Thrice-Greatest Hermes, Vol. II (the Corpus Hermeticum) — G. R. S. Mead (1906)
The text is shown on its own: no facing layer is held for this issue.
2 For the idea of the prophet being the lyre of God, cf.
Montanus (ap. Epiphan., Hcer., xlviii. 4). See also the references
to Philo given by R. 204, n. 1.
3 Sc. the singer.
of laudatory songs, and as his goal the Royal praises, let him first raise himself unto the highest King — the God of wholes.
Beginning, [then,] his song from the above, he, [thus,] in second place, descends to those after His likeness who hold the sceptre's power 1 ; since Kings themselves, indeed, prefer the [topics] of the song should step by step descend from the above, and where they have their [gifts of] victory presided o'er for them, thence should their hopes be led in orderly succession.
9. Let, then, the singer start with God, the greatest King of wholes, who is for ever free from death, both everlasting and possessed of [all] the might of everlastingness, the Glorious Victor, the very first, from whom all victories descend to those who in succession do succeed to victory.2
10. Our sermon (logos) then, doth hasten to descend to [Kingly] praises and to the Presidents of common weal and peace, the Kings — whose lordship in most ancient times was placed upon the highest pinnacle by God Supreme ; for whom the prizes have already been prepared even before their prowess in the war ; of whom the trophies have been raised even before the shock of conflict.
For whom it is appointed not only to be
Kings but also to be best.
1 Of. K. K., 39 ff. 2 But see Plasberg's reading. R. 370.
At whom, before they even stir, the foreign land * doth quake.
(ABOUT THE BLESSING OF THE BETTER [ONE]
AND PRAISING OF THE KING)
11. But now our theme (logos) doth hasten on to blend its end with its beginnings — with blessing of the Better [One]2; and then to make a final end of its discourse (logos) on those divinest Kings who give us the [great] prize of peace.
For just as we began [by treating] of the Better [One] and of the Power Above, so let us make the end bend round again unto the same— the Better [One].
Just as the Sun, the nurse of all the things that grow, on his first rising, gathers unto himself the first-fruits of their yield with his most mighty hands, using his rays as though it were for plucking off their fruits — yea, [for] his rays are [truly] hands for him who plucketh first the most ambrosial [essences] of plants — so, too, should we, beginning from the Better [One], and [thus] recipient of His wisdom's stream, and turning it upon the garden of our souls above the heavens,1 — we should [direct and] train these [streams] of blessing back again unto their source, [blessing] whose entire power of germination [in us] He hath Himself poured into us.
1 rb pdp&apov.
2 rov Kpelrrovos, — that is God, or the inner God, as in the last section.
12. Tis fit ten thousand tongues and voices should be used to send His blessings back again unto the all -pure God, who is the Father of our souls ; and though we cannot utter what is fit— for we are [far] unequal to the task — [yet will we say what best we can].
For Babes just born have not the strength to sing their Father's glory as it should be sung ; but they give proper thanks for them, according to their strength, and meet with pardon for their feebleness.2
Nay, it is rather that God's glory doth consist in this [one] very thing — that He is greater than His children ; and that the prelude and the source, the middle and the end, of blessings, is to confess the Father to be infinitely puissant and never knowing what a limit means.
13. So is it, too, in the King's case.
For that we men, as though we were the children of the King, feel it our natural duty to give praise to him. Still must we ask for pardon [for our insufficiency], e'en though 'tis granted by our Sire before we [even] ask.
1 ets TO, ^werepa rwv tyvx&v virtpovpdvia <pvrd.
2 Lit. "in this."
And as it cannot be the Sire will turn from Babes new-born because they are so weak, but rather will rejoice when they begin to recognise [his love]1 — so also will the Gnosis of the all [rejoice], which doth distribute life to all, and power of giving blessing back to God, which He hath given [us].
14. For God, being Good, and having in Himself eternally the limit of His own eternal fitness, and being deathless, and containing in Himself that lot of that inheritance that cannot come unto an end, and [thus] for ever ever-flowing from out that energy of His, He doth send tidings to this world down here [to urge us] to the rendering of praise that brings us home again.2