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Iamblichus on the Mysteries of the Egyptians, Chaldeans, and Assyrians. Translated from the Greek by
Thomas Taylor. Second Edition. |
Theurgia or The Egyptian Mysteries by Iamblichos.
Reply of Ammon, the Teacher to The Letter of
Porphyry to Anebo together with Solutions of the
Questions Therein Contained. Translated from the Greek by
Alexander Wilder. |
Quellenschriften der Griechischen Mystik Band I: Über die Geheimlehren von Jamblichus aus
dem griechischen übersetzt eingeleitet und erklärt von DR. THEODOR HOPFNER. QUICKLY PROOFED |
VERY ROUGH GIST
OF THE GERMAN |
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CHAP. II.: Prior to truly existing beings and total principles [or principles that rank as wholes], there is one God, prior to [that deity who is generally believed to be] the first God and king, * immoveable, and abiding in the solitude of his own unity. |
GOD THE FIRST: GOD THE CREATOR. Before the things that really are, even the first principles of all things, is One Divine Being, prior even to the first God and King, abiding immovable in the aloneness of his own absolute unity. |
VIII 2: Vor all dem, was wahrhaft existiert, und vor den Prinzipien der universellen Wesenheiten existiert ein einziger Gott (der Urgott), früher als der erste (emanierte) Gott und König, unbewegt im Alleinsein seiner Einheit verharrend; |
VIII 2: Before all that truly
exists, and in the principles of universal beings, there is a single God (the
primal god), earlier than the first (emanated) God and King, unmoved in his
unity alone persisting, |
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*In the original, πρωτος και του πρωτου θεου και βασιλεως, which Gale translates, prior etiam primo Deo, et rege [sole]. But the addition of sole in his translation is obviously most unappropriate and false: for Iamblichus is evidently speaking of a deity much superior to the sun. |
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For neither is the intelligible connected with him, nor any thing else; but he is established as the paradigm of the God who is the father of himself, is self begotten, is father alone, and is truly good. |
For neither is Intelligence nor any principle else intermingled with him, but he is established an exemplar of the God self-begotten, self-produced and only-begotten, the One truly Good. |
, denn weder das Intellegible noch sonst etwas anderes ist ihm beigemengt. Er existiert vielmehr als die Grund- und Urform des Gottesbegriffes, der sich selbst Vater und Erzeuger ist, nur vom Vater allein (aus sich selbst) stammend und wesenhaft gut. |
, because neither the Intelligible
or otherwise something else is added to it. He exists rather than the basic
and original form of the concept of God who is himself father and producer, only
from the Father alone (fine by itself) |
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For he is something even greater and prior to this, is the fountain of all things, and the root of the first intelligible forms. |
For he is the something Absolutely Great and Supreme, the Source of all things, and root of the first ideals subsisting in the Supreme Mind. |
Denn dieser Urgott ist etwas Größeres und Erstes, die Quelle des Alls und die Wurzel der intellegiblen (nur durch die reine Vernunft erfaßbaren) Ideen der ersten (ursprünglichen, prinzipiellen) Wesenheiten. |
Indigenous and essentially
because this primordial god is a greater and first, the source of the
universe and the root of the Intelligible (only by pure reason assessable)
ideas of the first (original principal) entities. |
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But from this one deity, the God who is sufficient to himself, unfolds himself into light. |
Then from this One, the God sufficient in himself caused himself to shine forth: 1 and hence he is self-engendered and self-sufficient. |
Aus diesem Einen, der Einheit, ließ sich selbst (durch Emanation) der eine sich selbst genügende Gott erstrahlen, weshalb dieser Gott auch »Sich selbst Vater« und »Sieb selbst Genügender« genannt wird; |
For this one, of unity, let
himself (by emanation) of a shine self-sufficient God, why this God "and
Father Himself," and "sieve itself Sufficient" is called, |
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1 The Hindu purana gives a similar statement: "He whom mind alone can perceive, whose essence eludes the external organs, who has no visible parts, who is of eternity,- even He, the Soul of all beings, whom no being can comprehend, shone forth in personality. He willed to produce the various beings from his own divine substance." |
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For this divinity, also, is the principle and God of Gods, a monad from the one, prior to essence, and the principle of essence. |
For he is the Beginning and God of Gods, a unity proceeding from the One, subsisting before essence, and the principle of essence. |
; denn er ist das Prinzip und der Gott der (durch weitere Emanationen aus ihm entstandenen) Götter (und ihr König), der Einfache aus dem Einen (dem Urgott), der vor der Wesenheit existiert und das Prinzip (den Ursprung) der (intellegiblen) Wesenheit bildet (die von der Idee dieser Wesenheit verschieden ist und durch die aus dem Urgott selbst entsprossene Idee erst vorgebildet werden mußte). Denn erst aus ihm (dem ersten emanierten Gotte und König) stammt die Wesenheit des (intellegiblen) Sein und das Sein (des Intellegiblen), weshalb er auch »Vater des Sein« genannt wird; |
, for he is the principle and
the God of the (incurred by other emanations from
him) gods (and their king), the Simple from the One (the primordial
god), which existed before the essence and the principle (the origin) of the
(intelligible) being formed (which is different
from the idea of this being, and had to be typified by the idea sprung from
the primordial god himself first). For only from him (the first
emanated God and King) is the essence of the (intelligible) Being and being
(the Intelligible), so he also "father of being" called, |
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For from him entity and essence are derived; and hence, also, he is denominated the principle of intelligibles. |
For from him are being and essence; and he is called accordingly Noëtarch, Chief of the realm of thought. 2 |
; denn er ist das Sein, das vor dem (intellegiblen) Sein ist, das Prinzip des Intellegiblen, weshalb er auch »Herr des Intellegiblen« zubenannt wird 129). |
, for he is the being that
before the (intelligible) He is the principle of Intelligible why he also
"Lord of the Intelligible" is surnamed 129). |
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2 Under
two Minds," says Damaskios, “the
Life-imparting fountain of souls is comprehended." One, the Immovable
First Cause, the Second, the Demiurgos or Creator. |
129 (zu VIII
2, S. 170): Die griechischen
Ausdrücke lauten GREEK,
GREEK GREEK, GREEK und GREEK. |
129
(170 to VIII 2, p.): The Greek expressions are GREEK, GREEK GREEK, GREEK and GREEK. |
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These, therefore, are the most ancient principles of all things, which Hermes arranges prior to the etherial, empyrean, and celestial Gods. |
These, then, are the oldest principles of all things. Hermes 3 places them before the gods of the AEther, the Empyrean 4 and the celestial regions. |
Das also sind die ältesten (primären und Ur-)Prinzipien des Alls, die HERMES (TRISMEGISTOS-THOTH) vor die (nicht mehr urprinzipiellen) Äther-, Feuer- und Himmelsgötter stellt (von denen die letzten auch nicht mehr nur intellegibel sind). |
These are the oldest (primary
and primordial) principles of the universe, the HERMES (TRISMEGISTUS-THOTH),
the (no longer urprinzipiellen) ether, fire and sky
gods will (of which the last and not just intelligible
are). |
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3 See PART
I, CHAPTER II. Hermes the superlatively Great, was
the titular author of numerous philosophic treatises, from the forty-two
mentioned by Clement to the innumerable multitude mentioned by others. |
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4 The Greek term εμπυριον (empurion), signifies "the region of fire." In the ancient cosmology, there was a fifth element, the aether, more pure and divine than the common atmosphere. It was an akasha, a pure fire and diviner matter: and of it the celestial bodies were composed. In the Babylonian and other theories there were three heavens, as here designated: the aether-heaven, the Empyrial or fire-region, and the supra-celestial above all. There were divinities of the second order peculiar to each. |
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He likewise delivered to us the history of the empyrean Gods in one hundred books; of the etherial in an equal number; and of the celestial in a thousand books. |
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Ober die Geschichte der Feuer- und Äthergötter aber hat er je hundert Traktate überliefert, über die Himmels-(Gestirn) Götter aber tausend. |
Upper the history of the fire and ether gods but he has ever survived one hundred treatises, a thousand of the sky (the celestial bodies) but gods. |
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CHAP. III.: According to another order, however, he arranges the God Emeph ** prior to, and as the leader of, the celestial Gods. |
MANY NAMES OF GOD - FORMATION OF MATTER. According to another arrangement, however, Hermes places the God Emêph 5 as leader of the celestial divinities, |
VIII 3: Nach einer andern Anordnung (der Prinzipien) stellt HERMES (THOTH) den Gott KNEPH als Führer der Himmelsgötter voran, |
VIII 3: According to another arrangement (the principles)
provides HERMES (THOTH) the God KNEPH ahead as leaders of the sky gods, |
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**For Ημηφ here, Gale conjectures that we should read Κνηφ Kneph: for Plutarch says that the unbegotten Kneph was celebrated with an extraordinary degree of veneration by the Egyptian Thebans. |
5 Several
have conjectured that this name should have been "Kneph"
- Neph or Num, the "Good Demon." This was
the name of the Creator in |
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And he says that this God is an intellect, itself intellectually perceiving itself, and converting intellections to itself. |
, and declares that he is Mind itself, perceptive of itself and converting the perceptions into his own substance. |
von dem er lehrt, daß er die Vernunft (der Nus) sei, die sich selbst vernunftgemäß erfaßt und die Betätigung des vernunftgemäßen Denkens auf sich selbst konzentrierte 130). |
, of which he teaches that he was the reason (the Nus), which is itself covered with reason and the operation of the rational thinking focused on itself 130). |
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But prior to this, he arranges the impartible one, which he says is the first paradigm, and which he denominates Eicton. |
But he places as prior to this divinity, the One without specific parts, whom he affirms to be the first exemplar 6 and whom he names Eikton. 7 |
Vor diesen Gott KNEPH aber stellt er das eine Unteilbare und Ungeteilte, das er auch »Die erste Geburt« heißt und EIKTON zubenennt; |
Before this God KNEPH but he is the one undivided indivisible and that he "is also the first birth," and EIKTON zubenennt, |
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6 Ficino substitutes the term παρασειγμα (paradeigma), or exemplar in the text, for μαγευμα (mageuma), or magic power. |
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7 This term is Greek, and its meaning is "the Likeness," and so the Ideal of the Universe. |
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In this, also, is contained that which is first intellective, and the first intelligible, and which is to be worshiped through silence alone. |
In him are the First Mind and the First Intelligence, and he is worshiped by Silence alone. 8 |
; darin ist das Zuerstdenkende und zuerst durch die Denkkraft Erfaßbare enthalten, das nur durch Stillschweigen allein verehrt werden kann 131) *).*) Vgl. die »Geheimlehre« I, S. 513, II, S. 221. |
, it is the first included Zuerstdenkende and be apprehended by the power of thought, which can be admired only by silence alone, 131) *) . *) See the "secret" I, p. 513, II, p. 221 |
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8 Damaskios relates that the
Babylonians recognized the one First Cause, passing it over in silence. But
it is probable that instead of Sigé or Silence, the divine
intermediary, Siku, was the being actually named. |
THIS FOOTNOTE SEEMS UNIMPORTANT |
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Besides these, also, other leaders preside over the fabrication of visible natures. |
Besides these, however, there are other leaders that preside over the creation of visible things. 9 |
Nach diesen (beiden intellegiblen Prinzipien) stehen an der Spitze der Schöpfung des Sichtbaren andere (Götter) als Fahrer; |
After these (two intelligible principles) are at the head of creation of the visible other (gods) as a driver, |
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9 Plato: Timaeos. XII, v, "The Deity himself formed the divine part in man, and delivered over to his celestial offspring the task of forming the mortal. These subordinate divinities, copying the example of their parent, and receiving from his hands the immortal principle of the human soul, fashioned subsequently to this the mortal body, which they consigned to the soul as a vehicle, and in which they placed another kind of soul, the seat of violent and fatal affections." |
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For the demiurgic intellect, who is the curator of truth and wisdom, descending into generation, and leading the power of occult reasons into light, is called in the Egyptian tongue Amon; but in consequence of perfecting all things with veracity and artificially, he is called Ptha. |
For the Creative Mind, guardian of Truth and wisdom, coming to the realm of objective existence, and bringing the invisible power of occult words into light is called in the Egyptian language, AMON (the Arcane): but as completing everything in a genuine manner without deceit and with skill, Phtha. |
; denn der schöpferische NUS (KNEPH), der Vorsteher der Wahrheit und Weisheit, wird, wenn er zur Schöpfung vorschreitet und die unsichtbare Energie der verborgenen (intellegiblen) Ideen (in der sichtbaren Schöpfung) ans Licht bringt, in der Sprache der Ägypter AMUN genannt 132); insofern aber, als er alles untrüglich und kunstfertig mit Wahrheit zur Vollendung bringt, heißt er PTAH - |
, for the creative NUS (KNEPH), the ruler of truth and wisdom, will, if he advances to the creation and the invisible energy of the hidden (intelligible) ideas (in the visible creation) brings to light, in the language of the Egyptians AMUN called 132), but in so far as he skillfully with truth and everything infallibly bring to completion, it is called PTAH - |
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The Greeks, however, assume Ptha for Vulcan, solely directing their attention to the artificial peculiarity of the God. |
The Greeks, however, assume Phtha to be the same as Hephaestos, giving their attention to the Creative art alone. 10 |
- die Griechen indeß nehmen diesen PTAH für ihren HEPHAISTOS, indem sie nur seine Kunstfertigkeit berücksichtigen - |
Greeks, however, take this for PTAH their HEPHAISTOS, by taking only his skill - and so far as he is also beneficial, |
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10 The Semitic name P'T'H, Phtha, signifies
the opener, the revealer, the Creator. Perhaps Semitic influence in |
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So far, also, as he is effective of good he is called Osiris; and he has other appellations through other powers and energies. |
But as being a dispenser of
benefits, he is called Osiris: 11
and by reason of his other powers and energies, he has likewise other
appellations. |
- und insofern als er auch wohltätig wirkt, wird er OSIRIS genannt 133). Doch hat dieser schöpferische NUS (KNEPH) auch noch andere Namen mit Rücksicht auf andere (seiner) Energien und Wirkungsarten 134). |
, it is called OSIRIS 133). However, this creative NUS (KNEPH) are other names in consideration of other (his) energy and effect types 134). |
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13 This name in the Egyptian dialect is variously spelled, as different
readers supply the letters from the hieroglyphics. Plutarch states that the
Egyptians pronounced it Husiris, and
it is sometimes rendered Asar and Uasar. One Egyptian dogma makes it out Hes-iri, which would mean the Seat of |
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With the Egyptians, therefore, there is another domination of the whole elements in generation, and of the powers contained in them; four of these powers being male and four female, which they attribute to the sun. |
Accordingly there is also with the Egyptians another sovereignty of all the elementary principles in relation to the realm of generation, and of the forces in them. Four of them are reckoned as male and four as female. |
Es gibt aber bei den Ägyptern noch eine andere Obergewalt über die universellen Elemente der Schöpfung und über die Energien in ihnen, von denen vier männlich und vier weiblich sind, und diese Obergewalt weisen sie dem Sonnengotte zu 135). |
There but for the Egyptians or other authority over the universal elements of creation, and the energy in them, of which four are male and four female, and the supremacy of the sun god, they point to 135). |
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And there is, likewise, another government of the whole of nature about generation, which they assign to the moon. *** |
This sovereignty they assign to the Sun. There is also another empire of universal production around the dominion of objective existence, which they give to the Moon. |
Auch gibt es bei ihnen ein Prinzip über die gesamte (sinnlich wahrnehmbare) Schöpfung (die aus der Vermengung dieser vier Elementpaare mit der Materie geschaffen wurde) und diese Obergewalt Ober die gesamte Natur in der Schöpfung teilen sie wieder der Mondgöttin (Isis) zu 136). |
Also, there is in them a principle of the total (sensible) creation (which was created from the blending of these four element pairs with the matter), and this supremacy chief the whole of nature in creation, they shall return to the moon goddess (Isis) to 136). |
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***Hence the moon is said by Proclus to be αυτοπτον της φυσεως αγαλμα, the self-visible statue or image of nature. |
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But dividing the heavens into two, or four, or twelve, or six-and-thirty parts, or the doubles of these, they give to the parts a greater or less number of rulers. And over all these they place one ruler, who transcends all the rest. |
Then marking off the sky into two parts, or four, or twelve, they place rulers over the parts in turn, more or fewer as the case may be, and over them all they set one who is the Overlord. 12 |
Indem sie ferner das Himmelsgewölbe (mit seinen sichtbaren Gestirngöttern, den Fixsternen, Tierkreiszeichen, Dekansternen und Planeten) in zwei, vier, zwölf und sechsunddreißig oder doppelt so viele Teile oder wie auch immer zerlegen, stellen sie diesen Teilen mehr oder weniger Beherrscher voran, allen diesen Beherrschern aber wieder Einen, der sie alle überragt 137). |
By also the sky (with its visible star gods, the stars, zodiac signs, Dean of stars and planets) in two, four, twelve and thirty-six, or twice as many parts or how disassemble Anyway, they put forward these parts more or less rulers, all these rulers, but again one that tops them all 137). |
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12 This, it will be noticed, relates directly to astrology and the
casting of nativities, which was a constituent part of former sciences and
religions, and is apparent in some of the modern customs. |
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Thus, therefore, the doctrine of the Egyptians concerning principles, proceeding from on high as far as to the last of things, begins from one principle, and descends to a multitude which is governed by this one; and every where an indefinite nature is under the dominion of a certain definite measure, and of the supreme unical cause of all things. |
Thus the system of the Egyptian priests in relation to the First Principles, extending from above to the farthest extremes, begins from the One and passes on to the multitude: the many being guided and directed by the one, and the undefined realm of nature being placed under a defined measure of authority, even of the one Supreme Cause of all things. |
Auf diese Weise nimmt die Behandlung der Prinzipien bei den Ägyptern von oben herab bis zum Niedrigsten (Materiell-Geschaffenen) immer ihren Anfang von einer Einheit und steigt zur Fülle der Vielheit herab, die stets von dem Einen gelenkt wird; und überall wird die unbegrenzte Natur von einem festumgrenzten Maß und von dem höchsten einheitlichen Prinzip alles Existierenden beherrscht. |
In this way, the treatment of the principles adopted by the Egyptians from the top down to the lowest (material-created things) is always their top by a unit and get down to the wealth of diversity, which is always guided by the one, and everywhere is the indefinite nature festumgrenzten dominated by a single measure and of the highest principle of all existence. |
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But God produced matter by dividing materiality from essentiality; **** and this being vital, the Demiurgus receiving, fabricated from it the simple and impassive spheres. |
And the God produced Matter, rending materiality on the under side from essentiality; which being full of life, 13 the Creator took it and fashioned from it the simple and impassive spheres. |
Die Materie aber leitete der Gott (der Demiurg) ab, indem vom Wesenhaften das Materielle abgespaltet wurde; und indem er diese Materie, die (materielles, vegetativ-animalisches, nicht aber geistiges) Leben begründet, nahm, bildete er daraus zunächst die einfachen (einheitlichen) und keiner Beeinflussung unterliegenden Himmelskörper (oder Fortbewegungsmittel der Gestirngottheiten), |
The matter, however, led the god (the demiurge) unscrewing was split off from the intrinsic qualities of the material, and as he seeks to justify this matter, the (material, vegetative-animal, but not spiritual) life, assumed he was from first the simple ( uniform) and not influenced underlying celestial body (or means of transportation of the stellar deities), |
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**** Proclus in Tim. p. 117, cites what is here said as the doctrine of the Egyptians, and also cites for it the authority of Iamblichus. But his words are, GREEK. i.e. "Moreover the doctrine of the Egyptians asserts the same things concerning matter. For the divine Iamblichus relates that Hermes also produces matter from essentiality." |
13 When we
treat of matter," says Plutarch, "we need not conceive in our minds
a body void of soul and of all quality and of itself
wholly idle and inactive. We ought to conceive that this goddess (or divine
entity) which always participates of the First God and is ever taken up with
the love of those excellences and charms that are about him is not by nature
opposite to him: that like a good-natured woman that is married to a man and
constantly enjoys his embraces, yet hath a fond kind of longing after him, so
hath she always a strong inclination to the God, though she be present and
round about him, and though she be impregnated with his most prime and pure
particles." |
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But he distributed in an orderly manner the last of it into generable and corruptible bodies. |
But the last of it he organized into bodies that are subject to generation and dissolution. |
, das Letzte und Unterste dieser Materie aber verteilte er auf die durch Zeugung hervorgehenden und (daher) auch wieder vergänglichen Körper (in der sinnlich wahrnehmbaren und auch affizierbaren Natur um uns 138). |
, the last and lowest of this matter but he distributed on through procreation resulting, and (therefore) also re-perishable body (in the sensible and affizierbaren nature around us 138). |
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FOOTNOTES TO THE GERMAN VERSION
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130 (zu VIII 3, S. 170): Dieser Gott Ημηφ
wird nur hier erwähnt; aber
schon GALE (ed. princ., pag. 301) dachte an eine Verschreibung aus Κνήφ,
was auch WILKINSON (Manners
and Customs IV, S. 216) übernahm. |
130 (170 to VIII 3, p.): This god Ημηφ is mentioned only here, but even GALE (ed. princ., p. 301) thought to a prescription/transposition/ miswriting? from Κνήφ, which also WILKINSON (Manners and Customs IV, p. 216) took over. |
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CHAMPOLLION
(Gramm. hierogl. pag. III) las »Emphe« und
BIRCH (bei ARUNDALF-BONOMY, Gallery of Eg. antiqu., pag. 22) bemerkte dazu: |
CHAMPOLLION (Gram. Hierogl. p. III) read "Emph" and BIRCH (in ARUNDALF-Bonomy, Gallery of Eg. Antique., p. 22) noted this: |
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: »the deity
named in the hieroglyphic texts Meui or Moui, light and reason, personified
the intellectual power of the sun and frequently appeared under the name of
Emphe, i.e. the leader of the heaven, apparently the Emeph of JAMBLICHUS.« |
: "the deity named in the hieroglyphic texts Meui or Moui, light and reason, personified the intellectual power of the sun and frequently appeared under the name of Emph, i.e. the leader of the heaven, apparently the Emeph of JAMBLICHUS. |
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Den Gott
KNEPH setzt man gewöhnlich dem CHNUM (Κνουφις,
CHNUBIS) gleich, den PORPHYRIUS (II. 4 words of GREEK.
Bei EUSEB., Praep evang. III 12, 1, I, pag. 140 Dind.) als
blaugefärbten sitzenden Mann mit Widderkopf und Ziegen- (eigentlich
Zackelschaf-)Hörnern mit der Sonnenscheibe dazwischen beschreibt, der auf einer Töpferscheibe den Menschen formt, was mit
noch erhaltenen altägyptischen Bildern genau übereinstimmt (vgl. z. B.
BUDGE, Guide to the egypt. collect. in the Brit. Mus. 1909, S. 135), auch
gilt CHNUM tatsächlich als Schöpfungsgott (ERMAN, Rel.2, S. 20/21) und als
Menschenbildner (ibid. S. 95), und auch im Märchen von den beiden Brüdern schafft er für BATAU das verhängnisvolle
Weib. |
"The god KNEPH is usually equivalent to KHNUM (Κνουφις, CHNUBIS), whom (II four words of GREEK. According to Eusebius (Praep evang. III 12, 1, I, p. 140 Dind.) PORPHYRY described as a blue-tinted seated man with a ram's head and goat (actually-Delicacy) horns with the sun disk between them, who forms man on a potter's wheel, what the preserved ancient Egyptian images match exactly (see, for example, B. BUDGE, Guide to the egypt. collect. in the Brit. Mus. 1909, p. 135), and is actually the creation god KHNUM (ERMAN, Rel.2, p. 20/21) and mankind-maker, (ibid. p. 95), and also in the tale of two brothers, he creates the fatal woman for BATAU. |
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Da CHNUM aber
auch mit dem Sonnengotte RE eine Verbindung eingeht, erscheint er manchmal
mit einem, Falkenkopf auf einem Schlangenleib, denn die Schlange galt als elementares,
der Falke aber als
Sonnentier (PHILO VON BYBLUS bei EUSEB., Praep. evang. I 10, 48, I, pag. 51
Dind.). |
Since KHNUM also enters into a connection with the sun god Re, he sometimes appears with a falcon's head on a snake’s body, because the snake was regarded as elemental, the hawk as a solar animal (PHILO OF BYBLUS in EUSEBIUS, Praep. evang. I 10, 48, I, pag. 51 Dind.). |
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PHILO setzt
diesen synkretistischen KNEPH dem Guten Dämon (Agathodämon) gleich und
schildert ihn »nach ZOROASTER und OSTANES«
als unvergänglichen, ungeborenen, unteilbaren, unsichtbaren und
unvergleichbaren Lenker des Weltalls; als völlig vergeistigt erwähnt ihn nach
der Auffassung der Bewohner der Thebais auch PLUTARCH (De Iside 21). |
PHILO equates this syncretic KNEPH with the good demon (Agathodämon) and describes him "after ZOROASTER and OSTAN" as immortal, unborn, indivisible, invisible and incomparable driver of the universe, mentions him as completely spiritualized in the opinion of the inhabitants of the Thebaid and PLUTARCH ( De Iside 21). |
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Im
hermetischen Traktat 2 GREEK WORDS (bei STOBAEUS, Eclog.
I 149, pag. 349 Wachsm.) wird dieser KNEPH KAMEPHIS genannt und DAMASCIUS (De
prim. princip. 125) spricht von drei Arten des Kamephis, ohne aber ihre
Unterschiede zu bezeichnen, doch soll der Philosoph HERAISKOS (vgl. Anm. 58,
104) in KAMEPHIS den Sonnengott gesehen haben. |
In the Hermetic treatise 2 GREEK WORDS (in STOBAEUS, Eclog. I 149, p. 349 Wachsm.) this KNEPH is called KAMEPHIS, and DAMASCIUS (De prim. Princip. 125) speaks of three types of Kamephis without, however, describing their differences, but the philosopher HERAISKOS (see note 58, 104) had seen the Sun God in KAMEPHIS. |
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Bei DAMASCIUS
findet sich übrigens die Variante GREEK, die unserm GREEK bei JAMBLICHUS sehr nahe steht. Indes ist die alte Gleichsetzung GREEK (GREEK, GREEK) =
CHNUM: nicht zu halten, sondern darin dürfte vielmehr das altägyptische
Kamutef, »Stier (d.h. Erzeuger, Vater) seiner Mutter« stecken, ein Beiname,
der zwar den ithyphallischen Göttern MIN und AMON, aber nicht dem CHNUM
zukommt; |
In DAMASCIUS found by the way the variant GREEK, which is very close to our GREEK Jamblichus. Meanwhile, the old equation GREEK (GREEK, GREEK) = KHNUM: doesn't hold up, but in fact must be the ancient Egyptian Kamutef "bull (i.e. progenitor, father) of his mother," an epithet, which refers to the gods ithyphallic MIN and AMON, but not to KHNUM, |
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; obwohl in
diesem Beinamen von einer Mutter und auch Gattin dieser Götter die Rede ist,
soll er doch nichts anderes besagen, als daß sich Kamutef MIN und AMON selbst
hervorbrachten und auch ohne Gattin alle Lebewesen aus sich selbst schufen,
Anschauungen, die auch auf den Demiurgen der Neuplatoniker passen (vgl. ROEDER,
PAULY-WISSOWA, Realencyclop. X, 2 [1919],Sp. 1832ff.
und SETHE, ebendort III, 2 [1899], Sp. 2352). |
, although those epithets mention of a mother and wife of the gods, they mean nothing more than that Kamutef MIN and AMON begat themselves and all living things even without a wife, an opinion, which also fits the demiurge of the Neoplatonists (see ROEDER, PAULY-WISSOWA, Realencyclop. X, 2 [1919], Sp 1832ff. and SETHE, ibid III, 2 [1899], Sp 2352). |
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131 (zu VIII 3, S. 171): Ich folge PARTHEY (pag. 263): LINE OF GREEK, der sich an die beste
Überlieferung hält; auch GALE hatte schon GREEK vorgeschlagen, obwohl er in seinem Text GREEK bietet. RÖTH (Ägypt. Glaube, Not. 107 zu s. 63) erklärte sich daher für GREEK! |
Doesn't seem important 131 (171 to VIII 3, p.) I follow PARTHEY
(page 263): LINE OF
GREEK, who sticks to the best tradition, also GALE had already
proposed GREEK,
although he offers in his text GREEK. ROETH (Ägypt. Glaube, Not. 107 to p. 63) stated, therefore, for GREEK! |
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Für
GREEK bietet der cod. Vindob. (Nessel.
CCLXIV, Lambec. LXXVI, saec. XV) GREEK, der cod. Gothan. (chart. A, no. 151, saec. XV) am Rande »Ichton«; MARSILIUS FICINUS (lat. Übersetzung, Venedig 1497) »icthon«; RÖTH (a.
a. O. S. 63, Nota 107) setzt die Worte 4
GREEK WORDS hinter LINE OF GREEK und erklärt GREEK für das ägyptische
Hikto(heka-to) »imperator mundi« (Herr der Welt) GREEK, JABLONSKI
dagegen (pantheon Aegyptior. 1750, I 4, § 6, pag.
91) für
»Ichth«
(Jachto) »spiritus universi vel mundi« (Geist
des Universums oder Weltalls). - |
GREEK offers for the cod. Vindob. (Nessel. CCLXIV, Lambec. LXXVI, saec. XV) GREEK, the cod. Gothan. (Chart. A, no 151, saec. XV) on the edge "Ichton"; MARSILIUS FICINUS (Latin translation, Venice 1497) »icthon"; ROETH (ibid., 63, Nota 107) uses the words GREEK WORDS four behind LINE OF GREEK GREEK explained and for the Egyptian Hikto (heka-to) "imperator mundi" (Lord of the World) GREEK, JABLONSKI against (Pantheon Aegyptior. 1750, I 4, § 6, p. 91) for "Ichth" (Jachto) "spiritus universi vel mundi (spirit of the universe or cosmos). - |
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Wenn es von
diesem höchsten Wesen heißt, »daß es nur durch Stillschweigen verehrt werden darf«, so soll das
zweifellos bedeuten, daß es über jeden mündlichen Ausdruck und auch über jede
Lobpreisung durch das Gebet hoch erhaben ist, daß man es nur in den reinen Gedanken
kontemplativer Betrachtung zu denken versuchen masse (vgl. APOLLONIUS von
Tyana bei EUSEB., Praep. evang. IV, 13; PORPHYRIUS, II. 3 GREEK WORDS, ebendort IV, 12;
DAMASCIUS, De prim. princip. S; PHILO, De somn. I, 39 [Ende]). |
If this Supreme Being is, "that it must be honored
only by silence," so will undoubtedly mean that it is of any oral
expression, and also about any praise through prayer exalted that it exists
only in the to think pure thoughts contemplative approach to try mass (see APOLLONIUS
of Tyana in EUSEBIUS, prep. evang
IV, 13; PORPHYRY, 3
GREEK WORDS II, ibid IV, 12; DAMASCIUS, De prim. princip.
S; PHILO, De somn. I, 39 [end]). |
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Den gleichen Satz
stellen auch gewisse gnostische Systeme für ihr höchstes
Wesen des Uranfanges auf. |
The same sentence also provide some Gnostic systems for their supreme being of the very beginning. |
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132 (zu VIII 3, S. 171): GREEK schreibt PARTHEY (pag. 263) mit Recht, GREEK cod. Florent. Laurent. X, 32,
Vindobon., Gothan. und die codd. Parisin. Reg., GREEK GALE; »Amun« im cod. Gothan. am Rande. - |
132 (171 to VIII 3, p.): PARTHEY writes GREEK (p. 263) rightly, GREEK cod. Florent. Laurent. X, 32, Vindobon., Gothan. and the codd. Parisin. Reg., GALE GREEK, "Amun" in the cod. Gothan. on the edge. - |
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Hierzu ist
PLUTARCH (De Iside 9) heranzuziehen; »Die Menge meint, AMUN, was wir in AMMON
verändert haben, sei der ägyptische Eigenname des ZEUS. |
This is PLUTARCH (De Iside 9), "The crowd thinks AMUN, what we have changed to AMMON, was the Egyptian proper name of ZEUS. |
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MANETHO von
Sebennytos aber glaubt, daß dieses Wort »das Verborgene« und »die Verbergung«
bedeute, und HEKATAIOS von Abdera sagt, daß die Agypter diesen Ausdruck
gebrauchen, so oft sie jemanden herbeirufen, denn es sei ein Ausdruck des
Herbeirufens. |
But MANETHO of Sebennytos believes that this word means "the Hidden" and "the concealment," and HECATAEUS of Abdera says that the Egyptians used this expression, as often as they summon someone, because it was an expression of spawning. |
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Deshalb aber
nennen sie den ersten Gott AMUN, da er unsichtbar und verborgen ist und sie
ihn anrufen, er möge zur Erscheinung kommen und sichtbar werden. |
But why they named the first god AMUN, as he was invisible and hidden and they summon him, he should come to appearance and visible. |
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Tatsächlich
bedeutet das altägyptische Verbum »amen«, das sich vom Gottesnamen »Amn«
(Amun) nur durch das Deutezeichen unterscheidet, »verborgen sein, sich
verbergen«. |
Actually the ancient Egyptian verb "amen", which is differentiated only by a determinative from the name of god "Amn" (Amun), does mean "be hidden, are hiding." |
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Die Deutung
des Gottesnamens auf den An- und Herbeiruf aber geht auf die den koptischen
Imperativformen »amu« (fem. ame, plural. amoini, ameïten) zugrunde liegenden
neuägyptischen Formen mit der Bedeutung »komm, geh« zurück (ERMAN, Aeg.
Grammat.3, § 382, S. 198; STEINDORFF, Kopt Grammat.2, § 332, S. 155). |
But the interpretation of God's name in An- und Herbeiruf goes back to the Coptic imperative forms "amu" (fem ame, plural. amoini, ameïten) underlying Late Egyptian forms with the meaning "come, go" (ERMAN, Aeg. Grammat. .3, § 382, p. 198; STEINDORFF, Copts Grammat.2, § 332, p. 155). |
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Über AMON als
Schöpfergott nach ägyptischen Quellen siehe ERMAN und ZIMMERMANN, Rel. 64/65 und Anm. 130. |
About AMON as the Creator God according to Egyptian sources and see ERMAN ZIMMERMANN, Rel 64/65 and n. 130th. |
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133 (zu VIII 3, S. 171): Unter dem wohltätig wirkenden OSIRIS
ist jedenfalls OSIRIS UNNOFER (WENNOFRE) gemeint, was vermutlich »OSIRIS, das
gute Wesen, der Wohltäter« bedeutet. |
133 (3 to VIII, p. 171): Under the benevolent-looking OSIRIS is certainly meant OSIRIS UNNOFER (WENNOFRE) which probably means "OSIRIS, the good being, the benefactor." |
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Vgl. PLUTARCH
(De Iside 42): »Der Name des OSIRIS bedeutet mancherlei, besonders aber die
wirksame und, wie man sagt, die guttätige Energie«; auch in dem Beinamen des
OSIRIS OMPHIS, den PLUTARCH (a. a. O.) nach HERMAIOS überliefert hat und der
nach diesem »Wohltäter« (GREEK) bedeutete,
dürfte das ägyptische UNNOFER stecken. |
See PLUTARCH (De Iside 42): "The name of OSIRIS means many things, but particularly the effective one and, as they say, the guttätige energy, " also the Egyptian UNNOFER should fall in the nickname of the OSIRIS OMPHIS, whom PLUTARCH (ibid.) translated according to Hermaios and who meant the "benefactor" (GREEK). |
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134 (zu VIII 3, S. 171): Eine interessante »ägyptische« Theo-
und Kosmogonie auch bei HERMES TRISMEGISTUS GREEK GREEK bei STOBAEUS (Eclog. I, pag. 385 ff. Wachsm.). |
134 (171 to VIII 3, p.): An interesting "Egyptian" theogony and cosmogony also in HERMES TRISMEGISTUS GREEK GREEK in STOBAEUS (Eclog. I, p. 385 et seq Wachsm.). |
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135 (zu VIII 3, S. 171): Damit dürften die vier ältesten Paare
von Gottheiten gemeint sein, nämlich NUN und NUT (das Urwasser in männlicher
und weiblicher Form), HEH und HEHET, KEK und KEKET (das Dunkel) und endlich
NENU und NENUT, je ein Gott und eine Göttin, die zusammen die älteste
Achtheit (Ogdoas), die acht uranfänglichen
Gottheiten der Agypter bildeten, von denen die männlichen Mitglieder
der drei letzten Paare den Frosch-, die weiblichen den Schlangenkopf tragen,
da den Agyptern Frosch und Schlange als elementare Tiere galten (LEPSIUS,
Über die Götter der vier Elemente; ERMAN, Rel.2, S. 33; HOPFNER, Tierkult, S.
137, 140, 149). |
135 (171 to VIII 3, p.): The four oldest pairs of deities should be meant, namely NUN and NUT (the primeval waters in male and female form), and HEH HEHET, KEK and KEKET (darkness), and finally NENU and NENUT, the one God and one Goddess, who together formed the oldest Ogdoad (Ogdoas), the eight primordial deities of the Egyptians show, of which the male members of the last three pairs of the frog, the female bearing the snake's head, since the Egyptians frog and snake were regarded as elementary animals (LEPSIUS, On the gods of the four elements; ERMAN, Rel.2, p. 33; HOPFNER, animal worship, p. 137, 140, 149). |
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136 (zu VIII 3, S. 171): Die Alten schrieben dem Monde und seiner
Gottheit einen außerordentlichen Einfluß auf die sinnlich wahrnehmbare
Schöpfung und alle ihre Produkte, besonders aber auf das Wachsen,
Wiederabnehmen und Vergehen alles Irdischen zu; |
136 (to VIII, p. 171): The ancients attributed to the moon and divinity an extraordinary influence on the sensible creation and all their products, but especially on the growth, Wiederabnehmen, and decay of all earthly things; |
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; auch die
menschliche Seele soll bei ihrem Niedersteigen von ihrem Stern auf die Erde
durch die sieben Planetensphären vom Monde die Fähigkeit, zu zeugen und
selbst auch ihrem sterblichen Leibe Wachstum zu verleihen, erhalten. |
; the human soul, in their descent from their star to the earth through the seven planetary spheres of the moon, obtained the ability to procreate and even to confer growth to its mortal body. |
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Daher wird im
Pap. Lond. 121, Z. 823 ff., die Mondgöttin als jene Gottheit angerufen, »die in ihren 28
Gestalten (während der 28 Tage ihres monatlichen Zyklus) jede Gestaltung schafft,
jedem Lebewesen und jeder Pflanze die Seele (das Pneuma) zuteilt und sie aus
dem Unsichtbaren ans Licht führt.« |
Therefore, in Pap Lond. 121, p. 823 et seq, the moon goddess is named as that deity, "which in its 28 figures (during the 28 days of her monthly cycle), every organization creates every living creature and every plant the soul (the Spirit) and allocate it from the Unseen leads to light. |
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Dann werden
mit Z. 846 ff. die Gestalten und Symbole angeführt, in denen sie ganz ähnlich
wie der Sonnengott in seinen zwölf Gestalten die ganze Schöpfung ins Leben ruft (vgl Anm.
114): |
"Then the figures and symbols will rely with Z. 846 ff., in which they called into being very much like the sun god in his twelve forms the whole of creation (see note 114): |
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: Schwein,
Kuh, Geier, Stier, Käfer, Falke, Krebs, Hündin, Wölfin, Schlange, Pferd,
Ziege, Thermuthisschlange, Bärin, Bock, Pavian, Katze, Löwe, Panther,
Spitzmaus, Hirsch, Jungfrau, Fackel, Blitz, Glanz (?), Heroldstab, Knabe und
Schlüssel (vgl. REITZENSTEIN, Poimandres, S. 262/63; ROSCHER, Selene). |
: pig, cow, vultures, bull, beetles, hawk, cancer, female, wolf, snake, horse, goat, Thermuthis-Serpent, bear, goat, baboon, cat, lion, panther, shrew, deer, Virgin, torch, flash, shine (?), herald, boy and keys (see REITZENSTEIN, Poimandres, p. 262/63; Roscher, Selene). |
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PLUTARCH
berichtet (De Iside 53) diese Auffassung auch für die ISIS als Mondgöttin und
überhaupt auch »als den weiblichen, alle Zeugung aufnehmenden Teil der
Natur«. |
Plutarch reports (De Iside 53) this view also of |
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Deshalb werde
sie von PLATO »die Amme und Allempfangende«, von vielen andern aber »die
Tausendnamige« genannt, da sie vom (zeugenden, schöpferischen) Logos
affiziert, alle materiellen Gestaltungen und auch Ideen (dieser Gestaltungen) annimmt. |
Therefore, she would be named "the nurse and Allempfangende" by PLATO, by many others but "the thousand-named", because it affects the (generating, creative) logos, designs all the material structures and ideas (about these structures). |
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»Eingepflanzt trägt sie die Liebe zum ersten und höchsten aller Wesen in sich, das mit
dem Guten identisch ist. |
"Planted she carries the love for the first and highest of all beings in himself, which is identical with the good. |
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Dies wird von
ihr begehrt und erstrebt, der Anteil am Schlechten aber geflohen und
verschmäht: für beide Prinzipien ist sie zwar Gefäß und Stoff, neigt jedoch
ihrer Natur nach immer zum bessern, dem sie sich selbst zur Hervorbringung
von Emanationen und (materiellen) Abbildern (der Ideen) hingibt und zur
Befruchtung damit (mit den Ideen) darbietet. |
This is desired by her, and sought, but fled the proportion of bad and despised: for both principles, it is true vessel and substance, but its nature tends to always to improve, which they themselves to the production of emanations and (material) images (surrenders of ideas) and to fertilize them (the ideas) presented. |
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Ist sie davon
erfüllt und mit Zeugungen befruchtet, dann freut sie sich und frohlockt
darüber; denn die (materielle) Schöpfung ist ein Abbild der (ideellen)
Wesenheit (alles Existierenden) und, was wird, eine (bloße) Nachahmung des
(wirklich) Seienden (Ideellen).« |
Is she full of it and fertilized with convictions, then she is glad and rejoice about it, because the (material) creation is a reflection of the (ideal) essence (all that exists) and what is a (mere) imitation of the (really) being (ideational). |
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Hierher
gehört auch, was JAMBLICHUS oben (VI 7) von der »geheimen Schönheit der lebenerzeugenden
Prinzipien (Ideen) der ISIS« sagt, ,durch deren Lauterkeit das Leben aller
Lebewesen rein und unverderbt bleibt«. Vgl. die »Geheimlehre«, I, S. 415 ff. |
"Here belongs also what JAMBLICHUS
above (VI 7) says of the" secret beauty of the life-giving principles
(ideas) of |
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137 (zu VIII 3, S. 171): Schon RÖTH (a. a. O. pag. 216, Nota 252)
macht darauf aufmerksam, »daß diesen Zahlen die Einteilung des Himmelsgewölbes in zwei Hemisphären
(eine helle und eine dunkle), in die vier Teile nach den vier
Himmelsgegenden, in die zwölf Teile nach den zwölf Tierkreiszeichen, in die
36 Teile nach den 36 Dekansternen und in 72 Teile zu je fünf Grad zugrunde
liegt«. |
137 (171 to VIII 3, p.): Even RÖTH (ibid. p. 216, Nota 252) points out that "these figures, the division of the sky into two hemispheres (one light and one dark), in the four parts for the four quarters of heaven, in the twelve parts of the twelve zodiac signs in the 36 parts for the 36 stars and Decan into 72 parts, each with five degrees is based. " |
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Möglicherweise
liegt hier eine ähnliche Symbolik wie in der Teilung des Horus- (Uzat-Sonn-
und Mond-)Auges vor, worüber MÖLLER und JUNKER, Ag. Zeitschr. 48 (1911), S.
99/106. |
A similar symbolism perhaps lies here as in the division of Horus (Uzat-Sun and Moon-)eye, and what MÖLLER JUNKER, Ag. Zeitschr. 48 (1911), p. 99/106. |
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138 (zu VIII 3, S. 172): Auch in der hermetischen GREEK
GREEK (bei STOBAEUS,
Eclog. I, pag. 386 ff.) teilt ISIS selbst ihrem Sohne HORUS ihre Theo- und Kosmogonie auf
Grund »der
heiligen Bücher« mit, die HERMES-THOTH
höchsteigenhändig geschrieben und mit dem Zaubermittel der Unvergänglichkeit gesalbt hatte. |
138 Also in the hermetic GREEK GREEK (at STOBAEUS, Eclog. I, p. 386 ff) ISIS HORUS their shares even her son theogony and cosmogony on the basis of "the holy books," with the HERMES-THOTH höchsteigenhändig written and with the magic of immortality had been anointed. |
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