thou say'st.
Her. Moreover, Tat, thou should'st have in
thy mind that they are also free from the
necessities laid on the other Stars.
They are not checked and settled in their
course, nor are they [further] hindered and
made to tread in their own steps again l ; nor are
they kept away from 2 the Sun's light, — [all of]
which things the other Stars endure.
But free, above them all, as though they were
inerrant Guards and Overseers of the whole,
they night and day surround the universe.
5. Tat. Do these, then, also, further exercise
an influence 3 upon us ?
Her. The greatest, 0 [my] son. For if they
act in4 them,5 how should they fail to act on us
as well, — both on each one of us and generally ? 6
Thus, 0 [my] son, of all those things that
happen generally, the bringing into action7 is
from these 8 ; as for example, — and ponder what
I say, — downfalls of kingdoms, states' rebellions,
1 Referring, presumably, to the fixed stars and the planets.
2 Reading forb for fob, — referring to eclipses.
3 Or energy. 4 Or energize.
6 That i«, the Seven Spheres.
8 The rest of the fragment is also found in Patrizzi (p. 38b).
under the title " Of the Stars."
7 Or energy. 8 Sc. the Decans.
OF THE DECANS AND THE STARS 49
plagues [and] famines, tidal waves [and] quak-
ings of the earth ; no one of these, 0 son, takes
place without their action.1
Nay, further still, bear this in mind. If they
rule over them, and we are in our turn beneath
the Seven, dost thou not think that some of
their activity extends to us as well, — [who are]
assuredly their sons, or [come into existence] by
their means ?
6. Tat. What, [then,] may be the type2 of
body that they have, 0 father [mine] ?
Her. The many call them daimones ; but they
are not some special class of daimones, for they
have not some other kind of bodies made of
some special kind of matter, nor are they moved
by means of soul, as we [are moved], but they
are [simple] operations3 of these Six-and- thirty
Gods.
Nay, further, still, have in thy mind, 0 Tat,
their operations, — that they cast in the earth
the seed of those whom [men] call TanSs, some
playing the part of saviours, others being most
destructive.4
1 Gf. G. H., xvi. 10.
2 rfaos. The question concerning the spiritual and other spaces
and their inhabitants, "Of what type are they?" — occurs with
great frequency in the Bruce and Askew Gnostic Codices.
3 Or energies.
4 8rt Kal ds T^V "yfjv ffvfpfiaT(^ovfftv &s Ka\ovfft rdvas, ras fifv <TWTIJ-
piovs, reks Se 6\t6pi(aTaTas. Neither Patrizzi nor Gaisford, nor
Meineke, nor Wachsmuth, nor Me"nard, has a word to say on this
most interesting passage. I would suggest in the first place that
VOL. III. 4
50 THRICE-GREATEST HERMES
7. Further the Stars l in heaven as well do in
their several [courses] bear them 2 underworkers 3 ;
and they 4 have ministers and warriors 5 too.
And they 6 in [everlasting] congress with them 7
speed on their course in aether floating, full-
filling [all] its 8 space, so that there is no space
above empty of stars.
They are the cosmic engine of the universe,9
having their own peculiar action, which is
subordinate, however, to the action of the Thirty-
six, — from whom throughout [all] lands arise
the deaths of [all] the other lives 10 with souls,
and hosts of [lesser] lives that spoil the fruit.
8. Arid under them11 is what is called the
the text is faulty, and that we should read " ovs Ka\ov<n Tdvas,
Hfv ffwTTjpiovs, TOVS 5e bxiBpuaTiirovs" ; and in the second that TO.VO.S
is a shortened form of Ttravas or Titans. Tdvas (? from Tap) is
connected with mvads, " stretched out," from VT«"> just as TYrdi/
is connected with riratvu,— Tiraves thus signifying the Stretchers
or Strivers. It may, however, also be connected with rtras (TITTJS)
— from Tti/o>, and so mean Avengers. Cf. J. Laurent. Lydus, Dt
Meusibus, iv. 31 (W. 90, 24), as given in note to P. S. A., xxviii. 1.
1 The planetary spheres, presumably.
2 Sc. the Decans.
3 viro\(iTOvpyovs — a aira£ \fy6/j.cvov. The term \tiTOvpyoi, how-
ever, is of frequent occurrence in the Askew and Bruce Codices.
See, for instance, Pistis Sophia (Schwartze's Trans.), p. 10:
" Atque 5«/cai/ot apxovrtav eorumque \firovpyot"
4 The Decans.
& (TTparici>Toy — soldiers ; one of the most famous of the degrees
of the Mithriac mysteries was that of the Soldier. See Cumont
(F.), Textes et Monuments Figures relatifs aux My stores de Mithra
(Bruxelles ; 1899), i. 315, and especially 317, n. 1.
6 The Star-spheres. ? The Decans.
8 ./Ether's. 9 avyKocfjiOvvrts rb -KO.V.
10 Or animals. " The Decans.
OF THE DECANS AND THE STARS 51
Bear,1 — just in the middle of the Circle of the
Animals,2 composed of seven stars, and with
another corresponding [Bear] $ above its head.
Its energy is as it were an axle's, setting
nowhere and nowhere rising, but stopping [ever]
in the self-same space, and turning round the
same, giving its proper motion* to the Life-
producing Circle,5 and handing over this whole
universe from night to day, from day to night.
And after this 6 there is another choir of stars,
to which we have not thought it proper to give
names ; but they who will come after us,7 in
imitation, will give them names themselves.8
9. Again, below the Moon, are other stars,9
corruptible, deprived of energy, which hold to-
gether for a little while, in that they've been
exhaled out of the earth itself into the air
above the earth, — which ever are being broken
up, in that they have a nature like unto [that
of] useless lives on earth, which come into
existence for no other purpose than to die, —
such as the tribe of flies, and fleas, and worms,
and other things like them.
1 The Great Bear. Compare " Behold the Bear up there that
circles round the Pole."
2 The zodiac. 3 The Little Bear.
4 Lit. energy. 5 Cf. § 1 above.
6 Sc. the Bear. 7 Cf. P. S. A., xii. 3 ; xiv. 1.
8 That is, apparently, invent them out of their own heads hap-
hazard.
9 Referring, presumably, to the phenomena of " shooting stars."
52 THRICE-GREATEST HERMES
For these are useful, Tat, neither to us nor to
the world ; but, on the contrary, they trouble
and annoy, being nature's by-products,1 which
owe their birth to her extravagance.2
Just in the same way, too, the stars exhaled
from earth do not attain the upper space.
They cannot do so, since they are sent forth
from below ; and, owing to the greatness of their
weight, dragged down by their own matter, they
quickly are dispersed, and, breaking up, fall back
again on earth, affecting nothing but the mere
disturbance of the air about the earth.
10. There is another class, 0 Tat, that of the
so-called long-haired [stars],3 appearing at their
proper times, and after a short time, becoming
once again invisible ; — they neither rise nor set
nor are they broken up.
These are the brilliant messengers and heralds
of the general destinies of things * that are to be.
They occupy the space below the Circle of the
Sun.
When, then, some chance is going to happen
to the world, [comets] appear, and, shining for
some days, again return behind6 the Circle of
the Sun, and stay invisible, — some showing in
2 See the same idea in Plutarch, De Is. et Os., iv. 5, concerning
lice.
3 The comets — ruv Ka\ov/j.fvuv KOIJ.CTWV.
v. * Lit. below.
OF THE DECANS AND THE STARS 53
the east, some in the north, some in the west, and
others in the south. We call them Prophets.1
11. Such is the nature of the stars. The stars,
however, differ from the star-groups.2
The stars are they which sail3 in heaven ; the
star-groups, on the contrary, are fixed in heaven's
frame,4 and they are borne along together with the
heaven, — Twelve out of which we call the Zodia.5
He who knows these can form some notion
clearly of [what] God is ; and, if one should dare
say so, becoming [thus] a seer for himself, [so]
contemplate Him, and, contemplating Him, be
blessed.
12. Tat. Blessed, in truth, is he, 0 father
[mine], who contemplateth Him.
Her. But 'tis impossible, 0 son, that one in
body 6 should have this good chance.
Moreover, he should train his soul beforehand,
here and now, that when it reacheth there, [the
space] where it is possible for it to contemplate,
it may not miss its way.
^ But men who love their bodies, — such men
will never contemplate the Vision of the Beautiful
and Good.
, seers or diviners.
^ eurrepes Sc iSurrptov 5ia<f>opav Uxovcrtv. The a<TT€pes are the
planets, aerolites and comets ; the &ffrpa are the sidera, signs of the
fixed stars or constellations.
3 Or float (euwpov/iei/oi), lit. are raised aloft. 4 Or body.
6 The zodiac ; lit. the animal signs, or signs of lives.
6 Cf. Ex. i. 6.
54 THRICE-GREATEST HERMES
For what, 0 son, is that [fair] Beauty which
hath no form nor any colour, nor any mass ? l
Tat. Can there be aught that's beautiful apart
from these ?
Her. God only, 0 [my] son ; or rather that
which is still greater, — the [proper] name of God.
COMMENTAKY
The earlier editors of Stobseus (apparently following
the mistake of Patrizzi) have Asclepius instead of Tat
as the second person of the dialogue, which is clearly
wrong according to the text itself (see the first sentence
given to Hermes, and §§9 and 10).2
The excerpt is from a sermon in the Collection to
Tat. It belongs to the further explanation of things
referred to only generally in the General Sermons ; it
is, therefore, again probably from one of the Expository
Sermons, in which series already a sermon has been
given on the Zodiacal Twelve and on the Seven Spheres.
Seeing also that it is stated that this sermon is " most
authoritative and the chiefest of them all," we must
suppose that it came at the end of one of the Books of
the Expository Sermons.
We seem to have the beginning of the sermon, but
not the end, for Stobseus breaks off in an aimless and
provoking fashion in the midst of a subject.
For a list of the Egyptian names of the Decans, with
their Greek transcriptions and symbols, see Budge,
Gods of the Egyptians, ii. 304--308.
1 Or body.
2 Menard and Wachsmuth have Tat. For other changes of a
similar nature cf. Exx. i. and viii., and C. H., ii. (iii.), and xvii.
EXCEEPT X.
[CONCEKNINGTHERULE OF PRO VI-
" DENCE, NECESSITY AND FATE]
(Title in Patrizzi (p. 38), " Of Fate," simply ; followed by
' From the [Sermons] to Tat."
Text : Stob., Phys., iv. 8, under heading : " Of Hermes to
his Son"; G. pp. 61, 62 ; M. i. 42, 43 ; W. i. 73, 74.
Me*nard, Livre IV., No. vii. of "Fragments from the
Books of Hermes to his Son Tat," pp. 248, 249.)
1. [Tat.] Rightly, 0 father, hast thou told me
all ; now further, [pray,] recall unto my mind
what are the things that Providence doth rule,
and what the things ruled by Necessity, and in
like fashion also [those] under Fate.
[Her.~\ I said there were in us, 0 Tat, three
species of incorporals.
The first's a thing the mind alone can grasp l ;
it thus is colourless, figureless, massless,2 pro-
ceeding out of the First Essence in itself, sensed
by the mind alone.3
And there are also, [secondly,] in us, opposed
1 Or an intelligible something. 2 Or bodiless.
3 That is, the intelligible essence.
55
56 THRICE-GREATEST HERMES
to this,1 configurings,2 — of which this serves as
the receptacle.3
But what has once been set in motion by the
Primal4 Essence for some [set] purpose of the
Reason (Logos), and that has been conceived5
[by it], straightway doth change into another
form of motion ; this is the image of the Demi-
urgic Thought.6
2. And there is [also] a third species of in-
corporals, which doth eventuate round bodies, —
space, time, [and] motion, figure, surface,7 size,
[and] species.
Of these there are two [sets of] differences.
The first [lies] in the quality pertaining
specially unto themselves ; the second [set is]
of the body.
The special qualities are figure, colour, species,
space, time, movement.
[The differences] peculiar to body are figure
1 Sc. of opposite nature to the first incorporal, as negative to
positive, say.
2 <TXTj/iaT($Ti7T€s — that is, the "somethings" more subtle or ideal
than figures or shapes, — types, or prototypes, or paradigms of
some kind.
3 That is, plays the part of matter, "womb," or "nurse" to
these.
4 Lit. intelligible. 5 Or received.
6 Or Mind. Heeren (as also all editors subsequent to him)
thinks that something has here fallen out of the text, because he
finds no second incorporal specifically mentioned ; but the duality
of the demiurgic thought, active arid passive, creative and con-
ceptive, will do very well for the second.
7 Or appearance.
CONCERNING THE RULE OF PROVIDENCE, ETC. 57
configured, and colour coloured ; there's also
form conformed, surface and size.1
The latter with the former have no part.
3. The Intelligible Essence, then, in company
with God,2 has power o'er its own self, and
[power] to keep 3 another, in that it keeps itself,
since Essence in itself is not under Necessity.
But when 'tis left by God, it takes unto itself
the corporal nature ; its choice of it being ruled
by Providence, — that is, its choosing of the
world.4
All the irrational is moved to- wards some
reason.
Reason [comes] under Providence ; unreason
[falls] under Necessity ; the things that happen
in the corporal [fall] under Fate.
Such is the Sermon on the rule of Providence,
Necessity and Fate.
COMMENT
1 have taken the title from the concluding words,
which are evidently the end of the sermon. Stobaeus
thus seems to have reproduced the whole of this little
tractate, which should be read in connection with Exx.
xi., xii. and xiii. C. H., xii. (xiii.) 6 (see Commentary),
seems to presuppose this sermon.
1 The distinction seems to be between colour, form, etc., " in
itself," and differentiated colours, forms, etc.
2 irpbs r$ 6t<? ywoft&ni. 3 Or save, preserve.
4 This sentence seems to be corrupt.
EXCERPT XL
[OF JUSTICE]
(I have added the title, the excerpt not being found in
Patrizzi.
Text : Stob., Phys., iii. 52, under the vague heading :
"Of Hermes"; G. p. 50; M. i. 33, 34; W. i. 62, 63.
Menard, Livre IV., No. iv. of " Fragments from the
Books of Hermes to his Son Tat," p. 240.)
1. [Her.~\ For there hath been appointed, 0
[my] son, a very mighty Daimon turning in
the universe's midst, that sees all things that
men do on the earth.
Just as Foreknowledge1 and Necessity have
been set o'er the Order of the gods, in the same
way is Justice set o'er men, causing the same to
act on them.
For they rule o'er the order of the things
existing as divine, which have no will, nor any
power, to err.
For the Divine cannot be made to wander ;
from which the incapacity to err accrues [to it].
1 Or Providence. Cf. Ex. i. 15, note.
58
OF JUSTICE 59
But Justice is appointed to correct the errors
men commit on earth.
2. For, seeing that their race is under sway of
death, and made out of bad matter, [it naturally
errs], and failure is the natural thing, especially
to those who are without the power of seeing
the Divine.1
Tis over these that Justice doth have special
sway. They're subject both to Fate through the
activities of birth,2 and unto Justice through the
mistakes [they make] in life.3
COMMENT
The title and place of this excerpt has been discussed
in the Commentary on C. H., xii. (xiii.) 6. It belongs
to the Tat-Sermons, and in the collection of Lactantius
probably stood prior to the Sermon of Hermes to Tat,
"About the General Mind."4
1 This recalls Philo's description of the Therapeuts, who
were "taught ever more and more to see," and strive for the
"intuition" or "sight of that which is," — rys rov &VTOS fleas
(Philo, D. V. a, 891 P., 473 M.).
2 That is, through the natural accidents that attend life in a
body.
3 That is, in their way of living — h r$
4 Compare with it Exx. x., xii., xiii.
EXCERPT XII.
OF PROVIDENCE AND FATE
(Title from Patrizzi (p. 38); followed by: "From the
[Sermons] to Ammon."
Text : Stob., Phys., v. 20, under heading : " Of Hermes
from the [Sermons] to Ammon " ; G. p. 70 ; M. i. 48, 49 ;
W. i. 82.
Menard, Livre IV., No. ii. of " Fragments of the Books
of Hermes to Ammon," p. 258.)
ALL things are born by Nature and by Fate, and
there is not a [single] space bereft of Providence.
Now Providence is the Self-perfect 1 Reason.
And of this [Reason] there are two spon-
taneous powers, — Necessity and Fate.
And Fate doth minister to Providence and to
Necessity ; while unto Fate the Stars 2 do minister.
For Fate no one is able to escape, nor keep
himself from their 3 shrewd scrutiny.4
For that the Stars are instruments of Fate ; it
is at its behest that they effect all things for
nature and for men.5
\6yos, — complete in itself.
* 3 That is, the Seven Spheres. 3 Sc. of the Stars.
4 Stivtrriros. 6 With this extract compare Exx. x., xi., xiii.
EXCEKPT XIII.
OF THE WHOLE ECONOMY
(Patrizzi (p. 38) gives no title, but only the heading :
" To the Same Ammon ( A/x/Awi/a)."
Text: Stob., Phys., v. 16, under sub-heading: "Of the
Whole Economy," followed by: "Of Hermes from the
[Sermons] to Ammon ('A/xoGv l) " ; G. p. 68 ; M. i. 47 ;
W. i. 79, 80.
Me"nard, Livre IV., No. i. of " Fragments of the Books of
Hermes to Ammon ").
Now what supporteth the whole World,2 is
Providence ; what holdeth it together and en-
circleth it about, is [called] Necessity ; what
drives all on and drives them round,3 is Fate,
bringing Necessity to bear on them (for that
its nature is the bringing into play of [this]
Necessity); [it4 is] the cause of birth and
death 6 of life.
So, then, the Cosmos is beneath the sway of
1 The only place in which this form occurs in Stobseus ; cf. v.
20, and xxxv. 4, 7, 8.
2 Or Cosmos. 3 Or makes them to revolve
4 Fate — fina.ptJi.fvri. 5 Or destruction.
n
62 THRICE-GREATEST HERMES
Providence 1 (for 'tis the first to meet with it) ;
but Providence [itself] 2 extends itself to Heaven.
For which cause,3 too, the Gods revolve, and
speed round [Heaven],4 possessed of tireless,
never-ceasing motion.
But Fate [extends itself in Cosmos] ; for
which cause, too, Necessity [encompasses the
Cosmos]. 5
And Providence foreknows ; but Fate's the
reason of the disposition of the Stars.6
Such is the law that no one can escape, by
which all things are ordered.7
1 Lit. "first has Providence." The following words in
parentheses seem to be the gloss of a scribe who was puzzled by
the sentence. Usener, however, would detect a lacuna after the
parentheses and the beginning of a new excerpt after that, and
Wachsmuth agrees with him. This seems to me to be unnecessary .
2 That is, pure Providence unmixed with Necessity and Fate.
3 That is, because of Providence, the law of heaven.
4 avrdv.
5 The text is hopeless, being simply : ^l^ap^vn Se, 5i(Tn Kal
That is, the Seven Spheres. 7 Cf. Exx. x., xi., xii.
EXCERPT XIV.
OF SOUL [I.]
(Title from Patrizzi (p. 40) ; preceded by " Of Thrice-
greatest Hermes," and followed by " To the Same Ammon."
Text : Stob., Phys., xxxv. 9, under heading : "Of Hermes
from the [Sermons] to Ammon " ; G. pp. 282, 283 ; M. i.
196, 197; W. 281, 282.
Me"nard, Livre IV., No. iii. of " Fragments of the Books
of Hermes to Ammon," pp. 259, 260.)
1. THE Soul is further [in itself] incorporal
essence, and even when in body it by no means
doth depart from the essentiality peculiar to
itself.
Its nature is, according to its essence to b<
for ever moving, according to its thought [to bej
self-motive [purely], not moved in something, /
nor towards something, nor [yet] because of/
something.
For it is prior [to them] in power, and prior
stands not in any need of consequents.
"In something," furthermore, — means space,
and time, and nature ; " towards something," —
[this] means harmony, and form, and figure ;
"" because of something," — [this] means body, for
'tis because of body that there is time, and space,
and nature.
64 THRICE-GREATEST HERMES
Now all these things are in connection with
each other by means of a congenital relationship.
2. For instance, now, the body must have
space, for it would be past all contriving that a
body should exist without a space.
It changes, too, in nature, and 'tis impossible
for change to be apart from time, and from the
movement nature makes ; nor is it further
possible for there to be composing of a body
apart from harmony.
It is because of body, then, that space exists ;
for that by its reception of the changes of the
body, it does not let a thing that's changing pass
away.
But. changing, it doth alternate from one
thing to another, and is deprived of being in a
permanent condition, but not of being body.
For body, qud body, remains body ; but any
special moment of its state does not remain.
The body, then, keeps changing in its states.
3. And so, space is incorporal, and time, and
natural motion ; but each of these has naturally
ifs own peculiar property.
The property of space is receptivity ; of time
['tis] interval and number; of nature [it is]
motion ; of harmony ['tis] love ; of body, change.
The special nature of the Soul, however, is
essential thought.1
1 Or thinking according to essence, — ?? KOT' oixriav
EXCERPT XV.
[OF SOUL, II.]
(Patrizzi (p. 40) runs this on to the preceding without a
break.
Text : Stob., Phys., xxxv. 7, under heading : " Of Hermes
from the [Sermons] to Ammon " ; G. pp. 291, 292 ; M. i.
203, 204 ; W. i. 289, 290.
Me"nard, Livre IV., No. iv. of " Fragments of the Books
of Hermes to Ammon," pp. 261, 262.)
1. THAT which is moved is moved according to
the operation of the motion that doth move
the all.
For that the Nature of the all supplies the all
with motion, — one [motion being] the [one]
according to its l Power, the other that according
to [its] Operation.2
The former doth extend itself throughout the
whole of Cosmos, and holdeth it together from
within ; the latter doth extend itself [around it],
and encompasseth it from without. And these
go everywhere together through all things.
1 Sc. Nature's. 2 Or energy.
VOL. III. 65 5
66 THRICE-GREATEST HERMES
Now the [Productive] Nature1 of all things
supplies the things produced with [power of re-]
production, sowing the seeds of its own self,
[and] having its becomings 2 by means of moving
matter.
2. And Matter being moved was heated and
did turn to Fire and Water, — the one [being]
strong and active, and the other passive.
And Fire opposed by Water was dried up by
it, and did become Earth borne on Water.
And when it3 was excessively dried up,4 a
vapour rose from out the three, — from Water,
Earth and Fire, — and became Air.
The [Four] came into congress, [then,] accord-
ing to the reason of the Harmony,5 — hot with
cold, [and] dry with moist.
And from the union 6 of these [four] is spirit
born, and seed proportionate to the surrounding
Spirit.
This [spirit] falling in the womb does not
remain inactive in the seed, but being active it
transforms the seed, and [this] being [thus]
transformed, develops growth and size.
1 0t5<ru simply ; but as there is a play in the original on the
words <f>6<ris, <j>6ovcra, <f>vfiv, and <f>vo/j.4vois, I have tried to retain it
in translation by a series of allied words.
2 yevefffis. 3 Sc. Fire. 4 vepi^pawo^fifov.
6 Or law of Harmony, — KOT& rbv TTJS apfiovias \6yov.
6 Lit. " breathing with one breath," — IK TT}$ o-y/tn-vofas — a word-
play on vvevna (spirit). For "spirit," cf. G. JET., x. (xi.) 13,
Comment., and Exx. xix. 3 ; iv. 2.
OF SOUL 67
And as it grows in size, it draws unto itself a
copy of a model,1 and is modelled.
3. And on the model is the form supported, —
by means of which that which is represented by
an image is so represented.
Now, since the spirit in the womb had not the
motion that maintaineth life, but that which
causeth fermentation 2 [only], the Harmony com-
posed the latter as the receptacle 3 of rational life.4
This [life] is indivisible and changeless ; it
never changes from its changelessness.
It 5 ruleth the conception of the thing within
the womb, by means of numbers, delivereth it,
and bringeth it into the outer air.
The Soul 6 dwells very near to it 7 ; — not owing
to some common property, but under the con-
straint of Fate ; for that it has no love to be with
body.8
Wherefore, [the Harmony 9] according unto
Fate doth furnish to the thing that's born [its]
10
1 Or image of a figure, — e?5«\oy . .
2 rV 8e ftpaarriK-fiv. 3 Or vehicle, —
4 rrjs SiavoTjTiKris C«T?S, — of the purposive rational life, otherwise
called the Harmony.
5 Sc. the Harmony. 6 Reading iJ/ux^J for tyvxy-
1 The new-born babe.
8 Compare Plutarch, Frag., v. 9 (ed. Didot) : " For you should
know the intercourse and the conjunction of the soul with body is
contrary to nature."
9 It is not easy to disentangle the subjects of some of the above
clauses.
10 Sc. the thing's.
68 THRICE-GREATEST HERMES
rational motion, and the intellectual essence of
the life itself.
For that [this *] doth insinuate itself into the
spirit, and set it moving with the motion of
the life.2
COMMENTARY
Patrizzi is evidently at fault in running this on to Ex.
xiv. without a break. The subject again is not so much
" Of Soul " as " Of Conception and Birth," but as the
general exposition falls in very well with the nature of
the subjects treated in Exx. xiv. and xvi., we may keep
the same general title, though we may be quite certain
that it was not that of the original.
The exposition in § 2 is reminiscent of an apocalyptic
style, and seems to be a Greek overworking of Egyptian
ideas; for though the details are different and the
precise meaning difficult to disentangle, the general
point of view may be compared with the embryonic
stages of incarnation given in the Pistis Sophia (pp.
344 ff.).
THE EMBRYONIC STAGES OF INCARNATION
"Then the Rulers summon the workmen of their
aeons, to the number of three hundred and sixty-five,
and hand over to them the soul and the counterfeit of
the spirit bound together, the one to the other, the
counterfeit of the spirit being outside the soul, and the
1 Sc. the rational movement.
2 CWTJKWS,— this may perhaps have some reference to the circle
of lives, or the zodiac.
OF SOUL 69
compound of the power within the soul being inside
both, that they may hold together.
"(345) And the Rulers give commandment to the
workmen, saying : * This is the type which ye shall set
in the body of the matter of the world. Set ye the
compound of the power which is in the soul within all
of them, that they may hold together, for it is their
support, and outside the soul place the counterfeit of
the spirit/ This is the order which they have given to
their workmen, that they may set the antitypes in
bodies.
" Following this plan the workmen of the .Rulers
bring the power, the soul and the counterfeit of the
spirit, and pour them all three into the world, passing
through the world of the Rulers of the Midst.
" The Rulers of the Midst also inspect the counterfeit
of the spirit and also the destiny. The latter, whose
name is the destiny, leadeth on a man until it hath
him killed by the death which is destined for him.
This the Rulers of the Great Fate have bound to the
soul.
"And the workmen of the Sphere bind the soul
with the power, with the counterfeit of the spirit and
with the destiny. And the whole is divided so as to
form two parts, to surround the man and also the
woman in the world, in whom the sign hath been set
for them to be sent unto them. (346) And they give
one part to the man and the other to the woman in the
food of the world, either in the aery, or watery, or
etheric substance which they imbibe. . . .
"Now, therefore, when the workmen of the Rulers
have cast one part into the woman and the other into
the man in the manner which I have just related, even
though [the pair] be removed to a great distance from
one another, the workmen compel them secretly to be
70 THRICE-GREATEST HERMES
united together in the union of the world. Then the
counterfeit of the spirit which is in the male cometh
unto the part [of itself] which hath been sent into the
world in the matter of the body [of the man], and
sacrificeth it and casteth it into the womb of the woman,
a deposit of the seed of iniquity. And forthwith the
three hundred and sixty-five workmen of the Kulers
enter into her, to take up their abode in her. The
workmen of the two parts are all there together.
"(347) And the workmen check the blood that
cometh from all the nourishment that the woman
eateth or drinketh, and keep it in the womb of the
woman for forty days. And after forty days, they work
the blood [that cometh] from the essence of all the
nourishment, and work it together carefully in the
woman's womb.
" After forty days they spend another thirty days
in building its members in the likeness of the body of
a man ; each buildeth a member. I will tell you of
the decans who thus build [the body] . . . when I
explain the emanation of the pleroma.
" Afterwards, when the workmen have completed the
body entirely with all its members in seventy days,
they summon into the body which they have builded,
first the counterfeit of the spirit, next they summon the
soul within those, and finally they summon the com-
pound of the power within the soul, and the destiny
they place outside all, for it is not blended with them,
but followeth after and accompanieth them."
(An elaborate account of the "sealing" of the
members of the plasm is then given.)
" And when the number of the months of the child's
conception is full, the babe is born, the compound of
the power being small in it, the soul being small in it,
and the counterfeit of the spirit being small in it;
OF SOUL 71
whereas the destiny, being vast, is not mingled with the
body, according to the regulation of the three (350),
but followeth after the soul, the body and the counter-
feit of the spirit, until the soul passeth from the body
according to the type of death whereby he shall die
according to what hath been decreed unto him by the
Kulers of the Great Fate."
EXCERPT XVI.
[OF SOUL, III.]
(I have added the title, Patrizzi (p. 40b) having only the
heading : " To the Same Ammon."
Text: Stob., Phys., xli. 3, under the simple heading:
" Of Hermes " ; G. pp. 323, 324 ; M. i. 227, 228 ; W. i.
320, 321.
Menard, Livre IV., No. v. of " Fragments of the Books
of Hermes to Ammon," pp. 263, 264.)
1. THE Soul is, then, incorporal essence ; for if
it should have body, it would no longer have
the power of being self-maintained.1
For every body needeth being ; it needeth
also ordered life2 as well.
For that for every thing that comes to birth,3
change also must succeed.4
For that which doth become,5 becomes in size ;
for in becoming it hath increase.
1 Or of saving itself.
2 fwf/y TT?S lv Ta£ei Kfifievris, — lit. life set, or placed, in order (as
distinguished from intellectual life), that is, presumably, sensible
or ccsmic life.
3 Or has becoming, or genesis 4 Or follow.
6 Or is born.
72
OF SOUL 73
Again, for every thing that doth increase,
decrease succeedeth ; and on increase destruction.
For, sharing in the form of life,1 it 2 lives ; it
shares, also, in being through the Soul.
2. But that which is the cause of being to
another, is being first itself.
And by [this] " being " I now mean becoming
in reason, and taking part in intellectual life.
It is the Soul that doth supply this in-
tellectual life.
It is called living3 through the life, and
rational through the intellect, and mortal
through the body.
Soul is, accordingly, a thing incorporal,
possessing [in itself] the power of freedom
from all change.
For how would it be possible to talk about
an intellectual living thing,4 if that there were
no [living] essence to furnish life?
Nor, any more, would it be possible to say a
rational [living] thing, were there no ratiocina-
tive essence to furnish intellectual life.
3. It is not to all [lives] that intellect ex-
tends ; [it doth depend] on the relationship of
body's composition to the Harmony.
fays, — that is, formal life, or life set in order.
2 Sc. body, or that which comes to birth.
3 &ov (subs.) according to Gaisford,— that is, an animal ; but I
prefer fr6v (adj.), taking it with the following \oyticbr and
4 Or animal.
74 THRICE-UREATEST HERMES
For if the hot in the compost be in excess,
he's light l and fervid ; but if the cold, he's
heavy and he's dull.
For Nature makes the composition fit the
Harmony.
There are three forms of the becoming, — the
hot, the cold, and medium.
It 2 makes it fit according to the ruling Star 3
in the star-mixture.
And Soul receiving it,4 as Fate decrees, sup-
plies this work of Nature with [the proper kind
of] life.
Nature, accordingly, assimilates the body's
harmony unto the mixture of the Stars, and co-
unites its complex mixtures with their Harmony,
so that they are in mutual sympathy.
For that the end of the Stars' Harmony is to
give birth to sympathy according to their Fate.
1 Koixpos (mas.), — the subject is, therefore, man, the rational
animal.
2 Sc. Nature. 3 Or, presumably, planetary sphere.
4 Sc. the body-compost.
EXCERPT XVII.
[OF SOUL, IV.]
(Patrizzi (p. 41) runs this on to the preceding without a
break.
Text : Stob., Phys., xli. 4, under heading : " Of the Same "
—that is, " Of Hermes " ; G. pp. 324, 325 ; M. i. 228,
229 ; W. i. 321, 322.
Menard, Livre IV., No. vi. of " Fragments of the Book
of Hermes to Ammon," pp. 265, 266.)
1. SOUL, Ammon, then, is essence containing its
own end within itself ; in [its] beginning taking
to itself the way of life allotted it by Fate, it
draws also unto itself a reason like to matter,
possessing " heart " and " appetite." *
" Heart," too, is matter ; if it doth make its
state accordant with the Soul's intelligence, it,
[then,] becometh courage, and is not led away
by cowardice.
And " appetite " is matter, too ; if it doth
make its state accord with the Soul's rational
power, it [then] becometh temperance, and is not
1 In a metaphorical sense, — Qvphv ical firi6v/j.ia • terms originally
belonging to a primitive stage of culture, and often translated
"anger and concupiscence" — positive and negative, denoting the
" too much " and the " too little " of the animal nature, and to he
paralleled with the vovs and ewfcom of the rational nature. Cf. Ex.
i. 5 and xviii. 3.
75
76 THRICE-GREATEST HERMES
moved by pleasure, for reasoning fills up the
"appetite's" deficiency.
2. And when both [these] 1 are harmonized,
and equalized, and both are made subordinate to
the Soul's rational power, justice is born.
For that their state of equilibrium doth take
away the " heart's " excess, and equalizes the
deficiency of " appetite."
The source of these,2 however, is the penetrat-
ing essence of all thought,3 its self by its own
self, [working] in its own reason that doth think
round everything,4 with its own reason as its rule.5
It is the essence that doth lead and guide as
ruler ; its reason is as 'twere its counsellor who
thinks about all things.6
3. The reason of the essence, then, is gnosis
of those reasonings which furnish the irrational
[part] with reasoning's conjecturing,7 — a faint
thing as compared with reasoning [itself], but
reasoning as compared with the irrational, as
echo unto voice, and moonlight to the sun.
And "heart" and "appetite" are harmonized
upon a rational plan ; they pull the one against
the other, and [so] they learn to know in their
own selves a circular intent.8
1 Sc. virtues, — courage and temperance. 2 Sc. two virtues.
3 $ $tat>o-r)TiK)i ovo-i'a, — that is, the essence which penetrates, or
pervades, all things by means of thought.
4 ty T$ OUTTJS TT(pi^oijriK(f \6y(f>.
6 Or power, or ruling principle.
6 6
EXCERPT XVIII.
[OF SOUL, V.]
(Patrizzi (p. 41) runs this on to the last without a break.
Text : Stob., Phys., xli. 5, under heading : " Of the
Same "—that is, " Of Hermes " ; G. pp. 325-327 ; M. i. 229,
230 ; W. i. 322-324.
Me'nard, Livre IV., No. vii. of "Fragments of the Books
of Hermes to Ammon," pp. 267, 268.)
1. [Now], every Soul is free from death and
in perpetual motion.
For in the General Sermons1 we have said
some motions are by means of the activities,2
others are owing to the bodies.
We say, moreover, that the Soul's produced
out of a certain essence, — not a matter, — incor-
poral itself, just as its essence is.
Now every thing that's born, must of necessity
be born from something.
All things, moreover, in which destruction
followeth on birth, must of necessity have two
kinds of motion with them : — the [motion] of
1 Cf. G. JET., x. (xi.) 1 and 7 ; xiii. (xiv.) 1 ; and Ex. ix. 1. *
2 Or energies.
77
78 THRICE-GREATEST HERMES
the Soul, by which they're moved ; and body's
[motion], by which they wax and wane.
Moreover, also, on the former's dissolution,
the latter1 is dissolved.
This I define, [then,] as the motion of bodies
corruptible.
2. The Soul, however, is in perpetual motion,
— in that perpetually it moves itself, and makes
[its] motion active [too] in other things.
And so, according to this reason, every Soul
is free from death, having for motion the making
active of itself.
The kinds of Souls are three : — divine, [and]
human, [and] irrational.
Now the divine [is that] of its divine body,
in which there is the making active of itself.
For it is moved in it, and moves itself.
For when it is set free from mortal lives, it
separates itself from the irrational portions of
itself, departs unto the godlike body, and as
'tis in perpetual motion, is moved in its own
self, with the same motion as the universe.
3. The human [kind] has also something of
the godlike [body], but it has joined to it as
well the [parts] irrational, — the appetite and
heart.2
These latter also are immortal, in that they
1 The former is here the body ; the latter, the motion of waxing
and waning.
2 Cf. Ex. xvii.
OF SOUL 79
happen also in themselves to be activities ; but
[they are] the activities of mortal bodies.
Wherefore, they are removed far from the
godlike portion of the Soul, when it is in its
godlike body ; but when this l enters in a mortal
frame, they 2 also cling to it, and by the presence
[of these elements] it keeps on being a human
Soul.
But that of the irrationals consists of heart
and appetite. And for this cause these lives
are also called irrational, through deprivation of
the reason of the Soul.
4. You may consider, too, as a fourth [kind]
that of the soulless, which from without3 the
bodies operates in them, and sets them moving.
But this should [really] be the moving of
itself within its godlike body, and the moving
of these [other] things as it were by the way.
COMMENT
The mention of the General Sermons (§1) raises the
question as to whether or no our extract may not be
from one of the Sermons to Tat, for in all other cases
these General Sermons are referred to in the Tat-
literature. The contents, however, are so similar to the
extracts from the Sermons to Ammon that we keep
this excerpt with them.
1 Sc. the divine part. 2 The irrational parts.
3 The other kinds presumably operating in bodies from within.
EXCERPT XIX.
[OF SOUL, VI.]
(Patrizzi (p. 41b) runs this on to the last without a
break.
Text: Stob., Phys., xli. 6, under heading: "Of the
Same"— that is, "Of Hermes"; G. pp. 327, 328; M. i.
229, 230 ; W. i. 324, 325.
Menard, Livre IV., No. viii. of " Fragments of the Books
of Hermes to Ammon," pp. 269, 270.)
1. SOUL, then, is an eternal intellectual essence,
having for purpose l the reason of itself ; and
when it thinks with 2 [it,] 3 it doth attract [unto
itself] the Harmony's intention.4
But when it leaves behind the body Nature
makes,5 it bideth in and by itself, — the maker of
itself in the noetic 6 world.
It ruleth its own reason, bearing in its own
thought7 a motion (called by the name of life)
1 v6Tj/j.a. 2 ffvvvoovva.
3 Sc. the reason. 4 Sidvoiav.
6 Lit. the physical body.
6 This might here be translated " the self-purposive," to pick
up the word-play on v6^/j.a a
7 Or purpose,— vo^tiari.
80
OF SOUL 81
like unto [that of] that which cometh into
life.1
2. For that the thing peculiar to the Soul [is
this], — to furnish other things with what is like
its own peculiarity.
There are, accordingly, two lives, two motions :
— one, that according to the essence of the Soul ;
the other, that according to the nature of the body.
The former [is] more general, [the latter is
more partial] ; the [life] that is according unto
essence has no authority but its own self, the
other [is] under necessity.
For every thing that's moved, is under the
necessity of that which moveth [it].
The motion that doth move, however, is in
close union with the love of the noetic essence.
For Soul must be incorporal, — essence that
hath no share in any body Nature makes.
For were it corporal, it would have neither
reason nor intelligence.2
For every body is without intelligence ; but
when it doth receive of essence, it doth obtain
the power of being a breathing animal.
3. The spirit 3 [hath the power to contemplate]
the body ; the reason of the essence hath the
power to contemplate the Beautiful.
1 That is, presumably, of the same nature as the motion of the
soul in incarnation or perhaps of the animal soul.
2 vtrjffiv.
3 Cf. 0. H., x. (xi.) 13, Comment. ; and Exx. xv. 2, iv. 2.
VOL. III. 6
82 THRICE-GREATEST HERMES
The sensible — the spirit — is that which can
discern appearances. It is distributed into the
various sense-organs * ; a part of it becometh spirit
by means of which we see,2 [a part] by means
of which we hear, [a part] by means of which
we smell, [a part] by means of which we taste,
[a part] by means of which we touch.
This spirit, when it is led upwards by the
understanding, discerns that which is sensible 3 ;
but if 'tis not, it only maketh pictures for itself.
For it is of the body, and that, too, receptible
of all [impressions].
4. The reason of the essence, on the other
hand, is that which is possessed of judgment.4
The knowledge of things worthy [to be known]
is co-existent with the reason ; [that which is co-
existent] with the spirit [is] opinion.
The latter has its operation from the surround-
ing world ; the former, from itself.
COMMENT
As Exx. xvi.-xix. follow one another in Stobseus, it is
highly probable that they are all taken from the same
group of sermons, and as their contents are so similar
to those of Exx. xiv. and xv., and these are stated by
1 Lit. organic senses ; cf. C. H., x. (xi.) 17.
2 Lit. spirituous sight.
3 That is, the sensible or phenomenal world. 4 rb <f>povovv.
OP SOUL 83
Stobaeus to be from the " Sermons to Ammon," we are
fairly justified in grouping them all together. How
many Sermons to Ammon there may have been in the
collection used by Stobseus we have no means of know-
ing ; they may also perhaps have had no distinctive title ;
but as Stobseus usually leaves out the titles in quoting,
even when we know them from other sources, there is
no definite conclusion to be drawn from his silence.
EXCERPT XX.
[THE POWER OF CHOICE]
(Patrizzi (p. 42) runs this on to Ex. xix. without a break.
Text: Stob., Ethica, vii. 31, under heading: "Of
Hermes"; G. (ii.) pp. 654, 655; M. ii. 100, 101; W. ii.
160, 161.
Me"nard, Livre IV., No. i. of "Fragments Divers," pp. 271,
272.)
THERE is, then, essence, reason, thought,1 per-
ception.2
Opinion and sensation move towards per-
ception ; reason directs itself towards essence ;
and thought sends itself forth through its
own self.
And thought is interwoven with perception,
and entering into one another they become one
form, — which is that of the Soul [itself].
Opinion and sensation move towards the
Soul's perception ; but they do not remain in
the same state. Hence is there excess, and
falling short, and difference with them.
* Stdvota.
84
THE POWER OF CHOICE 85
When they are drawn away from the percep-
tion, they deteriorate ; but when they follow it
and are obedient, they share in the perceptive
reason through the sciences.1
2. We have the power to choose ; it is within
our power to choose the better, and in like way \
[to choose] the worse, according to our will.2
And if [our] choice clings to the evil things,
it doth consort with the corporeal nature ; [and]
for this cause Fate rules o'er him who makes
this choice.
Since, then, the intellectual essence8 in jis js_
Absolutely free, — [namely] the reason that
embraces all in thought, — and that it ever is
a law unto itself and self-identical, on this
account Fate does not reach it* ^WW
Thus furnishing it first from the First God,
it5 sent forth the perceptive reason, and the
whole reason which Nature hath appointed unto
them that come to birth.
With these the Soul consorting, consorteth
with their fates, though [in herself] she hath no
part [or lot] in their fates' nature.
1 Stck rwv
2 Reading eKovo-lws for the meaningless a.Kov<rlws of the text.
3 Reading v»rj/j.aTiK^ with Patrizzi, instead of <r«/*aT<«^ as
with G. W. prefers affdparos (incorporal).
4 Sc. the reason.
6 The Soul, or intellectual essence. The text is very obscure,
and Wachsmuth does not seem to have improved it. Cf. G. H.,
xii. (xiii.) 8.
86 THRICE-GREATEST HERMES
(Patrizzi (p. 42) adds the following to the preceding;
it is not found in Stobaeus, and appears to be a scholium.)
What is necessitated by the interwoven
harmony1 of [all] the parts, in no way differs
from that which is fated.
COMMENT
I have supplied a temporary heading for the sake of
uniformity. Our extract, however, seems to be taken
from a lengthy treatise, and was probably one of the
Sermons to Tat.
1 Lit. interweaving.
EXCEEPT XXL
OF ISIS TO HORUS
(Title in Patrizzi (p. 45) is " From Isis."
Text: Stob., Flor., xiii. 50, under the heading: "Of
Hermes from the [Sermon] of Isis to Horus " ; G. i. 328 ;
M. i. 265 ; H. iii. 467.
Schow gives another heading, which Gaisford (in a note)
thinks is from the Vienna codex, namely : "Of Hermes from
the Intercession (or Supplication, — ITpeo-jSetas) of Isis." *
Menard, Livre IV., No. ii. of "Fragments Divers," p.
272.)
A REFUTATION, when it is recognized, 0 greatest
King, carries the man who is refuted towards
the desire of things he did not know before.
COMMENT
This fragment is clearly not in the style of the
excerpt from the "Sermon of Isis to Hermes" (Ex.
xxvii.) ; it is far more closely reminiscent of C. H.t xvi.
or xvii., and is, therefore, probably from the Sermon of
Asclepius to the King.
1 R. (p. 134, n. 3) says simply that the last word (" Horus") is
missing in the Vindobonensis, and finds no difficulty in recog-
nizing a type of literature in which King (Ammon) is a pupil of
Isia.
87
EXCEKPT XXII.
[AN APOPHTHEGM]
(Text : W., i. 34, 5.)
HERMES on being asked, What is God? —
replied : The Demiurge of wholes, — the Mind
most wise and everlasting.
EXCEKPT XXIII.
FROM " APHRODITE "
(Title in Patrizzi (p. 45) is "The Likeness of Children,"
followed by : " From Aphrodite."
Text: Stob., Phys., xxxvi. 2, under heading: "Of
H«rmes from 'Aphrodite'"; G. pp. 297, 298; M. i. 207,
208 ; W. i. 295, 296.
Menard, Livre IV., No. iii. of "Fragments Divers,"
p. 273.)
[ ] How, [then,] are offspring born like to
their parents ? Or how are they returned l to
[their own] species 2 ?
[Aphrodite.~\ I will set forth the reason.
When generation stores up seed from the ripe
blood being sweated forth,3 it comes to pass
that somehow there's exhaled from the whole
mass* of limbs a certain essence, following the
1 diroStooTa*, — referring, presumably, to the idea of metem-
psychosis.
2 Or families.
3 e£a0«5pou/Aevov. But W. has elo^povjieVev (turned into foam),
following the emendation of Usener, based on Clem. Al.
Pcedagog., I, vi. 48.
* Lit. body.
90 THRICE-GREATEST HERMES
law of a divine activity, as though the man him-
self were being born ; the same thing also in
the woman's case apparently takes place.
When, then, what floweth from the man hath
the ascendancy, and keeps intact, the young
one's brought to light resembling its sire ; con-
trary wise, in the same way, [resembling] its
dam.
Moreover, if there should be ascendancy of
any part, [then] the resemblance [of the young]
will favour that [especial] part.
But sometimes also for long generations the
offspring favoureth the husband's form, because
his decan has the greater influence1 at that
[particular] moment when the wife conceives.
COMMENT
This fragment belongs to a type of Hermetic literature
of which it is the sole surviving specimen. It is in
form identical with the Isis and Horus type ; but what
the name of the questioner of Aphrodite could have
been is difficult to say.
EXCERPT XXIV.
[A HYMN OF THE GODS]
(Text : Stob., Phys., v. 14, under the simple heading : " Of
Hermes " ; G. p. 65 • M. i. 45 ; W. i. 77. The same verses
are read in the appendix to the Anthologia Palatina, p.
768, n. 40.)
SEVEN Stars far varied in their course revolved
upon the [wide] Olympian plain; with them
for ever will Eternity1 spin [fate]2: — Mene that
shines by night, [and] gloomy Kronos, [and]
sweet Helios, and Paphie who's carried in the
shrine,3 courageous Ares, fair-winged Hermes,
and Zeus the primal source4 from whom Nature
doth come.
Now they themselves have had the race of
1 Or ^Eon.
2 eViJ/^o-cTai. But the Anthology reads ' ' «oi roiffiv ael ttavovl CETCU "
— that is to say, Eternity or ^Eon is for ever regulated or measured
by the Seven ; which seems to have no sense unless it means that
the Seven are the instruments, whereby Eternity is divided into
time.
3 That is, Venus, the image of whom was, presumably, carried
in a small shrine in processions.
91
92 THRICE-GREATEST HERMES
men entrusted to their care ; so that in us
there is a Mene, Zeus, an Ares, Paphie, a Kronos,
Helios and Hermes.
Wherefore we are divided up [so as] to draw
from the setherial spirit,1 tears, laughter, anger,
birth, reason, sleep, desire.
Tears are Kronos, birth Zeus, reason [is]
Hermes, courage Mars, and Mene sleep, in sooth,
and Cytherea desire, and Helios [is] laughter —
for 'tis because of him that justly every mortal
thinking thing doth laugh and the immortal
world.
COMMENT
This is the only known specimen of verses attributed
to the Trismegistic tradition. Liddell and Scott, how-
ever, under " VVKTL$OVYI$" do not question this attribu-
tion, while Clement of Alexandria (Strom., vi. p. 633
[this is a reference of Wachsmuth's which I cannot
verify]) praises the " Hymns of the Gods " of Hermes.
On the contrary, in Anthol. Palat., p. 442, n. 491, the
seventh verse is ascribed to Theon of Alexandria.
1 Meaning the one element or ether simply.
EXCERPT XXV.
THE VIRGIN OF THE WORLD [I.] *
(Title in Patrizzi (p. 27b), in the Latin translation,
" Minerva Mundi." 2
Text : Stob., Phys., xli. 44, under heading : " From Thrice-
Greatest Hermes' Sacred Book ' The Virgin of the World ' " ;
G. pp. 395-419; M. i. 281-298; W. i. 385-407.
Menard, Livre III., No. i. of " Fragments of the Sacred
Book entitled 'The Virgin of the World,'" pp. 177-200.)
I.3 So speaking Isis doth pour forth for Horus
the sweet draught (the first) of deathless-
1 Or "Apple of the Eye of the World"— see Commentary.
Referred to as K. K., — i.e. Kdprj K&r/toi/.
2 Curiously enough, though the page-headings throughout have
"Minerva Mundi," the heading of p. 28 still stands "Pupilla
Mundi" — showing that Patrizzi himself was puzzled how to
translate the Greek, and had probably in the first place translated
it throughout "Pupilla Mundi," or "Apple of the Eye of the
World." In his Introduction (p. 3), however, Patrizzi writes :
" But there is extant also another [book of Hermes] with the title
of ' The Sacred Book,3 which we found in Cyprus, in a monastery
called Enclistra, at the same time as the rest of the books, and
which John Stobseus has inserted in his Physical Eclogues
together with other fragments." This would seem to suggest that
Patrizzi had seen the original Sermon, and that its main title was
" The Sacred Book."
3 I have numbered the paragraphs for convenience of reference.
94 THRICE-GREATEST HERMES
ness1 which souls have custom to receive from
Gods, and thus begins her holiest discourse
(logos) :
Seeing that, Son Horus, Heaven, adorned with
many a wreath [of starry crowns], is set o'er
every nature of [all] things beneath, and that
nowhere it lacketh aught of anything which the
whole cosmos now doth hold, — in every way
it needs must be that every nature which lies
underneath, should be co-ordered and full-filled
by those that lie above ; for things below cannot
of course give order to the ordering above.
It needs must, therefore, be the less should
give place to the greater mysteries. The
ordinance of the sublimer things transcends the
lower ; it is both sure in every way and falleth
'neath no mortal's thought. Wherefore the
[mysteries] below did sigh, fearing the wondrous
beauty and the everlasting durance of the ones
above,
'Twas worth the gazing 2 and the pains to see
Heaven's beauty, beauty that seemed like God,
— God who was yet unknown, and the rich
majesty of Night, who weaves her web with
rapid light,3 though it be less than Sun's, and
of the other mysteries* in turn that move in
Heaven, with ordered motions and with periods
1 rb irpurov a^potrias. 2 Of Contemplation, 9tu>pias.
3 Sc. The weft; and warp of stars. 4 The planetary spheres.
THE VIRGIN OF THE WORLD 95
of times, with certain hidden influences 1 bestow-
ing order on the things below and co-increasing
them.
2. Thus fear succeeded fear, and searching
search incessant, and for so long as the Creator
of the universals willed, did ignorance retain its
grip on all. But when He judged it fit to
manifest Him who He is, He breathed into the
Gods the Loves, and freely poured the splendour 2
which He had within His heart, into their minds,
in ever greater and still greater measure ; that
firstly they might have the wish to seek, next
they might yearn to find, and finally have power
to win success as well. But this, my Horus,
wonder-worthy son, could never have been done
had that seed 3 been subject to death, for that as
yet had no existence, but only with a soul that
could vibrate responsive to the mysteries of
Heaven.
3. Such was all-knowing Hermes, who saw all
things, and seeing understood, and understanding
had the power both to disclose and to give
explanation. For what he knew, he graved on
stone ; yet though he graved them onto stone
he hid them mostly, keeping sure silence though
in speech, that every younger age of cosmic time
, or emanations. Cf. R. 16, n. 4, for the conflation
of the pure Egyptian emanation doctrine with astrological
considerations.
2 Radiance or light. 3 Sc. the race of the Gods.
96 THRICE-GREATEST HERMES
might seek for them. And thus, with charge
unto his kinsmen of the Gods to keep sure
watch, he mounted to the Stars.
To him succeeded Tat, who was at once his
son and heir unto these knowledges ; and not
long afterwards Asclepius-Imuth, according to
the will of Ptah who is Hephaestus,1 and all the
rest who were to make enquiry of the faithful
certitude of heavenly contemplation, as Fore-
knowledge 2 willed, Foreknowledge queen of all.
4. Hermes, however, made explanation to sur-
rounding [space], how that not even to his son
(because of the yet newness of his youth) had he
been able to hand on the Perfect Vision. But
when the Sun did rise for me, and with all-seeing
eyes I s gazed upon the hidden [mysteries] of
that New Dawn, and contemplated them, slowly
there came to me — but it was sure — con-
viction that the sacred symbols of the cosmic
elements were hid away hard by the secrets of
Osiris.
5. [Hermes], ere he returned to Heaven, in-
voked a spell on them, and spake these words.
(For 'tis not meet, my son, that I should leave
this proclamation ineffectual, but [rather] should
speak forth what words [our] Hermes uttered
1 For the restored text, see R. 122.
8 Or Providence, irpoVom.
3 The masculine is here used, the writer forgetting for the
moment that he had assumed the person of Isis.
THE VIRGIN OF THE WORLD 97
when he hid his books away.) Thus then he
said :
" 0 holy books, who have been made by my
immortal hands, by incorruption's magic spells,
. . .* free from decay throughout eternity
remain and incorrupt from time ! Become un-
seeable, unfindable, for every one whose foot
shall tread the plains of this [our] land, until
old Heaven doth bring forth meet instruments
for you, whom the Creator shall call souls."
Thus spake he ; and, laying spells on them
by means of his own works, he shuts them safe
away in their own zones. And long enough the
time has been since they were hid away.2
6. And Nature, 0 my son, was barren, till
they who then were under orders to patrol the
Heaven, approaching to the God of all, their
King, reported on the lethargy of things. The
time was come for cosmos to awake, and this was
no one's task but His alone.
" We pray Thee, then," they said, " direct Thy
thought to things which now exist and to what
things the future needs."
7. When they spake thus, God smiled and
said : " Nature, arise ! " And from His word
1 The text is here again hopeless. Meineke's emendation
(Adnot., p. cxxx.) &s . . . QapudKcp xp'"**s €irncpary — which makes
Hermes smear the books with some magical ointment — is in-
genious, but hardly satisfactory, though Wachsmuth adopts it.
2 This is purely conjectural ; the text is utterly corrupt.
VOL. III. 7
98 THRICE-GREATEST HERMES
there came a marvel, feminine, possessed of
perfect beauty, gazing at which the Gods stood
all-amazed. And God the Fore-father, with
name of Nature, honoured her, and bade her
be prolific.
Then gazing fixedly on the surrounding space,
He spake these words as well : " Let Heaven be
filled with all things full, and Air, and zEther
too ! " God spake and it was so. And Nature
with herself communing knew she must not
disregard the Sire's command ; so with the help
of Toil she made a daughter fair, whom she did
call Invention. And on her1 God bestowed the
gift of being, and with His gift He set apart all
them that had been so-far made, filled them with
mysteries, and to Invention gave the power of
ruling them.
8. But He, no longer willing that the world
above should be inert, but thinking good to fill
it full of breaths, so that its parts should not
remain immotive and inert, He thus began on
these 2 with use of holy arts as proper for the
bringing forth of His own special work.
For taking breath from His own Breath and
blending this with knowing Fire,3 He mingled
them with certain other substances which have
1 Sc. Invention.
2 Sc. the breaths or spirits.
3 vvp vofp6v — a term in frequent use subsequently among the
Later Platonists ; cf. Porphyry, ap. Euseb., Prcep. Ev., XV. xi. 16
THE VIRGIN OF THE WORLD 99
no power to know ; and having made the two 1 —
either with other — one, with certain hidden words
of power, He thus set all the mixture going
thoroughly ; until out of the compost smiled a
substance, as it were, far subtler, purer far, and
.
more translucent than the things from which it
came ; it was so clear that no one but the Artist
could detect it.
9. And since it neither thawed when fire was
set unto it (for it was made of Fire), nor yet did
freeze when it had once been properly produced
(for it was made of Breath), but kept its mixture's
composition a certain special kind, peculiar to
itself, of special type and special blend, — (which
composition, you must know, God called Psy-
chosis, after the more auspicious meaning of the
name and from the similarity of its behaviour2)
1 Sc. the knowing and unknowing primal elements. Cf.
P.S.A^vi.
2 The text is very involved and obscure, and the meaning of
the writer is by no means clear. Psychosis (iJ/tJxoxrjy) means either
animation (quickening) or " making cold " (cf. ^^\w and ^ux<fo>) ;
the name Psychosis is thus apparently supposed by the writer to
have some connection with the term et//i/x« ("freeze," or grow
cold), which he has just employed in his description of the be-
haviour of the mixture. In its less auspicious sense fyvxe meant
" grow cold " ; in its more auspicious meaning it signified
" breathe." But even so it must be said that the further reason
(viz., similarity of behaviour) given for the choice of the term
Psychosis is the exact opposite of what is stated in the description
of the soul-stuff's nature ; and this is all the more puzzling when
we recall the theory of Origen and his predecessors that the soul
(tyvx-fi) was so-called precisely because it had grown cold and
fallen away from the Divine heat and life. With the term cf.
the ffupdrtHris of Exx. viii. 5, vii. 2.
100 THRICE-GREATEST HERMES
—it was from this coagulate He fashioned souls
enough in myriads,1 moulding with order and
with measure the efflorescent product of the
mixture for what He willed, with skilled experi-
ence and fitting reason, so that they should not
be compelled to differ any way one from another.
10. For, you must know, the efflorescence
that exhaled out of the movement God induced,
was not like to itself. For that its first flor-
escence was greater, fuller, every way more pure,
than was its second ; its second was far second
to the first, but greater far than was its third.2
And thus the total number of degrees reached up
to sixty.3 In spite of this, in laying down the
law, He ordered it that all should be eternal, as
though from out one essence, the forms of which
Himself alone could bring to their completion.
11. Moreover, He appointed for them limits
and reservations in the height of upper Nature,4
1 Cf. Plato, Tim., 41 : " He divided the whole mixture into
souls equal in number to the stars, and assigned each soul to a
star." So also Philo, who speaks of the souls as " equal in number
to the stars"— De Sora., i. § 22 ; M. 642, P. 586 (Ri. iii. 244).
2 Cf. Plato, ibid. : " They [the souls] were not, however, pure as
before, but diluted to the second and third degrees.
3 See § 56 below.
4 Of the Nature Above (TTJS &v<a <f>v<rtc,>s) ; cf. the "Jerusalem
Above" of the "Gnostics." Of. also Tim., 41 D: "And having
there [that is, among the stars] placed them as in a chariot, he
showed them the nature of the universe, and declared to them
the laws of destiny, according to which their first birth should be
one and the same for all, — no one should suffer a disadvantage at
his hands ; they were to be sown in the instruments of time
THE VIRGIN OF THE WORLD 101
that they might keep the cylinder1 a- whirl in
proper order and economy and [thus] might
please their Sire. And so in that all-fairest
station of the -ZEther He summoned unto Him
the natures of all things that had as yet been
made, and spake these words :
" 0 Souls, ye children fair of Mine own
Breath and My solicitude, whom I have now with
My own Hands 2 brought to successful birth and
consecrate to My own world, give ear unto these
words of Mine as unto laws, and meddle not
with any other space but that which is appointed
for you by My will.
"For you, if ye keep steadfast, the Heaven,
with the star-order, and thrones I have ordained
full-filled with virtue, shall stay as now they are
for you ; but if ye shall in any way attempt
some innovation contrary to My decrees, I swear
to you by My most holy Breath, and by this
mixture out of which I brought you into being,
and by these Hands of Mine which gave you
life,3 that I will speedily devise for you a bond
and punishments."
12. And having said these words, the God,
severally adapted to them, and to come forth the most religious of
animals; and as human nature was of two kinds, the superior
race would hereafter be called man." With the last sentence, cf
also § 12 below.
1 Cf. P. S. A., xix. 2 Cf. § 31 below.
3 Cf. Hermes-Prayer, iii. 3, and note.
102 THRICE-GREATEST HERMES
who is my Lord, mixed the remaining cognate
elements (Water and Earth *) together, and, as
before, invoking on them certain occult words,
words of great power though not so potent as
the first, He set them moving rapidly, and
breathed into the mixture power of life ; and
taking the coagulate (which like the other floated
to the top), when it had been well steeped and
had become consistent, He modelled out of it
those of the [sacred] animals2 possessing forms
like unto men's.
The mixtures' residue He gave unto those
souls that had gone in advance and had been
summoned to the lands of Gods, to regions near
the Stars, and to the [choir of] holy daimones.
He said :
13. "My sons, ye children of My Nature,
fashion things ! Take ye the residue of what
My art hath made, and let each fashion something
which shal] bear resemblance to his own nature.
These will I further give to you as models."
He took and set in order fair and fine, agree-
ably to the motions of the souls, the world of
sacred animals, appending as it were to those
resembling men those which came next in order,
and on these types of lives He did bestow
1 We have had previous mention of fire, (aether) and air, — the
psychosis being the quintessence.
2 These are presumably the types of life in the upper world,
symbolized by the zodiac.
THE VIRGIN OF THE WORLD 103
the all-devising powers and all-contriving pro-
creative breath of all the things which were for
ever generally to be.
And He withdrew, with promises to join unto
the visible productions of their hands breath
that cannot be seen,1 and essence of engendering
its like to each, so that they might give birth
to others like themselves. And these are under
no necessity to do aught else than what they
did at first.
14. [And Horus asked :]
What did the souls do, mother, then ?
And Isis said :
Taking the blend of matter, Horus, son, they
first looked at the Father's mixture and adored
it, and tried to find out whence it was composed ;
but this was not an easy thing for them to
know.
They then began to fear lest they should fall
beneath the Father's wrath for trying to find out,
and so they set to work to do what they were bid.
Thereon, out of the upper stuff which had its
topmost layer superfluously light, they formed
the race of birds ; while they were doing this
the mixture had become half-hardened, and by
this time had taken on a firm consistency —
thereon they fashioned out the race of things
1 So Meineke in notes, following Cantor, — instead of the
traditional " visible."
104 THRICE-GREATEST HERMES
which have four feet ; [next they did fashion
forth] the race of fish — less light and needing
a moist substance of a different kind to swim
in ; and as the residue was of a cold and heavy
nature, from it the Souls devised the race of
creeping things.
15. They then, my son, as though they had
done something grand, with over-busy daring
armed themselves, and acted contrary to the
commands they had received ; and forthwith they
began to overstep their proper limits and their
reservations, and would no longer stay in the
same place, but were for ever moving, and
thought that being ever stationed in one place
was death.
That they would do this thing, however, 0
my son (as Hermes says when he speaks unto
me), had not escaped the Eye of Him who is
the God and Lord of universal things ; and He
searched out a punishment and bond, the which
they now in misery endure.
Thus was it that the Sovereign King of all
resolved to fabricate with art the human frame,
in order that in it the race of Souls throughout
might be chastised.
16. " Then sending for me," Hermes says, " He
spake : ' Soul of My Soul, and holy mind of My
own Mind,1 up to what point, the nature of the
1 Of. Cyril, G. /,, i. 15 (Frag. xvi.).
THE VIRGIN OF THE WORLD 105
things beneath, shall it be seen in gloom? How
long shall what has up to now been made remain
inactive and be destitute of praise ? Bring
hither to Me now, My son, all of the Gods in
Heaven/ said God " — as Hermes saith.
And when they came obedient to His com-
mand,— "Look down," said He, "upon the Earth,
and all beneath." And they forthwith both
looked and understood the Sovereign's will.
And when He spake to them on human kind's
behalf, they [all] agreed to furnish those who
were to be, with whatsoever thing they each
could best provide.
17. Sun said : " I'll shine unto my full."
Moon promised to pour light upon the after-
the-sun course, and said she had already given
birth to Fear, and Silence, and also Sleep, and
Memory — a thing that would turn out to be
most useful for them.1
Cronus announced himself already sire of
Justice and Necessity.
Zeus said : "So that the race which is to be
may not for ever fight, already for them have I
made Fortune, and Hope, and Peace."
Ares declared he had become already sire of
Struggle, Wrath, and Strife.
Nor yet did Aphrodite hesitate ; she also said :
" I'll join to them Desire, my Lord, and Bliss,
* Qf. Plat. 0»*., 108.
106 THRICE-GREATEST HERMES
and Laughter [too], so that our kindred souls,
in working out their very grievous condemnation,
may not exhaust their punishment unto the
full."
Full pleased were all, my son, at Aphrodite's
words.
" And for my part," said Hermes, " I will
make men's nature well endowed ; I will devote
to them Prudence and Wisdom, Persuasiveness
and Truth, and never will I cease from congress
with Invention, but ever will I benefit the
mortal life of men born underneath my types of
life.1 For that the types our Father and Creator
hath set apart for me, are types of wisdom and
intelligence, and more than ever [is this so]
what time the motion of the Stars set over them
doth have the natural power of each consonant
with itself."
18. And God, the Master of the universe,
rejoiced on hearing this, and ordered that the
race of men should be.
"I," Hermes says, " was seeking for the stuff
which had to be employed, and calling on the
Monarch for His aid. And He gave order to
the Souls to give the mixture's residue ; and
taking it I found it utterly dried up.
" Thereon, in mixing it, I used more water far
than was required to bring the matter back unto
1 Sc. " signs of the zodiac," so-called.
THE VIRGIN OF THE WORLD 107
its former state, so that the plasm was in every
way relaxable, and weak and powerless, in order
that it might not, in addition to its natural
sagacity, be full of power as well.
" I moulded it, and it was fair ; and I rejoiced
at seeing mine own work, and from below I
called upon the Monarch to behold. And He
did look on it, and was rejoiced, and ordered that
the Souls should be enfleshed.
" Then were they first plunged in deep gloom,
and, learning that they were condemned, began
to wail.1 I was myself amazed at the Souls'
utterances."
19. Now give good heed, son Horus, for thou
art being told the Mystic Spectacle which
Kamephis, our forefather, was privileged to
hear from Hermes, record-writer of all deeds,
and I from Kamephis, most ancient of [us]
all, when he did honour me with the Black
[Rite] that gives perfection ; hear thou it now
from me !
For when, 0 wondrous son of mighty fame, if
they were about to be shut in their prisons, some
simply uttered wails and groans — in just the
self-same way as beasts that once have been at
liberty, when torn from their accustomed haunts
they love so well, will be bad slaves, will fight
1 There is a lacuna in the text, which I have thus conjecturally
completed.
108 THRICE-GREATEST HERMES
and make revolt, and be in no agreement with
their masters ; nay more, if circumstance should
serve, will even do to death those that oppress
them.1
Others with louder outcry hissed like snakes ;
another one shrieked shrilly, and ere he spake
shed many tears, and, turning up and down
what things served him as eyes, he said :
20. " 0 Heaven, thou source of our begetting,
0 Either, Air, 0 Hands and holy Breath of God
our Monarch, 0 ye most brilliant Stars, eyes of
the Gods, 0 tireless light of Sun and Moon, co-
nurslings of our origin, — reft from [you] all we
suffer piteously.
" And this the more, in that from spacious
realms of light, from out [thy] holy envelope
and wealthy dome, and from the blessed govern-
ment we shared with Gods, we shall be thus shut
down into these honourless and lowly quarters.
" What is the so unseemly thing we miser-
ables have done? What [crime] deserves
these punishments ? How many sins await us
wretched ones ? How many are the things we
have to do in this our hopeless plight, necessities
to furnish for this watery frame that is so soon
dissolved ?
21. " For that no longer shall our eyes behold
1 The reading of this sentence has not yet been properly
emended, so that its translation is somewhat conjectural.
THE VIRGIN OF THE WORLD 109
the souls of God ; when through such watery
spheres as these we see our own forefather Heaven
grown small and tiny, we shall dissolve in sighs,
— nay, there'll be times we shall not see at all,1
for sentence hath been passed on us poor things ;
the gift of real sight hath not been given to us,
in that it hath not been permitted us to see with-
out the light. Windows they are, not eyes ! 2
" How wretchedly shall we endure to hear our
kindred breaths breathe in the air, when we no
longer shall be breathing with them ! For
home, instead of this great world high in the air,
a heart's small mass awaits us. Set Thou us
free from bonds so base as these to which we
have sunk down, and end our grief !
" 0 Lord, and Father, and our Maker, if so it
be Thou hast thus quickly grown indifferent
unto the works of Thine own Hands, appoint for
us some limits ! Still deem us worthy of some
words, though they be few, while yet we can see
through the whole world-order bright on every
side ! "
22. Thus speaking, Horus, son, the Souls
gained their request ; for that the Monarch
came, and sitting on the Throne of Truth made
answer to their prayers.
1 An Orphic verse has here crept into the text from the margin.
It runs : " By light it is we see ; by eyes we naught behold."
Fragm. Monad., x., p. 504, Herm.
2 Of. Plat., Men., 76 ; Seneca, Quasi. Nat., iv. 9.
110 THRICE- GREATEST HERMES
" 0 Souls, Love and Necessity shall be your
lords,1 they who are lords and marshals after
Me of all.2 Know, all of you who are set under
My unageing rule, that as long as ye keep you
free of sin, ye shall dwell in the fields of Heaven ;
but if some cause of blame for aught attach itself
to you, ye shall dwell in the place that Destiny
allots, condemned to mortal wombs.
" If, then, the things imputed to your charge
be slight, leaving the bond of fleshly frames
subject to death, ye shall again embrace your
[father] Heaven, and sigh no more; but if ye
shall commit some greater sins, and with the
end appointed of your frames be not advanced,
no longer shall ye dwell in Heaven, nor even in
the bodies of mankind, but shall continue after
that to wander round in lives irrational." 3
1 Of. Tim. 42 A : " When they should be implanted in bodies
by necessity . . . they should have . . . sensation . . . and love."
2 Vf. Frag, xxiii.
3 Cf. Tim., 42 B : " He who lived well during his appointed
time was to return and dwell in his native star, and there he
would have a blessed and congenial existence. But if he failed
in attaining this, at the second birth, he would pass into a woman,
and if, when in that state of being, he did not desist from evil, he
would be continually changed into some brute who resembled
him in the evil nature which he had acquired, and would not
cease from his toils and transformations until he followed the
revolution of the * same' and the ' like ' within him, and overcame
by the help of reason the turbulent and irrational mob of later
accretions, made up of fire and air and water and earth, and re-
turned to the form of his first and better state." Notice the
omission of any reference to the inferior status of woman in the
Egyptian tradition.
THE VIRGIN OF THE WORLD 111
23. Thus speaking, Horus mine, He gave to
all the gift of breath,1 and thus continued :
"It is not without purpose or by chance I
have laid down the law of your transformings 2 ;
but as [it will be] for the worse if ye do aught
unseemly, so for the better, if ye shall will
what's worthy of your birth.
" For I, and no one else, will be the Witness
and the Watcher. Know, then, it is for what ye
have done heretofore, ye do endure this being
shut in bodies as a punishment.
" The difference in your rebirths, accordingly,
for you, shall be as I have said, a difference of
bodies, and their [final] dissolution [shall be]
a benefit and a [return to] the fair happiness of
former days.
" But if ye think to do aught else unworthy
of Me, your mind shall lose its sight so as to
think the contrary [of what is true], and take
the punishment for benefit ; the change to
better things for infamous despite.
" But the more righteous of you, who stand
upon the threshold of the change to the diviner
state, shall among men be righteous kings, and
genuine philosophers, founders of states, and
lawgivers, and real seers, and true herb-knowers,
1 Lit. "their spirits" — which apparently link the souls with
their bodies.
2 Reading ncra&o\<is.
112 THRICE-GREATEST HERMES
and prophets of the Gods most excellent, skilful
musicians, skilled astronomers, and augurs wise,
consummate sacrificers, — as many of you as are
worthy of things fair and good.
24. " Among winged tribes [they shall be]
eagles, for these will neither scare away their kind
nor feed on them ; nay more, when they are by,
no other weaker beast will be allowed by them to
suffer wrong, for what will be the eagles' nature
is too just [to suffer it].
"Among four-footed things [they will be]
lions, — a life of strength and of a kind which in
a measure needs no sleep, in mortal body
practising the exercises of immortal life — for
they nor weary grow nor sleep.1
"And among creeping things [they will be]
dragons, in that this animal will have great
strength and live for long, will do no harm, and
in a way be friends with man, and let itself be
tamed ; it will possess no poison and will cast
its skin,2 as is the nature of the Gods.
1 Of. Manetho, cited in the Orthography of Choeroboscus (Cramer,
Anecd. Ox., ii. 235, 32 ; JElian, H. A., v. 39, who follows Apion ;
R. 145, n. 3). But indeed this queer belief is a commonplace of
the Mediaeval Bestiaries, which all go back to their second
century Alexandrian prototype, the famous Physiologus, which
was doubtless in part based on Aristotle's History of Animals and
Pliny's Natural History.
2 taffft 8e KOI ynpd<rav. The reading is corrupt. But if we read
yripas for ynpd<rav, we have in the writer's ornate and somewhat
strained style lav yripas for the usual yijpas titSvvtiv found in
Aristotle (H. V., 5. 7. 10 ; 8. 17. 11) for the changing of a serpent's
THE VIRGIN OF THE WORLD 113
" Among the things that swim [they will be]
dolphins ; for dolphins will take pity upon those
who fall into the sea, and if they are still
breathing bear them to the land, while if they're
dead they will not ever even touch them, though
they will be the most voracious tribe that in the
water dwells."
25. Thus speaking God became imperishable
Mind.1 Thereon, son Horus, from the Earth
uprose a very Mighty Spirit which no mass of
body could contain, whose strength consisted in
his intellect. And though he knew full well
the things on which he questioned — the body
with which man was clothed according to his
type, a body fair and dignified, yet savage over-
much and full of fear — immediately he saw the
souls were entering the plasms, he cried out :
" What are these called, 0 Hermes, Writer of
the Records of the Gods ? "
And when he answered " Men ! " — " Hermes,"
he said, "it is a daring work, this making man,
with eyes inquisitive, and talkative of tongue,
with power henceforth to hear things even which
skin. The phrase " as is the nature of the Gods " may then be
explained as referring to the parallel between the anciently
supposed rejuvenescence of the serpent and the perpetual growing
young of the Gods.
1 Cf. C. H., i. 27 : " This when he'd said, the Shepherd mingled
with the powers." Cf. Tim., 42 E: "When the Creator had
made all these ordinances He remained in His own accustomed
nature."
VOL. III. 8
114 THRICE-GREATEST HERMES
are no concern of his, dainty of smell, who
will use to its full his power of touch on every
thing.
" Hast thou, his generator, judged it good to
leave him free from care, who in the future
daringly will gaze upon the fairest mysteries
which Nature hath? Wouldst thou leave him
without a grief, who in the days to come will
make his thoughts reach unto mysteries beyond
the Earth ?
26. " Men will dig up the roots of plants, and
will find out their juices' qualities. Men will
observe the nature of the stones. Men will
dissect not only animals irrational, but they'll
dissect themselves, desiring to find out how
they were made. They will stretch out their
daring hands e'en to the sea, and cutting self-
grown forests down will ferry one another o'er
to lands beyond. [Men] will seek out as well
the inner nature of the holy spaces which no
foot may tread, and will chase after them into
the height, desiring to observe the nature of the
motion of the Heaven.
" These are yet moderate things [which they
will do]. For nothing more remains than Earth's
remotest realms ; nay, in their daring they will
track out Night, the farthest Night of all.
27. "Naught have they, then, to stop them
from receiving their initiation in the good of
THE VIRGIN OF THE WORLD 115
freedom from all pain, and, unconstrained by
terror's grievous goads, from living softly out a
life free from all care.
"Then will they not gird on the armour of
an over-busy daring up to Heaven ? Will they
not, then, reach out their souls freed from all
care unto the [primal] elements themselves ?
"Teach them henceforth to long to plan out
something, where they have as well to fear the
danger of its ill-success, in order that they may
be tamed by the sharp tooth of pain in failure
of their hopes.
" Let the too busy nature of their souls be
balanced by desires, and fears, and griefs, and
empty hopes.
" Let loves in quick succession sway their
souls, hopes, manifold desires, sometimes fulfilled,
and sometimes unfulfilled, that the sweet bait of
their success may draw them into struggle amid
direr ills.
" Let fever lay its heavy hand on them, that
losing heart they may submit desire to discipline."
28. Thou grievest, dost thou, Horus, son, to
hear thy mother put these things in words ?
Art thou not struck with wonder, art thou not
terror-struck at how poor man was grievously
oppressed ? Hear what is sadder still !
When Momos said these things Hermes was
pleased, for what he said was said out of affection
116 THRICE-GREATEST HERMES
for him ; and so he did all that he recommended,
speaking thus :
"Momos, the Nature of the Breath Divine which
doth surround [all things] shall not become inert.
The Master of the universe appointed me as
steward and as manager.
" Wherefore the overseer of His command will
be the keen-eyed Goddess of the all, Adrasteia l ;
and I will skilfully devise an instrument,
mysterious, possessed of power of sight that
cannot err, and cannot be escaped, whereto all
things on earth shall of necessity be subject,
from birth to final dissolution, — an instrument
which binds together all that's done. This in-
strument shall rule all other things on Earth as
well [as man]."
29. These words, said Hermes, did I speak to
Momos, and forthwith the instrument was set
a-going.
When this was done, and when the souls had
entered in the bodies, and [Hermes] had himself
been praised for what was done, again the
Monarch did convoke the Gods in session. The
Gods assembled, and once more did He make
proclamation, saying :
" Ye Gods, all ye who have been made of
chiefest Nature, free from all decay, who have
1 Nemesis, the karmic deity, " she from whom none can escape,
according to the generally accepted derivation of the iiame.
THE VIRGIN OF THE WORLD 117
received as your appointed lot for ever more to
order out the mighty Mon, through whom all
universal things will never weary grow sur-
rendering themselves in turn the one to other, —
how long shall we be rulers of this sovereignty
that none can ever know? How long these
things, shall they transcend the power of sight
of Sun and Moon ?
" Let each of us bring forth according to his
power. Let us by our own energy wipe out
this inert state of things ; let chaos seem to be
a myth incredible to future days. Set hand to
mighty work ; and I myself will first begin."
30. He spake ; straightway in cosmic order
there began the differentiation of the up-to-then
black unity [of things]. And Heaven shone
forth above tricked out with all his mysteries ;
Earth, still a-tremble, as the Sun shone forth
grew harder, and appeared with all the fair
adornments that bedeck her round on every side.
For beautiful to God are even things which men
think mean, in that in truth they have been
made to serve the laws of God.
And God rejoiced when now He saw His works
a-moving ; and filling full His Hands, which held
as much as all surrounding space, with all that
Nature had produced, and squeezing tight the
handfuls mightily, He said :
" Take [these], 0 holy Earth, take those, all-
118 THRICE-GREATEST HERMES
honoured one, who art to be the mother of all
things, and henceforth lack thou naught ! "
31. God spake, and opening His Hands, such
Hands as God should have, He poured them all
into the composition of the world. And they in
the beginnings were unknown in every way ;
for that the Souls as newly shut in prison, not
enduring their disgrace, began to strive in
emulation with the Gods in Heaven, in full
command of their high birth, and when held
back, in that they had the same Creator, made
revolt, and using weaker men as instruments,
began to make them set upon each other, and
range themselves in conflict, and make war
among themselves.
Thus strength did mightily prevail o'er weak-
ness, so that the strong did burn and massacre
the weak, and from the holy places down they
cast the living and the dead down from the holy
shrines, until the Elements in their distress
resolved to go to God their Monarch [to com-
plain] about the savage state in which men lived.
The evil now being very great, the Elements
approached the God who made them, and
formulated their complaint in some such words
as these :
32. It was moreover Fire who first received
authority to speak. He said :
" 0 Lord, Artificer of this new World, thou
THE VIRGIN OF THE WORLD 119
Name mysterious among the Gods, and up to
now revered by all mankind, how long hast Thou,
0 Daimon, judged it right to leave the life of
mortals without God ?
" Show now Thyself unto Thy World consult-
ing1 Thee; initiate the savagery of life with
peace ; give laws to life ; to right give oracles ;
fill with fair hopes all things ; and let men fear
the vengeance of the Gods, and none will sin.
" Should they receive due retribution for their
sins, they will refrain henceforth from doing
wrong ; they will respect their oaths, and no
one any more will ponder sacrilege.
" Let them be taught to render thanks for
benefits received, that I, the Fire, may joyfully
do service in the sacrificial rites, that they may
from the altar send sweet-smelling vapours forth.
" For up to now I am polluted, Lord ; and by
the godless daring of these men I am compelled to
burn up flesh. They will not let me be for what
1 was brought forth ; but they adulterate with
all indecency my undecaying state."
33. And Air too said :
"I also, Master, am made turbid by the
vapours which the bodies of the dead exhale,
and I am pestilential, and, no longer filled with
health, I gaze down from above on things I
ought not to behold."
1 Sc. ae supplicants consulting an oracle.
120 THRICE-GREATEST HERMES
Next Water, 0 my son of mighty soul,
received authority to speak, and spake and
said :
" 0 Father, 0 wonderful Creator of all things,
Daimon self-born, and Nature's Maker, who
through Thee doth conceive all things, now at
this last, command the rivers' streams for ever to
be pure, for that the rivers and the seas or
wash the murderers' hands or else receive the
murdered."
34. After came Earth in bitter grief, and
taking up the tale, 0 son of high renown, thus
she began to speak :
" 0 sovereign Lord, Chief of the Heavenly
Ones, and Master of the Wheels,1 Thou Ruler of
us Elements, 0 Sire of them who stand beside
Thee, from whom all things have the beginning
of their increase and of their decrease, and into
whom they cease again and have the end that
is their due according to Necessity's decree, 0
greatly honoured One, the godless rout of men
doth dance upon my bosom.
" I hold in my embrace as well the nature of
all things ; for I, as Thou didst give command,
not only bear them all, but I receive them also
when they're killed. But now am I dishonoured.
The world upon the Earth though filled with all
things [else] hath not a God.
1 Or disks, presumably the world-wheels.
THE VIRGIN OF THE WORLD 121
" For having naught to fear they sin in every-
thing, and from my heights, 0 Lord, down [dead]
they fall by every evil art. And soaking with
the juices of their carcases I'm all corrupt.
Hence am I, Lord, compelled to hold in me those
of no worth. With all I bear I would hold God
as well.
" Bestow on Earth, if not Thyself, for I could
not contain Thee, yet some holy Emanation l of
Thyself. Make Thou the Earth more honoured
than the rest of Elements ; for it is right that
she should boast of gifts from Thee, in that she
giveth all."
35. Thus spake the Elements ; and God, full-
filling all things with the sound of His [most]
holy Voice, spake thus :
"Depart, ye Holy Ones, ye Children worthy
of a mighty Sire, nor yet in any way attempt to
innovate, nor leave the whole of [this] My World
without your active service.
" For now another Efflux of My Nature is
among you, and he shall be a pious supervisor
of all deeds — judge incorruptible of living men
and monarch absolute of those beneath the earth,
not only striking terror [into them] but taking
vengeance on them. And by his class of birth
the fate he hath deserved shall follow every man."
And so the Elements did cease from their com-
1 nvb. if pav a.ir6ppoiav.
122 THRICE-GREATEST HERMES
plaint, upon the Master's order, and they held
their peace ; and each of them continued in the
exercise of his authority and in his rule.
36. And Horus thereon said :
How was it, mother, then, that Earth received
God's Efflux ?
And Isis said :
I may not tell the story of [this] birth l ; for it
is not permitted to describe the origin of thy
descent, 0 Horus, [son] of mighty power, lest
afterwards the way-of-birth of the immortal Gods
should be known unto men, — except so far that
God the Monarch, the universal Orderer and
Architect, sent for a little while thy mighty sire
Osiris, and the mightiest Goddess Isis, that they
might help the world, for all things needed them.
'Tis they who filled life full of life. 'Tis they
who caused the savagery of mutual slaughtering
of men to cease. 'Tis they who hallowed
precincts to the Gods their ancestors and spots
for holy rites. 'Tis they who gave to men laws,
food, and shelter.
'Tis they who will, says Hermes, learn to
know the secrets of my records all, and will make
separation of them ; and some they will keep
for themselves, while those that are best suited
for the benefit of mortal men, they will engrave
on tablet and on obelisk.
1 (Jf. G. h.t xiii. (xiv.) 3 (Com.).
THE VIRGIN OF THE WORLD 123
'Tis they who were the first to set up courts
of law ; and filled the world with justice and
fair rule. 'Tis they who were the authors of
good pledges and of faith, and brought the
mighty witness of an oath into men's lives.
'Tis they who taught men how to wrap up
those who ceased to live, as they should be. l
'Tis they who searched into the cruelty of
death, and learned that though the spirit which
goes out longs to return into men's bodies, yet if
it ever fail to have the power of getting back
again, then loss of life results.
'Tis they who learned from Hermes that sur-
rounding space was filled with daimons, and
graved on hidden stones [the hidden teaching].
'Tis they alone who, taught by Hermes in
God's hidden codes, became the authors of the
arts, and sciences, and all pursuits which men do
practise, and givers of their laws.
'Tis they who, taught by Hermes that the
things below have been disposed by God to be
in sympathy with things above, established on
the earth the sacred rites o'er which the mysteries
in Heaven preside.
'Tis they who, knowing the destructibility of
[mortal] frames, devised the grade of prophets,
in all things perfected, in order that no prophet
who stretched forth his hands unto the Gods,
1 Sc. mummification.
124 THRICE-GREATEST HERMEvS
should be in ignorance of anything, that magic
and philosophy should feed the soul, and medicine
preserve the body when it suffered pain.
38. And having done all this, my son, Osiris
and myself perceiving that the world was [now]
quite full, were thereupon demanded back by
those who dwell in Heaven, but could not go
above till we had made appeal unto the Monarch,
that surrounding space might with this know-
ledge of the soul l be filled as well, and we our-
selves succeed in making our ascent acceptable
[to Him]. . . . For that God doth in hymns
rejoice.
Ay, mother, Horus said. On me as well
bestow the knowledge of this hymn, that I may
not remain in ignorance.
And Isis said : Give ear, 0 son ! 2
contemplative science, face to face knowledge.
The Commentary begins at the end of the following excerpt.
EXCERPT XXVI.
THE VIRGIN OF THE WORLD [II.]
(Patrizzi (p. 32b) runs this on to the last without a break.
Text: Stob., Phys., ili. 45, under heading: "In the
Same"; G. pp. 420-427; M. i. 299-304; W. i. 407-414.
Menard ; Livre III., No. ii. of " Fragment," etc., as above,
pp. 201-208.)
39. Now if thou wouldst, 0 son of mighty
soul, know aught beside, ask on !
And Horus said : 0 mother of great honour,
I would know how royal souls are born ?
And Isis said : Son Horus, the distinction which
marks out the royal souls is somewhat of this
kind.
Four regions are there in the universe which
fall beneath a law and leadership which cannot
be transgressed — Heaven, and the ^Ether, and
the Air, and the most holy Earth.
Above in Heaven, son, the Gods do dwell, o'er
whom with all the rest doth rule the Architect of
all; and in the ^Ether [dwell] the Stars, o'er whom
the mighty Light- giver the Sun holds sway ; but
125
126 THRICE-GREATEST HERMES
in the Air [live] only souls,1 o'er whom doth
rule the Moon ; and on the Earth [do dwell] men
and the rest of living things, o'er whom he who
doth happen to be king holds sway.
40. The Gods engender, son, the kings it has
deserved, to rule [the race] that lives on Earth.
The rulers are the emanations of the king, of
whom the nearer to him is more royal than the
rest ; for that the Sun, in that 'tis nearer than
the Moon to God, is far more vast and potent, to
whom the Moon comes second both in rank and
power.
The king, then, is the last of all the other
Gods, but first of men ; and so long as he is upon
the Earth, he is divorced from his true godship,
but hath something that doth distinguish him
from men and which is like to God.
The soul which is sent down to dwell in him,
is from that space which is above those regions
whence [the souls] descend to other men. Down
from that space the souls are sent to rule for
those two reasons, son.
41. They who have run a noble, blameless race
throughout the cycle of their lives, and are about
to be changed into Gods, [are born as kings,] in
order that by exercise of kingship they may train
themselves to use the power the Gods enjoy ;
while certain souls who are already Gods, but
1 MS. A adds " of daiinoiies."
THE VIRGIN OP THE WORLD 127
have in some slight way infringed the rule of life
which God inspired, are born as kings, in order
that they may not, in being clothed in bodies,
undergo the punishment of loss of dignity as
well as nature, and that they may not, when
they are enfleshed, have the same lot as other
men, but have when bound what they enjoyed
when free.
42. The differences which are, however, in the
dispositions shown by those who play the part
of kings, are not determined by distinguishing
their souls, for these are all divine, but by the
constitution of the angels and the daimons who
attend on them. For that such souls as these
descending for such purposes do not come down
without a guard and escort ; for Justice up above
knows how to give to each what is its due estate
e'en though they be made exiles from their
country ever fair.
When, then, my son, the angels and the
daimons who bring down the soul are of a war-
like kind, it has to keep firm hold of their
proclivities, forgetting its own proper deeds, but
all the more remembering the doings of the other
host attached to it.
When they are peaceful, then the soul as well
doth order its own course in peace.
When they love justice, then it too defends
the right.
128 THRICE-GREATEST HERMES
When they are music-lovers, then it also sings.
And when they are truth-lovers, then it also
doth philosophize.
For as it were out of necessity these souls keep
a firm hold of the proclivities of those that bring
them here ; for they are falling down to man's
estate, forgetting their own nature, and the
farther they depart from it, the more they have
in memory the disposition of those [powers]
which shut them [into bodies].
43. Well hast thou, mother, all explained, said
Horus. But noble souls, — how they are born,
thou hast not told me yet.
As on the Earth, son Horus, there are states
which differ one from other, so also is it in the
case of souls. For they have regions whence
they start ; and that which starts from a more
glorious place, hath nobler birth than one which
doth not so. For just as among men the free
is thought more noble than the slave — (for that
which is superior in souls and of a ruling nature
of necessity subjects what is inferior) — so also,
son, . . . -1
* ^ * * #
44. And how are male and female souls
produced ?
Souls, Horus, son, are of the self-same nature
1 A lacuna, unfortunately, here occurs in the text, and must be
of some extent, for the way of both of these souls is not given.
THE VIRGIN OF THE WORLD 129
in themselves, in that they are from one and the
same place where the Creator modelled them ;
nor male nor female are they. Sex is a thing
of bodies, not of souls.
That which brings it about that some of them
are stouter, some more delicate, is, son, that
[cosmic] "air" in which all things are made.
" Air " for the soul is nothing but the body
which envelopes it, an element which is composed
of earth and water, air and fire.1
As, then, the composition of the female ones
has more of wet and cold, but less of dry and
warm, accordingly the soul which is shut in a
plasm of this kind, becomes relaxed and delicate,
just as the contrary is found to be in case of
males.
For in their case there's more of dry and warm,
and less of cold and wet ; wherefore the souls in
bodies such as these are sturdy and more active.
45. And how do souls become intelligent, 0
mother mine?
And Isis answered :
The organ of the sight, my son, is swathed
in wrappings. When these are dense and thick,
the eye is dim ; but when they're thin and light,
then is the sight most keen. So is it also for the
soul. For it as well has envelopes incorporal
appropriate to it, just as it is itself incorporal.
1 Cf. 45 below.
VOL. III. 9
130 THRICE-GREATEST HERMES
These envelopes are "airs" which are in us.
When these are light and thin and clear, then
is the soul intelligent ; but, on the contrary,
when they are dense and thick and turbid, then
[the soul], as in bad weather, sees not at
distance but only things which lie about its
feet.
46. And Horus said :
What is the reason, mother, that the men
outside our holiest land are not so wise of mind
as our compatriots ?
And Isis said :
The Earth lies in the middle of the universe
upon her back, like to a human being, with eyes
turned up to heaven, and portioned out into as
many regions as there are limbs in man.
She turns her eyes to Heaven as though to her
own Sire,1 that with his changes she may also
bring about her own.
She hath her head set to the south of all,
right shoulder to south-east, left shoulder to
south-west ; her feet below the Bear, right foot
beneath its tail, left under its head ; her thighs
beneath those that succeed the Bear ; her waist
beneath the middle [Stars].
47. A sign of this is that men in the south, who
dwell upon her head, are fine about the head
and have good hair.
1 Cf. P. S. A., xxiv. 1.
THE VIRGIN OF THE WORLD 131
Those in the east are ready for a fight and
archer folk — for this pertains to the right hand.
Those in the west are steadier and for the most
part fight with the left hand, and what is done
by others with the right, they for their part
attribute to the left.
Those underneath the Bear excel in feet and
have especially good legs.
Those who come after them a little way,
about the zone which is our present Italy and
Greece, they all have well-made thighs and
backs. . . .
Moreover, all these [northern] parts being
whiter than the rest bear whiter men upon them.
But since the holiest land of our forebears
lies in the midst of Earth, and that the midst
of a man's body serves as the precinct of the
heart alone, and heart's the spot from which the
soul doth start, the men of it not only have no
less the other things which all the rest possess,
but as a special thing are gifted with intelligence
beyond all men and filled with wisdom, in that
they are begotten and brought up above her
heart.
48. Further, my son, the south being the
receiver of the clouds which mass themselves
together from the atmosphere . . .*
1 Something has evidently fallen out here, as the sentence is
nowhere completed.
132 THRICE-GREATEST HERMES
For instance, it is just because there is this
concentration of them in the south, that it is
said our river doth flow thence, upon the break-
ing up of the frost there.
For whensoe'er a cloud1 descends, it turns
the air about it into mist, and sends it down-
ward in a kind of fog ; and fog or mist is an
impediment not only to the eyes, but also to
the mind.
Whereas the east, 0 Horus, great in glory, in
that 'tis thrown into confusion and made over-
hot by the continual risings of the sun, and in
like fashion too, the west, its opposite, in that it
suffers the same things through its descents,2
afford the men born in them no conditions for
clear observation. And Boreas with his con-
cordant cold, together with their bodies doth
congeal the minds of men as well.
Whereas the centre of all these being pure
and undisturbed, foreknows both for itself and
all that are in it. For, free from trouble, ever
it brings forth, adorns and educates, and only
with such weapons wars [on men], and wins the
victory, and with consummate skill, like a good
1 Reading vs<t>e\n for v*<t>4\ri. The text is very faulty.
2 These ideas of course spring from the conception of a flat
earth and moving sun. The sun was thus thought to be nearer
the earth at its rising and setting, and consequently those at the
extremes of east and west were thought to be in danger of being
burnt up by its heat.
THE VIRGIN OF THE WORLD 133
satrap,1 bestows the fruit of its own victory upon
the vanquished.
49. This too expound, 0 lady, mother mine !
For what cause is it that when men still keep
alive in long disease, their rational part — their
very reason and their very soul — at times
becomes disabled ?
And Isis answer made :
Of living things, my son, some are made
friends with fire, and some with water, some
with air, and some with earth, and some with
two or three of these, and some with all.
And, on the contrary, again some are made
enemies of fire, and some of water, some of
earth, and some of air, and some of two of them,
and some of three, and some of all.
For instance, son, the locust and all flies flee
fire ; the eagle and the hawk and all high-flying
birds flee water; fish, air and earth; the snake
avoids the open air. Whereas snakes and all
creeping things love earth ; all swimming things
[love] water ; winged things, air, of which they
are the citizens ; while those that fly still higher
[love] the fire and have their habitat near it.
Not that some of the animals as well do not love
fire ; for instance salamanders, for they even
have their homes in it. It is because one or
1 Some historical allusion may perhaps be suspected in this
term ; but I can find nothing appropriate to suggest.
134 THRICE-GREATEST HERMES
another of the elements doth form their bodies
outer envelope.
50. Each soul, accordingly, while it is in its
body is weighted and constricted by these four.
Moreover it is natural it also should be pleased
with some of them and pained with others.
For this cause, then, it doth not reach the
height of its prosperity ; still, as it is divine by
nature, e'en while [wrapped up] in them, it
struggles and it thinks, though not such thoughts
as it would think were it set free from being
bound in bodies.
Moreover if these [frames] are swept with
storm and stress, or of disease or fear, then is
the soul itself tossed on the waves, as man1
upon the deep with nothing steady under him.
COMMENTARY
ARGUMENT
1. The " Virgin of the World " is a sacred sermon of
initiation into the Hermes-lore, the first initiation, in
which the tradition of the wisdom is handed on by the
hierophant to the neophyte, by word of mouth. The
instructor, or revealer, is the representative of Isis-
Sophia, and speaks in her name, pouring forth for her
beloved son, the new-born Horus, the first draught of
1 For &vdpwiros Meineke reads dvflep'*0* ("asphodel"), and com-
pares Callimachus, H. in Del., 193 : ira\tppoir)
&s. But I see no necessity for this strained " emendation."
THE VIRGIN OF THE WORLD 135
immortality, which is to purge away the poison of the
mortal cup of forgetfulness and ignorance, and so raise
him from the " dead."
This pouring-forth explains that the divine economy
is perfect order, mystery transcending mystery, — each
state of being, and each being, a mystery to those below
that state.
This order no mortal intellect can ever grasp ; nay,
in the far-off ages, when as yet there were no men, but
only Gods, those essences that know no death, the first
creation of the World-creator, — even these Gods, these
mysteries to us, were in amazement at the glories of
the greater mysteries which decked the Heaven with
their unveiled transcendent beauty. Even these Gods
did not know God as yet.
2. The Gods were immortal, but unknowing; they
were intoxicated with Heaven's beauty, amazed, nay
awestruck, at the splendour of the mysteries of Heaven.
Then came there forth another outpouring of the Father
over all; He poured the Splendour of His Mind into
their hearts and they began to know.1
With this representation is blended a mythical
historical tradition which suggests that all this was
brought about for an " earth " on which our humanity
had not as yet appeared, in far-off distant days when
apparently our earth was not as now, ages ago, the
purest Golden Age when there were Gods, not men. In
that race of Gods, those of them in whom the ray was
no low-burning spark, but a divine flame, were the
instructors in the heavenly wisdom.
3. Of these was Hermes, a race or " being " rather
1 The arising of the knowledge of God among the Gods, and
the gradual descent of this knowledge down to man, reminds us
somewhat of the method of the descent of the " Gospel " in the
system of Basilides.
136 THRICE-GREATEST HERMES
than an individual ; these " Sons of Fire " left the record
of their wisdom engraved on "stone" in symbol, in
charge of others of the same race but less knowing
than themselves ; and so they ascended to Heaven.
4. Those that succeeded them had not the flame so
bright within their hearts ; they were of the same race,
but younger souls — the Tat-race. Hermes could not
hand on the direct knowledge to them, the "perfect
sight " (Oecopia), and so recorded the wisdom in symbol
and myth. Still later the Asclepius-race joined them-
selves to the Tat-souls.
All this, however, took place many many ages ago,
long even before the days of the men-gods Osiris and
Isis ; for the real wisdom of Hermes was so ancient
that even Isis herself had had to search out the hidden
records, and that too by means of the inner sight, when
she herself had won the power to see, and the True Sun
had risen for her mind.
5. But the strain of reconstructing the history of
this far-distant past, as he conceived it to have been,
is too much for the writer. He knows he is dealing
with " myths, " with what Plutarch would have called
the " doings of the daimones ; " he knows that in reality
these primaeval " Books " of Hermes have no longer any
physical existence, if indeed they ever had any; he
knows that no matter what legends are told, or what-
ever the general priesthood may believe about ancient
physical inscriptions of the primaeval Hermes, — all this
has passed away, and that the real wisdom of Hermes
is engraved on the tablets of the aether, and not hidden
in the shrines of earth.
The " Books " are engraved in the " sacred symbols
of the cosmic elements, " and hidden away hard by the
" secrets of Osiris " — the mysteries of creative fire, the
light that speaks in the heart. The true Books of
THE VIRGIN OF THE WORLD 137
Hermes are hidden away in their own zones, the
pure elements of the unseen world — the celestial
Egypt.
6. This wisdom was held in safe keeping for the
" souls " of men ; it was a soul-gnosis, not a physical
knowledge. Hereupon the writer begins the recital of
his tradition 1 of the creation of the " souls " of men
in their unfallen state, all of which is derived from
the " Books of Hermes." The soul-creation runs as
follows :
The Watchers 2 approach the Creator. The hour has
struck for a new Cosmic Dawn, for a new Day. The
time has come for Cosmos to awake after the Night.3
The Creative Mind of the universe turns His attention,
His thought, to a new phase of things, a new world-
period.
7. God smiled, and His laughter thrilled through
space,4 and with His Word, called forth into the light
the new dawn from out the primaeval darkness of the
new world-space. His first creation, transcendental or
intelligible Nature, stood before Him, in all the marvel
of her new beauty, the primal pleroma, or potential
fullness, of the new universe or system, the ideal cosmos
of our world, for there were many others, — the Gods
who marvelled at the mystery.
Straightway this Nature fell from one into three,
herself and Toil and their fairest child Invention, to
1 Or rather apocalypse ; see § 15 : "As Hermes says when he
speaks unto me."
2 Cf. the Egregores of The Book of Enoch ; see Charles' Trans-
lation (Oxford ; 1893), Index, under "Watchers."
3 The new Manvantara following a periodical Pralaya, to use
the terms of Indo-Aryan tradition.
4 The creation is figured in one Egyptian tradition as the
bursting forth of the Creator into seven peals of laughter,-
sevenfold«Ha!"
138 THRICE-GREATEST HERMES
whom God gave the gift of being, themselves producing
ideal form alone.
The first creation, then, was the bringing forth of
potencies and types and ideas, to whom God gave the
gift of being; it was as yet the world "above," the
primaeval Heaven, in ultimate perfection, thus constitut-
ing the unchanging boundaries of the new universe that
was to be. These things-that-are were filled with
"mysteries," not "breaths" or "lives," for these were
not as yet.
8. The next stage is the breathing of the spiritual
(not the physical) breath of lives into the fairest blend
of the primal elements that condition the world-area.
This blend or soul-substance is called psychosis. The
primal elements were not our mixed earth, water, fire,
and air, but " knowing fire " (perhaps " fire in itself," as
Hermes elsewhere calls it, or intelligible fire, perchance
the " flower of fire " of the so-called " Chaldsean Oracles " l)
and unknowing air, if we may judge from the phrase
(7) : " Let heaven be filled with all things full, and air
and aether [? = fire] too!" It is Heaven or the ideal
world that is so filled; even earth-water was not yet
manifested, much less earth and water.
It seems, then, that these souls (souls corresponding
above with the subsequent man-stage below) were a
blend of the three : spirit, knowing fire, and unknowing
air, — triads, yet a unity called psychosis.
9. They were moreover all essentially equal, but
differed according to some fixed law of numbering;
they were also apparently definite in number, one soul
perchance for every star, as with Plato, according to
the law of similarity of less and greater, of within and
without.
10. These souls, then, were " sacred (or typical) men,"
1 Gf. the "florescence" of § 10.
THE VIRGIN OF THE WORLD 139
a creation prior to that of the " sacred animals " ; their
habitat was in Upper Nature, the " all-fairest station of
the aether " — the celestial cosmos.
11. They were appointed to certain stations and to
the task of keeping the " wheel revolving," — that is, as
we shall see, they were to fashion forms for birth and
death, and so provide means of transmission for the life-
currents ever circulating in the great sphere. This was
their appointed task, the law imposed on them, as
obedient children of the Great King, their sire. So
long as they kept their appointed stations they were to
live for ever in surroundings of bliss and beauty, in full
contemplation of the glories of the greater universe,
throned amid the stars. But if they disobeyed the law,
bonds and punishment await them.
12. We next come to a further creation of souls — a
subject somewhat difficult to follow. These souls are
of an inferior grade to the preceding, for they are com-
posed of the primal water and earth, of " water in itself "
and " earth in itself " we must suppose, and not of the
compound elements we now call by these names. These
are the souls of certain "sacred animals" or lives,
which bear the same relationship to the souls which
" keep the wheel revolving " as animals do to man on
earth. They are, however, not shaped like the animals
on earth, nor possess even typical animal forms, but bear
the forms of men, though they are not men.
13. Still was the divine "water-earth" substance
unexhausted, and so the residue was handed over to
" those souls that had gone in advance and had been
summoned to the land of Gods," — that is to say, those
stations near the Gods, in highest aether, of which
mention has just been made. These souls are, of course,
the man-souls proper.
Out of this residue these Builders were to fashion
140 THRICE-GREATEST HERMES
animals, after the models the Creator gave them, —
certain types of life, below the " man " type proper,
ranged in due order corresponding to the " motions of
the souls." That is to say, there were various classes
of Builders according to the types of animals which
were to be copied. The Builders were to fashion the
forms, the Creator was to breathe into them the life.
14. Thus these Builders fashioned the etheric doubles
of birds, quadrupeds, fish and reptiles, and not their
physical bodies, for as yet the earth was not solid.
15. And so the Builder-souls accomplished their task,
and fashioned the primaeval copies of the celestial types
of animals. Proud of their work, they grew restive at
the restraints placed upon them by the law of their
stations, and overstepped the limits decreed by the
Creator.1
Whereupon the punishment is pronounced, and the
Creator resolves to make the human frame, therein to
imprison the disobedient souls.
And here we learn incidentally that all of this
1 Cf. the same idea as expressed by Basilides (ap. Hipp., Philos.,
vii. 27), but in reversed order, when, speaking of the consumma-
tion of the world-process, and the final ascension of the "Son-
ship" with all its experience gained from union with matter, he
says of the remaining souls, which have not reached the dignity
of the Sonship, that the Great Ignorance shall come upon them
for a space.
" Thus all the souls of this state of existence, whose nature is
to remain immortal in this state of existence alone, remain with-
out knowledge of anything different from or better than this
state ; nor shall there be any rumour or knowledge of things
superior in higher states, in order that the lower souls may not
suffer pain by striving after impossible objects, just as though it
were fish longing to feed on the mountains with sheep, for such
a desire would end in their destruction. All things are inde-
structible if they remain in their proper condition, but subject to
destruction if they desire to overleap and transgress their natural
limits "(-F- ^- F., p. 270).
THE VIRGIN OF THE WORLD 141
psychogenesis which has gone before was the direct
teaching of Hermes to the writer; of no physical
Hermes, however, but of that Hermes whose "Books"
are hidden in the zones (5), of the Hermes whom the
writer, as he would have us believe, came to know face
to face only after his inner vision was opened, and he
had gazed with all-seeing eyes " upon the mysteries of
that new dawn " (4).
16. For the new and mysterious fabrication of the
man-form, all the seven obedient Gods, to whom the
man-souls are kin (17), are summoned by the chief of
them, Hermes himself, the beloved son and messenger
of the Supreme, " soul of My Soul, and holy mind of My
own Mind." l
17- All of the seven promise to bestow the best
they have on man.
18. The plasm out of which the man -form is to be
modelled is the residue of the mixture out of which the
Builders had already made the animal doubles. But
the Builder of the man-frames was Hermes himself,
who mixed the plasm with still more water.
19. Here the writer inserts a further piece of infor-
mation concerning the source of his tradition. It is no
longer as before what Hermes himself reveals to him in
vision, but what the writer was told at a certain initia-
tion called the "Black Rite." This rite was presided
over by Kamephis, who is called the " earliest of all,"
or perhaps more correctly the " most primaeval of [us]
all." Kamephis is thus conceived as the representative
of a more ancient wisdom than that of Isis, and yet
even he but hands on the tradition of Hermes.2
20. The souls are "enfleshed," and utter loud
complaints. Apparently not all at first can speak
articulately; most of them can only groan, or scream,
i Qf. Cyril, C. Jul., i. 35 ; Frag. xvi. 2 Of. §§ 29 and 37.
142 THRICE-GREATEST HERMES
or hiss. The leading class of souls can, however, so far
dominate the plasm as to speak articulately, and so one
of their number utters a desperate appeal to Heaven.
21. They have now lost their celestial state, and
Heaven is shut away from them ; no longer can they
see " without the light." They are shut down into a
"heart's small compass"; the Sun of their being has
become a light-spark only, hidden in the heart. This
is, of course, the logos, the inmost reality in man.
22. The souls pray for some amelioration of their
unhappy lot, and the conditions of the moral law are
expounded to them. They who do rightly shall, on their
body's dissolution, reascend to Heaven and be at rest ;
they who do ill, shall work out their redemption under
the law of metempsychosis, or change from body to
body, from prison to prison.
23. Details of this metempsychosis are then given
with special reference to the incarnations of the " more
righteous," who shall be kings, philosophers and prophets.
Such souls apparently, for it is not expressly so stated,
shall, in passing round the wheel of rebirth, when out
of incarnation in a human body, have some sort of life
with the souls of the leading types of animals, which
are given as eagles, lions, dragons, and dolphins. Or,
if we are unjustified in this speculation, such souls shall
in their animal parts have intimate relation with the
noblest types of animal essence (24).
25. There now comes upon the scene the mighty
Intellect of the Earth, a veritable Erdgeist, in the form
of Momus, who speaking out of affection for him (28),
urges Hermes to increase ills and trials upon the souls
of men, so that they shall not dare too much (25-27).
And thereon Hermes sets in motion the instrument or
engine of unerring fate and mechanical retribution
(28, 29).
THE VIRGIN OF THE WORLD 143
29. Now all these things took place at the dawn of
earth-life, when all as yet was inert, as far as our now
solid earth is concerned. We must then suppose that
as yet our present phase of existence on earth had not
yet been manifested ; that all was as yet in a far subtler
or more primitive state of existence, when earth was
still all " a-tremble," and had not yet hardened to its
present state of solidity ; — that is to say, that the man-
plasm was in an etheric state (30).
31. The earth gradually hardens. Into the now more
solid earth, the Creator and His obedient sons, the Gods
who had not made revolt, poured forth the blessings of
nature. This is described by the beautiful symbol of
the hands of blessing, figured in Egypt as the sun-rays,
each terminating in a hand for giving light and life.1
The imprisoned souls, the kinsmen of the Gods
obedient, continue their revolt; they are the leaders
of mankind, of a mankind far weaker than themselves,
a humanity, apparently evolved normally from the
nature of things and as yet in its childhood. Instead
of teaching them the lessons of love and wisdom, the
Disobedient Ones use them for evil purposes, for war
and conflict, for oppression and savagery.
32. Things go from bad to worse ; the earth is befouled
with the horrors of savage man, until in despair the pure
elements complain to God. They pray that He will send
a holy emanation of Himself to set things right (32-34).
35. Hereupon God sends forth the mystery of a new
birth, a divine descent, or emanation, an avatdra, as the
Aryan Hindu tradition would call it, a dual manifesta-
tion.2 And so Osiris and Isis are born to help the
1 Of. Hermes- Prayer, iii. 3.
2 This is of special interest as showing how the Egyptian
tradition, in this pre-eminent above all others, did not limit the
manifestation to the male sex alone.
144 THRICE-GREATEST HERMES
world, to recall men from savagery, and restore the
moral order (35-37).
It was they who were taught directly by Hermes
(37) in all law and science and wisdom. Their mission
meets with success, and the "world" is filled with a
knowledge of the Path of Eeturn. But before their
ascension into Heaven they have a petition to make to
the Father, that not only earth but also the surrounding
spaces up to Heaven itself may be filled with a knowledge
of the truth. Thus then they proceed to hymn the Sire
and Monarch of all in a praise-giving which, unfor-
tunately, Stobseus did not think fit to copy.
The original text of the " Virgin of the World"
treatise is obviously broken only by the omission of the
Hymn of Osiris and Isis, and Excerpt ii. follows other-
wise immediately on Excerpt i. The subject is the
birth of royal souls, taken up from the instruction given
in K. K., 23, 24 above.
39. There are four chief spaces : (i) Invisible Heaven,
inhabited by the Gods, with the Invisible Sun as lord of
all ; (ii) JEther, inhabited by the Stars, of which for us
the Sun is leader; (iii) Air, in which dwell non-
incarnate souls, ruled by the Moon, as watcher o'er the
paths of genesis; (iv) Earth, inhabited by men and
animals, and over men the immediate ruler is the Divine
King of the time.
40. The king-soul is the last of the Gods but the first
of men l ; he is, however, on earth a demigod only,
for his true divinity is obscured. His soul, or ka,
comes from a soul-plane superior to that of the rest of
mankind.
The ascending souls of normally evolving humanity
are thought of, apparently, as describing ever widening
1 Of. C. H., xviii. 8 ff.
THE VIRGIN OF THE WORLD 145
circles in their wheelings in and out of incarnation,
rising, as they increase in virtue and knowledge, at the
zenith of their ascent in the intermediate state, before
they turn to descend again into rebirth, ever nearer to
the limits of the sensible world and, the frontiers of
Heaven.
41. But there is also another class of descending royal
souls, who have only slightly transgressed, and therefore
descend only as far as this grade of humanity.
42. For the royal or ruling soul is not only a warrior
monarch ; his sovereignty may be also shown in arts of
peace. He may be a righteous judge, a musician or
poet, a truth-lover or philosopher. The activities of
these souls are not determined, as is the case with souls
of lower grades, — that is, those souls which have fallen
deeper into material existence, — by what Basilides would
have called the " appendages " of the animal nature ;
they are determined by a fairer taxis, an escort of
angels and daimones, who accompany them into birth.
43. The description of their manner of birth, how-
ever, is, unfortunately, lost to us, owing either to the
hesitation of Stobaeus to make it public, or to its being
cut out by some subsequent copyist.
^ 44. We are next told that sex is no essential character-
istic of the soul. It is an " accident " of the body, but
this body is not the physical, but the "aery" body,
which air, however, is not a simple element, but already
differentiated into four sub-elements.1
45. Moreover the sight, or intelligence, of the soul
also depends upon the purity of certain envelopes, which
1 The "spirituous" or "aery" body, or vehicle, is composed of
the sub-elements, but in it is a predominance of the sub-element
Cc air," just as in the physical there is a predominance of " earth."
— Philoponus, Prooem. in Aristot. de Anima ; see my Orpheus
(London, 1896), "The Subtle Body," pp. 276-281. Cf. also
8. I. H.t 15, 20.
VOL. III. 10
146 THRICE-GREATEST HERMES
are called " airs," — " airs " apparently more subtle even
than the aery body (45 ).1
46. Next follows a naive reason for the excellence of
Egypt and the wisdom of the Egyptians (46-48). Here
the writer seems to be no longer dependent directly on
the Trismegistic tradition, but is inserting and expanding
popular notions.
49. The remaining sections of the Excerpt are taken
up with speculations as to the cause of delirium (49,
50), and Stobaeus brings his extract to a conclusion
apparently without allowing the writer to complete
his exposition.
SOURCES ?
The discussion as to the meaning of the title, which
has so far been invariably translated "The Virgin of
the World," will come more appropriately later on.
How much of the original treatise has been handed
on to us by Stobseus we have no external means of
deciding. Our two Extracts, however, plainly stand
in immediate connection with each other, and the
original text is broken only by the unfortunate
omission of the Hymn of Osiris and Isis. The first
Extract, moreover, is plainly not the beginning of the
treatise, since it opens with words referring to what
has gone before ; while the second Extract ends in a
very unsatisfactory manner in the middle of a subject.
What we have, however, gives us some very interesting
indications of how the writer regarded his sources, —
whether written or oral, whether physical or psychic.
He of course would have us take his treatise as a
literary unity ; and indeed the subject is so worked
up that it is very difficult to discover what the literary
1 Compare this with the prdnds of Indian theosophy ; see
C. H., x. (xi.) 13, Comment.
THE VIRGIN OP THE WORLD 147
sources that lay before the writer may have been, for
the story runs on straight enough in the same thought-
mould and literary form, in spite of the insertion of
somewhat contradictory statements concerning the
sources of information.
When, however, Keitzenstein (p. 136) expressly states
that the creation-story shows indubitable traces of two
older forms, and that this is not a matter of surprise,
as we find two (or more precisely four) different intro-
ductions,— we are not able entirely to follow him. It
is true that these introductory statements are apparently
at variance, but on further consideration they appear
to be not really self-contradictory.
THE DIRECT VOICE AND THE BOOKS OF HERMES
The main representation is that the teacher of Isis
is Hermes, who saw the world-creation, that is, the
creation of our earth-system, and the soul-making, with
his own spiritual sight (2). Isis has obtained her
knowledge in two ways : either from the sacred Books
of Hermes (4, 5) ; or by the direct spiritual voice of the
Master (15). The intention here is plainly to claim the
authority of direct revelation, for even the Books are
not physical. They have disappeared, if indeed they
ever were physical, and can only be recovered from the
tablets of unseen nature, by ascending to the zones (5)
where they are hidden ; and these zones are plainly the
same as the soul-spaces mentioned in S. I. H.y 8.
At the same time there is mention of another tradition,
which, though in later details purporting to be historic
and physical, in its beginnings is involved in purely
mythological and psychic considerations. When the
first and most ancient Hermes ascended to Heaven,
he left his Books in the charge of the Gods, his kinsmen,
148 THRICE-GREATEST HERMES
in the zones, and not on earth (3). On earth there
succeeded to this wisdom a younger race, beloved of
Hermes, and personified as his son Tat. These were
souls as yet too young to understand the true science
face to face. They were apparently regarded as the
Tat (Thoth) priesthood of our humanity, who were
subsequently joined by wisdom-lovers of another line
of tradition, the Imuth (Asclepius) brotherhood, who
had their doctrine originally from Ptah.1 This seems
to hint at some ancient union of two traditions or
schools of mystic science, perhaps from the Memphitic
and Thebaic priesthoods respectively.2
What, however, is clear is that the writer professes
to set forth a higher and more direct teaching than
either the received tradition of the Isiac mystery-cult
or of the Tat-Asclepius school. This he does in the
person of Isis as the face to face disciple of the most
ancient Hermes,3 thus showing us that in the Hermes-
circles of the Theoretics, or those who had the direct
sight, though the Isis mystery- teaching was considered
a tradition of the wisdom, it was nevertheless held to
be entirely subordinate to the illumination of the direct
sight.
1 Cf. Diog. Laert.,P?*ocera.,i.: " The Egyptians say that Hephaestus
(Ptah) was the son of Neiltis (the Nile), and that he was the
originator of philosophy, of that philosophy whose leaders are
priests and prophets" — that is to say, a mystic philosophy of
revelation.
2 Thus Suidas (s.v. "Ptah") says that Ptah was the Hephsestus
of the Memphite priesthood, and tells us that there was a proverbial
saying current among them : " Ptah hath spoken unto thee." This
reminds us of our text : "As Hermes says when he speaks
unto me."
3 The type of Isis as utterer of "sacred sermons," describing
herself as daughter or disciple of Hermes, is old, and goes back
demonstrably to Ptolemaic times. R. 136, n. 4 ; 137, n. 1.
THE VIRGIN OF THE WORLD 149
KAMEPHIS AND THE DARK MYSTERY
In apparent contradiction to all this we have the
following statement : " Now give good heed, son Horus,
for thou art being told the mystic spectacle which
Kamephis, our forefather, was privileged to hear from
Hermes, the record-writer of all deeds, and I from
Kamephis when he did honour me with the Black
[Eite] that gives perfection" (19).1
Here Keitzenstein (p. 137) professes to discover the
conflation of two absolutely distinct traditions of
(i) Kamephis, a later god and pupil of Hermes, and
(ii) Kamephis, an older god and teacher of Isis ; but
in this I cannot follow him. It all depends on the
meaning assigned to the words Trapa TOU TTGLVTCOV TT/OO-
yevea-repov, which Keitzenstein regards as signifying
" the most ancient of all [gods]," but which I translate
as " the most ancient of [us] all."
I take it to mean simply that, according to the
general Isis-tradition, the founder of its mysteries
was stated to be Kamephis, but that the Isis-Hermes
circles claimed that this Kamephis, though truly the
most ancient figure in the Isis tradition proper, was
nevertheless in his turn the pupil of the still more
ancient Hermes.
The grade of Kamephis was presumably represented
in the mystery-cult by the arch-hierophant who
presided at the degree called the " Dark Mystery " or
" Black Eite." It was a rite performed only for those
e>e KO.I r$ rf\dc? ne\avi frf/tqcrci'. This has hitherto been
always supposed by the philological mind simply to refer to the
mysteries of ink or writing, and that too 'without any humorous
intent, but in all portentous solemnity. We must imagine, then,
presumably, that it refers to the schooldays of Isis, when she
was first taught the Egyptian equivalents for pothooks and
hangers. This absurdity is repeated even by Meineke.
150 THRICE-GREATEST HERMES
who were judged worthy of it (er/^o-ei/) after long
probation in lower degrees, something of a far more
sacred character, apparently, than the instruction in
the mysteries enacted in the light.
I would suggest, therefore, that we have here a
reference to the most esoteric institution of the Isiac
tradition, the more precise nature of which we will
consider later on; it is enough for the moment to
connect it with certain objects or shows that were
apparently made to appear in the dark. As Clement
of Alexandria says in his famous commonplace book,
called the Stromateis1:
" It is not without reason that in the mysteries of
the Greeks, lustrations hold the first place, analogous
to ablutions among the Barbarians [that is, non-Greeks].
After these come the lesser mysteries, which have
some foundation of instruction and of preliminary
preparation for what is to follow ; and then the great
mysteries, in which nothing remains to be learned of
the universe, but only to contemplate and comprehend
nature [herself] and the things [which are mystically
shown to the initiated]."2
1 The more correct title of this work should be "Gnostic
Jottings (or Notes) according to the True Philosophy," as
Clement states himself and as has been well remarked by Hort
in his Ante-Nicene Fathers, p. 87 (London, 1895).
2 Op. cit., v. 11. Sopater (Dist. Quast., p. 123, ed. Walz)
speaks of these as " figures " (O-X^/XOTO), the same expression which
Proclus (In Plat. Rep., p. 380) employs in speaking of the
appearances which the Gods assume in their manifestations ;
Plato (Phcedr., p. 250) calls them "blessed apparitions," or
beatific visions" (euSoiVoyo <f>dcr/jia.Ta) ; the author of the Epinomis
(p. 986) describes them as " what is most beautiful to see in the
world"; these are the "mystic sights" or "wonders" (nvffriKa
0e(£/xaTo) of Dion Chrysostom (Orat., xii., p. 387, ed. Reiske) ;
the "holy appearances" (#710 ^a^racr/tara) and "sacred shows"
(fepi toutvAn&a) of Plutarch (Wyttenbach, Fragm., vi. 1, t. v.,
p. 722, and De Profect. Virtut. Sent., p. 81, ed. Reiske); the
THE VIRGIN OF THE WORLD 151
KNEPH-KAMEPHIS
But who was Kamephis in the theology of the
Egyptians? According to Reitzenstein, Kamephis or
Kmephis, that is Kmeph, is equated by Egyptologists
with Kneph, who, according to Plutarch,1 was worshipped
in the Thebaid as the ingenerable and immortal God.
Kneph, however, as Sethe has shown,2 is one of the
aliases of Ammon, who is the " bull [or husband] of his
mother," the " creator who has created himself." Kneph
is, moreover, the Good Daimon, as Philo of Byblus says.3
He is the Sun-god and Heaven-god Ammon.
" If he open his eyes, he filleth all with light in his
primaeval 4 land ; and if he close them all is dark." 6
Here we have Kneph- Ammon as the giver of light in
darkness, and the opener of the eyes.
Moreover, Porphyry6 tells us that the Egyptians
regarded Kneph as the demiurge or creator, and
represented him in the form of a man, with skin
of a blue-black tint, girt with a girdle, and holding
"ineffable apparitions" (&ppijra ^07*0x0) of Aristides (Orat., xix.
p. 416, ed. Dindorf) ; the " divine apparitions " (06?o ^o^ara) of
Himerius (Eclog., xxxii., p. 304, ed. Wernsdorf),— those sublime
sights the memory of which was said to accompany the souls of
the righteous into the after-life, and when they returned to birth.
Cf. Lenormant (F.) on "The Eleusinian Mysteries" in The
Contemporary Review (Sept. 1880), p. 416, who, however, thinks
that these famous philosophers and writers bankrupted their
adjectives merely for the mechanical figures and stage-devices
of the lower degrees. See my "Notes on the Eleusinian
Mysteries" in The Theosophical Review (April, May, June, 1898),
vol. xxii., p. 156.
1 De Is. et Os., xxi.
2 Berl phil. Wochenschr. (1896), p. 1528 ; R. 137, n. 3.
3 R. 133, n. 2.
4 irporoydvcp — cf. the irpoytvfffrfpov trdvTuv above.
6 Epeius, ap. Eusebius, Prcep. Ev., i. 10, p. 41 D.
6 Ap. Euseb., Prcep., iii. 11, 45, p. 115.
152 THRICE-GREATEST HERMES
a sceptre, and wearing a crown of regal wings. This
symbolism, says Porphyry, signified that he was the
representative of the Logos or Eeason, difficult to
discover, hidden,1 not manifest2; it is he who gives
light and also life 3 ; he is the King. The winged
crown upon his head, he adds, signifies that he moves
or energizes intellectually.
Kamephis, then, stands in the Isis- tradition for the
representative of Agathodaimon, the Logos-creator. He
is, however, a later holder of this office, and has had it
handed on to him by Hermes, or at any rate he is
instructed in the Logos-wisdom by Hermes.
HERMES I. AND HERMES II.
In this connection it is instructive to refer to the
account which Syncellus4 tells us he took from the
statement of Manetho.
Manetho, says Syncellus, states in his Books, that he
based his replies concerning the dynasties of Egypt to
King Ptolemy on the monuments.
" [These monuments], he [Manetho] tells us, were
engraved in the sacred language, and in the characters
of the sacred writing, by Thoth the First Hermes ; after
the Flood they were translated from the sacred language
into the then common tongue, but [still written] in
hieroglyphic characters, and stored away in books, by
the Good Daimon's son, the Second Hermes, the father
of Tat, in the inner shrines of the temples of Egypt."
1 Cf. the epithet " utterly hidden" found in the " Words (Logoi)
of Ammon," referred to by Justin Martyr, Cohort., xxxviii., and
the note thereon in " Fragments from the Fathers."
2 Typified by the dark- coloured body.
3 CWOTTO^S— typified, presumably, by the girdle (the symbol of
the woman) and the staff (the symbol of the man).
* Chron., xl. (ed. Dind., i. 72).
THE VIRGIN OF THE WORLD 153
Here we have a tradition, going back as far as
Manetho, which I have shown, in Chapter V. of the
" Prolegomena " on " Manetho, High Priest of Egypt,"
cannot be so lightly disposed of as has been previously
supposed, — dealing expressly with the Books of Hermes.
This tradition, it is true, differs from the account
given in our Sermon (3-5), where the writer says
nothing expressly of a flood, but evidently wishes us
to believe that the most ancient records of Hermes were
magically hidden in the zones of the unseen world, and
that the flood, if there was one, was a flood or lapse of
time that had utterly removed these records from the
earth. For him they no longer existed physically.
Manetho's account deals with another view of the
matter. His tradition appears to be as follows. The
oldest records were on stone monuments which had
survived some great flood in Egypt. These records
belonged to the period of the First Hermes, the Good
Daimon par excellence, the priesthood, therefore, of the
earliest antediluvian Egyptian civilization. After the
flood they were translated from the most archaic
language into ancient Egyptian, and preserved in book-
form by the Second Hermes, the priesthood, presumably,
of the most ancient civilization after the flood, who
were in time succeeded by the Tat priesthood.
That this tradition is elsewhere contradicted by the
Isis-tradition proper, which in a somewhat similar
genealogy places Isis at the very beginning prior even
to Hermes I.,1 need not detain us, since each tradition
would naturally claim the priority of those whom it
regarded as its own special founders, and we are for
the moment concerned only with the claims of the
Hermes-school.
1 Varro, De Genie Pop. Rom., ap. Augustine, De Civ. Dei,
xviii. 3, 8 ; R. 139, n. 3.
154 THRICE-GREATEST HERMES
The main point of interest is that there was a tradi-
tion which explained the past on the hypothesis of
periods of culture succeeding one another, — the oldest
being supposed to have been the wisest and highest;
the most archaic hieroglyphic language, which perhaps
the priests of Manetho's day could no longer fully
understand,1 was supposed to have been the tongue of
the civilization before the Flood of Hermes I. It may
even be that the remains of this tongue were preserved
only in the magical invocations, as a thing most sacred,
the " language of the gods."
The point of view, however, of the circle to which
our writer belonged, was that the records of this most
ancient civilization were no longer to be read even in
the oldest inscriptions; they could only be recovered
by spiritual sight. Into close relation with this, we
must, I think, bring the statement made in § 37, that
Osiris and Isis, though they themselves had learned
all the secrets of the records of Hermes, nevertheless
kept part of them secret, and engraved on stone only
such as were adapted for the intelligence of " mortal
men."
The Kamephis of the Isis-tradition, then, apparently
stands for Kneph as Agathodaimon, that is for Hermes,
but not for our Hermes I.,2 for he has no physical
1 It is said that with regard to ancient archaic texts which are
still extant, modern Egyptology is able to translate them with
greater accuracy than the priests of Manetho's day ; but this one
may be allowed to question, unless the ancient texts are capable
solely of a physical interpretation.
2 The Hermes, presumably, who was fabled to be the son of
the Nile, not the physical Nile, but the Heaven Ocean, the Great
Green, the Soul of Cosmos, and whom, we are told, the Egyptians
would never speak of publicly, but, presumably, only within the
circles of initiation. This Nile may be in one sense the Flood
that hid the Books of Hermes in its depths or zones ; but equally
so the son of Nile may be the first Hermes after the Flood.
THE VIRGIN OF THE WORLD 155
contact with the Isis- tradition, but for Hermes II., who
was taught by Hermes I.
THE BLACK RITE
But what is the precise meaning of the " black rite "
at which Kamephis presides ? I have already suggested
the environment in which the general meaning may be
sought, though I have not been able to produce any
objective evidence of a precise nature. Reitzenstein
(pp. 139 ff.), however, thinks he has discovered that
evidence. His view is as follows :
The key to the meaning, according to him, is to be
found in the following line from a Magic Papyrus * :
"I invoke thee, Lady Isis, with whom the Good
Daimon doth unite,2 He who is Lord ev TO>
Reitzenstein thinks that the Good Daimon here stands
for Chnum, and works out (p. 140) a learned hypothesis
that the " black " refers to a certain territory of black
earth, between Syene and Takompso, the Dedocaschoenus,
especially famed for its pottery, which was originally
in the possession of the Isis priesthood, but was subse-
quently transferred to the priesthood of Chnum by
King Dos"er. Reitzenstein would thus, presumably,
translate the latter half of the sentence as " the Good
Daimon who is Lord in the perfect black [country],"
and so make it refer to Chnum, though indeed he seems
himself to feel the inadequacy of this explanation to
cover the word " perfect " (p. 144). But this seems to
me to take all the dignified meaning out of both our
text and that of the Magic Papyrus, and to introduce
1 Wessley, Denkschr. d. k. Akad. (1893), p. 37, 1. 500.
2 So R., though this is a meaning to which the lexicons give
no support ; the verb generally meaning " to defer " or " assent to."
156 THRICE-GREATEST HERMES
local geographical considerations which are plainly out
of keeping with the context.
It is far more natural to make the Agathodaimon
of the Papyrus refer to Osiris ; for indeed it is
one of his most frequent designations. Moreover, it
is precisely Osiris who is pre-eminently connected with
the so-called "under world," the unseen world, the
" mysterious dark." He is lord there, while Isis
remains on earth ; it is he who would most fitly give
instructions on such matters, and indeed one of the
ancient mystery-sayings was precisely, "Osiris is a
dark God."1
" He who is Lord in the perfecting black," might
thus mean that Osiris, the masculine potency 2 of the
soul, purified and perfected the man on the mysterious
dark side of things, and completed the work which
Isis, the feminine potency of the soul, had begun
on him.
That, in the highest mystery-circles, this was some
stage of union of the man with the higher part of
himself, may be deduced from the interesting citations
made by Keitzenstein (pp. 142-144) from the later
Alchemical Hermes-literature ; it clearly refers to the
mystic "sacred marriage,"3 the intimate union of the
soul with the logos, or divine ray. Much could be
written on this subject, but it will be sufficient to
append two passages of more than ordinary interest.
The Jewish over-writer of the Naassene Document
contends that the chief mystery of the Gnosis was
but the consummation of the instruction given in the
various mystery-institutions of the nations. The
1 Compare also the mystery ritual in The Acts of John : " I
am thy God, not that of the betrayer" (F?F. F., p. 434).
2 As the Gnostic Marcus would have called it.
3 On this icpds yd]j.os or yd/j.os trvevfjiaTtK^s, see Lobeck (C. A.),
Aglaophamus (Konigsberg, 1829), 608, 649, 651.
THE VIRGIN OF THE WORLD 157
Lesser Mysteries, he tells us, commenting on the text
of the Pagan commentator, pertained to " fleshly
generation," whereas the Greater dealt with the new
birth, or second birth, with regeneration, and not with
genesis. And speaking of a certain mystery, he says :
"For this is the Gate of Heaven, and this is the
House of God, where the Good God l dwells alone, into
which [House] no impure [man] shall come; but it
is kept under watch for the spiritual alone ; where
when they come they must cast away their garments,
and all become bridegrooms obtaining their true man-
hood through the Virginal Spirit. For such a man is
the Virgin big with child, conceiving and bearing a
Son, not psychic, not fleshly, but a blessed Mon of
JEons."2
In the marvellous mystery-ritual of the new-found
fragments of The Acts of John, lately discovered in a
fourteenth century MS. in Vienna, disguised in hymn
form, and hiding an almost inexhaustible mine of very
early tradition, the "sacred marriage" is plainly
suggested as one of the keys to part of the ritual.
Compare, for instance, with the "casting away of
their garments," in the above-quoted passage of the
Naassene writer, the following:
" [The Disciple.] I would flee.
[The Master.] I would [have thee] stay.
[The Assistants.] Amen !
[The Disciple] I would be robed.
[The Master.] And I would robe [thee].
[The Assistants] Amen !
[The Disciple.] I would be at-oned.
1 That is, the Agathodaimon.
2 That is, the "Birth of Horus." Hippolytus, Philos., v. 8
(ed. Dunk, and Schneid, pp. 164, 166, 11. 86-94). see "Myth of
Man in the Mysteries," § 28. The last clause is the gloss of
the later Christian over-writer.
158 THRICE-GREATEST HERMES
[TJie Master.] And I would at-one.
[The Assistants.] Amen ! " l
BLACK LAND.
But to return to the " mysterious black." Plutarch
tells us : " Moreover, they [the Egyptians] call Egypt,
inasmuch as its soil is particularly black, as though
it were the black of the eye, Chemia, and compare it
with the heart," 2 — for, he adds, it is hot and moist, and
set in the southern part of the inhabitable world, in
the same way as the heart in the left side of a man.3
Egypt, the "sacred land" par excellence, was called
Chemia or Chem (Hem), Black-land, because of the
nature of its dark loamy soil; it was, moreover, in
symbolic phraseology the black of the eye, that is, the
pupil of the earth-eye, the stars and planets being
regarded as the eyes of the gods.4 Egypt, then, was the
eye and heart of the Earth ; the Heavenly Nile poured
its light-flood of wisdom through this dark of the eye,
or made the land throb like a heart with the celestial
life-currents.
Nor is the above quotation an unsupported statement
of Plutarch's, for in an ancient text from Edfu,5 we
read : " Egypt (lit. the Black), which is so called after
the eye of Osiris, for it is his pupil."
Ammon-Kneph, too, as we have seen, is black, or
blue-black, signifying his hidden and mysterious
1 The text is to be found in James (M. R.), Apocrypha Aiiecdota,
ii. (Cambridge, 1897), in Texts and Studies ; F. F. F., pp.
432, 433.
2 De Is. et Os., xxxiii.
3 Of. this with K. K., 47, where Egypt is said to occupy the
position of the heart of the earth.
4 Cf. K. .ST., 20 : " Ye brilliant stars, eyes of the gods."
6 Cited by Ebers, " Die Korperteile in Altagyptischen," Abh.
d. k. bayr. Akad. (1897), p. Ill, where other references are given.
THE VIRGIN OF THE WORLD 159
character ; and in the above-quoted passage he is
called "he who holds himself hidden in his eye," or
"he who veils himself in his pupil."
This pupil, then, concludes Eeitzenstein (p. 145), is
the "mysterious black." Is this, then, the origin of
this peculiar phrase ? If so, it would be connected
with seeing, the spiritual sight, the true Epopteia.
THE PUPIL OF THE WORLD'S EYE
But Isis, also, is the black earth, and, therefore, the
pupil of the eye of Osiris, and, therefore, also of the
Chnum or Ammon identified with Osiris at Syene.
Isis, therefore, herself is the "Pupil of the World's
Eye" — the Koprj Koa-jmov.1
Keitzenstein would, therefore, have it that the original
type of our treatise looks back to a tradition which
makes the mystery-goddess Isis the disciple and spouse
of the mysterious Chnum or Ammon, or Kneph or
Kamephis, as Agathodaimon ; and, therefore, presum-
ably, that the making of this Kamephis the disciple
in his turn of Hermes is a later development of the
tradition, when the Hermes-communities gained ascend-
ancy in certain circles of the Isis-tradition.
This is very probable ; but dare we, with Keitzenstein,
cast aside the " traditional " translation of Koprj KOO-JULOV,
as "Virgin of the World," and prefix to our treatise
as title the new version, " The Pupil of the Eye of the
World"? It certainly sounds strange as a title to
unaccustomed ears, and differs widely from any other
titles of the Hermetic sermons known to us. But what
does the "Virgin of the World" mean in connection
with our treatise? Isis as the Virgin Mother is a
1 Compare also the Naassene document, § 8, in the " Myth of
Man" chapter of the Prolegomena, where Isis is called " the seven-
robed and black-mantled goddess."
160 THRICE-GREATEST HERMES
familiar idea to students of Egyptology1; she is Kar
w, the " World- Virgin."
THE SON OF THE VIRGIN
And here it will be of interest to turn to a curious
statement of Epiphanius2; it is missing in all editions
of this Father prior to that of Dindorf (Leipzig, 1859),
which was based on the very early (tenth century)
Codex Marcianus 125, all previous editions being printed
from a severely censured and bowdlerized fourteenth
century MS.
Epiphanius is stating that the true birthday of the
Christ is the Feast of Epiphany, "at a distance of
thirteen days from the increase of the light [i.e.
December 25]; for it needs must have been that this
should be a figure of our Lord Jesus Christ Himself
and of His twelve disciples, who make up the thirteen
days of the increase of the Light." The Feast of the
Epiphany was a great day in Egypt, connected with
the "Birth of the ^Eon,"— a phase of the "Birth of
Horus." For Epiphanius thus continues:
" How many other things in the past and present
support and bear witness to this proposition, I mean
the birth of Christ ! Indeed, the leaders of the idol-
cults,3 filled with wiles to deceive the idol-worshippers
who believe in them, in many places keep highest
festival on this same night of Epiphany [ = the Mani-
festation to Light], so that they whose hopes are in
error may not seek the truth. For instance, at
1 Cf. " Isis, the Queen of Heaven, whose most ancient and
distinctive title was the Virgin Mother." Marsham Adams (F.),
The Book of the Master, or the Egyptian Doctrine of the Light lorn of
the Virgin Mother (London, 1898), p. 63.
2 tfor., li. 22.
3 And pre-eminently, therefore, for Epiphanius, the Egyptians.
THE VIRGIN OF THE WORLD 161
Alexandria, in the Koreion,1 as it is called — an immense
temple, that is to say the Precinct of the Virgin — after
they have kept all-night vigil with songs and music,
chanting to their idol, when the vigil is over, at cock-
crow, they descend with lights into an underground
crypt, and carry up a wooden image lying naked on a
litter, with the seal of a cross made in gold on its
forehead, and on either hand two similar seals, and on
either knee two others, all five seals heing similarly
made in gold. And they carry round the image itself,
circumambulating seven times the innermost temple,
to the accompaniment of pipes, tabors and hymns, and
with merry-making they carry it down again under-
ground. And if they are asked the meaning of this
mystery, they answer : * To-day at this hour the
Maiden (Kore), that is, the Virgin, gave birth to the
MOB.'"
He further adds that at Petra, in Arabia, where,
among other places, this mystery was also performed,
the Son of the Virgin is called by a name meaning
the "Alone-begotten of the Lord."2
Here, then, at Alexandria, in every probability the
very environment of our treatise, we have a famous
mystery-rite, solemnized in the Temple of the Virgin,
who gives birth to a Son, the ^Eon. This, we shall
not be rash in assuming, signifies not only the birth
of the new year, but also still more profound mysteries,
when we remember the words of the Naassene Docu-
ment quoted above: "For such a man is the Virgin,
big with child, conceiving and bearing a Son, — not
psychic, not fleshly [nor, we may add, temporal], but
1 That is, the Temple of Kore. This can hardly be the Temple
of Persephone, as Dindorf (iii. 729) suggests, but rather the Temple
of Isis.
2 Cf. D. J. L., pp. 407 ff.
VOL. III. 11
162 THRICE-GREATEST HERMES
a blessed &on of ^Eons"— • that is, an Eternity of
Eternities, an immortal God.
We should also notice the crowing of the cock,
which plays so important a part in the crucifixion-
story in the Gospels,1 and above all things the stigmata
on the image, the symbols of a cosmic and human
mystery.
THE MYSTERY OF THE BIRTH OF HORUS
In our own treatise the mysterious Birth of Horus
is also referred to (35, 36) as follows.
Isis has handed on the tradition of the Coming of
Osiris, the Divine emanation, the descent of the efflux
of the Supreme, and Horus asks : " How was it, mother,
then, that Earth received God's efflux ? " — where Earth
may well refer to the "Dark Earth," a synonym of
Isis herself.
And Isis answers: "I may not tell the story of
[this] birth; for it is not permitted to describe the
origin of this descent, 0 Horus, [son] of mighty
power, lest afterward the way of birth of the immortal
Gods should be known unto men."
Here I think we have a clear reference to the
mysterious " Birth of Horus," the birth of the gods, —
that is to say, of how a man becomes a god, becomes
the most royal of all souls, gains the kingdom, or
lordship over himself. This mystery was not yet to
be revealed to the neophyte — Horus — and yet this
Birth is suggested to Tat by Hermes — C. H., xiii.
(xiv.) 2 — when he says: "Wisdom that understands
in silence [such is the matter and the womb from out
which Man is born] and the True Good the Seed."
The womb is the mysterious Silence, the matter is
1 Though some have conjectured that the "cock" was the
popular name for the Temple- watchman who called the hours.
THE VIRGIN OF THE WORLD 163
Wisdom, Isis herself, the seed is the Good, the
Agathodaimon, Osiris.
But in our treatise Horus has not yet reached to
this high state ; Isis, as the introductory words tell
us, is pouring forth for him " the first draught of
immortality " only, " which souls have custom to
receive from gods"; he is being raised to the under-
standing of a daimon, but not as yet to that of a god.
All of this, moreover, seems to have been part and
parcel of the Isis mystery-tradition proper, for as
Diodorus (i. 25), following Hecataeus, informs us, it
was Isis who "discovered the philtre of immortality,
by means of which, when her son Horus, who had
been plotted against by the Titans, and found dead
(veKpov) beneath the water, not only raised him to
life (avacrTria-ai) by giving him life (tyvxfiv), but also
made him sharer in immortality."
Here we have evidence to show that in the mystery-
myth Horus was regarded as the human soul, and
that there were two interpretations of the mystery.
It referred not only to the "rising from the dead"
in another body, or return to life in another enflesh-
ment, but also to a still higher mystery, whereby the
consciousness of immortality was restored to the
memory of the soul. The soul had been cast by the
Titans, or the opposing powers of the subtle universe,
into the deep waters of the Great Sea, the Ocean of
Generation, or Celestial Nile, for as the mysterious
informant of Cleombrotus told him,1 these stories of
Titans concerned daimons or souls proper, not bodies.2
1 See below, where the story is given from Plutarch's Moralia.
2 Compare The Book of the Dead, Ixxviii. 31, 32 ; Budge's
Trans. (London, 1901), ii. 255 : "I shall come forth . . . into
the House of Isis, the divine lady. I shall behold sacred things
which are hidden, and 1 shall be led on to the secret and holy
things, even as they have granted unto me to see the birth of
164 THRICE-GREATEST HERMES
From this death in the sea of matter, Isis, the
Mother Soul, brings Horus repeatedly back to life,
and finally bestows on him the knowledge of immor-
tality, and so raises him from the "dead."1
This birth of the " true man " within, the logos, was
and is for man the chief of all mysteries. In the
Chapter on " The Popular Theurgic Hermes-Cult," we
have already, in elucidation of the sacramental formula,
" Thou art I and I am thou," quoted the agraphon from
the Gospel of Em concerning the Great Man and the
Little Man or Dwarf, and lovers of the Aupanishad
literature of Hindu-Aryan theosophy need hardly be
the Great God. Horus hath made me to be a spiritual body
through his soul, [and I see what is therein]." Compare the last
sentence with C. H., i. 7, and xi. (xii.) 6, where the pupil "sees"
by means of the soul of his Master.
1 This passage, I believe, affords us an objective point of
departure for the reconsideration of C. W. Leadbeater's statement,
in his Christian Creed (London, 1898), p, 45, that "Pontius
Pilate" is a pseudo-historical gloss for ir6vTos iri\-rjr6s, the "dense
sea" of "matter," into which the soul is plunged. See for a
discussion of this hypothesis D. T. L., pp. 423 ff.
In connection with this a colleague has supplied me with an
exceedingly interesting note from Texts and Studies, iv. 2, Coptic
Apocryphal Gospels, p. 177, Frag. 4. The Sahidic text is found in
Rendiconti della R. Accademia dei Lincei, vol. iii., sem. 2, pp.
381-384 (Frammenti Copti, Nota Via), by Ignazio Guidi (1887).
The legend runs that the Devil taking " the form of a fisherman,"
goes fishing, and is met by Jesus as He was coming down from
the Mount with His disciples. The Devil announces that " he
who catcheth fish here, he is the Master. It is not a wonder to
catch fish in the waters, the wonder is in this desert, to catch
fish therein." They then have a trial of skill, but the MS.
unfortunately breaks off before the result is told. It is in this
Fragment that the following remarkable sentence occurs : " Now
as Pilate was saying these things before the authorities of Tiberius,
the king, Herod, could not refrain from setting Pilate at naught,
saying, 'Thou art a Galilcean foreign Egyptian Pontus.'" The
literal translation from the Coptic runs : " Thou art a Pontus
Galilaean foreign Egyptian."
THE VIRGIN OF THE WORLD 165
reminded of " the ' man,' of the size of a thumb," within,
in the ether of the heart.1
" ISHON "
But what is of more immediate interest is that the
same idea is to some extent found in the Old Covenant
documents, especially in the Prophetical and Wisdom
literature, which latter was strongly influenced by
Hellenistic ideas.
Ishon, which literally means "little man " or " dwarf," 2
is in A.V. generally translated " apple of the eye." 3
Thus we read in a purely literal sense, referring to
weeping : " Let not the apple of thine eye cease " (Lam.
ii. 18).
It was, however, a common persuasion, that the
intelligence or soul itself, not merely the reflection
of the image of another person, resided in the eye, and
was made manifest chiefly by the eye.
Thus the " apple of the eye " was used as a synonym
for a man's most precious possession, the treasure-house
as it were of the light of a man.
1 Compare, for instance, Kathopanishad, Sec. ii., Pt. ii., iv. 11, 12 :
" The Man, of the size of a thumb, resides in the midst, within
in the self, of the past and the future the lord ; from him a man
hath no desire to hide. This verily is That.
" The Man, of the size of a thumb, like flame free from smoke,
of past and of future the lord, the same is to-day, to-morrow the
same will he be. This verily is That."— Mead and Chatto-
padhyaya's Trans. (London, 1896), i. 68, 69.
Here " to-day " and " to-morrow " are said by some to refer
to different incarnations ; the " Man " (purusha) being the potential
Self, destined finally to become, or grow into the stature of, the
Great Self (Maha-purusha).
2 See the article, " Theosophic Light on Bible Shadows," in The
Theosophical Review (Nov. 1904), xxxv. 230, 231.
3 The minute image of a person reflected in the pupil of the
eye of another may to some extent account for the popular belief
underlying this identification.
166 THRICE-GREATEST HERMES
And so we read: "He [Yahweh] kept him [Israel]
as the apple of his eye " (Ps. xvii. 8) — where ishon is
in the Hebrew further glossed as the " daughter of the
eye " ; and again : " Thus saith the Lord of Hosts : . . .
He that toucheth you toucheth the apple of his eye "
(Zech. ii. 8).
The " apple of the eye " (ishon) was, then, something
of great value, something very precious, and, therefore,
we read in the Wisdom-literature that the punishment
of the man who curses his father and mother is that
" his lamp shall be put out in obscure (ishon) darkness "
(Prov. xx. 20) — that is, that he shall thus extinguish the
lamp of his intelligence, or perhaps spiritual nature,
" in the apple of his eye there will be darkness " ; and
this connects with a passage in the Psalms which shows
traces of the same Wisdom-teaching. " In the hidden
part l [of man] thou shalt make me to know wisdom "
(Ps. li. 6).
But the most striking passages are to be found in
that pre-eminently Wisdom-chapter in the Proverbs-
collection, where the true Israelite is warned to remain
faithful to the Law (Torah), and to have no commerce
with the " strange woman," the " harlot " — that is, the
" false doctrines " of the Gentiles.2
"Keep my law as the apple of thine eye" (Prov.
vii. 2), says the writer, speaking in the name of Yahweh,
for he has seen the young and foolish being led astray
by the " strange woman." " He went the way to her
house, in the twilight, in the evening; in the black
(ishon) and dark night " (Prov. vii. 9). That is to say,
1 The same idea which we found above in connection with
Ammon.
2 To go " a- whoring " after strange gods and strange doctrines
was the graphic figure invariably employed by Hebrew orthodoxy ;
" to commit fornication " not unf requently echoes the same idea in
the New Testament.
THE VIRGIN OF THE WORLD 167
his lamp was put out; there was dark night in his eye,
in that little man of his, which should be his true light-
spark understanding the wisdom of Yahweh.
Here, I think, we have additional evidence, that the
idea, that the pupil of the eye was the seat of the
spiritual intelligence in man, was widespread in Hellen-
istic circles.1 But even so, can we translate Koprj
KOO-JULOV as the "Apple of the World-Eye"? It is
true that Isis is the instrument or organ of conveying
the hidden wisdom to Horus, and that it is eventually
Hermes or the Logos who is the true light itself, which
shines through her, the pupil of Egypt's eye,2 out of
that mysterious darkness, in which she found her-
self, when she received illumination at the hands of
Kamephis; but is this sufficient justification for
rejecting the traditional translation of the title, and
adopting a new version?
On the whole I am inclined to think, that though
the new rendering may at first sight appear somewhat
strained, nevertheless in proportion as we become more
familiarized with the idea and remember the thought-
environment of the time, we may venture so to translate
it. Isis, then, is the "Apple or Pupil of the Eye of
Osiris." On earth the "mysterious black" is Egypt
1 For the latest study on the subject, see Monseur (E. ), " L'Ame
Pupilline," Rev. de VHist. des Belig. (Jan. and Feb. 1905), who
discusses the significance in primitive religion of the reflected
image to be seen in the pupil of the eye. This " little man " of
the eye was taken to be its soul, and to control all its functions.
2 Cf.j for the idea in the mind of the ancients, Tim. 45 B : " So
much of the fire as would not burn, but gave a gentle light, they
formed into a substance akin to the light of every-day life ; and
the pure fire which is within us and related thereto they made to
flow through the eyes in a stream smooth and dense, compressing
the whole eye, and especially the centre part, so that it kept out
everything of a coarser nature, and allowed to pass only this pure
element."
168 THRICE-GREATEST HERMES
herself, the wisdom-land. Isis is the mysterious wisdom
of Egypt, but in our treatise she is even more than this,
for she is that wisdom but now truly illumined by the
direct sight, the new dawn of the Trismegistic discipline
of which she speaks (4).
To a Greek, however, the word Kopn would combine
and not distinguish the two meanings of the title over
which we have been labouring ; but even as logos meant
both " word " and " reason," so kore would mean both
" virgin " and " pupil of the eye " ; but as it is
impossible to translate it in English by one word, we
have followed the traditional rendering.
THE SIXTY SOUL-REGIONS
We now turn to a few of the most important points
which require more detailed treatment than the space
of a footnote can accommodate. There are, of course,
many other points that could be elaborated, but if that
were done, the present work would run into volumes.
The number of degrees into which the soul-stuff
(psychosis) is divided, is given as three, and as sixty
(10). If this statement stood by itself we should have
been somewhat considerably puzzled to have known
what to make of it, even when we remembered the
mystic statement that 60 is par excellence the number
of the soul, and that he who can unriddle the enigma
will know its nature.
Fortunately, however, if we turn to S. I. H., 6 (Ex.
xxvii.), we find that according to this tradition the
soul-regions also were divided into 60 spaces, presumably
corresponding to the types of souls.
They were in 4 main divisions and 60 special spaces,
with no overlapping (7). These spaces were also called
zones, firmaments or layers.
We are further told (6) that the lowest division, that
THE VIRGIN OF THE WORLD 169
is the one nearest to the earth, consists of 4 spaces ;
the second, of 8 ; the third, of 16 ; and the fourth, of 32.
And still further (7), that there were besides the 4
main divisions 12 intervallic ones. This introduces an
element of uncertainty, for, as far as I am aware, we
have no objective information which can enable us to
determine how the intervallic divisions were located in
the mind of the writer ; speculation is rash, but a
scheme has suggested itself to me, and I append it with
all reservation.
First of all we have 4 main divisions or planes,
separated from one another by 3 determinations of some
sort, for the whole ordering pertains to the Air proper,
and perhaps the 4 states of Air were regarded as
earthy, watery, aery, and fiery Air. The 3 determina-
tions may perhaps have been regarded as correspond-
ing to the three main grades or florescences of the
soul-stuff, which were apparently of a superior
substance.
Each division of the 4 may further have been re-
garded as divided off by three intervallic determinations ;
so that we should have 3 such intervals in the lowest
division, subdividing it into 4 spaces of 1 space each ;
3 in the second, subdividing it into 4 spaces of 2 spaces
each ; 3 in the third, subdividing it into 4 spaces of 4
spaces each; and 3 in the fourth, subdividing it into
4 spaces of 8 spaces each. The sum of these intervals
would thus be 12.
PLUTARCH'S YOGIN
In this connection, however, I cannot refrain from
appending a pleasant story told by Plutarch. l
1 De Defectu Oraculorum, xxi., xxii. (42lA-422c), ed. G. N.
Bernardakis (Leipzig, 1891), iii. 97-101. See my paper,
"Plutarch's Yogi," in The Theosophical Review (Dec. 1891), ix.
295-297.
170 THRICE-GREATEST HERMES
The speaker is Cleombrotus, a Lacedaemonian gentle-
man and man of means, who was a great traveller, and
a greedy collector of information of all sorts to form
the basis of a philosophical religion. He had spent
much time in Egypt, and had also been a voyage
beyond the Eed Sea. On his travels Cleombrotus had
heard of a philosopher-recluse, who lived in complete
retirement, except once a year when he was seen by
" the folk round the Ked Sea " ; then it was that a
certain divine inspiration came upon him, and he came
forth and " prophesied " to the nobles and royal scribes
who used to flock to hear him. With great difficulty,
and only after the expenditure of much money,
Cleombrotus discovered the hermitage of this recluse,
and was granted a courteous reception.
Our old philosopher was the handsomest man Cleom-
brotus had ever met, deeply versed in the knowledge
of plants, and a great linguist. With Cleombrotus,
however, he spoke Doric, and almost in verse, and " as
he spake perfume filled the place from the sweetness of
his breath."
His knowledge of the various mystery - cults was
profound, and his intimate acquaintance with the
unseen world remarkable ; he explained many things to
Cleombrotus, and especially the nature of the daimones,
and the important part they played as factors in any
satisfactory interpretation of ancient mythology, seeing
that most of the great myths referred to the doings of
the daimones and not of mortals.
Cleombrotus, however, has told his story merely as
an introduction to the quotation of a scrap of informa-
tion let fall by the old philosopher concerning the
plurality of worlds 1 ; thus, then, he continues :
1 In this referring to the passage in the Timceus, (55 c D), which
runs : " Now, he who, duly reflecting on all this, enquires whether
THE VIRGIN OF THE WORLD 171
"THE PLAIN OF TRUTH"
" He told me that the number of worlds was neither
infinite, nor one, nor five, but that there were 183 of
them, arranged in the figure of a triangle of which each
side contained 60, and of the remaining 3 one set at
each angle. And those on the sides touch each other,
revolving steadily as in a choral dance. And the area
of the triangle is the Common Hearth of all, and is
called the ' Plain of Truth/ * in which the logoi and ideas
and paradigms of all things which have been, and
which shall be, lie immovable; and the ^on [or
Eternity] being round them [sc. the ideas], time flows
down upon the worlds like a stream. And the sight
and contemplation (6eav) of these things is possible for
the souls of men only once in ten thousand years, should
they have lived a virtuous life. And the highest of
our initiations here below is only the dream of that
true vision and initiation2; and the discourses [sc.
delivered in the mystic rites] have been carefully
devised to awaken the memory of the sublime things
above, or else are to no purpose."
the worlds are to be regarded as indefinite or definite in number,
will be of opinion that the notion of their indefiniteness is
characteristic of a sadly indefinite and ignorant mind. He, how-
ever, who raises the question whether they are to be truly
regarded as one or five, takes up a more reasonable position"
(Jowett's Trans., 3rd ed., iii. 475, 476).
1 Of. 8. I. .H"., 3 : " Now as I chance myself to be as though
initiate into the nature that transcendeth death, and that my
feet have' crossed the Plain of Truth"; and K. K., 22: "The
Monarch came, and sitting on the Throne of Truth made answer
to their prayers." The locus classicus is, of course, Plato, Phcedrus,
248 B.
2 Of. K. K., 37 : " 3Tis they who, taught by Hermes that the
things below have been disposed by God to be in sympathy with
things above, established on the earth the sacred rites o'er which
the mysteries in heaven preside."
172 THRICE-GREATEST HERMES
This statement I am inclined to regard as one of
the most distinct pronouncements on the nature of the
higher mysteries which has been preserved to us from
antiquity, and the locus classicus and point of departure
for any really fruitful discussion of the true nature of
the philosophic mysteries, and yet I have never seen it
referred to in this connection.
Our old philosopher was well acquainted with the
Egyptian mystery- tradition, for Cleombrotus obtained
information from him concerning the esoteric significance
of Typhon and Osiris, and what I have quoted above
falls naturally into place in the scheme of ideas of the
tradition preserved in the treatise which we are dis-
cussing.1 It, indeed, pertains to a higher side of the
matter, for it purports to be the highest theoria of all,
and possible for the souls even of the most righteous
only at long periods of time.
Of course the representation is symbolical. The
triangle is no triangle ; it is the " plain of truth," the
" hearth of the universe." The triangle, then, pertained
to the plane of Fire proper and not Air. Still, the
ordering of the " worlds " is similar to that of our soul
spaces. The triangle is shut off from the manifested
world by the ^Eon ; it is out of space and time proper.
Time flows down from it. The worlds proper are 3
worlds or cosmoi, each divided into 60 subordinate
cosmoi, in choral dance, or orderly harmonious move-
ment of one to the other. Our soul-spaces, then, may
have been regarded as some reflection of these supernal
conditions.
One is almost tempted to turn the plane triangle
1 Our difficulty, however, is that Plutarch, in the words of one
of his characters, rejects the idea of this numbering being in any
way Egyptian, and ascribes it to a certain Petron of Himera in
Sicily,— thereby suggesting a probable Pythagorean connection.
THE VIRGIN OF THE WORLD 173
into a solid figure, a tetrahedron,1 and imagine the idea
of a world or wheel, at each of the four angles, and to
speculate on the Wheels of Ezekiel, the prototype of the
Mercabah or Heavenly Chariot of Kabalism, the Throne
of Truth of the Supreme, but I will not try the patience
of my readers any further, for doubtless most of them
will have cried already : Hold, enough !
THE BOUNDARIES OF THE NUMBERS WHICH PRE-
EXIST IN THE SOUL
Perhaps, however, it would be as well, before dis-
missing the subject, to consider very briefly what
Plato, following Pythagoras,2 has to say concerning the
"boundaries" of all numbers which pre-exist in the
soul. These soul-numbers are 1, 2, 3, 4, 8, 9, 27 (the
combination of the two Pythagorean series 1, 2, 4, 8 and
1, 3, 9, 27), or 1, 2, 3, 22, 23, 32, 33. Of these numbers
1, 2, 3 are apportioned to the World-Soul itself, in its
intellectual or spiritual aspect, and signify its abiding
in (1), its proceeding from (2), and its returning to
itself (3) ; this with regard to primary natures. But in
addition, intermediate subtle natures or souls are
" providentially " ordered in their evolution and involu-
tion, by the World-Soul ; they proceed according to the
power of the fourth term (4 or 22), ' ' which possesses
generative powers," and return according to that of the
fifth (9 or 32), " which reduces them to one." Finally
also solid or gross natures are also "providentially"
ordered in their procession according to 8 (23), and in
their conversion according to 27 (33).3
1 See the section, " Some Outlines of ^Eonology," F. F. F., pp.
311-335.
2 See my Orpheus (London, 1896), pp. 255-262.
3 Cf. Taylor (T.), " Introd. to Timaeus," Works of Plato
(London, 1804), p. 442.
174 THRICE-GREATEST HERMES
From all of which we get the following scheme of
circular progression and conversion of the soul, the
various main stages through which it passes:
r ' ^
21 ................. 3*
~W 32
With this compare the "Chaldsean Oracle" (cap.
Psellus, 19): " Do not soil the spirit, nor turn the
plane into the solid " — /AJ; Trvevjma iu.o\vvfl$ /U.*JT€ /BaOuvfl?
TO evriTreSov (ed. Cory, Or. clii., p. 270); where the
four stages correspond to the point, line, plane, and
solid. It is also to be remembered that since #° = 1,
2°=land3°=l.
That these are the boundary numbers of the soul,
according to Pythagoreo-Platonic tradition, is of interest,
but how this can in any way be made to agree with
the ordering of the soul-spaces in our treatise is a
puzzle. That by adding these numbers together
(1 + 2 + 3 + 4+8 + 9 + 27) we get 54, and by farther
adding the numbers of the World-Soul proper (1 + 2 + 3)
we get 6, and so total out the whole sum of the phases
to 60, savours somewhat of " fudging," as we used to
call it at school. It is by no means convincing, for we
are here combining particulars with universals as
though they were of equal dignity; still the ancients
frequently resort to such combinations.
That, however, there is something more than learned
trifling in these numbers of Plato may be seen by
the brilliant study of Adam on the " nuptial number "
of Plato,1 which was based upon the properties of the
1 Rep., viii. 545C-547A. See Adam (J.), The Nuptial Number
of Plato : Its Solution and Significance (London, 1891).
THE VIRGIN OF THE WORLD 175
" Pythagorean triangle," a right-angled triangle to the
containing sides of which the values of 3 and 4 were
given, the value of its hypothenuse being consequently
5; and 3x4x5 = 60. The numbers 3, 4, 5, together
with the series 1, 2, 4, 8, and 1, 3, 9, 27, were the
numerical sequences which supplied those u canons of
proportion " with which the Pythagoreans and Platonists
chiefly busied themselves.
Still, as far as I can see, this does not throw any
clear light on the ordering of the soul spaces as given
in our treatise, and we are therefore tempted to
connect it with the tradition of the mysterious 60's
of Cleombrotus. But what that choral dance was which
ordered the subordinate cosmoi into 60's, and whether
they proceeded by stages which might correspond to
3's and 4's and 5's, we have, as far as I am aware,
no data on which to base an argument. It may,
however, have been connected with Babylonian ideas ;
the 3 may have been regarded as " falling into " 4, so
making 12, and this stage in its turn have been regarded
as " falling into " 5, and so .making 60.
THE MYSTERIOUS CYLINDER
It is to be noticed, however, that before the souls
revolted, the Demiurge "appointed for them limits
and reservations 1 in the height of Upper Nature, that
they might keep the cylinder a-whirl in proper order
and economy" (11).
They were, then, confined to certain orderings and
spaces. But what is the mysterious " cylinder " which
they were to keep revolving ?
So far I have come across nothing that throws any
1 Which may have been regarded as the prototypes of the
176 THRICE-GREATEST HERMES
direct light on the subject. However, Proclus1 says
that Porphyry stated that among the Egyptians the
letter ^, surrounded by a circle, symbolized the mundane
soul.
It is curious that Porphyry should have referred this
idea to the Egyptians, when he must have known that
Plato, to whom Porphyry looked as the corypheus of
all philosophy, had treated of the significance of the
symbol X (in Greek x) in perhaps the most discussed
passage of the Timceus (36B).2 This letter symbolized
the mutual relation of the axes and equators of the
sphere of the "same" (the "fixed stars") and the
sphere of the " other " (the " seven planetary spheres ").
Porphyry, however, may have believed that Plato, or
Pythagoras, got the idea in the first place from Egypt —
the common persuasion of his school.
This enigma of Plato is described as follows by Jowett
in his Introduction to the Timceus 3 :
" The universe revolves round a centre once in twenty-
four hours, but the orbits of the fixed stars take a
different direction from that of the planets. The outer
and the inner sphere cross one another and meet again
at a point opposite to that of their first contact; the
first moving in a circle from left to right along the side
of a paralljlogram which is supposed to be inscribed in
it, the second also moving in a circle along the diagonal
of the same parallelogram from right to left4; or, in
1 Comment, in Plat. Tim., 216c ; ed. C. E. C. Schneider
(Vratislaviae, 1847), p. 250.
2 A passage which Proclus, op. cit., 213A (ed. Sch., p. 152)
further explains by means of the "harmonic canon" or ruler.
3 Jowett (B.), Dialogues of Plato (3rd ed., Oxford, 1892),
iii. 403.
4 Cf. text 36c : " The motion of the same he carried round by
the side to the right, and the motion of the diverse diagonally to
the left,"— that is the side of the rectangular figure supposed to be
THE VIRGIN OF THE WORLD 177
other words, the first describing the path of the equator,
the second, the path of the ecliptic."
We should thus, just as the Egyptians, according to
Porphyry, symbolized it, represent the conception by
the figure of a circle with two diameters suggesting
respectively the equator and the ecliptic.
But what is the rectangular figure to which Jowett
refers, but which he does not further describe? The
circles are spheres; and, therefore, the rectangular
figure must be a solid figure inscribed in the sphere
" of the same." If we now set the circle revolving
parallel to the longer sides of the figure, this " parallelo-
gram " will trace out a cylinder, while the seven spheres
of the "other," the "souls" of the "planets," moving
parallel to one of the diagonals of our figure, and in an
opposite direction to the sphere of the " same," will, by
their mutual difference of rates of motion, cause their
"bodies" (the souls surrounding the bodies) to trace
out spiral orbits.
All this in itself, I confess, seems very far-fetched,
and I should have thrown my notes on the subject
into the waste-paper basket, but for the following
consideration :
Basil of Caesarea, in his ffexcemeron, or Homilies on
inscribed in the circle of the " same," and diagonally, across the
rectangular figure from corner to corner ; and 38D, 39A : " Now,
when all the stars which were necessary to the creation of time
[i.e. the spheres of the sun, moon, and five planets] had attained
a motion suitable to them, and had become living creatures, having
bodies fastened by vital chains, and learned their appointed task,
moving in the motion of the diverse, which is diagonal, and passes
through, and is governed by the motion of the same, they revolved,
some in a larger and some in a lesser orbit. . . . The motion of
the same made them turn all in a spiral." With these instruments
of "time," surrounded by the sphere of the same, compare the
idea of time flowing down on the worlds, from the JSon, in the
story of Cleombrotus.
VOL. III. 12
178 THRICE-GREATEST HERMES
the Six Days of Creation, declared it " a matter of no
interest to us whether the earth is a sphere or a cylinder
or a disk, or concave in the middle like a fan." l
The cylinder-idea, then, was a favourite theory with
regard to the earth-shape in the time of Basil, that is
the fourth century.
This cylinder-idea, however, I am inclined to think
was very ancient. In the domain of Greek speculation
we first meet with it in what little is known of the
system of Anaximander of Miletus, the successor of
Thales.
Anaximander is reported to have believed that " the
earth is a heavenly body, controlled by no other power,
and keeping its position because it is the same distance
from all things; the form of it is curved, cylindrical,
like a stone column ; it has two faces ; one of these is
the ground beneath our feet, and the other is opposite
to it."2
And again: "That the earth is a cylinder in form,
and that its depth is one-third of its breadth."3
Now I have never been able to persuade myself
that the earliest philosophers of Greece "invented"
the ideas ascribed to them. They stood on the border-
land of mythology and mysticism, and, in every
probability, took their ideas from ancient traditions.
1 So quoted in Andrew Dickson White's History of the Warfare
of Science with Theology in Christendom (New York, 1898), i. 92.
Dr White, unfortunately, does not give the exact reference. The
" fan " is, of course, the winnowing fan, a broad basket into which
the corn mixed with chaff was received after threshing, and was
then thrown up into the wind, so as to disperse the chaff and
leave the grain.
2 Alexander of Aphrodisias, Comment, on Aristotle in Meteor.,
91 r (vol. i., 268 I d) ; Diels, Doxographi Grceci (Berlin, 1879),
p. 478. Cf. Aetius, De Placitis Reliquice, iii. 10 (Diels, 579).
3 Plutarch, Strom., 2 (Diels, 579). See Fairbanks (A.), The
First Philosophers of Greece (London, 1898), pp. 13, 14.
THE VIRGIN OF THE WORLD 179
Anaximander himself was in every probability indirectly,
for all we know even directly, influenced by Egyptian
and Chaldsean notions ; indeed, who can any longer
doubt in the light of the Cnossus excavations ? " 1
Anaximander is thus said to have regarded the
earth-cylinder as fixed, whereas in our treatise the
cylinder is not the earth and is not fixed; it is, on
the contrary, a celestial cylinder and in constant motion.
Can it, then, possibly be that this cylinder notion
was associated with some Babylonian idea, and had
its source in that country par excellence of cylinders ?
In Babylonia, moreover, the cylinder-shape was fre-
quently used for seals, fashioned like a small roller,
so that the characters or symbols engraved on them
could be impressed on soft substance, such as wax.
Further, the Babylonian and Egyptian civilizations
were, as we know, closely associated, and pre-eminently
so in the matter of sigils and seals. In the Coptic-
Gnostic works, translated from Greek originals, and
indubitably mainly of Egyptian origin, the idea of
" characters," " seals," and " sigils," as types impressed
on matter, is a commonplace.
Can our cylinder, then, have some connection with
the circle of animal types, or types of life, of which
so much is said in our treatise ? The souls of the
supernal man class would then have had the task of
keeping this cylinder in motion, so that thereby the
various types were continually impressed on the plasms
in the sphere of generation, or ever-becoming — the
wheel of genesis ?
This may be so, for in P. S. A., 19, we read: "The
air, moreover, is the engine, or machine, through which
1 Delitzsch also, in his Babel und Bibel, states that the great
debt of early Greece to Assyria will be made clear in a forth-
coming work of German scholarship.
180 THRICE-GREATEST HERMES
all things are made . . . mortal from mortal things
and things like these."
So also in K. K., 28, Hermes says: "And I will
skillfully devise an instrument, mysterious, possessed
of power of sight that cannot err ... an instrument
that binds together all that's done."
Here again we have the same idea, all connected
with the notion of Fate or Heimarmene ; the instrument
of Hermes is the Karmic Wheel, by which cause and
effect are linked together, and that too with a moral
purpose.1
Finally, in connection with our cylinder, we may
compare the Aryan Hindu myth of the "Churning
of the Ocean," in the Vishnu Pur ana. The churning-
staff or Pillar was the heaven-mountain, round which
was coiled the cosmic serpent, to serve as rope for
twirling it. The rope was held at either end by the
Devas and Asuras, or gods and daemons. There is
also a mystic symbol in India which probably connects
with a similar range of ideas. It is two superimposed
triangles (]>H, with their apices touching, and round
the centre a serpent is twined, — a somewhat curious
resemblance to our X and cylinder-idea. And so much
for this puzzling symbol.
THE EAGLE, LION, DRAGON AND DOLPHIN
We now pass to the four leading types of animals,
connected with souls of the highest rank — namely,
the eagle, lion, dragon, and dolphin (24, 25) — which
it may be of interest to compare with the symbolism
of some of the degrees of the Mithriac Mysteries2
1 I have also got a stray reference, " Kt>\tvSpos, Pint., 2, 682 c,
Xylander's pages," but I have not been able to verify this.
2 See Cumont (F.), Textes et Monuments figures relat. aux
Mysttres de Mithra (Bruxelles, 1899), i. 315.
THE VIRGIN OF THE WORLD 181
In one of the preliminary degrees of the rite, we are
informed, some of the mystse imitated the voices of
birds, others the roaring of lions.1 All of this was
interpreted by the initiates as having reference to
transmigration or metempsychosis. Thus Porphyry2
tells us that in the Mysteries of Mithras they called
the mystse by the names of different animals, so
symbolizing man's common lower nature with that
of the irrational animals. Thus, for instance, they
called some of the men "lions," and some of the
women " lionesses," some were called "ravens," while
the " fathers," the highest grade, were called " hawks "
and " eagles." The " ravens " were the lowest grade ;
those of the " lion " grade were apparently previously
invested with the disguises and masks of a series
of animal forms before they received the lion shape.
Porphyry tells us, further, that Pallas, who had, prior
to Porphyry's day, written an excellent treatise on the
Mithriaca, now unfortunately lost, asserts that all this
was vulgarly believed to refer to the zodiac, but that in
truth it symbolized a mystery of the human soul, which
is invested with animal natures of various kinds,3
1 Ps. Augustine, Qucestt. Vet. et Nov. Test. (Migne, P. L.y torn,
xxxiv. col. 2214 f.).
2 De Abstinentia, iv. 16 (ed. Nauck, p. 253).
3 Of. Clement of Alexandria on the Basilidian theory of
"appendages," remembering that the School of Basilides was
strongly tinctured with Egyptian ideas. " The Basilidians are
accustomed to give the name of appendages (or accretions) to the
passions. These essences, they say, have a certain substantial
existence, and are attached to the rational soul, owing to a certain
turmoil and primitive confusion. On to this nucleus other bastard
and alien natures of the essence grow, such as those of the wolf,
ape, lion, goat, etc. . . . And not only do human souls thus
intimately associate themselves with the impulses and impressions
of irrational animals, but they even initiate the movements and
beauties of plants, because they likewise bear the characteristics
182 THRICE-GREATEST HERMES
according to the tradition of the Magi. Thus they call
the sun (and therefore those corresponding to this
nature) a bull, a lion, a dragon, and a hawk.
It is further to be remembered that Appuleius,1 in
describing the robe with which he was invested after
his initiation into the Mysteries of Isis, tells us that he
was enthroned as the sun, robed in twelve sacramental
stoles or garments ; these garments were of linen with
beautiful paintings upon them, so that from every side
" you might see that I was remarkable by the animals
which were painted round my vestment in various
colours." This dress, he says, was called the " Olympic
Stole."
MOMUS
Finally, it may perhaps be of service to make the
reader a little better acquainted with Momus.
Among the Greeks Momus was the personification of
the spirit of fault-finding. Hesiod, in his Theogony
(214), places him among the second generation of the
children of Night, together with the Fates. From the
Cypria^ of Stasimus,3 we learn that, when Zeus, in
answer to Earth's prayer to relieve her of her over-
population of impious mankind,4 first sent the Theban
War, and on this proving insufficient, bethought him of
annihilating the human race by thunderbolts (fire) and
floods (water), Momus advises the Father of gods and
men to marry the goddess Thetis to a mortal, so that a
beautiful daughter (Aphrodite-Helen) might be born to
of plants appended to them. Nay, there are also certain
characteristics [of minerals] shown by habits, such as the hardness
of adamant" (F. F. F., p. 276).
1 Metamorphoses, Book xi.
2 Which Pindar and Herodotus ascribed to Homer himself.
3 See Frag. I. from the Scholion on Horn., II, i. 5 ff.
« See K. K., 34.
THE VIRGIN OF THE WORLD 183
them, and so mankind, Greeks and Barbarians, on her
account be involved in internecine strife — namely, the
Trojan War. Further, the Scholiast on 1L, i. 5, avers
that it was Momus whom Homer meant to represent
by the " will " or " counsel " of Zeus.
Sophocles, moreover, wrote a Satyric drama called
" Momus," l and so also Aehseus.2
Both Plato 3 and Aristotle 4 refer to Momus. Calli-
machus, the chief librarian of the Alexandrian Library,
from 260-240 B.C., in his JZtia,5 pilloried his critic and
former pupil Apolloniu& Khodius as Momus.
Momus, moreover, was a favourite figure with the
Sophists and Ehetoricians, especially of the second
century A.D. In Ml. Aristides,6 Momus, as he could
find no fault with Aphrodite herself, found fault with
her shoe.7 Lucian makes Aphrodite vow to oppose
Momus tooth and nail,8 and makes Momus find fault
with even the greatest works of the gods, such as the
house of Athene, the bull of Zeus, and the men of
Hephaestus, — the last because the god-smith had not
put windows in their breasts so that their hearts might
be seen.9
And, interestingly enough in connection with our
treatise, Lucian, in one of his witty sketches,10 makes
1 Frag. 369-374B (ed. Bind.) ; the context of which some
believe to be found in Lucian's Hermotimus, 20.
2 Frag. 29, from the Scholion on Aristophanes, Pax, 357.
3 Rep., vi. 487A : " Nor would even Momus find fault with
this."
4 De Partt. Animal., iii. 2.
6 And also at the end of his Hymn to Apollo, ii. 112; also
Epigram. Frag., 70.
6 Or., 49 ; ed. Jebb, p. 497. 7 Of. Julian, Ep. ad Dionys.
8 Dial. Dew., xx. 2.
9 Hermot., xx. ; cf. Nig., xxxii. ; Dial. Deor., ix. ; Ver. Hist.,
ii. 3 ; Bab. Fab., lix. ; and Jup. Trag., xxii.
10 Dear. Gonsil, iv.
184 THRICE-GREATEST HERMES
Moinus one of the persons of the dialogue with Zeus
and Hermes. Momus finds fault because Bacchus is
reckoned among the gods, and is commanded by Zeus
to refrain from making ridicule of Hercules and
Asclepius.
The popular figure of Momus was that of a feeble
old man,1 — a very different representation from the
grandiose Intelligence of our treatise, a true Lucifer.
Some representations give his one sharp tooth, and
others wings. The story runs that Zeus finally banished
him from Olympus for his fault-finding.2
The Onomastwa, Vaticana3 connects Momus with
Mammon ; but this side-issue need not detain us.4
THE MYSTIC GEOGRAPHY OF SACRED LANDS
With regard to the symbolic figure of the Earth of
§§ 46-48 of the second K. K. Extract, and the persuasion
that Egypt was the heart or centre thereof, we may
append two quotations on the subject from widely
different standpoints. The first is from Dr Andrew
D. White's recent volumes 5 :
" Every great people of antiquity, as a rule, regarded
its own central city or most holy place as necessarily
the centre of the earth.
" The Chaldeans held that their ' holy house of the
gods' was the centre. The Egyptians sketched the
world under the form of a human figure, in which
Egypt was the heart, and the centre of it Thebes. For
the Assyrians, it was Babylon ; for the Hindus, it was
Mount Meru; for the Greeks, so far as the civilized
1 Philostratus, Ep. 21.
2 For the above and other references, see Trumpel's art.
" Momus," in Reseller's Lexicon.
3 Lug., 194, 59.
4 See Nestle's art. "Mammon," in Cheyne's Encyclopaedia Biblica.
6 Op. supra cit., i. 98, 99.
THE VIRGIN OF THE WORLD 185
world was concerned, Olympus or the temple of Delphi ;
for the modern Mohammedans, it is Mecca and its
sacred stone ; the Chinese, to this day, speak of their
empire as the ' middle kingdom.' It was in accordance,
then, with a simple tendency of human thought that
the Jews believed the centre of the world to be Jerusalem.
" The book of Ezekiel speaks of Jerusalem as in the
middle of the earth, and all other parts of the world as
set around the holy city. Throughout the 'ages of
faith' this was very generally accepted as a direct
revelation from the Almighty regarding the earth's
form. St Jerome, the greatest authority of the early
Church upon the Bible, declared, on the strength of
this utterance of the prophet, that Jerusalem could be
nowhere but at the earth's centre ; in the ninth century
Archbishop Kabanus Maurus reiterated the same argu-
ment ; in the eleventh century Hugh of St Victor gave
to the doctrine another scriptural demonstration; and
Pope Urban, in his great sermon at Clermont urging
the Franks to the crusade, declared, ' Jerusalem is the
middle point of the earth ' ; in the thirteenth century
an ecclesiastical writer much in vogue, the monk
Csesarius of Heisterbach, declared, 'As the heart in
the midst of the body, so is Jerusalem situated in the
midst of our inhabited earth,' — ' so it was that Christ
was crucified at the centre of the earth.' Dante accepted
this view of Jerusalem as a certainty, wedding it to
immortal verse; and in the pious book of travels
ascribed to Sir John Mandeville, so widely read in the
Middle Ages, it is declared that Jerusalem is at the
centre of the world, and that a spear standing erect
at the Holy Sepulchre casts no shadow at the equinox.
"Ezekiel's statement thus became the standard of
orthodoxy to early map-makers. The map of the world
at Hereford Cathedral, the maps of Andrea Bianco,
186 THRICE-GREATEST HERMES
Marino Sanuto, and a multitude of others fixed this
view in men's minds, and doubtless discouraged during
many generations any scientific statements tending to
unbalance this geographical centre revealed in Scripture."
So much for the righteous indignation of modern
physical science ; now for cryptology and mysticism.
M. W. Blackden, in a recent article on " The Mysteries
and the ' Book of the Dead/ " writes as follows l :
" One other key there is ... without which it is
useless to approach The Book of the Dead with the idea
of discussing any of those gems of wisdom for which
old Egypt was so famous. . . . The knowledge of its
existence is no recent discovery : it is simply that
ancient nations such as the Egyptians, Chaldees, and
Jews, had a system of symbolic geography. . . .
" The Jewish and Egyptian priestly caste endeavoured
to map out their lands in accordance with their symbols
of spiritual things, so far as the physical features would
permit. This symbolism of mountain, city, plain,
desert, and river extended from the various parts and
furniture of the Lodge, to use Masonic phraseology, up
to the spiritual anatomy, as it were, of both macrocosm
and microcosm.
" Thus in the Jewish Scriptures it is not difficult to
distinguish, in the prophetic battles of the nations that
were to rage round about Jerusalem, the same symbolism
as we have more directly expressed in a little old book
called TJie Siege of Mansoul, the author of which was
the John Bunyan of The Pilgrim's Progress, a man
who could well grasp the excellence of geographical
symbolism.
" I cannot, of course, here enter at length into the
geographical symbols of Egypt, it would take too long ;
but as I have given Jerusalem as a symbol, I may say
1 The Theosophical Review (July, 1902), vol. xxx. pp. 406, 407.
THE VIRGIN OF THE WORLD 187
further that Jerusalem as a symbol corresponds to the
Egyptian On, or Heliopolis, and so astronomically to
the centre of the world and of the universe, and in
the microcosm to the spiritual Heart of Man.1
" But there is one difference between the Hebrew
and Egyptian city ; for whereas the actual Jerusalem
corresponds among the Hebrew prophets to that Jeru-
salem that now is, and is in bondage with her children,
Heliopolis corresponded among the Egyptian priest-
hood to that city which was to come, the Heavenly
City, the New Heart, that should be given to redeemed
mankind."
Here then we have a thesis that deserves a volume
to itself ; and so I leave it to him who has a mind to
undertake the labour.
1 " There is an old map of the world in the British Museum
which demonstrates both these significations. See also Mappa
Mundi, 'Ebsdorf,' 1284, and that in Hereford Cathedral made
by Richard of Haldingham, one of the Prebends, 1290-1310."
EXCERPT XXVII.
FROM THE SERMON OF ISIS
TO HORUS
(Patrizzi (p. 34b) runs this on to the last without a break.
Text : Stob., Phys., xli. 68, 69, under heading, " Of
Hermes: A Sermon of Isis to Horus"; G. pp. 476-481;
M. i. 342-352 ; W. i. 458-472.
Menard: Livre III., No. iii. of "Fragments," etc., as
above, pp. 209-221.)
I.1 IN wondrous fashion — (Horus said) — hast thou
explained to me, most mighty mother Isis, the
details of God's wondrous soul-making, and I
remain in wonder ; but not as yet hast thou told
me whereto the souls when freed from body go.
I would then thank thee for being made initiate
by word of mouth 2 into this vision of the soul,3
0 only mother, deathless one !
2. And Isis said :
Give ear, my son ; most indispensable is this
1 I have numbered the paragraphs for convenience of reference.
The mystes, speaking generally, was initiated by
word of mouth, the epoptes by sight or vision.
3 Oeupla.
188
FROM THE SERMON OF ISIS TO HORUS 189
research. That which doth hold together, doth
also have a place which doth not disappear. For
this is what my sermon will set forth.
0 wondrous, mighty son of mighty sire Osiris,
[the souls] when they go forth from bodies, are
not confusedly and in a rush dissolved into the
air, and scattered in the rest of boundless Breath,
so that they cannot any more as the same [souls]
return again to bodies ; nor is it possible, again,
to turn them back unto that place from which
they came at first — no more than water taken
from the bottom of a jar can be poured l [back
again] into the self-same place whence it was
taken ; nor does the same when taken take a
place peculiar to it, but is mixed up with the
whole mass of water.2 Not thus is it [with
souls], high-minded Horus !
3. Now as I chance myself to be as though
initiate into the nature which transcendeth death,
and that my feet have crossed the Plain of Truth,
I will explain to thee in detail how it is ; and
preface this by telling thee that water is a body
void of reason condensed from many compound
things into a fluid mass, whereas the soul's a
thing of individual nature, son, and of a royal
kind, a work of God's [own] hands and mind,
and of itself led by itself to mind.
1 Reading eirixw for ^ire'xew.
2 The construction of the whole of the above paragraph is
exceedingly involved.
190 THRICE-GREATEST HERMES
What then doth come from " one " and not
from "other," cannot be mingled with a different
thing ; wherefore it needs must be that the soul's
congress with the body is a concord wrought by
God's necessity.
But that they are not [all] confusedly and [all]
at random and by chance sent up again to one
and the same place, but each to its own proper
region, is clear from what [the soul] doth suffer
while still it is in body and in plasm, when it
has been made dense against its proper nature.
Now give good heed to the similitude
recounted, Horus well-beloved !
4. Suppose in one and the same cage have
been shut up both men and eagles, doves and
swans, and swallows, hawks and sparrows, flies,
and snakes, and lions, leopards, wolves, and
dogs, and hares, and kine and sheep, and some
amphibious animals, as seals and others, tortoises
and our own crocodiles ; then, that, my son, at
one [and the same] moment they are [all] let out.
They [all] will turn instinctively — man to his
gathering spots and roofs ; the eagle to the
ether, in which its nature is to spend its life ;
the doves into the neighbouring air ; the hawks
[to that] above [the doves] ; the swallows where
men dwell ; the sparrows round the fruit-trees ;
the swans where they may sing ; the flies about
the earth, [but only] so far from it as they can
FROM THE SERMON OF ISIS TO HORUS 191
with [-out their losing] smell of man (for that
the fly, my son, is fond of man especially and
tends to earth) ; the lions and the leopards
towards the hills ; the wolves towards desert
spots ; the dogs after men's tracks ; the kine
to stalls and fields ; the sheep to pastures ; the
snakes to earth's recesses ; the seals and tortoises,
with [all] their kind, unto the deeps and streams,
so that they neither should be robbed of the dry
land nor taken from their cognate water — each
one returning to its proper place by means of its
internal means of judgment.
So every soul, both in a human form and
otherwise incarnate on the earth, knows where
it has to go, — unless some foolish person l come
and say, my son, that it is possible a bull
should live in water and a tortoise up in air !
5. And if this be the case when they are
plunged in flesh and blood — that they do nothing
contrary to what's appointed them, e'en though
they are being punished (for being put in body is
a punishment for them) — how much the more
[is it the case] when they possess their proper
liberty [and are set free] from punishment and
being plunged [in body] ?
Now the most holy ordering of souls is on this
wise. Turn thou thy gaze above, most noble-
1 TIS TWV Tu0«j/f&>j/— an interesting phrase as showing that Typhon
was regarded as the enemy of Osiris (the Logos or Reason).
192 THRICE-GREATEST HERMES
natured son, upon their orders. The space from
height of heaven to the moon devotes itself unto
the gods and stars arid to the rest of providence ;
the space, my son, from moon to us is dwelling
place of souls.
This so great air, however, has in it a belt to
which it is our use to give the name of wind, a
definite expanse in which it is kept moving to
refresh the things on earth, and which I will
hereafter tell about.
Yet in no manner by its motion on itself does
it become an obstacle to souls ; for though it
keeps on moving, souls can dart up or dart
down,1 just as the case may be, free from all let
and hindrance. For they pass through without
immixture or adhesion as water flows through
oil.
6. Now of this interval, Horus, my son, there
are four main divisions and sixty special spaces.
Of these [divisions] the first one upwards from
the earth is of four spaces, so that the earth in
certain of its mountain heights and peaks extends
and comes so far, but beyond these it cannot in
its nature go in height.
The second after this is of eight spaces, in
which the motions of the winds take place.
Give heed, 0 son, for thou art hearing
1 Cf. the beginning of the Apocalypse of Thespesiua (Aridseus)
in Plutarch, De Sera Num. Vind., xxii.
FROM THE SERMON OF ISIS TO HORUS 193
mysteries that must not be disclosed — of earth
and heaven and all the holy air which lies
between, in which there is the motion of the
wind and flight of birds. For above this the air
doth have no motion and sustains no life.
This [moving] air moreover hath of its own
nature this authority — that it can circulate in its
own spaces and also in the four of earth with
all the lives which it contains, while earth cannot
ascend into its [realm].
The third consists of sixteen spaces filled with
subtle air and pure.
The fourth consists of two and thirty [spaces],
in which there is the subtlest and the finest air ;
it is by means of this that [air] shuts from itself
the heavens above which are by nature fiery.
7. This ordering is up and down in a straight
line and has no overlapping ; so that there are
four main divisions, twelve intervallic ones and
sixty spaces.
And in these sixty spaces dwell the souls, each
one according to its nature, for though they are
of one and the same substance, they're not of the
same dignity. For by so much as any space is
higher from the earth than any other, by so
much do the souls in them, my son, surpass in
eminence the one the other.1
What souls, however, go to each of them, I
1 For a consideration of this ordering, see p. 168 ff. above.
VOL. III. 13
194 THRICE-GREATEST HERMES
will accordingly begin again to tell thee, Horus,
[son] of great renown, taking their order from
above down to the earth.
CONCERNING THE INBREATHING AND THE
TRANSMIGRATION OF THE SouL1
8. The [air] between the earth and heavens,
Horus, is spaced out by measure and by
harmony.
These spaces have been named by some of our
forefathers zones, by others firmaments, by others
layers.
And in them dwell both souls which have
been set free from their bodies, and also those
which have as yet been never shut in body.
And each of them, my son, hath just the place
it doth deserve ; so that the godly and the
kingly ones dwell in the highest space of all,
those least in honour and the rest of the
decadent ones [dwell] in the lowest space of all,
while middling souls dwell in the middle space.
Accordingly, those souls which are sent down
to rule, are sent down, Horus, from the upper
zones ; and when they are set free [again] they
go back to the same or even still more lofty
ones, unless it be they still have acted contrary
1 This appears to be a heading inserted by Stobseus (Phys., xli.
64) or some scribe ; there seems to be no break in the text.
FROM THE SERMON OF ISIS TO HORUS 195
to their own nature's dignity and the pronounce-
ment of the Law of God.
Such souls as these the Providence above,
according to the measure of their sins, doth
banish down to lower spaces ; just as with those
which are inferior in dignity and power, it leads
them up from lower [realms] to vaster and more
lofty ones.
9. For up above [them all] there are two
ministers of universal Providence, of whom one is
the warder of the souls, the other their conductor.
The warder [watches o'er the souls when out
of body], while the conductor is dispatcher and
distributor of souls into their bodies. The
former keeps them, while the latter sends them
forth according to the Will of God.
For this cause (logos) then, my son, nature
on earth according to the change of deeds above
doth model out the vessels and shape out the
tents in which the souls are cast.1 Two energies,
experience and memory, assist her.
And this is memory's task, [to see] that nature
guards the type of every thing sent down out of
its source and keeps its mixture as it is above ;
while of experience [the work is this, to see]
conformably to every one of the descending
souls it may have its embodiment, and that the
1 The text is exceedingly imperfect, and in its present state quite
untranslatable.
196 THRICE-GREATEST HERMES
plasms may be made effective1 — that for the
swift ones of the souls the bodies also may be
swift, for slow ones slow, for active active ones,
for sluggish sluggish ones, for powerful powerful,
and for crafty crafty ones, and in a word for
every one of them as it is fit.
10. For not without intention hath she clad
winged things with plumage ; and tricked out
with senses more than ordinary and more exact
those which have reason ; and some of the four-
footed things made strong with horns, some
strong with teeth, some strong with claws and
hoofs ; while creeping things she hath made
supple with bodies clad in easy-moving scales,
which easily can glide away.
And that the watery nature of their body may
not remain entirely weak, she doth provide the
sharpened fangs of some of them with power ;
so that by reason of the fear of death [they
cause] they're stronger than the rest.
The swimming things being timorous, she
gives to dwell within an element where light can
exercise nor one nor other of its powers, for fire
in water gives nor light nor heat. But each of
them, swimming in water clad in scales or
spines, flees from what frightens it where'er it
will, using the water as a means of hiding it
from sight.
1 The text is again very imperfect.
FROM THE SERMON OF ISIS TO HORUS 197
11. For souls are shut in each class of these
bodies according to their similarity [to them].
Those which have power of judgment go down
into men ; and those that lack it into quadrupeds,
whose [only] law is force ; the crafty ones [go]
into reptiles, for none of them attack a man in
front, but lie in wait and strike him down ; and
into swimming things the timid ones or those
which are not worthy to enjoy the other
elements. In every class, however, there are
found some which no longer use their proper
nature.
How [meanest thou] again, my mother ?
Horus said.
And Isis answered :
A man, for instance, son, o'ersteps his power
of judgment; a quadruped avoids the use of
force ; and reptiles lose their craftiness ; and
birds their fear of men. So much [then] for the
ordering of [souls] above and their descent, and
for the making of their bodies.
12. In every class and kind of the above, my
son, there may be found some regal souls ; others
also descend with various natures, some fiery,
and some cold, some overbearing, and some mild,
some skilled, some unskilled, some idle, some in-
dustrious, some one thing, some another. And
this results from the arrangement of the regions
whence the souls leap down to their embodiment.
198 THRICE-GREATEST HERMES
For from the regal zone they leap down [into
birth], the soul of the like nature ruling them l ;
for there are many sovereignties. Some are of
souls, and some of bodies, and some of arts,
and some of sciences, and some are of our-
selves.
How [meanest thou] again, my mother, " of
ourselves " ?
For instance, son, it is thy sire Osiris who is
[the ruler] of the souls of them born after us up
to this time 2 ; whereas the prince of every race
[is ruler] of their bodies ; [the king] of counsel
is the father and the guide of all, Thrice-greatest
Hermes ; of medicine Asclepius, Hephaestus' son ;
of power and might again Osiris, and after him
thyself, my son ; and of philosophy Arnebes-
chenis ; of poetry again Asclepius-Imuth.
13. For generally, my son, thou'lt find, if thou
inquirest, that there are many ruling many things
and many holding sway o'er many. And he who
rules them all, my son, is from the highest
space ; while he who rules some part of them,
doth have the rank of that particular realm from
which he is.
Those who come from the regal zone, [have] a
more ruling [part to play ; those from the zone
1 The text is here very corrupt, and the reading of the last
words of the two following sentences very doubtful.
2 That is presumably since the time when Osiris and Isis lived
on earth among men.
FROM THE SERMON OF ISIS TO HORUS 199
of fire *] become fire-workers and fire-tenders ;
those from the watery one live out their life in
waters ; those from the [zone] of science and of
art are occupied with arts and sciences ; those
from the [zone] of inactivity inactively and
heedlessly live out their lives.
For that the sources of all things wrought
on the earth by word or deed, are up above,
and they dispense for us their essences by weight
and measure ; and there is naught which hath
not come down from above, and will return again
to re-descend.
14. What dost thou mean again by this, my
mother? Tell me !
And Isis once again did make reply : Most
holy Nature hath set in living creatures the clear
sign of this return. For that this breath which
we breathe from above out of the air, we send
out up again, to take it in [once more].
And we have in us organs, son, to do this
work, and when they close their mouths whereby
the breath's received, then we no longer are as
now we are, but we depart.
Moreover, son of high renown, there are some
other things which we have added to us outside
the weighed-out mixture [of the body].
15. What, then (said Horus), is this mixture,
mother ?
1 The text is exceedingly defective.
200 THRICE-GREATEST HERMES
It is a union and a blend of the four elements ;
and from this blend and union a certain vapour 1
rises, which is enveloped by the soul, but circu-
lates within the body, sharing with each, with
body and with soul, its nature. And thus the
differences of changes are effected both in soul
and body.
For if there be in the corporeal make-up more
of fire, thereon the soul, which is by nature hot,
taking unto itself another thing that's hot, and
[so] being made more fiery, makes the life more
energetic and more passionate, and the body
quick and active.
If [there be] more of air, thereon the life
becomes both light and springy and unsteady
both in the soul and body.
And if there's more of water, then the creature
also doth become of supple soul and easy disposi-
tion, and ready of embrace, and able easily to
meet and join with others, through water's power
of union and communion with the rest of things ;
for that it finds a place in all, and when it is
abundant, doth dissolve what it surrounds,
while if [there's] little [of it], it sinks into and
doth become what it is mingled with. As for
their bodies, by dampness and by sponginess
they are not made compact, but by a slight
attack of sickness are dissolved, and fall away by
1 Cf. 17 and 20 below.
FROM THE SERMON OF ISIS TO HORUS 201
little and by little from the bond which holds
them severally together.
And if the earthy [element] is in excess, the
creature's soul is dull, for it has not its body-
texture loosely knit, or space for it to leap
through, the organs of sensation being dense ;
but by itself it stays within, bound down by
weight and density. As for its body, it is firm,
but heavy and inert, and only moved of choice
by [exercise of] strength.
But if there is a balanced state of all [the
elements], then is the animal made hot for doing,
light for moving, well-mixed for contact, and
excellent for holding things together.1
16. Accordingly those which have more in
them of fire and air, these are made into birds,
and have their state above hard by those
elements from which they came.
While those which have more fire, less air, and
earth and water equal, these are made into men,
and for the creature the excess of heat is turned
into sagacity ; for that the mind in us is a hot
thing which knows not how to burn, but has
intelligence to penetrate all things.
And those which have in them more water
and more earth, but moderate air and little fire,
1 The text is faulty, the language artificial, the analogy strained,
and the sense accordingly obscure. Meineke reads : ytwaiov Se els
ftfto.
202 THRICE-GREATEST HERMES
these are turned into quadrupeds, and those
which have more heat are stronger than the rest.
Those which have equal earth and water, are
made into reptiles. These through their lack of
fire lack courage and straightforwardness ; while
through their having water in them they are
cold ; and through their having earth they heavy
are and torpid ; yet through their having air,
they can move easily if they should choose to
do so.
Those which have in them more of wet, and
less of dry, these are made into fish. These
through their lack of heat and air are timorous
and try to hide themselves, and through excess
of wet and earthy elements, they find their
home, through their affinity, in fluid earth and
water.
17. It is according to the share [they have]
in every element and to the compass of that
share, that bodies reach full growth [in man] ;
according to the smallness of their share the
other animals have been proportioned — according
to the energy which is in every element.1
Moreover, 0 my well-beloved, I say, that
when, out of this state [of things], the blend
based on the first commixture [of the elements
in any case], and the resultant vapour 2 from it,
1 The text is utterly corrupt and has not yet been even
plausibly emended. 2 Cf. 15 and 20.
FROM THE SERMON OF ISIS TO HORUS 203
so far preserve their own peculiarity, that neither
the hot part takes on another heat, nor [does]
the aery [take] another air, nor [does] the watery
part another wetness, nor [yet] the earthy [take]
another density, then doth the animal remain in
health.
18. But if they do not, son, remain in the
proportions which they had from the beginning,
but are too much increased — (I do not mean in
energy according to their compass or in the
change of sex and body brought about by
growth, but in the blend, as we have said before,
of the component elements, so that the hot, for
instance, is increased too much or too much
lessened, and so for all the rest) — then will the
animal be sick.
19. And if this [increase] doth take place in
both the elements of heat and air, the soul's tent-
fellows, then doth the creature fall into symbolic
dreams and ecstasies ; for that a concentration
of the elements whereby the bodies are dissolved
has taken place. For 'tis the earthy element
itself which is the condensation of the body ; the
watery element in it as well is a fluidity to make
it dense. Whereas the aery element is that in
us which has the power of motion, and fire is
that which makes an end of all of them.
20. Just then as is the vapour l which ariseth
1 Qf. 15 and 17.
204 THRICE-GREATEST HERMES
from the first conjunction and co-blending of the
elements, as though it were a kindling or an
exhalation, — whatever it may be, it mingles with
the soul and draws it to itself, so that it shares
its nature good or bad. And if the soul remains
in its original relationship and common life with
it, it keeps its rank.
But when there's added from without some
larger share than what was first laid down for it,
— either to the whole mixture, or to its parts,
or to one part of it, — then the resulting change
effected in the vapour doth bring about a change
or in the disposition of the soul or of the
body.
The fire and air, as tending upward, hasten
upward to the soul, which dwells in the same
regions as themselves ; the watery and the earthy
elements, as tending down, sink down upon the
body, which doth possess the self-same seat.
COMMENTAEY
ARGUMENT
The Sermon from which this Extract is taken plainly
belonged to the same class of literature as the K. K.
Excerpts. The writer is an initiate of a higher degree,
imparting instruction to his pupil by word of mouth.
FROM THE SERMON OF ISIS TO HORUS 205
He himself, however, professes to have "seen," for he
has been plunged in the Cup of Immortality, and his
feet have crossed the Plain of Truth (3).
1. The subject is the excarnate state of souls (1-3).
The instruction is given by an analogy and a similitude
(4). Each soul seeks naturally its proper habitat in
the unseen world.
5. The ordering of the spaces of the excarnate souls
is then described. These spaces are all in the " great
air," the sublunary region, extending from the earth
surface to the moon.
6. Of this great interval there are 4 main divisions
and 60 spaces, the divisions consisting respectively of 4,
8, 16 and 32 sub-spaces. Above the second division
from below there is no motion of the " air " ; the " wind,"
or " moving air " belt, belongs properly to this second
division, but has also authority over the first or lowest
division, which extends from the earth-surface to the
tops of the highest mountains.
7. Besides these 4 divisions and 60 spaces, there is a
further ordering into 12 " intervallic " divisions.1
8. All is arranged by measure and harmony, and
after death every soul goes to the space of its desert,
ascending and descending according to an unerring law
of Providence.
9. To carry out this economy there are two ministers
of Providence, the warder and the conductor of souls.
The one watches over souls who are out of body, and
the other brings them back to suitable bodies. These
bodies are made by nature in exact correspondence with
their former deeds and characters ; in this nature is
aided by the energies of experience and memory (9-11).
12. The nature of the soul is conditioned by its
habitat in the air-spaces or zones ; and this is especially
1 See Comments on K. K.y 10.
206 THRICE-GREATEST HERMES
the case with those of the regal type. The names of
some of these royal souls and their offices are given.
13. In brief all is ordered from above ; the source
of all is above in the soul-spaces, and as all souls come
thence, so will all return thither.
14. How this is effected is explained as being
conditioned by a certain link between soul and body, a
sort of quintessence, or exhalation, or vapour, of the
blend of sub-elements which compose the body (14-20).1
It is a sort of etheric link between soul and body ; it
circulates in the body, but also shares with the soul,
which is not thought of as being in the body, but as a
sphere enveloping the body ; or at any rate the body is
in the soul, and not the soul in the body. Health is
said to depend upon the maintenance of the due pro-
portion of the " vapours " 2 of this " etheric double " (18).
Not only so, but the increase of vitality or intensity
in these elements in the "vapour," is the means of
remembering symbolic dreams and passing into a state
of ecstasy; finally it is the fiery element of this
" vapour " which dissolves this " spirituous body " (19).
It is by means of this link that changes are effected
from soul to body, and from body to soul (20) ; and
here, unfortunately, Stobaeus ends his excerpt.
TITLE AND ORDERING
The " Sermon of Isis to Horus " extract is, in both
style and context, so similar to the K. K. excerpts that
we might almost take it to be part and parcel of the
very same treatise ; but if this had been the case,
Stobaeus, following his custom, would have presumably
headed it with a simple "from the same." He may,
1 This bears a curious resemblance to the prdnamaya kosha, or
" vital sheath," of the Vedantins.
2 Vedantic prancCs, of which there are five.
FROM THE SERMON OF ISIS TO HORUS 207
however, have made a mistake, for that the good
Joannes sometimes nods, may be seen from the short
Excerpt xxi., which he says is also taken from "The
[Sermon] of Isis to Horus " l ; but this cannot be the case,
since Isis is here addressing a certain king as her pupil,
and not Horus.
Moreover, at the very beginning of our excerpt
Horus distinctly states that Isis has already explained
to him "the details of God's wondrous soul-making,"
and thanks her " for being made initiate by word of
mouth into the vision of the soul," — all of which is a
precise reference to the contents of the K. K. excerpts.
I am, therefore, inclined to think that not only is it a
further tractate of instruction following immediately
on K. K., but that even if it were supposed to be part
and parcel of the same sermon, and that "The
[Sermon] of Isis to Horus " was simply a sub-title or
alternative title of the "Virgin of the World/' the
hypothesis could not be easily set aside.2
In any case it is quite certain that S. I. H. belongs to
precisely the same type as K. K. ; and that it pertains
to the same special class of Trismegistic literature, and
to a somewhat similar type as the treatise from which
Cyril quotes Fragg. xix., xx., xxi., in which Osiris figures
as the disciple of the Good Daimon, Trismegistus.
THE BOOKS OF Isis AND HORUS
Here also, as in K. K., Isis comes forward as " initiated
into the nature that transcendeth death," her "feet
1 Of which Schow gives the alternative heading : " From the
Intercession (or Supplication) of Isis," which Gaisford (in a note)
thinks is from the Vienna Codex. This, however, is not the case,
for the Vindobonensis preserves the usual reading excep hat
the last word is missing. See R. 134, n. 3.
2 R. (p. 135, n. 3), however, thinks this impossible.
208 THRICE-GREATEST HERMES
have crossed the Plain of Truth " (3) that is as we have
shown in the Comments on K. K., 10, the writer claims
to have reached the degree of illumination which
bestows on men the consciousness of the gods. " Isis,"
then, is not "common to all priests," as Jamblichus
says of "Hermes," without the honorific qualification
"Thrice-greatest," but rather of a certain grade of
initiation ; the teacher of that lower grade, or Horus-
grade, being Hermes' representative. Isis was commonly
regarded as the Lady of all wisdom and teacher of all
magic. Already in the earliest Hellenistic period she had
attributes similar to those of Thoth-Hermes, and thus
comes forward as the Orderer of the world 1 ; and not
only so, but, like Thoth, she is called Lady of the heart
and of the tongue ; that is to say, her attributes were
those of the Logos.2
That there was a secret theosophic and apocalyptic
literature ascribed to Isis and Horus may be seen
from Lucian, who, in one of his humorous sketches,
puts into the mouth of Pythagoras the following
sentence :
" I also journeyed to Egypt that I might make the
acquaintance of the prophets of wisdom, and I
descended into the shrines of the temples and learned
the Books of Isis and Horus." 3
Here again, then, as Manetho tells us, these Books, as
the Books of Hermes, were kept secret in the holy of
holies of the Temples ; and these shrines were evidently
1 See Reitzenstein, Zwei religionsgesch. Fragen, 104 ff.
2 Plutarch, De Is. et Os., Ixviii. : " They say that of the trees in
Egypt the persea is especially dedicated to her, and that its fruit
resembles a heart, and its leaf a tongue. For nothing that men
have is more divine than the word (logos), and especially the
[word] concerning the gods." The fruit of the persea grew from
the stem.
3 Gallus, 18.
FROM THE SERMON OF ISIS TO HORUS 209
underground for Pythagoras is said to have " descended "
to them.
This is the Horus who is not only, after Osiris, the
lord of power and might, that is, Mng, but lord of
philosophy, as Arnebeschenis (12). For Arnebeschenis,
that is Har-nebeschenis, is, as Spiegelberg has shown,1
an Egyptian proper name, meaning " Horus lord of
Letopolis," at one time an important city in the Delta.
In the Alchemical literature also we meet with Horus
as a writer of books, as for instance in the superscription
" Horus the Gold-miner to Cronus who is Ammon." 2
Here we see that Horus stands to Isis as Asclepius
to Hermes ; Asclepius wrote books to Ammon, and so
Horus wrote books to Ammon; but whereas the
Trismegistic tradition proper looked back to Cronus
(Ammon) as one of its earliest teachers, the later
writings converted Ammon into a king who was taught
by Asclepius or by Horus.
THE WATERY SPHERE AND SUBTLE BODY
The writer of 8. 1. H. tells us that the soul in its royal
state, that is while lord of itself, is a divine creature,
but in incarnation it is united with the watery plasm
or subtle body, of K. K.y 18, where Hermes says that in
making it he " used more water than was required " ;
and to which the soul in its complaint (§ 21) refers as
a "watery sphere." This union makes it dense
"against its proper nature" (3), and it is further
densified by a certain " vaporous " nature which unites
it with the physical frame (15, 17, 20) ; concerning all
of which it is of interest to refer to Philoponus, who
tells us that :
1 Demotische Studien, i., "Agyptische u. griechische Eigen-
namen," p. 28 (cf. also p. 41) ; R. 135.
2 Berthelot, p. 103.
VOL. III. 14
210 THRICE-GREATEST HERMES
" They [the ancients] further add, that there is some-
thing of a plantal and plastic life l also, exercised by
the soul, in those spirituous and airy bodies after death ;
they being nourished too, though not after the same
manner, as these gross earthly bodies of ours are here,
but by vapours ; and that not by parts or organs, but
throughout the whole of them (as sponges),2 they
imbibing everywhere those vapours. For which cause,
they who are wise will in this life also take care of
using a thinner and dryer diet, that so that spirituous
body (which we have also at this present time within
our grosser body) may not be clogged and incrassated,
but attenuated. Over and above which these ancients
made use of catharms, or purgations, to the same end
and purpose also: for as this earthly body is washed
with water, so is that spirituous body cleansed by
cathartic vapours ; some of these vapours being nutri-
tive, others purgative. Moreover, these ancients further
declared concerning this spirituous body, that it was
not organized, but did the whole of it, in every part
throughout, exercise all functions of sense, the soul
hearing and seeing, and perceivng all sensibles, by it
everywhere. " 3
THE HABITAT OF EXCARNATE SOULS
But to return to our treatise ; the dwelling-place of
excarnate souls is the Air, the sublunary region of
four main layers, which are successively subtler and
finer as they are more removed from the earth ; the
uppermost limit of the Air is coterminous with the
fiery or setheric realms (6), the habitat of the gods.
1 rf}s 0imK7js CWTJJ, — that is, vegetative.
2 Endosmosis and exosmosis.
3 Philoponus, Procem. in Aristot. de Anima, as given in
Cudworth's Intellectual System (ed. 1820), iii. 506 ff. ; see my
Orpheus, pp. 278, 279.
FROM THE SERMON OF ISIS TO HORUS 211
In the different zones, or firmaments, or layers of this
s Air, dwell not only excarnate souls, during the period
between their incarnations, but also those which have
never yet been shut in body — that is, presumably, the
daimones (8).
With regard to the manner in which souls are kept
in their appropriate spaces after the death of the body,
and the way in which they are brought back to appro-
priate bodies, and the two ministers of Providence (9),
it is of value to note that in this we have a simple out-
line of what is explained at great length and in much
detail in the Coptic Gnostic work called Pistis Sophia.
It would, however, occupy too much space here to deal
with the representations of the Egyptian Gnostic work
on this subject in a satisfactory manner, and as the
text is now accessible in English, it can easily be con-
sulted by the reader.1
1 For Melchizedek, the " Receiver of light and Guide of souls,"
see P. £, passim, and especially 35-37, 292, 327 ; for Zorokothora-
Melchizedek and leou, see " The Books of the Saviour," ibid., 365
ff. ; and for Gabriel and Michael, ibid., 138.
II
References and Fragments
in the Fathers
I.
JUSTIN MARTYE
i. Cohortatio ad Gentiles, xxxviii. ; Otto (J. C. T.), ii. 122
(2d ed., Jena, 1849).*
THE MOST ANCIENT OF PHILOSOPHERS
Now if any of you should think that he has learnt
the doctrine concerning God from those of the
philosophers who are mentioned among you as most
ancient, let him give ear to Ammon and Hermes. For
Ainmon in the Words (Logoi) concerning himself 2 calls
God " utterly hidden " ; while Hermes clearly and
plainly declares :
To understand God is difficult ; to speak [of
Him] impossible, even for one who can under-
stand.3
THE "WORDS OF AMMON"
This passage occurs at the very end of the treatise.
Justin will have it that the most ancient of all the
philosophers are on his side.
1 The Exhortation is considered by most pseudepigraphic, but
is supposed by others to be the earliest work of Justin, which
may be placed conjecturally about 130 A.D. ; the First Apology
is generally ascribed to the year 148 A.D.
2 Taking the reading irepl eaurou (Otto, n. 13), adopted in R. 138.
3 Quoted also by Lactantius, D. I. Epit., 4 ; Cyril Alex., Con.
JuL, i. 31 ; and Stobaeus, Flor., Ixxx. [Ixxviii.], 94 (Ex. ii. 1).
215
216 THRICE-GREATEST HERMES
These are Ammon and Hermes. Justin, moreover,
knows of certain Words (Logoi), or Sermons, or Sacred
Utterances of Ammon, which must have been circulating
in Greek, otherwise it is difficult to see how Justin was
acquainted with them. They were evidently of an
apocalyptic nature, in the form of a self-revelation of
Ammon or God.
These " Words of Ammon " have clearly nothing to
do with the Ammonian type of the surviving Tris-
megistic literature, where Ammon is a hearer and not
an instructor, least of all the supreme instructor or
Agathodaimon. In them we may see an intermediate
stage of direct dependence of Hellenistic theological
literature on Egyptian originals, for we have preserved
to us certain Hymns from the El-Khargeh Oasis which
bear the inscription " ' The Secret Words of Ammon '
which were found on Tables of Mulberry-wood." l
THE INEFFABILITY OF GOD
The sentence from Hermes is from a lost sermon, a
fragment of which is preserved in an excerpt by Stobseus.
It was probably the opening words of what Stobseus
calls " The [Sermon] to Tat," 2 that is to say, probably
one of the " Expository Sermons to Tat," as Lactantius
calls them.3
The idea in the saying was a common place in
1 R. 138. The connection between this Ammon and Hermes
was probably the same as that which is said to have existed
between the king-god Thanms-Ammon and the god of invention
Theuth-Hermes. Thamus- Ammon was a king philosopher, to
whom Theuth brought all his inventions and discoveries for his
(Ammon's) judgment, which was not invariably favourable. See
the pleasant story told by Plato, Pheedrus, 274 c. Of. also the
notes on Kneph- Ammon, K. K., 19, Comment.
2 Stob., loc. infra cit,
3 See Fragg. xi., xii., xiii., xv., xx., xxii., xxiii., xxiv. (?).
JUSTIN MARTYR 217
Hellenistic theological thought, and need not be always
directly referred to the much-quoted words of Plato :
" To find the Father and the Maker of this universe is a
[great] work, and finding [Him] it is impossible to tell
[Him] unto all." 1 Indeed, it is curious to remark that
Justin reproduces the text of the Hermetic writer far
more faithfully than when he refers directly to the
saying of Plato.2
ii. I. Apologia, xxi. ; Otto, i. 54.
HERMES AND ASCLEPIUS SONS OF GOD
And when we say that the Word (Logos) which is the
first begetting of God, was begotten without inter-
course,— Jesus Christ, our Master, — and that he was
crucified, and was dead, and rose again and ascended
into heaven, we bring forward no new thing beyond
those among you who are called Sons of Zeus. For ye
know how many Sons the writers who are held in
honour among you ascribe to Zeus : — Hermes, the Word
(Logos), who was the interpreter and teacher of all ; and
Asclepius, who was also 3 a healer,4 and was smitten by
the bolt [of his sire] and ascended into heaven . . .
[and many others] . . .
iii. Ibid., xxii. ; Otto, i. 58.
HERMES THE WORD WHO BRINGS TIDINGS FROM GOD
But as to the Son of God called Jesus, — even though
he were only a man [born] in the common way, [yet]
because of [his] wisdom is he worthy to be called Son
1 Timxus, 28 c.
2 See Cohort., xxii. ; //. ApoL, x. Clemens Alex., Origen,
Minutius Felix, Lactantius, and other of the Fathers also quote
this saying of Plato.
3 That is, like Jesus. * eepairevr^v (therapeut).
218 THRICE-GREATEST HERMES
of God ; for all writers call God " Father of men and
gods." And if we say [further] that he was also in a
special way, beyond his common birth, begotten of God
[as] Word (Logos) of God, let us have this in common
with you who call Hermes the Word (Logos) who brings
tidings l from God.
THE SONS OF GOD IN HELLENISTIC THEOLOGY
It is remarkable that Justin heads the list of Sons
of God — Dionysus, Hercules, etc. — with Hermes and
Asclepius. Moreover, when he returns to the subject
he again refers to Hermes and to Hermes alone. This
clearly shows that the most telling parallel he could
bring forward was that of Hermes, who, in the Hellen-
istic theological world of his day, was especially
thought of under the concept of the Logos.
The immediate association of the name of Asclepius
with that of Hermes is also remarkable, and indicates
that they were closely associated in Justin's mind ; the
indication, however, is too vague to permit of any
positive deduction as to an Asclepius-element in the
Trismegistic literature current in Kome in Justin's time.
Justin, in any case, has apparently very little first-hand
knowledge of the subject, for he introduces the purely
Hellenic myth of Asclepius being struck by a thunder-
bolt, which, we need hardly say, is entirely foreign to
the conception of the Hellenistic Asclepius, the disciple
of Hermes.
AN UNVERIFIABLE QUOTATION
To these quotations Chambers (p. 139) adds the
following passage from //. Apologia, vi., — which in date
may be placed some four or five years after the First.
1 T&f wapa 8fov &yyc\TiK4v. Compare Plutarch, De Is. et Os.,
xxvi. 6.
JUSTIN MARTYR 219
" Now to the Father of all no name can be given ;
seeing that He is ingenerable ; for by whatsoever name
one may be called, he has as his elder the one who gives
the name. But ' Father,' and ' God,' and ' Creator,' and
'Lord,' and 'Master' are not names, but terms of
address [derived] from His blessings and His works."
It is quite true that this passage might be taken
verbally from a Hermetic tractate, but I can find no
authority in the text of Justin for claiming it as a
quotation. For the same idea in Hermes compare
0. H., v. (vi.) 10, and Lact., D. /., i. 6.
II.
ATHENAGOBAS
Libellus pro Christianis,1 xxviii. ; Schwartz (E.), p. 57, 24
(Leipzig, 1891).2
ATHENAGORAS was acquainted with a Greek literature
circulated under the name of Hermes Trismegistus, to
whom he refers as authority for his euhemeristic
contention that the gods were once simply men.3
1 Written probably about 176-177 A.D.
2 In Texte u. Untersuchungen (von Gebhardt and Harnack),
Bd. iv.
3 Cf. R, pp. 2 and 160.
220
III.
CLEMENT OF ALEXANDRIA1
i. Protrepticus, ii. 29 ; Dindorf (G.), i. 29, (Oxford, 1869)
—(24 P., 8 S.).
MANY HERMESES AND ASCLEPIUSES
(AFTER referring to the three Zeuses, five Athenas,
and numberless Apollos of complex popular tradition,
Clement continues :)
But what were I to mention the many Asclepiuses, or
the Hermeses that are reckoned up, or the Hephsestuses
of mythology ?
Clement lived in the very centre of Hellenistic
theology, and his grouping together of the names of
Asclepius, Hermes and Hephaestus, the demiurgic Ptah,
whose tradition was incorporated into the Poemandres
doctrine, is therefore not fortuitous, but shows that
these three names were closely associated in his mind,
and that, therefore, he was acquainted with the
Trismegistic literature. This deduction is confirmed
by the following passage.
1 Fl., 175-200 A.D.
221
222 THRICE-GREATEST HERMES
ii. Stromateis, I. xxi. 134; Dindorf, ii. 108 (399 P.,
144 S.).
THE APOTHEOSIS OF HERMES AND ASCLEPIUS
Of those, too, who once lived as men among the
Egyptians, but who have been made gods by human
opinion, [are] Hermes of Thebes and Asclepius of
Memphis.
(To this we may appropriately append what Clement
has to tell us about the " Books of Hermes," when,
writing in the last quarter of the second century, he
describes one of the sacred processions of the Egyptians
as follows :)
iii. Ibid., VI. iv. 35 ; Dind., iii. 156, 157.
THE BOOKS OF HERMES
First comes the "Singer" bearing some one of the
symbols of music. This [priest], they tell us, has to
make himself master of two of the " Books of Hermes,"
one of which contains (1) Hymns [in honour] of the
Gods,1 and the other (2) Keflections2 on the Kingly
Life.
After the "Singer" comes the "Time-watcher"
bearing the symbols of the star-science, a dial after a
hand and phoenix. He must have the division of the
" Books of Hermes " which treats of the stars ever at
the tip of his tongue — there being four of such books.
The first of these deals with (3) the Ordering of the
1 I have numbered the books and used capitals for greater
clearness.
2 tK\oyt<rn6v ; I do not know what this term means in this
connection. The usual translation of " Regulations " seems to me
unsatisfactory. Some word such as "Praise" (? read ev\oyi<r[jL6v)
seems to be required, as may be seen from the title of C. H.t
(xviii.), "The Encomium of Kings."
CLEMENT OF ALEXANDRIA 223
apparently Fixed Stars,1 the next [two] (4 and 5) with
the conjunctions and variations of Light of the Sun and
Moon, and the last (6) with the Eisings [of the Stars].
Next comes the " Scribe of the Mysteries," with
wings on his head, having in either hand a book and a
ruler2 in which is the ink and reed pen with which
they write. He has to know what they call the sacred
characters, and the books about (7) Cosmography, and
(8) Geography, (9) the Constitution of the Sun and
Moon, and (10) of the Five Planets, (11) the Survey of
Egypt, and (12) the Chart of the Nile, (13) the List of
the Appurtenances of the Temples and (14) of the
Lands consecrated to them, (15) the Measures, and (16)
Things used in the Sacred Eites.
After the above-mentioned comes the " Overseer 3 of
the Ceremonies," bearing the cubit of justice and the
libation cup [as his symbols]. He must know all the
books relating to the training [of the conductors of the
public cult], and those that they call the victim-sealing4
Ko.v6va. ; this must mean a hollow wooden case shaped like a
ruler.
3 a-ToXiffT^s, called also i(p6<rro\os. This priestly office is usually
translated as the " keeper of the vestments," the " one who is over
the wardrobe." But such a meaning is entirely foreign to the
contents of the books which are assigned to him. He was
evidently the organiser of the ceremonies, especially the
processions.
4 fjioa-xofftppayiffTiKa — that is to say, literally, books relating to the
art of one who picks out and " seals calves " for sacrifice. The
literal meaning originally referred to the selection of the sacred
Apis bull-calf, into which the power of the god was supposed to
have re-incarnated, in the relic of some primitive magic rite
which the conservatism of the Egyptians still retained in the
public cult. Its meaning, however, was later on far more general,
as we see by the nature of the books assigned to this division.
Boulage, in his Mysteres d'Isis (Paris, 1820, p. 21), says that
"the seal of the priests which marked the victims was a man
224 THRICE-GREATEST HERMES
books. There are ten of these books which deal with
the worship which they pay to the gods, and in which
the Egyptian cult is contained ; namely [those which
treat] of (17) Sacrifice, (18) First-fruits, (19) Hymns,
(20) Prayers, (21) Processions, (22) Feasts, and (23-26)
the like.
After all of these conies the " Prophet " clasping to
his breast the water-vase so that all can see it ; and
after him follow those who carry the bread that is to
be distributed.1 The " Prophet/' as chief of the temple,
learns by heart the ten books which are called
" hieratic " ; these contain the volumes (27-36) treating
of the Laws, and the Gods, and the whole Discipline of
the Priests. For you must know that the " Prophet "
among the Egyptians is also the supervisor of the
distribution of the [temple] revenues.
Now the books which are absolutely indispensable 2
kneeling with his hands bound behind his back, and a sword
pointed at his throat, for it was in this attitude that the neophyte
received the first initiation, signifying that he agreed to perish
by the sword if he revealed any of the secrets revealed to
him." This he evidently deduced from Plutarch's De Is. et 0s.,
xxxi. 3.
1 ol rV fKirffjL^iif rwv &pruv 0affTd£ovres. The "Prophet" be-
longed to the grade of high priests who had practical knowledge
of the inner way. As the flood of the Nile came down and
irrigated the fields and brought forth the grain for bread, and so
gave food to Egypt, so did the living stream of the Gnosis from
the infinite heights of space pour into the Hierophant, and he in
his turn became Father Nile for the priests, his disciples, who in
their turn distributed the bread of knowledge to the people. A
pleasing symbolism, of which the bread and water of the earlier
ascetic schools of Christendom, who rejected wine, was perhaps a
reminiscence. Nor has even the General Church in its older
forms forgotten to sprinkle the people from the water- vase and
distribute among them the bread.
2 This seems to suggest that there were others, the knowledge
of which was optional, or rather reserved for the few. There
may perhaps have been forty-nine in all.
CLEMENT OF ALEXANDRIA 225
for Hermes l are forty-two in number. Six-and-thirty
of them, which contain the whole wisdom-discipline2
of the Egyptians, are learned by heart by the [grades
of priests] already mentioned. The remaining six are
learned by the "Shrine- bearers"3; these are medical
treatises dealing with (37) the Constitution of the
Body, with (38) Diseases, (39) Instruments, (40) Drugs,
(41) Eyes,4 and finally (42) with the Maladies of
Women.
THE GENERAL CATALOGUE OF THE EGYPTIAN
PRIESTLY LIBRARY
This exceedingly interesting passage of Clement gives
us the general catalogue of the Egyptian priestly
library and the background of the Greek translations
and adaptations in our Trismegistic writings.
The whole of these writings fall into this frame,
and the oldest deposit or "Pcemandres" type fits in
excellently with the content of the hieratic books (the
titles of which Clement has unfortunately omitted), or
with those that were kept secret. These hieratic books
were evidently the more important and were in charge
of the " Prophet," that is to say, of those high priests
of the temples who were directors of the prophetic
discipline, the very subject of our " Pcemandres "
treatises.5
1 That is, the priesthood. 2 Lit. philosophy.
3 vaffTo<J>6poi, those who carried the pastos as a symbol ; this
apparently symbolized the shrine or casket of the soul ; in other
words, the human body. These Pastophors were the priests who
were the physicians of the body, the higher grades being pre-
sumably physicians of the soul.
4 This seems to be an error of the copyist.
6 As to the hieroglyphic inscription at Edfu, which was
thought by Jomasd to contain references to the titles of these
forty-two books, see Parthey, Ub&r Isis und Osiris, p. 255.
VOL. III. 15
IV.
TERTULLIAN1
i. Contra Valentinianos, xv. ; (Ehler (F.), ii. 402 (Leipzig,
1844).
HERMES THE MASTER OF ALL PHYSICS
(WRITING sarcastically of the Gnostic Sophia-myth,
Tertullian exclaims :)
Well, then, let the Pythagoreans learn, the Stoics
know, [yea,] Plato even, whence matter — which they
[sc. the Pythagoreans and the rest] would have to be
ingenerable — derived its source and substance to [form]
this pile of a world, — [a mystery] which not even the
famous Thrice - greatest Hermes, the master of all
physics, has thought out.
The doctrine of Hermes, and of Hellenistic theology
in general, however, is that matter comes from the One
God. It is remarkable that Tertullian keeps his final
taunt for that school which was evidently thought the
foremost of all — that of the "famous Thrice-greatest
Hermes."
1 Fl., c. 200-216 A.D.
226
TERTULLIAN 227
ii. De Anima, ii. ; (Ehler, ii. 558.
HERMES THE WRITER OF SCRIPTURE
(Inveighing against the wisdom of the philosophers,
Tertullian says :)
She [philosophy] has also been under the impression
that she too has drawn from what they [the philos-
ophers] consider " sacred " scriptures ; because antiquity
thought that most authors were gods (deos), and not
merely inspired by them (divos), — as, for instance,
Egyptian Hermes, with whom especially Plato had
intercourse,1 . . . [and others] ....
Here again, as with Justin, Hermes heads the list ;
moreover, in Tertullian's mind, Hermes belongs to
antiquity, to a more ancient stratum than Pythagoras
and Plato, as the context shows; Plato, of course,
depends on Hermes, not Hermes on Plato; of this
Tertullian has no doubt. There were also "sacred
scriptures " of Hermes, and Hermes was regarded as a
god.
in. Ibid., xxviii. ; (Ehler, ii. 601.
HERMES THE FIRST TEACHER OF EEINCARNATION
What then is the value nowadays of that ancient
doctrine mentioned by Plato,2 about the reciprocal
migration of souls; how they remove hence and go
thither, and then return hither and pass through life,
and then again depart from this life, made quick again
from the dead? Some will have it that this is a
doctrine of Pythagoras ; while Albinus 3 will have it to
1 Adsuevit. 2 Of. Phcedo, p. 70.
3 A Platonic philosopher, and contemporary of Galen (1 30-? 200
A.D.).
228 THRICE-GREATEST HERMES
be a divine pronouncement, perhaps of Egyptian
Hermes.
iv. Ibid., xxxiii.; OEhler, ii. 610.
HERMES ON METEMPSYCHOSIS
(Arguing ironically against the belief in metem-
psychosis, Tertullian writes :)
Even if they [souls] should continue [unchanged]
until judgment [is pronounced upon them] ... a
point which was known to Egyptian Hermes, when he
says that the soul on leaving the body is not poured
back into the soul of the universe, but remains indi-
vidualized l :
FKAGMENT I.
That it may give account unto the Father of
those things which it hath done in body.
This exact quotation 2 is to be found nowhere in the
existing remains of the Trismegistic literature, but it
has every appearance of being genuine.
(Ehler (note c) refers to C. H., x. (xi.) 7, but this
passage of "The Key " is only a general statement of
the main idea of metempsychosis.
A more appropriate parallel is to be found in
P. S. A., xxviii. 1 : " When, [then,] the soul's departure
from the body shall take place, — then shall the judg-
ment and the weighing of its merit pass into its highest
daimon's power" — a passage, however, which retains
far stronger traces of the Egyptian prototype of the idea
than does that quoted by Tertullian.
1 Determinatam. 2 Tertullian marks it by an " inquit."
V.
CYPEIAN1
i. De Idolorum Vanitate, vi.j Baluze, p. 220 (Paris, 1726).
GOD IS BEYOND ALL UNDERSTANDING
THRICE- GREATEST Hermes speaks of the One God, and
confesses Him beyond all understanding and all ap-
praisement.
This is evidently a reference to the most quoted
sentence of Hermes. See Justin Martyr i. below, and
other references.
Chambers (p. 140), after this notice in Cyprian,
inserts a passage from Eusebius (c. 325 A.D.), which he
says is " a clear quotation from the ' Poemandres ' of
Hermes, whom, however, he [Eusebius] probably con-
founds with the Shepherd of Hennas."
Eusebius (Hist. Ecc., v. 8), however, quotes Irenseus
(iv. 20, 2), who quotes literally The Shepherd of Hermas
(Mand., i.). Indeed, it is the most famous sentence in
that early document. See the list of its quotations by
the Fathers in the note to Gebhardt and Harnack's
text (Leipzig, 1897), p. 70. Such verbal exactitude is
not to be found in the remaining Trismegistic literature ;
the idea, however, is the basis of the whole Trismegistic
theology.
1 About 200-258 A.D.
229
VI.
ARNOBIUS1
i. Adversus Nationes, ii. 13; Hildebrand (G. F.), p. 136
(Halle, 1844).
THE SCHOOL OF HEKMES
(ARNOBIUS complains that the followers of the
philosophic schools laugh at the Christians, and selects
especially the adherents of a certain tradition as follows :)
You, you I single out, who belong to the school of
Hermes, or of Plato and Pythagoras, and the rest of you
who are of one mind and walk in union in the same
paths of doctrine.2
1 He was a converted philosopher, and the teacher of Lactantius ;
flourished about 304 A.D.
2 Here again, as elsewhere, Hermes comes first ; he was evidently
regarded as the leader of philosophic theology as contrasted with
popular Christian dogmatics. See R. 306.
230
VII.
LACTANTIUS1
i. Divinx Iwtitutiones, i. 6, 1 ; Brandt, p. 18; Fritzsche,
i. 13.2
THOYTH-HERMES AND HIS BOOKS ON THE GNOSIS
LET us now pass to divine testimonies; but, first of
all, I will bring into court testimony which is like
divine [witness], both on account of its exceeding great
age, and because he whom I shall name was carried
back again from men unto the gods.
In Cicero,3 Caius Cotta,4 the Pontifex, arguing
against the Stoics about faiths and the diversity of
opinions which obtain concerning the gods, in order
that, as was the way of the Academics,6 he might bring
all things into doubt, declares that there were five
Hermeses ; and after enumerating four of them in
succession, [he adds] that the fifth was he by whom
1 A pupil of Arnobius ; flourished at the beginning of the
fourth century.
2 Brandt (S.), L. Caeli Firmiani Lactanti Opera Omnia, — Pars
/., Divinae Institutiones et Epitome (Vienna, 1890). Pars II., to
be edited by G. Laubmann, has not yet appeared. Fritzsche
(0. F.), Div. Institt. (Leipzig, 1842), 2 vols.
3 De Natura Deorum, iii. 22, 56.
4 C. Aurelius Cotta, 124-76 (?) B.C.
6 Cicero makes Cotta maintain the cause of this school both
here and in the De Oratore.
231
232 THRICE-GREATEST HERMES
Argus was slain,1 and for that cause he fled into Egypt,
and initiated the Egyptians into laws and letters.
The Egyptians call him Thoyth, and from him the
first month of their year (that is, September) has
received its name. He also founded a city which even
unto this day is called Hermopolis. The people of
Pheneus,2 indeed, worship him as a god ; but, although
1 Argos, according to the many ancient myths concerning him,
was all-seeing (Trav6irTTjs\ possessed of innumerable eyes, or, in one
variant, of an eye at the top of his head. Like Hercules, he was
of superhuman strength, and many similar exploits of his powers
are recorded. In the lo-legends, Hera made Argos guardian of
the cow into which the favourite of Zeus had been metamorphosed.
Zeus accordingly sent Hermes to carry off his beloved. Hermes
is said to have lulled Argos to sleep by means of his syrinx, or
pipe of seven reeds, or by his caduceus, and then to have stoned
him or cut off his head. See Reseller's Ausfuhr. Lex. d. griech. u.
rom. Myth., s.v. "Argos." It is to be noticed that instead of
Argum, four MSS. read argentum, which is curious as showing a
Medieval Alchemical influence. See n. 4 to Ciceronis Opera
Philosophica (Delph. et Var. Clas.), vol. ii. (London, 1830).
2 Pheneatce, — Pheneus was a town in Arcadia, that country of
ancient mysteries. (It is remarkable that Hermas is taken by the
" Shepherd " in spirit to a mountain in Arcadia. See Shepherd of
Hermas, Sim. ix. 1.) Cicero begins his description of the fifth
Hermes with this statement, and Lactantius has thus awkwardly
misplaced it. Pausanias (viii. 14, 6) tells us that Pheneus itself
was considered as a very ancient city, and that its chief cult was
that of Hermes. This cult of Hermes, moreover, was blended
with an ancient mystery- tradition, for Pausanias (ibid., 15, 1) tells
us that :
" The Pheneatians have also a sanctuary of Demeter sumamed
Eleusinian, and they celebrate mysteries in her honour, alleging
that rites identical with those performed at Eleusis were instituted
in their land. . . . Beside the sanctuary of the Eleusinian goddess
is what is called the Petroma, two great stones fitted to each other.
Every second year, when they are celebrating what they call the
Greater Mysteries, they open these stones, and taking out of them
certain writings which bear on the mysteries, they read them in
the hearing of the initiated, and put them back in their place
that same night. I know, too, that on the weightiest matters
LACTANTIUS 233
he was [really] a man, still he was of such high
antiquity, and so deeply versed in every kind of science,
that his knowledge of [so] many things and of the arts
gained him the title of " Thrice-greatest."
He wrote books, indeed many [of them], treating of
the Gnosis 1 of things divine, in which he asserts the
greatness of the Highest and One and Only God, and
calls Him by the same names as we [do] — God and
Father.2 And [yet], so that no one should seek after
His name, he has declared that He cannot be named, in
that He doth not need to have a name, owing, indeed,
unto the very [nature of His] unity.3 His words are
these 4 :
FKAGMENT II.
But God [is] one ; and He who's one needs
not a name, for He [as one] is The-beyond- all-
names.
THE HISTORICAL ORIGINS OF THE HERMETIC
TRADITION
For Lactantius, then, Hermes was very ancient;
moreover, he was one who descended from heaven and
had returned thither. When, however, Firmianus
attempts the historical origins of the Hermetic tradition,
as was invariably the case with the ancients, he can do
nothing better than refer us to a complex though
most of the Pheneatians swear by the Petroma." Frazer's
Translation, i. 393 (London, 1898).
2 Cf. P. S. A., xx. (p. 42, 16, Goldb.) et pass. ; C. #., v. (vi.) 2.
3 Compare with Epitome 4 below.
4 Lactantius here quotes in Greek. Cf. P. S. A., xx. (p. 42, 27-
43, 3, Goldb.).
234 THRICE-GREATEST HERMES
interesting myth, and to a legend of it devised to flatter
the self-esteem of its Hellenic creators : A Greek god,
whose cult, moreover, was known to be intimately
connected with an ancient mystery-tradition, was the
originator of the wisdom of Egypt. Of course ; and so
with all nations who had any ancient learning — their
special tradition was oldest and best and originator of
all others !
For the rest, Lactantius knows nothing historically
of the tradition which he esteemed so highly, and the
mention of the Latinized name Thoyth1 and of Her-
mopolis 2 does but throw the paucity of his knowledge
into deeper relief. What Lactantius does know is a
large literature in Greek and its general tendency.
The sentence he quotes is not found textually in any
of the extant Trismegistic literature.3
ii. Ibid., i. 11, 61 ; Brandt, p. 47; Fritzsche, i. 29, 30.
URANUS, CRONUS AND HERMES, ADEPTS OF THE
PERFECT SCIENCE
And so it appears that he [Cronus] was not born from
Heaven (which is impossible), but from that man who
was called Uranus ; and that this is so, Trismegistus
bears witness, when, in stating that there have been
very few in whom the perfect science has been found,
1 Was, however, this the spelling found in Cicero, for Firmianus
takes it from the text of Tully ? It is a pity we have no critical
apparatus of the text of Lactantius, for the MSS. of Cicero present
us with the following extraordinary list of variants : Then,
Ten, Their, Thoyt, Theyt, Theyn, Thetum, Them, Thernum,
Theutatem, Theut, Thoyth, Thoth. See n. 5 to the text of Cicero,
cited above. C/. R. 117, n. 2.
2 Which he probably took from P. S. A., xxxvii. 4: "Whose
home is in a place called after him."
3 Chambers (p. 41, n. 1), in referring it to C. H., v. (vi.) 10, is
mistaken.
LACTANTIUS 235
he mentioned in their number Uranus, Cronus and
Hermes, his own kinsfolk.1
i
Hi. Ibid., ii. 8, 48; Brandt, p. 138; Fritzsche, i. 89.
DIVINE PROVIDENCE
For the World was made by Divine Providence, not
to mention Thrice-greatest, who preaches this.2
iv. Ibid., ii. 8, 68; Brandt, p. 141 ; Fritzsche, i. 91.
ON MORTAL AND IMMORTAL SIGHT
His [God's] works are seen by the eyes; but how
He made them, is not seen even by the mind, " in that,"
as Hermes says :
FKAGMENT III.
Mortal cannot draw nigh3 to the Immortal,
nor temporal to the Eternal, nor the corruptible
to That which knoweth no corruption.4
And, therefore, hath the earthly animal not
yet capacity to see celestial things, in that it is
kept shut within the body as in a prison house,
lest with freed sense, emancipate, it should see all.
1 Cf. G. #., x. (xi.) 5 ; P. S. A., xxxvii. 1. Also Lact., Epit.,
14. In my commentary on the first passage I have shown that
Lactantius is probably here referring to a lost Hermetic treatise.
2 Cf. Fragg. op. Stob., Eel, i. 5, 16, 20. It is to be noticed from
the context that Lactantius places Trisinegistus in a class apart
together with the Sibylline Oracles and Prophets, and then pro-
ceeds to speak of the philosophers, Pythagoreans, Platonists, etc.
He also repeats the same triple combination in iv. 6.
3 Propinquare. L. glosses this as meaning " come close to and
follow with the intelligence."
* Cf. Frag. ap. Cyril, C. /., i. (vol. vi., p. 31 c).
236 THRICE-GREATEST HERMES
The first part of this citation (which Lactantius gives
in Latin) is identical in idea with a sentence in Frag,
iv. — that favourite source of quotation, which Stobseus,
Ex. ii. (Flor. Ixxx. [Ixxviii.] 9), excerpted from "The
[Sermon] to Tat."1 It might, then, be thought that
this was simply a paraphrase of Lactantius', or that he
was quoting from memory, and that the second sentence
was not quotation but his own writing. But the second
sentence is so thoroughly Trismegistic that it has every
appearance of being genuine.2
v. Ibid., ii. 10, 13; Brandt, p. 149; Fritzsche, i. 96.
MAN MADE AFTER THE IMAGE OF GOD
But the making of the truly living man out of clay 3
is of God. And Hermes also hands on the tradition of
this fact, — for not only has he said that man was made
by God after the Image of God,4 but also he has
attempted to explain with what skilfulness He has
formed every single member in the body of man, since
there is not one of them which is not admirably suited
not only for what it has to do, but also adapted for
beauty.5
Man made after the Image of God is one of the
fundamental doctrines of the Trismegistic tradition.
For instance, P. S. A., vii. 2 : " The [man] ' essential,'
as say the Greeks, but which we call the ' form of the
1 Compare also Lact., Epit., 4.
2 It is interesting to note, in the history of the text-tradition,
that the received reading (r^voi ("be expressed") in Stobaeus
stands in one MS. (A) <rvnftriv<u, which seems to be a transference
from the original of L.'s propinquare.
3 Limo, — slime or mud.
4 Lact. repeats this in vii. 4. Cf. C. H., i. 12.
6 Cf. C. H., v. (vi.) 6.
LACTANTIUS 237
Divine Similitude'"; and x. 3: "Giving the greatest
thanks to God, His Image reverencing, — not ignorant
that he [man] is, too, God's image, the second [one] ; for
that there are two images of God — Cosmos and man." l
vi. Ibid., ii. 12, 4 ; Brandt, p. 156; Fritzsche, i. 100.
HERMES THE FIRST NATURAL PHILOSOPHER
Empedocles2 . . . [and others] . . . laid down four
elements, fire, air, water, and earth, — [in this] perchance
following Trismegistus, who said that our bodies were
composed of these four elements by God.
" For that they have in them something of fire, some-
thing of air, something of water, and something of earth,
— and yet they are not fire [in itself], nor air, nor water,
nor earth."
All this about the elements is, of course, a commonplace
of ancient physics, and we may, therefore, dismiss the
naive speculation of Lactantius, who evidently thought
he had the very words of the first inventor of the theory
before him ; for he renders into Latin word for word
the same text which Stobseus has preserved to us in an
excerpt from "The [Sermons] to Tat"— Ex. iii. I.3
vii. Ibid., ii. 14, 5 ; Brandt, p. 163 ; Fritzsche, i. 105.
THE DAIMON-CHIEF
Thus there are two classes of daimons, — the one
celestial, and the other terrestrial. The latter are
impure spirits, the authors of the evils that are done,4
1 Cf. also Hermes-Prayer, iii. 11. R. 21, n. 11.
2 Date c. 494-434 B.C.
3 See also Ex. vii. 3 ; 0. H., ii. (iii.) 11.
4 Cf. G. H., ix. (x.) 3 ; 0. H., xvi. 10.
238 THRICE-GREATEST HERMES
of whom the same Diabolus is chief. Whence Trisme-
gistus calls him the " Daimon-chief." 1
viii. Ibid., ii. 15, 6; Brandt, p. 166; Fritzsche, i. 106.
DEVOTION is GOD-GNOSIS
In fine, Hermes asserts that those who have known
God, not only are safe from the attacks of evil daimons,
but also that they are not held even by Fate.2 He
says:
FKAGMENT IV.
The one means of protection is piety. For
neither doth an evil daimon nor doth Fate rule
o'er the pious man.3 For God doth save the
pious [man] from every ill. The one and only
good found in mankind is piety.
And what piety means, he witnesses in another place,
saying :
" Devotion is God-Gnosis. " 4
Asclepius, his Hearer, has also explained the same
idea at greater length in that " Perfect Sermon " which
he wrote to the King.
Both, then, assert that the daimons are the enemies
and harriers of men, and for this cause Trismegistus
This term is not found in the extant texts ;
" Diabolus " is, of course, not to be referred to Hermes, but to the
disquisition of Lactantius at the beginning of § 14.
2 Cf. Cyril, C. /., iv. (vol. vi. 130 E, Aub.).
3 For the same idea, see C. H.t xii. (xiii.) 9.
4 f) yap evffffeia yvwvis tffrt rov 0eov, — which Lactantius in
another passage (v. 14) renders into Latin as " Pietas autem
nihil aliud est quam dei notio,—is given in G. H., ix. (x.) 4 as :
euo-ffleia Sf ten Oeov yvwffis (where Parthey notes no various read-
ings in MSS.).
LACTANTIUS 239
calls them " evil ' angels '," l — so far was he from being
ignorant that from celestial beings they had become
corrupted, and so earthly.
This passage is given in Greek, and is quoted, but
with numerous glosses, also by Cyril (Contra Julianum,
iv. 130) ; it is also practically the same as the sentence
in P. S. A., xxix. : " The righteous man finds his defence
in serving God and deepest piety. For God doth guard
such men from every ill."
Now we know that Lactantius had the Greek of this
" Perfect Sermon " before him, and we know that our
Latin translation is highly rhetorical and paraphrastic.
The only difficulty is that Lactantius' quotation
ends with the sentence : " The one and only good found
in mankind is piety " ; and this does not appear in the
Latin translation of P. S. A. On the other hand,
Firmianus immediately refers by name to a Perfect
Sermon, which, however, he says was written by
Asclepius, and addressed to the King. Our Fragment
is, therefore, probably from the lost ending of 0. ff.t
xvi. (see Commentary on the title).
ix. Ibid., iv. 6, 4; Brandt, p. 286; Fritzsche, i. 178.
THE COSMIC SON OF GOD
Hermes, in that book which is entitled the " Perfect
Sermon," uses these words :
FEAGMENT V.
The Lord and Master of all things (whom 'tis
our custom to call God), when He had made the
1 ayyf\ovs irovnpovs, — these words do not occur in our extant
Greek texts ; but the Lat. trans, of P. S. A., xxv. 4, preserves
*' nocentes angeli."
240 THRICE-GREATEST HERMES
second God, the Visible and Sensible,1 — I call
Him sensible, not that He hath sensation in
Himself (for as to this, whether or no He hath
Himself sensation, we will some other time
enquire), but that He is object of senses and
of mind, — when, then, He'd made Him First,
and One and Only,2 He seemed to Him most
fair, and filled quite full of all things good.
At Him he marvelled, and loved Him altogether
as His Son.3
Lactantius here quotes from the lost Greek original
of " The Perfect Sermon," viii. 1. We have thus a
means of controlling the old Latin translation which
has come down to us.
It is, by comparison, very free and often rhetorical ;
inserting phrases and even changing the original, as,
for instance, when in the last clause it says : " He fell
in love with him as being part of His Divinity."
It is, however, possible that the translator may have
had a different text before him, for there is reason to
believe that there were several recensions of the P. S. A*
x. Ibid., iv. 6, 9; Brandt, p. 291 ; Fritzsche, i. 179.
THE DEMIURGE OF GOD
(Speaking of the Son of God and identifying Him
with the pre-existent Wisdom spoken of in Proverbs
viii. 22, Lactantius adds :)
1 Sc. the Logos as Cosmos. 2 Gf. Frag. x.
3 For last clause, see (7, H., i. 12. Gf. also Ps. Augustin., 0.
Quinque Hcereses, vol. viii., Append, p. 3 E, Maur.
4 Lactantius himself also gives a partial translation of this
passage in his Epitome, 42 (Fritz., ii. 140).
LACTANTIUS 241
Wherefore also Trisinegistus has called Him the
"Demiurge of God."1
xi. Ibid., iv. 7, 3; Brandt, p. 292; Fritzsche, i. 179.
THE NAME OF GOD
Even then [when the world shall be consummated],2
it [God's Name] will not be able to be uttered by the
mouth of man, as Hermes teaches, saying :
FRAGMENT VI.
But the Cause of this Cause is the Divine and
the Ingenerable Good's Good- will, which3 first
brought forth the God whose Name cannot be
spoken by the mouth of man.4
xii. Ibid., iv. 7, 3 ; Brandt, p. 293 ; Fritzsche, i. 179, 180.
THE HOLY WORD ABOUT THE LORD OF ALL.
And a little after [he says] to his son :
FKAGMENT VII.
For that there is, [my] son, a Word [Logos]
of wisdom, that no tongue can tell, — a Holy 5
1 5-nmiovpybv TOV 0eou. The exact words do not occur in our
extant texts, but the idea is a commonplace of the Trismegistic
doctrine ; see especially P. S. A., xxvi. : " The Demiurgus of the
first and the one God," and Lact., ibid., vii. 18, 4 : " God of first
might, and Guider of the one God." See also G. H., i. 10, 11,
xvi. 18 ; Cyril, C. Jul, i. 33 (Frag, xiii.), and vi. 6 (Frag.
xxi.) ; and Exx. iii. 6, iv. 2. Of. also Ep. 14 below.
2 Cf. vii. 18 below.
3 Sc. will (j8oj5A.ij<m). Gf. especially P. S. A., Commentary.
4 This is plainly from the same source as the following
Fragment.
6 Gf. G. H., i. 5 ; and Lact. and Cyril, passim (e.g. Fragg. xxi.,
xxii.).
VOL. III. 16
242 THRICE- GREATEST HERMES
[Word] about the only Lord of all, the God
before all thought, — whom to declare transcends
all human power.1
xiii. Ibid., iv. 8, 5; Brandt, p. 296; Fritzsche, i. 181.
His OWN FATHER AND OWN MOTHER
But Hermes also was of the same opinion when he
says :
" His own father and His own mother." 2
xiv. Ibid., iv. 9, 3; Brandt, p. 300; Fritzsche, i. 182,
183.
THE POWER AND GREATNESS OF THE WORD
Trismegistus, who has tracked out, I know not how,
almost all truth, has often described the power and
greatness of the Word (Logos), as the above quotation 3
from him shows, in which he confesses the Word to
be Ineffable and Holy, and in that its telling forth
transcends the power of man.
xv. Ibid., iv. 13, 2; Brandt, p. 316; Fritzsche, i. 190.
THE FATHERLESS AND MOTHERLESS
For God, the Father, and the Source, and Principle
of things, in that He hath no parents, is very truly
called by Trismegistus " father-less " and " mother-
less"4 in that He is brought forth from none.6
1 This passage and the preceding, then, are evidently taken
from "The Sermons to Tat." Lactantius quotes in Greek, and
again refers to the passage in iv. 9.
2 avToirdropa Kal auro/t^Topa — not found in the extant texts ; but
for the idea see G. H.t i. 9. See also iv. 13, and Ep. 4 below.
3 JWd.,iv.7.
4 iirrfrwp et fydjrwp. Of. Lact., D. /., i. 7, 2 (Brandt).
5 Terms not found in our extant texts ; probably taken from
the same source as the terms in iv. 8 above.
LACTANTIUS 243
xvi. Ibid., v. 14, 11 ; Brandt, p. 446 ; Fritzsche, i. 256.
PIETY THE GNOSIS OF GOD
But " piety is nothing else than Gnosis of God," l as
Trismegistus has most truly laid down, as we have said
in another place.2
xvii. Ibid., vi. 25, 10 ; Brandt, p. 579 ; Fritzsche, ii. 60.
THE ONLY WAY TO WORSHIP GOD
Concerning justice, he [Trismegistus, who in this
(namely concerning sacrifice) " agrees substantially and
verbally with the prophets "] has thus spoken :
" Unto this Word (Logos), my son, thy adoration and
thy homage pay. There is one way alone to worship
God,— [it is] not to be bad/'
Here Lactantius translates literally from 0. H., xii.
(xiii.) 23, a sermon which now bears the title, " About
the Common Mind to Tat." Hermes, however, in the
context of the quoted passage, is not writing "about
justice," and much less could the whole sermon be so
entitled, if indeed Lactantius intended us so to under-
stand it. But see the Commentary, C. H. , xii. (xiii.) 6,
and Ex. xi., " On Justice."
xviii. Ibid., v. 25, 11 ; Brandt, p. 579; Fritzsche, ii. 60.
THE WORTHIEST SACRIFICE TO GOD
Also in that "Perfect Sermon," when he heard
Asclepius enquiring of his son,3 whether it would be
pleasing to his 4 father, that incense and other perfumes
1 Notio dei. 2 Namely ii. 15, 6 ; q.v. for comment.
3 That is, Hermes' son Tat.
4 That is, Tat's father, Hermes.
244 THRICE-GREATEST HERMES
should be offered in their holy rite to God, [Hermes]
exclaimed :
FKAGMENT VIII.
Nay, nay ; speak more propitiously, 0 [my]
Asclepius ! For very great impiety is it to let
come in the mind any such thought about that
One and Only Good.
These things, and things like these, are not
appropriate to Him. For He is full of all things
that exist and least of all stands He in need [of
aught].
But let us worship pouring forth our thanks.
The [worthiest] sacrifice to Him is blessing, [and
blessing] only.
With this compare the passage in P. S. A., xli. 2
(p. 61, 16, Goldb.). Here again we have the means
of controlling the old Latin translator, but not with
such exactitude as before, for Lactantius has also
turned the Greek text into Latin. But not only from
the other specimens of Lactantius' Hermes transla-
tions, but also from his present close reproduction of
the ordinary wording of the Trismegistic treatises, we
may be further confident that the Old Latin translation
is free, paraphrastic, and rhetorical, as we have already
remarked.
xix. Ibid., vii. 4, 3 ; Brandt, p. 593 ; Fritzsche, ii. 69.
MAN MADE IN THE IMAGE OF GOD
But Hermes was not ignorant that man was made
by God and in the Image of God.1
1 See above, ibid., ii. 10, 13, Comment.
LACTANTIUS 245
xx. Ibid., vii. 9, 11 ; Brandt, p. 612; Fritzsche, ii. 82.
CONTEMPLATION
(Speaking of man being the only animal that has
his body upright, and face raised to heaven, looking
towards his Maker, Lactantius says :)
And this " looking " Hermes has most rightly named
contemplation.1
xxi. Ibid., vii. 13, 3 ; Brandt, p. 624 • Fritzsche, ii. 90.
THE DUAL NATURE OF MAN
Hermes, in describing the nature of man, in order
that he might teach how he was made by God, brings
forward the following :
FKAGMENT IX.
From the two natures, the deathless and
mortal, He made one nature, — that of man, —
one and the self -same thing ; and having made
the self- same [man] both somehow deathless and
somehow mortal, He brought him forth, and
set him up betwixt2 the godlike and immortal
See, for instance, C.H., xiv. (xv.) 1, and
K. K., 1, 38, 51 ; also Frag. op. Stob., Flar., xi. 23; and also
compare C. H., iv. (v.) 2 : " For contemplator (Qtar-fis) of God's
works did man become." It is also of interest to note that Justin
Martyr (Dial. c. Tryph., 218 c) enumerates the Theoretics or
Contemplatives, among the most famous sects of Philosophers,
naming them in the following order : Platonics, Stoics, Peri-
patetics, Theoretics, Pythagorics.
2 Compare the "setting up betwixt "(eV^eVy . . . tSpva-ev) with
the "setting up "of the mind "in the midst "
of C. #., iv. (v.) 3.
246 THRICE-GREATEST HERMES
nature and the mortal, that seeing all he might
wonder at all.
WONDER THE BEGINNING OF PHILOSOPHY
This idea of " wondering " was, doubtless, a common-
place in Hellenistic philosophical circles and looked
back to the Platonic saying: "There is no other be-
ginning of Philosophy than wondering." Compare also
one of the newest found "Logoi of Jesus," from the
rubbish heaps of Oxyrhynchus, which runs : " Let not
him that seeketh . . . cease until he find, and when
he finds he shall wonder; wondering he shall reign,
and reigning he shall rest." l
Wondering is the beginning of Gnosis ; this makes
a man king of himself, and thus master of gods and
men, and so he has peace. The translation of /Baa-iXevarei
by Grenfell and Hunt as " reach the kingdom " seems
to me to have no justification.
Lactantius here quotes the Greek text of P. S. A.,
viii. 3, and so once again we can control the Old Latin
version. The Church Father is plainly the more
reliable, reproducing as he does familiar Hermetic
phrasing and style ; and we thus again have an insight
into the methods of our rhetorical, truncated, and in-
terpolated Latin Version.
xxii. Ibid., vii. 18, 3; Brandt, p. 640; Fritzsche, ii. 99.
THE COSMIC RESTORATION
And Hermes states this [the destruction of the
world] 2 plainly. For in that book which bears the title
1 Grenfell (B. P.) and Hunt (A. S.), New Sayings of Jesus,
p. 13 (London, 1904).
2 Of. iv. 7 above.
LACTANTIUS 247
of " The Perfect Sermon," after an enumeration of the
evils of which we have spoken, he adds :
FKAGMENT X.
Now when these things shall be, as I have
said, Asclepius, then will [our] Lord and Sire,
the God and Maker of the First and the One
God,1 look down on what is done, and, making
firm His Will, — that is the Good, — against dis-
order, recalling error, and purging out the bad,
either by washing it away with water-flood, or
burning it away with swiftest fire, or forcibly
expelling it with war and famine, — He [then]
will bring again His Cosmos to its former state,
and so achieve its Eestoration.2
xxiii. Ibid., Epitome, 4, 4 ; Brandt, p 679 j Fritzsche,
ii. 117.
OF HERMES AND HIS DOCTRINE CONCERNING GOD
Hermes, — who, on account of his virtue and know-
ledge of many arts, gained the title of Thrice-greatest,
who also in the antiquity of his doctrine preceded the
philosophers, and who is worshipped as god among the
Egyptians, — declaring the greatness of the One and
Only God with unending praises, calls Him God and
Father, [and says] He has no name, for that He has no
need for a distinctive name,3 inasmuch as He alone is,
1 Of. Frag. v.
2 Lactantius quotes the original Greek of P. S. A., xxvi. 1
(p. 48, 24, Goldb.), so that we can thus once more remark the
liberties which the Old Latin translation has taken with the text.
3 Cf. Frag. ii.
248 THRICE-GREATEST HERMES
nor has He any parents, in that He is both from
Himself and by Himself.1
In writing to his son [Tat] he begins as follows :
" To comprehend God is difficult, to speak [of Him]
impossible, even for one who can comprehend ; for the
Perfect cannot be comprehended by the imperfect, nor
the Invisible by the visible." 2
xxiv. Ibid., Ep., 14; Brandt, p. 685; Fritzsche, ii. 121.
A REPETITION
(Lactantius repeats in almost identical words what he
has written in i. 11.)
xxv. Ibid., Ep., 37 (42), 2; Brandt, p. 712; Fritzsche,
ii. 140.
PLATO AS PROPHET FOLLOWS TRISMEGISTUS
By means of him [the Logos] as Demiurge,3 as Hermes
says, He [God the Father] hath devised the beautiful
and wondrous creation of the world. . . .
Finally Plato has spoken concerning the first and
second God, not plainly as a philosopher, but as a
prophet, perchance in this following Trismegistus, whose
words I have added in translation from the Greek.
(Lactantius then translates verbally from the Greek
text he has quoted in iv. 6, 4, omitting, however, the
last clause and the parenthesis in the middle.)
1 See i. 6 and iv. 8 above.
2 The first clause is a verbatim translation of the text of the
Stobsean Extract ii., while the second is a paraphrase even of L.'s
own version from the Greek (see ii. 8 above). We learn, how-
ever, the new scrap of information that the quotation is from the
beginning of the sermon.
3 The reference to the " Demiurge " looks back to iv. 6, 9.
VIII.
AUGUSTINE
i. De Givitate Dei, xxiii. ; Hoffmann (E.), i. 392 (Vienna,
1899-1900).1
THREE QUOTATIONS FROM THE OLD LATIN VERSION
OF THE "PERFECT SERMON"
AUGUSTINE is arguing against the views of Appuleius
(first half of the second century) on the cult of the
" daimones," and in so doing introduces a long disquisi-
tion on the doctrine of " Egyptian Hermes, whom they
call Thrice-greatest," concerning image-worship, or the
consecrated and "ensouled," or "animated," statues of
the gods.
In the course of his remarks the Bishop of Hippo
quotes at length from a current Latin version 2 of " The
Perfect Sermon " or " Asclepius " (though without him-
self giving any title), which we see at once must have
been the very same text that has come down to us in
its entirety. It is precisely the same text, word for
word, with ours ; the variants being practically of the
most minute character.
1 Corpus Scriptorum Ecclesiasticorum Latinorum, vol. xxx.
(Imp. Acad. of Vienna). The date of the writing of the treatise,
De Givitate Dei, is fixed as being about 413-426 A.D.
2 Hujus dEgyptii verba, sicut in ndstram linguam interpretata
sunt.
249
250 THRICE-GREATEST HERMES
First of all Augustine quotes from P. S. A., xxiii. 3,
xxiv. 2. This " prophecy " of the downfall of the
Egyptian religion Augustine naturally takes as refer-
ring to the triumph of Christianity, and so he ridicules
Hermes " [qui] tarn impudenter dolebat, quam im-
prudentur sciebat."
ii. Ibid., xxiv. ; Hoffmann, i. 396.
The Bishop of Hippo begins his next chapter with
a quotation from P. S. A., xxxvii. 1, 2, on the same
subject, and proceeds scornfully to criticise the state-
ments of the Trismegistic writer.
iii. Ibid., xxvi. ; Hoffmann, i. 402.
After quoting the sentence, from P. S. A., xxiv. 3,
in which Hermes says that the pure temples of Egypt
will all be polluted with tombs and corpses, Augustine
proceeds to contend that the gods of Egypt are all
dead men, and in support of his contention he quotes
P. S. A., xxxvii. 3, 4.
IX.
CYRIL OF ALEXANDRIA1
i. Contra Julianum, i. 30 \ Migne, col. 548 A.2
CYRIL'S CORPUS OF XV. BOOKS
(CYRIL, after claiming that Pythagoras and Plato ob-
tained their wisdom in Egypt from what, he professes,
they had heard of Moses there, proceeds :)
And I think the Egyptian Hermes also should be
considered worthy of mention and recollection — he
who, they say, bears the title of Thrice-greatest because
of the honour paid him by his contemporaries, and, as
some think, in comparison with Hermes the fabled son
of Zeus and Maia.
This Hermes of Egypt, then, although an initiator
into mysteries,3 and though he never ceased to cleave
to the shrines of idols, is [nevertheless] found to have
grasped the doctrines of Moses, if not with entire
correctness, and beyond all cavil, yet still in part.
1 The date of Cyril's patriarchate is 412-444 A.D.
2 Migne (J. P.), Patrologice Gursus Completus, Series Graeca,
torn. Ixxvi. (Paris, 1859). 8. P. N. Gyrilli ... Pro Christiana
Religione adversus Julianum Imperatorem Libri Decem. The text
is also given R. 211, n. 1.
251
252 THRICE-GREATEST HERMES
For both [Hermes] himself has been benefitted [by
Moses], and reminder of this [fact] has also been made
in his own writings by [the editor] at Athens who put
together the fifteen books entitled " Herma'ica." [This
editor] writes concerning him [Hermes] in the first
book, putting the words into the mouth of one of the
priests of the sacred rites :
" In order then that we may come to things of a like
nature (?), — have you not heard that our Hermes
divided the whole of Egypt into allotments and portions,
measuring off the acres with the chain,1 and cut canals
for irrigation purposes, and made nomes,2 and named
the lands [comprised in them] after them, and estab-
lished the interchange of contracts, and drew up a list
of the risings of the stars, and [the proper times 3] to cut
plants ; and beyond all this he discovered and be-
queathed to posterity numbers, and calculations, and
geometry, and astronomy, and astrology, and music, and
the whole of grammar ? "
This Corpus of XV. Books is evidently the source of
Cyril's information, and he takes the above quotation
from the Introduction, which purported to be written
by an Egyptian priest (as is also the case in the treatise
De Mysteriis, traditionally ascribed to Jainblichus), but
which Cyril says was written at Athens, by presumably
some Greek editor.4
1 " Acres," lit. = areas 100 Egyptian cubits square ; and " chain,"
lit. = measuring cord.
2 Or provinces ; Migne's Latin translator gives this as " laws " !
3 Sc. of the moon.
4 o <rwTtOeiKt>s 'Afl^vTjcn, — a phrase which Chambers (p. 149) erro-
neously translates by " which he [Hermes] having composed for
Athenians " ! R. (p. 211, n. 1 ) thinks this redactor was some Neo-
platonist.
CYRIL OP ALEXANDRIA 253
ii. Ibid., i. 31 ; Migne col. 549 B.
THE INCORPOREAL EYE
Thrice-greatest Hermes says somewhat as follows :
(Cyril then quotes, with four slight verbal variants,
the first four paragraphs of the passage excerpted by
Stobseus, Ex. ii., and then proceeds without a break :)
FKAGMENT XL
If, then, there be an incorporeal eye,1 let it go
forth from body unto the Vision of the Beautiful ;
let it fly up and soar aloft, seeking to see not
form, nor body, nor [even] types2 [of things],
but rather That which is the Maker of [all] these,
— the Quiet and Serene, the Stable and the
Changeless One, the Self, the All, the One, the
Self of self, the Self in self, the Like to Self
[alone], That which is neither like to other, nor
[yet] unlike to self, and [yet] again Himself.3
Though Cyril runs this passage on to the four
paragraphs which in the Stobaean Extract are continued
by three other paragraphs, I am quite persuaded that
the Archbishop of Alexandria took the above from the
same " Sermon to Tat " 4 as the Anthologist.5
1 Sc. the soul. 2 Sc. ideas.
3 Masc., not neut., as are all the preceding "self's." There
is also throughout a play on "self" and "same" which is
unreproducible in English.
4 That is, presumably, the "First Sermon of the Expository
[Sermons] to Tat " (see Comment to the Stobaean Excerpt).
6 See also Fragg. xii., xiii., xv., xx., xxii., xxiii., xxiv. (?).
254 THRICE-GREATEST HERMES
iii. Ibid., i. 33 ; Migne, col. 552 D.
THE HEAVENLY WORD PROCEEDING FORTH
And Thrice-greatest Hermes thus delivers himself
concerning God:
FRAGMENT XII.
For that His Word (Logos) proceeding forth,1
— all-perfect as he was, and fecund, and
creative — in fecund Nature, falling on fecund2
Water, made Water pregnant.3
THE PYRAMID
And the same again [declares] :
FRAGMENT XIII.
The Pyramid, then, is below [both] Nature
and the Intellectual World.4 For that it 5 hath
above it ruling it the Creator- Word6 of the
Lord of all, — who, being the First Power after
1 R. (p. 43) glosses this with " out of the month of God," but I
see no necessity for introducing this symbolism.
2 The adjective ytvinos ("fecund") is applied to both Logos
and Physis (Nature) ; it might thus be varied as seedful and
fruitful, or spermal and productive. Of. Frag. xiii. Text
reproduced R. 43.
3 Compare 0. H., i. 8, 14, 15. This Fragment is also quoted, but
plainly reproduced from Cyril, by Suidas (q.v.).
4 That is, the Logos.
5 Sc. the Pyramid, in physics the symbol of fire. See Frag,
xxii.
6 ov. Compare Lact., D. /., iv. 6, 9.
CYRIL OF ALEXANDRIA 255
Him, [both] increate [and] infinite, leaned forth l
from Him, and has his seat above, and rule o'er
all that have been made through him. He is
the First-born of the All-perfection, His perfect,
fecund and true Son.2
THE NATURE OF GOD'S INTELLECTUAL WORD
And again the same [Hermes], when one of the
Temple-folk 3 in Egypt questions him and says :
FKAGMENT XIV.
But why, 0 most mighty Good Daimon, was
he 4 called by this name 5 by the Lord of all ? —
replies :
Yea, have I told thee in what has gone before,
but thou hast not perceived it.
The nature of His Intellectual Word (Logos)
is a productive and creative Nature. This is as
though it were His Power-of-giving-birth,6 or
[His] Nature, or [His] Mode of being, or call it
is, projected, presumably with the idea of
emanation. Compare the hymn : " 0 Heavenly Word proceeding
forth, Yet leaving not the Father's side." Compare the irapeKvtytv
of C. H., i. 14, and note.
2 Compare 0. H., i. 6, 9, 10 ; xiii. (xiv.) 3 ; xiv. (xv.) 3. For
slightly revised text, see R. 243, n. 3. Reitzenstein thinks that
the image which the writer had in his mind was the pyramid, or
obelisk, with the sun-disk on the top.
3 TffAfviTwv. The questioner was undoubtedly Osiris (see Frag.
xix. below). Cyril then knows that " Osiris " was understood to
stand for a grade of Egyptian priests. Of. R. 131.
4 Presumably the Logos. 6 Presumably " Soul" (Psyche).
256 THRICE-GREATEST HERMES
what you will, — only remembering this : that
He is Perfect in the Perfect, and from the
Perfect makes, and creates, and makes to live,
perfect good things.
Since, then, He hath this nature, rightly is
He thus named.1
THE WORD OF THE CREATOR
And the same [Hermes], in the First Sermon of the
" Expository [Sermons] to Tat," 2 speaks thus about God :
FRAGMENT XV.
The Word (Logos) of the Creator, 0 [my] son,
transcends all sight ; He [is] self-moved ; He
cannot be increased, nor [yet] diminished ; Alone
is He, and like unto Himself [Alone], equal,
identical, perfect in His stability, perfect in
order; for that He is the One, after the God
alone beyond all knowing.
The first two Fragments (xi. and xii.) seem to be
taken from the same sermon, the contents of which
resembled the first part of the " Shepherd of Men "
treatise; it has all the appearance of a discourse ad-
dressed to Tat, and probably came in " The Expository
Sermons."
1 This passage seems to refer to the identity of Soul and Logos.
For revised text see R. 131, and the reference there to Plato,
Cra^ylust 400 B, where ^wx^, soul, is explained by the word-play
0v<re'x77, that is, that which has physis, or nature, or the power of
production.
2 TUV irpbs rbv Tctr
CYRIL OF ALEXANDRIA 257
The third Fragment (xiii.) belongs to the more frankly
Egyptian type, the Agathodaimon literature, in which
Hermes, as the Good Spirit, figures as the teacher of
the Mystery-god Osiris.1
The last Fragment (xv.) is so similar in its phrasing
to Fragment xi., already given by Cyril (i. 31), that I
am strongly inclined to think the Archbishop took
both from the same source. If so, we can reconstruct
part of " The First Sermon of the Expository [Sermons]
to Tat," the beginning of which (see Lact., Ep., 4) is
also given by Stobaeus, Ex. ii., with the heading from
" The [Book] to Tat," while he heads other extracts
"From the[pl.] to Tat."2
v. Ibid., ii. 35 ; Migne, col. 556 A.
MIND OF MIND
And Hermes also says in the Third Sermon of those
to Asclepius :
FRAGMENT XVI.
It is not possible such mysteries [as these]
should be declared to those who are without
initiation in the sacred rites. But ye, lend [me]
your ears, [ears] of your mind !
There was One Intellectual Light alone, —
nay, Light transcending Intellectual Light. He
is for ever Mind of mind3 who makes [that]
Light to shine.
1 See Frag. xix. below, where Cyril (ii. 56) says that this type
was found in the " Sermon to Asclepius," that is, was put with
the Asclepius-books in the collection which lay before him.
2 See also Fragg. xi., xii., xiii., xx., xxii., xxiii., xxiv. (?).
3 Gf. K. K., 16.
VOL. III. 17
258 THRICE-GREATEST HERMES
There was no other ; [naught] save the Oneness
of Himself [alone]. For ever in Himself [alone],
for ever doth He compass all in His own Mind,—
His Light and Spirit.1
HE is ALL
And after some other things he says :
FRAGMENT XVII.
Without Him 2 [is] neither god, nor angel, nor
daimon, nor any other being. For He is Lord
of all, [their] Father, and [their] God, and Source,
and Life, and Power, and Light, and Mind, and
Spirit. For all things are in Him and for His
sake.3
CONCERNING SPIRIT
And again, in the same Third Sermon of those to
Asclepius, in reply to one who questions [him] con-
cerning the Divine Spirit, the same [Hermes] says as
follows :
FKAGMENT XVIII.
Had there not been some Purpose4 of the
Lord of all, so that I should disclose this word
1 That is, Light and Life. See G. H., i. 9: "God, the
Mind, . . . being Life and Light."
2 Lit. outside of Him.
3 For a fuller statement of the idea in this paragraph, see C. H.y
ii. (iii.) 14. Cyril thinks that the above two Fragments refer
to the Father, Son (Mind of mind and Light of light) and Holy
Ghost (the Divine supremacy and power), and is thus the source
of the statement in Suidas (s.v. "Hermes") that Trismegistus
spoke concerning the Trinity.
4 Or Providence, irp6voia. R (203, n. 2) refers this to a belief
that only when some internal prompting gave permission to the
CYRIL OF ALEXANDRIA 259
(logos), ye would not have been filled with so
great love * to question me about it. Now give
ye ear unto the rest of the discourse (logos).
Of this same Spirit, of which I have already
spoken many times, all things have need ; for
that it raises up all things, each in its own
degree, and makes them live, and gives them
nourishment, and [finally] removes them from
its holy source,2 aiding the spirit,3 and for ever
giving life to all, the [one] productive One."
THE " To ASCLEPIUS " OF CYRIL'S CORPUS
From the above statements of Cyril we learn that in
addition to " The Expository Sermons to Tat," he had
also before him a collection of " Sermons to Asclepius " ;
of these there were at least three. Was " The Perfect
Sermon " one of this collection ? It may have been ;
for the style of it is cast in the same mould as that of
these Fragments in Cyril.
Hermes, in the Third Sermon of Cyril's collection, is
addressing several hearers, for he uses the plural; so
also in P. S. A., i. 2. Hermes addresses Asclepius, Tat,
and Ammon.
In the Third Sermon, Hermes also says : " It is not
possible such mysteries should be declared to those
master|to expand the teaching, could he do so. Cf. Appul.,
Metam., xi. 21, 22 ; P. 8. A., i.
1 fpWS TOIOVTOS.
2 That is, presumably, causing their seeming death.
3 That is, the individual life-breath, unless the reading Ivi-
Kovpov irveiifjtari is corrupt. The Latin translator in Migne goes
hopelessly wrong, as, indeed, is frequently the case. Cf. G. H., x.
(xi.) 13, Comment ; P. S. A., vi. 4 ; Exx. iv. 2, xv. 2, xix. 3.
260 THRICE-GREATEST HERMES
who are without initiation in the sacred rites " ; in
P. S. A., i. 2, Hermes declares: "It is a mark of an
impious mind to publish to the knowledge of the
crowd l a tractate 2 brimming o'er with the full grandeur
of divinity." The numinis majestas (grandeur of
divinity) is precisely the same idea as the Spirit, the
" Divine supremacy and power," as Cyril says referring
to Hermes.
Finally, in the Third Sermon, Hermes makes the
striking remark that the Love (epco?) of the Gnosis
which urges on the disciples, is inspired by the Provi-
dence or Foresight of God — that is, by His Spirit;
P. S. A., i. 28, ends with the words : " To them, sunk
in fit silence reverently, their souls and minds pendent
on Hermes' lips, thus Love (e/ow?) Divine3 began to
speak."
The setting of the mode of exposition is then identi-
cal in the two Sermons, and we may thus very well
refer them to the same collection.
v. Ibid., ii. 52 ; Migne, col. 580 B.
FROM "THE MIND"
To this I will add what Thrice-greatest Hermes wrote
" To his own Mind, " — for thus the Book is called.
(Cyril then quotes, with very slight verbal variants,
the last question and answer in C. If., xi. (xii.) 22.)
In our Corpus the treatise is not written by Hermes
to the Mind, but, on the contrary, it is cast in the mould
of a revelation of " The Mind to Hermes," and is so
1 That is, the uninitiated, the profanum vulgus.
2 Tractatus • presumably logos in the original Greek.
3 Cf. also P. S. A., xx. 2 and xxi. 1, 3.
CYRIL OF ALEXANDRIA 261
entitled. Cyril thus seems to have been mistaken.1
It may, then, have been that in the copy which lay
before the Church Father, the title read simply : " The
Mind."
vi. Ibid., ii. 55 ; Migne, col. 586 D.2
OSIRIS AND THRICE-GREATEST AGATHODAIMON
But I will call to mind the words of Hermes the
Thrice-greatest ; in " The Asclepius " 3 he says :
FEAGMENT XIX.
Osiris said : How, then, 0 thou Thrice-greatest,
[thou] Good Spirit,4 did Earth in its entirety
appear ?
The Great Good Spirit made reply :
By gradual drying up, as I have said ; and
when the many Waters got commandment . . .5
to go into themselves again, the Earth in its
entirety appeared, muddy and shaking.
Then, when the Sun shone forth, and without
ceasing burned and dried it up, the Earth stood
compact in the Waters, with Water all around.6
1 Of. R. 128, n. 1.
2 Texts of quotations reproduced in R. 127, n. 1.
3 From the quotations we can see that this could not have been
the special heading of the treatise from which Cyril quotes, and
which plainly belongs to the Agathodaimon type. Cyril prob-
ably means that the treatise, in his collection, came under the
general title, " The Asclepius."
4 'A-ya^bs Sai/Jiwv.
5 The reading is an untranslatable airb row, where the lacuna is
probably to be completed with " from the Lord of all."
6 A distinction is evidently drawn between the (heavenly)
262 THRICE-GREATEST HERMES
"LET THERE BE EARTH"
Further, in yet another place [he writes] :
FKAGMENT XX.
The Maker and the Lord of all thus spake :
Let there be Earth, and let the Firmament
appear l !
And forthwith the beginning of the [whole]
creation, Earth, was brought into existence.2
THE GENERATION OF THE SUN
So much about the Earth ; as to the Sun, he again
says as follows :
FKAGMENT XXI.
Then said Osiris : 0 thou Thrice- greatest,
[thou] Good Spirit, whence came this mighty
one ?
Would'st thou, Osiris, that we tell to thee
the generation of the Sun, whence he appeared ?
He came from out the Foresight of the Lord
of all ; yea, the Sun's birth proceedeth from
Water and water (the companion element of earth). The text is
immediately continued in Frag. xxi. below.
1 See 0. H., i. 18, Commentary.
2 This seems to be taken not from a different place in the " To
Asclepius," but from another sermon, or group of sermons, most
probably from the " First Expository Sermon to Tat " — as may be
seen by comparing its phrasing with Frag. xxii. See also Fragg.
xi., xii, xiii., xv., xxii., xxiii., xxiv. (?).
CYRIL OF ALEXANDRIA 263
the Lord of all, through His Creative Holy
Word.1
"LET THE SUN BE!"
In like manner also in the " First Expository Sermon
to Tat," he says:
FKAGMENT XXII.
Straightway the Lord of all spake unto His
own Holy and Intelligible — to His Creative
Word (Logos) : Let the Sun be !
And straightway with His word (logos), the
Fire that hath its nature tending upward,2 — I
mean pure [Fire], that which gives greatest
light, has the most energy, and fecundates the
most, — Nature embraced3 with her own Spirit,
and raised it up aloft out of the Water.4
(After referring to Genesis i. 6: "And God said,
Let there be a firmament in the midst of the waters,
and let it divide the waters from the waters," — Cyril
proceeds :)
vii. Ibid., ii. 57 ; Migne, col. 588 c.
THE FIRMAMENT
Moreover the Hermes who is with them5 Thrice-
This is evidently an immediate continuation of Frag. xix.
above. Cf. R. 126, n. 1, where the texts are reproduced.
2 See Frag. xiii. below, concerning the pyramid.
3 Embraced the Fire.
4 Sc. the Water-Earth, one element, not yet separated, according
to G. H., i. 5. For other probable quotations from this " First
Expository Sermon to Tat," see Fragg. xi., xii., xiii., xv., xx.,
xxiii., xxiv. (?).
5 Sc. the philosophers.
264 THRICE-GREATEST HERMES
greatest mentions this [that is, the firmament] again.
For he describes God as saying to His creations :
FRAGMENT XXIII.
I will encompass you with this Necessity,
you who are disobedient to me,1 which hath been
laid on you as a Command through My own
Word (Logos) ; for him ye have as Law.
This quotation also is probably taken from the same
source as the previous passage — that is, from the " First
Expository Sermon to Tat." The idea and setting,
however, should also be compared with the parallel
in the K. K Excerpt (Stob., Phys., xli. 44; Gaisf.,
p. 408) : " 0 Souls, Love and Necessity shall be your
lords, they who are lords and marshals after me of
all," — where the " after me " (/uer' que) might perhaps
confirm the " up to me " in the preceding note as the
more correct rendering.
viii. Ibid., ii. 64 ; Migne, col. 598 D.
FROM THE "To ASCLEPIUS"
For Hermes, who is called Thrice-greatest, writes
thus to Asclepius about the nature of the universe :
(Here follows with a few slight verbal variants the
text of C. H., xiv. (xv.) 6, 7, beginning: "If, then, all
things have been admitted to be two.")
1 TOIS &r' £pc, — lit. " against me," or it may perhaps be " up to
me." Migne's Latin translator gives " qui in mea potestatis estis"
and Chambers (p. 153), "those from me" ; neither of which can
be correct.
CYRIL OF ALEXANDRIA 265
And some lines after he proceeds in warmer language,
setting forth a striking argument, and says :
(Then follows §§8, 9 of the same sermon, except
the third sentence, and § 10 omitting- the last sentence.) l
The same treatise must have lain before Cyril as
that contained in our Corpus in the form of a letter
with the heading, " Unto Asclepius good health of
soul ! " — for the Archbishop says that Hermes " writes
thus to Asclepius." 2
ix. Ibid., iv. 130; Migne, col. 702.
THE SOLE PROTECTION
(After quoting Porphyry as warning against partici-
pation in blood-rites for fear of contamination from evil
daimons, Cyril proceeds :)
And their Thrice-greatest Hermes seems also to be
of the same opinion ; for he, too, writes as follows, in
the [sermon] " To Asclepius," concerning those unholy
daimons against whom we ought to protect ourselves,
and flee from them with all the speed we can :
"The sole protection — and this we must have — is
piety. For neither evil daimon, yea nor Fate, can ever
overcome or dominate a man who pious is, and pure,
and holy. For God doth save the truly pious man
from every ill" 3
1 Cyril also twice omits the words " ignorance and jealousy "
after "arrogance and impotence" in § 8, and also the words
" and yet the other things" in § 9.
2 Cf. Frag, iv., Comment.
3 Gf. P. S. A., xxix. 1. A comparison of this with Frag, iv.,
quoted by Lactantius (ii. 15), and the Commentary thereon, shows
clearly that Cyril has strengthened the original text by interpola-
266 THRICE-GREATEST HERMES
x. Ibid., viii. 274 ; Migne, col. 920 D.
THE SUPREME ARTIST
Moreover, their Thrice-greatest Hermes has said some-
where about God, the Supreme Artist 1 of all things :
FRAGMENT XXIV.
Moreover, as perfectly wise He established
Order and its opposite 2 ; in order that things
intellectual, as being older and better, might
have the government of things and the chief
place, and that things sensible, as being second,
might be subject to these.
Accordingly that which tends downward, and
is heavier than the intellectual, has in itself the
wise Creative Word (Logos).3
xi. Ibid. (?).
AN UNREFERENCED QUOTATION
(Chambers (p. 154) gives the following, " Gyrill. Contra
Julian. , citing Hermes" but without any reference, and
I can find it nowhere in the text :)
FEAGMENT XXV.
If thou understandest that One and Sole God,
thou wilt find nothing impossible ; for It is all
virtue.
tions. Cyril's quotation (v. 176) from Julian, in which the
Emperor refers to Hermes, is given under " Julian."
C, — an epithet applied by Pindar (Fr. 29) to Zeus.
2
3 This seeins somewhat of a piece with the contents of the
" First Expository Sermon to Tat." See Fragg. xi., xii., xiii., xv ,
xx., xxii., xxiii.
CYRIL OF ALEXANDRIA 267
Think not that It may be in some one ; say
not that it is out of some one.
It is without termination ; it is the termina-
tion of all.
Nothing contains It; for It contains all in
Itself.
What difference is there then between the
body and the Incorporeal, the created and the
Uncreated ; that which is subject to necessity,
and what is Free ; between the things terrestrial
and things Celestial, the things corruptible and
things Eternal ?
Is it not that the One exists freely and that
the others are subject to necessity ?
X.
SUIDAS1
Lexicon, s.v. 'Ep/x^s 6 Tpioy>uyio-Tos ; Im. Bekker (Berlin
1854).
HERMES SPEAKS OF THE TRINITY
Hermes the Thrice-greatest. — He was an Egyptian
sage, and flourished before Pharaoh. He was called
Thrice-greatest because he spoke of the Trinity, de-
claring that in the Trinity there is One Godhead, as
follows :
"Before Intellectual Light was Light Intellectual;
Mind of mind, too, was there eternally, Light-giving.
There was naught else except the Oneness of this [Mind]
and Spirit all-embracing.
" Without this is nor god, nor angel, nor any other
being. For He is Lord and Father, and the God of
all; and all things are beneath Him, [all things are] in
Him.2
(The source of Suidas, or of his editor, is manifestly
1 Date uncertain ; some indications point to as late as the
twelfth century ; if these, however, are due to later redaction,
others point to the tenth century.
2 He is above them as Lord and Father, as Mind and Light ;
and they are in Him as Lady and Mother, as Spirit and Life.
268
SUIDAS 269
Cyril, C. J., i. 35 (Fragg. xvi., xvii.), of which a very
garbled edition is reproduced. The same statement
and passage is also quoted by Cedrenus, John Malalas,
and the author of the Chronicum Alexandrinum. See
Bernhardy's edition of Suidas (Halle, 1853), i. 527,
notes.) Suidas then continues without a break :)
" His Word (Logos), all - perfect as he was, and
fecund, and creative, falling in fecund Nature, yea in
fecund Water, made Water pregnant." x
After saying this he has the following prayer :
AN ORPHIC HYMN
" Thee, Heaven, I adjure, wise work of mighty God ;
thee I adjure, Word2 of the Father which He spake
first, when He established all the world !
"Thee I adjure, [0 Heaven], by the alone-begotten
Word (Logos) himself, and by the Father of the Word
alone-begotten, yea, by the Father who surroundeth
all, — be gracious, be gracious ! "
This is not a prayer from Hermes, but three verses
(the last somewhat altered) of an Orphic hymn ex-
cerpted from Cyril, ibid., i. 33 (Migne, col. 552 c), — lines
also attributed to " Orpheus " by Justin Martyr. The
last half of the prayer seems to be a pure invention
of Suidas, or of his editor, based partially on Cyril's
comments.
1 This is again, and this time almost verbally, taken from Cyril
ibid., i. 33 ; Frag. xii.
XI.
ANONYMOUS
AND here we may conveniently append a reference
to the Dialogue of an ancient Christian writer on
astrology — a blend of Platonism, Astrology, and Chris-
tianity— entitled Hermippus de Astrologia Dialogus,1
from the name of the chief speaker.
This writer was undoubtedly acquainted with our
Corpus, for he quotes (p. 9. 3) from G. H., i. 5 ; (p. 21,
5) from C. H., x. (xi.) 12 ; (p. 70, 17) from C. H.y x.
(xi.) 6 ; in a general fashion (p. 24, 25) from C. H.,
xvi.; and phrases (p. 12, 21 and p. 14, 13) from C. H.,
xviii.
1 Kroll (G.) and Viereck (P.), Anonymi Ohristiani de Astrologia
Dialogus (Leipzig, 1895). Of. R. p. 210.
270
Ill
References and Fragments in
the Philosophers
I.
ZOSIMUS
ON THE ANTHROPOS-DOCTRINE
( ZOSIMUS flourished somewhere at the end of the
third and beginning of the fourth century A.D. He
was a member of what Eeitzenstein (p. 9) calls the
Poimandres-Gemeinde, and, in writing to a certain
Theosebeia, a fellow-believer in the Wisdom-tradition,
though not as yet initiated into its spiritual mysteries,
he urges her to hasten to Poimandres and baptize
herself in the Cup.1 The following quotation is of first
importance for the understanding of the Anthropos-
Doctrine or Myth of Man in the Mysteries.
In one of the Books of his great work distinguished
by the letter Omega, and dedicated to Oceanus as the
" Genesis and Seed of all the Gods," — speaking of the
uninitiated, those still beneath the sway of the
Heimarmene or Fate, who cannot understand his
revelations, — he writes 2 :)
THE PROCESSIONS OF FATE.
1. Such men [our] Hermes,in his " Concerning Nature,"
hath called mind-less, — naught but " processions " 3 of
1 Op. sub. cit., p. 245.
2 Berthelot, Les Akhimistes grecs, pp. 229 ff. For a revised
text, see R. pp. 102-106.
3 irofATr&s, — processions, shows, or pageants. Cf. C. H., iv. (v.)
7 : " Just as processions pass by in the middle of the way without
VOL. III. 273 18
274 THRICE-GREATEST HERMES
Fate, — in that they have no notion1 of aught of things
incorporal, or even of Fate herself who justly leads
them, but they blaspheme her corporal schoolings, and
have no notion of aught else but of her favours.
"THE INNER DOOR"
2. But Hermes and Zoroaster have said the Kace of
Wisdom-lovers is superior to Fate, by their neither
rejoicing in her favours, — for they have mastered
pleasures, — not by their being struck down by her
ills, — for ever living at the "Inner Door/'2 and not
receiving3 from her her fair gift, in that they look
unto the termination of [her] ills.4
3. On which account, too, Hesiod doth introduce
Prometheus counselling Epimetheus, and doth tell
him5 not to take the Gift6 from Zeus who rules
Olympus, but send it back again, — [thus] teaching
his own brother through philosophy7 to return the
Gifts of Zeus, — that is, of Fate.
4. But Zoroaster, boasting in knowledge of all
things Above, and in the magic of embodied speech,8
being able to do anything but take the road from others, so do
such men move in procession through the world led by their
bodies' pleasures."
1 Or "in that they display naught" — QavTafrnevovs.
2 Codd. fvav\ia. R. reads tv ivavKiy, which is supported by
the title of the Trismegistic treatise mentioned in the next
paragraph but one. I feel almost tempted to propose to read
eV av\ia (fr. &v\os — " immaterial," the being in a state free from
uA.7? or "matter"), and so to translate it "for ever living in the
immaterial."
3 Codd. KaraSfx^^01' R« reads /cetTa5e/x«0'0aK I suggest Kara-
4 Codd. KUKUV, which I prefer to R.'s KO.KOV.
s Op. d Dies, 86. 6 Sc. Pandora ; cf. §§ 14 and 19 below.
7 Or wisdom-loving.
8 Presumably what the Vaidic theurgist would call mantravidyd.
ZOSIMUS 275
professes that all ills of Fate, — both special [ills] and
general [ones], — are [thus] averted.
AGAINST MAGIC
5. Hermes, however, in his " About the Inner Door,"
doth deprecate [this] magic even, declaring that:
The spiritual man, [the man] who knows himself,1
should not accomplish any thing by means of magic,
e'en though he think it a good thing, nor should he
force Necessity, but suffer [her to take her course],
according to her nature and decree2; [he should]
progress by seeking only, through the knowledge of
himself and God, to gain the Trinity3 that none can
name, and let Fate do whate'er she will to her own
clay — that is, the body.
FRAGMENT XXVI.
6. And being so minded (he says), and so
ordering his life, he shall behold the Son of God
becoming all things for holy souls, that he may
draw her 4 forth from out the region of the Fate
into the Incorporeal [Man].
7. For having power in all, He becometh all
things, whatsoever He will,6 and, in obedience
to the Father['s nod], through the whole Body
doth He penetrate, and, pouring forth His Light
into the mind of every [soul], He starts it6
1 Cf. C. H.t i. 21. 2 Or decision or judgment.
3 rpidSa. 4 Sc. the SOUl.
5 LJf. § 15 below. Zosimus is apparently condensing from the
original.
6 Sc. the soul or mind.
276 THRICE-GREATEST HERMES
back unto the Blessed Region,1 where it was
before it had become corporal, — following after
Him, yearning and led by Him unto the Light.
THOTH THE FIRST MAN
8. And [there] shall it see the Picture 2 that both Bitos
hath described, and thrice-great Plato, and ten-thousand-
times-great Hermes, for Thdythos translated3 it into
the first sacred4 tongue, — Thoth the First Man, the
Interpreter of all things which exist, and the Name-
maker 5 for all embodied things.6
1 Cf. S., § 9 in the Naassene Document.
2 irlvauea — or tablet. 3 Lit. translates.
4 Priestly or hieratic. With this compare Syncellus' (Chron., xl.)
quotation, from Manetho's Sothis, which declares that the first
monuments recording the wisdom-mystery of most ancient Egypt
" were engraved in the sacred language by Thoth, the first Hermes ;
after the Flood they were translated from the sacred language
into the common tongue." Cf. vol. i., ch. v., on " Hermes according
to Manetho."
5 ovo/jLaToiroits, — referring specially to the making of names or
words corresponding to natural cries and sounds. Compare the
Adam of Genesis.
6 Cf. Plato, Philebus, 18 B : " Some god, or rather some god-
like man, who in Egypt their tradition says was Theuth, observing
that sound was infinite, first distinguished in this infinity a certain
number of pure sounds [or vowels], and then other letters [or
sound elements] which have sound, but are not pure sounds [the
semi-vowels] ; these two exist [each] in a definite number ; and
lastly he distinguished a third class of letters, which we now call
mutes ; and divided these, and likewise the two other classes of
vowels and semi-vowels, into their individual elements, and told
the number of them, and gave to each and all of them the names
of letters." (Cf. Jowett's Trans., 3rd ed., iv. 583, 584.)
According to the number-system of the Gnostic Marcus, there
are : seven vowels, eight semi- vowels, and nine mutes (F. F. F.,
p. 368). It is also of interest to notice that these elements of
sound are applied to what Marcus calls the " Configuration of the
Element" — ? Sound — (rb <TX^M« r°" (rroixtiov) ; they constitute the
ZOSIMUS 277
THE LIBRARIES OF THE PTOLEMIES
9. The Chaldaeans and Parthians and Medes and
Hebrews call Him1 Adam, which is by interpretation
virgin Earth, and blood-red2 Earth, and fiery3 Earth,
and fleshly Earth.
10. And these indications were found in the book-
collections 4 of the Ptolemies, which they stored away
in every temple, and especially in the Serapeum, when
they invited Asenas, the chief priest of Jerusalem, to
send a "Hermes,"5 who translated the whole of the
Hebrew into Greek and Egyptian.6
11. So the First Man is called by us Thoyth and
by them Adam, — not giving His [true] name in the
Language of the Angels, but naming Him symbolically
according to His Body by the four elements [or letters]
out of His whole Sphere,7 whereas his Inner Man, the
Glyph (or Character, or Impression, or Expression) of the Figure
(or Diagram) of the Man of Truth. In the phrase " Glyph of the
Figure " (6 xopewcT^p rov ypdfjifAaTos), the word ypd^a means either
(i) a letter of the alphabet, or (ii) a note of music, or (iii) a
mathematical figure or diagram (ibid., p. 367). Is there then any
connection between the Pinax of Bitos and the Diagram of the
Ophites referred to by Celsus 1
1 Sc. the First Man. 2 Or of the nature of blood.
3 Codd. TTvpet — ? irvpia.
4 Or libraries. 5 That is, a learned priest or scribe.
6 Much translation of this kind was done at that period. Com-
pare the Arabic translation of a " Book of Ostanes " (Berthelot,
La Ghimie au Moyen Age, iii. 121), in which an old inscription
on an Egyptian stele is quoted : " Have you not heard the story that
a certain philosopher [i.e. Egyptian priest] wrote to the Magi in
Persia, saying : ' I have found a copy of a book of the ancient
sages ; but as the book is written in Persian, I cannot read it.
Send me then one of your wise men who can read for me the
book I have found "? " R. 363.
7 Presumably referring to the whole Body of the Heavenly
Man, to whose Limbs all the letters were assigned by Marcus.
278 THRICE-GREATEST HERMES
spiritual, has [also] both an authentic name and one
for common use.1
NlKOTHEOS
12. His authentic [name], however, I know not,
owing to the so long [lapse of time 2] ; for Nikotheos 3
who-is-not-to-be-found alone doth know these things.
1 irpo<n)yopiK6v, — this signifies generally the prcenomen as
opposed to the notnen proper.
2 5t& rb TCUS, — lit. " because of the so long" ; otherwise I cannot
translate the phrase. This would, then, presumably refer to
the length of time since the physical tradition of the ancient
Thoyth initiates had disappeared ; or the length of time the soul
of Zosimus had been revolving in Genesis.
3 Lit. God- victor, — symbolizing the victory of the Inner God,
or of a man who had raised himself to the status of a god. For
Nikotheos, seethe Gnostic "Untitled Apocalypse" of the Codex
Brucianus (C. Schmidt, Chios. Schrift. in kop. Sprach. aus d. 0. #.,
p. 285), p. 12a : " Nikotheos hath spoken of Him [namely, the
Alone-begotten, — see ibid., p. 601], and seen Him ; for he is one
[sc. of those who have seen Him face to face]. He [N.] said :
* The Father exists exalted above all the perfect.3 He [N.] hath
revealed the Invisible and the perfect Triple-power."
In the Life of Plotinus, by Porphyry (c. xiv.), among the list of
" Gnostics " against whose views on Matter the great coryphaeus
of Later Platonism wrote one of the books of his Enneads (II. ix.),
there is mention of Nikotheos in close connection with Zoroaster
and others (S. 603 ft). If we now turn to Schmidt's Plotins
titellung zum Gnosticismus und kirchlichen Christentum (Leipzig,
1900), in which he has examined at length the matter of the
treatise of Plotinus and the passage of Porphyry, we find him
returning to the consideration of Nikotheos (pp. 58 ff.). Schmidt
(p. 61) takes the "hidden Nikotheos" for a " heavenly being,"
indeed as identical with the Alone-begotten, and as, therefore,
the revealer of Himself. This Alone-begotten is the "Light-
Darkness" of p. 13a of the "Untitled Apocalypse" of C. B. In
other words, Nikotheos seems to be a synonym of the Triumphant
Christos. See R. Liechtenhan, Die Offeribarung in Gnosticismus
(Gottingen, 1901), p. 31. So far for the inner meaning ; but is
there possibly an outer one? As there was an apocalypse, for
the words of Nikotheos are quoted, there was a seer, a prophet, a
ZOSIMUS 279
But that for common use is Man (Phos),1 from
which it follows that men are called photas.
FROM THE BOOK OF THE CHALDEANS
13.2 " When Light-Man (Phos) was in Paradise, ex-
spiring 3 under the [presence of] Fate, they 4 persuaded
Him to clothe himself in the Adam they had made, the
[Adam] of Fate, him of the four elements, — as though
[they said] being free from [her5] ills and free from
their 6 activities.
" And He, on account of this ' freedom from ills/ did
Christos, who had seen and handed on. It is somewhat remarkable
that one of the by-names given to Jesus (Jeschu) by Rabbinical
theological controversy was Balaam (Bileam), meaning " Destroyer
of the people." Is there, then, any connection between Niko-
theos on the one hand and Niko-laos (the Greek equivalent of
Balaam) on the other? There are, at any rate, many other
parallels in the Talmud Jeschu-Stories of names of dishonour on
the Rabbinical side equating with names of exalted honour on
the Gnostic and Christian side. If so— dare we ask the ques-
tion?—have we in the logos of Nikotheos a fragment from an
" Apocalypse of Jesus " ?
Nay, may not Balaam-Niko-laos, — to take a lesson from the
mystic word-play of the time,—" allegorically " have symbolized
on the one hand the " victory of the many " (\a6s), and on the
other the " Victor of the many," for " people " in Philo signifies
the "many" as opposed to the "one'' "race" (ytvos\ which
sums up all His " limbs " in the Christ ?
1 </><i>s, — according to the accenting of R., but <f>ws would mean
"Light."
2 This is evidently a quotation.
3 Reading ^lairv^^vos with the Codd., and not Smirveo/ieV^
with R. This means " exhaling his light. " In the Egypto-Gnostic
tradition underlying the Pistis Sophia, it is the function of the
Rulers of the Fate to " squeeze out " the light from the souls and
to devour it, or absorb it into themselves.
4 The Rulers of the Fate. 6 Sc. Fate's.
6 Sc. the Seven Rulers or Energies of the Fate-sphere, —
280 THRICE-GREATEST HERMES
not refuse ; but they boasted as though He had been
brought into servitude [to them]." l
14. For Hesiod said that the outer man was the
" bond " 2 by which Zeus bound Prometheus.
Subsequently, in addition to this bond, he sends him
another, Pandora,3 whom the Hebrews call Eve.
For Prometheus and Epimetheus4 are one Man,
according to the system of allegory, — that is, Soul and
Body.
MAN THE MIND
And at one time He 5 bears the likeness of soul, at
another of mind, at another of flesh, owing to the im-
perfect attention which Epimetheus paid to the counsel
of Prometheus, his own mind.6
15. For our Mind 7 saith :
FRAGMENT XXVII.
For that the Son of God having power in all
things, becoming all things that he willeth,
appeareth as he willeth to each.8
1 This is evidently a quotation from a Greek translation of one
of the Books of the Clialdaeans (§§ 9, 10) in the Serapeum. It
seems to me to be a " source " on which both the Hebrew and
non-Hebrew Hellenists commentated in Alexandria. Thus both
the commentator in S. and J. in the Naassene Document and the
Poamandrists of the period would use it in common.
a Theog., 614. 3 Cf. §§ 3 and 19.
4 That is, Fore-thought and After-thought. 5 Sc. Man.
6 I am almost persuaded that § 14 is also a quotation or
summary and not the simple exegesis of Zosimus ; the original
being from the pen of some non-Hebrew Hellenistic allegorizer.
7 That is, Pcemandres, the Shepherd of men.
8 Cf. § 7 above ; evidently a quotation from the " Inner Door."
Compare also the logos quoted by S. (§ 8) in the Naassene Docu-
ment from some Hellenistic scripture : " I become what I will,
and am what I am." Do Hermes and S. then both depend on
ZOSIMUS 281
16. Yea, unto the consummation of the cosmos will
He come secretly, — nay, openly associating with His
own, — counselling them secretly, yea through their
minds, to settle their account with their Adam, the
blind accuser,1 in rivalry with the spiritual man of
light.2
THE COUNTERFEIT DAIMON
17. And these things come to pass until the
Counterfeit Daimon3 come, in rivalry with them-
selves, and wishing to lead them into error, declaring
that he is Son of God, being formless in both soul
and body.
But they, becoming wiser from contemplation of
the same scripture, in the form of an apocalypse ; that is, does
Hermes in his " expository sermon " depend on the direct teaching
of the Mind to himself, which would be instruction in the first
person ?
1 rv(f>\TjyopovvTos. The lexicons do not contain the word. It
is probably a play on Karriyopovvros. Cf. note on "blind from
birth" of C. in the Conclusion of Hippolytus in " Myth of Man"
(vol. i. p. 189).
2 That is, presumably, though in one aspect only, the soul that
sees in the Light as opposed to the blind body. This passage
reflects the same thought-atmosphere as that which surrounds
the saying underlying Matt. v. 25 ( = Lk. xii. 57-59): "Agree
with thine adversary quickly whiles thou art in the way with
him, lest at any time the adversary deliver thee to the judge, and
the judge to the officer, and thou be cast into prison. Amen, I
say unto thee, thou shalt not come forth thence till thou hast
paid the uttermost farthing." The third Evangelist, instead of the
vague " agree," preserves the technical terms aini\\dxOai, used of
the discharge of a debt (c/. the technical Kara\\ay^v ex*iv of our
text), and irpditTup, an officer charged with the collection of taxes
and debts. This Saying was interpreted by the Gnostics as
having reference to the reincarnation of the soul into another
body in order to discharge its karmic debts.
3 6 a.vriij.ip.05 Salfjiwv. The term "counterfeit spirit" (
occurs frequently in the Pistis Sophia.
282 THRICE-GREATEST HERMES
Him who is truly Son of God, give unto him *• his own
Adam for death,2 rescuing their own light spirits for
[return to] their own regions where they were even
before the cosmos [existed].3 . . .
18. And [it is] the Hebrews alone and the Sacred
Books of Hermes [which tell us] these things about
the man of light and his Guide the Son of God, and
about the earthy Adam and his Guide, the Counterfeit,
who doth blasphemously call himself Son of God, for
leading men astray.4
19. But the Greeks call the earthy Adam Epimetheus,
who is counselled by his own mind, that is, his
brother, not to receive the gifts of Zeus. Nevertheless
being both deceived 5 and repenting,6 and seeking the
Blessed Land. . . .7
But Prometheus, that is the mind, interprets all
things and gives good counsel in all things to them
who have understanding and hearing. But they who
have only fleshly hearing are "processions of Fate."
1 The Counterfeit Daimon. 2 Or execution.
3 The two last paragraphs are apparently also quoted or
summarized from a Hellenistic commentary on a Book of the
Hebrews, translated into Greek, and found in the libraries of
the Ptolemies. It is remarkable that the contents of this book
are precisely similar not only to the contents of the Books from
which J. quotes in the Naassene Document, but also to the
ideas about the Chaldaeans which the commentator of S. sets
forth.
4 If we can rely on this statement of Zosimus, this proves
that there was a developed Anthropos-doctrine also in the Tris-
megistic Books, as apart from the Chaldsean Books, — that is,
that the Premandrists did not take it from the Chaldaean Books,
but had it from their own immediate line of tradition, namely,
the Egyptian.
5 Cf. § 13 above. 6 Lit. changing his mind.
7 A lacuna occurs in the text. We could almost persuade
ourselves that Zosimus had the text of S. and even the source
of J. before him. For " Blessed Land," cf. § 7 above.
ZOSIMUS 283
His ADVICE TO THEOSEBEIA
To the foregoing we may append a version of
Zosimus' advice l to the lady Theosebeia, to which we
have already referred, as offering an instructive counter-
part to 0. H., xiii. (xiv.). After a sally against the
" false prophets," through whom the daimones energize,
not only requiring their offerings but also ruining their
souls, Zosimus continues :
" But be not thou, 0 lady, [thus] distracted, as, too,
I bade thee in the actualizing [rites], and do not
turn thyself about this way and that in seeking after
God ; but in thy house be still, and God shall come to
thee, He who is everywhere and not in some wee spot
as are daimonian things.
" And having stilled thyself in body, still thou thyself
in passions too — desire, [and] pleasure, rage [and] grief,
and the twelve fates 2 of Death.
" And thus set straight and upright, call thou unto
thyself Divinity ; and truly shall He come, He who is
everywhere and [yet] nowhere.
"And [then], without invoking them, perform the
sacred rites unto the daimones, — not such as offer things
to them and soothe and nourish them, but such as
turn them from thee and destroy their power, which
Mambres3 taught to Solomon, King of Jerusalem,
and all that Solomon himself wrote down from his
own wisdom.
"And if thou shalt effectively perform these rites,
1 Berth., p. 244 ; for a revised text see R. 214, n. 1.
2 The twelve tormenting or avenging daimones of G. H., xiii.
(xiv.).
3 The famous Egyptian Theurgist and Magician who is fabled
to have contended with Moses ; while others say he was the
instructor of Moses.
284 THRICE-GREATEST HERMES
thou shalt obtain the physical conditions of pure birth.
And so continue till thou perfect thy soul completely.
" And when thou knowest surely that thou art per-
fected in thyself, then spurn . . . from thee l the natural
things of matter, and make for harbour in Pcernandres' 2
arms, and having dowsed thyself within His Cup,3 return
again unto thy own [true] race." 4
This was how Zosimus understood the teaching of
the Trismegistic tradition, for he had experienced it.
1 The soul having now found itself wings and become the
winged globe.
2 eVl riv FIot/AeWSpa (sic). 3 Of. C. H., IV. (v.) 4.
^ Of. 0. H., i. 26, 29.
II.
JAMBLICHUS
ABAMMON THE TEACHER
THE evidence of Jamblichus1 is of prime importance
seeing that it was he who put the Later Platonic
School, previously led by the purely philosophical
Ammonius, Plotinus and Porphyry, into conscious
touch with those centres of Gnosis into which he had
been initiated, and instructed it especially in the
Wisdom of Egypt in his remarkable treatise generally
known by the title On the Mysteries. The authorship
of this treatise is usually disputed; but as Proclus,
who was in the direct tradition, attributes it to
Jamblichus, the probabilities are in favour of its
authenticity.
Jamblichus writes with the authority of an accredited
exponent of the Egyptian Wisdom as taught in these
mysteries, and under the name of "Abammon, the
Teacher," proceeds to resolve the doubts and difficulties
of the School with regard to the principles of the
1 The exact date of Jamblichus is very conjectural. In my
sketches of the " Lives of the Later Platonists " I have suggested
about A.D. 255-330. See The Theosophical Review (Aug. 1896),
xviii. 462, 463.
285
286 THRICE-GREATEST HEKMES
sacred science as formulated by Porphyry. Jamblichus
begins his task with these significant words l :
HERMES THE INSPIRER
"Hermes, the God who is our guide in [sacred]
sermons, was rightly held of old as common to all
priests. And seeing that it is he who has in charge
the real science about the Gods, he is the same in all
[our sacred sermons].2 And so it was to him that our
ancestors attributed all the discoveries of their wisdom,
attaching the name of Hermes to all the writings which
had to do with such subjects.3 And if we also enjoy
that share of this God which has fallen to our lot,
according to our ability [to receive him], thou dost
well in submitting certain questions on theology to us
priests, as thy friends, for their solution. And as I
may fairly suppose that the letter sent to my disciple
Anebo was written to myself, I will send thee the true
answers to the questions thou hast asked. For it
would not be proper that Pythagoras and Plato, and
Democritus and Eudoxus, and many others of the
ancient Greeks,4 should have obtained fitting instruc-
1 I translate from the text of Parthey (Berlin, 1857).
2 The term \6yos is, of course, used technically, as a sacred or
inspired sermon or course of instruction.
3 irdvTa TO, otKcia ffvyypdfjLfjLara.
4 Parthey here adds the following interesting note : " The
Egyptian teachers of Pythagoras were CEnuphis of On (Pint., De
Is.et Os., 10) and Sonchis (Clem. Al., Strvm., i. 15, 69); Plato
was the pupil of Sechnuphis of On (Clem. Lc.\ and of Chonuphis
(Plut., De Gen. Socr., 578) ; Democritus was taught by Pammenes
of Memphis (Georg. Sync., i. 471 Dind.) ; Eudoxus by Chonuphis
of Memphis (Plut. and Clem. tt. cc.)." To this Parthey appends a
list of some of the many other famous Greeks who owed their
knowledge to Egyptian teachers, viz., Alcaeus, Anaxagoras of
Clazomense, Appuleius, Archimedes, Bias, Chrysippus of Cnidus,
Cleobulus, Daedalus, Decaeneus, Diodorus Siculus, Ellopion, Euri-
pides, Hecataeus of Abdera, Hecatseus of Miletus, Hellanicus,
JAMBLICHUS 287
tion from the recorders of the sacred science of their
times, and that thou, our contemporary, who art of a
like mind with these ancients, should lack guidance
from the now living bearers of the title ' Common
Teachers/ " 1
From the above important passage we learn that
among the Egyptians the books which dealt technically
with the science of sacred things, and especially with
the science of the Gods, that is to say, with the nature
of the hierarchy from man upwards to the Supreme
Euler of our system, were regarded as " inspired." The
Eay of the Spiritual Sun which illumined the sacred
science was distinguished as a Person, and this Person,
because of a partial similarity of attributes, the Greeks
had long identified with their God Hermes. He was
" common " to the priests of the sacred science, that is
to say, it was this special Ray of the Spiritual Sun
which illumined their studies. Not, however, that all
were equally illumined, for there were many grades in
the mysteries, many steps up the holy ascent to union
Herodotus, Homerus, Lycurgus, Melampus, Musseus, (Enopides
of Chios, Orpheus, Pausanias, Pherecydes, Polybius, Simmias,
Solon, Sphserus, Strabo, Telecles, Thales, Theodorus, Xenophanes
of Colophon, Zamolxis. I have quoted this note on purpose to
show the overpowering weight of evidence which some modern
theorists have to face, in order to maintain their thesis that the
philosophy of Greece was solely a native product. The universal
testimony of the Greeks themselves is that all their greatest
philosophers, geometricians, mathematicians, historians, geo-
graphers, and especially their theosophists, were pupils of the
Egyptian Wisdom ; the modern theory of the unaided evolution
of philosophy on the soil of Greece, which is so universally
accepted, is, to my mind, entirely erroneous. The " form " or
" manner" of "philosophizing" was of course solely due to Greek
genius, but the "matter" of it was of hoary antiquity. Cf.
Plutarch, De Is. et Os., x.
1 That is to say, presumably, teachers of all without distinction
of race. Op. aY., i. 1.
288 THRICE-GREATEST HERMES
with Deity. Now the Eays of the Spiritual Sun are
really One Light, "polarised" variously by the "spheres"
of which we have heard so much in the Trismegistic
treatises. These Eays come forth from the Logos, and
each illuminates a certain division of the whole hier-
archy of beings from the Logos to man, and characterises
further the lower kingdoms, animals and plants, and
minerals. Hence, for instance, among animals, we get
the ibis, the ape and the dog as being especially sacred
to Thoth or Hermes.
THOSE OF THE HERMAIC NATURE
Among men generally, also, there are certain whose
characteristics are of a " Hermaic " x nature ; the more
evolved of these are adapted to certain lines of study
and research, while again among those few of these
who are beginning to be really conscious of the science
of sacred things, that is to say, among the initiated
students or priests, the direct influence of this Kay
or Person begins to be consciously felt, by each, as
Jamblichus says, according to his ability, for there are
still many grades.
Now the peculiar unanimity that prevailed in these
strictly hierarchical schools of initiation, and the grand
doctrine of identification that ran throughout the whole
economy — whereby the pupil became identified with
the master when he received his next grade of initiation,
and whereby his master was to him the living symbol
of all that was above that master, that is to say, was
Hermes for him, in that he was the messenger to him
of the Word, and was the channel whereby the divine
inspiration came to him — rendered the ascription to
1 It is from this region of ideas that the terms "mercurial
temperament," and so forth, have reached modern times over the
bridge of astrological tradition.
JAMBLICHUS 289
Hermes of all the sacred scriptures, such as the sermons
of initiation, a very natural proceeding. It was not
the case of a modern novel-writer taking out a copy-
right for his own precious productions, but simply of
the recorder, scribe or copyist of the sacred science
handing on the tradition. As long as this was confined
to the disciplined schools of the sacred science it was
without danger, but when irresponsible people began
to copy a method, to whose discipline they refused to
submit, for purposes of edification, and so appended the
names of great teachers to their own lucubrations, they
paved the way for that chaos of confusion in which we
are at present stumbling.
THE BOOKS OF HERMES
Towards the end of his treatise Jamblichus, in treating
of the question of the innumerable hierarchies of being
and their sub-hierarchies, says that these are so multi-
plex that they had to be treated by the ancient priests
from various aspects, and even among those who were
" wise in great things " in his own time the teaching
was not one and the same.
" The main states of being were completely set forth
by Hermes (in the twenty thousand books, as Seleucus l
writes, or in the thirty-six thousand five hundred and
twenty-five as Manetho relates), while the sub-states
are interpreted in many other writings by the ancients,
some of them sub-dividing 2 some of the sub-states and
others others." 3
At first sight it would seem that we are not to sup-
1 Porphyry (De Abs., ii. c. 55) mentions a Seleucus whom he
calls a "theologist" ; Suidas says that Seleucus of Alexandria
wrote a treatise On the Gods, in 100 books or chapters.
2 Reading Sia\a&6vres instead of 8ta&d\\ovTts.
3 Ibid., viii. 1.
VOL. III. 19
290 THRICE-GREATEST HERMES
pose that it took 20,000 volumes to set forth the main
outlines of the cosmic system. Jamblichus would seem
to mean that in the library or libraries of the books
treating of the sacred science, the general scheme of
the cosmos was set forth, and that the details were
filled in very variously by many writers, each according
to the small portion of the whole he had studied or
speculated on. As to the number of books again we
should not be dismayed, when we reflect that a book
did not mean a large roll or volume but a division or
chapter of such a roll. Thus we read of a single man
composing no less than 6000 " books " !
But on further reflection this view does not seem
satisfactory. The ghost of the very precise number
36,525, which Jamblichus substitutes from Manetho
for the vague total 20,000 of Seleucus, refuses to be
laid by such a weak-kneed process.
We see at once that 365-25 days is a very close
approximation to the length of the solar year. We
know further that 36,525 years was the sum of 25
Sothiac cycles (1461 x 25 = 36,52s),1 that most sacred
time-period of the Egyptian secret astronomy, which
was assigned to the revolution of the zodiac or the
Great Year. Now supposing after all that Jamblichus
does mean that Hermes actually did write the scheme
of the cosmos in 36,525 "books" or "chapters"; and
supposing further that these "chapters" were not
written on papyrus, but in the heavens ; and supposing
still further that these "chapters" were simply so
many great aspects of the real sun, just as the 365-25
days were but aspects of the physical sun— in such case
the above favourite passage, which every previous writer
has referred to actual books superscribed with the
1 See Georgius Syncellus, Chron., i. 97, ed. Dindorf. Also
Eusebius, Chron., vi.
JAMBLICHUS 291
name of Hermes, and has dragged into every treatise
on the Hermetic writings, will in future have to be
removed from the list, and one of the functions of the
real Hermes, the Initiator and Recorder, will become
apparent to those who are " wise in greater things."
THE MONAD FROM THE ONE
In the next chapter, after first speaking of the God
over all, Jamblichus refers to the Logos, the God of
our system, whom he calls " God of gods, the Monad
from the One, prior to being and the source of being."
And then continues :
"For from Him cometh the essence of being and
being ; wherefore is He called Father of being. For
He is prior to being, the source of spiritual existences ;
wherefore also is He called Source of spiritual things.
These latter are the most ancient sources of all things,
and Hermes places them before the sethereal and em-
pyrean and celestial gods, bequeathing to us a hundred
books on the history of the empyrean, and a like num-
ber on that of the sethereal, but a thousand of them
concerning the celestial." *
I am inclined to think that there is a mistake in
the numbers of these books, and that we should have
10 assigned to the first class, 100 to the second, and
1000 to the third. In any case we see that all are
multiples of the perfect number 10 ; and that thus my
theory is still supported by the further information
that Jamblichus gives us.
THE TRADITION OF THE TRISMEGISTIC LITERATURE
We next come to a passage which deals directly
with our Trismegistic literature. Jamblichus tells
Porphyry that with the explanations he has already
1 Op. tit., viii. 2.
292 THRICE-GREATEST HERMES
given him, he will be able to find his way in the
Hermetic writings which have come into his hands.
"For the books in circulation bearing the name of
Hermes contain Hermaic doctrines, although they often
use the language of the philosophers, seeing that they
were translated from the Egyptian by men well skilled
in philosophy." 1
The information given by Jamblichus is precise ;
they were translations, but instead of a literal render-
ing, the translators used the usual phraseology of the
Greek philosophical writers.
Jamblichus then goes on to say that physical as-
tronomy and physical research generally were but a
very small part of the Hermaic science, by no means
the most important.
For " the Egyptians deny that physics are everything ;
on the contrary they distinguish both the life of the
soul and the life of the mind from nature,2 not only in
the case of the cosmos but also in man. They first
posit Mind and Reason (Logos) as having a being
peculiar to themselves, and then they tell us that the
world of becoming [or generation] is created. As Fore-
father of all beings in generation they place the Creator,
and are acquainted with the Life-giving Power which
is prior to the celestial spaces and permeates them.
Above the universe they place Pure Mind ; this for the
universe as a whole is one and undivided, but it is
variously manifested in the several spheres.3 And they
do not speculate about these things with the unassisted
reason, but they announce that by the divine art of
their priestly science4 they reach higher and more
1 Ibid., viii. 4.
2 That is, the life of the body.
3 Lit. distributed to all the spheres as different.
4 Si& TT/J UpariKfls Oeovpyias, — lit. by the theurgy known to the
priests.
JAMBLICHUS 293
universal states [of consciousness] above the [Seven
Spheres of] Destiny, ascending to God the Creator,1
and that too without using any material means, or any
other [material] assistance than the" observation of a
suitable opportunity.
" It was Hermes who first taught this Path.2 And
Bitys, the prophet, translated [his teachings concerning
it] for King Ammon,3 discovering them in the inner
temple4 in an inscription in the sacred characters at
Sai's in Egypt. [From these writings it was that Bitys]
handed on the tradition of the Name of God, as ' That
which pervadeth the whole universe/"5
" As to the Good Itself [the Egyptians] regard It in
Its relation to the Divine as the God that transcends
all thought, and in Its relation to man as the at-one-
ment with Him — a doctrine which Bitys translated
from the Hermaic Books." 6
From these two passages we learn that the ancient
doctrine of Hermes concerning the Path, which is the
keynote of our Trismegistic tracts, was to be found
either in inscriptions in the sacred script in the secret
chambers of the temples, into which no uninitiated
person was ever permitted to enter, or in " books," also
in the sacred script ; that these had never been trans-
lated until the reign of King Arnmon.7 But what are
we to understand by translated ? Into Greek ? Not
necessarily, but more probably interpreted from the
1 The Mind in its creative aspect.
2 Sc. This Way up to God.
3 See Commentary on C. H. (xvi.). 4 Or secret shrine.
5 Op. ait,., viii. 5. 6 Ibid., x. 7.
7 Identified by some writers with one of the last kings of the
Sa'itic dynasty (the xxvith), who reigned somewhere about 570
B.C. See Thomas Taylor, lamblichus on the Mysteries, p. 306 n.
(2nd ed., London, 1895). But as there is no objective evidence
by which this identification can be controlled, we simply record it.
294 THRICE-GREATEST HERMES
hieroglyphic symbols into the Egyptian vernacular and
written in the demotic character. The term used
(Siep/uLtjveveiv) clearly bears this sense ; whereas if trans-
lation from Egyptian into Greek had been intended,
we should presumably have had the same word
(imeTaypd<peiv) employed which Jamblichus uses when
speaking of the Hermetic books that had been read
by Porphyry. Eeitzenstein (p. 108), however, has
apparently no doubt that the writings of Bitys were
in Greek, and that these writings lay before Jamblichus
and were the only source of his information. But I
cannot be certain that this is the meaning of the Greek.
We have rather, according to my view, probably two
strata of " translation " — from hieroglyphic into demotic,
from demotic into Greek. As to Bitys, • e know
nothing more definite than Jamblichus tells us. Perhaps
he was the first to translate from the sacred hieroglyphs
into the vulgar tongue and script ; and by that we mean
the first to break the ancient rule and write down in
the vulgar characters those holy sermons and treatises
which previously had never before been inscribed in
any but the most sacred characters. We are not,
however, to suppose that Bitys was the only one to do
this.
Now in our Trisrnegistic literature we have a deposit
addressed to a King Ammon. Is it then possible that
this King, whoever he was, was the initiator of a change
of policy in the immemorial practice of the priests ?
It may be so, but at present we have not sufficient
data to decide the point.
BITYS
A further scrap of information concerning Bitys, how-
ever, may be gleaned from Zosimus (§ 8), when, speak-
ing of the Logos, the Son of God, pouring His Light
JAMBLICHUS 295
into the soul and starting it on its Eeturn Above, to
the Blessed Region where it was before it had become
corporeal (as described in the Trismegistic tractate,
entitled " Concerning the Inner Door ") — he writes :
" And there shall it see the Picture (TTIVGL^) that both
Bitos hath described, and thrice-greatest Plato, and ten-
thousand-times-great Hermes, — for Thoythos translated
it into the first sacred tongue, — Thoth the First
Man."1
The identity of Bitys and Bitos is thus unquestion-
able.2 Reitzenstein, however, asserts that neither of
these name-forms is Egyptian, and therefore approves
of the identification of our Bitys with "Pitys the
Thessalian " of the Papyri,3 as Dieterich has suggested.
The headings of the fragments of the writings of Pitys
in the Papyri run : " The Way [or Method] of Pitys " ;
"Pitys to King Ostanes Greeting"; "The Way of
Pitys the King" ; " Of Pitys the Thessalian."
From this Reitzenstein (n. 2) concludes that already
in the second and third centuries (? A.D.) Pitys is
included among the prophetical theologi and Magians.
What the precise date of these Papyri may be it is not
easy to determine, but, whether or not they belong to
the second and third centuries, it is evident that Pitys
was regarded as ancient and a contemporary of the
Magian Sage Ostanes.
King,4 referring to a passage of the Elder Pliny (Nat.
Hist., xxx. 4), which remarks on the similarity of the
1 See notes appended to the extract from Zosimus.
2 As has already been supposed by Hoffmann and Kiess in
Pauly-Wissowa's Realencyklopadie, i. 1347. R. 108.
3 Dieterich, Jahr. f. Phil, Suppl., xvi. 753 ; Wessely, Denk-
schr. d. K. K. Akad. (1888), pp. 92, 95, 98.
4 King (C. W.), The Gnostics and their Remains, 2nd ed.
(London, 1887), p. 421, who, however, does not document his
statement.
296 THRICE-GREATEST HERMES
Magian Gnosis with the Druidical Gnosis of Gaul and
Britain, says : " Pliny by his ' Magica ' understands the
rites instituted by Zoroaster, and first promulgated by
Osthanes to the outer world, this Osthanes having been
1 military chaplain ' to Xerxes during his expedition to
Greece."
This date, if we can rely upon it, would take us back
to the Persian Conquest of Egypt, but what has a
Thessalian Pitys to do with that ?
Curiously enough also Pliny in his xxviiith Book
makes use of the writings of a certain Bithus of
Dyrrachium, a city on the coast of Illyricum in the
Ionic Gulf, known in Grecian history as Epidamnus.
All of this is puzzling enough; but whatever con-
clusions may be drawn from the evidence, the clearest
indication is that Bitys was ancient, and therefore that
whatever translating or rather " interpreting " there
may have been, it was probably from hieroglyphic into
demotic, and the latter was subsequently further
" interpreted " into Greek.
OSTANES-ASCLEPIUS
But is Ostanes the Magian Sage of tradition, or may
we adopt the brilliant conclusion of Maspero, and
equate Ostanes with Asclepius, and so place him in the
same circle with Bitys, or rather see in Bitys an
"Asclepius"?
At any rate the following interesting paragraph of
Granger l deserves our closest attention in this
connection, when he writes:
" Maspero, following Goodwin, has shown that Ostanes
is the name of a deity who belongs to the cycle of
1 Granger (F.), " The Poemander of Hermes Trismegistus," in
The Journal of Theological Studies, vol. v., no. 19, ap. 1904
(London), p. 398.
JAMBLICHUS 297
Thoth.1 His name, Ysdnw, was derived by the
Egyptians themselves from a verb meaning ' to dis-
tinguish/ and he was a patron of intellectual percep-
tion. As time went on, he gained in importance.
Under the Ptolemies he was often represented upon
the Temple walls (I.e.). In Pliny he appears as an
early writer upon medicine.2 Some of the prescriptions
quoted as from him are quite in the Egyptian style.3
Philo Byblius, on whom, to be sure, not much reliance
can be placed,4 mentions a book of Ostanes — the Octa-
teuch.5 It is tempting to identify this with some such
collection as the six medical books which occupy the
last place in Clement's list.6 Now Pliny, as appears
from his list of authorities, does not quote Ostanes
directly. If we note that Democritus is mentioned by
Pliny in the same context, and that Ostanes is the
legendary teacher of Democritus upon his journey to
Egypt, we shall consider it at least probable that Pliny
depends upon Democritus for his mention of Ostanes.
The Philosopher, whose visit to Egypt may be regarded
as a historical fact, would in that case be dealing with
a medical collection which passes under the name of
Ostanes. Asclepius, who appears in the Pamander,
will be the Greek equivalent of Ostanes. Thus the
collocation of Hermes and Asclepius is analogous to the
kinship of the Egyptian deities, Thoth and Ysdnw."
FKOM THE HEKMAIC WRITINGS
That these Bitys-books contained the same doctrines
as our Trismegistic writings is evident from the whole
1 Proc. Soc. Bibl. Arch., xx. 142.
2 Nat. Hist., xxviii. 6. 3 P. S. B. A., ibid., 256, 261.
4 He, however, was very well placed to have accurate know-
ledge on such a point. — [G. E. S. M.]
6 Eus., Prcep. Ev., I. x. 52. 6 Strom., VI. iv. 37.
298 THRICE-GREATEST HERMES
treatise of Jamblichus. Jamblichus throughout bases
himself upon the doctrines of Hermes,1 and clearly
suggests that he does not owe his information to trans-
lations only, as was the case with Porphyry, but to
records in Egyptian ; but whether to the demotic
treatises of the Bitys-school or to the heiroglyphic
records themselves he does not say. That these doc-
trines were identical with the teachings in our Trisme-
gistic literature requires no proof to any one who has
read our treatises and the exposition of Jamblichus ;
for the benefit, however, of those who have not read
Jamblichus,2 we append a passage to show the striking
similarity of ideas. Treating of the question of free-
will and necessity raised by Porphyry, and replying to
the objection that the Egyptians taught an astrological
fatalism, Jamblichus writes :
" We must explain to you how the question stands
by some further conceptions drawn from the Hermaic
writings. Man has two souls, as these writings say.
The one is from the First Mind, and partakes also of
the Power of the Creator,3 while the other, the soul
under constraint, comes from the revolution of the
celestial [Spheres] 4 ; into the latter the former, the soul
that is the Seer of God, insinuates itself at a later
period. This then being so, the soul that descends into
us from the worlds5 keeps time with the circuits of
these worlds, while the soul from the Mind, existing in
us in a spiritual fashion, is free from the whirl of
1 Especially in Book VIII., which is entirely devoted to an ex-
position of Hermaic doctrine, and ought perhaps to be here trans-
lated in full. I have, however, preferred to select the passages
definitely characterized by Jamblichus as Hermaic.
a Who must be read in the original and not in the inelegant
and puzzling version of Taylor, the only English translation.
The Second Mind according to " The Shepherd."
4 The Seven Spheres of the Harmony. 6 The Seven Spheres.
JAMBLICHUS 299
Generation ; by this the bonds of Destiny are burst
asunder ; by this the Path up to the spiritual Gods is
brought to birth ; by such a life as this is that Great
Art Divine, which leads us up to That beyond the
Spheres of Genesis,1 brought to its consummation."2
THE COSMIC SPHEKES
With regard to the nature of these Spheres, Jam-
blichus shows very clearly that they are not the
physical planets, as may be seen from the following
passages of his De Mysteriis :
" With regard to partial existences, then, I mean in
the case of the soul in partial manifestation,3 we must
admit something of the kind we have above. For just
such a life as the [human] soul emanated before it
entered into a human body, and just such a type as it
made ready for itself, just such a body, to use as an
instrument, does it have attached to it, and just such a
corresponding nature accompanies [this body] and re-
ceives the more perfect life the soul pours into it. But
with regard to superior existences and those that sur-
round the Source of All as perfect existences, the
inferior are set within the superior, bodies in bodiless
existences, things made in their makers; and the
former are kept in position by the latter enclosing
them in a sphere.
" The revolutions of the heavenly Bodies,4' therefore,
being from the first set in the celestial revolutions of
the sethereal Soul? for ever continue in this relation-
ship; while the Souls of the [invisible] Worlds,6 ex-
tending to their [common] Mind, are completely
1 irpbs rb ayfvvnrov. 2 Op. cit., viii. 6.
3 That is, as an individual soul and not as the world-soul.
4 Physical planets. 6 Of all of our visible system ?
6 That is to say, the seven spheres.
300 THRICE-GREATEST HERMES
surrounded by it, and from the beginning have their
birth in it. And Mind in like manner, both partially
and as a whole, is also contained in superior states of
existence." l
And again in another passage Jamblichus writes :
" We say that [the Spiritual Sun and Moon, and the
rest] are so far from being contained within their
Bodies, that on the contrary, it is they who contain
these Bodies of theirs within the Spheres of their own
vitality and energy. And so far are they from tending
towards their Bodies, that the tendency of these very
Bodies is towards their Divine Cause. Moreover, their
Bodies do not impede the perfection of their Spiritual
and Incorporeal Nature or disturb it by being situated
in it." 2
To this we may add what Proclus writes in his
Commentary on the Timceus of Plato :
" Each of the [Seven] Planetary Spheres is a complete
World containing a number of divine offspring, which
are invisible to us, and over all of these Spheres the
Star3 we see is the Kuler. Now Fixed Stars differ
from those 4 in the Planetary Spheres in that the former
have but one Monad, namely, their system as a whole 5 ;
while the latter, namely the invisible globes in each of
the Planetary Spheres, which globes have an orbit of
their own determined by the revolution of their
respective Spheres, have a double Monad — namely, their
system as a whole,6 and that dominant characteristic
which has been evolved by selection in the several
spheres of the system. For since globes are secondary
to Fixed Stars they require a double order of govern-
1 Op. dt., i. 8. 2 Ibjd,t i 17>
3 That is, visible planet.
4 That is, perhaps, the invisible globes.
5 Lit. their wholeness.
8 In our case the whole solar system.
JAMBLICHU8 301
ment, first subordination to their system as a whole,
and then subordination to their respective spheres.1
And that in each of these spheres there is a host 2 on
the same level3 with each, you may infer from the
extremes.4 For if the Fixed Sphere"5 has a host on the
same level as itself, and Earth has a host of earthy
animals,6 just as the former a host of heavenly animals,7
it is necessary that every whole B should have a number
of «mimals on the same level with itself ; indeed it is
because of the latter fact that they are called wholes.
The intermediate levels, however, are outside the range
of our senses, the extremes only being visible, the one
through the transcendent brilliance of its nature, the
other through its kinship with ourselves." 9
It is evident that we are here dealing with what are
known to Theosophical students as the "planetary
chains " of our system, and that therefore these Spheres
are not the physical planets ; the visible planets are
1 Or, as one would say in modern Theosophical terms, to their
planetary chains.
2 Hierarchy. 3 a^oro^ov.
4 That is to say, we may infer from the fixed stars (or suns) and
from the globes which we can see (i.e. the visible planets), the
manner of those we cannot see.
6 The sphere of fixed stars or suns.
6 That is to say, all the visible globes (vulgo planets) of our
system as a whole. An "animal" means a "living thing"; so
that here " earthy animals " mean the living vehicles of the
heavenly beings which we so erroneously call " heavenly bodies."
7 That is to say, suns or solar systems.
8 Here whole means plane.
9 That is to say, the brilliant light of the suns in space, and the
reflected light of the physical globes of the planetary spheres of
our system. See Proclus, Commentarius in Platonis Timceum, Bk.
iv., p. 279 D, E, p. 676, ed. Schneider (Vratislavise, 1847). The
passage is very dim cult to translate because of its technical nature.
Taylor, in his translation (London, 1820, ii. 281, 282), misses
nearly every point.
302 THRICE-GREATEST HERMES
but a very small portion of the globes of these chains,
of some of which there are no globes at all visible.
The ascription therefore of the "influence" of these
Spheres to the sun, moon, and five of the visible planets
is at best a makeshift, a " correspondence," or a
" symbolism."
III.
JULIAN THE EMPEKOR
Text: ap. Cyril, Contra Julianum, v. 176; Migne, col.
770 A. See also Neumann (C. I.), Juliani Imperatoris
Librorum contra CJiristianos quce supersunt (Leipzig, 1880),
p. 193.2
THE DISCIPLES OF WISDOM
That God, however, has not cared for the Hebrews
only, [but rather] that in His love for all nations He
hath bestowed on them [sc. the Hebrews] nothing
worth very serious attention, whereas He has given
us far greater and superior gifts, consider from what
will follow. The Egyptians, counting up of their own
race the names of not a few sages, can also say they
have had many who have followed in the steps3 of
Hermes. I mean of the Third Hermes who used to
come down 4 [to them] in Egypt. The Chaldseans [also
can tell of] the [disciples] of Cannes and of Belus ;
1 Julian the Emperor reigned 360-363 A.D. It was during
the last year of his reign that he wrote Contra Christianas.
2 Also Taylor (Thomas), The Arguments of the Emperor Julian
against the Christians (London, 1809), p. 36.
3 Lit. " from the succession " (StaHoxys).
4 4ifKf>oir'fi(favros) — " to come habitually to " ; &n0o/T7jcm is used
of the " coming upon one," or inspiration of a God.
303
304 THRICE-GREATEST HERMES
and the Greeks of tens of thousands [who have the
Wisdom] from Cheiron.1 For it is from him that they
derived their initiation into the mysteries of nature,
and their knowledge of divine things ; so that indeed
[in comparison] the Hebrews seem only to give them-
selves airs about their own [attainments].
Here we learn from Julian that the Third Hermes,
the Hermes presumably of our Sermons, was known,
by those initiated into the Gnosis, to be no physical
historical Teacher, but a Teaching Power or Person,
who taught from within spiritually.
1 Partially quoted by Reitzenstein (p. 175, n. 1).
IV.
FULGENTITJS THE MYTHO-
GRAPHER1
AN intermediate of the parent copy of our Corpus in
every probability lay before Fulgentius. Thus we find
him (p. 26, 18 H 2) referring to the first sermon, though
barbarously enough, in the phrase: "Hermes in
Opinandre libro," and quoting from the introductory
words; he also quotes (p. 88, 3) some words from
C. H., xii. (xiii.), stupidly referring them to Plato,
adding in Greek:
FKAGMENT XXVIII.
The human mind is god ; if it be good, God
[then] doth shower His benefits [upon us].
And twice (p. 85, 21, and p. 74, 11) Fulgentius refers
in all probability to the lost ending of " The Definitions
of Asclepius," in the latter passage telling us, "as
Hermes Trismegistus says," that there were three kinds
of music, — namely " adomenon, psallomenon, aulumenon,"
— that is, singing, harping, and piping.
1 The date of this Afro-Latin writer cannot be later than the
sixth century.
2 Helm (E.), Fabii Planciadis Fulgentii V. G. Opera (Leipzig,
1898).
VOL. III. 305 20
IV
Conclusion
AN ATTEMPT AT CLASSIFYING
THE EXTANT LITERATURE
BEFORE we proceed to append our concluding remarks,
it will be as well to set down some attempt at classify-
ing our extant sermons and fragments. Unfortunately,
however, this cannot be done in any scientific manner,
owing to the fact that the literature, even were it fully
before us, would be found to be too chaotic. Indeed,
even with our fragmentary information concerning it,
we are acquainted with no less than four unrelated
Corpora — those that lay before Lactantius, Cyril, and
Stobseus, and our own imperfect Corpus of Byzantine
tradition. There must also have been other Corpora
or collections, as, for instance, the books that Jamblichus
used, not to mention the ancient body of MSS. which
lay before Petosiris and Nechepso.
OF HERMES
First and foremost, standing in a class by itself, must
be placed :
C. H. i.— " The Pcemandres."
This is the fundamental Gospel of the School, the
Self-instruction of the Hermes- or Master -grade.
With it, as based upon it in general type, though not
in form, must be taken :
C. H. xi. (xii.).— " Mind unto Hermes."
309
310 THRICE-GREATEST HERMES
This is of later date, but still it must have been
comparatively early, for it introduces the -^Eon-doctrine,
which must be early, and is the esoteric instruction on
the doctrines laid down in C. H. iv. (v.) — " The Cup " —
which was perhaps regarded as the most important
sermon after " The Poemandres."
Of the lost early literature we can get no clear
indication ; it may, however, be mentioned that the
" Sayings of Agathodaimon " referred to in the Tat
Sermon, C. H. xiL (xiiL), probably belonged to the most
archaic deposit of the Trismegistic literature, and may be
compared with the " Sayings of Ammon " mentioned by
Justin Martyr. These belonged, presumably, originally
solely to the Hermes-grade.
With the same type as the conclusion of the " Pcem-
andres" in its present form, that is to say with a
later development, we must classify :
C. H. ui (iv.).— "The Sacred Sermon"; and
C. H. vii. (viii).— " Whither stumble ye."
Here also, for lack of a more satisfactory heading, we
must place :
Ex. xxii. — " An Apophthegm of Hermes."
Ex. xxiv.— " A Hymn of the Gods."
Frag. xxvi. — From " The Inner Door."
Frag, xxvii — " For Our Mind saith."
The last being probably from one of the oldest deposits
of the literature.
The next most convenient heading for classification
is that under which we can place the greatest number
of pieces, namely :
To TAT
We know that the Tat-instruction was divided into
CONCLUSION 311
(a) " The General Sermons," of which C. H. x. (XL)—
"The Key" — is said to be the epitome or rather
summation ; and (b) " The Expository Sermons," of
which C. H. xiii. (xiv.) — " The Secret Sermon on the
Mountain " — was the consummation.
It is, of course, not certain whether the Tat Sermons
were divided simply into these two classes, for though
we are certain in a number of instances that we are
dealing with an extract from an Expository Sermon, we
are often in doubt when the heading is only " From the
Sermon," or " Sermons to Tat," how to classify it. We
do not know how many General Sermons there may
have been, or whether they were divided into Books as
were the Expository Sermons and the " To Asclepius,"
at anyrate in the Corpus of CyriL For convenience of
classification, however, we may consider, though per-
fectly arbitrarily, that all the sermons and fragments
which cannot fall under the heading of "Expository"
may be treated as " General."
The General Sermons
C. H. (IL).— " The General Sermon." l
C. H. viii (ix.).— "That No One of Existing
Things do Perish."
Ex. x, — " Concerning the Rule of Providence." 2
Ex. XL— "Of Justice."3
Ex. xx.—" The Power of Choice."
Fragg. vi and viL
C. H. x. (xi.).— "The Key."
1 The text has bodily fallen out of our Corpus with one of the
quires.
2 This seems to be a complete sermon, and to be presupposed in
C. H. xii. (xiii.) ; as also Ex. xi.
3 Exx. x.-xiii. probably go here as being part of the " Sermons
on Fate to Tat * ; but they are assigned otherwise by Stobaeus.
312 THRICE-GREATEST HERMES
This last is stated to be the epitome or summation
of " The General Sermons." It is addressed to both
Asclepius and Tat, and is to be taken in connection
with " The Perfect Sermon."
The Expository Sermons
Of these there were in the Corpus of Cyril three
Books — to the First of which are assigned :
Fragg. xx. (?), xxii., xxiii., xxiv.
Ex. ii. and Fragg. iii., xi., xii., xv.1
To be assigned to "The Expository Sermons" in
general without any clearer indications :
Exx. iii. (?).—" Of Truth."2
Ex. iv.3
Exx. v., vi., vii., viii., ix.4
Ex. i.— "Of Piety and True Philosophy."5
From the Corpus Hermeticum we may conjecturally
assign the following to this class :
C. H. iv. (v.).— "The Cup."6
C. H. v. (vi.).— "Though Manifest."
C. H. vii. (viii.).—" About the Common Mind." 7
1 These all seem to go together from the same Sermon or Book,
which in the case of Frag. xv. is definitely assigned by Cyril to
the "First of the Expository Sermons." The beginning of the
Sermon is given in Lact. xxiv., and a reference in Lact. xiii.
2 Seems to be a complete tractate.
3 By comparison with Ex. vii.
4 Ex. ix. is characterised as " the most authoritative and chiefest
of them all," and therefore came, presumably, at the end of one of
the Books of these Sermons.
6 A complete tractate, containing heads or summaries of
previous sermons, and probably one towards the end of this
collection.
6 The esoteric counterpart of which is C. H. xi. (xii.).
7 These three sermons are too advanced to be classed among
CONCLUSION 313
Finally, the whole course of these "Expository
Sermons " is consummated by what we may call " The
Initiation of Tat":
C. H. xiii. (xiv.). — " The Secret Sermon on the
Mountain."
We next pass on to what Cyril calls the "To
Asclepius," of which, as of " The Expository Sermons,
there were in his Corpus at least Three Books.
To ASCLEPIUS
In our Corpus Hermeticum the following are assigned
to Asclepius :
C. H. ii. (in.). — " An Introduction to the Gnosis
of the Nature of All Things."
C. H. vi. (vii.).— "In God Alone is Good."
C. H. ix. (x.).— " About Sense." l
C. H. xiv. (xv.).—" A Letter to Asclepius." 2
From the "To Asclepius" in Cyril's collection we
have:
Frag. xxv. (?).
And definitely from the Third " To Asclepius " :
"The General Sermons," and in the case of the last, Tat is a
questioner and not a hearer as he indubitably was in the intro-
ductory instruction.
1 This is said to follow on " The Perfect Sermon," which was
not included in our Corpus among the selections of the Pceman-
drist apologist who redacted it.
2 This is said by the editor to be an expansion of an
instruction already given to Tat, in Asclepius' absence, and
the doctrine is very similar to that contained in C. H. xi.
(xii.)— "Mind unto Hermes." It also stood in Cyril's (viii.)
"To Asclepius."
314 THRICE-GREATEST HERMES
Fragg. xvi.-xviii.
In this Third Book it is probable that " The Perfect
Sermon " was included in Cyril's Corpus. This sermon,
which is the longest we possess, was evidently originally
addressed to Asclepius alone, for its alternative title is
par excellence " The Asclepius," and my conjecture that
the introduction of the " holy three " — Asclepius, Tat
and Ammon — is due to a later editor, is amply borne
out by all the evidence. We may thus well conclude
our list with :
" The Perfect Sermon."
For the fragments of the lost Greek original of this
important tractate, see Lactantius :
Fragg. v., viii., ix., x.
This Sermon is to be taken in close connection with
" The Key " which sums up " The General Sermons "
to Tat.
To AMMON
Stobseus ascribes eight of his extracts to a Book or
Books of his collection entitled " To Ammon." These
excerpts, however, would seem to be more appropriately
classified under " Sermons to Tat." As, however,
Johannes distinctly so describes them, we will append
them here.
Exx. xii, xiii.
Exx. xiv.-xix. — " Of Soul," i.-vi.
Exx. xvi.-xix. follow one another in the text of the
Excerpts by Stobseus ; as Ex. xviii., however, refers to
"The General Sermons," it therefore would make us
suppose that either we are here dealing with " The Ex-
pository Sermons" to Tat, or that the Ammon-grade
had already had communicated to them " The General
Sermons."
The above are the four types of Trismegistic Sermons
CONCLUSION 315
proper, and we next turn to the writings of the Disciples
of Hermes,
OF ASCLEPIUS
It is remarkable that Asclepius, the most learned of
the Three, writes his treatises and letters, not to philo-
sophers or priests, or students, nor yet to his younger
brother Tat — but invariably to the King or to Kings.
He invariably writes to "Ammon"; and the once exist-
ing literature of this class was a very rich one, if we
can believe the writer or redactor of C. H. (xvi.). The
fragments that remain, however, are by no means
numerous, and include :
C. H. (xvi.).—" The Definitions of Asclepius." l
Frag. iv. — Probably from the lost ending of above.
C. H. (xvii.).— "Of Asclepius to the King."2
Ex. xxi. (?) — which may, perhaps, be more
correctly headed " Of Asclepius to the King "
instead of with Stobaeus " Of Isis to Horus."
To neither Tat nor Ammon are tractates assigned ;
for when Tat is perfected he becomes in his turn
Hermes, and so writes as Hermes, while Ammon is the
man of action and affairs who does not teach. May we
further from these phenomena conclude that " Asclepius "
was the man who was skilled in theory and intellectual
grasp, but was not capable of direct illumination as
was Tat ?
The next class of literature falls under the heading :
OF Isis
Whether or not the forms of this literature which
we possess are contemporaneous with or later than
1 The end is lost.
2 A fragment only from the end of the sermon is preserved.
316 THRICE-GREATEST HERMES
the Tat and Asclepius Sermons, we cannot say ; but
in any case they are based on ancient types — the
" Books of Isis to Horus." To this type we assign :
Ex. xxi.— " Of Isis to Horus."
Though, as we have suggested above, this is an error
of Johannes, and should be rather " Of Asclepius to the
King."
Ex. xxiii. — " From Aphrodite."
Where Aphrodite probably equates with Isis.
Exx. xxv., xxvi.— "The Virgin of the World."
Ex. xxvii. — " From the Sermon of Isis to Horus."
The remaining class of literature is connected with
the name of Osiris as the Disciple of Agathodaimon,
the Thrice-greatest, and may be headed as ;
FROM THE AGATHODAIMON LITERATURE
Our fragments are all taken from Cyril's Corpus, and
are referred to by him under the heading "To Asclepius."
We have, however, not included them under this
heading in our tentative classification, because they are
plainly not addressed to Asclepius, but belong to a
quite different form of literature, most probably throw-
ing back to an ancient type of the same nature as the
" Books of Isis." To this class are to be assigned :
Fragg. xiii., xiv., xix., xxi.
This form may be perhaps more appropriately
taken with the " Sayings of Agathodaimon " and the
" Sayings of Ammon " as Agathodaimon ; both of which
pertain to the oldest types of the Trismegistic literature.
Finally, we add the appendix to our Corpus written
by a Pcemandrist rhetor and apologist :
C. H. (xviii.).— " The Encomium of Kings."
CONCLUSION
317
This may be taken with the quotation from the editor
of Cyril's Corpus of XV. Books.
And so we come to the end of our tentative classifica-
tion ; with the full conviction, however, that as no one
at the time when the literature was extant in a number
of Corpora and collections of all sorts attempted to
classify it, so now that we have only the flotsam and
jetsam of this once abundantly rich cargo before us, no
inventory can be made that is of the slightest scientific
value, and we can at best offer the reader a few sorted
heaps of disjecta membra of varying dates.
OF JUDGMENTS OF VALUE
We now approach the conclusion of our task, but
with the feeling that the whole matter should be put
aside for years before any attempt be made to set down
any judgments of value. We are as yet too much
involved in a maze of details to be able to extricate
ourselves into the clear space in which we can walk at
ease round the labyrinth and view it from a general
and detached point of view.
Nevertheless, we will endeavour to set down some
general impressions of our experiences in the labyrinth —
of the many windings we have had to traverse, and the
many places with no way out into which we have been
led by following the paths of history and criticism ; out
of which there has been time and again no egress, even
when holding fast to the thread of light woven out of
the illuminating rays of the doctrines of the tradition.
It is indeed a difficult task to stand with the feet of
the mind set firm on the surface of objectivity, and
with the head and heart of it in the heights and depths
of the subjective and unmanifest. And yet this almost
superhuman task is the Great Work set before every
scholar of the Gnosis — the man who would think truly
318 THRICE-GREATEST HERMES
and judge justly, viewing the matter from all stand-
points, and appraising it from without and within,
from above and below, endeavouring to unite centre
and circumference in a blended intuitional sense that
transcends our divided senses and intellect.
The Trismegistic literature is scripture, and to its
understanding we must bring all and every faculty
that the best minds of to-day are bringing to bear upon
the special scripture which each one may believe to be
the most precious legacy from the Past to the Present.
Now the application of what is called " criticism "
to scripture is the wielding of a two-edged sword ; this
sword is not only two-edged, but it is fiery. If it is
rightly used, it will disperse the hosts of error and hew
a path into the Paradise of Truth ; but if it is wrongly
used, it will react on the daring soul that attempts to
grasp it, and he will find in it the flaming brand in the
hands of the Angel-Warden that keeps him from the
Gate of Heaven.
Criticism, which is regarded with such fear and
trembling by some, and is sneered at and despised by
others, is the sword that the Christ has brought on earth
in these latter days. There is now war in the members
of the faithful, war within them, such war as they
cannot escape, if God has given them a mind with
which to reason. Every man of intelligence who loves
his own special scripture, is keenly aware of the war
within his members — head against heart and heart
against head, form against substance and substance
against form. This is keenly felt by those who love
their own special Bible; but how few can enter into
the feelings of another who loves with equal fervour
some other Bible? Who can be really fair to any
other man's religion? And by this we do not mean
an absolutely lifeless indifference, in which the head
CONCLUSION 319
alone is concerned — for there are not a few men of this
type who deal with the comparative science of religion
— but a lively sympathy that knows that the other man's
religion is the highest thing on earth for him, and the
light-giving revelation of God's Wisdom.
THE SONS OF GOD
In treating of the "Keligion of the Mind/' of the
Gnosis of Thrice-greatest Hermes, I have endeavoured
to enter into it as I conceive the Disciples of that Way
entered into it, with love and reverence. I would do
the same with any other of the Great Keligions of
Humanity (and have done so in some cases), if I desired
fervently, all prejudices and predilections apart, I will
not say, to understand it — for what mortal mind can
grasp the Divine Revelation in any of its Great
Forms? — but to share, however imperfectly, in its
illumination. Now, this attitude of mind and love of
God and man is strongly deprecated by those who fear
to stand accused of lack of loyalty to their own par-
ticular form of that Great Form of Faith which God
has given for their guidance. The one object of their
enquiries into other Great Forms of Faith is to " prove "
that their own small form of the Great Form to which
they give allegiance, is the end of all ends, and the highest
of all heights, and that the other countless forms are of
the Enemy of their God. My God, or rather God, for He
is the Father of all, has no enemies ; He has many sons,
all brethren, and loves them equally even though they
refuse to believe Him. There is but one Religion, its
Great Forms are many, the forms of these Forms are
innumerable, as many as are the individual minds and
hearts of men, and the many hearts and minds of
individual man.
320 THRICE-GREATEST HERMES
And here I would set forth my present all-insufficient
notion of the Great Form of .Religion known as Chris-
tianity, for there will doubtless be some who read these
volumes who will accuse me of I know not what atti-
tude other than that of their own to that Faith.
My faith in the Master of Christendom is unbounded ;
I dare not limit it or qualify it — for that Master is for
me the Mind of all master-hood, Premandres Himself.
For how can any small mind of man dare to limit the
Illimitable, the Mystery of all mysteries, that enfolded
Jesus the Christ, and Gautama the Buddha, and
Zoroaster the Mage, and Lao-tze the Sage, and Orpheus
the Bard, and Pythagoras the Philosopher, and Hermes
the Gnostic, and all and every Master and Master of
masters ? Do I detract from the transcendency of Jesus
the Christ, when I mention His Brethren, all Sons of
God ? I do not, for the Sons of God are not separate
and apart, set over one against the other ; they are all
one Sonship of the Father, and these apparent differences
must be left to those who think themselves wise
enough to judge between them — instructed enough to
know the within of the matter as well as the without,
which in no case has come down to us in any but the
most fragmentary and erroneous tradition. I do not
know ; I dare not judge those who are Judges of the
quick and dead. And so I leave this audacity to those
who would forget the logos of their Saviour : "Judge not."
If, nevertheless, I am still judged as a " calumniator "
by some, it is but natural injustice and quite under-
standable. There is, however, no real Injustice in the
universe, and he who would be Justified and rise again
with Osiris, must balance mortal seeming justice and
injustice to reach the true equilibrium, and so be free
of mortal opinion, and stand in the Hall of Truth. It
is to the bar of this Judgment Hall that all men in
CONCLUSION 321
the last resort appeal, whether they be born Christian
or Mahommedan, Brahman or Jew, Buddhist or Taoist,
Zoroastrian or Pagan — or whether they be born to a
manner of faith that is none of these, or to an ideal of
faith that includes them all.
Christianity is the Faith of the Western World —
the Faith most suited to it in nature and in form. He
who gave that Faith, gave in fullest abundance through
many sources ; and the greatest sign of His authority,
of His authentia, was the throwing open of some part
of the age-long secret mystery-teaching to the many
without distinction of age, sex, class, caste, colour, or
nation, or of instruction. The inner doors of the Temple
were thrown wide open to the Amme-ha-aretz ; but
the innermost door still remained closed, for it is a door
that is not man-made — it opens into the within of
things, and not into some inner court of formal instruc-
tion. That door still remained naturally closed to the
unworthy and unknowing ; but no Scribe or Pharisee
of the established order of things could any longer keep
the key thereof in his selfish hands. The key was
given to all, but given still mystically, for it is hidden
in the inner nature of each son of man, and if he seek
not in himself, searching into the depths of his own
nature, he will never find it. That key is the opener
of the Gate of the Gnosis, the complement and syzygy
and spouse of Faith ; the virile husband of the woman-
side of the Christ-Eeligion.
In the early days that Gnosis was given in greatest
fullness ; Faith there was, Faith in mighty abundance,
but there was also Gnosis ; and it was because of this
Gnosis of not a few that the Faith of the many was
so intense. But over these mysterious days, and the
inner in-working of the Mystery, a veil has been
drawn to hide the holy operations from profane eyes
VOL. m. 21
322 THRICE-GREATEST HERMES
So that to-day, these many centuries after, the foolish
of the Faith deny there was ever a Gnosis; just as
their still more foolish predecessors persecuted the
Gnostics of Christ and howled them down as Anti-
christs and First-born Sons of Satan. The natural veil
was thus drawn over the too bright light of the Sacred
Marriage when Heaven had kissed the Earth once more.
So great, then, is my faith in the authentic^ of the
Master, so great my assurance of the wisdom of His
Gnosis. If this be thought "calumny" of His trans-
cendency, then we are judged "calumniators" with
Hermes, a Knower of the Mystery, and so complimented
immeasurably beyond our deserts.
CONCERNING DATES
And now let us turn to the Eeligion of the Mind,
which is also the Religion of the Heart — for is not
Thoth Lord of the heart of man ?
In the first place we have endeavoured faithfully to
investigate every statement or suggestion that can be
thought to be indicative of date, and we have not
succeeded in any single instance in fixing a precise date
for any sermon or fragment. What, however, we have
been able to do, is to clear the ground of many false
opinions, and to show the insecurity, if not the ab-
surdity, of any attempt at precision. Every hypothesis
of precision of date, when that hypothesis has favoured a
late date for any sermon, has broken down. Whenever
there has been a clearer indication, as, for instance, in
the case of the Shepherd of Hernias, and the Pcemandres
of Hermes, it has thrown the time-period backwards
and not forwards.
What has been proved, and amply proved, however,
is that our literature goes back in an unbroken tradition
of type and form and content to the earliest Ptolemaic
CONCLUSION 323
times. The earliest forms of this literature are lost,
but clear records of its nature remain. Of the extant
literature there are specimens of varying date, though
how they should be ordered is by no means clear ;
what, however, is clear is that some of our documents
are at least contemporaneous with the earliest writings
of Christianity.
In the " Prolegomena " we have established an
unbroken line of tradition in which Gnosis and
Mystery-teaching have been handed down through pre-
Christian, Pagan and Jewish, and through Christian
hands. We have further shown that the Gnosis of our
Trismegistic documents is a simpler form than that of
the great doctors of the Christianised Gnosis, Basilides
and Valentinus, who flourished in the first quarter of
the second century. The earlier of our sermons, there-
fore, represent one of the main streams, perhaps the
main stream, of the Unchristianised Gnosis. We have
further shown that, together with many other schools,
both our Pcemandrists and the writers of the New
Testament documents use a common theological or
theosophical nomenclature, and have a common body
of ideas.
What is clear from all this is that there is no
plagiarism, no deliberate copying, no logoklopia of other
men's secrets, though there was the freest drawing on
a common fund. The condition of affairs and the
nature of the problems involved are such, that any
theory of plagiarism at once becomes a two-edged sword ;
he who says that Trismegisticism copied from Chris-
tianity, can at once have his argument reversed into
the form that Christianity copied from Trismegisticism.
As to date, then, we are dealing with a period when
there was as yet no divorcement between Gnosis and
Faith even in Christianity itself, and therefore the
324 THRICE-GREATEST HERMES
canons of judgment erected in later times by ecclesi-
astical self-limitation cannot be made to apply.
THE BLEND OF TRADITIONS
The view of General Christianity, gradually narrowed
down by the Church Fathers into dogmatic Nicene
Christianity, looked to one tradition only as the school-
master of the Faith — the tradition of Israel as the
God-favoured Folk. Nevertheless it was the fair Greek
tongue and the Greek method of thought that were used
in evolving this special dispensation into a world-cult
for the many.
The Trismegistic tradition laboured under no such
limitation; its sympathies were more catholic. It is
true that its main source was in Egypt, but it embraced
with whole-hearted affection the wisdom of Hellas and
the genius of Greece which were developed under
Divine Providence to teach the Western Nations the
glory and beauty of the mind. At the same time
its sympathies were not divorced from the tradition of
the Hebrews, though it refused to set them apart from
the rest of humanity, and looked rather to the great
river of wisdom in the Books of the Chaldseans, Persians,
Medes, and Parthians, than to the single stream shut off
in the Books of Israel. The spirit of our Trismegistic
writings is the same as that which inspired the Pagan and
Jewish and Christian Gnostic scribes of the Naassene
Document, all of whom believed that there was but one
Mystery which all the mystery-institutions of the
world attempted to adumbrate.
If, then, we were to say for the sake of convenience
that our Trismegistic writings enshrine the Wisdom of
Egypt in Greek tradition, we should not divorce that
Wisdom from the Wisdom of the Chaldseans and the rest.
The Wisdom was one, the forms were many ; and both
CONCLUSION 325
Egypt and Chaldsea looked back to an Archaic Gnosis
that was the common mother of their most ancient
forms of Mystery-teaching.
And if we say that this Wisdom. has come down to
us in Greek tradition, we should ever remember that
this Graecising or philosophising has to do with the
form and not with the substance. For whence did
Thales and Pythagoras and Plato draw the inspiration
for their philosophy or love of wisdom; was it not
from Egypt ? At anyrate so say the Greeks them-
selves without a single dissentient voice. And can
we think that the Greeks, who were always so proud of
their own achievements and boasted their own genius
so loudly, would have given the palm of wisdom to
Egypt had they not been compelled by overwhelming
evidence to do so ? But this does not mean that we
are to deprive Hellas of her just laurels. Hellas was
the mother of philosophy in the sense of systematic
thinking and the development of the analytic reason
This is her great virtue and honour ; independent re-
search, and the piercing analysis of the intellect and
the beauty of clear thinking in excellent expression,
were her gifts to the Western world. It was she
beyond the other nations that created for herself a
subtler vehicle of thought for the manifestation of the
powers of mental analysis. That, however, is not
necessarily in itself wisdom, but the perfecting of an
instrument whereby wisdom, if it be attained by
other means, may be the more clearly expressed for
those in whom the analytic faculties are being
developed.
Wisdom transcends this mode of mind ; for ratio-
cination is not ecstasis, the practical intelligence is not
the contemplative mind. Nor is mind, using it as
contrasted with the other faculties and energies and
326 THRICE-GREATEST HERMES
powers in man, the only or even the highest thing in
man. This Secret of the Sphinx Egypt had possessed
for millennia ; so that her priests could say to Solon :
"You Greeks are all children" — for the intellect in
Greece was young, though destined to grow into a
giant; whereas the hoary Gnosis of the heart of man
was prior to the aeons, and will continue when the
aeons shall cease.
That Gnosis of Man still awaits decipherment in
Egypt ; it is hidden in her glyphs and symbols and holy
signs. But that Gnosis will never yield its secret to
those who persist in interpreting these symbols of the
Language of the Gods into their lower forms, forms
intended for children and not for men. And indeed
our Trismegistic sermons, if they should teach us nothing
else, can at least assure us of this, for their writers
were still ear to mouth with the Living Voice of that
once Great Church of Wisdom. Our Poemandrists
knew what the mystery-tradition inculcated ; they
knew, for they had been within the holy shrines.
At anyrate for my part I prefer to believe their
view of the matter, than to listen to the contemptuous
patronage of modern conceit bred of complete ignor-
ance of the manifold natures and powers and energies
in man.
OF INITIATION
Indeed the whole of this theosophy of Egypt, as
indeed of the theosophy of all climes and times, was
intended to lead a man up the stairway of perf ectioning,
to the portals of the first true natural initiation,
whereby he becomes superman, or, as Hermes would
say, at last and in truth "man" and not a "procession
of Fate." Beyond that stage are many others too sublime
for us in any way to understand ; and it is just because
CONCLUSION 327
of their sublimity that we do not understand and so we
" interpret " things of the height into the lowest notions
and opinions of the most limited things of sense. For
beyond the superman stage comes the Christ, and then
— but who shall speak of that which transcends even
perfected master-hood ?
And by initiation, in this sense, we do not mean
probationary forms of drama and of instruction, "of
things said and done," but a natural thing and process, all
that which the Christ of Christendom has laboured to
inculcate with so much wisdom even in the blurred record
that has come down to us. To this initiation a man may
come without a physical guide or the help of any tradition
of formal ceremony. Nevertheless, he would indeed be
foolish who should say that the greater mystery-institu-
tions which have been established by wise teachers and
the Providence of God, have been or are of no effect.
On the contrary, the disciple of wisdom will study
every record of such institutions accessible to him, and
ponder on their marvellous multiplicity, and marvel at
the infinite modes devised to play the pedagogue, that
so man may be brought unto his God. Nevertheless, if
he has not the love and wit to study such things, he
should not despair, for is he not already in the Outer
Court of the Temple, if he would but lift up his eyes to
see the mysteries of the universe that surround him on
every side ?
We all are babes in the Womb of the Great Mother ;
how long we continue as babes, as embryos, remains
for each of us to decide. For in this Birth the Mother
alone cannot bear all the pains of labour; we too
must help and strive and struggle and dare to breathe
within her holy Womb, so as to accustom our dead
lungs to expand, before the Great Birth can be accom-
plished, and we can at length walk forth into the Inner
328 THRICE-GREATEST HERMES
World erect upon our feet and draw in at every pore
and in every atom its pure air without fear. But
this Inner World is no thin shadow of the outer
world, as it may appear to us in the dark night of our
present ignorance ; it is the Inner Cosmos, not the inner
earth. Eapts and visions may let us see some mysteries
of the inner earth, but not the mysteries of Earth, much
less the Divine Mysteries of Cosmos.
Nor is there any need to label these things with
precise terms, for now even the most experienced in
such vision can know but in part ; whereas then we shall
know the Fullness, face to face, without a parable. But
knowing this, who shall tell the Mystery, who can tell
the Mystery — for is not the whole of Nature telling us
this Mystery now at every moment with infinite voices
from infinite mouths, and yet we hear nothing ? For is
not the whole creation designed with this one purpose to
tell every son of man that he is of Light and Life and
only happens to be out of them, as Hermes says ?
A LAST WOKD
But it is very possible that some who have done me
the honour of reading to the end, will say : " This man
is a dreamer, an ecstatic ; we have no use for such in
the hard world of rigid facts that confront us in our
everyday life ! "
But indeed I have little time for dreams and ecstasies
in the sense in which my supposed critics would use
the words, as any one may see who can realise the
labour that has been expended on these volumes, nine-
tenths of which are filled with translations and com-
mentaries, criticisms and notes, in which dreams and
ecstasies have no part, but only strenuous co-labour of
mind and soul and body. And that is just the carrying
out of what I hold to be the true doctrine of practical
CONCLUSION 329
mysticism, or if objection be taken by the reader to
that much ill-used word, of the Great Work of life. It
is true that it is almost impossible to talk of these
high or deep things except in language that in every
expression and in every word is liable to mis-
construction. For even when we call them high things,
they are not high in space or place, but rather in the
sense that they are of greater intensity than the shows
and appearances of opinion that form the surfaces or
superficialities of our world of normal conditioning.
Spirit in itself is not superior to mind, or mind to
soul, or soul to body; each and all must work
together according to their proper dignity, nature, and
energy, in perfect equilibrium in the perfect man.
They are not descending degrees of some one thing, but
are mutually in some mysterious way all aspects of
one another.
For should we regard them as quantitatively
distinguished solely, then we should be looking at
them from the point of view of divided body alone ; or
should we regard them as qualitatively distinguished,
then we should be looking at them from the point of
view of separated soul alone; or should we regard
them as logically distinguished, then we should be
regarding them from the standpoint of the formal
reason solely ; while if we should look at them as wholes
monadically and synthetically, we should be regarding
them from an abstract and not a vital view-point.
Nevertheless they are all each of other, the same
in difference and different in the same. Their source
and middle and their end is Man, and Man alone can
reach unto the Gnosis of God.
And therefore we may conclude with the daring
counsel given unto Hermes by the Mind — a doctrine
fit for Men.
330 THKICE-GREATEST HERMES
" If, then, thou dost not make thyself like unto God,
thou canst not know Him. For like is knowable to
like alone.
" Make thou thyself to grow to the same stature as
the Greatness which transcends all measure ; leap forth
from every Body ; transcend all Time ; become Eternity ;
and then shalt thou know God.
" Conceiving nothing is impossible unto thyself,
think thyself deathless and able to know all — all arts,
all sciences, the way of every life.
" Become more lofty than all height, and lower than
all depth. Collect into thyself all senses of all
creatures — of fire and water, dry and moist. Think
that thou art at the same time in every place — in earth,
in sea, in sky; not yet begotten, in the womb, young,
old, and dead, in after-death conditions.
" And if thou knowest all these things at once — -times,
places, doings, qualities, and quantities ; thou canst
know God."
This is the Straight Way, the Good's Own Path, the
Ancient Koad.
" If thou but sett'st thy foot thereon, 'twill meet thee
everywhere, 'twill anywhere be seen, both where and
when thou dost expect it not — waking, sleeping, sailing,
journeying, by night, by day, speaking, and saying
naught. For there is naught that is not image of the
Good."
And so for the present writing we bid farewell to
Thrice-greatest Hermes and the teachings of his Mind,
the Shepherd of all men — with heart-felt thanks that by
the Mercy of God the echo of his voice has come to us
across the ages and bidden us once more remember.
Index
Aah-Tehuti, i. 66.
Aahlu, Territory of Illumination,
i. 70.
Aall, i. 33.
Aan, i. 55.
Ab, i. 89.
Abammon, the Teacher, iii. 285.
Abbot Olympius, Story of, i. 384.
Abercius, ii. 55.
Abortion, i. 335, ii. 366.
Abraham, i. 253.
Abraxas, i. 82, 402.
Abraxoid, i. 82.
Abydos, i. 292.
Abyss, i. 408, ii. 27, 80, 81, 269.
Accuser, blind, iii. 281.
Achaab, the Husbandman, ii. 265.
Acbsea, i. 350.
Acharantus, the Husbandman, ii.
265.
Achemides, i. 400.
Active Principle, the, i. 225.
Acts of John, i. 236, ii. 55, 238,
iii. 157 ; mystery ritual in, i. 182,
183, ii. 243, iii. 156.
Acts of Philip, i. 147.
Adam, i. 115, 149, iii. 277, 281 ;
body of, i. 281 ; celestial, i. 146.
Adam (J.), i. 336.
Adam Kadmon, i. 146.
Adamant, i. 392.
Adamas, i. 146, 159, 161.
Adams (see Marsham).
Adomenon, iii. 305.
Adonis, i. 151, 156, 294.
Adoration of images, ii. 286.
Adrasteia, i. 430, iii. 116.
Advent, ii. 171.
Adversary, Agree with thine, iii.
281.
jEacus, i. 303.
jElian, i. 103.
jEon, i. 66, 92, ii. 128, 175, 232,
370, iii. 117, 161 ; become, ii.
190 ; birth of the, iii. 160 ; circle
of infinitude, i. 399 ; communi-
ties of the, in Phoenicia, i. 403 ;
demiurgic, i. 410 ; eternity or,
iii. 91 ; feast of the, i. 403 ; in
Theurgic literature, i. 410 ;
Logos, i. 406 ; Mithriac, i. 399 ;
in Plato, i. 404 ; song of praise
to the, i. 408 ; is not time, i. 405 ;
boundary of all universes, i. 392 ;
wealth -giving, i. 402.
Mon or JEons, i. 182, ii. 240.
^Eon-doctrine, the, i. 387, ii. 190.
Ionian Essence Above, i. 152.
JEonic Consciousness, ii. 244 ;
Immensities of Egypt, i. 407.
jEonology, ii. 32, 192, 248 ;
Hellenistic origin of, i. 401, 405.
JEons, ii. 373 ; father of the, i.
411 ; hymn of the, ii. 43 ; Great
Silence, Mother of, ii. 241 ;
of Pleroma, i. 408, ii. 245;
"rootage" of, ii. 317; type
of the, ii. 282.
Aerolites, iii. 53.
JEsculapius, cult of, i. 468.
^Ether, i. 84, 101, iii. 50, 98, 101,
125 ; the height of the, i. 233 ;
quintessence or, ii. 92 ; Mighty
Whirlpool, i. 451.
^Ethiopia (see Ethiopia), i. 188, 281.
^Ethiopian queen, i. 316.
Again- becoming, ii. 76, 83.
Agamemnon, i. 446.
Agathodaimon, i. 85, 98, 105, 109,
479, ii. 213, iii. 156, 157, 163 ;
331
332
INDEX
Osiris disciple of, i. 478, iii.
261 ; literature, iii. 257, 316 ;
sayings of, iii. 310, 316 ; type,
iii. 261.
Age, Golden, iii. 135 ; of seven
years, iii. 37.
Agree with thine adversary, iii.
281.
Agrippa (Cornelius), i. 13.
Ahriman, i. 325, 326, 400.
Ahura Mazda (see Ormuzd), i, 326.
Aion, Reitzenstein's monograph on,
i. 387.
Aipolos, i. 175, 177.
Air, ii. 342, iii. 66, 129, 210.
Air very air, iii. 17.
Air-spaces, iii. 205.
Akasha-Ganga, i. 110.
Akhmim, i. 282.
Akron, i. 364.
Ajax, i. 446.
Alalkomeneus, i. 148, 286.
Alaric, ii. 401.
Albinus, iii. 227.
Alchemist, the true, ii. 139.
Alethophilus, i. 13.
Alexander, brother of Philo, i. 204 ;
Cornelius (Polyhistor), i. 164.
Alexandria, i. 99, 301 ; Jewish
colony of, i. 204 ; Library of, i.
197.
Alexandrian religio-philosophy, i.
200.
Alexandrine Gnostics and fourth
gospel, i. 38.
Alexarchus, i. 314.
Alkyoneus, i. 149.
All, ii. 310 ; in all, ii. 221 ; cal-
umniators of the, ii. 228 ; genesis
of the, i. 406 ; and Good, ii. 175 ;
master of the, i. 409 ; and one,
ii. 118 ; is one, ii. 213, 268, 308,
309 ; one and, i. 136, ii. 230,
344 ; threefold divided, i. 165 ;
perfected, ii. 255.
All-Father Mind, ii. 8.
All-form, ii. 185, 194.
All-god, Hymn to, ii. 108.
All-goodness, ii. 344.
All-perfection, iii. 255.
All-receiving, i. 333.
All-seed Potency, ii. 30.
All-seeing Light, ii. 253.
All-sense, ii. 364, 396.
All-soul, ii. 145.
Allegory, i, 200.
Almond-tree, i. 182.
Alone Good Father, ii. 283.
Alone-begotten, i. 403, iii. 278.
Alter-egos, ii. 43.
Amasis, i. 465.
Ambrosia, i. 161.
Amelineau, i. 50.
Amen, i. 74, 274, 337.
Amen-Ra, Hymn to, i. 131.
Amenhotep, i. 467.
Amenhotep-Asclepius, i, 473.
Amentet, i. 304.
Amenthe, i. 304.
Amenti, i. 379 ; Place of Union
with Unseen Father, i. 70.
American Encyclopaedia, i. 24.
Amme-ha-Aretz, iii. 321.
Ammianus Marcellinus, i. 113.
Ammon, i. 100, 101, 149, 273, 471,
ii. 308 ; King, iii. 293 ; Kronos
that is, ii. 279 ; sayings of, iii.
307, 313 ; words of, iii. 152, 215,
216 ; temples of, ii. 279 ; (Zeus),
i. 318.
Ammon-Kneph, iii. 158.
Ammonius, iii. 285.
Amoun, i. 274, iii. 61 ; meaning
of, i. 273.
Amphithemis, i. 149.
Amphitrite, i. 359.
Amsu, i. 327.
Amulet, i. 346, 349.
Amygdalos, i. 182.
Amyxai, i. 183.
Anacreon, cup of, i. 167, 193, 455.
Anaktoreion, i. 180, ii. 171.
Anaximander, iii. 178, 179.
Anebo, iii. 286.
Augel, recording, i. 64 ; sovereign,
i. 371.
Angel-chief, i. 234.
Angels, the, i. 240 ; of Darkness,
i. 424 ; eldest of all, i. 198 ; evil,
ii. 355, iii. 239 ; of Light, i. 424 ;
paternal, i. 159 ; tongue of, ii.
32; " words," i. 243.
Anger, ii. 224.
Animal, hylic, ii. 63 ; soul, ii. 246 ;
spirits, i. 363.
Animal-soul of cosmos, i. 353.
Animals, burials of, i. 295 ; celestial,
ii. 282 ; circle of, iii. 46, 51 ;
earthy, iii. 301 ; sacred, ii. 52,
383, iii. 102, 288; worship of,
i. 353.
Ankh-tie, i. 61.
INDEX
333
Ankhnes-Ra-Neferab, i. 73.
Announcement, Great, ii. 170, 317.
Amm, i. 74.
Annuals (winds), i. 316.
Anpu, i. 342.
Anthropos, Myth of, i. 143 ; Proto-
type of humanity, i. 139.
Anthropos-doctrine^i. 193, iii. 273,
282 ; Zosimus on, i. 196.
Anticleides, i. 314.
Antigonus the Elder, i. 298.
Antilegomena, i. 370.
Antoninus Pius, i. 464.
Ants, iii. 35, 36.
Anubis, i. 88, 100, 283, 284, 315,
322, 342.
Ape, i. 87, 95, 446, 449.
Ape-form, i. 95.
Ape-Thoth, i. 462.
Apelles, i. 298.
Aphrodite, i. 61, 151, 181, 280, 305,
327, 350, 352, 359, ii. 345, iii.
89, 316.
Aphrodite-Helen, iii. 182.
Apion, i. 307, 387, ii. 5.
Apis, i. 267, 268, 277, 292, 303,
304, 307, 309, 311, 322, 337,
355 ; = Epaphos, i. 314 ; animated
image of Osiris, i. 321.
Apocalypse of Jesus, iii. 279 ; of
Thespesius, iii. 192; TJntitled,
ii. 107, 282.
Apocalypsis, Vision and, ii. 20 ff.
Apocrypha, i. 365.
Apocryphal, ii. 234, 236.
Apogeneses of souls, ii. 260.
Apokatastasis, ii. 128.
Apollo, i. 279, 298, 334, 342, 352,
359 ; golden curls of, i. 352 ;
monad, i. 275.
Apollonius of Tyana, i. 374, ii.
197, 252.
Apology of a Pcemandrist, ii. 298.
Apophis, i. 313.
Apophthegm of Hermes, iii. 88.
Apostles, Memoirs of, i. 195.
Apotheosis, ii. 163 ; of Hermes,
iii. 222.
Appendages, iii. 145, 181.
Appetite, iii. 75 ; and heart, iii.
78.
Apple, of the eye, iii. 165 ; of the
World-Eye, iii. 167.
Appuleius, ii. 307.
Apu, i. 282.
Arabs, i. 272.
Aratus, i. 314.
Arbiter (Thoth), i. 58.
Arcadia, i. 376 ; Mount of, ii. 238.
Archangelic Book of Moses, i. 197.
Archemachus, i. 301.
Archetypal, Form, ii. 6, 8, 9, 29 ;
Model,, i. 236, 241 ; Pattern, i.
235 ; Seal, i. 235.
Archetype, ii. 66 ; of every other
light, i. 241 ; of Soul, ii. 71 ;
Time's, i. 229, ii. 193. '
Archi-charila, i. 310.
Architect, iii. 122, 125, 235.
Archontics, i. 424.
Arcturus, i. 288.
Ares, i. 305, 327.
Argives, i. 299, 311.
Argo, i. 296.
Argus, iii. 232.
Aridseus, Vision of, i. 438, 452.
Ariouth, i. 88.
Aristagoras, i. 267.
Aristarchus, i. 100.
Ariston, i. 314.
Aristotle, i. 62, 327, 340, 362 ; on
perfumes, i. 364.
Ark, tables of the laws in the i
238.
Arms of the Sun, i. 331.
Arnebeschenis, iii. 198, 209.
Aroueris, i. 279, 280.
Arrival of Isis from Phoenicia, i.
330.
Arsaphes, i. 314.
Art-prose, ii. 300.
Artaud, i. 27.
Artemidorus, i. 158.
Artemis, i. 352 ; dyad, i. 275.
Artificer of Time, ii. 192 ; of this
new World, iii. 118.
Artist, ii. 290 ; Supreme, iii. 266.
Arts, iii. 40, 198 ; and sciences,
iii. 199, 325.
Asar (Osiris), i. 276 ; and Ast, i.
367.
Asar-Hapi, i. 302.
Ascension of Isaiah, ii. 232.
Ascent of the Soul, ii. 41 ff. ;
Straight, i. 428.
Asclepieion, i. 460.
Asclepius, i. 127, 469, ii. 391, iii.
184, 198; the Healer, i. 467;
the pupil of Taautos, ii. 279.
Asclepius -Imuth, i. 461. iii. 96,
198.
Asclepiuses, many, iii. 221.
334
INDEX
Asenas, iii. 277.
Ashes, i. 355.
Ashvaghosha, ii. 44.
Ashvattha, ii. 317.
Aso, i. 281.
Asp, i. 356, 357.
Aspalathus, i. 365.
Asphodel, iii. 134.
Ass, i. 290, 307, 329, 422 ; bound,
i. 305, 330.
Ass-like, i. 305.
Assyrians, initiations of the, i. 151 ;
mysteries of the, i. 155, 426.
Astarte, i. 285.
Astral body, the true, ii. 172;
crater, i. 453.
Astronomers, iii. 112.
Asuras, iii. 180.
At-one-ment, ii. 50, 190, 371.
Atalanta, i. 446.
Atem-cult, i. 88.
Atf-crown, i. 71, 77.
Athanasius, ii. 72.
Atheism, i. 278.
Atheists, i. 296.
Athena, i. 62, 273, 286, 308, 343,
352, 359 ; hebdomad, i. 275 ;
house of, iii. 183.
Athenaeum, The, i. 68.
Athenagoras, i. 59, 61, iii. 220.
Athenais, i. 285, 286.
AtJwnians, Colonies of the, i. 314.
Athens, i. 350.
Athlete, i. 446 ; Therapeut, i. 206.
Athur (Athyr), i. 282, 316, 337,
350.
Atlantic Island, i. 106 ; names, i.
285.
Atlanticum, i. 108.
Atlantis, Plato's, i. 176 ; Story of,
i. 285.
Atom, ii. 269.
Atomicity, i. 395.
Atoms, permanent, i. 289.
Atonement, Great Day of, i. 306.
Atropos, i. 442.
Attis, i. 152 ; the, i. 179 ; will I
sing, i. I'JG.
Atum, i. 130, 132, 134, 135.
Atum-Ptah-Thoth, i. 136.
Augoeides, i. 361.
Augurs, ii. 273, iii. 112.
Augustine, i. 110, ii. 352; quota-
tions from the old Latin version
of, iii. 249.
Aurelian Sun-God, ii. 281.
Autheutia, iii. 318, 319.
Authentic Name, the, ii. 252.
Autozoon, i. 154, 400.
Avarice, ii. 224.
Avatara, iii. 143.
Avengers, iii. 50.
Avenging Daimon, i. 91, ii. 15, 40.
Awake thou that sleepest, i. 160.
Azazel, Ritual of, i. 306.
Azoth, 1, 281.
Ba, i. 89.
Baba, i. 329.
Babe, ii. 216.
Babel und Bibel, iii. 179.
Babes, ii. 295 ; new-born, ii. 296.
Babylonian cultus, i. 379 ; Tal-
mud, i. 115.
Bacchic caves, i. 453 ; mysteries,
i. 212 ; initiates, i. 191 ; orgies,
i. 311.
Bacchus, ii. 56 ; starry cup of, i.
414 ; infant, i. 303.
Bad, i. 341.
Balaam (Bileam), iii. 279 ; Jeschu,
ii. 80 ; the Lame Man, i. 335 ;
= Nicolaos, ii. 80, iii. 279.
Balaamites, i. 165, ii. 80.
Balance, i. 55, 64, 72, ii. 95, 118.
Balancer, i. 58, 64 ; Judge of the
two Combatant Gods, i. 56.
Baptism, in the Cup, ii. 191 ; of
light, ii. 255 ; spiritual, ii. 92.
Baptist, John the, i. 470.
Baptize, ii. 87.
Bardic lore, i. 392.
Barga, Da (P. Angelo), i. 10.
Baris, i. 289.
Barley-water, i. 347.
Basilides, i. 436, ii. 32, 98, 107,
160, 400, iii. 135, 140, 145;
Exegetica of, ii. 215 ; Hermes
and, ii. 215.
Bastardy, i. 334 ; charge of, ii. 51.
Bath-kol, i. 101, 279, 285.
Bats (simile), i. 161.
Battle, inner, iii. 6.
Baudissin (Count), i. 123.
Baumgarten-Crusius, i. 13, 24.
Bear, i. 176, 295, 422, ii. 101, iii.
51, 130, 131 ; Little, iii. 51.
Bears, ii. 62.
Beast, i. 398.
Beasts, Great, i. 424, 425.
Beautiful, the, ii. 113, 114, 118;
Vision of the, iii. 15, 53.
INDEX
335
Beauty, ii. 8, 28, iii. 54; of the
Gnosis, ii. 123 ; of the Good, ii.
144, 145, 163 ; of the Truth, ii.
121.
Bebi, i. 329.
Bebon, i. 329, 343.
Becanus Goropius, i. 20.
Become JRon, ii. 190 ; all things,
ii. 194.
Becoming, i. 333.
Beetle, i. 356.
Beginning, i. 234 ; of philosophy,
i. 274.
Begrudgeth, ii. 108.
Behemoth, i. 423, 424 ; monster of
the south land, i. 427.
Behnesa logoi (see Oxyrhynchus),
ii. 17, 239.
Belly-lust, ii. 112.
Beloved, the, ii. 35.
Belus, iii. 303.
Benci, i. 9.
Benefactor, i. 320 ; of men, ii.
213.
Beqesu, i. 60.
Bergk, i. 149.
Bernays, ii. 392.
Bestiaries, iii. 112.
Bestower of the Spirit, ii. 231.
Better, i. 333 ; the, ii. 89.
Better One, i. 328, 340, ii. 291,
294, 297.
Beyond-same, ii. 62.
Bhakti-Marga, ii. 119.
Bible of Hellas, the, i. 193; of
logia, ii. 236 ; of the Veii, ii.
235.
Bileam (Nico-laus), i. 165.
Biographic GJntrale, i. 27.
Birds, iii. 103.
Birth, iii. 22 ; from Above, ii.
239 ; of the Mon, iii. 160 ; blind
from, i. 189, iii. 281 ; Chamber
of, i. 75 ; of a Christ, the, ii.
243 ; conception and, iii. 68 ;
demiurge of, ii. 244 ; engine of,
ii. 39 ; essential, ii. 228, 250 ; in
God, ii. 226 ; of Horus, i. 75,
76, 95, ii. 242, iii. 122, 157, 160,
162 ; of Man, ii. 241 ; mysteries
of a divine, i. 75 ; new, ii. 239,
240, 250 ; of Osiris, iii. 122 ;
parent of my bringing- in to, ii.
232 ; second, i. 79 ; in under-
standing, ii. 226 ; virgin, ii.
240 ; way of this, ii. 244.
Birthday of the Eye of Horus, i.
331 ; of the Sun's Staff, i. 331.
Birthdays of the Gods, i. 279 ; of
Horus, i. 332.
Bithus of Dyrrachium, iii. 296.
Bitos (see Bitys), i. 197, iii. 276,
295 ; Pinax of, iii. 277.
Bitter Chaos, i. 92, 192; matter,
i. 92 ; path, ii. 362 ; awesome
and, i. 397 ; water, i. 92.
Bitterness, i. 92, 153 : cup of, ii.
139 ; of God, i. 92 ; of Jacob
Bohme, i. 92, 397.
Bitys (see Bitos), i. 197, iii. 294 ;
the prophet, ii, 280, iii. 293.
Bitys-books, iii. 297.
Bitys-school, iii. 298.
Black dog-ape, i. 88 ; rite, iii. 107,
141, 149, 155.
Black-robed, i. 332.
Blackden, iii. 186.
Blasphemers, ii. 140, 244.
Blessed Land, iii. 282 ; Man Above,
i. 159, 164 ; Nature, i. 155 ;
Nature Above, i. 152 ; Ones, ii.
206; Region, iii. 276, 295;
Space, ii. 98.
Blind, Accuser, i. 189 ; from birth,
i. 189, iii. 281.
Bliss, ii. 226.
Boat, i. 52, 89 ; Solar, i. 270.
Bocchoris, i. 272.
Bbckh, i. 107.
Bodhisattvas, ii. 45.
Bodies, how composed, ii. 133 ;
everlasting, iii. 30 ; glory of
celestial, ii. 165 ; migration into,
ii. 329.
Bodiless, ii. 88, 128 ; the, ii. 65,
iii. 14.
Body, iii. 63 ; of Adam, i. 281 ;
aery, iii. 145 ; of bliss, ii. 45 ;
divine, ii. 93 ; elements of, iii.
200 ; encompasses all things, iii.
46 ; fiery, ii. 151, 154, 171 ; of
God, ii. 85 ; of the Great Man,
i. 425 ; house of, ii. 321 ; of
Jesus, i. 286 ; the last, ii. 187,
195 ; of the Law, ii. 44 ; mixture
of, iii. 199 ; noetic, ii. 242 ; soul
and, ii. 124, 130 ; spirituous, iii.
145, 210 ; subtle, iii. 145, 209 ;
that can never die, ii. 221 ; times
of, iii. 9 ; of transformation, ii.
44 ; type of, iii. 49 ; universal,
ii. 125.
336
INDEX
Bodying, iii. 31, 36, 38.
Bohnie, Jacob, i. 92.
Boissonade, ii. 38.
Bone of Horus, i. 189, 343 ; of the
sea-hawk, i. 189, 343 ; of Typho,
i. 189, 343.
Bonnet, ii. 108.
Book of Breathings, i. 65.
Book of the Dead, i. 52, 54, 55, 69,
83, 290 ; flood in the, i. 109 ;
mysteries and the, iii. 186.
Book of Elxai, i. 369.
Book of Enoch, i. 126, 424.
Book of God, i. 467.
Book of the Great Logos according
to the Mystery, i. 166, ii. 96.
" Book of the Living," i. 367.
Book concerning the Logos, ii. 265.
Book of the Master, i. 68, 77,
78.
Book of Ostanes, iii. 277.
Book, The Sacred, i. 75.
Books, canonical, ii. 235 ; of the
Chaldaeans, i. 392, ii. 81 ff., iii.
280, 321 ; preserved from flood,
i. 113 ; on the Gnosis, iii. 231 ;
Hermaic, iii. 293 ; of Hermes, i.
100, 115, 196, 342, 380, iii. 282,
289 ; of Hermes described by Clem.
of A., iii. 222 ; hieratic, iii. 225 ;
of Isis, iii. 316 ; of Isis and
Horus, i. 481, iii. 208 ; of Isis
to Horus, iii. 316 ; Lord of, i.
53 ; of Manetho, i. 104 ; of
Moses, i. 456, ii. 158 ; of the
Saviour, i. 418 ; of Taautos, ii.
279 ; of Thoth, i. 122, 124 ;
Victim-Sealing, iii. 223, 224.
Bootes, i. 288.
Boreas, iii. 132.
Boundary, ii. 9 ; Great, ii. 35 ;
Horos or, ii. 366 ; of the Spheres,
ii. 195.
Boundless Light, i. 93 ; Point, the,
i. 184.
Boutos, i. 288.
Brain, the, i. 162, 169.
Branch, The, i. 227.
Brass, sounding, i. 303.
Bread, distribution of, iii. 224 ;
which the Lord hath given you
to eat, i. 246 ; super-substantial,
i. 86.
Breadth-depth-length-height-ray, i.
94.
Breasted, i. 130, 138.
Breath, iii. 199 ; gift of, iii. Ill ;
of God, i. 232, ii. 76.
Brethren, ii. 50 ; the two Horus, i.
66 ; of the Lord, i. 147.
Brick-bat, i. 115.
Brimo, i. 180.
Brimos, i. 180, 314.
Bringer-of-good, i. 158.
Brockhaus, i. 35.
Broiled fish, i. 270.
Brother, of the Lord, James, i. 143 ;
of Man, ii. 35.
Brucker, i. 21.
Brugsch, i. 49, 55, 57.
Bubble, i. 390.
Buddha, Gantama the, iii. 320 ;
Three Bodies of, ii. 44. ff.
Buddhism, Great Vehicle of, ii. 44.
Buddhist seer, i. 379.
Budge, i. 52, 89, 103, 367.
Builder, mind as, ii. 153.
Builder- Souls, iii. 140.
Builders, iii. 139, 140.
Bull-born, i. 311.
Burials of Animals, i. 293, 295 ; of
Osiris, i. 295.
Burn living men, i. 355.
Burns his food publicly, i. 270.
Busiris, i. 293, 305.
Buto, i. 315, 347.
Buys Plato, i. 351.
Byblos, i. 284-286.
Cabiri (Kabiri), i. 127.
Caduceus, i. 61, iii. 232.
Canutes, i. 142.
Call thou me not Good, ii. 72.
Called, i. 147.
Calumniators, ii. 233, 250, iii. 317.
Cambyses, i. 277, 322.
Cana of Galilee, i. 167.
Cancer, i. 415.
Candalle (Flussas), i. 10.
Canopus (Canobus), i. 296, 301.
Capitoline Zeus, i. 352.
Carapace, cosmic, ii. 321 ; of dark-
ness, ii. 121 ; of selfhood, ii. 42.
Caravanserai, ii. 283.
Cardamum, i. 365.
Carpenter, Estlin, i. 468.
Carriers of holy symbols, i. 264.
Casaubon, i. 21.
Cask, drop from a, i. 190.
Cat, i. 344.
Catalogue of kings, i. 277.
Catharms, iii. 210.
INDEX
337
Cave, ii. 126, 128.
Cedrenus, iii. 269.
Celsus, i. 147, 423; True Word
of, ii. 50.
Celts, i. 350.
Ceremonies, Overseer of the, iii.
223.
Chalcidius, i. 19, 435, ii. 159.
Chaldseans, i. 196, 327, ii. 53 ;
Books of the, i. 392, 465, ii. 81
ff., iii. 280, 324 ; mystery-tradi-
tion, i. 138.
Chamber of Birth, i. 75 ; of Flames,
i. 75 ; of Gold, i. 75.
Chambers, i. 34, iii. 218, 266 ;
opinion of, i. 34 f.
Champollion, i. 27.
Chaos, i. 150, 338, 388, 389, ii. 27,
102 ; the bitter, i. 192 ; liquid,
i. 191.
Character, ii. 244, iii. 179.
Charila, i. 310, 311.
Chariot, celestial, i. 154, iii. 173 ;
of the Powers, i. 238.
Charioteer, i. 429, 430, ii. 270.
Charity, ii. 346.
Charops, i. 303.
Cheiron, iii. 304.
Chemia, i. 263, 309, iii. 158.
Chemmis, i. 282.
Cherubim, i. 238.
Cheyne, i. 468.
Child of the Egg, i. 139 ; of God,
ii. 255.
Child-making, ii. 68.
Children, likeness of, iii. 89 ; re-
cognition of, iii. 20.
Chnouphis (Chnuphis), i. 92, 477,
ii. 265.
Chnubis, i. 477.
Chnum, i. 477, 480, iii. 155, 159.
Chceroboscus, iii. 112.
Choir (choirs) of daimons, ii. 89,
145, 272, 273, iii. 102 ; of Gods,
ii. 206.
Chonouphis, i. 274.
Chrism, the Ineffable, i. 154,
190.
Christ, i. 301 ; a, ii. 174 ; the, i.
160, iii. 324 ; the birth of a, ii.
241, 243; disciples of, i. 290;
farment of, ii. 249 ; of God, ii.
3 ; " scourge " of, ii. 173 ; tri-
umphant, ii. 117.
Christ-baptism, ii. 93.
Christ-mystery, i. 198.
VOL. III.
Christ-stage of manhood, i. 367,
368.
Christ-state, ii. 93, 243.
Christos, descent of the, i. 90.
Chronicum (Eusebius), i. 20.
Chrysippus, i. 298.
Church, ii." 117 ; virgin, i. 377.
Churning the Ocean, iii. 180.
Chwolsohn, ii. 57.
Cicala, song of, ii. 292.
Cicero, ii. 235.
Circle of the All, iii. 47 ; of animals,
iii. 46, 51 ; Life-producing, iii.
51 ; of Necessity, i. 428 ; of Sun,
iii. 52 ; of types-of-life, ii. 194,
227.
Circles, seven, ii. 76, iii. 47.
Circuit (Eudoxus), i. 269.
Circumambient, i. 300.
Circumterrene, ii. 276.
Cities of Refuge, i. 237.
Citizens, true, i. 221.
City, ii. 109 ; of the Eight, i. 57 ;
of God, i. 235, 245, 246, ii. 256 ;
the grandest, i. 235 ; the
Intelligible, i 235 ; the Little,
i. 293.
Civil Wars, i. 352.
Claudius, i. 119.
Cleanthes, i. 347.
Clement, Second Epistle of, i. 153.
Clement of Alexandria, i. 153, ii.
215, 235, 300 ; on the mysteries,
iii. 150 ; on the tradition of the
Gnosis, i. 148.
Clementine Homilies, i. 388, ii. 72.
Cleombrotus, iii. 170, 175.
Cloak, hateful, ii. 121.
Closed lips, ye of the, i. 210.
Closet, i. 209.
Clotho, i. 442.
Cnossus, iii. 179.
Cock, iii. 162 ; crowing of, iii. 161,
162.
Cocks, i. 325.
Codex Brucianus, i. 50, 93, ii. 282 ;
Untitled Apocalypse of, ii. 303.
Coffin, i. 287.
Colberg, i. 22.
Colonies of the Athenians, i. 314.
Colony, ii. 354.
Colour, one, i. 391 ; ray-like, i.
224.
Columns, i. 104 ; of Hermes, i. 112.
Combatant Gods, Judge of, i. 53.
Combatants, Two, i. 66.
22
338
INDEX
Come unto us, ii. 43.
Comets, iii. 52.
Common hearth, iii. 171 ; reason,
i. 346 ; teachers, iii. 287.
Companions of Horus, i. 270, 290 ;
of Odysseus, i. 270.
Completion-Beginning, i. 74.
Comprehensible, Incomprehensibles,
i. 184.
Conception, ii. 390 ; and birth, iii.
68 ; Typhon, i. 304.
Concupiscence, ii. 224.
Conductor of Souls, i. 159.
Cone-bearing, i. 266.
Configuration of the Element, iii.
276.
Congress, ii. 240.
Consciousness, JEonic, ii. 244 ;
Nirvanic, i. 51, ii. 45, 46.
Constancy, ii. 390.
Constantine, ii. 55.
Consummation, Supreme, ii. 161.
Contemplation, iii. 94.
Contemplative or Theoretic Life,
i. 208.
Contemplator, ii. 93.
Continence, ii. 225.
Continuum, ii. 397.
Conybeare, i. 219, ii. 71 ; critical
text of the D. V. C. , i. 200.
Coptic Gnostic Codex Brucianus,
ii. 282 ; works, the, ii. 51.
Coptos, i. 335.
Coriander seed, i. 246, 247.
Corporality, ii. 212, 218.
Corpse, sensation's, ii. 121.
Corpus (Hermeticum), original MS.
of, i. 6 ; quires lost from, ii.
69.
Corruption's chain, ii. 121.
Cory, i. 104, 106, 123.
Cosmogony, Chart of Orphic, ii.
162 ; of Taaut, i. 126.
Cosmoi, Seven, i. 407.
Cosmos, ii. 325, 337, 377, iii. 39 ;
Animal-Soul of, i. 353 ; beautiful,
ii. 147 ; most wise Breath, ii.
118 ; of Cosmos, i. 91 ; course of,
ii. 133; divine mysteries of, iii.
325 ; egg or womb of, i. 451 ;
imitator of eternity, ii. 368 ;
second God, ii. 125 ; good, ii.
358 ; great body of, ii. 128 ;
higher, ii. 378 ; Horus, i. 338 ;
intellect of, ii. 373 ; intelligible,
i. 146, ii. 167, 194, 275; prin-
ciples of, ii. 207 ; matter or, ii.
336 ; gaze through Me upon the,
ii. 179 ; meaning of, ii. 85 ;
order, ii. 134 ; paradigm of, ii.
196 ; passions of, ii. 185 ; re-
birth of, ii. 357 ; sense-and-
thought of, ii. 133, 139 ; sensible
or hylic, ii. 167 ; sensible image
of, i. 334 ; a sphere, ii. 148 ;
this, i. 224.
Cotta, iii. 231.
Counterfeit, iii. 282 ; of Spirit, iii
68.
Covent Garden theory, i. 258.
Cow, i. 316, 332.
Cow-horns, i. 291.
Cowherd, i. 272.
Cradle, Hall of the Child in his, i.
74, 75.
Crater, ii. 92 ; astral, i. 453 ; in
Orpheus, Macrobius, and Proclus,
i. 151 ; in Plato, i. 450 ; sidereal
of Father Liber, i. 451 ; vulcanic,
i. 452.
Crates, Visions of, i. 380.
Creation, new, ii. 243 ; of the
world, iii. 117.
Creation-myths, i. 51.
Creator, God the, iii. 293 ; Word
of the, iii. 256.
Creator-Word, iii. 254.
Creatures of Light, i. 51.
Cretan civilisation, i. 149.
Crete, i. 359.
Critias, i. 106.
Criticism, iii. 315.
Crocodile, i. 77, 267, 288, 329,
330, ii. 382 ; sixty eggs, i. 356,
358 ; tongue-less, i. 357.
Crocodilopolis, ii. 382.
Cronus (see Kronos), i. 390, ii. 144,
162, iii. 234; Ammon, i. 127;
Mithriac, i. 400 ; mystery deity,
i. 400.
Cross, i. 286, ii. 367 ; seal of a, iii.
161.
Crosswise, iii. 24, 47.
Crown of lives, i. 71.
Crux ansata, i. 61.
Cry (of Nature), ii. 34.
Oudworth, i. 32.
Cult 6f Jlsculapius, i. 468 ; of
Jesus, ii. 138.
Cultores et Cultrices pietatis, i.
208.
Cumont, i. 324, 399, 400, 401.
INDEX
339
Cup, ii. 86, iii. 273 ; of Anacreon,
i. 167, 193, 455 ; baptism in the,
ii. 191 ; of bitterness, ii. 139 ;
of Dionysus, i. 452 ; of the
divine draught, i. 245 ; His, iii.
284 ; which I drink, i. 168 ; of
immortality, iii. 205 ; of initia-
tion, ii. 94 ; in which the King
drinketh, i. 167 ; of Living
Water bubbling- forth, i. 399 ;
of prudence, i. 454 ; of Tantalus,
ii. 198.
Cupido, ii. 309.
Cure of intellect, ii. 347.
Cutting of wood, i. 293.
Cybele, priests of, i. 169.
Cyclic Gods, ii. 77, 89.
Cyclopaedia of Biblical Literature,
i. 27.
Cyllene, i. 158, 168.
Cylinder, i. 176, 439, iii. 101, 175,
177, 178.
Cymbal, tinkling, i. 303.
Cynocephalus, i. 55, 56, 120.
Cyperus, i. 364.
Cypress, i. 364.
Cyril's Corpus of XV. Books, iii.
251.
Cytherea, iii. 92.
Daimon, i. 324, 443 ; avenging, i.
91, ii. 15, 40 ; Chnum the Good,
i. 477 ; counterfeit, iii. 281 ;
essence of, is activity, ii. 273 ;
evil, i. 355 ; Good, i. 84, 97,
402, ii. 156, 199, 203, 204, 206,
iii. 150, 155, 255 ; Good Holy, i.
94 ; mind a, ii. 154, 171 ; self-
born, iii. 120.
Daimon-Chief, iii. 237.
Daimones, ii. 313, 375, iii. 49 ;
choirs of, ii. 89, 272, 273, 277,
iii. 102 ; Concerning the, ii. 282 ;
hierarchy of, ii. 314 ; Homer on,
i. 299 ; incursions of, ii. 277 ; in
service, ii. 274 ; Theory of the,
i. 298.
Daimonial Energy, ii. 137.
Daimonials, ii. 130.
Daimonic Soul, ii. 229.
Damascius, i. 91, 152, 156, ii. 19,
25, 260.
Damatrios, i. 350.
Dark mist, i. 125 ; mystery, iii.
149 ; space, ii. 26 ; wisdom, i.
87, 91.
Darkness, i. 91, 325, 451, ii. 4, 13,
79, 80, 81 ; carapace of, ii. 121 ;
comprehended it not, i. 125 ;
genesis of fire and, i. 197 ; ser-
pent of, ii. 31 ; thrice-unknown,
ii. 25 ; torment of, ii. 226, 245.
Dawn, Land of Eternal, i. 80;
New, iii. 96.
Day of Light, i. 326.
De Faye, i. 196.
De Horrack, i. 49.
De Mysteriis, iii. 252.
De Sphcera Barbarica, i. 407.
Dead, Book of the, i. 52, 54, 69,
83, 290 ; judge of the, i. 64 ;
prayers for the, i. 78 ; things, if
ye have eaten, i. 175 ; raise, i.
373 ; resurrection of, ii. 165 ;
rising from, i. 173, iii. 163 ;
shall leap forth from graves, the,
i. 172 ; sheeted, i. 161 ; the, i.
172.
Death, i. 417, ii. 39, 126, 209 ;
living, ii. 121 ; of the serpent,
ii. 300 ; there is no, ii. 124 ;
twelve fates of, ii. 249 ; Way of,
ii. 18.
Death-genius, i. 88.
Deathless Water, ii. 18.
Deathlessness, ii. 128 ; Way of, ii.
39.
Decans, i. 100, iii. 45 ; Egyptian
names of, iii. 54 ; Six-and-thirty,
iii. 45, 46.
Deep, Infinite, i. 390.
Deer, form of a, i. 191.
Deinon, i. 307.
Delphi, i. 256, 310; Oracle at, i. 349.
Demagogue (in Plato), i. 431.
Demeter, i. 305, 318, 345, 350, iii.
232 ; limbs of, i. 347 ; wanderings
of, i. 298.
Demi-Gods, i. 106.
Demiurge, i. 130, 457, ii. 33, iii.
22, 30 ; of birth, ii. 244 ; of God,
iii. 240 ; the Sun, ii. 269.
Demiurgic Mon., i. 410 ; Mind, i.
137, ii. 35 ; Thought, iii. 56.
Democritus, i. 323, iii. 297.
Denderah, i. 73, 74, 75.
Deo nubere, i. 216.
Depth, i. 409.
Der-el-Bahari, i. 120.
Descent of the Christos, the, i. 90 ;
from the Head Above, i. 169 ; of
Kore, i. 350 ; of Man, ii. 34.
340
INDEX
Desert, i. 163.
Desirable, ii. 161 ; One, ii. 254.
Destiny, iii. 69 ; bonds of, iii.
299.
Destruction, Way that leadeth to,
i. 182.
Detailed, ii. 237 ; Discourses, ii.
264.
Determination, ii. 357, 358.
Dens Lunus, i. 166.
Devas, iii. 180.
Deveria, i. 28.
Devil taking form of fisherman, iii.
164.
Devotee of God, ii. 139.
Devotees, race of, ii. 241.
Devotion, iii. 238 ; God-gnosis, ii.
131, 136 ; and Gnosis, ii. 114 ;
Way of, ii. 119.
Devourer, i. 289.
Devourers of the Unrighteous, i.
425.
Dharmakaya, ii. 44, 45.
Diabolus, iii. 238.
Diaconic, i. 300.
Diadochi, i. 102.
Dialogues with Tat, ii. 237.
Diaspora, i. 255.
Diaulos, i. 149.
Didymus, ii. 72.
Dieterich, i. 82, 84, 90, 92, 94,
197.
Diktys, i. 271, 286.
Dinarchus, ii. 236.
Diochite, i. 292.
Diocletian, ii. 300.
Dionysiac rites, i. 256.
Dionysian night-rites, i. 311.
Dionysius (the sculptor), i. 352.
Dionysius JEgeensis, i. 62.
Dionysus, i. 281, 298, 301, 302,
305, 310, 313, 345, 347, 416,
453 ; bull-formed, i. 311 ; cup of,
i. 452 ; gladsome, i. 312 ; ivy of,
i. 314 ; mysteries of, i. 311 ;
Osiris and, i. 310 ; relics of, i.
312 ; and Semele, i. 161 ; Spirit
is, i. 318.
Disciples of Thrice - Greatest
Hermes, i. 481.
Disciples of the Christ, i. 290 ; of
God, i. 254 ; of the Logos, i. 243 ;
Triad of, i. 476 ; the Twelve, i.
169 ; of Wisdom, iii. 303.
Discipline of the Priests, iii. 224 ;
of Souls, ii. 347.
Discourse on Sense, ii. 131, 132.
Discourses, Detailed, ii. 264.
Disobedient Ones, iii. 143.
Dispensation of all things, ii. 158 ;
of the Universe, ii. 173.
Divider of all, the, i. 236.
Divining, art of, i. 262.
Divinity, Feminine, ii. 32 ; Great-
ness of. ii. 309 ; Reason of, ii.
311, 318.
Dodecagon, i. 305.
Dodecaschoenus, iii. 155.
Dog, i. 87, 90, 277, 284, 288, 295,
296, 322, 325, 342, 352, 353, 358,
422.
Dog-days, i. 355.
Dog-headed, i. 355 ; ape, i. 55.
Dog-town, i. 354.
Dolphin, iii. 113, 180.
Door, About the Inner, iii. 275 ;
Inner, iii. 274, 280.
Doser, i. 465, iii. 155.
Double, image or, i. 189.
Dove, i. 352.
Dowsing in the Mind, ii. 255.
Dragon, i. 94, 352, 422, iii. 112,
180 ; lower, i. 426.
Dragon -slayer, i. 94.
Drainer of Water, ii. 39.
Draughts, i. 278.
Dream, ii. 222 ; of Scipio, i. 413.
Dream-sight, ii. 130.
Dreams and ecstasies, iii. 203 ; the
people of, i. 162.
Drexler, i. 115, 166.
Druidical Gnosis, iii. 296.
Drummond, i. 200.
Dry, iii. 66 ; space, ii. 75, 76.
Du Preau, i. 10.
Dual Soul, ii. 169.
Dualism, ii. 31, 115 ff.
Dualistic, ii. 140.
Dualists, Theory of the, i. 323.
Diimichen, i. 49.
Duncker and Schneidewin, i. 143.
Duration, ii. 211.
Dwarf, iii. 165.
Dwelling of the Golden One, i. 75.
Dyad, i. 275, 414.
Eagle, i. 56, 284, 330, 422, 446, 449,
iii. 133, 180.
Earth, ii. 209, iii. 66, 130, 261 ;
the black, i. 156 ; blood-red, iii.
277 ; fiery, iii. 277 ; fleshly, iii.
277 ; depths of, i. 413 ; Let there
INDEX
341
be, iii. 262 ; primal, i. 310 ; red,
i. 150 ; Sons of God on, i. 233 ;
very earth, iii. 17 ; virgin, iii.
277.
Earth-and-Water, ii. 5, 8, 37.
Earth-born, ii. 49 ; folk, ii. 122.
Ebers Papyrus, i. 50.
Ebionites, i. 369.
Ebony, i. 87.
Eclipses, i. 321.
Ecliptic, iii. 177.
Economy, ii. 28, iii. 61.
Ecstasis, i. 251, ii. 157, 161, 303.
Eden, i. 159 ; brain, i. 187 ; river
of, i. 187.
Edersheim, i. 200.
Efflorescence, iii. 100.
Efflux, God's, iii. 121, 122.
Egg, i. 125, 126, 131, 326, 389, 462,
ii 282 ; Child of, i. 139 ; first, i.
391 ; God from, i. 392 ; skull-like,
i. 391 ; sphere or, i. 427 ; throb-
bing, i. 182.
Egregores, iii. 137 ; Watchers, i.
126.
Egypt, is body, i. 164; image of
heaven, ii. 351 ; holy land, i. 70 ;
sacred language of, ii. 280 ; once
sea, i. 317 ; geographical symbols
of, iii. 186 ; theosophy of, iii. 323 ;
wisdom of, ii. 98.
Egyptian alphabet, i. 337 ; names
of Decans, iii. 54 ; emanation
doctrine, iii. 95 ; teachers of
Greeks, iii. 286 ; mysteries,
grades of, i. 50 ; philosophy, i.
28 ; rhetor, ii. 299 ; syncretism
1000 B.C., i. 135 ; translation
from, iii. 294.
Egyptians, Gospel according to the, i.
38, 142, 150, 153, 242, ii. 54,
164.
Egyptians, Greek disciples of, i.
274.
Eight, i. 71 ; at the, ii. 228 ; og-
doad or, i. 275 ; spheres, ii. 275 ;
wardens, i. 85, 121.
Eight-and-twenty, i. 320.
Eighteen, i. 319.
Eighth, ii. 16 ; sphere, ii. 42 ff.
El-Khargeh Oasis, iii. 216.
El Shaddai, i. 159.
Elder Horus, i. 279, 280, 334, 343,
367.
Eldest of all Angels, i. 198.
Elect, i. 147, ii. 317.
Eleians, i. 311.
Element, Configuration of the, iii.
276 ; the One, ii. 195, 244.
Elements of body, iii. 200 ; com-
plaint of, iii. 118 ; four, ii. 311 ;
friendship and enmity with, iii.
133.
Elephantine, i. 320, 477.
Eleusinian logos, i. 175 ; mysteries,
i. 59, 160.
Eleusis, i. 178, 179, 180, ii. 171.
Elis, i. 359.
Elohim, Sons of, i. 159.
Elxai, i. 71 ; Book of, i. 369.
Elysian state, i. 152.
Emanation, holy, iii. 121.
Emanations, i. 84.
Embalmment, Ritual of, i. 460.
Embarking, i. 321.
Embryology, ii. 102.
Embryonic stages of Incarnation
(Pistis Sophia}, iii. 68.
Empedocles, i. 159, 300, 435, ii.
362, iii. 237.
Emptiness, ii. 174.
Enclistra, iii. 93.
Encydopadie, (Pauly), i. 26, 33.
Encyclopaedia Britannica, i. 34.
Encyclopsedism, i. 107, 108.
End, i. 315.
Endymion, i. 151.
Energies, ii. 211, 212, iii. 37.
Energy, ii. 259 ; and feeling, iii.
34, 40; of God, ii. 160, 178,
180, 203.
Enformation according to Gnosis,
ii. 246.
Engine of birth, ii. 39 ; cosmic, ii.
34 ; of Justice, ii. 41 ; of the
universe, iii. 50.
Enoch, Book of, i. 126, 424.
Entrance, i. 321 ; of the Golden
Heavens, i. 75 ; on Light, i. 79.
Envy, ii. 224.
Epachthe, i. 350.
Epaphos, i. 314.
Epeius, i. 446.
Epicurus, i. 323.
Epimetheus, iii. 274, 280, 282.
Epiphanius, ii. 79.
Epiphany, Feast of, iii. 160.
Epiphi, i. 331.
Epopt, ii. 93, iii. 188.
Epopteia, i. 263, ii. 21, iii. 159.
Epoptic, i. 362 ; mystery, i. 362.
Equator, iii. 177. '
342
INDEX
Equilateral triangle, i. 305, 359.
Equilibrium, i. 56.
Er, Vision of, i. 413, 426, 428,
437, ii. 15, 40, 187.
Erataoth, i. 422.
Erdmann, i. 32.
Erebus, i. 125.
Eros, i. 125, ii. 309, 345.
Error, ii. 224.
Esaldaios, i. 159, 166.
Eschenbach, i. 62.
Essence, ii. 269, iii. 84 ; first, iii.
55 ; of God, ii. 113, 199 ; in-
telligible, ii. 276, iii. 57 ; moist,
i. 187, 388, 390, 454, ii. 4, 75 ;
one, i. 391 ; primal, iii. 56 ; of
seed, i. 156.
Essence-chief, ii. 341.
Essenes, i. 30, 208, 369, 373, ii.
395.
Essential, iii. 236 ; birth, the, ii.
250 ; man, ii. 116, 251, 321.
Eternity, ii. 325, 366 ; ^Eon, i. 229,
iii. 91 ; become, ii. 188 ; cosmos
imitator of, 368 ; of eternity, i.
91 ; moving image of, i. 405 ;
illumined by Logos, i. 399 ;
maker of, i. 66 ; prince of, i. 132.
Etesian Winds, i. 316.
Ether, i. 125.
Etheric double, iii. 206 ; link, iii.
206.
Ethiopia (see Ethiopia), i. 98.
Ethiopian, i. 88 ; enchanters, i.
119.
Ethiopian History, i. 106.
Eucharist, ii. 94.
Eudoxus, i. 269, 274, 293, 305,
332, 343, 345.
Euhemerus (see Evemerus), ii. 162.
Eunomus the Locrian, ii. 300.
Eunuch, business of, i. 186.
Euphrates, i. 188; waters of the.
i. 426.
Euripides, i. 323, 352, 357.
Eusebius, i. 20, 123, 370.
Eustathius, i. 172.
Eve, iii. 280.
Eve, Gospel of, i. 142, ii. 24, 25,
238.
Evemerus (see Euhemerus), i. 257,
296, 297 ; theory of, i. 295.
Everard, i. 12.
Evil angels, ii. 355, iii. 239 ;
create, i. 91 ; Daimon, i. 355 ;
pleroma of, ii. 113.
Evoi, i. 186.
Excerpts from Theodotus, ii. 251.
Executioner, mind the, ii. 201.
Exegetica of Basilides, ii. 215.
Exhalation, iii. 206.
Existing Non-existences, i. 184.
Experience and memory, iii. 195.
Expository Sermons, ii. 250, 264,
iii. 54 ; to Tat, iii. 216, 256, 257,
259, 262, 263, 264, 266.
Eye, altogether all, i. 214 ; apple
of, iii. 165; heart's, ii. 121 ; of
Horus, i. 336 ; House of, i. 288 ;
incorporeal, iii. 253 ; of intellect,
ii. 308 ; of mind, ii. 253 ; pupil
of, i. 84, 394 ; Pupil of the
World's, iii. 159 ; of the soul, iii.
129 ; spiritual, i. 214.
Ezekiel, Hebrew poet, i. 164.
Ezekiel, i. 154, 227, 379 ; Merca-
bah, or Chariot of, i. 238 ; Wheels
of, iii. 173.
Fabricius, i. 5, ii. 263.
Face, i. 433 ; of God, i. 218.
Fairbanks, i. 159.
Famine Years, Inscription of the
Seven, i. 466.
Famines, plagues and, iii. 49.
Farrar, ii. 55.
Fast to the world, ii. 239.
Fate (see Heimarmene), ii. 7, 201,
202, 273, iii. 61, 85, 265 ; heb-
domad of, ii. 251 ; and necessity,
ii. 385 ; procession of, ii. 49, iii.
273, 282, 326 ; providence and,
iii. 36, 55, 60 ; Sermons on, ii.
217.
Fate-Sphere, ii. 41, 282, 283.
Fates, i. 439.
Father of the aeons, i. 411 ; Alone
Good, ii. 283 ; who is in the
Hidden, i. 209 ; House of the, i.
224 ; own, iii. 242.
Father-God, ii. 6.
Fatherhood, i. 150; of God, i.
73.
Fatherless, iii. 242.
Fawn-skin, i. 191, 311.
Fecund, iii. 254, 269.
Feeling, energy and, iii. 34.
Fellow-rulers of height, ii. 302.
Fence of fire, i. 427 ; of iniquity, i.
427 ; of the teeth, i. 162.
Ferment, i. 125, 396.
Fever, iii. 115.
INDEX
343
Few, the, i. 207, ii. 346, iii. 11.
Ficinio, Marsiglio, i. 8, 9, 19.
Fiery body, ii. 154, 171 ; ruler, i.
166 ; whirlwinds, i. 409.
Fifth part, a, ii. 318.
Fifty-six-angled, i. 305.
Fig-leaf, i. 312.
Figs, i. 349.
Finger on lips, i. 349.
Fire, ii. 310 ; fence of, i. 427 ; very
fire, iii. 17 ; flower of, iii. 138 ;
knowing, iii. 98 ; and mind,
God of, i. 130 ; ordeal of, i. 79 ;
robe of, ii. 1 52 ; and snow, i. 95 ;
sons of, iii. 136 ; sphere of, i.
428 ; voice of, ii. 5, 26 ; and
water, iii. 66.
Fire-tenders, iii. 199.
Fire-tree, ii. 317.
Fire-workers, iii. 199.
Firmament, iii. 262, 263, 264 ;
water above, i. 188.
Firmaments, iii. 194 ; or layers, iii.
211.
Firmicus Maternus, i. 477.
First, egg, i. 391 ; essence, iii. 55 ;
God, i. 339, iii. 85 ; Hermes, ii.
83 ; man, i. 115, 139, ii. 27 ;
cube (Poseidon), i. 275 ; woman,
i. 139, ii. 27.
First-born God, ii. 203; His, i.
227 ; of water, i. 398.
Fish, broiled, i. 270 ; cosmic, ii.
56 ; great, i. 425 ; taboos, i.
269.
Fish-eater (Cannes), i. 149.
Fisher-soul, i. 271.
Fishers, i. 59, 61 ; of men, i. 59,
372.
Fishes, i. 373.
Five, i. 336 ; branched, i. 266,
285 ; Fifths, the, i. 203 ; Mer-
curii, i. 109.
Five-branched, nor from, i. 265.
Flame, i. 457 ; rite of the, i. 93.
Flame-coloured robe, i. 331.
Flames, Chamber of, i. 75 ; Region
of, i. 51.
Flask of clay, i. 190.
Flautists, ii. 289.
Fleas, iii. 51.
Flesh, refraining from, i. 267 ;
tongue of, ii. 31.
Fleshless meal, ii. 390.
Flies, iii. 51, 133, 190.
Flock, sacred, i. 226, 238.
Flood, i. 106, ii. 83, iii. 154, 276 ;
in Book of the Dead, i. 109 ;
books preserved from the, i. 113 ;
in Egypt, i. 317 ; He who in-
habited the, i. 169, 170 ; of
Nile, ii. 83 ; those of the, i. 154.
Flower of Fire, iii. 138.
Food, twofold form of, ii. 317;
forms of, ii. 317 ; of Gods, i. 86.
Forebears, ii. 329, 381, 382, iii. 5.
Forefather, iii. 21, 98, 292.
Foreknowledge, iii. 12, 58, 96.
Foresight, iii. 262.
Forethought, ii. 12, 39, iii. 22, 280.
Forgiveness of sins, i. 251.
Form, ii. 9 ; archetypal, ii. 6, 8, 9,
29 ; distinctive, ii. 244 ; of
divine similitude, ii. 319 ; one,
ii. 35 ; root of, ii. 193 ; servant's,
i. 398,
Formless state, ii. 31, 45.
Formlessness, iii. 27.
Fornication, iii. 166.
Fornicator, ii. 202.
Fortune, ii. 341.
Fount of Light, i. 74.
Four, i. 337, ii. 65 ; elements, ii.
311 ; quarters, i. 93 ; sets of, ii.
328 ; winds, i. 60, 61, 84.
Fourteen pieces, i. 288, 320.
Fourth Gospel from Alexandrine
Gnostics, i. 38 ; quotations from,
i. 194.
Fourth state, i. 152.
Foxes have holes, iii. 35.
Fragrance, force of, i. 394.
Frazer, i. 158.
From Thee to Thee, ii. 231, 254.
Fruit, Perfect, i. 182.
Fruitful, i. 177.
Fulgentius, iii. 305.
Fullness, iii. 325 ; of Godhead, ii.
117.
Furies, i. 327.
Gabriel, i. 422, iii. 211.
Galaxy, i. 416.
Galen, i. 100.
Galilee, Mount of, ii. 238.
Ganges, Heavenly, i. 110.
Garamas, i. 149.
Gardener of Life, ii. 140.
Gardthausen, i. 113.
Garment, celestial, i. 399 ; of the
Christ, ii. 249 ; of shame, i. 153,
242, ii, 42,
344
INDEX
Garments, twelve sacramental stoles
or, iii. 182.
Garrucci, ii. 56.
Gate, guardian of the, i. 428 ; of
heaven, i. 181, ii. 240 ; which
Jacob saw, i. 171 ; mystery at
third, i. 190 ; True, i. 190.
Gate-keeper, i. 311.
Gates of Celestial Nile, i. 71 ; of
Gnosis, ii. 123 ; of Oblivion and
Wailing, i. 303 ; of the Sun, i.
162.
Gautama the Buddha, iii. 317.
Gaze into the Light, i. 93 ; through
Me upon the Cosmos, ii. 179.
Genera, ii. 313 ff. ; restorer of all,
ii. 310 ; and species, ii. 378.
General, i. 296 ; instruction, ii.
236 ; Sermons, the, ii. 141, 145,
158, 219, 236, 264, iii. 45, 77,
308.
Generated Ingenerables, i. 184.
Generation, i. 333.
Generative Law, the, i. 191.
Geneses of Souls, ii. 260.
Genesis, ii. 148, 177, iii. 26 ; of the
all, i. 406 ; of fire and darkness,
i. 197 ; ground of, i. 337 ; matter's
becoming or, ii. 177 ; moist
essence of, i. 170 ; and seed of
all the gods, iii. 273 ; soul is
cause of all in, i. 151 ; vase of,
iii. 26 ; wheel of, i. 426, ii. 274,
283.
Geography, mystic, iii. 130 ; of
sacred lands, iii. 184.
Gephyraeans, i. 350.
Geryones, i. 147, 166.
Gibbon, i. 23.
Gift, God's greatest, ii. 95.
Gigantic Passions, i. 298.
Globe, winged, i. 390.
Glories, i. 80, 96.
Glory, ii. 75, 261 ; of celestial bodies,
ii. 165 ; house of, i. 79 ; king of,
i. 171 ; robe of, i. 361, ii. 43.
Glossalaly, i. 303.
Glosses, i. 342.
Glow-worms, i. 391.
Gnosis, i. 192, ii. 14, 17, 20, 90,
97, 131, 146, 246, iii. 76 ; of the
all, ii. 296 ; archaic, iii. 322 ;
beauty of, ii. 123 ; books on, iii.
231 ; Christianised, iii. 320 ; de-
votion joined with, ii. 114; of
thingsdivine, iii. 233 ; of divinity,
ii. 330 ; Druidical, iii. 296 ; en-
formation according to, ii. 246 ;
gate of, iii. 318 ; gates of, ii. 120,
123 ; goal of, ii. 139 ; of God, i.
147, ii. 150, 225, iii. 243, 326 ;
of the Good, ii. 113, 144, 163 ;
of Thrice-greatest Hermes, iii.
316; Introduction to the, ii. 68 ;
of joy, ii. 225 ; Judeeo-Egyptian,
i. 31 ; to Klea concerning the, i.
261 ; light of, ii. 155 ; love of, iii.
260 ; Magian, iii. 296 ; of Man, i.
147, 178, iii. 323 ; masters of, ii.
162 ; mathesis or, ii. 264 ; of
Mind, ii. 88, 96 ; apotheosis of
Mind, ii. 167 ; Ophite systems of,
i. 98 ; path of, ii. 98, 195 ; be-
ginning of the Path, ii. 248 ;
prayerfor, ii. 49 ; pupil of, ii. 135 ;
Sabsean, ii. 140; end of science,
ii. 147 ; seers of, ii. 94 ; Sethian,
i. 393 ; Simonian, ii. 107 ; of teach-
ings, ii. 257 ; they who are in, ii.
131, 137, 138 ; of truth, i. 207 ;
of Trismegistic documents, iii.
323 ; Unchristianised, iii. 323 ;
virtue of soul, ii. 167 ; way of, ii.
98.
Gnostic, i. 377 ; elements in Her-
mas, i. 376 ; Few, the, i. 382 ;
Horos, i. 250, ii. 348 ; Jottings,
things seen in the mysteries, iii.
150, 156.
Gnosticism, Hermeticism another
name for, ii. 192.
Goal of Gnosis, ii. 139 ; of piety,
iii. 5.
Goat-herd, i. 175.
God, ii. 358 ; is all, ii. 212 ; iii.
258 ; all-pure, ii. 295 ; apostles
of, i. 239 ; artificer of time, i.
229 ; beyond all names, ii. 99 ;
birth in, ii. 226 ; body of, ii.
85 ; Book of, i. 467 ; born in, ii.
244 ; born from rock, i. 95 ;
breath of, i. 232, ii. 76; with
bull's foot, i. 311 ; as cause, ii.
66 ; celestial Messiah of, i. 226 ;
child of, ii. 255 ; city of, i. 235,
245, 246, ii. 256 ; contemplator of
works of, iii. 245 ; cosmos, second,
ii. 125 ; creator, iii. 293 ; cup-
bearer of, i. 245 ; demiurge of, iii.
240 ; devotee of, ii. 131, 139 ; dis-
ciples of, i. 254 ; efflux of, iii.
122, 162 ; from egg, i. 392 ; energy
INDEX
345
of, ii. 160, 178, 180, 203 ; essence
of, ii. 113, 199 ; essentiality of,
ii. 199 ; eye of, i. 247, ii. 312 ;
face of, i. 218 ; father, ii. 67 ;
fatherhood of, i. 73 ; of fire and
mind, i. 130; first, i. 339, iii.
85 ; first-born, ii. 203 ; gift of,
ii. 87, 95 ; gnosis of, i. 147, ii.
150, 225, iii. 243, 329; and
Gods, ii. 67 ; Good, ii. 240 ; is
good, ii. 66 ; Good is, ii. 110,
112 ; the Good of, ii. 189 ;
greatness of, ii. 244 ; herald of,
ii. 95 ; house of, i. 171, 181, ii.
240 ; ignorance of, ii. 120 ;
image of, i. 232, 236, ii. 91, 92,
100, iii. 236, 244 ; two images
of, ii. 326 ; ineffability of, iii. 14,
216 ; inner, ii. 294 ; knower of
true, ii. 97, 196 ; Laughter, Son
of, i. 220; law of, iii. 195;
light of, i. 232; likeness with,
ii. 132 ; love of, ii. 323 ; lyre of,
ii. 292 ; Man of, i. 411 ; Mind is,
iii. 305 ; imperishable Mind, iii.
113 ; musician, ii. 288 ; mysteries
of, i. 213 ; mystery of, Son of, i.
226 ; name of, i. 198, 234, ii.
344, iii. 293 ; one, i. 53 ; one and
sole, iii. 266 ; organ of will of,
ii. 133 ; Osiris, a dark, iii. 156 ;
oracle of, i. 250 ; place of, i. 233,
ii. 71 ; primal, i. 135 ; race of, i.
253 ; race, friend of, i. 233 ; ray
of, ii. 275 ; rays of, ii. 155 ; river
of, i. 244 ; from rock, i. 392,
399 ; sacrifice to, iii. 243 ; second,
i. 230, ii. 127, 170, 320, 365;
seeds of, ii. 131, 137; seer of,
iii. 298 ; sense-and- thought of, ii.
135 ; sensible, ii. 311 ; servant,
i. 251 ; servants of, i. 212, 220 ;
shadow of, i. 236 ; shepherd, i.
226 ; son of, i. 138, 157, 198,
226, ii. 28, 116, 118, 133, 140,
221, 222, 241, iii. 239, 275, 280,
282 ; song of, ii. 332 ; sons of, i.
198, 229, iii. 217, 316 ; sons of,
in Hellenistic theology, iii. 218 ;
sons of the one, i. 234 ; sower,
ii. 220 ; sphere of, ii. 230 ;
spirit of, ii. 81 ; is spirit, ii. 71 ;
two temples of, i. 228 ; beyond
understanding, iii. 229 ; un-
wearied spirit, ii. 290; way of
birth in, ii. 223, 244 ; way up to,
ii. 280 ; way to worship, ii. 212,
iii. 243 ; who lookest behind
thee, i. 59 ; will of, ii. 160, 220,
395, iii. 195 ; wisdom of, ii. 176.
God-circle, i. 132, 133, 135.
God-gnosis, ii. 88, 93, 138, iii. 238 ;
devotion is, ii. 131, 136.
God-the-Mind, male and female,
ii. 7.
God-words, i. 134.
Goddess-of-child-bed-town, i. 355.
Godhead, fullness of, ii. 117.
Godlessness, ii. 200.
Gods, ii. 145 ; birthdays of, i. 279 ;
choir of, ii. 206 ; creation of, iii.
105 ; cyclic, ii. 77, 89 ; duty of,
ii. 272 ; Egyptians don't mourn
if they believe in, i. 351 ; food
of, i. 86 ; genesis and seed of all,
iii. 273 ; great, i. 127, 347 ;
hymn of, iii. 91 ; inerrant, ii.
145; intelligible, iii. 25; lan-
guage of, ii. 279, iii. 323 ; im-
mortal men, ii. 213 ; mother of,
i. 152, 176 ; mountain of, i. 244 ;
On the, iii. 289 ; path up to, ii.
169, 299 ; proscription of worship
of, i. 399 ; scribe of, i. 53 ; scribe
of the nine, i. 50 ; six-and-thirty,
iii. 49 ; star-flocks of, i. 373 ;
super-cosmic, ii. 373 ; way-of-
birth of, ii. 242 ; ye are, i. 163.
Going-forth, the, ii. 246.
Going-home, ii. 98.
Gold, Chamber of, i. 75 ; heavenly
flame of Burning, i. 75.
Golden age, iii. 135 ; calf, i. 316 ;
hawk, i. 76 ; heaven of Isis, i.
75 ; Horus, i. 76 ; One, Dwelling
of, i. 75.
Good, ii. 88, 211 ; All and, ii.»
175 ; Beauty of, ii. 144, 145,
163 ; Daimon, i. 84, 92, 94, 97, •
402, ii. 156, 199, 203, 204, 206,
213 f, iii. 151, 155, 255 ; Daimon,
Son of, i. 104 ; eiflux of, i. 361 ;
gnosis of, ii. 113, 144, 163 ; God,
ii. 240 ; is God, ii. 110, 112 ; of
God, ii. 189 ; good-will of, iii.
241 ; husbandman, ii. 213, 265 ;
imperfect, i. 320 ; Itself, iii. 293 ;
law, iii. 8 ; Logos, i. 333 ; mind,
ii. 127, 155, 156 ; news, i. 141 ;
path of the, ii. 190 ; own path
of, ii. 189, 196, iii. 330 ; perfect,
i. 205 ; physician, i. 461, ii. 213 ;
346
INDEX
pleroma of, ii. 117 ; shepherd,
i. 37, 373, ii. 52 ff., 213 ; spirit,
iii. 261 ; threshold of, ii. 97 ;
vision of, ii. 119, 143.
Good-Doer, i. 320.
Goodness, i. 215.
Gordian, ii. 198.
Goropius Becamis, i. 20.
Gospel, iii. 135 ; According to the
.Egyptians, i. 38, 142, 150, 153,
242, ii. 54, 164 ; of Eve, i. 85,
142, ii. 24, 25, 238 ; fragment of
a lost, i. 153 ; According to the
Hebrews, ii. 238 ; of Osiris, i.
367 ; of Perfection, i. 1 42 ; of
Philip, i. 142 ; proem to the
fourth, ii. 371 ; quotations from
the fourth, i. 194 ; According to
Thomas, i. 142, 155, iii. 37.
Gourd-tree, ii. 56.
Grace, ii. 20.
Grand Master, ii. 23.
Granger, i. 36 ff., 260, ii. 50;
theory of, ii. 51.
Grasshopper, story of Pythic, ii.
300.
Grasshoppers, ii. 292.
Grave, three days in the, i. 71.
Graves, dead shall leap forth from,
i. 172.
Great Announcement, i. 184, ii.
70, 170, 317.
Great, art divine, ii. 169, iii. 299 ;
beast, i. 425 ; beasts, i. 424 ;
body of Cosmos, ii. 128 ; bound-
ary, ii. 29, 35 ; creator, Light,
i. 71, 79 ; fish, i. 425 ; Gods, i.
127, 347 ; Green, i. 84, 92, 94,
131, 132, 176, 424, iii. 154;
heart, i. 131 ; ignorance, iii. 140 ;
initiator, ii. 21 ; Jordan, i. 163 ;
King's viceroy, i. 226 ; likeness,
ii. 164 ; and little man, ii. 23 ;
lives, ii. 128 ; Man, i. 60, ii. 40,
56 ; Man from Above, i. 150 ;
Man, Body of, i. 425 ; Mind,
ii. 213 ; Mother, mysteries of
the, i. 186 ; Mysteries, the, i.
185, 217, 362, ii. 240 ; Name, i.
93 ; Ocean, i. 171, ii. 92 ; Power,
i. 184; Ptah, the, i. 130, 135 ;
Pyramid, i. 69 ; saying, ii. 234 ;
sea, iii. 163 ; serpent, ii. 27,
35 ; snake, ii. 26 ; Vehicle of
Buddhism, ii. 44 ; work, iii.
317, 329 ; year, iii. 290.
Greater deaths, greater lots, i. 180.
Greatness, ii. 187, 222, 244, 344 ;
a, i. 185 ; of divinity, ii. 309 ;
of God, ii. 244.
Greatnesses, i. 165, ii. 28.
Greek, disciples of Egyptians, i.
274, 286 ; names in foreign
languages, i. 342 ; philosophizing,
ii. 267, 281 ; wisdom, i. 193.
Greeks, Protrepticus, or Exhortation
to the, ii. 300.
Green, Great, i. 92, 94, 132, 176,
424, iii. 154 ; tree, i. 266.
Grenfell and Hunt, i. 93.
Grief, ii. 224, iii. 42.
Griffith, i. 53, 88, 118 ff.
Grihastha Ashrama, ii. 73.
Ground of Genesis, i. 337.
Grudging, ii. 86, 108.
Guardian of the Gate, i. 428.
Guards of the whole, iii. 48.
Guile, ii. 224.
Gymnosophists, i. 208.
Habit, ii. 41.
Habitat of excarnate souls, iii.
210.
Hades, i. 302, 305, 325, 327, 342,
350, 362, 453, ii. 337, 338;
vision of, i. 223 ; visit to, i.
380 ; way of salvation from, i.
152.
Hadrian, i. 195.
Haf, i. 462.
Haggadist, ii. 239.
Haimos, i. 169.
Hall of the Altar, i. 74 ; of the
Child in his Cradle, i. 74, 75 ;
of the Golden Rays, i. 75.
Halm, i. 56.
Hands, iii. 101, 117.
Haoma or soma-plant, i. 325.
Harbour of good things, i. 293 ; of
salvation, ii. 123.
Hardadaf, i. 467.
Harles, i. 5 ; Fabricius, i. 23.
Harlot, i. 174, iii. 166.
Harmonic canon, iii. 176.
Harmony, i. 323, ii. 9, 10, 15, 16,
39, 41, 89, iii. 63, 64, 66, 67, 74,
80, 86 ; heavenly, ii. 253 ; true,
ii. 251 ; of wisdom, i. 237.
Harnack, i. 469, ii. 55.
Harnebeschenis (see Arnebeschenis),
i. 76, iii. 209.
Harper, story of, ii. 291.
INDEX
347
Harpocrates, i. 291, 346, 349, ii.
265.
Harpocratians, i. 147.
Harris Papyrus, i. 131.
Harrison (Jane E.), i. 310.
Hatch, i. 179.
Hate fish, i. 308.
Hateful cloak, ii. 121.
Hathor, i. 74, 316.
Hating, ii. 115 ; of body, ii. 95.
Hawk, i. 56, 329, 330, 353, 355,
iii. 133, 181 ; golden, i. 76.
Head, i. 429 ; Above, descent from,
i. 169.
Head-born, i. 359.
Healer, Asclepius the, i. 467.
Health, iii. 203 ; of soul, ii. 257.
Hearer, i. 185, 292, ii. 255.
Heart, iii. 75 ; appetite and, iii.
78 ; eyes of, ii. 121 ; great, i.
131 ; of Ra, i. 53 ; of silence,
i. 73 ; and tongue, i. 136.
Hearth, common, iii. 171 ; of uni-
verse, iii. 172.
Heather-bush, i. 284.
Heather-tree, i. 284.
Heaven, beauty of, iii. 94 ; and
earth contrasted, iii. 9, 10 ;
Egypt image of, ii. 351 ; gate of,
i. 181, ii. 240, iii. 157 ; Isis,
queen of, iii. 160 ; law of, iii. 62 ;
ocean, i. 411, iii. 154 ; pole-lords
of, i. 176 ; power to travel
through, ii. 197 ; seven fortunes
of, i. 176 ; song of, ii. 384 ;
sphere-like, i. 390 ; Thee I ad-
jure, iii. 269 ; third, i. 166, 173 ;
tongues of, ii. 32 ; voices from, i.
323 ; war in, iii. 118.
Heaven -born, ii. 162.
Heaven-walkers, i. 101.
Heavenly bodies, iii. 301 ; chariot,
iii. 173 ; flame of burning gold,
i. 75 ; Ganges, i. 110 ; harmony,
ii. 253 ; horn, i. 167, 193, 453 ;
Jerusalem, i. 74 ; Man, ii. 102,
iii. 277 ; Nile, iii. 158 ; Word
proceeding forth, iii. 254.
Heavens, Entrance of the Golden,
i. 75 ; kingdom of, i. 185 ; king-
ship of, i. 167, ii. 43 ; overseers
of, i. 126 : sound of, i. 161.
Hebdomad, Athena, i. 275 ; ce-
lestial, i. 422 ; of Fate, ii. 251 ;
Ophite, i. 421.
Hebrew influence, ii. 38, 81.
Hebrews, Gospel according to the,
ii. 238.
Hecatseus, i. 268, 274, 472.
Hecate, i. 322, 352.
Hedgehogs, i. 325.
Heh, i. 407.
Height "of Cosmos to Depths of
Earth, i. 413.
Heimarmene (Fate), ii. 275, 341,
384, iii. 273.
Hekekyan Bey, i. 111.
Helen, i. 147.
Heliopolis, i. 103.
Heliopolitan theology, i. 135.
Helios, i. 278.
Hellanicus, i. 310.
Hellas, Bible of, i. 193; wisdom
of, 186.
Hellenistic, myth of Authropos, i.
143 ; theology, i. 200, 202, 218,
255.
Hemisphere, upper, ii. 271.
Hemlock juice, i. 179.
Hep-Tep, i. 74.
Hephsestus, i. 61, 130, 307, 347,
iii. 148; men of, iii. 183; Ptah
who is, iii. 96.
Hera, i. 305, 307.
Heracleian stone, i. 189.
Heracleides, i. 301.
Heracleitus, i. 302, 323, 327, 361 ;
sayings of, ii. 213.
Heracles, i. 303, 318, 319.
Heracleon, i. 39.
Herald, ii. 86 ; of God, ii. 95.
Herb-knowers, iii. 111.
Herba medica, i. 293.
Hercules, myth of, i. 147 ; noose
of, i. 61.
Hermgeus, i. 314, 320.
Hermaica, iii. 252.
Hermaic, books, iii. 293 ; doctrines,
iii. 292 ; writings, ii. 169, iii.
297.
Hermanubis, i. 342.
Hermaphrodites, ii. 37.
Hermas, Apocalyptic, i. 378 ;
Gnostic elements in, i. 376 ;
higher criticism of, i. 370 : name
of, i. 374 ; Old Latin version of,
i. 378 ; Pastoral, i. 370 ; Shepherd
of, i 369, ii. 238, 248, iii. 319 ;
shepherd of, ii. 229, 232.
Hermeneutic, i. 300.
Hermes, i. 278, 295, 319, 334, ii.
88, iii. 234; (I.), ii. 83, iii. 147,
348
INDEX
152; (II.), i. 104, iii. 152 ;(!!!.),
iii. 303 ; Alchemical literature, i.
5 ; all-knowing, iii. 95 ; apoph-
thegm of, iii. 88 ; Arab tradition,
i. 5 ; and Asclepius, apotheosis
of, iii. 222 ; and Asclepius, sons
of God, iii. 217 ; and Basilides,
ii. 215 ; beloved son of Zeus, i.
122; books of, 115, 196, 342,
380, iii. 282, 289 ; books of
described by Clem, of A., iii. 222 ;
city of, i. 87 ; columns or pillars
of, i. 112 ; first natural phil-
osopher, iii. 237 ; gnosis of, iii.
316 ; the Gnostic, iii. 320 ; grade
of, ii. 250 ; great-and-great, i.
117 ; inspirer, iii. 286; inventions
of, i. 5 ; Kriophoros, ii. 52 ; Logius,
ii. 54 ; Logos, i. 158 ; master of
all physics, iii. 226 ; mind of, iii.
260 ; monuments of, i. 113 ;
prior to Moses, i. 19 ; Paut of, i.
263 ; prayer of, i. 402 ; prayers,
i. 82 ; a race or being, iii. 135 ;
religion of, i. 82 ; rod of, i. 61,
160, 161; scriptures of, iii. 227 ;
spell of, iii. 97 ; suppliant of, ii.
236 ; teacher of reincarnation, iii.
227 ; ten-thousand-times-great,
iii. 276 ; Thoth the first, i. 104 ;
writer of scripture, iii. 227 ;
Word who brings tidings from
God, iii. 217.
Hermes-city, i. 329.
Hermeses and Asclepiuses, many,
iii. 221.
Hermetic tradition, origins of the,
iii. 233.
Hermippus de Astrologia Dialogus,
iii. 270.
Hermodotus, i. 298.
Hermopolis, i. 56, ii. 382.
Heru-Behutet, i. 57.
Heru-em-Anpu, i. 342.
Heru-p-Khart, i. 346.
Heru-ur, i. 279.
Hesiod, i. 265, 300, 338, 389.
Hestia, i. 305.
Hesychius, i. 100, 269.
Het-Abtit, House of the Net, i. 58.
Hexads, ii. 117.
Hexsemeron, iii. 117.
Hezekiah, ii. 232.
Hibbert Journal, ii. 71.
Hidden mystery in silence, the, i.
167 ; Places, House of the, i. 68.
Hierarchies, ii. 276, 314, 340, 342.
Hieratic, iii. 276 ; books, iii. 225.
Hieroglyphics, i. 134, 276, 277, 312,
330.
Hierophants, i. 210, 211 ; of
mysteries, i. 212.
Hierosolymus, i. 307.
Higher Criticism of Posmandres,
i. 128 ; of Shepherd of Hermas,
i. 370.
Hilaria, i. 152.
Hildebrand, ii. 307, 392.
Hilgenfeld, i. 370.
Hilgers, i. 25 ; theory of, i. 369.
Hippocrates, i. 155.
Hippolytus, i. 94 ; Conclusion of,
i. 186 ; and the divulging of the
Mysteries, i. 140; Philosoph-
umena of, i. 140.
Hippopotamus, i. 329, 330, 427.
Hoeffer, i. 27.
Hoffmann (G.), i. 33 ; (S. F. W.),
i. 9.
Holiness, Song of, ii. 50.
Holy, Holy, Holy, ii. 19.
Homer, i. 309, 318, 327, 330, 388 ;
on daimones, i. 299 ; nodding,
the good, i. 196.
Homilies, Clementine, i. 388, ii. 72.
Honey, i. 349, 364.
Honey-brew, i. 347.
Honey-clover, i. 284, 315.
Hor, Son of the Negress, i. 88 ;
Son of Pa-neshe, i. 119.
Horapollo, i. 48, 55, 56, 408.
Horizon, i. 74, 332 ; of Light, i. 75.
Horizoned, i. 335.
Horn, the, i. 190 ; of Men, i. 166 ;
of one-horned bull, i. 187.
Horceus, i. 427.
Horos or Boundary, ii. 366 ; Great
Boundary, ii. 29 ; Gnostic, i.
250, ii. 348 ; Mighty Power, ii.
33.
Horoscopes, ii. 193, 341.
Horse, i. 290.
Horses, i. 430 ; yoke of, i. 430.
Horns, i. 53, 63, 77, 88, 92, 94,
132, 133, 136, 334, ii. 51 ;
bastardy suit against, i. 291 ;
birth of, i. 75, 76, 95, iii. 122,
157, 160, 162, 242 ; birthday of
Eye of, i. 331 ; Birthdays of, i.
332 ; bone of, i. 189, 343 ; how
born, i. 315; Books of Isis and, iii.
208 ; Books of Isis to, iii. 313 ;
INDEX
349
brethren, i. 66 ; companions of,
i. 270, 290 ; is cosmos surround-
ing earth, i. 321 ; cosmos that is,
i. 338 ; cutting up into pieces of,
i. 291 ; elder, i. 279, 280, 334,
343, 346, 367 ; eye of, i. 336 ;
gold-miner, iii. 209 ; golden, i.
76 ; Isis to, iii. 87 ; questions of
Osiris to, i. 290 ; and Set, i. 56,
57 ; white, i. 296 ; worshippers
of, i. 147 ; the younger, i. 291.
Hour, i. 72, 266.
House, ii. 117; of body, ii. 321;
of the eye, i. 288 ; of virginity,
i. 218 ; of Father, i. 224 ; of
glory, i. 79 ; of God, i. 171, 181,
ii. 240 ; of Hidden Places, i. 68 ;
of Net, i. 58 ; of Osiris, i. 79 ;
robber in thy, ii. 121.
Hu-siris, i. 310.
Humanists, i. 17, 18 ; MSS., i. 8.
Husbandman, ii. 263 ; Achaab, ii.
265 ; good, ii. 213, 265.
Hyades, i. 161.
Hye Kye, i. 160.
Hyes (Hues), i. 161, 310.
Hyle, i. 151, 389.
Hylic animal, ii. 63 ; cosmic, ii.
319 ; Mind, i. 452 ; Nous, i. 416.
Hymn of the JEons, ii. 43 ; to All-
God, ii. 108 ; to Amen-Ra, i.
131 ; to Attis, ii. 56 ; of the
Four, ii. 389 ; of the Gods, iii.
91 ; to Jupiter Ammon, i. 149;
Naassene, ii. 109 ; Orphic, iii.
269 ; of Osiris and Isis, iii. 124,
146 ; of Praise, ii. 49 ; of Praise
"Holy art Thou," ii. 19; for
morning and for evening prayer,
ii. 252 ; of Re-birth, ii. 229 ; to
the Sun, ii. 253 ; of Valentinus,
ii. 284.
Hymnody, secret, ii. 230 f.
Hymns, Orphic, ii. 235.
Hyparxis, ii. 269.
Hysterema, ii. 239.
I am thou, i. 85, 87, 89, ii. 24.
I-em-Hetep, i. 457.
laldabaoth, i. 139, 159, 422.
lao, i. 411.
lao Zeesar, i. 191.
lamblichus (see Jamblichus).
latromathematici, i. 471.
Ibis, i. 48, 54 ft, 87, 353, 355;
symbolism of, i. 358.
Ibis-headed moon-god, i. 47.
Icheneumon, i. 356, 436.
Idea, i. 336, ii. 185.
leou, First Book of, i. 172.
lexai, ii. 242.
Ignorance, ii. 146, 246 ; of God, ii.
120 ; great, iii. 140 ; mystery of,
ii. 25 ; sea of, ii. 123 ; way out
of, ii. 237 ; web of, ii. 121 ; wine
of, ii. 120.
Illumination, i. 241, ii. 255 ; de-
grees of, iii. 208.
Image, ii. 35, 368 ; divine, i. 235 ;
or double, i. 89 ; of God, i. 232,
ii. 91, 92, 100, iii. 236, 244;
His, i. 233 ; after His, ii. 125 ;
image of, i. 23 5; of the One, ii. 118.
Images, adoration of, ii. 286 ;
sacred, ii. 381.
Imhotep, i. 459.
Immisch, i. 169.
Immortality, ii. 210 ; cup of, iii.
205 ; draught of, iii. 163 ;
philtre of, iii. 163.
Impression of a seal, i. 215, 395.
Impulses, ii. 204.
Imuth-brotherhood, iii. 148.
Imuth-Asclepius, i. 466.
Inaction, ii. 178.
Inbreathing, iii. 194 ; of universe,
ii. 254.
Incantations, i. 88.
Incarnation, iii. 145 ; embryonic
stages of (Pistis Sophia), iii. 68.
Incarnations of Thoth, i. 463.
Incense, i. 363.
Increase and multiply, i. 37, ii. 12,
38, 82.
India, i. 208, 303, ii. 197 ; British
Raj in, i. 354.
Indian, ii. 353 ; wisdom, ii. 198.
Indians, ii. 401.
Induced Days, i. 279, 280.
Inexpressible man, i. 170.
Inferi, ii. 338.
Initiates, the Bacchic, i. 191 ; of
Isis, i. 263 ; Orphic, i. 95, 191.
Initiation, iii. 323; "in the
black," i. 91 ; Cup of, ii. 94;
into Divine Mysteries, i. 208 ;
doctrines of, i. 73 ; final, ii. 43 ;
hall, i. 179 ; Isis a grade of, iii.
208 ; mount of, ii. 238 : in the
sacred rites, iii. 257 ; of Tat, iii.
313 ; temples of, i. 74 ; theurgic
rite of, ii. 255.
350
INDEX
Initiations, iii. 171 ; of the Assyri-
ans, i. 151 ; Therapeut, i. 251.
Initiator, iii. 251 ; Great, ii. 21 ;
Thoth the, i. 71.
Ink, iii. 149.
Inn or caravanserai, ii. 283.
Inner, doctrine of the mystery-in-
stitutions, i. 141 ; Door, i. 157,
270, iii. 274, 280 ; Door, About
the, iii. 275, 295 ; man, iii. 277 ;
way, i. 101.
Iniquity, Fence of, i. 427.
Insufficiency, ii. 174, 241, 245.
Intef, Stele of, i. 138.
Intellect of Cosmos, ii. 373 ; eye of,
ii. 308.
Intellectual Light, iii. 257, 268.
Intelligible cosmos, i. 146, ii. 167,
194, 273, 275, 286 ; essence, ii.
276, iii. 57 ; model, i. 241.
Intemperance, ii. 224.
Interception, i. 319.
Intercourse of souls, ii. 314.
Interpreter, i. 158.
Intf, i. 467.
Intoxication, i. 414.
Invention, iii. 98.
Inventor of philosophy, i. 138.
Invert himself, ii. 243.
Invocation, of the powers, ii. 249 ;
theurgic rite of, ii. 245.
lo, i. 314.
Ireuseus, i. 139, ii. 27.
Iris, i. 292.
Isaac, i. 217, 220, 221.
Isaiah, ii. 232 ; The Ascension of,
ii. 232.
Iseion, i. 263.
Ishon, iii. 165.
Isia, i. 341.
Isis, i. 63, 279, 332, 346, 349, 373,
ii. 30 ; beheading of, i. 291 ;
books of, iii. 316 ; books of
Horus and, i. 481 ; feminine
principle of Nature, i. 333 ;
Golden Heaven of, i. 75 ; hasten-
ing, i. 340 ; to Horus, iii. 87 ;
house of, iii. 163 ; true initiate
of, i. 256, 263 ; grade of initia-
tion, iii. 208 ; Intercession of,
iii. 87; from "knowledge," i.
341 ; Lady, iii. 155 ; mysteries
of, i. 155, iii. 182 ; and Osiris,
texts and translations of Plutarch
on, i. 259 ; Queen of Heaven, iii.
160; robe of, i. 62, 264.
Isis-Righteousness, i. 85.
Isis-Sophia, iii. 134.
Israel, ingathering of, ii. 303 ;
the myths of, i. 202 ; seeing, i.
198.
Israelitismus, i. 124.
Italy, iii. 131.
Ithakesian Island men, i. 270.
Ithyphallus, i. 158.
Jackal, i. 87.
Jacob, i. 217 ; dream of, i. 223.
Jamblichus, i. 112, ii. 169, 280, iii.
285.
James, Brother of the Lord, i. 143,
147 ; the Just, i. 148 ; John, and
Peter, i. 475.
Janus, i. 59.
Japanese, the, ii. 302.
Jennings, Hargrave, i. 12.
Jeremiah, i. 178, 217.
Jerusalem, i. 246 ; Above, i. 163,
183, 245, ii. 42, 251, iii. 100 ;
Below, i. 178.
Jeschu, i. 335, ii. 239.
Jeschu (Jesus), i. 165.
Jeschu ha-Notzri, i. 270.
Jesus, i. 147; body of, i. 286;
cult of, ii. 138 ; the living one,
i. 93 ; logoi of, iii. 246 ; Sisters
of, i. 147.
Jesus Christ, spiritual oblations
through, ii. 254 ; through, ii.
255.
Jesus (Joshua), i. 164.
Jivanmukta, ii. 167.
Jnana-Marga, ii. 119.
Johannine document, sources of,
i. 195.
John, Acts of, ii. 55, 238.
John, the Baptist, i. 470.
Jonah, ii. 56.
Jordan, Great, i. 163.
Joseph, i. 220.
Josephus, i. 103, 113, 114.
Jothor, i. 164.
Joy, i. 220, ii. 346; grief and,
iii. 42 ; lord of, i. 74 ; religion
of, i. 73.
Judaeo-Egyptian gnosis, i. 31.
Judseus and Hierosolymus, i. 307.
Judge, of two combatant Gods, i.
53 ; of the dead, i. 64.
Judges, statues of, i. 276.
Judgment, i. 79 ; scene, i. 55.
Judgments of value, iii. 317.
INDEX
351
Julian, the Emperor, i. 113, iii.
303.
Juniper, i. 364, 365.
Jupiter, i. 416, 418, 419.
Jupiter Ammon, Hymn to, i. 149.
Just, the, i. 70, 79, 156.
Justice, i. 359, iii. 58, 243 ; engine
of, ii. 41.
Justice (Maat), i. 263.
Justification, i. 79.
Justified, i. 71, iii. 320.
Ka, i. 89, 97, 132, 133, 134, 280,
463, ii. 287.
Kabalah, i. 281.
Kabeiros, i. 149.
Kabiri (Cabiri), Seven, i. 127, ii.
279.
Kakodaimon, i. 448.
Kamephis, iii. 107, 149, 159, 167.
Karma, instrument of, iii. 116.
Karmic, agents, ii. 282 ; scales,
Teller of the, i. 72 ; wheel, ii. 83.
Kastor, i. 306.
Kathopanishad, ii. 168, 317.
Kaiilakau,'i. 165, ii. 80.
Kenyon, i. 82, 86, 117.
Khaibit, i. 76, 89.
Khamuas, Tales of, i. 118, 281,
380.
Khat, i. 89.
Khemennu, i. 53, 56, 58, 65 ; "the
eighth city," i. 120.
Khepera, i. 357.
Khnrnn, i. 119, 120.
Khu, i. 89.
Kid, thou hast fallen into the milk,
i. 191.
King, Ambassador of the, i. 250 ;
Ammon, i. 77, ii. 280 ; Corre-
spondence of Asclepius with the,
ii. 278 ; of glory, i. 171 ; God as
shepherd and, i. 226 ; the high-
est, ii. 293 ; The Perfect Sermon
to the, ii. 266, 281 ; Praising of
the, ii. 294 ; the very statues of
the, ii. 298 ; the true, ii. 302.
King (L. WO. i. 61, 328, 344, 348.
King-soul, iii. 144.
Kingdom of the Heavens, the, i.
185 ; within man, i. 155.
Kingdoms, downfalls of, iii. 48.
Kings, iii. Ill, 126 ; Catalogue of,
i. 277 ; divine, i. 106 ; encomium
of, ii. 299 ; eulogy of, ii. 298 ;
glorious fame of, ii. 292 ; guard
and escort of souls of, hi. 127 ;
presidents of common weal and
peace, ii. 293 ; successions of, i.
315.
Kingsford and Maitland, i. 15.
Kingship of Heavens, i. 167, ii. 43.
Klea, i. 260, 264, 310 ; to, i. 276.
Kneph, i. 295.
Kneph-Kamephis, iii. 151.
Knife, i. 277.
Knowledge, vehicle of, i. 49.
Kopto, i. 283.
Koptos, i. 305.
Kore, i. 59, 151, 318, iii. 161 ;
Descent of, i. 350.
Koreion, i. 403, iii. 161.
Korybantes (see Corybantes), i.
149.
Korybas, i. 169.
Koshas, ii. 168.
Kriophoros, ii. 54.
Kroll, i. 100, 101.
Kronos (see Cronus), i. 151, 278,
298, 307, 322, 350; that is,
Ammon, ii. 279 ; whether blest
child of, i. 185 ; sacred dirge on,
i. 30 ; tears of, i. 308.
Kuphi, i. 332, 364, 366.
Kuretes, i. 149.
Labyrinth of ills, i. 191.
Lachares, i. 352.
Lachesis, i. 442.
Ladder, of Being, ii. 165 ; of the
Words, i. 239.
Lady, of heart and tongue, iii. 208 ;
of all wisdom, iii. 208.
Lagides, i. 99.
Lake Mareotis, ii. 403.
Lame, i. 334.
Lamp-magic, i. 92.
Land, Black, iii. 158 ; Blessed, iii.
282 ; of Eternal Dawn, i. 8"0 ;
flowing with milk and honey, ii.
251 ; of the Living, i. 50, 51 ;
of the Lord, ii. 251 ; Seriadic, i.
110 ff.; 114.
Lang, Andrew, i. 258.
Language, of Gods, ii. 279 ; of the
Word, i. 54.
Larks, i. 356.
Lauchert, i. 56.
Laughter, i. 221 ; seven peals of,
iii. 137.
Law, body of, ii. 44 ; generative, i.
191; of God, iii. 195; good, iii. 8.
352
INDEX
Laws, of Lycurgus, ii. 235 ; sacred,
ii. 235.
Laya, ii. 260.
Layers, iii. 194.
Laying-on of hands, ii. 242.
Lazarel, Loys, i. 10.
Lazarus, i. 71.
Lead, i. 282.
Leading Forth, i. 164.
Leah, i. 217.
Leaven hid in three measures of
flour, i. 167.
Leemans, i. 82, 84, 90.
Lentils, i. 346.
Leo, i. 415.
Leontocephale, la divinite, i. 399.
Lepsius, i. 49, 69.
Lethe, Plain of, i. 447 ; River of,
i. 416, 452.
Leto, i. 315.
Letronne, i. 107, 117.
Leviathan, i. 267, 423, 424.
Liberation, ii. 167.
Library, i. 102 ; Alexandrian, i.
197 ; catalogue of Egyptian
priestly, iii. 225 ; of Osymandias,
i. 50 ; of priesthood of Ra, i. 103 ;
at Thebes, i. 465.
Libya, Mount of, ii. 382.
Libyan Hill, ii. 360, 402.
Life, ii. 184 ; circle of types of, ii.
194 ; gardener of, ii. 133, 140 ;
and Light, ii. 13, 14, 20, 226,
231, iii. 325 ; lord of, i. 132 ;
place of, ii. 133 ; plastic, iii. 210 ;
plenitude of, ii. 208 ; shame of, i.
242 ; theoretic, ii. 163 ; tree of,
i. 428 ; types of, ii. 245 ; way of,
i. 182, ii. 15, 40, 41 ; well of, i.
79.
Life-giving one, iii. 46 ; power, iii.
292.
Life-producing circle, iii. 51.
Lift up the gates, i. 170.
Light, all -seeing, ii. 253 ; baptism
of, ii. 255 ; boundless, i. 93 ;
creatures of, i. 51 ; day of, i. 326 ;
entrance on, i. 79 ; exhaling his,
iii. 279 ; fount of, i. 74 ; gnosis
of, ii. 155 ; of God, i. 232 ; the
great creator, i. 71, 79 ; horizon
of, i. 75 ; hymn, i. 94 ; intel-
lectual, iii. 257, 268; and life
(see life) ; lily of, i. 77 ; Logos is,
i. 231 ; manifestation to, iii. 160 ;
moist, i. 391 ; mountain of, ii.
238 ; chamber of, i. 75 ; religion
of, i. 73 ; revealer of, i. 375 ;
treasure of, i. 246 ; veil, ii. 28,
29, 31.
Light-Darkness, iii. 278.
Light-giver, i. 179.
Light-God, i. 473.
Light-man, iii. 279.
Light-spark, i. 395, ii. 29.
Light-word, ii. 5.
Like, ii. 90 ; and unlike, iii. 11.
Likeness (see Image).
Lily, i. 77.
Limbs, ii. 387, iii. 277.
Linen, i. 71, 265 ; cloth, i. 71.
Linus, i. 293 ; song of, i. 293.
Lion, i. 56, 90, 290, 314, 422, 446,
449, iii. 180.
Lionardo of Pistoja, i. 8.
Lionesses, iii. 181.
Lions, iii. 112 ; mouths, i. 314.
Lipsius, ii. 108.
Liquid Chaos, i. 191.
Littre, i. 155.
Living, Book of the, i. 367 ; death,
ii. 121 ; land of the, i. 50, 51 ;
mother of the, i. 163 ; one, i. 93 ;
stones, ii. 254, 256 ; water, i.
188, 190.
Locust, iii. 133, 356.
Logia, bible of, ii. 236 ; logoi or,
ii. 234 ; Oxyrhynchus (see Beh-
nesa), i. 209, ii. 24, 116, 239,
255.
Logoi, Behnesa, ii. 17, 239 ; and
ideas, iii. 171 ; of Jesus, iii. 246 ;
or logia, ii. 234.
Logoklopia, iii. 323.
Logos, i. 68, 362 ; Mon the, i. 239,
406 ; Book concerning, ii. 265 ;
" cause of activity," ii. 254 ;
disciples of, i. 243 ; Eternity
illumined by, i. 399 ; Good, i.
333 ; Hermes, i. 158 ; Image of
God, i. 232 ; Life and Light, i.
231 ; race of, ii. 18, 241 ; sophia-
aspect of, i. 49 ; spermatic
essence of, i. 390 ; spiritual sun,
i. 241 ; Thoth as, i. 63, 90.
Logos-Demiurge, i. 135.
Logos-doctrine, i. 51.
Logos-Mediator, i. 249.
Longing, ii. 346.
Lord, of books, i. 53 ; Brethren of,
i. 147 ; of divine words, i. 53 ;
of joy, i. 74 ; of all knowledge, i.
INDEX
353
55 ; land of the, ii. 251 ; of life,
i. 132 ; of moist nature, i. 161 ;
of palingenesis, i. 50 ; of rebirth,
i. 50 ; of time, i. 76 ; of two
lands, i. 134 ; of unseen world,
i. 73 ; word of, ii. 6.
Loreto, i. 469.
Lost sheep, the, i. 191.
Lotus, i. 347, 458.
Lourdes, i. 469.
Love, i. 77, 125, 338, ii. 12, 39, iii.
259 ; birth of, i. 338 ; of gnosis,
iii. 260 ; divine, ii. 94, 309, 346,
iii. 260 ; Himself, ii. 297 ; and
necessity, iii. 110, 264 ; pure, ii.
332 ; single, ii. 330.
Loves, the, iii. 95.
Lowrie, ii. 55.
Luciau, i. 158.
Lychnomancy, i. 92.
Lycopolitans, i. 305.
Lycurgus, i. 274 ; laws of, ii. 235.
Lydus, i. 403, 404, ii. 342, 361,
385.
Lyre, Pythagoreans used, i. 366 ;
strings, i. 335.
Lysippus, i. 298.
Maasse, i. 418.
Maat, i. 52, 64, 89, 99, 458.
M'Clintock, i. 27.
M'Lennan, i. 353.
Macrobius on " Descent of the
Soul," i. 413.
Macroprosopus, ii. 282.
Madiam, i. 164.
Magi, i. 207, 326, ii. 170, iii. 182,
277.
Magian gnosis, iii. 296.
Magic, iii. 275 ; formulae, i. 50 ;
papyri, ii. 252.
Magica, iii. 296.
Magna Mater Mysteries, i. 179.
Magnet, i. 189, ii. 91.
Maha-vakyam, ii. 234.
MaMbMrata, ii. 235, 242.
Mahayana, ii. 44.
Mahdyana-shraddhotpdda - shdstra,
ii. 44.
Maia, iii. 251.
Maitland, Kingsford and, i. 15.
Making-manifest, ii. 99.
Making-new- again, ii. 75, 83, 128.
Malalas, iii. 269.
Male-female, i. 146, 152, ii. 10, 12,
38.
VOL. III.
Malice, ii. 224.
Malkander, i. 285.
Mambres, iii. 283.
Mammon, iii. 184.
Man, ii. 9, 127, 157, 321, 325, 326 ;
Above, i. 149, 197 ; Adamas, i.
148 ; an appearance, iii. 21 ;
birth of, ii. 241 ; brother of, ii.
35 ; celestial, ii. 37 ; cosmic, ii.
12, 116, 382 ; daring of, iii. 114 ;
descent of, ii. 34 ; dual nature of,
iii. 245 ; named East, i. 227 ;
essential, ii. 116, 251, 319, 321 ;
first, i. 115, 139, ii. 27, iii. 295 ;
gnosis of, i. 147, 178, iii. 323 ;
great, ii. 23, 40, 56 ; heavenly,
ii. 102, iii. 277 ; inexpressible, i.
170 ; inner, iii. 277 ; of light, iii.
281 ; after likeness, ii. 277 ;
material, ii. 132 ; of mighty
names, i. 146, ii. 109, 254 ; a
mighty wonder, ii. 315 ; the
mind, iii. 280 ; mind-led, ii.
203 ; mystery of, i. 141 ; new,
ii. 43 ; one, ii. 222, 244 ; original,
i. 168 ; Phos, iii. 279 ; Plato's
definition of, i. 433 ; principles
of, ii. 149 ; second, i. 139, ii. 27 ;
shall not live by bread alone, i.
248 ; son of, i. 160, ii. 43, 138 ;
sons of one, i. 197, 234; sub-
stantial, ii. 132 ; size of thumb,
iii. 165; Thy, ii. 232; true, i.
228 ; of truth, figure of, iii. 277 ;
twofold, ii. 319 ; typal, i. 168.
Man-after-His-Likeness, i. 198, 234.
Man-doctrine, i. 138, 193, 197.
Man-mystery, the, i. 198.
Man-Shepherd, ii. 3, 5, 6, 14, 15,
17, 18, 19, 52.
Mdnava Dharma Shdstra, ii. 73.
Maneros, i. 287, 288, 293, 294.
Manes, i. 297.
Manetho, i. 99 ff., 103, 273, iii.
289, 302, 329, 355 ; Beloved of
Thoth, i. 102 ff. ; books of, i.
104 ; Sethis of, i. 117, 121 ; trans-
lation activity of, ii. 280.
Mangey, i. 200.
Manhood, christ-stage of, i. 367,
368.
Manic, i. 297.
Manna, i. 246.
Mansoul, Siege of, iii. 187.
Mantra-vidya, i. 64, iii. 274.
Mantrah, i. 64, 365.
23
354
INDEX
Maim, i. 112.
Manvantara, iii. 137.
Many, ii. 131, 308 ; Avoid converse
with, iii. 11 ; unknowing, ii. 250.
Many-named, i. 184.
Maps of the world, iii. 185, 187.
Marcella, Porphyry's Letter to, i.
260.
Marcellus, i. 106.
Marcion, ii. 72.
Marcus, Gnostic, iii. 276.
Marduk, i. 60.
Mareotis, Lake, ii. 403.
Mariam, the sought-for, i. 164.
Mariamne, i. 143, 147, 301.
Marriage, with right reason, i. 223 ;
sacred, i. 182, 216, 224, ii. 96,
137, 173, 240, 241, iii. 156, 157,
319.
Mars, i. 416, 418, 419.
Marsham Adams, i. 68, 81.
Marsiglio Ficino, i. 8, 9 ; opinion
of, i. 19.
Martha, i. 71, 147.
Martial, i. 116.
Martyrdom of Peter, ii. 108.
Mary, i. 71 ; Magdalene, i. 147 ;
Concerning tlie Offspring of, i.
142 ; Questions of, i. 142.
Masdesin, i. 297.
Mason, Master, i. 466.
Maspero, i. 130.
Mass, ii. 269.
Master, of the All, i. 409 ; Boole of
the, i. 68, 77, 78; of feast, i.
245 ; grand, ii. 23 ; Mason, i.
466 ; of masters, iii. 317 ; of the
wheels, iii. 120.
Master-architect, i. 48.
Masterhood, ii. 47, iii. 324.
Mastery, i. 80.
Mastich, i. 365.
Materiality, ii. 212, 218.
Mathematici, i. 292, 336 ; theory
of, i. 318.
Mathesis, i. 262, ii. 264, 372, iii. 5.
Matter, i. 225, 276, 334, 336, 338,
339, 389, 390, 415, 451, ii. 125,
176, 210, 211, 241, 269, 332,
333, 335, 343, iii. 26, 66, 226,
278 ; becoming of, ii. 177 ; blend
of, iii. 103 ; cosmos, ii. 336 ;
fourfold, i. 389 ; by itself, ii.
181 ; is one, ii. 118 ; pure, ii. 7 ;
root of, ii. 26.
Maya, ii. 106 ff.
Mayin, ii. 107.
Mazdseans, i. 400.
Mazdes, i. 297.
Means, i. 338.
Measure, six-and-fiftieth even, i.
305.
Measurer, the great, i. 53 ; Thoth,
the, i. 66.
Medes, i. 196.
Median, i. 197.
Mediator, i. 58, 325.
Medici, Cosimo, i. 8.
Medinet Habu, i. 463.
Megaloi Theoi (see Cabiri), i. 127.
Meinian, i. 273.
Meinis, i. 272.
Melchizedec, i. 127, iii. 211.
Melilote, i. 284.
Members, i. 135.
Memnon, i. 96.
Memnonium, i. 50.
Memoirs of the Apostles, i. 195.
Memory, i. 433, ii. 397 ; experience
and, iii. 195 ; restored, ii. 221.
Memphis, i. 105, 292, 293, 347,
460 ; brazen gates at, i. 303 ;
Ptah-priests of, i. 135.
Men, benefactor of, ii. 213 ; first,
ii. 37 ; fishers of, i. 59, 372 ; of
Hephsestus, iii. 183 ; burn living,
i. 355 ; gods, iii. 136 ; nourish-
ment of, i. 133 ; perfect, ii. 87,
97 ; sacred or typical, iii. 138 ;
seven, ii. 11 ; Shepherd of, i.
372, 375, ii. 231.
Men, i. 166 ; heavenly horn of, i.
167, 455.
Menander acts Menander, i. 351.
Menard, views of, i. 27 ff.
Mendes, i. 320 ; goat at, i. 356.
Mene, iii. 91.
Menelaos, i. 296.
Mercabah, iii. 173 ; or Chariot of
Ezekiel, i. 238 ; vision of, i.
154.
Merciful (Potency), i. 237.
Mercury, i. 417, 418, 419.
Mercy-seat, i. 238.
Merriment, ii. 346.
Mesopotamia, i. 171.
Mesore, i. 349.
Mesotes, ii. 251.
Messala, i. 403, 407.
Messiah-ites, i. 190.
Metamorphoses, i. 150 ; of soul, ii.
163.
INDEX
355
Metempsychosis, ii. 164, 166, iii.
26, 110, 142, 228; concerning,
i. 429 ; Plotinus on, i. 434.
Methyer, i. 337.
Meyer, ii. 300.
Michael, i. 422, iii. 211.
Middle Way, ii. 96.
Midst, ii. 316.
Mighty Power, ii. 29, 33.
Migration into other bodies, ii.
329.
Milky Way, i. 414.
Miller, i. 140.
Million, i. 407.
Min, i. 337.
Mind, ii. 6, 86 ; All-father, ii. 8 ;
born in, ii. 221 ; as builder, ii.
153 ; counterpart of, ii. 40 ; cup
of, ii. 242 ; a daimon, ii. 154,
171 ; demiurgic, L 137, ii. 35 ;
door-keeper, ii. 14 ; dowsing in,
ii. 255 ; eye of, ii. 228, 230, 253 ;
gnosis of, ii. 88, 95 ; gnosis
apotheosis of, ii. 167 ; good, ii.
127, 155, 156 ; imperishable, iii.
113 ; great, ii. 213 ; hylic, i.
452 ; joy of, ii. 230 ; judge, ii.
201 ; man, iii. 280 ; of all master-
hood, ii. 3, 4, 229 ; of mind, iii.
257 ; of my own mind, iii. 104 ;
pilot, ii. 201 ; pure, ii. 324, iii.
292 ; religion of, i. 91, ii. 401,
iii. 316 ; of universals, i. 225.
Mind-consciousness, ii. 239.
Mind-led man, ii. 203.
Minerva Mundi, iii. 93.
Ministers, iii. 50.
Minoides Mynas, i. 140.
Minos, i. 149.
Mint, i. 293.
Minutoli, i. 465.
Mirrors, ii. 285.
Mist, dark, i. 125.
Mithras, i. 325, iii. 181.
Mithriac, JEon, i. 399 ; Cronus, i.
400 ; mysteries, i. 290, iii. 180 ;
mystery -tradition, i. 95.
Mithriaca, i. 178, 179, 182, ii. 276,
iii. 181.
Mixture, iii. 102.
Mnaseas, i. 314.
Mnevis, i. 272, 309.
Mbhler, i. 25.
Moirogenesis, i. 465.
Moist, i. 309, iii. 66 ; essence, i.
170, 187, 388, 390, 454, ii. 4, 75 ;
light, i. 391 ; nature, i. 151,
310, 312, 313, ii. 4, 5, 13, 26.
Moistened, i. 161.
Moistener, i. 161, 279.
Moisture, i. 313.
Moly, i. 325.
Momos, iii. 115, 116, 142, 182;
speech of, iii. 113.
Monad, i. 359, 395, 404, 414, 456,
ii. 90 ; Apollo, i. 275 ; from the
One, iii. 291 ; pleroma, i. 405 ;
quintessence, i. 403.
Monastery, i. 209, iii. 93.
Montanus, ii. 292.
Montet, i. 387,
Moon, i. 319, 321, 332, 417, 419,
ii. 180, 312.
Moon-God Thoth, i. 72.
Morning, Infinite, i. 80.
Moses, ii. 38 ; Archangelic Book of,
i. 197 ; Books of, i. 456, ii. 158 ;
companions of, i. 244 ; Eighth
Book of, i. 197, 411 ; hierophant
and prophet, i. 247.
Mot (see Mut), i. 125, 126.
Mother, of Gods, i. 152, 176 ; Holy
Spirit, ii. 238 ; of living, i. 163 ;
own, iii. 242 ; wisdom, i. 224 ;
womb of great, iii. 324.
Mother- JEon, ii. 163.
Mother-city, best, i. 237.
Motion, ii. 61.
Mount, of Arcadia, ii. 238 ; Athos,
i. 140 ; of Galilee, ii. 238 ; holy,
i. 375 ; of initiation, ii. 238 ; of
Olives, ii. 54 ; Passing o'er the,
ii. 171 ; of perfection, ii. 24 ;
Tabor, ii. 238 ; way up to, ii.
150, 171 ; wending up, ii. 219,
237 ; mountain, i. 377 ; of light,
ii, 238 ; Secret Sermon on, i. 56,
ii. 234 ; top of, ii. 237.
Mozley, i. 34 ; on poles, i. 176.
Mukti, ii. 167.
Mulberry-tree, i. 284.
Mulberry- wood, tables of, iii. 216.
Miiller, i. 104, 117.
Muller(C.), i. 107, 123.
Mummification, iii. 123.
Mummy, i. 71.
Muratorian Fragment, i. 378.
Murderer, ii. 202.
Muses, i. 280, 287, ii. 323 ; the
nine or ennead, i. 85 ; prophets
of the, ii. 292.
Museum, i. 102.
356
INDEX
Music, ii. 324, 331.
Music-maker, ii. 290, 291.
Musician, God, ii. 288 ; the, ii. 291.
Mustard seed, i. 247.
Mut (see Mot), i. 337.
Myer, Qdbbalah of, i. 281.
Myriad-eyed, i. 184.
Myrrh, i. 332, 364, 366.
Mysteries, iii. 251 ; Anthropos-
theory of, i. 193 ; of Assyrians,
i. 155 ; Bacchic or Corybantic, i.
212 ; below, the, iii. 94 ; and
Book of the Dead, iii. 186 ; of
Dionysus, i. 311 ; Eleusinian, i.
59 ; the Great, i. 217, 362, ii.
240 ; of Great Mother, i. 186 ;
hierophants of, i. 212 ; Hippolytus
and divulging of, i. 140 ; most
holy, i. 221 ; ineffable, i. 210 ;
of Isis, iii. 182 ; Lesser, i. 180,
ii. 159, 214, 240 ; of light and
divine birth, i. 75 ; Magna
Mater, i. 179 ; Mithriac, i. 290,
iii. 1 80 ; On the, iii. 285 ; punish-
ment for revealing, i. 213 ; of
purity, i. 154 ; of regeneration,
ii. 240 ; scribe of, iii. 223 ; of
solemn life, i. 209 ; of godlike
virtues, i. 207.
Mysterious black, iii. 158.
Mystery, of birth from virgin womb,
"ii. 240 ; of blessed bliss, i. 154 ;
Book of the Great Logos according
to, i. 166 ; dark, iii. 149 ; of
deity, i. 225 ; deity, Cronus, i.
400 ; epoptic, i. 178 ; at third
gate, i. 190 ; of Heavenly Man,
i. 226 ; of ignorance, ii. 25 ; of
man, i. 141 ; of repentance, ii.
245 ; ritual in Acts of John, i.
182, 183 ; of sameness, ii. 241 ;
of Samothracians, i. 168 ; of
virgin-birth, i. 211.
Mystery- institutions, iii. 327 ;
inner doctrine of, i. 141.
Mystery-myth, the, i. 278 ff.
Mystery-play of all time, i. 377.
Mystes, i. 210, ii. 93, iii. 188.
Mystic, ii. 240, iii. 184 ; enclosure,
i. 179 ; eucharist, ii. 94 ; images,
i. 207 ; spectacle, iii. 107.
Mystical god-blending, i. 156.
Mysticism, practical, iii. 325, 326.
Myths, of Plato, i. 109 ; treatment
of, i. 200 ; under-meaning of, i.
201.
Naas, i. 187, 192.
Naassene Document, i. 92, 390, ii.
54, 91, iii. 280, 282 ; analysis of,
i. 142.
Naassene Hymn, ii. 109.
Naasseries, i. 141.
Naasseni, i. 146.
Nai, i. 294.
Nakdimon, Rabbi, ii. 239.
Naked, i. 211, 213, 373, 374.
Name, i. 85, ii. 343 ; authentic, ii.
252 ; of God, i. 198, 234, ii. 344,
iii. 293 ; ogdoad, ii. 252.
Name-maker, iii. 276.
Names, i. 352 ; of power, ii. 279 ;
energetic speech of, ii. 267.
Naos, i. 187.
Nature, iii. 25 ; Arise ! blessed, i
155 ; by-products of, iii. 52 ;
contemplators of, i. 206 ; fairest
part of, ii. 348, 350 ; moist, i.
151, 161, 310, 312, 313, ii. 4, 5,
13, 26 ; original, i. 155 ; pro-
ductive, iii. 66 ; seven-robed, i.
156 ; vaporous, iii. 209.
Naughtiness, superfluity of, i. 451.
Naumann, History of Music of, i.
294.
Nazorenes, i. 369.
Nebris, fawn-skin, i. 191.
Necessity, i. 101, ii. 211, iii. 61,
264 ; circle of, i. 428 ; daughters
of, i. 442 ; fate and, ii. 385 ;
foreknowledge and, iii. 12, 58 ;
love and, iii. 110, 264 ; spindle
of, i. 440 ; throne of, i. 447 ;
utterance of, ii. 362.
Nechepso, i. 100 ff., 464, 472, 477.
Necheus, i. 464.
Nectar, i. 415.
Nefer-Tem, i. 458.
Negress, Hor, son of, i. 88.
Nehe-maut, i. 49.
Neilos, i. 307.
Neilotis, i. 115.
Neith, i. 108, 273.
Nemanous, i. 285.
Nemesis, iii. 116.
Neophytes, i. 214.
Nephthys, i. 280, 284, 315, 322
337, 340, 344.
Nesert, i. 457.
Net, i. 58 ff., 62 ; house of, i. 58 ;
temple of, i. 62 ; of Vulcan, i.
62.
Netting, i. 62.
INDEX
357
Nicolaitans, i. 165, ii. 79.
Night, i. 91, iii. 94, 114.
Night-stool boy, i. 298.
Nightingale, i. 445, 449.
Nigidius, i. 407.
Nikolaos, iii. 279.
Nikotheos, iii. 278.
Nile, i. 267, 269, 308, 314, 316,
345, 347, 384, ii. 265, iii. 148,
154 ; celestial, i. 70, 92, 156, iii.
163 ; father, i. 109 ; flood of, iii.
224 ; heavenly, iii. 158 ; Osiris,
i. 308 ; Osiris' efflux, i. 312.
Nine, ii. 16.
Nineteenth Century, ii. 192.
Nirmanakaya, ii. 44.
Nirvana, ii. 98.
Nirvanic consciousness, i. 51, ii.
45, 46, 98.
Nitriote nome, i. 384.
Noah, ii. 56.
Nochaitse, i. 142.
Noetic, body, ii. 242; world, iii.
80.
Non-Being, ii. 161.
Noose, of Hercules, i. 61.
Nourishment of gods, i. 133.
Numbers, i. 404 ; which pre-exist in
Soul, iii. 173.
Numinis majestas, iii. 260.
Nuptial number, iii. 174, 336.
Nurse, i. 276, 285, 336 ; of all, i.
310, ii. 209.
Nut, i. 65.
Cannes, i. 149, 425, iii. 303.
Oblivion (Lethe), Place of, i. 454.
Oblong, i. 319.
Obscuration, ii. 260.
Obscure Philosopher, ii. 215.
Ocean, i. 162 ; churning the, iii.
180; of divine love, ii. 94; of
generation, iii. 163 ; great, ii.
92; heaven, i. 131, iii. 154;
stream of, i. 162, 282.
Oceanus, i. 310, iii. 273.
Ochus, i. 277, 307.
Octateuch, iii. 297.
Odysseus, i. 446 ; companions of,
i. 270.
(Enuphis, i. 274.
Ogdoad, i. 57, 120, 130, 132, 246,
263, 275, ii. 42, 228, 251 ; name,
ii. 252.
Old man of sea, i. 176.
Old old path, ii. 98.
Olympian path, the, ii. 171.
Olympic stole, iii. 182.
Olympus, i. 6_1, 299.
Omar Khayyam, i. 167.
Omega, iii. 273.
Omniform, ii. 194, 245, 341.
Omphis, i. 320.
One, ii. 100 ; and all, i. 136,
197, ii. 118, 230, 310, 344 ; is
all, ii. 268, 308, 309 ; colour, i.
391 ; element, ii. 195, 244 ;
essence, i. 391 ; form, ii. 35 ;
' image of, ii. 118 ; man, ii. 222,
244 ; and only, ii. 258, iii. 22 ;
pleioma, ii. 133 ; second, ii. 118,
268 ; sense, ii. 139, 244 ; sight,
ii. 161 ; source, ii 150.
One-and-Only One, ii. 100.
Oneness, ii. 90, 91, 92, iii. 258.
Onion, i. 271.
Only Son, ii. 196.
Onnofris, i. 294.
Onoel, i. 422.
Onomacritus, i. 392, ii. 235.
Ophianse, ii. 27.
Ophitse, ii. 27.
Ophite, hebdomad, i. 421 ; systems
of gnosis, i. 98.
Ophites, i. 142 ; diagram of, i. 422,
423, 449, iii. 277.
Opinion, i. 430 ; and sensation, iii.
84.
Oracle, at Delphi, i. 349, ii. 42, 228.
Ordeal of fire, i. 79.
Order, ii. 385 ; and its opposite,
iii 266.
Orderer of the world, iii. 208.
Orelli, i. 24, 123.
Orgies, i. 149, 155, 211, 350.
Origen, i. 140, 423, ii. 72, iii. 99 ;
Celsus and, i. 423.
Original, man, i. 168 ; nature, i.
155 ; seed, i. 155.
Orion, i. 295, 296.
Ormuzd, i. 325, 400 ; servant of, i.
297.
Orpheus, i. 391, 392, 445, iii. 320.
Orphic, eschatology, i. 439 ; frag-
ments, i. 265 ; hymn, iii. 269 ;
hymns, ii. 235 ; initiates, i. 191 ;
Phanes, ii. 282 ; or Pythagorean
initiate, i. 95 ; world-egg, i. 387,
388.
Orphicism, i. 392.
Osiriaca, the, i. 256, 311.
Osirian Passion, i. 288.
358
INDEX
Osiric and Typhonic Passions, i.
298.
Osirified, i. 65, 71, 120 ; Thoth
and the, i. 65.
Osiris, i. 63, 74, 80, 193, 279, 367,
iii. 198 ; Apis animated image of,
i. 321 ; birth of, iii. 122 ; black,
i. 296, 309 ; burials of, i. 293,
320 ; great campaign of, i. 353 ;
dark God, iii. 156 ; and Diony-
sus, i. 310 ; disciple of Agatho-
daimon, i. 478, iii. 261 ; efflux
of, i. 328 ; eye of, iii. 158 ; four-
teen parts of, i. 289 ; garment of,
i. 71 ; gospel of, i. 367 ; house
of, i. 79 ; and Isis, blessings of,
iii. 122 ; members of, i. 156 ;
mystery-god, iii. 257 ; Nile, i.
308 ; secrets of, iii. 96 ; seeking
for, i. 332 ; the sun, i. 332 ;
tombs of, i. 289, 292, 293, 312 ;
is water, i. 156.
Osiris-myth, i. 130.
Osiris-plant, i. 314.
Ostanes, iii. 295 ; Book of, iii. 277,
296.
Osymandias, library of, i. 50.
Outbreathing of universe, ii. 254.
Outline of His Face, ii. 282.
Overseer of ceremonies, iii. 223.
Overseers of heavens, i. 126.
Own-form, ii. 46.
Own-nature of masterhood, ii. 47.
Ox, i. 356, 422.
Oxyrhynchus, i. 269, 354, iii. 246 ;
logia, i. 172, 173, 209, ii. 24,
116, 239, 255 ; logion, probable
completion of, ii. 122.
Oxyrhynchus-town, i. 354.
Pa-neshe, i. 119.
Paean, i. 293.
Pain, sharp tooth of, iii. 115.
Paitoni, i. 9.
Palaestmos, i. 287.
Palestine, i. 208.
Palingeneses, i. 311.
Palingenesis, i. 283, ii. 83 ; lord of,
i. 50.
Palisade, i. 163.
Palladius, ii. 50.
Pallas, iii. 181.
Pamphilus, i. 100.
Pamphus of Athens, i. 181.
Pamyle, i. 279.
Pamylia, i. 279, 312.
| Pan, i. 186, ii. 56.
Panacea, i. 241.
Panathensea, i. 62.
Panchsea, i. 297.
Pandora, iii. 274, 280.
Panics, i. 283.
Panopolis, i. 282.
Pans, i. 282.
Panthers, i. 436.
Pantomorph, ii. 194, 245, 341.
Panu, i. 294.
Paophi, i. 331.
Papa, i. 172.
Paphie, iii. 91.
Papyrus, i. 284, 289 ; Ebers, i. 50 ;
Harris, i. 131 ; Insinger, ii. 244.
Paradigm, of cosmos, ii. 196 ; of
time, ii. 196.
Paradigms, iii. 56.
Paradise, i. 173, 187, iii. 279 ; a,
i. 244 ; celestial, i. 425 ; planted
with trees, i. 189.
Parallelogram, iii. 177.
Paraplex, i. 269.
Parents we are to abandon, ii. 96.
Parmenides, i. 181.
Parthey, i. 14, 26 ; criticism of
text of, ii. 64.
Parthians, i. 196, 197.
Passage of Sun, i. 71, 77.
Passing o'er Mount, ii. 171.
Passion, i. 283, ii. 204, 262, 288 ;
and sensation, iii. 42.
Passions, i. 277, 351, ii. 249, 262 ;
Osiric and Typhonic, i. 298 ;
Titanic, i. 311.
Passive Principle, i. 225.
Pastophors, iii. 225.
Pastos, iii. 225.
Path, i. 70, 74, ii. 89, 91, 114, 118,
iii. 293 ; bitter, ii. 362 ; of
gnosis, ii. 98, 195, 248 ; up to
Gods, ii. 169, iii. 299 ; Good's
own, ii. 189, 190, 196, iii. 327 ;
secrets of holy, i. 192 ; old old,
ii. 90, 98 ; Olympian, ii. 171 ; of
return, iii. 144 ; of salvation, ii.
171 ; of self-knowledge, ii. 40 ;
moving on a soundless, i. 357 ;
steps of, i. 79 ; to supreme, ii.
197 ; thither, iii. 6 ; to truth,
iii. 5.
Patrizzi, i. 11.
Paul, propaganda of, i. 204.
Pauly, i. 26.
Paut, i. 57, 132 ; of Hermes, i. 263.
INDEX
359
Pawnbroking bye law, i. 242.
Payni, i. 305.
Peace, author of its, iii. 4 ; virtue
of perfect, i. 218.
Peacock, i. 391.
Pearls, i. 175.
Peisistratidse, i. 392.
Pelasgos, i. 149.
Pelousios, i. 287.
Penelope, i. 159.
Pentateuch, i. 203.
Perception, iii. 84.
Perfect, i. 434 ; blessedness, ii.
242 ; fruit, i. 182 ; men, ii. 87,
97 ; one, ii. 91 ; Sermon, ii. 136,
266 ; glory of soul, ii. 165 ; the,
iii. 14, 256 ; vision, iii. 96.
Perfection, beginning of, i. 178 ;
Gospel of, i. 142 ; mount of, ii.
24 ; perfect, i. 178.
Perfume-makers, i. 365.
Permanence, ii. 271.
Permanent atoms, i. 289.
Perret, ii. 56.
Persea, i. 349, iii. 208.
Persephassa (see Proserpina), i. 301.
Persephone, i. 151, 181, 347, 350,
iii. 161.
Persia, ii. 206.
Persians, i. 207.
Person, i. 136, iii. 287, 288.
Persona, ii. 25.
Persons, of Ptah, i. 132.
Peter, James, John, and, i. 475.
Petosiris, i. 100 ff., 464, 472, 477.
Petra, iii. 161.
Petroma, iii. 232.
Petron, iii. 172.
Phseacians, i. 270.
Phsedrus, river, i. 287 ; soul and
her mysteries in the, i. 429.
Phallephoria, i. 279, 313.
Phallus, i. 289, 312.
Phamenoth, i. 321.
Phanes, i. 391, 394.
Phaophi, i. 305, 346.
Pharaoh, rat of, i. 356.
Pharisees, i. 209.
Pharos, i. 318.
Pheidias, i. 359, ii. 290.
Pheison, i. 188.
Pheneatians, iii. 232,
Pheneus, i. 376.
Pherecydes, ii. 260.
Philadelphus, i. 104.
Philee, i. 460.
Philip, Acts of, i. 147 ; Gospel of, i.
142.
Philo, i. 211, ii. 128, 137 ; of Alex-
andria on the Man-Doctrine, i.
197 ; Byblius, i. 122 ff. ; of
Byblos, i. 402 ; De Legatione of,
ii. 237 ; two Horoi in, i. 367 ;
inspiration i. 203 ; his method,
i. 199 ; monotheist, i. 231.
Philonean tractates, i. 199.
Philoponus, ii. 172, iii. 209.
Philosophers, iii. Ill ; most ancient
of, iii. 215 ; prince of, ii. 38.
Philosophumena, of Hippolytus, i.
140.
Philosophy, beginning of, i. 274,
iii. 246 ; Egyptian, i. 28 ; in-
ventor of, i. 138 ; piety and, iii.
3 ; pure, ii. 331 ; true, ii. 232 ;
work of, i. 233.
Philostratus, ii. 197.
Philtre, immortal, i. 246.
Philtres, i. 88.
Phosilampes, ii. 107.
Photius, i. 62, 152.
Phrygian writings, i. 303.
Phrygians, i. 350.
Phylarchus, i. 303.
Physician, good, i. 461, ii. 213.
Physicists, theory of, i. 307, 312.
Physiologus, i. 56, 330, 345, 356,
357, iii. 112.
Physis, iii. 256.
Picture, iii. 18, 276, 295.
Pierret, i. 28.
Pietschmann, i. 47 ff., 72, 112, 116,
119.
Piety, iii. 3, 5, 243, 265.
Pig taboos, i. 271.
Pillars of Hermes, i. 112.
Pilot, i. 296, 347 ; mind as, ii.
201.
Pinax, of Bitos, i. 197, iii. 277.
Pindar, i. 312, 366.
Pine, i. 364.
Pine-resin, i. 364.
Piper, the, i. 183.
Pistis Sophia, i. 84, 92, 94, 326,
371, 418, 426, ii. 43, 96 ; general
title of, i. 142 ; song of powers
in, ii. 241.
Pitra, i. 6.
Pitys the Thessalian, iii. 295.
Pius, Bishop of Rome, i. 378.
Plague, i. 364 ; great, i. 364.
Plagues and famines, iii. 49.
360
INDEX
Plain, of Forgetful ness (Lethe), i.
447 ; of Truth, i. 430, ii. 19, 49,
50, 97, iii. 171, 172, 189, 205,
208.
Plane, iii. 174.
Planetary chains, iii. 301.
Planets, five, iii. 46.
Plasm, sealing of the members of
the, iii. 70.
Plato, i. 62, 103, 113, 265, 274,
277, 297, 298, 299, 300, 333,
336, 337, 338, 340, 362, 392,
405, 406, 414, ii. 167 ; Atlantis
of, i. 176 ; buys, i. 351 ; crater
in, i. 450 ; definition of man by,
i. 433 ; marriage scheme of, i.
336 ; myths of, i. 109 ; nuptial
number of, i. 336 ; transforma-
tion of soul in, iii. 110 ; follows
Trismegistus, iii. 248.
Pleiades, i. 350.
Plenum, space a, ii. 70.
Pleroma, i. 85, 246, 335, ii. 28, 32,
93, 241 ; of bad, ii. 115 ; of evil,
ii. 113 ; common fruit of the, ii.
241 ; of Good, ii. 117 ; and
hysterema, ii. 239 ; of ideas, ii.
128 ; intelligible superspatial, ii.
196 ; monad, i, 405 ; one, ii.
133 ; of virtues, ii. 117.
Pletho, i. 8.
Plew, i. 115.
Pleyte, i. 49.
Pliny, iii. 296.
Plotins Stellung zum Gnosticismus,
iii. 278.
Plotinus, ii. 42, 198, 228, 302;
Life of, iii. 278 ; on metem-
psychosis, i. 434 ; soul of, iii. 32 ;
yoga of, i. 251.
Plucked green wheat-ear, i. 178.
Plumes, i. 337.
Plutarch, i. 84, 103, 223, 255, 453 ;
Consolation of, i. 260 ; Yogin of,
iii. 169.
Pluto, i. 301, 362.
Pcemandres, early form of the, i.
374 ; higher criticism of the, i.
128 ; variant spellings of, i. 3.
Poemandrist, Apology of a, ii. 298.
Poimandres, the name, ii. 50.
Pole-lords of heaven, i. 176.
Poleis, i. 177.
Poleitai, i. 177.
Poles, i. 87 ; seven, i. 95, 402.
Polichne, i. 292.
Pontius (Pontus) Pilate, iii. 164.
Poor, i. 373.
Porphyry, i. 113, 123, 124, ii. 42,
229 ; Letter to Marcella, i. 260.
Portrait, iii. 18.
Poseidon, i. 176, 318 ; first cube,
i. 275 ; trident of, i. 359.
Poseidonius, i. 102.
Possessions, ii. 327, 330.
Pothos, i. 125.
Poverty, i. 338.
Powers, chariot of the, i. 238 ;
invocation of the, ii. 249 ; song
of the, ii. 42, 43.
Pralaya, ii. 260, iii. 137.
Prana, i. 363, ii. 168, iii. 146,
206.
Prayer for gnosis, ii. 49.
Prayers, for dead, i. 78 ; of Essenes,
ii. 49 ; Hermes', i. 82.
Praying-room, i. 209.
Pre-existing, i. 150 ; Amygdalos
the, i. 182.
Presence, the, ii. 24, 47.
Priam, i. 299.
Prima Materia, i. 151.
Prince, of eternity, i. 65, 132 ; of
philosophers, ii. 38.
Principles of man, ii. 149 ; and
cosmos, ii. 207.
Privation, i. 327 ; of sense, ii. 127.
Probation, three stages of, ii. 236.
Probationers, the, i. 185.
Procession, ii. 89 ; of fate, ii. 49.
Proclus, i. 101, 106, 435, ii. 169 ;
on descent of souls, i. 435 ; on
spheres, iii. 300.
Proem to fourth gospel, ii. 371.
Prometheus, i. 263, 314, iii. 274,
280, 282.
Promise of silence, the, ii. 219.
Pronoia, ii. 39.
Prophetenpredigt, ii. 122.
Proscription of worship of gods, ii.
399.
Proserpina (Kore), i. 59.
Protection, sole, iii. 265.
Proteus, i. 176.
Prototypes, iii. 56.
Protrepticus, or Exhortation to the
Greeks, ii. 300.
Providence, ii. 39, 207, 211, 216,
iii. 61, 195, 235, 258, 260 ; and
fate, iii. 36, 55, 60 ; legislative,
i. 237 ; ministers of, iii. 206,
211.
INDEX
361
Psammetichus, i. 268.
Pselcis, i. 117.
Psellus, i. 7, ii. 38, 58.
Pseudo-Appuleius, ii. 392.
Pseudo-Manetho, i. 110, 115.
Psychagogue and psychopomp, i.
159.
Psychosis, iii. 99, 102, 168.
Ptah, i. 457, iii. 148 ; the great, i.
130, 135; Heph?estus, i. 160,
382, iii. 96 ; noose of, i. 61 ;
persons of, i. 132 ; hath spoken,
i. 138, iii. 148 ; temple of, i.
130 ; workshop of, i. 457.
Ptah-doctrine, i. 130.
Ptah-Hotep, i. 74.
Ptah-priests of Memphis, i. 135.
Ptah-Thoth, i. 132.
Ptolemies, i. 102, 103 ; libraries of
the, iii. 277.
Ptolemy, Gnostic, ii. 371 ; the
saviour, i. 301 ; (II.), i. 103,
105; (IV.), i. 460; (IX.), i.
463 ; (X.), i. 466 ; (XL), i. 466.
Ptolemy Philadelphia, i. 104 ;
Letter of Manetho to, i. 103.
Pulse, i. 349.
Pupil of the eye, i. 394.
Pupilla Mundi, iii. 93.
Pupilline, 1'Ame, iii. 167.
Pupils of the eyes, i. 84.
Pure, and holy love, ii. 332 ; not
lawful for, i. 265 ; matter, ii. 7 ;
mind, ii. 320, 324, iii. 292 ;
philosophy, ii. 331 ; shepherd,
ii. 55.
Purpose, iii. 258.
Purgations, catharms or, iii. 210.
Purity, mysteries of, i. 154 ; wed-
ding garment of, ii. 249.
Purusha, ii. 168.
Pyanepsion, i. 350.
Pyramid, ii. 85 ; iii. 254, 255 ;
great, i. 69.
Pyriphlegethon, ii. 361, 362.
Pythagoras, i. 113, 274, 298, 392,
iii. 317 ; his symbols, i. 274.
Pythagorean, i. 305 ; triangle, iii.
175.
Pythagoreans, i. 359.
Pythagoric, messages, i. 275 ;
opposites, i. 327.
Pythagorics, i. 308, 327.
Pythian oracle, ii. 42, 228.
Pytho, ii. 300.
Python, i. 298.
Qabbalah, Myer's, i. 281.
Questions, of Mary, i. 142 ; of Osiris
to Horus, i. 290.
Quick, i. 186.
Quiet and Serene, iii. 253.
Quintessence, iii. 102, 206 ; aether,
ii. 92 ;. and monad, i. 403.
Ra, i. 131 ; and Apep, i. 57 ; heart
of, i. 53, 68 ; herald of will of, i.
49 ; library of, i. 103 ; light-god,
i. 473 ; tongue of, i. 49, 68.
Race, i. 205, 207, ii. 20, 50, 162,
221, 290 ; of Elxai, ii. 242 ; of
God, i. 253 ; without a king, i.
164 ; ineffable, i. 166 ; of Logos,
ii. 18, 241 ; self-taught, i. 174,
220, ii. 241 ; within, iii. 5.
Rachel, i. 178, 220.
Raise the dead, i. 273.
Raisins, i. 364.
Ram of perfectioning, the, i. 212.
Ramses III., i. 131.
Raphael, i. 422.
Rashness, ii. 224.
Raven, i. 286, 352, iii. 181.
Ray, iii. 288 ; of God, ii. 275.
Ray-like, i. 224.
Rays, hall of golden, i. 75.
Reason, iii. 84 ; articulation of, ii.
224 ; common, i. 346 ; continu-
ing, i. 247 ; of divinity, ii. 311,
318 ; highest whole, ii. 320 ;
marriage with right, i. 223 ; self-
perfect, i. 222, iii. 60 ; true, ii.
319.
Rebecca, i. 217.
Rebirth, i. 58, 353, ii. 219 ; author
of, ii. 222, 243 ; of cosmos, ii.
357 ; hymn of, ii. 229 ; lord of,
i. 50 ; manner of, ii. 221, 224,
226, 233, 264 ; sermon on, ii.
219, 227, 236 ; tradition of, ii.
220 ; way of, ii. 248.
Reborn, ii. 239.
Recitation Ode, i. 192, 193.
Recognition of children, iii. 20.
Recollection, i. 433.
Recording Angel, i. 64.
Red, ass, a, i. 306 ; earth, i. 150 ;
Sea, i. 163.
Red-skinned, i. 295, 305, 306.
Regeneration, ii. 239 ; mystery of,
ii. 240.
Reincarnation, i. 137, ii. 76, 83 ;
Hermes, teacher of, iii. 227.
362
INDEX
Reitzenstein, i. 15, 51, 121, 143 ;
monograph on " Aion," i. 387 ;
general view of, i. 40 ff.
Religion, of Hermes, i. 82 ; of joy,
i. 73 ; of light, i. 73 ; of mind,
i. 91, ii. 401, iii. 318.^
Reminiscence, ii. 241, 372.
Ren, i. 89.
Repentance, mystery of, ii. 245;
true, ii. 98.
Resin, i. 332, 363, 366.
Restoration, ii. 126, 128, iii. 246.
Resurrection of dead, ii. 165.
Return, the, ii. 246.
Revealer, of hidden, i. 49 ; of light,
i. 375.
Revelations, divine, i. 216 ; hiero-
phant of, i. 211.
Revelling-place, i. 84, 97.
Rhea, i. 151, 153, 278, 305, 334,
390, ii. 26 ; womb of, i. 335.
Rib, i. 279.
Richter, i. 200.
Riddle, i. 273.
Riess, i. 100, 101.
Right hand, i. 348.
Righteousness, i. 53, 60, 85, 263,
ii. 225, 231.
Ring Pass not, ii. 9.
Rishis, ii. 242.
Rising from dead, i. 173.
Rite, black, iii. 107, 141, 149,
155 ; of flame, i. 93.
Ritual, i. 58, 59, 65, 72, 74, 76,
77, 79, 84 ; of Azazel, i. 306 ; of
Embalmment, i. 460 ; of Initia-
tion in Acts of John, ii. 243.
River, of Divine Reason, i. 244 ; of
God, i. 244 ; of Heedlessness, i.
447 ; of Lethe, i. 416, 452.
Road, Ancient, iii. 327.
Robber in house, ii. 121.
Robe, of fire, ii. 152 ; of glory, i.
361, ii. 43, 249 ; of Isis, i. 62 ;
single, i. 373.
Robes, her, i. 340 ; of Isis, i. 264 ;
sacred, i. 361.
Rock, God from, i. 95, 392, 399;
the, i. 161.
Rod of Hermes, i. 61.
Root, of form, ii. 193 ; of matter, ii.
26 ; one, ii. 269 ; of universals,
i. 184.
Rootage of seons, ii. 317.
Rosetta stone, i. 117.
Rossel, i. 11.
Round-the-same, ii. 62.
Rulers, seven, ii. 7, 9 ; workmen of,
iii. 70.
Rush, i. 312.
Rusta, i. 70.
Sacrificers, iii. 112.
Saffron-coloured, i. 342.
Sages, the seven, i. 207.
Sah, i. 89.
Sai-an-Sinsin, i. 79.
Sais, i. 108, 273, ii. 280, iii. 293.
Sakkara, i. 372 ; step-pyramid of,
i. 465.
Salmon, i. 147, 195, 196, 421.
Salome, i. 147, 153 ; mother of St
John, i. 38.
Salt, i. 267, 397.
Salvation, harbour of, ii. 120, 123 ;
path of, ii. 171 ; port of, ii. 120.
Sambhogakaya, ii. 45.
Same, i. 327, ii. 268, 369.
Sameness, ii. 207, 244.
Samothracians, i. 168.
Sampsseans, i. 369.
Sarhsara, ii. 167, 283.
Sanchuniathon, i. 24, 112 ff., 113,
122, ii. 279.
Saosis, i. 285.
Sarah, i. 217, 220, 221.
Sarapis, i. 301, 302, 342.
Sassanean, i. 297.
Satan, sons of, iii. 319.
Satrap, iii. 133.
Saturn, i. 416, 418, 419.
Satyrs, i. 282.
Saulasau, i. 165.
Save my alone-begotten from lions,
i. 170.
Saving One, i. 340.
Saviour, Books of the, i. 418 ; my,
i. 241 ; Ptolemy the, i. 301 ; the,
i. 224.
Sayings, of Good Daimon, iL 213
f. ; of Heracleitus, ii. 213.
Scaly -coat, i. 289.
Scape-goat, i. 306.
Scarab, i. 276, 356.
Scarabseus, i. 356.
Scetis, i. 384.
Scherer, i. 36.
Schmidt, Carl, i. 50, 93.
Schmitz, i. 34.
Schneidewin, i. 143.
Sciences, iii. 40, 85, 198 ; arts and,
ii. 322, iii. 199.
INDEX
363
Scipio, Dream of, i. 418.
Scorpion, i. 282.
Scourge of Christ, ii. 173.
Scribe, of Gods, i. 53 ; of the nine
Gods, i. 50 ; of the mysteries, iii.
223.
Scripture-making, ii. 22.
Scroll, secret, i. 77, 78.
Scyth, ii. 253, 401.
Sea, Great, iii. 163 ; of ignorance,
ii. 123 ; infinite, i. 389 ; old man
of, i. 176.
Sea-hawk, bone of, i. 189, 343.
Seal, i. 395, iii. 79 ; mighty type
of, i. 395 ; which marked victims,
iii. 223.
Sealers, i. 306.
Sealing members of plasm, iii. 70.
Sebennyte, i. 104.
Second, birth, i. 79 ; God, i. 230,
ii. 127, 170, 365 ; man, i. 139,
ii. 27 ; one, ii. 118, 268.
Seeds of God, ii. 137.
Seeing Israel, i. 198, 234.
Seer, ii. 255, iii. Ill ; of Gnosis, ii.
94 ; of God, iii. 298.
Seething, i. 396.
Seirias, i. 115.
Seirios (see Sirius), i. 111.
Sekhem, i. 89, 131.
Sekhet, i. 457.
Selene, i. 151, 278.
Seleucus, iii. 289.
Self-begotten, i. 150.
Self-taught, ii. 242 ; race, i. 174,
ii. 241.
Semele, i. 161, 454.
Semiramis, i. 297.
Semitismus, i. 124.
Semneion, i. 209.
Sempiternity, iii. 9.
Seneca, i. 102.
Sensation, iii. 41 ; corpse of, ii.
121 ; energy and, of, iii. 40 ;
opinion and, iii. 84 ; passion and,
iii. 42.
Sense, ii. 319 ff., 340, 345 ; cosmic,
ii. 371, 372 ; discourse on, ii. 131,
132 ; higher, i. 227, ii. 338 ; one,
ii. 139, 244 ; privation of, ii.
127 ; sermon about, ii. 129 ;
single, ii. 389 ; whole, ii. 371.
Sense-and-thought, ii. 132, 134,
137 ; of cosmos, ii. 133, 139.
Sensible, ii, 286, 320, 340, 377 ; or
hylic cosmos, ii. 167.
Separator or Divider, ii. 70.
Sepphora, i. 164, 217.
Sept, i. 111.
Sepulchres, ye are whited, i. 172.
Serapeum, ii. 399, iii. 277.
Seriadic, country, i. 104 ; land, i.
107, 110 ff. ; monuments, i. 113.
Sermon, Perfect, ii. 136 ; Secret,
ii. 250 ; about sense, ii. 129 ; on
rebirth, ii. 219, 227, 236.
Sermons, classification of, iii. 306 ;
Expository, i. 462, ii. 250, 264,
iii. 33, 54, 309 ; of Fate, ii. 217 ;
General, i. 462, ii. 141, 145, 236,
264, iii. 45, 77, 308.
Serpent, i. 86, 87, 97, 98, 146, 344,
ii. 4, 26, 301 ; of Darkness, ii.
31 ; death of, ii. 300 ; great, ii.
27, 35 ; winged, i. 398 ; of
wisdom, i. 194, 480.
Servant of God, i. 251.
Servant-form, i. 398, 399.
Servants of God, i. 212, 220.
Seseli, i. 365.
Sesostris, i. 297.
Sesquioctave, i. 320.
Set, i. 53, 57.
Seth, i. Ill, 114, 319, 329, 343,
ii. 27 ; sons of, i. 114.
Seth-Hermes, sons of, i. 113.
Sethian, i. 139, 393, ii. 4, 27;
gnosis, i. 192, 393.
Seti, (I.), i. 50.
Setme, i. 380.
Seven, ii. 341 ; basis, i. 419 ; circles,
ii. 76 ; cosmoi, i. 407 ; fortunes
of heaven, i. 176 ; halls, i. 380 ;
Kabiri, ii. 279 ; men, ii. 11 ;
peals of laughter, iii. 137 ; poles,
i. 95, 402 ; rulers, ii. 7, 9 ; sages,
the, i. 207; sons of Sydyk, i.
127 ; spheres, iii. 60 ; times, i.
332 ; virgins, i. 176 ; wise ones,
i. 458 ; worlds, the, ii. 179 ;
youths, i. 176 ; zones, i. 413,
ii. 42.
Seven-robed Nature, i. 156.
Sevenfold " Ha," iii. 137.
Seventeen, i. 319.
Seventy-two, i. 281.
Sex, iii. 129, 145, 203.
Shadow, ii. 9 ; casting, i. 326.
Shakti, i. 52, ii. 107.
Shame, garment of, i. 153, ii. 42.
Sharing-with-all, ii. 225.
Sharp-snout, i. 289, 354.
364
INDEX
Shaven, i. 265.
She of ten-thousand names, i. 333.
Sheep, i. 356.
Sheeted dead, the, i. 161.
Shepherd, i. 371, ii. 43, 228, 229,
231; good, i. 373, ii. 213; of
Hermas, i. 369, ii. 238, 248, iii.
229, 232, 319 ; of men, i. 375,
ii. 231, 372 ; pure, ii. 55 ; of
bright stars, i. 186, ii. 56 ; sym-
bolic representation of, i. 372 ;
true, i. 238 ; who hath his fold
in the west, i. 373.
Shore, other, ii. 89.
Short-armed, i. 295.
Shrine-bearers, iii. 225.
Shu, i. 131, 133.
Si-Osiri, i. 380.
Sibylline, literature, ii. 330 ;
oracles, iii. 235 ; writers, ii. 49.
Sickness, health and, iii. 203.
Siddhis, ii. 197.
Siege of Mansoul, iii. 186.
Sige (Silence), ii. 163.
Sight, mortal and immortal, iii.
235 ; one, ii. 161 ; of peace, i.
246.
Sigils, iii. 179.
Signs of zodiac, i. 54, ii. 52.
Silence, ii. 19, 20 ; heart of, i. 73 ;
holy, ii. 16&; promise of, ii. 219,
233 ; vow of, ii. 250.
Simon, Jules, i. 434.
Simon Magus, ii. 108.
Simonian, gnosis, ii. 107, 317 ;
tradition, i. 184, 188.
Simonides, i. 296.
Sinai, i. 384.
Single, love, ii. 330 ; sense, ii. 389.
Sinope, i. 302.
Sins, forgiveness of, i. 251.
Siren, i. 442.
Siriad land, i. 114.
Siriadic, i. 111.
Sirius, i. 110, 314, 326.
Sister-wife, i. 147, 301.
Sistruni, i. 303, 344.
Sittl, ii. 54.
Six-and-fiftieth even measure, i.
305.
Sixteen, i. 319.
Sixty, iii. 168 ; spaces, iii. 192.
Skiff (baris), i. 288.
Skin, red, i. 305.
Slave, i. 91, ii. 10 ; enharmonised,
i. 183.
Sleep, iii. 32.
Slime, i. 125.
Smu, i. 343.
Snake, i. 329, 356, ii. 4, iii. 133 ;
great, ii. 26.
Snow, fire and, i. 95.
Socrates, i. 406 ; Books on Rites,
i. 311.
Solar, boat, i. 270 ; table, i. 452.
Soldier, ii. 276, iii. 50.
Soli, i. 438.
Solid, iii. 174.
Solomon, iii. 283.
Solon, i. 103, 108, 274.
Son, of God, i. 138, 157, 198, 220,
226, ii. 28, 116, 118, 140, 222,
241, iii. 239, 275, 280, 282 ; only
beloved, i. 224 ; eldest, i. 227 ;
of man, i. 150, 160, ii. 43, 138 ;
of the One, ii. 228, 251 ; only, ii.
196 ; of virgin, iii 160, 161 ;
younger, ii. 192, 257.
Sonchis, i. 274.
Song, of holiness, ii. 50 ; of Linus,
i. 293 ; of the powers, ii. 42, 43 ;
of praise to Mon, i. 408.
Sons, of Elohim, i. 159 ; of Fire,
iii. 136 ; of God, i. 198, 233, iii.
316 ; of His eternal Likeness, i.
234 ; of the one God, i. 234 ; of
one man, i. 234; of Satan, iii.
319 ; ofSeth, i. 113, 114.
Sonship, ii. 43, 50, iii. 140 ; wings
of, i. 390.
Sophia, i. 335 ; Above, i. 74, ii. 76.
Sophia-aspect of Logos, i. 49.
Sophia-mythus, i. 334, 377, ii. 26,
30, 32, iii. 226.
Sophist, i. 431.
Sorrow, ii. 225.
Sosibius, i. 302.
Sothiac, i. Ill ; cycles, iii. 290.
Sothis, i. 80, 104, 115, 117, 121,
295, 342, iii. 276 ; a forgery, i.
107 ff.
Sotoles, i. 302.
Soul, i. 150, 414, 417, ii. 145, 182,
309, iii. 63, 194 ; animal, ii. 246 ;
ascent of, ii. 41 ff. ; of becom-
ing, i. 49 ; and body, ii. 124,
130 ; cosmic, ii. 151, 216 ; dai-
monic, ii. 229 ; dual, ii. 169 ;
essence of, i. 225 ; eye of, iii.
129 ; eyes in, i. 214 ; cause of all
in genesis, i. 151 ; perfect glory
of, ii. 165 ; gnosis virtue of, ii.
INDEX
365
167 ; group, i. 425 ; health
of, ii. 257, iii. 265 ; rational
impress in, i. 230 ; infant's, ii.
150, 216 ; Macrobius on descent
of, i. 413 ; masculine power of, i.
152 ; metamorphoses of, ii. 163 ;
mysteries of, in Phcedrus, i. 429 ;
numbers which pre-exist in, iii.
173 ; parts of, ii. 274, iii. 5 ;
passions of, i. 177 ; transforma-
tion of, in Plato, iii. 110 ; pro-
gression of, iii. 174 ; sluggish,
ii. 157 ; transfiguration of, ii.
164 ; vehicles of, ii. 167 ; vision
of, iii. 188; (II.), of, iii. 65 ;
(III.), of, iii. 72 ; (IV.), of, iii.
75; (V.), of, iii. 77; (VI.), of,
iii. 80.
Soul-gnosis, iii. 137.
Soul-making, iii. 188.
Soul-regions, the sixty, iii. 168.
Souls, colours of, i. 223 ; conductor,
i. 159 ; discipline of, ii. 347 ;
fountain of, i. 452 ; habitat of
excarnate, iii. 210 ; intercourse
of, ii. 155, 314 ; kinds of, iii. 78 ;
of kings, iii. 127 ; lamenting of,
iii. 108 ; equal to stars, iii. 100 ;
ordering of, iii. 191 ; power of
sight of, i. 214 ; Proclus on
descent of, i. 435 ; royal, iii. 125 ;
simile of animals in a cage and,
iii. 190 ; two, iii. 298 ; warder
of, iii. 195.
Sound of heavens, i. 161.
Sounding brass, i. 303.
Source, i. 234, ii. 90, 176 ; one, ii.
150 ; of stars, i. 232.
Sovereign, angel, i. 371 ; potency,
i. 237.
Sovereignties, iii. 198.
Sower, the, i. 174.
Space, ii. 60, 71, 212, 334, 376, iii.
63 ; dark, ii. 26 ; dry, ii. 75, 76 ;
a plenum, ii. 70.
Spaces, sixty, iii. 192.
Species, ii. 313 ; genera and, ii.
378.
Speech, ii. 206.
Spermatic essence of Logos, i. 390.
Sphere, ii. 126, 337 ; cosmos a, ii.
148 ; egg, i. 427 ; eighth, ii. 42
ff. ; of fire, i. 428 ; God's death-
less, ii. 230 ; watery, iii. 209.
Spheres, boundary of the, ii. 195 ;
cosmic, iii. 299 ; of destiny, iii.
293 ; eight, ii. 275 ; seven
planetary, iii. 60, 300 ; Proclus
on, iii. 300 ; six, ii. 276 ; Tar-
tarean, i. 445 ; Servius on seven,
i. 418.
Sphericity, law of revolution, ii.
387.
Sphinx, secret of, iii. 323.
Spiegelberg, i. 112, 130, ii. 244.
Spiral, fashion, ii. 271 ; orbits, iii.
177.
Spirit, ii. 33, 168, 318, 332, 336,
390, 396, iii. 66, 81, bestower of,
ii. 231 ; part played by, in con-
ception, iii. 66 ; counterfeit, iii.
68, 281 ; Dionysus, i. 318 ;
divine, iii. 258 ; Do not soil, iii.
174 ; fragrance of, i. 396 ; of
God, ii. 81 ; Good, iii. 261 ; in
harmony, i. 183 ; sensible, iii.
82 ; story of the, i. 371 ; virginal,
i. 181, 182, ii. 240, 241, iii. 157.
Spirit-air, ii. 34.
Spirit-matter, ii. 332, 334.
Spirit- word, ii. 5.
Spirits, iii. 25, 111 ; animal, i.
363 ; delegate, i. 184.
Spiritual, baptism, ii. 92 ; birth, i.
163 ; crucifixion, ii. 238 ; eyes,
i. 214 ; prototype of humanity,
i. 139 ; sun, ii. 253, 300 ; way,
ii. 240.
Spirituous body, iii. 210.
Spit out and cleanse the mouth, i.
291.
Sponges, iii. 210.
Square, i. 319.
Staff, i. 96, i. 373.
Stahelin, i. 196.
Stands, He who, ii. 170.
Star, native, iii. 110 ; the one, i.
232.
Star-courses, ii. 89.
Star-flocks of gods, i. 327.
Star-groups, iii. 53.
Star-mixture, iii. 74.
Starry cup of Bacchus, i. 414.
Stars, iii. 45; fixed, ii. 341 ;
groups of, ii. 273 ; long-haired,
iii. 52 ; souls equal in number to,
iii. 100 ; source of the, i. 322.
Statues, ii. 351 ; of judges, i. 276.
Stending, i. 310.
Steward, ii. 358.
Stewart, i. 429, 439.
Stigmata, iii. 162.
366
INDEX
Stock, Logos as, ii, 70.
Stoics, i. 83, 318, 319, 323.
Stone cut without hands, the, i.
162.
Stones, iii. 39 ; ensouled, i. 151.
Storks, i. 356.
Stretchers, iii. 50.
Strife, i. 359, ii. 362.
Strive to know yourselves, ii. 256.
Strivers, iii. 50.
Strong, i. 27, 314.
Subsistence, ii. 161.
Substance, ii. 269, 270.
Substantial, ii. 139.
Successions of Kings, i. 315.
Suchness, ii. 44.
Sudan, i. 55.
Suidas, i. 100, iii. 268.
Suitors, i. 159.
Sulphur, i. 262.
Sumerian, ii. 79.
Summa potestas, ii. 4.
Sun, i. 416, 419, ii. 142, 273, 294,
339, 365, 366, iii. 21, 25, 31, 126 ;
arms of, i. 331 ; as charioteer
with crown of rays, ii. 281 ;
circle of, iii. 52 ; delineation of,
ii. 282 ; demiurge, ii. 269, 281 ;
gates of, i. 162 ; generation of,
iii. 262; a "head," ii. 270 ;
hymn to, ii. 253 ; Osiris is, i.
332 ; passage of, i. 77 ; ray of
spiritual, iii. 287 ; rays of the,
iii. 288 ; spiritual, ii. 253 ; birth-
day of staff of, i. 331.
Sun-god, ii. 391.
Sun-ship, i. 94.
Sunshine, the real, ii. 252.
Super-man, i. 301, ii. 93, iii.
323.
Super-substantial bread, i. 86.
Superfluity, i. 265, 267, 268.
Superior One, ii. 292.
Superstition, i. 278.
Supplanter, i. 220.
Suppliant, i. 376, ii. 219, 237, 238 ;
of Hermes, ii. 236.
Suriel, i. 422.
Swallow, i. 286.
Swan, i. 445, 449.
Sweet-flag, i. 365.
Swine, i. 175.
Sydyk, i. 127.
Syene, i. 269, 477.
Syncellus, i. 104, iii. 152.
Syncrasia, i. 193.
Syncretism, i. 135, 136 ; theory of
Neoplatonic, i. 26.
Syria, i. 208.
Syriktes, i. 183, 398.
Syrinx, iii. 232.
Ta-urt, i. 290.
Taaut, i. 124, 127 ; cosmogony of,
i. 126.
Taautos, Asclepius pupil of, ii. 279 ;
Books of, ii. 279.
Tables of mulberry- wood, iii. 216.
Taboos, fish, i. 269 ; pig, i. 271.
Tabor, Mount, ii. 238.
Talmud, i. 115, 425 ; Jeschu-stories,
iii. 279.
Tamar, i. 224.
Tamarisk, i. 284.
Tanes, iii. 49.
Tanitic mouth, i. 282.
Tantalus, cup of, ii. 198.
Taphosiris, i. 293.
Targum, i. 194.
Tartarean spheres, i. 445.
Tartarus, i. 152, 338, 439, ii. 361,
362 ; of seven zones, i. 421.
Tat, and Asclepius, distinction
between, ii. 264 ; dialogues with,
ii. 237 ; Expository Sermons to,
iii. 13, 16, 44, 216, 256, 257,
259, 262, 263, 264, 266 ; initia-
tion of, iii. 310 ; priesthood, iii.
148.
Tatenen, i. 131, 134.
Tathagatas, ii. 44.
Tatian, ii. 72.
Tax-gatherers, i. 174.
Taxis, ii. 43, iii. 145.
Taylor on numbers, i. 432.
Tcheser, i. 465.
Teachers, common, iii. 287.
Technactis, i. 272.
Teephibis, i. 463.
Tefnut, i. 131, 133.
Teh, Tehu, Tehut, variants of
Thoth, i. 48.
Tehuti, i. 124 ; derivative of, i. 54 ;
variants of, i. 112.
Telescope of Zoroaster, i. 13.
Tern, i. 66, 337 ; Young, i. 458.
Templa, regiones coeli, ii. 273.
Templar Codex of Fourth Gospel, i.
475.
Temple-folk, iii. 255.
Temple-watchman, iii. 162.
Temu, i. 459.
INDEX
367
Ten, the, ii. 16, 226, 245.
Tent, ii. 211, iii. 20, 32 ; or taber-
nacle of soul, ii. 227.
Tent-fellows, iii. 203.
Teos, i. 463.
Terebinth, i. 87.
Termaximus, i. 53.
Territory of Illumination, i. 70 ; of
Initiation, i. 70.
Tertullian, i. 71.
Testaments, ii. 235.
Tethys, i. 310.
Tetraktys, i. 360.
Thabion, ii. 279.
Thales, i. 103, 160, 187, 274, 309.
Thamus, i. 472, iii. 216.
Thamyras, i. 445.
That art thou, ii. 234.
Thath, i. 112, 461, 462.
Thautabaoth, i. 422.
Thebes, i. 50, 272; library at, i.
465.
Thekla, i. 147.
Themistius, ii. 236.
Thenen, i. 460.
Theocritus, i. 373.
Theodoret, i. 139, ii. 27.
Theodoras, i. 348.
Theodotus, Excerpts from, ii. 251.
Theognis, ii. 156.
Theophanies, i. 232.
Theopompus, i. 326, 350.
Theoretic Life, ii. 163.
Theoretics, iii. 148, 245.
Theoria, iii. 172.
Theosebeia, iii. 273 ; advice to, iii.
283.
Theosophical Review, i. 15, 95, 118,
ii. 42.
Therapeut, i. 26, 241, ii. 172;
allegorical exercises, i. 177 ;
community, i. 208 ; initiations,
i. 251.
Therapeutrides, i. 208, 219.
Therapeuts, i. 30, 31 f., 200, 208,
212, 243, ii. 252, 311, 330, 402,
iii. 59 ; prayers of the Essenes
and, ii. 49.
Thersites, i. 436, 446.
Thesmophoria, i. 350.
Thespesius (Aridaeus), i. 223, 453 ;
vision of, ii. 363, iii. 192.
Thessalians, i. 356.
Theurgic rite of initiation, ii. 255 ;
invocation, ii. 245.
Theurgy, i. 83, ii. 163.
Theuth, iii. 276.
Theuth-Hermes, iii. 216.
Thiasos, i. 206, 256.
Third heaven, the, i. 166, 173.
Third-born, i. 359.
Thirty-six, ii. 341, iii. 50.
Thomas, Gospel according to, i. 142,
155, iii. 37.
Those-that-are, i. 80, 137, ii. 42.
Thoth, i. 68, 124, 136, ii. 244 ;
books of, i. 122, 124 ; eight-
times-great, i. 119 ; his company
of eight, i. 57 ff. ; The Great
Gnoses of, i. 50 ; first Hermes, i.
104 ; ibis symbol of, i. 48 ;
incarnations of, i. 463 ; the
initiator, i. 71 ; as Logos, i. 48,
63, 90, 135 ; first man, iii. 295 ;
the measurer, i. 66 ; moon-god,
i. 72 ; and the Osirified, i. 65 ;
pre-eminence of, i. 67, 467 ;
shrine of, i. 56 ; variants of name,
iii. 234 ; the wise, i. 68, 134 ;
the eternal wisdom, i. 71, 72 ;
words of, i. 63.
Thoth (Tehuti), i. 47 ff.
Thoth (Tekh), i. 458.
Thought, iii. 84.
Thought-and-sense, ii. 136.
Thouth, i. 124.
Thoyth, i. 110, 112, ii. 279, iii.
234, 277, 278.
Thoyth-Hermes, iii. 231.
Thoythos, iii. 276, 295.
Thracians, i. 169.
Thraemer, i. 461.
Threshold of the Good, ii. 97.
Thrice-great, i. 53.
Thrice-greatest, Egyptian equiva-
lent of, i. 119 ; Hermes, iii. 198 ;
the title, i. 66.
Thrice-unknown Darkness, ii. 25.
Throne, of Necessity, i. 447 ; of
Truth, iii. 109, 173.
Thrones, iii. 101.
Through the Word, ii. 255.
Thueris, i. 290.
Thyestian banquets, i. 444.
Thyiades, i. 310, 311, 312.
Thyrsus, i. 311.
Tiamat, i. 60.
Tiedemann, i. 13, 16, 23.
Tigris, i. 188.
Time, ii. 192, 367, iii. 28, 63 ;
archetype of, i. 229, ii. 193 ;
artificer of, ii. 192 ; grandson of
368
INDEX
God, i. 229 ; instruments of, iii.
100 ; lord of, i. 76 ; paradigm of,
ii. 196.
Time-watcher, iii. 222.
Timceus, i. 106, ii. 70, 167.
Tinkling cymbal, i. 303.
Titanic Passions, i. 311.
Titans, i. 268, 303, iii. 50, 163 ;
or stretchers, i. 282.
Toil, iii. 98.
Tombs of Osiris, i. 292, 293, 312,
ii. 121.
Tongue, of angels, ii. 32 ; of flesh,
ii. 31 ; is fortune, i. 349 ; heart
and, i. 136, iii. 208.
Tongues of heaven, ii. 32.
Tormentors, ii. 223.
Torments of darkness, ii. 245.
Tortoise, i. 359.
Tosothrus-Asclepius, i. 465.
Totemism, i. 353.
Trajan, i. 145.
Transfiguration, ii. 238 ; of soul,
ii. 164.
Transformation, body of, ii. 44.
Transformations, ii. 145, iii. 111.
Transmigration, ii. 166, iii. 194.
Treasure, i. 167 ; of light, i. 246.
Treasure-house, i. 211.
Treasury, ii. 269.
Tree of Gnosis, i. 428.
Triad of disciples, i. 476.
Triangle, iii. 172 ; equilateral, i.
305, 359 ; most perfect, i. 358 ;
Pythagorean, iii. 175.
Triangles, fairest of the, i. 336.
Tribes, the twelve, i. 169.
Trikayam, ii. 44.
Trinity, i. 214, ii. 79, iii. 258, 268,
275.
Triphyllians, i. 297.
Tritons, i. 359.
Triumphant Christ, ii. 117.
Trojan War, i. 324, iii. 183.
Trumpeters, ii. 289.
Truth, ii. 225, 231, iii. 17 ; beauty
of, ii. 121 ; gnosis of, i. 207 ;
hall of, iii. 317 ; figure of man
of, iii. 277 ; path to, iii. 5 ; plain
of, i. 430, ii. 19, 49, 50, 97, iii.
171, 172, 189, 205, 208 ; is sweet,
i. 349 ; throne of, iii. 109, 173.
Turiya, i. 152.
Turmoil, ii. 167.
Turnebos, Adr., i. 10.
Turning-back, ii. 98.
Twelve, disciples, the, i. 169 ; fates
of death, ii. 249 ; maidens, ii.
249 ; stoles, iii. 182 ; the, ii.
226, 245 ; tribes, i. 169 ; women
in dark robes, ii. 249.
Twice-great, i. 53.
Twin-gods, i. 131.
Two, combatants, i. 66 ; ways, i.
56.
Tybi, i. 329.
Typal Man, i. 168.
Type, of seons, ii. 282 ; of body,
iii. 49.
Types, of life, ii. 227, 245 ; of lives,
iii. 102 ; of wisdom and intelli-
gence, iii. 106.
Typhon, bone of, i. 189.
Typhon, i. 279, 295, iii. 191 ; bone
of, i. 343 ; concerning, i. 304 ;
conspiracy of, i. 315 ; foam of, i.
308 ; pursuing pig, i. 272 ; red-
dish-yellow body, i. 309 ; virilia
of, i. 335.
Tyrant, i. 431.
Under-girdings, i. 440.
Under-meaning of myths, i. 201.
Underworkers, iii. 50.
Unfruitful, i. 175.
Unguent, scent of, i. 393.
Uniter of the earth, i. 59.
Unlike, ii. 90, iii. 11.
Unnu, i. 56.
Unorder, ii. 126.
Unseemliness, i. 154.
Unseen World, i. 86, 223 ; Lord of
the, i. 73.
Untitled Apocalypse of the Codex
Brucianus, ii. 107, 282, 303.
Upanishads, ii. 163, 168, 234.
Uranus, i. 151, ii. 144, 162, iii.
234.
Urim and Thummin, i. 250.
Ursin, i. 21, 110.
Urtuhet, i. 294.
Usertsen (I.), i. 458.
rdhan, ii. 96.
Valentinian, i. 94, ii. 32.
Valentinus, i. 38 ; hymn of, ii.
284 ; letters of, ii. 283 ; psalm
of, ii. 217, 312.
Vanaprastha ashrama, ii. 73.
Vaporous nature, iii. 209.
Vapour, iii. 66, 200, 202, 203, 206.
Vapours, iii. 206, 210.
INDEX
369
Varro, i. 110, 407.
Vase of genesis, iii. 26.
Vedanta, ii. 107.
Vedantavadins, ii. 107.
Vegetative, iii. 210.
Vehicles of the soul, ii. 167.
Veii, bible of the, ii. 235.
Venus (Isis), i. 382.
Vergecius, Angelus, i. 10.
Vestments, keeper of the, iii. 223.
Vestures, ii. 152.
Vettius Valens, i. 101, 102.
Vices, horde of, ii. 245 ; and
virtues, i. 377.
Victim-sealing books, iii. 223, 224.
Virgin, i. 179, 218, 403 ; birth, ii.
220, 240 ; church, i. 377 ; big
with child, i. 182, ii. 240 ; pre-
cinct of the, iii. 161 ; sister, i.
147 ; son of, iii. 160, 161 ; womb
of, i. 399, ii. 240 ; of the world,
iii. 93, 125.
Virgin-birth, mystery of the, i. 211.
Virgin-mother, i. 74.
Virgin-mothers, i. 220.
Virgins, seven, i. 176.
Virginal Spirit, i. 181, 182, ii. 240,
241, iii. 157.
Virginity, i. 218, 219.
Virtue, kinsmen of, i. 241 ; of
perfect peace, i. 218 ; silence on
their, ii. 250.
Virtue-lovers, i. 244.
Virtues, i. 216, ii. 245 ; company
of, ii. 245 ; seven, ii. 248 ; lists
of vices and, ii. 246.
Vishnu Purana, iii. 180.
Vision, and apocalypsis, ii. 20 ff. ;
of Aridseus (Thespesius), i. 438,
452, ii. 363 ; of Beautiful, iii.
15, 53, 253 ; most blessed, i. 102 ;
of Er, i. 413, 426, 428, ii. 15,
40, 187 ; glorious, ii. 161 ;
power of godly, iii. 19 ; of Good,
ii. 143 ; of Hades, i. 223 ; of
great and little man, ii. 238 ; of
Mercabah, i. 154 ; perfect, iii.
96 ; simple, ii. 221 ; of soul,
iii. 188 ; of spiritual crucifixion,
ii. 238 ; supreme, ii. 264 ;
visions, ii. 210; of Crates, i.
380 ; of Zosimus, i. 380.
Vital sheath, iii. 206.
Voice, direct, iii. 147 ; of fire, ii.
5, 26 ; heavenly, i. 101 ; living,
iii. 323.
VOL. III.
Void, ii. 64, 374.
Vortex, i. 389, 390, 453, ii. 187.
Vow of Silence, ii. 250.
Vulcan, net of, i. 62.
Vulcanic Crater, i. 452.
Vulture, i. 90.
Vyasa,li, 235.
Wagenfeld, i. 123, 124.
Wagner, ii. 94.
Wall, i. 90, 163.
Walton, Alice, i. 461.
War, i. 327 ; in heaven, iii. 118 ;
Trojan, i. 324, iii. 183.
Wardens, eight, i. 85, 121.
Warder of the souls, iii. 195.
Warriors, iii. 50.
Wars, Civil, i. 352.
Watcher, witness and, iii. 111.
Watchers (Egregores), i. 126, iii.
137.
Water, iii. 189 ; awesome, i. 394,
395 ; deathless, ii. 18 ; drainer
of, ii. 39 ; fire and, iii. 66 ; above
firmament, i. 188 ; first-born of,
i. 398 ; living, i. 188, 190, 399 ;
Osiris is, i. 156 ; sinuous, ii. 4;
as source, i. 309 ; sprite, i. 367 ;
very water, iii. 17.
Water-earth, ii. 33, 34.
Water-rats, i. 325.
Watery sphere, iii. 209.
Way, above, ii. 15, 41 ; of birth in
God, ii. 244 ; of this birth, ii.
244 ; of death, ii. 18 ; of death-
lessness, ii. 39 ; that leadeth to
destruction, i. 182 ; of devotion,
ii. 119 ; of gnosis, ii. 98 ; up to
God, ii. 280 ; to worship God, ii.
212 ; out of ignorance, ii. 237 ;
inner, i. 101 ; of life, i. 182, ii.
15, 40, 41 ; middle, ii. 96 ; up to
mount, ii. 150, 171 ; old, old, ii.
98 ; of rebirth, ii. 248 ; straight,
ii. 189, iii. 327, ii. 40, 287.
Weasel, i. 356.
Weasel-armed, i. 295.
Web of ignorance, ii. 121.
Wedding garment, ii. 42, ii. 249.
Well of Life, i. 79.
Wending up the Mount, ii. 219.
Wessely, i. 82, 86, 93, 97.
Whale, belly of, i. 425.
Wheat-ear, i. 178, 179.
Wheel, karmic, ii. 83.
Wheels of Ezekiel, iii. 173.
24
370
INDEX
Whether blest child of Kronos, i.
185.
Whirlwinds, fiery, i. 409.
White, cock, i. 342 ; rock, i. 162,
163.
Whole, ii. 310 ; sense, ii. 371.
Whoring, iii. 166.
Whorl, i. 441, ii. 187.
Wilamowitz, i. 185, 195, ii. 300.
Will, ii. 142 ; of God, ii. 160, 220,
395.
Wind, i. 396.
Windows, not eyes, iii. 109.
Winds, four, i. 84.
Wine, of ignorance, ii. 120 ; of,
i. 268.
Winged globe, i. 390.
Wings, i. 432 ; feathers of their, i.
430 ; of sonship, i. 390.
Wisdom, i. 206, 220, 221, 223,
225, ii. 251, iii. 163 ; mass of
archaic, ii. 236 ; brotherhood
for sake of, i. 233 ; dark, i 87,
91 ; disciples of, iii. 303 ; of
Egypt, i. 44, 69, ii. 98, iii. 321 ;
church of, iii. 323 ; Greek, i.
193 ; in harmony, i. 183 ; har-
mony of, i. 237 ; husband of,
i. 218 ; Indian, ii. 198 ; lady of
all, iii. 208 ; laws of, i. 120 ;
mother, i. 224, 228 ; practisers
of, i. 206 ; serpent of, i. 194,
480 ; spark of, i. 206 ; supreme
master of, i. 68 ; tradition of, i.
208 ; that understands in silence,
iii. 162.
Wisdom-discipline, iii. 225.
Wisdom-lover, i. 431.
Wise, Thoth the, i. 134.
Withdrawn volumes, ii. 236.
Witness, the, ii. 50, 51 ; and
watcher, iii. 111.
Wolf, i. 87, 90, 325.
Wolf-town, i. 354.
Wolves, i. 436.
Woman, first, i. 139, ii. 27 ; strange,
iii. 166.
Womb, i. 396, ii. 128 ; ever-virgin,
i. 222 ; fecund, ii. 390 ; of Great
Mother, iii. 324 ; tore asunder
His, i. 182 ; impure, i. 398 ; of
Rhea, i. 335 ; is Silence, ii. 241 ;
of Virgin, i. 399.
Women, band of seven, ii. 248 ;
maladies of, iii. 225.
Wonder, ii. 93, iii. 246.
Wood, cutting of, i. 293.
Word, of creator, iii. 256 ; He who
soweth the, ii. 18 ; language of
the, i. 54 ; the proceeding
thought, i. 137 ; spoken, ii. 343 ;
by whom all things were made, i.
136 ; through the, ii. 233, 255.
Word-play, ii. 106.
Words, of Ammon, iii. 215 ; whom
it is custom to call angels, i. 243 ;
ladder of, i. 139 ; of Thoth, i.
63 ; three more-than-mighty, i.
165.
Work, great, iii. 314, 326.
World, old age of, ii. 356 ; end of,
ii. 400; fast to the, ii. 239;
inner, iii. 325 ; intelligible, ii.
273, 286, 302 ; map of, iii. 187 ;
noetic, iii. 80 ; orderer of, iii.
208 ; shrine of all, ii. 351 ;
stranger to, ii. 220 ; unseen, i.
223 ; virgin of, iii. 93.
World-citizens, i. 206.
World-egg, ii. 33 ; Orphic tradition
of, i. 387, 388.
World-eye, apple of the, iii. 167.
World-illusion, ii. 220, 237.
World-soul, i. 414, ii. 36, 70, 184,
260, iii. 173.
World-tree, the, ii. 317.
Worlds, number of, 183, iii. 171 ;
plurality of, iii. 170 ; seven
subject, ii. 179.
Worm, i. 171.
Worms, iii. 51.
Worse, i. 328.
Worship, ii. 323; of animals, i.
353.
Xenocrates, i. 298, 299.
Xenophanes, i. 351.
Xois, i. 320.
Yahweh, iii. 166, 167.
Ye are Gods, i. 163.
Ye shall leave your parents, i. 249.
Ye are whited sepulchres, i. 172.
Year, great, iii. 290.
Year-god, i. 402.
Years, thousand, i. 432 ; ten thou-
sand, iii. 171 ; three thousand,
i. 326.
Yedidyah ha-Alakhsanderi, i. 200.
Yoga, ii. 163 ; of Flotinus, i. 251.
Yoga-practices, ii. 197.
Yogiu, Plutarch's, iii. 169.
INDEX
371
Yoke of horses, i. 430.
Yonge, i. 201.
Young Tern, i. 458.
Younger son, ii. 192, 257.
Youths, seven, i. 176.
Ysdnw, iii. 297.
Zeesar, i. 165.
Zeller, i. 32, 36, ii. 392.
Zervan Akarana, i. 400.
Zeus, i. 151, 279, 305, 313, 327,
330, 359 ; above, ii. 359 ; below,
ii. 359 ; bull of, iii. 183 ; cosmic
breath, i. 313 ; date of, i. 149 ;
essence-chief, ii. 341 ; gifts of,
iii. 274 ; lame, i. 343 ; Phrygius,
i. 172 ; sons of, iii. 217.
Zion, foundation of, i. 162.
Zodia, iii. 53.
Zodiac, i. 414, 416, ii. 245 ; signs
of the, ii. 52.
Zoega, i. 400.
Zone, regal, iii. 198.
Zones, ii; 41, iii. 97, 194, 211;
seven, i. 413, ii. 42.
Zophasemin, i. 126.
Zoroaster, i. 325, 437, iii. 274, 278,
296 ; the Mage, i. 324, iii. 317 ;
The Telescope of, i. 13.
Zorokothora, iii. 211.
Zosimus, i. 157, 270, ii. 249, 265,
iii. 273 ; and the Anthropos-
doctrine, i. 196 ; visions of, i.
380.
PRINTED BY NBILL AND CO., LTD.: EDINBURGH.
Works by G. R. S. MEAD, B.A., M.R.A.S.
FRAGMENTS OF A FAITH FORGOTTEN
Some short Sketches among the Gnostics, mainly of the First
Two Centuries — a Contribution to the Study of Christian
Origins based on the most Recently Discovered Materials.
I. Introduction. — Outlines of the Background of the Gnosis ; Literature
and Sources of Gnosticism.
II. The GnosiS according to its Foes.— Gnostic Fragments recovered from the
Polemical Writings of the Church Fathers ; the Gnosis in the Uncanonical Acts.
III. The Gnosis according to its Friends.— Greek Original Works in Coptic
Translation ; the Askew, Bruce, and Akhmim Codices.
Classified Bibliographies and Index are appended.
(Second and Revised Edition now Ready.)
xxviii., 650 pp. large octavo. Cloth. 10s. 6d. net.
SOME PRESS NOTICES.
" Mr. Mead has done his work in a scholarly and painstaking fashion." — The Guardian.
" The ordinary student 9f Christian evidences, if he confines his reading to the ' Fathers,'
learns nothing of these opinions [the so-called Gnostic ' heresies '] except by way of refuta-
tion and angry condemnation. In Mr. Mead's pages, however, they are treated with im-
partiality and candour These remarks will suffice to show the unique character
of this volume, and to indicate that students may find here matter of great service to the
rational interpretation of Christian thought." — Bradford Observer.
" Whatever may be the worth of the Gnostics' speculations, there seems to be little
doubt that these early heretics, among whom were some deep thinkers, as well as men of
blameless character, have not been very impartially dealt with by their orthodox opponents,
and those who wish to see their views treated in a more sympathetic way than has been
usual with ecclesiastical historians, will do well to read this able volume of Mr. G. R. 8.
Mead. . . . . The book, Mr. Mead explains, is not intended primarily for the student,
but for the general reader, and it certainly should not be neglected by anyone who is inter-
ested in the history of early Christian thought." — The Scotsman.
" The work is one of great labour and learning, and deserves study as a sympathetic
estimate of a rather severely-judged class of heretics." — Glasgow Herald.
" Written in a clear and elegant style The bibliographies in the volume
are of world-wide range, and will be most valuable to students of theosophy " — Atiatic
Quarterly.
" Mr. Mead writes with precision and clearness on subjects usually associated with
bewildering technicalities and mystifications. Even the long-suffering ' general reader '
could go through this large volume with pleasure. That is a great deal to say of a book on
such a subject. — Light.
" This striking work will certainly be read not only with the greatest interest in the
select circle of the cultured, but by that much larger circle of those longing to learn all about
Truth May be summed up as an extraordinarily clear exposition of the Gnosig
of the Saints and the Sages of philosophic Christianity." — The Roman Herald.
" Mr. Mead does us another piece of service by including a complete copy of the Gnostic
Hymn of the Robe of Glory . . . and a handy epitome of the Pistis Sophia is another
item for which the student will be grateful." — The Literary Guide.
" The author has naturally the interest of a theosophist in Gnosticism, and approaches
the subject accordingly from a point of view different from our own. But while his point
of view emerges in the course of the volume, this does not affect the value of his work for
those who do not share his special standpoint Mr. Mead has at any rate ren-
dered us an excellent service, and we shall look forward with pleasure to his future studies."
— The Primitive Methodist Quarterly.
" The writing of the present work has been a congenial task to Mr. Mead, and he has
brought to bear, lovingly and zealously, upon the portraiture of the figure of Christ and of
early Christianity all the knowledge which a deep study of Oriental religions from their
emotional side could furnish. The book is published by the Theosophical Publishing Society,
and bears, of course, the marks of its associations ; but it may be stated at the outset that
there is very little of what is commonly regarded as the Theosophic method apparent in the
work, which is the product of a scholarly though, withal, very devotional spirit
In his endeavour to realise the object which he has set himself, Mr. Mead has traversed a
wide field In fine, we have in his volume a bird's-eye view of the whole field
THE THEOSOPHICAL PUBLISHING SOCIETY, LONDON AND BENARES.
WORKS BY THE SAME AUTHOR.
of early Gnosticism written for the general reader in a style and method requiring no know-
ledge of the ancient tongues." — The Monist.
" We are glad to see that the Theosophists. ... are settling down to the study
of religion Though we do not appreciate their fundamental philosophy, so far
as we understand it, we think they may do good work if they produce books like this of Mr.
Mead — comprehensive, interesting, and scholarly though evidently biassed
Readers not familiar with the learned German works on Gnosticism will find here an
account of its varying phases and of the influences which helped to produce it. The chapters
entitled ' Some Rough Outlines of the Background of the Gnosis ' are well written, and they
tend to focus the philosophic and religious movement of the ancient world.
There is a very excellent bibliography."— ThelSpectator.
" Mr. Mead, whose translation of the Pistis Sophia was a welcome boon, gives us here
' some short sketches among the Gnostics, mainly of the first two centuries.' Most readers,
unless they are Theosophists, will think them too long, and Mr. Mead's enthusiasm for the
Forgotten Faith of Gnosticism will remind them of the proverb : ' The cow in the meadow,
knee deep in clover, often looks over the hedge and longs for the common.' ....
Justice was not done to the Gnostics by their opponents, and we cannot wonder. Moderns,
like Harnack, however, have tried to make amends, and Mr. Mead has done his best. We
commend this book to all who are tired of Christianity, and who want something deeper
than the Lord's Prayer, more sublime than Paul's hymn to Love, and more practical than
the Sermon on the Mount."— The Christian World.
" Mr. Mead is a sympathetic student, and regards the theosophists, of whom he is one,
as the inheritors, more or less, of the ' Knowledge ' of the early Gnostics, who, while
anathematised as heretics, powerfully influenced the thought of the Christian Church in
its earlier centuries. Mr. Mead is as far removed from the received orthodoxy as the men
whose speculations he discusses." — The Manchester Guardian.
" L'opera, cui 1'autore da modestamenti il nome di Brevi studi, e invero il frutto di dotte
e pazientissime ricerche, di vasta e profunda erudizione ; e d'interesse grande per il soggetto
che tratta ed e accessibile anche a chl non sia uno studioso di religione comparata od un
teologo, per la maniera abile e piacevole con cui il sogetto e trattato. L'autore stesso spiega
perch e voile cosi 1'opera sua con queste parole : ' poiche io stimo tal sogetto di prof undo
interesse umano e non di mera importanza accademica.' H libro, che vide la luce proprio
all' alba del nuovo secolo, risponde ad un bisogno del memento o, meglio, risponde ad un
bisogno che sempre si e fatto e si fara sentire, ma che mai forse come nell' epocha presents
ebbe fra noi tanta intensita." — La Nuova Parola.
GERMAN TRANSLATION.
FRAGMENTE EINES VERSCHOLLENEN GLAUBENS. Ins Deutsche ubersetzt von A. von
Ulrich. Berlin : C. A. Schwetschke und Sohn.
This is the First Attempt that has been made to bring together All the Existing Sources of
Information on the Earliest Christian Philosophers.
Apollonius of Tyana :
THE PHILOSOPHER-REFORMER OF THE FIRST CENTURY A.D.
A critical Study of the only existing Record of his Life, with some Account of the War of
Opinion concerning him, and an Introduction on the Religious Associations and Brother-
hoods of the Times and the possible Influence of Indian Thought on Greece.
SYNOPSIS OF CONTENTS.
i. Introductory, ii. The Religious Associations and Communities of the First Century,
hi. India and Greece, iv. The Apollonius of Early Opinion, y. Texts, Translations and
Literature, vi. The Biographer of Apollonius. vii. Early Life. viii. The Travels of
Apollonius. ix. The Shrines of the Temples and the Retreats of Religion, x. The Gymno-
sophists of Upper Egypt, xi. Apollonius and the Rulers of the Empire, xii. Apollonius
the Prophet and Wonder-Worker, xiii. His Mode of Life. xiv. Himself and his Circle,
xv. From his Sayings and Sermons, xvi. From his Letters, xvii. The Writings of
Apollonius. xviii. Bibliographical Notes.
160 pp. large Svo. Cloth. Ss 6df. net.
SOME PRESS OPINIONS.
" Mr. Mead is already favourably known to scholars as a well-informed writer on the
origins of religion. His particular province of study is that which passes by the name of
' occult ' — a word that may be little more than a euphemism for our ignorance. . . .
Mr. Mead's work is careful, scholarly, and critical, yet deeply sympathetic with those
spiritual ideals of life which are far greater than all the creeds Will be found
very useful to English readers." — Bradford Observer.
" With much that Mr. Mead says about Apollonius we are entirely disposed to agree."
— Spectator.
THE THEOSOPHICAL PUBLISHING SOCIETY, LONDON AND BENARES,
WORKS BY THE SAME AUTHOR.
" Mr. Mead's sympathetic monograph is based upon a careful study of the literature
of the subject ..... Writes with moderation, and has rendered good service by
examining Apollonius from a fresh point of view." — Manchester Guardian.
" We give a specially cordial welcome to Mr. G. B,. S. Mead's ' Apollonius of Tyana.
. . . . It is a book which all well-instructed spiritualists will be able to appreciate
and understand." — Light.
"A charming and enlightening little work, full of knowledge, bright with sympathy,
and masterly in style." — The Coming Day.
" It is not only interesting, it is fair, and to a great degree scholarly, although it is slight
and popular in conception. The spirit and tone are admirable. Mr. Mead neither flouts
what he thinks mistaken nor states uncritically what he believes ..... He uses his
authorities with care and judgment, and gives exact references. Some good suggestions are
made in the book." — Literature.
" Through this jungle of fable, controversy, and misunderstanding, Mr. Mead has
heroically set himself to cut his way to the man as he was. Practically he regards him as a theo-
sophist of the first century, who had been initiated into the loftier orders and commissioned
to regenerate the cults at many of the larger sanctuaries. The author has studied the original
authorities carefully, and also the work of his predecessors. It is, of course, impossible to
say whether his attempt to get back to the real Apollonius has been successful. In most
respects his account is plausible, and quite possibly may represent the facts ..... At
any rate, impartial students will be grateful for his sympathetic vindication of Apollonius
from the too frequent charge that he was nothing better than a charlatan. He thinks that
Apollonius must surely have visited some of the Christian societies, and have met with Paul,
if not earlier, at least at Home in 66. It seems to us very problematical that he should have
taken any interest in the Christians, though the probability would be much enhanced if Mr.
Mead's view of primitive Christianity could be substantiated." — The Primitive Methodist
Quarterly Review.
" Students of the religious history of the earlier centuries of the Christian era are already
indebted to Mr. Mead for his elucidations of more than one obscure document of that remote
age. His account of Apollonius of Tyana will be all the more welcome because, treating its
subject without theological or denominational prepossessions, it reveals the ancient philo-
sopher in a new light, which may very well be also a true one. . . . Mr. Mead gives
a readable and well-studied account of him, reviewing what little remains known of his life,
and inquiring, without controversy, what must have been the character of one who had so
real an influence on the religious life of his time ..... The book is rich in sugges-
tions of the actualities of the religious life of the ancient world when Christianity was still
in its infancy. It is well worthy of the attention of all who are interested in the subject." —
The Scotsman.
" This little book is an attempt to tell us all that is definitely known of one of the most
extraordinary figures in history. . . . It is done in the main with absolute impartiality,
and with considerable learning. It is not a satisfactory book, but it is useful and interesting,
and, in default of anything better, it may be recommended." — Saturday Review.
" The task Mr. Mead has set himself is to recover from Philostratus' highly romantic
narrative the few facts which can be really known, and to present to the public a plain and
simple story which shall accord with the plain and simple life of the humble Tyanean ; and
he has achieved no little success. His book is thoroughly readable, the manner of writing
most attractive, and his enthusiasm evidently sincere ..... Mr. Mead's last work is
a thoroughly scholarly one, and he has contributed a very valuable page to philosophical
history." — Chatham and Rochester Observer.
" Mr. Mead's works are always worth reading. They are characterised by clearness,
sanity, and moderation ; they are scholarly, and are always conceived in a profoundly
religious spirit. The bibliographies are excellent. With Mr. Mead's workmanship we have
only one fault to find. In order to give elevation to the utterances of his hero, he not only
affects poetical expressions — which is permissible — and poetical inversions of speech — which
are not permissible — but he indulges hi a whole page of irregular blank verse. Mr. Mead is
master of an excellent prose style, and Pegasus is a sorry hack when Pegasus goes lame." —
Journal of the Royal Asiatic Society.
" This well-written volume affords a critical study of the only existing record of the
life of Apollonius of Tyana ..... His principles, his mode of teaching, his travels in
the east and in the south and west, his mode of life, his sayings, letters, and writings and
bibliographical notes, are all set forth in a clear and interesting style."— Asiatic Quarterly
Review.
" Verfasser will auf Grund der philostratischen Biographic ein Bild vom Leben und
Wirken des Apollonius geben. Es fehlt ihm dazu nich an besonnenen Urteil, eben so wenig
an der ndtigen Belesenheit in der einschlagigen Litteratur ..... Verf . halt sich auch,
obwohl offenbar selbst Theologe, frei von der theologischen Voreingenommenheit, die bei
der Beurteilung des Apollonius so frtih und so lange Unheil gestiftet hat." — Wochenschrift
fur klassische Philologie.
*O x,. Mead ypa^si At'av <yXa$vpw£, Trpayju-aTEfsrai ot TO 0?ju
TCCTO. xoc,} (JLSTO, jusyaXrj? vot/vsp^Jtai xia* oidfi *)ju.?v OVTU T>JV
TOV av^pos. — Erevna.
THE THEOSOPHICAL PUBLISHING SOCIETY, LONDON AND BENARES.
WORKS BY THE SAME AUTHOR.
THE GOSPELS AND THE GOSPEL :
A STUDY IN THE MOST RECENT RESULTS OP THE
LOWER AND THE HIGHER CRITICISM.
SYNOPSIS OF CONTENTS.
Preamble — A Glimpse at the History of the Evolution of Biblical Criti-
cism— The " Word of God " and the " Lower Criticism " — The Nature of
the Tradition of the Gospel Autographs — Autobiographical Traces in the
Existing Documents — An Examination of the Earliest Outer Evidence —
The Present Position of the Synoptical Problem — The Credibility of the
Synoptists — The Johannine Problem — Summary of the Evidence from all
Sources — The Life-side of Christianity — The Gospel of the Living Christ.
200 pp. Large octavo. Cloth, 4s. 6d. net.
SOME PRESS NOTICES.
" A clear, intelligent, and interesting account of the history of the development of
Biblical criticism .... a thoughtful and learned, yet readable book, which well deserve*
the attention of readers interested in its subject." — The Scotsman.
" Mr. Mead begins with a sketch of the recent progress of Biblical criticism. The tone
is not altogether what one would wish — the ' Conservatives ' were, after all, fighting for what
they held to be very precious — but it is substantially true." — Spectator.
" Mr. Mead describes his book as ' a study in the most recent results of the higher and
the lower criticism.' The description is incomplete rather than inadequate, for the study
is made from a neo-Gnostic point of view, and under neo-Gnqstic prepossessions. . . .
Mr. Mead has shown, in previous volumes, how the fascinating glamour of their writings
has attracted him, and, though they are mainly represented by imperfect but suggestive
fragments, he has done his best to reconstruct them and to revive, where possible, their lin-
gering vitality. His work, on these lines, has met with due appreciation He
regards Gnosticism as a suppressed religion which may yet result in an all-embracing creed,
which will combine and focus the scattered rays now dispersed abroad among divergent
faiths." — Sheffield Daily Telegraph.
" In his modest preamble the author describes himself as neither scientist nor theologian,
but as ' a friendly spectator, who, as a devoted lover of both science and religion, has no
partisan interest to serve, and, as a believer in the blessings of that true tolerance which per-
mits perfect liberty in all matters of opinion and belief, has no desire to dictate to others
what their decision should be on any one of the many controversial points touched upon.'
Further on he strongly advises the ' disturbed ' reader, ' who fears to plunge deeper into
the free waters of criticism,' to ' leave the matter alone, and content himself with the creed*
and cults of the churches.' We, therefore, cannot complain if in the sequel he puts forth
conclusions widely different from those generally held, even in this ' advanced ' age, by the
average thoughtful student. He claims to treat the subject ' without fear or favour,' and,
while disclaiming the ' ultra-rationalism ' of the ' extreme school ' of criticism, he neverthe-
less ' feels himself compelled largely to accept the proofs brought forward of the unhistorical
nature of much in the Gospel narratives, and also the main positions in all subjects of Gospel
criticism which do not involve a mystical or practical religious element.' As a theosophist,
he seems to have a peculiar affection, on mystical grounds, for the fourth Gospel, which,
however, he sees fit to class with Hermes Trismegistus. It would be far too elaborate a task
to attempt to deal with the details of his argument here. Its results claim to be based on
Nestle's deservedly popular work. Anyone who wishes to see Nestle theosophically inter-
preted may well read Mr. Mead's lucid and interesting pages for himself There
are many other points we should criticise if we had space. But there are many points, on
the other hand, which call for hearty commendation ; not least, Mr. Mead's crusade against
book-worship." — The Guardian.
" This work consists of various chapters which have appeared from time to time in a
Review devoted to the study of religion from an entirely independent point of view, and
perused by a class of readers belonging to many Churches of Christendom, to schools or sects
of Brahmanism, Buddhism, Mohammedanism, Zoroastrianism, and others who follow no
religion. The author considers that the controversies which have been waged under the term
of the ' Higher Criticism ' have almost exclusively been that of progressive knowledge of
physical facts (natural, historical, and literary) and the conservatism of theological tradi-
tional views, and never, at any time, between Science and Religion in their true meaning."
— Asiatic Quarterly Review.
" While Mr. Mead is thus in general agreement with the extreme left wing in criticism,
he is very far from adopting their rationalistic point of view As to dates, the
author assigns all the Gospels to the reign of Hadrian. The phenomena of the Synoptic
THE THEOSOPHICAL PUBLISHING SOCIETY, LONDON AND BENARES
WORKS BY THE SAME AUTHOR.
Gospels, he thinks, point to concerted effort, and he believes that they were written in Egypt-
It is not surprising that he lays much stress on Gnosticism, but he has no wish to revive it.
He rather pleads that we should study it with a view to recovering precious t/uths that have
been lost. The book is written in a pleasant style, and we have read it with interest, but
we cannot regard it as Mr. Mead's most successful effort."— The Primitive Methodist
Quarterly.
" This anlysis o! the ' Gospels,' however, is preliminary to a vindication of that eternal
' Gospel ' which lies beneath all such literature. Mr. Mead contends that this Gospel may be
discovered in Gnostic writings which were condemned by the early Christian Church as
heresies. He admits freely that the forms of the ancient ' Gnosis ' cannot now be revived,
but he finds in the popular Evangelical doctrine of the living Christ an adumbration of the
ancient wisdom of the condemned Gnostics. But the Christ of Mr. Mead's teaching is one
of a sacred brotherhood, including Buddha, Krishna, Zoroaster, and other great enlighteners
of the race. These are all living spiritual energies, inspiring and guiding mankind in its toil-
some quest for truth and righteousness. Readers will find in Mr. Mead's thoughtful and
scholarly pages much that will help in that rational and spiritual reconstruction which ia
the great religious task of the hour."— Yorkshire Daily Observer.
"'O l^,/9pj0rj£ EpsuvnTrK TWV o-p^wv TOW p£picrriavta-/u,o'j x. Gr. E. S. Mead s^n/utoo-i-
iva-tv o-pri /xsXjTflv Trspl rrn; x^arTi&viwg QiXoaoQioK; l^a^uc, ^'axr*x>iy. . . . 'O
x. Mead flvs si? TWV xofvQaiuv (rxaTravEwv r»5c spEuvrmxr/? Taurn<; Epya<r*ac xal
9rav o , T» ypa^Si xpiva* ioia£ovo-»j£ 7rpoa-o%ri<; a£tov. . . . 'EjawvECjutsvo? t>7ro
T*J? vyious TavT»K VLfXWS o x. Mead cryvsTsXfcrsv Icr^drcaq fiaujuacnov s'pyov."-
Erevna.
DID JE5US LIVE 100 B.C. ?
An Enquiry into the Talmud Jesus Stories, the Toldoth Jeschu, and
some Curious Statements of Epiphanius — Being a Contribution to the
Study of Christian Origins.
440, xvi. pp. Large octavo. Cloth, 9s. net.
SOME PRESS NOTICES.
" A close and learned investigation Mr. Mead is a theosophical scholar
whose previous works dealing with Gnosticism and Gospel criticism are of some value not
only to theosophiits, but to theologians." — The Times.
" On the examination of these little known tales Mr. Mead expends an amount of
patience, labour, and learning which the ordinary man .... would deem ridiculous.
Happily, however, the world is not yet peopled exclusively with fat, plump, commonplace
people, and those who follow Mr. Mead can be sure of reward in matter which will set them
thinking. . . . These researches are contributions to the study of the origins of Chris-
tianity, and their uniqueness lies in the fact that very few writers ever enter the fields where
Mr. Mead works with such praiseworthy diligence. The ordinary reader trusts too implicitly,
in these matters, to his Geikie and his Farrar, and even the student who has the dash of the
heretic in him is too easily contented with his Renan. For both these classes of readers Mr.
Mead's chapters will open up new fields of thought. The reader will find himself in the midst
of those fierce fanaticisms, and weird, occult theosophies which were part of the atmosphere
in which infant Christianity grew. Without an adequate acquaintance with these, Christian
origins cannot be understood. This knowledge Mr. Mead's readers will obtain if they follow
him closely, and their view of the beginnings of Christianity will be correspondingly full and
true." — The Yorkshire Daily Observer.
" Mr. Mead's previous wanderings in historic by-ways have resulted in much curious
lore associated with Gnosticism and the Neo-Platonists, and he seems to have been
attracted to this adjacent field as one likely to contain hidden treasure For
those who desire an introduction to this branch of literature, Mr. Mead has made it easily
accessible." — The Sheffield Daily Telegraph.
" Written by a professed theosophist, this work is yet entirely free from the taint of
dogmatism of any kind. It is indeed a valuable contribution to the literature on the subject,
which is as abundant as it is chaotic. The author has collected and reviewed this mass, and
has summarised and criticised it until he has shaped it into something of a coherent whole.
The Rabbinical and other Hebrew legendary and historical matter dealing with the reputed
origin and life of the Messiah is carefully sifted, and the subject is approached with befitting
reverence That the book is most valuable from a suggestive point of view
cannot be denied. It merits the attention of all interested in Christian criticism." — The
Scotsman.
THE THEOSOPHICAL PUBLISHING SOCIETY, LONDON AND BENARES.
WORKS BY THE SAME AUTHOR.
" This book, with its remarkable title, deals in a very critical spirit with the origins of
Christianity. . . . Although critical in the highest degree, the author does not dogmatise,
and preserves a philosophical calm thought." — The Chatham and Rochester Observer.
" The author of this learned work is not propounding a mere theological riddle, nor can
he be said to be coming forward wantonly merely to increase the number of puzzles that
confront the student of Christian origins The author has been a very diligent
student of the Talmud, and perhaps his lengthened account of that extraordinary body of
traditions is one of the best in our language The argument throughout is marked
by great erudition and remarkable modesty." — The Glasgow Herald.
" The question is not a fool's question. It is serious, and Mr. Mead takes it seriously."
— The Expository Times.
" Mr. Mead has done much first-rate work, on untraditional lines, in early Church his-
tory, and has propounded theorems of which a good deal more will be heard. He always
writes as a scholar, with complete avoidance of infelicities of theological utterance such as
too often have handicapped suggestive heterodoxies." — The Literary World.
" The materials for the further pursuit of the inquiry are all brought together in this
volume, and the author is at very evident pains to hold the balance carefully as between
the different authorities whom he quotes. He has read everything of any importance that
has been published relating to the subject of which he treats. He is evidently a very widely
read man, and is possessed of much critical acumen, as also of all the best qualifications of
historical inquiry and original research. The work will, we doubt not, be largely read by
Christian theologians." — The Asiatic Quarterly Review.
" This is the fifth book by Mr. Mead that we have had the pleasure of bringing before
our readers. In our notices of his earlier volumes we have been glad to recognise, whether
we agreed with him or not, the learning, the earnestness, the scientific method, and the deep
religious spirit by which they have been animated. The title of the present volume will,
we anticipate, cause many readers to regard it as a piece of cranky speculation. . . .
It is not, however, a work to be dismissed with a mere shrug of the shoulders. . . .
Mr. Mead has brought out not simply an interesting but a valuable work, even apart from
the special thesis which he investigates." — The Primitive Methodist Quarterly Review.
" I would direct the attention of educated scholarly men to a very remarkable book
. . . . written by G. R. S. Mead I invite our educated and serious-
minded Protestanb clergymen everywhere to read this book and tell me, privately, what
they think about it."— Standish O' Grady, in The All Ireland Review.
" A much more remarkable collection of apocrypha is the subject of a curious book by
Mr. Mead, known to the small public who are interested in such things as learned in the fan-
tasies of Gnosticism We have not often read a learned book from which we
dissent so widely with more genuine interest, and we are bound to recognise the dignified
and scholarly fashion in which Mr. Mead puts forward his theses, strange and Impossible as
some of them seem to us to be. — The Pilot.
PISTIS SOPHIA: A Gnostic Gospel.
(With Extracts from the Books of the Saviour appended.) Originally
translated from Greek into Coptic, and now for the first time
Englished from Schwartze's Latin Version of the only known Coptic
MS., and checked by Amelineau's French version. With an Intro-
duction and Bibliography. 394, xliv. pp. large octavo. Cloth.
7s. 6d. net.
(Out of Print. A Revised Edition is contemplated.)
SOME PRESS OPINIONS.
" The ' Pistis Sophia ' has long been recognised as one of the most important Gnostic
documents we possess, and Mr. Mead deserves the gratitude of students of Church History
and of the History of Christian Thought, for his admirable translation and edition of this
curious Gospel." — Glasgow Herald.
" Mr. Mead has done a service to other than Theosophists by his translation of the,
' Pistis Sophia.' This curious work has not till lately received the attention which it deserves.
.... He has prefixed a short Introduction, which includes an excellent bibliography.
Thus, the English reader is now in a position to judge for himself of the scientific value of
the only Gnostic treatise of any considerable length which has come down to us." — Guardian.
" From a scholar's point of view the work is of value as illustrating the philosophico-
mystical tendencies of the second century." — Record.
" Mr. Mead deserves thanks for putting in an English dress this curious document from
the early ages of Christian philosophy." — Manchester Guardian.
THE THEOSOPHICAL PUBLISHING SOCIETY, LONDON AND BENARES .
WORKS BY THE SAME AUTHOR.
THE THEOSOPHY OF THE GREEKS.
PLOTINUS.
With Bibliography. Octavo. Cloth, Is. net.
THE THEOSOPHY OF THE VEDAS.
THE UPANISHADS : 2 Volumes.
Half Octavo. Cloth, Is. 6d. each net.
VOLUME I.
Contains a Translation of the Isha, Kena, Katha, Prashna, Mundaka, and
Mandukya Upanishads, with a General Preamble, Arguments, and
Notes by G. R. S. Mead and J. C. Chattopadhyaya (Roy Choudhuri).
VOLUME II.
Contains a Translation of the Taittiriya, Aitareya, and Shvetashvatara
Upanishads, with Arguments and Notes.
FRENCH TRANSLATION.
LA THEOSOPHIE DES VEDAS: NEUF UPANISHADS.
Traduction fran9aise, de E. Marcault. Paris : Librairie de 1'Art Independant,
10 rue Saint-Lazare.
SIMON MAGUS : An Essay.
Quarto. Wrappers, 5s. net. (Out of print.)
THE WORLD MYSTERY : Four Essays.
Contents : The World-Soul ; The Vestures of the Soul ; The Web of
Destiny ; True Self-reliance. Octavo. Cloth, 3s. 6d. net. (Out
of print.)
Orpheus.
With three Charts and Bibliography. Will serve as an Introduction
to Hellenic Theology. Octavo. Cloth, 4s. 6d. net. (Out of
print. )
THE THEOSOPHICAL PUBLISHING SOCIETY, LONDON AND BENARES.
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