Thrice-Greatest Hermes, Vol. 2, by G.R.S. Mead, [1906], at sacred-texts.com
Thrice-Greatest Hermes, Vol. 2, by G.R.S. Mead, [1906], at sacred-texts.com
(Text: R. 339-348; P. 114-128; Pat. 15b-17b.)
1. Tat. [Now] in the General Sermons, 1 father, thou didst speak in riddles most unclear, conversing on Divinity; and when thou saidst no man could e’er be saved before Rebirth, 2 thy meaning thou didst hide.
Further, when I became thy Suppliant, in Wending up the Mount, 3 after thou hadst conversed with me, and when I longed to learn the Sermon (Logos) on Rebirth (for this beyond all
other things is just the thing I know not), thou saidst, that thou wouldst give it me—“when thou shalt have become a stranger to the world.” 1
Wherefore I got me ready and made the thought in me a stranger 2 to the world-illusion.
And now do thou fill up the things that fall short 3 in me with what thou saidst would give me the tradition 4 of Rebirth, setting it forth in speech or in the secret way.
I know not, O Thrice-greatest one, from out what matter and what womb Man comes to birth, or of what seed. 5
2. Hermes. Wisdom that understands 6 in silence 7 [such is the matter and the womb from out which Man is born], and the True Good the seed.
Tat. Who is the sower, father? For I am altogether at a loss.
Her. It is the Will of God, my son.
Tat. And of what kind is he that is begotten, father? For I have no share of that essence in
me, which doth transcend the senses. 1 The one that is begot will be another one from God, God’s Son?
Her. All in all, out of all powers composed.
Tat. Thou tellest me a riddle, father, and dost not speak as father unto son.
Her. This Race, 2 my son, is never taught; but when He willeth it, its memory is restored by God.
3. Tat. Thou sayest things impossible, O father, things that are forced. Hence answers would I have direct unto these things. Am I a son strange to my father’s race?
Keep it not, father, back from me. I am a true-born son; explain to me the manner of Rebirth.
Her. What may I say, my son? I can but tell thee this. Whene’er I see within myself the Simple Vision 3 brought to birth out of God’s mercy, 4 I have passed through myself into a Body that can never die. And now I am not what I was before; but I am born in Mind.
The way to do this is not taught, and it cannot be seen by the compounded 5 element by means of which thou seest.
Yea, I have had my former composed form dismembered for me. I am no longer touched, yet have I touch; I have dimension too; and [yet] am I a stranger to them now.
Thou seest me with eyes, my son; but what I am thou dost not understand [even] with fullest strain of body and of sight.
4. Tat. Into fierce frenzy and mind-fury hast thou plunged me, father, for now no longer do I see myself.
Her. I would, my son, that thou hadst e’en passed right through thyself, as they who dream in sleep yet sleepless.
Tat. Tell me this too! Who is the author 1 of Rebirth?
Her. The Son of God, the One Man, by God’s Will.
5. Tat. Now hast thou brought me, father, unto pure stupefaction.
Arrested from the senses which I had before, . . . . 2; for [now] I see thy Greatness identical with thy distinctive form.
Her. Even in this thou art untrue 3; the mortal form doth change with every day. ’Tis turned by time to growth and waning, as being an untrue thing. 4
6. Tat. What then is true, Thrice-greatest One?
Her. That which is never troubled, son, which cannot be defined; that which no colour hath, nor any figure, which is not turned, which hath no garment, which giveth light; that which is comprehensible unto itself [alone], which doth not suffer change; that which no body can contain. 1
Tat. In very truth I lose my reason, father. Just when I thought to be made wise by thee, I find the senses of this mind of mine blocked up.
Her. Thus is it, son: That which is upward borne like fire, yet is borne down like earth, that which is moist like water, yet blows like air, 2 how shalt thou this perceive with sense—the that which is not solid nor yet moist, which naught can bind or loose, of which in power and energy alone can man have any notion,—and even then it wants a man who can 3 perceive the Way of Birth in God 4?
7. Tat. I am incapable of this, O father, then?
Her. Nay, God forbid, my son! Withdraw into thyself, and it will come; will, and it comes to pass; throw out of work the body’s senses, and thy Divinity shall come to birth; purge from thyself the brutish torments—things of matter.
Tat. I have tormentors then in me, O father?
Her. Ay, no few, my son; nay, fearful ones and manifold.
Tat. I do not know them, father.
Her. Torment the first is this Not-knowing, 1 son; the second one is Grief; the third, Intemperance; the fourth, Concupiscence; the fifth, Unrighteousness; the sixth is Avarice; the seventh, Error 2; the eighth is Envy; the ninth, Guile 3; the tenth is Anger; eleventh, Rashness; the twelfth is Malice.
These are in number twelve; but under them are many more, my son; and creeping through the prison of the body 4 they force the man that’s placed within 5 to suffer in his senses. But they depart (although not all at once) from him who hath been taken pity on by God 6; and this it is which constitutes the manner of Rebirth. And . . . . 7 the Reason (Logos).
8. And now, my son, be still and solemn silence keep! Thus shall the mercy that flows on us from God not cease.
Henceforth rejoice, O son, for by the Powers of God thou art being purified for the articulation of the Reason (Logos).
Gnosis of God hath come to us, and when this comes, my son, Not-knowing is cast out.
Gnosis of Joy hath come to us, and on its coming, son, Sorrow will flee away to them who give it room. The Power that follows Joy do I invoke, thy Self-control. O Power most sweet! Let us most gladly bid it welcome, son! How with its coming doth it chase Intemperance away!
9. Now fourth, on Continence I call, the Power against Desire.
. . . . 1 This step, my son, is Righteousness’ firm seat. For without judgment 2 see how she hath chased Unrighteousness away. We are made righteous, son, by the departure of Unrighteousness.
Power sixth I call to us,—that against Avarice, Sharing-with-all. 3
And now that Avarice is gone, I call on Truth. And Error flees, and Truth is with us.
See how [the measure of] the Good is full, my
son, upon Truth’s coming. For Envy hath gone from us; and unto Truth is joined the Good as well, with Life and Light.
And now no more doth any torment of the Darkness venture nigh, but vanquished [all] have fled with whirring wings.
10. Thou knowest [now], my son, the manner of Rebirth. And when the Ten is come, my son, that driveth out the Twelve, the Birth in understanding 1 is complete, and by this Birth we are made into Gods.
Who then doth by His mercy gain this Birth in God, abandoning the body’s senses, knows himself [to be of Light and Life 2] and that he doth consist of these, and [thus] is filled with Bliss.
11. Tat. By God made steadfast, father, no longer with the sight my eyes afford I look on things, but with the energy the Mind doth give me through the Powers. 3
In heaven am I, in earth, in water, air; I am in animals, in plants; I’m in the womb, before the womb, after the womb; I’m everywhere!
But further tell me this: How are the torments of the Darkness, when they are twelve in number, driven out by the ten Powers? What is the way of it, Thrice-greatest one?
12. Her. This dwelling-place 1 through which we have just passed, my son, is constituted from the circle of the types-of-life, this being composed of elements, twelve in number, but of one nature, an omniform 2 idea. For man’s delusion there are disunions 3 in them, son, while in their action they are one. Not only can we never part Rashness from Wrath; they cannot even be distinguished.
According to right reason (logos), then, they 4 naturally withdraw once and for all, in as much as they are chased out by no less than ten powers, that is, the Ten.
For, son, the Ten is that which giveth birth to souls. And Life and Light are unified there, where the One hath being from the Spirit. According then to reason (logos) the One contains the Ten, the Ten the One.
13. Tat. Father, I see the All, I see myself in Mind.
Her. This is, my son, Rebirth—no more to look on things from body’s view-point (a thing three ways in space extended), 5 . . . 6 though this Sermon (Logos) on Rebirth, on which I did not
comment 1;—in order that we may not be calumniators 2 of the All unto the multitude, to whom indeed the God Himself doth will we should not.
14. Tat. Tell me, O father: This Body which is made up of the Powers, is it at any time dissolved?
Her. Hush, [son]! Speak not of things impossible, else wilt thou sin and thy Mind’s eye be quenched.
The natural body which our sense perceives is far removed from this essential birth.
The first must be dissolved, the last can never be; the first must die, the last death cannot touch.
Dost thou not know thou hast been born a God, Son of the One, even as I myself?
15. Tat. I would, O father, hear the Praise-giving with hymn which thou didst say thou heardest then when thou wert at the Eight [the Ogdoad] of Powers.
Her. Just as the Shepherd did foretell [I should], my son, [when I came to] the Eight. 3
Well dost thou haste to “strike thy tent,” 4 for thou hast been made pure.
The Shepherd, Mind of all masterhood, 1 hath not passed on to me more than hath been writ down, for full well did He know that I should of myself be able to learn all, and hear what I should wish, and see all things.
He left to me the making of fair things 2; wherefore the Powers within me, e’en as they are in all, 3 break into song.
16. Tat. Father, I wish to hear; I long to know these things.
Her. Be still, my son; hear the Praise-giving now that keeps [the soul] in tune, Hymn of Re-birth—a hymn I would not have thought fit so readily to tell, had’st thou not reached the end of all.
Wherefore this is not taught, but is kept hid in silence.
Thus then, my son, stand in a place uncovered to the sky, facing the southern wind, 4 about the sinking of the setting sun, and make thy worship; so in like manner too when he doth rise, with face to the east wind.
Now, son, be still!
17. Let every nature of the World receive the utterance of my hymn!
Open thou Earth! Let every bolt of the Abyss be drawn for me. Stir not, ye Trees!
I am about to hymn creation’s Lord, both All and One.
Ye Heavens open, and ye Winds stay still; [and] let God’s deathless Sphere receive my word (logos)!
For I will sing the praise of Him who founded all; who fixed the Earth, and hung up Heaven, and gave command that Ocean should afford sweet water [to the Earth], to both those parts that are inhabited and those that are not, for the support and use of every man; who made the Fire to shine for gods and men for every act.
Let us together all give praise to Him, sublime above the Heavens, of every nature Lord!
’Tis He who is the Eye of Mind; may He accept the praise of these my Powers!
18. Ye Powers that are within me, hymn the One and All; sing with my Will, Powers all that are within me!
O blessed Gnosis, by thee illumined, hymning through thee the Light that mind alone can see, 1 I joy in Joy of Mind.
Sing with me praises all ye Powers!
Sing praise, my Self-control; sing thou through me, my Righteousness, the praises of the Righteous; sing thou, my Sharing-all, the praises of the All; through me sing, Truth, Truth’s praises!
Sing thou, O Good, the Good! O Life and Light, from us to you our praises flow!
Father, I give Thee thanks, to Thee Thou Energy of all my Powers; I give Thee thanks, O God, Thou Power of all my Energies!
19. Thy Reason (Logos) sings through me Thy praises. Take back through me the All into [Thy] Reason—[my] reasonable oblation 1!
Thus cry the Powers in me. They sing Thy praise, Thou All; they do Thy Will.
From Thee Thy Will 2; to Thee the All. Receive from all their reasonable oblation. The All that is in us, O Life, preserve; O Light illumine it; O God in-spirit it. 3
It is Thy Mind that plays the Shepherd 4 to Thy Word, 5 O Thou Creator, Bestower of the Spirit [upon all]. 6
20. [For] Thou art God; Thy Man 1 thus cries to Thee through Fire, through Air, through Earth, through Water, [and] through Spirit, through Thy creatures.
’Tis from Thy Æon I have found Praise-giving; and in Thy Will, 2 the object of my search, have I found rest.
Tat. By thy good pleasure 3 have I seen this Praise-giving being sung, 4 O father; I have set it in my Cosmos too.
Her. Say in the Cosmos that thy mind alone can see, my son.
Tat. Yea, father, in the Cosmos that the mind alone can see; for I have been made able by thy Hymn, and by thy Praise-giving my mind hath been illumined. But further I myself as well would from my natural mind send praise-giving to God.
21. Her. But not unheedfully, my son.
Tat. Ay. What I behold in mind, that do I say.
To thee, thou Parent of my Bringing into Birth, as unto God I, Tat, send reasonable offerings. 5 O God and Father, thou art the Lord, thou art the Mind. Receive from me oblations
reasonable as thou would’st wish; for by thy Will all things have been perfected.
Her. Send thou oblation, son, acceptable to God, the Sire of all; but add, my son, too, “through the Word” (Logos).
Tat. I give thee, father, thanks for showing me to sing such hymns.
22. Her. Happy am I, my son, that thou hast brought the good fruits forth of Truth, products that cannot die.
And now that thou hast learnt this lesson from me, make promise to keep silence 1 on thy virtue, and to no soul, my son, make known the handing on to thee the manner of Rebirth, that we may not be thought to be calumniators. 2
And now we both of us have given heed sufficiently, both I the speaker and the hearer thou.
In Mind 3 hast thou become a Knower of thyself and of our [common] Sire.
219:1 ἐν τοῖς γενικοῖς. Cf. C. H., x. (xi.) 1 and 7.
219:2 παλιγγενεσία.
219:3 Reading ἐπὶ τῆς τοῦ ὄρους μεταβάσεως with P., and not κατα-βάσεως with R. Cf. C. H., x. (xi.) 15; Jamb., D. M., viii. 6.
220:1 κόσμου.
220:2 Reading ἀπηλλοτρίωσα with the majority of the editors, and not the ἀπήδρισα of R.
220:3 τὰ ὑστερήματα ἀναπλήρωσον.
220:4 παραδοῦναι, the word used for the giving of this lesson or inner instruction is the technical term for the “handing on” of a doctrine or being initiated into it.
220:5 R.’s reading would make this refer to Hermes: “I know not from what womb thou com’st to birth.” But the whole instruction seems to favour the usually accepted reading.
220:6 σοφία νοερά.
220:7 Cf. C. H., x. (xi.) 5.
221:1 τῆς ἐν ἐμοὶ οὐσίας τῆς νοητῆς.
221:2 Cf. Ex. i. 3.
221:3 ἄπλαστον, that is to say, not made up, non-fictitious, not compounded; that is, simple—the opposite of compounded.
221:4 Cf. below, § 7: the man “who hath been taken pity on by God”; and also §10.
221:5 πλαστόν.
222:1 γενεσιουργός.
222:2 A lacuna unfortunately follows.
222:3 ψεύδῃ.
222:4 ὡς ψεῦδος.
223:1 Cf. P. S. A., xxxi..3.
223:2 Cf. C. H., iv. (v.) 1.
223:3 Retaining the reading δεόμενου δὲ τοῦ δυναμένου.
223:4 τὴν ἐν θεῷ γένεσιν—cf. § 10.
224:1 ἄγνοια.
224:2 ἀπάτη.
224:3 δόλος.
224:4 Cf. C. H., xvi. 15.
224:5 ἐνδιάθετον.
224:6 Cf. above, § 3: “brought to birth out of God’s mercy”; and also § 10.
224:7 A lacuna in the text.
225:1 Something has here evidently fallen out in the text.
225:2 χωρὶς κρίσεως. If, however, we must read κτίσεως with the majority of the editors, I cannot understand the various translations. Everard gives “without labour”; Parthey, “nulla contentione”; Ménard, “sans combat”; Chambers, “without contention.” I would, therefore, render it: “See how she hath chased out Unrighteousness without a home”; for it seems to me that in χωρὶς κτίσεως we have the exact antithesis of ἕδρασμα. Righteousness has here her firm seat or abode, and Unrighteousness is thus naturally without a home.
225:3 κοινωνίαν.
226:1 νοερὰ γένεσις, lit., intellectual birth.
226:2 Completed from C. H., i. 22.
226:3 τῇ διὰ δινάμεων νοητικῇ ἐνεργείᾳ.
227:1 σκῆνος,—tent or tabernacle of the human soul. Cf. below, § 15.
227:2 Cf. commentary on C. H., xi. (xii.) 16.
227:3 διαζυγαὶ—the opposite of συζυγίαι.
227:4 That is, the Twelve.
227:5 As opposed to some other dimension, presumably.
227:6 Some words are evidently missing.
228:1 See § 1.
228:2 διάβολοι, compare § 22. The lacuna probably contained some reference to keeping silence.
228:3 Cf. C. H., i. 26.
228:4 λῦσαι τὸ σκῆνος. Cf. above, § 12. The meaning is generally to free oneself from the trammels of the body. Compare the Pythian Oracle concerning Plotinus: “But now since thou hast struck thy tent and left the tomb of thy daimonic soul” (νῦν δ᾽ ὅτε δὴ σκῆνος μέν ἐλύσαο, σῆμα δ᾽ ἔλειψας ψυχῆς δαιμονίς). Porphyry, Plotini Vita, xxii.; cf. Ex. vii. 3; Ex. iii. 1.
229:1 Cf. C. H., i. 2.
229:2 Sc. psalms and praise-giving.
229:3 Sc. prophets.
229:4 Also used of the south-west quarter. The “south wind” is thought to have extended from SSE. to W.
230:1 τὸ νοητὸν φῶς.
231:1 Cf. below, 21.
231:2 Cf. P. S. A., Comment, and R. 39, n. 1.
231:3 The Spirit being Light and Life.
231:4 ποιμαίνει, acts as a shepherd or feeds; Pœmandres is thus the Shepherd of men or the feeder of men, He who gives them the heavenly food.
231:5 The Word or Reason or true Man in man.
231:6 πνευματοφόρε δημιουργέ.
232:1 Cf. C. H., i. 32.
232:2 βουλή.
232:3 θέλημα.
232:4 Cf., for instance, The Ascension of Isaiah, i. 6: “In the twentieth year of the reign of Hezekiah, Isaiah had seen the words of this prophecy.”—Charles’ Trans. (London, 1900), p. 5.
232:5 Cf. above, § 18.
233:1 Cf. P. S. A., xxxii. 4.
233:2 διάβολοι, slanderers, calumniators; compare § 13; also Ex. i. 16.
233:3 νοερῶς.