Hermes Trismegistos – Gabriel Du Préau:
DEVX | LIVRES DE MER-|CVRE TRISMEGISTE HER-|més tres ancien Theologien, & excellant Philozo-|phe, L’vn de la puiſſance & ſapience de Dieu. | L’autre de la volonté de Dieu. Auecq’vn | Dialogue de Loys Lazarel, poëte | Chrestien intitulé le Baßin | d’Hermés. | Le tout traduit de Grec en francoys par Gabriel du | Preau, natif de Macouſſis pres montl’hery.
Paris: Estienne Groulleau, 1557.
Octavo. 154 × 100 mm. , 167 Blätter. – Lagenkollation: â8, ê4, A-X8 (-fol. X8 weiß). Mit Holzschnittdruckermarke auf dem Titel, zahlreichen Holzschnittinitialen und Holzschnittleiste zu Textbeginn.
Dunkelbraunes französisches Maroquin des 18. Jahrhunderts mit glattem, leicht gerundetem Rücken, der durch goldgeprägte Fileten in fünf Felder eingeteilt ist, auf zweitem Feld ein rotes, goldgeprägtes Titelschildchen, die anderen mit goldgeprägten Stempeln: mittig je ein fleurales Ornament, in den Ecken kurze, gepunktete Linien. Steh- und Innenkantenvergoldung, handgestochene zweifarbige Kapitale, Vorsätze aus roséfarbener Seide.
Zweite, überarbeitete Ausgabe dieser französischen Übersetzung; die erste, nur auf lateinischen Vorlagen beruhende erschien 1549. Sie umfaßt Corpus Hermeticum I-XIV, „Asclepius“ und Lazarellis „Crater Hermetis“. Eine der frühesten Übersetzungen in eine der europäischen Volkssprachen überhaupt: Auf Ficinos berühmte Übertragung ins Latein, Erstdruck 1471, folgte 1548 Tommaso Bencis (Bensi, 1427-1470) italienische Version des Poimandres, kurz darauf die französische durch Gabriel du Préau. Erst 1650 gab es eine englische, 1706 die erste deutsche.
¶ Der Widmung an den königlichen Rat Jacques de Basordan folgt eine Biographie des Hermes samt Argumentum, das auf dem Ficinos basiert. Einem lateinischen Widmungsgedicht an den Leser schließt sich das Inhaltsverzeichnis an.
¶ Du Préau ist sich bereits in der ersten Ausgabe seiner Übersetzung der textlichen Probleme bewußt, die das Corpus Hermeticum bietet, „car les latins sont si fort corrumpuz et si vicieusement imprimez qu’il y a presques autant de fautes que de bon motz“, und er bedauert den Mangel an griechischen Handschriften. Zudem sei der Text unvollständig überliefert, so fehle zum Beispiel der Beginn der zweiten Abhandlung.
¶ Du Préau benutzte neben der griechischen Editio princeps drei verschiedene lateinische, zu Venedig, Paris und Basel gedruckte Ausgaben wie er in seiner Ausgabe von 1549 bemerkt: « Je me suis semblablement aidé de troys exemplaires en divers lieux inprimez, l’un à Venise l’autre à Paris, l’autre à Basle, lesquelz en maints lieux se contrarient: ou certes ay tousiours usé de celuy qui m’a semblé approcher au plus pres du sain & entier sens de l’Autheur. Ou ie laisse a penser, combine i’ay eu en cela l’esprit vexé & tormenté. » Es handelt sich bei den erwähnten wohl um eine venezianische Ausgabe der Ficino-Übersetzung (1481, 1491 oder 1493), eine zu Paris oder Venedig gedruckte Ausgabe jener des Lefèvre d’Etaples, die das Corpus Hermeticum sowie den ‚Asclepius’ und den ‚Crater Hermetis’ enthält, sowie die Baseler von 1532 desselben Herausgebers.
¶ Du Préaus Bemerkung ‚le tout traduit de Grec’ auf dem Titel vorliegender Ausgabe von 1557 kann sich nur auf seine Übersetzung von CH I-XIV – nicht auf den „Asclepius“ – beziehen, da die vom Humanisten Adrien Turnebus anhand eines griechischen Manuskriptes edierte, 1554 zu Paris erschiene griechische Editio princeps CH I-XVIII enthält; griechische bzw. koptische Fragmente des „Asclepius“ wurden erst später entdeckt.
¶ „Also, he [Lefèvre d’Etaples, as well as Gabriel du Préau] included in the same volume with the ‘Pimander’ and the ‘Asclepius’, a most extraordinary work which had been written before 1494 by Ludovico Lazzarelli [1447-1500, A. d. A.], a most enthusiastic and exaggerated Hermetist. This was the ‘Crater Hermetis’, which was modelled on one of the regeneration treatises of the ‘Hermetica (Corpus Hermeticum IV)’ and which describes in most excited language the passing on of the regenerative experience from a master to a disciple. In his valuable study of this work, P. O. Kristeller has suggested that it is meant to allude to Christ’s inspiration of His disciples with His spirit, now interpreted as the Hermetic experience which can be repeated in modern times by an inspired Hermetist. (…) There are Cabalistic, as well as Hermetic, elements in the ‘Crater Hermetis’ and its allied documents” (Francis Yates: Giordano Bruno and the Hermetic Tradition, 1964, p. 171).
¶ Gabriel Du Préau, Dupréau oder Prateolus (1511-1588), war Doktor der Theologie an der Sorbonne und ein entschiedener Gegner der Reformation; cf. Jöcher III,1755.
Einband stellenweise berieben, etwas fleckig, der vordere fliegende Vorsatz entfernt, Titel mit sauber überklebtem Stempel, zwei weitere Blätter mit Resten eines Stempels; ohne das letzte weiße Blatt. Sonst von wenigen kleinen Flecken abgesehen frisch und sehr gut erhalten, in einem dekorativem Einband. Schöner Druck in Antiqua mit zierlichen Marginalien in Kursive. Sehr selten.
Hoffmann II,212 – Schweiger I,134 – Graesse III,251 – Caillet II,5095 – Rosenthal 449 – Duveen 290 (mit Kollation) – F. van Lamoen: „Hermes Trismegistus – Pater philosophorum“ no. 54, das Exemplar der Bibliothèque Nationale – Brunet III,1648 – Ebert 9488. BM STC 223 nur mit Ausg. 1549. Nicht bei Adams – Bibliographien.
Die beiden Abbildungen stammen aus einem Angebotschreiben des Jahres 2008, sie sind bearbeitet und geben nicht den Originalzustand wieder.
Gabriel du Préau’s French translation of the Corpus Hermeticum, published in 1549, was based upon three different editions of Ficino’s Latin translation, and du Préau notes himself that these contradicted one another in so many respects that it made him quite nervous. The hierarchy of types of knowledge in c.h. ix.10 has vanished in Du Préau as it had in Ficino. In the translation of c.h. x.5, the original idea that perfect knowledge requires ‘suppression of the senses’ is even changed by du Préau into its opposite: he writes that we need to apply all our senses to the task! Perhaps most interesting is the case of c.h. xiii.3: du Préau does re-insert the final line that was omitted in Ficino’s translation, and his French version can be rendered as follows:
What shall I say, my son? I do not know what to say, except that I beheld a true spectacle and vision that it pleased God to reveal to me by a special grace. So that I am now translated into an immortal body, such as that I am no longer who I was before. I am made into the likeness of God’s thought [la divine pensée] that was recently shown to me. It is a mystery, my son, that one should not teach just like that, nor publish rashly and unthinkingly. Learn this, therefore, and see it clearly through the appearance of that element that has been created and formed, through which this mystery can easily be seen and known through one’s eyes. You see that because of this element I do not take into account the first species that I have, since I have an altogether different colour, texture, or limit than before. For I am now withdrawn from all those things. At present you see me with your corporeal eyes, my son, but if you are attentive with body and gaze to that on which you meditate, you no longer see with such eyes but with [in]eternal ones.
What we see here is that the passage is interpreted in terms of a vision given to Hermes by God through a special act of grace, and as an allusion to a Christian understanding of interior rebirth or regeneration. Du Préau added a marginal note of explanation to emphasize that point:
He [Hermes] shows how the process of regeneration must take place, through some vision that he showed him [= Tat, presumably]: note that just as he seems to be other than he was, without his body changing into a different species than before, it is thus that must happen this regeneration through the son of God taking on a human body, under which his divinity is hidden, as says St. Paul in Romans 5:2.
As for the passage in c.h. xiii.11, du Préau rendered it quite nicely as follows:
I now see it well, my father, and understand it not through the gaze of my mortal eyes but through the power and virtue of my understanding working through its interior forces. I am now in heaven, in earth, in the water, in the air, in all animals, in all trees, in all bodies, both when they were made and after they will cease to exist, and finally in every place.
Note that the original reference of being ‘before the womb, in the womb, after the womb’, with its hint of transmigration or reincarnation, has been silently removed: the pupil now experiences himself as being present in ‘all bodies’. In sum, I would say that du Préau’s translation reflects a certain degree of progress in interpretation of the Hermetic message: although it is thoroughly Christianized, we can at least see now that a process of interior “rebirth” is taking place. — Wouter J. Hanegraaff: How Hermetic was Renaissance Hermetism? In: Aries – Journal for the Study of Western Esotericism 15 (2015). pp. 200-202.
Ἐννοίας μοί ποτε γενομένης περὶ τῶν ὄντων ϰαὶ μετεωρισϑείσης μοι τῆς διανοίας σφόδρα͵ ϰατασχεϑεισῶν μου τῶν σωματιϰῶν αἰσϑήσεων͵ ϰαϑάπερ οἱ ὕπνῳ βεβαρη μένοι ἐϰ ϰόρου τροφῆς ἢ ἐϰ ϰόπου σώματος͵ ἔδοξά τινα ὑπερμεγέϑη μέτρῳ ἀπεριορίστῳ τυγχάνοντα ϰαλεῖν μου τὸ ὄνομα ϰαὶ λέγοντά μοι͵ Τί βούλει ἀϰοῦσαι ϰαὶ ϑεάσασ ϑαι͵ ϰαὶ νοήσας μαϑεῖν ϰαὶ γνῶναι,
It chanced once on a time my mind was meditating on the things that are, my thought was raised to a great height, the senses of my body being held back – just as men who are weighed down with sleep after a fill of food, or from fatigue of body. Methought a Being more than vast, in size beyond all bounds, called out my name and saith: What wouldst thou hear and see, and what hast thou in mind to learn and know?
2 φημὶ ἐγώ͵ Σὺ γὰρ τίς εἶ; Ἐγὼ μέν͵ φησίν͵ εἰμὶ ὁ Ποιμάνδρης͵ ὁ τῆς αὐϑεντίας νοῦς· οἶδα ὃ βούλει͵ ϰαὶ σύνειμί σοι πανταχοῦ.
2 And I do say: Who art thou? He saith: I am Man-Shepherd (Ποιμάνδρης), Mind of all-masterhood; I know what thou desirest and I’m with thee everywhere.
3 φημὶ ἐγώ͵ Μαϑεῖν ϑέλω τὰ ὄντα ϰαὶ νοῆσαι τὴν τού των φύσιν ϰαὶ γνῶναι τὸν ϑεόν· πῶς͵ ἔφην͵ ἀϰοῦσαι βού λομαι. φησὶν ἐμοὶ πάλιν͵ Ἔχε νῷ σῷ ὅσα ϑέλεις μαϑεῖν͵ ϰἀγώ σε διδάξω.
3 [And] I reply: I long to learn the things that are, and comprehend their nature, and know God. This is, I said, what I desire to hear. He answered back to me: Hold in thy mind all thou wouldst know, and I will teach thee.
4 τοῦτο εἰπὼν ἠλλάγη τῇ ἰδέᾳ͵ ϰαὶ εὐϑέως πάντα μοι ἤνοιϰτο ῥοπῇ͵ ϰαὶ ὁρῶ ϑέαν ἀόριστον͵ φῶς δὲ πάντα γεγε νημένα͵ εὔδιόν τε ϰαὶ ἱλαρόν͵ ϰαὶ ἠράσϑην ἰδών. ϰαὶ μετ΄ ὀλίγον σϰότος ϰατωφερὲς ἦν͵ ἐν μέρει γεγενημένον͵ φοβε ρόν τε ϰαὶ στυγνόν͵ σϰολιῶς ἐσπειραμένον͵ ὡς ὄφει εἰϰάσαι με· εἶτα μεταβαλλόμενον τὸ σϰότος εἰς ὑγρᾶν τινα φύσιν͵ ἀφάτως τεταραγμένην ϰαὶ ϰαπνὸν ἀποδι δοῦσαν͵ ὡς ἀπὸ πυρός͵ ϰαί τινα ἦχον ἀποτελοῦσαν ἀνεϰ λάλητον γοώδη· εἶτα βοὴ ἐξ αὐτῆς ἀσυνάρϑρως ἐξεπέμ πετο͵ ὡς εἰϰάσαι φωνῇ πυρός͵
4 E’en with these words His aspect changed, and straightway, in the twinkling of an eye, all things were opened to me, and I see a Vision limitless, all things turned into Light – sweet, joyous [Light]. And I became transported as I gazed. But in a little while Darkness came settling down on part [of it], awesome and gloomy, coiling in sinuous folds, so that methought it like unto a snake. And then the Darkness changed into some sort of a Moist Nature, tossed about beyond all power of words, belching out smoke as from a fire, and groaning forth a wailing sound that beggars all description. [And] after that an outcry inarticulate came forth from it, as though it were a Voice of Fire.
5 ἐϰ δὲ φωτὸς ... λόγος ἅγιος ἐπέβη τῇ φύσει͵ ϰαὶ πῦρ ἄϰρατον ἐξεπήδησεν ἐϰ τῆς ὑγρᾶς φύσεως ἄνω εἰς ὕψος· ϰοῦφον δὲ ἦν ϰαὶ ὀξύ͵ δραστιϰὸν δὲ ἅμα͵ ϰαὶ ὁ ἀὴρ ἐλαφρὸς ὢν ἠϰολούϑησε τῷ πνεύματι͵ ἀναβαίνοντος αὐτοῦ μέχρι τοῦ πυρὸς ἀπὸ γῆς ϰαὶ ὕδατος͵ ὡς δοϰεῖν ϰρέμασϑαι αὐτὸν ἀπ΄ αὐτοῦ· γῆ δὲ ϰαὶ ὕδωρ ἔμενε ϰαϑ΄ ἑαυτὰ συμμεμιγμένα͵ ὡς μὴ ϑεωρεῖσϑαι τὴν γῆν ἀπὸ τοῦ ὕδατος· ϰινούμενα δὲ ἦν διὰ τὸν ἐπιφερόμενον πνευματιϰὸν λόγον εἰς ἀϰοήν.
5 [Thereon] out of the Light [...] a Holy Word (λόγος) descended on that Nature. And upwards to the height from the Moist Nature leaped forth pure Fire; light was it, swift and active too. The Air, too, being light, followed after the Fire; from out of the Earth-and-Water rising up to Fire so that it seemed to hang therefrom. But Earth-and-Water stayed so mingled with each other, that Earth from Water no one could discern. Yet were they moved to hear by reason of the Spirit-Word (λόγος) pervading them.
6 ὁ δὲ Ποιμάνδρης ἐμοί͵ Ἐνόησας͵ φησί. τὴν ϑέαν ταύτην ὅ τι ϰαὶ βούλεται; ϰαὶ͵ Γνώσομαι͵ ἔφην ἐγώ. Τὸ φῶς ἐϰεῖνο͵ ἔφη͵ ἐγὼ Νοῦς ὁ σὸς ϑεός͵ ὁ πρὸ φύσεως ὑγρᾶς τῆς ἐϰ σϰότους φανείσης· ὁ δὲ ἐϰ Νοὸς φωτεινὸς Λόγος υἱὸς ϑεοῦ. Τί οὖν; φημί. Οὕτω γνῶϑι· τὸ ἐν σοὶ βλέπον ϰαὶ ἀϰοῦον͵ λόγος ϰυρίου͵ ὁ δὲ νοῦς πατὴρ ϑεός. οὐ γὰρ διίστανται ἀπ΄ ἀλλήλων· ἕνωσις γὰρ τούτων ἐστὶν ἡ ζωή. Εὐχαριστῶ σοι͵ ἔφην ἔγω. Ἀλλὰ δὴ νόει τὸ φῶς ϰαὶ γνώριζε τοῦτο.
6 Then saith to me Man-Shepherd: Didst understand this Vision what it means? Nay; that shall I know, said I. That Light, He said, am I, thy God, Mind, prior to Moist Nature which appeared from Darkness; the Light-Word (λόγος) [that appeared] from Mind is Son of God. What then? – say I. Know that what sees in thee and hears is the Lord’s Word (λόγος); but Mind is Father-God. Not separate are they the one from other; just in their union [rather] is it Life consists. Thanks be to Thee, I said. So, understand the Light [He answered], and make friends with it.
7 εἰπόντος ταῦτα ἐπὶ πλείονα χρόνον ἀντώπησέ μοι͵ ὥστε με τρέμειν αὐτοῦ τὴν ἰδέαν· ἀνανεύσαντος δέ͵ ϑεωρῶ ἐν τῷ νοΐ μου τὸ φῶς ἐν δυνάμεσιν ἀναριϑμήτοις ὄν͵ ϰαὶ ϰόσμον ἀπεριόριστον γεγενημένον͵ ϰαὶ περιίσχεσϑαι τὸ πῦρ δυνάμει μεγίστῃ͵ ϰαὶ στάσιν ἐσχηϰέναι ϰρατούμενον· ταῦτα δὲ ἐγὼ διενοήϑην ὁρῶν διὰ τὸν τοῦ Ποιμάνδρου λόγον.
7 And speaking thus He gazed for long into my eyes, so that I trembled at the look of him. But when He raised His head, I see in Mind the Light, [but] now in Powers no man could number, and Cosmos grown beyond all bounds, and that the Fire was compassed round about by a most mighty Power, and [now] subdued had come unto a stand. And when I saw these things I understood by reason of Man-Shepherd’s Word (λόγος).
8 ὡς δὲ ἐν ἐϰπλήξει μου ὄντος͵ φησὶ πάλιν ἐμοί͵ Εἶδες ἐν τῷ νῷ τὸ ἀρχέτυπον εἶδος͵ τὸ προάρχον τῆς ἀρχῆς τῆς ἀπεράντου· ταῦτα ὁ Ποιμάνδρης ἐμοί. Τὰ οὖν͵ ἐγώ φημι͵ στοιχεῖα τῆς φύσεως πόϑεν ὑπέστη; πάλιν ἐϰεῖνος πρὸς ταῦτα͵ Ἐϰ βουλῆς ϑεοῦ͵ ἥτις λαβοῦσα τὸν Λόγον ϰαὶ ἰδοῦσα τὸν ϰαλὸν ϰόσμον ἐμιμήσατο͵ ϰοσμοποιη ϑεῖσα διὰ τῶν ἑαυτῆς στοιχείων ϰαὶ γεννημάτων ψυχῶν.
8 But as I was in great astonishment, He saith to me again: Thou didst behold in Mind the Archetypal Form whose being is before beginning without end. Thus spake to me Man-Shepherd. And I say: Whence then have Nature’s elements their being? To this He answer gives: From Will of God. [Nature] received the Word (λόγος), and gazing upon the Cosmos Beautiful did copy it, making herself into a cosmos, by means of her own elements and by the births of souls.
9 ὁ δὲ Νοῦς ὁ ϑεός͵ ἀρρενόϑηλυς ὤν͵ ζωὴ ϰαὶ φῶς ὑπάρχων͵ ἀπεϰύησε λόγῳ ἕτερον Νοῦν δημιουργόν͵ ὃς ϑεὸς τοῦ πυρὸς ϰαὶ πνεύματος ὤν͵ ἐδημιούργησε διοιϰητάς τινας ἑπτά͵ ἐν ϰύϰλοις περιέχοντας τὸν αἰσϑητὸν ϰόσμον͵ ϰαὶ ἡ διοίϰησις αὐτῶν εἱμαρμένη ϰαλεῖται.
9 And God-the-Mind, being male and female both, as Light and Life subsisting, brought forth another Mind to give things form, who, God as he was of Fire and Spirit, formed Seven Rulers who enclose the cosmos that the sense perceives. Men call their ruling Fate.
10 ἐπήδησεν εὐϑὺς ἐϰ τῶν ϰατωφερῶν στοιχείων [τοῦ ϑεοῦ] ὁ τοῦ ϑεοῦ Λόγος εἰς τὸ ϰαϑαρὸν τῆς φύσεως δημιούρ γημα͵ ϰαὶ ἡνώϑη τῷ δημιουργῷ Νῷ (ὁμοούσιος γὰρ ἦν)͵ ϰαὶ ϰατελείφϑη [τὰ] ἄλογα τὰ ϰατωφερῆ τῆς φύσεως στοιχεῖα͵ ὡς εἶναι ὕλην μόνην.
10 Straightway from out the downward elements God’s Reason (λόγος) leaped up to Nature’s pure formation, and was at-oned with the Formative Mind; for it was co-essential with it. And Nature’s downward elements were thus left reason-less, so as to be pure matter.
11 ὁ δὲ δημιουργὸς Νοῦς σὺν τῷ Λόγῳ͵ ὁ περιίσχων τοὺς ϰύϰλους ϰαὶ δινῶν ῥοίζῳ͵ ἔστρεψε τὰ ἑαυτοῦ δημιουργήματα ϰαὶ εἴασε στρέφεσϑαι ἀπ΄ ἀρχῆς ἀορίστου εἰς ἀπέραντον τέλος· ἄρχεται γάρ͵ οὗ λήγει· ἡ δὲ τούτων περιφορά͵ ϰαϑὼς ἠϑέλησεν ὁ Νοῦς͵ ἐϰ τῶν ϰατω φερῶν στοιχείων ζῷα ἤνεγϰεν ἄλογα (οὐ γὰρ ἐπεῖχε τὸν Λόγον)͵ ἀὴρ δὲ πετεινὰ ἤνεγϰε͵ ϰαὶ τὸ ὕδωρ νηϰτά· διαϰε χώρισται δὲ ἀπ΄ ἀλλήλων ἥ τε γῆ ϰαὶ τὸ ὕδωρ͵ ϰαϑὼς ἠϑέ λησεν ὁ Νοῦς͵ ϰαὶ ἡ γῆ ἐξήνεγϰεν ἀπ΄ αὐτῆς ἃ εἶχε ζῷα τετράποδα ϰαὶ ἑρπετά͵ ϑηρία ἄγρια ϰαὶ ἥμερα.
11 Then the Formative Mind ([at-oned] with Reason), he who surrounds the spheres and spins them with his whorl, set turning his formations, and let them turn from a beginning boundless unto an endless end. For that the circulation of these [spheres] begins where it doth end, as Mind doth will. And from the downward elements Nature brought forth lives reason-less; for He did not extend the Reason (λόγος) [to them]. The Air brought forth things winged; the Water things that swim, and Earth-and-Water one from another parted, as Mind willed. And from her bosom Earth produced what lives she had, four-footed things and reptiles, beasts wild and tame.
12 ὁ δὲ πάντων πατὴρ ὁ Νοῦς͵ ὢν ζωὴ ϰαὶ φῶς͵ ἀπε ϰύησεν Ἄνϑρωπον 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͵
12 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, the Image of his Sire. In very truth, God fell in love with his own Form; and on him did bestow all of His own formations.
13 ϰαὶ ϰατανοήσας δὲ τὴν τοῦ Δημιουργοῦ ϰτίσιν ἐν τῷ πυρί͵ ἠβουλήϑη ϰαὶ αὐτὸς δημιουρ γεῖν͵ ϰαὶ συνεχωρήϑη ἀπὸ τοῦ πατρός· γενόμενος ἐν τῇ δημιουργιϰῇ σφαίρᾳ͵ ἕξων τὴν πᾶσαν ἐξουσίαν͵ ϰατενόησε τοῦ ἀδελφοῦ τὰ δημιουργήματα͵ οἱ δὲ ἠράσϑησαν αὐτοῦ͵ ἕϰαστος δὲ μετεδίδου τῆς ἰδίας τάξεως· ϰαὶ ϰαταμαϑὼν τὴν τούτων οὐσίαν ϰαὶ μεταλαβὼν τῆς αὐτῶν φύσεως ἠβου λήϑη ἀναρρῆξαι τὴν περιφέρειαν τῶν ϰύϰλων͵ ϰαὶ τὸ ϰράτος τοῦ ἐπιϰειμένου ἐπὶ τοῦ πυρὸς ϰατανοῆσαι.
13 And when he gazed upon what the Enformer had created in the Father, [Man] too wished to enform; and [so] assent was given him by the Father. Changing his state to the formative sphere, in that he was to have his whole authority, he gazed upon his Brother’s creatures. They fell in love with him, and gave him each a share of his own ordering. And after that he had well learned their essence and had become a sharer in their nature, he had a mind to break right through the Boundary of their spheres, and to subdue the might of that which pressed upon the Fire.
14 ϰαὶ ὁ τοῦ τῶν ϑνητῶν ϰόσμου ϰαὶ τῶν ἀλόγων ζῴων ἔχων πᾶσαν ἐξουσίαν διὰ τῆς ἁρμονίας παρέϰυψεν͵ ἀναρ ρήξας τὸ ϰύτος͵ ϰαὶ ἔδειξε τῇ ϰατωφερεῖ φύσει τὴν ϰαλὴν τοῦ ϑεοῦ μορφὴν͵ ὃν ἰδοῦσα ἀϰόρεστον ϰάλλος ϰαὶ πᾶσαν ἐνέργειαν ἐν ἑαυτῷ ἔχοντα τῶν διοιϰητόρων τήν τε μορφὴν τοῦ ϑεοῦ ἐμειδίασεν ἔρωτι͵ ὡς ἅτε τῆς ϰαλλίστης μορφῆς τοῦ Ἀνϑρώπου τὸ εἶδος ἐν τῷ ὕδατι ἰδοῦσα ϰαὶ τὸ σϰίασμα ἐπὶ τῆς γῆς. ὁ δὲ ἰδὼν τὴν ὁμοίαν αὐτῷ μορφὴν ἐν αὐτῇ οὖσαν ἐν τῷ ὕδατι͵ ἐφίλησε ϰαὶ ἠβουλήϑη αὐτοῦ οἰϰεῖν· ἅμα δὲ τῇ βουλῇ ἐγένετο ἐνέργεια͵ ϰαὶ ᾤϰησε τὴν ἄλογον μορφήν· ἡ δὲ φύσις λαβοῦσα τὸν ἐρώμενον περι επλάϰη ὅλη ϰαὶ ἐμίγησαν· ἐρώμενοι γὰρ ἦσαν.
14 So he who hath the whole authority o’er [all] the mortals in the cosmos and o’er its lives irrational, bent his face downwards through the Harmony, breaking right through its strength, and showed to downward Nature God’s fair form. And when she saw that Form of beauty which can never satiate, and him who [now] possessed within himself each single energy of [all seven] Rulers as well as God’s own Form, she smiled with love; for ’twas as though she’d seen the image of Man’s fairest form upon her Water, his shadow on her Earth. He in turn beholding the form like to himself, existing in her, in her Water, loved it and willed to live in it; and with the will came act, and [so] he vivified the form devoid of reason. And Nature took the object of her love and wound herself completely around him, and they were intermingled, for they were lovers.
15 ϰαὶ διὰ τοῦτο παρὰ πάντα τὰ ἐπὶ γῆς ζῷα διπλοῦς ἐστιν ὁ ἄνϑρωπος͵ ϑνητὸς μὲν διὰ τὸ σῶμα͵ ἀϑάνατος δὲ διὰ τὸν οὐσιώδη ἄνϑρωπον· ἀϑάνατος γὰρ ὢν ϰαὶ πάντων τὴν ἐξουσίαν ἔχων͵ τὰ ϑνητὰ πάσχει ὑποϰείμενος τῇ εἱμαρ μένῃ. ὑπεράνω οὖν ὢν τῆς ἁρμονίας ἐναρμόνιος γέγονε δοῦλος ἀρρενόϑηλυς δὲ ὤν͵ ἐξ ἀρρενοϑήλεος ὢν πατρὸς ϰαὶ ἄϋπνος ἀπὸ ἀΰπνου ... ϰρατεῖται.
15 And this is why beyond all creatures on the earth man is twofold; mortal because of body, but because of the essential man immortal. Though deathless and possessed of sway o’er all, yet doth he suffer as a mortal doth, subject to Fate. Thus though above the Harmony, within the Harmony he hath become a slave. Though male-female, as from a Father male-female, and though he’s sleepless from a sleepless [Sire], yet is he overcome [by sleep].
16 ϰαὶ μετὰ ταῦτα͵ Νοῦς ὁ ἐμός· ϰαὶ αὐτὸς γὰρ ἐρῶ τοῦ λόγου. ὁ δὲ Ποιμάνδρης εἶπε͵ Τοῦτό ἐστι τὸ ϰεϰρυμμένον μυστήριον μέχρι τῆσδε τῆς ἡμέρας. ἡ γὰρ φύσις ἐπιμιγεῖσα τῷ Ἀνϑρώπῳ ἤνεγϰέ τι ϑαῦμα ϑαυμα σιώτατον· ἔχοντος γὰρ αὐτοῦ τῆς ἁρμονίας τῶν ἑπτὰ τὴν φύσιν͵ οὓς ἔφην σοι ἐϰ πυρὸς ϰαὶ πνεύματος͵ οὐϰ ἀνέμε νεν ἡ φύσις͵ ἀλλ΄ εὐϑὺς ἀπεϰύησεν ἑπτὰ ἀνϑρώπους͵ πρὸς τὰς φύσεις τῶν ἑπτὰ διοϰητόρων͵ ἀρρενοϑήλεας ϰαὶ μεταρσίους. ϰαὶ μετὰ ταῦτα͵ Ὦ Ποιμάνδρη͵ εἰς μεγάλην γὰρ νῦν ἐπιϑυμίαν ἦλϑον ϰαὶ ποϑῶ ἀϰοῦσαι· μὴ ἔϰτρεχε. ϰαὶ ὁ Ποιμάνδρης εἶπεν͵ Ἀλλὰ σιώπα. οὔπω γάρ σοι ἀνήπλωσα τὸν πρῶτον λόγον. Ἰδοὺ σιωπῶ͵ ἔφην ἐγώ.
16 Thereon [I say: Teach on], O Mind of me, for I myself as well am amorous of the Word (λόγος). The Shepherd said: This is the mystery kept hid until this day. Nature embraced by Man brought forth a wonder, oh so wonderful. For as he had the nature of the Concord of the Seven, who, as I said to thee, [were made] of Fire and Spirit – Nature delayed not, but immediately brought forth seven "men", in correspondence with the natures of the Seven, male-female and moving in the air. Thereon [I said]: O Shepherd, ..., for now I’m filled with great desire and long to hear; do not run off. The Shepherd said: Keep silence, for not as yet have I unrolled for thee the first discourse (λόγοι). Lo! I am still, I said.
17 Ἐγένετο οὖν͵ ὡς ἔφην͵ τῶν ἑπτὰ τούτων ἡ γένεσις τοιῷδε τρόπῳ· ϑηλυϰὴ γὰρ γῆ ἦν ϰαὶ ὕδωρ ὀχευτιϰόν͵ τὸ δὲ ἐϰ πυρὸς πέπειρον. ἐϰ δὲ αἰϑέρος τὸ πνεῦμα ἔλαβε ϰαὶ ἐξήνεγϰεν ἡ φύσις τὰ σώματα πρὸς τὸ εἶδος τοῦ Ἀν ϑρώπου. ὁ δὲ Ἄνϑρωπος ἐϰ ζωῆς ϰαὶ φωτὸς ἐγένετο εἰς ψυχὴν ϰαὶ νοῦν͵ ἐϰ μὲν ζωῆς ψυχήν͵ ἐϰ δὲ φωτὸς νοῦν͵ ϰαὶ ἔμεινεν οὕτω τὰ πάντα τοῦ αἰσϑητοῦ ϰόσμου μέχρι περιόδου τέλους ϰαὶ ἀρχῶν γενῶν.
17 In such wise than, as I have said, the generation of these seven came to pass. Earth was as woman, her Water filled with longing; ripeness she took from Fire, spirit from Aether. Nature thus brought forth frames to suit the form of Man. And Man from Light and Life changed into soul and mind – from Life to soul, from Light to mind. And thus continued all the sense-world’s parts until the period of their end and new beginnings.
18 ἄϰουε λοιπόν͵ ὃν ποϑεῖς λόγον ἀϰοῦσαι. τῆς περιό δου πεπληρωμένης ἐλύϑη ὁ πάντων σύνδεσμος ἐϰ βουλῆς ϑεοῦ· πάντα γὰρ ζῷα ἀρρενοϑήλεα ὄντα διελύετο ἅμα τῷ ἀνϑρώπῳ ϰαὶ ἐγένετο τὰ μὲν ἀρρενιϰὰ ἐν μέρει͵ τὰ δὲ ϑηλυϰὰ ὁμοίως. ὁ δὲ ϑεὸς εὐϑὺς εἶπεν ἁγίῳ λόγῳ͵ Αὐξά νεσϑε ἐν αὐξήσει ϰαὶ πληϑύνεσϑε ἐν πλήϑει πάντα τὰ ϰτίσματα ϰαὶ δημιουργήματα͵ ϰαὶ ἀναγνωρισάτω ὁ ἔννους ἑαυτὸν ὄντα ἀϑάνατον͵ ϰαὶ τὸν αἴτιον τοῦ ϑανάτου ἔρωτα͵ ϰαὶ πάντα τὰ ὄντα.
18 Now listen to the rest of the discourse (λόγος) which thou dost long to hear. The period being ended, the bond that bound them all was loosened by God’s Will. For all the animals being male-female, at the same time with Man were loosed apart; some became partly male, some in like fashion [partly] female. And straightway God spake by His Holy Word (λόγος): “Increase ye in increasing, and multiply in multitude, ye creatures and creations all; and man that hath Mind in him, let him learn to know that he himself is deathless, and that the cause of death is love, though Love is all.”
19 τοῦτο εἰπόντος͵ ἡ πρόνοια διὰ τῆς εἱμαρμένης ϰαὶ ἁρμονίας τὰς μίξεις ἐποιήσατο͵ ϰαὶ τὰς γενέσεις ϰατέ στησε͵ ϰαὶ ἐπληϑύνϑη ϰατὰ γένος τὰ πάντα ϰαὶ ὁ ἀναγνωρίσας ἑαυτὸν ἐλήλυϑεν εἰς τὸ περιούσιον ἀγαϑόν͵ ὁ δὲ ἀγαπήσας τὸ ἐϰ πλάνης ἔρωτος σῶμα͵ οὗτος μένει ἐν τῷ σϰότει πλανώμενος͵ αἰσϑητῶς πάσχων τὰ τοῦ ϑανάτου.
19 When He said this, His Forethought did by means of Fate and Harmony effect their couplings and their generations founded. And so all things were multiplied according to their kind. And he who thus hath learned to know himself, hath reached that Good which doth transcend abundance; but he who through a love that leads astray, expends his love upon his body – he stays in Darkness wandering, and suffering through his senses things of Death.
20 Τί τοσοῦτον ἁμαρτάνουσιν͵ ἔφην ἐγώ͵ οἱ ἀγνοοῦντες͵ ἵνα στερηϑῶσι τῆς ἀϑανασίας; Ἔοιϰας͵ ὦ οὗτος͵ τού των μὴ πεφροντιϰέναι ὧν ἤϰουσας. οὐϰ ἔφην σοι νοεῖν; Νοῶ ϰαὶ μιμνήσϰομαι͵ εὐχαριστῶ δὲ ἅμα. Εἰ ἐνόησας͵ εἰπέ μοι͵ διὰ τί ἄξιοί εἰσι τοῦ ϑανάτου οἱ ἐν τῷ ϑανάτῳ ὄντες; Ὅτι προϰατάρχεται τοῦ οἰϰείου σώματος τὸ στυγνὸν σϰότος͵ ἐξ οὗ ἡ ὑγρὰ φύσις͵ ἐξ ἧς τὸ σῶμα συνέ στηϰεν ἐν τῷ αἰσϑητῷ ϰόσμῳ͵ ἐξ οὗ ϑάνατος ἀρδεύεται.
20 What is the so great fault, said I, the ignorant commit, that they should be deprived of deathlessness? Thou seem’st, He said, O thou, not to have given heed to what thou heardest. Did I not bid thee think? Yea do I think, and I remember, and therefore give Thee thanks. If thou didst think [thereon], [said He], tell me: Why do they merit death who are in Death? It is because the gloomy Darkness is the root and base of the material frame; from it came the Moist Nature; from this the body in the sense-world was composed; and from this [body] Death doth the Water drain.
21 Ἐνόησας ὀρϑῶς͵ ὦ οὗτος. ϰατὰ τί δὲ ὁ νοήσας ἑαυτὸν εἰς αὐτὸν χωρεῖ͵ ὅπερ ἔχει ὁ τοῦ ϑεοῦ λόγος; φημὶ ἐγώ͵ Ὅτι ἐϰ φωτὸς ϰαὶ ζωῆς συνέστηϰεν ὁ πατὴρ τῶν ὅλων͵ ἐξ οὗ γέγονεν ὁ Ἄνϑρωπος. Εὖ φῂς λαλῶν· φῶς ϰαὶ ζωή ἐστιν ὁ ϑεὸς ϰαὶ πατήρ͵ ἐξ οὗ ἐγένετο ὁ Ἄνϑρωπος. ἐὰν οὖν μάϑῃς αὐτὸν ἐϰ ζωῆς ϰαὶ φωτὸς ὄντα ϰαὶ ὅτι ἐϰ τούτων τυγχάνεις͵ εἰς ζωὴν πάλιν χωρήσεις. ταῦτα ὁ Ποιμάνδρης εἶπεν. Ἀλλ΄ ἔτι μοι εἰπέ͵ πῶς εἰς ζωὴν χωρήσω ἐγώ͵ ἔφην͵ ὦ Νοῦς ἐμός; φησὶ γὰρ ὁ ϑεός· ὁ ἔννους ἄνϑρωπος ἀναγνωρισάτω ἑαυτόν.
21 Right was thy thought, O thou! But how doth “he who knows himself, go unto Him”, as God’s Word (λόγος) hath declared? And I reply: the Father of the universals doth consist of Light and Life, from Him Man was born. Thou sayest well, [thus] speaking. Light and Life is Father-God, and from Him Man was born. If then thou learnest that thou art thyself of Life and Light, and that thou [happen’st] to be out of them, thou shalt return again to Life. Thus did Man-Shepherd speak. But tell me further, Mind of me, I cried, how shall I come to Life again ... for God doth say: “The man who hath Mind in him, let him learn to know that he himself [is deathless].”
22 οὐ πάντες γὰρ ἄνϑρωποι νοῦν ἔχουσιν; Εὐφήμει͵ ὦ οὗτος͵ λαλῶν· παραγίνομαι αὐτὸς ἐγὼ ὁ Νοῦς τοῖς ὁσίοις ϰαὶ ἀγα ϑοῖς ϰαὶ ϰαϑαροῖς ϰαὶ ἐλεήμοσι͵ τοῖς εὐσεβοῦσι͵ ϰαὶ ἡ παρου σία μου γίνεται βοήϑεια͵ ϰαὶ εὐϑὺς τὰ πάντα γνωρίζουσι ϰαὶ τὸν πατέρα ἱλάσϰονται ἀγαπητιϰῶς ϰαὶ εὐχαριστοῦσιν εὐλογοῦντες ϰαὶ ὑμνοῦντες τεταγμένως πρὸς αὐτὸν τῇ στοργῇ͵ ϰαὶ πρὸ τοῦ παραδοῦναι τὸ σῶμα ἰδίῳ ϑανάτῳ μυσάττονται τὰς αἰσϑήσεις͵ εἰδότες αὐτῶν τὰ ἐνεργήματα· μᾶλλον δὲ οὐϰ ἐάσω αὐτὸς ὁ Νοῦς τὰ προσπίπτοντα ἐνερ γήματα τοῦ σώματος ἐϰτελεσϑῆναι. πυλωρὸς ὢν ἀποϰλείσω τὰς εἰσόδους τῶν ϰαϰῶν ϰαὶ αἰσχρῶν ἐνεργημάτων͵ τὰς ἐνϑυμήσεις ἐϰϰόπτων.
22 Have not all men then Mind? Thou sayest well, O thou, thus speaking. 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 ere they give up the body unto its proper death, they turn them with disgust from its sensations, from knowledge of what things they operate. Nay, it is I, the Mind, that will not let the operations which befall the body, work to their [natural] end. For being door-keeper I’ll close up [all] the entrances, and cut the mental actions off which base and evil energies induce.
23 τοῖς δὲ ἀνοήτοις ϰαὶ ϰαϰοῖς ϰαὶ πονηροῖς ϰαὶ φϑονεροῖς ϰαὶ πλεονέϰταις ϰαὶ φονεῦσι ϰαὶ ἀσεβέσι πόρρωϑέν εἰμι͵ τῷ τιμωρῷ ἐϰχωρήσας δαίμονι͵ ὅστις τὴν ὀξύτητα τοῦ πυρὸς προσβάλλων ϑρώσϰει αὐτὸν αἰσϑητιϰῶς ϰαὶ μᾶλλον ἐπὶ τὰς ἀνομίας αὐτὸν ὁπλίζει͵ ἵνα τύχῃ πλείονος τιμωρίας͵ ϰαὶ οὐ παύεται ἐπ΄ ὀρέξεις ἀπλέ τους τὴν ἐπιϑυμίαν ἔχων͵ ἀϰορέστως σϰοτομαχῶν͵ ϰαὶ τοῦ τον βασανίζει͵ ϰαὶ ἐπ΄ αὐτὸν πῦρ ἐπὶ τὸ πλεῖον αὐξάνει.
23 But to the Mind-less ones, the wicked and depraved, the envious and covetous, and those who mured do and love impiety, I am far off, yielding my place to the Avenging Daimon, who sharpening the fire, tormenteth him and addeth fire to fire upon him, and rusheth upon him through his senses, thus rendering him readier for transgressions of the law, so that he meets with greater torment; nor doth he ever cease to have desire for appetites inordinate, insatiately striving in the dark.
24 Εὖ μοι πάντα͵ ὡς ἐβουλόμην͵ ἐδίδαξας͵ ὦ Νοῦς͵ ἔτι δέ μοι εἰπὲ περὶ τῆς ἀνόδου τῆς γινομένης. πρὸς ταῦτα ὁ Ποιμάνδρης εἷπε͵ Πρῶτον μὲν ἐν τῇ ἀναλύσει τοῦ σώματος τοῦ ὑλιϰοῦ παραδίδως αὐτὸ τὸ σῶμα εἰς ἀλλοίωσιν͵ ϰαὶ τὸ εἶδος ὃ εἶχες ἀφανὲς γίνεται͵ ϰαὶ τὸ ἦϑος τῷ δαί μονι ἀνενέργητον παραδίδως͵ ϰαὶ αἱ αἰσϑήσεις τοῦ σώματος εἰς τὰς ἑαυτῶν πηγὰς ἐπανέρχονται͵ μέρη γινόμεναι ϰαὶ πάλιν συνανιστάμεναι εἰς τὰς ἐνεργείας. ϰαὶ ὁ ϑυμὸς ϰαὶ ἡ ἐπιϑυμία εἰς τὴν ἄλογον φύσιν χωρεῖ.
24 Well hast thou taught me all, as I desired, O Mind. And now, pray, tell me further of the nature of the Way Above as now it is [for me]. To this Man-Shepherd said: When the material body is to be dissolved, first thou surrenderest the body by itself unto the work of change, and thus the form thou hadst doth vanish, and thou surrenderest thy way of life, void of its energy, unto the Daimon. The body’s senses next pass back into their sources, becoming separate, and resurrect as energies; and passion and desire withdraw unto that nature which is void of reason.
25 ϰαὶ οὕτως ὁρμᾷ λοιπὸν ἄνω διὰ τῆς ἁρμονίας͵ ϰαὶ τῇ πρώτῃ ζώνῃ δίδωσι τὴν αὐξητιϰὴν ἐνέργειαν ϰαὶ τὴν μειωτιϰήν͵ ϰαὶ τῇ δευτέρᾳ τὴν μηχανὴν τῶν ϰαϰῶν͵ δόλον ἀνενέργητον͵ ϰαὶ τῇ τρίτῃ τὴν ἐπιϑυμητιϰὴν ἀπάτην ἀνενέργητον͵ ϰαὶ τῇ τετάρτῃ τὴν ἀρχοντιϰὴν προφανίαν ἀπλεονέϰτητον͵ ϰαὶ τῇ πέμπτῃ τὸ ϑράσος τὸ ἀνόσιον ϰαὶ τῆς τόλμης τὴν προπέτειαν͵ ϰαὶ τῇ ἕϰτῃ τὰς ἀφορμὰς τὰς ϰαϰὰς τοῦ πλού του ἀνενεργήτους͵ ϰαὶ τῇ ἑβδόμῃ ζώνῃ τὸ ἐνεδρεῦον ψεῦδος.
25 And thus it is that man doth speed his way thereafter upwards through the Harmony. To the first zone he gives the Energy of Growth and Waning; unto the second [zone], Device of Evils [now] de-energized; unto the third, the Guile of the Desires de-energized; unto the fourth, his Domineering Arrogance, [also] de-energized; unto the fifth, unholy Daring and the Rashness of Audacity, de-energized; unto the sixth, Striving for Wealth by evil means, deprived of its aggrandizement; and to the seventh zone, Ensnaring Falsehood, de-energized.
26 ϰαὶ τότε γυμνωϑεὶς ἀπὸ τῶν τῆς ἁρμονίας ἐνερ γημάτων γίνεται ἐπὶ τὴν ὀγδοατιϰὴν φύσιν͵ τὴν ἰδίαν δύναμιν ἔχων͵ ϰαὶ ὑμνεῖ σὺν τοῖς οὖσι τὸν πατέρα· συγχαίρουσι δὲ οἱ παρόντες τῇ τούτου παρουσίᾳ͵ ϰαὶ ὁμοιωϑεὶς τοῖς συνοῦσιν ἀϰούει ϰαί τινων δυνάμεων ὑπὲρ τὴν ὀγδοατιϰὴν φύσιν φωνῇ τινι ἡδείᾳ ὑμνουσῶν τὸν ϑεόν· ϰαὶ τότε τάξει ἀνέρχονται πρὸς τὸν πατέρα͵ ϰαὶ αὐτοὶ εἰς δυνάμεις ἑαυ τοὺς παραδιδόασι͵ ϰαὶ δυνάμεις γενόμενοι ἐν ϑεῷ γίνονται. τοῦτό ἐστι τὸ ἀγαϑὸν τέλος τοῖς γνῶσιν ἐσχηϰόσι͵ ϑεω ϑῆναι. λοιπόν͵ τί μέλλεις; οὐχ ὡς πάντα παραλαβὼν ϰαϑο δηγὸς γίνῃ τοῖς ἀξίοις͵ ὅπως τὸ γένος τῆς ἀνϑρωπότητος διὰ σοῦ ὑπὸ ϑεοῦ σωϑῇ;
26 And then, with all the energisings of the harmony stript from him, clothed in his proper Power, he cometh to that Nature which belongs unto the Eighth, and there with those-that-are hymneth the Father. They who are there welcome his coming there with joy; and he, made like to them that sojourn there, doth further hear the Powers who are above the Nature that belongs unto the Eighth, singing their songs of praise to God in language of their own. And then they, in a band, go to the Father home; of their own selves they make surrender of themselves to Powers, and [thus] becoming Powers they are in God. This the good end for those who have gained Gnosis – to be made one with God. Why shouldst thou then delay? Must it not be, since thou hast all received, that thou shouldst to the worthy point the way, in order that through thee the race of mortal kind may by [thy] God be saved?
27 ταῦτα εἰπὼν ὁ Ποιμάνδρης ἐμοὶ ἐμίγη ταῖς δυνά μεσιν. ἐγὼ δὲ εὐχαριστήσας ϰαὶ εὐλογήσας τὸν πατέρα τῶν ὅλων ἀνείϑην ὑπ΄ αὐτοῦ δυναμωϑεὶς ϰαὶ διδαχϑεὶς τοῦ παντὸς τὴν φύσιν ϰαὶ τὴν μεγίστην ϑέαν͵ ϰαὶ ἦργμαι ϰηρύσσειν τοῖς ἀνϑρώποις τὸ τῆς εὐσεβείας ϰαὶ γνώσεως ϰάλλος͵ Ὦ λαοί͵ ἄνδρες γηγενεῖς͵ οἱ μέϑῃ ϰαὶ ὕπνῳ ἑαυτοὺς ἐϰδε δωϰότες ϰαὶ τῇ ἀγνωσίᾳ τοῦ ϑεοῦ͵ νήψατε͵ παύσασϑε δὲ ϰραιπαλῶντες͵ ϑελγόμενοι ὕπνῳ ἀλόγῳ.
27 This when He’d said, Man-Shepherd mingled with the Powers. But I, with thanks and belssings unto the Father of the universal [Powers], was freed, full of the power he had poured into me, and full of what He’d taught me of the nature of the All and of the loftiest Vision. And I began to preach unto men the Beauty of Devotion and of Gnosis: O ye people, earth-born folk, ye who have given yourselves to drunkenness and sleep and ignorance of God, be sober now, cease from your surfeit, cease to be glamoured by irrational sleep!
28 Οἱ δὲ ἀϰούσαντες παρεγένοντο ὁμοϑυμαδόν. ἐγὼ δέ φημι͵ Τί ἑαυτούς͵ ὦ ἄνδρες γηγενεῖς͵ εἰς ϑάνατον ἐϰδεδώ ϰατε͵ ἔχοντες ἐξουσίαν τῆς ἀϑανασίας μεταλαβεῖν; μετα νοήσατε͵ οἱ συνοδεύσαντες τῇ πλάνῃ ϰαὶ συγϰοινωνήσαντες τῇ ἀγνοίᾳ· ἀπαλλάγητε τοῦ σϰοτεινοῦ φωτός͵ μεταλάβετε τῆς ἀϑανασίας͵ ϰαταλείψαντες τὴν φϑοράν.
28 And when they heard, they came with one accord. Whereon I say: Ye earth-born folk, why have ye given yourselves up to Death, while yet ye have the power of sharing Deathlessness? Repent, O ye, who walk with Error arm in arm and make of Ignorance the sharer of your board; get ye out from the light of Darkness, and take your part in Deathlessness, forsake Destruction!
29 ϰαὶ οἱ μὲν αὐτῶν ϰαταφλυαρήσαντες ἀπέστησαν͵ τῇ τοῦ ϑανάτου ὁδῷ ἑαυτοὺς ἐϰδεδωϰότες͵ οἱ δὲ παρεϰάλουν διδαχϑῆναι͵ ἑαυτοὺς πρὸ ποδῶν μου ῥίψαντες. ἐγὼ δὲ ἀνα στήσας αὐτοὺς ϰαϑοδηγὸς ἐγενόμην τοῦ γένους͵ τοὺς λόγους διδάσϰων͵ πῶς ϰαὶ τίνι τρόπῳ σωϑήσονται͵ ϰαὶ ἔσπειρα αὐτοῖς τοὺς τῆς σοφίας λόγους ϰαὶ ἐτράφησαν ἐϰ τοῦ ἀμβροσίου ὕδατος. ὀψίας δὲ γενομένης ϰαὶ τῆς τοῦ ἡλίου αὐγῆς ἀρχομένης δύεσϑαι ὅλης͵ ἐϰέλευσα αὐτοῖς εὐχαρι στεῖν τῷ ϑεῷ ϰαὶ ἀναπληρώσαντες τὴν εὐχαριστίαν ἕϰαστος ἐτράπη εἰς τὴν ἰδίαν ϰοίτην.
29 And some of them with jests upon their lips departed [from me], abandoning themselves unto the Way of Death; others entreated to be taught, casting themselves before my feet. But I made them arise, and I became a leader of the Race towards home, teaching the words (λόγοι), how and in what way they shall be saved. I sowed in them the words (λόγοι) of wisdom; of Deathless Water were they given to drink. And when even was come and all sun’s beams began to set, I bade them all give thanks to God. And when they had brought to an end the giving of their thanks, each man returned to his own resting place.
30 ἐγὼ δὲ τὴν εὐεργεσίαν τοῦ Ποιμάνδρου ἀνεγρα ψάμην εἰς ἐμαυτόν͵ ϰαὶ πληρωϑεὶς ὧν ἤϑελον ἐξηυφράνϑην. ἐγένετο γὰρ ὁ τοῦ σώματος ὕπνος τῆς ψυχῆς νῆψις͵ ϰαὶ ἡ ϰάμμυσις τῶν ὀφϑαλμῶν ἀληϑινὴ ὅρασις͵ ϰαὶ ἡ σιωπή μου ἐγϰύμων τοῦ ἀγαϑοῦ͵ ϰαὶ ἡ τοῦ λόγου ἐϰφορὰ γεννήματα ἀγαϑῶν. τοῦτο δὲ συνέβη μοι λαβόντι ἀπὸ τοῦ νοός μου͵ τουτέστι τοῦ Ποιμάνδρου͵ τοῦ τῆς αὐϑεντίας λόγου. ϑεό πνους γενόμενος τῆς ἀληϑείας ἦλϑον. διὸ δίδωμι ἐϰ ψυχῆς ϰαὶ ἰσχύος ὅλης εὐλογίαν τῷ πατρὶ ϑεῷ.
30 But I recorded in my heart Man-Shepherd’s benefaction, and with my every hope fulfilled more than rejoiced. For body’s sleep became the soul’s awakening, and closing of the eyes – true vision, pregnant with Good my silence, and the utterance of my word (λόγος) begetting of good things. All this befell me from my Mind, that is Man-Shepherd, Word (λόγος) of all masterhood, by whom being God-inspired I came unto the Plain of Truth. Wherefore with all my soul and strength thanksgiving give I unto Father-God.
31 ἅγιος ὁ ϑεὸς ϰαὶ πατὴρ τῶν ὅλων. ἅγιος ὁ ϑεὸς͵ οὗ ἡ βουλὴ τελεῖται ἀπὸ τῶν ἰδίων δυνά μεων. ἅγιος ὁ ϑεός͵ ὃς γνωσϑῆναι βούλεται ϰαὶ γινώσϰεται τοῖς ἰδίοις. ἅγιος εἶ͵ ὁ λόγῳ συστησάμενος τὰ ὄντα. ἅγιος εἶ͵ οὗ πᾶσα φύσις εἰϰὼν ἔφυ. ἅγιος εἶ͵ ὃν ἡ φύσις οὐϰ ἐμόρφωσεν. ἅγιος εἶ͵ ὁ πάσης δυνάμεως ἰσχυρότερος. ἅγιος εἶ͵ ὁ πάσης ὑπεροχῆς μείζων. ἅγιος εἶ͵ ὁ ϰρείττων τῶν ἐπαίνων. δέξαι λογιϰὰς ϑυσίας ἁγνὰς ἀπὸ ψυχῆς ϰαὶ ϰαρδίας πρὸς σὲ ἀνατεταμένης͵ ἀνεϰλάλητε͵ ἄρρητε͵ σιωπῇ φωνού μενε.
31 Holy art Thou, O God, the universals’ Father. Holy art Thou, O God, whose Will perfects itself by means of its own Powers. Holy art Thou, O God, who willeth to be known and art known by Thine own. Holy art Thou,who didst by Word (λόγος) make to consist the things that are. Holy art Thou, of whom All-nature hath been made an image. Holy art Thou, whose Form Nature hath never made. Holy art Thou, more powerful than all power. Holy art Thou, transcending all pre-eminence. Holy Thou art, Thou better than all praise. Accept my reason’s offerings pure, from soul and heart for aye stretched up to Thee, O Thou unutterable, unspeakable, Whose Name naught but the Silence can express.
32 αἰτουμένῳ τὸ μὴ σφαλῆναι τῆς γνώσεως τῆς ϰατ΄ οὐσίαν ἡμῶν ἐπίνευσόν μοι ϰαὶ ἐνδυνάμωσόν με͵ ϰαὶ τῆς χάριτος ταύτης φωτίσω τοὺς ἐν ἀγνοίᾳ τοῦ γένους͵ μοῦ ἀδελφούς͵ υἱοὺς δὲ σοῦ. διὸ πιστεύω ϰαὶ μαρτυρῶ· εἰς ζωὴν ϰαὶ φῶς χωρῶ. εὐλογητὸς εἶ͵ πάτερ. ὁ σὸς ἄνϑρωπος συναγιάζειν σοι βούλεται͵ ϰαϑὼς παρέδωϰας αὐτῷ τὴν πᾶσαν ἐξουσίαν.
32 Give ear to me who pray that I may ne’er of Gnosis fail, [Gnosis] which is our common being’s nature; and fill me with Thy Power, and with this Grace [of Thine], that I may give the Light to those in ignorance of the Race, my Brethren, and Thy Sons. For this cause I believe, and I bear witness; I go to Life and Light. Blessed art Thou, O Father. Thy Man would holy be as Thou art holy, e’en as Thou gave him Thy full authority [to be].
— Translated by George Robert Stow Mead.
Da ursprünglich auf Griechisch verfaßt, ging man davon aus, Ποιμάνδρης sei von den Wörtern Hirte und Pflug, ποιμήν und ἀνήρ, abgeleitet. Neuere Studien belegen, daß dies von koptisch „P-eime-nte-rē“ herrühren könne, was „Kenntnis von Ra“ oder „Ra verstehen“ bedeute.
Lat. ‘mens divine potentie’. Maurizio Campanelli: Mercurii Trismegisti Pimander sive De Potestate et Sapientia Dei. Torino: Nino Aragno 2011. 7.14–15.
“The name ‘Poimandres’ occurs twelve times in C. H. I but only twice elsewhere in the Hermetica, in C. H. XIII.15. However, XIII.19 may imply a derivation from poimaino (‘to be a shepherd’), adding poimēn (‘shepherd’) to anēr (‘man’) to produce Poimandrēs. This derivation finds support from those who see links between C. H. I and the Shepherd of Hermas, a Christian apocalypse of the mid-second century which contains a vision resembling in some details the opening of C. H. I. (...) Since early in the century, however, others have sought a Coptic origin for the name. Scott II, 15-16, on the advice of F. L. Griffith, proposed p-eime-n-re, ‘the knowledge of Re,’ which accords with section 2, below, if nous (‘mind’) is taken as equivalent to eime (‘knowledge’) and Re, the sun god, is authentia (‘sovereignty’). Along the same lines, Marcus (1949), pp. 40-3, suggested peimentero, an abbreviated form meaning ‘the reason of sovereignty.’” — Brian P. Copenhaver: Hermetica. The Greek Corpus Hermeticum and the Latin Asclepius in a New English Translation. Cambridge University Press, 1995. p. 95.
“As was pointed out a number of times at the beginning of the twentieth century, this Greek etymology of the word is linguistically unacceptable. The form Poimandros would be possible in this sense, as would Poimandr or perhaps Poimenanōr, but not what we have in our texts: Poimandrēs. That leaves us in a very awkward situation. The etymology of Poimandres as ‘shepherd of men’ provides a rich and appropriate meaning which, what is more, ‘is supported in the Hermetic tradition itself’; but at the same time this etymology is excluded on basic linguistic grounds. It is only natural that many scholars have turned a blind eye to the problems and continued to embrace the Greek etymology — linguistic objections notwithstanding. And yet in fact, as we will see, there is no need to ignore anything. Paradoxically, admitting that the Greek etymology is untenable does not mean we have to abandon it: all it does mean is that for the real etymology of the word we have to look elsewhere. The Hermetica as a whole are plainly a product of Greek culture in Egypt. This naturally raises the possibility that the word Poimandres is Egyptian in origin.” – “According to him (Frances Llewellyn Griffith, 1925, rfm) the name is a Greek version of what in Coptic would be P-eime n-rē, ‘The knowledge of Re’. With one small exception which we will come to in a moment, this etymology is linguistically faultless. The initial p- is, as mentioned earlier, to be expected. As for the alternation between Coptic ei and Greek oi, even if there were no other factors involved — which, as we will soon see, there were — it would be unexceptionable. Not too much is known about how later Egyptian in its various stages and in various places was actually pronounced; but what is clear is that in the interchanges between Egyptian and Greek there was a fundamental overlap between the vowel-sounds ei and oi, and specific examples of Coptic ei corresponding to Greek oi do in fact exist. And finally, use of the closing syllable rēs when transliterating Egyptian names ending with the godname Re into Greek is — as also mentioned earlier — routine and well attested. The one improvement that needs making to Griffith's etymology has to do with the form of the genitive n-rē, ‘of Re’. In fact Coptic had an alternative form of the genitive to the simple n-, and this alternative form, nte-, is preferable here for two reasons.” — Roelof van den Broeck, Cis van Heertum: From Poimandres to Jacob Böhme. Gnosis, Hermetism and the Christian Tradition. Leiden: Brill, 2000. pp. 45 and 47.
Griechischer Text: Gustav Parthey: Hermetis Trismegisti Poemander, Berlin: Nicolai, 1854; mit Verbesserungen: Walter Scott: Hermetica, The Ancient Greek and Latin Writings which contain Religious or Philosophic Teachings, ascribed to Hermes Trismegistus, 1, Oxford: Clarendon Press, 1924; Arthur Darby Nock mit frz. Übers. von André-Jean Festugière: Hermès Trismégiste, 4 Bände. Paris: Les Belles Lettres, 1945-1954; Charles Harold Dodd: The Bible and the Greeks, London: Hodder and Stoughton, 1935; Richard Reitzenstein: Poimandres. Studien zur griechisch-ägyptischen und frühchristlichen Literatur, Leipzig: Teubner, 1904.
„Φημὶ ἐγώ, Σὺ γὰρ τίς εἶ; Ἐγὼ μέν, φησίν, εἰμὶ ὁ Ποιμάνδρης, ὁ τῆς αὐϑεντίας νοῦς· οἶδα ὃ βούλει, ϰαὶ σύνειμί σοι πανταχοῦ.“
“Then said I, ‘Who art Thou?’ ‘I am,’ quoth he, ‘Poemander, the mind of the Great Lord, the most Mighty and absolute Emperor: I know what thou wouldest have, and I am always present with thee.’” — John Everard: The Divine Pymander of Hermes Mercurius Trismegistus, London, 1650.
“And I do say: Who art thou? He saith: I am Man-Shepherd (Poemandres), Mind of all-masterhood; I know what thou desirest and I am with thee everywhere.” — G. R. S. Mead.
“‘Who are you?’ said I. He said, ‘I am Poimandres the Nous of the Supreme. I know what you wish and I am with you everywhere.’” — Clement Salaman, Dorine van Oyen, William D. Wharton and Jean-Pierre Mahé: The Way of Hermes. New Translations of The Corpus Hermeticum and The Definitions of Hermes Trismegistus to Asclepius, p. 17.
Ein weiteres Werk Du Préaus:
La geomance du seigneur Christofe de Cattan