BT 1390 .M44 1906










are therefore These little volumes the intended to serve as introduction to the study of the subject. M.ECHOES FROM THE GNOSIS. initiatory some echoes are many who love the life of the spirit. theosophic and gnostic writings upon. G. and who long for the light of gnostic illumination. more difficult literature of and it is they even may become heard of hoped that at the same time for some. the stepping-stones to higher things. . or based the mystic. is proposed to publish drawn from. Under this general title it a series of small volumes. There lore of their spiritual ancestry. as yet. R. who have. of the ancients. S. so as to make more easily audible for the ever-widening circle of those who love such of the mystic experiences and things. but who are not sufficiently equipped to study the writings of the ancients at first hand. or to follow the labours of scholars unaided. not Gnosis.

(London. Translation of the Extant Sermons and Fragments the of Trismegistic Literature. Commtntaries and Notes. 1906). . .HYMNS OF HERMES CONTENTS PAGE THE SERVICE OF SONG 9 30 A TRIPLE TRISAGION A HYMN TO ALL-FATHER GOD SECRI-. THE HYMNODY . vols.T 44 57 71 . 3 with Prolegomena. 78 The in references in this \ olume are to the recently: published work Hellenistic Thrice Greatest Hermes Studies Being a Theosophy and Gnosis. A HYMN OF GRACE FOR GNOSIS A SONG OF PRAISE TO THE ^ON .


that is of Thoth. discipline and multi farious arts and sciences of the Egyptian priesthood was contained in the Books of Hermes.THE HYMNS OF HERMES* THE SERVICE OF SONG. he informs us further. Clement of Alexandria tells us that the whole of the religious philosophy that is. some in the which apparently were carried . who were distinguished by appropriate symbols of of music. These Books. In describing a certain sacred cere monial a procession of priests in their various orders Clement tells us that it was headed by a representative of the order of Singers. the wisdom. were classified under forty-two heads and divided into a number of groups according to the various septs or divisions of the priests.

and some of them are most noble out-pourings of the soul in praise of the majesty and transcendency of the Supreme. those which contained collec tions of Hymns in Honour of the Gods or of God. of Thoth. namely. Many specimens of similar hymns in Gods are preserved to us in Egyptian inscriptions and papyri. in terms that may be not unfavourably compared praise of the with similar praise-giving in other great the hymn-books But. have been mistaken in so definitely designating them. He may. These Singers had to make themselves masters of. are ! to us. Hermes. learn by heart. 222). that is. OF HERMES. two of the divisions of the Books of Hermes. of course.hands and others embroidered on the . and Encomia or Hymns in Praise of the Kings (iii.M JriYMNb v robes. to which Clement refers. just as he was indubitably mistaken in thinking that they were collections lost of hymns composed by a 10 single individual.. . alas scriptures.

The grandiose conception of Thoth as the inspirer of all sacred writings and the teacher of all religion and philosophy was Egyptian and not Greek and it was but a sorry equivalent that could find in their own the Greeks pantheon when. &quot. every priest as priest was Thoth. in the change of Godtranslate names. as the inspirer of writings all sacred and the president of all priestly was. name which was to be common a &quot. J5 s OF HERMES. they were forced to . &quot.Hermes. ii . by &quot. held by the Egyptians that to all priests a is to say. . Thoth was thus the Oversoul of all and when some of the Greeks priests came to know better what the inner discipline of the true priestly mysteries connoted. &quot. as Jamblichus tells us.&quot. Thoth. &quot. because he showed forth in his sacred office some characteristic or other of the Great Priest or Master Hierophant among the Gods whose earthly name was Thoth Tehuti.Thoth&quot. they so felt the inadequacy discipline.

for the Egyptian name which designated OF HERMES. through minds of the Hymns Hermes that I trained in Greek thought. we have no collection of such hymns preserved to us and all we can do is to gather up the fragments that remain. this great ideal. that they qualified &quot. But here again. HYMNS * P* am Hermes as a suitable equivalent Egyptian Hermes &quot. this Thriceshall treat in greatest the present small volume hymns that were inspired by the still living tradition of what was best in the wisdom of ancient as &quot.philosophised&quot. dres. and set forth the fair speech of golden-tongued Hellas. unfortunately. This may perhaps 12 have been .&quot.&quot. &quot. scattered through the pages of the Trismegistic literature which have escaped the jealousy of an exclusive bibliolatry. The main Gospel of the Trismegistic Gnosis is contained in a sacred sermon which bears in Greek the title Pcemanin . with the honorific of epithet It is Thrice-greatest. &quot. Egypt.

which enwrapped the contemplative mind of the pious wor shipper of God or the Good. was understood by the Greek followers The Shepherd of this Gnosis to mean This Shep of Men. And was so.&quot. Mind. or Man-shepherd. Myself am present with . or Person.&quot. it OF HERMES. : I. of Light and Life and Goodness. grade of Poemandres declares &quot. in His instruction to one who a striving to reach the true self-conscious Hermes. This majestic Reality or Essence of Certitude was conceived of as a limitless Presence. but Divine Humanity &quot. herd was no man. and of the unwearied striver for the knowledge of the True. of the singlehearted lover of the Beautiful.. / \ i- r . or the Great of all Man or Mind. 50) originally T-&amp. the inspirer wisdom and hierophant of all spiritual initiations.the Greek transliteration of but from an Egyptian name (n. the treatise itself it is manifest that &

invoking on Him blessings.. &quot. &quot. intent on Him with ardent love of all things. and doing good all. But on the pious it mount and guide all men. the pure and tnerci- live piously. in word and its deed to in imitation of Sire &quot. are here laid down sole : The 14 . : soul the Mind doth to the Gnosis Light. 14). men who aid. To such My Presence doth become and straightway they gain Gnosis win the Father s love and give Him thanks.HYM s n ly men an d ful. conditions for reaching this consummation. repeated the same instruction is practically in the sermon called The where we read &quot. an (ii. and by their pure lives. And Key. so devoutly to be wished. gd. And such a soul doth never tire in songs of praise to God and pouring blessing on &quot. and chanting hymns. OF HERMES.&quot.

&quot. phrases it . much nor too little it is the equili brium. The merciful alone can know the Merciful. (i. the balanced state. &quot. is that Pure which remains in itself.The good alone can know the Good even as one of the invocations to Hermes as the Good Mind. : OF HERMES. To such the Divine Presence becomes an aid it is in the field of this Good too . the source of the infinite variety of the Divine Love. and is their simultaneous source and ending the Divine Justice. The pure alone can know the Pure and by Pure I think Hermes some times meant far more than is generally connoted by the term. preserved in the Greek Magic Papyri. Land &quot. 86).. and is neither . &quot. in the self-cultivated soil 15 . the mysterious something that reconciles all opposites. come to the good!&quot. &quot. alone. Thou altogether good. O Good. &quot. &quot. .Thee I invoke! Come unto me.

being manifested for them in its reversed mode. it can be sown. by means of the con straints of Fate. but unknowingly . before of of his life. the Divine Presence is also an aid. Good To Will. the conscious contact with the Divine Pre sence which is thus effected. the many consider it a hindrance. that the sow the self-con scious seeds of the heavenly Gnosis. Divine Presence can and merciful nature of the good and pure man. But when man reverses his own freewill mode and revolves with the motion of the heavenly spheres instead of spinning against them. to those who are still in ignorance of spiritual things.HYMNS * t ^ie s pi r * tua-l nature OF HERMES. or Womb others. as indeed it is a hindrance for limitation. the may child of Freedom. of to their falling into greater ignorance and The soil must be cleared tares and ploughed. stirs the 16 . or Right Will. so that from this Virgin of Virtue come to birth the true Man.

this is the basis of all liturgy even in their crudest forms in reflections sleeping writings are dealing with the self-con scious realization of true Gnostic Passion. spoken speech. Before can really sing in proper tune 17 . There is also a . praise and of a piety is that answers to the Divine and thus Indeed and or cult. The Great God gives speech to . even as He and that does to the dead Osirined unspoken speech is a continual praisegiving of right deeds. becoming articulate in human words in hymns of thanks to God the liturgy responsible. dreams of men s But the Trismegistic the where feeling has to be consciously transmuted into knowledge. hearts. and his heart answers from the dead and begins to speak true words.whole nature to respond sunlight pours into the true heart of the man from all it wakes sides. the heart in the Invisible. The singing of hymns on earth is the reflection of a the man heavenly mystery. . THE OF HERMES.

T VM s ^ e mus ^ have harmonized his lower nature and transformed it into cosmos OF HERMES. to use the language of the ancient Egyptian myth. rather singing articulately. The of &quot. &quot. only of his are harmonized and properly articulated that he has an instrument for cosmic It is when these &quot. await day of the New Dawn. crying. as it were. than &quot. articulation &quot. &quot. rea &quot. or band of his members. The Isis of his . or order. sonable oblations shrieking. cursing. and the New Man shall ing the last arise from the dead. . and so offering to God. the members of his true body or heart has not yet been completed or perfected they are still. when the member. shall complete the taxis. &quot. Hitherto he has been sing ing out of tune. spiritual nature is still weeping and mourning. by his Typhonic passions the limbs of his body of life are scattered in his body of death. 18 . gathering them together. scattered abroad. limbs &quot. chaotically howling. the organ of Gnosis. or fit order. &quot.

&quot. or the later instruction speaks of the seven spheres of the creative Harmony that fashion forth the limbs music. It &quot. and the Titan in him may be the more rapidly destroyed. * &quot. the &quot. Man in limitation is two-fold. . of Rdvan. tells M g/ HERMES. there a marvellous transmutation of the is whole nature. masterpiece finely calls The Dream &quot. and views them as each energizing in two modes. man. the energizings of the nature that has battled with God. He abandons his Typhonic limbs . man is in two in &quot. or rather transmuted into the God. THE &quot. so Divine Catastrophe may be precipitated. configured And therefore when this change of gnostic tendency is wrought. in order that what the anonymous writer of that mystic passions. even as are his physical of every freedom as cosmicly one in all things.matters not whether the old us of the fourteen limbs of myth the dead Osiris. according as the individual will of man goes with them or against them it all refers to the same mystery.

. and so gradually perfects a form that shall be capable of imaging forth the Perfect Man. which is the seven-fold means of manifestation. in the first stages of his gnostic birth. but which now seem rags that he would inimical . nature of the natural energies of the Divine Harmony that mysterious En gine of Fate. in order that through to form birth. The natural energies that have been hitherto working through him uncon sciously. Harmony is the creative instrument of the Divine Energy. self-consciousness may come are. that perpetually produces forms in substance for consciousness. and though OP HERMES. we look upon them as born of powers that fight against God. they are not really evil they are the experiences in our VM to us to be of the &quot. 20 . according to our For the Divine Trismegistic tradition.For though these passions now seem Devil. as they have woven for him garments that have brought experience. however. regarded by the neophyte.&quot.

he . and so cheerfully unravels the rags of his past fine imperfections to reweave them into &quot. as following on the stripping off of the vices of the soul. in order that he may put on new robes of power and majesty. linen &quot. And the then. the weaver is now labouring to he is change the texture and design . This gnostic change is in our treatise described by the Great Mind teaching the little mind. fit for King Osiris. which are said of the the seven spheres of the energies Harmony of Fate. and so exchange the sackcloth of the slave for the raiment of the King. M now joyfully learning gnosticly to follow the plan of the Great Weaver. with 21 all the energizing of Harmony stript from him. THE OJ HERMES. The subsequent beati fication is set forth in the following graphic declaration to arise from the downward mode of : &quot. Though the new garments are from the same yarn and woven by the energies of the same loom.ain strip off.

&quot. The ancient Egyptians divided man &quot. go to the Father home of their own selves they make surrender of themselves to Powers. which Hermes characterizes as a pro cession of Fate. 16). singing their songs of praise to &quot. . and there with those . cometn to tnat nature which belongs unto the Eighth. to that true manhood which leads finally to Godship. and thus becoming Powers they are in God. that are hymneth the Father.HYMNS OF HERMES.. (ii. And then they. 22 . God in language of their own. made coming there with joy like to them that sojourn there. They who are there welcome his and he. in a band.&quot. doth further hear the Powers who are above the nature that belongs unto the Eighth. This is the change of gnostic tendency that is wrought in the nature of one who passes from the stage of ordinary man. This the good end for those who have gained Gnosis to be made one with God&quot.

76). &quot. its flaming lustre. for in the teaching of Egypt. around the radiant being [perhaps the ren or name]. 89).&quot. earth s atmosphere shades and diffuses the solar rays (i. or luminous atmosphere. Now &quot. or spheres of being. &quot.. natures of man. This was typified by the linen swathings of the mummy. the Divine shading and diffusing the as &quot.. consisting of a series of ethereal envelopes. for Thoth. . at once &quot. &quot. &quot. or modes of existence. in his proper is &quot. mystery to which our text refers. or by whatever phrase we choose to name these categories of his natures. have no description of it whereby we may and satisfactorily check the translation so I would suggest that the khaibit. shadow though generally translated is perhaps the (i. 23 . was formed the khaibit. The words clothed Power refer. to one of these the sekhem but we generally translated power. I believe. which in its regenerate life could assimilate itself to the glory of the Godhead.into at least nine forms of manifestation. THE M JJp HERMES.

It is the mystic description of a wonderful metamorphosis or transformation that is wrought in the inner nature of the Master. &quot. clad in his Robe of Power. of Osiris&quot. resembling the ethereal radiance that sur rounds the cosmos (i. r a million times in a garment of fine OF HERMES.. wraps the spirit of the Justified . and who returns to the consciousness of his lower powers. who has ascended to clothe himself with the Robe of Glory.. Plutarch tells us that linen was worn by the priests on account of the colour which the flax in flower sends forth. &quot. or disciples.proper &quot. 24 . . (i..THE HYMNS Wisdom.. 71). linen. . Jesus act girt himself with a linen cloth which Tertullian characterizes as the &quot. 265). And The same mystery is shown forth in the marvellous passage which describes the transfiguration of Jesus in the Gnostic gospel known as the Pistis Sophia..&quot. even as in a certain sacred . which is of almost pure Egyptian tradition. garment &quot.

They saw Jesus descending shining there was no measure to exceedingly . his rays were without measure. 7. 8). some being more admirable than the others in infinite manner. sur passed the two below it.It degrees. He shot forth QF HERMES. for he shone more brightly than when he had ascended into the heavens. and the same time. was of three third. THE M the light which surrounded him. nor were his rays of light equal together. excelled the first which was below it. rays shining exceedingly . The first glory was placed below all. which was in the midst. in were all pure light And they every part at the &quot. the most admirable of all. one surpas The sing the other in infinite manner. 25 . but they were of every figure and every type. second. so that it is impossible for any in this world to de scribe the light in which he was. like to the light which came upon Jesus before he ascended into the heavens. light (pp. and was very regular as to its own &quot.

&quot.&quot. based originally. must.&quot. This vehicle was atomic and not molecular. I &amp. same and not &quot. very regular as to its own And so when this gnostic change is wrought in the man s inner nature there is an accompanying change effected in the substance of his very body. be referred to the powers of the seven spheres unified into one. other light. the eighth. and therewith sings praise continually 26 . eighth.of the nature of the OF body of light HERMES. to use the terms of present-day &quot. was the text the I in the scale of the perfect ten. trip* 6 gl r y &quot.&quot. &quot. He now knows the language of nature. In our Power &quot. spheres . in all probability.&quot. according to Platonic tradi tion. think. &quot. with those that are he hymneth the Father. &quot. and he begins to sing in harmony with the &quot. ninth and tenth spheres of glory HYMNS ^^ S &quot. which was the vehicle of the pure mind. on Egyptian tradition. &quot. clothed in his proper &quot. believe. simple and not compound.

Powers Come unto Us when they welcome the returning exile on the Great Day of that name. He experiences an . read in the in the &quot. transcendency who sing. and to thrill in harmony begun with the Powers. of daimones and gods in their many grades. the newly born cannot understand or bear. how ever. (p. are other choirs of Powers of even greater Hymn of the . sings the song of joy. the lover of such things may same Pistis Sophia &quot. to feel himself a true cosmopolitan or world-citizen. there being many tongues of angels and archangels.consciousness of the joy of life. beyond and yet beyond. As yet. . for they sing in a language of their own. They sing back to him and and what they sing him welcome give invisible. But this is not all for higher still and higher. 17). But already the man has begun to realize the freedom of the cosmos he has . and so singing hears the joyous songs of the Sons of God who form the first of the choirs in full THE He M op HERMES. their song.

28 . &quot. the All will be and One. and of him ineffable union and for that the self make joyful surrender of all that he has been in separation. and so at last becoming a God was with the Great God in the Boat of service. consummation of longs OF HERMES.THE removes all fear. all that has ever been and is and and so one with God. whereby man grew like unto the Gods. the final Sacred Marriage when he will perform the great sacrifice. It is thus evident that our Hymns of Hermes are in direct contact with a life tradition which regarded the spiritual and as a perpetual service of song this is quite in keeping with the belief . &quot. by union with Those alone who truly are. of the for the Egyptians that man was created sole purpose of worshipping the Gods and rendering them pious The whole duty of man was thus conceived of as an utterance of or a continual singing of a true words of harmony of thought and word song and deed. to become. &quot.

was safe for eternity. J F NS HERMES. all by man earth-praising.&quot.^Eons. and not the heavenly yet understanding that it was been made. in other words. or Barque of the . as we shall see later the less instructed of the community on. turn to the four us in Greek from this truly sacred &quot. Poemappended to the and was evidently andres treatise. by tree or The first of nine lines. thinking in their ignorance that it was some hymn resembling those of earth. whether ex or animal. And now we will hymns preserved to the hymn-book first is of liturgy. type of pressed stone. fervently desired to have revealed to them the words of this Song. part of our hymn consists divided by their subjects 29 . &quot. intended to give some idea in human The &quot.&quot.the millions of Years. of the terms of the nature of the Praise-giving Powers to which reference has just For.

Thou. God. every sentence beginnin g with H ty art Thou It is OF HERMES. and we may thus. Who didst by Word make Holy art to consist the things that are.^ three groups. for Holy. Who wiliest to be Holy art Thou. ! &quot. the Universal art Thou. A TRIPLE Holy Father.&quot. Holy art Thou. Trisagion. call it A Triple HYMNS m &quot. ! &quot. Whose Will per by means of its own Powers. of Whom 30 All-nature hath made an Image. God. God. thus in the form of a three-fold Holy. . Holy been art Thou. known and art known by Thine own. &quot. fects itself TRISAGION. Holy want of a proper title. &quot.

Thou. Thou. Thou unutterable. e en as Thou gavest him Thy full authority to be. 31 . art believe. Whose Name naught but the Silence can express I Accept and Give ear to me who pray that I may Gnosis which is our common being s nature and fill me with Thy Power. Thy Man would Thou. Holy art Thou. be as Thou art holy. that I may give the Light to those in ignorance of the Race. and with this Grace of Thine. Blessed Father. and I bear holy I go to Life and Light. more powerful than all Holy art THE ^ OF HERMES. Whose Form Nature hath never made. power. unspeakable. from heart for aye stretched up to Thee. transcending all pre all eminence. my Brethren ne er of Gnosis fail and Thy Sons ! For this cause I witness. art Thou. art Thou better than soul my reason s offerings pure. Holy Holy praise.

the Universals Father. perfects itself by means of . The Deity for ever Himself into His 32 own Mysteries. &quot. From is &quot. God is first praised as the Father of the Universals. God Thee &quot. Holy art that is of the Greatnesses of all things. its own Powers. Thou &amp. O God. are all things &quot. the JEomc Immensities. . the source of all certitude initiates consummation and satisfaction. is thought of as Divine Fatherhood and Through Thee is are all things when God regarded as Divine Motherhood. For this Will is the Divine Love which is the means of Self-perfection.&quot. Whose Will &quot. when God . or Supreme Mysteries that are plural yet one the Subsistencies of the Divine Being in the state of pure of and bliss. next praised as the Power or Potency of all things for Will is regarded by our Gnostics as the means by which the Deity reveals Himself unto Himself by the Great Act of perpetual Selfcreation of Himself in Himself. God &amp.

The Sonship is a Race. that is by the Divine Sonship.&quot. or the Race of the Sons of God. art Thou. The next three praise-givings celebrate 33 . He wills The Will of God is Gnostic be known. &quot. His own. *NS OF HERMES. as Basilto &quot. calls it. surrender of themselves to Powers.&quot.&quot. O art God. the Christian Gnostic. all things. Who willeth known and known by Thine . but only by is knowable. The Divine Purpose is God consummated in Self-knowledge. no longer separated one from another and for using divided senses and organs constitute the Intelligible Word they or Reason (Logos) which is also the of Intelligible World (Kosmos) or Order . because they of the Sonship have ceased from separation and have made God.&quot. period phrase it. Holy to be own. and not an individual. as Philo by and our Gnostics and others of the same ides. in and thus becoming Powers they are They are one with another.

who nourishes them. three hypostases or hyparxes or subsistences of this mode of the Divine self-manifestation are suggested by the terms Word. All-nature and Form. or Cosmos of forms and species. the Giver of Bliss.THE the same trinity of what. the that in them which causes them to be what they are. for lack of we may call Being. the source of all transformation . Bliss and Intelligence. the All-receiver or Nurse. The and metamorphosis. the Ever-becoming which while Form is the Image of Eternity is the impression of the Divine Intel ligence. enformation in space and time and sub stance of the Sensible Universe. . Word is the Vice-regent of Being. OF HERMES. The final trisagion 34 sings the praise of . because it is this Word or Reason that established the being of all things. the essential reason of their being Allnature is the ground or substance of their being. but now in another mode the mode of manifestation or appropriate terms. as Plato calls her.

The the realization is for Gnosis. as we known from the remains of the Christian ized Gnosis. is the Spouse of God. in the s God THE OF HERMES. the Logos. the Name or Logos of God. is to be found in the offerings of reason alone. the image of the Image. Therefore is it said that the sole fit liturgy. rapt silence of ecstatic contemplation when alone he goes to the Alone. It is the continual raising of the tension of the whole nature whereby the man is drawn ever closer and closer to God. the reason or logos which is the Divine prin ciple in man. for.transcendency. this Silence. or service of God. and it is the Divine Spouse alone who can give full expression to the Divine Son. or Divine Man. or self-consciousness of the common prayer of 35 . The Name of God can be expressed by Silence alone. declaring the powerlessness of human speech adequately to sing the praise of God. as Plotinus says. for the the state of Sonship. or Sige.

as are all men. by the HYMNS completion of his insufficiency or im perfection (hystercma). the traveller. which has been all along his Divine Mother. that so the man may become the means of illumination for those still in dark ness. but which now becomes his Divine Spouse or Complement or Syzygy. that Charis or Grace or Love. as he sings upon the Path of the Divine. 36 . whereby he be comes the Fullness or Wholeness (Pleroma) the ^Eon or Eternity. This is to be achieved by the descent of the Great Power upon him. but who nevertheless are. ment of the man s whole nature.being which the Son has wit*1 the Father. brethren of the Christ and sons of God. The prayer is not for self but for others. This is to be consummated by the fulfilOF HERMES. who are ignorant of the Race of Wisdom. who as yet do not know of the Glad Tidings of the Divine Sonship. by the Blessing of God s Goodwill. feels within him the certitude that he is indeed on the Way of Return. And so in this ecstasy of praise.

and bestowed on him power over all things. that is as most worshipful. according to the Purpose and Commandment of the Father Who has destined him for this very end. and so been made a Hermes &quot. two in one and his face set . indeed. 19).. that is. praiseworthy and the object of all wonder. It is indeed a fair psalm this Hymn of Hermes. THE HERMES. or come into conscious contact with the reality of his own Divine nature. Finally as God has been praised throughout in His nature of holiness.forward to the True Goal he is going to Light and Life. the praise-giving of some lover of this Gnosis who had. the eternal fatherhood and motherhood that are ever united in the Good. now longs consciously to become of like nature with Him. so that which has proceeded from Him. &quot. the One Desirable. His Man. capable of interpreting the inner 37 . meet to be adored. as he expresses it. or Divine Father-Mother. three in one. or the Divine in man. reached the Plain of Truth (i.

What concerns us here more nearly is the outpouring of a we have here a man manifestly soul pouring forth from the fulness of his heart the profoundest experiences of his inmost life. It is pass to our next found in a beautiful little 38 . all this is of consequence except for historians of the bodies of men. and so unfold the flower of his spiritual nature and unwrap the swathings of the im memorial heart of him. that has been mummified and laid in the tomb so many ages of lives that have been living deaths. and of leading souls back from Death to Life a true psychIt matters little who wrote it . it this year name from little may to that. his meaning of religion. have lived precisely or from some other to some other year. body may have been Egyptian or Greek or Syrian. And now we may hymn. it may have borne this or that. He is telling us how it is possible for a man to learn to know God . agogue.op HERMES. by first learning to know himself.

title the enuncia- THE HERMES. 39 . &quot. for lack of a single &quot. equivalent of ntdya is which.. : &quot. &quot. I have translated by thinking-manifest. Hermes &quot. a discourse Tat.son&quot. tion of its subject.&quot. for in its highest sense the Creative Will.father&quot. The Greek phantasia.treatise which bears as &quot. &quot. Illusion unless its we venture root-meaning to take this illusion in of Sport and Play . that &quot. so erroneously trans lated into English as &quot.&quot. and is This the means whereby all comes into from the unmanifest existence or as our treatise phrases it That &quot. term in English to represent it rightly. Maya is the Sport the World-Drama of or God in activity. The Phantasy of God is thus the Powei (Shakti in Sanskrit) of perpetual selfmanifestation or self-imagining. Though Unmanifest and to is God of is most Manifest. The subject of this sermon is mys terious manifestation of the Divine Energy which is now so well known by the Sans krit term Maya.

and He is all He (ii.&quot. The things that OF HERMES. is not.THE Himself. and so He may as far be said to create out of nothing 40 . both things that are not.. He the most mani He whom the mind alone can fest contemplate. 104). &quot. He of all Naught is there which are He. are He hath made manifest. . many body. He keepeth things that are not in Himself. He and things that are &quot. is &quot. the as well. He is the God beyond all name He the unmanifest. one of every &quot. there memory He is both the Manifest and Hidden hidden in the manifest and manifest in the hidden. &quot. bodies. nay. &quot. rather. He is both things that are here in our present consciousness. maketh things that are . and all that are not in our consciousness. for &quot. manifest in all we have been and hidden in all we shall be. From the things that are not He &quot. or rather in our eternal nature. He visible unto the eyes He is the one of no body.

all. and yet is He in every body and Naught is there every body is in Him. which He is not. He is to be conceived simultaneously from a monotheistic. or that constituted in His Divine Being which the divided senses cannot perceive and also all that which the senses. both physical and superthe whole Sensiphysical. He is corporeality and . not to speak of an infinitude that he cannot ever imagine.indeed He creates as we are concerned out of nothing but Himself.&quot. as the mind of man can conceive. for He is It is indeed difficult to understand in &quot. incorporeality is in perpetual union. and from many others as many points of view indeed. He is both that which the mind alone can contemplate that is the Intelligible Universe. can perceive sible Universe. polytheistic and pantheistic point of view. HYMNS OF HERMES. why dread so many the in the West so of very thought greatly allowing . He no body. for no body can contain Him.


pantheistic ideas to enter into their conception of God. This fear is in reality OF HERMES, over-daring or rash presumption, for they have the hardihood to dare to limit the

Divine according to their own petty notions of what they would like God to be, and so they bitterly resent the dis

turbance of their self-complacency when it is pointed out that He will not fit the
miserably narrow cross on which they


fain crucify


have we, who in our ignorance are but puny creatures of a day, to exclude God from any one or
? It But they will reply it is we not God who is excluded who exclude ourselves from God. Indeed try as we may, we cannot do so. This is the impossible, for we cannot exclude ourselves from ourselves. And


any thing





Did we are we apart from God ? create ourselves ? And if we did, then we are God, for self-creation is the prerogative of the Divine alone. But the pious soul will still object






good alone.




Good ? Is Good our or the Good of all creatures ? good only, And if God is the Good of all creatures, then equally so must He be the Evil of
but what




for the good of one creature creatures the evil of another, and the evil of one the good of another and so the Balance It is a limited view to is kept even. that God is good alone, and then to say

some special define this as meaning form of good that we imagine for our selves, and not that which is really good for it is good that there should for all be such apparent evil in the universe as pantheism, and that man s notions

of apparent

good should so

far fall short of

the the


The wise man,



striving after Gnosis, is he who can see in the Good and Evil as conceived by man good in every evil, and evil or insufficiency in every good. All with Hermes that But if we

man who


are He and He that we know



we do not




really means,


assert that we are in this declaraface to face with the ultimate OF HERMES, mystery of all things before which we

we only

can only
for all

bow the head in reverent silence, words here fail. And so the mystic who wrote these

sentences continues his meditation with a magnificent hymn, expressive of the inability of the learner s mind rightly to sing God s praises, which, for lack of a better title, we may call A Hymn to All-Father God."




WHO, then, may sing Thee praise of Thee, or praise to Thee ? WHITHER, again, am I to turn my eyes to sing Thy praise ; above, below, within, without ? There is no way, no place is there about Thee, nor any other thing of things that are.

THE Thou Who givest all and takest naught. / M HERMES. for Thou hast all and naught is there Thou hast not. shall I of myself? hymn Thee? As As having something be . or things Thou hast concealed ? How. Father. and Thou art what doth not exist. shall I hymn Thee ? For none can seize Thy hour or time. being of further. Thou art all that which doth exist. all are from Thee . or things Thou hast not ? For things Thou hast made manifest. and Good and Maker of all things (ii. For Thou which art all. and God when Thou dost energize. and FatJier when Thou makest.. 105). Thou art whatever I else may speak. mine own ? As being other ? For that Thou art whatever I may art whatever Thou I may do . Mind when Thou thinkest.All are in Thee . shall I sing hymn ? For things that Thou hast made. And WHEN. again. 45 . and there is nothing Thou art not. FOR WHAT.

capable of singing God s praises. spatial whither &quot. &quot. Is God again to be limited by space Who. &quot. for all any in all places. Being. considerations in respect to ? Is ? there God Cer tainly there cannot be where the Divine may special place be said to be. spaces are in Him. and a &quot. &quot. requires the whole universe of OP HERMES. when must essentially be one. who he he yet begins to realize that the must inevitably be God and really is no other ? In what manner can the Divine sing praises of itself as of some I and Thou other than itself. when though in his separated conscious ness he knows he knows not who he is. and the countless universes of all the beings that are. has the under standing wherewith to praise God fitly. &quot. to sing the praises of God in any truly adequate manner ? HYMNS ^k is when it then. and the utter ance of praise as of some other one seems to be a departure from the blessed state of that Divine intuition. &quot. is He and places and He cannot be said 46 . what man. &quot.

we say be in the heart more than in any other organ or limb of the body. It might be said that if God is He 47 . and that with the dawning of this true self-consciousness the right side of every thought presents itself with the wrong side in the joy of pure thinking. Equally so is there no special direction in which the eyes of the mind can turn. for He is to be seen in every direction of thought in which the mind can proceed and if . is The idea of the next praise-giving perhaps somewhat difficult to follow. he who has ex perienced this change of gnostic ten will reply that the only evil he dency now knows is not to be conscious that God is in all things. &quot.F HERMES. there are &quot. for He is in all things and all things are in Him. evil turnings of the evil thoughts. THE &quot. as it appears to be a contradiction in But in these sublime heights of terms. human thought diction all is seeming contra it and paradox. because is the state of reconciliation of all opposites.

and he who would make himself like unto God should have no preferences. in that He has no need of anything. but must be sung the man must transform him eternally self into a perpetual song of praise in every thought and word and deed. by the thought of all and nothing as by the idea of giving and receiving. antithesis can be equally well declared &amp. only. . rather than for another. again. On account of what. Nor can the Deity be hymned for one but should view all things with equal eye. and embrace them all with equal love. And if God cannot be limited by space.W^ &i yes a^ tnm g s equally so must He HYMNS be He who receives all things but the OF HERMES. . for all things are equally from God. equally so is it impossible that He can be conditioned by time. seeing that He already has all things. for God manifestly takes nothing. as regards himself in distinction from the world. Therefore the true Gnostic Te Deum cannot be sung at any one time .

he the very asking of such questions awakens. . ever the man is in this ecstatic it is What state. . him whatever the man .&quot. more than this sciousness God in devising and planning . the many who are not in Gnosis ? The uselessness of all such distinctions becomes apparent in the doubt that shall the THE QF HERMES. the Being of God is the in man . or because of the powers and faculties and possessions that are his.Gnostic praise God ? Shall the Divine for the fact of his hymn own self-existence. God is Father 49 . or because he is other than. it is the Word God is in him. separation in the reality of things. and the devotee of Wisdom brushes them all aside in splendid outburst For that Thou art whatever I may be Thou art whatever I may do Thou art There is no whatever I may speak : &quot. to such a con truth all things very both manifest and hidden. speaks. does. God is Mind when we think of Him as thinking. pre sumably. Nay. of it him whatever the Working of God in . .

the object of the greater mysteries. existence and God is Good when we HYMNS . with the sub-heading cerning Rebirth and the Promise of Silence. even as in the lesser mysteries.&quot. lous found in the marvel which now bears the title The Secret Sermon on the Con Mountain.&quot. the subject of the instructions 50 . even as He is the Beginning or Maker of all.&quot. regard Him as energizing or in working or breathing in all things to give them He is the Good or End Light and Life. the mystery of the Spiritual Birth or Birth from Above. but which might very well be is Our next hymn initiation &quot. ritual &quot. of all things. The Initiation of Tat. This Rebirth or Regeneration was. and is.wnen we conc eive Him as willing and OF creating and bringing all things into HERMES.&quot. called &quot.

These Hands of Blessing are no physical hands. the con&quot. the mystic rite of the laying on of hands. to which we referred under its Egyptian equivalent . The one was the birth or genesis into matter. the other the essential birth or palingenesis. are laid upon the head of Tat. the Good Mind. even as they are symbolized in the well-known Egyp tian frescoes of the Atem-cult. his son. the secret of genesis. the hierophant or father on earth. the light and Ray virtue of which drive out the darkness of the soul s vices and prepare the way for transforming the fleshly body into the true ray-like or star-like body of a God the augoeides or astroeides. Rays of the spiritual Sun. but Powers.was concerning the Birth from Below. Each is a Gnostic Power. the means of re-becoming a pure spiritual being. or how a man comes into physical birth. whereby the Hands of Blessing of the Great Initiator. It is didate. THE OF HERMES. the rite of invocation by Hermes.&quot.

and which his father. This mystic rite of Gnostic initiation op HERMES. And so when the rite is duly M at s ^ . Tat begs as a great privilege be told the marvellous Song of the Powers of which he has read in his studies. Hermes. brings the God in man to birth he is at first. but only feels. is said to have heard when he came to the Eighth Sphere or Stage in his ascent of the Holy Mountain or Sacred Stairs.&quot. who as yet neither hears nor sees. however. and he commends Tat 52 . hear the praisegiving with hymn which thou dost say thou heardest when thou wert at the &quot. at his own still higher initiation into the first grade of masterhood.e Beginning * this little volume. but a baby God. O father. Eight. I would. to ended. foretold that he should hear this In answer to Tat Heaven-Song . replies the Divine Mind. s request Hermes that it is quite true the Shepherd.

that he has been made pure. now HERMES. . Wherefore the Powers within me. But. &quot. and see all things. &quot. strike his tent &quot. it is not quite as Tat supposes. the final rite of purification has now been operated in Tat. so that he now has the power to strike his tent. or free himself from the trammels of the body of vice. Mind of all masterhood. the powers of the cathartic or purifying virtues have descended upon him. has hitherto imprisoned his daimonic as the Pythian Oracle says of soul.for hastening to &quot. Plotinus. 53 . of some physically uttered hymn. adds Hermes. ** He left to me the making of fair things. hath not passed on to me more than hath been writ down. That is to say. no oral tradition. for full well did He know that I should of myself be able to learn all.&quot. There is no one Song of the Powers written in human speech and kept secret no MS. and so rise from the tomb which &quot.&quot. The Shepherd..

and cannot do otherwise than sing God s He becomes a maker of hymns praises. and proceeds to give him a model of such praise-giving which he now can use in substitution for the prayers he has pre . ! viously employed. Hermes bids Tat calm himself and so await in reverent silence the hearing of the potent theurgic outpouring of the 54 . his soul is filled with longing to hear some echo of the Great Song. The inspiration man who is reborn becomes a psalmist and a poet. The Song can be sung and many modes tongues. and which were more suited to one in the state of faith.r HYMNS T e en as tne Y are in all. OF HERMES. Father.TH r?. for now is he tuned in har mony with the Great Harmony. and is no longer a repeater of the hymns many of others. But Tat persists &quot. break into in song. . I wish to hear I long to know these things And so Hermes is at last persuaded. according to the of the illumined singer.&quot. &quot.

(ii. and &quot.&quot. Such hymns the Gnosis. Hermes commands : Hear the praisestill. 220). which shall open a path throughout all Nature straight to the Divine. &quot. had st thou not reached the end of all. There fore.. HY F HERMES. but the end of the probationary path of which is the faith. the end of all Gnosis. This is no ordinary hymn of praise but a theurgic operation or gnostic act. &quot. Hymn giving a hymn I would not have of Rebirth thought fit so readily to tell. Be ! Not. beginning were taught only to those who had been not to those who were made pure slaves of the world or even to them who were still struggling with their lower vices. my son that keeps the soul in tune. of course. 55 .whole nature of the man in praise of God. but only to those who had got made the thought themselves ready and in them a stranger to the world-illusion purification of .

&quot.&quot. with face unto &quot. but is kept hid in silence.&quot.&quot. son. stand in a place uncovered to the sky. with all the garments of false opinion stripped from them. about the sinking of the setting sun. or the Eye of Mind that illuminates the Great Sphere of our spiritual nature in the stillness of the purified intelligence. this is says Hermes. It is a hymn that must be used cere Wherefore. them stand naked. Now.THE &quot. my son. not taught. OF HERMES. facing straight with the Spiritual Sun. once more utters the solemn injunction &quot. be &quot. when he doth rise. naked in the midst of High Heaven s clear sphere. make thy worship too. And so Hermes. facing the west. and so in like manner. And for those all who cannot let perfect the rite on planes. monially at sunrise and sunset. Thus then. before he sings what is called The Secret Hymnody. the east. . still ! 56 . : &quot.

and those that are not. Let us together all give praise to Him. ye Trees ! I am about to hymn creation s Lord. For I will sing the praise of Him who Earth. of every nature Lord ! Tis He who is the Eye of Mind . open. hymn One and All .THE SECRET HYMNODY. for the support and use of every man . and gave command that Ocean should afford sweet water both those to the parts that are inhabited. and One. and hung founded all up Heaven. thou Earth ! Let every bolt of the Abyss be drawn for me ! Stir not. sing with my Will. may He the accept the praise of these my Powers ! Ye Powers that are within me. both All still . and ye Winds stay s Deathless Sphere re Ye Heavens ceive and let God my word ! . my hymn ! Open. sublime above the Heavens. to who fixed the Earth. who made the Fire to shine for gods and men for every act. Let every nature of the world receive the utterance of THE HERMES. 57 .

to Thee Thou of all Energy thanks. the from all The All that 58 their reasonable in us. the praises of Truth. I joy in Joy of Mind. the praises of the Righteous . Thou All . from us to you our praises sing. all ye Powers / Sing praise. they do . . my Righteousness. my Self-control . Life and Light. Life. Sing with me praises. through me all. flow f Father. sing thou through me. the Good / Sing thou. sing thou. I give Thee thanks. They sing praise. Thy Receive oblation. of all my Powers sings . Thy Reason praises. I give Thee God. by thee illumined. Will is Thy Will. To Thee. Truth s praises ! Good. into Thy me Take back through me the All Reason my reasonable oblation ! Thus cry the Powers in me. FROM THEE. Thy All. OF HERMES. Thou Power through my Thy Energies. hymning through thee the Light that mind alone can see.Powers all that are within me ! blessed Gnosis. my Sharingthe All .

. the object of my search. and through Spirit. For Thou art God . inspirit It is to it ! Thy Mind that plays the Shepherd Thou Creator. of the Spirit upon all. Thee. through Fire. illumine it . no hymn conceived in the mode of the psalms to which we have been used.Eon I have found Praisegiving . cries to can see at once that this is no ordinary hymn. through Air. .preserve . Bestower Thy Word. or that Divine energizing which 59 . but the gnostic outpouring of a man who has begun to realize the nature of his We own spiritual dignity and proper place in the universe. through Earth. and in Thy Will. Thy Man thus OF HERMES.. . God.. -A i Light. have I found Rest (ii. 230-232). based on the tradition of what is best in Egyptian theurgy. riYMNb r. through Water.. Tis from Thy . through Thy creatures.

&quot. &quot. op HERMES. but the Trees of Paradise. Every nature will therefore receive such words and hand them on. but to that which transcends them. will rest in reverent silence as the potent praise of end of all of them. the Heaven above. the Divine Beings that dwell in ^Eonic Bliss. without let or hindrance. words that from the true go unto the True. not to some space of Heaven or of Earth or of the Abyss. serve the man who is the lawful liturgy of his whole nature. Not only the trees also 60 . He is about to utter words that are true. and is the source. All elements &quot. to the Mon itself wherein the True God dwells. will open all the gates of their secret ways to let the true of word true words of him who is pass onwards to the Deathless Sphere of the True God that is.THE sends forth words of command that all nature willingly obeys. The Earth in the midst. of the earth. the Abyss beneath. preserver and will hasten to serving God with &quot.

the Intel ligent Breaths in the inmost chambers of man s Greater Mind. cannot but rejoice that the Disobedient One should at last of his own freewill join in the unwearied liturgy of nature. For the praise-giving is not poured forth to this or that daimon or god. who both the One who creates and the All is It is a hymn sung in with the liturgy. The man sings with that created. Father Fire and Mother Ocean. The winds HERMES. or service of harmony praise.proper reverence passes to the end of adorations. the . them the glory of their common Lord. and also the Winds of Heaven. Obedient Ones. all THE gJF of earth will still themselves. of is The hymn is in praise of the One and the One Lord of all creation. the Cosmic Elements of Earth and Air and Water and Fire Father Heaven and Mother Earth. All. but unto the Lord of All and they. 61 . of the four great primal natures. whose life consists in praising God.

with one exception. Intemperance. Self-control. given in our hymnody in the exact classification in which they stand in the text of the mystic rite. This True Sun is the True Light. Sharing-with-all. whose eyes are the OF HERMES. HYMNS the EyC f Mind ~that is the Mind the &amp. Sorrow. Desire. And with the coming of Truth the measure of the Good is filled full. Unrighteousness. illumined by the Light of Gnosis. the Light that mind alone can see the little mind of man. . through which the AllBrilliancy of the One and All shines forth in a septenary of Powers or Virtues.True Spiritual Sun. Continence. for unto Truth is joined Good and Life and Light. namely Gnosis. countless suns in space. and Truth which severally drive out Not-knowing. becomes of the nature of the Great Mind. : now Joy. These Powers Righteous ness. Avarice and Error. and so a prismatic trinity of Good and Light and Life. The nature trinity is still of the persons of the latter further revealed and the 62 .

Light the mascu line energizer. Thy Love through Thy Will. and Life the feminine nourisher.&quot. the Son of God. whom 63 things. the father-motherhood of God. from Thee proceeds Thy Will . ing of a reasonable oblation in final analysis. by praising God as the Energy of all Powers and the Power of all Energies.transmutability of these hypostases. the Alonebegotten. Thou art the Source of Desire. . . that is. the Logos or Reason of all things. . That is. man and All. Thy and Thy Will is Thy are all Spouse. the Good. is the Song of the Logos the Reason. singing through the whole . the Will of God is of the Great Return now the sole will of the man. nature of the cosmos which refunding the himself into the source It is the consummation of his Being. as Light and Life again. And so the gnostic psalmist at last resolves his praise-giving into the offer which. OF HERMES. 11 From Thee Thy Will To Thee the is .

And his &quot. &quot. &quot. 146) is Father and Through Thee is Mother to which we may add and To Thee &quot. a proper Cosmos. Thyself. : &quot. &quot. for He is Thyself eternally. &quot. may be preserved or saved by Life the Mother. is Son.&quot.&quot.. a free Man. praying that his whole cosmos. of his that perpetually beholds the Face angel of the Father. the logos within him.&quot. ordered in due and lawful harmony by the conversion of &quot. the whole that there is of him. &amp.whose end also as well as beginning is OF HERMES. HYMNS ^e W^^ e un i verse Thy Alone-begotten.&quot. so the hymn-singer continues with reasonable oblation.&quot. For as another mystic hymn of the From Thee period phrases it ( a Word of God. and inspirited or inspired or spiritualized by the Great Breath of God that eternally and simultaneously outbreathes and inbreathes. . the offering of his true self. For the man is now no longer a single Letter or a Procession of Fate. but a true Name. illumined or irradiated by Light the Father. &quot.

self-will into Will . and thus he can make his own natures sing together with the elements and the quintessence great of all of them. or Angel. or THE OF HERMES. the Inspirer and Preserver. and the of a willing union with God s that Word. For having attained unto this true . which is the Spirit or Breath of God. both of which are bestowed upon us by God the Creator. or Harmony. the Atman of Indian purified theosophy. by which that Word is nourished is the Great Mind. the twin of the Great Soul. a Word. Saving Life. The man has now become a Man. whose energy is expressed in living ideas that can be impressed upon the souls and minds of men. or God. or spiritual food. or Feeder He who gives the Divine nectar. and lived out in a life of example from an imperfect man he has . or Light. Shepherd. a true Being of Reason. or Illu minator. become a perfect Cosmos or Order.

of . Asclepius and Tat and Ammon are gathered 66 . He as is Christ born anew.THE of breathing breathing and thinking with the Great Life and Great Mind op HERMES. change from mother into spouse. and so rebecoming his own true Self he expresses his natural joy in songs of praise. Perfect Sermon. The intro duction informs us that Hermes and version. so will hitherto been his mother. God. of which.&quot. towards who has The remaining hymn that has been preserved to us in the extant Trismegistic The literature is found at the end of &quot. the Greek original has been lost. This sermon is by far the longest of our extant Trismegistic logoi. and mode finds his rest in the Great Peace. she. he grows in full manhood. unfortunately. We are dependent solely on an Old Latin which is frequently unsatisfactory. an Eternity. of things the man is no longer a man but a Man. refreshed with the eternal youth of the Gods. an ^on. and. the Motherhood a child stature.

together in the adytum or holy place. There the three disciples reverently listen


master, who delivers a long instruction on the Gnosis, with the pur pose of perfecting them in the knowledge of spiritual things. The discourse is,


The Perfect rightly called or The Sermon of Initiation."
" "

Asclepius, Tat and Ammon stand for three types of disciples of the Gnosis, three natures of man. Asclepius is the man of intellect, skilled in the knowledge of the schools, of the arts and sciences of Tat is intuitional rather than the day.







Ammon greater heights of illumination. is the practical man of affairs, the king, the doer, not the scientist or the mystic. It would, however, be a mistake to keep these types too clearly distinguished

with Asclepius nevertheless it is he who succeeds Hermes as teacher, when Hermes is taken to the Gods, for he has the spiritual nature more strongly developed than Asclepius, so that he can soar to

m ur * n ^ * or mvs ti cally all three are in each of us, and the true illumination OF HERMES, of our three-fold nature depends upon


their proper balance and harmony, upon the brotherly love of the three disciples

James, John and Peter who must each complete each other, and sub ordinate themselves to one another, and vie with one another in love of their teacher, the purified mind, or Hermes, through whom alone the instruction of the Great Mind, the Shepherd, can as yet come to them.
find the conditions of right contemplation dramatically set forth in




the last sentence of the introduction of the sermon in the words

When Ammon, too, had come within the holy place, and when the sacred group of four was now complete with piety

and with God s goodly Presence to them, sunk in fit silence reverently, their souls and minds pendent on Hermes lips, thus Love Divine began to speak (ii., 309).

This Love Divine is that same Presence, the Highest Mind, or Shepherd of men, which illumines Hermes, or the higher mind within us, directly but these


immediate living words of power have to be passed on in human words to the



our lower mind,


Asclepius and Tat and Ammon in us, who are the learners and hearers. After the instruction is ended and they have come forth from the holy place, the narrative tells us that they turned their faces towards the setting sun, before
uttering their



hymn of praise. to say mystically, the


ceasing from contemplation, in which the outward energies have been caught up to the heights, or turned within, and stilled by the higher in the intercourse of Love that has been blessed with the Presence of the Divine, these energies, before

betaking themselves to their appointed separate tasks, all unite in a hymn of praise, with their eyes still turned to the

now apparently

departing glory of the

and ceremonies. This is the suggestion of the mind that still clings to outward forms. in that He is all things. ! is there of which He stands in need. Asclepius words For this is like to propitious profanation of our sacred rites when thou dost pray to God. OF HERMES. For naught * and &quot. to offer incense &quot. pouring forth For this is the best incense 70 But our thanks. But Hermes recalls them to the gnostic nature of their spiritual cult. that they should say their prayer to God with added incense and with unguents. proposes to Tat. and the rest. &quot. &quot. us worship.&quot. HYMNS settin S spiritual Sun. the ritualist. nay. Whom when Thine greatest heard. he grew distressed and said speak more Nay. all are in let Him. in whispered words. the Asclepius who is wise in the sciences and arts.Hereupon the knower of forms in us. : k * . that they sug gest to their father Hermes. .

and love. We give Thee grace. so they begin their praise-giving. with means of . with sense that we may feel Thee . and care. endowing us with sense. with reason that we may track Thee out from the appearances of things . and intelligence .. fit Name to be adored. Him by And &quot. holy Name. and whatsoever virtue is more sweet than these. Thou highest and most excellent ! For by Thy Grace we have received the so great Light of Thy own Gnosis. unique. of Xame Thee who deigncst to afford to all a Fathers piety. which for lack of a better title we may call A Hymn of Grace for Gnosis. and reason. by which God only must be blest through worship of our Sire.& God s sight men&quot. are given to THE HERMES. when thanks (ii. 388). A HYMN OF GRACE FOR GNOSIS.

and in our Love-ofus ne er be cut off 389. from this \kind of Life (ii.XT HYMNS recognition that we may . still Thou For worthy hast deigned to this is entombed in bodies. the to to Eternity. of life. yea. to Fecund ! Womb that giveth birth every nature filled have known Thee. we have perceived Thou True Life Thy Light supreme.TZ. Thou completely with the Conception from Thyself of Universal Nature ! We have known Thee. Let us rejoice that by consecrate us. Saved rejoice . let us Thou hast shown Thyself to Thy Fullness. this favour only of Thy Goodness do we crave : that Thou wilt For in keep us constant let knowing-Thee. We know Thee .^ Thee. 72 .. 390). sole festival of praise of man know Thy Majesty.oy in knowing that us in all Thy Power divine. by the Single Sense of our intelligence. OF HERMES. Thou Eternal ! We Constancy the whole of this our prayer in worship of Thy Good.

though indeed all of these words really fall short of expressing this Divine it is efficacia. in that He bestows His Fullness upon us. or of power faction. 73 .&quot. that He willeth to be known. goodwill for Thy Goodwill. goodwill of God.&quot. God . We THE MNS gJ HERMES. The worship of God as Father is true religion. as we have already learned. man of &quot.give Thee thanks. is his love of knowing very sentence is by other passages and by the context. effable Name of God is Father. The Goodwill of God is. in that He who pours out on us the treasures of His piety and care (religio in Latin) and love. He endows us with sense and reason and intelligence.&quot. and the &quot. since these are the natural expressions of thanks to God. the three means of with sense to feel God in knowing Him with reason to track out the all things without : . The Latin the next but judging &quot. grace for Grace. the unique obscure. piety and love. of giving utter satis for He alone gives stint.

God to man in all His Fullness. or spiritual OF HERMES. that 74 . mena satisfaction of The Power of Self-knowledge. or God in the of nature of His Alone-begotten Son. for it is the manifestation . the JEon or &quot. intuition. God is the Will of God. Eternity. when objective and subjective. and when object and subject blend and there is the complete joy and . Therefore the sole festival of praise worthy of man in his divine nature. that is to say. the Purpose of and this brings joy which is Gnosis and rejoicing. whereby He willeth to be known. hallowed as priests of the Most High.THE manifestation of the Divine in all pheno- and with intelligence. the manifestation of the Pleroma. that is to say. the Intelligible Cosmos. . The holy four sing with joy in that they have been made holy. which is the means of face to face recognition. while still in the and so their very tomb of the body bodies have been consecrated as fit temples of the Son of God. the Goodwill. &quot.

Stability. or Gnosis.Fecund Womb that giveth birth to every nature. or Fullness. which is replete with the Conception of universal nature from God Himself. that 75 He who . This is the Gnosis of the Divine as the Pleroma. nor by mind alone. Unchangeableness. that is. or or the self-knowledge. in his true is Great Mind manhood or union with to know God s Majesty or Greatness. of all things. And so this beautiful gnostic thanks ends with the one prayer or grace giving of those in Gnosis. and of the Life Over-mind . This Knowing. is achieved not by the Single Sense of the intelligence but by sense alone. of God. Sameness. the twain blend in Gnosis. which latter is graphically described as the &quot. in which by a means superior to both. God is praised for being known Dura as the Eternal Constancy. OF HERMES. of the Light of God. or the Over-Soul of all things. Finally.&quot. again. namely. the JEon. and so become conscious with a new consciousness.

how ever. because the world was not ready to appreciate them. therefore. keep them constant in the Pure and Single Love. will ever energy op HERMES. nothing to do but to of the Hermeses of follow again the the past. the jealousy of Providence has kept from us the major part of the most beautiful monuments of man s gnostic genius perchance.&quot. that is best in worthiest in the ! If only we worshipper of God had a psalter of such psalms. the Love of knowing God. as doubtless once existed in this excellent community of servants of God and Gnostic liturgists But alas while the indifference of time has preserved for us so much of the classical writers that we could not un! ! frequently well spare. There is. or God in His ^Eonic Sameness. 76 . for what Way &quot. and betake ourselves once more to the making of fair things. is Eternal of What noble all hymns of all is hymns worthy man. and true that are these four.THE Constancy.

77 . the times are again becoming ripe for such true poesy. Magic in has once achieved if accomplish. and doubtless were also existing in Egypt The text is found in the Greek (i. is said to have been inscribed on tablet. We have no more Hymns of Hermes wherewith to make glad the hearts of our readers as we would fain hope they have gladdened them but we will add another hymn of so like a nature that it might very well have been penned of the Trismegistic faith. secret by some unknown Brother of a forgotten Order.&quot. my augury.. tells us were in existence in Phoenicia in his day. perhaps one of the Communities of the sEon the Highest and Supercelestial One which Philo of Byblos. I am he can again not mistaken OF HERMES. and. It is A Song of Praise to the which a &quot.Eon. &quot.&quot. by a Hermes . 403). in the second half of the first century of our era.

cethereal Thou All-Comos of Hail Spirit. who clingeth unto me or who doth part Thyself from me according to the Will of God in goodness of His heart ! Hail unto Thee. Hail unto Thee. and from the Earth that s in the middle of the orb of Cosmos to the ends of the Abyss / Hail unto Thee. who doth enter into me. Thou Illumination of the Solar Beam that shines to serve the world ! Hail unto Thee.THE HYMNS Ur OF A SONG OF TQ TH PRAISE HERMES. that shines unequally ! Hail. Thou Disk of the night- Spirit ! unto Thee. Spirit. Ye Spirits all of the (ethereal Statues of the Gods ! . who doth extend from Heaven to Earth. Thou Beginning and of Nature naught can move ! unto Thou. Thou End Hail shining Moon. Thou Liturgy unweariable of Nature s Elements ! Hail unto Thee.

hot. to dark moist. and scatter est the Air with Thy self-moving Blasts. mighty Spirit. doth the store the God of gods. who ever and who doth Depth away upon its Throne of no eye can see. Settlement and shakings of the earth. whom and holy hail holy Brethren in giving of their HERMES. unto light. Cosmos. and makest thunder. lightning. air-like.tether eal. One. Mighty circling and incomprehensible Configura tion of the Cosmos. czthereal. God of 79 . who matfst the Water eddy round in circles ! Thou who raisest up the Fiery Whirl wind. rain. hail ! celestial. most inter. fire-like. who fixest Heaven and Earth apart. and makest firm the Earth on everlasting Thrones ! Thou who hangest up the /Ether in the lofty Height. earth-like. shining as do the Stars ! cold Spirit restore 1 praise Thee. like ness like. water-like. and coverest the Heaven with Thy golden everlasting wings.Hail praise / to You Sisters all.

the All-Cosmos of Ethereal Quintessence. &quot. takes &quot. as distinguished of the four Great Elements.three Spirit or from the Sensible Cosmos &quot. The reader has only to compare the The opening and closing sentences of with the first para Secret Hymnody graph of our hymn to see that we are in precisely the same circle of ideas. Lord God. (i. for the life of the body 80 is the death of . from death and also from life into death is . strides. that is the out-breath and in-breath of the s manifold existences. The ^Eon is the Invisible Intelligible Cosmos. 409). the Great Breath of Life. Earth and the Abyss. born. the three worlds. through which the Spirit. like Vishnu in the Purana s.Mighty OF HERMES. of the art Thou. and not our mixed elements. man When Spirit breathes out he into life. Heaven. It is this Spirit.. pure Fire and Air and Water and Earth. &quot. Master All! 408.

&quot. but alive to the things of the soul. for the Heart of God is the Good Itself. The ^Eon is neither Beginning nor End. And all this is according to the Will the soul. for their everlasting is in the Vortex of the revelling-place Ceaseless Liturgy. the JEon. for all the Spheres of Being but both the Will of is . of God. God which it energizes. or Effective Working. The JEon Supreme Atom of all atoms and all combinations The JEon is the Illumination or Source of Light for all the Lights of Heaven. for it is the Monad or Elements. 81 of atoms. And when THE F HERMES. of the &quot. . which ever by wills the good of all beings. that which transcends dictated all our human ideas of Love the goodness of His heart. is the Cause of the the Mighty Whirlpool of Magna Vorago. and begin where they end they dance in eternal revolution. dead to things of the body. the Universe. &quot. end where they begin. of God in goodness of His heart. For the Energy.&quot.the Spirit inbreathes he becomes dead. or Service.

Mon consisting. is Spirit. star- Therefore.- The Spirits. existing in three modes 82 . Light. in a septenary of three quint four essential elements. HYMNS of &quot. essential and which are completed by the all-colour. even as the Brethren and Sisters are endeavouring to become saints on earth. Darkness. for these Gods are the true community of saints or community holy ones in Heaven. the countless suns in space.*ke ^ un anc* Moon and all the rest the Ethereal Statues of the Gods OF HERMES. The ^Eon is the Great Paradigm or One Exemplar of all things. the Eternal Configuration of the Cosmos and all cosmoi. and no-colour. of Light and Life and so Father-Mother of all whose true Bodies are the fiery spheres. ray-like. holy as they are holy. &quot. of this the Brethren and Sisters of gnostic servants of God rightly praise all the Gods. the sidereal bodies like. into a decad of which Spirit is the beginning and the end.

Egg of the Universe. in their cosmic nature. this And from comes forth brooding being the . as the Great Bird who perpetually hatches forth the fold . of millions of months. hot. there ever perpetual and. are ^Eons as well. The Great Work of the God of Gods is perpetually to restore the Cosmos. to renew it.reminding us of the Trigunam. as it were. each and all. white Tamas. 83 . so that the JEon is also into God of millions of years. in its threefold nature of Height and Midst and Depth the endoderm. or threenature of Prakriti or Nature in Indian theosophy moist. cold black red. and millions of days whether those time-periods be of the earth or of the universe and so God of the God of He is ons. of the cosmic germ-cell over which the Spirit broods with its golden everlasting wings. to refresh. Rajas and Sattva. THE HERMES. . seeing cosmo-genesis of all things that all beings come forth from the JEon. mesoderm and ecto derm.

all He is God of the And here we must bring our little hymn-book to a close. in the hope that some may be found to sing in response to the Hymns of Heathen Hermes even century of Christian grace perhaps. after all. Hermes and Christ are not in reality such strangers to each other as traditional theological this . . in twentieth for prejudice would have us believe.THE O HERMES. existences. even as Eternity of all beings.




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