{"collection":"Gnosticism","html_url":"https://unchartedknowledge.5gfusion.net/browse/gno/th3/th342.htm","path":"gno/th3/th342.htm","source_url":"https://sacred-texts.com/gno/th3/th342.htm","text":"Thrice-Greatest Hermes, Vol. 3, by G.R.S. Mead, [1906]\n(Zosimus flourished somewhere at the end of the third and beginning of the fourth century A.D. He was a member of what Reitzenstein (p. 9) calls the Poimandres-Gemeinde, and, in writing to a certain Theosebeia, a fellow-believer in the Wisdom-tradition, though not as yet initiated into its spiritual mysteries, he urges her to hasten to Poimandres and baptize herself in the Cup. 1 The following quotation is of first importance for the understanding of the Anthr\u014dpos-Doctrine or Myth of Man in the Mysteries.\nIn one of the Books of his great work distinguished by the letter Omega, and dedicated to Oceanus as the \u201cGenesis and Seed of all the Gods,\u201d\u2014speaking of the uninitiated, those still beneath the sway of the Heimarmen\u0113 or Fate, who cannot understand his revelations,\u2014he writes 2:)\n1. Such men [our] Hermes, in his \u201cConcerning Nature,\u201d hath called mind-less,\u2014naught but \u201cprocessions\u201d 3 of\n[paragraph continues] Fate,\u2014in that they have no notion 1 of aught of things incorporal, or even of Fate herself who justly leads them, but they blaspheme her corporal schoolings, and have no notion of aught else but of her favours.\n2. But Hermes and Zoroaster have said the Race of Wisdom-lovers is superior to Fate, by their neither rejoicing in her favours,\u2014for they have mastered pleasures,\u2014not by their being struck down by her ills,\u2014for ever living at the \u201cInner Door,\u201d 2 and not receiving 3 from her her fair gift, in that they look unto the termination of [her] ills. 4\n3. On which account, too, Hesiod doth introduce Prometheus counselling Epimetheus, and doth tell him 5 not to take the Gift 6 from Zeus who rules Olympus, but send it back again,\u2014[thus] teaching his own brother through philosophy 7 to return the Gifts of Zeus,\u2014that is, of Fate.\n4. But Zoroaster, boasting in knowledge of all things Above, and in the magic of embodied speech, 8\nprofesses that all ills of Fate,\u2014both special [ills] and general [ones],\u2014are [thus] averted.\n5. Hermes, however, in his \u201cAbout the Inner Door,\u201d doth deprecate [this] magic even, declaring that:\nThe spiritual man, [the man] who knows himself, 1 should not accomplish any thing by means of magic, e\u2019en though he think it a good thing, nor should he force Necessity, but suffer [her to take her course], according to her nature and decree 2; [he should] progress by seeking only, through the knowledge of himself and God, to gain the Trinity 3 that none can name, and let Fate do whate\u2019er she will to her own clay\u2014that is, the body.\n6. And being so minded (he says), and so ordering his life, he shall behold the Son of God becoming all things for holy souls, that he may draw her\u00a04 forth from out the region of the Fate into the Incorporeal [Man].\n7. For having power in all, He becometh all things, whatsoever He will,\u00a05 and, in obedience to the Father[\u2019s nod], through the whole Body doth He penetrate, and, pouring forth His Light into the mind of every [soul], He starts it\u00a06\nback unto the Blessed Region,\u00a01 where it was before it had become corporal,\u2014following after Him, yearning and led by Him unto the Light.\n8. And [there] shall it see the Picture 2 that both Bitos hath described, and thrice-great Plato, and ten-thousand-times-great Hermes, for Th\u014dythos translated 3 it into the first sacred 4 tongue,\u2014Th\u014dth the First Man, the Interpreter of all things which exist, and the Name-maker 5 for all embodied things. 6\n9. The Chald\u00e6ans and Parthians and Medes and Hebrews call Him 1 Adam, which is by interpretation virgin Earth, and blood-red 2 Earth, and fiery 3 Earth, and fleshly Earth.\n10. And these indications were found in the book-collections 4 of the Ptolemies, which they stored away in every temple, and especially in the Serapeum, when they invited Asenas, the chief priest of Jerusalem, to send a \u201cHermes,\u201d 5 who translated the whole of the Hebrew into Greek and Egyptian. 6\n11. So the First Man is called by us Th\u014dyth and by them Adam,\u2014not giving His [true] name in the Language of the Angels, but naming Him symbolically according to His Body by the four elements [or letters] out of His whole Sphere, 7 whereas his Inner Man, the\nspiritual, has [also] both an authentic name and one for common use. 1\n12. His authentic [name], however, I know not, owing to the so long [lapse of time 2]; for Nikotheos 3 who-is-not-to-be-found alone doth know these things.\nBut that for common use is Man (Ph\u014ds), 1 from which it follows that men are called ph\u014dtas.\n13. 2 \u201cWhen Light-Man (Ph\u014ds) was in Paradise, exspiring 3 under the [presence of] Fate, they 4 persuaded Him to clothe himself in the Adam they had made, the [Adam] of Fate, him of the four elements,\u2014as though [they said] being free from [her 5] ills and free from their 6 activities.\n\u201cAnd He, on account of this \u2018freedom from ills\u2019 did\nnot refuse; but they boasted as though He had been brought into servitude [to them].\u201d 1\n14. For Hesiod said that the outer man was the \u201cbond\u201d 2 by which Zeus bound Prometheus.\nSubsequently, in addition to this bond, he sends him another, Pand\u014dra, 3 whom the Hebrews call Eve.\nFor Prometheus and Epimetheus 4 are one Man, according to the system of allegory,\u2014that is, Soul and Body.\nAnd at one time He 5 bears the likeness of soul, at another of mind, at another of flesh, owing to the imperfect attention which Epimetheus paid to the counsel of Prometheus, his own mind. 6\n15. For our Mind 7 saith:\nFor that the Son of God having power in all things, becoming all things that he willeth, appeareth as he willeth to each.\u00a08\n16. Yea, unto the consummation of the cosmos will He come secretly,\u2014nay, openly associating with His own,\u2014counselling them secretly, yea through their minds, to settle their account with their Adam, the blind accuser, 1 in rivalry with the spiritual man of light. 2\n17. And these things come to pass until the Counterfeit Daimon 3 come, in rivalry with themselves, and wishing to lead them into error, declaring that he is Son of God, being formless in both soul and body.\nBut they, becoming wiser from contemplation of\n[paragraph continues] Him who is truly Son of God, give unto him 1 his own Adam for death, 2 rescuing their own light spirits for [return to] their own regions where they were even before the cosmos [existed]. 3 . . .\n18. And [it is] the Hebrews alone and the Sacred Books of Hermes [which tell us] these things about the man of light and his Guide the Son of God, and about the earthy Adam and his Guide, the Counterfeit, who doth blasphemously call himself Son of God, for leading men astray. 4\n19. But the Greeks call the earthy Adam Epimetheus, who is counselled by his own mind, that is, his brother, not to receive the gifts of Zeus. Nevertheless being both deceived 5 and repenting, 6 and seeking the Blessed Land. . . . 7\nBut Prometheus, that is the mind, interprets all things and gives good counsel in all things to them who have understanding and hearing. But they who have only fleshly hearing are \u201cprocessions of Fate.\u201d\nTo the foregoing we may append a version of Zosimus\u2019 advice 1 to the lady Theosebeia, to which we have already referred, as offering an instructive counterpart to C. H., xiii. (xiv.). After a sally against the \u201cfalse prophets,\u201d through whom the daimones energize, not only requiring their offerings but also ruining their souls, Zosimus continues:\n\u201cBut be not thou, O lady, [thus] distracted, as, too, I bade thee in the actualizing [rites], and do not turn thyself about this way and that in seeking after God; but in thy house be still, and God shall come to thee, He who is everywhere and not in some wee spot as are daimonian things.\n\u201cAnd having stilled thyself in body, still thou thyself in passions too\u2014desire, [and] pleasure, rage [and] grief, and the twelve fates 2 of Death.\n\u201cAnd thus set straight and upright, call thou unto thyself Divinity; and truly shall He come, He who is everywhere and [yet] nowhere.\n\u201cAnd [then], without invoking them, perform the sacred rites unto the daimones,\u2014not such as offer things to them and soothe and nourish them, but such as turn them from thee and destroy their power, which Mambres 3 taught to Solomon, King of Jerusalem, and all that Solomon himself wrote down from his own wisdom.\n\u201cAnd if thou shalt effectively perform these rites,\nthou shalt obtain the physical conditions of pure birth. And so continue till thou perfect thy soul completely.\n\u201cAnd when thou knowest surely that thou art perfected in thyself, then spurn . . . from thee 1 the natural things of matter, and make for harbour in P\u0153mandres\u2019 2 arms, and having dowsed thyself within His Cup, 3 return again unto thy own [true] race.\u201d 4\nThis was how Zosimus understood the teaching of the Trismegistic tradition, for he had experienced it.\n273:1 Op. sub. cit., p. 245.\n273:2 Berthelot, Les Alchimistes grecs, pp. 229 ff. For a revised text, see R. pp. 102-106.\n273:3 \u03c0\u03bf\u03bc\u03c0\u03ac\u03c2,\u2014processions, shows, or pageants. Cf. C. H., iv. (v.) 7: \u201cJust as processions pass by in the middle of the way without being able to do anything but take the road from others, so do such men move in procession through the world led by their bodies\u2019 pleasures.\u201d\n274:1 Or \u201cin that they display naught\u201d\u2014\u03c6\u03b1\u03bd\u03c4\u03b1\u03b6\u03bf\u03bc\u03ad\u03bd\u03bf\u03c5\u03c2.\n274:2 Codd. \u1f10\u03bd\u03b1\u03c5\u03bb\u03af\u03b1. R. reads \u1f10\u03bd \u1f10\u03bd\u03b1\u03c5\u03bb\u03af\u1fb3, which is supported by the title of the Trismegistic treatise mentioned in the next paragraph but one. I feel almost tempted to propose to read \u1f10\u03bd \u1f00\u03cb\u03bb\u03af\u1fb3\u2014(fr. \u1f04\u03cb\u03bb\u03bf\u03c2\u2014\u201cimmaterial,\u201d the being in a state free from \u1f55\u03bb\u03b7 or \u201cmatter\u201d), and so to translate it \u201cfor ever living in the immaterial.\u201d\n274:3 Codd. \u03ba\u03b1\u03c4\u03b1\u03b4\u03b5\u03c7\u03cc\u03bc\u03b5\u03bd\u03bf\u03b9. R. reads \u03ba\u03b1\u03c4\u03b1\u03b4\u03ad\u03c7\u03b5\u03c3\u03b8\u03b1\u03b9. I suggest \u03ba\u03b1\u03c4\u03b1\u03b4\u03b5\u03c7\u03bf\u03bc\u03ad\u03bd\u03bf\u03c5\u03c2.\n274:4 Codd. \u03ba\u03b1\u03ba\u1ff6\u03bd, which I prefer to R.\u2019s \u03ba\u03b1\u03ba\u03cc\u03bd.\n274:5 Op. et. Dies, 86.\n274:6 Sc. Pand\u014dra; cf. \u00a7\u00a7 14 and 19 below.\n274:7 Or wisdom-loving.\n274:8 Presumably what the Vaidic theurgist would call mantravidy\u0101.\n275:1 Cf. C. H., i. 21.\n275:2 Or decision or judgment.\n275:3 \u03c4\u03c1\u03b9\u03ac\u03b4\u03b1.\n275:4 Sc. the soul.\n275:5 Cf. \u00a7 15 below. Zosimus is apparently condensing from the original.\n275:6 Sc. the soul or mind.\n276:1 Cf. S., \u00a7 9 in the Naassene Document.\n276:2 \u03c0\u03af\u03bd\u03b1\u03ba\u03b1\u2014or tablet.\n276:3 Lit. translates.\n276:4 Priestly or hieratic. With this compare Syncellus\u2019 (Chron., xl.) quotation, from Manetho\u2019s Sothis, which declares that the first monuments recording the wisdom-mystery of most ancient Egypt \u201cwere engraved in the sacred language by Th\u014dth, the first Hermes; after the Flood they were translated from the sacred language into the common tongue.\u201d Cf. vol. i., ch. v., on \u201cHermes according to Manetho.\u201d\n276:5 \u1f40\u03bd\u03bf\u03bc\u03b1\u03c4\u03bf\u03c0\u03bf\u03b9\u03cc\u03c2,\u2014referring specially to the making of names or words corresponding to natural cries and sounds. Compare the Adam of Genesis.\n276:6 Cf. Plato, Philebus, 18 B: \u201cSome god, or rather some godlike man, who in Egypt their tradition says was Theuth, observing that sound was infinite, first distinguished in this infinity a certain number of pure sounds [or vowels], and then other letters [or sound elements] which have sound, but are not pure sounds [the semi-vowels]; these two exist [each] in a definite number; and lastly he distinguished a third class of letters, which we now call mutes; and divided these, and likewise the two other classes of vowels and semi-vowels, into their individual elements, and told the number of them, and gave to each and all of them the names of letters.\u201d (Cf. Jowett\u2019s Trans., 3rd ed., iv. 583, 584.)\nAccording to the number-system of the Gnostic Marcus, there are: seven vowels, eight semi-vowels, and nine mutes (F. F. F., p. 368). It is also of interest to notice that these elements of sound are applied to what Marcus calls the \u201cConfiguration of the Element\u201d\u2014? Sound\u2014(\u03c4\u1f78 \u03c3\u03c7\u1fc6\u03bc\u03b1 \u03c4\u03bf\u1fe6 \u03c3\u03c4\u03bf\u03b9\u03c7\u03b5\u03af\u03bf\u03c5); they constitute the Glyph (or Character, or Impression, or Expression) of the Figure (or Diagram) of the Man of Truth. In the phrase \u201cGlyph of the Figure\u201d (\u1f41 \u03c7\u03b1\u03c1\u03b1\u03ba\u03c4\u1f74\u03c1 \u03c4\u03bf\u1fe6 \u03b3\u03c1\u03ac\u03bc\u03bc\u03b1\u03c4\u03bf\u03c2), the word \u03b3\u03c1\u03ac\u03bc\u03bc\u03b1 means either (i) a letter of the alphabet, or (ii) a note of music, or (iii) a mathematical figure or diagram (ibid., p. 367). Is there then any connection between the Pinax of Bitos and the Diagram of the Ophites referred to by Celsus?\n277:1 Sc. the First Man.\n277:2 Or of the nature of blood.\n277:3 Codd. \u03c0\u03c5\u03c1\u1f70\u2014? \u03c0\u03c5\u03c1\u03af\u03b1.\n277:4 Or libraries.\n277:5 That is, a learned priest or scribe.\n277:6 Much translation of this kind was done at that period. Compare the Arabic translation of a \u201cBook of Ostanes\u201d (Berthelot, La Chimie au Moyen Age, iii. 121), in which an old inscription on an Egyptian st\u0113l\u0113 is quoted: \u201cHave you not heard the story that a certain philosopher [i.e. Egyptian priest] wrote to the Magi in Persia, saying: \u2018I have found a copy of a book of the ancient sages; but as the book is written in Persian, I cannot read it. Send me then one of your wise men who can read for me the book I have found\u2019?\u201d R. 363.\n277:7 Presumably referring to the whole Body of the Heavenly Man, to whose Limbs all the letters were assigned by Marcus.\n278:1 \u03c0\u03c1\u03bf\u03c3\u03b7\u03b3\u03bf\u03c1\u03b9\u03ba\u03cc\u03bd,\u2014this signifies generally the pr\u0153nomen as opposed to the nomen proper.\n278:2 \u03b4\u03b9\u1f70 \u03c4\u1f78 \u03c4\u03ad\u03c9\u03c2,\u2014lit. \u201cbecause of the so long\u201d; otherwise I cannot translate the phrase. This would, then, presumably refer to the length of time since the physical tradition of the ancient Th\u014dyth initiates had disappeared; or the length of time the soul of Zosimus had been revolving in Genesis.\n278:3 Lit. God-victor,\u2014symbolizing the victory of the Inner God, or of a man who had raised himself to the status of a god. For Nikotheos, see the Gnostic \u201cUntitled Apocalypse\u201d of the Codex Brucianus (C. Schmidt, Gnos. Schrift. in kop. Sprach. aus d. C. B., p. 285), p. 12a: \u201cNikotheos hath spoken of Him [namely, the Alone-begotten,\u2014see ibid., p. 601], and seen Him; for he is one [sc. of those who have seen Him face to face]. He [N.] said: \u2018The Father exists exalted above all the perfect.\u2019 He [N.] hath revealed the Invisible and the perfect Triple-power.\u201d\nIn the Life of Plotinus, by Porphyry (c. xiv.), among the list of \u201cGnostics\u201d against whose views on Matter the great coryph\u00e6us of Later Platonism wrote one of the books of his Enneads (II. ix.), there is mention of Nikotheos in close connection with Zoroaster and others (S. 603 ff.). If we now turn to Schmidt\u2019s Plotins Stellung zum Gnosticismus und kirchlichen Christentum (Leipzig, 1900), in which he has examined at length the matter of the treatise of Plotinus and the passage of Porphyry, we find him returning to the consideration of Nikotheos (pp. 58 ff.). Schmidt (p. 61) takes the \u201chidden Nikotheos\u201d for a \u201cheavenly being,\u201d indeed as identical with the Alone-begotten, and as, therefore, the revealer of Himself. This Alone-begotten is the \u201cLight-Darkness\u201d of p. 13a of the \u201cUntitled Apocalypse\u201d of C. B. In other words, Nikotheos seems to be a synonym of the Triumphant Christos. See R. Liechtenhan, Die Offenbarung in Gnosticismus (Gottingen, 1901), p. 31. So far for the inner meaning; but is there possibly an outer one? As there was an apocalypse, for the words of Nikotheos are quoted, there was a seer, a prophet, a Christos, who had seen and handed on. It is somewhat remarkable that one of the by-names given to Jesus (Jeschu) by Rabbinical theological controversy was Balaam (Bileam), meaning \u201cDestroyer of the people.\u201d Is there, then, any connection between Niko-theos on the one hand and Niko-laos (the Greek equivalent of Balaam) on the other? There are, at any rate, many other parallels in the Talmud Jeschu-Stories of names of dishonour on the Rabbinical side equating with names of exalted honour on the Gnostic and Christian side. If so\u2014dare we ask the question?\u2014have we in the logos of Nikotheos a fragment from an \u201cApocalypse of Jesus\u201d?\nNay, may not Balaam-Niko-laos,\u2014to take a lesson from the mystic word-play of the time,\u2014\u201callegorically\u201d have symbolized on the one hand the \u201cvictory of the many\u201d (\u03bb\u03b1\u03cc\u03c2), and on the other the \u201cVictor of the many,\u201d for \u201cpeople\u201d in Philo signifies the \u201cmany\u201d as opposed to the \u201cone\u2019\u2019 \u201crace\u201d (\u03b3\u03ad\u03bd\u03bf\u03c2) which sums up all His \u201climbs\u201d in the Christ?\n279:1 \u03c6\u1f7c\u03c2,\u2014according to the accenting of R., but \u03c6\u1ff6\u03c2 would mean \u201cLight.\u201d\n279:2 This is evidently a quotation.\n279:3 Reading \u03b4\u03b9\u03b1\u03c0\u03bd\u03b5\u03cc\u03bc\u03b5\u03bd\u03bf\u03c2 with the Codd., and not \u03b4\u03b9\u03b1\u03c0\u03bd\u03b5\u03bf\u03bc\u03ad\u03bd\u1ff3 with R. This means \u201cexhaling his light.\u201d In the Egypto-Gnostic tradition underlying the Pistis Sophia, it is the function of the Rulers of the Fate to \u201csqueeze out\u201d the light from the souls and to devour it, or absorb it into themselves.\n279:4 The Rulers of the Fate.\n279:5 Sc. Fate\u2019s.\n279:6 Sc. the Seven Rulers or Energies of the Fate-sphere,\u2014\u1f00\u03bd\u03b5\u03bd\u03ad\u03c1\u03b3\u03b7\u03c4\u03bf\u03bd.\n280:1 This is evidently a quotation from a Greek translation of one of the Books of the Chald\u00e6ans (\u00a7\u00a7 9, 10) in the Serapeum. It seems to me to be a \u201csource\u201d on which both the Hebrew and non-Hebrew Hellenists commentated in Alexandria. Thus both the commentator in S. and J. in the Naassene Document and the P\u0153mandrists of the period would use it in common.\n280:2 Theog., 614.\n280:3 Cf. \u00a7\u00a7 3 and 19.\n280:4 That is, Fore-thought and After-thought.\n280:5 Sc. Man.\n280:6 I am almost persuaded that \u00a7 14 is also a quotation or summary and not the simple exegesis of Zosimus; the original being from the pen of some non-Hebrew Hellenistic allegorizer.\n280:7 That is, P\u0153mandr\u0113s, the Shepherd of men.\n280:8 Cf. \u00a7 7 above; evidently a quotation from the \u201cInner Door.\u201d Compare also the logos quoted by S. (\u00a7 8) in the Naassene Document from some Hellenistic scripture: \u201cI become what I will, and am what I am.\u201d Do Hermes and S. then both depend on the same scripture, in the form of an apocalypse; that is, does Hermes in his \u201cexpository sermon\u201d depend on the direct teaching of the Mind to himself, which would be instruction in the first person?\n281:1 \u03c4\u03c5\u03c6\u03bb\u03b7\u03b3\u03bf\u03c1\u03bf\u1fe6\u03bd\u03c4\u03bf\u03c2. The lexicons do not contain the word. It is probably a play on \u03ba\u03b1\u03c4\u03b7\u03b3\u03bf\u03c1\u03bf\u1fe6\u03bd\u03c4\u03bf\u03c2. Cf. note on \u201cblind from birth\u201d of C. in the Conclusion of Hippolytus in \u201cMyth of Man\u201d (vol. i. p. 189).\n281:2 That is, presumably, though in one aspect only, the soul that sees in the Light as opposed to the blind body. This passage reflects the same thought-atmosphere as that which surrounds the saying underlying Matt. v. 25 (= Lk. xii. 57-59): \u201cAgree with thine adversary quickly whiles thou art in the way with him, lest at any time the adversary deliver thee to the judge, and the judge to the officer, and thou be cast into prison. Amen, I say unto thee, thou shalt not come forth thence till thou hast paid the uttermost farthing.\u201d The third Evangelist, instead of the vague \u201cagree,\u201d preserves the technical terms \u1f00\u03c0\u03b7\u03bb\u03bb\u03ac\u03c7\u03b8\u03b1\u03b9, used of the discharge of a debt (cf. the technical \u03ba\u03b1\u03c4\u03b1\u03bb\u03bb\u03b1\u03b3\u1f74\u03bd \u1f14\u03c7\u03b5\u03b9\u03bd of our text), and \u03c0\u03c1\u03ac\u03ba\u03c4\u03c9\u03c1, an officer charged with the collection of taxes and debts. This Saying was interpreted by the Gnostics as having reference to the reincarnation of the soul into another body in order to discharge its k\u0101rmic debts.\n281:3 \u1f41 \u1f00\u03bd\u03c4\u03af\u03bc\u03b9\u03bc\u03bf\u03c2 \u03b4\u03b1\u03af\u03bc\u03c9\u03bd. The term \u201ccounterfeit spirit\u201d (\u1f00\u03bd\u03c4\u03af\u03bc\u03b9\u03bc\u03bf\u03bd \u03c0\u03bd\u03b5\u1fe6\u03bc\u03b1) occurs frequently in the Pistis Sophia.\n282:1 The Counterfeit Daimon.\n282:2 Or execution.\n282:3 The two last paragraphs are apparently also quoted or summarized from a Hellenistic commentary on a Book of the Hebrews, translated into Greek, and found in the libraries of the Ptolemies. It is remarkable that the contents of this book are precisely similar not only to the contents of the Books from which J. quotes in the Naassene Document, but also to the ideas about the Chald\u00e6ans which the commentator of S. sets forth.\n282:4 If we can rely on this statement of Zosimus, this proves that there was a developed Anthr\u014dpos-doctrine also in the Trismegistic Books, as apart from the Chald\u00e6an Books,\u2014that is, that the P\u0153mandrists did not take it from the Chald\u00e6an Books, but had it from their own immediate line of tradition, namely, the Egyptian.\n282:5 Cf. 13 above.\n282:6 Lit. changing his mind.\n282:7 A lacuna occurs in the text. We could almost persuade ourselves that Zosimus had the text of S. and even the source of J. before him. For \u201cBlessed Land,\u201d cf. \u00a7 7 above.\n283:1 Berth., p. 244; for a revised text see R. 214, n. 1.\n283:2 The twelve tormenting or avenging daimones of C. H., xiii. (xiv.).\n283:3 The famous Egyptian Theurgist and Magician who is fabled to have contended with Moses; while others say he was the instructor of Moses.\n284:1 The soul having now found itself wings and become the winged globe.\n284:2 \u1f10\u03c0\u1f76 \u03c4\u1f78\u03bd \u03a0\u03bf\u03b9\u03bc\u03ad\u03bd\u03b1\u03bd\u03b4\u03c1\u03b1 (sic).\n284:3 Cf. C. H., iv. (v.) 4.\n284:4 Cf. C. H., i. 26, 29.","title":"Thrice-Greatest Hermes, Vol. 3: III. References and Fragments in the Philosophers: I. Zosimus","type":"page"}