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Tu Es Diaboli Ianua
(pdf)

Contents

° Exordium
° Part I. The Johannine Weltanschauung And The Numinous
° Part II. A Paganus Apprehension
° Part III. Numinous Metaphysics
° Appendix I. Logos Δ. The Esoteric Song
° Appendix II. A Note On The Term Jews In The Gospel of John
° Appendix III. The Human Culture Of Pathei-Mathos

Exordium

Given that the religion termed Christianity has, for over six centuries, been influential in respect of the ethos and spirituality of the culture of the West – often to the extent of having been described as manifesting that ethos and that spirituality – one of the metaphysical questions I have saught to answer over the past forty years is whether that religion is, given our thousands of years old human culture of pathei-mathos, a suitable presencing of the numinous. If it is not, then could that religion be reformed, by developing a Johannine Weltanschauung given that the Gospel According to John – τὸ κατὰ Ἰωάννην εὐαγγέλιον – arguably presents a somewhat different perspective on the life and teachings of Jesus of Nazareth than the three other synoptic Gospels. Would such a reformation be a suitable presencing of the numinous, and if not, then what non-Christian alternatives – such as a paganus metaphysics – exist, and what is the foundation of such an alternative?

This essay thus compliments my book Classical Paganism And The Christian Ethos. As in that book, I have made extensive use of my translations of certain classical authors and of various hermetic texts as well as the Gospel of John, and given that those translations are currently quite accessible I have not except on a few occasions explained my interpretations of certain Greek or Latin terms since those interpretations are explained in the associated commentaries.

As noted elsewhere, I prefer the term paganus – a transliteration of the classical Latin, denoting as it does connection to Nature, to the natural, more rural, world – in preference to ‘pagan’ since paganus is, in my view and in respect of the Greco-Roman ethos, more accurate given what the term ‘pagan’ now often denotes.

The title of the essay, Tu Es Diaboli Ianua – “You Are The Nexion Of The Deofel”, literally, “You are nexion Diabolos ” – is taken from Tertullian’s De Monogamia, written at the beginning of the second century AD.

David Myatt
Winter Solstice 2017


Image credit: Attic red-figure vase, c. 500-450 BCE, depicting The Horae. Antikenmuseen, Berlin


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Galaxy UGC1259. Hubble

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.

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Classical Paganism And The Christian Ethos
Second Edition
(pdf)


Image Credit:

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


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)
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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

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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)


Corpus Hermeticum XII

N.B. The translations are now included in 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/2018/03/eight-tractates-v2-print.pdf

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

David Myatt


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


Corpus Hermeticum XII

N.B. The extracts that were previously here have been superseded by 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/2018/03/eight-tractates-v2-print.pdf

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


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


N.B. This work 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/2018/03/eight-tractates-v2-print.pdf

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


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


 

Three of the many Greek terms of interest in respect of understanding the varied weltanschauungen outlined in the texts that comprise the Corpus Hermeticum are ἀγαθός and νοῦς and θεός, with conventional translations of these terms as ‘good’ and ‘Mind’ and ‘god’ (or God) imparting the sense of reading somewhat declamatory sermons about god/God and ‘the good’ familiar from over a thousand years of persons preaching about Christianity interspersed with definitive philosophical statements about ‘Mind’, as if a “transcendent intelligence, rationality,” or a “Mental or psychic faculty” or both, or something similar, is meant or implied.

Thus the beginning of tractate VI – τὸ ἀγαθόν, ὦ ᾿Ασκληπιέ, ἐν οὐδενί ἐστιν, εἰ μὴ ἐν μόνῳ τῷ θεῷ, μᾶλλον δὲ τὸ ἀγαθὸν αὐτός ἐστιν ὁ θεὸς ἀεί – and dealing as it does with both ἀγαθός and θεός, has been translated, by Mead, as “Good, O Asclepius, is in none else save God alone; nay, rather, Good is God Himself eternally,” [1] and by Copenhaver as “The good, Asclepius, is in nothing except in god alone, or rather god himself is always the good.” [2]

In respect of νοῦς, a typical example is from Poemandres 12 – ὁ δὲ πάντων πατὴρ ὁ Νοῦς, ὢν ζωὴ καὶ φῶς, ἀπεκύησεν ῎Ανθρωπον αὐτῷ ἴσον, οὗ ἠράσθη ὡς ἰδίου τόκου· περικαλλὴς γάρ, τὴν τοῦ πατρὸς εἰκόνα ἔχων· ὄντως γὰρ καὶ ὁ θεὸς ἠράσθη τῆς ἰδίας μορφῆς, παρέδωκε τὰ ἑαυτοῦ πάντα δημιουργήματα. The beginning of this is translated by Mead as “But All-Father Mind, being Life and Light, did bring forth Man co-equal to Himself, with whom He fell in love, as being His own child for he was beautiful beyond compare,” and by Copenhaver as “Mind, the father of all, who is life and light, gave birth to a man like himself whom he loved as his own child. The man was most fair: he had the father’s image.”

Similarly, in respect of Poemandres 22 – παραγίνομαι αὐτὸς ἐγὼ ὁ Νοῦς τοῖς ὁσίοις καὶ ἀγαθοῖς καὶ καθαροῖς καὶ ἐλεήμοσι, τοῖς εὐσεβοῦσι, καὶ ἡ παρουσία μου γίνεται βοήθεια, καὶ εὐθὺς τὰ πάντα γνωρίζουσι καὶ τὸν πατέρα ἱλάσκονται ἀγαπητικῶς καὶ εὐχαριστοῦσιν εὐλογοῦντες καὶ ὑμνοῦντες τεταγμένως πρὸς αὐτὸν τῇ στοργῇ – which is translated by Mead as “I, Mind, myself am present with holy men and good, the pure and merciful, men who live piously. [To such] my presence doth become an aid, and straightway they gain gnosis of all things, and win the Father’s love by their pure lives, and give Him thanks, invoking on Him blessings, and chanting hymns, intent on Him with ardent love,” and by Copenhaver as “I myself, the mind, am present to the blessed and good and pure and merciful – to the reverent – and my presence becomes a help; they quickly recognize everything, and they propitiate the father lovingly and give thanks, praising and singing hymns affectionately and in the order appropriate to him.”

As explained in various places in my commentary on tractates I, III, IV, VIII, and XI, and in two appendices [3], I incline toward the view that – given what such English terms as ‘the good’, Mind, and god now impute, often as a result of two thousand years of Christianity and post-Renaissance, and modern, philosophy – such translations tend to impose particular and modern interpretations on the texts and thus do not present to the reader the ancient ethos that forms the basis of the varied weltanschauungen outlined in the texts of the Corpus Hermeticum.

To avoid such impositions, and in an endeavour to express at least something of that ancient (and in my view non-Christian) ethos, I have – for reasons explained in the relevant sections of my commentary – transliterated θεὸς as theos [4], νοῦς as perceiveration, or according to context, perceiverance; and ἀγαθός as, according to context, nobility, noble, or honourable [5]. Which is why my reading of the Greek of the three examples above provides the reader with a somewhat different impression of the texts:

° Asclepius, the noble exists in no-thing: only in theos alone; indeed, theos is, of himself and always, what is noble. [6]

° Perceiveration, as Life and phaos, father of all, brought forth in his own likeness a most beautiful mortal who, being his child, he loved.

° I, perceiveration, attend to those of respectful deeds, the honourable, the refined, the compassionate, those aware of the numinous; to whom my being is a help so that they soon acquire knowledge of the whole and are affectionately gracious toward the father, fondly celebrating in song his position.

But, as I noted in respect of ἀγαθός in the On Ethos And Interpretation appendix, whether these particular insights of mine are valid, others will have to decide. But they – and my translations of the tractates in general – certainly, at least in my fallible opinion, convey an impression about ancient Hermeticism which is rather different from that conveyed by other translations.

David Myatt
March 2017

Extract from a letter in reply to a correspondent who, in respect of the Corpus Hermeticum, enquired about my translation of terms such as ἀγαθός and νοῦς. I have, for publication here, added a footnote which references my translations of and commentaries on five tractates of the Corpus Hermeticum.
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Notes

[1] G.R.S Mead. Thrice-Greatest Hermes. Theosophical Society (London). 1906.

[2] B. Copenhaver. Hermetica. Cambridge University Press. 1992

[3] My translations of and commentary on tractates I, III, IV, and XI – and the two appendices – are available in pdf format at https://davidmyatt.wordpress.com/2017/03/08/corpus-hermeticum-i-iii-iv-xi/

My translation of and commentary on tractate VIII is available in pdf format at https://davidmyatt.wordpress.com/2017/03/20/corpus-hermeticum-viii/

[4] To be pedantic, when θεὸς is mentioned in the texts it often literally refers to ‘the’ theos so that at the beginning of tractate VI, for example, the reference is to ‘the theos’ rather than to ‘god’.

[5] In respect of ‘the good’ – τὸ ἀγαθόν – as ‘honourable’, qv. Seneca, Ad Lucilium Epistulae Morales, LXXI, 4, “summum bonum est quod honestum est. Et quod magis admireris: unum bonum est, quod honestum est, cetera falsa et adulterina bona sunt.”

[6] The suggestion seems to be that ‘the theos’ is the origin, the archetype, of what is noble, and that only through and because of theos can what is noble be presenced and recognized for what it is, and often recognized by those who are, or that which is, an eikon of theos. Hence why in tractate IV it is said that “the eikon will guide you,”; why in tractate XI that “Kosmos is the eikon of theos, Kosmos [the eikon] of Aion, the Sun [the eikon] of Aion, and the Sun [the eikon] of mortals,” and why in the same tractate it is said that “there is nothing that cannot be an eikon of theos,” and why in Poemandres 31 theos is said to “engender all physis as eikon.”

As I noted in my commentary – qv. especially the mention of Maximus of Constantinople in respect of Poemandres 31 – I have transliterated εἰκὼν.


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