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The pdf file below contains the second edition of my book Classical Paganism And The Christian Ethos and supersedes previously issued extracts and editions.

The text was last revised on 17.xi.17.

°°°

Classical Paganism And The Christian Ethos
Second Edition
(pdf)


Image Credit:

Galaxy UGC 12591. NASA, ESA, Hubble Space telescope.


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David Myatt – Collected Works

The following works, currently (2017) available both as printed books and as gratis Open Access pdf files were mostly written between 2012 and 2017; the exceptions being my Greek translations, some poetry, and some letters written between the 1970’s and 2017.

°°°

I. Printed Books

N.B. All the books are 11 inches x 8.5 inches in format, which is somewhat larger than the conventional ‘trade paperback’. In terms of number of pages, add 20+ pages for each book listed below for the approximate number of pages in a standard 6 inches by 9 inches paperback.
 

1. Corpus Hermeticum: Eight Tractates

190 pages. 2017
ISBN-13: 978-1976452369
BISAC: Philosophy / Metaphysics

A Translation of and Commentary on eight tractates of the Corpus Hermeticum.

Contents:

Tractate I. Ποιμάνδρης. Poemandres

Tractate III. Ιερός Λόγος. An Esoteric Mythos

Tractate IV. Ἑρμοῦ πρὸς Τάτ ὁ κρατῆρ ἡ μονάς. From Hermes To Thoth: Chaldron Or Monas

Tractate VI. ̔́Οτι ἐν μόνῳ θεῷ τὸ ἀγαθόν ἐστιν ἀλλαχόθι δὲ οὐδαμοῦ. That In The Theos Alone Is Nobility And Not Anywhere Else

Tracate VIII. Ὅτι οὐδὲν τῶν ὄντων ἀπόλλυται ἀλλὰ τὰς μεταβολὰς ἀπωλείας καὶ θανάτους πλανώμενοι λέγουσιν. That no beings are lost, despite mortals mistakenly claiming that such transformations are death and a loss.

Tractate XI. Νοῦς πρὸς Ἑρμῆν. From Perceiverance To Hermes

Tractate XII. Περὶ νοῦ κοινοῦ πρὸς Τάτ. To Thoth, Concerning Mutual Perceiveration.

Tractate XIII. Ερμού του τρισμεγίστου προς τον υιόν Τάτ εν όρει λόγος απόκρυφος περί παλιγγενεσίας και σιγής επαγγελίας. On A Mountain: Hermes Trismegistus To His Son Thoth, An Esoteric Discourse Concerning Palingenesis And The Requirement of Silence

2. The Numinous Way of Pathei-Mathos

82 pages
ISBN-13: 978-1484096642
BISAC: Philosophy / Metaphysics

Contents:

Prefatory Note.
1 Conspectus.
2 The Way of Pathei-Mathos – A Philosophical Compendium.
3 Some Personal Musings On Empathy.
4 Enantiodromia and The Reformation of The Individual.
5 Society, Politics, Social Reform, and Pathei-Mathos.
6 The Change of Enantiodromia.
7 The Abstraction of Change as Opposites and Dialectic.
Appendix I – The Principle of Dika.
Appendix II – Glossary of Terms and Greek Words.

3. Religion, Empathy, and Pathei-Mathos

60 pages

ISBN-13: 978-1484097984
BISAC: Philosophy / Metaphysics

Letters and essays – some autobiographical in nature – concerning religion, redemption, expiation, and humility, and relating to the numinous way – the philosophy – of pathei-mathos.

Contents:

I Numinous Expiation.
II Questions of Good, Evil, Honour, and God.
III Blue Reflected Starlight.
IV Fifty Years of Diverse Peregrinations.

4. Myngath

94 pages
ISBN-13: 978-1484110744
BISAC: Biography & Autobiography / Personal Memoirs

Some Recollections of a Wyrdful and Extremist Life  [Revised May 2013 edition]

5. The Agamemnon of Aeschylus

94 pages
ISBN-13: 978-1484128220
BISAC: Drama / Ancient, Classical & Medieval

A Translation

6. Sophocles – Oedipus Tyrannus

112 pages
ISBN-13: 978-1484132104
BISAC: Drama / Ancient, Classical & Medieval

A Translation

7. Sophocles – Antigone

88 pages
ISBN-13: 978-1484132067
BISAC: Drama / Ancient, Classical & Medieval

A Translation

8. One Exquisite Silence

24 pages
ISBN-13: 978-1484179932
BISAC: Poetry / General

Some autobiographical poems

9. Understanding and Rejecting Extremism

58 pages
ISBN-13: 978-1484854266

Personal reflexions on forty years as an extremist

10. Homer – The Odyssey: Books 1, 2 & 3

60 pages
ISBN-13: 978-1495402227
BISAC: Drama / Ancient, Classical & Medieval

A Translation of Books 1, 2, & 3

11. One Vagabond In Exile From The Gods: Some Personal and Metaphysical Musings

46 pages
ISBN-13: 978-1502396105
BISAC: Philosophy / Metaphysics

Contents:

° The Way Of Pathei-Mathos – A Précis 
° Education And The Culture Of Pathei-Mathos
° A Vagabond In Exile From The Gods
° The Consolation Of A Viator
° Some Questions For DWM
° Toward Understanding The Acausal  

12. Sarigthersa: Some Recent Essays

50 pages. 2015
ISBN-13: 978-1512137149
BISAC: Philosophy / Metaphysics

13. The Gospel According To John: A Translation And Commentary – Volume I

Chapters 1-4
40 pages. 2017
ISBN-13: 978-1548913670
BISAC: Religion / Biblical Criticism & Interpretation / New Testament

14. Classical Paganism And The Christian Ethos

42 pages. 2017
ISBN-13: 978-1979599023
BISAC: Philosophy / Metaphysics

A study in the difference between Christianity and the paganism of Ancient Greece and Rome, evident as that paganism is in the writings of Homer, Aeschylus, Sophocles, Cicero and many other classical authors. A study which includes developing that paganism in a metaphysical way, beyond the deities of classical mythos, thus making such paganism relevant to the modern Western world. A modern development which involves an analysis of the texts of the Corpus Hermeticum.

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Also available:

° The Mystic Philosophy Of David Myatt

56 pages. 2016
ISBN 978-1523930135
BISAC: Philosophy / Metaphysics

A collection of four essays providing an introduction to the philosophy of pathei-mathos.

Contents:

I. A Modern Mystic: David Myatt And The Way of Pathei-Mathos.
II. A Modern Pagan Philosophy.
III. Honour In The Philosophy Of Pathei-Mathos.
IV. An Overview of The Philosophy of Pathei-Mathos
Part One: Anti-Racism, Extremism, Honour, and Culture.
Part Two: Humility, Empathy, and Pathei-Mathos.
Appendix. A Note On Greek Terms In The Philosophy Of Pathei-Mathos.

° Such Respectful Wordful Offerings: Selected Essays Of David Myatt.

72 pages. 2017.
ISBN-13: 978-1978374355
BISAC: Biography & Autobiography / Philosopher
Contents

° Editorial Preface
° Bright Berries, One Winter
° The Leaves Are Showering Down
° Perhaps Words Are The Problem
° A Non-Terrestrial View
° Musings On Suffering, Human Nature, And The Culture of Pathei-Mathos
° Blue Reflected Starlight
° A Slowful Learning, Perhaps
° Toward Humility – A Brief Personal View
° A Catholic Still, In Spirit?
° Some Personal Perceiverations
° Twenty Years Ago, Today
° Some Questions For DWM, 2017
° Cantio Arcana
Appendix I – A Note On Greek Terms In The Philosophy Of Pathei-Mathos
Appendix II – On Translating Ancient Greek
Appendix III – Concerning ἀγαθός and νοῦς in the Corpus Hermeticum
Appendix IV – Cicero On Summum Bonum
Appendix V – Swan Song Of A Mystic
Appendix VI – Self-Dramatization, Sentimentalist, Or Chronicler Of Pathei Mathos?


 

II. Books And Translations In Digital Format
Gratis Open Access (pdf files)

Aeschylus: Agamemnon

Sophocles: Antigone

Sophocles: Oedipus Tyrannus

Sappho – Poetic Fragments

The Odyssey (Books 1, 2, 3)

Gospel Of John, Chapters 1-5

Corpus Hermeticum: Eight Tractates
A compilation containing translations of and commentaries on tractates
I, III, IV, VI, VIII, XI, XII, XIII

°°°

The Numinous Way of Pathei-Mathos

Religion, Empathy, and Pathei-Mathos

One Vagabond In Exile From The Gods

Sarigthersa

Understanding And Rejecting Extremism

Myngath

Classical Paganism And The Christian Ethos

°°°

Works About DWM And Edited Anthologies

The Mystic Philosophy of David Myatt
Four essays which provide an introduction to the philosophy of pathei-mathos.

Respectful Wordful Offerings


Image credit: NASA, Blue Marble Earth Mosaic


Papyrus Bodmer XIV-XV (P75). c. 175-225 CE. John, vv.1 ff. Vatican Library.

Nota Bene: This chapter (which is subject to revision) complements Volume I of my translation – chapters 1-4 – which was published in July 2017 (ISBN 978-1548913670). Volume II – containing chapters 5-10 – is scheduled for publication in 2018.

The text of chapter five was last revised on 16.x.17

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Gospel of John: Chapter Five
(pdf)

 


Image credit: Papyrus Bodmer XIV-XV (P75). c. 175-225 CE.
Gospel of John, vv.1 ff. Vatican Library

 

Δέησις Mosaic, Icon of Jesus, Hagia Sophia

The Way Of Jesus of Nazareth

A Question Of Hermeneutics?

 

As my translation of and commentary on the Gospel According To John so very slowly progresses [1] what I am (re)discovering is how different the ‘way of Jesus of Nazareth’ – as presenced in and by that particular Gospel over two thousand years ago – seems to me to be from what has so often been preached by so many and for so long regarding that religion which has become known as Christianity, dependant as such preaching so often is and has been on interpretations, and translations, of the Greek texts that form the ‘New Testament’.

What emerges from my own translation – that is, from my particular ‘interpretation of meaning’ of the Gospel According To John – is rather reminiscent of what individuals such as Julian of Norwich, George Fox, and William Penn wrote and said about Jesus and the spiritual way that the Gospels in particular revealed. This is the way of humility, of forgiveness, of love, of a personal appreciation of the divine, of the numinous; and a spiritual, interior, way somewhat different from supra-personal moralistic interpretations based on inflexible notions of ‘sin’ and thus on what is considered ‘good’ and what is considered ‘evil’.

A difference evident in many passages from the Gospel of John, such as the following two, one of which involves the Greek word πιστεύω, and which word is perhaps a relevant hermeneutical example. The conventional interpretation of meaning, in respect of New Testament texts, is ‘believe’, ‘have faith in’, so that John 3:16 is interpreted along the following lines:

For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. (King James Bible)

Similarly in respect of other verses where πιστεύω occurs, so that the impression is of the necessity of believing, of having or acquiring faith.

Yet, and in regard to the aforementioned verse, if one interprets that particular (and another) Greek word in a more Hellenistic – a more Greek – way, then one has:

Theos so loved the world that he offered up his only begotten son so that all those trusting in him would not perish but might have life everlasting.

Not only is this personal, direct – as in personally trusting someone as opposed to a ‘blind believing’ – but there are no prior hermeneutic assumptions about ‘God’, derived as such assumptions are from over two thousand years of scriptural exegesis and preaching.

Example One. Chapter Three, 16-21

DWM:

Theos so loved the world that he offered up his only begotten son so that all those trusting in him would not perish but might have life everlasting. For Theos did not dispatch his son to the world to condemn the world, but rather that the world might be rescued through him. Whosoever trusts in him is not condemned while whomsoever does not trust is condemned for he has not trusted in the Nomen of the only begotten son of Theos.

And this is the condemnation: That the Phaos arrived in the world but mortals loved the darkness more than the Phaos, for their deeds were harmful. For anyone who does what is mean dislikes the Phaos and does not come near the Phaos lest their deeds be exposed. But whomsoever practices disclosure goes to the Phaos so that their deeds might be manifest as having been done through Theos. [2]

King James Bible:

God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. For God sent not his Son into the world to condemn the world; but that the world through him might be saved. He that believeth on him is not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God. And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil. For every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved. But he that doeth truth cometh to the light, that his deeds may be made manifest, that they are wrought in God.

Example Two. Chapter Five, 1-16

DWM:

Following this, there was a Judaean feast and Jesus went to Jerusalem. And there is in Jerusalem by the place of the sheep a pool, named in the language of the Hebrews as Bethesda, which has five colonnades in which were a large number of the infirm – the blind, the limping, the withered – awaiting a change in the water since on occasion an Envoy of Theos descended into the pool, stirring the water, and whomsoever after that stirring of the water was first to enter became complete, the burden of their affliction removed.

And there was a man there who for eight and thirty years had been infirm. Jesus, seeing him lying there and knowing of that lengthy duration, said to him: “Do you seek to be complete?”

The infirm one replied: “Sir, I do not have someone who when the water is stirred could place me in that pool, and, when I go, someone else has descended before me.”

Jesus said to him: “Arise. Take your bedroll, and walk.”

And, directly, the man became complete, took up his bedroll and walked around. And it was the day of the Sabbath.

Thus did the Judaeans say to the one who had been treated: “It is the Sabbath and it is not permitted for you to carry your bedroll.”

To them he answered: “It was he who made me complete who said for me to take my bedroll and to walk around.”

So they asked him: “Who is the man who said for you to take the bedroll and walk?”

But the healed one did not know, for there was a crowd there with Jesus having betaken himself away.

Following this, Jesus discovered him in the temple and said to him: “Behold, you are complete. No more missteps, lest something worse befalls you.”

The man then went away and informed the Judaeans that it was Jesus who had made him complete, and thus did the Judaeans harass Jesus because he was doing such things on the Sabbath. [3][4]

King James Bible:

After this there was a feast of the Jews; and Jesus went up to Jerusalem.

Now there is at Jerusalem by the sheep market a pool, which is called in the Hebrew tongue Bethesda, having five porches. In these lay a great multitude of impotent folk, of blind, halt, withered, waiting for the moving of the water. For an angel went down at a certain season into the pool, and troubled the water: whosoever then first after the troubling of the water stepped in was made whole of whatsoever disease he had. And a certain man was there, which had an infirmity thirty and eight years. When Jesus saw him lie, and knew that he had been now a long time in that case, he saith unto him, Wilt thou be made whole? The impotent man answered him, Sir, I have no man, when the water is troubled, to put me into the pool: but while I am coming, another steppeth down before me. Jesus saith unto him, Rise, take up thy bed, and walk. And immediately the man was made whole, and took up his bed, and walked: and on the same day was the sabbath.

The Jews therefore said unto him that was cured, It is the sabbath day: it is not lawful for thee to carry thy bed. He answered them, He that made me whole, the same said unto me, Take up thy bed, and walk. Then asked they him, What man is that which said unto thee, Take up thy bed, and walk? And he that was healed wist not who it was: for Jesus had conveyed himself away, a multitude being in that place. Afterward Jesus findeth him in the temple, and said unto him, Behold, thou art made whole: sin no more, lest a worse thing come unto thee. The man departed, and told the Jews that it was Jesus, which had made him whole.

And therefore did the Jews persecute Jesus, and sought to slay him, because he had done these things on the sabbath day.

Conclusion

The first example seems to me to be revealing of the personal nature of the ‘way of Jesus of Nazareth’ – of a personal trust in a particular person, in this instance a trust in Jesus because of how he and his life are recounted by the Evangelist – contrasting with a rather impersonal demand to believe, to have faith, based on doctrine as codified by someone else or by some organized regulatory and supra-local hierarchy.

The second example seems to me to be revealing of the contrast between the then organized supra-personal religion of the Judaeans – with its doctrinal forbiddance, sometimes on pain of death, of certain personal deeds – and the empathy and compassion of an individual, as evident in Jesus in the immediacy of the moment healing a long-suffering infirm man and bidding him to take up and carry his bedroll, undoubtedly aware as Jesus was that he was doing and inciting what was forbidden because for him empathy and compassion were more important than some established doctrine.

Is this contrast between what seems to be a particular dogmatism, a particular religious (hubriatic) intolerance by the Judaeans, and an individual being empathic and compassionate in the immediacy of the moment, still relevant today? Personally, I do believe it is, leading me to conclude that τὸ κατὰ Ἰωάννην εὐαγγέλιον – The Gospel According To John – contains certain truths not only about our physis as human beings but also about our relation to Being, to the divine, to the numinous. For, as described in tractate III of the Corpus Hermeticum,

The numen of all beings is theos: numinal, and of numinal physis. The origin of what exists is theos, who is Perceiveration and Physis and Substance: the sapientia which is a revealing of all beings. For the numinal is the origin: physis, vigour, incumbency, accomplishment, renewance […]

The divine is all of that mixion: renewance of the cosmic order through Physis, for Physis is presenced in the divine. [5]

David Myatt
October 2017

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Related:
https://davidmyatt.wordpress.com/gospel-according-to-john/
°°°


Footnotes

[1] Volume I (chapters 1-4) of my translation of and commentary on the Gospel According To John was published in July 2017 (ISBN 978-1548913670) with volume II (chapters 5-10) scheduled for publication in 2018.

A version in html – including chapter 5 and >, which is subject to revision and updated as and when new verses and the associated commentary are available – is (as of October 2017) at http://www.davidmyatt.info/gospel-john.html

[2] A (slightly edited) extract from my commentary on John 3:16-21.

° Nomos. νόμος. A transliteration since as with ‘logos’ a particular metaphysical principle is implied and one which requires contextual interpretation; a sense somewhat lost if the English word ‘law’ is used especially given what the word ‘law’ often now imputes.

° Phaos. Given that φάος metaphorically (qv. Iliad, Odyssey, Hesiod, etcetera) implies the being, the life, ‘the spark’, of mortals, and, generally, either (i) the illumination, the light, that arises because of the Sun and distinguishes the day from the night, or (ii) any brightness that provides illumination and thus enables things to be seen, I am inclined to avoid the vague English word ‘light’ which all other translations use and which, as in the case of God, has, in the context of the evangel of Jesus of Nazareth, acquired particular meanings mostly as a result of centuries of exegesis and which therefore conveys or might convey something that the Greek word, as used by the author of this particular Greek text, might not have done.

Hence my transliteration – using the Homeric φάος instead of φῶς – and which transliteration requires the reader to pause and consider what phaos may, or may not, mean, suggest, or imply. As in the matter of logos, it is most probably not some sort of philosophical principle, neo-Platonist or otherwise.

Interestingly, φῶς occurs in conjunction with ζωή and θεὸς and ἐγένετο and Ἄνθρωπος in the Corpus Hermeticum, thus echoing the evangel of John:

φῶς καὶ ζωή ἐστιν ὁ θεὸς καὶ πατήρ͵ ἐξ οὗ ἐγένετο ὁ Ἄνθρωπος (Poemandres, 1.21)

Life and phaos are [both] of Theos, The Father, Who brought human beings into existence

° For their deeds were harmful. ἦν γὰρ αὐτῶν πονηρὰ τὰ ἔργα. Harmful: that is, caused pain and suffering. To impute to πονηρός here the meaning of a moral abstract ‘evil’ is, in my view, mistaken. Similarly with the following φαῦλος in v.20 which imparts the sense of being ‘mean’, indifferent.

Since the Phaos is Jesus, those who are mean, those who do harm, avoid Jesus because (qv. 2.25) he – as the only begotten son of Theos – knows the person within and all their deeds. Thus, fearing being exposed, they avoid him, and thus cannot put their trust in him and so are condemned and therefore lose the opportunity of eternal life.

° whomsoever practices disclosure. ὁ δὲ ποιῶν τὴν ἀλήθειαν. Literally, ‘they practising the disclosing.’ That is, those who disclose – who do not hide – who they are and what deeds they have done, and who thus have no reason to fear exposure. Here, as in vv.19-20, the meaning is personal – about the character of people – and not about abstractions such as “evil” and “truth”, just as in previous verses it is about trusting in the character of Jesus. Hence why here ἀλήθεια is ‘sincerity’, a disclosing, a revealing – the opposite of lying and of being deceitful – and not some impersonal ‘truth’.

[3] Note how Jesus does not disapprovingly preach about – does not even mention – the apparently superstitious practice of infirm individuals waiting by a ‘miraculous’ pool in order to be cured.

[4] A (slightly edited) extract from my commentary on John 5:1-16.

° the place of the sheep. Since the Greek προβατικός means “of or relating to sheep” and there is no mention of a ‘gate’ (or of anything specific such as a market) I prefer a more literal translation. It is a reasonable assumption that the sheep were, and had in previous times been, kept there prior to being offered as sacrifices, as for example sheep are still so held in particular places in Mecca during Eid al-Adha, the Muslim feast of sacrifice.

° named in the language of the Hebrews. ἐπιλεγομένη Ἑβραϊστὶ.

° the infirm. The Greek word ἀσθενέω implies those lacking normal physical strength.

° awaiting a change in the water. Reading ἐκδεχομένων τὴν τοῦ ὕδατος κίνησιν with the Textus Receptus, omitted by NA28, but included in ASV, Tyndale, and Wycliffe.

° Envoy of Theos. Reading άγγελος γάρ κυρίου κατά καιρών κατέβαινεν (qv. Cyril of Alexandria, Commentary on John, Book II, V, 1-4, Migne Patrologia Graeca 73) and ἐν τῇ κολυμβήθρᾳ, καὶ ἐτάρασσεν τὸ ὕδωρ· ὁ οὖν πρῶτος ἐμβὰς μετὰ τὴν ταραχὴν τοῦ ὕδατος, ὑγιὴς ἐγίνετο, ᾧ δήποτε κατειχετο νοσήματι with the Textus Receptus. The verse is omitted by NA28, but included in ASV, Tyndale, and Wycliffe.

a) envoy. As noted in the commentary on 1:51, interpreting ἄγγελος as ‘envoy’ (of theos) and not as ‘angel’, particularly given the much later Christian iconography associated with the term ‘angel’.

b) Theos. Regarding άγγελος γάρ κυρίου, qv. Matthew 28.2 ἄγγελος γὰρ κυρίου καταβὰς ἐξ οὐρανοῦ, “an envoy of [the] Lord/Master descended from Empyrean/the heavens.” Since here κύριος implies Theos (cf. John 20.28 where it is used in reference to Jesus), an interpretation such as “envoy of Theos” avoids both the phrase “envoy of the Master” – which is unsuitable given the modern connotations of the word ‘master’ – and the exegetical phrase “angel/envoy of the Lord” with all its associated and much later iconography both literal, by means of Art, and figurative, in terms of one’s imagination. An alternative expression would be “envoy of the Domine,” with Domine (from the Latin Dominus) used in English as both a respectful form of address and as signifying the authority of the person or a deity.

c) became complete. ὑγιὴς ἐγίνετο. The suggestion is of the person becoming ‘whole’, complete, sanus, and thus ceasing to be ‘broken’, incomplete, infirm.

° bedroll. κράβαττος (Latin, grabatus) has no suitable equivalent in English since in context it refers to the portable bed and bedding of the infirm. The nearest English approximation is bedroll.

° And, directly, the man became complete. καὶ εὐθέως ἐγένετο ὑγιὴς ὁ ἄνθρωπος. Metaphysically, the Evangelist is implying that ‘completeness’ – wholeness – for both the healthy and the infirm (whether infirm because of sickness or a physical infirmity) arises because of and through Jesus.

° treated. Taking the literal sense of θεραπεύω here. Hence: cared for, treated, attended to. As a healer or a physician might care for, treat, or attend to, someone.

° no more missteps. μηκέτι ἁμάρτανε. That is, make no more mistakes in judgement or in deeds. Qv. the Introduction [to Volume I of the translation] regarding translating ἁμαρτία in a theologically neutral way as ‘mistake’ or ‘error’ instead of by the now exegetical English word ‘sin’. Cf. 1.29, 8.7, et seq.

° Judaeans. Qv. my essay A Note On The Term Jews In The Gospel of John, available at https://davidmyatt.wordpress.com/2017/07/05/a-note-on-the-term-jews-in-the-gospel-of-john/

° harass. διώκω. Cf. the Latin persequor, for the implication is of continually ‘following’ and pursuing him in order to not only try and worry or distress him but also (as becomes evident) to find what they regard is evidence against him in order to have him killed, qv. 5.18, 7.1, 7.19 et seq.

[5] Ιερός Λόγος: An Esoteric Mythos. Included in: David Myatt, Corpus Hermeticum: Eight Tractates: Translation and Commentary, 2017. ISBN 978-1976452369


Image credit: Icon of Jesus, Δέησις Mosaic, Hagia Sophia

Apollo and Artémis. Louvre (Department of Greek, Etruscan, and Roman Antiquities)

For the convenience of readers I have compiled my eight translations of and commentaries on tractates from the Corpus Hermeticum into one pdf document.

 

Corpus Hermeticum: Eight Tractates
(pdf)
°°°


Contents

° Preface

° Tractate I. Ποιμάνδρης. Poemandres

° Tractate III.  Ιερός Λόγος. An Esoteric Mythos

° Tractate IV.  Ἑρμοῦ πρὸς Τάτ ὁ κρατῆρ ἡ μονάς. From Hermes To Thoth: Chaldron Or Monas

° Tractate VI.  ̔́Οτι ἐν μόνῳ θεῷ τὸ ἀγαθόν ἐστιν ἀλλαχόθι δὲ οὐδαμοῦ. That In The Theos Alone Is Nobility And Not Anywhere Else

° Tractate VIII. Ὅτι οὐδὲν τῶν ὄντων ἀπόλλυται ἀλλὰ τὰς μεταβολὰς ἀπωλείας καὶ θανάτους πλανώμενοι λέγουσιν. That no beings are lost, despite mortals mistakenly claiming that such transformations are death and a loss.

° Tractate XI. Νοῦς πρὸς Ἑρμῆν. From Perceiverance To Hermes

° Tractate XII. Περὶ νοῦ κοινοῦ πρὸς Τάτ. To Thoth, Concerning Mutual Perceiveration.

° Tractate XIII. Ερμού του τρισμεγίστου προς τον υιόν Τάτ εν όρει λόγος απόκρυφος περί παλιγγενεσίας και σιγής επαγγελίας. On A Mountain: Hermes Trismegistus To His Son Thoth, An Esoteric Discourse Concerning Palingenesis And The Requirement of Silence

° Bibliography

°°°

A printed version is also available: David Myatt, Corpus Hermeticum: Eight Tractates, ISBN-13: 978-1976452369. 190 pages. 2017. BISAC: Philosophy / Metaphysics


Image credit:
Attic red-figure. Apollo and Artémis.
c.470 BCE. Louvre (Department of Greek, Etruscan, and Roman Antiquities)


Tractate 13, Corpus Hermeticum

N.B. This has been superseded by the compilation Corpus Hermeticum: Eight Tractates which contains translations of and commentaries on tractates I, III, IV, VI, VIII, XI, XII, XIII.

Gratis Open Access: https://davidmyatt.files.wordpress.com/2017/09/myatt-eight-tractates-print.pdf

Printed book: ISBN-13: 978-1976452369. 190 pages. 2017.

°°°

The link below is to my complete translation of and commentary on tractate XIII of the Corpus Hermeticum.

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Tractate XIII: Translation and Commentary
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Image credit: The beginning of tractate XIII from the book Mercvrii Trismegisti Pœmandres, published in Paris in 1554


Tractate 13, Corpus Hermeticum

Some Notes On Translating Tractate XIII

An extract from the Introduction to my forthcoming translation of and commentary on tractate XIII
of the Corpus Hermeticum.

As with many of the tractates of the Corpus Hermeticum, the Greek text of tractate XIII provides an interesting insight into ancient Hellenic paganism and mysticism. It also – as with most of those tractates – presents the translator with certain problems, sometimes related to textual corruption, sometimes grammatical (should ῥοίζῳ, for example, in v. 9  of XIII be related to νικηθεῖσαι or to ἐξέπτησαν) and many of which problems concern the variety of meanings which can be assigned to certain words, as for instance in the important matter of νοῦς which is invariably translated as either “intellect” or as “mind”, neither of which is satisfactory especially given what both of those English words now often denote almost two thousand years after those Greek tractates were written.

My own choice in this tractate in respect of νοῦς – as in my translations of other Hermetic tractates – is perceiveration/perceiverance, which, even though such English words hint at what I believe νοῦς meant and implied esoterically and philosophically in Hellenistic times, are not entirely satisfactory. The only reasonable alternative seems to be a transliteration, as I do in this tractate – and have done in other tractates – in respect of λόγος, θεός and several other Greek words.

However, given that the goal of the translator is to provide for the general reader an intelligible interpretation of the text, to utilize transliterations for every problematic word would fail to accomplish that goal. Which is why the translator has to use their judgement and why every translation is ‘an interpretation of meaning’.

Such problematic words occur not only in the title of tractate XIII but also from the very first line of the text. In respect of the title – Ερμού του τρισμεγίστου προς τον υιόν Τάτ εν όρει λόγος απόκρυφος περί παλιγγενεσίας και σιγής επαγγελία – there is the question of translating (i) Τάτ, (ii) λόγος απόκρυφος, (iii) παλιγγενεσία, and (iv) ἐπαγγελία. In respect of the first line there is the question, at the very beginning, of Ἐν τοῖς Γενικοῖς, and what ὦ πάτερ – and the related ὦ τέκνον – might imply.

All of which questions – and the many subsequent ones together with the Cantio Arcana (The Esoteric Song) of sections 17 and 18 – make tractate XIII most interesting in regard to ancient Hellenic paganism and mysticism.


Title

A conventional translation of the title (by GRS Mead) is: “Concerning Rebirth and the Promise of Silence Of Thrice-greatest Hermes unto Tat his Son.”

My translation, however, is:

“On A Mountain: Hermes Trismegistus To His Son Thoth, An Esoteric Discourse Concerning Palingenesis And The Requirement of Silence.”

Which translation requires some explanation:

Thoth. As in other tractates I translate Τάτ by Thoth, avoiding the conventional Tat which, in English, has a colloquial meaning inappropriate here. As to which ‘Thoth’ is meant, the consensus is that in this and some other tractates it refers to the son (possibly biologically or more probably metaphorically) of Hermes Trismegistus who himself was named by the Greeks as Thoth, with the Τάτ of some other tractates being a scribal corruption of the name Thoth.

Esoteric Discourse. λόγος απόκρυφος. While ‘esoteric’ is an apt translation in regard to απόκρυφος, ‘discourse’ is not entirely satisfactory in respect of λόγος since it could be here interpreted to mean ‘disclosure’ or ‘explanation’. However, given what follows in section 1 – πυθομένου τὸν τῆς παλιγγενεσίας λόγον μαθεῖν…παραδιδόναι μοι – ‘discourse’ does seem appropriate.

Palingenesis. Rather than ascribe a particular meaning to παλιγγενεσία – such as ‘rebirth’ or ‘regeneration’ – I have chosen the English word palingenesis (from the Latin palingenesia) with that word explained by what follows in this particular discourse, qv. sections 12 and 13.

Requirement. The sense of ἐπαγγελία here, given what is discussed in this tractate, is ‘requirement’ rather than the strident ‘command’ or what is implied by the rather vague word ‘promise’.


The First Line

The first part of the first line of XIII is: Ἐν τοῖς Γενικοῖς͵ ὦ πάτερ͵ αἰνιγματωδῶς καὶ οὐ τηλαυγῶς ἔφρασας περὶ θειότητος διαλεγόμενος.

Conventionally: “In the General Sermons, father, thou didst speak in riddles most unclear, conversing on Divinity.”

My translation is:

When, father, you in the Exoterica conversed about divinity your language was enigmatic and obscure.

Which translation, as with title, requires some explanation:

Father. The Greek ὦ πάτερ – literally ‘my father’ – is a polite form of address, akin to the English ‘sir’. Similarly, ὦ τέκνον – ‘my son’ – is a polite reply. Given the esoteric nature of the text, a possible interpretation here of ὦ πάτερ would be ‘Master’, and of ὦ τέκνον ‘my pupil’.

in the Exoterica. Ἐν τοῖς γενικοῖς. Since the term γενικῶν λόγων occurs in tractate X it is reasonable to assume that γενικός here refers to the same thing although the meaning of the term is moot given that no details are provided in this tractate nor in tractate X, nor in Stobaeus  – Excerpts, III, 1 and VI, 1 – where the term also occurs. While most translators have assumed that it refers to ‘generic’ things or ‘generalities’ and thus (by adding λόγοι) have opted for an expression such as ‘General Sermons’, and given that a transliteration – such as genikois or genikoi – is awkward, I have in respect of the γενικοὶ opted for exoterica (from the Latin via the Greek τὰ ἐξωτερικά) with the meaning of “exoteric treatises designed for or suitable to the generality of disciples or students,” with the plausible suggestion thus being that there are exoteric Hermetic treatises and esoteric Hermetic treatises, with Reitzenstein describing these other treatises as διεξοδικοί λόγοι (R.A. Reitzenstein. Poimandres. Teubner, Leipzig. 1904. p.118) a distinction he also mentioned in his later work Die Hellenistischen Mysterien Religionen. One such esoteric treatise is tractate XIII.

The Esoteric Song

This much translated part of XIII has, in my opinion, been somewhat misunderstood given, for example, that θεὸς has invariably been translated by ‘God’ – implying as that word now so often does the God of Christianity – and φῶς (as in translations of the New Testament) translated by ‘light’, with ἀλήθεια as some kind of abstract ‘truth’, and with ὕμνος as ‘hymn’ suggestive as that English word now so often is of the hymns of Christian worship.

Conventionally, the first few verses are translated along the following lines:

“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.”

My translation [1] is as follows:

Let every Physis of Kosmos favourably listen to this song.
Gaia: be open, so that every defence against the Abyss is opened for me;
Trees: do not incurvate;
For I now will sing for the Master Artisan,
For All That Exists, and for The One.
Open: you Celestial Ones; and you, The Winds, be calm.
Let the deathless clan of theos accept this, my logos.

Which, for me at least, evokes – as tractate XIII does in its entirety – something redolent of paganism rather than of Christianity.

David Myatt
2017

[1] https://davidmyatt.wordpress.com/2017/05/22/cantio-arcana-complete/


Image credit: The beginning of tractate XIII from the book Mercvrii Trismegisti Pœmandres, published in Paris in 1554