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Tag: Adamas

Naassene Fragment, Concerning the Greater and Little Mysteries of Eleusis

” … (23) S. This same [Man] is called by the Phrygians Unfruitful.

C. For He is unfruitful as long as He is fleshly and works the work of the flesh.

This (H. he says) is what is said:

“Every tree that beareth not good fruit, is cut down and cast into the fire.” 1

For these “fruits” (H. he says) are the logic, 2 living men only who pass through the third Gate. 3

J. At any rate they 4 say:

“If ye have eaten dead things and made living ones, what will ye make if ye eat living things?” 5

And by “living things” they mean logoi and minds and men—the “pearls” of that Inexpressible [Man] cast into the plasm below. 6

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

“Cast not the holy thing to the dogs nor the pearls to the swine.” 7

H. For they say that the work of swine is the intercourse of man with woman.

(24 8) S. This same [Man] (H. he says) the Phrygians also call Ai-polos; 9 not because (H. he says) He feeds she-goats and he-goats, as the (C.—psychics 1) interpret the name, but because (H. he says) He is Aei-polos—that is, “Always-turning” (Aei-polōn), 2 revolving and driving round the whole cosmos in [its] revolution; for polein is to “turn” and change things.

Hence (H. he says) all call the two centres 3 of heaven poles. And the poet also  (H. he says) when he says: “Hither there comes and there goes (pōleitai) Old Man of the Sea, whose words are e’er true—Egypt’s undying Prōteus.” 4

[By pōleitai] he does not mean “he is put on sale,” 1 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.” 2

C. That is, the regenerated, deathless, and ever-continuing [children] are many, although few are they [thus] generated; but the fleshly (H. he says) all perish, though many are they [thus] generated.

C. For this cause (H. he says):

“Rachel bewailed her children, and would not (H. he says) be comforted weeping over them; for she knew (H. he says) that they are not.” 1

J. And Jeremiah also laments the Jerusalem Below—not the city in Phœnicia, 2 but the generation below—which is subject to destruction.

C. For Jeremiah also (H. he says) knew the perfect man, regenerated from water and spirit, not fleshly.

J. At any rate the same Jeremiah said:

“He is man, and who shall know him?” 3

C. Thus (H. he says) the knowledge of the perfect man is deep and hard to comprehend.

J. For “The beginning of Perfection (H. he says) is Gnosis of man, but Gnosis of God is perfect Perfection.” 4

(26) S. And the Phrygians (H. he says) call Him also “Plucked Green Wheat-ear”; and after the Phrygians the Athenians [so designate Him], when, in the secret rites at Eleusis, they show those who receive in silence the final initiation there into the Great—

C. —and marvellous and most perfect—

S. —Epoptic Mystery, a plucked wheat-ear. 5

And this Wheat-ear is also with the Athenians the Light-giver 1

C. —perfect [and] mighty—

J. —from the Inexpressible—

S. —as the hierophant himself—not emasculated like the “Attis,” 2 but made eunuch with hemlock juice—

C. —and divorced from all fleshly generation—

S. —in the night, at Eleusis, solemnising the Great Ineffable Mysteries, when the bright light streams forth, 3 shouts and cries aloud, saying:

“[Our] Lady hath brought forth a Holy Son: Brimō [hath given birth] to Brimos”—

—that is, the Strong to the Strong.

(27) J. And “[Our] Lady” (H. he says) is the Genesis—

C. —the Spiritual, Heavenly [Genesis]—

J. —Above. And the Strong is he who is thus generated.

For it is the Mystery called “Eleusis” and “Anaktoreion”;—“Eleusis,” because we—

C. —the spiritual—

J. —come 2 from Above, streaming down from Adamas, for eleus-esthai (H. he says) is “to come”; and “Anaktoreion” [from anag-esthai, “leading back,” that is 3] from “returning” 4 Above. 5

This [Return] (H. he says) is that of which those who are initiated into the great Mysteries of the Eleusinia speak.

(28) S. And the law is that after they have been initiated into the Little Mysteries, they should be further initiated into the Great.

“For greater deaths do greater lots obtain.” 6

The Little (H. he says) are the Mysteries of Persephonē Below; concerning which Mysteries and the way leading there and—

C. —being broad and wide,—

—taking [men] to Persephonē, the poet also speaks:

“Beneath this there is another path death-cold,

Hollow and clayey. But this 1 is best to lead

To grove delightsome of far-honoured Aphroditē.” 2

These 3 are (H. he says) the Little Mysteries—

C. —those of the fleshly generation—

S. —and after men have been initiated into them, they should cease for a little, and become initiated in the Great—

C. —heavenly [Mysteries].

S. For they to whom the “deaths” in them 4 are appointed, “receive greater lots.”

J. For this [Mystery] (H. he says) is the Gate of Heaven, and this is the House of God, where the Good God dwells alone; into which [House] (H. he says) no impure [man] shall come—

C. —no psychic, no fleshly [man]—

J. —but it is kept under watch for the spiritual alone; where when they come, they must cast away their garments, and all become bridegrooms, obtaining their true manhood 5 through the Virginal Spirit.

For this (H. he says) is the Virgin big with child, conceiving and bearing a Son 1

C. —not psychic, not fleshly, but a blessed Æon of Æons. 2

Concerning these [Mysteries] (H. he says) the Saviour hath explicitly said that:

“Narrow and strait is the Way that leadeth to Life, and few are they who enter it; but broad and wide [is] the Way that leadeth to Destruction, and many are they who journey thereby.” 3

G.R.S. Mead, Thrice-Greatest HermesVol. 1, 1906, pp. 175-82.

From Hippolytus, Philosophumena; or, Refutation of all Heresies.

More from the Naassene Fragment, the Great Ineffable Mystery of the Samothracians

” … H. Following after these and such like [follies], these most wonderful “Gnostics,” discoverers of a new grammatical art, imagine that their prophet Homer showed forth these things arcanely; and, introducing those who are not initiated into the Sacred Scriptures into such notions, they make a mock of them.

And they say that he who says that all things are from One, is in error, [but] he who says they are from Three is right, and will furnish proof of the first principles [of things]. 2

J. For one (H. he says) is the Blessed Nature of the Blessed Man Above, Adamas; and one is the [Nature] Below, which is subject to Death; and one is the Race without a king 3 which is born Above—where (H. he says) is Mariam the sought-for, and Jothōr the great sage, and Sepphōra the seeing, and Moses whose begetting is not in Egypt—for sons were born to him in Madiam. 4

S. And this (H. he says) also did not escape the notice of the poets:

“All things were threefold divided, and each received his share of honour.” 1

C. For the Greatnesses (H. he says) needs must be spoken, but so spoken by all everywhere, “that hearing they may not hear, and seeing they may not see.” 2

J. For unless (H. he says) the Greatnesses 3 were spoken, the cosmos would not be able to hold together. These are the Three More-than-mighty Words (Logoi): Kaulakau, Saulasau, Zeēsar;—Kaulakau, the [Logos] Above, Adamas; Saulasau, the [Logos] Below; Zeēsar, the Jordan flowing upwards. 4

(17 5) S. He (H. he says) is the male-female Man

in all, whom the ignorant call three-bodied Gēryonēs—Earth-flow-er, as though flowing from the earth; 1 while the Greek [theologi] generally call Him the “Heavenly Horn of Mēn,” 2 because He has mixed and mingled 3 all things with all.

C. For “all things (H. he says) were made through Him, and without Him no one thing was made that was made. In Him is Life.” 4

This (H. he says) is “Life,” the ineffable Race of perfect men, which was unknown to former generations.

And the “nothing” 5 which hath been made “without Him,” is the special cosmos; 6 for the latter hath been made without Him by the third and fourth [? Ruler]. 7

J. This 1 (H. he says) is the drinking-vessel—the Cup in which “the King drinketh and divineth.” 2

This (H. he says) was found hidden in the “fair seed” of Benjamin.

(18) S. The Greeks also speak of it (H. he says) with inspired tongue, as follows:

“Bring water, bring [me] wine, boy!

Give me to drink, and sink me in slumber! 3

My Cup tells me of what race I must be born,

[Speaking with silence unspeaking].” 4

C. This (H. he says) would be sufficient alone if men would understand—the Cup of Anacreon speaking forth speechlessly the Ineffable Mystery.

J. For (H. he says) Anacreon’s Cup is speechless—in as much as it tells him (says Anacreon) with speechless sound of what Race he must be born—

C. —that is, spiritual, not carnal—

J. —if he hear the Hidden Mystery in Silence.

C. And this is the Water at those Fair Nuptials which Jesus turned and made Wine.

“This (H. he says) is the great and true beginning of the signs which Jesus wrought in Cana of Galilee, and made manifest His Kingship [or Kingdom] of the Heavens.” 5

This (H. he says) is the Kingship [or Kingdom] of the Heavens within us, 6 stored up as a Treasure, 7 as “Leaven hid in three measures of Flour.” 8

(19 1) S. This is (H. he says) the Great Ineffable Mystery of the Samothracians,—

C. —which it is lawful for the perfect alone to know—[that is] (H. he says) for us.

J. For the Samothracians, in the Mysteries which are solemnised among them, explicitly hand on the tradition that this Adam is the Man Original.

S. Moreover, 2 in the initiation temple of the Samothracians stand two statues of naked men, with both hands raised to heaven and ithyphallic, like the statue of Hermes in Cyllene. 3

J. The statues aforesaid are images of the Man Original. 4

C. And [also] of the regenerated 5 spiritual [man], in all things of like substance with that Man.

This (H. he says) is what was spoken by the Saviour:

“If ye do not drink My Blood and eat My Flesh, ye shall not enter into the Kingdom of the Heavens. 6

“But even if ye drink (H. he says) the Cup which I drink, 7 where I go, there ye cannot come.” 8

For He knew (H. he says) of which nature each of His disciples is, and that it needs must be that each of them should go to his own nature.

For from the twelve tribes (H. he says) He chose twelve disciples, and through them He spake to every tribe. 1

On this account (H. he says) all have not heard the preachings of the twelve disciples; and even if they hear, they cannot receive them. For the [preachings] which are not according to their nature are contrary to it.”

G.R.S. Mead, Thrice-Greatest HermesVol. 1, 1906, pp. 164-8.

From Hippolytus, Philosophumena; or, Refutation of all Heresies.

The Naassene Fragment Continued, Jesus Made the River Jordan Flow Upwards

” … And that he (H. that is Hermes, so symbolised) is Conductor and Reconductor of souls, 1 and Cause of souls, has not escaped the notice of the poets (H. of the Gentiles), when saying:

“But Cyllenian Hermes summoned forth the souls

Of men mindful” 2

—not the “suitors” of Penelope (H. he says), hapless wights! but of those who are roused from sleep, and have their memory restored to them—

“From what honour and [how great] degree of blessedness.” 3

J. That is, from the Blessed Man Above—

H. —or Original Man, or Adamas, as they 4 think—

J. —they 5 have been thus brought down into the plasm of clay, in order that they may be enslaved to the Demiurge of this creation, Esaldaios 6

H. —a fiery God, fourth in number, for thus they call the Demiurge and Father of this special cosmos. 7

(13) S. “And he 1 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.” 2

This (H. he says) is He who alone hath the power of life and death. 3

J. Concerning Him it is written: “Thou shalt shepherd them with a rod of iron.” 4

But the poet (H. he says), 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.” 5

C. Concerning them the Scripture saith: “Awake thou that sleepest, and rise, and Christ will give thee light.” 6

This is the Christ, the Son of Man (H. he says), expressed in all who are born from the Logos, whom no expression can express.

S. This (H. he says) is the Great Ineffable Mystery of the Eleusinia: “Hye Kye.” 7

J. And that (H. he says) all things have been put under Him, this too has been said: “Into all the earth hath gone forth their sound.” 1

(14) S. And “Hermes leads them, moving his rod, and they follow, squeaking” 2—the souls in a cluster, as the poet hath shown in the following image:

“But as when bats into some awesome cave’s recess

Fly squeaking—should one from out the cluster fall

Down from the rock, they cling to one another.” 3

J. The “rock” (H. he says) means Adamas. This (H. he says) is the “corner-stone”—

C. —“that hath become the head of the corner.” 4 For in the

“Head” is the expressive Brain 1 of the Essence, from which [Brain] “every fatherhood” 2 has its expression—

J. —which “I insert in the foundation of Zion.” 3

[By this] (H. he says) he 4 means, allegorically, the plasm of man. For the Adamas who is “inserted” is [the inner man, and the “foundations of Zion” are 5] the “teeth”—the “fence of the teeth,” as Homer says—the Wall and Palisade 6 in which is the inner man, fallen into it from the Primal Man, the Adamas Above—[the Stone] “cut without hands” 7 cutting it, and brought down into the plasm of forgetfulness, the earthy, clayey [plasm].

(15) S. And (H. he says that) they followed Him squeaking 8—the souls, the Logos.

“Thus they went squeaking together; and he led them on,

Hermes, the guileless, down the dark ways.” 9

That is, (H. he says) [He led them] into the eternal lands free from all guile. For where (H. he says) went they?

(16) “They passed by the streams of Ocean, and by the White Rock,

By the Gates of the Sun, and the People of Dreams.” 10

For He (H. he says) is Ocean—“birth-causing of gods and birth-causing of men” 1—flowing and ebbing for ever, now up and now down.

J. When Ocean flows down (H. he says), it is the birth-causing of men; and when [it flows] up, towards the Wall and Palisade, and the “White Rock,” it is the birth-causing of gods.

This (H. he says) is what is written:

“‘I have said ye are Gods and all Sons of the Highest’ 2—if ye hasten to flee from Egypt and get you beyond the Red Sea into the Desert”; that is, from the intercourse below to the Jerusalem Above, who is the Mother of the Living. 3

“But if ye turn back again into Egypt”—that is, to the intercourse below—“‘ye shall die like men.’” 4

For (H. he says) all the generation below is subject to death, but the [birth] begotten above is superior to death.

C. For from water alone—that is, spirit—is begotten the spiritual [man], not the fleshly; the lower [man] is fleshly. That is (H. he says) what is written: “That which is born of the flesh is flesh, and that which is born of the spirit is spirit.” 5

H. This is their 6 spiritual birth.

J. This (H. he says) is the Great Jordan, which, flowing downwards and preventing the sons of Israel from going forth out of Egypt, or from the intercourse below—

H. —for Egypt is the body, according to them—

J. —was turned back by Jesus 1 and made to flow upwards.”

G.R.S. Mead, Thrice-Greatest HermesVol. 1, 1906, pp. 155-8.

From Hippolytus, Philosophumena; or, Refutation of all Heresies.

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