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

For from the past the present comes, and from the present future goes.

But if we have to scrutinize more closely, thus let us argue :

2. Past time doth pass into no longer being

1 That is, apparently, you cannot think of the present until it is already past.

this,1 and future [time] doth not exist, in its not being present ; nay, present even is not present, in its continuing.

Time, then, which stands not [steady] («rn;jce), but which is on the turn, without a central point at which to stop, — how can it be called in-stant (eVeo-TO)?),2 seeing even that it hath no power to Stand (ea-rdvai) ?

Again, past joining present, and present [joining] future, they [thus] are one ; for they are not without them 3 in their sameness, and their oneness, and their continuity.

Thus, [then], time's both continuous and discontinuous, though one and the same [time].

1 That is, apparently, " present."

2 The usual term in Greek for " present," but I have here translated it by "instant" in order to keep the word-play, which would otherwise entirely vanish in translation.

3 That is, apparently, any one without the other two, or any two without the other one.

EXCEKPT VII.

OF BODIES EVERLASTING [AND
BODIES PERISHABLE]

(Title (first half) from Patrizzi (p. 45b), followed by "To the Same Tat."

Text : Stob., Phys., xxxv. 8, under the curious heading :
" Of Hermes — From the [Sermons] to Ammon to Tat " ;
where "to Tat" is evidently a marginal correction for an
erroneous " to Ammon." G. pp. 292-294 ; M. i. 204, 205 ;
W. i. 290-292.

M($nard, Livre IV., No. iii. of "Fragments from the
Books of Hermes to his Son Tat," pp. 238, 239.)

I. [Her.] The Lord and Demiurge of all eternal bodies, Tat, when He had made them once for all, made them no more, nor doth He make them [now].

Committing them unto themselves, and couniting them with one another, He let them go, in want of naught, as everlasting things.

If they have want of any, it will be want of one another and not of any increase to their number from without, in that they are immortal.

For that it needs must be that bodies made by Him should have their nature of this kind.

2. Our Demiurge,1 however, who is [himself already] in a body,2 hath made us, — he makes for ever, and will [ever] make, bodies corruptible and under sway of death.

For 'twere not law that he should imitate the Maker of himself, — all the more so as 'tis impossible.

For that the latter did create from the first essence which is bodiless ; the former made as from the bodying 3 brought into existence [by his Lord].

3. It follows, then, according to right reason, that while those bodies, since they are brought into existence from incorporal essence, are free from death, ours are corruptible and under sway of death, — in that our matter is composed of bodies,4 as may be seen from their being weak and needing much assistance.

For how would it be possible our bodies' continuity should last, unless it had some nutriment imported [into it] from similar elements, and [so] renewed our bodies day by day?

For that we have a stream of earth, and water,

1 That is, the Demiurge of our bodies, which are not everlasting.

2 The Sun, perhaps ; cf. C. H., xvi. 18 ; and Ex., iii. 6 and iv.
2 ; and Lact., D. I., iv. 6.

. Ex. viii. 5. 4 Sc. the elements.

fire, and air, flowing into us, which renovates our bodies, and keeps our tent l together.

We are too weak to bear the motions [of our frames], enduring them not even for one single day.

For know, [my] son, that if our bodies did not rest at night, we should not last a single day.

4. Wherefore, our Maker, being good, and with foreknowledge of all things, in order that the animal may last, hath given sleep, the greatest [calm2] of the fatigue of motion, and hath appointed equal time to each, or rather more, for rest.

Ponder well, son, the mightiest energy of sleep, — the opposite to the soul's [energy], but not inferior to it.

For that just as the soul is motion's energy, so bodies also cannot live without [the help of] sleep.

For 'tis the relaxation and the recreation of the jointed limbs ; it also operates within,