C. — «i it ««R *a li^ Boc vmicr tike bonbil, bns* abc

S. — OD ill the roads uid in all the atreeta, and along- aide the rerj hooaes as a boondary and timifi of the dwelling ; (H. thai) This is the God spoken of by all, for thej call Him Bringer-of-good, not knowing wbMi theysaj.
H. And Uuf aijiCa7[.ffTmbdl the Oraeks got frm the EgjpCisniv and have it [even] id thii daj.
At anjiate, he mj% we «e the -^ Hennca" bottomed bj them in thif form.
(11) S. And the CjrUenians, treating [this sjmbol] with special honour, [regard it as the] Logoa.^
For (H. he says) Hermee is [the] Logos, who, as being the Interpreter and Fabricator of all things that hare been and are and shall be, was honoured by them under the symbolism of this figure, namely an ithy- phallus.
And that he (H. that is Hermes, so symbolised) is
1 Cf. Matt ▼. 16-lCark It. Sl-Loke riiL 16 and xL 33. s Cf. Matt. X. 27«Lnke xiL 3.
* That ia, fjmbolieally distrngniahed atatoea of HermeiL
* The text ia fatilty ; but compare Paummitu^ VI. xxyL 6, idiere, apeaking of C jllene, he laja : ** The image of Hermes which the people of the pUce revere exceedingly, is nothing but an ithj- phalluB on a pedeatal" This ^moos symbolic figure at Cyllene it mentioned alao by Artemidonia, Oiu^oer., L 46 ; and by Lneian, JupiUr Tragadui, 42. Of. J. G. Frazer's Pautamoi (London, 1898), iv. 110.
THE MTTH OF MAN IN THE MYSTERIES 159
Conductor and Keconductor of souls,^ and Cause of 8oul8, has not escaped the notice of the poets (H. of the Gentiles), when saying :
** But Cyllenian Hermes summoned forth the souls Of men mindful " * —
— ^not the " suitors " of Penelope (H. he says), hapless wights I but of those who are roused from sleep, and have their memory restored to them —
"From what honour and [how great] degree of blessedness.** '
J. That is, from the Blessed Man Above—
H. —or Origmal Man, or Adamaa, as they* think—
J. — they^ have been thus brought down into the plasm of clay, in order that they may be enslaved to the Demiurge of this creation, Esaldaios^ —
H. — a fieiy Qod, fourth in number, for thus they call the Demiuige and Father of this special coemoe.^
^ Psychagogae and psychopomp— or leader and evoker of souls — apparently here meaning him who takes souls out of body and hiingB them back again to it
* tmivripmp — lit, meaning ^recalling to mind"; and also "suitors." Cf. Od.y xxiv. 1 ft
s Empedodes, On Piin/Ica 11 ; Fairbanks, First PhUoiaphen of Greece^ 206); Empedodes continues : " , , . have I fallen here on the earth to consort with mortalsl"
* The Naassenes, in H.'8 opinion, ft The souls.
* Some editors think this is a mistake for laldabaoth. The name, however, appears in the system of Justinus (Hipp., Philoi,^ v. 26) as Esaddaios, evidently the transliteration of El Shaddai, ss one of the twelve Paternal Angels, the Sons of Elohim, the Demiurge of the sensible world, and of Eden, the Maternal Potency or Nature.
f Tfv tiuc9v K^tf-M^u— the cosmos of species and not of wholes. Cf. § 17 below for the passage of C. from which H. takes this.
160 THRICB-6RBATB8T HERMES
(13) S. " And he ^ holds a rod in his hands.
Beautiful, golden ; and with it he spell-binds the
eyes of men, Whomsoever he would, and wakes them again too
from sleep." *
This (H. he says) is He who alone hath the power of life and death.*
J. Concerning Him it is written: ''Thou shalt shepherd them with a rod of iron."^
But the poet (H. he saysX wishing to embellish the incomprehensibility of the Blessed Nature of the Logos, bestowed upon Him a golden instead of an iron rod.
S. " He spell-binds the eyes " of the dead (H. he says), and "wakes them again too from sleep" — those who are waked from sleep and become *' mindful." ^