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Tag: Kingdom of the Heavens

The Naassene Fragment, on Attis

S. 4 Moreover, also, the Phrygians say that the Father of wholes 5 is Amygdalos 6

J. —no [ordinary] tree 7 (H. he says); but that He is that Amygdalos the Pre-existing, who having in Himself the Perfect Fruit, as it were, throbbing 8 and moving in [His] Depth, He tore asunder 9 His Womb, and gave birth to His own Son 10

C. —the Invisible, Unnameable, and Ineffable [One] of whom we tell. 1

S. For “amyxai” 2 is, as it were, “to break” and “cut open”; just as (H. he says) in the case of inflamed bodies and those which have some internal tumour, when physicians lance them, they speak of “amychas.” 3

Thus (H. he says) the Phrygians call him Amygdalos.

C. From whom proceeded and was born the Invisible—

“Through whom all things were made, and without whom nothing was made.” 4

(30) S. The Phrygians also say that that which is generated from Him is Syriktēs. 5

J. For that which is generated is Spirit in harmony. 6

C. For “God (H. he says) is Spirit.” 7

Wherefore He says:

“Neither in this mountain do the true worshippers worship, nor in Jerusalem, but in Spirit.” 8

For the worship of the perfect [men] (H. he says) is spiritual, not fleshly.

J. And “Spirit” (H. he says) is there where both Father and Son are named, generated there from Him 1 and the Father.

S. He 2 (H. he says) is the Many-named, Myriad-eyed, Incomprehensible, whom every nature desires, some one way, some another.

J. This (H. he says) is the Word 3 of God, which is:

“The Word of Announcement of the Great Power. Wherefore It shall be sealed, and hidden, and concealed, stored in the Habitation, where the Root of the Universals has its foundation—

“Of Æons, Powers, Intelligences, Gods, Angels, Spirits Delegate, Existing Non-existences, Generated Ingenerables, Comprehensible Incomprehensibles,—Years, Months, Days, Hours,—of [the] Boundless Point, from which the most minute begins to increase by parts. 4

“For (H. he says) the Point which is nothing and is composed of nothing, though partless, will become by means of its own Thought a Greatness 1 beyond our own comprehension.”

C. This [Point] (H. he says) is the Kingdom of the Heavens, the “grain of mustard seed,” 2 the partless point, the first existing for the body; which no one (H. he says) knows save the spiritual [men] alone.

J. This (H. he says) is what is said:

“They are neither words nor languages whereby their 3 sounds are heard.” 4

H. These things, [then,] which are said and done by all men, they thus interpret off-hand to their peculiar theory (νοῦν), pretending that they are all done with a spiritual meaning.

For which cause also they 5 say that the performers in the theatres—they, too, neither say nor do anything without Design. 6

S. For example (H. he says), when the people assemble in the theatres, and a man comes on the stage, clad in a robe different from all others, with lute 7 in hand on which he plays, and thus chants the Great Mysteries, not knowing what he says: 8

“Whether blest Child of Kronos, or of Zeus, or of Great Rhea,—

Hail, Attis, thou mournful song 9 of Rhea!

Assyrians call thee thrice-longed-for Adōnis;

all Egypt [calls thee] Osiris;

the Wisdom of Hellas [names thee] Mēn’s Heavenly Horn;

the Samothracians [call thee] august Adama;

the Hæmonians, Korybas;

the Phrygians [name thee] Papa sometimes,

at times again Dead, or God, 1 or Unfruitful,

or Aipolos, or Green Reaped 2 Wheat-ear,

or the Fruitful that Amygdalos brought forth,

Man, Piper . . . Attis!”

H. He [S.] says that this is the Attis of many forms of whom they [NN., in H.’s opinion] sing as follows:

S. “Of Attis will I sing, of Rhea’s [Belovèd];—

not with the boomings 3 of bells,

nor with the deep-toned 4 pipe of Idæan Kurētes;

but I will blend my song with Phoebus’ music of the lyre.

Evoï! Evan!—for [thou art] Pan, [thou] Bacchus [art], and Shepherd of bright stars!”

G.R.S. Mead, Thrice-Greatest HermesVol. 1, 1906, pp. 182-6.

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

More From the Naassene Fragment, Jesus Says “I am the True Door”

“Lift up the gates, ye who are rulers of you, and be ye lift up ye everlasting gates, and the King of Glory shall come in.” 1

This is a wonder of wonders.

“For who (H. he says) is this King of Glory? 2 A worm 3 and no man, the scorn of men, and the contempt of the people. 4 He is the King of Glory, the Mighty in War.” 5

By “War” he 6 means the “[war] in the body,” for the plasm is compounded of warring elements, as it is written (H. he says):

“Remember the war that is [warred] in the body.” 7

This (H. he says) is the Entrance, and this is the Gate, which Jacob saw, when he journeyed into Mesopotamia. 8

C. Which is the passing from childhood to puberty and manhood; that is, it was made known to him who journeyed into Mesopotamia.

J. And Mesopotamia (H. he says) is the Stream of Great Ocean flowing from the middle of the Perfect Man.

And he 9 marvelled at the Heavenly Gate, saying:

“How terrible [is] this place! This is naught else than the House of God; yea, this [is] the Gate of Heaven.” 10

C. On this account (H. he says) Jesus saith:

“I am the True Door.” 11

J. And he 12 who says these things is (H. he says) the [one] from the Inexpressible Man, expressed from Above—

C. —as the perfect man. The not-perfect man, therefore, cannot be saved unless he be regenerated passing through this Gate.

(21) S. This same [Man] (H. he says) the Phrygians call also Papa; 1 for He calmed 2 all things which, prior to His own manifestation, were in disorderly and inharmonious movement.

For the name Papa (H. he says) is [the] Sound-of-all-things-together in Heaven, and on Earth, and beneath the Earth, saying: “Calm, calm” 3 the discord of the cosmos.

C. And: Make “peace for them that are far”—that is, the material and earthy—“and peace for them that are near” 4—that is, the spiritual and knowing and perfect men.

(22) S. The Phrygians call Him also Dead—when buried in the body as though in a tomb or sepulchre.

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

“Ye are whited sepulchres, filled (H. he says) within with bones of the dead, 5 for Man, the Living [One] 6 is not in you.”

And again He says:

“The dead shall leap forth from their graves” 7

—that is, from their earthy bodies, regenerated spiritual, not fleshly.

This (H. he says) is the Resurrection which takes place through the Gate of the Heavens, through which all those who do not pass (H. he says) remain Dead.

S. The same Phrygians again call this very same [Man], after the transformation, God [or a God]. 1

C. For he becomes (H. he says) God when, rising from the Dead, through such a Gate, he shall pass into Heaven.

This is the Gate (H. he says) which Paul, the Apostle, knew, setting it ajar in a mystery, and saying that he was caught up by an angel and came to the second, nay the third heaven, into Paradise itself, and saw what he saw, and heard ineffable words, which it is not lawful for man to utter. 2

These (H. he says) are the Mysteries, ineffable [yet] spoken of by all,—

“—which [also we speak, yet] not in words taught of human wisdom, but in [words] taught of Spirit, comparing things spiritual with spiritual things. But the psychic man receiveth not the things of God’s Spirit, for they are foolishness unto him.”3

And these (H. he says) are the Ineffable Mysteries of the Spirit which we alone know.

Concerning these (H. he says) the Saviour said:

“No one is able to come to Me, unless my Heavenly Father draw him.” 4

For it is exceedingly difficult (H. he says) to receive and accept this Great Ineffable Mystery.

And again (H. he says) the Saviour said:

“Not every one that saith unto Me, Lord, Lord! shall enter into the Kingdom of the Heavens, but he who doeth the Will of My Father who is in the Heavens” 5

—which [Will] they must do, and not hear only, to enter into the Kingdom of the Heavens.

And again He said (H. he says):

“The tax-gatherers and harlots go before you into the Kingdom of the Heavens.” 1

For by “tax-gatherers” (τελῶναι) are meant (H. he says) those who receive the consummations 2 (τέλη) of the universal [principles]; and we (H. he says) are the “tax-gatherers” 3 [upon whom the consummations of the æons have come” 4].

For the “consummations” (H. he says) are the Seeds disseminated into the cosmos from the Inexpressible [Man], by means of which the whole cosmos is consummated; for by means of these also it began to be.

And this (H. he says) is what is said:

“The Sower went forth to sow. And some [Seeds] fell by the way-side, and were trodden under foot; and others on stony places, and they sprang up (H. he says), but because they had no depth, they withered and died.

“Others (H. he says) fell on the fair and good ground, and brought forth fruit—one a hundred, another sixty, and another thirty.

“He who hath (H. he says) ears to hear, let him hear!” 5

G.R.S. Mead, Thrice-Greatest HermesVol. 1, 1906, pp. 171-4.

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, 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:

C. “He who seeketh shall find me in children from the age of seven years 3; for in them at the fourteenth year 4 [lit. æon] I hidden am made manifest.”

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:

“Why callest thou me Good? One is Good 2—my Father in the Heavens, who maketh His sun to rise on righteous and unrighteous, and sendeth rain on saints and sinners.” 3

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—

C. —as it were “a light not under the bushel, but set “on the candlestick” 1—a preaching “heralded forth on the house-tops.”2

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 HermesVol. 1, 1906, pp. 155-8.

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

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