C. This is what He saith (H. he says) :

''Cast not the holy thing to the dogs nor the pearls to the swine." ^
H. For they say that the work of swine is the intercourse of man with woman.
(248) s^ Thig game [Man] (H. he says) the Phrygians
also call Ai-polos;^ not because (H. he says) He feeds
» Cf, Matt iii. 10= Luke iii 9. Cf. also Hipp., Philot,, vi. 16, in his maltreatment of the " Simonian '' Gnosis. ' That is, Sons of the Logos. » Cf. note on the third Ruler in § 17 C.
* Presumably the Phrygians.
^ If our attribution of this to J. is correct (R. gives it to C), we have perhaps before us a logos from the Phrygian Mysteries.
^ This may possibly be assigned to C. ; but C. usually comments on J. and does not lead, and the terminology is that of J. and not ofC.
7 A simple form of Matt. viL 6. Is it by any means possible an underlying mysticcd word-play on the Eleusinian logoi ** fft it^f" ; hence Is (pig) — a synonym of x«
* This section seems to be misplaced, and § 25 probably followed § 23 immediately in the oiig^nal ; the antithesis of Fruit- ful and Unfruitful following one another, as above (§ 22), the antithesis of Dead and God.
* «/-v^Xof, tmlgr.=" goat-herd."
176 THRICB-QREATEST HERMES
she-goats and he-goats, as the (C. — psychics ^ ) interpret the name, but because (H. he says) He is Aei-poloe — that is, "Always-turning" (Aei-polon),* revolving and driving round the whole cosmos in [its] revolution ; for poUin is to " turn " and change thinga
Hence (H. he says) all call the two centres' of heaven poles. And the poet also (H. he says) when he says : '' Hither there comes and there goes (pOleitai) Old Man of the Sea, whose words are e'er true — Egypt's undying Proteus." *
* S. had probably " ignorant.''
« &civ^Xos, rtvrivn k%\ voXfir. Cf, Plato, OralyhUy 408 c, d.
• This ifl not very clear. But see Moiley's article, " Polna," in Smith, Wayte, and Marindin's D, of Ok, and Rom, ArUiquiHei (London, 1891X ii. 442, 443 : "Both in [Plato's] TVmcnw, 40 a and [Aristotle's] De dzloy iL 14, itSxos is used, not for the entire heaven, but for the axis of heaven and earth, around which the whole revolved. Again in the De Ccelo^ ii. 2, the w6koi are the poles, north and south, in our sense of the word." Compare also the rubric in one of the rituals in the Greek Magic Papyri— C. Wessely, Griechiiche Zauberpapynu, in Denkichr, d, Akad,^ ph, hut, Kl., XXX vi. (Vienna, 1888)— where it is said that the Sun will then move towards the Pole, and the theurgist will see Seven Virgins (the Seven Fortunes of Heaven) approach, and Seven Youths, with heads of bulls (the Pole-lords of Heaven^ who make the axis turn (661-670). Compare this with the "cylinder" idea in the fragment of K, K, Then there will appear the Great God " in a white robe and trowsers, with a crown of gold on his head, holding in his right hand the golden shoulder of a heifer, that is the Bear that sets in motion and keeps the heaven turning in due seasons." This God will pronounce an oracle, and the theurgist will then receive the gift of divination. The special interest of this tradition is that it contains a Magian element (to wit, the "trowsers"), and this connects closely with Phrygia and the cult that was wedded most closely with the Mithriaca, namely, that of the Mother of the Gods.
* Orf., iv. 384. In the Proteus myth Egypt is the Nile — that is, the " Great Green," the Heaven Ocean. Proteus was also said to have been the messenger or servant of Poseidon, the special God, it will be^remembered, of Plato's Atlantis.
THE MYTH OP MAN IN THE MYSTERIES 177
[By pdleitai] he does not mean " he is put on sale," ^ but "he turns about" [or comes and goes] there, — as though it were, [he spins] and goes round.
And the cities in which we live, in that we turn about and circulate in them, are called poleis.
Thus (H. he says) the Phrygians call Aipolos this [Man] who turns all things at all times all ways, and changes them into things kin.
(25) The Phrygians, moreover (H. he says), call Him Fruitful.
J. For (H. he says) :
"Many more are the children of the desolate [woman] than of her who hath her husband."*