The Naassene Fragment, on the Ithyphallus
” … (7) And they say that not only the Mysteries of the Assyrians and Phrygians substantiate this teaching (logos) concerning the Blessed Nature, which is at once hidden and manifest [but also those of the Egyptians 1].
C. 2 [The Nature] which (H. he says) is the Kingdom of the Heavens sought for within man—
H. —concerning which [Nature] they hand on a distinct tradition in the Gospel entitled According to Thomas, saying as follows:
H. But this is not Christ’s Saying but that of Hippocrates:
“A boy of seven years [is] half a father.” 5
Hence as they place the Original Nature of the universals in the Original Seed, having learned the Hippocratian dictum that a child of seven is half a father, they say at fourteen years, according to Thomas, it is manifested. This 6 is their ineffable and mysterious Logos. 7
(8 8) S. (H.—At any rate they say that) the Egyptians—who are the most ancient of men after the Phrygians, who at the same time were confessedly the first to communicate to mankind the Mystery-rites and Orgies of all the Gods, and to declare their Forms and Energies—have the mysteries of Isis, holy, venerable, and not to be disclosed to the uninitiated.
H. And these are nothing else than the robbing of the member of Osiris, and its being sought for by the seven-robed and black-mantled 1 [Goddess].
And (they [the Egyptians] say) Osiris is Water. 2 And Seven-robed Nature—
H. —having round her, nay, robing herself in seven ætheric vestures—for thus they 3 allegorically designate the planet-stars, calling [their spheres] ætheric vestures—
S. —being metamorphosed, as ever-changing Genesis, by the Ineffable and Uncopiable and Incomprehensible and Formless, is shown forth as creation.
J. And this is what (H. he says) is said in the Scripture:
“Seven times the Just shall fall and rise again.” 4
For these “fallings” (H. he says) are the changes of the stars, 5 set in motion by the Mover of all things.
(9) S. Accordingly they 6 declare concerning the Essence of the Seed which is the cause of all things in Genesis, that it is none of these things, but that it begets and makes all generated things, saying:
“I become what I will, and am what I am.” 1
Therefore (H. he says) That which moves all is unmoved; for It remains what It is, making all things, and becomes no one of the things produced.
(H. He says that) This is the Only Good—
C. And concerning this was spoken what was said by the Saviour:
H. And who are the saints on whom He sendeth rain and the sinners on whom He also sendeth rain—this also he tells subsequently with the rest.
S. —and (H. that) This is the Great, Hidden, and Unknown Mystery of the Egyptians, Hidden and [yet] Revealed. For there is no temple (H. he says) before the entrance of which the Hidden [Mystery] does not stand naked, pointing from below above, and crowned with all its fruits of generation.
(10) And (H. they say) it stands so symbolised not only in the most sacred temples before the statues, but also set up for general knowledge—
S. —on all the roads and in all the streets, and alongside the very houses as a boundary and limit of the dwelling; (H. that) This is the God spoken of by all, for they call Him Bringer-of-good, not knowing what they say.
H. And this mystery [-symbol] the Greeks got from the Egyptians, and have it [even] to this day.
At any rate, he says, we see the “Hermes” 3 honoured by them in this form.
(11) S. And the Cyllenians, treating [this symbol] with special honour, [regard it as the] Logos. 4
For (H. he says) Hermes is [the] Logos, who, as being the Interpreter and Fabricator of all things that have been and are and shall be, was honoured by them under the symbolism of this figure, namely an ithyphallus.”
G.R.S. Mead, Thrice-Greatest Hermes, Vol. 1, 1906, pp. 155-8.
From Hippolytus, Philosophumena; or, Refutation of all Heresies.