Thrice-Greatest Hermes, Vol. III — G. R. S. Mead (1906)

On the whole I am inclined to think, that though the new rendering may at first sight appear somewhat strained, nevertheless in proportion as we become more familiarized with the idea and remember the thoughtenvironment of the time, we may venture so to translate it. Isis, then, is the "Apple or Pupil of the Eye of Osiris." On earth the "mysterious black" is Egypt

1 For the latest study on the subject, see Monseur (E. ), " L'Ame Pupilline," Rev. de VHist. des Belig. (Jan. and Feb. 1905), who discusses the significance in primitive religion of the reflected image to be seen in the pupil of the eye. This " little man " of the eye was taken to be its soul, and to control all its functions.

2 Cf.j for the idea in the mind of the ancients, Tim. 45 B : " So much of the fire as would not burn, but gave a gentle light, they formed into a substance akin to the light of every-day life ; and the pure fire which is within us and related thereto they made to flow through the eyes in a stream smooth and dense, compressing the whole eye, and especially the centre part, so that it kept out everything of a coarser nature, and allowed to pass only this pure element."

herself, the wisdom-land. Isis is the mysterious wisdom of Egypt, but in our treatise she is even more than this, for she is that wisdom but now truly illumined by the direct sight, the new dawn of the Trismegistic discipline of which she speaks (4).

To a Greek, however, the word Kopn would combine and not distinguish the two meanings of the title over which we have been labouring ; but even as logos meant both " word " and " reason," so kore would mean both " virgin " and " pupil of the eye " ; but as it is impossible to translate it in English by one word, we have followed the traditional rendering.

THE SIXTY SOUL-REGIONS

We now turn to a few of the most important points which require more detailed treatment than the space of a footnote can accommodate. There are, of course, many other points that could be elaborated, but if that were done, the present work would run into volumes.

The number of degrees into which the soul-stuff (psychosis) is divided, is given as three, and as sixty (10). If this statement stood by itself we should have been somewhat considerably puzzled to have known what to make of it, even when we remembered the mystic statement that 60 is par excellence the number of the soul, and that he who can unriddle the enigma will know its nature.

Fortunately, however, if we turn to S. I. H., 6 (Ex. xxvii.), we find that according to this tradition the soul-regions also were divided into 60 spaces, presumably corresponding to the types of souls.

They were in 4 main divisions and 60 special spaces, with no overlapping (7). These spaces were also called zones, firmaments or layers.

We are further told (6) that the lowest division, that is the one nearest to the earth, consists of 4 spaces ; the second, of 8 ; the third, of 16 ; and the fourth, of 32.

And still further (7), that there were besides the 4 main divisions 12 intervallic ones. This introduces an element of uncertainty, for, as far as I am aware, we have no objective information which can enable us to determine how the intervallic divisions were located in the mind of the writer ; speculation is rash, but a scheme has suggested itself to me, and I append it with all reservation.

First of all we have 4 main divisions or planes, separated from one another by 3 determinations of some sort, for the whole ordering pertains to the Air proper, and perhaps the 4 states of Air were regarded as earthy, watery, aery, and fiery Air. The 3 determinations may perhaps have been regarded as corresponding to the three main grades or florescences of the soul-stuff, which were apparently of a superior substance.

Each division of the 4 may further have been regarded as divided off by three intervallic determinations ; so that we should have 3 such intervals in the lowest division, subdividing it into 4 spaces of 1 space each ;

3 in the second, subdividing it into 4 spaces of 2 spaces each ; 3 in the third, subdividing it into 4 spaces of 4 spaces each; and 3 in the fourth, subdividing it into

4 spaces of 8 spaces each. The sum of these intervals would thus be 12.

PLUTARCH'S YOGIN

In this connection, however, I cannot refrain from appending a pleasant story told by Plutarch. l