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

The first four sentences are also quoted in almost identical words (there being two variants of reading and two slight additions) by Cyril, — Contra Julianum, i. 31 (Migne, col. 549 B), — who, moreover, gives some additional lines, beginning (Frag, xi.) : " If, then, there be an incorporeal eye," etc.

1 Which see for Commentary under " Fragments."

If, furthermore, we are right in supposing that Frag. xv. (Cyril, ibid., i. 33) is from the same sermon, then this sermon is the " First Sermon of the Expository [Sermons] to Tat," and the Stobaean heading, " From the [Book] to Tat," will mean the collection of Expository Sermons (see Comment, on Frag. xv.).

EXCEKPT III.

OF TRUTH

(Title from Patrizzi (p. 46b), preceded by : " Of Thricegreatest Hermes to Tat."

Text : Stob., Flor., xi. 23, under heading : " Of Hermes from the [Sermons] to Tat"; G, i. 307-311; M. i. 248- 251 ; H. iii. 436-441.

M^nard, Livre IV., No. ix. of "Fragments from the
Books of Hermes to his Son Tat," pp. 251-255.)

1. [Her.'} Concerning Truth, 0 Tat, it is not possible that man should dare to speak, for man's an animal imperfect, composed out of imperfect members, his tabernacle * patched together from many bodies strange [to him].

But what is possible and right, this do I say, — that Truth is [to be found] in the eternal bodies only, [those things] of which the bodies in themselves are true,2 — fire very fire and nothing else, earth very earth and nothing else, air very air and nothing else, and water very water and naught else.

Cf. Ex. vii. 3 note, and also § 5 below. 2 Or real.
VOL. III. 17 2

Our frames, however, are a compound of all these. For they have [in them] fire, and they have also earth, they've water, too, and air ; but they are neither fire, nor earth, nor water, nor air,1 nor any [element that's] true.

And if our composition has not had Truth for its beginning, how can it either see or speak the Truth ?

Nay, it can only have a notion of it, — [and that too] if God will.

2. All things, accordingly, that are on earth,
0 Tat, are not the Truth ; they're copies [only]
of the True.

And these are not all things, but few [of them] ; the rest consist of falsity and error, Tat, and shows of seeming like unto images.

Whenever the appearance doth receive the influx from above, it turns into a copy of the Truth ; without its 2 energizing from above, it is left false.

Just as the portrait also indicates the body in the picture, but in itself is not a body, in spite of the appearance of the thing that's seen.

'Tis seen as having eyes ; but it sees naught, hears naught at all.

The picture, too, has all the other things, but they are false, tricking the sight of the beholders,

1 Compare Lact., D. /., ii. 12. 2 That is, Truth's.

—these thinking that they see what's true, while what they see is really false.

All, then, who do not see what's false see truth.

If, then, we thus do comprehend, or see, each one of these1 just as it really is, we really comprehend and see.

But if [we comprehend, or see, things] contrary to that which is, we shall not comprehend, nor shall we know aught true.

3. [Tat.'] There is, then, father, Truth e'en on the earth ?

\Her.~] Not inconsiderably, 0 son, art thou at fault.

Truth is in no wise, Tat, upon the earth, nor can it be.

But some men can, [I say,] have an idea of it, — should God grant them the power of godly vision.2

Thus there is nothing true on earth, — [so much] I know and say. All are appearances and shows, — I know and speak true [things]. We ought not, surely, though, to call the knowing and the speaking of true things the Truth ?

4. [Tat] Why, how on earth ought we to know and speak of things being true, — yet nothing's true on earth ?

1 This presumably refers to the simple elements of things in themselves.

[Her.] This [much] is true, — that we do not know aught that's true down here.1 How could it be, 0 son ?

For Truth is the most perfect virtue, the very highest Good, by matter undisturbed, uncircumscribed by body, — naked, [and] evident, changeless, august, unalterable Good.

But things down here, 0 son, thou seest what they are, — not able to receive this Good, corruptible, [and] passible, dissolvable, changeful, and ever altering, being born from one another.

Things, then, that are not true even to their own selves, how can they [possibly] be true ?

For all that alters is untrue ; it does not stay in what it is, but shows itself to us by changing into one another its appearances.