IN GRATAM MEMORI AM GEORGII BUCHANAN GRAY MAGISTRI CONLEGAE AMICI
T H E BIBLE AND T H E
GREEKS
BY The The The The
THE
SAME
AUTHOR
Meaning of Paul for To-day Gospel in the New Testament Authority of the Bible Apostolic Preaching and its Developments The Epistle to the Romans The Johannine Epistles
THE
BIBLE
THE
AND
GREEKS BY
C. H.
H O D D E R
&
DODD
S T O U G H T O N
L O N D O N
First published . Second impression
. 1935 . 1954
Reproduced by Photo-lithography for Hodder <S* Stoughton Ltd. by Pitman Press, Bath
PREFACE THE following studies are from the notebooks of a student of the New Testament, and were undertaken from a desire to find firm footing in certain parts of that wide field which is com monly referred to as "the background of early Christianity". They are offered in the first place to my fellow-students of the New Testament, but not without the hope that they may be of use to others who are interested in the thought of the Graeco-Roman world in general. Much of the material here published was used in Grinfield Lectures on the Septuagint, delivered in the University of Oxford in the years 1 9 2 7 - 3 1 , but it has been worked over in the light of further study. Chapter V. was first published in the Journal of Theological Studies, Vol. X X X I L , No. 1 2 8 , and is reproduced by permission of the publishers. I am greatly indebted to Dr. H. Wheeler Robinson, Principal of Regent's Park College, Reader in Biblical Criticism in the Uni versity of Oxford, for kindly reading Part I. in proof and making many valuable criticisms and suggestions; as well as to my wife and my son for help in preparing the Index. MANCHESTER, 6th October, 1934
vii
PREFACE
TO SECOND
IMPRESSION
THE issue of a fresh i m p r e s s i o n , b y p h o t o g r a p h i c p r o c e s s , after t h e b o o k h a s b e e n o u t o f p r i n t for s o m e y e a r s , h a s afforded a n o p p o r t u n i t y for c o r r e c t i n g a n u m b e r of m i s p r i n t s , a n d lapsus calami, w h i c h e s c a p e d c o r r e c t i o n i n t h e first i m p r e s s i o n , b u t n o t for a n y e x t e n s i v e r e v i s i o n , a n d t h e t e x t r e m a i n s s u b s t a n t i a l l y as i t first appeared. CAMBRIDGE,
January, 1954.
viii
CONTENTS PAGE
INTRODUCTION
xi
PART I THE
RELIGIOUS
VOCABULARY
OF
HELLENISTIC
JUDAISM
CHAPTER
I
T H E N A M E S OF G O D
3 CHAPTER
II
25
T H E LAW CHAPTER
III
RIGHTEOUSNESS, M E R C Y AND T R U T H
42
CHAPTER
IV
76
SIN CHAPTER
V
ATONEMENT
82
PART I I HELLENISTIC
JUDAISM
AND
CHAPTER
THE
HERMETICA
VI
T H E COSMOGONY OF POIMANDRES CHAPTER
99 VII
T H E ORIGIN AND F A L L OF M A N IN POIMANDRES
ix
.
.
-145
THE
BIBLE
AND THE CHAPTER
GREEKS
VIII PAGE
T H E GOSPEL OF POIMANDRES
170
CHAPTER I X T H E D A T E OF POIMANDRES
.
.
.
.
.
.
.
201
CHAPTER X T H E SACRED DISCOURSE
210
CHAPTER X I FURTHER T R A C E S OF JEWISH
I N F L U E N C E IN THE HERMETICA
.
235
.
243
CHAPTER X I I CONCLUSION : JUDAISM, THE HERMETICA AND CHRISTIANITY
INDEX
VERBORUM
249
INDEX
LOCORUM
256
The following abbreviations are regularly employed : B.D.B. = Brown, Driver and Briggs, Hebrew and English Lexicon of the Old Testament, 1906. L. & S. = Liddell and Scott, Greek-English Lexicon, a—irtpfyovpvos, Re vised Edition by Stuart Jones, 1925-33; ir€puf>pay^—wu>Bris, 8th Edition, 1901. LXX = Septuagint. M.M. = Moulton and Milligan, Vocabulary of the Greek Testament, 1914-29. M.T. = Massoretic Text. R.P. = Ritter and Preller, Historia Philosophiae Graecae, 8th Edition, 1898.
X
INTRODUCTION IN t h e p e r i o d s u c c e e d i n g t h e c o n q u e s t s of A l e x a n d e r t h e G r e a t , t h e r e l i g i o n s of t h e N e a r E a s t l e a r n e d t o s p e a k G r e e k , a n d in t h e p r o c e s s suffered m o r e o r less c h a n g e t h r o u g h t h e i r e x p o s u r e t o G r e e k influence. J u d a i s m w a s o n e of t h e m . A s t h e H e l l e n i s t i c c u l t of S a r a p i s w a s n o t i d e n t i c a l w i t h t h e religion of E g y p t u n d e r t h e P h a r a o h s , so H e l l e n i s t i c J u d a i s m w a s n o t i d e n t i c a l w i t h t h e religion of t h e O l d T e s t a m e n t in g e n e r a l , n o r y e t w i t h t h e R a b b i n i c J u d a i s m w h i c h d e v e l o p e d o u t of it. I t is a d i s t i n c t phenomenon. T h e f u n d a m e n t a l d o c u m e n t of H e l l e n i s t i c J u d a i s m is t h e G r e e k t r a n s l a t i o n of t h e O l d T e s t a m e n t , c o m m o n l y k n o w n as the Septuagint, w h i c h w a s made, to speak broadly, during the three centuries preceding the Christian E r a . T r a n s l a t i o n is a n i m p o s s i b l e a r t , for t h e w o r d s of one language seldom or never c o n v e y precisely the same i d e a s a s t h e c o r r e s p o n d i n g w o r d s of a n o t h e r l a n g u a g e . B e s i d e s p h i l o l o g i c a l differences i n t h e w o r d s t h e m s e l v e s , t h e r e are differences i n t h e a s s o c i a t i o n s w h i c h t h e w o r d s h a v e a c q u i r e d i n different c o n t e x t s of t h o u g h t a n d e x perience. T h u s t h e w o r d s of t h e H e b r e w S c r i p t u r e s , in p a s s i n g i n t o G r e e k , p a r t l y l o s t o n e set of a s s o c i a t i o n s , a n d p a r t l y g a i n e d a n e w set, w h i l e a t t h e s a m e t i m e t h e G r e e k w o r d s u s e d in t r a n s l a t i o n m a y h a v e a c q u i r e d s o m e t h i n g of t h e v a l u e of t h e H e b r e w w o r d s t h e y represent. If w e c a n r e c o v e r in s o m e m e a s u r e t h e a s s o c i a t i o n s of t h e G r e e k w o r d s , a n d c o m p a r e t h e m w i t h t h e a s s o c i a t i o n s of t h e Hebrew words, w e m a y do something towards fixing the meaning w h i c h the words would henceforth bear xi
THE
BIBLE
AND
THE
GREEKS
in H e l l e n i s t i c J u d a i s m , a n d w h e r e v e r t h e influence o f Hellenistic Judaism extended. I n t h e first p a r t o f t h i s b o o k I h a v e t a k e n a f e w o u t standing religious terms w h i c h m a y be regarded as k e y w o r d s i n t h e v o c a b u l a r y of J u d a i s m , a n d a t t e m p t e d t o d e t e r m i n e t h e i r m e a n i n g in t h e S e p t u a g i n t . F o r t h e t e x t of t h e L X X I h a v e u s e d S w e t e ' s C a m b r i d g e e d i t i o n , a n d I h a v e g r e a t l y relied o n H a t c h a n d R e d p a t h ' s Concord ance to the Septuagint. F o r G r e e k v e r s i o n s o t h e r t h a n t h e L X X I h a v e t u r n e d t o F i e l d ' s Origenis Hexapla. T h e e x a c t e x t e n t a n d n a t u r e o f t h e influence o f H e l l e n istic J u d a i s m u p o n t h e G r e e k - s p e a k i n g w o r l d i n g e n e r a l is difficult t o e s t i m a t e . I n t h e e n d i t d i s a p p e a r e d , absorbed into Christianity or into various Gnostic a n d syncretistic* s e c t s . W h a t w e k n o w o f t h e rise a n d s p r e a d of C h r i s t i a n i t y a n d t h e s e c t s l e a d s u s t o s u p p o s e t h a t J u d a i s m h a d a l r e a d y influenced t h e p a g a n p u b l i c from w h i c h their converts were drawn. B u t direct evidence of s u c h influence is n o t p l e n t i f u l . In t h e second part of this book I propose t o t a k e one set of documents, t h e writings included in t h e Hermetic Corpus, a n d t o study in d e t a i l t h e t r a c e s o f J e w i s h influence i n t h e m . A considerable b o d y of Greek literature once existed, a n d h a s c o m e d o w n t o u s i n m o r e o r less f r a g m e n t a r y f a s h i o n , u n d e r t h e n a m e of H e r m e s T r i s m e g i s t u s . T h i s H e r m e s p a s s e d for a s a g e w h o l i v e d a n d t a u g h t i n E g y p t in r e m o t e a n t i q u i t y , a n d after h i s d e a t h w a s deified A c t u a l l y h e is t h e E g y p t i a n g o d T h o t h , identified w i t h t h e G r e e k g o d H e r m e s , a n d e u h e m e r i z e d . M u c h of t h e liter ature under his name dealt w i t h astrology a n d alchemy, and does n o t concern us. T h e documents w i t h w h i c h I a m t o deal are theological tractates contained in the soc a l l e d Corpus Hermeticum. T h e C o r p u s , c o m p r i s i n g a b o u t s e v e n t e e n libelli, i s c o n t a i n e d i n s e v e r a l M S S . , n o n e earlier 1
2
1
See Nock, Conversion,
2
The numeration differs slightly in different MSS.
p. 79.
xii
INTRODUCTION t h a n t h e f o u r t e e n t h c e n t u r y . T h e editio princeps w a s p u b l i s h e d b y F i c i n o i n 1 4 7 1 u n d e r t h e t i t l e Pimander. T h e t i t l e nottidvSprjs, h o w e v e r , b e l o n g s t o t h e first libellus of t h e c o l l e c t i o n a l o n e . I n t h e M S S . t h e c o l l e c t i o n a s a w h o l e h a s n o t i t l e . T h e n a m e Corpus Hermeticum is u s e d b y m o d e r n e d i t o r s . Scientific s t u d y of t h e C o r p u s m a d e a fresh s t a r t w i t h R e i t z e n s t e i n {Poimandres, 1904), w h o d i d g r e a t s e r v i c e i n i n v e s t i g a t i n g t h e r e l a t i o n s of t h e Hermetica t o t h e g e n e r a l religious h i s t o r y of t h e G r a e c o R o m a n world. His work, however, though supported b y i m m e n s e l e a r n i n g , is a t t i m e s s u g g e s t i v e r a t h e r t h a n precise, a n d h i s c o m b i n a t i o n s a r e n o t i n f r e q u e n t l y s o m e what adventurous. W e h a v e n o w an edition of t h e Hermetica o n a l a r g e scale b y t h e l a t e W a l t e r S c o t t , w h o g i v e s t h e t e x t of t h e C o r p u s t o g e t h e r w i t h o t h e r H e r m e t i c w r i t i n g s h a v i n g a g e n e r a l affinity w i t h i t , a c c o m p a n i e d b y introduction a n d commentary. T h e introduction and c o m m e n t a r y a r e s c h o l a r l y a n d scientific, d i s c u s s i n g t h e questions of chronology, sources, a n d literary relationship w i t h s o b r i e t y , p r e c i s i o n , a n d respect f o r t h e l a w s of evidence. S c o t t ' s t e x t , h o w e v e r , is difficult t o w o r k with. Recognizing, as a n y reader must recognize, t h a t t h e M S . t e x t is often c o r r u p t , h e c a m e t o t h e c o n clusion t h a t it needed drastic emendation throughout. M a n y of his emendations are brilliant, a n d m a y well represent t h e o r i g i n a l r e a d i n g ; b u t i n c o u n t l e s s p l a c e s h e has unnecessarily rewritten the text, treating the M S S . w i t h a freedom w h i c h o n e c a n o n l y d e s c r i b e a s i r r e s p o n sible. H e g i v e s a full apparatus criticus, f r o m w h i c h t h e reader c a n a l w a y s get at the M S . t e x t , b u t in order t o r e a d it h e h a s t o m a k e h i s w a y t h r o u g h a b a r b e d - w i r e e n t a n g l e m e n t o f sigla. I t is easier t o w o r k w i t h t h e a d m i t t e d l y b a d t e x t of P a r t h e y ( B e r l i n , 1854) w h i c h follows t h e M S S . in t h e m a i n , t h o u g h w i t h t o o g r e a t respect f o r t h e r e a d i n g s of P a t r i z z i , w h o e d i t e d t h e C o r p u s in 1 5 9 1 . A s for Hermetica n o t i n c l u d e d i n t h e C o r p u s , S c o t t ' s e d i t i o n is t h e o n l y p l a c e w h e r e o n e c a n s t u d y xiii
THE
BIBLE
AND
THE
GREEKS
them as a whole. In these studies, however, I shall not wander m u c h outside the Corpus, which contains m o s t of w h a t is r e l e v a n t for o u r p r e s e n t p u r p o s e . S c o t t ' s discussion s e e m s t o m e t o h a v e s e t t l e d t h e d a t e of t h e H e r m e t i c C o r p u s w i t h i n b r o a d l i m i t s . T h e w r i t i n g s composing it were produced in E g y p t m a i n l y during the s e c o n d a n d t h i r d c e n t u r i e s A.D. A l l are, in a n y c a s e , q u i t e c e r t a i n l y l a t e r t h a n 100 B.C. I t is n o t i m p o s s i b l e t h a t s o m e of t h e m m a y fall w i t h i n t h e first c e n t u r y A.D., b u t e x c e p t i n o n e o r t w o c a s e s i t is i m p r o b a b l e . O n t h e o t h e r h a n d , n o n e a r e l i k e l y t o b e l a t e r t h a n a b o u t A.D. 300. R e i t z e n s t e i n a g r e e s in p l a c i n g t h e w r i t i n g s w i t h i n t h e first t h r e e c e n t u r i e s , b u t inclines t o d a t e t h e m i n t h e first a n d s e c o n d c e n t u r i e s r a t h e r t h a n t h e s e c o n d a n d third. T o R e i t z e n s t e i n a n d S c o t t t h i s b o o k is i m m e a s u r a b l y indebted. I shall h a v e occasion from time to time to differ f r o m s o m e of t h e i r j u d g m e n t s , b u t m y w o r k rests upon theirs, a n d I frequently assume w i t h o u t further discussion the assured results of their investigations. T h e Hermetic writers expound a philosophy, but they are r e a l l y i n t e r e s t e d less i n s p e c u l a t i v e p h i l o s o p h y t h a n in r e l i g i o n ; a n d it is a r e l i g i o n of a s i n g u l a r l y p u r e a n d e l e v a t e d k i n d . T h e y b e l i e v e i n t e n s e l y in G o d , t h e o n e G o d , w h o a l o n e is g o o d a n d w i s e ; w h o d e m a n d s f r o m m e n n o sacrifices e x c e p t t h e XoyiKal Ovaiac of p r a i s e a n d t h a n k s g i v i n g , a n d n o s e r v i c e b u t t h e p r a c t i c e of v i r t u e . I n t h e i r e x p o s i t i o n of t h i s e t h i c a l m o n o t h e i s m t h e y fre q u e n t l y r e c a l l t h e t e a c h i n g s of J u d a i s m a n d C h r i s t i a n i t y . I t is c o n c e i v a b l e t h a t s u c h a r e l i g i o n c o u l d h a v e d e v e l o p e d f r o m t h e t e a c h i n g s o f P l a t o (to w h o m m o s t of t h e s e w r i t e r s l o o k b a c k ) w i t h o u t e x t r a n e o u s influence. B u t in p o i n t of f a c t i t is c l e a r t h a t t h e H e r m e t i c d o c t r i n e s are e c l e c t i c or s y n c r e t i s t i c in c h a r a c t e r , d r a w i n g u p o n t h e t r a d i t i o n s of v a r i o u s r e l i g i o n s . C h r i s t i a n influence, i n d e e d , R e i t zenstein holds to be non-existent, and Scott scarcely differs, a l l o w i n g o n l y s o m e s l i g h t influence o n t w o o r xiv
INTRODUCTION 1
three tractates. I t is i n a n y c a s e p r a c t i c a l l y n e g l i g i b l e . O n t h e o t h e r h a n d , s o m e m e a s u r e o f J e w i s h influence is a c k n o w l e d g e d b y b o t h w r i t e r s , a n d b y a l l w h o h a v e s t u d i e d t h e Hermetica. M y special object is t o s t u d y t h e r e l a t i o n b e t w e e n t h e Hermetica a n d H e l l e n i s t i c Judaism, using the Septuagint as a standard. Here some words o f Reitzenstein are apposite : " I t is hardly t o be avoided t h a t according t o inclination a n d the direction his s t u d i e s h a v e t a k e n , o n e w r i t e r c l a i m s t o o m u c h a s Egyptian, another too much as Babylonian, a third all as Persian, a n d that the individual worker contracts a kind of c o l o u r - b l i n d n e s s , w h i c h m a k e s h i m i n s e n s i t i v e t o i m p o r t a n t d i s t i n c t i o n s . O n l y t h e c o m b i n e d w o r k of m a n y c a n b r i n g u s n e a r e r t h e g o a l of a n u n d e r s t a n d i n g o f H e l l e n i s t i c m y s t i c i s m . " R e i t z e n s t e i n himself i s d i s p o s e d t o emphasize E g y p t i a n a n d (especially in his later works) I r a n i a n influence. S c o t t l a y s t h e stress u p o n t h e G r e e k e l e m e n t , w i t h o u t d e n y i n g o t h e r influences. I f I h a v e here c o n c e n t r a t e d o n t h e J e w i s h affinities o f s o m e Hermetica, it is in t h e hope t h a t b y doing justice t o this particular element these studies m a y contribute something t o t h a t " c o m b i n e d w o r k o f m a n y " w h i c h R e i t z e n s t e i n desider ated as the only w a y t o the goal. 1
The following studies will lend support to this opinion, since they tend to show that features of the Hermetica in which Christian influence might be suspected, can be accounted for by reference to HellenisticJewish ideas which lie behind both the Hermetica and the New Testament.
XV
PART I T H E RELIGIOUS VOCABULARY OF HELLENISTIC JUDAISM
A
CHAPTER I
THE
NAMES
OF GOD
i THE p e r s o n a l n a m e of t h e G o d of I s r a e l , mm, d o e s n o t appear in a n y form in the L X X . T h e translators were here f o l l o w i n g t h e o r a l t r a d i t i o n {Q're) r e p r e s e n t e d i n t h e M a s s o r e t i c t e x t , w h e r e mm i s a l w a y s g i v e n t h e v o w e l s e i t h e r o f Q rfc$ o r of ^ j i ^ . T h e c o n s o n a n t s of t h e n a m e , n
h o w e v e r , r e m a i n e d f o r t h e r e a d e r of t h e H e b r e w B i b l e . T h e n a m e l e s s n e s s o f G o d is m o r e s t r i k i n g i n t h e G r e e k v e r s i o n . T h a t t h e G o d o f t h e J e w s w a s n a m e l e s s (as H e w a s formless) w a s k n o w n t o t h e o u t s i d e w o r l d , a n d the fact chimed in w i t h certain speculative tendencies of H e l l e n i s t i c t h o u g h t , w h i c h m a y h a v e o r i g i n a t e d i n E g y p t . S e e t h e P s e u d o - A p u l e i a n Asclepius, § 20 : Non enim spero totius maiestatis effectorem omniumque rerum pattern vel dominum uno posse quamvis e multis composito nuncupari nomine, hunc vero innominem vel potius omninominem esse, siquidem is sit unus omnia, ut sit necesse aut omnia eius nomine autipsum omnium nominibus nuncupari ; cf. Corp. Herm. V , 1 0 , 81a rovro ovofiara ex^t iravra, on ets €OTt irarrip • /cat SKI rovro airos ovofia ovx %X > ° Travroyv iarl irarrjp. W h e t h e r or n o t E g y p t i a n ideas about t h e n a m e l e s s n e s s of G o d influenced J u d a i s m i n c o n c e a l i n g t h e n a m e mm, i t i s h i g h l y p r o b a b l e t h a t t h e k n o w n a b sence of a n y p e r s o n a l n a m e for G o d i n t h e G r e e k v e r s i o n 1
2
€l
3
1
2
3
See Norden, Agnostos Theos, pp. 80-1. In Scott's Hermetica. See Scott's note on Corp. Herm. V. 1.
3
Tl
THE
BIBLE
AND
THE
GREEKS
of t h e S c r i p t u r e s s t r e n g t h e n e d t h e g r o w i n g c o n v i c t i o n i n Hellenism t h a t the supreme G o d should h a v e no name. C h r i s t i a n a p o l o g i s t s l a i d m u c h stress o n t h e p o i n t . By merely eliminating the name of G o d the L X X contributed t o t h e definition o f m o n o t h e i s m . I n Exod. i i i . 1 4 a n e t y m o l o g i c a l i n t e r p r e t a t i o n of t h e n a m e mm is s u g g e s t e d : 1
0 3 ^ 8 ^DJ?# njo# ^N"?*?? "wfc Totfn r t e . . . mntf 2
T h i s i s r e n d e r e d i n t h e L X X : iya> c i / u o a>v . . . ourco? e/oct? rot? viols' TopcwJA, O *QN dWaTaAfce fxe Trpos vjjl&s* T h e m e a n i n g o f t h i s is t h a t G o d h a s n o i n d i v i d u a l n a m e : H e is s i m p l y " t h e S e l f - e x i s t e n t Hellenistic Judaism w a s t h u s p r o v i d e d w i t h a d e s i g n a t i o n for t h e D e i t y of profoundly philosophical import. I n P h i l o t h e f o r m 6 a>v a l t e r n a t e s w i t h t h e n e u t e r TO oV. T h u s w h i l e k e e p i n g close t o B i b l i c a l l a n g u a g e h e w a s a b l e t o s u g g e s t t h e i d e n t i t y of t h e G o d of p e r s o n a l religion w i t h t h e A b s o l u t e of p h i l o s o p h y . I n Rev. i. 4 t h e d e s i g n a t i o n is e x p a n d e d i n t o t h e f o r m 6 wv koX 6 koX 6 ipxd^vog, for w h i c h Greek parallels c a n be cited. c
4
2 The Hebrew language has t w o words expressing the idea of divinity, w h i c h m a y or m a y not be etymologically c o n n e c t e d : hs, p l u r a l crf>8, a n d jrfr&, p l u r a l . T h e l a t t e r p l u r a l f o r m is f r e q u e n t l y c o n s t r u e d a s a s i n g u l a r 1
See Justin, Minucius Felix, and Clement of Alexandria, quoted by Scott in his note on Asclepius, I.e., and cf. a prayer from the Leiden magical papyrus quoted by Reitzenstein, Poim., p. 15. Norden, Agnostos Theos, pp. 177-223, has discussed at length the formula iya> dpi, showing that Jewish influence had much to do with its extremely frequent use in Hellenistic religious language, and that Jewish usage itself is of a piece with Babylonian, Egyptian, and Oriental usage in general. Aquila and Theodotion render the Hebrew more literally, lao/xat 2
3
os eoojx at. 4
See Wetstein, ad loc, and cf. Reitzenstein, Das iranische mysterium, pp. 179 sqq.
4
Erldsungs-
THE
NAMES
OF GOD
(the s o - c a l l e d pluralis majestatis). T h e u s e o f t h e s e t e r m s is s o m e w h a t c o m p l i c a t e d b y t h e f a c t t h a t w h i l e t h e O l d T e s t a m e n t C a n o n i n i t s final f o r m is t h e s a c r e d l i t e r a t u r e of a m o n o t h e i s t i c f a i t h , i t i n c l u d e s l a r g e r e m n a n t s o f other stages of H e b r e w religion w h i c h stood a t a greater o r less r e m o v e f r o m s t r i c t m o n o t h e i s m . T h e L X X trans l a t i o n often r e p r e s e n t s a n a t t e m p t t o o b l i t e r a t e t r a c e s o f polytheism in the Hebrew text. (i) T h e pluralis majestatis D ^ r r f ^ , Q ^ r t b ^ n , w h a t e v e r m a y h a v e been i t s earlier history, stood in m o n o t h e i s t i c J u d a i s m o f t h e p o s t - e x i l i c p e r i o d for t h e o n e G o d , transcendent a n d personal, w h o m a d e heaven a n d earth, revealed Himself t o the patriarchs, gave the L a w , a n d spoke b y the prophets. I t is regularly represented b y t h e G r e e k Beos, w i t h o r w i t h o u t t h e a r t i c l e . T h e original a n d e t y m o l o g i c a l m e a n i n g o f Beos is a s o b s c u r e a s t h a t of «T£»$ . I n i t s o r d i n a r y G r e e k u s e i t is n o t a n e x a c t 1
e q u i v a l e n t f o r D ^ f c i n i t s d e v e l o p e d sense.
I t is a
generic term for a personal being superior t o m a n , a n d as s u c h t a k e s a p l u r a l Beol. B u t t h e r e w a s also a n e q u a l l y w e l l - e s t a b l i s h e d u s a g e , w h i c h is a t l e a s t a s o l d a s H o m e r : e.g. Od. X I V . 4 4 4 , Beos 8e TO fiev Scbcrei to S' edaei; //. X V I I . 3 2 7 , i>7T€p Beov. Cf. t h e c o m m o n p h r a s e avv Beep. I n s u c h c a s e s Beos i s c l e a r l y n o t " a g o d as distinct from o t h e r g o d s . S o m e v a g u e i d e a o f a u n i t y of d i v i n e p o w e r s e e m s t o u n d e r l i e s u c h e x p r e s s i o n s . I t is u p o n t h i s a n c i e n t u s a g e o f Beos f o r a v a g u e l y c o n c e i v e d " s u p e r n a t u r a l " t h a t t h e growing monotheistic or quasi-monotheistic use of Beos a n d 6 Beos i n H e l l e n i s t i c G r e e k rests. F o r w h i l e 1
Of the occurrences of the word deos in the L X X the overwhelming majority represent either D^nl^N or n T P with the vowel-points of DTi^hf. Where it represents PIUT with the vocalization of *fV&, we may fairly assume that a different Q're prevailed in Egypt in the third to first centuries B.C. from that which was ultimately adopted in the M.T. 0e6s is, besides, used fairly often for J-rtb^ • 7 $ , (see below). It is also used sometimes to paraphrase various titles or epithets of God such as T D K , , E H p , but these are not really cases of translation.
5
THE
BIBLE
AND
THE
GREEKS
6 Beos m a y m e a n in a g i v e n c o n t e x t t h e p a r t i c u l a r g o d w h o is in m i n d a t t h e m o m e n t , Z e u s , o r A p o l l o , o r S a r a p i s , y e t e l s e w h e r e i t o f t e n i m p l i e s n o s i n g l i n g o u t of o n e i n d i v i d u a l god a m o n g m a n y , b u t s i m p l y an appeal t o the divine as s u c h . 0eov BeXovros m e a n s n o t h i n g different f r o m rwv 0€(ov BeXovrojv T h e p h i l o s o p h e r s , a n d p o e t s influenced b y t h e m , h a d m u c h t o d o w i t h t u r n i n g t h i s v a g u e sense o f a d i v i n e S o m e w h a t w i t h i n o r b e y o n d t h e g o d s of p o p u l a r w o r s h i p , i n t o a r e a l belief in o n e s u p r e m e d i v i n e B e i n g . W h e n P l a t o identified 6 Beos w i t h t h e Ihea rod dyaBov, h e took a step which w a s directed towards a monotheism n o t a l t o g e t h e r u n l i k e t h a t of J u d a i s m . In the Hermetic w r i t i n g s , l a r g e l y i n f l u e n c e d b y P l a t o n i s m , Beos is fre q u e n t l y u s e d in a g e n u i n e l y m o n o t h e i s t i c sense, a n d 6 Beos is d i s t i n g u i s h e d f r o m ol {Xeyo^evoi) Beol* A t t h e s a m e t i m e t h i s d e e p e n i n g o r e l e v a t i o n of t h e c o n n o t a t i o n of Beos w a s a c c o m p a n i e d i n G r e e k t h o u g h t b y a w e a k e n i n g o r l o s s of t h e sense of p e r s o n a l i t y in t h e d i v i n e . Plato's G o d is p e r h a p s p e r s o n a l o n l y i n m e t a p h o r . Again, when S o p h o c l e s s a y s of t h e e t e r n a l l a w s 1
2
4
fxeyas ev rovrols
Beos ov8e
yqpdaKei,
w h e t h e r w e r e n d e r " G o d is g r e a t in t h e m o r " in t h e m is g r e a t d i v i n i t y it is c l e a r t h a t t h e p o e t is s p e a k i n g of an immanent and impersonal " God For the Stoics t h e o n l y G o d is t h e r a t i o n a l P r i n c i p l e (Xoyos) i m m a n e n t in t h e u n i v e r s e , w h i c h is a t t h e s a m e t i m e F a t e (elfjuapfievrj). M o r e p o p u l a r l y , Beos is i d e n t i f i e d w i t h rvxq : a l r e a d y in P l a t o ' s Laws (e.g. 7 5 7 e) w e h a v e Beos KOX dyaBrj rvxqO n t h e o t h e r h a n d , t h e a n a r c h i c i n d i v i d u a l i s m of H e l l e n i s t i c Aufklarung is e x p r e s s e d in M e n a n d e r ' s fipoTois
diraow
5
rj ovveiBrjcris
Beos.
1
E.g. Menander, Monostichoi, 671, op. L. St S. Cf. papyri cited in M.M. s.v. 64\
iT(tiv OVTC 8a«/Liova>v ri$ Svvarai Kad' onoaovovv ay adds cZvot rj fiovos 6 0€os. O . T . 871-2. Monostichoi, 654. 2
8
4
5
6
THE
NAMES
OF
GOD
Thus the tendency towards monotheism was accom p a n i e d b y a v i e w of t h e d i v i n e a s i m m a n e n t a n d i m p e r s o n a l w h i c h is f o r e i g n t o t h e c o n n o t a t i o n of DTlb>& in J u d a i s m . W h e r e a m a n s o u g h t a p e r s o n a l o b j e c t of w o r s h i p , h e still t u r n e d t o t h e m u l t i t u d e of g o d s , o r satisfied t h e c r a v i n g for d i v i n e u n i t y b y s e l e c t i n g o u t of t h e m u l t i t u d e a p a t r o n g o d t o w h o s e s e r v i c e h e d e v o t e d himself, a n d w h o b e c a m e for h i m i n a s p e c i a l sense 6 Beos. Other gods might be r e g a r d e d a s H i s s u b o r d i n a t e s , o r a s differing m a n i f e s t a t i o n s of H i s i n v i s i b l e p o w e r a n d d e i t y . I t f o l l o w s t h a t w h i l e Beos, 6 Beos, is t h e n a t u r a l a n d i n e v i t a b l e e q u i v a l e n t of rrfb^i, D^n^^n a s u n d e r s t o o d i n p o s t - e x i l i c J u d a i s m , it is n o t a n e x a c t e q u i v a l e n t . W h i l e t h e H e b r e w f o r m is i n c a p a b l e of a p l u r a l , a n d a s s e r t s t h e u n i t y of t h e d i v i n e B e i n g b y a t t r i b u t i n g t o H i m p e r s o n a l i t y , a n d d e n y i n g t h e d i v i n i t y of all o t h e r b e i n g s , Beos e i t h e r a d m i t s of a p l u r a l o r else e s c a p e s p l u r a l i t y b y a v o i d i n g t h e p r o b l e m of p e r s o n a l i t y . T h u s t h e s u b s t i t u t i o n of Beos for Ciii'tf n e c e s s a r i l y i n v o l v e s s o m e readjustment of thought. O n t h e one h a n d , i t m i g h t l e a d t o a f a r - r e a c h i n g d e p e r s o n a l i z i n g of t h e G o d of the Old Testament. Philo has not escaped this ten d e n c y , for w h i l e h i s w r i t i n g s g i v e e v i d e n c e of a p e r s o n a l p i e t y w h i c h w a s t r u e t o h i s J e w i s h h e r i t a g e , in v e r y m a n y p a s s a g e s Beos is u s e d i n t e r c h a n g e a b l y w i t h n e u t e r e x p r e s s i o n s l i k e T6 6V, TO OVTCDS 6v On the other hand, i t m i g h t e n r i c h t h e b a l d a n d a b s t r a c t m o n o t h e i s m of H e l l e n i s t i c p h i l o s o p h y w i t h t h e p e r s o n a l r e l i g i o n of t h e O l d T e s t a m e n t . W e h a v e a n e x a m p l e o f t h i s in P a u l , w h o f r e q u e n t l y uses e x p r e s s i o n s a b o u t G o d c l o s e l y s i m i l a r t o those of Hellenistic p h i l o s o p h y , and y e t leaves his r e a d e r in n o d o u b t t h a t h e t h i n k s of G o d a l w a y s in v i v i d l y personal terms. I n a n y c a s e i t is c l e a r t h a t t o r e a d t h e O l d T e s t a m e n t w i t h Beos in p l a c e of D^rfrs b o t h raises t
1
1
E.g. Rom. i. 19-20, xi. 36 ; 1 Cor. xii. 6 ; Eph. iv. 6. Agnostos Theos, pp. 240-54.
7
See Norden,
THE
BIBLE
AND
THE
GREEKS
p r o b l e m s a n d s u g g e s t s fresh c o m b i n a t i o n s of t h o u g h t w h i c h w e r e d o r m a n t for t h o s e w h o r e a d i t i n H e b r e w . (ii) T h e w o r d b$,
whatever
its original relation t o
> w a s i n o u r p e r i o d i t s s y n o n y m , a n d i t is f r e q u e n t l y r e n d e r e d deos. S o m e of t h e t r a n s l a t o r s , h o w e v e r , h a v e a t t e m p t e d t o r e p r o d u c e w h a t t h e y b e l i e v e d t o b e i t s specific m e a n i n g . T h u s i n Job f r e q u e n t l y , a n d o c c a s i o n a l l y i n o t h e r b o o k s , i t is r e n d e r e d laxvpos, " t h e M i g h t y O n e " . T h e t r a n s l a t o r s e v i d e n t l y identified t h e w o r d b$ , " G o d " , 1
n
w i t h t h e w o r d f o u n d i n s u c h e x p r e s s i o n s a s T b$ . • S e e Gen. €
x x x i . 29, 2 H
7) x W
P
o v
H T O ^ b " T bN^"ttf?. = teal vvv io"xyei
KCLK07T0Lfjcrai oe ; Deut. x x v i i i . 3 2 , Sflfc l
=
a
OVK taxvorev rj x*' P
IFT
b$b I^KT =
/cat
OVK
o
v
-
bsb
Cf. Neh. v . 5 (2 Esd. x v . 5 ) ,
e&TLv Svi'afiis
xetpbs
Thus
TJ/JLCOV.
t h e t r a n s l a t o r s t o o k b$ t o d e s c r i b e G o d i n H i s a t t r i b u t e of p o w e r .
2
3 A l o n g w i t h b$ a n d Qvfc^ w e m u s t c o n s i d e r t h e d i v i n e t i t l e YIN! * " lord",
T h e t e r m fnx,
"master",
as applied t o m e n , means
"owner",
"ruler",
a n d is often
1
Num. xxiv. 4 (vv.ll. Ocos, deds laxvpos) ,* 2 Kms. xxii. 31, 32, 33, 48 (v.I. vi/rv)\6s), xxiii. 5 ; Neh. i. 5, ix. 31, 32 ; Ps. vii. 12, xii. 3 ( B N A T ) . In Is. ix. 6 the epithets have become somewhat confused in transla tion : is not represented in B : AN render it by laxvpos c
ca
c a
€^ovoiaurrjs: but X has 6cos laxvpos e(ovomonfv. Aquila and Symmachus both give laxvpos Swaros. Cf. the Christian liturgical phrase dyios laxvpos. 2
Whether b$,
" G o d " , and b$,
"strength", are etymologically
identical must be left to Semitic philologists to decide. But the use of the word b# for (a) " power " in general; (b) the " numinous " quality of mountains (Ps. xxxv. (xxxvi.) 7), stars (Is. xiv. 13), and great trees (Ps. lxxix. (lxxx.) 11) ; and (c) a divine being, could readily be accounted for if the word originally denoted the primitive idea for which anthropologists use the term " mana ".
8
THE
NAMES
OF
GOD
u s e d as a r e s p e c t f u l m o d e of a d d r e s s . Its nearest equiva l e n t s in G r e e k are hecnrorris a n d Kvpios. I n t h e pluralis majestatis i n s i t is f r e q u e n t l y u s e d of G o d , a n d t h e v o c a l i z a t i o n of mm in t h e M . T . s h o w s t h a t it w a s c o m m o n l y r e a d for t h e d i v i n e n a m e . T h e L X X f o l l o w s t h i s usage. T h e n a t u r a l c o r r e l a t i v e of the v e r y frequent
is T j y , " s l a v e
and
use of t h e v e r b nrjr of t h e I s r a e l i t e s '
r e l a t i o n t o J e h o v a h fits t h e c o n c e p t i o n of H i m as t h e i r " Lord
Thus we should expect to
s i m i l a r use of SovXos, T h e L X X translators
SovXevew
find
in Greek a
and their
correlatives.
do indeed render
l i g i o u s sense b y SovXos,
i^y in t h e
a n d "ftjr b y SovXevew,
but
re they
f r e q u e n t l y g i v e irals i n s t e a d of SovXog, a n d t h e y s h o w a definite p r e f e r e n c e for Xarpevew a n d Xeirovpyelvm translat i n g t h e v e r b . H e r e t h e y are in a c c o r d w i t h n o r m a l G r e e k u s a g e . AovXos, SovXevew, are n o t u s e d in a r e l i g i o u s sense outside the Greek Bible. O n t h e o t h e r h a n d , ^ n x is a l m o s t a l w a y s e i t h e r SecrTrorrjs o r Kvpios, b o t h of w h i c h are c o r r e l a t i v e s of hovXos. is t r a n s l a t e d n i n e t i m e s hecnrorris.
The word has
in G r e e k t h e sense of " m a s t e r " owner a n d is u s e d a s a t i t l e for k i n g s a n d t y r a n t s , a n d a l s o for t h e g o d s , e . g . E u r i p i d e s , Hipp. 88, deovs yap hecTroras KaXelv yjpeuw \ X e n o p h o n , Anab. I I I . ii. 1 3 , ovhiva yap dvOpcorrajv hearronqv dXXd rovs
Oeovs TrpoaKwelre.
fore, it is e n t i r e l y religious u s a g e . But
fitting
A s a r e n d e r i n g of ^yrx , t h e r e
a n d in h a r m o n y w i t h G r e e k
in t h e o v e r w h e l m i n g m a j o r i t y
of
c a s e s ^yig is
r e n d e r e d Kvpios. A s a n a d j e c t i v e Kvpios m e a n s " h a v i n g a u t h o r i t y a n d so of l a w s , c o n t r a c t s , a n d t h e l i k e , " valid of p e r s o n s " a u t h o r i t a t i v e " supreme " ; but g e n e r a l l y w i t h a g e n i t i v e or s o m e d e p e n d e n t c l a u s e i n d i c a t i n g t h e s c o p e of t h e a u t h o r i t y . A s a substantive Kvpios m e a n s " a p e r s o n in s u p r e m e a u t h o r i t y the head 9
THE
BIBLE
AND
THE
GREEKS
of a h o u s e , t h e m a s t e r of s l a v e s , t h e l e g a l g u a r d i a n o f a w o m a n . I n t h e H e l l e n i s t i c p e r i o d i t is a p p l i e d t o t h e absolute monarchs w h o , t h o u g h Greeks, ruled o v e r Orien t a l k i n g d o m s . E g y p t w a s t h e h o u s e h o l d of t h e r e i g n i n g P t o l e m y , t h e E g y p t i a n s h i s s l a v e s , a n d h e t h e i r Kvpios, t h e i r s o v e r e i g n l o r d . T h e t i t l e Kvpios, h o w e v e r , a s a p p l i e d t o k i n g s , a p p e a r s i n close c o n n e c t i o n w i t h t h e O r i e n t a l , a n d e s p e c i a l l y E g y p t i a n , deification of t h e r e i g n i n g m o n a r c h , a n d i t is a q u e s t i o n w h e t h e r w e a r e t o g i v e p r i o r i t y t o t h e p o l i t i c a l o r t o t h e religious u s e of Kvpios. T h e latter does not appear t o b e Greek in origin. It is t r u e t h a t t h e t e r m Kvpios is o c c a s i o n a l l y a p p l i e d t o g o d s in c l a s s i c a l G r e e k , e . g . P i n d a r , Isthtn. 5 (4), 5 3 , Zevs 6 7TdvTOJv Kvpios. B u t t h i s i s d i s t i n c t from t h e u s e of t h e n o u n a s a d i v i n e t i t l e , w h i c h a p p e a r s first i n H e l l e n i s t i c Greek, a n d in t h e E a s t . P a p y r i a n d inscriptions give n u m e r o u s e x a m p l e s of t h i s u s e , p r i n c i p a l l y a s a p p l i e d t o E g y p t i a n deities, a n d i t a p p e a r s t o h a v e s p r e a d from t h e Hellenistic kingdoms of t h e Ptolemies a n d Seleucids west w a r d s . I t is n o t e w o r t h y t h a t i t s e e m s t o b e m o s t f r e q u e n t a n d c h a r a c t e r i s t i c i n r e l a t i o n t o Isis (/cvpta) a n d S a r a p i s , i.e. t o d e i t i e s w h o w e r e n o t m e r e l y t h e official d e i t i e s of this or t h a t city, b u t gathered in various places through o u t t h e w o r l d g r o u p s of w o r s h i p p e r s w h o felt t h e m s e l v e s to b e in a peculiar personal relation w i t h t h e d e i t y . It m a y b e t h a t J e w s i n t h e H e l l e n i s t i c w o r l d felt t h e m s e l v e s to be in an analogous relation t o their o w n G o d , b o u n d t o H i m b y " c o v e n a n t " , a n d therefore a d o p t e d t h e c u r r e n t t e r m Kvpios t o t r a n s l a t e "Ol^ . 1
2
W e m a y p u t t h e m a t t e r t h u s : t h e u s e o f •tfix a s a d i v i n e t i t l e c o r r e s p o n d s t o a S e m i t i c c o n c e p t i o n of t h e r e l a t i o n of t h e w o r s h i p p e r t o t h e d e i t y (cf. t h e P h o e n i c i a n A d o n i s , a title of T a m m u z ) . A s o m e w h a t s i m i l a r u s e of 1
See examples cited by M.M. s.v. For the nature of these and similar cults, see Nock, Chs. IV., VII., VIII. 2
10
Conversion,
THE
NAMES
OF GOD
Kvpios g r e w u p i n t h e G r e e k E a s t , w h i c h w a s n o t G r e e k i n o r i g i n , b u t p r o b a b l y arose u n d e r S e m i t i c o r E g y p t i a n influence. T h u s t h e L X X t r a n s l a t o r s f o u n d a t r a n s l a t i o n r e a d y t o t h e i r h a n d , Kvpios, m e a n i n g " s o v e r e i g n l o r d B u t i t m u s t b e o b s e r v e d t h a t t h e a b s o l u t e use of Kvpios i n t h e L X X differs e s s e n t i a l l y from s u c h uses a s Kvpios Papains, o r Kvpios fiaaiXtvs deos u s e d o f a r e i g n i n g k i n g . I n t h e o n e c a s e t h e t i t l e is a d d e d t o t h e n a m e , a n d t h e n a m e d i s t i n g u i s h e s i t s b e a r e r from n u m e r o u s o t h e r g o d s and m e n w h o m a y bear, or m a y h a v e borne, t h e title. T h u s t h e r e a r e (as P a u l o b s e r v e d ) Kvpioi ttoWoI ( i Cor. v i i i . 5 ) . I n t h e o t h e r c a s e t h e t i t l e is s u b s t i t u t e d for t h e n a m e , a n d t h e i m p l i c a t i o n is t h a t t h e B e a r e r is " s o v e r e i g n " in t h e a b s o l u t e sense. T h e r e is n o e x a c t p a r a l l e l t o t h i s in earlier o r c o n t e m p o r a r y G r e e k . T h e complete dis a p p e a r a n c e o f a n y p e r s o n a l n a m e for G o d from t h e G r e e k B i b l e , a n d t h e s u b s t i t u t i o n of t h e t i t l e Kvpios, a m o u n t e d in itself t o a m a n i f e s t o of m o n o t h e i s m . 1
4 T h e w o r d bs is s o m e t i m e s f o u n d a s a n e l e m e n t in c o m pound divine titles. fP^T^S
a
n
d
Of these the most important are
' ^ " ^ • !
(i) T h e d i v i n e t i t l e ]p!?$r is n o t p e c u l i a r t o H e b r e w . 2
It
9
is a t t e s t e d b y P h i l o o f B y b l o s (in t h e f o r m E\io€v) a s t h e n a m e of a Phoenician d e i t y , a n d r e n d e r e d vifftarog. I t is l i k e l y e n o u g h t h a t yrb^rb^ of J e r u s a l e m (Gen. x i v . 18) w a s o r i g i n a l l y a C a n a a n i t e g o d , identified w i t h J e h o v a h after t h e H e b r e w c o n q u e s t . T h e m e a n i n g of t h e w o r d is 1
For Kvpios as a divine title in the Hermetica, see pp. 128, 239. Ap. Eusebius, Praep. Evang. I. 10-14. The name Al'iyan has recently been found in the Ras Shamra inscriptions. Bauer (Z.A .T.W. Neue Folge, Bd. x. 1933, p. 96) considers that this is the true original of the name given as 'EXioCv by Philo. It does not seem to correspond phonetically with JP ?]?, but it must have been so understood in the time of Philo of Byblos. 2
1
II
THE " high
BIBLE
AND
THE
J i ^ r ^ K is " t h e H i g h G o d
l a t o r s r e n d e r it vifftaros, 6 Beos 6 vifsioros.
GREEKS The L X X trans T h i s is a n a t u r a l
rendering, the elative superlative representing the absolute sense of frby—" the H i g h O n e " par excellence.
B u t the
Greek form taken as a true superlative expresses the idea of " h i g h e s t " in a series. T h u s u s e d , it m a y s i g n i f y e i t h e r G o d a s t h e S u p r e m e B e i n g , t h e h i g h e s t of a l l b e i n g s , in a t r u l y m o n o t h e i s t i c sense, o r " t h e h i g h e s t of t h e g o d s I n G r e e k l i t e r a t u r e i t e a r l y a p p e a r s a s a n e p i t h e t of Z e u s , t h e c h i e f of t h e O l y m p i a n p a n t h e o n ; e.g. i E s c h y l u s , Eum. 2 7 - 8 : TlXeiarov KaXovaa,
re 7rrjyds /cat IloaeiScovos /cat reXeiov vifftarov Ala
Kpdros
(as t h e c l i m a x of a l o n g l i s t of d e i t i e s ) . T h e r e w a s a t e m p l e o f Zevs VI/JLGTOS a t T h e b e s , a n d in t h e B o e o t i a n P i n d a r t h e e p i t h e t is a s t a n d i n g o n e . R a m s a y g i v e s e x a m p l e s w h i c h s h o w t h a t i n t h e N e a r E a s t in t h e H e l l e n i s t i c p e r i o d t h e c h i e f g o d of a c i t y , w h a t e v e r h i s n a t i v e n a m e , t e n d e d t o b e a r t h e t i t l e Zevs VI/JLGTOS o r Beds vipicFTos. N o w t h e t e n d e n c y t o e x a l t a n d w o r s h i p a s u p r e m e G o d a b o v e a l l o t h e r g o d s is o n e of t h e w a y s in w h i c h Greek religious thpught approached monotheism. I n t h e H e l l e n i s t i c w o r l d i t m e t J e w i s h m o n o t h e i s m half w a y . T h e J e w s w e r e c o n s c i o u s of t h i s . Cf. Epistle of Aristeas, § 1 6 , w h e r e t h e J e w i s h w r i t e r , s p e a k i n g in t h e p e r s o n of a p a g a n , s a y s , rov ydp irdvroyv eixoixTiqv /cat Krlcrrrjv Beov OSTOL (ot ' i o u S a t o t ) oefiovTai, ov /cat iravres, rjpbeis Se fiaoiXev TTpoaovofid^ofiev erepcjs, Zrjva /cat Ala. S o P h i l o , w r i t i n g a n a p o l o g y for t h e J e w s a d d r e s s e d t o a p a g a n p u b l i c , s p e a k s of J e r u s a l e m as rty 'IeporroXcv Kad fjv tSpvrai 6 rod vifsiarov Beov vews dyios (In Flacc. § 46). A m o n g t h e v e r y f r e q u e n t o c c u r r e n c e s of t h e t i t l e in i n s c r i p t i o n s o f t h e H e l l e n i s t i c p e r i o d it is often difficult t o 1
y
1
Cities and Bishoprics of Phrygia, I. p. 33. He cites inscriptions from Laodicea, Miletus, Aizanoi, Palmyra, Mylasa, Iasos, Lagina, Stratonicea, Oenoanda, Cyzicus.
12
THE
NAMES
OF
GOD
k n o w w h e t h e r i t is J e w i s h o r p a g a n . O.G.I.S. 96, ol lv 'AOplfieL 'Iovoaioi TTJV TrpoG€vyr\v 6ea> vt/jtarq), is c l e a r e n o u g h . So, t o o , a s e p u l c h r a l i n s c r i p t i o n a t R h e n e i a , i n v o k i n g 1
TOV 0€OV TOV Vl/jLCTTOV, TOV KVpiOV TCOV 7JV€VfldrO)V KCU TrdorqS
oapKos, c o n t a i n s a l s o a reference t o t h e D a y of A t o n e m e n t a n d t h e S e m i t i c n a m e MapOtvr). J e w i s h p r o b a b l y is a n inscription from the F a y y u m containing a dedication, 0€(p fieydXco fjLeydX(p vi/tiaToj, a n d s o a l s o , a c c o r d i n g t o R a m s a y , a s e p u l c h r a l i n s c r i p t i o n of A k m o n i a w h i c h h a s t h e u s u a l c u r s e u p o n t h e v i o l a t o r of t h e t o m b i n t h e f o r m earai avrco irpos rov Oeov rov V^IGTOV. Pagan clearly e n o u g h , o n t h e o t h e r h a n d , is t h e p r a y e r for v e n g e a n c e c i t e d b y M . M . a f t e r P r e i s i g k e , de
3
4
5
0€OS
Vlf/HJTOS.*
(ii)
T h e title
lr
L
> * Nr ?#, o c c u r s
chiefly i n t h e p r i e s t l y
document of t h e P e n t a t e u c h a n d kindred late literature, b u t it is believed t o be an archaism, a s u r v i v a l from 1
Cited by Wendland, Die Hellenistisch-rdmische Kultur, p. 194. Cited by M.M. s.v. vijuaros, and by Deissmann, Licht vom Osten (1923), p. 229. Cited by Ramsay, Cities and Bishoprics of Phrygia, II. p. 652. Cf. Aristeas cited above. The expression occurs also Es. D. 2 (xv. 5), rov irdvrojv €7r6irr7]v Beov; 3 Mace. ii. 21, o irdvrwv enoirrris deos," cf. also 2 Mace. iii. 39, vii. 35. The word is not however used in the L X X where there is a Hebrew original. Symmachus renders Ps. xxxii. (xxxiii.) 13, H h n HTTP tO^Sin D ©Eito. ovpavov eiroirrevajv Kvpios opa 2
3
4
n
(LXX, €*f ovpavov iirdpXei/fev 6 Kvpios, etBe). In Mk. v. 7, Ac. xvi. 17, the references to deos fyioros are staged in a pagan environment. The use of vtfitaros for Jehovah is confined in the N.T. to the Lucan writings (unless we except the citation of Genesis in Heb. vii. 1). See Jackson and Lake, Beginnings of Christianity, Part I., Vol. V., pp. 88-96. 5
6
13
THE
BIBLE
AND
THE
GREEKS
a n earlier stage of religion. T h i s is, in fact, implied in Exod. v i . 3 , w h e r e G o d s a y s t o M o s e s , " I a p p e a r e d t o A b r a h a m , I s a a c a n d J a c o b , "Ht2H?tf3,, b u t a s t o M y N a m e mm, I w a s n o t m a d e k n o w n t o t h e m
frfy? >
Like
^TO* m a y h a v e b e e n o r i g i n a l l y a d e i t y d i s t i n c t from
Jehovah. The word
w a s evidently something of a puzzle t o
t h e translators. T h e r e is no constant equivalent in t h e LXX. I n Num. x x i v . 4 , 1 6 , 7 s . x i i i . 6, t h e t r a n s l a t o r s h a v e b e e n c o n t e n t w i t h t h e colourless 6cos. I n Exod. x . 5 it is t r a n s l i t e r a t e d a a S S a t , a s s o m e t i m e s i n t h e l a t e r v e r s i o n s . I n Job t h e u s u a l L X X r e n d e r i n g o f is Kvpios, of "^BT^N , Kvpios 7TavTOKpaTojp,
I n Job v i i i . 3 w e
find 6 rd iravra irotrjaas, i n Ps. l x v i i . 1 5 , o inovpavios, in Ps. x c . 1, 6 Oeos rod ovpavov. I t is p r o b a b l e t h a t i n such renderings an appropriate and well-understood e x pression i s s u b s t i t u t e d for t h e o b s c u r e a r c h a i c t e r m , n o l o n g e r u n d e r s t o o d , t h o u g h i t is possible t h a t e t y m o l o g i c a l t h e o r i e s lie b e h i n d s o m e of t h e m . It is certain t h a t e t y m o l o g i c a l t h e o r i e s lie b e h i n d t w o o t h e r r e n d e r i n g s . (1) I n t h e P e n t a t e u c h "Htp-btf is t r a n s l a t e d 6e6<$ p.ov, aov, avrcvv. T h u s i n t h e locus classicus, Exod. v i . 3 , t h e L X X r e a d s axfyOrjv irpos 'AfSpaapL /cat ' / a a a / c /cat 'Ja/caJjS, Beds a>v avT&v. A p p a r e n t l y t h e t r a n s l a t o r s t o o k trr t o b e t h e r e l a t i v e p r o n o u n bty, a n d to mean " o f me on 1
t h e a n a l o g y of A r a m a i c (^1 mean
^T?),
" t h e G o d w h o is m i n e " .
r
so t h a t ^ r b t f w o u l d 2
A s an attempt
at
1
Thus it is possible that Kvpios was suggested by a derivation from the root mttf which may have meant " rule " (whence Ultf, which in biblical Hebrew is a " demon ") ; and TravroKpdrwp may imply a deriva tion from the root TTO, which however connotes violence rather than strength (see B.D.B. s.v. ^Kr). The explanation of the word which seems to find most acceptance among Semitic philologists is that which connects it with the Babylonian shadu, " mountain ", applied to deities. Alternatively it is possible that "Httf was pointed as = " my 2
ruler"; but in that case we should have expected Kvpios
14
fiov.
THE
NAMES
OF GOD
scientific e t y m o l o g y i t i s i d l e , b u t i t g i v e s a g o o d sense t o rjip, w h i c h is t h u s m a d e t o express a special personal relation of G o d t o t h e individual. (2) I n Ruth i. 20, i. 2 1 (B) ; Job x x i . 1 5 , x x x i . 2 , x x x i x . 32 ; Ezek. i . 2 4 ( A ) , vrto i s r e n d e r e d ucavos. T h i s f o l l o w s from t h e a c c e p t e d r a b b i n i c e t y m o l o g y , a c c o r d i n g t o w h i c h -Httf = , o r ^Tbp, " H e w h o suffices It is t h e r e g u l a r r e n d e r i n g i n t h e l a t e r v e r s i o n s o f A q u i l a , Symmachus and Theodotion. I t is p r o b a b l e t h a t t h i s r e n d e r i n g , o r a t l e a s t t h e e t y m o l o g y o n w h i c h i t rests, w a s k n o w n t o P a u l . I n 2 Cor. i i i . 5—6 h e p l a y s u p o n t h e w o r d s IKCLVOS, IKCLVOVV, IKCLV6T7)S :— ovx on d iavrcov IKOLVOL icrpuev Xoyiaaadai r t OJS e £ iavrtZv, dXX* r) LKavorrjs rjfjLcbv e/c rov 0€ov, 09 /cat LKavtocrev qp,as Sta/edvous Kaivfjs oiadrjKr)s. T h e " n e w c o v e n a n t " is c o n trasted w i t h the old. N o w i t is true t h a t in this chapter attention is mainly directed t o t h e covenant made w i t h M o s e s , b u t w e k n o w from Gai. iii. 1 5 - 1 7 t h a t P a u l r e garded the promise made t o A b r a h a m as the fundamental SiaBrjKrj. T h e c o v e n a n t w i t h A b r a h a m i s referred t o in Exod. v i . 3 , w h e r e i t i s s a i d t h a t G o d a p p e a r e d t o h i m 'HEr^K^. A q u i l a r e n d e r s t h e p a s s a g e , cbpddrjv irpos 9
'Aftpadfi . . . iv deep IKOLVCO. A l t h o u g h P a u l c o u l d n o t h a v e been acquainted w i t h A q u i l a ' s translation, it is en t i r e l y possible t h a t h e w a s a c q u a i n t e d w i t h t h e r a b b i n i c e t y m o l o g y o f *hxd / a n d r e a d Exod. v i . 3 i n t h a t sense. 1
The L X X of Job was known to Philo, and therefore existed in Paul's time, though he does not appear to use it. (In Rom. xi. 35 he appears to allude to Job xii. 11 (Heb., represented by xii. 2 , LXX). But see Job xxxiv. 31-34 (xl. 1-4 Heb.). In 32 'Ikwos occurs, and in 34, TI en eyw KptvofjLCU ; cf. Rom. iii. 7, rt €tl Kayou cos a/xapra>Aas Kpivop.ai
;
and in 1 Cor. iii. 19 to Job v. 13, but in neither case does he quote the LXX.) Neither Paul nor Philo seems to cite Ruth or Ezekiel, but it is probable that the L X X of these books was in existence by the first century. No doubt it might be possible in one or two cases to suspect that the reading Uavos crept into our text from another version, but it is not likely to have done so in all cases. We have therefore evi dence for Ikovos ~ "Httf in the first century. z
15
THE
BIBLE
AND
THE
GREEKS
If s o , t h e n t h e " o l d c o v e n a n t " w a s for P a u l a c o v e n a n t w i t h G o d a s " t h e A l l - S u f f i c i e n t , " a n d H i s " sufficiency " is l i k e w i s e t h e g r o u n d of t h e " n e w c o v e n a n t I t i s further possible t h a t t h e apostle, w i t h his rabbinic m e t h o d s , c o n n e c t e d t h i s p a s s a g e w i t h a n o t h e r "Hip passage. T h e covenant w i t h A b r a h a m entailed upon h i m a n d h i s p o s t e r i t y a KXrjpovopbla (cf. Gal. I.e.). N o w Job x x x i . 2, L X X , reads— KOX eri ifjiepLcrev 6 Beds
/ecu KXrjpovojjiLa
V/cavou
Cf. Col. i. 1 2 , evxaplvTOwres els TTJV pueptoa TCOV dylcov
dvcoOev.
viffiarojv.
TCO 7rarpt TCO iKavcbaavTi
Vfids
iv TCO ojrl.
T h u s a false e t y m o l o g y o f a n a r c h a i c d i v i n e n a m e h a s p r o v i d e d Hellenistic Judaism, a n d through it Christianity, w i t h a w o r d w h i c h e x p r e s s e s a fine c o n c e p t i o n of t h e c h a r a c t e r of G o d i n H i s r e l a t i o n s w i t h m e n . 5 A frequent title of J e h o v a h in t h e O l d T e s t a m e n t is niXSV m m , a l s o n i x n y ' • n b s . T h e word > a x means a " warlike host " a r m y " (from t h e r o o t x n r , e x p r e s s i n g t h e idea of w a g i n g w a r ) . T h e title w o u l d seem t o have originally denoted Jehovah as a war-god, the leader of t h e armies of Israel. L a t e r it w a s t a k e n t o i n d i c a t e H i s s u p e r i o r i t y o v e r " t h e h o s t of h e a v e n " (•"JO^n *OV), i-e. o v e r a l l s u p e r h u m a n b e i n g s . N^y , i n i t s p r o p e r m e a n i n g o f " a r m y
is c o m m o n l y
r e n d e r e d i n t h e L X X e i t h e r orpaTia o r Swapis. A s part of a d i v i n e t i t l e i t is n e v e r r e n d e r e d oTpand. T h e inten tion w a s no doubt t o a v o i d a n expression which inevitably s u g g e s t e d t h e i d e a of a w a r - g o d . T h e e x p r e s s i o n s m m DiK^V , n i x n v are rendered in three w a y s . (i) T h r o u g h o u t Isaiah, a n d o c c a s i o n a l l y e l s e w h e r e , n i K l ^ m m i s g i v e n a s Kvpios Hafiacod. T h i s s e e m s t o 16
THE
NAMES
OF GOD
represent t h e Massoretic pointing, in w h i c h mm h a s t h e v o w e l s of i r r s (not t h e c o n s t r u c t '•rig), a s t h o u g h t h e t w o s u b s t a n t i v e s w e r e i n a p p o s i t i o n . I t is n o d o u b t r e s p o n s i b l e for t h e t r e a t m e n t of EafSacbB a s a p r o p e r n a m e , w h i c h w e find in G n o s t i c w r i t i n g s a n d i n m a g i c a l p a p y r i . T h e o t h e r t w o r e n d e r i n g s p r e s u p p o s e t h e f o r m n i N i y ^TTX, p a r a l l e l w i t h n i x n y inh# . (ii) I n 1 - 4 Kms., Psalms, Amos, Zech., Jerem., w e h a v e Kvpios TCOV Swdfiecov. .Awdfieis, as w e h a v e seen, m i g h t m e a n " armies " ; b u t since t h e translators seem t o h a v e p o i n t e d l y a v o i d e d t h e r e n d e r i n g arparLtov, w h i c h would h a v e been unequivocal, w e m a y suspect that t h e y w i s h e d t o s u g g e s t s o m e o t h e r of t h e possible m e a n i n g s of hvvapLis. I t is a w o r d of w i d e c o n n o t a t i o n . It m a y be a " property " function " a t t r i b u t e " ; it m a y be " f o r c e " , " p o w e r " in the a b s t r a c t ; an elementary " force " s u c h a s h e a t o r c o l d ; i t m a y b e a p p l i e d t o g o d s , a s " a g e n c i e s " i n n a t u r e in a s o m e w h a t s i m i l a r sense (see L . & S . ) . T h u s hvvapus m a y b e u s e d of a n i n d i v i d u a l d i v i n e b e i n g : cf. a L y d i a n i n s c r i p t i o n c i t e d b y M . M . s.v., w h e r e t h e g o d Mrjv is d e s c r i b e d a s pueydXr] ovvapus rod ddavdrov Beov. W e r e c o g n i z e here t h e m o n o theistic t e n d e n c y t o represent t h e gods of polytheism a s a s p e c t s o r a g e n c i e s of t h e o n e s u p r e m e B e i n g . Cf. also t h e P a r i s m a g i c a l p a p y r u s c i t e d ibid. I n t h e Her metica t h e Swages a r e e x i s t e n c e s of t h e s u p e r - p h e n o m e n a l order, t o w h i c h q u a s i - p e r s o n a l a c t i v i t i e s a r e a t t r i b u t e d . 1
N o w w e c a n trace in Hellenistic Judaism a tendency t o r a t i o n a l i z e t h e a n g e l s of p o p u l a r m y t h o l o g y i n t e r m s of Swdfjueis, a s d i v i n e a g e n c i e s . I n Test. x i i . Patr. w e s e e m t o m a r k a t r a n s i t i o n f r o m t h e sense of Svvafiis a s a " h o s t " of a n g e l s t o i t s sense a s a d i v i n e " a g e n c y T h u s in T. Levi, i i i . 3 w e r e a d o f at Svvdpiecs TCOV irapepifSoXcov, ol TaxBevTes els rffiepav Kplvecos, w h e r e t h e w o r d is a m b i g u o u s . 1
In Corp. I . 7 they are constituents of the realm of light which is the Koofjios VOTJTOS. Ibid. 26, they praise God in their own proper language. See pp. 109-11, 176. 17 B
THE
BIBLE
AND
THE
GREEKS
B u t in T. Jud. x x v . 2 a t S w a ^ t e t s rfjs Sogrjs are m e n t i o n e d in a l i s t a l o n g w i t h o dyyeXos rov TTpoadmov, h e a v e n a n d e a r t h , t h e s u n , t h e m o o n a n d t h e s t a r s (<j>ojorrjpes). It c e r t a i n l y s e e m s m o r e n a t u r a l here t o u n d e r s t a n d t h e 8 w a / x € t s a s i n d i v i d u a l d i v i n e a g e n c i e s . I t is s u r e l y a s s u c h t h a t t h e y a p p e a r in lists of t h e a n g e l i c o r d e r s , a l o n g w i t h dpxai, igovaicu, KvpioTrjres. T h u s w e recognize a t e n d e n c y in J u d a i s m parallel w i t h the monotheistic t e n d e n c y w h i c h w e h a v e n o t e d in p a g a n i s m , t o r e p r e s e n t s u b o r d i n a t e s u p e r n a t u r a l b e i n g s (the " g o d s " of p a g a n i s m , t h e " a n g e l s " of J u d a i s m ) a s ' " p o w e r s " or agencies " of t h e o n e G o d , a n d in t h i s sense Swdpeis. I n P h i l o w e find a h i g h l y d e v e l o p e d d o c t r i n e of Swapus. On the one s i d e t h e y are a t t r i b u t e s o r q u a l i t i e s of G o d , o n t h e o t h e r side t h e y are e m a n a t i o n s of t h e d i v i n e , o p e r a t i v e i n t h e u n i v e r s e ( = A d y o t ) . H e identifies t h e m a l i k e w i t h t h e P l a t o n i c tSe'at a n d w i t h t h e a n g e l s of S c r i p t u r e . J u s t h o w far t h i s d e v e l o p m e n t h a d p r o c e e d e d b y t h e t i m e w h e n t h e L X X t r a n s l a t i o n w a s m a d e , it is difficult t o s a y . B u t t h e r e are c e r t a i n l y p a s s a g e s w h e r e t h e G r e e k r e a d e r w o u l d n a t u r a l l y u n d e r s t a n d ovvdfieis, e v e n t h o u g h it t r a n s l a t e s n i K j y , in t h e sense of c e l e s t i a l " p o w e r s " . 1
T h u s , in Ps. c i i . (ciii.) 2 1 , evXoyeIre rov Kvpiov, Trdaai a t Swdpueis avrov, XeiTovpyol avrov iroiovvres rd fleA^/xara avrov, t h e G r e e k r e a d e r w o u l d t h i n k of a n u m b e r of b e i n g s , e a c h of w h i c h is b o t h a S w a / u s a n d a Xeirovpyos. A g a i n , in Ps. c x l v i i i . 2 - 3 , alvelre avrov, rtdvres ot ayyeXot avrov, alvelre avrov, Traoai a t 8vvdpieis avrov. alvelre avrov, rjXtos /cat aeXr^vrj, alveire avrov, irdvra ra darpa /cat TO CJCUS, 1
h e w o u l d i n e v i t a b l y t h i n k of a S t W / x t ? a s a n i n d i v i d u a l divine " a g e n c y " , like an angel, or like the sun and the 1
See Ch. VI. pp. 109-n. 18
THE
NAMES
OF
GOD
moon. W h e t h e r this ambiguity w a s intended b y the t r a n s l a t o r s o r n o t , it i n e v i t a b l y e x i s t s t h e m o m e n t *qny is r e p l a c e d b y Swapis. W e m a y fairly suspect that the translators were willing to meet half-way a growing usage in p a g a n i s m , b y w h i c h t h e g o d s w e r e r e d u c e d t o p o w e r s or a g e n c i e s of t h e one G o d , a n d t h a t in t h e e x p r e s s i o n Kvpios rcov Swdfiecov t h e y i n t e n d e d t o s u g g e s t a n i d e a s i m i l a r t o t h a t e x p r e s s e d in t h e p h r a s e s Kvpios Kvplcov, Oeos decdv. (iii) I n v a r i o u s p l a c e s in 2 a n d 3 Kms., 1 Chron., Hosea, Amos, Micah, Nahum, Habak., Zeph., Zech., Mai., Jerem., rrtxijy is r e n d e r e d iravTOKp&Tcop, w i t h a v a r i a n t 7ravroKpaTcov in Zech. v i i i . 2, 6. T h e e q u i v a l e n c e of iravTOKpaTcbv a n d iravTOKparcop p o i n t s t o t h e t r u e m e a n i n g of t h e l a t t e r w o r d . KpareZv is " t o e x e r c i s e Kpdros, p o w e r or m i g h t a n d so " t o rule, c o n t r o l T h u s KoapLOKpdrcop m e a n s " o n e w h o h a s p o w e r of c o n t r o l o v e r t h e w o r l d I t is t h u s a p p l i e d t o " h e a v e n t o Zevs Midpas "HXios, t o t h e p l a n e t a r y g o d s (especially in a s t r o l o g y — s e e L . & S.). IJavroKpdrcop is c o i n e d on t h e s a m e m o d e l , a n d m e a n s t h e O n e w h o c o n t r o l s o r rules a l l t h i n g s , p e r h a p s w i t h KocrpLOKpdrcop in m i n d : t h e o n e G o d rules a n d c o n t r o l s all o t h e r c o s m i c p o w e r s . A s t h e s e p o w e r s are owdpLeis, Kvpios TravroKpdrcop m a y b e r e g a r d e d as a p a r a p h r a s e (rather t h a n a t r a n s l a t i o n ) of rfiN^y m m in t h e 1
2
sense r e p r e s e n t e d b y Kvpios
TCOV
Swdpecov.
6
bs,
W e h a v e c o n s i d e r e d a b o v e t h e r e g u l a r r e n d e r i n g of ni^S > b y 0e6s. B u t t h e r e are p l a c e s w h e r e 1
Not " almighty which implies simply the possession of might (navrohvvafios). Kparetv implied the exercise of power, cf. inscription of Delos cited in M.M. s.v. Au rat iravrmv Kparovvri. See a note by Professor A. E. Taylor in The Faith and the War, edited by F. J. Foakes-Jackson (Macmillan, 1915), pp. xiii-xvi. 2
19
THE
BIBLE
AND
THE
GREEKS
o t h e r r e n d e r i n g s h a v e b e e n preferred, a n d s o m e of t h e s e are s i g n i f i c a n t . (i) W e h a v e o c c a s i o n a l l y r e v e r e n t i a l p e r i p h r a s e s , s o m e times designed to avoid objectionable anthropomorphisms, o r t h e s u g g e s t i o n of m a t e r i a l i t y in G o d . T h e periphrasis
" heaven "
l a t e r J u d a i s m , is f o u n d t w i c e . darepcov rov ovpavov
for G o d , so c o m m o n Is. x i v . 1 3 h a s eiravoj
for b j p J K t o ^ ?
in TCOV
, a n d Job x x i i . 26
h a s avafSXeijsas els rov ovpavov IXapcos for
Hlbfcrbtf NtgNll.
E v i d e n t l y t h i s u s a g e w a s o n l y b e g i n n i n g t o e s t a b l i s h itself in the Septuagintal period. A g a i n w e h a v e o c c a s i o n a l l y t h e a d j e c t i v e Belos : Trvevfia Belov for o v f t ^ , , bs r r n , Exod. x x x i . 3, x x x v . 3 1 (B
a b
AF);
Job
xxvii.
3,
D'tfbjriYnsi, Prov. ii. 1 7 .
xxxiii.
4;
SiaBrJKr)
Beta
for
S o m e w h a t similarly, the adjective
ayios is s u b s t i t u t e d : s p t f b j T D I p , Lev. x v i i i . 2 1 , b e c o m e s TO ovofia TO dyiov. I n Exod. x x i . 6 t h e i n j u n c t i o n t o b r i n g t h e s l a v e , D^rfrNH, is e x p l a i n e d b y t h e p a r a p h r a s e , irpds TO KpiTr]pipv rov
Beov, a n d
in Exod.
xviii.
15,
^rrp
DVfr$
becomes
€K QqTrjaaL KpLaiv 7rapd TOV Beov. I n Zech. x i i . 8 t h e s t a t e m e n t , " t h e h o u s e o f D a v i d shall be is s o f t e n e d d o w n t o a V OIKOS Beov. S i m i l a r l y , in Exod. x i x . 3, w h e r e w e are t o l d t h a t " M o s e s w e n t u p to G o d els TO opos rov and
D ^ N r r b t f nby n # D , this b e c o m e s Beov.
his companions
bfcnfcr;
T)$.
A g a i n , i n Exod. " saw the
This
could
G o d of
hardly
avifiv
x x i v . 10, Moses be
IsraelINT! expected
to
c o m m e n d itself t o t h e J u d a i s m of o u r p e r i o d . I t is r e n d e r e d etSov TOV TOTTOV ofi elcrrrJKei 6 Beos rov 'IcparjX. P h i l o c i t e s t h i s p a s s a g e in s u p p o r t of h i s d o c t r i n e of t h e Xoyos as Toms : De Somn. I. 6 2 - 3 : " T h e w o r d TOTTOS is u s e d i n t h r e e senses : first, s p a c e (x<*>po) filled w i t h b o d y ; s e c o n d l y , t h e d i v i n e L o g o s , w h i c h G o d H i m s e l f h a s filled 20
THE
NAMES
OF
GOD
c o m p l e t e l y w i t h i n c o r p o r e a l p o w e r s ; for h e s a y s ' t h e y s a w t h e TOTTOS w h e r e t h e G o d of I s r a e l s t o o d in w h i c h a l o n e h e p e r m i t t e d h i m t o p e r f o r m t h e p r i e s t l y office, a n d n o w h e r e else. . . . T h i r d l y , G o d H i m s e l f is c a l l e d TOKOS, b e c a u s e H e e n c o m p a s s e s a l l t h i n g s a n d is e n c o m p a s s e d b y n o t h i n g a t a l l , a n d b e c a u s e H e is t h e p l a c e of refuge o f all b e i n g s , a n d b e c a u s e H e is H i s o w n s p a c e (xcopa), c o n t a i n i n g H i m s e l f , a n d m o v i n g w i t h i n H i m s e l f a l o n e . " Cf. De Fug. 7 5 ( c o m m e n t i n g o n Exod. x x i . 1 3 , Scbaco 001 TOTTOV 0$ €v£eTaL €K€i 6 ov€vcras)" B y TOTTOS h e m e a n s n o t s p a c e (x^pct) filled w i t h b o d y , b u t , b y w a y of s u g g e s t i o n , G o d H i m s e l f , b e c a u s e H e e n c o m p a s s e s a n d is n o t e n c o m p a s s e d , a n d b e c a u s e H e is a p l a c e of refuge for a l l b e i n g s T h u s t h e L X X t r a n s l a t i o n o f Exod. x x i v . 1 0 w o u l d s e e m t o h a v e h a d influence o n t h e d e v e l o p m e n t of t h e l a t e r u s e of D i p p a s a t e r m for G o d . 1
(ii) O n s i m i l a r p r i n c i p l e s , w h e r e t h e b e i n g d e s c r i b e d as W*rb$ , irfrfc , t>K , h a s a c t i o n s a t t r i b u t e d t o h i m w h i c h the
Judaism
of our period
could
not accept
as a p
propriate t o t h e one G o d , these words are rendered
by
ayyeAos. T h e G r e e k w o r d dyyeXos m e a n s a " m e s s e n g e r whether a h u m a n messenger or a subordinate g o d deputed b y a s u p e r i o r g o d , l i k e Iris a n d H e r m e s i n Homer. T h i s u s e of a y y e A o ? f o r a d i v i n e b e i n g m i g h t b e w i t h o u t s p e c i a l significance, b u t for t w o f a c t s : {a) T h e c o g n a t e w o r d Angirah is u s e d i n t h e V e d i c l i t e r a t u r e for " h i g h e r b e i n g s i n t e r m e d i a t e b e t w e e n g o d s a n d m e n " ; (b) i n l a t e r G r e e k dyyeXos c r o p s u p s p o r a d i c a l l y a s t h e t i t l e of a s u p e r n a t u r a l b e i n g (where t h e i d e a of a " m e s s e n g e r " is a t anyrate not prominent). Thus according to Hesychius A r t e m i s w a s c a l l e d ayyeAos* a t S y r a c u s e . A n i n s c r i p t i o n f r o m A s s u a n o f t h e t i m e o f M . A u r e l i u s b e g i n s MeydXrj TVXV °v Beov . . . TCOV dyyiXcov TT\S Upelas. Similarly, 2
T
1
For this, see Strack-Billerbeck, Kommentar zum N.T. aus und Midrash, Vol. II. pp. 309-10. See M.M. s.v. 2
21
Talmud
THE
BIBLE
AND
THE
GREEKS
i n t h e H e r m e t i c t r a c t a t e I sis to Horus, ap. S t o b a e u s , EcL I. 4 9 , 4 5 ( = S c o t t , Exc. Stob. x x i v . 6 ) , dyytXoi KOI SatfjLoves b r i n g d o w n foxal fiacriXiKat from G o d , w h o s e airoppoiai t h e y are. T h e r e seems no reason t o suspect J e w i s h influence o n t h i s t r a c t a t e . Thus there would s e e m t o h a v e b e e n a H e l l e n i s t i c u s e of dyyeXos w h i c h s p e c i a l l y fitted it t o b e t h e e q u i v a l e n t o f t h e H e b r e w ^N^O, w h i c h also m e a n s " messenger a n d is u s e d o f intermediaries of J e h o v a h in H i s dealings w i t h m a n a n d the world. O n c e a d o p t e d i n t o t h e r e l i g i o u s v o c a b u l a r y of H e l l e n i s t i c J u d a i s m , dyyeXos p r o v i d e d a useful p a r a p h r a s e for , Jrfc^ i DTlbtf» w h e r e t h e r e w a s a n o b j e c t i o n t o r e n d e r i n g t h e m b y deos. this.
T h e r e w a s H e b r e w p r e c e d e n t for
I n Hosea x i i . 4 , t h e D t 6 $ w i t h
whom
Jacob
s u c c e s s f u l l y w r e s t l e d a c c o r d i n g t o Gen. x x x i i . 2 9 - 3 0 is called
, L X X ayye\o$.
" b$ s h a l l
Thus
in
Job
xx. 15,
c a s t t h e m o u t of h i s b e l l y " b e c o m e s i£
OIKICLS
avrov iXKvcrei avrov dyyeXos. In particular the term dyycXos offered t o t h e t r a n s l a t o r s a s u i t a b l e m e a n s o f d e a l i n g w i t h t h e p o l y t h e i s t i c p l u r a l DVfctf, w h e r e t h e b e i n g s s o d e n o m i n a t e d a r e b r o u g h t w i t h i n t h e s c o p e of the religion of J e h o v a h . T h u s Ps. c x x x v i i . ( c x x x v i i i . ) 1 : BVtbjS "UP = ivavrtov ayyeXcov ijmXa) aoi. Ps. x c v i . (xcvii.) rrdvres =
7
:
5
l^" !! 05l27n =
oi dyyeXoi
rjXdrrcoaas
avrov.
avrov
D'il^g i j a , meaning idiom " divine beings Dent, x x x i i . 8 ; 1
1
TjpouKVvr\aar€.
avrov
Ps. v i i i . 6 : D'tfbsO B T O innpnijll
/Spa^y
re Trap' dyyeXovs.
according
to
Similarly,
established
Hebrew
is t r a n s l a t e d dyyeXoc, Gen. v i . 2 ; m
Job i. 6, ii. 1 ; a n d ?rb$r n^n
in
M.T. reads bfcC^lfeP""^?! "lSpD^, for which the translators must
have read ^{$"^3?, which is probably right. They render Kara
dpidftov
ayyiXmv 0«ov, introducing the idea of angelic rulers of the nations, which is found in Daniel. 22
THE
NAMES
OF GOD
Dan. i i i . 92 (25) is t r a n s l a t e d i n t h e L X X ofiolcofia dyyeXov deov ( T h e o d . o/xota viw Oeov). (iii) T h e r e a r e m a n y c a s e s i n w h i c h t h e w o r d s btf, iflbft , D^ib& d e n o t e b e i n g s w h o a r e n o t o n l y i n c a p a b l e o f b e i n g identified w i t h J e h o v a h , b u t c a n n o t b e b r o u g h t w i t h i n t h e s c o p e o f a m o n o t h e i s t i c religion a s H i s " a n g e l s " ; i.e. t h e y d e n o t e t h e false g o d s o f t h e n a t i o n s . In such c a s e s , (a) t h e t r a n s l a t o r s s o m e t i m e s a l l o w t h e w o r d 0€osr t o s t a n d i n w h a t w a s after a l l i t s o r d i n a r y G r e e k sense, " a g o d " ; t h e c o n t e x t u s u a l l y g u a r d s sufficiently a g a i n s t a n y m i s u n d e r s t a n d i n g ; (b) s o m e t i m e s t h e y u s e s o m e s u c h n o n - c o m m i t t a l e x p r e s s i o n a s apx<*>v (Ezek. x x x i . 1 1 ) , Trdrpapxos {Is. x x x v i i . 38) ; (c) s o m e t i m e s t h e y c o n s c i e n t i o u s l y s u b s t i t u t e ethcuXov, yXwuros, ^hiXvypua, expressing t h e j u d g m e n t of t h e strict monotheist on p a g a n religion. T h i s m a y be compared w i t h t h e practice attested b y t h e M . T . o f s u b s t i t u t i n g t h e o p p r o b r i o u s w o r d T\Vfa 1
for t h e d i v i n e t i t l e by%, e . g . Hos. i x . 1 0 ; Jer. i i i . 2 4 , x i . 1 3 . I n t h e first t w o o f t h e s e p a s s a g e s t h e L X X g i v e s aloxvvr)y i n t h e t h i r d jSaaA. O n t h e o t h e r h a n d , i n 3 Kms. x v i i i . 1 9 , 2 5 , t h e L X X h a s alaxvvr), w h e r e t h e M . T . h a s r e t a i n e d b%2.. T h u s t h e L X X d o e s n o t r e p r e s e n t the same stage in t h e process as t h e M . T . be
observed
that
B u t it is t o
t h e L X X r e g u l a r l y t r e a t s jSaaA a s
f e m i n i n e , t h e g e n d e r o f nufa, alaxvvr).
This gives evi
d e n c e o f a Q're w h i c h h a s n o t s u r v i v e d i n t h e M . T . may
also c o m p a r e
We
Dan. x i i . 1 1 , w h e r e DOttf ppttf, TO
fiSeXvyfjLa rfjs iprjijuoacws, is c l e a r l y a n o p p r o b r i o u s p a r o d y of , Zeis Ovpdvcos. 2
In m a n y of t h e passages cited the L X X h a s the char acter of a sort of monotheistic T a r g u m on t h e Hebrew 1
A s they also occasionally use deos to translate terms specifically denoting pagan deities, b^b#, ayjT. 2
So Moore, Judaism,
I. p. 367. 23
THE
BIBLE
AND
THE
GREEKS
t e x t , rather than a strict translation. I t l a i d before t h e G r e e k - s p e a k i n g p u b l i c a b o d y of religious t e a c h i n g from w h i c h practically e v e r y concession to polytheism h a d b e e n e l i m i n a t e d , a n d p r e s e n t e d t h e J e w i s h religion a s a m o n o t h e i s t i c f a i t h in a sense w h i c h w a s n o t t r u e of a n y o t h e r religion of t h e H e l l e n i s t i c w o r l d .
24
CHAPTER II THE
LAW
T H E m o s t s i g n i f i c a n t a n d c h a r a c t e r i s t i c t e r m in t h e v o c a b u l a r y of t h e J e w i s h r e l i g i o n a s i t w a s r e c o n s t i t u t e d after t h e E x i l e is r n i n , w h i c h o u r v e r s i o n s r e n d e r " l a w " T h i s E n g l i s h r e n d e r i n g g o e s b a c k t h r o u g h t h e L a t i n lex t o t h e G r e e k vop,os, w h i c h is i n t h e L X X t h e n o r m a l r e n d e r i n g of r n i n . Nop*)?, h o w e v e r , is b y n o m e a n s a n e x a c t e q u i v a l e n t for r n i n , a n d i t s s u b s t i t u t i o n for t h e H e b r e w t e r m affords a n illustration of a change in the ideas associated w i t h the t e r m — a difference in m e n ' s n o t i o n of w h a t r e l i g i o n is. F o r d e v e l o p e d J u d a i s m t h e r e is n o t e r m w h i c h m o r e a d e q u a t e l y e x p r e s s e s t h e essence of religion t h a n r n i n . N o G r e e k w o u l d h a v e c h o s e n vofios t o e x p r e s s w h a t he m e a n t b y r e l i g i o n . Y e t a s t h e t r a n s l a t i o n o f r n i n , VOJJLOS occupied
for
Hellenistic
Judaism
the
same
regulative
p o s i t i o n a m o n g r e l i g i o u s i d e a s as r n i n d i d for H e b r e w speaking Jews. NofjLos is f u n d a m e n t a l l y " c u s t o m hardening into w h a t we c a l l " l a w It does not necessarily i m p l y a n y legislative authority. I t is r a t h e r a n i m m a n e n t o r u n d e r l y i n g p r i n c i p l e of life a n d a c t i o n . No/xog irdvrayv jSaaiAetfc, said P i n d a r : C u s t o m is itself t h e s o v e r e i g n p o w e r , m e a n i n g s i m p l y t h e e s t a b l i s h e d u s a g e of c i v i l i z e d s o c i e t y . I n a m o r e e x a l t e d s t r a i n S o p h o c l e s s p e a k s of VO/XOL vi/siiroSes oipaviav S i ' aWepa reKvcodevres, &v "OXvpmos 1
2
1
Ap.
Kdt. III. 38.
2
25
0.7\
865.
THE
BIBLE
AND
THE
GREEKS
7raTfjp IAOVOS, " l a w s l o f t i l y m a r c h i n g , e n g e n d e r e d i n t h e c e l e s t i a l h e i g h t , w h o s e f a t h e r is h e a v e n a l o n e In spite of t h e reference t o O l y m p u s , t h e s e l a w s a r e s u r e l y for t h e p o e t r a t h e r t h e c u s t o m s of t h e u n i v e r s e , so t o s p e a k , t h a n a positive code revealed b y a deity. T h e y are the eternal p r i n c i p l e s of r i g h t a n d w r o n g a s i m m a n e n t i n t h e u n i v e r s e . Philosophic form w a s given t o this conception b y the S t o i c s ( w h o k n e w n o G o d b e y o n d t h e Aoyos i m m a n e n t i n t h e u n i v e r s e ) . C h r y s i p p u s s a i d , " T h e e n d is t o l i v e i n accordance w i t h nature, that is, according to one's o w n n a t u r e a n d t h a t of t h e u n i v e r s e , d o i n g n o t h i n g w h i c h is f o r b i d d e n b y t h e c o m m o n l a w , w h i c h is t h e r i g h t p r i n c i p l e r u n n i n g t h r o u g h a l l t h i n g s " {T4XOS yiverai TO aKoXovdcos rfj cpvcrei ^r/v, oirep iarl tiara rr)v eavrov xal Kara TTJV TCOV oXcov, ovhkv ivepyovvras cov drrayopeveiv elcodei 6 VOJJLOS 6 1
KOLVOS,
0<JTT€p laTIV 6 6p66s X6yOS Old 7TOLVTCOV ipx6pL€VOs).
A l o n g s i d e of t h i s d e v e l o p m e n t w e n t a n o t h e r d e v e l o p m e n t b y w h i c h vopuog c a m e t o m e a n " l a w in t h e proper sense, i.e. e i t h e r a single s t a t u t o r y e n a c t m e n t o r t h e l e g a l corpus of a given community, whether produced b y the c o d i f i c a t i o n of e x i s t i n g c u s t o m , o r l a i d d o w n b y a l a w g i v e r , or enacted b y a constitutional authority. This w a s the o r d i n a r y m e a n i n g of t h e t e r m vofios a s c u r r e n t a m o n g Greek-speaking people throughout t h e world in t h e period w i t h w h i c h w e a r e d e a l i n g . I t is defined in t h e p s e u d o D e m o s t h e n i c Contra Aristogitonem, 7 7 4 , a s follows : IT as ion vopuos evprjfxa fiev Kal Scbpov decov, Soyfia 8' avdpcbircov cppovLfAcov, iiravopOcoGis Se TrXrjfxiJieXrjfjLdTcov TCOV els dpucpOTepa, rroXecos Se avvdrjKrj KOLVYJ, KaO* fjv iracri irpoorjKei t,rjv TOLS iv TJJ TroXet,: " E v e r y l a w is t h e i n v e n t i o n a n d gift of t h e g o d s , t h e j u d g m e n t of w i s e m e n , t h e c o r r e c t i o n of t r a n s g r e s sions, a n d t h e c o m m o n c o v e n a n t of a s t a t e , i n a c c o r d a n c e w i t h w h i c h a l l m e m b e r s of t h e s t a t e o u g h t t o l i v e F o r " l a w " i n t h i s sense H e b r e w h a d i t s o w n p r o p e r t e r m s . T h u s t h e l e g a l c o d e of Deuteronomy is d e s c r i b e d in 1
Ap. Diog. Lacrt. VII. i. 88. 26
THE
LAW
the familiar recurrent phrase " t h e commandment(s), the s t a t u t e s , a n d the j u d g m e n t s D^prpSCn •"'phn n p p S B , for w h i c h t h e L X X g i v e s at ivroXal /cat rd SLKauofiara /cat rd KptfJiara. I t w i l l b e w e l l first t o e x a m i n e t h e s e t e r m s . 1. r n x p is a n e d i c t or decree i s s u e d b y a p e r s o n possess ing a u t h o r i t y , s u c h a s a k i n g . I t s n a t u r a l a n d u s u a l e q u i v a l e n t in G r e e k is ivroXrj ( o c c a s i o n a l l y evraXfia), a n d of t h e scores of o c c u r r e n c e s of t h i s w o r d in t h e L X X n e a r l y all t r a n s l a t e r n y p , e x c e p t in t h e Psalms, w h e r e it f r e q u e n t l y renders Tips , a s y n o n y m for rTO£ , found o n l y in t h e P s a l t e r . A n o t h e r w o r d for msrD is 7rp6arayfia w h i c h o c c u r s a d o z e n t i m e s or s o , a n d t h e r e are o d d p a s s a g e s w h e r e o t h e r r e a d i n g s are g i v e n , s u c h as pfjp,a, Xoyos, Sucauofia. T h e sense w h i c h mira c o n v e y e d t o t h e t r a n s l a t o r s is therefore clear, a n d t h e i r r e n d e r i n g s are true equivalents. 2. ph o r npj} is d e r i v e d from p p n = t o c u t , b e c a u s e , it is f
s a i d , s t a t u t e s w e r e e n g r a v e d o n t a b l e t s of s t o n e o r m e t a l . T h e L X X t r a n s l a t o r s as r e p r e s e n t e d b y A s e e m t o h a v e a t t e m p t e d a n e t y m o l o g i c a l r e n d e r i n g in a few p l a c e s , g i v i n g dfcptjSaoTxos o r Sta/cpt/Jeta, as t h o u g h t h e y t h o u g h t of a ph a s s o m e t h i n g " c u t fine " , " c l e a r - c u t " , " pre-cise cf. also t h e r e n d e r i n g opiov in Job x x x v i i i . 1 0 . B u t t h e i r o r d i n a r y r e n d e r i n g s are SiKalcofia a n d npoaray^a. B o t h are f r e q u e n t , b u t as irpoarayfia also renders ?TOD f a i r l y often, St/catcDjLta, w h i c h in t h e m a j o r i t y of its o c c u r r e n c e s r e p r e s e n t s ph ot n ^ n , m a y be r e g a r d e d as t h e c h a r a c t e r i s t i c r e n d e r i n g . AtKaiajfia b e l o n g s t o a l a r g e class of s u b s t a n t i v e s in -/xa, w h i c h d e n o t e t h e c o n c r e t e result of a n a c t i o n , w h i l e t h e c o r r e s p o n d i n g s u b s t a n t i v e s in to-is d e n o t e t h e a c t i o n itself. B u t a b s t r a c t a n d c o n c r e t e are f r e q u e n t l y i n t e r c h a n g e d o r c o n f u s e d in u s a g e . T h e v e r b s in -ou> 1
2
1
Jnd. v. 15 (where pT\ is used in a non-legal sense); 3 Kms. xi. 33, 34 ; 4 Kms. xvii. 15 ; Ps. viii. 29. These words do not appear in the original text of K or B in any of these passages. See pp. 53-4 below. 2
27
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AND
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are c a u s a t i v e , a n d s o S t / c a t o w s h o u l d m e a n " t o m a k e o r set right I t does v e r y occasionally bear this meaning, a n d h e n c e SiKalajfia i s defined b y A r i s t o t l e a s m e a n i n g iiravopdoj^a
rod d S t / a ^ i a r o ? ,
1
a n a c t w h e r e b y w r o n g is
righted. Here t h e substantive expresses n o t strictly t h e result of t h e a c t , b u t a concrete case of t h e action of t h e v e r b , n o t e a s i l y d i s t i n g u i s h e d f r o m SiKauoais. T h e more c o m m o n sense o f SIKOLLOVV, h o w e v e r , i s " t o d e e m r i g h t " (usually w i t h t h e infinitive), a n d most of t h e ordinary u s e s of StKaicDfjua a r e d e r i v e d f r o m SIKCUOVV i n t h i s sense. T h e n it m a y mean a claim, or the argument b y which a c l a i m i s s u p p o r t e d , t h e piices justificatives i n a p r o c e s s , o r t h e l i k e . I n a l l t h e s e c a s e s 8t/cato>/ia i s t h a t w h i c h i s d e e m e d o r d e c l a r e d r i g h t b y t h e p e r s o n c o n c e r n e d (or t h e a c t o f m a i n t a i n i n g t h a t i t is r i g h t ) . B u t t h e w o r d m i g h t equally well b e used of something deemed or declared right n o t b y this or that individual, b u t b y the community or its competent authority. T h u s Ta hiKauLybara Zafifipel (Mic. v i . 1 6 , "npy nij?|i) m a y h a v e b e e n felt a s m e a n i n g " that which Omri declared right rd S t / c a w o / x a r a rwv idvcov ( 4 Ktns. x v i i . 8, crtso n i p n ) a s " t h a t w h i c h t h e Gentiles deem right T h u s rd SiKauipbara Kvplov, rod 0eov w o u l d m e a n t h a t w h i c h G o d d e c l a r e s r i g h t . In a considerable proportion of its occurrences t h e w o r d is t h u s a c c o m p a n i e d b y t h e g e n i t i v e — S t / c a t d i / x a r a p,ov, CLVTOV, e t c . I n a b o u t a n e q u a l n u m b e r o f c a s e s i t is u s e d w i t h o u t a g e n i t i v e , a n d h e r e SiKauofia n o d o u b t s t a n d s f o r t h a t w h i c h i n a n o b j e c t i v e o r a b s o l u t e sense is j u d g e d r i g h t , w i t h o u t a n y c o n s c i o u s reference t o t h e p e r s o n judging. I a m n o t aware of a n y e x a c t parallel in profane w r i t e r s t o t h e L X X u s a g e , b u t t h i s u s a g e is a l o n g t h e line of t h e d e v e l o p m e n t o f t h e w o r d , a n d e n t i r e l y j u s t i f i e d philologically, t h o u g h w e cannot s a y , in t h e absence of parallels, w h y t h e translators should h a v e chosen this term t o render p h . 1
E.N.
V. vii. 10, p. 1135a.
28
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3. B^tSfa , from r o o t tOS& , t o j u d g e , is p r o p e r l y a n a c t of j u d g i n g , o r i t s result, a j u d g m e n t . Such judgments were g i v e n b y D^ttpttf a n d k i n g s , a n d also b y t h e p r i e s t s a t t h e s a n c t u a r i e s (cf. t h e L X X p h r a s e TO Kpirr]piov rov 8eov). Judgments given b y competent tribunals be came, a m o n g the Hebrews as a m o n g other peoples, the basis of s u b s e q u e n t j u d g m e n t s , a n d so f o r m e d a b o d y of c a s e - l a w . T h e o l d G r e e k t e r m for s u c h j u d g m e n t s w a s defiiGTzs, b u t t h e w o r d h a d p a s s e d o u t of use l o n g before o u r p e r i o d . T h e L X X t r a n s l a t o r s , in a l a r g e m a j o r i t y of c a s e s , r e n d e r to^tpn in a c c o r d a n c e w i t h i t s e t y m o l o g y a s Kpip,a, s o m e t i m e s Kpiaig, a n d t h e s e w o r d s seldom represent a n y other H e b r e w word. Kplp,a i n ordinary Greek usage means generally the verdict or s e n t e n c e of a c o u r t in a p a r t i c u l a r c a s e , n o t c o n s i d e r e d a s a n e l e m e n t i n t h e l a w of t h e c o m m u n i t y . B u t i t o c c u r s also in t h e sense of a decree or r e s o l u t i o n of a legislative body. L . & S. c i t e from D i o n y s i u s o f H a l i c a r n a s s u s Kpifxa Srj/xov, a n d t w o o r t h r e e s i m i l a r e x a m p l e s . S u c h uses, t h o u g h rare, p r o v i d e a b a c k g r o u n d for t h e L X X use of Kpifxara in t h e sense of j u d g m e n t s w h i c h h a v e p a s s e d i n t o a corpus juris. W h e n tSDtpp is n o t r e n d e r e d b y Kptfia o r Kpiais (or o c c a s i o n a l l y o t h e r d e r i v a t i v e s of Kpiveiv), it is m o s t often r e n d e r e d ( n e a r l y f o r t y times) b y SiKaicofxa, w h i c h is o b v i o u s l y fitted b y e t y m o l o g y a n d u s a g e t o represent its sense. E l s e w h e r e , v e r y o c c a s i o n a l l y , w e h a v e ivroArj and
TTpoGraypba.
T h u s t h e t h r e e c o n s t i t u e n t e l e m e n t s i n H e b r e w l a w are u n d e r s t o o d b y t h e L X X t r a n s l a t o r s t o b e (i) p o s i t i v e c o m m a n d s o r d e c r e e s ; (ii) d e c l a r a t i o n s of r i g h t ; a n d (iii) j u d g m e n t s o r decisions. T h e t e r m s u s e d a l l i m p l y m o r e o r less d i r e c t l y a l e g i s l a t o r , a n d t h i s is t r u e t o t h e H e b r e w i d e a . T h e f o u n t a i n of a l l l a w for t h e H e b r e w s w a s G o d , w h e t h e r t h e i m m e d i a t e h u m a n a u t h o r of t h e commandments, statutes, and judgments was judge, 29
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AND
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k i n g , o r priest. I n o u r p e r i o d t h e t h e o r y w a s t h a t t h e y h a d all been laid d o w n b y Moses. T h e various terms are t o s o m e e x t e n t u s e d i n t e r c h a n g e a b l y in t h e L X X , a n d w e r e c l e a r l y n o t r e g a r d e d as m u t u a l l y e x c l u s i v e o r e v e n f u n d a m e n t a l l y different in m e a n i n g . A l l t h r e e H e b r e w t e r m s are o c c a s i o n a l l y r e p r e s e n t e d , a d e q u a t e l y e n o u g h , b y vofios in i t s o r d i n a r y p o l i t i c a l sense. I t is indeed clear t h a t the most natural Hebrew equivalent for vofios i n t h i s sense w o u l d b e f o u n d a m o n g t h e s e t e r m s . B u t voixos for t h e m o s t p a r t , a s w e h a v e seen, r e n d e r s n o n e of t h e s e t e r m s . O u t of a b o u t 320 p l a c e s w h e r e it o c c u r s i n t h e L X X a b o u t s e v e n - e i g h t h s h a v e n n i n in t h e Hebrew,
r n i n is f r o m r o o t n*V w h i c h in t h e hiphil
rnin
m e a n " to point out, show, direct, instruct Where o r d i n a r y h u m a n r e l a t i o n s are c o n c e r n e d , as w h e r e it refers to parents teaching their children, or to Job's c o m forters s e t t i n g f o r t h t h e i r t h e o l o g i c a l v i e w s , t h e L X X often r e n d e r s r n i n b y StSdor/cetv, w h i c h is i t s n e a r e s t equivalent.
A s a d e f i n i t e l y r e l i g i o u s t e r m n n i n is u s e d
of p r i e s t s a n d p r o p h e t s g i v i n g d i r e c t i o n o r i n s t r u c t i o n r e g a r d i n g t h e w i l l of G o d . I n t h i s sense, t o o , t h e L X X s o m e t i m e s r e n d e r s it b y SiSaoTceiv, o r b y s u c h s y n o n y m s a s hrjXovv, heiKvvvaiy au/xj3ij3a£€«>, avayyiXXew, w h i c h s h o w t h a t t h e y w e r e a w a r e of t h e t r u e m e a n i n g of t h e v e r b . The substantive n n i n accordingly means direction or instruction. T h u s i t is u s e d of t h e i n s t r u c t i o n g i v e n b y parents t o their children or b y wise m e n to their pupils. B u t i t is m o s t s p e c i f i c a l l y u s e d of g u i d a n c e o r i n s t r u c t i o n c o m i n g f r o m G o d H i m s e l f ; a n d chiefly in t w o w a y s , t h r o u g h t h e o r a c u l a r u t t e r a n c e s o r responses of t h e p r i e s t s at the sanctuary, and through the prophets. T h e priestly n i l i n were primarily concerned w i t h ritual and ceremonial observance, b u t t h e y appear t o h a v e been given also upon p o i n t s of i n d i v i d u a l a n d s o c i a l m o r a l s . T h u s t h e t e r m n n i n c o u l d b e u s e d c o l l e c t i v e l y b o t h of t h e p r i e s t l y c o d e 30
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LAW
of c e r e m o n i a l o b s e r v a n c e ( p r e s e r v e d i n t h e p r i e s t l y d o c u m e n t of t h e P e n t a t e u c h k n o w n a s P ) , a n d a l s o , b y a n e x t e n s i o n of m e a n i n g , of t h e c o d e of c o m m a n d m e n t s , s t a t u t e s a n d j u d g m e n t s c o n t a i n e d in Deuteronomy, since o n e p r i n c i p a l s o u r c e of t h e s e w a s a c t u a l l y t h e c o l l e c t i o n of p r i e s t l y n i l i n a t J e r u s a l e m a n d p e r h a p s a t o t h e r sanctuaries. I t i s i n t h i s sense t h a t f n t a c a n f a i r l y b e r e g a r d e d a s e q u i v a l e n t t o v6p,os. I t satisfies t h e p s e u d o D e m o s t h e n i c definition of vopuos; for i t is t h e Scopov of t h e G o d o f I s r a e l , t h e Sdy/ta o f M o s e s , t h e c o v e n a n t ( n n n , for w h i c h L X X uses htaOrjKT] i n s t e a d of ovvdrjKrj) b y w h i c h all Israelites ought t o live. T h e p r o p h e t i c min h o w e v e r w a s of a different c h a r acter. T h e prophet w a s not in a position t o deliver p o s i t i v e p r o n o u n c e m e n t s h a v i n g t h e force of l a w , n o r w a s h i s t e a c h i n g confined t o c e r e m o n i a l o r m o r a l o r d i nances. I n t h e p r o p h e t s rriin i s u s e d i n p a r a l l e l i s m 1
w i t h m m ^21. T h e " word of the Lord " which the prophets uttered w a s concerned with the character of G o d , t h e i n t e r p r e t a t i o n of H i s p a s t d e a l i n g s w i t h I s r a e l a n d t h e d e c l a r a t i o n of H i s p u r p o s e s for I s r a e l i n t h e future, w i t h t h e c a l l of r e p e n t a n c e , a n d w i t h t h e b r o a d p r i n c i p l e s of m o r a l i t y , r a t h e r t h a n w i t h p o s i t i v e p r e c e p t s . T a k e , f o r e x a m p l e , Is. i. 1 0 sqq. " H e a r t h e m m 1 3 1 * ye
rulers o f S o d o m , g i v e e a r t o t h e rr^P) of o u r G o d ,
ye people of Gomorrah T h e r e follows a n e l o q u e n t d e c l a r a t i o n of J e h o v a h ' s d i s g u s t w i t h a n o n - m o r a l c u l t u s , a n d a n a p p e a l for e t h i c a l r e l i g i o n — " w a s h y o u , m a k e you clean e t c . T h i s is t h e rnifi : i t is n o t " l a w " : it is i n s t r u c t i o n i n t h e p r i n c i p l e s o f r e l i g i o n . S u c h w a s the r n i n w h i c h Isaiah sealed u p a m o n g his disciples (viii. 1 6 ) . I n t h e c l a s s i c a l p r o p h e t s t h i s is p r o b a b l y t h e 1
iTjin is in fact once rendered SiadyKr);
ra. ycypawicva
iv hiaOrjKT} Mcuorj
; HI^O
31
n^inijl
Dan. ix. 13, L X X :
Kara
THE
BIBLE
AND
THE
GREEKS
sense u s u a l l y i n t e n d e d b y n i i n ; for t h o u g h in m a n y p a s s a g e s i t is o p e n t o a n i n t e r p r e t e r t o find an a l l u s i o n , n o t t o •the t e a c h i n g of t h e p r o p h e t himself, b u t t o a c o d e of c o m m a n d m e n t s , s t a t u t e s , a n d j u d g m e n t s w h i c h he m a y h a v e p r e - s u p p o s e d , t h i s is s e l d o m t h e i n t e r p r e t a t i o n b y the context,
suggested
r n i n is for t h e p r o p h e t s d i v i n e r e v e l a
t i o n in t h e w i d e s t sense, a p p e a l i n g t o h e a r t , m i n d , a n d w i l l . I t m a y i n c l u d e p o s i t i v e p r e c e p t s , b u t it i n c l u d e s m u c h more.
N o w among Jews who continued to speak Hebrew
t h i s w i d e r sense of rryin w a s n o t f o r g o t t e n .
In Rabbinic
Judaism
r n i n is n o t i d e n t i c a l w i t h r o i j n , t h e
conduct,
but
a
general
more
rule of
i n c l u d e s a l s o nnari, r e l i g i o u s t e a c h i n g sense.
The
Pentateuch
is
in
properly
d e s c r i b e d as r n i n r t , e v e n t h o u g h i t i n c l u d e s m u c h m o r e t h a n ciflSl^pn
n i s p , for i t s a c c o u n t of G o d ' s d e a l i n g s
w i t h H i s p e o p l e is a p a r t of r n i n in t h e p r o p h e t i c sense. T h e n a t u r a l G r e e k e q u i v a l e n t of r n i n in t h e m o r e g e n e r a l sense w o u l d h a v e b e e n s o m e t h i n g l i k e SiSaxq, S t S a a / c a A t a o r s o m e o t h e r d e r i v a t i v e of t h e v e r b s u s e d t o rnin.
B u t s u c h w o r d s are n e v e r u s e d .
translate
I n Prov. v i i . 2
n n i n , in t h e sense of a f a t h e r ' s i n s t r u c t i o n t o h i s s o n , is rendered
Xoyoi.
In
K of Is.
i.
10 (see a b o v e )
Xoyov
a p p e a r s i n t h e s e c o n d p a r t of t h e v e r s e a s w e l l a s t h e first, b u t t h i s is p r o b a b l y a d i t t o g r a p h , a n d t h e c o r r e c t o r of x h a s g i v e n vop,ov w i t h a l l o t h e r M S S .
I n Job
xxii.
22 nnin , i n t h e sense of D i v i n e g u i d a n c e i n w a r d l y r e c e i v e d , is r e n d e r e d ifyyopia,
" utterance
These are the o n l y
p l a c e s i n t h e w h o l e L X X w h e r e a n y sense of nnin o t h e r t h a n t h e s t r i c t l y l e g a l is e x p r e s s e d in t h e t r a n s l a t i o n . W e h a v e flifiXtov, 8taypa(f>r) SiaOrjKrj, TOL^LS o n c e e a c h , ivroXrj (four t i m e s ) , irpoaTayfxa (three t i m e s ) , Oecrfios ( t w i c e , of p a r e n t a l t e a c h i n g ) , vopuoOeapios (once), vofupLa (six t i m e s ) , Sevrepovopuov (for nninn Mttfp, t w i c e ) , a n d for t h e t
32
THE
LAW
rest, b e t w e e n 250 a n d 300 t i m e s , vopuos.
This t y p e of
r e n d e r i n g is u s e d q u i t e i n d i f f e r e n t l y w h e t h e r r n i n i n t h e H e b r e w h a s i t s w i d e r a n d m o r e o r i g i n a l sense o r i t s d e v e l o p e d n a r r o w e r sense. described as
VO/JLOS
T h u s a p a r e n t ' s i n s t r u c t i o n is
i n Prov. v i . 2 3 , vofiipca i n Prov. i i i . 1 ;
a wise m a n ' s instruction t o his pupil is equally Prov. x i i i . 1 4 .
vofios,
I n Ps. l x x v i i . ( l x x v i i i . ) 1, t h e p o e t b e g i n s
" G i v e e a r , O m y p e o p l e , t o m y r n i n : incline y o u r e a r s to t h e words of m y m o u t h " .
T h e r n i n w h i c h follows i s
in f a c t a p o e t i c a l r e c a p i t u l a t i o n of t h e h i s t o r y of I s r a e l d o w n t o t h e time of D a v i d .
I t i s i n n o sense l e g i s l a t i o n ,
n o t e v e n i n t h e r e m o t e sense of m o r a l e x h o r t a t i o n . t h e L X X r e a d s irpoaex^re Xaos nov rov vofiov
JJLOV.
Yet
Through
o u t t h e p r o p h e t i c a l b o o k s t h e s a m e t r a n s l a t i o n is u s e d , a l t h o u g h i n m o s t c a s e s , a s w e h a v e seen, t h e p r o p h e t ' s r n i n is i n t h e b r o a d e s t sense t h e r e v e l a t i o n o f G o d , H i s nature a n d character, H i s purposes a n d His m i g h t y works. S i m i l a r l y , w h e n t h e v e r b n i i n i s u s e d of d i v i n e r e v e l a t i o n t h e t r a n s l a t o r s s o m e t i m e s r e n d e r i t b y vocoder elv ( w h i c h never in t h e L X X represents a n y other verb), a n d t h a t e v e n i n p a s s a g e s w h e r e l e g i s l a t i o n is c l e a r l y a n i n a p p r o p r i a t e i d e a i n t h e c o n t e x t . T h u s i n Ps. x x i v . ( x x v . ) 8 : " G o o d a n d upright is t h e L o r d . Therefore will H e i n s t r u c t s i n n e r s in t h e w a y " , a n d ibid. 1 2 : " W h a t m a n is h e t h a t f e a r e t h t h e L o r d ? H i m s h a l l H e i n s t r u c t i n t h e w a y t h a t H e s h a l l c h o o s e " , r n i i is b o t h t i m e s r e n d e r e d voiioOerrjcrei: i n Ps. x x v i . ( x x v i i . ) 1 1 : " T e a c h m e T h y way, O Lord m m ^ " j i n , i s r e n d e r e d vopLoder-qoov lie
Kvpie. T h u s o v e r a w i d e r a n g e t h e r e n d e r i n g of rriin b y vopuos
is t h o r o u g h l y m i s l e a d i n g , a n d i t is t o b e r e g r e t t e d t h a t t h e E n g l i s h v e r s i o n s f o l l o w e d t h e L X X (via t h e V u l g a t e ) i n so m a n y c a s e s . B u t w h i l e t h e t r a n s l a t i o n is often m i s l e a d i n g a s a r e p r e s e n t a t i o n of t h e o r i g i n a l m e a n i n g , i t is m o s t instructive in its bearing upon Hellenistic Judaism.
33
c
THE
BIBLE
AND
THE
GREEKS
I t is c l e a r t h a t for t h e J e w s of E g y p t in t h e H e l l e n i s t i c p e r i o d t h e d e v e l o p e d m e a n i n g of r n i n a s a c o d e of r e l i g i o u s o b s e r v a n c e , a " l a w " for a r e l i g i o u s c o m m u n i t y , was the normal and regulative meaning, and t h e y m a d e t h i s m e a n i n g c o v e r t h e w h o l e use of t h e w o r d i n t h e O l d T e s t a m e n t . T h u s t h e p r o p h e t i c t y p e o f religion was obscured, and the Biblical revelation w a s conceived in a hard legalistic w a y . In t h u s rendering the term the t r a n s l a t o r s a r e n o d o u b t r e f l e c t i n g t h e sense i n w h i c h t h e i r c o m m u n i t y read the Hebrew Bible, but their rendering h e l p e d t o fix a n d s t e r e o t y p e t h a t sense. W h e r e t h i n k e r s bred in Hellenistic Judaism sought to escape into a religion of g r e a t e r s p i r i t u a l f r e e d o m a n d s p o n t a n e i t y , i t w a s n o t b y a n y w a y of r e t u r n t o t h e p r o p h e t i c i d e a of n i i r t , b u t b y t a k i n g u p a fresh a t t i t u d e t o r e l i g i o n c o n ceived as L a w . Philo accepted the L a w as such and allegorized i t : P a u l declared t h a t Judaism, being a legal r e l i g i o n , w a s s u p e r s e d e d b y t h e religion of t h e S p i r i t . W e m a y now turn to the N e w Testament, to examine t h e use of vopos in t h o s e w r i t e r s w h o s e b a c k g r o u n d is Hellenistic Judaism. i . I t is c l e a r t h a t P a u l ' s c h a r a c t e r i s t i c use of t h e t e r m vofios is d e t e r m i n e d b y t h e sense w h i c h t h e L X X s h a r e s w i t h c u r r e n t G r e e k u s a g e of t h e t e r m t o d e n o t e t h e l a w of a c o m m u n i t y . H e is c o n c e r n e d w i t h 6 vofjuos rcbv evroXojv iv Soy/xacrtv, a s h e c a r e f u l l y defines it i n Eph. i i . 1 5 . H e r e eVroA^ is t h e f a m i l i a r L X X r e a d i n g of p m ? £ , a c o m m a n d m e n t . Aoypa o c c u r s o n l y o n c e in t h e L X X , Dan. v i . 1 2 , w h e r e i t h a s n o H e b r e w e q u i v a l e n t . I t o c c u r s a s a v a r i a n t r e a d i n g in Ezek. x x . 26 (for Sofia), a n d i n t w o p a s s a g e s in Esther w h e r e i t r e p r e s e n t s J T J . O n t h e o t h e r h a n d , it is c o m m o n in 3 - 4 Mace, a n d i n t h e T h e o d o t i o n v e r s i o n of Daniel, w h e r e it r e p r e s e n t s v a r i o u s A r a m a i c w o r d s m e a n i n g " s t a t u t e " or " decree I t is n o t u s e d in t h e O l d T e s t a m e n t o r 34
THE
LAW
A p o c r y p h a o f d i v i n e d e c r e e s , t h o u g h i t is so u s e d b y J o s e p h u s , e . g . Contra Apionem, I . 8 , § 4 2 . W e m a y r e c a l l t h a t Sdy/xa avdpojTTtov povificov is p a r t of t h e p s e u d o - D e m o s t h e n i c definition o f vofMos, a n d i n t h e H e l l e n i s t i c p e r i o d hoypua is v e r y c o m m o n i n t h e sense o f " s t a t u t e " o r " d e c r e e b e i n g u s e d , e . g . , t o r e n d e r senatus consultum. T h u s P a u l is combining a Biblical w o r d w i t h a word current in secular use t o define t h e p r e c i s e sense in w h i c h h e is u s i n g vofios. I n h i s c a r e f u l d i s c u s s i o n o f t h e n a t u r e a n d effect o f l a w in Rom. v i i . ivroXrj a l t e r n a t e s w i t h vopos. S i m i l a r l y , h e uses t h e B i b l i c a l e x p r e s s i o n oLKaicofxa i n t h e sense o f a l e g a l e n a c t m e n t : TO SiKalcopua rod vofiov, Rom. v i i i . 4 ; rd ScAcacco/iara rov vojxov,
Rom.
i i . 2 6 ; TO St/catco/xa rov
deov,
1
Rom. i. 3 2 . S o f a r P a u l m i g h t h a v e s a i d e v e r y t h i n g t h a t h e s a y s a b o u t vopos if h e w e r e w r i t i n g p u r e l y a s a G r e e k a n d had never heard the word rrjta. A t the same time it might be held t h a t he betrays b y such expressions as 6 vofios
vopov vofios
TCOV ivToXcov
iv
SoyfjLaaiv,
and
TCL SiKaccbfiaTa
TOV
a c o n s c i o u s n e s s t h a t t h e r e w a s a w i d e r sense o f = r n i n , w i t h i n w h i c h fell t h e n a r r o w e r sense o f
" commandments, statutes, a n d judgments A further i n d i c a t i o n i n t h e s a m e d i r e c t i o n is t h e f a c t t h a t P a u l c i t e s " 6 vofios " w h e n t h e a c t u a l p a s s a g e s q u o t e d a r e n o t of t h e n a t u r e of c o m m a n d m e n t s , a n d a r e n o t e v e n f o u n d i n the Pentateuch. T h u s i n Rom. i i i . 1 0 - 1 8 h e c i t e s a c e n t o of O l d T e s t a m e n t p a s s a g e s f r o m Isaiah a n d t h e Psalms, a n d c o m m e n t s 0 0 a 6 vop,os Xiyec TOLS iv TCO VO/JLCO XaXel, a n d in 1 Cor. x i v . 2 1 h e q u o t e s Is. x x v i i i . 1 1 (in a G r e e k translation other than the L X X , substantially identical with that of A q u i l a , according t o Origen), w i t h the f o r m u l a iv TCO vofxco yiyparrTai. T h a t this corresponded w i t h c u r r e n t r a b b i n i c u s a g e o f rrjta is p r o v e d b y a h o s t 2
1
Cf. ra OiKaiatfiara
Kvplov
= HUT
, Ps. xviii. (xix.), 9 : see p. 27
above. 2
Philocalia,
ix. 2, where the extended uses of vofios in Paul are
discussed. 35
THE
BIBLE
AND
THE
GREEKS 1
of c i t a t i o n s f r o m t h e T a l m u d i n S t r a c k - B i l l e r b e c k . N o w r i t e r c o u l d h a v e u s e d vop,os i n t h i s w a y if t h e L X X h a d n o t a d o p t e d i t a s t h e r e n d e r i n g of r n i n . S u c h p a s s a g e s , however, are not v e r y frequent in Paul. On t h e o t h e r h a n d , t h e r e a r e p a s s a g e s w h e r e P a u l uses vofios in senses n o t e a s i l y d e r i v a b l e f r o m i t s u s e t o t r a n s l a t e r n i n , b u t closely akin t o purely Greek usage. T h u s in Rom. i i i . 2 7 We h a v e 8id rroiov VOJJLOV ; rwv epytov ; o&x dXXd hid VOJXOV 7TLGT€ojs : i n Rom. v i i . 23 a n d 2 5 , VO/JLOS d/xaprias I i n Rom. v i h . 2, 6 vo/xos rrjs dpLaprtas /ecu rod davdrov. I t s e e m s difficult e x c e p t b y a v e r y v i o l e n t s t r a i n u p o n l a n g u a g e t o i n t e r p r e t s u c h p h r a s e s f r o m t h e u s e of vopuos — rnin , nor h a v e t h e y a n y parallel in the L X X . O n the 1
other hand, t h e y are readily explicable upon a n a l o g y w i t h c o m m o n G r e e k uses of v6p,os i n t h e sense of " p r i n c i p l e cf. t h e n o t i n f r e q u e n t o p p o s i t i o n o f iv SLKTJS vo\itp a n d iv X^p&v vopbo). A g a i n w e h a v e t h e r e m a r k a b l e p a s s a g e a b o u t t h e G e n t i l e s a n d t h e L a w i n Rom. ii. 1 4 - 1 5 . T h e w h o l e i d e a of t h e s e v e r s e s , a c c o r d i n g t o S t r a c k - B i l l e r b e c k , is s t r a n g e t o R a b b i n i c J u d a i s m . O n t h e o t h e r h a n d , t h e t e r m s >vcns a n d crvveihrjais, a n d t h e i d e a of t h e i n n e r t r i b u n a l , a r e s o s t r o n g l y S t o i c i n c o l o u r i n g , t h a t TO ipyov rov vopuov ypomrov iv rais KapSloLLs r e m i n d s u s less o f J e r e m i a h ' s T o r a h w r i t t e n o n t h e h e a r t , t h a n of s u c h S t o i c s e n t i m e n t s a s P l u t a r c h , M oralia, p . 780 [Ad. Princ. Inerud. 3 ) , 6 VO/JLOS 6 TRDVROJV fiaoiXtvs . . . OVK iv j8ij8Atois e£co yeypajxpiivos oifBe r i o x £vXois, dXX epu/jvxos cov iv afirco Xoyos. And iavrots eloL vopos s e e m s a n e c h o of A r i s t o t l e , E.N. I V . v i i i . 14, p . 1 1 2 8 a : d S e x P ls ^ iXevOepos ovrcos e£ei olov vofjios cov iavrcp. T h u s w h i l e i t is j u s t possible t o c o n c e i v e 2
9
a
i€
Ka
1
Kommentar zum N.T. aus Talmud und Midrash ad Jn. x. 34, Rom. iii. 19, 1 Cor. xiv. 21. Note especially Tanchuma, nhH > i. 19: "The transgressors of Israel say that the Prophets and the Writings are not Torah, but we do not believe them "—citing Dan. ix. 10, which speaks of Toroth given Q ^ l j n T 3 L . 2
As abundantly illustrated by Wetstein, ad loc. 36
Cf. Origen, Phil. I.e.
THE
LAW
P a u l as s a y i n g " w h e n the Gentiles w h o h a v e no T o r a h do b y n a t u r e w h a t t h e T o r a h c o n t a i n s , t h e y are a T o r a h t o themselves it is m u c h easier t o suppose t h a t he w a s influenced, e v e n u n c o n s c i o u s l y , b y t h e p u r e l y G r e e k a s s o c i a t i o n s of vopLos. S i m i l a r l y , 6 vofios rov voos / x o u , Rom. v i i . 2 3 , is m u c h n e a r e r t o t h e G r e e k c o n c e p t i o n o f vofxos a s a n i m m a n e n t p r i n c i p l e t h a n t o v6p,os = i m n . I n v i e w of t h e p a s s a g e j u s t c i t e d , t h e e x p r e s s i o n 6 vopos rov TTveviiaros (Rom. v i i i . 2) is p e r h a p s b e t t e r u n d e r s t o o d o n t h e s a m e a n a l o g y . I t is n o t t h e T o r a h s p i r i t u a l l y i n t e r p r e t e d (cf. 2 Cor. h i . ) , o r a T o r a h d i c t a t e d b y t h e S p i r i t or b e l o n g i n g t o t h e r e a l m o f S p i r i t (cf. Rom. v i i . 1 4 , 6 vopuos TTveviiariKos). I t is r a t h e r a n i m m a n e n t p r i n c i p l e of life, l i k e t h e S t o i c L a w of N a t u r e , b u t d e t e r m i n e d b y t h e S p i r i t of C h r i s t . If t h i s is s o , t h e n i t is p o s s i b l e t h a t 6 v6}xos rov xpwrov (Gal. v i . 2) is n o t t h e T o r a h of J e s u s , i.e. H i s t e a c h i n g c o n c e i v e d as l e g i s l a t i o n for H i s C h u r c h , b u t t h e s a m e vopuos rov 7TV€VfJLarog rrjs ^COTJ? iv Xpiarcp *Irjaov. A n d this is, I believe, the true interpretation. I n a l l t h e s e c a s e s i t i s n o t d e n i e d t h a t P a u l h a d in t h e b a c k of h i s m i n d t h e
thought
of vofios = r n i n .
But
because he w a s using a Greek and not a H e b r e w w o r d he w a s able to use expressions w h i c h w o u l d h a v e been i m p o s s i b l e b u t for t h e f a c t t h a t rrjin b y b e c o m i n g
vofios
h a d e n t e r e d i n t o a n e w field o f a s s o c i a t e d i d e a s . 2. I n t h e E p i s t l e t o t h e H e b r e w s t h e r e is n o t h i n g t o d i s c u s s . T h e u s a g e of v6fios a s of r e l i g i o u s l a n g u a g e in general, depends throughout upon the L X X , though the a u t h o r h a s n o o c c a s i o n t o use i t e x c e p t a s referring t o p o s i t i v e s t a t u t o r y rules of r e l i g i o u s o b s e r v a n c e , unless o n e e x c e p t s h i s c i t a t i o n (viii. 10) of Jerem. x x x v i i i . 33 ( x x x i . 32) w h i c h r e p r e s e n t s t h e c h a r a c t e r i s t i c L X X l e g a l i z i n g of t h e p r o p h e t i c rrjta. y
3. T h e r e h a s b e e n m u c h d i s c u s s i o n o f t h e r e l a t i v e i m p o r t a n c e of J e w i s h a n d G r e e k o r H e l l e n i s t i c e l e m e n t s in t h e F o u r t h G o s p e l . A s u r v e y o f i t s use of vofios m a y 37
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GREEKS
t h r o w l i g h t u p o n t h e q u e s t i o n . T h e r e is n o p a s s a g e w h e r e t h e w o r d is used in a sense n o t d i r e c t l y d e r i v a b l e from t h e L X X use of vofxos = r n i n , i.e. there is n o t h i n g a t a l l p a r a l l e l t o P a u l ' s S t o i c i z i n g use of t h e t e r m . In the trial n a r r a t i v e t h e w o r d is u s e d p e r f e c t l y n a t u r a l l y b y P i l a t e a n d b y t h e J e w s a l i k e (xviii. 3 1 , x i x . 7 ) , of t h e l a w g o v e r n i n g t h e a d m i n i s t r a t i o n of j u s t i c e in t h e J e w i s h c o m m u n i t y . T h i s is t h e sense w h i c h is c o m m o n t o o r d i n a r y G r e e k u s a g e a n d t o vopos — r n i n in t h e sense of " c o m m a n d m e n t s , statutes, and judgments Similarly, vii. 5 1 , the law does not condemn a m a n unheard ; viii. 1 7 , the l a w prescribes t h a t t h e e v i d e n c e of t w o w i t n e s s e s is r e q u i r e d for a c o n v i c t i o n . In v i i . 1 9 , 23, vofxos is s i m i l a r l y u s e d of t h e r o b n , t h e c o d e of religious o r d i n a n c e s t r a c e d b a c k t o Moses. E l s e w h e r e , vofios s t a n d s for r n i n in t h e sense of t h e J e w i s h religion as a w h o l e : i. 1 7 , t h e T o r a h w a s g i v e n b y Moses : g r a c e a n d t r u t h c a m e b y J e s u s Christ ; v i i . 49, 6 SxXos 6 firj yivdxjKODv rov v6fiov, i.e. T o r a h in t h e w i d e sense. A g a i n , in x . 34, x i i . 34, x v . 25 w e h a v e , a s in P a u l , c i t a t i o n s from p a r t s of t h e O l d T e s t a m e n t o t h e r t h a n t h e P e n t a t e u c h u n d e r t h e h e a d of vofjiog. A s w e h a v e seen, t h i s w a y of referring t o t h e O l d T e s t a m e n t is c o n s i s t e n t w i t h t h e r a b b i n i c use of r n i n , b u t vopos c o u l d n o t h a v e b e e n so u s e d if t h e L X X h a d n o t a d o p t e d it as t h e r e n d e r i n g of t h e H e b r e w w o r d . We m a y o b s e r v e t h a t t h i s f o r m of c i t a t i o n is n o t f o u n d in t h e S y n o p t i c G o s p e l s . Mark d o e s n o t use VOJAOS, preferring ivroXrj. In Matthew a n d Luke, v6\ios is t h e P e n t a t e u c h as d i s t i n g u i s h e d from " t h e P r o p h e t s 4 Acts. T h e r e is little t o discuss here. Nojxos is t h e P e n t a t e u c h as d i s t i n g u i s h e d from t h e P r o p h e t s , o r t h e c i v i l a n d religious c o d e of t h e J e w i s h c o m m u n i t y , o r it is t h e J e w i s h religion in g e n e r a l , c o n c e i v e d after t h e m a n n e r of t h e L X X as a l e g a l c o d e . T h e g h o s t of n^in h a u n t s s o m e p a s s a g e s , b u t t h e r e is n o use w h i c h w o u l d 38
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be u n i n t e l l i g i b l e t o a G r e e k r e a d e r a c c u s t o m e d t o use vofAos for t h e l a w of a c o m m u n i t y . 5. T h e Epistle of James h a s b e e n r e g a r d e d a s a p r o d u c t of p r i m i t i v e P a l e s t i n i a n J e w i s h C h r i s t i a n i t y . O n the other hand, attention has been called to a strong Greek or Hellenistic strain in its language a n d ideas. A n i n v e s t i g a t i o n of i t s use of vojios m a y t h r o w s o m e l i g h t o n t h i s q u e s t i o n . I n i v . 1 1 VOJAOS is u s e d of a l a w r e g u l a t i n g c o n d u c t , a use e q u a l l y c o n g r u o u s w i t h t h e c u r r e n t G r e e k use of VO/JLOS a n d w i t h i t s u s e f o r r n i n in t h e sense of n p b q . Ja. i i . 8 - 1 2 d e a l s a g a i n w i t h vopos a s a l e g i s l a t i v e c o d e for c o n d u c t , c i t i n g t h e c o m m a n d m e n t s of t h e D e c a l o g u e and " T h o u shalt love t h y neighbour as thyself and a p p l y i n g t h e f a m i l i a r r a b b i n i c principle t h a t a n infraction of o n e c o m m a n d m e n t is a n infraction of t h e w h o l e l a w . S o far w e a r e i n t h e sphere w h e r e vopos is a n e x a c t e q u i v a l e n t for t h e halachic side of T o r a h . B u t w e o b s e r v e t h a t the c o m m a n d " T h o u shalt love t h y neighbour as t h y s e l f " is d e s c r i b e d a s VOJAOS fiaaiXiKos* Such a phrase is n o d o u b t c o n c e i v a b l e a s e x p r e s s i n g t h e i d e a t h a t t h e nnin w a s g i v e n b y J e h o v a h a s k i n g of Israel. B u t i t is significant t h a t t h e p h r a s e itself w a s a l m o s t a c o m m o n p l a c e of G r e e k p o l i t i c a l w r i t e r s . I t o c c u r s in t h e P l a t o n i c o r p s e u d o - P l a t o n i c Minos, 317c, a n d Epistles, v i i i . 354c, a n d in X e n o p h o n . T h e m e a n i n g w a v e r s b e t w e e n t h a t of " a l a w g i v e n b y o r w o r t h y of a k i n g " (i.e. a t r u e k i n g a s d i s t i n c t from a t y r a n t ) , a n d " l a w w h i c h is itself t h e k i n g w i t h reference t o P i n d a r ' s o f t - q u o t e d m a x i m . T h u s a r e a d e r of G r e e k p o l i t i c a l l i t e r a t u r e w o u l d h a v e r e c o g n i z e d a n d u n d e r s t o o d t h e p h r a s e VOJAOV reXelre jSacrtAt/cdv m o r e r e a d i l y t h a n o n e w h o t h o u g h t in t e r m s of vofjuos = r n i n . A t t h e close of t h e p a s s a g e t h e readers are e x h o r t e d t o l i v e a s t h o s e w h o a r e t o b e j u d g e d b y VOJAOS iXevOepias. T h e s a m e p h r a s e o c c u r s in i. 2 5 , d napaKVi/jas els VOJJLOV reXeiov rrjs iXevdeplas. Here w e m a y h a v e a n allusion to Ps. x v i i i . (xix.) 8, nrratf mm rnin : 39
THE
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AND
THE
GREEKS
if s o J a m e s is n o t f o l l o w i n g t h e L X X , w h i c h h a s 6 vofios rov Kvpiov a/xo>/xo?. B u t h i s O l d T e s t a m e n t q u o t a t i o n s in g e n e r a l follow t h e L X X a n d s h o w n o a c q u a i n t a n c e w i t h t h e H e b r e w t e x t . O n t h e o t h e r h a n d , w e recall t h a t t h e S t o i c s d i v i d e d TCX KaO-qKovTa i n t o pudaa a n d r e A c t a , a n d s a i d irdvTa uoieiv TOV uoqbov /caret Trdoas rds operas* * rrdorav yap ixpa^iv r e A e t a v ai>Tov etvai. Similarly, the Stoics h e l d t h a t t h e ootids is eXevdepos. Cf. Cicero, Paradox. 3 4 , c i t e d b y M a y o r ad loc. " Quid est libertas ? Potestas vivendi ut velis : qui igitur vivit ut vult, nisi qui recta sequitur, qui gaudet officio, qui legibus quidem non propter metum paret sed eas sequitur atque colit quia id salutare maxime esse judicat ? " T h e r a b b i n i c p a s s a g e s a s s o c i a t i n g f r e e d o m w i t h t h e T o r a h are n o t n e a r l y so close t o J a m e s ' thought. O n t h e o t h e r h a n d , P h i l o r e p e a t e d l y applies t o the L a w the Stoic teaching about liberty, observing ocroi / x e r a VOJJLOV L^COGLV iXevdepoi (Quod Omnis, § 4 5 ) - T h u s J a m e s s t a n d s here w i t h H e l l e n i s t i c r a t h e r t h a n w i t h R a b b i n i c J u d a i s m , a n d w i t h t h a t a s p e c t of H e l l e n i s t i c J u d a i s m w h i c h is n o t b i b l i c a l b u t G r e e k i n origin. H i s use of vofios is e v e r y w h e r e s u c h a s w o u l d b e d i r e c t l y i n t e l l i g i b l e t o a G r e e k . I t s c o n n e c t i o n w i t h r n i n is n e v e r 1
n e c e s s a r y t o t h e sense. O n t h e o t h e r h a n d , t h e r e are p a s s a g e s w h e r e t h e a n t e c e d e n t s of h i s u s a g e are t o b e s o u g h t i n t h e p u r e l y G r e e k d e v e l o p m e n t of t h e i d e a of vofios a n d n o t i n t h e L X X . T h e results of t h i s i n v e s t i g a t i o n m a y b e e x p r e s s e d a s follows, r n i n in i t s w i d e s t sense m e a n s d i v i n e t e a c h i n g o r r e v e l a t i o n : vopos i n i t s w i d e s t sense m e a n s a principle of life o r a c t i o n . W h e n d i v i n e t e a c h i n g is o f t h e n a t u r e of c o m m a n d m e n t s r e g u l a t i n g c o n d u c t , a n d w h e n t h e principle of life is c o n c e i v e d a s d i c t a t e d b y a l e g i s l a t i v e a u t h o r i t y , t h e n vopuos a n d r n i n h a v e a p p r o x i m a t e l y i d e n t i c a l m e a n i n g . N6p,os is u s e d i n t h i s sense i n M a t t h e w , 1
Stob., Eel. II. 116, ap. R.P., § 522. 40
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Luke, Acts, and Hebrews. J a m e s uses VOJJLOS in t h i s sense, b u t also in a sense b e l o n g i n g t o t h e w i d e r G r e e k use of vofios a n d n o t c o r r e s p o n d i n g t o m i n . I n t h e L X X i t is u s e d b o t h in its r e s t r i c t e d sense a n d also t o r e n d e r r n i n in i t s w i d e r sense, t h u s g i v i n g a m i s l e a d i n g legalistic tone to m u c h of the Old Testament. T h e F o u r t h G o s p e l follows t h e L X X e x a c t l y . P a u l uses t h e w o r d p r e d o m i n a n t l y in t h e sense w h i c h is p r o p e r l y c o m m o n t o voybos a n d r n i n , b u t also in t w o e x t e n d e d senses, t h e one
corresponding
to
rnin
as r e n d e r e d
in
the L X X ,
the other corresponding to the purely Greek, wider sense of vo/xo?, for w h i c h r n i n p r o v i d e s n o p a r a l l e l , a n d his l e a n i n g s t o t h e G r e e k side are m o r e significant t h a n his l e a n i n g s t o t h e H e b r e w s i d e .
James LXX
TEACHING
LAW
John
PRINCIPLE Paul
41
CHAPTER
RIGHTEOUSNESS,
III
MERCY
AND TRUTH
I F t h e r e a r e a n y t e r m s (besides nnin) w h i c h m o r e t h a n a n y others m a y b e regarded as k e y - w o r d s of J u d a i s m as a n e t h i c a l r e l i g i o n , t h e y a r e p i y , T 5 0 , a n d DOS > c o m m o n l y rendered " righteousness " , • " m e r c y and " truth T h e o r d i n a r y L X X r e n d e r i n g o f p i s is SiKaiocrvvq, of TQn , e\eos
y
renderings.
of
, aXrjOeia.
B u t these are n o t t h e o n l y
p*jj (or njj-JX) is s o m e t i m e s iXerjiioovvrj, a n d
TOO, 8i,Kai,oarvvr], w h i l e
is s o m e t i m e s m a r i s , a n d m a y
o c c a s i o n a l l y b e hacaioavvri o r iXerjfioavvrj. T h e Hebrew terms, therefore, a n d their Greek equivalents, need some investigation. i
AiKLxioavvy] is t h e standard Greek term for social r i g h t e o u s n e s s o r j u s t i c e . F u n d a m e n t a l l y i t is a c t i n g i n a c c o r d a n c e w i t h 81/07, t h a t w h i c h is c u s t o m a r y , s a n c t i o n e d b y social standards, or inherently right. T h u s Aristotle s a y s t h a t i n a g e n e r a l sense : ndvra rd vofiifia iari TTCOS 8 LK a t a , a n d SO r) BiKacoavvrj
dperr)
fiev
1
ecrrt re Acta, dXX* ovx
d7rXa>£ dXXd irpds erepov. B u t he recognizes also a n a r r o w e r sense o f t h e t e r m , i n w h i c h Si/ccuocwq is a v i r t u e a l o n g w i t h o t h e r v i r t u e s . T h i s n a r r o w e r sense m a y b e compared w i t h our term " justice " as distinct from " righteousness T h u s f r o m P l a t o o n w a r d s SiKatoorvvrj 1
E.N. V. i. 3, 11296.
42
RIGHTEOUSNESS,
MERCY
AND
TRUTH
t a k e s i t s p l a c e in t h e s c h e m e of four c a r d i n a l v i r t u e s , a l o n g w i t h w i s d o m , c o u r a g e , a n d t e m p e r a n c e . T h e definition f r o m w h i c h t h e discussion in t h e Republic t a k e s i t s s t a r t , TO irpocrfjKov €/cd*oTa> aTTohihovai} m a y b e t a k e n a s r e p r e s e n t i n g p o p u l a r G r e e k u s a g e . A r i s t o t l e ' s t r e a t m e n t of hiKaioovv-q a s SiavefirjTiKrj
2
a n d BiopdcoTiK-rj
is s c a r c e l y m o r e t h a n
a
quasi-scientific r e s t a t e m e n t o f t h e p o p u l a r c o n c e p t i o n . T h e S t o i c definition is o n t h e s a m e l i n e s — e V ^ r ? ; / - ^ hiave^TiKr] Tfjs agtas iKaorrcp. P l a t o ' s o w n p r o f o u n d t r e a t m e n t of Suctuoavvr) lifts t h e w h o l e m a t t e r t o a h i g h e r l e v e l , b u t h a d l i t t l e effect u p o n c u r r e n t u s a g e of t h e t e r m . W e m a y t a k e it t h a t t h e Greek-speaking public, on the whole, meant b y SiKtuocrvvr) d o i n g t h e r i g h t t h i n g b y y o u r n e i g h b o u r , h o w e v e r t h e r i g h t t h i n g m i g h t b e c o n c e i v e d ; w h i l e if i t u s e d t h e t e r m in a n a r r o w e r a n d m o r e precise sense i t m e a n t b y it t h e virtue of acting towards y o u r neighbour w i t h a strict a n d impartial regard t o his merit. It w o u l d p r o b a b l y b e fair t o s a y t h a t t h e n a r r o w e r sense tended t o colour t h e wider sense—i.e. t h a t the Greek t e n d e d t o t h i n k o f " r i g h t e o u s n e s s " in t e r m s of " j u s t i c e A c o n s i d e r a t i o n of t h e H e b r e w t e r m s , o t h e r t h a n t h o s e f r o m t h e r o o t p T X , w h i c h a r e t r a n s l a t e d b y SLKCLLOS a n d SiKatocrvvr] w i l l s e r v e t o i l l u s t r a t e t h e c o n n o t a t i o n of t h e G r e e k t e r m s for t h e t r a n s l a t o r s . Neglecting occasional a n d insignificant c a s e s , w e m a y n o t e t h e f o l l o w i n g . AUtuos, oLKaioovvq represent s o m e e i g h t t i m e s n p t f , 3
" t r u s t w o r t h i n e s s " (see b e l o w ) .
ALKOUOS
is nine o r t e n
t i m e s "ler (1$*), " s t r a i g h t f o r w a r d " , " u p r i g h t " ( " u p rightness"),
a n d ScKaiocrvvr)
once
Dntjrp.
The words
represent s o m e d o z e n t i m e s t o p p p , " j u d g m e n t " . is four t i m e s ^ p j , " i n n o c e n t " , a n d hiKaiovvvr}
AUaios
o n c e ji^ga .
S e v e r a l t i m e s t h e w o r d s s t a n d for 190 > w h i c h lies o u t s i d e t h e s c o p e o f w h a t $u
meant to the Greek. 2
Rpb. I. 332c. E.N. V. ii.-iv. 1130& sqq. Stobaeus, Ed. II. 102, ap. R.P., § 517c. 3
43
To
THE
BIBLE
AND
THE
GREEKS
this we must presently give some attention. For the r e s t , t h e G r e e k t e r m s Si'/ccuo*, SiKaLoavvq f a i r l y b r i n g o u t o n e o r t h e o t h e r a s p e c t of t h e H e b r e w t e r m s . The t r a n s l a t o r s therefore u n d e r s t o o d SLKCUOOVVT) in i t s l a r g e r sense a s i n c l u d i n g s u c h i d e a s a s t r u s t w o r t h i n e s s , u p r i g h t n e s s , i n n o c e n c e ; in i t s n a r r o w e r sense, t h e j u d i c i a l character. N o w o v e r a c o n s i d e r a b l e p o r t i o n of t h e field p i s is a v e r y fair s y n o n y m for n o # , ^fh , ffnjffro .
I t s t a n d s for
r i g h t c o n d u c t in g e n e r a l , a n d is fitly r e n d e r e d b y SiKaioavvrj. T h e a c t i o n s a t t r i b u t e d t o t h e p ^ y are often s u c h a s a G r e e k w o u l d r e c o g n i z e a s hUaia in t h e w i d e r sense of t h e t e r m . W h e n t h e p r o p h e t s c a l l for p i s t h e y c o n d e m n s u c h f o r m s of u n r i g h t e o u s n e s s a s c o r r u p t i o n in t h e l a w c o u r t s , false m e a s u r e s i n c o m m e r c i a l d e a l i n g s , t h e o p p r e s s i o n of t h e p o o r , a n d so forth, w h i c h i n G r e e k w o u l d rightly be described as aSt/a'a. W i t h i n this general i d e a of p i s is i n c l u d e d SiKcuoavvr) in t h e n a r r o w e r sense of j u s t i c e . T h u s , in Deut. x v i . 1 8 - 2 0 (KPLTOLS . . . TroLTjotis aeavrco . . . /cat Kpivovoiv rov Xaov KpLow hiKaiav • OVK imyvd)crovTat rrpoocoTrov 6v8e X^jjafsovrat Stopov . . . SIKOLLWS TO SIKOLIOV SLCO^TJ), Kpivis S t r a t a a d e q u a t e l y r e p r e s e n t s PTC ttDt^p, a n d pp-jn pT£ p i y is a p t l y r e n d e r e d hiKaiojs TO hiKdiov Sui^rj. W h e r e w i t h i n t h i s field SiKaioovvrj differs from p i ^ , it is n o t a m a t t e r of difference in t h e m e a n i n g of t h e t e r m s , b u t of different c o n c e p t i o n s of t h e c o n t e n t of " r i g h t e o u s ness T h u s t h e fact t h a t p i y is a l w a y s r e l a t e d t o G o d a n d H i s l a w , r a t h e r t h a n to s o c i a l c u s t o m s a n d i n s t i t u t i o n s a s s u c h , or t o a b s t r a c t p r i n c i p l e s , g i v e s a different c o l o u r t o i t s use ; a n d in g e n e r a l it w o u l d p r o b a b l y b e t r u e t o s a y t h a t for t h e H e b r e w r i g h t e o u s n e s s t e n d s t o b e m o r e i n w a r d , m o r e h u m a n e , a n d m o r e i n c l u s i v e t h a n for t h e G r e e k . Y e t t h e c o n t e n t of hiKaioovvr) v a r i e s in different G r e e k w r i t e r s , a n d of P l a t o in p a r t i c u l a r it m a y b e s a i d 44
RIGHTEOUSNESS,
MERCY
AND
TRUTH
t h a t h i s c o n c e p t i o n differs from t h a t of t h e a v e r a g e G r e e k l a r g e l y in t h e v e r y p o i n t s in w h i c h t h e H e b r e w c o n c e p t i o n differs from it. W h e r e t h e H e b r e w c o n c e p t i o n of r i g h t eousness differs from t h e p o p u l a r G r e e k c o n c e p t i o n w e m a y p u t i t t h u s , t h a t w h e r e a s for t h e G r e e k oiKaioovvr) is a l w a y s b e i n g p u l l e d o v e r from t h e b r o a d sense of " r i g h t eousness " t o t h e n a r r o w e r sense of " j u s t i c e " , t h e p u l l in H e b r e w is i n t h e o p p o s i t e d i r e c t i o n . I t m a y b e d u e p a r t l y t o a c o n c e p t i o n of t h e d i v i n e p T £ w h i c h m u s t b e c o n s i d e r e d hereafter, b u t a l s o n o d o u b t t o s o m e t h i n g i n t h e i n s t i n c t i v e H e b r e w a t t i t u d e t o life, t h a t pr$
always tends
a w a y from
the
more
abstract
and
i n t e l l e c t u a l G r e e k c o n c e p t i o n of j u s t i c e , in t h e d i r e c t i o n of s o m e t h i n g w a r m e r a n d m o r e h u m a n e . In the prophets a t l e a s t " t h e i d e a is far b r o a d e r t h a n w h a t w e u s u a l l y m e a n b y r i g h t or j u s t i c e ; i t i n c l u d e s a l a r g e - h e a r t e d c o n s t r u c t i o n of t h e c l a i m s of h u m a n i t y ; it is, as h a s b e e n s a i d , t h e h u m a n i t a r i a n v i r t u e par excellence " ( S k i n n e r in H.D.B.). In later Hebrew n / n y comes to denote " a n y e x e r c i s e of b e n e v o l e n c e w h i c h g o e s b e y o n d a m a n ' s l e g a l o b l i g a t i o n s " , a n d it is t h u s c o n t r a s t e d w i t h ] v r , s t r i c t justice. T h a t this meaning w a s already recognized during t h e p e r i o d in w h i c h o u r t r a n s l a t i o n s w e r e m a d e is c l e a r f r o m Dan. i v . 24 (27) :
LXX. ©.
ndoas
TOLS doiKLas
TOLS dfjLapTias Kal
aov
TOLS OLOLKLaS iv
To both translators beyond strict justice.
orov iXerjpLocrvvais iv
iXerjpLoavvais
XvTpcooai
OLKTLpfXOLS 7T€VrjTCOV.
np"K meant a benevolence going
S i m i l a r l y , Ezek. x v i i i . 1 9 , 2 1 , nfny-l BStpD = Kal eXeos.
XvrpcoaaL.
Si/caioavvrjv
T h i s m a y b e t h e m e a n i n g in Ps. x x x i i . ( x x x i i i . ) 5, 45
THE
BIBLE
AND
THE
GREEKS
dydrra iXerjfjLocrvvqv /cat Kpiaiv rod eX&ovs KVpLov TrXrjpiqs rj yrj — t h o u g h t h e r e t h e nptsr m a y b e t h a t o f G o d H i m s e l f . H e r e t h e p u l l a w a y from t h e i d e a of " j u s t i c e " h a s b e e n so s t r o n g a s t o b r i n g p-n? o u t o f t h e field o f St/catocrwTj altogether. B u t t h e r e is a n o t h e r line o f d e v e l o p m e n t a l o n g w h i c h t h e H e b r e w c o n c e p t i o n d i v e r g e s from t h e G r e e k i n s t i l l more remarkable ways. T h e verb p i y seems t o h a v e 1
for i t s p r i m a r y m e a n i n g " t o b e in t h e r i g h t rather than " t o be r i g h t e o u s " . T h e f o r m e r m e a n i n g is b e s t r e p r e s e n t e d b y St/cato£<70at, to w h i c h w e m u s t p r e s e n t l y t u r n . B u t i t is a l s o f r e q u e n t l y r e p r e s e n t e d b y St/catos etvai. T h i s t r a n s l a t i o n , h o w e v e r , does n o t a l w a y s d o j u s t i c e t o i t s m e a n i n g . T h u s i n Gen. x x x v i i i . 2 6 , T a m a r h a s p u t J u d a h i n t h e w r o n g (as w e s h o u l d s a y ) . H e s a y s n p i y , " s h e is i n t h e r i g h t o v e r a g a i n s t m e The E n g l i s h r e n d e r i n g " s h e is m o r e r i g h t e o u s t h a n I", absurdly astray. at a true
is
Here the L X X makes a better attempt
r e n d e r i n g — S t S t / c a t W a t ©apudp rj iyw,
as G r e e k t h i s is s c a r c e l y i n t e l l i g i b l e .
though
S i m i l a r l y , Job x i . 2 ,
p*j$* urapp B P N DN m e a n s " I s a m a n in t h e r i g h t b e c a u s e he c a n t a l k w e l l ? " LXX,
I t is n o t e x a c t l y r e n d e r e d b y t h e
rj /cat 6 evXaXos
oterai
etvai
St/catos".
A g a i n , Job
x x x i v . 5 , • • a p i j t e T p n brg\ *njFTf m e a n s " I a m in t h e r i g h t , a n d G o d denies m e j u s t i c e T h e hiphil o f t h e v e r b , p*Ttr\ (less often t h e piel
pjx),
h a v i n g a c a u s a t i v e force, d o e s n o t m e a n " t o m a k e righteous" or even, fundamentally, " to declare righteous b u t t o p u t a person in t h e r i g h t . E . g . 1
Cf. Matt. vi. 1—2, where synonymous.
SiKaioavvrjv
46
TTOICLV
and ehermoovvTjv
noieiv
are
RIGHTEOUSNESS, Ezek.
MERCY
x v i . 5 1 - 2 , TPtop -\m
•5J8P rtyT-wn . . .
AND
TRUTH
T M i r i r r ^ a Ttfnurns
" T h o u h a s t p u t t h y sisters in t h e r i g h t
b y all t h y abominable deeds, t h e y are in t h e r i g h t against thee." (One d o e s n o t m a k e a n o t h e r p e r s o n " righteous " b y behaving like a scoundrel!) T h u s p*HX o f t e n m e a n s " in t h e r i g h t " " righteous".
E . g . in 1 Sam.
xxiv.
rather
than
18, Saul, having
b e e n g e n e r o u s l y t r e a t e d b y D a v i d , e x c l a i m s iffljfi npK p^TO n i n n ?rn^©3 ''Ml n^itsn ^ n i p o j 13 , w h e r e n e i t h e r t h e L X X SiKaios
el virep /xe, n o r t h e A . V . , " T h o u a r t m o r e r i g h t e o u s
t h a n I " , g i v e s e x a c t l y t h e sense.
Similarly, p i s or ng"jj
m a y m e a n a m a n ' s " right " as status, rather than his " righteousness " as character. I n 2 Sam. x i x . 29, M e p h i b o s h e t h confesses t h a t h e h a s t r e a t e d D a v i d w i t h b a s e i n g r a t i t u d e , a n d e n d s , ^t^rbr$ for pSrjbl iljyj? Tiir ^ - t t f j - n ^ i.e. " W h a t f u r t h e r r i g h t h a v e I t o a p p e a l t o t h e k i n g ? " T h e L X X h e r e c o m e s close t o t h e m e a n i n g w i t h Sucauo/xa. N o d o u b t a p e r s o n c a n b e " in t h e r i g h t " in a n a b s o l u t e sense o n l y if h e is " r i g h t e o u s " . w a y that
p**X c a m e t o
mean
P o s s i b l y i t w a s in t h i s " righteous " ;
but
the
m o r e f u n d a m e n t a l m e a n i n g is s e l d o m f o r g o t t e n b y t h o s e w h o use H e b r e w .
W h e n , h o w e v e r , p ^ s b e c o m e s Sticato*?,
t h e o t h e r m e a n i n g is o u t of v i e w . This has an important bearing upon the of pTV a s a p p l i e d t o G o d .
conception
T h e H e b r e w c o n c e p t i o n of
t h e f u n c t i o n of a j u d g e t e n d s t o b e n o t so m u c h t o a p p l y w i t h s t r i c t i m p a r t i a l i t y a n a b s t r a c t p r i n c i p l e of j u s t i c e , b u t r a t h e r t o c o m e t o t h e a s s i s t a n c e of t h e i n j u r e d p e r s o n , and
vindicate him.
E . g . Ps.
l x x x i i . 3, *p"ny& Brn '•ay.
T o a c t i n t h i s w a y is a m a n i f e s t a t i o n of p " j y . T h u s in t h e c h a r a c t e r of t h e i d e a l ruler 7 s . x i . 4, a^q Kpivel
rcmeivLp
Kplatv.
p - $ 3 ttWjft
P r e - e m i n e n t l y t h i s is t h e
character
a n d t h e a c t i v i t y of G o d a s ruler of H i s p e o p l e a n d of t h e 47
THE world:
e.g.
Is.
n e a r G o d =
BIBLE 1.
AND
THE
8,
confers
" pir,
a
success or v i c t o r y ) , upon
displays
His
own
pis
GREEKS
good
m
y
vindicator
is
standing
(almost
His people, and
thereby
(righteousness).
v i n d i c a t i o n are c a l l e d n i p T S , e.g. Jud.
S u c h a c t s of v. n
:
mm n i p i s a m
w h e r e t h e n i p i s are v i c t o r i e s g r a n t e d t o I s r a e l o v e r t h e i r oppressors.
T h u s , e s p e c i a l l y in 2 Isaiah, p i ? o r HpTV is
the
virtual
equivalent
E.g.
i s . xlvi. 13 :
of
P0Tn
^ittf^, d e l i v e r a n c e ,
salvation.
-»np i? v o i r . T
" I will bring near m y vindication ; it shall not be far off; a n d m y d e l i v e r a n c e s h a l l n o t t a r r y H e r e ng"j5f is n o l o n g e r t h e q u a l i t y of a p e r s o n , w h e t h e r t h e s u b j e c t o r t h e o b j e c t of t h e a c t i o n , b u t i t is t h e a c t i o n itself. The
t r a n s l a t i o n s of p i y , pyf,
ng-jj, where this idea
u n d e r l i e s , are i n t e r e s t i n g a n d significant. T h e hiphil p ^ i s n is r e g u l a r l y r e n d e r e d SIKCLIOVV, t h i s sense p i y is r e n d e r e d
b y the passive
and in hiKaiovadai.
T h e v e r b hucaiovv is c a u s a t i v e in f o r m , a n d s h o u l d b y a n a l o g y m e a n " t o m a k e hUaios (hUaiov) In classical G r e e k , h o w e v e r , i t n e v e r h a s e x a c t l y t h i s force. O c c a s i o n a l l y i t h a s t h e sense " t o set r i g h t L . & S. c i t e o n e e x a m p l e f r o m P i n d a r , vo^ios SIKCLUOV TO fiicuorarov. T h e A r i s t o t e l i a n definition of Sucalco/xa a s IrravopQoifia rov dhiKf]iiaros (see a b o v e , p . 28) is a g r e e a b l e t o t h i s sense of t h e v e r b . I t s o r d i n a r y uses fall u n d e r t w o 1
1
Aesch., Ag. 393, w h i c h t h e y cite under the same heading, does not appear to yield precisely this sense : kclkov 8e XGAKOU rpoirov rpLfico Kal npoofioXcus p.€Xap,7tayfe weAei Stjccucufefc. T h e meaning is surely " tested ", " proved ", " j u d g e d
48
RIGHTEOUSNESS,
MERCY
AND TRUTH
h e a d s : (i) W i t h a n i m p e r s o n a l o b j e c t i t m e a n s " t o d e e m o r p r o n o u n c e r i g h t " , n o r m a l l y w i t h t h e infinitive, " t o decide t o do " this or t h a t , or '' t o claim as a right " t h a t s u c h a n d s u c h a t h i n g s h o u l d b e d o n e (cf. agiovv): e.g. Thuc. I I . 4 1 , oiKcuovvTes fir) dcfyaipedrjvat, airr)v : Pap.
Ryl.
1 1 9 , 14-15>
ioiKatcocrev
drrooovvaL
rjjidg
TO
K€tf>dAaiov. (ii) W i t h a p e r s o n a l o b j e c t i t m e a n s " t o t r e a t j u s t l y " , a s o p p o s e d t o dStfcefr, " t o t r e a t u n j u s t l y " . U s u a l l y i n t h e l a t t e r sense i t refers t o t h e c o n d e m n a t i o n a n d p u n i s h m e n t of t h e g u i l t y (like t h e S c o t t i s h " j u s t i f y " ) , b u t t h i s sense i s n o t i n h e r e n t i n t h e v e r b , a s a p p e a r s from A r i s t o t l e , E.N. V . i x . n , 1 1 3 6 a , w h e r e t h e q u e s t i o n i s raised, w h e t h e r i t i s possible t o suffer injustice voluntarily: TTOTepov yap tbs dXrjdcos aKovcrtov Ttdv OVTOJS
arrav,
coarrep
r) €K€tva)s
rj TO fiev
€KOVGLOV
hiKaiovadai
•
evXoyov Kal
dhiKovvTos
TO dStKeiv
rj €KOVGIOV
£KOVT€S
rj SiKatovadai
;
IKOVLTLOV
Ka6'
rj aKOvatov €i
rrav
. . . dSuvarov fir)
dXX
Kal
dpa
;
eKovatov],
8e Kal iirl TOV
rrav
e/cdrepov,
9
rj ov,
rrav
6p,oio)s
hiKaioirpayzlv
TOV SiKaiovadai,
ovx
rrav
TO 8e aKovcriov
TO yap
SiKaiovtrOai
c / c c W a dSiKelcrQai,
[cocrrrep Kal TO doiKeiv
dvT nested at 6/ioi(os
S o £ e i € Kal im hucaiovmai
Icrnv
€KOVOLOV TO T'
elvat.
LOUT*
aTorrov
eKovaiov yap
•
dhiKelaOai 8' av
• evioi
yap
dSiKeZcrOat, fir)
hiKaioirpayovvTos.
" I s i t r e a l l y possible t o suffer injustice [or t o b e w r o n g e d ] v o l u n t a r i l y ? o r i s suffering injustice a l w a y s i n v o l u n t a r y , a s d o i n g injustice i s a l w a y s v o l u n t a r y ? A g a i n , i s suffering i n j u s t i c e a l w a y s o n e w a y o r t h e o t h e r (as d o i n g j u s t i c e i s a l w a y s v o l u n t a r y ) , o r i s i t s o m e t i m e s voluntary a n d sometimes involuntary ? Similarly, with regard t o h a v i n g justice done t o y o u : doing justice is a l w a y s v o l u n t a r y [as d o i n g injustice is], so t h a t o n e m i g h t expect t h a t there is t h e same relation in b o t h cases b e t w e e n t h e a c t i v e a n d t h e p a s s i v e , a n d t h a t suffering injustice a n d h a v i n g justice done t o y o u are either b o t h voluntary or b o t h involuntary. B u t it would surely be
49
D
THE BIBLE
AND
THE
GREEKS
absurd to maintain, even w i t h regard to h a v i n g justice d o n e t o y o u , t h a t it is a l w a y s v o l u n t a r y ; for s o m e t h a t h a v e justice done to t h e m certainly do not will it. . . . F o r t o h a v e injustice done t o y o u implies some one t h a t does injustice, a n d to h a v e justice done to y o u implies s o m e o n e t h a t d o e s j u s t i c e " (Peters). T h e r e s e e m s i n d e e d t o b e n o a c t u a l e x a m p l e of t h e a c t i v e o f hucaiovv in t h i s sense, b u t A r i s t o t l e ' s use of t h e p a s s i v e is e n o u g h t o p r o v e t h a t i t w a s p o s s i b l e . I t is t o b e o b s e r v e d t h a t t h e r e l a t i o n of t h e v e r b t o t h e a d j e c t i v e hUaios is different in t h e t w o uses of Sucaiovv. I n t h e first t h e p r o p e r t y , TO SUaiov, inheres in t h e a c t i o n : i t is d e e m e d r i g h t ; in t h e s e c o n d t h e p r o p e r t y i n h e r e s in t h e a g e n t , w h o a c t s r i g h t l y (as A r i s t o t l e i n d i c a t e s b y u s i n g SiKaionpayeiv a s t h e e q u i v a l e n t of t h e a c t i v e of oiKcuovtrdai, c o r r e s p o n d i n g t o aouceiv, t h e a c t i v e o f d8cK€ tor 6 at). W e m u s t therefore r e c o g n i z e a n e u t r a l sense of Sucaiovv w i t h a personal o b j e c t : it m e a n s " to do a person justice " , w h e t h e r t o h i s a d v a n t a g e o r t o h i s d i s a d v a n t a g e . If t h e p e r s o n is in t h e w r o n g , t h e n OLKOLIOVV m e a n s t o c o n d e m n h i m a n d v i s i t h i m w i t h c o n d i g n p u n i s h m e n t , a n d t h i s is t h e n o r m a l use of t h e v e r b , w i t h reference t o p e r s o n s , in c l a s s i c a l a n d H e l l e n i s t i c G r e e k . If t h e p e r s o n is in t h e r i g h t , a n d is b e i n g w r o n g f u l l y t r e a t e d , t h e n oucaiovv w o u l d m e a n t o v i n d i c a t e h i m ; if, for e x a m p l e , h e l a y u n d e r a false a c c u s a t i o n , oucaiovv w o u l d m e a n t o a c q u i t h i m . But t h e l e x i c a c i t e n o e x a m p l e s from G r e e k l i t e r a t u r e o r f r o m papyri. 1
I t is h e r e , h o w e v e r , t h a t w e m u s t find t h e b a s i s for t h e L X X use of 8iKaio€v vindicate".
t o t r a n s l a t e p'Hjrn, " t o redress o r
E.g.
Ps. l x x x i . ( l x x x i i . ) 3, rairtivov 2 Kms.
XV. 4
( A b s a l o m ) , ris
1
KOI 7T€vr}ra p>€ KaTacrrrjaei
hiKavcboart. Kpirqv
iv
rij
T h o u g h his use of Sucaioirpayetv instead of oucaiovv for the a c t i v e shows t h a t oucaiovv in this sense was not normal.
50
RIGHTEOUSNESS,
MERCY
AND
TRUTH
yrj /cat € 7 / ijie iXevaerai nas dvrjp a> idv rj dvriXoyla Kal Kpitns Kal St/caiaKra) avrov; " I will do h i m justice 7 s . 1. 8, iyyt%€i 6 St/catcocra? jie. I t is n o t e w o r t h y t h a t StKaiovv i s also o c c a s i o n a l l y u s e d t o render a n , w h i c h properly m e a n s " t o contend " a n d e s p e c i a l l y " t o c o n d u c t l e g a l p r o c e e d i n g s " . I t is u s e d b o t h i n a f a v o u r a b l e a n d i n a n u n f a v o u r a b l e sense : b u t i n t h e t w o p a s s a g e s w h e r e i t i s t r a n s l a t e d Suctuow i t b e a r s t h e sense o f " v i n d i c a t e " . Mic.
v i i . 9, 6pyr)v KVpiov StKaLtQcrai
7Toirjcr€i rd
avrov
vrrolato
rrjv SiKrjv
Kpljia
JJLOV
oipofjLOLL rrjv htKatoavvrjv
Is. i. iy, SiKauocrare
on rjjiaprov air to eats JJLOV
Kal
(^SfH ITHJ
i^d^ei
avrov
jxe
T$r) els
rd
rod Kal
tfitos '
(InjJTSSl n$n#).
a
XVP -
W h e r e Sucatovv i s u s e d i n t h e p a s s i v e a s t h e e q u i v a l e n t o f pTf i t i s c l o s e l y a n a l o g o u s t o t h e A r i s t o t e l i a n u s e
(eKovra
BiKaLOvadai).
Is. x l v . 2 5 : airo
Kvpiov
oiKaiaydrjaovrai,
Kal iv rep Beep ivSoijaordrjcrerai vubv 'IaparjX
b^rp.
*NR^?
rrav rd arrepjia
rcov
bbfflri
T h a t i s , t h e y s h a l l r e c e i v e redress o r v i n d i c a t i o n f r o m J e h o v a h , a n d s o e n j o y h o n o u r i n s t e a d of suffering s h a m e in t h e eyes of their neighbours. Here, then, w e have a n extension, b u t a legitimate e x t e n s i o n , o f t h e n e u t r a l sense of Sucaiovv a t t e s t e d b y A r i s t o t l e ' s u s e of t h e p a s s i v e . T h a t n e u t r a l sense b i f u r c a t e s i n t o t h e L X X sense, " redress " o r " v i n d i c a t e " 1
1
T h i s is n o t recognized as a L X X usage in t h e new L . & S., b u t i t seems clear.
51
THE BIBLE
AND
THE
GREEKS
( w h i c h w o u l d be a c a s e of A r i s t o t l e ' s e/coVra St/cato So-flat), a n d t h e n o r m a l G r e e k sense, " c o n d e m n " o r " p u n i s h w h i c h is n o t f o u n d i n t h e L X X b e c a u s e p ^ s n c o u l d n o t bear that meaning.
T o p u n i s h a p e r s o n for h i s w r o n g
d o i n g d o e s n o t p u t h i m in t h e r i g h t , does n o t g i v e h i m p l y , a n d t h a t is t h e m e a n i n g of p ^ y n .
N e v e r t h e l e s s w e are
still w i t h i n t h e sphere (or a n e x t e n s i o n of t h e sphere) of Greek usage. O n t h e o t h e r h a n d , t h e r e are p a s s a g e s w h e r e p ^ V H m e a n s t o p u t a p e r s o n in t h e r i g h t b y d e c l a r i n g or j u d g i n g him righteous, and while the L X X sometimes renders this b y SLKGUOV a7ro<j>aiv€iv o r Kpivew, in s o m e c a s e s w h e r e t h i s m e a n i n g is r e q u i r e d t h e y use SLKCLLOVV. E.g. Ex. x x i i i . 7 , ov 8iKaui)0€i,s TOV daefirj eve/cev Scbpcov Is. V . 2 3 , ol hiKaiovvres TOV doe^r\ kveK€V Swpcov. C l e a r l y t h e m e a n i n g here d o e s n o t differ from t h a t in Prov. x v i i . 1 5 , os SUaiov Kpivet TOV dhiKov, dStKov Se rov SLKCUOV
S i m i l a r l y , i n t h e p a s s i v e , r e p r e s e n t i n g t h e qal of t h e v e r b :
Is. xliii. g dyayerwaav
TOVS
fidprvpas
avrcbv /cat St/catco-
0T]TO)aav
Is. xliii. 26, Xiye ov rds dvofilas GOV irpwros tva
SiKaiwdfjs
T h i s i s a sense of S t i c a t o w s t r a n g e t o n o n - b i b l i c a l G r e e k , in w h i c h Sucaiovv rov dScKov w o u l d m e a n " t o c o n d e m n or punish the unjust It bears, however, a certain analogy w i t h t h e c o m m o n G r e e k use of S t / c a t o w for d e e m i n g a c o u r s e of a c t i o n r i g h t , a n d m a y b e r e g a r d e d a s a n e x t e n s i o n of t h i s u s e , w i t h a p e r s o n a l o b j e c t in p l a c e of a n i m p e r s o n a l . 52
RIGHTEOUSNESS,
MERCY
AND
TRUTH
I t s e e m s , t h e r e f o r e , t h a t t h e use of OIKUOVV in t h e L X X c o m b i n e s or confuses t w o different senses of t h e c a u s a t i v e v e r b i n G r e e k : in t h e o n e , t h e q u a l i t y TO hlicaiov b e l o n g s t o t h e a c t or t h e a g e n t , in t h e o t h e r , t o t h e o b j e c t of t h e a c t i o n : i n t h e o n e sense i t m e a n s t o d o a p e r s o n j u s t i c e ; in t h e o t h e r , t o d e e m a c o u r s e of a c t i o n r i g h t or r i g h t e o u s . B o t h of t h e s e u s a g e s are d e v e l o p e d b y t h e L X X in s o m e w h a t a b n o r m a l w a y s : t h e first, in t h a t it is a l w a y s u s e d in a f a v o u r a b l e sense, w h e r e a s i n n o r m a l G r e e k it is all b u t confined t o t h e u n f a v o u r a b l e s e n s e ; t h e s e c o n d , in t h a t t h e L X X g i v e s t o t h e v e r b a p e r s o n a l o b j e c t , w h i c h is n o t o t h e r w i s e f o u n d w i t h t h i s sense of t h e v e r b . T h e G r e e k r e a d e r w o u l d c o n s t a n t l y find s o m e t h i n g a l i t t l e s t r a n g e in t h e use of t h e w o r d . E x p r e s s i o n s , h o w e v e r , l i k e Tovneivov KOX 7r€vrjra SiKauixrare h e w o u l d r e a d i l y understand to m e a n " do justice to the lowly and poor " ; a n d e x p r e s s i o n s a g a i n l i k e St/cawScrat TOV aoefSij h e w o u l d p r o b a b l y understand, w i t h something of a strain, to m e a n " to declare the impious righteous B u t h o w e v e r t h e G r e e k is u n d e r s t o o d , t h e close c o n n e c t i o n of SLKCUOVV w i t h t h e n a r r o w e r sense of " j u s t i c e " v e r y l a r g e l y o b s c u r e s t h e full m e a n i n g o f p"H¥n , a n d g i v e s to the Greek-speaking world a thinner and poorer sub s t i t u t e for t h i s c h a r a c t e r i s t i c H e b r e w i d e a . I t is in t h e l i g h t of t h e S e p t u a g i n t a l use of
hiKaiovvdai
for p ^ y a n d S w c a i o w for p ^ n t h a t w e m u s t c o n s i d e r a f u r t h e r use of SiKaioavvrj.
It w o u l d h a v e seemed natural
t h a t w h e r e p " j £ o r np T¥ is u s e d in a sense d e t e r m i n e d b y T
t h i s specific use of p ^ n , i t w o u l d b e r e p r e s e n t e d SiKaltocris
once,
or SiKatcofia.
where
ALKaicofxa
it
renders
AiKalcoais,
(not
by
h o w e v e r , is u s e d o n l y
inappropriately),
tOBtpp.
r e n d e r s n p i y in t h e sense of " g o o d s t a n d i n g
" just claim
" right
2 Sam.
x i x . 29 (2 Kms.
xix.
28, q u o t e d a b o v e , p . 4 7 ) , a n d i n t w o p l a c e s it o c c u r s in 53
THE
BIBLE
AND
THE
GREEKS
v a r i a n t r e a d i n g s , v i z . Prov. v i i i . 20,
n|rj¥ m t o , where c a
B h a s dvd fieaov 68cov oiKaubjAaros dvaarp€ofjLai AN m o r e a p p r o p r i a t e l y SiKcuocnjvrjs, in t h e sense of " r i g h t e o u s ness " ; a n d Ezek. x v i i i . 2 1 , n p i y i ttptpD n y y i , w h e r e A h a s t
rd
ouccucofiaTd ftov, B m o r e a p p r o p r i a t e l y SiKaioavvr^v eXeos (for eXeos a s a t r a n s l a t i o n of n p i y see a b o v e , p . 4 5 ) . E l s e w h e r e Stfcatco/ta is g e n e r a l l y a p p r o p r i a t e d t o p n a n d i t s s y n o n y m s (see p p . 2 7 - 8 a b o v e ) . T h e r e g u l a r r e n d e r i n g of pT$, n p T ¥ , a s w e h a v e s e e n , is oiKcuoovvrj, KCLI
a n d t h i s is a p p r o p r i a t e w h e r e t h e s e w o r d s s t a n d for the m o r a l q u a l i t y of t h e p'HV . B u t t h e y m a y a l s o s t a n d for
the
action
denoted
b y p"Hjn, that
is, t h e y
may
m e a n " redress " o r " v i n d i c a t i o n T h u s Is. x l v i . 1 3 (quoted above, p . 48) clearly means " I h a v e brought near m y vindication, or deliverance but the L X X t r a n s l a t o r s h a v e r e n d e r e d it rjyytaa TTJV SiKaioavvrjv fiov, which a n y Greek reader w o u l d take to mean " I h a v e brought m y righteousness n e a r i . e . " I h a v e m a d e accessible t o Israel t h a t kind of right character and c o n d u c t w h i c h is a p r o p e r t y of M y o w n d i v i n e n a t u r e Cf. Is. l i . 5 , iyyt&i ra\v rj oiKcuoavvr} fMov (^PT?), KOX igeXevazrai 6,
TO 8e
s (/KOS teal OOiTTIpiOV
hiKaioovvq
fiov
TO crcarrfpLov fiov
fJLOV ( ^ J H t t F )
(^fljTT?) ov fjurj
€IS
TOV Ciubva
iKXiirQ.
(^Wlh) . . . €OT€U, T) Sc
Similarly, in
Jud. 1
v . 1 1 t h e sense of t h e o r i g i n a l is a l t e r e d in t h e G r e e k : €K€i Sdaovocv oiKaioovvas. Kvpie StKaioavvas avfjrjvov iv 'Iopa-qX. T h e Greek reader could not but understand this t o m e a n " L o r d , i n c r e a s e r i g h t e o u s n e s s in I s r a e l I n s u c h p a s s a g e s (and t h e y are m a n y ) t h e t r a n s l a t o r s s e e m t o h a v e b e e n u n a w a r e o f t h e specific m e a n i n g of t h e H e b r e w w o r d s . F o r t h e m p7$ a n d n p i y h a d c o m e t o m e a n s i m p l y " r i g h t e o u s n e s s " in i t s e t h i c a l o r l e g a l sense. 1
T h e underlying t e x t differs from M . T . , b u t the
nipTX
i s
there.
54
W h e n used essential word
RIGHTEOUSNESS,
MERCY
AND
TRUTH
of G o d , t h e y d e n o t e d H i s c h a r a c t e r a s r i g h t e o u s ; w h e n u s e d o f m e n t h e y d e n o t e d r i g h t c o n d u c t , i.e. p r i m a r i l y c o n f o r m i t y t o t h e L a w . H e n c e oiKaioovvr) is u s e d w i t h o u t discrimination in translating them. I t is p r o b a b l e t h a t a s i m i l a r m i s u n d e r s t a n d i n g a familiar passage in the N e w Testament. jjLdKaploi
ol Trewtovres
Kal 8aftcovT€9 ttjv
underlies
Matt.
hiKaioavvqv
v. 6, I
to
a Greek reader t h a t naturally means " Blessed are those w h o a r d e n t l y desire t o b e r i g h t e o u s
B u t if w e p u t t h e
saying b a c k into its presumed original Aramaic, w o u l d n a t u r a l l y b e KR.T? o r x n p T ? = H e b r e w njTfy .
T h i s m i g h t indeed m e a n " righteousness
m i g h t also m e a n " vindication
" deliverance
oiKaioavvr) p i y or but it Those
w h o h u n g e r a n d t h i r s t for x p T ? w o u l d t h e n b e i d e n t i c a l w i t h t h e " e l e c t " o f Lk. x v i i i . 7 , w h o c r y t o G o d d a y a n d n i g h t , a n d w h o m H e w i l l v i n d i c a t e (irorfaei, rr)v iKoiKrjcnv avrcov). T h i s m a y well h a v e been the original sense of t h e b e a t i t u d e . T h e r e a r e , h o w e v e r , s o m e p a s s a g e s w h e r e tlie t r a n s l a t o r s s e e m t o h a v e b e e n a w a r e t h a t oiKaioovv-q i n t h i s sense w o u l d b e a n i n a p p r o p r i a t e t r a n s l a t i o n . Ps. x x i v . 5 . M M RITFO
Here the person described is, in ordinary Greek terms, SiKaios:
w h a t sense t h e n w o u l d t h e r e b e i n s a y i n g t h a t
h e w o u l d receive
oiKatoavvrj
from G o d ?
T h e real m e a n i n g
is t h a t G o d w i l l p*nsn h i m — w i l l g r a n t h i m t h e s t a t u s of n j ^ j S , w i l l i n f a c t v i n d i c a t e h i m b y a n a c t o f g r a c e . T h e L X X t r a n s l a t o r s s e e m t o h a v e b e e n u n a w a r e of t h i s , b u t r e a l i z i n g t h a t hiKaioavvt] w o u l d be an inappropriate rendering, t h e y h a v e t a k e n their clue from t h e e x t e n d e d m e a n i n g o f npTX n o t e d a b o v e , a n d t r a n s l a t e : 55
THE BIBLE
AND
THE
GREEKS
oSros Xrjpajjerai ivXoyiav rrapd Kvplov Kal iXerjpboovvrjv irapd Beov aojrrjpos avrov. S i m i l a r l y , t h e L X X u n d e r s t o o d r i g h t l y o r w r o n g l y Deut. v i . 2 5 , iXerjfjLoavvr) earai 7jp.LV (-1^ n j j f t JLFCTP), a n d x x i v . 1 3 , . eo-rai
(V?P$ ™
croc iXevfiotrvW
T
^
n
P,T? '"OT 1^).
S i m i l a r l y , Ps. c i i . (ciii.) 6 , m m RTP7» n«^r
7rouov iXerjfioavvas 6 Kal KplfJia *naai, rots
Is. l v i .
Kvpcos ahiKOvp.evois.
I,
vXdaaea6e
Kp'ioiv Kal
TjyyiKe
TO aojrrjpiov
yap
Kal TO eXeos fiov
rroir\oare p,ov
(^ingT?)
oiKaioovvqv
(nfTTy)
irapayiveoBai
a7TOKaXvcf>8rjvai.
Ps. x x x i i . ( x x x i i i . ) 5 : P3$P nx^9 m m ICP DY CWRA eXerjpioavvrjv Kal Kpiaiv rov
eXeovs Kvpiov
7rXrjpr)$ r) yfj.
W e h a v e a l r e a d y seen (pp. 4 5 - 6 ) that"njyjs , a s a h u m a n v i r t u e , is s o m e t i m e s r e n d e r e d eXerjpLoovvrj b e c a u s e t h e H e b r e w w o r d i m p l i e d " a n e x e r c i s e of b e n e v o l e n c e g o i n g beyond a man's legal o b l i g a t i o n s " . W e have now d i s c o v e r e d t h a t t h e d i v i n e nfTTS is a l s o r e n d e r e d eXerjfjLoavvr) o r eXeog b e c a u s e i t i m p l i e d a g r a c i o u s a c t of G o d in t h e v i n d i c a t i o n o r d e l i v e r a n c e of H i s p e o p l e . I n t h e l a t t e r case t h e t r a n s l a t i o n is n o t a d e q u a t e , b u t i t is less i n a d e q u a t e t h a n hiKaioovvq. T h u s t w o a s p e c t s of p i x are p o l a r i z e d i n t o SiKatoavvrj a n d eXerjpioavvr). In place of t h e c o m p r e h e n s i v e v i r t u e of n p T C , w e h a v e j u s t i c e on the one hand, m e r c y on the other. S i m i l a r l y , in refer ence t o G o d , i n s t e a d of t h i n k i n g o f a p i x w h i c h i n c l u d e d 56
RIGHTEOUSNESS,
MERCY
AND
TRUTH
t h e e l e m e n t of g r a c e , t h e G r e e k r e a d e r of t h e O l d T e s t a m e n t w a s o b l i g e d t o t h i n k here of j u s t i c e , t h e r e of m e r c y . T h e i d e a is i m p o v e r i s h e d b y t h e d i v i s i o n o f i t s t w o elements. I t is e v i d e n t t h a t t h i s s t u d y of t h e G r e e k r e n d e r i n g s of ptST h a s a n i m p o r t a n t b e a r i n g u p o n t h e uses of oiKaioovvrj, OIKCLIOS, oiKaiovv in the N e w T e s t a m e n t . In particular, t h e P a u l i n e use of t h e s e t e r m s m u s t b e u n d e r s t o o d in t h e l i g h t of S e p t u a g i n t a l u s a g e a n d t h e u n d e r l y i n g H e b r e w . The apostle wrote Greek, and read the L X X , b u t he w a s also f a m i l i a r w i t h t h e H e b r e w o r i g i n a l . T h u s w h i l e h i s l a n g u a g e l a r g e l y follows t h a t o f t h e L X X , t h e G r e e k w o r d s are for h i m a l w a y s c o l o u r e d b y t h e i r H e b r e w a s s o c i a t i o n . T h u s he w a s well aware t h a t nfny in G o d included b o t h SiKtuoavvrj
a n d iXerj/jLoavvrj, t h o u g h G r e e k t h e o l o g i a n s w h o
f o l l o w e d h i m w e r e t r o u b l e d b y a s u p p o s e d o p p o s i t i o n of t h e s e q u a l i t i e s . A g a i n , since t h e nfHV of G o d is t h a t p r o p e r t y w h i c h is e x h i b i t e d in t h e a c t of p ^ r p i ,
Paul
c o u l d s p e a k o f G o d a s SIKCUOS Kal SiKauov (Rom. iii. 26) w i t h o u t t h e l e a s t sense o f " p a r a d o x " , s u c h a s m a n y of his i n t e r p r e t e r s h a v e f o u n d . H i s use of t h e t e r m oiKaiovv is n o t t o b e u n d e r s t o o d w i t h o u t reference t o t h e linguistic phenomena studied a b o v e . A s a Greek, he no d o u b t u n d e r s t o o d t h e t e r m i n t h e sense fixed u p o n i t b y t h e L X X , w h i c h , a s w e h a v e seen, is a c o m b i n a t i o n o r c o n f u s i o n of t w o senses, b o t h d e v e l o p e d o u t o f c u r r e n t G r e e k u s a g e , b u t in n e i t h e r c a s e i d e n t i c a l w i t h it : " t o do justice to and " to deem righteous T h u s in forensic m e t a p h o r it m e a n s t o " a c q u i t B u t P a u l is w e l l a w a r e t h a t in u s i n g s u c h a n e x p r e s s i o n a s oiKaiovv rov doefir} (Rom. i v . 5) h e w a s u t t e r i n g a d a r i n g p a r a d o x , since t h e L X X uses p r e c i s e l y t h a t e x p r e s s i o n in censure of u n j u s t j u d g e s . T h e p a r a d o x w a s justified o n l y b e c a u s e for P a u l hiKaiovv w a s h a u n t e d b y t h e g h o s t of p"HSPl in i t s w i d e r sense of " t o v i n d i c a t e " , " redress 57
The Second
THE BIBLE
AND THE GREEKS
Isaiah spoke of G o d as thus vindicating a n d so delivering His people. W h a t t h e prophet has never m a d e perfectly clear is whether tliey are t h u s vindicated o n their merits, o r b y t h e sheer g r a c e o f G o d . P a u l p u t s t h e m a t t e r b e y o n d question. G o d vindicated, delivered H i s people, w h i l e t h e y w e r e y e t sinners (Rom. v . 6, i v . 5 ) . H e v i n d i c a t e d — t h e i m p i o u s !—that t h e y m i g h t b e c o m e r i g h t e o u s . I t i s t h i s a c t w h i c h i s t h e SiKaioovvr)
deov r e v e a l e d (Rom.
i. 1 8 ) , for htKacoo-vvrj carries w i t h it t h e sense of H j T j y a s w e h a v e o b s e r v e d i t i n Jud. v . 1 1 , a n d i n v a r i o u s p a s s a g e s o f 2 Isaiah. I t i s t o b e o b s e r v e d t h a t P a u l d o e s n o t m e a n b y oiKaiovv " t o m a k e r i g h t e o u s " ; f o r t h i s h e uses, a s a g o o d G r e e k w r i t e r s h o u l d , SUaiov KaOiordvai. While the a c t of vindication or deliverance (" justification ") has already taken place, t h e actual a t t a i n m e n t of " r i g h t e o u s n e s s " (BiKaioavvrj i n t h e t r u e G r e e k sense) i s s t i l l f u t u r e — 8 i K a i o i KaTaoraOrjaovrai
017T0XX01 (Rom. V . 1 9 ) .
Since, however, Paul explains with emphasis h o w this a t t a i n m e n t of " r i g h t e o u s n e s s " i s i m p l i c i t i n t h e i n i t i a l act of G o d in " justification " , it w a s excusable for h i s Greek commentators, w h o knew no Hebrew, t o understand hiKaiovv i n t h e sense " t o m a k e r i g h t e o u s " . Thus C h r y s o s t o m i n c o m m e n t i n g o n Rom. i i i . 26 p a r a p h r a s e s 1
P a u l ' s m e a n i n g i n t h e w o r d s 8iKaioavvrjs [LOVOV
avrov
elvai
KaraaaTrivras
8iKaiov,
i£aicf>vr)s
dXXd
SiKaiovg
/
Kal
evSeigis,
iripovs
iroieiv.
iv
I am
not
TO pr) dfiapria aware
•
of a n y p l a c e i n a n o n - C h r i s t i a n G r e e k w r i t e r w h e r e SiKaiovv h a s t h i s sense, w i t h o n e e x c e p t i o n : Corp. Herm. x i i i . 9, iSiKaiojdrjiiev,
to
reKvov,
d&iKias
drover}?.
Reitzenstein
(Die Hellenistischen Mysterienreligionen, 1920, p p . 1 1 2 - 1 4 ) , followed b y Dibelius in his c o m m e n t a r y o n t h e Pastoral E p i s t l e s , h a s a t t e m p t e d t o g i v e t o 8iKaio€o8ai a peculiar m y s t i c a l sense w h i c h h e finds also i n 1 Tim. iii. 1 6 : " d a s W o r t 8iKaia)6rjvai g i b t d i e n e g a t i v e , Oeojdrjvai d i e p o s i t i v e B e s t i m m u n g fur d a s n e u e W e s e n " . B u t t h i s d o e s n o t 1
Horn, in Rom. V I I I . (VII.), p . 485E.
58
RIGHTEOUSNESS,
MERCY
AND
TRUTH
d o j u s t i c e t o t h e c o n t e x t . T h e w r i t e r is i n d e e d d e s c r i b i n g t h e w a y i n w h i c h t h e d i v i n e n a t u r e is i m p l a n t e d in m a n , w h o is t h u s " r e b o r n " o r " deified B u t at each stage of t h e p r o c e s s a n e t h i c a l c h a n g e t a k e s p l a c e , i n w h i c h o n e of t h e v i c e s n a t u r a l t o h u m a n i t y is r e p l a c e d b y a v i r t u e g i v e n b y G o d . T h u s i g n o r a n c e is e x p e l l e d b y k n o w l e d g e , aKpacrla b y eyKpareia, a n d so f o r t h . A m o n g t h e s e c h a n g e s is t h e s u b s t i t u t i o n of OIKOLIOOVVT) for d8i/a'a, o n l y i n s t e a d of u s i n g t h e a b s t r a c t n o u n t h e a u t h o r , s e e k i n g v a r i e t y of e x p r e s s i o n , uses t h e v e r b . T h u s : JjXQev rjiiZv yvwocs rov Oeov * ravrr\s 8e iXdovcqs, a> TCKVOV, i^7]Xddrj rj dyvoia, a n d l a t e r , iSiKauLOrjfjLev, a! TCKVOV, a8t#a'a? d7rovor}s. K n o w l e d g e comes and ignorance goes, unrighteousness departs w h e n r i g h t e o u s n e s s c o m e s . T h u s t h e m e a n i n g is q u i t e s i m p l y : " W e h a v e been m a d e righteous, now that unrighteousness is a w a y T h e Ilepl IlaXLyyeveoias is o n e o f t h e f e w Hermetica, p e r h a p s t h e o n l y o n e in t h e C o r p u s , w h e r e it is p o s s i b l e t h a t C h r i s t i a n influence m a y be t r a c e d . I n t h a t case the author must h a v e been acquainted w i t h Pauline l a n g u a g e as interpreted b y G r e e k commentators like C h r y s o s t o m . B u t t h i s is u n c e r t a i n . In a n y case the m e a n i n g o f t h e v e r b SLKCLLOVV h a s r e a c h e d t h e p r e d e s t i n e d c o n c l u s i o n of i t s d e v e l o p m e n t . ALKCUOVV should mean, etymologically, " to m a k e righteous a s SovXovv is " t o make a slave a n d SrjXovv " t o m a k e c l e a r Commonsense r e j e c t e d t h i s m e a n i n g , b u t r e l i g i o u s e x p e r i e n c e affirmed t h a t a n u n r i g h t e o u s m a n m a y i n d e e d b e " m a d e r i g h t e o u s " — b y t h e g r a c e of G o d . 2 TOO is a c h a r a c t e r i s t i c a l l y H e b r a i c t e r m for w h i c h w e h a v e no complete English equivalent. I t is u s e d of " k i n d n e s s o f m e n t o w a r d s m e n , in d o i n g f a v o u r s o r benefits " ( B . D . B . ) . I t is a n a t t r i b u t e of G o d in r e l a t i o n t o m e n , s h o w n in d e l i v e r i n g t h e m from t r o u b l e , in for g i v i n g t h e i r sin, in k e e p i n g c o v e n a n t w i t h t h e m (and so 59
THE BIBLE
AND THE GREEKS
c l o s e l y a l l i e d w i t h n©8). tion
i s eXeos,
which
I n t h i s sense its n a t u r a l t r a n s l a
along
with
eXerjixoavvr),
iXerjfitov,
is its normal rendering in t h e L X X , whether
7TOAV4A€OS
it i s u s e d o f G o d o r o f m a n . T h e a d j e c t i v e T p n h a s a different s e t o f t r a n s l a t i o n s . O n c e o n l y , w h e r e i t refers t o G o d , i t i s r e n d e r e d iXerjiitov ( w i t h v.I. iXetov). W h e r e it is applied t o m e n it is n e a r l y a l w a y s oaios, o n c e evXafioviievos, once evaeprjs (v.I. €vXafSr)s). T h e L X X t r a n s l a t o r s , therefore, t o o k T D n to mean " pious W h a t t h e o r i g i n a l sense of t h e a d j e c tive m a y h a v e been is a question upon which philologists are n o t a g r e e d . S o m e s u p p o s e t h e a d j e c t i v e w a s p a s s i v e , and m e a n t t h e recipient of G o d ' s kindness ; but it w o u l d t h e n b e difficult t o a c c o u n t f o r i t s o c c a s i o n a l a p p l i c a t i o n to G o d . Others suppose t h a t a m a n is T p n because h e d i s p l a y s t h e d i v i n e c h a r a c t e r o f w h i c h t q o is t h e s u p r e m e attribute. It m a y b e t h a t t h e common idea is that of loyal affection. Cf. Jerem. i i . 2 . 1
ip-JUr; TOO
^rrpl
ifJbvqadrjv iXdovs
veorrjTos
aov
I n t h a t c a s e w e m i g h t c o m p a r e t h e v a r i o u s senses o f t h e L a t i n pius, pietas. These words h a v e for their funda m e n t a l i d e a t h a t o f " dutifulness " o r " l o y a l t y Pietas 2
erga deos is " d e v o u t n e s s
" p i e t y " : pietas erga parentes,
patriam, e t c . , i s " l o y a l affection 1
B u t the word came
S o C h e y n e renders " d u t e o u s l o v e " , G . A . Smith, " l e a l l o v e " . Lofthouse (Hen and Hesed in the Old Testament, Z.A.T.W., N e u e F o l g e , B d . x . 1933. PP- 29 sqq.) says " Hesed- is n o t used indiscriminately, where a n y kind of favour is desired, b u t only where there is some recognized tie. I t is indeed the v e r y opposite of hen, w h i c h is in place just where there is no t i e or claim. . . . W e m a y compare it w i t h t h e personal l o y a l t y e x p e c t e d under t h e widespread feudal regime of t h e middle ages." T h u s it would b e a function of the " covenant " between J e h o v a h and His people. See m y article The Cognomen of the Emperor Antoninus Pius in Numismatic Chronicle, F o u r t h Series, V o l . X I . 1911. 2
60
RIGHTEOUSNESS, to
b e used
more
MERCY
AND TRUTH
generally of " k i n d n e s s " ,
"mercy",
" c l e m e n c y " ( w h e n c e pietd, pitie, o u r " p i t y " ) .
Finally
it could b e used of the m e r c y of G o d , a s in t h e V u l g a t e . A Latin translator
therefore m i g h t
TQO b y pietas, T o n b y pius.
fitly
have
rendered
Greek h a d no word which
c o m b i n e d t h e i d e a s of " p i t y " a n d " p i e t y " , a n d t h e L X X t r a n s l a t o r s w e r e d r i v e n t o s p l i t u p t h e i n d i v i s i b l e w h o l e of TBfl, denoting a s i t does t h e characteristic Hebrew con c e p t i o n o f t h e s u p r e m e l y r e l i g i o u s q u a l i t y , i n t o its v a r i o u s aspects, representing
each b y a separate
word.
Their
r e n d e r i n g s t h e r e f o r e c a l l for i n v e s t i g a t i o n . The
n o r m a l r e n d e r i n g s o f T Q O , eAeos, iXerjfiocrvvr], d o
partial justice t o its meaning.
T h e s e w o r d s are e l s e w h e r e
u s e d i n t h e L X X t o r e n d e r H e b r e w w o r d s from t h e r o o t s ]:n ( " t o s h o w f a v o u r " ) , a m (" t o h a v e c o m p a s s i o n " ) , a n d t h e l i k e , b u t i n t h e v a s t m a j o r i t y o f c a s e s t h e y s t a n d for TQn }
F o r LORR^L, TOIX^H? t h e t r a n s l a t o r s h a v e h a p p i l y
c o i n e d (as i t seems) t h e a d j e c t i v e noXveXeos.
Similarly,
TOO tS^X i s dvrjp iXerjpLtov (Prov. x i . 1 7 , X X . 6).
('EXerjfitov,
however, usually
pan,
represents
" gracious".)
Other
translations of i o n bear o u t t h e same idea. Once w e h a v e oLKreipua (or o t / c r c t p ^ / x a ) , t h r i c e ^apis*. T h i s l a t t e r r e a d i n g is p e c u l i a r t o Esther a n d Sirach, i.e. t o b o o k s w h i c h w e r e t r a n s l a t e d r e l a t i v e l y l a t e . I n t h e v e r s i o n of S y m m a c h u s (so f a r a s w e m a y j u d g e f r o m e x t a n t f r a g m e n t s ) , i t w a s t h e p r e f e r r e d r e n d e r i n g o f T Q O . W e m a y infer t h a t 2
1
t h e r e n d e r i n g x&P * 1
N . T . p e r i o d x&P *
w
a
s
growing in popularity.
In the
w o u l d b e felt t o h a v e a close r e l a t i o n
w i t h IPN, a n d i t i s e v i d e n t t h a t t h e a s s o c i a t i o n s o f t h a t w o r d h a v e h a d influence i n m o u l d i n g t h e c h a r a c t e r i s t i c ls
N e w T e s t a m e n t use o f x°-P > 1
w h i c h i s different from a n y
T h e i r occasional use to render
p^f, njTJX
has already been con
sidered, see p p . 4 5 - 6 , 5 5 - 7 above. 2
F o r BUaios, diKaioavvrj,
as renderings of TDn see below.
61
THE BIBLE ordinary
AND
G r e e k use, a n d
Septuagintal x«/w =
not
THE
GREEKS
quite identical with
the
ftf •
T h e a d j e c t i v e T p n is s i m i l a r l y r e n d e r e d in Jerem. iii. 1 2 , where God says
T p n , iXe^fiojv (iXewv) iyw elfii.
But
t h i s is a n i s o l a t e d c a s e , a n d n o w h e r e else in t h e w h o l e L X X is T p n r e n d e r e d b y w o r d s c o n n o t i n g k i n d n e s s or m e r c y . T h e n o r m a l r e n d e r i n g of T p n is oaios.
The Greek word
s e e m s t o m e a n s a n c t i o n e d b y d i v i n e l a w . I t is u s e d of s a c r e d r i t e s ; t h e n of p e r s o n s , " r e l i g i o u s " devout ", a n d o c c a s i o n a l l y of t h e g o d s , " h o l y It has a some w h a t f a i n t l y e t h i c a l i m p l i c a t i o n , in so far as r e l i g i o n is e t h i c i z e d i n t h e G r e e k p o e t s . I n t h e L X X , in p l a c e s w h e r e it d o e s n o t r e p r e s e n t T p n , it renders H e b r e w w o r d s f r o m t h e r o o t s into (" p u r e " ) , i B h (" u p r i g h t " ) , vhp (" h o l y " ) , D30n (the i d e a of i n t e g r i t y ) , or nhw (the i d e a of " s o u n d n e s s " completeness I t is t h u s p e r f e c t l y c l e a r t h a t t o t h e translators the Greek w o r d suggested the ideas of piety, devoutness, or m o r a l correctness, w i t h no trace of the original idea of i o n . N o w w e c a n r e c o g n i z e t h a t in t h e P s a l t e r , for e x a m p l e , t h e T D n is p r e - e m i n e n t l y the " d e v o u t " m a n , w h o s e p i e t y d i s p l a y s itself i n l o v e for G o d ' s l a w , a n d t o t h a t e x t e n t oaios b r i n g s o u t t h e m e a n i n g . Y e t t h e H e b r e w w r i t e r w a s h a r d l y u n c o n s c i o u s of t h e f a c t t h a t T p n h a s a p e c u l i a r l y close c o n n e c t i o n w i t h 1
kindness and m e r c y ; but b y the time the translation w a s m a d e t h i s a s p e c t of p i e t y s e e m s t o h a v e fallen e n t i r e l y into the background. F o r Hellenistic Judaism the r e l i g i o u s m a n is s i m p l y oaios, o c c u p i e d w i t h r e l i g i o u s duties as s u c h . T h e t e r m oaios h a s f u r t h e r e n c r o a c h e d u p o n p a r t s o f t h e field w h e r e i t is n o t m e r e l y i n a d e q u a t e b u t o b v i o u s l y 2
1
Cf. Test. X I I . Patr., T. Benj. v. 4, e'Aeet yap 6 oaios rov Xoiowpov (the author wrote in Hebrew). TpH never becomes oaiorrjs (which is rare in the L X X , representing 2
Ht£T\ DPI, D^pip), b u t once in Sir.
it is
62
cvaepeia.
RIGHTEOUSNESS,
MERCY
inappropriate as a translation Ps. c x l i v . ( c x l v . ) 1 7 :
AND
of t h e
TRUTH
Hebrew.
Thus
•PY^RTJJA MM p*cg •ptojTO"!???
MORN
s u r e l y m e a n s " J e h o v a h is r i g h t e o u s in all H i s w a y s , a n d m e r c i f u l in a l l H i s w o r k s B u t the L X X renders— Kvpios iv Trdaais rals 6801s avrov Kal oaios iv rrdaiv rots epyois avrov.
ALKOLLOS
AGAIN
2 Sam.
X X I I . 2 6 , IDnrui Tpn
14
DJT SURELY M E A N S
TO
the kindly m a n thou wilt show thyself kind The L X X r e n d e r s [lera oaiov oaiwdrjarj, a n o b s c u r e e x p r e s s i o n w h i c h m a y m e a n " i n t h e c a s e of a p i o u s m a n T h o u s h a l t b e hallowed T h e s a m e p a s s a g e r e c u r s in Ps. x v i i i . (xix.) 26, w h e r e B g i v e s t h e s a m e r e n d e r i n g , b u t N r e a d s fierd oaiov oaios ear], " w i t h a p i o u s m a n T h o u s h a l t b e h o l y I n a n y c a s e t h e t r u e sense of t h e o r i g i n a l is c o m p l e t e l y disguised. S i m i l a r l y , Is. Iv. 3, o^D^jn T H TOO m u s t m e a n " t h e m e r c i e s g u a r a n t e e d t o D a v i d " ; b u t i t is r e n d e r e d rd oaia Aavdh rd mard. This could only mean something l i k e " t h e t r u s t w o r t h y r e l i g i o u s o r d i n a n c e s of D a v i d i.e. p r e s u m a b l y t h e r e l i g i o u s i n s t i t u t i o n s w h i c h h e w a s supposed to h a v e founded. This thoroughgoing substitution
of oaios
v e r y r e m a r k a b l e , a n d c a l l s for e x p l a n a t i o n .
for Tpn is
I t is p r o b a b l e
t h a t s i m i l a r i t y of s o u n d h a d s o m e t h i n g t o d o w i t h i t . But
a more important
religious ideas.
In
1
f a c t o r is a s i g n i f i c a n t c h a n g e in the
best
Hebrew
thought
the
c h a r a c t e r of G o d a n d of t h e r e l i g i o u s m a n is m a r k e d b y i p n , t h e m o s t o u t s t a n d i n g i n g r e d i e n t i n w h i c h is k i n d n e s s or m e r c y .
B u t t h e " r e l i g i o u s " of t h e p o s t - e x i l i c p e r i o d ,
1
F o r t h e operation of this factor in t h e L X X see T h a c k e r a y , of the Old Testament in Greek, p p . 36-8.
63
Grammar
THE BIBLE
AND
calling themselves O ^ T p n ,
1
THE
GREEKS
came to practise more
and
m o r e a f o r m of p i e t y c o n s i s t i n g in strict d e v o t i o n t o t h e Law. T h e l a w i n c u l c a t e d i o n , in its t r u e sense of m e r c y o r k i n d n e s s , b u t t h e essence of p i e t y w a s t o c o n f o r m t o t h e w h o l e l a w , w h e t h e r o r n o t it h a d a n y p a r t i c u l a r r e l a t i o n t o h u m a n k i n d n e s s . T h u s t h e D ^ T D Q w e r e a b o v e all t h i n g s SGLOL—men w h o conformed to the divine L a w . T h e L X X t r a n s l a t i o n therefore represents w h a t w a s a t t h a t p e r i o d t h e m o s t c o n s p i c u o u s a s p e c t of J e w i s h p i e t y , a n d s t e r e o t y p e s a c o l d e r , less h u m a n e a s p e c t of religion t h a n t h a t w h i c h is r e p r e s e n t e d b y t h e H e b r e w t e x t . The t e r m Saws, b e i n g t h u s fixed a s t h e e q u i v a l e n t of T p n , is extended to passages where the character of G o d Himself is c o n c e r n e d , t o t h e i m p o v e r i s h m e n t of t h e p r o p h e t i c c o n c e p t i o n of t h e D e i t y . I t is n o t e w o r t h y t h a t t h e t e r m oaios is n o t o n e of t h e S e p t u a g i n t a l t e r m s w h i c h b e c a m e i m p o r t a n t i n t h e v o c a b u l a r y of t h e N e w T e s t a m e n t . I t is a b s e n t f r o m t h e G o s p e l s a n d from P a u l (apart from t h e P a s t o r a l s ) , a n d from A c t s e x c e p t in q u o t a t i o n s f r o m t h e Old Testament. When
TOO t h u s b e c o m e s t h e t y p i c a l q u a l i t y of
the
d e v o u t , it is v e r y n a t u r a l l y identified w i t h r i g h t e o u s n e s s , t h a t w a y of l i v i n g a c c o r d i n g t o t h e L a w w h i c h b e c a m e t h e d i s t i n g u i s h i n g m a r k of t h e D ^ T a q . H e n c e TOO is s o m e t i m e s r e n d e r e d SiKatoavvrj, chiefly in t h e P e n t a t e u c h , a l t h o u g h i n m o s t if n o t a l l c a s e s i t is c l e a r t h a t t h e sense of " k i n d n e s s " p r e d o m i n a t e s . 1
I t has been suggested to me (by Professor L . W . Grensted) t h a t the " religious " p a r t y a m o n g t h e post-exilic Jews was at first called ol ooioi, s u i t a b l y enough, and t h a t the assonance, oaios—TOf!, led to their appropriating the H e b r e w appellation D ^ T p H n .
This suggestion
seems w o r t h y of consideration, t h o u g h it m i g h t mean bringing more of the Psalter into t h e Hellenistic period t h a n some critics would allow.
6
4
RIGHTEOUSNESS,
MERCY
AND
TRUTH
Gen. x i x . 1 9 ,
T » 0 byv® cvpev o nals
GOV
10 1 W
eXeos tvavriov
GOV
zyizyaXvvas
KCLI
TTjV 8lKaLOLTVV7)V GOV.
Gen. x x . 1 3 , •>-TPY ^TOSTI ravrrjv
^ O N nj 9
rrjv otKiuoovvrjv
Ttolt\Gov iir
efik.
S i m i l a r l y , i n Is. l v i i . 1, i g q n j f r s i . . . P^^Vn is o OIKaios
The
. . . Kal
transition
av8p€S
rendered
81/caioi.
was no doubt
easier b e c a u s e pipf, as
w e h a v e s e e n , is n e a r e r t o k i n d n e s s t h a n is SiKatocrvvrj; b u t o n c e t u r n e d i n t o G r e e k , SiKaioovvrj c a r r i e d w i t h it i d e a s q u i t e foreign t o TDn. T h i s o v e r l a p p i n g of oiKaioovvr] a n d iXerjfjLoovvr), b o t h r e p r e s e n t i n g s o m e t i m e s p i x , s o m e t i m e s T D n , is a c u r i o u s linguistic phenomenon. I t is e x p l a i n e d p a r t l y b y t h e l a c k of a n y q u i t e e x a c t e q u i v a l e n c e b e t w e e n t h e G r e e k and the H e b r e w words, but more significantly b y the tension w i t h i n Judaism between the older and more h u m a n e r e l i g i o n , of w h i c h t h e p r o p h e t s are t h e l e a d i n g e x p o n e n t s , a n d t h e g r o w i n g l e g a l i s m of t h e p e r i o d in w h i c h the L X X translation was made.
3 A s w e h a v e a l r e a d y o b s e r v e d , Tpq f r e q u e n t l y along with a companion term either
" t r u t h " , , or " f a i t h " ,
, after
x
appears
c o m m o n l y rendered the
LXX
aXrjdeia,
maris. E . g . Prov. iii. 3 (rendered iXerffioavvat Kal TTIOTCIS), x i v . 22 (eXcov Kal dX^decav, ZXeov Kal mariv), x x . 22 (28) (iXermoovvrj Kal aXrjdeia) ; Hos. iv. I (aXrjdeia ov&€ eXeos) ', Gen. x x i v . 49 (lAeos Kal SiKaioavvrjv), xlvii. 29 (eXcTqfioavvrjv Kal aXijdciav) ; Josh. ii. 14 (eXeos Kal dXtf&eiav) ; 2 Sam. (2 Kms.) x v . 20 («?Acos KOI dX-qOciav). 1
65
E
THE
BIBLE
AND THE GREEKS
T h e w o r d , w i t h its c o g n a t e s , , D \ n D # , rtfifctf , is a s u b s t a n t i v e from t h e r o o t ] D X . T h e b a s i c i d e a u n d e r l y i n g t h e r o o t is t h a t o f firmness o r fixity. T h e G r e e k t r a n s lators show themselves aware of this b y occasionally translating words from this root b y such expressions a s crTTjpi&iv,
orrjpiyixa.
I n t h e v o c a b u l a r y of religion a n d
e t h i c s t h e v e r b i s chiefly u s e d (i) i n t h e niphal p a r t i c i p l e , which bears t h e passive meaning " made firm " con firmed " established and so " trustworthy " faith ful " ; a n d (ii) i n t h e hiphil, w h i c h m e a n s " t o b e c o n vinced " t o trust F o r t h e sense o f t h e hiphtl the Greek translators f o u n d a n a p p r o p r i a t e r e n d e r i n g i n iriurevew (ipLmareveLv, Karamareveiv). T h i s v e r b , from t h e s a m e r o o t a s Trelda), means b o t h " t o give credence t o " t o believe a n d " t o h a v e confidence in " t o trust Ilicrrevtiv w i t h t h e d a t i v e a d e q u a t e l y represents t h e H e b r e w "2L p p ^ n w i t h a p e r s o n a l o r a n i m p e r s o n a l o b j e c t , m e a n i n g " t o h a v e confidence i n " t o believe in "to trust a n d Tnarcveiv f o l l o w e d b y a on c l a u s e a d e q u a t e l y represents t h e occasional ^ p p a & f f , " t o b e c o n v i n c e d , " 1
" t o b e l i e v e t h a t " s o - a n d - s o is t h e c a s e . T h e o n l y s h a d e of difference i s t h a t t h e b a c k g r o u n d o f a s s o c i a t i o n s i s more intellectual in t h e Greek. T h u s t o believe in t h e g o d s is f o r t h e G r e e k o r d i n a r i l y t o b e c o n v i n c e d i n t e l l e c t u a l l y t h a t t h e y e x i s t , e . g . A r i s t o t l e , Rhet. I I . OV€ri
X V i i . , €X
^POS" TO QtLOV 7TOJS 7TL(JT€VOVT€S OLCL TOL yiyVO\±€Va
dyaOd diro rfjs rvx^js. I t c o u l d , h o w e v e r , t a k e o n a deeper meaning, w h i c h m a y b e illustrated from X e n o p h o n , Mem. I . i. 1 - 5 . S o c r a t e s w a s a c c u s e d o f n o t a c k n o w l e d g i n g t h e g o d s , (ovs /xev r) TTOXIS vo/u'£ei 6eov$ ov vopii^ojv). X e n o p h o n defends h i m o n t h e g r o u n d t h a t he guided his o w n conduct a n d that of his companions b y t h e i n t i m a t i o n s o f his Scu/xoViov, w h i c h , l i k e t h e o m e n s observed b y a n y pious A t h e n i a n , g a v e a sign from t h e 1
I n Prov. x x v i . 25
is /ii) 7T€ia6rjs.
66
RIGHTEOUSNESS,
MERCY
AND
TRUTH
gods. " Y o u will surely agree he proceeds, " t h a t he d i d n o t w i s h t o s e e m t o h i s c o m p a n i o n s a fool or a c h a r latan. H e w o u l d h a v e s e e m e d b o t h , if he h a d f o r e t o l d t h i n g s as r e v e a l e d b y G o d a n d t h e n a p p e a r e d a liar. It is c l e a r t h e r e f o r e t h a t h e w o u l d n o t h a v e f o r e t o l d t h e m u n l e s s h e b e l i e v e d t h a t he w o u l d b e s p e a k i n g t h e t r u t h (el p,r) emorevev a\r)devoeiv). B u t w h o could have such belief in a n y o n e o t h e r t h a n G o d ? (ravra oe rls av aXXw marevoeiev r) deep ;) A n d b e l i e v i n g in t h e g o d s , h o w can he be said not to h a v e acknowledged t h a t gods exist ? (morevajv he deois mos OVK elvai deovs ev6jja,£ev ;)." Thus for X e n o p h o n marevew Oeols is s o m e t h i n g m o r e t h a n vofii^eiv elvai deovs. I t is confidence in G o d , d i s p l a y e d in t h e a c c e p t a n c e of H i s r e v e l a t i o n as t r u e . Similarly, for t h e H e b r e w m m a p o $ p i n v o l v e s r n y j n ytm (Ps. c v . (cvi.) 1 2 ) . S o c r a t e s morevcov Oeols is n o t v e r y different from A b r a h a m , w h o iirtarevae rco #e&>, mrP3 VQtiT} (Gen. x v . 6), for A b r a h a m ' s f a i t h , t o o , w a s s h o w n in a c c e p t i n g G o d ' s promise as true. A t most we m a y say that the i n t e l l e c t u a l m o m e n t of " belief " is s o m e w h a t s t r o n g e r in t h e G r e e k , a n d t h e m o r a l e l e m e n t of " t r u s t " in t h e H e b r e w . I t is i n t e r e s t i n g t o c o m p a r e P h i l o ' s t r e a t m e n t of t h e f a i t h of A b r a h a m . " N e c e s s a r i l y therefore the* s t a t e m e n t , emorevoev
9
Af$paajA ra>
deep, is
made
irpos
erraivov
rov
Yet one m i g h t s a y , ' d o y o u j u d g e t h i s w o r t h y of p r a i s e ? W h o w o u l d n o t p a y a t t e n t i o n t o G o d w h e n H e s p e a k s a n d p r o m i s e s , e v e n if he w e r e t h e m o s t u n j u s t a n d i m p i o u s of m e n ? ' T o w h o m w e w i l l reply . . . ' I f y o u will m a k e a deeper investigation, and n o t a v e r y superficial o n e , y o u w i l l c l e a r l y r e c o g n i z e t h a t it is n o t e a s y /XOVOJ 0ea> marevoai, without taking account of a n y t h i n g b e s i d e s , b e c a u s e of o u r k i n s h i p w i t h t h e m o r t a l i t y w i t h w h i c h w e are y o k e d t o g e t h e r , w h i c h p e r s u a d e s u s t o t r u s t (rremorevKevai) in p r o p e r t y , r e p u t a t i o n , office, friends, h e a l t h a n d s t r e n g t h of b o d y , a n d m a n y o t h e r t h i n g s . B u t t o e l i m i n a t e all these t h i n g s , TremorevKOTOS.
F
67
THE
BIBLE
AND THE GREEKS
a n d t o d i s t r u s t (amarrjaai) everything temporal, which is i n i t s n a t u r e e n t i r e l y u n t r u s t w o r t h y , a n d pLovto TTiorevoai Oeco, w h o is i n t r u t h a l o n e t r u s t w o r t h y , i s t h e w o r k o f a g r e a t a n d c e l e s t i a l m i n d , w h i c h is n o l o n g e r e n s n a r e d b y a n y t h i n g i n o u r w o r l d ' " (Quis Rer. 9 0 - 3 ) . Again, h e a s k s , n&s av ns Tnarevaai deep ; a n d replies " B y l e a r n ing t h a t a l l else c h a n g e s , b u t H e a l o n e is c h a n g e l e s s " (Leg. Alleg. I I . 89). T h u s w e m a y s a y t h a t i n H e l l e n i s t i c J u d a i s m t h e e x p r e s s i o n TTLOT€V€LV Oetp h a s a sense w h i c h c a r r i e s o v e r m u c h of t h e m e a n i n g of n V P S p p S H , a n d strengthens a n d enriches o n e element in t h e m e a n i n g of the Greek phrase, w h i c h existed, b u t was n o t prominent, in o r d i n a r y G r e e k u s a g e . H e r e w e h a v e t h e b a s i s o f t h e N e w T e s t a m e n t u s e of t h e w o r d morcifew. F o r t h e niphal t h e L X X uses iriGTovodai, i n t h e sense of " t o b e r e n d e r e d mar6s ", a n d s o " t o b e c o n f i r m e d " guaranteed a n d for i t s p a r t i c i p l e t h e a d j e c t i v e men6s; " trustworthy n e a r l y a l w a y s o f m e n , b u t i n Deut. v i i . 9, Ps. c x l i v . ( c x l v . ) 1 4 , Is. x l i x . 7 , of G o d , a s w o r t h y o f m e n ' s t r u s t . S o c o n s t a n t l y i n t h e N e w T e s t a m e n t , e . g . Lh. x i i . 42, 6 7TLcrr6s OIKOVOHOS, " t h e t r u s t w o r t h y s t e w a r d " ; 1 Cor. i. 9, mends 6 deos oV ov iKXrjdrjre, " G o d i s t r u s t w o r t h y , b y w h o m y o u w e r e c a l l e d " (so t h a t t h e " c a l l i n g " c a n n o t b e in v a i n ) ; 2 Thess. iii. 3 , maros 8c iarw 6 tcvpios os crrrjpl^ei vixas, w i t h a p l a y u p o n t h e o r i g i n a l sense o f ] D K . C f . 2 Chron. x x . 2 0 , lauppi D ^ t ^ J f HTPP3 wn$n; Is. v i i . 9, nrp^D tib D K . (In b o t h c a s e s t h e L X X misses t h e point. P a u l w a s t h e better Hebraist.) The substantives n p $ ,
n p D # , r e p r e s e n t t h e sense o f t h e
niphal, " s t e d f a s t n e s s " trustworthiness " faithful ness T h e a c t i v e sense o f t h e hiphil h a s i n b i b l i c a l H e b r e w n o c o r r e s p o n d i n g s u b s t a n t i v e (such a s i s t h e A r a m a i c NJTWlpYt, " f a i t h " ) . These words are rendered b y IT LOT is. IILOTLS is a l m o s t a l w a y s a q u a l i t y o f m e n , o r their words a n d actions. I t is never a n attribute of G o d , d i r e c t l y , e x c e p t i n Lam. i i i . 2 3 , inXijdvvev 7) TTLOTLS 68
RIGHTEOUSNESS, aov =
MERCY
AND
TRUTH
n j n ( o m i t t e d in B A ) , a n d in I Kms.
xxi. 3
(1 Sam. x x i . 2), Oeov mans, r e p r e s e n t i n g a H e b r e w different from M . T . B u t cf. also Ps. x x x i i . ( x x x i i i . ) 4, mivra rd epya avrov iv iriarei = njfDfcQ mtpgfirb^ , Sir. i. 27 (34-5) r) evooKia avrov Trlans Kal Trpaorrjs (no H e b r e w e x t a n t ) . I t is t o b e o b s e r v e d t h a t t h e G r e e k w o r d mans is a m b i g u o u s . I t m e a n s b o t h " faithfulness " , a n d " belief " or " t r u s t " , A s w e h a v e seen, t h e l a t t e r m e a n i n g d o e s n o t a t t a c h t o D D K , a n d t h e r e is n o p a s s a g e in t h e L X X where the context would naturally suggest such a meaning. P a u l ' s t r e a t m e n t of h i s p r o o f - t e x t , Hab. ii. 4, is a r b i t r a r y . n?JT inyiafcO j T H S c l e a r l y m e a n s " A r i g h t e o u s m a n w i l l c o n t i n u e t o l i v e b y v i r t u e of h i s s t e d f a s t n e s s " . T h e L X X , r e n d e r i n g p e r h a p s a s l i g h t l y different H e b r e w , g i v e s 6 oUaios €K marews fiov ^rjoerai, u n d e r s t a n d i n g rriaris in i t s r a r e r sense as t h e faithfulness of G o d . P a u l i g n o r e s t h e p r o n o m i n a l suffix, a n d r e n d e r s t h e p a s s a g e 6 hiKaios 4K marews tflverai (or f o l l o w s a t r a n s l a t i o n w h i c h so r e n d e r e d it), m a k i n g i t c l e a r t h a t b y m a r i s h e u n d e r s t a n d s " f a i t h " , a m e a n i n g p o s s i b l e in t h e G r e e k , b u t n o t in t h e H e b r e w o r i g i n a l (Rom. i. 1 7 , Gal. iii. n ) . 1
W h e n o n c e , h o w e v e r , t h e t e r m maris h a d e s t a b l i s h e d itself in t h e r e l i g i o u s l a n g u a g e of H e l l e n i s t i c J u d a i s m it w a s natural t h a t the Greek w o r d should develop its o w n e x t e n d e d m e a n i n g , a n d t h u s w e find P h i l o u s i n g maris in t h e sense of " f a i t h " , or " belief " , a n d m e a n i n g b y i t s o m e t i m e s r a t h e r a m y s t i c a l a p p r e h e n s i o n of r e a l i t y t h a n a p e r s o n a l t r u s t in G o d . A m o n g N e w Testament writers, t h e a u t h o r to the H e b r e w s s t a n d s c l o s e s t to P h i l o . P a u l , t h o u g h h e uses mans i n i t s a c t i v e sense, y e t g i v e s i t a content directly derivable from the H e b r e w p p » n , " t r u s t " , 2
rather t h a n " b e l i e f " . In the Gospels, where Greek influence is u n l i k e l y , t h e use of mans in t h e sense of 1
F o r e x a m p l e s of this sense see M . M . s.v. T h e Greek word has also other senses which are not important for our purpose. F o r t h e Philonic use of mans see p p . 199-200. 2
69
THE " faith Aramaic
BIBLE
AND THE
GREEKS
" t r u s t " in G o d , p r o b a b l y p r e s u p p o s e s t h e a n a t u r a l d e r i v a t i v e from t h e hiphil
htnttDVi,
(aphel) of t h e v e r b , a n d it is l i k e l y t h a t t h e G o s p e l u s a g e , or r a t h e r t h e u s a g e in p r i m i t i v e C h r i s t i a n t r a d i t i o n l y i n g b e h i n d t h e G o s p e l s , h a s h e l p e d t o d e t e r m i n e P a u l ' s use of the term. T h r o u g h o u t the N e w T e s t a m e n t , therefore, t h e d o m i n a n t use of TTIOTIS is n o t d i r e c t l y d e r i v e d from i t s use in t h e L X X , t h o u g h t h e c o n t e n t of t h e i d e a is in m o s t cases s u p p l i e d r a t h e r b y t h e H e b r e w p x t h a n b y t h e G r e e k TTLOT€V€LV. W h e r e v e r t h e w o r d s TTLOTLS, TTIOT€V€LV, TTLOTLS TTLOTOVV, are u s e d in t h e L X X , t h e y a l w a y s , w i t h n e g l i g i b l e e x c e p t i o n s , r e n d e r H e b r e w w o r d s from t h e r o o t p x . N e v e r t h e l e s s , t h e y are n o t t h e d o m i n a n t r e n d e r i n g s of s u c h words. While n o x , n:iDX , etc., are t h i r t y times trans l a t e d TTIOTIS, t h e y a r e t r a n s l a t e d 1 1 9 t i m e s a A ^ f l e i a , a n d dXrjdeia v e r y s e l d o m r e p r e s e n t s a n y o t h e r H e b r e w w o r d . S i m i l a r l y , t h e s e w o r d s a r e r e n d e r e d b y dXrjdrjs and dXrjOwos* T h e b a s i c i d e a of t h e s t e m dX-qd- (said t o b e Y
1
2
1
For the close connection of TTLOTLS in Hellenistic Greek, cf. P. Oxy. I . 70 moTLv KCLL aXrjdeiav l ^ c i : I Tim. ii. 7, s.v. TTLOTLS. I t is n o t e w o r t h y t h a t in aA?}0€ia, and D ^ D $ J , moral.
(" trustworthiness ") and aXydeia : ndoa Kvpia €vypa>os owaXXayrf cV marei KOL dX^dela. See M . M . Ps. ex. (cxi.) 7 3 1 0 8 is rendered
I n Prov.
x i v . 22 the M S S . of the L X X
h a v e a d m i t t e d t w o different translations of the same Hebrew c o u p l e t : in the one J1DX is rendered aAiJflcia, in the other mart?. 2
'AX-qdys is also used to translate Q p n (" wise ") once, H ^ D ? (" estab
lished ", and so " c o r r e c t " ) twice in one c o n t e x t (Job xlii. 7-8), j T I X ( " r i g h t " ) once, j T t t n n
("sound w i s d o m " ) once, and tptpp and its
A r a m a i c equivalent tfllB7j? ("truth") once each; also, in variant readings, a n (
i nitfl once each, b u t these m a y be neglected.
T h e s e occasional
renderings serve to illustrate the associations which the word carried for the translators. 3
y
AXr)$Lv6s also renders HEP (" upright ") four to six times (in Job), (of " f u l l " or " t r u e " weights and measures) once or twice,
( " p u r e " , " i n n o c e n t " ) once, D£) (having the quality of " i n t e g r i t y " )
70
RIGHTEOUSNESS,
MERCY
AND
TRUTH
f r o m a p r i v a t i v e a n d Aa0, t h e r o o t of XavBdvew) is " r e a l " genuine " true as o p p o s e d t o t h a t w h i c h is false o r merely apparent. T h e G r e e k t e r m s , t h e r e f o r e , h a v e in t h e i r o r i g i n l i t t l e in c o m m o n w i t h t h e H e b r e w w o r d s w h i c h t h e y are e m p l o y e d t o t r a n s l a t e . The common g r o u n d w o u l d s e e m t o lie in t h e a p p l i c a t i o n of b o t h sets of terms to w o r d s or t h o u g h t s . These m a y be described as ruptf if t h e y are sure, c e r t a i n , d e s e r v i n g of confidence, if t h e y w i l l s t a n d i n v e s t i g a t i o n . T h e y m a y b e d e s c r i b e d as aXrjOeia if t h e y c o r r e s p o n d w i t h r e a l i t y . B u t in t h e l a s t resort, o n l y s u c h w o r d s a n d t h o u g h t s as c o r r e s p o n d w i t h r e a l i t y are d e s e r v i n g of c o n f i d e n c e . T o t h i s e x t e n t dXfjdeia = n p £ . B y a c e r t a i n e x t e n s i o n of m e a n i n g , dXrjdrjs or dX-qQwos m a y b e a p p l i e d t o p e r s o n s , if t h e y a r e (a) v e r a c i o u s , o r (b) s i n c e r e , a n d t h e s e m e a n i n g s a p p r o x i m a t e t o t h a t of 79^5, " t r u s t w o r t h y B u t in t h e passage from the H e b r e w
t o t h e G r e e k dXrjOeia t h e r e
is a c e r t a i n i n e v i t a b l e shift of m e a n i n g , w h i c h is s o m e t i m e s n e g l i g i b l e , b u t a t o t h e r t i m e s m a y affect t h e s u b s t a n c e of the
matter.
T h u s in
a d e q u a t e l y represents
3 Kms.
x . 6 , dXrjBwos
n n i n rpn np.N.
In
6
Gen.
Xoyos
xlii. 1 6
Joseph proposes a test to his brothers " t h a t y o u r w o r d s m a y b e p r o v e d , w h e t h e r t h e r e is r e n d e r s el dXrjBevere.
in y o u
The L X X
Joseph wishes to discover whether
t h e y are h o n e s t , t r u s t w o r t h y m e n ; b u t as t h e p a r t i c u l a r q u e s t i o n is w h e t h e r t h e i r words are t o b e b e l i e v e d , t h e v e r b dXrjOevetv, " t o s p e a k t h e t r u t h
is in p l a c e .
B u t where
in Neh. v i i . 2 (2 Esci. x v i i . 2) H a n a n i a h is d e s c r i b e d as a t r u s t w o r t h y a n d G o d - f e a r i n g m a n , DVtiwn N'T! npN E T N , t h e r e is a s h a d e of difference in t h e L X X dvrjp dXrj8r)s Kal (f>o^ovfji€vos rov Beov, for dXr)Br)s w o u l d n a t u r a l l y s u g g e s t t o once or twice, as well as the Aramaic in Daniel; in Num.
also
Ullfl
1
3' 3?^
x x i v . 3, 15.
71
tSWj? (" true ") DTIttf probably mistakenly
(" sure "), and
in a variant reading, and
THE BIBLE
AND THE
GREEKS
a G r e e k r e a d e r e i t h e r " v e r a c i o u s " o r " sincere of w h i c h is p r e c i s e l y n £ 8 B P X .
neither
Again, where the term
a\y)6iv6s is a p p l i e d t o G o d , a c h a n g e o f m e a n i n g is a l m o s t i n e v i t a b l e . I n Exod. x x x i v . 6, Ps. l x x x v . ( l x x x v i . ) 1 5 G o d is d e s c r i b e d a s n©$. T0D"^1 >" a b o u n d i n g in m e r c y a n d faithfulness T h i s is r e n d e r e d , i n b o t h p l a c e s , noXveXeos Kal aXrjBivos. T h e G r e e k r e a d e r h a d a c h o i c e of t w o m e a n i n g s for dXrjdivos : " v e r a c i o u s or " real That is, h e m i g h t t h i n k of G o d e i t h e r a s g i v i n g t r u e r e v e l a t i o n s , o r h e m i g h t t h i n k of H i m a s t h e r e a l G o d , d i s t i n c t from t h e idols of t h e nations, w h i c h are unreal. B u t n e i t h e r of t h e s e i s p r e c i s e l y w h a t is m e a n t b y n p j r a i , w h i c h m e a n s t h a t G o d is e n t i r e l y w o r t h y of m e n ' s t r u s t , t o b e relied o n i n a l l t h e i r n e e d . W h e r e dXrjBivos s t a n d s alone, t h e second meaning " r e a r ' becomes almost inevit a b l e for a G r e e k reader. T h u s in Is. l x v . 1 6 t h e L X X r e a d s : evXoyrjcrovaiv yap TOV deov rov aXrjBwov, Kal ol dfivvovres c m rr)s yrjs opuovvTat TOV deov TOV aXrjdivov. T h e H e b r e w e x p r e s s i o n , a c c o r d i n g t o M . T . , is p x v r b & . T h e f o r m p $ is e l s e w h e r e f o u n d o n l y a s a n a d v e r b , g e n e r a l l y u s e d a s a c o n f i r m a t o r y response ( L X X yevoiTo). If this r e a d i n g is r i g h t , t h e n t h e i d e a p r o b a b l y is t h a t o a t h s a r e t o b e t a k e n b y t h e G o d w h o s e c h a r a c t e r confirms o r guarantees such oaths. I t is likely, however, that w e s h o u l d p u n c t u a t e p x = faithfulness (as i n Is. x x v . 1 ) , g i v i n g t h e f a m i l i a r sense " t h e faithful G o d B u t the G r e e k r e a d e r c o u l d h a r d l y fail t o u n d e r s t a n d rov deov rov aXrjdivov a s " t h e real G o d 'AXTJOWOS h a s t h i s specific sense. S e e A r i s t o t l e , Pol. I I I . 6 ( n ) , I 2 8 i £ , 1 2 , w h e r e rd dXrjdivd m e a n s r e a l o b j e c t s a s d i s t i n c t from t h e i r p i c t u r e d c o p i e s rd yeypafifieva : P l a t o , Rpb. 499c, dXrjdivfjg LXoaoia9 aXrjBivos epcos \ a n d t h e a s t r o n o m i c a l u s e of t h e t e r m for t h e r e a l (as o p p o s e d t o t h e a p p a r e n t ) risings a n d s e t t i n g s o f h e a v e n l y b o d i e s (see L . & S . ) . S i m i l a r l y , i n Test. X I I . Patr., T. Ash. i v . 3, TO SOKOVV KaXov fiera 72
RIGHTEOUSNESS,
MERCY
AND TRUTH
rov dXrjOivov KOLAOV. 'AArjOwos h a s t h e s a m e sense i n t h e N . T . , e . g . Jn. i . 9 , v i . 3 2 , x v . 1 ; Heb. v i i i . 2 , i x . 24 ; 1 Jn. i i . 8. S o P h i l o h a s dArjBivdg dvBptoTros ( t h e r e a l h e a v e n l y m a n , i n G o d ' s i m a g e = t h e L o g o s ) , dArjOcvr) L^cor], a n d f i n a l l y 6 dArjBtvos fled?, e . g . De Spec. Leg. L 332 : oi dyvoovvres rov eva Kal dArjBivdv Bedv voAAovs Kal t/fevocovvfiovs dvairAdrrovres irepl TO dvayKaidrarov rcov ovrcov rvAcorrovGiv. Leg. ad Gaium, 366, TrpoeArjAvdeiaav LK€T€V€IV rov dAiqBivdv Bedv, Iva rov ift€v8covvp,ov ras opyds iiricrxV' ^ f . also 3 Mace. v i . 1 8 , 6 pbeyaXoSo^os teal navroKparcop KOX dArjdwos Beds. T h i s is t h e sense of 6 dAyBcvds Beds i n t h e N e w T e s t a m e n t : 1 Thess. i . 9 ; Jn. x v i i . 3 ; 1 Jn. v . 20. I t i s p u r e l y G r e e k , t h o u g h b y a n a c c i d e n t of t r a n s l a t i o n i t finds a p l a c e i n t h e O l d T e s t a m e n t . 1
'AArjOeia e x h i b i t s a s i m i l a r shift, or e x t e n s i o n , of m e a n i n g . A s w e h a v e o b s e r v e d , w h e n n£fc is u s e d in r e l a t i o n t o w o r d s o r t h o u g h t s w h i c h a r e c e r t a i n , o r sure, i t a p p r o x i m a t e s t o t h e m e a n i n g " truthfulness " a n d where i t is used of persons, " trustworthiness " m a y approximate to " sincerity " or " veracity I n s u c h c a s e s dArjBeia m a y b e a fairly adequate translation. B u t t h e ideas of " t r u t h f u l n e s s " veracity " sincerity " are n o t so p r o m i n e n t i n t h e c o n n o t a t i o n o f dAr]Beia a s t h a t o f " t r u t h " a s opposed t o falsehood. There are m a n y passages in t h e L X X where this latter idea would more n a t u r a l l y s u g g e s t itself t o G r e e k r e a d e r s . T h u s i n Ps. x x i v . 51 dhrjyrjaov /xc inl rrjv dArjBeidv GOV Kal'St&atjov fie would naturally be taken as a prayer t o be divinely t a u g h t a n d s o l e d t o a k n o w l e d g e o f " t h e t r u t h " ; Ps. c x v i i i . 1 6 0 , dpxr) rcov Aoycov GOV dArjdeta w o u l d n a t u r a l l y m e a n " T r u t h is t h e b e g i n n i n g , t h e first p r i n c i p l e , o f T h y w o r d s " ; t h e e x p r e s s i o n tpvAdooew dA-qBeiav (Ps. c x l v . 6, 7 s . x x v i . 2) w o u l d s u g g e s t " t o p r e s e r v e o r d e f e n d t h e t r u t h (against error) T h e d i v i n e t i t l e n©» yfrft , " t h e faithful G o d " , b e c o m e s 6 Beds rrjs dArjBelas (Ps. x x x . 6 ) , w h i c h s u g g e s t s e i t h e r " t h e G o d i n w h o m resides t h e u l t i m a t e t r u t h
73
THE BIBLE
AND
THE
GREEKS
or " t h e G o d of r e a l i t y T h e p r o c l a m a t i o n (Ps. c x i x . 90) *irtflft$ 1 T J "nb , " T h y faithfulness l a s t s from a g e t o a g e " , b e c o m e s els yevedv Kal yevedv r) dXr]deid GOV, a d e c l a r a t i o n of t h e e t e r n i t y of " t r u t h In m a n y s u c h p a s s a g e s it is n o t e a s y t o r e a d in t h e G r e e k t h e t r u e m e a n i n g of t h e H e b r e w , a n d t h e result is a c e r t a i n i n t e l l e c t u a l i z i n g of r e l i g i o n . N o t t h e " faithfulness " of G o d , b u t a b s t r a c t " t r u t h " in G o d b e c o m e s t h e s u p r e m e l y w o r s h i p f u l t h i n g , a n d t h e p u r s u i t of " t r u t h " b e c o m e s a c h a r a c t e r i s t i c a c t i v i t y of t h e religious m a n . This i n t e l l e c t u a l i z i n g t e n d e n c y in H e l l e n i s t i c J u d a i s m r e a c h e s a n a d v a n c e d s t a g e in P h i l o , for w h o m dX-qdeua is " t h e p o w e r t h a t b r i n g s r e v e l a t i o n of t h i n g s t h a t w e r e w r a p p e d in s h a d o w " (rjra rd)v GweaKcaGfievajv irpaypidrajv dvaKaXvirTYjpia dyovaa ovvapas, De Ebr. 6 ) , a n d is c o n t r a s t e d w i t h dyvoia (ib.) a n d w i t h ^avraaia Kal SOKTJGLS (Quod Det. 1 6 2 ) . I t is i n t e r e s t i n g t o o b s e r v e h o w in v a r i o u s N e w T e s t a m e n t p a s s a g e s a l l u s i o n s t o t h e O l d T e s t a m e n t are c o l o u r e d b y t h i s H e l l e n i s t i c t e n d e n c y . T h u s P a u l s p e a k s of rrjv dXr)deiav rod Oeov (an e x p r e s s i o n i m p l i e d in t h e e x t r e m e l y f r e q u e n t L X X p h r a s e s , r) dXrjdeia GOV, avrov), a n d c o n t r a s t s it w i t h i/jevhos," f a l s e h o o d " (Rom. i. 25). T h e m e a n i n g is " t h e r e a l i t y of G o d contrasted with t h e u n r e a l i t y of i d o l s . I n Jn. x v i . 1 3 , orav Se eXOrj iKelvos, TO Trvevfia rrjs dXrjOeias, ohrjyrjGet vpuas els TTJV dXrjdeiav irdoav, w e h a v e a n e c h o of t h e p r a y e r oSrjyrjGov fie e m TTJV dXrjdeLav GOV (Ps. xxiv. 5 : in b o t h c a s e s t h e r e is a varia lectio iv rfj dXrjdeia). T h e m e a n i n g is " H e w i l l lead y o u into truth t h o u g h the Hebrew original " ^ T j n tjnpxn m e a n t r a t h e r " c a u s e m e t o w a l k in T h y f a i t h fulness i.e. p r o b a b l y t h e faithfulness w h i c h is a p r o p e r t y of G o d , a n d w h i c h H e e x p e c t s from m e n . Jn. i v . 24, iv 7TV€vp,aTi Kal dXrjdeia Sec rrpOGKVvelv, recalls Ps. c x l i v . 1 8 , TOirnKaXovjxevoLs avrov iv dXrjOeia: t h e H e b r e w Hp&2 meant
" with
faithfulness
or 74
loyalty
but
" John "
RIGHTEOUSNESS,
MERCY
AND
TRUTH
r e a d t h e L X X as m e a n i n g " in r e a l i t y as o p p o s e d t o mere appearance or outward observance. In Jn. i. 1 7 w e h a v e c l e a r l y a n e c h o of t h e frequent H e b r e w collocation T)Q$]
1QU—^
1
X^-P ^
K
a
L
V
dXtfOeia
OLCL
'Irjaov
Xpunov
iyevero. T h e w h o l e t e n o u r of t h e G o s p e l s h o w s t h a t t h e e v a n g e l i s t u n d e r s t o o d dX-qdaa as t h e " t r u t h " r e v e a l e d b y Christ.
75
CHAPTER IV
SIN T H E m o s t g e n e r a l t e r m in H e b r e w e x p r e s s i n g t h e i d e a of " e v i l " o r " b a d n e s s whether physical or moral, is t h e r o o t y j n w i t h i t s d e r i v a t i v e s . T h e c o r r e s p o n d i n g t e r m s i n G r e e k a r e KCLKOS (/ca/cta) a n d iroviqpos (Trovrjpla). T h e L X X p r o p e r l y uses o n e o r o t h e r o f t h e s e w o r d s t o t r a n s l a t e y ^ n , i n , n y n in a l m o s t a l l cases. F o r t h e i d e a o f " sin " H e b r e w c o m m o n l y uses w o r d s from t h e root Nttn , w h i c h h a s for i t s f u n d a m e n t a l m e a n i n g " t o miss t h e m a r k " to go wrong Here again t h e G r e e k l a n g u a g e offers n a t u r a l e q u i v a l e n t s : t h e v e r b afAapTtiveiv ( c ^ - , €(/>-, hi-ap,apTav€iv), the nouns dfiaprta, dfidprr]p,a
y
dpLaprcoXos.
The
fundamental
idea
is
the
s a m e . W h a t e v e r differences t h e r e m a y b e a r e n o t differences i n t h e m e a n i n g of t h e w o r d s , b u t d e p e n d u p o n differences i n t h e g e n e r a l b a c k g r o u n d of t h o u g h t . A s e c o n d r o o t of a l m o s t e q u a l l y g e n e r a l significance is Dtrrx , e x p r e s s i n g t h e i d e a '' f a u l t ' V o f f e n c e ' ' . T h e L X X s o m e t i m e s renders D^rx , d / x a p r t a , m o r e u s u a l l y TrXrjfMpLeXeia (7rXr)[jLpL€Xr)ij,a), w i t h -nXiqixjxeXtlv for t h e v e r b . A s t h e s e w o r d s are r e s e r v e d for UWH ( w i t h o n l y s i x e x c e p t i o n s ) w e m a y take it that the translators regarded them as specially a p p r o p r i a t e r e n d e r i n g s o f DttTN. riXrjfxpieXeLa is p r o p e r l y a " false n o t e " i n m u s i c . I t w o u l d s u g g e s t a s o m e w h a t l i g h t e r j u d g m e n t u p o n a n a c t i o n t h a n dpbapria—a " slip p e r h a p s , r a t h e r t h a n a d e a d failure. P o s s i b l y t h i s l i g h t e r j u d g m e n t is also s u g g e s t e d in t h e o c c a s i o n a l r e n d e r i n g of
DXpS b y dyvoia
(dyvoelv).
T h e m o r e specific w o r d s used for v a r i o u s a s p e c t s of sinful b e h a v i o u r offer m o r e i n t e r e s t i n g m a t e r i a l for s t u d y , i . T h e w o r d ]7X h a s for i t s p r i m a r y m e a n i n g " w e a r i 7
6
SIN ness " trouble a n d in t h i s sense it is r e p r e s e n t e d in t h e L X X b y TTOVOS, KOTTOS, puoxdos. B u t it is v e r y fre q u e n t l y u s e d in a m o r a l sense for " w i c k e d n e s s especially w i t h reference t o i d o l a t r y . T h e L X X t r a n s l a t o r s u n d e r s t o o d it t o m e a n i n f r a c t i o n of t h e d i v i n e L a w . I t is n o r m a l l y r e p r e s e n t e d b y dvopuia (dvofios). 2. T h e r o o t biSf w a s u n d e r s t o o d b y t h e t r a n s l a t o r s t o i m p l y s p e c i f i c a l l y injustice : t h e y r e n d e r w o r d s from t h i s r o o t u s u a l l y b y CLSLKOS ( a S i / a ' a ) . 3. T h e root MZRS e x p r e s s e s t h e i d e a of rebellion. W h e n it is used in a p o l i t i c a l sense t h e v e r b is p r o p e r l y r e n d e r e d d^iordvat (e.g. 2 Chr. x x i . 8, aTrecrrr] 'JSSco/x, diro rov 'IovSa). F r e q u e n t l y i t i s u s e d of rebellion a g a i n s t G o d , wilful a n d defiant w i c k e d n e s s . T h i s i d e a t h e L X X t r a n s l a t o r s h a v e rendered
b y the
verb
daefielv,
the
noun
doefieia,
and
o c c a s i o n a l l y t h e a d j e c t i v e doe^rjs. T h e root o-e/J- e x presses t h e i d e a of " a w e " : oefieo 6 at m e a n s " t o s t a n d i n a w e " of t h e d i v i n e , a n d i t o c c u r s a l t e r n a t i v e l y w i t h <j>ofSeZodai a s a t r a n s l a t i o n of t h e H e b r e w p h r a s e M M N T , " t o fear t h e L o r d S o ( D ^ K ) MRR D N T is eiaepeia (Is. x i . 2 ) , evoefieia els deov (Prov. i. 7 ) . ever, irpos rov Kvpiov (Is. x x x i i i . 6 ) , o r deooefieia (Gen. x x . 1 1 ; Job x x v i i i . 28). W h e r e this " fear of t h e L o r d " is a b s e n t , there is YTTFE}, 1
doefSeLa. T h e G r e e k t r a n s l a t o r s , therefore, i g n o r i n g t h e e t y m o l o g i c a l m e a n i n g of t h e w o r d , h a v e f o u n d a felicit o u s r e n d e r i n g for t h e i d e a . W e h a v e n o g o o d E n g l i s h e q u i v a l e n t : " i m p i e t y " o r " godlessness " p e r h a p s c o m e nearest. T h u s w e h a v e t h r e e specific a s p e c t s of sin ; l a w l e s s n e s s , injustice, a n d godlessness, corresponding to the H e b r e w terms , b j y , yt2flp . W h i l e , h o w e v e r , t h e t e r m s dvopia, a S i / a a , doefieia m u s t b e r e g a r d e d a s n o r m a l l y t h e e q u i v a l e n t s of t h e s e t h r e e w o r d s , i t is n o t e w o r t h y t h a t t h e y a r e used t o render several other terms. T h u s : 1
T h e L X X has e x p a n d e d the Hebrew, and M M T I N T is represented b o t h b y <j>6fios Oeov and b y evoefieia eis deov.
77
THE (i)
"AVOJJLOS
BIBLE (dvojxla)
A N D THE GREEKS
n o t infrequently represents n ) $ t , a
w o r d w h i c h o r i g i n a l l y h a d t h e n e u t r a l sense of " p l a n " o r " device b u t is u s e d of e v i l d e v i c e s , a n d i n p a r t i c u l a r of unchastity. T h e r e n d e r i n g dvoaia i n o n e p l a c e (Ezek. x x i i . 9) m a y b e a n a t t e m p t t o d o j u s t i c e t o i t s d i s t i n c t i v e meaning. B u t for t h e most part t h e L X X translators h a v e been content t o bring it under t h e general heading of i n f r a c t i o n of t h e d i v i n e l a w . (ii)
'Avojita
(dvojxrjjjLa, dvojxos) a n d dtreficia a r e a l s o u s e d
to translate r o y i n , which means something abhorred, a n " a b o m i n a t i o n , ' ' p r i m a r i l y a s t h e o b j e c t of r i t u a l tabu (fioeAvyfjia). T h e r e n d e r i n g dvojxia for t h i s w o r d i s a l m o s t c o n f i n e d t o Ezekiel, w h e r e i t o c c u r s t w e n t y - f i v e t i m e s . I t r e p r e s e n t s a r a t i o n a l i z i n g of a n o r i g i n a l l y n o n rational concept. F o r the primitive " numinous " horror is s u b s t i t u t e d t h e i d e a of t h e i n f r a c t i o n of l e g a l r e g u lations. (iii) "AVOJJLOS (dvojxia), dacfirjs, a n d djxaprcoXos are all f r e q u e n t l y u s e d t o t r a n s l a t e w o r d s from t h e r o o t r t r h , w h i c h s e e m s t o e x p r e s s n o t h i n g m o r e specific t h a n d o w n right wickedness. T o t h e translators it suggested either sinfulness i n g e n e r a l , o r s p e c i f i c a l l y , " l a w l e s s n e s s " o r " godlessness (iv) '\oucia a n d daefieia f r e q u e n t l y r e p r e s e n t DDPl. T h e i d e a u n d e r l y i n g t h i s r o o t is t h a t of " v i o l e n c e and it c a n b e used of p h y s i c a l a c t s o f v i o l e n c e , e i t h e r t o p e r s o n s or t o things. T h e translators seem t o h a v e been unaware of t h i s specific m e a n i n g . F o r t h e m D D n is o n l y a n o t h e r e x p r e s s i o n for " injustice " o r " godlessness 1
2
3
1
'Aoepijs is nearly always ITCZH , though aoepcia is nearly always . 'AfxaprojXos is generally , though d/Ltapr^/xa, d/xaprta seldom represent words from this root. A n instructive passage is Ps. x x x v . (xxxvi.) 2, where both JTtZTB (here irapdvofxos) and IT12H (here dfiapTaveiv) are attributed to the man who has no fear of God (<£o>? deov) : F J i y 1 ^ 1 0 5 J^N. This shows 2
3
how natural it would be to understand both STEPS and JTEH in the sense of dcrc7?«a.
78
SIN (v)
"Ahucla,
avofila
(dvo/x^/xa) f r e q u e n t l y s t a n d for ] i y .
T h e d i s t i n c t i v e i d e a of t h e w o r d w o u l d s e e m t o b e t h a t of " g u i l t T o t h e translators it suggests s i m p l y " injustice or " lawlessness T h u s d S t / c t a , avofiia, a n d daeflcia d o d u t y for a v a r i e t y of H e b r e w e x p r e s s i o n s . If w e t a k e i n t o a c c o u n t n o t o n l y the normal or regular renderings, but those w h i c h t h o u g h n o t r e g u l a r are sufficiently f r e q u e n t t o be significant, w e m u s t a d d t h a t doiKos ( d S u a ' a ) r e p r e s e n t s also p e , r t f f B , and y t m , as well as , w h i c h is n o r m a l l y (and m o r e appropriately) rendered fcvSrjs (i/tevSos); that dvofios (dvofiia) r e p r e s e n t s also D a n , bvr, a n d r t f r B ; a n d t h a t daipeta s o m e t i m e s r e p r e s e n t s x t a n . T h e r e l a t i o n s of t h e s e t e r m s m a y b e r e p r e s e n t e d in t h e f o l l o w i n g t a b l e , w h e r e t h e first c o l u m n r e p r e s e n t s r e n d e r i n g s f r e q u e n t e n o u g h in p r o p o r t i o n t o o t h e r s t o b e r e g a r d e d as n o r m a l , t h e s e c o n d c o l u m n r e n d e r i n g s w h i c h are less f r e q u e n t , b u t s t i l l frequent enough to be significant, and the third renderings w h i c h o c c u r o n l y v e r y o c c a s i o n a l l y (in s o m e c a s e s o n l y o n c e ) . R e n d e r i n g s w h i c h h a v e t h e a p p e a r a n c e of m e r e caprice or eccentricity h a v e been ignored. Primary
rendering.
dvofxla {-os)
Secondary. dSiKia (-os)
-civ)dpapr (a dvooios doefieia dfiapTta (-rjfjLa, -dveiv, -wXos, cp-) dvofiia dhiKid, doefieia dvopia dSi/a'a dhiKia, dvopia (-ijjua) dpdprrjpa doefieia (-civ,-T}pa, -rjs) dSt/cta (-T)iia,-€xv), dpapria (-r)p a), dvopia dpaprcoXos, dhiKos (-ia) dvofxos (-id), doefirjs dSiKOS (-ta) t/f€v8qs (-os)
trXTjufieXrffjLa (-€ta, dvofila (-os)
roar
Don
bw P*
T#
fiheXvyp.a 1
dvopia
Occasional. doefieia (-r)s), KOTTOS, fxoxOos, TTOVOS, pdraios dyvoia doefieia (-ctv), napdvopos dvopos, dBiKos, doefirjs TTO.pdvop.os Trapdrtroipa, trapavopeiv doefieia, napavopia TrapaTTTcupa, rrapdvopos, irXavav, napafiaiveiv 1
napdvopos, novrjpos, nXrjppeXeia dvopos (-id) doefieia, aKaOapros-
nXavdv is t h e normal (and appropriate) rendering of HOT .
79
THE
BIBLE
AND THE GREEKS
T h e f a c t s w h i c h e m e r g e a r e t h e s e : (i) T h e L X X uses a notably poorer ethical vocabulary than t h e Hebrew, (ii) T h e r e i s a s t r o n g t e n d e n c y t o r e d u c e a l l m a n n e r o f e v i l b e h a v i o u r t o t h e c o n c e p t s o f d S i / a a a n d dvopuia, a n d particularly the latter. T h i s is one more s y m p t o m of t h e growing legalism which w e have noted in other connec tions. T h e L X X version tended t o stereotype this l e g a l i s t i c n o t i o n o f sin i n H e l l e n i s t i c J u d a i s m . I n t h e N e w T e s t a m e n t t h e u s e of apo/jLos dvofiia is n o t a b l y restricted. 'Avofiia is f o u n d i n Matt, (four t i m e s ) , i n t h e P a u l i n e c o r p u s (six t i m e s ) , i n Heb. (once o r t w i c e ) , a n d i n i Jn. (twice i n o n e v e r s e ) . "AVOIDS is f o u n d i n Mk. (once), i n Lk. (once), i n Acts (once), i n t h e P a u l i n e c o r p u s (five t i m e s ) , a n d i n 2 Pet. (once). O f t h e s e , t h e o c c u r r e n c e s i n Mk. a n d Lk. a r e c i t a t i o n s o f t h e L X X ( = ITOB), a s w e l l a s t h e o c c u r r e n c e s i n Rom. i v . 7 ( = I W B ) a n d Heb. i. 9 (where Heb. l i k e t h e L X X h a s v . l . d S i / a a = ytrh). Of t h e Pauline passages (not being citations), t w o are in t h e Pastorals, where a non-Pauline strain of n e o - l e g a l i s m is r e c o g n i z e d . O f t h e r e m a i n d e r , 1 Cor. i x . 2 1 uses dvofios (thrice) i n i t s s t r i c t sense, " w i t h o u t l a w " (not " s i n f u l " , cf. also avowals i n Rom. i i . 12) ; a n d i n 2 Thess.'ii. 3 , 7 , 8, o dvop,os, 6 avBpamos rijs dvojxias, a r e technical terms for A n t i c h r i s t , h a r d l y of P a u l ' s o w n coinage. I t m a y b e said t h a t P a u l himself only twice (Rom. i v . 7 , 2 Cor. v i , 14) u s e s dvop,la i n i t s g e n e r a l L X X sense ( = jrtsh , ] W , e t c . ) . I n Mt. w i t h i t s l e g a l i s t i c s t r a i n , dvopos i s m o r e freely u s e d i n t h i s g e n e r a l sense, in contrast t o t h e other three Gospels. I t is almost u n k n o w n t o t h e rest of t h e N . T . , a p a r t f r o m 1 Jn. iii. 4 : y
t
7T&S
6
7TOLCOV TTJV dfiapTiaV
Kal TTJV dvopLiaV 770161.
Kal r)
dpbapTia iarlv r) dvofiia. T h i s e x p l i c i t e q u a t i o n of s i n a n d l a w l e s s n e s s i s q u i t e i n t h e spirit o f t h e L X X , a n d i s exceptional in t h e N . T . "AOIKOS, doLKia are m o r e freely used, b u t i n a v e r y l a r g e proportion of their occurrences, t h e y h a v e their properly G r e e k sense of " i n j u s t i c e " , " u n f a i r n e s s " , o r " d i s 80
SIN honesty o r else a r e r e q u i r e d t o p r o v i d e a n a n t i t h e s i s t o oiKaios, SiKaiocrvvrj. 'AaeficLa, dcrefirjs, daefJeZv a r e u s e d o c c a s i o n a l l y : t e n t i m e s in 2 Pet. a n d Jude, e i g h t t i m e s i n t h e r e s t of t h e N . T . (not a t a l l in t h e G o s p e l s ) . I n c o n t r a s t , dpLapria, dp,dpTr]p£L, d/xapTa>AoV> dpxLprdvtiv, a r e u s e d o v e r 250 t i m e s ; a n d P a u l , w i t h h i s TTOVTZS TfpLaprov Kal varepovvrai rrjs S o ^ s rod deov (Rotn. iii. 23), h a s s u g g e s t e d a definition of sin w h i c h , w h i l e e n t i r e l y t r u e t o t h e o r i g i n a l sense of N t t n , dpLaprdveiv, a n d to the uses of t h e s e w o r d s in t h e H e b r e w a n d G r e e k O . T . , l e a d s t o a p r o f o u n d a n d n o n - l e g a l i s t i c i n t e r p r e t a t i o n of t h e i d e a .
81
F
CHAPTER
V
ATONEMENT O N E of t h e l e a d i n g t e r m s in t h e c u l t - v o c a b u l a r y o f t h e O l d T e s t a m e n t is "Hps ( E . V . u s u a l l y , " t o a t o n e " make atonement " ) . T h e e t y m o l o g i c a l m e a n i n g . o f n©3 is a m a t t e r of c o n t r o v e r s y , w h i c h does not concern us here.
A s t u d y of t h e
t r a n s l a t i o n s of t h e w o r d in t h e L X X w i l l t h r o w l i g h t u p o n t h e sense in w h i c h it w a s u n d e r s t o o d b y H e l l e n i s t i c J e w s in E g y p t d u r i n g t h e p e r i o d in w h i c h t h e t r a n s l a t i o n w a s made. T h e s t o c k r e n d e r i n g is IXdaKeadai, o r i^cXdcTKeadai, w i t h t h e c o r r e s p o n d i n g s u b s t a n t i v e s IXaapos, £(jiXacr[i6s, itjlXaais, iglXaapa. I n c l a s s i c a l G r e e k a n d in t h e Koine IXdtTKeLrOtu, igiXdtTKeodcu, have regularly the meaning " placate " propitiate w i t h a personal object. A s a s e c o n d a r y m e a n i n g i&XdvKtoO ai also b e a r s t h e sense " expiate w i t h a n i m p e r s o n a l o b j e c t ; e.g. P l a t o , Laws, 862c, rd drrolvois iijiXaodtv, D i t t . Syll. 1 0 4 2 , 6V 8' dv rToXv7rpay/JLOvrjar] rd rod deov rj rrtpiepydorytat, dfiapriav 6(/>€CX€TCO Mrjvl Tvpdvvcp r)v ov per) SvvrjTCu i^iXdaaaOai. T h u s t h e w o r d s are in t h e m s e l v e s a m b i g u o u s , a n d a close s t u d y of L X X u s a g e is n e c e s s a r y t o d e t e r m i n e w h i c h sense p r e d o m i n a t e d in H e l l e n i s t i c J u d a i s m . z
A . I t w i l l assist o u r e n q u i r y t o e x a m i n e first t h e o t h e r t e r m s u s e d in t h e L X X t o t r a n s l a t e 150 a n d i t s d e r i v a t i v e s . 1. In Dan.
i x . 24 t h e C h i g i a n d C h e s t e r - B e a t t y M S S .
(87 a n d 968), s u p p o s e d t o r e p r e s e n t t h e L X X of r e n d e r 7iy - 1 5 0 ^ n i x t 9 n nnrfp, 82
T«9
dSiKLas
GTvaviaai
Daniel, /cat
ATONEMENT d 7 r a A e t ^ a i rds d S t / a ' a ? .
A , r e p r e s e n t i n g here t h e (so-called)
v e r s i o n o f T h e o d o t i o n , h a s rod ofipayloai
dpaprias
[/cat
dhiKias. T h e c l a u s e
a 7 r a A e t ^ a t dStActa?] Kal rod e^iXdoaodai
w h i c h I h a v e bracketed surely represents an interpolation from t h e L X X t e x t . Here t h e L X X translators w o u l d s e e m t o h a v e b e e n influenced b y a n e t y m o l o g y of which finds f a v o u r w i t h s o m e m o d e r n s , g i v i n g t h e sense " t o w a s h away a s i n t h e B a b y l o n i a n kuppuru. 2. I n Exod. x x x . 1 0 w e h a v e t w o o c c u r r e n c e s of i g s a n d o n e of i t s d e r i v a t i v e 0*1^3.
I n t h e first c a s e ig3l
TTjinp-btf p r } 8 is r e n d e r e d , r e g u l a r l y , Kal igiXdoerat avrov
*Aapcov
e m rcov K€ par cov avrov,
c a s e vby ISQ^ i s r e n d e r e d
KaOapcel
w h i l e in t h e
air6.
rov
i n A , diro rov
i^iXaopov,
alfxarog
rov
second
T h e phrase
D^lSSn nXlSH Dip b e c o m e s i n B a7rd rov alparos piopiov,
-nepl
Kadapiopiov
rov rcov
Kada-
dpapruov
where once again w e m a y fairly suspect a
conflate r e a d i n g . The
r e n d e r i n g s KaOaplt>€iv
for
15)3 a n d
Kadapiopos
for
••n?3 o c c u r e l s e w h e r e , t h e f o r m e r i n Exod. x x i x . 3 7 , t h e l a t t e r i n Exod. x x i x . 3 6 .
S i m i l a r l y , i n Dent, x x x i i . 4 3
teST inplX "I??] i s r e n d e r e d
rov
Xaov
have ben]
is r e n d e r e d
KaOapd
yevioOai.
tfgei
iirl
Here
seem
rr)v yr)v
to
iTJW ^37n
(where t h e t r a n s l a t o r s
Kvpios
r e a d toy W W ) . A g a i n i n Is. x l v i i . n , sb njn yby Svvrjor)
avrov
eKKadapieX
ere raXanroipia
a
Kal
differently
ov prj
vocalized
t e x t s e e m s t o b e i m p l i e d , b u t t h e sense o f " p u r i f i c a tion " is established. 3. I n Exod. x x i x . 3 3 , 3 6 n p s i s r e n d e r e d
dyid&tv,
the
object being in t h e former place t h e priests, in t h e latter the altar. 4. I n Jer. x v i i i . 2 3 ,
83
THE BIBLE
AND
THE
GREEKS
is r e n d e r e d jxr) aO(pa>ar)s ras dowlas Kal ras dpuaprlas
avra>v
t
avrtov and irpoaojirov aov pbr) i^aXelifrris.
'AOwovv p r o p e r l y m e a n s t o d e c l a r e o r p r o n o u n c e dO&os, free of g u i l t (cf. SiKatovv). E l s e w h e r e in t h e L X X i t a l w a y s r e n d e r s s o m e f o r m of t h e r o o t n p j , " t o b e c l e a n " pure " guiltless T h u s the translators of Jeremiah u n d e r s t o o d 1 9 3 , in t h e o n l y p l a c e in t h a t b o o k w h e r e i t o c c u r s , t o m e a n " t o c a n c e l sin w i t h G o d as subject— virtually = " to forgive T o sum u p : where the L X X translators do not render i p a a n d i t s d e r i v a t i v e s b y w o r d s of t h e IXdoKevB ai c l a s s , t h e y render it b y words w h i c h give the meaning " to sanctify " p u r i f y " p e r s o n ? o r o b j e c t s of r i t u a l , o r " t o cancel " purge a w a y " f o r g i v e " sins. W e s h o u l d therefore e x p e c t t o find t h a t t h e y r e g a r d t h e IXdcrKcadat class as c o n v e y i n g similar ideas. B . W e n o w t u r n t o IXdcrKeaOac a n d w o r d s of t h e s a m e c l a s s , a n d e x a m i n e first t h e H e b r e w w o r d s , o t h e r t h a n n p s a n d its derivatives, w h i c h are rendered b y these Greek words. i . 'EgtXdaKecOai in m i d d l e , w i t h h u m a n s u b j e c t = X Q n , " t o un-sin " c l e a n s e f r o m defilement " expiate " (elsewhere r e n d e r e d KadaplCeiv, dayvl^€iv, pavrl&w, dTrorLvvveiv) ; in 2 Chron. a n d Ezek. pass. S i m i l a r l y , Ezek. x l i i i . 2 3 , avvreXioai rov i£t,Xacrp,6v. S o also Ezek. x i v . 1 9 , TO af/xa rov i&Xacrfiov = n ^ ^ O E D l • Under this head should probably be placed the p a s s a g e s w h e r e e^iAdor/ceo-flcu, lXavp,6s DtfrN , Hob. i. 1 1 , Am. v i i i . 1 4 . for
= " be guilty
represent
the
two root
T h e t r a n s l a t i o n is m i s t a k e n ,
nptptf = " guilt " ; but the trans
l a t o r s s e e m t o h a v e been influenced b y t h e close k i n s h i p of
Dttfx a n d
AION.
84
ATONEMENT 2. 'IXdoKcoOai in m i d d l e , w i t h d i v i n e s u b j e c t , = rt?p ^ " t o f o r g i v e " (elsewhere r e n d e r e d afadvai, d^oupelv, KaOapi£,€W, ov pifLvrjcrKGiv, e t c . ) . 4 Kms. V . 1 8 , IXdcrerai Kvpios TCO SovXco GOV (bis). Ps. x x i v . I I , Kal IXdorj rjj d / x a p r t a /xou. 2 Chrotl. v i . 30, /cat ai> eloaKovorj Kal IXdar) ( R , Idcrrj A B ; b u t Ida8ai
€K
ovpavov
TOV
. . .
is n o w h e r e else u s e d t o
render nbp). S o i£tXaap,6s
= nrrt?p:
Ztow. (Theod.) i x . 9, T<£ Kvplcp
rjpuov oi oiKTLppiol Kal ol i£iXaop,oi ( L X X eAeos"). T h e r e is a n i l l u m i n a t i n g p a s s a g e in Sir. v . 5 - 6 : 7T€pl i£iXaofjLov irpoa6€lvai
dfiapTcav
Kal fir) eirnjs, TO
7rXr)dos
( n r r b o ) p^l dofios
'0
i dpLaprlais
oiKTippuos
dp,apTitov
TCOV
avrov
Deut. x x i x . 20, B)
ov
pur)
' ITOXVS
i£iXdo€Tai
p,ov
3. 'IXdoKeoOai in p a s s i v e , tXecos eviXaTeveLv, all w i t h divine subject = -tvoai
yivov
y
OeXrjor) 6
' ("TPS'?).
etvai o r ylyveoBat, nbip, " t o f o r g i v e ©€os
(A,
evtXaTeveiv
avTtp.
4 Kms. x x i v . 4, OVK r)6eX-qaev Kvpios IXaoOrjvai. Am. v i i . 2, Kvpi€ IXecos yevov. S o s e v e r a l t i m e s in 3 Kms., 2 Chron., Jer. I h a v e h e r e s e p a r a t e d IXaodfjvac f r o m IXdoaodai, b u t I s h a l l r a i s e t h e q u e s t i o n l a t e r w h e t h e r in f a c t IXaadrjvat w a s n o t felt a s a m i d d l e r a t h e r t h a n a t r u e p a s s i v e , a s i n d e e d t h e e q u i v a l e n c e w i t h tXecos etvai w o u l d s u g g e s t . 4. "IXeojs subject: =
ylyvcarOai, eviXaros (!?)
Num. x i v . 1 9 , d ^ c s jxeya eXeos G O V Kaddrrtp
rod
yiyvear9ai, w i t h
divine
xty.
vvv = n n x i w
1
Xaco
T7}*> dpuapTtav
TCO
IXctos avrois
iyivov
TJOn ^ p ?
85
TOVTCO
Kara
drr* AlyvrrTov
njn 0 ^ 3 ]ix£
TO
etos
xrrfc?
THE Ps.
nr)b
BIBLE
AND THE
GREEKS
x c v i i i . ( x c i x . ) 8, d ©eos cviXaros rnvt
iyivov
airois
=
sip* bx. K
Sir. x v i . 7» °v
i£iXdoaro
rrepl rwv dpyalmv
yiydvrwv
=
DIP •giDjfc KEN x ! ? .
A c c o r d i n g to B . D . B . tfrf ^6., x j p : (scil. fiy) = " t o r e m o v e (iniquity) cum. dot. comm., is u s e d in E , w h e r e D P u s e n^p a n d J b o t h ; a n d a l s o in e a r l y p r o p h e t s , Sam., Job, a n d earlier a n d l a t e s t Psalms. T h u s t h e m e a n i n g i s simply " t o forgive a n d this use m a y be regarded a s a v a r i a n t of 3. 5. 'IXdoKecrdai in p a s s i v e , IXews yiyveodai, w i t h d i v i n e s u b j e c t = o n ? (niphal = " h a v e c o m p a s s i o n " ) , D r n (piel =
" have compassion " ) . Exod. x x x i i . 1 4 , /cat IXdoOrj Kvpios
— mm DHyH .
Exod. x x x i i . 1 2 , tAea)? yci>ou cVi rfj /ca/cta Is. l i v . 1 0 , Kvpios mm
TOI;
A a o u crou =
iXecos 001 ( x A : IXecos 001 Kvpia B ) =
-^no.
6. 'EgiXdoKeodai
in middle, with human
G o d a s o b j e c t = nbn, " t o a p p e a s e
subject a n d
" pacify
" pro
pitiate Zech. v i i . 2 , /cat i^arricrreiXev els Bai9r)X Eapaodp /cat 'Apfiecreep 6 fiaoiXevs Kal ol dvopes avrov i£iXdoaodai rov Kvpiov. Zech. v i i i . 2 2 , /cat rj^ovoiv Xaol 7T0XX0I Kal edvrj noXXa eK^rjrrjarai TO rrpoowTrov Kvpiov IlavroKparopos iv 'IepovaaXrjpi Kal itjiXdaavdai TO rrpovumov Kvpiov. Mai. i. 9 , /cat vvv c£tAacr/cccr0c ro 7Tpoow7Tov rov Qeov Kal Serjdrjre avrov . . . c t Xrjpiifjopiai i£ vpuov rrpooama vpuvv ; Xeyei Kvpios IlavTOKpdrwp. I n t h e s e t h r e e p a s s a g e s , t h e n , w e m e e t for t h e first t i m e w i t h unmistakable e x a m p l e s of t h e ordinary classical a n d H e l l e n i s t i c sense o f igiXdoKeodai = " t o p r o p i t i a t e " . I n a l l o t h e r c a s e s w h e r e n^n o c c u r s i n t h e H e b r e w t h e 86
ATONEMENT translators h a v e avoided the rendering c^iAdWeatfcu : the u s u a l r e n d e r i n g is Seladat (ten t i m e s ) ; e l s e w h e r e w e find tflrelv, €K^7jT€Lv Xiraveveiv (once e a c h ) , also 0€pa7r€V€Lv b u t not w i t h the D e i t y as object. W e m a y therefore a s k w h e t h e r t h e r e is n o t s o m e t h i n g e x c e p t i o n a l a b o u t t h e u s a g e in t h e s e t h r e e p a s s a g e s w h i c h a c c o u n t s for t h e c h o i c e o f a rendering otherwise avoided. I n t h e first a n d t h i r d of t h e p a s s a g e s t h e r e is a d i s t i n c t t o n e o f c o n t e m p t : it is useless t o t h i n k of " p l a c a t i n g " J e h o v a h ! I n Zech. v i i . 2 - 1 4 w e h a v e a r e p e t i t i o n of t h e o l d p r o p h e t i c d e c l a r a t i o n — n o t sacrifice o r f a s t i n g , b u t j u s t i c e a n d m e r c y a r e J e h o v a h ' s d e m a n d s . T h e b u r d e n of Mai. i. 9 sqq. is " I h a v e n o p l e a s u r e in y o u , s a i t h J e h o v a h Z e b a o t h , n e i t h e r w i l l I a c c e p t a n offering a t y o u r h a n d T h u s it s e e m s c l e a r t h a t t h e t r a n s l a t o r s h a v e d e l i b e r a t e l y u s e d egiXdoKeoOai w i t h a n o t e of c o n t e m p t for i t s s t a n d a r d m e a n i n g in p a g a n u s a g e , a s u n w o r t h y of t h e G o d of Israel. I n Zech. v i i i . 22 t h e c a s e is n o t so c l e a r ; b u t i t is n o t e w o r t h y t h a t h e r e , n o t I s r a e l , b u t p a g a n p e o p l e s are r e p r e s e n t e d a s c o m i n g t o " p r o p i t i a t e " J e h o v a h , a n d t h i s m a y h a v e influenced t h e t r a n s l a t o r s in a l l o w i n g t h e o r d i n a r y p a g a n sense of igiAdvKeaOai t o a p p e a r . T h e use is i n a n y c a s e c l e a r l y exceptional. f
t
7. 'Egi\d<jK€<jdai
in m i d d l e , w i t h h u m a n s u b j e c t = b ^ B ,
" to intercede " , " p r a y " . Ps. c v . 30, Kal ecrrrj &iv€€S Kal ££iXdararo, Kal iKOTraoev r) Op averts. T h e v e r b b^B,
VgWij , w h i c h is e x t r e m e l y c o m m o n in t h e
Old T e s t a m e n t , is a l w a y s r e n d e r e d e l s e w h e r e b y cvx^adat, 7rpotT€vx€(r9ai. I t is difficult t o see w h y t h e t r a n s l a t o r s , who habitually, and v e r y frequently, render b ^ B b y w o r d s 11
meaning to p r a y here a n d h e r e a l o n e s u b s t i t u t e c f i XdoKecrOaL. T h e P s a l m refers t o a n i n c i d e n t d e s c r i b e d in Num. x x v . ; see e s p e c i a l l y x x v . 1 1 ,
87
THE BIBLE
AND THE GREEKS
offenders a g a i n s t J e h o v a h . T h u s t h e s t o r y is o n e o f " p r o p i t i a t i o n " i n t h e c r u d e s t sense. I t m a y b e t h a t t h e t r a n s l a t o r of t h e P s a l m h a d t h i s p a s s a g e in m i n d , a n d t h a t he m e a n s us t o u n d e r s t a n d " P h i n e a s s t o o d u p a n d p l a c a t e d (the L o r d ) B u t it would b e a curiosity of translation if a sense o f e f i A d W e c r f l a i , w h i c h i s e l s e w h e r e c a r e f u l l y a v o i d e d (SeToOai o r s o m e s u c h colourless w o r d b e i n g u s e d instead where t h e Hebrew suggested " propitiate " ) , were g r a t u i t o u s l y i n t r o d u c e d i n t h i s single p a s s a g e , w h e r e t h e r e is n o t h i n g in t h e H e b r e w t o s u g g e s t i t . I t is t o b e o b s e r v e d t h a t n o o b j e c t is e x p r e s s e d , a n d w h e r e i^iXdaKeadat is u s e d absolutely elsewhere t h e m e a n i n g is i n v a r i a b l y " t o per f o r m a n a c t o f e x p i a t i o n , o r purification " (see C . 2 infra). T h e o n l y r e m a i n i n g o c c u r r e n c e o f i^iXduKeadai w h e r e i t d o e s n o t represent 15© i s 1 Kms. v i . 3, w h e r e i t s e e m s t o correspond t o n t o . Either t h e translators are para p h r a s i n g r a t h e r t h a n t r a n s l a t i n g , o r t h e y h a d a different t e x t . I n either case t h e passage gives no help towards determining t h e meaning of the word. T o s u m u p : w h e r e w o r d s of t h e lAdoKtaOcu class d o n o t r e n d e r Tg3 a n d i t s d e r i v a t i v e s , e v e r y w h e r e , e x c e p t i n t h e four c a s e s l a s t c o n s i d e r e d , t h e y r e n d e r w o r d s w h i c h fall i n t o one o r o t h e r o f t w o classes : (i) w i t h h u m a n s u b j e c t , " t o c l e a n s e f r o m s i n o r defilement " t o expiate " ; (ii) w i t h d i v i n e s u b j e c t , " t o b e g r a c i o u s " to have mercy " t o forgive I t is n o t e w o r t h y t h a t i n r e n d e r i n g w o r d s o f t h e s e c o n d class t h e p a s s i v e a n d m i d d l e a r e used interchangeably. I t looks as t h o u g h there h a d been a development towards this use of t h e w o r d along t w o lines : (a) t h e u s u a l p a g a n u s e o f IXdaKeaOtu g i v e s i t t h e meaning " t o propitiate " m a k e propitious " ; hence the passive means " t o be propitiated " , " t o become propitious a n d so of the Deity, " t o be gracious " ; (b) t h e less c o m m o n p a g a n use of i&AduKtadai (as i n P l a t o , Laws, 862c, a n d t h e M e n T y r a n n u s inscription) g i v e s i t t h e meaning " t o cancel sin " to expiate with a human 88
ATONEMENT s u b j e c t . W h e r e t h e s u b j e c t is d i v i n e , as i n m a n y p a s s a g e s of t h e L X X , t h o u g h a p p a r e n t l y i n n o p a g a n w r i t e r , t h e a c t o f c a n c e l l i n g s i n is a n a c t o f f o r g i v e n e s s , a n d s o IXdaKcaOat a n d e&XdoKeod at a c q u i r e t h e m e a n i n g " t o forgive which is substantially identical with that of the passive, " t o be gracious towards T h i s seems t o b e an entirely new usage, w i t h no pagan parallels. T h e develop m e n t o f m e a n i n g lies i n t h e r e a l m o f religious e x p e r i e n c e and theology, not in the realm of philology. C. T o t u r n n o w t o t h e v e r y n u m e r o u s i n s t a n c e s w h e r e w o r d s o f t h e IXdoKeoOai c l a s s a r e u s e d t o t r a n s l a t e "IE© and its derivatives : I . 'IXdoKeoOai, i^iXdoKeoB ai, in m i d d l e , w i t h d i r e c t object = " t o cleanse " purge " sanctify " cancel sin e t c . (cf. KadaplCeiv, dyid£eiv, dda>ovv, duaXei^eiv, A . supra). T h i s i s p r e c i s e l y t h e u s a g e o f t h e M e n T y r a n n u s inscription. Lev. x v i . 1 6 , e^iXdoerai rd dyiov. Lev. x v i . 3 3 , rd dvoiaorr]piov eft Adorer at. Ezek. x l v . 20, igiXdoeode rov OIKOV.
Et simm. passim in Lev. a n d Ezek. Dan. (Theod.) i x . 2 4 , rov i£cXdoaodai
dSt/ctas ( L X X diraXel^sai, V . A . supra). Sir. iii. 30, eXerjpLoovvr] e£iXdoerai dp,aprtas. S i m i l a r l y i n t h e p a s s i v e (as i n t h e p a s s a g e from P l a t o ' s
Laws), Num. x x x v . 3 3 , OVK iijiXaadrjaerai 7) yrj aTrd rov alp.aros. Deut. x x i . 8, i&Xaodrjoerai avrois r d a f / x a . I Kms. iii. 1 4 , el itjiXaodrjoercu dSt/cta OIKOV 'HXet. In all t h e a b o v e cases t h e expressed o r implied subject is h u m a n . I n o n e c a s e t h e s u b j e c t is G o d : Ps. l x i v . 4 , rd$ doefielas r)fjLOJV ov IXdorj. T h i s is t h e r e a d i n g o f N B ; A is m i s s i n g here, b u t T , w h i c h u s u a l l y a g r e e s c l o s e l y w i t h A , h a s t h e d a t i v e rats dcrcjStW, and K s i m i l a r l y r a t s doepetais. I f t h e hB r e a d i n g i s a c c e p t e d , t h e n w e h a v e a n e x a c t p a r a l l e l t o e&XdoKeoB'at = C A
89
THE BIBLE
AND
THE
GREEKS
n ^ O ( B . 2 supra), a n d t h e m e a n i n g is s i m p l y " T h o u w i l t forgive bur iniquities If t h e d a t i v e is r e a d , t h i s e x a m p l e w i l l c o m e u n d e r 3 infra. U n d e r the present e&Aatns
for unf&,
h e a d c o m e t h e uses of
e&Xaafios,
r H E p , in t h e sense of " e x p i a t i o n
Exod. x x x . 10 ( A ) , Lev. 1 Chron. x x v i i i . 1 1 .
xxiii.
2 7 - 8 , Num.
H e r e a l s o IXaaTrjpiov
xxix. 1 1 ,
= rrp$ passim,
o n w h i c h see D e i s s m a n n , Bible Studies, 1 2 4 sq. 2. 7AdcrK€C70cu, igiXdcrKeodaL, in m i d d l e w i t h p r e p o s i t i o n a l p h r a s e s (dirt, nepi, vndp), w i t h h u m a n s u b j e c t . This is t h e m o s t f r e q u e n t use. Exod. X X X . 1 5 , 1 6 , d^cXdaaaOai irepl rcov t/tvxtov vp,d>v. Exod. x x x i i . 30, Iva d£i\dcriop,ai Trepl rrjs dfAapTias VfJLtov. Ezek. x l v . 1 7 , TOV d^iXdaacrdaL vnep TOV OLKOV 'IoparjX.
Et simm. passim, chiefly in Ezek. a n d P e n t a t e u c h . T h i s d o e s n o t a p p e a r t o differ e s s e n t i a l l y f r o m t h e u s e s u n d e r C . 1, t h e v a r i a t i o n in c o n s t r u c t i o n f o l l o w i n g ( t h o u g h n o t q u i t e r e g u l a r l y ) t h e v a r y i n g H e b r e w c o n s t r u c t i o n of n??3 w i t h a c c u s a t i v e o r w i t h b?, 1 ^ 5 . T h e m e a n i n g is identical, " to make expiation f o r " to expiate or cleanse 3. 'IXdaKeadai, d&XdoKta6ai in m i d d l e w i t h d a t i v e , a n d •with d i v i n e s u b j e c t . Ps. l x x v i i . (lxxviii.) 38 : avros 8d dcmv OLKTLppLOJV Kal IXdaerat rats dpLaprlats Kal OV 8La0€p€L. =
Ezek. x v i . 63, diroLTjo-as, Xdyet
rmfc xb] dv
rep
KV LOS P
avrtov,
fiy iss9\ D i m tfirn
d^LXdoK€oOal
= m.T> b$)
p,d
VOL
TVXDV
Kara Trdvra Sera ^ T B S *
(here t h e v e r b m i g h t also b e p a s s i v e ) . T h e m e a n i n g is n o t different from t h a t of iXdoKcadaL, w i t h d i v i n e s u b j e c t a n d a c c u s a t i v e of d i r e c t o b j e c t . The v e r b in t h e H e b r e w of Ps. l x x v i i . 38 t a k e s t h e a c c u s a t i v e . 90
ATONEMENT The
m e a n i n g is s c a r c e l y t o b e d i s t i n g u i s h e d
from
" to
forgive 4. ' IXdoK€o9 ai, i£iXdoK€o9 ai, in p a s s i v e , IXecos yiyveo9 ai, with divine subject. Ps. I x x v i i i . (Ixxix.) 9 : Kvpie pvaai Kal lXdo9r)Ti
r)pias, rats dpuapriais r)p,tov
2 Chron. x x x . 1 8 - 1 9 , Kvpios dya96s i£iXdo9u) vrrep rrdarjs Kapoias /car€v9vvovarjs €K^r]rr]aovarjs Kvpiov rov ©€ov rcov rrarepajv avrtov. Deut. x x i . 8, iXetos yzvov rep Xato aov — Tp$3?b 1 g 3 . P e r h a p s a l s o Ezek. x v i . 63, see C . 3 supra. I h a v e c l a s s e d t h e s e a s p a s s i v e s b e c a u s e of t h e g r a m m a t i c a l f o r m , b u t t h e y d o n o t o t h e r w i s e differ from t h e m i d d l e uses u n d e r C . 1, 3. H o w c l o s e l y s i m i l a r t h e uses a r e m a y b e seen from a c o m p a r i s o n of t h r e e p a s s a g e s already cited : Ps. l x i v . ( l x v . ) 4 : XB ras daeBeias wutov ai) IXdari 1 - > o> < , < w f = D : H » n nn* ^ r c r e . X l rais aoepeiais rj/juov av lAaarj} • • P s . l x x v i i . (Ixxviii.) 38, /cat IXdoerai rals dpuapriais avrtov = ]iy • P s . I x x v i i i . ( I x x i x . ) 9, /cat lXda9rjri rals dpiapriais rjpitov — J
u
C
a
T
T
T h e difference b e t w e e n m i d d l e a n d p a s s i v e in t h e G r e e k d o e s n o t r e p r e s e n t a n y difference in t h e H e b r e w t r a n s l a t e d ; it is n o t a c c o m p a n i e d b y a n y difference in c o n s t r u c t i o n ; n o r d o e s it c o n v e y a n y difference of m e a n i n g . A g a i n , t h e r e is n o g r a m m a t i c a l difference b e t w e e n t h e m i d d l e w i t h a d i v i n e s u b j e c t a n d t h e m i d d l e w ith a h u m a n s u b j e c t , or b e t w e e n t h e H e b r e w e x p r e s s i o n s r e p r e s e n t e d b y t h e s e uses. T h u s t h e s u r v i v a l of t h e p a s s i v e w h e r e r
9*
THE
BIBLE
AND THE
GREEKS
G o d is t h e s u b j e c t c a n n o t b e h e l d t o i n d i c a t e t h a t t h e sense of " p r o p i t i a t i o n " w a s still a l i v e in s u c h e x p r e s s i o n s . T o all a p p e a r a n c e t h e aorist IXaodrjvai w a s felt a s a m i d d l e —not " to be propitiated b u t " t o be propitious or gracious towards a n d s o " t o f o r g i v e " (cf. m y o b s e r v a t i o n s in s u m m i n g u p u n d e r B . ) . 5. Egi\dcrK€crOai in m i d d l e , w i t h a c c u s a t i v e o f direct object, a n d with human subject = " to appease " p l a c a t e " (cf. i&XdoKeodai as rendering of r & n , B . 6 y
supra). Gen. x x x i i .
20,
igiXdoopuai
TO
TrpoauMiov avrov
iv
TOZS
SiOpOLS.
Prov. x v i . 1 4 , Qvpios jSacriAcW dyyeXos avrjp be aocpos egcAaoerai
Oavdrov, avrov.
I c a n find n o o t h e r e x a m p l e . I t is n o t e w o r t h y t h a t n o i n s t a n c e of t h i s class o c c u r s w h e r e t h e o b j e c t is t h e D e i t y . T h i s u s e therefore d o e s n o t s t r i c t l y b e l o n g t o o u r p r e s e n t s u b j e c t , since i&XdoKeodai is n o t here a religious t e r m . 6. 'E£iXaop,a t w i c e = ^83 . €L
I Kms. x i i . 3, e/c x P°s TLVOS etXrjcfra i£tXaop,a. Ps. x l v i i i . 8, ov 8o)0€L rep deep i£iXaop,a avrov. 193 , u s u a l l y r e n d e r e d Xvrpov, avraXXaypua, dvr air ohop,a is t
n o t p r o p e r l y a religious t e r m a t all. I t m e a n s " e q u i v a l e n t " compensation ", and then especially " the equivalent of a life " ransom T h u s in 1 Kms. x i i . 3 t h e s p e a k e r is S a m u e l . T h a t G o d is t h e r e c i p i e n t of t h e 193 i n c e r t a i n cases is a c c i d e n t a l , s o far a s t h e m e a n i n g of t h e w o r d itself is c o n c e r n e d ; t h a t is t o s a y , t h e w o r d d o e s n o t , b e c a u s e G o d is t h e r e c i p i e n t , a c q u i r e t h e sense of " p r o p i t i a t i o n T h e e x a c t r e l a t i o n of 193 t o t h e v e r b 193 is s o m e w h a t o b s c u r e ; b u t i n a n y c a s e t h e n e w L i d d e l l a n d S c o t t is w r o n g in g i v i n g t h e L X X m e a n i n g of iglXaapia a s " p r o p i t i a t o r y offering 193 is n e v e r a p r o p i t i a t o r y 92
ATONEMENT offering, n o r is t h e r e a n y g r o u n d f o r s u p p o s i n g t h a t t h e L X X so understood it. T o s u m u p : t h e g e n e r a l u s a g e of w o r d s o f t h e IXdoKeudai class t o r e n d e r n £ 3 a n d i t s d e r i v a t i v e s c o r r e s p o n d s w i t h t h e c o n c l u s i o n s w e h a v e d r a w n from t h e i r u s e t o r e n d e r o t h e r H e b r e w w o r d s , a n d from t h e s y n o n y m s u s e d e l s e w h e r e t o render the same Hebrew words, v i z . that t h e L X X trans l a t o r s d i d n o t r e g a r d 1 ^ 3 ( w h e n u s e d a s a religious t e r m ) a s c o n v e y i n g t h e sense of p r o p i t i a t i n g t h e D e i t y , b u t t h e sense of p e r f o r m i n g a n a c t w h e r e b y g u i l t o r defilement is r e m o v e d , a n d a c c o r d i n g l y r e n d e r e d it b y IXdaKeodai in t h i s sense. T h e r e is n o e x c e p t i o n f a l l i n g u n d e r C . T h u s o u r t h r e e lines o f e n q u i r y l e a d t o a c o m m o n c o n c l u s i o n . T h e r e a r e o n l y four p a s s a g e s in t h e L X X w h i c h c o u l d b e m a d e t o s u p p o r t a different c o n c l u s i o n . T h r e e of t h e s e (see B . 6) w e h a v e seen t o b e d e f i n i t e l y e x c e p t i o n a l , and t o indicate that while the translators were aware of t h e m e a n i n g o f IXdoKtoOai = " t o p r o p i t i a t e t h e D e i t y t h e y r e g a r d e d i t a s i n a p p r o p r i a t e t o t h e religion of I s r a e l . I n t h e f o u r t h p a s s a g e , Ps. c v . 30 (see B . 7 ) , I s h o u l d b e i n c l i n e d , in v i e w o f t h e w e i g h t o f t h e e v i d e n c e , t o t a k e ^ i^iXdaaro in i t s u s u a l sense o f " m a d e a n a c t of e x p i a t i o n I F o r t h e rest, w e h a v e a t t h e m o s t f a i n t e c h o e s o r r e m i n ; iscenccs of a dead meaning. T h u s Hellenistic Judaism, as j represented b y t h e L X X , does not regard the cultus as a j means of pacifying t h e displeasure of t h e D e i t y , b u t as a m e a n s of delivering m a n from sin, a n d it looks in the last jresort t o G o d h i m s e l f t o p e r f o r m t h a t d e l i v e r a n c e , t h u s e v o l v i n g a m e a n i n g of lXdcrK€<j$ai s t r a n g e t o n o n - b i b l i c a l Greek. Finally, w e m a y a p p l y the results gained to the inter p r e t a t i o n of c e r t a i n p a s s a g e s in t h e N e w T e s t a m e n t . c
I . Lk. x v i i i . 1 3 , O ©eds iXdcrOrjTL jxoi rep dfiaprcoXco.
T h i s f o l l o w s c l o s e l y t h e m o d e l of B . 3, 5, C . 4 , w h e r e , a s w e h a v e seen, t h e p a s s i v e m e a n i n g h a s e v a p o r a t e d . T h e
93
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THE
GREEKS
m e a n i n g is n o t " b e p r o p i t i a t e d but " be merciful to me or " forgive me 2. Heb. ii. 1 7 , els TO IXdoKead ai TOLS dfiaprCas TOV Xaov. T h i s is v i r t u a l l y a q u o t a t i o n o f O l d T e s t a m e n t u s a g e s f a l l i n g u n d e r C . 1. C h r i s t is r e p r e s e n t e d as p e r f o r m i n g a n a c t w h e r e b y m e n are d e l i v e r e d from t h e g u i l t of t h e i r s i n , n o t w h e r e b y G o d is p r o p i t i a t e d . Heb. v i i i . 1 2 , o n IXetos eo-o/xat r a t s ' d8u
f r o m Jer.
x x x v i i i . 3 4 ( x x x i . 33)
( • f & £ n b p N ""?), f a l l i n g u n d e r B . 3. €
ov
€tv
Heb. i x . 5; x P P 86^r)s KaraaKid^ovTa TO IXaoTrjptov. T h i s is t h e f a m i l i a r L X X r e n d e r i n g of JYjfeS = t h e lid of t h e a r k , r e g a r d e d a s a s s o c i a t e d w i t h t h e a c t of e x p i a t i o n (see u n d e r C . 1 ) . ^ 3. Rom. iii. 25, bp Trpoedero 6 ( )eo iXao-rrfpiop. H e r e it is u n n e c e s s a r y for o u r p r e s e n t p u r p o s e t o d e c i d e w h e t h e r IXdoTqpiov is a n a d j e c t i v e in t h e a c c u s a t i v e singular masculine or a neuter substantive. In a n y case t h e m e a n i n g c o n v e y e d (in a c c o r d a n c e w i t h L X X u s a g e , w h i c h is c o n s t a n t l y d e t e r m i n a t i v e for P a u l ) , is t h a t of e x p i a t i o n , n o t t h a t of p r o p i t i a t i o n . Most translators and c o m m e n t a t o r s are w r o n g . 4. I John ii. 2, avros IXaupos loriv irepi rcov dfiapTLtov rjfitov. i v . 1 0 , dirioTeiXev rov vlov avrov IXaopov Trepl TLOV dpLapritov rjjAtov. H e r e w e h a v e less confidence in a p p e a l i n g t o L X X u s a g e t h a n in t h e case of P a u l a n d H e b r e w s , for t h e J o h a n n i n e E p i s t l e s are p r o b a b l y less influenced b y t h e L X X t h a n a n y other N e w T e s t a m e n t writings, nor does their lan g u a g e (unlike t h a t of t h e F o u r t h G o s p e l ) b e t r a y a n y s u b s t a n t i a l s i g n s of S e m i t i s m . T h u s w e s h o u l d n o t b e s u r p r i s e d t o find t h a t t h e w r i t e r f o l l o w e d t h e p r e v a i l i n g n o n - b i b l i c a l u s a g e of IXdoKeoOai, a n d used IXaopos in t h e sense of " a p r o p i t i a t o r y offering T h i s v i e w m i g h t find s o m e s u p p o r t in t h e c o n t e x t of ii. 2 , w h e r e J e s u s C h r i s t is H
94
ATONEMENT n o t o n l y IXaapios b u t a l s o TTapaKXrjTos TTpos TOV IJaripa. B u t t h e e x p r e s s i o n lXacrp,os irepl ap,apruov d o e s c e r t a i n l y s u g g e s t t h a t h e r e a t l e a s t t h e L X X lies b e h i n d , nxipn is v a r i o u s l y r e n d e r e d IXacrfios a n d TO nepl dpLaprlas (cf. B . i ) . T h e J o h a n n i n e e x p r e s s i o n l o o k s l i k e a c o m b i n a t i o n of these alternative translations. Cf. also i. 7 , TO af/xa 'Irjaov TOV vlov avTOv KaOapl^ti r)p,as and 7Taarjs d/xapTtas". W e m a y t h e r e f o r e w i t h s o m e confidence r e g a r d IXaopuos h e r e a s b a s e d o n t h e sense of iAdWecr0cu = KaOapi^tv (see A . 2, B . 1 ) . C h r i s t is a " sin-offering a divinely s u p p l i e d m e a n s of c a n c e l l i n g g u i l t a n d p u r i f y i n g t h e sinner. T h e J o h a n n i n e u s a g e t h u s falls i n t o line w i t h b i b l i c a l u s a g e in g e n e r a l . The common rendering " p r o p i t i a t i o n " is i l l e g i t i m a t e here as e l s e w h e r e .
95
PART II HELLENISTIC JUDAISM AND HERMETICA
THE
G
CHAPTER VI
THE
COSMOGONY
OF POIMANDRES
T H E first t r a c t a t e o f t h e H e r m e t i c C o r p u s i s e n t i t l e d Poimandres, f r o m t h e n a m e of t h e G o d w h o s e r e v e l a t i o n it p u r p o r t s t o c o n v e y . I t tells h o w t h e G o d r e v e a l e d t o His prophet in ecstasy t h e divine origin of t h e universe and of m a n , a n d commissioned h i m t o preach t h e w a y of salvation t o m a n k i n d in general. I t m a k e s use of various forms o f religious a p p e a l f a m i l i a r t o u s from t h e l i t e r a t u r e of J u d a i s m a n d C h r i s t i a n i t y — t h e i n s p i r e d m y t h o f t h e beginnings of things, t h e doctrine of immortality, t h e divine promises a n d threats of judgment, eschatology, a n d the call t o repentance, concluding w i t h a h y m n of praise and aspiration. I t s a c t u a l t e a c h i n g i s of a t y p e c o m m o n t o m o s t o f t h e Hermetica, b u t t h i s t e a c h i n g i s p r e s e n t e d in a m o r e i m a g i n a t i v e w a y t h a n i s u s u a l , w i t h m o r e a p p e a l to t h e emotions, a n d i t s address t o all w h o will hear c o n t r a s t s w i t h t h e e s o t e r i c i s m o f s o m e of t h e o t h e r Hermetic writings. There is n o indication in t h e tractate itself t h a t t h e p r o p h e t i s c o n c e i v e d t o b e H e r m e s , b u t Corp. X I I I . g i v e s e v i d e n c e t h a t before t h e f o r m a t i o n o f t h e C o r p u s h e w a s identified w i t h H e r m e s , a n d t h e tractate w a s accepted as Hermetic scripture. 1
1
For the meaning of the term see Scott on Corp. I. 2. In spite of its form it probably has nothing to do with Troi/xcuVeiv. The writer himself explains it as o vovs rrjs av$€vrias, " The Mind (or Reason) of the Sovereignty". With this clue, it seems best to accept F. LI. Griffith's suggestion that it represents the Coptic n-€i^v-p7\, " the knowledge of the Sun-God ". We may compare the Mandaean Manda d'Hayye (" Knowledge of Life ") used as a divine name.
99
THE BIBLE
AND
THE
GREEKS
T h e t r a c t a t e c o n t a i n s a n a c c o u n t of t h e c r e a t i o n of t h e w o r l d a n d t h e o r i g i n of m a n , w h o s e J e w i s h affinities h a v e l o n g b e e n r e c o g n i z e d . T w o of t h e f o u r t e e n t h - c e n t u r y M S S . of t h e C o r p u s c o n t a i n a s c h o l i o n , a t t r i b u t e d i n o n e of t h e m t o M i c h a e l P s e l l u s , t h e r e v i v e r of P l a t o n i c s t u d i e s in t h e t e n t h c e n t u r y , w h i c h b e g i n s as follows : " T h i s w i z a r d {yorjs) s e e m s t o h a v e b e e n t h o r o u g h l y c o n v e r s a n t w i t h H o l y S c r i p t u r e . H e m a k e s it his s t a r t i n g - p o i n t in u n d e r t a k i n g h i s a c c o u n t of c r e a t i o n , n o t h e s i t a t i n g e v e n t o t r a n s c r i b e o n o c c a s i o n t h e a c t u a l p h r a s e s of M o s e s . " T h e a l l e g a t i o n of a b i b l i c a l s o u r c e for t h e m o r e a c c e p t a b l e e l e m e n t s in p a g a n p h i l o s o p h y w a s a c o m m o n p l a c e of a n c i e n t a p o l o g e t i c . B u t i n t h i s c a s e t h e j u d g m e n t of P s e l l u s h a s c o m m a n d e d t h e a s s e n t of m o d e r n c r i t i c a l s t u d e n t s of t h e t e x t s . S c o t t , in h i s e d i t i o n of t h e Hermetica, s h o w s , w i t h c o p i o u s i l l u s t r a t i o n s in his n o t e s , t h a t t h e u s e of b i b l i c a l m a t e r i a l here is c e r t a i n , o n g r o u n d s w h i c h m a y be summarized as follows : (i) W h i l e t h e c o s m o g o n y of Poimandres is s u b s t a n t i a l l y a c o m b i n a t i o n of P l a t o n i c a n d S t o i c d o c t r i n e s of a t y p e f a m i l i a r i n t h e Hermetica, it is p r e s e n t e d t h r o u g h t h e m e d i u m of a m y t h o b v i o u s l y s i m i l a r t o t h e c r e a t i o n - m y t h
of Genesis. (ii) W h i l e s u c h a g e n e r a l r e s e m b l a n c e m i g h t b e a c c o u n t e d for b y t h e use of o t h e r m y t h s , B a b y l o n i a n , I r a n i a n , o r E g y p t i a n , s u c h ' a s m i g h t also h a v e influenced t h e b i b l i c a l w r i t e r , t h e r e are m o r e specific a g r e e m e n t s : in p a r t i c u l a r , (a) t h e o r d e r a n d a r r a n g e m e n t of t h e m y t h i c a l e v e n t s are s i m i l a r ; (b) d o w n t o t h e c r e a t i o n of m a n t h e r e is l i t t l e of t h e b i b l i c a l n a r r a t i v e w h i c h does n o t r e a p p e a r i n o n e f o r m o r a n o t h e r i n Poimandres, w h i l e c h a r a c t e r i s t i c f e a t u r e s of o t h e r k i n d r e d m y t h s are a b s e n t , s u c h a s t h e conflict w i t h t h e p r i m e v a l m o n s t e r a n d t h e c o s m i c e g g ; (c) Genesis a n d Poimandres a g r e e i n a t t r i b u t i n g c e r t a i n phenomena t o direct creative acts, and others to the a c t i v i t y of t h e c r e a t e d u n i v e r s e itself u n d e r a d i v i n e impulse. ioo
THE COSMOGONY
OF
POIMANDRES
(iii) T h e r e a r e , a s t h e s c h o l i a s t o b s e r v e d , c e r t a i n r e s e m b l a n c e s of l a n g u a g e w h i c h s e e m t o g o b e y o n d t h e n e c e s s a r y r e s e m b l a n c e s of l a n g u a g e d e a l i n g w i t h t h e s a m e subject-matter, and suggest a literary relation between t h e t w o w r i t i n g s . I t w i l l b e useful t o t a b u l a t e t h e m o s t o b v i o u s of t h e s e r e s e m b l a n c e s a t o n c e : L X X , Gen. i.-ii.
Poim.
TOV €1TL€p6fl€VOV ITVCVpLOVTLKOV X6yOV irvevpa Beov itreepero Ihev 6 deos on KaXov (icaAa) septies. ISovaa rov KaXov Koapov hiexoipiaev 6 Beds . . . (the v e r b Sia/ccx^picrrai air* dXXr]X<xiV 5 times) 17 yrj i£rjveyKev i£r)V€yK€v r) yr) £a>a rerpdnoha i pit era Br)pi a ay pi a rerpdiroha Kal eprrerd Kal drjpta Kal r)p.€pa rrjs yrjs (avBpojrcos) rr)v rov rrarpos eiKOva inoirjoev 6 Beds avBpojirov Kar' etKOva Beov 6 avOpoarros . . . iyevero els *ltvXV iyevero 6 avBpcoiros els ^^X^l £<*>oav Kal vovv 6 Beos c?7T€v dyloi Xoytp Av(dveoBe iv 7]vX6yr)oev 6 Beos avrd Xeywv, Av£dveoBe Kal rrXrjBvveoBe avtjrjoei Kal TrXrjdvveade iv irXrjOei iirXr)6vv6r) Kara yevos Kara yevos (septies, also Kara yivrj) v
v
T h e a c c o u n t of c r e a t i o n i n Poimandres m a y b e s u m marized as follows : T h e seer, b e i n g i n e c s t a s y , r e c e i v e s a r e v e l a t i o n of t h e G o d Poimandres, and begs to be told the truth about the n a t u r e of t h i n g s . H e t h e r e u p o n b e h o l d s a v i s i o n of L i g h t infinitely extended. After an interval darkness enters, and this becomes a " wet nature " violently agitated. T h e n o u t of t h e L i g h t c o m e s a " h o l y w o r d " . A t t h i s , fire l e a p s u p f r o m t h e " w e t n a t u r e followed b y air. T h e s e t a k e t h e i r p l a c e s in t h e u p p e r r e g i o n , l e a v i n g b e h i n d a m i x t u r e of e a r t h a n d w a t e r , k e p t i n m o t i o n b y the " pneumatic " word. T h i s v i s i o n is t h e n i n t e r p r e t e d . T h e L i g h t is M i n d , o r R e a s o n , t h e P r i m a l G o d . T h e W o r d is H i s S o n . T h e seer, a t t h e b i d d i n g of G o d , l o o k s i n t e n t l y i n t o t h e L i g h t , a n d sees t h a t a w h o l e u n i v e r s e e x i s t s w i t h i n i t , b u t a universe as y e t indeterminate. T h i s , h e is t o l d , is t h e a r c h e t y p a l f o r m of t h e v i s i b l e u n i v e r s e , w h i c h e x i s t e d 101
THE
BIBLE
AND
THE
GREEKS
before t h e B e g i n n i n g . T h e e l e m e n t s c a m e i n t o b e i n g b e c a u s e t h e C o u n s e l of G o d s a w t h a t b e a u t i f u l a r c h e t y p a l universe and copied it. ( T h u s far t h e i n t e r p r e t a t i o n o f t h e v i s i o n . I n w h a t f o l l o w s t h e c o n v e n t i o n of a v i s i o n is f o r g o t t e n , a n d t h e n a r r a t i v e p r o c e e d s . ) N e x t Mind, the Primal God, gives birth to a second Mind, the Demiurge, w h o creates seven Administrators [the p l a n e t s ] , e m b r a c i n g in t h e i r o r b i t s t h e v i s i b l e u n i v e r s e . T h e i r a d m i n i s t r a t i o n is c a l l e d F a t e (elfiapfiivrj). T h e W o r d n o w a s c e n d s f r o m t h e l o w e r s p h e r e a n d is united w i t h the D e m i u r g e . W i t h its help the D e m i u r g e sets the whole planetary s y s t e m in revolution. T h i s revolution causes the lower elements to bring forth irra t i o n a l (dAoya) l i v i n g t h i n g s : a i r p r o d u c e s b i r d s , w a t e r swimming things; earth, n o w separate from water, p r o d u c e s t e r r e s t r i a l a n i m a l s . ( C r e a t i o n is n o w c o m p l e t e , w i t h t h e e x c e p t i o n of m a n , w h o m a y be left o v e r for t h e present.) H e r e c r e a t i o n is r e p r e s e n t e d a s o c c u r r i n g in five s t a g e s : First: Second lower. Third : Fourth Fifth :
separation of light and darkness. : separation of the upper elements from
the
creation of h e a v e n l y bodies. : p r o d u c t i o n of b i r d s a n d fishes. p r o d u c t i o n of l a n d a n i m a l s .
T h i s m a y b e c o m p a r e d w i t h t h e Hexaemeron of Genesis i .
:
First d a y : creation of light a n d separation of light a n d darkness. Second d a y : separation of w a t e r s a b o v e from w a t e r s below. T h i r d d a y : separation of land and w a t e r : production of v e g e t a b l e life. F o u r t h d a y : creation of h e a v e n l y bodies. F i f t h d a y : p r o d u c t i o n of b i r d s a n d fishes. S i x t h d a y ; production of land animals. 102
THE
COSMOGONY
OF
POIMANDRES
I t w i l l b e s e e n t h a t t h e o r d e r is i d e n t i c a l e x c e p t t h a t t h e e v e n t s o f t h e t h i r d d a y , t h e chief of w h i c h is t h e s e p a r a t i o n of l a n d a n d w a t e r , are o m i t t e d in Poimandres. Y e t w h e n t h e f o u r t h s t a g e is r e a c h e d , w e d i s c o v e r t h a t a t some prior point earth and w a t e r h a v e already been separated. E v i d e n t l y therefore the account w h i c h the Hermetist w a s following recorded this stage, and appar e n t l y h e o m i t t e d i t , e i t h e r t h r o u g h i n a d v e r t e n c e , or b e c a u s e h e w i s h e d t h e c r e a t i o n of t h e h e a v e n l y b o d i e s t o f o l l o w i m m e d i a t e l y u p o n t h e s e p a r a t i o n of t h e u p p e r a n d l o w e r elements. W e m a y now compare the t w o accounts stage b y stage, a s s u m i n g , a s w e are justified i n a s s u m i n g , u p o n t h e e v i d e n c e s u m m a r i z e d a b o v e , t h a t t h e Genesis a c c o u n t , in o n e f o r m o r a n o t h e r , l a y before t h e H e r m e t i c w r i t e r . i.
THE
VISION
OF L I G H T AND
DARKNESS.
(Poimandres, § 4 , w i t h i n t e r p r e t a t i o n , § 6, a n d s u p p l e m e n t , § 7 : Gen. i. 1 - 5 . ) T h e M o s a i c a c c o u n t of c r e a t i o n p o s t u l a t e s t w o p r e existent factors—the eternal God, and Chaos. It will be c o n v e n i e n t , for r e a s o n s w h i c h w i l l a p p e a r , t o b e g i n o u r c o m p a r i s o n w i t h t h e d e s c r i p t i o n of c h a o s .
A . Primeval
Chaos.
According to the L X X " t h e earth w a s invisible and unformed, and darkness w a s over the abyss ; and a b r e a t h (or w i n d ) of G o d w a s r u s h i n g o v e r t h e w a t e r " (r) yrj
r)v
doparos
rrjs dpvaaov
* Kal
Kal
dKaraaKevacrros,
Trvtvpa
dtov ine^epcro
Kal
CTKOTOS
lixdvLo rod
irrdva} vSaros).
T h e p i c t u r e of c h a o s c o n v e y e d b y t h e G r e e k t e x t is t h a t of a t u r b u l e n t o c e a n s h r o u d e d i n u t t e r d a r k n e s s , a n d p e r p e t u a l l y a g i t a t e d b y a w i n d w h i c h is t h e b r e a t h o f God. F o r the Hermetist also chaos appears as " a h o r r i b l e a n d s u l l e n d a r k n e s s " (OKOTOS op€p6v re Kal orvyvov), which changes into a turbulent ocean. He 1
1
Cf. Gen. x v . 12 : 6pos
103
OKOTIVOS
fityas.
THE BIBLE
AND
THE
GREEKS
c a n n o t s p e a k of it a s " w a t e r a n y m o r e t h a n h e c a n use t h e t e r m " e a r t h " a t t h i s s t a g e , b e c a u s e for h i m e a r t h a n d w a t e r are e l e m e n t s of t h e f o r m e d c o s m o s . I t w o u l d t h e r e f o r e b e " unscientific " t o s p e a k of t h e p r i m e v a l o c e a n a s vStop. I t is d e s c r i b e d a s " a w e t n a t u r e , u n s p e a k a b l y a g i t a t e d , a n d g i v i n g off s m o k e a s from a fire, a n d c a u s i n g a n u n u t t e r a b l e , g l a m o r o u s noise " (vypd ns vais d^drcos rerapaypLevrj
Kal
Kairvdv
drrooihovaa
cos and
Trvpos,
/cat
nva
r)xov aTToreXovaa dveKXdXrjrov yocoSrj). T h e d e s c r i p t i o n c o r r e s p o n d s w i t h t h a t o f t h e L X X , in t e r m s a t o n c e m o r e r h e t o r i c a l a n d m o r e " scientific The " darkness over t h e a b y s s " is c o n c e i v e d a s a t h i c k s m o k e c a s t u p b y t h e " u n s p e a k a b l y a g i t a t e d " o c e a n . T h e r e is i n d e e d i n Gen. i. n o e x p l i c i t e q u i v a l e n t for rerapayixevrj, b u t t h e p h r a s e ixvevp^a iTretfiepero lirdvoi rov vSaros ( w h i c h , a s w e h a v e seen, is k n o w n t o t h e a u t h o r of Poimandres, t h o u g h not e m p l o y e d at this point) suggests to the Greek reader t h e p i c t u r e of a g r e a t g a l e . P h i l o , w e m a y o b s e r v e , e x p l a i n s irvtvpa h e r e a s s i g n i f y i n g (primarily) " a i r " . Em>€p€a0aL is u s e d of s w i f t r u s h i n g m o t i o n . T h e L X X is here n o e x a c t r e n d e r i n g of t h e H e b r e w : OJBO MB^y n s r n p ffrt^S o n . ?)m is s p e c i f i c a l l y u s e d of a bird hovering over its b r o o d . According to Gunkel and o t h e r s t h e c o m p a r i s o n i.s w i t h a b i r d b r o o d i n g o v e r h e r e g g s a n d so q u i c k e n i n g t h e m ; a n d t h e p a s s a g e is a r e d u c e d s u r v i v a l of a p a r a l l e l t o t h e E g y p t i a n m y t h of t h e c o s m i c egg. If s o , i t is t h e m o r e r e m a r k a b l e t h a t t h e H e r m e t i s t , w h o w r o t e in E g y p t , k n o w s n o t h i n g of t h e e g g - m y t h . 1
9
2
3
1
De Gig. § 22 : Xeycrai Sc Ocov irvevfia nad' €va ficv rpotrov 6 pecov dr)p and yrjs, rpirov oroixelov erroxovficvov vhari—rrapo rjalv iv TT} KoopLonoua 7TV€VpLa 0€OV K.T.X., €TT€lOrjlT€p €^aip6fl€VOS 6 di)p KOVOS COV CIVCO >€/D€TCU vBari fiao€L xptoficvos—Ka6' ercpov rpotrov 8c r) aKrjparos CITLOTTJUT] /c.t.A. C f . X e n . A nab. V . viii. 20: orav hk gct/iaw fj Kal OdXarra fieydXrj €m<j>4pt]r ai. So Deut. x x x i i . 11 ; cf. c o m m e n t in Tosephta Chagiga quoted in full b y Strack-Billerbeck, ad Matt. iii. 16. T h e same interpretation is cited in Origen's Hexapla : 'O Zvpos TO €7r€€p€To faaiv cgrjyovvrai dvrl rov ovvddaAirc Kal 4£cooy6v€i rrjv rcov vodrcov cbvmv, Kar e l K o v a rrjs 4ncoa£ovcrqs opvidos Kai £coriKyv nva hvvap.iv ivielarjs rots virodaAirofi4vois> 2
3
IO4
THE
COSMOGONY
OF
POIMANDRES
The L X X , h o w e v e r , follows an alternative exegesis, p r e s e r v e d a l s o i n t h e T a r g u m s : " a b r e a t h from before J e h o v a h b l e w u p o n t h e surface of t h e w a t e r "', j p PPH1 X;!© I G L X - ^ NJTJFRD 31 • This, indeed, rather than the e x e g e s i s of Tosephta Chagiga, is in h a r m o n y w i t h o t h e r allusions t o c h a o s in t h e O l d T e s t a m e n t . Cf. t h e f o l l o w i n g p a s s a g e s , w h e r e t h e L X X is n o t a l w a y s a s l a v i s h r e n d e r i n g of t h e o r i g i n a l , a n d for t h a t reason a l l t h e m o r e significant for o u r p r e s e n t e n q u i r y : Is. v. 30 (the r e t u r n of c h a o s ) : Kal ftorjcrei SV avroits rfj rjfi€pa iK€ivrj tbs tf>tovrj daXdoarjs KvpLaivovcrrjs • Kal ip,fSXi\jjovr ai els rr)v yrjv Kal ISov GKOTOS OKXT)p6V. Ps. l x i v . 8 : 6 crvvrapdaatov
TO xiStop rrj$ daXdcrarjs,
i)xovs Kvpidrtov
avrfjs.
Ps. l x x v i . 1 7 - 1 8 (of t h e R e d S e a , b u t in t e r m s c l e a r l y b o r r o w e d from c o s m o l o g i c a l m y t h o l o g y ) : elSoadv ae vSara 6 Oeos, elSoadv ae voara Kal itfroPrjdrjaav, Kal irapdxOrjcrav dftvtrcroL, 7TXT)6OS rjxovs vharos. Ps. x c i i . 3 - 4 : iirrjpav ol irorapiol Kvpie, €7Tr)pav ol TTOTapuol tovds avrtov, and tovtov vodrtov TTOXXWV OavpLaarol ol rr)s OaXdtrarjs. davpiaords iv viftTjXots 6 Kvpios.
pL€retopiap,ol
If t h e H e r m e t i s t w a s a c q u a i n t e d , w h e t h e r d i r e c t l y o r a t s e c o n d h a n d , w i t h o t h e r p a r t s of t h e L X X b e s i d e s Genesis, h e m i g h t w e l l h a v e f o u n d m a t e r i a l s for h i s v i s i o n in s u c h p a s s a g e s a s t h e s e . W e n o t e in p a r t i c u l a r t h a t in t h e p a s s a g e s q u o t e d stress is l a i d u p o n t h e noise of t h e w a t e r s , a s in Poimandres—fjx dnoreXovaa dv€KXdXr]rov yotoSrj • ov
105
THE
BIBLE
AND
THE GREEKS
cfra fior) (sic M S S . fior] yap, S c o t t )
i£ airr)s dcrvvdpOpws Cf. t w o c r e a t i o n - p a s s a g e s in Jeremiah :
1
igeTrepLTrero.
V. 22 ! rov
Ta^avTa
altovtov Kal
ap,p,ov opiov rrjs
o&x vrrep^rioeTai
Kal
ov
ovx
v7T€pf$rjO€Tat, avTO.
SvvrjoeTai,
Kal
daXdoorjs,
avTO,
T\yr\oovoiv
ra
Kal Kvpcara
rrpoorTaypLa Tapa\Qr\oeTai avT?\s
Kal
x x x v i i i . 36 ( x x x i . 35) : 6 hovs TOV rjXiov els &s TTJS rjpepas, oeXrjvTjv Kal dcrrepas els a>s TT)S VVKTOS, Kal Kpavyrjv ev daXdoorj Kal efiopifirjoev Ta Kvpuara avTijs. G u n k e l is p r o b a b l y r i g h t i n d e r i v i n g a l l s u c h p a s s a g e s f r o m the early c r e a t i o n - m y t h o l o g y of Israel, l y i n g behind the r e s t r a i n e d a n d s o b e r c r e a t i o n - n a r r a t i v e of Genesis. T h e n o i s e of t h e w a v e s p l a y s a n e s s e n t i a l p a r t i n t h e v i s i o n of Poimandres, w h e r e t h e H o l y W o r d f r o m t h e L i g h t s e e m s t o b e a n a n s w e r t o t h e ineffable, i n a r t i c u l a t e , g l a m o r o u s c r y of C h a o s . T h a t is a finely i m a g i n a t i v e touch. 2
3
1
M S S . add ws dndaat >a)vr)v faros. S c o t t a n d Reitzenstein are surely right in associating this fiorj w i t h the sounding deep, for t h e aytos Xoyos could hardly h a v e been described as an inarticulate cry : no Xoyos is dovvapdposT h e words ws eiVaaat >a)vr)v >QJTOS must therefore be either corrupt or out of place in t h e M S S . R e i t z e n stein's r e m e d y is t o read irvpos for faros : b u t I can find no support in t h e t r a c t a t e for his view t h a t fire represents the evil principle adverse to light. His alternative votws is possible, b u t leaves the expression " a s it were t h e voice of n a t u r e " somewhat flat and redundant. Scott's suggestion seems better, to transpose t h e words ws ciVaaat wvr)v <j>wros to the n e x t sentence. See below. T h e word QTHfl, used for t h e primeval ocean in Gen. i. 2, is derived 2
b y some philologists from the onomatopoeic root D1PI, so t h a t its primary meaning would be a sounding deep. N o trace of t h a t meaning has filtered through into t h e L X X of Gen., b u t it would be consistent w i t h t h e other descriptions of chaos. I t is difficult not to trace the outcome of similar reflection upon the idea of creation out of chaos in the passage where Paul, himself a Hellenistic Jew, speaks of the groaning of t h e universe, and t h e ortvaypoi dXdXrjrot inspired b y the Spirit in the heart of m a n , while both m a n and the universe w a i t for their redemption (Rom. viii. 22-3, 26). I n m a n y w a y s the Christian conception of redemption is the counterpart of t h e Jewish conception of creation. 8
I06
THE
COSMOGONY
OF
POIMANDRES
T h e H e r m e t i s t , t h e n , i s w e l l w i t h i n t h e l i m i t s of J e w i s h t r a d i t i o n i n l a y i n g stress u p o n t h e confusion a n d noise of t h e p r i m e v a l o c e a n . T h e L X X itself s u p p l i e s t h e l e a d i n g t e r m s o f h i s vocabulary—Terapayfievrj, florj, tJx - N o w h e m i g h t w e l l h a v e l e a r n e d from h i s P l a t o n i c t e a c h e r s t h a t t h e p r i m a l formless stuff of t h e u n i v e r s e w a s " n e v e r still, b u t i n d i s c o r d a n t a n d d i s o r d e r l y m o t i o n " (ovx os>
rjcvxtcLV ayov
dXXd
Kwov/ievov
TrXrjpLpLeXtos
Kal araKTuis,
Tim. 3 0 a ) . B u t t h e r e a r e e l e m e n t s i n h i s p i c t u r e o f t h e r a g i n g o c e a n of d a r k n e s s w h i c h d o n o t s e e m t o c o m e f r o m P l a t o n i c s o u r c e s , a n d a r e r e a d i l y a c c o u n t e d for b y f a m i l i a r i t y n o t o n l y w i t h Gen. i . b u t w i t h H e l l e n i s t i c - J e w i s h cosmology as a whole.
B . Light. So m u c h then for t h e description of chaos. W e n o w o b s e r v e i n Poimandres a c h a r a c t e r i s t i c d e p a r t u r e from t h e b i b l i c a l a c c o u n t . I n Genesis, c h a o s i s there, a n d a t t h e w o r d o f G o d l i g h t a p p e a r s . I n t h e v i s i o n o f Poimandres, l i g h t is there, a n d fxer oXlyov d a r k n e s s a p p e a r s . T h e c h a n g e i s o b v i o u s l y d e l i b e r a t e , for in t h e i n t e r p r e t a t i o n o f t h e v i s i o n stress is l a i d u p o n t h e f a c t t h a t t h e l i g h t w a s rrpo vypas (favcreajs rrjs 4K UKOTOVS ^aveicrqs. T h e reason i s c l e a r . F o r t h e H e r m e t i s t t h e L i g h t i s G o d , a n d therefore e x i s t e n t from a l l e t e r n i t y . P o i m a n d r e s himself e x p r e s s l y 1
s a y s : TO a>s tKetvo
iya> elpa, 6 ods dtos.
W e need not here
d i s c u s s w h e t h e r t h i s identification o f l i g h t w i t h t h e Jons deitatis is d u e t o I r a n i a n influence, o r w h e t h e r t h e n a m e P o i m a n d r e s itself g i v e s a c l u e , if i t i s d e r i v e d , a s S c o t t h o l d s , f o l l o w i n g Griffith, from t h e E g y p t i a n 7r-€ip,€-v-pr], " the knowledge of t h e Sun-god I n a n y case i t is a w i d e s p r e a d i d e a , a n d h a s n o t b e e n w i t h o u t influence u p o n biblical tradition. T h e O l d Testament writers, however, in t h e i r j e a l o u s i n s i s t e n c e o n t h e p e r s o n a l t r a n s c e n d e n c e 1
Cf. Prov. viii. 24 : W i s d o m existed rrpo rov rds dftvooovs iroi-fjoai, irpo rod iXOelv rds rr^ydi? rwv vSarcov, in a passage where Wisdom corresponds in some sort t o t h e Svvdpus of t h e Koopos voyros in Poimandres (see below). IO7
THE
BIBLE
AND
THE
GREEKS
of G o d , are careful t o a v o i d t h e i d e n t i f i c a t i o n , w h i l e u s i n g l i g h t in v a r i o u s w a y s as a s y m b o l o r a t t r i b u t e of D e i t y . T h e L X X t r a n s l a t o r s are e q u a l l y careful. I n t h e o n e passage where the Hebrew might conceivably suggest an i d e n t i f i c a t i o n , Ps. x x v i . ( x x v i i . ) I , m x f r m is r e n d e r e d Kvpios tftojTiapios piov (not >ws—Dominus illuminatio mea, n o t lumen). P h i l o , d r a w n b y his p h i l o s o p h i c a l s y m p a t h i e s t o w a r d s accepting the identification, hesitates on the b r i n k , a n d falls b a c k u p o n h i s H e b r e w f a i t h : " F i r s t , G o d is l i g h t ; for i n t h e P s a l m s it s a y s , ' T h e L o r d is m y illumination and m y saviour ' ; and not only light, but t h e a r c h e t y p e of e v e r y o t h e r l i g h t ; or r a t h e r , o l d e r a n d h i g h e r t h a n a n y a r c h e t y p e ; for it s a y s ' G o d s a i d , L e t t h e r e b e l i g h t \ a n d H e is H i m s e l f l i k e n o c r e a t e d t h i n g " (irpcorov p,ev 6 Beds cos iorl—"Kvpios" yap, " tf>ojTiap,6s piov Kal GLorqp piov " iv vpvois aoerai—Kal ov piovov cos dXXa iravrds iripov tf>cords apxtTvirov, piaXXov Se wavrds apx^TVirov TrpeorfivTepov Kal dvojrepov. . . . Eirre " yap cfrrjtnv, " 6 Otos, revicrOw tfrtos " ' air6s 8e ovSevl TCOV yeyovorcov OJJLOIOS, De Somn. I. 7 5 ) . T h e H e r m e t i s t is u p t o a p o i n t in a g r e e m e n t w i t h P h i l o , for h i s p r i m a l L i g h t is n o t t h e l i g h t t h a t is v i s i b l e t o o u r e y e s ( t h o u g h in i n s p i r e d v i s i o n i t is b e h e l d b y t h e e y e of t h e m i n d ) . I t c o n t a i n s in itself, a s w e s h a l l see, t h e Koapios vorjros, or, p u t o t h e r w i s e , i t is itself t h e apxirvrrov el 80s but while the Jewish writer hesitates to identify the eternal G o d even with the arche t y p e of l i g h t , t h e H e r m e t i s t h a s n o s u c h s c r u p l e s . For h i m t h e u l t i m a t e r e a l i t y is in one a s p e c t r e a s o n o r m i n d , i n a n o t h e r a s p e c t it is p u r e a r c h e t y p a l l i g h t , a n d t h i s u l t i m a t e r e a l i t y is G o d , w h o m a n i f e s t s H i m s e l f in p e r s o n a l communion with His prophet.
C. Before the Beginning : the Archetypal
Universe.
T h e L i g h t , t h e n , w h i c h is M i n d or G o d , is first d i s c e r n e d as dopioTos 6td, a b o u n d l e s s , or m o r e p r o p e r l y i n d e t e r m i n a t e s p e c t a c l e , w h i c h fills t h e b e h o l d e r w i t h l o v e o r j o y : r)pdcrdr)v (sic M S S . : r)ydodr)v, S c o t t ) Ihtbv, s a y s t h e 108
THE
COSMOGONY
OF
POIMANDRES
seer. A t t h e b i d d i n g o f P o i m a n d r e s h e l o o k s i n t e n t l y i n t o t h e l i g h t , a n d t h e n sees t h a t i t is n o t , a s i t h a d a t first s e e m e d , s i m p l e a n d h o m o g e n e o u s , b u t c o n s i s t s of c o u n t l e s s " p o w e r s "—detopto iv rep VOL p,ov TO tfitos iv avapidPATOIS 8vvdpL€tnv ov—and t h e s e p o w e r s m a k e u p a universe. T h e G o d interprets this new vision : the uni v e r s e w h i c h e x i s t s w i t h i n t h e L i g h t is t h e a r c h e t y p e of t h e v i s i b l e u n i v e r s e a s y e t u n c r e a t e d , TO apxirvrrov ethos 1
TTpovrrdpxov rrjs dpxjis.
The expression deserves attention. There has been no p r e v i o u s m e n t i o n of dpxtf, y e t here i t is a s s u m e d a s a k n o w n term. T h e w r i t e r i n d i c a t e s t h a t h e is f o l l o w i n g h i s b i b l i c a l s o u r c e f o r w h a t h a p p e n e d iv dpxfj, a t t h e b e g i n n i n g of c r e a t i o n ; b u t h e s u p p l e m e n t s i t b y d e s c r i b i n g something w h i c h w a s prior t o the " beginning W e can t h e r e f o r e define t h e sense in w h i c h h e u n d e r s t o o d t h e m u c h d e b a t e d t e r m iv dpxfi, 2VBftn3> in Gen. i. i . The t w o m a i n t y p e s of e x e g e s i s i n a n t i q u i t y w e r e t h o s e r e p r e s e n t e d b y t h e T a r g u m of O n k e l o s a n d t h e J e r u s a l e m T a r g u m respectively. T h e former, followed b y the E n g l i s h v e r s i o n , r e n d e r s rTOfrnsi, ]TD"Tf&, " i n t h e first t i m e s " ; t h e l a t t e r , npsnrtSi, " b y w i s d o m
T h e second 2
t y p e of e x e g e s i s g o e s b a c k t o Prov. v i i i . 2 2 , w h i c h a p p e a r e d t o i n t e r p r e t rPEfH in t h e sense of " a first p r i n c i p l e and to
identify
this
" first p r i n c i p l e "
with wisdom.
The
1
npoiindpxov is t h e reading of Patrizzi, accepted b y Parthey. M S S . ttpodpxov, accepted b y Reitzenstein and Scott, who, however, translate it in the sense of Trpovirdpxov (" which is prior to the be ginning "). M S S . add rrjs drrcpdvrov. Scott emends T O dtripavrov, com paring Hippolytus, Ref. Haer. V I . ix., rr)v p.€ydArjv hvvap.iv rr)v atrip avrov. This seems right. T h e dpxirvrrov ethos is d-nip avrov as it is direpiopiorov. 2
ISTTl
rrttWl
^?J|?
mrF,
Kvpios
CKrioiv
is applied to the T o r a h in Genesis
Rdbba
p.e apxty ohatv ad init.
avrov.
This
" T h e T o r a h says,
' T h r o u g h the J T t f f G o d created heaven and e a r t h / and the TVttfN? is no other t h a n the Torah, as it says ' T h e Lord created me as the of H i s w a y '
IO9
JVEfrn
THE
BIBLE
AND THE
GREEKS
H e r m e t i s t , l i k e P h i l o , k n o w s n o t h i n g of i t . B u t w h e r e a s P h i l o refuses t o t a k e apxn i n i t s c u r r e n t t e m p o r a l sense (ovx otovrai rives rr)v Kara. xP^vov, De Opif. § 26), a n d insists t h a t t h e m e a n i n g is " G o d c r e a t e d first t h e i n c o r poreal heaven a n d the invisible earth " (and then the v i s i b l e ) , o u r a u t h o r u n d e r s t a n d s i t , w i t h O n k e l o s , in i t s p l a i n m e a n i n g . A t a p o i n t in t i m e , t r a d i t i o n a l l y c a l l e d " the beginning the visible universe began to exist ; b u t before t h a t t i m e t h e i n v i s i b l e u n i v e r s e a l r e a d y e x i s t e d in G o d , the eternal L i g h t . T h e g e n e r a l n o t i o n of a n a r c h e t y p a l u n i v e r s e i s , of c o u r s e , P l a t o n i c (see Tim. 2jd sqq). W e h a v e o n l y t o ask whether the Hermetic writer found, or could suppose t h a t h e f o u n d , a n y a t t a c h m e n t for it in h i s b i b l i c a l s o u r c e . T h e c o n c e p t i o n o f d i v i n e Swdpueis a t a n y r a t e h e s h a r e s w i t h Hellenistic Judaism. I n t h e L X X o n e of t h e c o m m o n e s t t i t l e s of G o d is Kvpios o r deos ra>v Swdpiewv. T h i s renders t h e H e b r e w n i N ^ y (Tbn) m m w i t h l i t e r a l 1
c o r r e c t n e s s , since means an " a r m y a n d Svvapus is u s e d , chiefly i n H e l l e n i s t i c G r e e k , i n t h e sense of a m i l i t a r y force, t h o u g h i n o t h e r c o n n e c t i o n s t h e L X X t r a n s l a t o r s prefer t o r e n d e r x ^ y b y orpand. In the later s t a g e s of t h e O l d T e s t a m e n t
p e r i o d , TftK^f,
originally
meaning the tribal armies of Israel, came t o b e inter p r e t e d a s m e a n i n g t h e m u l t i t u d e of h e a v e n l y b e i n g s subordinate to Jehovah. T h e c h o i c e of Kvpios ra>v Swd/xewv a s a n e q u i v a l e n t for m x n x m m , i n v o l v e s a n a m b i g u i t y w h i c h m a y h a v e b e e n i n t e n t i o n a l . F o r Svvapus h a s b o t h t h e c o n c r e t e sense of " a r m y " a n d t h e a b s t r a c t sense of " p o w e r A s a m a t t e r of fact t h e r e is e v i d e n c e t h a t there w a s in H e l l e n i s t i c J u d a i s m a t e n d e n c y t o oscil late between the abstract a n d the concrete in conceiving t h e s e h e a v e n l y b e i n g s . I n P h i l o w e find t h i s t e n d e n c y in full o p e r a t i o n . O n t h e o n e h a n d , t h e S i W / x e i s represent 1
See C h . I. p p . 16-19.
no
THE
COSMOGONY
OF
POIMANDRES
attributes of G o d , or modes of H i s activity ; on the other hand, t h e y are hypostatized a s ^ spiritual hierarchy. F o r P h i l o i t is b y m e a n s o f t h e S w a / x e u t h a t t h e Koapios vo-qros is f o r m e d : " G o d , b e i n g O n e , h a s a b o u t H i m i n n u m e r a b l e Powers . . . a n d through these Powers the incorporeal a n d intelligible world, t h e archetype of t h e phenomenal, w a s f o r m e d " (els tov 6 8e6s DPLVDRJTOVS IREPL AVROV e^et Svvdfiecs . . . S t d TOVTOJV TCOV ovvdpietov 6 datopuaTOS Kal vorjros EIRDYQ KOCRPUOS, TO TOV tf>aivop,EVOV DPXETVNOV, De Conf. Ling. 1 7 1 - 2 ) . S o f a r t h e d o c t r i n e o f o u r p r e s e n t p a s s a g e is s i m i l a r t o t h e P h i l o n i c , a n d l i k e i t m i g h t c l a i m support from t h e Hebrew Scriptures. T h e H e r m e t i s t , h o w e v e r , d o e s n o t follow P h i l o i n t h e e x e g e s i s b y w h i c h h e finds t h e d o c t r i n e in Genesis. A c c o r d i n g t o P h i l o , t h e c l u e t o t h e m e a n i n g o f t h e Genesis a c c o u n t lies i n t h e p h r a s e r) yij rjv DOPATOS. This he takes t o i m p l y t h a t t h e h e a v e n a n d e a r t h s p o k e n of i n Gen. i. 1 are t h e i n c o r p o r e a l h e a v e n a n d t h e i n v i s i b l e e a r t h ; i n o t h e r w o r d s , t h e Koap,os VOTJTOS (De Opif. § 29). I t h a r d l y n e e d s t o b e s a i d t h a t n o h i n t of a Kooptos VOT]T6S is t o b e f o u n d i n t h e H e b r e w t e x t . T h e L X X DOPATOS Kal DFCATATRFCEVACTTO? is n o real t r a n s l a t i o n of i n h l -7nh (which A q u i l a r e n d e r s , i n a c c o r d w i t h a different c r e a t i o n , Kevtop.a
KOX ovdev).
The
d o c t r i n e of
L X X r e n d e r i n g is a n
e x e g e t i c a l p a r a p h r a s e , p o s s i b l y d e r i v e d from reflection o n t h e e x p r e s s i o n totf>6r] 7) yfj i n i. 9, b u t m o r e l i k e l y t h e product of Hellenistic Jewish speculation upon t h e creation-story. I n t h a t case i t w a s p r o b a b l y m e a n t t o s u g g e s t t h e c r e a t i o n o f t h e v i s i b l e w o r l d o u t of p r e existent invisible elements. I n t h a t sense it s e e m s t o b e u n d e r s t o o d b y t h e a u t h o r s o f t h e Secrets of Enoch (the w o r k , according t o Forbes a n d Charles, of an A l e x a n d r i a n J e w o f t h e first h a l f o f t h e first c e n t u r y , A.D.) : see x x v . 1-3 : " I c o m m a n d e d . . . that visible things should c o m e d o w n from invisible . . . a n d a great light c a m e out, a n d I w a s in t h e midst of t h e great light. A n d as t h e r e is b o r n l i g h t f r o m l i g h t , t h e r e c a m e f o r t h a g r e a t i n
THE
BIBLE
AND THE GREEKS
age, a n d I s h o w e d all creation w h i c h I h a d t h o u g h t t o create." T h e r e is n o t r a c e i n Poimandres of a n y s u c h e x p l o i t a t i o n of t h e t e r m doparos. If t h e author read t h e word in his b i b l i c a l s o u r c e , w e s h o u l d e x p e c t h i m t o find i n i t a n allusion t o chaotic matter, w h i c h his master Plato d e s c r i b e d a s dvoparov ethos n Kal dp,opov (Tim. $T.a). He appears, however, t o h a v e ignored the term. It is t e m p t ing t o suggest t h a t his Greek translation m a y h a v e read dopioros. T h a t would, in fact, be a better rendering of 3nh ( = " confusion " ) ; cf. S y m m a c h u s ' s t r a n s l a t i o n , 1
dpyov
Kal dhiaKpirov.
In that
c a s e , t h e yfj aoparos
of
Gen. i. 2 w o u l d b e r e p r e s e n t e d b y dopioros Bed i n t h e o p e n i n g of t h e v i s i o n , b y KOOPLOS drrepiopioros in t h e c o n t i n u a t i o n of
the
vision,
and
by
dpxirvrrov
ethos
. . .
(sic S c o t t f o r drrepdvrov) in t h e interpretation. n o t e w o r t h y t h a t in Corp. Herm. I I I . 2 t h e p h r a s e is r e p r e s e n t e d
b y dhiopiorojv
ovrwv
drrdvraw
direpavrov
I t is nrfQl i n n
KOX c u c a r a -
2
OKevdora>v.
B u t against this view stands the fact t h a t t h e Hermetist, a s w e h a v e seen, c o n s t r u e d t h e p h r a s e iv dpxfj i n a s t r i c t l y t e m p o r a l sense, a s d a t i n g t h e b e g i n n i n g o f t h e p r o c e s s of c r e a t i o n , a n d t h e r e f o r e p r e s u m a b l y referred all t h a t f o l l o w s t o s t a g e s i n t h e p r o c e s s . B u t after t h e b e g i n n i n g of t h e c r e a t i v e p r o c e s s R e a l i t y is n o l o n g e r dopiorov. The Hermetist, therefore, does n o t seem t o h a v e found h i s d o c t r i n e of t h e a r c h e t y p a l u n i v e r s e i n Genesis a l o n g t h e lines of P h i l o n i c e x e g e s i s , a n d i t is n o t p r o b a b l e t h a t he i s d e p e n d e n t o n t h e De Opificio. H i s c o n c e p t i o n of a pre-existent universe is indeed closely allied t o Philo's, b u t h e identifies t h i s u n i v e r s e w i t h G o d i n a w a y f r o m w h i c h P h i l o , w i t h h i s H e b r a i c r e g a r d for t h e p e r s o n a l z
1
Cf. also Heb. xi. 3 (another work based on Hellenistic Jewish t h o u g h t of almost t h e same period. [ B u t Secrets is probably much later.] See C h . X . p . 234. For Philo " boundlessness " or " indeterminacy " is characteristic of chaos or darkness, cf. De Praem. 36, 7rdoa T) aladrjrr) <j>vois dopioros • T O 8* dopiorov d$€\6v oKorovs Kal ovyycvis. 2
3
112
THE COSMOGONY
OF
POIMANDRES
transcendence of G o d , holds back. Like Philo, he h a s g o n e t o t h e L X X for himself, b u t h e i s freer t o " reinter p r e t " t h e B i b l e i n t e r m s o f science a n d consciously interpolates h i s Platonic doctrine into t h e material derived from h i s biblical source. H e c a n d o so w i t h o u t violence, because t h e Bible starts a t " the beginning w h i l e h e h a s t o s p e a k o f t h a t w h i c h w a s " before t h e 1 1
b e g i n n i n g a n d
the
Koapios
direpiopiaros
of
Svvdfieis
within t h e aboriginal L i g h t is actually hinted a t in t h e b i b l i c a l n a m e f o r t h e D e i t y — K v p i o s rcov
Svvdfiecov.
D . The Beginning: the Separation of Light and Dark ness. W e n o w come t o t h e transition from t h e primordial c o n d i t i o n i n w h i c h t h e r e is n o t h i n g b u t l i g h t e t e r n a l , c o n s t i t u t i n g i n itself a n a r c h e t y p a l u n i v e r s e , t o t h e beginning of t h e process w h i c h leads t o a visible universe. A s w e h a v e s e e n , Poimandres a n d Genesis a l i k e a s s u m e c h a o t i c m a t t e r (the o c e a n of d a r k n e s s ) a s t h e r a w stuff of creation. I n neither w o r k is a n y account given of its c a u s e , b u t w h e r e a s i n Genesis i t i s there before t h e c r e a t i o n of l i g h t , in Poimandres i t e n t e r s t h e field of v i s i o n p r e v i o u s l y occupied wholly b y light. T h e t e x t is at this point some what LTKOTOS GTvyvov
obscure. Karea€pes
The
M S S . read
r\v ev piipei
LTKoXitos TreireipapLevov
(§ 4 ) :
/ c a t puer
dXlyov
yeyevrjp,evov
tfiofiepov
re / c a t
cos €t/caorat p,e
loovra.
T h e first p o i n t i s t h a t t h e d a r k n e s s h a s a k i n d o f inherent property of g r a v i t y which makes it tend down w a r d s , a w a y from t h e l i g h t . C f . Secrets of Enoch, x x v i . 2 : " A n a g e c a m e forth, v e r y great a n d v e r y dark, bearing t h e creation of all lower things ; a n d I s a w t h a t it w a s good, a n d said t o him, ' G o thou down below, a n d m a k e t h y s e l f firm, a n d b e f o r a f o u n d a t i o n o f a l l l o w e r things A n d it happened and he went down and became t h e f o u n d a t i o n for t h e l o w e r t h i n g s , a n d b e l o w t h e d a r k n e s s there is nothing else." 113
H
THE BIBLE
AND THE GREEKS 1
T h e n e x t w o r d s , iv fiipei yeyevrjfiivov, m a y b e u n d e r s t o o d from t h e c l a s s i c a l use o f iv fiepet = " i n t u r n " : " t h e r e was a downward-tending darkness which h a d come into b e i n g in its t u r n " (i.e. i n s u c c e s s i o n t o t h e l i g h t ) . HKOXLWS 7T€7T€ipapLevov, h o w e v e r , s e e m s u n i n t e l l i g i b l e . M a n y e m e n dations h a v e been proposed, most of them v e r y far from the M S S . , and, a s it seems t o me, hardly w o r t h discussing. T h e o l d e s t e m e n d a t i o n i s nenepaapiivov, proposed b y Vergicius, w h o wrote t h e introduction t o Turnebus's editio princeps o f t h e C o r p u s i n 1 5 5 4 . S c o t t h a s n o t t h o u g h t i t w o r t h r e c o r d i n g , b u t t h e r e is m u c h t o b e s a i d for i t . T h e o u t s t a n d i n g c h a r a c t e r i s t i c of t h e a b o r i g i n a l r e a l i t y i s t h a t i t is dopiGTos (§ 4), dnepiopiGTos (§ 7 ) , andpavros (§ 8). T h e s t o r y o f c r e a t i o n i s t h e s t o r y o f s u c c e s s i v e l i m i t a t i o n a n d differentiation w h e r e o r i g i n a l l y a l l was indeterminate. T h u s i t is natural that w h e n t h e field o f u n d i f f e r e n t i a t e d l i g h t is i n v a d e d b y d a r k n e s s a t t e n t i o n s h o u l d b e fixed u p o n t h e f a c t o r o f nip as. T h e d a r k n e s s i s a l r e a d y d i v i d e d from t h e l i g h t : i t is 7T€7T€paopL€vov. T h e w o r d w o u l d t h u s c o r r e s p o n d t o t h e L X X e x p r e s s i o n OLexojpiaev 6 Beds dvd piecrov TOV <J>OJTOS Kal dvd puiaov TOV GKOTOVS. W h e t h e r GKOXLCOS c a n b e d e f e n d e d I a m n o t so sure. " C r o o k e d l y defined " is p e r h a p s a possible d e s c r i p t i o n o f t h e v a g u e e d g e of a d a r k n e s s c o n c e i v e d a s a s m o k y m a s s (Kanvdv ws and nvpos, § 4). If t h i s r e a d i n g b e a c c e p t e d , t h e n Poimandres a n d Genesis a r e f o u n d t o a g r e e i n e m p h a s i z i n g t h e p o i n t t h a t t h e first s t a g e i n a c t u a l c r e a t i o n i s t h e s e p a r a t i o n o f l i g h t a n d d a r k n e s s ; t h o u g h in Poimandres t h e s e p a r a t i o n t a k e s p l a c e t h r o u g h t h e a p p e a r a n c e of a d e l i m i t e d d a r k n e s s in t h e field o f h i t h e r t o u n - d e l i m i t e d l i g h t , w h e r e a s i n Genesis i t takes place through t h e d a w n of light upon a chaos of darkness. According t o both writings t h e dark ocean r e m a i n s , d e l i m i t e d from t h e s p h e r e o f l i g h t , t o b e t h e o b j e c t o f further c r e a t i v e w o r k . 1
Scott emends iv fiipci TLVL yeyevrjfiivov, giving t h e sense " there h a d come t o be in one part (scil. of t h e field of light) a downward-tending darkness " . B u t this does n o t seem t o m e t o be called for.
114
THE COSMOGONY OF 2.
POIMANDRES
T H E S E P A R A T I O N OF THE E L E M E N T S .
(Poimandres, § 5, w i t h i n t e r p r e t a t i o n , §§ 6, 7. i. 6-8.)
Gen.
T h e first s t a g e of c r e a t i o n , in Genesis a n d Poimandres alike, l e a v e s us w i t h light on the one h a n d and an ocean of d a r k n e s s o n t h e o t h e r . T h e s e c o n d s t a g e in b o t h is a f u r t h e r p r o c e s s of d i f f e r e n t i a t i o n , w h i c h r e s u l t s in t h e i s o l a t i o n of t h e t e r r a q u e o u s m a s s f r o m t h e h e a v e n s a b o v e . T h e f o r m s in w h i c h t h i s p r o c e s s is d e s c r i b e d differ w i d e l y in t h e t w o w r i t i n g s . Genesis d e s c r i b e s t h e f o r m a t i o n of a s o l i d firmament o v e r t h e w a t e r y e a r t h . T h e H e r m e t i s t s p e a k s , in t e r m s of h i s S t o i c - P l a t o n i c m e t a p h y s i c s , of t h e s e p a r a t i o n of t h e finer e l e m e n t s f r o m t h e grosser. In s p i t e , h o w e v e r , of t h i s w i d e difference of p r e s e n t a t i o n , p o i n t s of c o n t a c t a r e p l a i n .
A . The Holy Word. T h e b e g i n n i n g of t h i s s t a g e is a n n o u n c e d b y t h e H e r m e t i s t in t h e w o r d s : €K TOV (f>a>Tos ns ay cos Xoyos €Trej8r; rfj cfrvoei. T h e t e r m Xoyos is a n a m b i g u o u s o n e . I t m a y s t a n d e i t h e r for t h o u g h t or for i t s u t t e r a n c e in s p e e c h . A t a l a t e r s t a g e of t h e c r e a t i o n n a r r a t i v e w e h a v e t h e e x p r e s s i o n , 6 Oeds etrrev ay lot Xoycp. T h e r e t h e " h o l y w o r d " is c l e a r l y a d i v i n e u t t e r a n c e . I t is l i k e l y t h a t t h i s is a t l e a s t t h e p r i m a r y m e a n i n g h e r e , w h e r e t h e dyios Xoyos is c o n t r a s t e d w i t h t h e i n a r t i c u l a t e jSorj of c h a o s t o w h i c h it is a n a n s w e r . I t is, in O l d T e s t a m e n t l a n g u a g e , " t h e v o i c e of t h e L o r d o v e r t h e w a t e r s " ((f)a)vr] Kvpiov irrl rcov vSdrwp, Ps. x x v i i i . 3 ) . A v e r y p r o b a b l e e m e n d a t i o n 1
2
1
S c o t t inserts vyp$, b u t this, t h o u g h it makes t h e meaning more clear, is perhaps unnecessary, since no other vms has been mentioned. T h e whole Psalm celebrates the power of God over nature. As c o n s t a n t l y in H e b r e w nature-poetry, there is a reminiscence of cosmological m y t h o l o g y . T h e Flood, which is mentioned in v. 10, is a sort of double of the primeval ocean of chaos. T h u s although v. 3 ostensibly describes a thunderstorm over the sea, y e t it suggests the sublime scene of creation, when t h e Spirit of G o d m o v e d over the waters, and G o d said " L e t there be light 2
115
THE
BIBLE
AND
THE
GREEKS
of S c o t t ' s t r a n s p o s e s t h e w o r d s cos elKaocu covfjv cor6s, w h i c h are i m p o s s i b l e a s t h e y s t a n d in t h e M S S . , t o f o l l o w t h e w o r d voei. W e m a y t h e n t r a n s l a t e t h e w h o l e s e n t e n c e , " O u t o f t h e l i g h t a h o l y w o r d assailed t h e (wet) n a t u r e , a s it w e r e t h e v o i c e of t h e l i g h t T h e b e g i n n i n g of c r e a t i o n , therefore, is a d i v i n e w o r d , a s in Genesis t h e r e p e a t e d 6 Beds etrrev ushers in e a c h s u c c e s s i v e s t a g e of c r e a t i o n . T h e difference is t h a t t h e first w o r d in Genesis is yevrjdrjrco ws, w h e r e a s in Poiman dres l i g h t is p r e - e x i s t e n t , is in f a c t G o d , so t h a t t h e w o r d f r o m w h i c h a l l t h i n g s t o o k t h e i r o r i g i n is t h e v o i c e of t h e l i g h t . A s w e s h a l l see in a m o m e n t , i t is t h e s e c o n d w o r d i n Genesis w h i c h c o r r e s p o n d s in its effects t o t h e " h o l y w o r d " of Poimandres. B u t both writers hold that a d i v i n e fiat b e g a n t h e p r o c e s s b y w h i c h a c o s m o s arose o u t of c h a o s . I n l a t e r J e w i s h w r i t e r s , w h e r e w e h a v e e c h o e s of t h e c r e a t i o n s t o r y of Genesis, t h e w o r d Xoyos is u s e d . E . g . Ps. x x x i i . 6 , rep Xoycp rov Kvpiov ol ovpavol iorepecodrjoav ; Wisd. i x . I , 6 Troirjaas rd rrdvra iv Xoycp GOV, With t h i s m a y b e c o m p a r e d Poim. 3 1 , dyios et, 6 Xoycp ovort]ud1
pLtvos rd
ovra*
B u t w h i l e t h e d i v i n e Xoyos is a w o r d , it is n o t a m e r e w o r d , l i k e t h e w o r d s of m e n w h i c h s o u n d a n d t h e n are silent, and exist no more. I t possesses s o m e sort o f s u b stantive existence. N o t o n l y does it " assail " the ocean of c h a o s , b u t i t r e m a i n s r u s h i n g u p o n o r o v e r it l i k e a w i n d o r b r e a t h (imep6p,€vov), a n d w h e n i t s w o r k is d o n e it l e a p s Up t o h e a v e n a g a i n (iTrrjSrjoev evdvs €/c rcov Karcoepcov aroi^Ltav 6 rov Beov Xoyos els ro Kadapov rrjs tf>voecos 8r)puovpyr]p,a, § i o ) . T h i s c o n c e p t i o n of t h e d i v i n e w o r d 3
1
See above, p. 106, n. 1. Cf. also Corp. I V . I , rov Trdvra Koapov €7roirja€V 6 Syj/jnovpyos ov X€paiv dXXd Xoyoj. T h e creative Xoyos is not found elsewhere in the Corpus, t h o u g h it is alluded to in Hermetic fragments, ap. C y r i l ; see Scott, Fragmenta, 27-30. *EINF$rjvaL w i t h the dative means, according to the new L . & S., t o board a ship, t o m a k e forcible e n t r y into a house or city, to assault a person, and the like. T h e " word " therefore is an active power, in violent motion. 2
8
116
THE
COSMOGONY OF
POIMANDRES
as i n s o m e s o r t a s u b s t a n t i v e p o w e r is f a m i l i a r e n o u g h i n Hebrew thought. T h e w o r d of t h e L o r d " is s e n t ".comes " abides Cf. e s p e c i a l l y Is. I v . n : OVTLOS €OT(U TO pfjfJLCL JJLOV O ov
4dv 4^4X0Tj
pcrj drrooTpa(f)fj etos av TeXeoOfj
4K
TOV OTOpiaTOS pLOV *
oca rjOeXrjcra,
a n d Wisd. x v i i i . 1 5 - 1 6 : o iravTohvvap,6s GOV Xoyos dm ovpavwv 4K dpovojv fiaoiXtlcDv drroTopLOs iroXepLLOTrjs els piiaov TTJS dXeOpvas TJXOLTO yrjs, £l<j)os of;v TTjv dvvTTOKpiTOv 4rnTayr)v GOV epoov, Kal OTas €7rXr]po)oev Ta irdvTa davaTOV • Kal ovpavov ptiv TJITTCTO, /JcjSrJ/cet 8* 4m yfjs. S o f a r , t h e r e f o r e , t h e l a n g u a g e o f Poimandres is a g r e e a b l e t o t h e Genesis a c c o u n t o f c r e a t i o n a n d i t s d e v e l o p ment in later Judaism. A difficulty, h o w e v e r , arises w h e n w e c o m e t o t h e i n t e r p r e t a t i o n of t h e v i s i o n (Poim. § 6 ) . H e r e t h e seer is i n f o r m e d , a s w e h a v e seen, t h a t t h e l i g h t of h i s v i s i o n is Novs, t h a t i s , G o d . F u r t h e r , t h e l u m i n o u s w o r d o u t o f t h e l i g h t i s t h e S o n of G o d (o 84 4K vods toT€Lvds X6yos vlos 0eov). T h e sudden personification of the w o r d is surprising. Y e t , a s w e h a v e seen, t h e i d e a o f a divine w o r d w h i c h leaps from h e a v e n a n d marches u p o n e a r t h l i k e a n a r m e d w a r r i o r is n a t u r a l t o a J e w i s h - H e l lenistic t h i n k e r a t A l e x a n d r i a . B u t t h e seer is f r a n k l y p u z z l e d b y t h e s t a t e m e n t t h a t t h e w o r d i s s o n of G o d . Ti oSv ; h e a s k s . T h e g o d ' s r e p l y is o b s c u r e , a n d t h e t e x t doubtful. T h e M S S . r e a d a s follows : t
OVTU)
yvwdi vovs
ovro)
yvwdi vovs
OVTU)
TO
iv crol ^X4TTO}V
iraTYjp 0e6s, TO
iv col
Kal aKOvajv
Xoyos Kvplov 0 84
C ^X4TTWV
Kal aKOvov
Xoyos Kvpiov d 84
TTaTrjp 0€OS, Q
yvwdi TO 4v crol fSX4rTOV Kal aKOvov vovs rraTrjp Oeos, cett.
Xoyos Kvpiov
6 Si
T h e t e x t o f t h e m a j o r i t y of M S S . w o u l d g i v e t h e sense : " l e a r n t h u s : t h a t i n y o u w h i c h sees a n d h e a r s is t h e 117
THE
BIBLE
AND
THE
GREEKS
Xoyos of t h e L o r d , a n d Novs is G o d t h e F a t h e r That c o u l d o n l y m e a n t h a t t h e Xoyos in m a n is t h e f a c u l t y of s e e i n g a n d h e a r i n g , a n d it is t h e offspring of G o d . T h i s , h o w e v e r , is i r r e l e v a n t . I t g i v e s i n f o r m a t i o n r e g a r d i n g t h e r e l a t i o n of m a n t o t h e S u p r e m e B e i n g . I t is n o e x p l a n a t i o n of t h e s t a t e m e n t t h a t t h e c r e a t i v e Xoyos is t h e S o n of G o d . B u t w e are here c o n c e r n e d w i t h c o s m o l o g y ; anthropology comes later. Reitzenstein, w h o accepts this r e a d i n g , r e g a r d s t h e p a s s a g e (along w i t h w h a t follows) as a n i n t e r p o l a t i o n . B u t n o t o n l y is it i r r e l e v a n t here ; it is n o t c o n s i s t e n t w i t h t h e g e n e r a l d o c t r i n e of t h e Hermetica. Aoyos as a p s y c h o l o g i c a l t e r m does n o t d e n o t e t h e f a c u l t y of sense p e r c e p t i o n . I t is e i t h e r t h e o r g a n of vovs in t h e a p p r e h e n s i o n of t h e h i g h e s t t r u t h , or it is s u b o r d i n a t e t o vovs, as t h e f a c u l t y of s c i e n c e a n d art (eVio-TrJ/zr/ Kal rexyrj). I t is difficult therefore t o b e l i e v e t h a t t h e a u t h o r of Poimandres d e s c r i b e d Xoyos as TO iv col fiXirrov Kal OLKOVOV. S c o t t s e e m s a l m o s t c e r t a i n l y r i g h t in a c c e p t i n g t h e r e a d i n g of C, s u p p o r t e d p a r t l y b y Q , ovrto yvtodi, TO iv ooi pXeTrcov—" l e a r n t h u s , b y l o o k i n g a t w h a t is w i t h i n you Cf. Corp. X I . 1 9 : ovrto vorjoov drro oeavrov. The seer is i n s t r u c t e d t o l o o k a t t h e c o n s t i t u t i o n of h u m a n n a t u r e a n d from i t t o l e a r n b y a n a l o g y w h a t is m e a n t b y s a y i n g t h a t t h e Xoyos is son of G o d . N o w P h i l o , in c o m m e n t i n g on t h e (supposed) m e a n i n g of t h e n a m e A b r a h a m , Trarrjp C/CA^/CTO? 7Jx s> " elect f a t h e r of s o u n d observes, T h e u t t e r e d w o r d s o u n d s , a n d its f a t h e r is t h e m i n d w h i c h h a s a p p r e h e n d e d t h e g o o d " (rjx^l yap 6 yeywvos Xoyos, Trarrjp 84 rovrov vovs iTr€iXy]p,pL€Vos rov orrovSaiov, De Cher. § 7 ) . S i m i l a r l y , in Corp. X I I . 1 4 Aoyos-, w h i c h , h o w e v e r , is t h e r e n o t u t t e r e d s p e e c h b u t t h e m e a n i n g b e h i n d it, is t h e €LKCOV of vovs, a n d for t h e H e r m e t i s t s " i m a g e " a n d " offspring " are c l o s e l y r e l a t e d t e r m s . W e h a v e here p r o b a b l y a c l u e t o t h e m e a n i n g of t h e p r e s e n t p a s s a g e . 1
2
ov
11
1
Exc. Stob. X I X . (Scott), 5, and hence in Corp. X V I . 15, the Xoyinov fiepos rrjg $vxrjs is eVtr^Setov els vnoBoxrjv TOV deov, capctx Dei. Exc. Stob. IVb, X V I I I . 5. 2
Il8
THE
COSMOGONY OF POIMANDRES
E x a c t l y h o w t h e t e x t is t o b e e m e n d e d t o g i v e t h i s m e a n i n g it i s difficult t o s a y . S c o t t p r o p o s e s t o e x c i s e t h e w o r d s KVPIOV a n d 8c6s a s C h r i s t i a n i n t e r p o l a t i o n s , a n d t h i s s e e m s probable enough. H i s further emendations are more s p e c u l a t i v e : h e e x c i s e s Kal OLKOVOV, a n d r e a d s irrel Kal iv aoi 6 Xoyos vlds, 6 Se vovs TTarrjp. T h i s is h a r d l y w h a t t h e Hermetist wrote, b u t it probably gives his m e a n i n g . W e c a n t h e n u n d e r s t a n d t h e s e n t e n c e s w h i c h follow : ov yap SUtTTavrai am dXXrjXojv * evojtns ydp TOVTOJV iarlv r) £,0)7]. " F o r t h e s e a r e n o t a p a r t from o n e a n o t h e r , f o r life is t h e u n i o n of t h e s e . " T h e c r e a t i v e W o r d is t h e offspring of t h e eternal Mind, just as articulate thought a n d speech in us are t h e offspring of t h e h u m a n m i n d ; n o t t h a t these a r e t o b e t h o u g h t of, i n e i t h e r c a s e , a s s e p a r a t e entities ; life, as a c o n c r e t e a c t i v i t y , d e p e n d s o n t h e i r u n i t y . For a mind n o t e x p r e s s i n g itself is n o t r e a l l y a l i v e , a n d s p e e c h w h i c h is n o t t h e e x p r e s s e d t h o u g h t of a p e r m a n e n t r a t i o n a l p e r s o n a l i t y , is vox et praeterea nihil. Similarly, this l i v i n g u n i v e r s e i s s u c h o n l y a s i t i s t h e e x p r e s s i o n of t h e eternal Mind. 1
2.
T h e q u e s t i o n w h i c h r e m a i n s i s , w h y t h i s d o c t r i n e of t h e Xoyos a s S o n o f G o d is d r a g g e d i n here. N o w h e r e else i n t h e Hermetica h a v e w e s u c h a d o c t r i n e ( e x c e p t in so f a r a s i t i s i m p l i e d i n Corp. X I I I . , nepl IlaXiyyeveoLds, w h i c h is d e p e n d e n t o n t h e Poimandres). N o r i s i t p r e s e n t i n t h e b i b l i c a l s o u r c e w h i c h t h e a u t h o r is here f o l l o w i n g . I t c a n only b e t h a t he w a s acquainted w i t h such a doctrine, a n d 1
IN VIEW OF CORP.
X I I . 1 4 , 0 OVV XOYOS
IARLV
EIVCOV ROV VOV, ONE MIGHT
SUGGEST THAT THE READING HERE WAS SOMETHING LIKE, . . . TO IV 0 0 1 FSXIIUOV • €LK
IF THE WORDS
BAEIJQNEIKDNNOY
BECAME CORRUPTED IN THE ARCHETYPE, THEY MIGHT HAVE BEEN RESTORED (WITH THE COMMON COLLOCATION OF JSAEVEIV /ECU D/COUEIV IN MIND) AS BAET7QNKAIAKO YQN. 2
VOV
FOR THE UNITY OF VOUYAND XOYOS CF. CORP. (YCVERAI),
d8€X(F>R} OVOA
XOYOS IKCOV€IRAI
ROV XOYOV,
IPVXRFS,
1, R) SE VORJATS VTTO ROV AXXRJXCOV, OVR€
^COPI? VORJACCOS, OVRE R) VOTJOLS ^AIVERAI
A SIMILAR FORM OF EXPRESSION CF. CORP. KAL
IX.
KAL OPYAVA
ODVAROS
SE OVK ATTIBXEIA
EVCUAECOY.
119
RCJV
X I . 14, ^COI)
YAP 6
^CU/H? ADYOU. FOR
SE IANV
OVVAXDEVRCOV,
EVCOOIS VOV
SIAAUAIS SE RRJS
THE
BIBLE
AND THE
GREEKS
wished to harmonize his o w n teaching with it. Reitzenstein c i t e s v a r i o u s p a r a l l e l s , m o r e o r less c l o s e , c h i e f l y f r o m E g y p t i a n sources. There is, however, a parallel t h a t leaps , t o t h e mind, in another Hellenistic author w h o w r o t e in | E g y p t , n a m e l y P h i l o , for w h o m t h e Xoyos is t h e " firstb o r n " o r " e l d e r " s o n o f G o d (the KOOJJLOS b e i n g t h e y o u n g e r son). T h e Hermetist is n o t following Philo. F o r P h i l o t h e Xoyos is t h e KOOJJLOS vorjros. It is t h e t h o u g h t of G o d , o b j e c t i f i e d i n t h e u n i v e r s e , a s t h e a r c h i t e c t ' s c o n c e p t i o n of a b u i l d i n g is objectified i n t h e b u i l d i n g . T h e Xoyos o f t h e Poimandres i s t h e s p o k e n w o r d o r c o m m a n d of G o d , t h e " voice of t h e light a l t h o u g h of c o u r s e n o G r e e k w r i t e r w h o u s e d t h e t e r m Xoyos c o u l d d i s s o c i a t e t h e i d e a of " w o r d " f r o m t h e i d e a of t h e t h o u g h t e x pressed in t h e w o r d . T h e H e r m e t i s t therefore is n e a r e r t h a n P h i l o t o t h e p l a i n m e a n i n g of Gen. i. H e is a c quainted w i t h t h e doctrine t h a t the world w a s created b y t h e S o n o f G o d , H i s L o g o s , a n d h e is p r e p a r e d t o a c c e p t t h a t d o c t r i n e , b u t o n l y i n t h e sense w h i c h h e c a r e f u l l y defines, t h a t a w o r d is t h e o f f s p r i n g of a m i n d . The q u e s t i o n of t h e u l t i m a t e o r i g i n o f t h e d o c t r i n e of t h e L o g o s as S o n of G o d , in Philo a n d the Hermetic writer a l i k e , is a f u r t h e r q u e s t i o n w h i c h w e n e e d n o t n o w d i s c u s s . B o t h w r o t e in E g y p t ; b o t h were acquainted w i t h Greek 1
2
3
1
nptoroyovos, De Conf. 146, De Agric. 51, De Somn. I. 215 ; irpeopvrcpos, Quod Deus 31. De Opif. 24—5 : ovhkv av erepov €*iroi rov vorjrov Koopov etvai rj Xoyov 6cov rjBrj KoapLOtroiovvros . . • cMjXov on Kal r) apx^viros apayls ov <j>ap€v vorjrov etvai Koafiov, avrds av €i7j 6 6cov Xoyos. Reitzenstein is certainly wrong in holding the identity of the Hermetic Xoyos with the Koapos vojjros, for this identification makes it necessary for him to suppose that in § 8 (see below) the Counsel of God, who receives the Xoyos, receives the Koap.os vorjros into herself, whereas she is said to have seen and imitated that KaXos Koapos. The ambiguity of the Greek term Xoyos remains in all Hellenistic speculation, even though one side or the other may be more prominent in any given case. In a Semitic language the double sense may be expressed by parallelism, e.g. Od. Sol. xvi. 10, " The worlds were made by His word, and * » » r r r y * » by the thought of His heart", <*^\I JK^JU^EOO 0001 OIKBOOO JLAA^O . 120 2
8
THE
COSMOGONY
OF
POIMANDRES
p h i l o s o p h y ; a n d b o t h h a d before t h e m t h e H e b r e w S c r i p t u r e s i n t h e i r G r e e k dress. Their doctrines are parallel developments from m u c h t h e same roots. T h e interest of t h e present discussion is t o show that t h e H e r m e t i s t i s i n t e r p r e t i n g t h e c r e a t i o n s t o r y o f Genesis along lines w h i c h m i g h t well h a v e been followed b y a Hellenistic-Jewish writer, t h o u g h p r o b a b l y w i t h o u t direct dependence upon Philo. 1
B . The Emergence of the Higher
Elements.
T h e i m m e d i a t e effect o f t h e d i v i n e w o r d i n Poimandres is ( n o t t h e c r e a t i o n o f l i g h t , b u t ) t h e s e p a r a t i o n o f t h e higher elements from t h e lower. Here again t h e author makes contact w i t h his biblical source. According t o Gen. i. 6-7, a f t e r l i g h t a n d d a r k n e s s h a d b e e n s e p a r a t e d , G o d u t t e r e d a n o t h e r w o r d , ycvrjdrJTto GTepicopua iv puiacp TOV VSCLTOS, a n d b y t h i s m e a n s hiexcbpioev 6 Beds dvd puicrov TOV VSCLTOS o r)v vrroKaTCO TOV GTepecbpuaTOs Kal dvd puicrov TOV vSaTOs
TOV iudvco
TOV crTepeojpiaTOS.
The
idea
has m a n y echoes in other cosmological passages of the Old T e s t a m e n t , a n d l a t e r J e w i s h l i t e r a t u r e , e . g . Ps. x x x i i . 6 sqq.: Tco Xoycp TOV Kvpiov
ol ovpavol
itTTZpecbdrjoav,
Kal TCO 7rv€vpLaTL TOV crTopiaTOS avToviraaa
r) SvvapLts
avTtov '
crvvdyojv cos doKov vScop daXdaarjs, TiOels iv OrjaravpoTs dfivacrovs, Prayer
of Manasse (? i . - i i . p . C ) , 3 :
'O TTeBrjcras TT)V OdXacrcrav TCO Xoycp TOV TrpocrTaypLaTos crov 6 KXelaas TTJV dfivcraov Kal otf)payiodpL€vos TCO tfyofStpcp Kal iv86£cp SvopLaTt
aov,
a n d t h e c o s m o l o g i c a l p a s s a g e q u o t e d a b o v e f r o m Jerem. v . 2 2 . T h e vScop o f Genesis, w e m u s t b e a r i n m i n d , i s t h e vypd civets o f Poimandres, t h e u n d i f f e r e n t i a t e d m a s s w h i c h is t h e material of creation. N o w i n Poimandres 1
I t is therefore n o t necessary t o suppose t h a t t h e author of Poim andres w a s indebted t o t h e F o u r t h Gospel or a n y other Christian source for his " Logos-doctrine," such as it is.
121
THE
BIBLE
AND
THE
GREEKS
1
t h e effect of t h e w o r d is t o c a u s e t h e c h a o t i c " w e t s u b s t a n c e " t o g i v e off, first p u r e fire, l i g h t , k e e n a n d active—irvp aKparov e£e7Tr]8r]0'ev €K rrjs vypas voea>s avco els VI/JOS • Kov(f>ov 8e TJV Kal 6£v, SpaortKov re ap,a—and next air, w h i c h h a n g s s u s p e n d e d b e t w e e n fire o n h i g h , a n d w a t e r y e a r t h b e l o w : /cal 6 arjp, eXa&pbs &v, r/KoXovOrjcre TW TTvevpiaTL, avafSaivovros avrov pL€XP °v nvpos and yrjs Kal v8aros, OJS 8OK€LV KpepLaodai am avrov. No mention has h i t h e r t o b e e n m a d e of jrvev^a. Reitzenstein and Scott p r o p o s e t o r e a d irvpl for Trvevp,ari. T w o M S S . h a v e t h e a b b r e v i a t i o n IINI w h i c h m i g h t b e a c o r r u p t i o n for IIYPI. B u t in § 9 t h e u p p e r s p h e r e is d e s c r i b e d a s t h a t of irvp Kal TTvevp,a. I n P l a t o n i c - S t o i c m e t a p h y s i c s t h e p l a c e of 7rv€vp,a a m o n g t h e e l e m e n t s is s o m e w h a t u n c e r t a i n . I t is defined a s " a i r in m o t i o n " (dr)p Kivovpuevos), b u t s t a t e m e n t s are m a d e a b o u t i t w h i c h are n o t a p p l i c a b l e t o air a s a n e l e m e n t . C h r y s i p p u s s a i d " t h a t t h e s e l f - e x i s t e n t is 7TV€vp,a m o v i n g itself t o itself a n d from itself, o r TTvevp,a m o v i n g itself t o a n d fro " (elvai TO OV uvevp^a KIVOVV eavro irpos eavro Kal e £ avrov, rj rrvevpia eavro KIVOVV rrpooco Kal omooj) ; a n d S t o b a e u s , w h o c i t e s t h i s definition, a d d s " t h e t e r m rrvevpia h a s b e e n a d o p t e d b e c a u s e i t is s a i d t o be a i r in m o t i o n ; a n d f u r t h e r t o b e a n a l o g o u s t o alOrjp, so t h a t b o t h fall u n d e r t h e s a m e definition " (irvevpia 8e elXr]7TraL, 8id TO Xeyeodai avro depa etvat, Ktvovpuevov • dvdXoyov 8e yiyveodai Karreira aldepos, wore Kal els KOLVOV Xoyov rreaelv). P o s i d o n i u s defined G o d a s " i n t e l l i g e n t a n d fiery rrvevpia {rrvevpia voepov /cat rrvpGi8es). According to Z e n o t h e h u m a n s o u l is trvevpia evOeppiov, w h i c h C i c e r o Lr
2
t
z
4
5
11
6
7
1
S c o t t has disintegrated the natural order of the M S . t e x t b y a quite unnecessary transposition. Cf. Job x x v i . 7, Kpcfxd^cov yi)v tirl ovScvos (sic B , Kpcfxvcov A ) . Scott's note on § 9 is based upon a rewritten t e x t . Fire and irvcvpa are again closely associated in § 16, where there seems no suffi cient reason for t a k i n g Tn>€vp.a as " air with Scott. • S t o b . , Eel. I . 17. Stob., Eel. I . 2. 2
3
6
6
7
See R . P . , § 508a.
Tusc. I. ix. 19. t h i n k i n g gas.
T h e Stoic irv€vp.a is, as S c o t t puts it, a living and
122
THE
COSMOGONY
OF
POIMANDRES
r e p o r t s in t h e f o r m , Zenoni Stoico animus ignis videtur. T h u s t h e H e r m e t i s t w o u l d h a v e p r e c e d e n t for a s s o c i a t i n g TTvevfjia c l o s e l y w i t h t h e p u r e fire, w h i c h is t h e h i g h e s t of t h e e l e m e n t s . I t is possible t h a t s o m e t h i n g h a s d r o p p e d o u t of t h e t e x t , w h i c h w o u l d h a v e m a d e it c l e a r t h a t w h e n t h e a u t h o r s p e a k s of fire he i n c l u d e s rrvevfia w i t h i t . T h e r e is in a n y case n o sufficient g r o u n d for r e m o v i n g rrvevpLan f r o m t h e t e x t . W e m a y n o w c o m p a r e t h e p i c t u r e of t h e i n c h o a t e u n i v e r s e a t t h i s s t a g e in Poimandres w i t h t h a t in Gen. i. 8. I n Poimandres t h e r e is a t o p s t r a t u m of fire a n d rrvevfia, a n d a b o t t o m s t r a t u m of m i x e d e a r t h a n d w a t e r , w i t h a i r h a n g i n g b e t w e e n . I n Genesis w e h a v e t h e u p p e r w a t e r s a n d t h e l o w e r w a t e r s , w i t h t h e firmament b e t w e e n . The l o w e r w a t e r s c o n c e a l e a r t h w i t h i n t h e m s e l v e s , a n d are t h e r e f o r e a f a i r l y e x a c t e q u i v a l e n t for t h e H e r m e t i s t ' s m i x t u r e of e a r t h a n d w a t e r . T h e u p p e r w a t e r s , a c c o r d i n g t o J e w i s h e x e g e s i s , are n o t l i k e t h e w a t e r s b e l o w , b e i n g of a supernal nature. T h e y a r e , in f a c t , f r e q u e n t l y a s s o c i a t e d , o r identified, w i t h t h e d i v i n e spirit ( m / e u / z a ) . W h e n n o w w e r e c a l l t h a t t h e fire-7n>et;/xa s t r a t u m is a n e m a n a t i o n of t h e vypd if>v<ns, t h e p r i m e v a l " w a t e r s " of Gen. i. 2, w e c a n see t h a t t h e H e r m e t i s t c o u l d r e c o g n i z e in Genesis a c r y p t i c p r e s e n t a t i o n of w h a t he b e l i e v e d t o b e t h e t r u e s t a t e of affairs. T h e o n e i m p o r t a n t a n d irre c o n c i l a b l e difference is t h e s u b s t i t u t i o n of a i r for t h e " firmament T h e H e b r e w writer believed t h a t a solid mass separated the upper s t r a t u m from the l o w e r . The 1
2
1
See passages cited b y Odeberg, The Fourth Gospel, p p . 149 sqq. ; and cf. the Gnostic Justin, ap. Hippol. Refut. V . x x v i i , 3, oiaKextopiorai ydp tf>7]<7LV dvd pioov voaros Kal voaros, Kal eoriv vBcop T O vrroKarto rod 0LK01 K a L orcpctoparos rrjs Trovrjpds KTIO€CUS, iv to Xovovrai ol x 4X ° dvdptorrot, Kal vScop iorlv virepdvto rov orepccopLaros rov dyadov £i}v, iv co Xovovrai ol rrvevpariKol ^covrcs dvOptorroi, iv to iXovoaro 'EXtoclp. I t is just possible t h a t a reminiscence of the solid firmament is to be found in an obscure phrase in § 7, which Scott conjecturally transfers t o § 4 : TrepLoxiadairo nvp Svvdpci peylorr) Kal ordoiv ioxyxivai. Kparovpcvov, " T h e fire was compassed b y great power, and being subjected to force received a fixed position ". B u t the parallel is remote. W e might iv
2
123
lK
l
THE
BIBLE
AND THE GREEKS
Hermetist knew that this w a s not so. His PlatonicStoic authorities placed air in the intermediate position. It w a s an element unknown t o Hebrew thought. H i s a i r - s t r a t u m is a s u b s t i t u t e , n o t a n e q u i v a l e n t , f o r t h e f i r m a m e n t o f Genesis.
C. The Residuum of Chaos. W i t h t h e description of t h e residuum of chaos, w e return t o c l o s e c o n t a c t w i t h Gen. i. A f t e r fire ( w i t h 7rv€Vfia) a n d air h a v e been separated, " earth a n d w a t e r remained m i x e d together so t h a t t h e earth could n o t be discerned from t h e w a t e r s a y s t h e H e r m e t i s t (yfj Kal vStop epueve 9
KaO
iavrd
crvpLpLepLiypueva cos fir) Oecopeladac
duo
1
rod vharos). T h i s s t a t e m e n t is e a s i l y inferred f r o m Gen. i. 9 : after t h e s e c o n d d a y t h e l o w e r w a t e r w a s collected into its assemblies, a n d earth became visible (avvqxOrj TO i'Scop TO vrroKarco TOV ovpavov els ras avvaycoyas avrtov Kal to<j>dr] i) irjpd). Before this happened, therefore, the lower w o r l d must h a v e been a m i x t u r e of earth a n d water, a n d t h e earth must h a v e been invisible, w h i c h is exactly what the Hermetist says. W e m a y compare the p r i m e v a l s l i m e o f P h o e n i c i a n c o s m o l o g y — r o v r o S e TW4S tj>aaiv lAvv, ol S e vSarcboovs piigecos arjifiiv. T h e Her m e t i s t , h o w e v e r , a d d s t h a t t h i s slime w a s k e p t i n m o t i o n " b e c a u s e o f t h e p n e u m a t i c w o r d r u s h i n g o v e r i t " (S«x rov €7Ti(f)€p6pL€vov TTvevpiarLKov Xoyov). T h i s is c l e a r l y y
2
3
perhaps more readily find a counterpart of t h e arcpecopa in t h e dpfiovia of t h e created universe, or a t least t h a t part of it which is called 17 7T€PL(F>€P€La TCOV KVKXLOV,
a n d w h i c h c a n be " broken " (§ 13).
B u t in
fact t h e idea of a solid firmament in t h e Hebrew sense is strange t o this philosophy. T h e insertion of TT)V yijv is Reitzenstein's v e r y modest proposal t o m a k e t h e sentence clear. Scott m a k e s unreal difficulties, mutilates the passage, a n d finally gives it u p as meaningless. Ap. E u s e b . , Praep. Evang. I . 10, 2. Reitzenstein, for reasons best k n o w n t o himself, emends this t o ifxiT€pi€p6fjL€vov. Tov imfapo/jicvov Xoyov echoes t h e phrase Xoyos eW/fy rfj >va€i.: b o t h verbs express t h e onset of an active force. 1
2
3
I24
THE
COSMOGONY
OF
POIMANDRES 1
h i s a d a p t a t i o n of t h e L X X p h r a s e rrvevpua deov erre^epero iTrdvto rod vSaros, " a w i n d (or b r e a t h ) of G o d w a s rushing over the water W e h a v e seen t h a t in h i s d e s c r i p t i o n of c h a o s h e d i d n o t i n t r o d u c e t h i s f e a t u r e , t h o u g h h e s h o w e d h i s c o n s c i o u s n e s s of it b y d e s c r i b i n g t h e o c e a n of d a r k n e s s a s rerapaypLevrj. W e c a n r e a d i l y see w h y a t t h a t stage he c o u l d not, consistently w i t h his o w n p h i l o s o p h y , s p e a k of nvevpua a n d votop ; for b o t h of t h e s e are d i s c r e t e e l e m e n t s , n e i t h e r of w h i c h c o u l d e x i s t w h e r e there were only light and chaos. N o w that the elements h a v e a p p e a r e d , w i n d a n d w a t e r are in p l a c e . B u t t h e r e is a f u r t h e r r e a s o n for t h i s t r a n s p o s i t i o n . T h e Trvevpua of Gen. i. h a s b e c o m e TrvevpLariKos Xoyos. S i n c e a w o r d is produced b y breath issuing through the larynx, the i d e n t i f i c a t i o n is e a s y . I t is a l r e a d y s u g g e s t e d in Ps. x x x i i . 6 ( q u o t e d a b o v e ) , w h e r e Xoyos a n d Trvevp^tx (in t h e sense of b r e a t h ) s t a n d i n p a r a l l e l i s m as t h e m e d i a of G o d ' s c r e a t i v e work. " Word " spirit " a n d " w i s d o m " are c o n c e p t i o n s l y i n g v e r y close t o g e t h e r b o t h in H e l l e n i s t i c a n d i n P a l e s t i n i a n J u d a i s m , a n d t h e P h i l o n i c Adyos-doctrine h a s b o r r o w e d f r o m O l d T e s t a m e n t i d e a s of s p i r i t . Thus in identifying the divine breath t h a t m o v e d over the w a t e r s w i t h t h e w o r d of G o d t h e H e r m e t i s t is w e l l w i t h i n t h e l i m i t s o f J e w i s h i d e a s . F o r h i m , w i t h his S t o i c m e t a p h y s i c s , TrvevpuaTLKos Xoyos s h o u l d m e a n a w o r d w h i c h w a s in s o m e s o r t m a t e r i a l , c o n s i s t i n g of t h e fire-like irvevpua w h i c h b e l o n g s t o t h e h i g h e r e l e m e n t s . T h i s , h o w e v e r , cannot be his meaning. I n § 10 t h e Xoyos is s a i d t o b e " of o n e s u b s t a n c e " (6p.oovacos) w i t h t h e Nods Arjpuovpyos, w h o is t h e offspring of t h e p r i m a l Novs (see b e l o w ) . B u t vovs is e s s e n t i a l l y i m m a t e r i a l . T h e Xoyos t h e r e f o r e is n o t m a d e of a n y m a t e r i a l e l e m e n t , n o t e v e n of t h e h i g h e s t e l e m e n t , Trvevpua. T h e w r i t e r w o u l d s e e m t o h a v e t a k e n o v e r t h e l a n g u a g e of h i s b i b l i c a l source w i t h o u t sufficiently c o n s i d e r i n g w h e t h e r it is s t r i c t l y c o n s i s t e n t w i t h his o w n metaphysics. 1
A q u i l a has the participle em^cpo/zcvov.
125
THE
BIBLE
AND
THE
GREEKS
D . The Counsel of God. S o far t h e n t h e seer h a s b e e n i n s t r u c t e d , t h r o u g h t h e v i s i o n a n d i t s i n t e r p r e t a t i o n , i n t h e first s t e p s of t h e p r o c e s s b y w h i c h t h e w o r l d c a m e i n t o b e i n g . B u t h e feels a difficulty. A t t h e w o r d of G o d , h e h a s b e e n t o l d , t h e e l e m e n t s s e p a r a t e d t h e m s e l v e s o u t of c h a o s . B u t w h y ? If t h e r e w a s n o t h i n g b u t " a w e t n a t u r e u n s p e a k a b l y agitated h o w c o u l d i t b e t h a t a t t h e d i v i n e c o m m a n d it t u r n e d i n t o fire, air, w a t e r a n d e a r t h ? " W h e n c e he a s k s , " d i d t h e e l e m e n t s of n a t u r e c o m e i n t o e x i s t e n c e ? " (TO. ovv aTOLX€ia rrjs (fcvoetos irodev virdaTrj;). T h e a n s w e r is " o u t of t h e C o u n s e l of G o d , w h o r e c e i v e d t h e W o r d , b e h e l d t h e b e a u t i f u l w o r l d , a n d i m i t a t e d it " (i/c fiovXrjs deov, rjns Xafiovaa TOV Xoyov, Kal Ihovaa TOV KaXov Kocrfiov, ifjufirjcraTo). T h a t is t o s a y , t h e personified C o u n s e l of G o d b e h e l d t h e a r c h e t y p a l u n i v e r s e , t h e Koayuos VOTJTOS, a n d set o u t t o m a k e a u n i v e r s e l i k e i t , a n d i n d o i n g s o , first brought forth the elements. In the words ISovcrarov KaXov Koafjiov w e c l e a r l y h a v e a n e c h o of t h e r e p e a t e d e x p r e s s i o n of Gen. i. : etStv 6 Beos o n KaXov. But there is a deliberate correction. Genesis s p e a k s of t h i s v i s i b l e c r e a t i o n a s KaXov. T h e H e r m e t i s t w i l l n o t h a v e t h i s : t h e u n i v e r s e w h i c h w a s seen t o b e b e a u t i f u l 1
1
T h e M S S . add KoafioiroirjOclaa 8td rcov eavTrjs OTOLX^UOV Kal ycvvr)fidrcov t/tvxcov, " being organized (or made into a world) b y her own ele ments and offspring-souls T h i s , however, is hardly intelligible, and it is probable t h a t t h e t e x t is corrupt. If, however, i/tvxtov were omitted or replaced b y some more appropriate word (though I/JLXCOV, suggested b y Flussas in 1574, is h a r d l y satisfactory), we m i g h t m a k e sense. T h e aTOLxtia eV fSovXrjs deov vircaTrj : t h e y m i g h t therefore be described as her yevvrjfiara. Ta cavTijs oroixela Kal ycvvrjuara could t h e n be t a k e n as a hendiadys, and we m i g h t render t h e phrase " growing into a world through t h e elements which she produced ". KoayLotroiridilaa might, however, mean simply " organized " or " adorned O t h e r Hermetic writers p l a y upon t h e double meaning of Koafios, " adornment " and " world e.g. Corp. I V . 2 ; and L . & S. cite KoafioTrotia = Koap-qais from a papyrus. B u t in t h e c o n t e x t we should h a v e expected Koofiorroiovaa. I t m a y well be t h a t t h e corruption of t h e t e x t is more deeply seated, and it is difficult to feel confidence about the meaning of the phrase. S c o t t rewrites t h e passage in a w a y which goes b e y o n d legiti m a t e emendation.
126
THE COSMOGONY OF
POIMANDRES
w a s t h e archetypal universe existing eternally in the Light, a n d t h e phenomenal world is o n l y a faint c o p y o f its perfect b e a u t y . I t is interesting t o note t h a t there w e r e differences o f o p i n i o n a m o n g H e r m e t i c t h i n k e r s o n t h i s p o i n t . T h u s Corp. X I . 7 uses t h e p h r a s e 6 KaXos Koayios o f t h e v i s i b l e u n i v e r s e , a n d t h i s a g r e e s w i t h t h e g e n e r a l o u t l o o k o f m o s t w r i t e r s o f t h i s s c h o o l . Cf. t h e H e r m e t i c Aoyos TeXeios q u o t e d b y L a c t a n t i u s , Div. Inst. I V . v i . 4 = L a t i n Asclepius, I . 8 ( S c o t t ) : 6 Kvpios Kal rcov iravrcov TroLrjTrjs, eTTolrjoe, iirolrjoe
Kal
Beov
ov deov KaXelv oparov
irpcorov
TTXrjpecrraTOS
itf>LXr)oev cos 18LOV
Kal
Kal p,6vov
vevop.iKap.ev,
aloBrjrov Kal
eva,
errel rov
. . . eirel KaXos
Sevrepov
odv
TOVTOV
8e avrtp
icfxxvrj,
irdvrwv rcov dyaBcov, r)ydo8r) re Kal
rravv
W e s e e m here t o h a v e a reference t o Gen. i . , w h e t h e r t h e a u t h o r k n e w i t d i r e c t l y o r t h r o u g h t h e Poimandres. I n Corp. X . 1 0 t h e w o r l d i s s a i d t o b e KaXos b u t n o t dyaBos. T h e w r i t e r of Corp. V I . e x c l a i m s , " I t h a n k G o d w h o h a s p u t it into m y mind, as touching k n o w l e d g e o f t h e G o o d , t h a t i t i s i m p o s s i b l e for i t t o b e i n t h e w o r l d . F o r t h e w o r l d i s a t o t a l i t y (rrXrjpcopia) of e v i l , a n d G o d t h e t o t a l i t y o f g o o d " (§ 4 ) . T h e a u t h o r o f Poimandres, w i t h o u t g o i n g s o f a r a s t h i s i n d u a l i s m , i s clear t h a t t h e visible cosmos is imperfect, being evolved out of darkness, a n d t h a t w h a t e v e r goodness or b e a u t y it h a s is a reflection o f t h e " b e a u t y o l d y e t e v e r n e w " o f t h e apxervrrov etSos. T h i s is authentic P l a t o n i s m . TOKOV.
1
Reitzenstein (who regards this passage as a part of a n i n t e r p o l a t i o n i n t o t h e o r i g i n a l Poimandres) finds here a d o c t r i n e of a f e m a l e d i v i n e b e i n g w h o r e c e i v e s t h e w o r d , a s orreppLa, i n t o herself, a n d b r i n g s f o r t h t h e w o r l d , a n d he connects it w i t h widespread m y t h o l o g i c a l ideas. B u t the whole of this is simply read into t h e passage, w h i c h contains not t h e remotest hint of a sexual process. 2
1
Cf. Tim. 29a sqq. T h e author's ascetic a t t i t u d e t o sex makes it e x t r e m e l y unlikely t h a t he would introduce i t into t h e supernatural world. B u t Reitzen stein does n o t attribute this passage t o t h e original author. 2
I27
THE The
BIBLE
idea of a
AND THE
secondary
creative
Koay^os altrOrjTos a s a c o p y o f t h e Koopios
GREEKS power
forming
the
vorjros i s c o n g e n i a l
t o P l a t o n i c t h o u g h t , a n d t h e r e is n o t h i n g s u r p r i s i n g in i t here.
B u t n o w h e r e e l s e , s o f a r a s I a m a w a r e , d o e s fSovAr)
play this part.
E l s e w h e r e in the 2
Beov fiovA-qais} BeXrjais, or
Hermetica
BeArjyia*and
a s S c o t t o b s e r v e s , t o t h e S t o i c upovoia; hypostatized present
or
personified
tractate the
as
expression
§ l 8 : eXvBr] 6 rravrcov crvvSeapios
these
w e r e a d of correspond,
b u t t h e y are rarely
PovArj is eVc fiovXrjs
here.
In
Beov r e c u r s
the in
€K fiovAfjs Beov, a n d i n t h e
h y m n w i t h w h i c h i t c l o s e s w e h a v e t h e v e r s e ayios 6 Beos, oS r) fiovAr) reXetrai case is t h e povArj
is
Poimandres
diro
TCOV
Ihicov 8vvdp,ecov.*
C o u n s e l of G o d h y p o s t a t i z e d .
that
of
the
divine
"AvBpcorros.
In In
neither
§ 14
Outside
the the
t h e C o u n s e l o f G o d a p p e a r s o n l y i n Corp. X I I I . ,
w h i c h is d e p e n d e n t u p o n i t .
I n Corp. X I I I . 1 9 w e s e e m t o
1
Corp. I X . 6. T h e Koopos is opyavov rrjs rov deov fiovXrjoecos. I n the Aoyos TeXeios as cited b y Lactantius, Inst. V I I . xviii. 3 = PseudoApuleius, Asclepius (Scott, Asclepius, I I I . 26a), povXrjois is in some measure distinguished from God : TdVe 6 Kvpios Kal irarr)p KOI TOV rrpcbrov Kal evos deov hrjptovpyos . . . rr)v eavrov fiovXrjoiv, TOVT eoriv T O dyadov, dvrepeioas rfj dra£la . . . : = tunc ille dominus et pater, deus omnipotens et unius gubernator dei . . . voluntate sua, quae est dei benignitas, vitiis resistens. . . . Corp. I V . I. Tov irdvra Koofiov eiroirjoev 6 orjfiiovpyds ov xe/)oii> dXXd Xoycp • coore ovrcos vrroXdfxpave, tbs rov rrapovros Kal del OVTOS Kal irdvra voirjoavros Kal evos Kal /IOVOV, rfi Se avrov OeXrjoei 817fiiovpyrjoavros rd ovra. T h e collocation of Xoyos and deXrjois w i t h reference t o creation recalls t h e collocation of Xoyos a n d fiovXr) in our passage. B u t neither term is hypostatized or personified. T h e meaning is similar t o t h a t of Corp. X I I I . 21, 00 v yap jSouAo/xeVou rrdvra reXetrai, t h o u g h t h e re ference there is n o t t o creation. Cf. also Corp. X . 2, rj yap rovrov evepyeia r) OeXrjals ian. Corp. X . 2, dvayKa^6p,evos VTTO TOV dyaOov 6eXr)p,aros, oi? ^cupls oi»Te etvat ovre yeveodai eorai hvvarov. I n Corp. X I I I . 2 T O BeXrjfxa rov deov is personified as t h e male " parent " in rebirth. Pap. Ox. 2074 contains a n address t o W i s d o m (apparently) : part of it reads as follows: ov el T O diravyaofia Kal d/Aotcotj T O V rrarpos' cm el T O bidhrjixa rod <j>coros, \d ov}vheop.os TCOV cj>coorrjptov . . . ov et Kal rr)v fiovXrjotv TOV rrarpos TcAetaiaat irpotXdovoa * ov et r) TCO ocop,an avrov rrepCpXrjfjLa yevo/xevrj • ov et r) reXeicdoaoa avrov rd orrovBaofia Swdpei rfj or}. T h e papyrus is presumably Christian (it w a s written in t h e fifth century) : t h e likeness t o Hermetic language is striking. 2
8
4
128
THE
COSMOGONY
OF
POIMANDRES ov
h a v e t h e c r e a t i v e fiovXrj, a s h e r e : ^ °V P ^V ^ 6 GOV • €TTI ok TO 7rdV, " T h y c o u n s e l p r o c e e d s from T h e e ; t o T h e e the A l l r e t u r n s I k n o w of n o o c c u r r e n c e of t h e e x p r e s s i o n fiovXr] Oeov i n any document which can be supposed to be prior to the Poimandres, e x c e p t t h e L X X , w h e r e fiovXr) deov, Kvpiov, a n d s i m i l a r e x p r e s s i o n s (fSovXri GOV a n d t h e like) o c c u r a b o u t t w e n t y t i m e s . T h e r e are s o m e s u g g e s t i v e p a r a l l e l s . T h e h y m n a t t h e close of Poimandres (§ 3 1 ) c o n t a i n s t h e v e r s e " H o l y is G o d , w h o s e c o u n s e l is b r o u g h t t o p a s s b y His o w n p o w e r s " . W i t h t h i s w e m a y c o m p a r e Is. x l v i . 9-10 : 2
'Ey
irplv
yeveodac,
3
•
TIaod piov rj povXrj
arrioerai,
Trdvra 00a jSejSovAev/utat
7rorfaa).
A g a i n i n Corp. X I I I . 20 t h e r e - b o r n T a t confesses, " T h o u a r t G o d . T h y m a n cries t h i s t h r o u g h a l l T h y c r e a t u r e s . F r o m T h e e I h a v e f o u n d t h e b l e s s i n g of e t e r n i t y , a n d t h e rest w h i c h I s e e k is m i n e b y T h y c o u n s e l " (Zv et d Oeos • 1
T h e only other occurrence of t h e word BovXr) in Hermetic writings is in Isis to Horus, ap. S t o b . , Eel. I . 49 ( = Scott, Exc. Stob. X X V I . 9), fiovXrjs oe (fSaoiXevs) 6 trarrip iravrcav, where ftovXy is, as Reitzenstein says, " die geistige Kraft, die p6vqois oder oola". Reitzenstein calls attention t o t h e phrase Tlravos KO1 'H^atarov PovXats in Isis to Horus (Scott, Exc. Stob. X X I I I . 6 ; R ' s restoration of nravos, " of P t a h for MSS. 211 AN02 seems certain and is accepted b y Scott). T h i s is a late Hermeticum, b u t Reitzenstein says the ex pression represents an ancient E g y p t i a n usage. Clearly, however, it has no close relation t o our passage. In K i t t e l ' s Theologisches Worterbuch zum Neuen Testament s.v. fiovXrj, Schrenk speaks of t h e " Becoming der fiovXr) 0€ov in der hellenistischen M y s t i k b u t he cites no authorities e x c e p t Poimandres and Corp. X I I I . , w h i c h is dependent on it. Apart from these there is in f a c t no evidence whatever t h a t t h e conception p l a y e d a n y p a r t in " Hellenistic mysticism and in these t h e influence of Judaism is apparent. Cf. Poim. 14, rjPovXrjdrj . . . Kal ap.a rfj povXfj iyevero 4v4py€ia, of t h e divine "Avdpojiros. 2
8
129
I
THE 6 aos
BIBLE
avdptOTTOs
drro aov
altovos
dvarreTravp,ai).
AND THE
ravra
GREEKS
j8oa . . . S e a rtov
evAoylav
Krtapudrtov
eSpov • Kal o t,rjrto
aov,
fiovAfj rfj afj
Cf. Ps. l x x i i . 2 3 - 6 :
Kal iyto 81a rravros Trapd aol, €L
iKpdrrjaas
rrjs X P°$
rrjs 8e£tas pbov.
iv rfj fiovAfj aov tbSrjyrjods pue, Kal piera 86£rjs rrpogeAdfiov pue . . . Kal r) p,€pls piov 6 Oeds els rov
altova.
I t is m o r e difficult t o p o i n t t o a n y d i r e c t a s s o c i a t i o n of t h e C o u n s e l of G o d w i t h c r e a t i o n i n t h e L X X . x x x i i . , after
the
Ps.
B u t in
cosmological passage, vs. 6-7,
already
q u o t e d (p. 1 2 1 ) , t h e P s a l m i s t c o n t i n u e s : rov Kvpiov IT do a r) yrj, drr* avrov 8e aaAevdrjrtooav
rrdvres ol KaroiKOvvres rr)v
OLKOVp,€V7]V ' ore avTos" etrrev, Kal iyevrjdrjaav • avros iverelAaro
Kal
Kvpcog ScaovceSa^ec fiovAas
iKrloOrjoav. iOvtov,
dOerel 8e Aoyiapuovs Aatov, Kal
dOerel fiovAas dpxdvrtov -
r) 84 fiovAr) rov Kvpiov els rov altova pievei, Aoyiapuol rrjs /cap Si as* avrov
air 6 yevetov els
yeveds.
A g a i n , t h e r e a r e p a s s a g e s w h e r e fiovAr) is b r o u g h t 1
c o n t a c t w i t h ootya.
into
T h u s i n Prov. v i i i . 1 2 :
iyto ao<j>ia KareaKrjvtooa
fiovArjv,
Kal yvtdocv Kal evvoiav iyto irreKaAeodpLrjv. T h e r e i s i n d e e d h e r e n o a l l u s i o n t o oola a s a c o s m i c principle ; b u t a few verses later comes the famous passage b e g i n n i n g Kvpios eKnaev pue dpxyv 68tov avrov, i n w h i c h t h e p e r s o n i f i e d W i s d o m is s e t f o r t h a s t h e c o m p a n i o n o f G o d in creation.
A g a i n , i n Wisd. i x . 1 3 , 1 6 - 1 7 , t h e C o u n s e l o f
1
W i t h Corp. X I I I . 20, flovXfj rfj afj dvandnavfiai, cf. Wisd. viii. 16. 77pooavanavaop.ai avrfj (scil. oola) ; Sir. v i . 28, evprjoets rrjv dvdiravaiv dvrfjs (scil. A O R T A S ) . 130
THE
COSMOGONY
OF
POIMANDRES
G o d is b r o u g h t t o g e t h e r w i t h b o t h W i s d o m a n d t h e H o l y Spirit : TV's* yap dvdpwnos
yvtbaerai
f$ovAr)v Oeov,
rj TIS ivdvpLrjaerat, ri OeXet 6 Kvpios ; /xdAts* *iKaZ,opi€v rd irrl yrjs, KOL rd iv x P ^vpiaKopuev puera TTOVOV €
rd fk>v\r)v
GLV
8e iv ovpavols Si aov
TIS i^ixyiaaev
TIS eyva> el pir) av
Kal errepu/jas TO ayiov
aov
•
;
e8a>Kas
ooiav,
rrvevpLa diro vifftOTOV ;
T h e C o u n s e l of G o d i s t h a t w h i c h lies b e h i n d H i s w o r k s i n earth a n d h e a v e n , a n d is k n o w n to m a n o n l y b y means of W i s d o m o r the H o l y Spirit given from on high. T h e r e is n o w h e r e a n e x a c t p a r a l l e l t o t h e d o c t r i n e of t h e Poimandres ; b u t t h e r e is e v i d e n t affinity. I n t h e L X X povXr) Oeov a n d aotf>ia s t a n d for t h e d i v i n e p r o v i d e n c e r e s p o n s i b l e for t h e c r e a t i o n a n d g o v e r n a n c e of t h e w o r l d . I n J e w i s h t h o u g h t 2o<j)la c a m e t o b e h y p o s t a t i z e d a n d personified a s t h e d i v i n e a g e n t in c r e a t i o n , t h e TexviTis Tfdvrcov (Wisd. v i i . 2 2 ) . I n t h i s p a s s a g e of t h e Poimandres, BovMj deov is c h o s e n for a s i m i l a r r61e. A s W i s d o m in Wisd. i x . 9 k n o w s t h e w o r k s of G o d , b e i n g p r e s e n t w h e n H e m a d e t h e w o r l d , a n d u n d e r s t a n d s w h a t is . p l e a s i n g in H i s s i g h t , s o h e r e t h e C o u n s e l of G o d r e c e i v e s a n d o b e y s t h e w o r d t h a t c o m e s o u t o f t h e L i g h t ; a n d a s in Prov. v i i i . 30 W i s d o m is nap* avrcp dpp,6£ovoa, so here t h e C o u n s e l of G o d f o r m s t h e e l e m e n t s of t h e u n i v e r s e . S t r i c t l y , t h i s d o c t r i n e is a n a l t e r n a t i v e a c c o u n t of h o w the elements came into being : either t h e y separated 1
2
1
H o w far Reitzenstein is right in tracing here the influence on Jewish t h o u g h t of E g y p t i a n Isis-theology is a question apart from our present purpose. If so, t h a t influence must h a v e been exerted at a period long a n t e c e d e n t to the Poimandres. Cf. t h e function of the second W i s d o m (Achamoth) in the V a l e n tinian system. A s BovXr) produces t h e elements in imitation of the Koapos vorjTos, so from A c h a m o t h proceed t h e three grades of being, TO VXIKOV, T O x/fvxiKov, T O irvcvfiaTLKov; Q-tid she then produces t h e Demiurge, the image of the First F a t h e r , and through him a visible universe which is a c o p y of the invisible. Iren., Adv. Haer. I . i v . - v . 2
131
THE BIBLE
AND THE
GREEKS
t h e m s e l v e s f r o m c h a o s a t t h e w o r d of G o d , o r t h e y w e r e formed b y the Counsel of G o d . T h e t w o doctrines no d o u b t a r o s e o u t of different t r a i n s of t h o u g h t , y e t t h e y are c o m p l e m e n t a r y rather t h a n contradictory. T h e p r o b l e m w h i c h t h e H e r m e t i s t is f a c i n g is a r e a l p r o b l e m . A n y t h e i s t i c a c c o u n t of t h e u n i v e r s e w h i c h p o s t u l a t e s a t t h e b e g i n n i n g G o d o n t h e o n e h a n d , a n d formless m a t t e r o n t h e o t h e r , m u s t m e e t t h e d i f f i c u l t y t h a t t h e r e is n o t h i n g in m e r e m a t t e r w h i c h c o u l d e v e r r e s p o n d t o t h e w i l l of G o d ; o r else i t m u s t g i v e a c c o u n t of t h e p o t e n t i a l p r o p e r t i e s o f m a t t e r w h i c h m a d e p o s s i b l e t h e e m e r g e n c e of a c o s m o s ; b u t i n t h a t c a s e i t is n o t m e r e m a t t e r . The H e r m e t i s t has, n o t v e r y satisfactorily, m e t the difficulty b y a s s u m i n g a C o u n s e l of G o d , r e s i d e n t in o r w i t h m a t t e r , b y w h i c h a t H i s c o m m a n d t h e p r o c e s s of c r e a t i o n w a s b e g u n . I t is o n e m o r e a t t e m p t t o d o j u s t i c e t o d i v i n e transcendence and immanence at once. W e need not, therefore, w i t h Reitzenstein, regard the passage as an in terpolation. N o d o u b t i t o r i g i n a t e d f r o m a p o i n t of v i e w different f r o m t h a t of t h e p a s s a g e a b o u t t h e H o l y Word. B u t i t is c h a r a c t e r i s t i c of t h e Hermetica in general t h a t t h e y p u t forward an eclectic philosophy, c o m b i n i n g e l e m e n t s f r o m w i d e l y different s o u r c e s . O u r p a s s a g e is a n e x c u r s u s r a t h e r t h a n a n i n t e r p o l a t i o n . The i m p o r t a n t p o i n t for o u r p r e s e n t p u r p o s e is t h a t t h e e x c u r s u s n o less t h a n t h e m a i n a r g u m e n t s h o w s definite contact w i t h Hellenistic Jewish thought. 3.
THE WORK
OF THE DEMIURGE.
{Poimandres, §§ 9 - 1 1 , cf. Gen. i. 9-25.) T h e remaining stages of creation (excepting the creation of m a n ) are a t t r i b u t e d b y t h e H e r m e t i s t n o t t o t h e p r i m a l God, but to a secondary divine being, the Demiurge. E v e n i n t h e s e p a r a t i o n of t h e e l e m e n t s t h e d i v i n e p r i n c i p l e s Xoyos a n d fiovXri h a v e w o r k e d a s i n t e r m e d i a r i e s . But Xoyos, t h o u g h p a r t l y h y p o s t a t i z e d , is r e a l l y n o t h i n g m o r e t h a n t h e u t t e r e d w o r d o f G o d , a n d /fouAi? is H i s c o u n s e l , 132
THE
COSMOGONY
OF
POIMANDRES
a n a t t r i b u t e o r a c t i v i t y o f vovs r a t h e r t h a n a f u l l y p e r s o n a l b e i n g . B u t a t t h i s p o i n t a erepos vovs a p p e a r s , t o t a k e o v e r t h e w o r k of c r e a t i n g l i v i n g b e i n g s . T h e fresh s t a g e is a n n o u n c e d i n t h e w o r d s : " T h e n M i n d (or G o d ) , b e i n g b i s e x u a l , e x i s t i n g a s life a n d l i g h t , g e n e r a t e d a n o t h e r M i n d , t h e C r e a t o r " (o 8e vovs, 6 Beds, dppevoBrjXvs a>v, far) Kal (fxos VTrdpxojv, drreKvirjoev erepov vovv Srjpuovpydv). 1
A . Life and Light. T h e d e s c r i p t i o n of t h e p r i m a l G o d a t t h i s p o i n t a s b e i n g far) Kal
1
2
So Reitzenstein. M S S . dneKvijoe Xoyw, B dneKvrjoc Xoyov. W i t h t h e latter reading t h e meaning m i g h t b e " generated another word, t h e c r e a t i v e m i n d " ; b u t this is impossible : vovs and Xoyos are not e q u i v a l e n t terms. T h e M S . t e x t would m e a n t h a t G o d b r o u g h t t h e demiurge into b e i n g b y uttering a creative word ; b u t such a use of Xoyw would b e v e r y confusing while t h e h y p o s t a t i z e d Xoyos is still in view, and, as b o t h Reitzenstein and S c o t t observe, t h e s t a t e m e n t t h a t God is dppevodrjXvs is i n t e n d e d t o justify t h e use of the v e r b drroKvciv, so t h a t t h e idea of divine generation is distinguished from t h e utter ance of t h e divine word. Reitzenstein therefore excises Xoyw. S c o t t notes, " perhaps Reitzenstein is right in striking it o u t ; b u t how did it come t o be there ? " M a y it not h a v e been inserted b y a Christian scribe w h o recalled Ja. i. 18, PovXrjOels direKvrjoev 7)p.as Xoyw dXrjOcias ? Scott's o w n suggestion is irpds rw Xoyw, b u t this would suggest t h a t t h e Xoyos also w a s generated, whereas t h e author has been a t pains t o explain t h a t it is " son " of G o d o n l y in t h e sense in w h i c h a n y word is t h e offspring of a mind. Scott's further emendations do not seem t o be called for. 2
N o t e especially § 32, where t h e seer, now initiated into t h e k n o w ledge of G o d , exclaims, marevw Kal /xaprvpco' €is £ojr)v Kal
133
THE
BIBLE
AND THE
GREEKS
of t h e Aoyos a s S o n o f G o d w i t h Life a n d L i g h t , a n d the union of t h e t w o concepts in t h e Prologue t o t h e F o u r t h Gospel. T h e possibility must n o t be ruled o u t t h a t t h e r e is l i t e r a r y r e l a t i o n s h i p o f s o m e k i n d b e t w e e n J o h n a n d Poimandres ; b u t w e m a y e n q u i r e w h e t h e r t h i s particular collocation of ideas c a n be traced t o a n y c o m m o n source behind both writers. W e h a v e a l r e a d y seen t h a t t h e i d e n t i f i c a t i o n o f G o d w i t h light is characteristically Iranian, though it h a s parallels in E g y p t elsewhere. H e b r e w t h o u g h t associates G o d w i t h light, t h o u g h i t stops short of identification. P l a t o n i s m r e a d i l y finds r o o m f o r t h e identification, since P l a t o h i m s e l f h a d p o i n t e d t o t h e S u n a s eKyovos rod ayaOov, a n d therefore t h e i m a g e o f G o d . B u t t h e i d e a o f G o d a s life i s foreign t o t h e earlier P l a t o n i s m . S o m e o f t h e H e r m e t i c w r i t e r s , h o w e v e r , m a k e m u c h o f life a s a manifestation of t h e divine a c t i v i t y . T h u s t h e author of Corp. X I . s a y s t h a t i t i s t h e epyov o f G o d " t o m a k e life, soul, i m m o r t a l i t y a n d change Without such activity H e w o u l d n o t b e G o d . " T h i s is life, t h i s is t h e b e a u t i f u l , t h i s i s t h e g o o d , t h i s i s G o d " (§§ 1 2 - 1 3 ) . A g a i n , i n Corp. X I I . life a n d i m m o r t a l i t y a r e " p a r t s " of G o d , a n d t h e Koop,os, t h e 7rA^po>/xa o f life, i s H i s i m a g e (§§ 2 1 , 1 5 ) . T h i s i n t e r e s t i n life c o r r e c t s t h e i n t e l l e c t u a l i s m w h i c h t h e H e r m e t i s t s c a r r y o v e r from P l a t o n i s m . T h e close a s s o c i a t i o n of life w i t h G o d m a y be d u e t o E g y p t i a n influence. Ankh = life is a n a t t r i b u t e o r e p i t h e t of v a r i o u s E g y p t i a n d e i t i e s . B u t in Hebrew thought also, though naturally G o d is n o t identified w i t h life, y e t '•crbtf, Btos Z>wv, is o n e o f H i s 1
x
2
c o m m o n e s t a n d m o s t significant t i t l e s , a n d H e i s glorified a s t h e S o u r c e a n d G i v e r of life. P h i l o ' s c o m m e n t o n Jerem. ii. 1 3 (ifie iyKareXtTTOV 7Tr]yr)v vSaros farjs L X X ) i s n o t e 1
Similarly in t h e L a t i n Asclepius, §§ 29-30, D e u s ergo v i v e n t i u m v e l v i t a l i u m , i n m u n d o q u a e sunt, sempiternus gubernator est, ipsiusque v i t a e dispensator aeternus . . . I n ipsa enim aeternitatis v i v a c i t a t e mundus agitatur, e t in ipsa vitali aeternitate locus est mundi. See Scott's note o n Corp. X I . i., Hermetica I I . p p . 289-90. 2
134
THE
COSMOGONY
OF
POIMANDRES
w o r t h y : De Fuga, § 1 9 8 : " G o d is m o r e t h a n life : H e is t h e e v e r f l o w i n g f o u n t a i n of life, as H e H i m s e l f h a s s a i d " (o 8k deos rrXeov TL r) far], Trrjyr) rod £rjv, OJS avros etrrev, aewaos). T h i s r u n s o n p a r a l l e l lines w i t h w h a t h e s a y s of l i g h t in De Somn. I. 75 ( q u o t e d a b o v e , p . 108). G o d as s o u r c e of l i g h t a n d life a t o n c e c o m e s in Ps. x x x v . 10, t o w h i c h P h i l o is referring in t h e p a s s a g e q u o t e d : 1
Tlapd 001 Trrjyr) farjs, €V Tip 0)TL GOV OlffO/Jicda (fxtiS. T h i s is p r o b a b l y a s n e a r a s a H e b r e w c o u l d g e t t o s a y i n g 6 deos far) Kal >tos vrrapxayv. N o w i n t h e c r e a t i o n - s t o r y o f Genesis n o a t t e n t i v e r e a d e r w i t h s u c h i d e a s i n m i n d c o u l d fail t o o b s e r v e t h a t G o d is t h e r e p r e s e n t e d p r e - e m i n e n t l y a s t h e s o u r c e of l i g h t a n d life. H i s first c r e a t i v e w o r d is yevrjdrjToj cbs: H i s l a s t c r e a t i v e a c t is t o b r e a t h e i n t o m a n 7rvor)v far)?. P h i l o finds t h e t w o i d e a s t o g e t h e r a t t h e v e r y b e g i n n i n g of t h e s t o r y : De Opif. § 30 : " H e a s s i g n e d p r e c e d e n c e t o spirit a n d l i f e ; t h e f o r m e r he c a l l e d ' t h e spirit of God b e c a u s e s p i r i t is t h e m o s t v i t a l of a l l t h i n g s , a n d G o d is t h e c a u s e of l i f e ; a n d of t h e l i g h t h e s a y s t h a t i t w a s e x c e e d i n g l y g o o d " (rrpovopLLas 8k TO re rrvevp,a Kal TO to$ r)£tovTO ' TO pukv yap ojvopbacre Oeov, 8L6TL faTiKOjrarov TO nvevpia, farjs 8k 6e6s OXTIOS " TO 8k faJbs (/>r]olv OTL VTrepfSaX\6VTOJS KaXov). H i s m e a n i n g is t h a t t h e first t w o e x i s t e n c e s m e n t i o n e d i n Genesis are s p i r i t a n d l i g h t , a n d t h e s e m u s t be u n d e r s t o o d a s life a n d l i g h t , t h e t w o f u n d a m e n t a l m a n i f e s t a t i o n s of t h e d i v i n e . T h e v e r y a r t i f i c i a l i t y of t h e exegesis s h o w s t h a t Philo a n d his readers w o u l d e x p e c t a s t o r y of c r e a t i o n t o h a v e its c e n t r a l m o t i v e in t h e u n i o n of life a n d l i g h t . I t is u n l i k e l y t h a t h e w a s h i m s e l f t h e o r i g i n a t o r of t h e i d e a . I t w a s s c a r c e l y f o r c e d u p o n h i m b y h i s b i b l i c a l t e x t , a l t h o u g h , as w e h a v e seen, t h e c o l l o c a t i o n is n o t a l i e n f r o m H e b r e w t h o u g h t in g e n e r a l , o r from t h e c r e a t i o n s t o r y in p a r t i c u l a r . W h e t h e r it has more 1
T h i s passage is recalled b y Jn. iv. 14 : irrjyr) vSaros £,cor)v duJovcov. 135
dXXofievov ds
THE BIBLE
AND THE GREEKS
definite a n t e c e d e n t s i n E g y p t i a n t h o u g h t I d o n o t k n o w . B u t a s t h e Poimandres does n o t s e e m t o b e d i r e c t l y d e p e n d e n t o n t h e De Opificio (as w e h a v e seen a t s e v e r a l p o i n t s ) , w e m a y s t a t e t h e case t h u s Philo a n d the a u t h o r o f Poimandres, b o t h w r i t i n g i n H e l l e n i s t i c E g y p t , w i t h t h e H e b r e w c r e a t i o n s t o r y before t h e m , h a v e b o t h b r o u g h t t o g e t h e r t h e i d e a s o f life a n d l i g h t a s a c a r d i n a l p o i n t i n t h e s t o r y . W h e t h e r therefore t h e E g y p t i a n o r the H e b r e w factor is predominant, b o t h represent a doctrine already established b y t h e beginning of t h e Christian era, where Jewish a n d Hellenistic t h o u g h t m e t i n a n E g y p t i a n e n v i r o n m e n t , t h e d o c t r i n e t h a t t h e tmion of t h e i d e a s o f l i g h t a n d life g i v e s t h e m o s t a d e q u a t e account of G o d in H i s creative aspect. A s t h e author of t h e F o u r t h G o s p e l w a s f a m i l i a r w i t h P h i l o n i c i d e a s , if n o t w i t h t h e w o r k s o f P h i l o himself, a s w e l l a s w i t h t h e L X X , t h e c o i n c i d e n c e b e t w e e n John a n d Poimandres in t h i s p o i n t n e e d n o t b e e x p l a i n e d b y l i t e r a r y d e p e n d e n c e o n t h e o n e side o r t h e o t h e r .
B . Origin arid Nature of the Demiurge. A l r e a d y i n P l a t o {Tim. 69c) a d i s t i n c t i o n is m a d e be~ t w e e n t h e s u p r e m e G o d w h o m a d e BETA a n d H i s offspring (YEVVQ/JLARA) w h o m a d e BVRYRD. T h e term SRJFIIOVPYOS, h o w e v e r , i s t h e r e a p p l i e d t o G o d Himself, a s i t also i s b y Philo, a n d b y most of the Hermetic writers. In the 1
1
E . g . Corp. I X . 5, d fikv yap Beds rravrcov orjfuovpyos. V . 7, rts rtavra ravra rroirjoas; rroia [xrjrrjp, rrolos rrarrfp, el fxr) 6 d<j>avr)s Beos rep eavrov BeXrjfiari rrdvra 8r)fiiovpyijaas ; Sometimes w e find polemic against t h e doctrine of a second c r e a t o r ; e.g. X I . 9, dbvvarov 8vo rj rrXeiovs rroirjrds etvai, ib. 14, ov yap dXXov l^ct ovvepyov, avrovpyos yap tov del eoriv iv rep epyep. • I n Corp. V I I I . , and elsewhere, t h e hevrepos Beds is t h e cosmos itself, e.g. V I I I . 2 , rrpcoros yap rravrcov ovrcos Kal dlbios Kal dyevvqros 6 orj/Movpyos TCOV SXCOV Beds, oevrepos Be d Kar' eiKova avrov d KOOFIOS. A c c o r d i n g l y t h e cosmos c a n be called hrjfiiovpyds £cor)s ( I X . 6). I n other libelli alcov (Corp. X I . ) or rdrros (Corp. I I . ) appear as inter mediaries. I n X I I . vovs is t h e image, or t h e soul, of G o d , a n d rules over all things (§ 9). T h i s approximates t o t h e doctrine of Poimandres, where vovs being identified w i t h t h e supreme God, a erepos vovs appears as second god. x
3
6
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second-century Platonist N u m e n i u s it is reserved for t h e 8evT€pos 0e6s. A D e m i u r g e i n t h i s sense h a s a p l a c e also i n V a l e n t i n u s a n d o t h e r C h r i s t i a n o r s e m i - C h r i s t i a n G n o s t i c s from t h e s e c o n d c e n t u r y o n w a r d s . In the c r e a t i o n - s t o r y o f Gen. i . n o s u b o r d i n a t e c r e a t o r a p p e a r s , consistently w i t h t h e severe monotheism of this writing. Nevertheless, i n Jewish speculation of t h e Hellenistic period t h e growing emphasis on the transcendence of G o d led t o t h e r e c o g n i t i o n o f i n t e r m e d i a t e c r e a t i v e p o w e r s . W i s d o m i s s u c h a l r e a d y i n Prov. v i i i . , a n d m o r e d e f i n i t e l y in t h e Wisdom of Solomon, a n d a s w e h a v e seen, o n e l i n e of J e w i s h e x e g e s i s i n t e r p r e t e d t h e JTEn o f Gen. i . I a s 2
m e a n i n g W i s d o m , t h e " first p r i n c i p l e " of t h e u n i v e r s e . In P h i l o t h e L o g o s is a d i v i n e h y p o s t a s i s a c t i v e i n c r e a t i o n , a n d i s c a l l e d Oeos. M o r e o v e r , P h i l o finds s e c o n d a r y c r e a t o r s i m p l i e d i n t h e c r e a t i o n n a r r a t i v e o f Genesis. T h e use of t h e p l u r a l i n Gen. i. 26, TToirjcrtop,€v dvdpwTrov, i n d i c a t e s , he s a y s , t h a t G o d w a s a s s i s t e d b y H i s " p o w e r s and to t h e m H e assigned t h e t a s k of m a k i n g t h e m o r t a l part of our s o u l . H e thus read into t h e biblical narrative t h e d o c t r i n e o f t h e Timaeus. T h e Hermetist is n o t 3
1
Ap. E u s e b . , Praep. Evang. X I . 18, 6-14, 23. 3. T h e restriction of t h e t e r m Srjp.Lovpy6s t o a single secondary god, on t h e ground t h a t t h e supreme G o d does n o t create, appears first in these second-century writers. B u t t h e application of t h e term orjfiiovpyos t o a secondary creator is earlier. Philo calls t h e creative " powers " of G o d orjpiovpyol (see note 3 below). P l u t a r c h applies t h e term t o t h e s i x divine hypostases of Zoroastrianism (the A m s h a s pands), Moralia, p . 370A (De Is. et Osir. 47) : . . . TOV pkv oo<j>ias, TOV 8k TTXOVTOV, TOV 8k TCOV tiri TOXS KCLAOIS r}8ovcdv Brjpiovpyov. A s in Corp. I X . t h e Koap.os is Srjpiovpyos £tor\s, so in Tim. 406-c P l a t o says t h e earth in its revolutions is 8r\piovpyos VVKTOS KO\ 17 pip as, a n d h e uses t h e terms Srjptovpyia a n d SrjpLiovpyelv of t h e work of t h e secondary gods. T h e terminology of Poimandres 9, therefore, does n o t oblige us t o suppose t h a t t h e writer is dependent either on Numenius or on Valentinus. T h e materials of his doctrine a n d of its terminology alike are present in earlier t h o u g h t . 2
8
De Fug. §§ 68-70 : SiaAcycrcu pkv ovv 6 TCOV OXCOV iraT^p rats iavrov ovvap.€ow, ats T O OvrjTov yptov TT\S ^vxys pepos CSCOKC oia7rXaTT€LV . . . avayKaxov o$v T\yf\aaTO TTJV KaKtov yiveoiv €T€pois dirovelpaf. 8-qpiovpyols, TTJV 8k TCOV dyaddv iavTcp povco. See below, p . 155.
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f o l l o w i n g P h i l o h e r e , b u t h e feels a s free a s P h i l o t o i n t r o d u c e h i s d o c t r i n e of a s e c o n d c r e a t o r i n t o a n a c c o u n t of c r e a t i o n , i n w h i c h h e is f o l l o w i n g Genesis. T h e D e m i u r g e of t h e Poimandres, l i k e t h e s e c o n d a r y c r e a t o r s of t h e Timaeus, is n o t a c r e a t e d b e i n g , b u t t h e offspring of G o d , g e n e r a t e d b y H i m b i s e x u a l l y . A s such, h e i s , l i k e h i s F a t h e r , b o t h vovs a n d g o d — " t h e g o d of fire a n d s p i r i t T h e w o r d s Beos rov rrvpos Kal rrvevpLaros c l e a r l y d o n o t m e a n t h a t fire a n d rrvevpua c o n s t i t u t e h i s s u b s t a n c e ; for a s t h e o f f s p r i n g of G o d h e is of t h e s u b s t a n c e of h i s F a t h e r , n a m e l y life a n d l i g h t , a n d n o t of a n y m a t e r i a l s u b s t a n c e , n o t e v e n of t h e finest. T h e m e a n i n g is t h a t the D e m i u r g e exercises his divine prerogative o v e r t h e h i g h e s t s p h e r e of m a t e r i a l e x i s t e n c e , t h e fire-7n>€i?/xa stratum. H e is i n f a c t t h e G o d of H e a v e n . T h i s is b o r n e o u t b y t h e d e s c r i p t i o n of h i s w o r k w h i c h f o l l o w s . 1
2
C. The Administrators. T h e D e m i u r g e first " f a b r i c a t e d " (iSrjpuovpyriae) seven A d m i n i s t r a t o r s o r Controllers—oLOLKrjrai (the w o r d w a s u s e d t o t r a n s l a t e t h e L a t i n procurator). T h e y w e r e m a d e of t h e s u b s t a n c e o f t h e h i g h e s t s t r a t u m o f m a t e r i a l e l e m e n t s , e/c rrvpos Kal rrvevpuaros (§ 1 6 ) , o v e r w h i c h , a s w e h a v e s e e n , t h e D e m i u r g e p r e s i d e d a s Beds -rrvpos Kal jrvevpLaros. W e h a v e n o d i f f i c u l t y in r e c o g n i z i n g in t h e m t h e l i v i n g d e n i z e n s of h e a v e n , t h e s e v e n p l a n e t a r y g o d s . T h e i r a d m i n i s t r a t i o n is c a l l e d elpLappLevrj. T h e use o f t h e t e r m points t o a Stoic b a c k g r o u n d . Stoicism since P o s i d o n i u s g a v e s a n c t i o n t o t h e w i d e s p r e a d belief t h a t destiny is controlled b y the h e a v e n l y bodies. 1
Reitzenstein cites E g y p t i a n precedent for divine bisexuality. In V a l e n t i n u s the primal G o d ha6 a c o n s o r t : ravrrjv 81 vTroSeganevrjv TO oircpfia TOVTO Kal iyKVfiova y€.vop.ivt]v airoKvfjoai. vovv, ofioiov re Kal toov TCO npopaXovTi (Iren., Adv. Haer. I. i. i ) . T h e Hermetist is clearly anxious to avoid a n y suggestion of sexual generation, consistently w i t h his depreciation of the sexual life in man. See below. Similarly in Valentinus the D e m i u r g e has his seat in the cVovpdvios TOKOS, separated b y t h e ficoorys from t h e 7r\ripo»p.a, which corre sponds to the world of light in the Poimandres (Iren., op. cit. I. v. 2). 2
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T h i s p a s s a g e is t h e e q u i v a l e n t of t h e s t a t e m e n t in Gen. i. l6 : eTrovqoev 6 deds TOVS SVO a)OTijpa TOV eXdooa) els dpx&s TTJS VVKTOS, Kal TOVS dcrrepas. Genesis s p e a k s o n l y of s u n a n d m o o n a n d t h e s t a r s in g e n e r a l . B u t t h e Secrets of Enoch, e x p a n d i n g t h e c r e a t i o n s t o r y of Genesis, e n u m e r a t e s t h e c r e a t i o n s of t h e F o u r t h D a y thus ( x x x . 2-7) : the stars, Saturn, Venus, M a r s , J u p i t e r , M e r c u r y , M o o n a n d S u n . Hellenistic J u d a i s m , therefore, a b o u t t h e first half of t h e first c e n t u r y A . D . , f o u n d t h e s e v e n p l a n e t s in Gen. i. 1 6 . T h e r e is n o h i n t of t h i s in P h i l o , De Opificio. T h e i d e a of t h e s t a r s as a d m i n i s t r a t o r s of d e s t i n y is s t r a n g e t o Genesis. N e v e r t h e l e s s , o u r a u t h o r m i g h t w e l l h a v e f o u n d a h i n t of his d o c t r i n e in t h e r e p e a t e d p h r a s e 0 T els dpxas Ttjs hp*? ** V$ VVKTOS, dpx^cv TTJS fjp,epas (Gen. i. 1 6 , 18) : t h e h e a v e n l y b o d i e s are c r e a t e d n o t m e r e l y t o g i v e l i g h t , b u t t o b e a r rule. P h i l o (De Opif. §§ 56-7) m a k e s n o t h i n g of t h i s , o b s e r v i n g m e r e l y t h a t G o d g a v e p o w e r o v e r t h e d a y (KpaTos TTJS r)p,epas) t o t h e s u n , ota pueydXcp flaoiXel, a n d t h a t t h e g r e a t n e s s of his p o w e r a n d rule (TO pueyedos TTJS nepl TOV rjXcov Svvdpueojs Kal dpxfjs) is m e a s u r e d b y t h e f a c t t h a t o n e h a l f of t i m e is a s s i g n e d t o h i m , w h i l e t h e o t h e r h a l f is s h a r e d b y t h e m o o n a n d s t a r s ! T h i s is m e r e e m b r o i d e r y , w i t h n o p h i l o s o p h i c a l significance. B u t P h i l o does n o t m e r e l y ignore t h e d o c t r i n e of o u r p a s s a g e : h e h a s a definite p o l e m i c a g a i n s t t h e v i e w t h a t t h e h e a v e n l y b o d i e s are SiocKrjTal, in De Conf. Ling. §§ 168 sqq. H e is d i s c u s s i n g p a s s a g e s l i k e Gen. i. 26, w h i c h m i g h t a p p e a r t o represent G o d a s one of a n u m b e r . The f u n d a m e n t a l e x p l a n a t i o n of s u c h p a s s a g e s is g i v e n in op. cit. § 1 7 1 ( q u o t e d p . i n ) , v i z . t h a t G o d b e i n g one, h a s i n n u m e r a b l e " p o w e r s " a b o u t H i m . P h i l o c o n t i n u e s (§ 1 7 3 ) : 1
1
Theodotion has els i$ovatav, Symmachus els TO ijyctaflat rrjs ij/xcpaj, ci? 'qycftovlav rrjs VVKTOS, in i. 16. Aquila has igovoid&iv rrjs r)ficpas in i. 18. T h e heavenly bodies are dpxovrcs, in the Gnostic phrase ; or they are dp%al Kal i^ovolai. 139
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AND THE GREEKS
" Certain persons, impressed b y the nature o f each of the w o r l d s , h a v e n o t o n l y deified t h e m a s w h o l e s , b u t h a v e a l s o deified t h e m o s t b e a u t i f u l o f t h e i r c o m p o n e n t p a r t s , the s u n , t h e m o o n a n d t h e entire heaven, w h i c h t h e y shamelessly called gods " . Such polytheism is t o b e r e p r e h e n d e d , for " n o e x i s t i n g t h i n g is e q u a l i n h o n o u r t o God, b u t there is one Ruler a n d L e a d e r a n d K i n g , w h o alone h a s the right t o preside o v e r a n d control all things " 1
— a A A * earw
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els apx<*>v Kal rjyepLCov Kal fiaLnAevs,
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tt>
Trpvravevetv
(§ 1 7 ° ) - T h e i m p l i c a t i o n
of t h i s p a s s a g e is t h a t i n A l e x a n d r i a in P h i l o ' s d a y t h e s u n and moon and the other h e a v e n l y bodies were regarded in c e r t a i n c i r c l e s a s StoLKrjral
rcov
2
avpurravrcov.
T h e same
inference m a y b e d r a w n f r o m Wisd. v i i . 2 9 - v i i i . 1 : eanv
yap avrrj Kal
(scil.
vrrep rrdaav
<j>corl avyKpivopbevrj TOVTO
r)
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pikv yap S t a S e ^ e r a t vvi;,
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rd Trdvra
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evpdxjTWS,
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T h e t e r m SioiKrjTal a s a p p l i e d t o t h e p l a n e t a r y g o d s I h a v e not been able t o trace in a n y document earlier t h a n Poimandres, b u t t h e use of t h e v e r b i n t h e s e t w o p a s s a g e s suggests that it m a y g o back t o t h e beginning of t h e C h r i s t i a n e r a . T o t h e d o c t r i n e o f t h e s t a r s a s SioiKrjral P h i l o o p p o s e s t h e d o c t r i n e o f t h e one s u p r e m e G o d w h o , through His attendant
" powers
SiocKeX
rd
avpLiravra,
a n d t h e pseudo-Solomon, a doctrine of W i s d o m a s t h e s u p r e m e SLOLKTJTLS. I n less o r t h o d o x J e w i s h c i r c l e s , h o w ever, astrological ideas obtained a hold, as Reitzenstein 1
Cf. Wisd. xiii. 2, cfnoarijpas ovpavov irpvTaveis Koapov deovs ivopuoav. T h e author allows t h e stars t h e title " presidents of t h e world but blames t h e p a g a n s for regarding t h e m as gods. Cf. t h e polemic against current doctrines of elpappLcvij in Philo. Quis Rerum, §§ 300-2, De Migr. §§ 178-9. 2
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s h o w s , a n d t h e p o w e r s a s s i g n e d t o t h e a n g e l s in E n o c h i c l i t e r a t u r e is n o t u n i n f l u e n c e d b y s u c h i d e a s . T o s u m u p : a t t h i s s t a g e of t h e n a r r a t i v e Poimandres d e p a r t s m o r e w i d e l y f r o m Genesis t h a n in t h e e a r l i e r stages, its m a t e r i a l being d r a w n directly from Platonic a n d S t o i c s o u r c e s . N e v e r t h e l e s s , in i n t e n t i o n t h e a u t h o r w a s p r o b a b l y still f o l l o w i n g Genesis. H e a g r e e s w i t h Genesis in p l a c i n g t h e o r i g i n of t h e h e a v e n l y b o d i e s a t t h i s p o i n t , a n d in m a k i n g t h e m t h e result of a d i r e c t a c t of c r e a t i o n (not s i m p l y of a c r e a t i v e w o r d , l i k e l i g h t i n Genesis a n d t h e s e p a r a t i o n of t h e e l e m e n t s in Poimandres) ; a n d in r e g a r d i n g t h e m a s n o t m e r e l y l i g h t s b u t r u l i n g p o w e r s . O n t h e o t h e r h a n d , i n i n t e r p r e t i n g t h e i d e a of t h e i r " rule he follows a tradition k n o w n to Jewish w r i t e r s l i k e P h i l o a n d t h e a u t h o r of Wisdom, b u t d e l i b e r ately rejected b y t h e m as inconsistent w i t h monotheism, t h o u g h less o r t h o d o x J e w i s h m i n d s w e r e m o r e h o s p i t a b l e t o it.
D . The Origin of Animal Life. T h e D e m i u r g e , b e i n g 0€os rod irvpos Kal irvevpLaros, has n o w c o m p l e t e d h i s d i r e c t w o r k of c r e a t i o n b y p e o p l i n g t h e u p p e r s t r a t u m of t h e m a t e r i a l u n i v e r s e w i t h l i v i n g b e i n g s . T h e l o w e r e l e m e n t s are s t i l l d e v o i d of life. A s h e is n o t in d i r e c t t o u c h w i t h t h e s e l o w e r e l e m e n t s , s o m e f u r t h e r a d j u s t m e n t is r e q u i r e d before t h e s e c a n b e p e o p l e d . In Gen. i., w h i l e t h e h e a v e n l y b o d i e s are b r o u g h t i n t o b e i n g b y a d i r e c t c r e a t i v e a c t of G o d , t e r r e s t r i a l life is p r o d u c e d b y earth and water themselves at the divine command. T h e H e r m e t i s t f o l l o w s t h i s s u g g e s t i o n , in a s o m e w h a t d e v i o u s w a y . F i r s t , t h e Xoyos, w h i c h after d e s c e n d i n g o n chaotic matter at the beginning has remained m o v i n g over t h e face of t h e w a t e r s , a s c e n d s a n d is u n i t e d w i t h t h e D e m i u r g e . T h i s is a c u r i o u s , a n d so far a s I k n o w , u n i q u e f e a t u r e of t h e c o s m o l o g y of Poimandres. A t first 1
1
Reitzenstein (Poim. p p . 62-7) compares an E g y p t i a n inscription, in which T h o t h " united himself w i t h P t a h , after he had brought forth
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THE
GREEKS
s i g h t it s e e m s a m e r e s i m p l i f i c a t i o n . Aoyos a n d Arjpuovpyos a r e in a sense d o u b l e t s . B o t h s t a n d for t^ie p o w e r c o n ceived t o be intermediate between the supreme G o d and t h i s w o r l d . T h e o n e is d r a w n from H e l l e n i s t i c - J e w i s h t h o u g h t , t h e o t h e r t r a c e s i t s d e s c e n t from P l a t o n i s m . T h e e c l e c t i c p h i l o s o p h y of t h e H e r m e t i s t h a s f o u n d a p l a c e for b o t h . T h e fusion of t h e t w o a t t h i s s t a g e g e t s r i d of a s o m e w h a t a w k w a r d r e d u p l i c a t i o n . Y e t w i t h Genesis before u s w e c a n see a s u b t l e a p p r o p r i a t e n e s s in t h i s a s c e n t of Xoyos t o c o - o p e r a t e w i t h t h e D e m i u r g e . T h e Xoyos, in Poimandres, in s p i t e of p a r t i a l h y p o s t a t i z a t i o n , r e m a i n s e s s e n t i a l l y a " w o r d " o r c o m m a n d of G o d . A s s u c h a c o m m a n d is n e e d e d , a c c o r d i n g t o Genesis, t o e n a b l e t h e l o w e r e l e m e n t s t o b r i n g f o r t h life, i t is n a t u r a l t h a t t h e " w o r d " s h o u l d be g i v e n a p l a c e in t h i s s t a g e of t h e w o r k . O n c e u n i t e d w i t h t h e D e m i u r g e it d i s a p p e a r s a s a separate factor, and the Demiurge, equipped w i t h the p o w e r of t h e " w o r d acts as a Platonic creator should. H e c o m m u n i c a t e s t o t h e p l a n e t s — r d eavrov
SrjpLiovpyrjpLaTa
— a rotary m o v e m e n t , and this causes the lower elements t o b r i n g f o r t h l i v i n g t h i n g s : r) Se rovrcov
rrepccbopd,
Kadcbs
QeXei 6 Novs, eK rcov Karcutf)€pcov arovyeicov (,coa yjveyKev dXoya. R e i t z e n s t e i n a n d S c o t t s e e m t o m e w r o n g in t a k i n g vovs here a s = Arjpbiovpyos, t h e erepos vovs. The a c t is t h e D e m i u r g e ' s , b u t t h e w i l l is t h a t of t h e e t e r n a l fons deitatis. I t is in f a c t avv rw Xoycp—with t h e a i d of t h e W o r d of t h e p r i m a l G o d — t h a t t h e D e m i u r g e a c t s . 1
all things and all words of G o d ; at t h e time when he had formed the gods, had m a d e t h e cities, had settled the nomes, had placed the gods in their sanctuaries . . .", etc. T h e parallel is not close, t h o u g h it is no d o u b t possible t h a t t h e E g y p t i a n habit of identifying or fusing the personalities of different gods m a y h a v e been an influence in the back ground of this writer's thought. This is t h e reading of the M S S . , which b o t h Reitzenstein and Scott emend, as it seems t o me unnecessarily. T h e s t a t e m e n t is quite in telligible, and t h o u g h t h e theory is no doubt eccentric, it is not more so t h a n some other features of this cosmogony. A t a n y r a t e some explanation is called for of the means b y which the Demiurge, assisted b y the Logos, worked for the production of living things, and neither Reitzenstein's reading nor Scott's gives one. 1
142
THE
COSMOGONY
OF
POIMANDRES
For, a s Genesis h a s i t , i t w a s G o d w h o s a i d " L e t t h e w a t e r s bring forth Similarly, it w a s b y the will of the primal G o d — Kado)s rjdeXrjaev 6 Novs — t h a t e a r t h a n d w a t e r h a d a l 1
r e a d y been separated—oiaKexojpicrrai
am aXkr)koiv
17 r€ yrj
Kal TO v8a>p. T h e use of t h e perfect s h o w s t h a t t h i s s e p a r a t i o n d i d n o t t a k e p l a c e i n t h e s e q u e n c e in w h i c h it i s mentioned, b u t at an earlier point—at the point, therefore, at w h i c h i t i s g i v e n i n Genesis. T h e p r i m a l R e a s o n s e p a r a t e d t h e e l e m e n t s b y H i s w o r d ; fire a n d a i r first, l e a v i n g a s l i m e of e a r t h a n d w a t e r ( = Gen. i. 7). T h e n H e c o m p l e t e d ^he w o r k b y s e p a r a t i n g e a r t h a n d w a t e r (= Gen. i. 9), a n d so t h e s e e l e m e n t s w e r e r e a d y t o p r o d u c e life a t H i s w i l l *and c o m m a n d , t h r o u g h t h e a c t of t h e D e m i u r g e . F i r s t a i r p r o d u c e s flying t h i n g s , t h e n w a t e r s w i m m i n g t h i n g s , a n d finally e a r t h p r o d u c e s q u a d r u p e d s a n d r e p t i l e s . V e r b a l e c h o e s of t h e L X X a r e h e r e e x c e p tionally numerous : 2
LXX
Poimandres
8t€x<*>pio€v 6 Beds (of upper a n d lower waters, b u t b y implication also of earth and water). Kal ctirev 6 Oeos, 'E£ayayeT(o rd vSara Kal
ipiT€Td
€£rjv€yK€v
Kal r)
yi)
ireTeivd. fioTavrjv
SiaKex&pioTai air* dXXrjXcav r) re yr} KOL TO vocop KaOws rjdeXrjocv 6 vovsdr)p rr€T€t,vd rjveyKe Kal TO vScop vrjKTa.
. . .
Kal €L7T€v 6 Oeos 'II^AYAYERA) 17 yr} . . . Terpdiroha Kal iprr €Ta Kal Or] pi a rfjs yrjs.
Kal r) yr) itjrjveyKev
£A)A ay pea
TCTpdnoba Kal rjp.cpa.
dir'
avrijs
eprreTa
a
€?^€
drjpta
L i t e r a r y d e p e n d e n c e is c l e a r . T h e r e are c e r t a i n differences : t h e H e r m e t i s t h a s o m i t t e d v e g e t a b l e life, p e r h a p s b y a n 1
W h i c h S c o t t gratuitously excises. T h e r e is a certain difficulty here. I t is s o m e w h a t surprising t o find air reckoned as one of t h e KaToxfrcprj aroix^a. I n § 5, air being light, followed rrv€vp.a upwards. B u t it is clear t h a t fire and rrvevp-a together form t h e highest stratum, a n d air occupies an ambiguous position b e t w e e n t h e upper and lower sphere. I t is never reckoned t o t h e upper sphere, and in comparison w i t h fire and rrvevp-a it m a y well be regarded as one of the KaTaxfreprj. Reitzenstein has exaggerated t h e difficulty b y identifying the rrv€vp.a of § 9 with air, which seems clearly wrong. 2
143
THE
BIBLE
AND THE GREEKS
o v e r s i g h t ; he attributes t h e production of birds t o air, while t h e biblical writer, w h o is not acquainted w i t h t h a t e l e m e n t , a t t r i b u t e s t h e m , a l o n g w i t h fishes, t o w a t e r ; a n d t h e p o w e r of r e p r o d u c t i o n , w h i c h a c c o r d i n g t o Genesis w a s g i v e n t o a n i m a l s a t t h e i r c r e a t i o n , is i n Poimandres p o s t poned until after t h e Fall. B u t t h e points of agreement are m o r e s t r i k i n g . I n b o t h , t h e b e g i n n i n g o f a n i m a l life f o l l o w s i m m e d i a t e l y after t h e c r e a t i o n o f t h e h e a v e n l y b o d i e s ; i n b o t h , life o r i g i n a t e s o u t o f t h e e l e m e n t s , a n d n o t b y d i r e c t c r e a t i o n ; i n b o t h , b i r d s a n d fishes p r e c e d e terrestrial animals. W e m a y add t h a t t h e separation of l a n d a n d w a t e r , w h i c h i n Genesis p r e c e d e s t h e c r e a t i o n o f t h e h e a v e n l y b o d i e s , i s o n l y s u p e r f i c i a l l y i n a different o r d e r i n Poimandres. A t this point in b o t h accounts comes the origin of m a n . In neither is he placed along w i t h t h e other animals, a s t h e offspring o f e a r t h y m a t t e r s i m p l y . Poimandres i n d i c a t e s t h a t e a r t h c o u l d n o t p r o d u c e a n y b u t dXoya £<£a, b e c a u s e t h e Aoyos h a d d e p a r t e d from i t after t h e s e p a r a t i o n of t h e e l e m e n t s . Genesis s i m i l a r l y , after u s i n g t h e f o r m u l a etTrev 6 Oeos, 'EgayayeTto rd vSara . . . r) yrj t u r n s t o a 1
t
new
f o r m u l a , etTrev 6 Beds, IIoirjtTtofjLev
dvdpcorrov.
In both,
therefore, the origin of m a n is a new departure. 1
I t is true t h a t Genesis says (i. 21) KQX iTroirjoev 6 Beds rd B-qpta K . T . A . , b u t this is clearly t o b e interpreted in t h e sense of t h e repeated state ments. etTrev d Beds, 'E(ayayerco K.T.X. W h e t h e r or n o t there were originally t w o inconsistent accounts of creation which h a v e been fused together, as G u n k e l holds, does n o t concern us : t h e Greek reader of t h e L X X would h a v e no d o u b t w h a t was meant.
144
CHAPTER
THE
VII
ORIGIN AND FALL OF MAN POIMANDRES
IN
(Poimandres, §§ 1 2 - 1 9 ; Gen. i. 2 6 - 3 0 , ii. 7 — v . 2.) T H E M o s a i c a c c o u n t of t h e s i x d a y s of c r e a t i o n is, a s w e h a v e s e e n , f a i r l y c l o s e l y r e p r o d u c e d in Poimandres, d o w n t o t h e a p p e a r a n c e of a n i m a l s a n d p l a n e t s . A t t h i s p o i n t b o t h a c c o u n t s t a k e a fresh t u r n . A t first s i g h t t h e s t o r y of t h e o r i g i n o f m a n in Poimandres differs w i d e l y f r o m t h e s t o r y i n Genesis. I t w i l l b e w e l l t o s u m m a r i z e t h e m y t h a t o n c e . I n d e t a i l t h e r e are s o m e o b s c u r e p o i n t s , a n d t h e t e x t is c e r t a i n l y c o r r u p t in p l a c e s ; b u t m o s t of t h e d e t a i l s d o n o t affect o u r p r e s e n t p u r p o s e . I n o u t l i n e t h e m y t h is a s f o l l o w s . C r e a t i o n b e i n g finished, t h e p r i m a l M i n d , w h o is life a n d l i g h t , g a v e b i r t h t o a M a n in H i s o w n i m a g e . He l o v e d the M a n as His o w n child, and g a v e h i m authority o v e r a l l H i s c r e a t u r e s . M a n c o n c e i v e d t h e desire t o c r e a t e for himself, a n d e n t e r e d t h e c r e a t e d s p h e r e . In his descent the various astral powers imparted to him s o m e t h i n g o f t h e i r o w n n a t u r e (from § 25 w e l e a r n t h a t m a n t h u s a c q u i r e d t h e i n s t i n c t s w h i c h are c h a r a c t e r i s t i c of e m p i r i c a l h u m a n i t y ) . H e t h e n b r o k e a h o l e i n t h e c e l e s t i a l f r a m e w o r k (apfiovla), a n d l o o k e d t h r o u g h . N a t u r e beheld h i m a n d l o v e d the divine image in him. Man returned the love, descended into the irrational sphere (the w o r l d o f e a r t h , w a t e r a n d air, d e s e r t e d b y t h e Xoyos, § 10) a n d c o n s u m m a t e d h i s u n i o n w i t h N a t u r e . Through this union m a n became a two-fold being, partly immortal, 145
K
THE BIBLE
AND THE
GREEKS
p a r t l y m o r t a l ; l o r d of c r e a t i o n , a n d y e t s u b j e c t t o i t s f a t e (elixapfiivrj). F r o m t h e u n i o n of M a n a n d N a t u r e s p r a n g s e v e n m e n : o n t h e o n e s i d e t h e y w e r e m a d e of fire a n d irvevixa, w h i c h t h e a r c h e t y p a l M a n h a d b r o u g h t w i t h h i m f r o m t h e s u p e r n a l s p h e r e , o n t h e o t h e r side of t h e g r o s s e r e l e m e n t s of t h e i r m o t h e r N a t u r e . T h e s e s e v e n m e n , l i k e t h e i r f a t h e r , w e r e b i s e x u a l , a n d r e m a i n e d s o for a n a g e . A t t h e e n d of t h a t a g e , " t h e b o n d of a l l t h i n g s w a s l o o s e d t h r o u g h t h e c o u n s e l of G o d M a n was divided into t w o sexes, and w i t h h i m all the other animals. T h e n G o d s p o k e w i t h a h o l y w o r d , " I n c r e a s e in i n c r e a s e a n d m u l t i p l y in m u l t i t u d e , a l l y e c r e a t u r e s , a n d l e t r a t i o n a l m a n r e c o g n i z e t h a t h e is i m m o r t a l , a n d t h a t t h e c a u s e of d e a t h is c a r n a l desire W e h a v e here an elaborate m y t h leading u p to a clearly e x p r e s s e d m o r a l , n a m e l y , t h a t m a n is n a t u r a l l y i m m o r t a l , b u t t h a t t h r o u g h t h e a t t a c h m e n t t o m a t t e r w h i c h is i n v o l v e d i n t h e e x e r c i s e of t h e s e x u a l i n s t i n c t h e h a s b e c o m e m o r t a l . R e p r o d u c t i o n is t h e sign a n d r e s u l t of a Fall which m a n must retrieve b y denying the b o d y and all i t s i n s t i n c t s . T h e d o c t r i n e is n o t t h a t of t h e O l d T e s t a m e n t , a n d t h e m y t h is a f o r m of a w i d e l y s p r e a d m y t h of t h e Urmensch, o r p r i m e v a l M a n , t h e o r i g i n s of w h i c h a r e obscure. Nevertheless the numerous echoes b o t h of 1
1
T h e m y t h of the Urmensch has been v e r y widely discussed. Reit zenstein and Bousset trace it to the Iranian G a y o m a r d , and farther b a c k to a primitive A r y a n m y t h w h i c h appears in the R i g v e d a , w i t h influence from B a b y l o n i a n m y t h o l o g y . Parallels can be drawn from e v e n remoter regions, going as far as China on the one hand and Scan d i n a v i a on t h e other. I do not propose t o discuss here the question of ultimate origins. T h a t there was a widespread m y t h of the Urmensch is certain. I t is enough for our purpose to show t h a t the particular form which t h e m y t h t a k e s in Poimandres is in c o n t a c t a t most points w i t h the biblical narrative as currently interpreted in Hellenistic Judaism. W h e t h e r this Hellenistic Judaism itself was dominated b y Iranian influence is another question, a question which for Reitzenstein is settled in t h e affirmative. B u t w e m a y observe t h a t t h e m y t h of G a y o m a r d as it appears in really early Zoroastrian documents does not v e r y closely resemble the ^4v0p<*>7ros-speculations of Philo, t h e Hermetica, and t h e early Christian Gnostics, while t h e documents upon which Reitzenstein relies are in general no earlier in date, and often m u c h
146
THE
ORIGIN
AND
FALL
OF
MAN
l a n g u a g e a n d of t h o u g h t forbid u s t o s u p p o s e t h a t t h e H e r m e t i c w r i t e r ' s d e p e n d e n c e o n Genesis h a s c e a s e d . T h e r e are t h e f o l l o w i n g v e r b a l echoes : M a n h a s t h e elKtbv of G o d ; h e b e c a m e soul, iyivero e i ? ifjvxrjv ; G o d s a i d " b e fruitful a n d m u l t i p l y " ( L X X , avgdvecrOe Kal rrArjdvveade, Poimandres, av^dveaOe iv av^rjaei Kal TrArjOvveade iv TrArfdei) ; t h e a n i m a l s m u l t i p l i e d Kara yivos. In o r d e r , h o w e v e r , t o a p p r e c i a t e t h e real c o n n e c t i o n b e t w e e n Genesis a n d Poimandres, w e m u s t b e g u i d e d b y later, t h a n these writers. " Beide A r t e n der Untersuchung he con fesses (Das Iranische Erlosungsmysterium, p . 119), " stehen hier unter der besonderen Schwierigkeit, dass wir uberall mit der Moglichkeit einer E i n w i r k u n g des Judentums und des Christentums auf die neuerschlossenen U r k u n d e n der iranischen Religion rechnen miissen." In particular, Reitzenstein's view t h a t M a n d a e a n and Manichaean docu ments m a y be used as evidence for " Iranian " ideas, their apparently Christian elements being of subordinate importance, is contested b y c o m p e t e n t authorities, as for e x a m p l e b y F . C . B u r k i t t , for w h o m both are a t b o t t o m developments of Christian Gnosticism. (See his Religion of the Manichees, and The Mandaeans, in J.T.S. Vol. X X I X . pp. 225 sqq.). Similarly, S. A . Pallis, in Mandaean Studies, holds t h a t Persian influence upon M a n d a i s m is secondary, and not earlier t h a n t h e Sassanids, the basis of the s y s t e m being Gnostic (see pp. 50-114). O n t h e other hand, it is not o n l y Hellenistic Judaism which comes into comparison, b u t R a b b i n i c Judaism also, w i t h its often fantastic teachings upon A d a m t h e first m a n . I n v i e w of the state of t h e evidence it seems probable t h a t even if Iranian m y t h o l o g y g a v e an impetus t o such speculations, t h e "AvOpcoiros doctrine in its f a m i l i a r Hellenistic forms owes m u c h t o direct reflection b y Jewish thinkers and others influenced b y t h e m , upon the mysterious story of man's origin told in Genesis, a n d possibly t o more fantastic forms of t h a t story h a n d e d down in Jewish tradition. A d a m is p r o b a b l y more directly t h e ancestor of t h e Hellenistic "AvSpto-nos t h a n G a y o m a r d . T h e m y t h of t h e h e a v e n l y M a n is not found elsewhere in t h e Hermetica. B u t t h e doctrine of which it is a symbolical presentation is found in several tractates, v i z . t h a t there is a true or essential h u m a n i t y (6 OVTCOS avOptoTTos, 6 ovaicoorfs dvdpconos) w h i c h bears the divine i m a g e b y virtue of p a r t a k i n g in vovs, and this true h u m a n i t y is in some or all men. So Corp. I V . , X . , X I I . , a n d t h e Aoyos TdXeios, represented b y t h e L a t i n Asclepius (which m a y be d e p e n d e n t on the Poimandres). M a n is also said to be sent down b y G o d to the world (Corp. I V . 2), in some other t r a c t a t e s man is the offspring or image of the Koopos, w h i c h is t h e offspring or image of G o d , e.g. Corp. V I I I . T h e idea of a p r i m e v a l F a l l of M a n is peculiar t o t h e Poimandres, among Hermetic writings.
147
THE
BIBLE
AND
THE
GREEKS
H e l l e n i s t i c - J e w i s h e x e g e s i s . P h i l o f o u n d i n Genesis t w o stories of t h e c r e a t i o n of m a n , t h e r e i n a g r e e i n g w i t h m o d e r n c r i t i c s . B u t t h e c o n c l u s i o n h e d r e w is n a t u r a l l y n o t t h a t of t h e m o d e r n s : " T h e r e are t w o k i n d s of m e n . T h e o n e is h e a v e n l y m a n , t h e o t h e r e a r t h l y . T h e h e a v e n l y m a n , b e i n g i n t h e i m a g e of G o d , h a s n o p a r t i n c o r r u p t i b l e s u b s t a n c e , o r in a n y e a r t h l y s u b s t a n c e w h a t e v e r ; b u t t h e e a r t h l y m a n w a s m a d e of g e r m i n a l m a t t e r , w h i c h the writer calls ' dust \ F o r this reason he does not s a y t h a t t h e h e a v e n l y m a n w a s c r e a t e d (TreTrXavOai), b u t t h a t h e w a s s t a m p e d w i t h t h e i m a g e of G o d (Kar CIKOVOL r€TV7Tcoadat deov), w h e r e a s t h e e a r t h l y m a n is a c r e a t u r e (TrXdafia) a n d n o t t h e offspring (ycWrj/xa) of t h e C r e a t o r " {Leg. Alleg. I. 3 1 ) . I f t h e H e r m e t i c w r i t e r w a s a c q u a i n t e d w i t h e x e g e s i s of t h i s t y p e , h e w o u l d h a v e n o difficulty in f i n d i n g a b a s i s for h i s m y t h i n Gen. i. P h i l o m a y i n d e e d h a v e h a d t h e m y t h of t h e Urmensch in m i n d , b u t t h e w a y in w h i c h h e w o r k s o u t t h e c o n c e p t i o n of t h e t w o m e n is q u i t e different f r o m t h a t of t h e H e r m e t i s t , w h o a p p e a r s t o b e g i v i n g a n i n d e p e n d e n t v e r s i o n of t h e b i b l i c a l m y t h . H e agrees w i t h Philo t h a t the h e a v e n l y m a n , unlike the e a r t h l y , is t h e offspring of G o d ; b u t h e d o e s n o t r e g a r d the earthly m a n as H i s creature. He treats the biblical s t o r y of t h e F a l l a s t e l l i n g h o w , g i v e n t h e e x i s t e n c e of t h e h e a v e n l y Man, empirical h u m a n i t y came into being, w i t h i t s t w o - f o l d n a t u r e , m o r t a l a n d i m m o r t a l . B u t in o r d e r t o p r o v i d e , f r o m h i s o w n p o i n t of v i e w , a sufficient c a u s e for t h i s t r a g i c t w o - s i d e d n e s s of h u m a n n a t u r e , h e t r a n s p o s e s t h e o r d e r of t h e s t o r y . B y t h i s b o l d s t e p h e h a s simplified t h e w h o l e m a t t e r , a n d e s c a p e d t h e confusions w h i c h b e s e t P h i l o in h i s t r e a t m e n t of t h e H e b r e w m y t h . S u b s t a n t i a l l y h e a g r e e s w i t h P h i l o , t h a t i t is a s t o r y of h o w M i n d (vovs) w a s m i s l e d b y P l e a s u r e (i)8ovr]) i n t o a n u n h a l l o w e d u n i o n w i t h Sense (euo-^oxs). It w a s because h e a v e n l y M a n , 1
2
1
T h i s must, I think, be t h e m e a n i n g of onopds here and in other places in Philo, t h o u g h i t is a m e a n i n g not recognized b y L . & S. *De Op. §§ 151 sqq. ; Leg. Alleg. I I .
148
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h a v i n g left h i s n a t i v e s p h e r e , a c q u i r e d p a s s i o n s a n d desires, a n d fell i n l o v e w i t h m a t e r i a l N a t u r e , t h a t m a n a s we k n o w him came to be. T h u s the Hermetist solves the p r o b l e m of sin a n d d e a t h b y t h e d o c t r i n e of a p r e - m u n d a n e F a l l , a d o c t r i n e w h i c h b u l k s l a r g e l y in V a l e n t i n u s a n d other Christian Gnostics, a n d has from time t o time f o u n d a f o o t i n g in C h r i s t i a n o r t h o d o x y . Before g o i n g further into details, w e m a y draw the conclusion t h a t w h e n these readjustments h a v e been allowed for—readjustments quite n a t u r a l to one w h o studied not the Hebrew t e x t but the Greek version as currently expounded,—the divergence between the t w o a c c o u n t s is n o t s o g r e a t a s i t s e e m e d a t first. The H e r m e t i s t h a s d e a l t w i t h h i s b i b l i c a l s o u r c e here s u b s t a n t i a l l y a s h e d e a l t w i t h t h e Hexaemeron, t h o u g h w i t h a l a r g e r a m o u n t of i m p o r t e d m a t t e r . I t is therefore w o r t h w h i l e t o e x a m i n e h i s a c c o u n t s t e p b y s t e p for f u r t h e r p o i n t s of c o n t a c t .
i . Origin
and Nature of the Archetypal
Man.
A c c o r d i n g t o Poimandres, t h e first M a n w a s n o t c r e a t e d b y God, nor w a s he, like the animals, produced b y earth. H e w a s t h e c h i l d of G o d . " M i n d , t h e F a t h e r of a l l , b e i n g life a n d l i g h t , g e n e r a t e d a M a n e q u a l t o H i m s e l f , w h o m H e l o v e d a s H i s o w n c h i l d " (6 Trdvrwv 7Tarr)p 6 vovs, tov l^corj Kal tfxos, aTT€Kvr)aev dvOpojTrov iavrco laov, od rjpdardr) cos IStov TOKOV). T h e r e is n o h i n t of t h i s i n t h e H e b r e w t e x t , t h o u g h Philo, as w e h a v e seen, regarded the h e a v e n l y m a n a s a y e W ^ / x a , n o t a TrXdapua, of G o d . W h a t t h e B i b l e d o e s s a y is t h a t m a n w a s m a d e i n t h e i m a g e of G o d — / c a r ' eiKova deov, a s t h e L X X h a s i t . A n d s o t h e H e r m e t i s t : " H e w a s v e r y b e a u t i f u l , h a v i n g t h e i m a g e of h i s F a t h e r " (7r€pt/caAA^s' yap i]v, rr)v TOV rrarpos et/coVa c^cov). P h i l o i s a t p a i n s t o p o i n t o u t t h a t t h i s " i m a g e of G o d " is n o t t o b e u n d e r s t o o d in a c r u d e l y p h y s i c a l sense. " H e s a y s t h a t m a n w a s m a d e i n t h e i m a g e a n d l i k e n e s s of G o d ; 149
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a n d h e s a y s Well, f o r t h e r e i s n o e a r t h l y b e i n g l i k e r G o d t h a n m a n . B u t no one must suppose that this similarity is i n b o d i l y s h a p e ; f o r G o d is n o t a n t h r o p o m o r p h i c , n o r is t h e h u m a n b o d y G o d - s h a p e d . B u t t h e w o r d ' i m a g e ' refers t o t h e m i n d w h i c h is t h e g o v e r n o r o f t h e s o u l " (TOV TTJS *pvxf)s r)yep,6va vovv) (De Opif. § 69). T h e Hermetist m a k e s t h e same point b y emphasizing t h e fact t h a t t h e F a t h e r o f a l l , w h o g a v e b i r t h t o m a n , is vovs, a n d b y t h e r e a f t e r c a l l i n g m a n ewovs (§ 1 8 , e t c . ) . The n e x t point c o m m o n t o o u r t w o accounts is t h a t Man is b y d i v i n e a p p o i n t m e n t l o r d of c r e a t i o n . " For indeed says t h e Hermetist, " G o d loved H i s o w n form, a n d d e l i v e r e d t o h i m a l l H i s o w n c r e a t u r e s " (OVTOJS yap Kal 6 Oeos
rjpdodr)
rrjs
ISias
piop
avra>
1
napeSajKe
rd
This m a y be taken as a c u r t s u m m a r y o f t h e l a n g u a g e o f Genesis, w h e r e G o d s a y s to the m a n H e h a s created, " H a v e dominion over t h e fish of t h e sea, a n d o v e r t h e f o w l of t h e a i r , a n d o v e r e v e r y l i v i n g t h i n g t h a t m o v e t h u p o n t h e e a r t h " (Gen. i. 28). T h e i d e a i s r e c u r r e n t i n J e w i s h l i t e r a t u r e ; cf. Wisd. i x . 2 : " B y t h y wisdom thou formedst man, t h a t he should have dominion over t h e creatures that were made b y thee " ; Ps. v i i i . 6 - 7 : " T h o u m a d e s t h i m t o h a v e d o m i n i o n o v e r the w o r k s of t h y hands, t h o u hast p u t all things under his feet—all sheep a n d oxen, y e a , a n d the beasts of the field, t h e f o w l o f t h e a i r a n d t h e fish o f t h e s e a I t is significant t h a t t h i s l a t t e r p a s s a g e w a s t a k e n b y t h e author t o the Hebrews, w h o stands in the Philonic t r a d i t i o n , t o refer, n o t t o e m p i r i c a l m a n , b u t t o t h a t heavenly M a n , or S o n of M a n , w h o m he as a Christian b e l i e v e d t o h a v e b e e n i n c a r n a t e i n J e s u s C h r i s t (ii. 9 ) . T h u s t h e H e r m e t i s t is w e l l w i t h i n t h e t r a d i t i o n o f H e l l e n i s t i c J u d a i s m w h e n h e d e s c r i b e s t h e first M a n as " h e w h o h a d all authority o v e r t h e world of mortal eavrov
1
irdvra
8r]pu,ovpyrip,aTa).
2
Sic B , Kara, ovveaiv: M S S . o m i t ; irapioojKt, R e i t . ; TrapeScoKev avrto rrdvra
150
avrfj ndpeSatKe, P a t r i c i u s ; <5 rd 8Tjpuovpyijp.ara, Scott.
THE
ORIGIN
AND
FALL
OF
MAN
b e i n g s a n d t h e i r r a t i o n a l a n i m a l s " (6 rod r&v Ovrjrtov KOQfwv Kal rcov dXdywv faojv exojv ^daav i^ovolav, § 14). F u r t h e r , t h e o r i g i n a l M a n i s , a c c o r d i n g t o Poimandres, b i s e x u a l , l i k e h i s Father—dppevdOr]Xvs ii dppevoOrjXeos rrarpds. T h i s is n o t in t h e Genesis s t o r y , b u t i t a c c o r d s w i t h a widely attested rabbinic tradition, and with P h i l o ; cf. Leg. All. I I . 1 3 : " H a v i n g first f o r m e d t h e g e n e r i c M a n , in w h i c h h e s a y s a r e b o t h m a l e a n d f e m a l e , h e a f t e r w a r d s m a k e s t h e s p e c i e s , A d a m " (rrporvrrwoas yap rov yeviKOV avOpoynov, iv & TO appev KOI TO OrjXv yevos r)crlv elvai, varepov TO etSos drrepy d^er at rov 'Ahdp) ; De Opif. § 1 3 4 : " M a n a s m o u l d e d of t h e d u s t is a l r e a d y p h e n o m e n a l , p a r t a k i n g of q u a l i t y , c o m p o u n d e d of b o d y a n d s o u l , male or female, and b y nature m o r t a l ; but m a n after G o d ' s i m a g e is a ( P l a t o n i c ) i d e a , a g e n u s , a t y p e (o^payls), noumenal, incorporeal, neither male nor female, a n d b y n a t u r e i m m o r t a l ( A s e x u a l i t y is e q u i v a l e n t t o b i sexuality.) T h u s it appears t h a t Philo understood the L X X o f Gen. i. 2 7 — K a l irroiqoev d Oeos rov avBpomov, Kar* eiKova Oeov iuoiqoev avrov, apaev Kal OrjXv iirobqcrev avrovs — t o m e a n , " G o d created m a n , like Himself, bisexual i.e. b i s e x u a l i t y (or a s e x u a l i t y ) is a p a r t of t h e i m a g e o f G o d , T h e G r e e k m i g h t m e a n t h i s , if o n e r e a d avrov for avrovs a t t h e e n d . T h e H e r m e t i s t ' s v i e w is t h e s a m e . A s w e s h a l l see, h e t o o k t h e s t o r y of Gen. i i . 2 1 - 2 , w h i c h tells h o w a p a r t of m a n ' s b o d y w a s m a d e into w o m a n , as the description of h o w m a n , originally bisexual, w a s divided into t w o sexes. 1
F i n a l l y , t h e o r i g i n a l M a n w a s , a c c o r d i n g t o Poimandres, v e r y beautiful—TrepLKaXXr)s yap r)v, rr)v rod narpos eiKova evtov, § 1 2 ; cf. § 1 4 , rrjv KaXr)v rov Oeov pbopr)v . . . aKopearov KaXXos . . . rrjs KaXXlorrjs pLOp
Sic M S S .
T h e various emendations of editors seem unnecessary.
151
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w a s certainly v e r y beautiful. Philo expatiates on the b e a u t y of m a n as G o d created h i m , arguing t h a t " t h e c o p y of a s u p r e m e l y b e a u t i f u l m o d e l m u s t itself o f n e c e s s i t y b e b e a u t i f u l " (De Opif. §§ 1 3 6 - 9 ) . S i m i l a r l y , Secrets of Enoch, x x x . 1 1 : " I p l a c e d h i m o n e a r t h , a s e c o n d a n g e l , honourable, great a n d glorious T h e r e is m u c h of t h e same kind in rabbinic tradition. I t is t o b e o b s e r v e d t h a t P h i l o refers t o A d a m , t h e yrjwos dvOpcoirog. T h e H e r m e t i s t a p p l i e s t h i s t r a d i t i o n of g r e a t b e a u t y t o t h e KCLT elKova dvdpcoTTosy l e g i t i m a t e l y e n o u g h . I t is i m p o r t a n t for h i s p u r p o s e i n w h a t f o l l o w s . 1
2. The Fall of Man. T h e s t o r y o f t h e F a l l o f t h e h e a v e n l y M a n is a t t h e s a m e t i m e t h e s t o r y o f t h e o r i g i n of e a r t h l y m a n . A s w e h a v e s e e n , t h e m o r a l o f t h e w h o l e s t o r y for t h e H e r m e t i s t is t h a t i t w a s l o v e o f m a t e r i a l n a t u r e t h a t c a u s e d m a n to become mortal in becoming sexual. This theory d e t e r m i n e s t h e sense i n w h i c h h e w i l l r e a d t h e s t o r y o f t h e F a l l i n Genesis. T h a t s t o r y t e l l s h o w m a n , t r a n s g r e s s i n g a divine c o m m a n d , a t e of t h e Tree of K n o w l e d g e , a n d so b e c a m e a w a r e o f h i m s e l f a s s e x u a l . T h i s is i m m e d i a t e l y followed b y t h e consummation of t h e marriage of A d a m a n d E v e a n d t h e b i r t h of a s o n . T h u s t h e r e w a s s o m e basis in t h e H e b r e w story for the idea t h a t t h e sexual life o f m a n is a s i g n a n d a c o n s e q u e n c e of h i s fall f r o m s o m e h i g h e r s t a t e . T h e H e r m e t i s t is i n d e e d i n line w i t h s o m e J e w i s h i n t e r p r e t e r s i n finding a s e x u a l m o t i v e a t t h e c e n t r e of t h e s t o r y o f t h e F a l l . H e r e a d i t a s a s t o r y of h o w a " w o m a n " e n t i c e d m a n t o h i s d e s t r u c t i o n , a n d he found in t h e L X X version t h e note, " he called t h e n a m e o f t h e w o m a n , ' L i f e ' "—eKaXeaev TO ovopua rrjs ywaiKos Zcorj. T h e s t o r y , t h e r e f o r e , tells h o w " L i f e " a l l u r e d m a n t o l o v e h e r , a n d so b r o u g h t h i m l o w . Zcorj is h e r e c l e a r l y n o t t h e t r a n s c e n d e n t a l life w h i c h is a n a s p e c t 1
J u s t as he applies t h e s t a t e m e n t t h a t the creation as a whole was seen t o be good t o t h e KOO/JLOS voaros (see p p . 126-7 above). 153
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of G o d , b u t p h y s i c a l life. T h u s i n Poimandres, L i f e becomes Nature, a n d as such plays t h e part of temptress. T h e Hermetist, however, cannot proceed a t once t o r e t e l l t h e Genesis s t o r y . T h a t s t o r y a s i t s t a n d s i s a b o u t A d a m , t h e m a n m a d e of t h e d u s t ; a n d s o i t is i n P h i l o . T h e H e r m e t i s t w i s h e s t o a p p l y i t t o m a n i n t h e i m a g e of G o d — 6 KOLT elKova avdptoTTos. B u t h o w c o u l d this M a n h a v e e v i l desires, b e i n g l i k e G o d ? A l r e a d y before h e came into contact w i t h matter, m a n must h a v e h a d t h e p o t e n t i a l i t y o f e v i l w i t h i n h i m . H e m u s t , therefore, have had something in him which was n o t directly divine in origin, a n d t h e m y t h m u s t account for this. Hence an intermediate stage must b e introduced. Between t h e h e a v e n of p u r e l i g h t w h i c h w a s m a n ' s first a b o d e , a n d t h e t e r r e s t r i a l s p h e r e w h e r e h e n o w l i v e s , lies t h e s p h e r e o f fire a n d Trvevpua, i n h a b i t e d b y t h e SiOLKrjral
or
oioiKrjropes,
the seven p l a n e t a r y spirits. T h e y were created b y t h e D e m i u r g e , t h e " G o d o f fire a n d rrvevpLa ", a n d h e , w i t h t h e a i d of t h e L o g o s , i m p a r t e d t o t h e m t h e r o t a r y m o v e m e n t w h i c h i s t h e c a u s e o f a l l t e r r e s t r i a l life. Both D e m i u r g e a n d L o g o s are sons o f t h e s u p r e m e G o d , a n d s o brothers of Man. T h e story runs thus : " H a v i n g beheld t h e creation of t h e D e m i u r g e . . . h e w i s h e d h i m s e l f also t o c r e a t e . Permission w a s given b y his Father. Arrived a t t h e created sphere, to' hold all authority, he beheld t h e c r e a t u r e s o f h i s b r o t h e r (scil. t h e p l a n e t s , c r e a t e d b y t h e D e m i u r g e , § 9), a n d t h e y fell i n l o v e w i t h h i m , a n d e a c h of t h e m g a v e h i m of h i s o w n order. H a v i n g l e a r n e d t h e i r s u b s t a n c e , a n d h a v i n g r e c e i v e d of t h e i r n a t u r e , h e desired to break through t h e circumference of t h e o r b i t s " (Karavorjoas
8e
TTJV
TOV Srjpuovpyov
1
KTLOLV
iv
rep
1
irarpl
T h e words £v rep irarpl are dimcult, and possibly corrupt, b u t neither Patricius' cV rep -navri nor Scott's cV rep trvpl seems satisfactory. T h e m e a n i n g m a y b e t h a t M a n while still in close union w i t h his F a t h e r looked d o w n u p o n t h e h e a v e n l y orders, a n d cherished t h e legitimate desire t o create (whereas after he h a d left his F a t h e r he became t h e
153
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THE
GREEKS
rjfiovArjdr) Kal avros SrjpLiovpyeiv. Kal avvextopr^Orj <wr6 rov irarpos. yevop,evos ev rfj SrjpLtovpyiKfj atf>aipa, egojv rrjv iraoav e^ovaiav, Karevorjae rod dSeXtf)ov rd SrjpuovpyrjpLara. ol Se rjpdtrOrjaav avrov, eKacrros Se piereStSov rrjs ISias rdtjetos. Kal KarapLaOtov rrjv rovrtov ovalav, Kal pueraAafitov rrjs avrtov vcretos r)f$ovAr)dr) dvapprj£at, TY)V rrepitfrepeiav rtov KVKXOJV). W h a t e x a c t l y it w a s t h a t the planets g a v e h i m w e are not here t o l d , b u t l a t e r i n t h e t r a c t a t e (§§ 2 4 - 5 ) , w e a r e t o l d h o w m a n , e n l i g h t e n e d w i t h t h e k n o w l e d g e of his h e a v e n l y origin, ascended again to his Father. In passing through the spheres, he returned t o e a c h t h a t of himself w h i c h belonged t o it. T h e gifts returned are, falsehood, avarice, a u d a c i t y , p r i d e , desire, g u i l e , a n d t h e p o w e r of g r o w t h . T h e s e a r e c l e a r l y r e l a t e d t o p o p u l a r beliefs a b o u t t h e influence of t h e p l a n e t s o n t e m p e r a m e n t a n d c h a r a c t e r (cf. o u r t e r m s " j o v i a l " mercurial " martial " saturnine I t is p r o b a b l y r a t h e r t h e p o t e n t i a l i t y o f these evil dispositions t h a t the author conceives as i m p a r t e d t o M a n in h i s d e s c e n t , for u n t i l h i s u n i o n w i t h m a t e r i a l N a t u r e h e s t i l l possesses t h e d i v i n e i m a g e . T h u s t h e i n t e n t i o n of t h e w r i t e r is t o s h o w t h a t M a n o n h i s a r r i v a l a t o u r h e a v e n a n d e a r t h w a s a l r e a d y c a p a b l e of desire, c u p i d i t y , a u d a c i t y , a n d p r i d e , a n d t h e r e f o r e r e a d y t o fall a p r e y t o t h e b l a n i s h m e n t s of N a t u r e .
1
T h i s s t a g e of t h e m y t h s e e m s a t first s i g h t t o b e e n t i r e l y p r e y of illegitimate desires). *Ev rco irarpl would be equivalent t o iv rep tf>corl, Novs t h e F a t h e r being light. W e should, however, h a v e e x p e c t e d a participle such as tov. M S S . add #cal T O Kpdros rov irriKeLfxivov irrl rov irvpos Karairovrjotu. O iiriK€ip.€vos iirX rov irvpos m u s t be t h e Demiurge, deos rod irvpos Kal irv€vp.aros. B u t in w h a t sense could M a n be said t o wish to crush his power ? W e m a y perhaps t a k e it t h a t t h e desire t o break t h e circum ference of t h e orbits is in itself a desire t o destroy t h e work of the Demiurge, w h o established t h e m , and continues t o encompass t h e m and cause t h e m t o revolve. A p p a r e n t l y it is a t this point, after he has received the nature of t h e Administrators, t h a t Man's desire becomes rebellious a n d disturbing t o t h e established order of t h e universe. Reitzenstein's interpretation depends on t h e assumption t h a t the fire and its god are hostile t o t h e G o d of light. T h i s is not t h e doctrine of Poimandres. S c o t t transposes t h e phrase t o another c o n t e x t . 1
f
154
THE
ORIGIN
AND
FALL
OF
MAN
alien from the biblical tradition. B u t others beside the H e r m e t i s t f o u n d a s t a r t i n g - p o i n t for s u c h s p e c u l a t i o n s i n the Bible. W e m a y begin w i t h Philo's comment (which w e h a v e a l r e a d y n o t i c e d in a n o t h e r c o n n e c t i o n ) o n Gen. i. 2 6 - 7 : Kal €L7T€V 6 deos, IIoirjoa)p,€v dvOpajnov . . . Kal irroLTjaev 6 Beds TOV dvBpojTrov. T h e use of t h e p l u r a l i n v . 26, s a y s P h i l o , i m p l i e s t h a t G o d is c o n v e r s i n g w i t h His " powers to w h i c h H e entrusts the t a s k of moulding t h e m o r t a l p a r t of o u r s o u l , in i m i t a t i o n of H i s o w n a r t . H e e m p l o y e d t h e m for t h i s p u r p o s e , b e c a u s e t h e s o u l of m a n w a s t o k n o w a n d follow e v i l as w e l l as g o o d c o n c e p t s . " H e t h e r e f o r e j u d g e d it n e c e s s a r y t o a s s i g n t h e origin of e v i l t h i n g s t o o t h e r c r e a t o r s (h-qpLiovpyols), a n d t h a t of g o o d t h i n g s t o H i m s e l f a l o n e . W h e r e f o r e , after t h e e x p r e s s i o n rroLrjaajpLev avOpcorrov, i n t h e p l u r a l , w e h a v e t h e e x p r e s s i o n irroL-qoev
6 6e6s TOV dvdpojTTov
in t h e
singular.
F o r of t h e r e a l M a n , w h o is p u r e M i n d , O n e a l o n e is t h e C r e a t o r , n a m e l y G o d ; b u t t h e s o - c a l l e d m a n w h o is m i x e d w i t h sense h a s a m u l t i t u d e of c r e a t o r s . F o r t h i s r e a s o n t h e M a n par excellence (6 /car' i£oxr)v dvBpojrros) is mentioned w i t h the article, but the other without this a d d i t i o n " (De Fug. §§ 68 sqq.). P h i l o therefore t o o k t h e L X X t e x t t o m e a n : G o d s a i d t o H i s p o w e r s , " L e t us together make empirical humanity " ; whereas God H i m self a l o n e m a d e t h e h e a v e n l y M a n . T h i s i d e a of inferior creators, to w h o m the supreme G o d entrusts the m a k i n g of m a n , g o e s b a c k t o t h e Timaeus, a n d t h e H e r m e t i s t m a y w e l l h a v e g o t it d i r e c t l y from P l a t o . B u t P h i l o s h o w s h o w easily the doctrine could be read into the biblical a c c o u n t , a n d if P h i l o a t t r i b u t e s t h e w o r k of c r e a t i o n t o t h e SvvdpL€i$ in g e n e r a l , a n d t h e H e r m e t i s t t o t h e s e v e n p l a n e t a r y s p i r i t s in p a r t i c u l a r , w e m a y c o n c l u d e t h a t t h e t w o w r i t e r s are a p p l y i n g t h e s a m e m e t h o d i n d e p e n d e n t l y to the same material. 1
Along
another
line
of
Jewish
1
tradition
the
See p p . 17-18 for passages in Hellenistic-Jewish literature rank the h e a v e n l y bodies w i t h the Swa/xcis.
155
plural which
THE
BIBLE
AND
THE
GREEKS
7roirjatofjL€v is a c c o u n t e d for b y t h e t h e o r y t h a t G o d c a l l e d in t h e h e l p of H i s W i s d o m for t h e w o r k of c r e a t i n g m a n . T h u s Secrets of Enoch, x x x . 8 : " O n t h e s i x t h d a y I c o m m a n d e d m y w i s d o m to create m a n from seven consistencies: o n e , h i s flesh f r o m t h e e a r t h ; t w o , his b l o o d f r o m t h e d e w ; t h r e e , h i s e y e s f r o m t h e s u n ; four, h i s b o n e s f r o m s t o n e ; five, h i s i n t e l l i g e n c e f r o m t h e s w i f t n e s s of t h e a n g e l s a n d f r o m c l o u d ; s i x , h i s v e i n s a n d h i s h a i r from t h e g r a s s of t h e e a r t h ; s e v e n , his s o u l from m y b r e a t h a n d f r o m w i n d T h e i d e a t h a t p a r t s of h u m a n n a t u r e h a v e affinity w i t h t h e e l e m e n t s of t h e c r e a t e d u n i v e r s e is f o u n d in P h i l o a n d e l s e w h e r e , b u t i t is n o t e w o r t h y t h a t 2 Enoch s h o w s , w i t h i n H e l l e n i s t i c J u d a i s m , t h e s a m e t e n d e n c y a s Poi mandres t o b r i n g t h e s e e l e m e n t s i n t o a s c h e m e o f s e v e n , t h o u g h t h e H e r m e t i s t is p h i l o s o p h i c a l w h e r e 2 Enoch is m e r e l y fanciful. One further parallel. T h e Hermetist relates t h a t w h e n M a n , in t h e b e a u t y of t h e d i v i n e i m a g e , a p p e a r e d t o t h e a s t r a l p o w e r s , t h e y w e r e s m i t t e n w i t h l o v e for h i m , r)pda6rjaav avrov. W e m a y compare the Jewish idea t h a t A d a m before his fall w a s a n o b j e c t of w o r s h i p t o t h e a n g e l s . S e e Life of Adam and Eve, x i i i - x i v . , w h e r e the devil says to A d a m , " W h e n G o d blew into thee the b r e a t h of life, a n d t h y face a n d l i k e n e s s w a s m a d e in t h e i m a g e of G o d , Michael also brought thee a n d m a d e us w o r s h i p t h e e i n t h e s i g h t of G o d ; a n d G o d t h e L o r d s p a k e : H e r e is A d a m . I h a v e m a d e h i m i n o u r i m a g e and likeness. A n d Michael w e n t out and called all the a n g e l s , s a y i n g , W o r s h i p t h e i m a g e o f G o d as t h e L o r d G o d h a t h c o m m a n d e d . A n d Michael himself worshipped first/' T h e s a m e i d e a h a s left a m a r k u p o n a p a s s a g e in t h e N e w Testament. Heb. i. 6 q u o t e s a s e n t e n c e i n t e r p o l a t e d b y t h e L X X i n t o t h e t e x t of Deut. x x x i i . 43 : Kal irpoaKwr)odrtoaav
avrcp iravTes
ayyeXoi
deov (viol
Oeov L X X ) .
In
t h e L X X t h e O b j e c t o f w o r s h i p is d o u b t l e s s G o d H i m s e l f ; b u t in Hebrews it is t h e TrpoyroroKos, i.e. t h e S o n of M a n , o r h e a v e n l y M a n (cf. i i . 5-9). T h i s r e - a p p l i c a t i o n of a n O l d 156
THE
ORIGIN
AND
FALL
OF
MAN
Testament saying can only have taken place under the influence of a t r a d i t i o n s i m i l a r t o t h a t of t h e Life of Adam and Eve. T h e r e t h e a n g e l s w o r s h i p A d a m ; i n Hebrews t h e y w o r s h i p t h e d i v i n e S o n of M a n — a v e r y close p a r a l l e l t o t h e p a s s a g e of Poimandres, w h e r e t h e d e n i z e n s of t h e u p p e r w o r l d l o v e t h e d i v i n e M a n a n d m a k e gifts t o h i m . I t a p p e a r s , t h e r e f o r e , t h a t a l t h o u g h t h i s e p i s o d e of t h e g i f t s of t h e A d m i n i s t r a t o r s is d r a w n from n o n - b i b l i c a l s o u r c e s , y e t i t h a s p o i n t s of c o n t a c t w i t h J e w i s h t h o u g h t , a n d t h e w r i t e r m a y w e l l h a v e felt t h a t h i s e x t r a n e o u s m a t e r i a l fitted a p t l y e n o u g h i n t o t h e g e n e r a l f r a m e w o r k of t h e b i b l i c a l m y t h . W e n o w c o m e t o t h e a c t u a l fall of m a n , w h i c h is r e l a t e d a s f o l l o w s : " H e w h o h a d a l l a u t h o r i t y o v e r t h e w o r l d of mortal beings and irrational animals, stooped through the f r a m e , h a v i n g b r o k e n t h e p o w e r of t h e o r b i t s , a n d d i s p l a y e d t o l o w e r N a t u r e t h e b e a u t i f u l f o r m of G o d ; a n d w h e n she s a w h i m , h a v i n g in h i m i n s a t i a b l e b e a u t y a n d a l l t h e e n e r g y of t h e s e v e n A d m i n i s t r a t o r s , a n d t h e f o r m of G o d , she s m i l e d w i t h l o v e , reflecting t h e s h a p e of m a n ' s m o s t beautiful form in the w a t e r a n d its s h a d o w on the e a r t h .
1
1
T h e divine i m a g e in m a n , as seen b y N a t u r e , is described b y t w o Greek terms, ethos and oKid. N o w in t h e Hebrew of Gen. i. 26 the divine image is also described b y t w o terms D ^ S and TfiEFl. These are rendered in the L X X CIKQJV a n d o/ioiWis.
A b o u t the meaning of TMErl there
seems t o be no d o u b t .
U^Tf
note " Q^5f significat
B u t on
I find in Polii
umbram sen adumbrationem
Synopsis
; similitudinem
ticam ; ut patet ex Ps. x x x i x . 7, cii. 12, cix. 23 ". passages cited, however, h a v e y$, not D?J? • B u t
the umbra-
T h e latter t w o x x x i x . 7 reads
tt^X-^^OTI E&3?3"^P$ and the R . V . margin renders " E v e r y m a n w a l k e t h as a shadow " . B . D . B . , however, do not recognize this meaning. I a m n o t enough of a Hebraist t o h a v e a n y opinion whether in addition t o D!?X from D ^ X = " c u t " there w a s also a word D ^ S = " s h a d o w " , cf. mD^V
•
N o r is it of i m p o r t a n c e for our purpose t o
decide the philological question. B u t certainly there is an old exegetical tradition according t o w h i c h flHOT a n d D^JJ in Genesis m e a n "likeness" and " shadow " respectively, corresponding fairly w i t h the ethos and aKid of Poimandres. Unfortunately, I c a n n o t trace this tradition
157
THE
BIBLE
AND
THE
GREEKS
A n d h e , s e e i n g in h e r t h e f o r m l i k e himself, in t h e w a t e r , loved it, and willed to dwell there. W i t h the will came t h e effective d e e d (ivepyeia). H e inhabited the irrational form. A n d N a t u r e receiving her lover embraced him w i t h h e r w h o l e b e i n g , a n d t h e y c a m e t o g e t h e r , for t h e y w e r e l o v e r s " (/cat 6 rov rcov Ovqrwv Koofiov Kal rcov dXoycov X^cocov excov rrdoav igovotav Sid rrjs dpjxovias rrapeKv^ev, dvapprjgas TO Kpdros, Kal eSeige rfj Karcotf>epel tftvaei rr\v KaXr)v rov Oeov pbopr)v ov ISovaa aKopearov KaXXos Kal 1
2
3
3
t
rrdcrav
ivepyeiav
iv
kavrcp
eyovra
rcov
errrd
StOLKrjropcov
rrjv re pLopr)v rov Oeov ipLeiStdoev epcorc, cos are rrjs KaXXiorrjs p,oprjs rov dvOpcorrov ro etSos iv rco vSan dvaSiSovoa Kal TO OKiaop^a irrl rrjs yrjs. 6 Se l8cov rrjv opuoiav avrco pboptfirjv iv avrfj oSaav, iv rco vSan, i(f>iXrjoe Kal rjpovXrjOrj avrov OLK€LV. ap,a Se rfj fiovXfj iyevero ivepyeia Kal cpKrjoe rrjv dXoyov pLop(f>r)v). T h e H e r m e t i s t , w e o b s e r v e , h a s n e g l e c t e d t h e f a b l e of t h e f a t a l a p p l e , r e g a r d i n g it a s a m e r e s y m b o l for s e x u a l desire, a n d h a s i n t e r p r e t e d t h e w h o l e s t o r y in t h e l i g h t o f i t s c o n c l u s i o n : " A d a m k n e w his w i f e , a n d she conceived M a n fell in l o v e w i t h N a t u r e , das ewig Weibliche. I n b o t h f o r m s of t h e s t o r y t h e i n i t i a t i v e lies w i t h t h e w o m a n . A s E v e b e g u i l e s A d a m w i t h t h e f o r b i d d e n fruit, so N a t u r e d i s p l a y s h e r c h a r m s t o c a p t i v a t e 4
5
s
farther b a c k t h a n t h e Jesuit Cornelius a L a p i d e , w h o died in 1637. * there a n y evidence t h a t it was k n o w n a t a date which would m a k e it possible t h a t t h e Hermetist was acquainted w i t h this interpretation, as well as w i t h t h e regular L X X term CIKWV ? T h e r e m a y be a reminiscence of Gen. iii. 24 ; KOX c^c'/faAe? T O V *A8ap. Kal KartpKiaev avrov airivavri rov Trapaoeioov. Vergicius and Patricius infelicitously emended COKIJOC to eKvrjoe. T h e dXoyos p,optj>tf, t h o u g h personified, is properly a region in the universe, and M a n r/povXydt) avrov OLKCLV (sic B avrco cett., avrfj ovvoiKeiv, Patr.). 1
2
So edd. for M S S . , rrjv Karcofapfj fyvaiv. I t is t h e lower world com posed of t h e Karcocj)€p7J aroix^la, left behind w h e n fire and trv€vp.a ascended, and now deserted b y t h e Xoyos, so t h a t it is dXoyos p.op<j>rj. Sic Turnebus, rjns B , rjv M S S . , 17 8c R e i t . and Scott. Sic S c o t t , loovoa M S S . , w h i c h merely repeats the v e r b of the preceding clause. I n order t h a t M a n should see t h e form like himself in N a t u r e , it seems necessary t h a t there should be a reflection. Sic R e i t . , iavrcp M S S . S c o t t omits. 3
2
4
5
158
THE
ORIGIN
AND
FALL
OF
MAN
Man. I n Poimandres, t h e c h a r m of N a t u r e lies i n h e r reflection of t h e h u m a n f o r m d i v i n e . S i m i l a r l y , Genesis l a y s stress u p o n t h e l i k e n e s s of L i f e , t h e w o m a n , t o A d a m the man. S h e is florjOos opoios avrcp, a n d w h e n h e sees her, h e cries, " B o n e of m y b o n e , flesh of m y flesh ! " Philo expands this thought characteristically: De Opif. §§ 1 5 1 sqq. : " S o l o n g a s h e w a s o n e , he w a s in his solitude like to the universe and to G o d , and i m p r e s s e d u p o n h i s s o u l t h e c h a r a c t e r s of b o t h . But w h e n w o m a n w a s created, beholding his brother-shape a n d kindred form, he w a s delighted at the sight and approaching greeted her T h e s i m i l a r i t y w i t h Poiman dres is o b v i o u s : cf. P h i l o ' s dSeA<£6> etSos Kal crvyyevrj fMoptfirjv w i t h rr)v ofjioiav avrcp p,op<j>r)v in Poimandres. M a n is t h u s fallen f r o m h i s h i g h e s t a t e . T h e i m m o r t a l p a r t a k e s of m o r t a l i t y ; t h e w i e l d e r of a l l a u t h o r i t y b e c o m e s subject t o fate (et^a/yteVq) ; he w h o w a s a b o v e this u n i v e r s a l f r a m e (irrdvai rrjs dpp,ovlas) is a s l a v e w i t h i n i t (evapp,6vios yiyove SovXos). T h e concluding sentence of t h i s s u m m a r y o f t h e d i s a s t r o u s effects o f t h e F a l l is e v i d e n t l y c o r r u p t in o u r M S S . : dppevodrjXvs S e tov, i$ dppevoOrjXeos tov rrarpos, Kal avirvos drro avrrvov Kparelrat. Editors have suggested various emendations. T h e general sense m u s t b e — m a n , t h e b i s e x u a l , b e c a m e t h e s l a v e o f s e x u a l p a s s i o n ; m a n , t h e sleepless, w a s o v e r p o w e r e d b y — w h a t ? T h e s i m p l e s t a n s w e r i s , b y s l e e p : avrrvos v' VTTVOV Kparelrai. T h i s is t h e m o r e l i k e l y b e c a u s e w h e n t h e p r o p h e t o f Poimandres t u r n s t o m a n k i n d w i t h h i s c a l l t o r e p e n t a n c e (§ 27) h e a d d r e s s e s t h e m in t h e s e t e r m s : " O people, O earth-born men, w h o have given your selves over t o drunkenness a n d sleep a n d ignorance of God, be sober, cease revelling tinder the enchantment of irrational sleep T h u s it is v e r y n a t u r a l t o s u p p o s e t h a t t h e a u t h o r r e g a r d e d s l e e p a s a s i g n of t h e F a l l . W e m a y t h e n v e n t u r e t o r e c a l l t h a t i n Genesis t h e b e g i n n i n g of t h e w h o l e t r o u b l e w a s t h e d e e p s l e e p t h a t fell o n A d a m : 1
1
Cf. Corp. V . 6, TT)V KCLXTJV ravWrjv Kal Oclav rov avdpcbirov ctVova.
159
THE
BIBLE
AND
THE
GREEKS
i^d^aXev 6 Oeos ZKOTCLOW irrl rov *A8dp, Kal VTTVOJO€V. AS a r e s u l t a p a r t of h i m w a s s e p a r a t e d a n d b e c a m e w o m a n , the w o m a n beguiled him, and brought death into the w o r l d and all our w o e . I t is n o t i n d e e d c l e a r t h a t t h e o r i g i n a l i n t e n t i o n of t h e H e b r e w m y t h w a s to teach t h a t m a n w a s i m m o r t a l as created, b u t lost his i m m o r t a l i t y t h r o u g h the F a l l . T h e implication seems rather to be t h a t h a v i n g w o n knowledge h e m i g h t h a v e g o n e o n t o w i n i m m o r t a l i t y b y e a t i n g of t h e t r e e of life (Gen. i i i . 22). B u t t h e c u r r e n t J e w i s h i n t e r p r e t a t i o n w a s t h a t w h i c h is s t a t e d i n Wisd. i i . 2 3 - 2 4 : 1
6 Oeos GKTLcrev TOV avdpojTTov Kal €LKova
rrjs I8las
06vip 8e SiafioXov
ireipatpvoiv
err
d0apola,
loidrrjros
ddvaros
inolrjaev
elcrfjXOev els rov
avrov • Koopiov,
8e avrov oi rrjs eKelvov p,epl8os
ovres. 2
T h e s a m e v i e w w a s t a k e n in R a b b i n i c J u d a i s m . The H e r m e t i s t w o u l d therefore n a t u r a l l y understand the m y t h i n t h i s sense.
3. The Seven
Ancestors.
T h a t t h e loss of i m m o r t a l i t y is d u e t o t h e f a l l of m a n i n t o s e x u a l r e l a t i o n s is for t h e H e r m e t i s t t h e m o r a l of t h e w h o l e story. B u t I will postpone t h e further consideration of t h i s p o i n t u n t i l t h e m y t h is c o m p l e t e . I t g o e s o n t o relate h o w the marriage of M a n w i t h N a t u r e h a d issue ; j u s t a s in Genesis t h e F a l l is f o l l o w e d b y t h e b i r t h o f a s o n to
Man
Kal
and
ovvdAapev
L i f e : "Ahap, he eyva) Evav Kal
€T€K€V
vldv,
Kal
rr)v yvvaiKa ztirev,
avrov
'EKTTjadpLrjv
avdpojTTov oid rov Oeov (iv. 1 ) . I n Poimandres, h o w e v e r , t h e issue of t h e u n i o n is s e v e n s o n s , a l l b i s e x u a l l i k e t h e i r f a t h e r , a n d i n h e r i t i n g f r o m h i m t h e n a t u r e of t h e s e v e n Administrators. These m e n are apparently the direct 1
Symmachus, ndpov (" stupor "); erepos, virvov (Hexapla). This interpretation is clearly reflected in Symmachus version of Gen. ii. 17 : ov pr) ayr} drr' avrod* ij §' av r)p,4pa >ayrj airo TOV (vXov. BvrjTos €
,
160
THE
ORIGIN
AND FALL
OF MAN
ancestors of empirical h u m a n i t y . W e m a y perhaps s u s p e c t , w i t h S c o t t , a r e m i n i s c e n c e o f Gen. v i . 1 - 4 , w h e r e f r o m t h e u n i o n o f t h e sons o f G o d w i t h t h e d a u g h t e r s o f m e n s p r i n g ol dvOpcjirot ol ovofiaorol. B u t t h e allusion is in a n y c a s e r e m o t e . N o r , i n d e e d , i s t h e r e a n y n e e d t o s e e k f o r a p a r a l l e l i n Genesis f o r t h i s f e a t u r e of t h e m y t h , since t h e H e r m e t i s t seems t o announce it as the n e w a n d o r i g i n a l e l e m e n t in h i s d o c t r i n e — T O K€Kpvp,pL€vov p,voTrjpiov pLexpl Tfjcroe rrjs r)p,€pas (§ 1 6 ) . T h e i m p l i c a t i o n is t h a t t h e rest of t h e m y t h h a d been previously revealed, as, indeed, in t h e v i e w o f t h e H e r m e t i s t a s o f P h i l o , i t h a d b e e n revealed t o " Moses W e h e a r n o m o r e of t h e seven m e n a f t e r § 1 7 , a n d t h e s i n g u l a r 6 dvOpojiros p r e v a i l s i n t h e rest o f t h e t r a c t a t e . T h e s e v e n m e n s t a n d for e m p i r i c a l h u m a n i t y i n i t s first s t a t e . A s a r e s u l t of t h e fall w h i c h b r o u g h t a b o u t t h e i r birth, t h e y h a v e m a t e r i a l bodies, composed of t h e ele m e n t s , a n d b r o u g h t forth b y N a t u r e according to the form 1
2
of t h e a r c h e t y p a l m a n :
iijrjveyKev
TO dhos rod dvOpdmov.
B u t b e s i d e t h e b o d y t h e r e is t h e
" e s s e n t i a l m a n " (ovau&Srjs
r) vais rd o-ofyxara rrpds
dvOpwiTos,
§ 15).
This
Man
w a s o r i g i n a l l y of t h e s u b s t a n c e o f h i s F a t h e r , life a n d l i g h t . H e n o w b e c a m e " f r o m life a n d l i g h t , s o u l a n d m i n d ; f r o m life s o u l , f r o m l i g h t m i n d " (o 8c avOpamos Zarijs 1
Reitzenstein refers these words to the whole doctrine of the divine "AvdpojTTos, as being that part of the myth which is really new to Egypt (Poim. p. 69). But the words rovro iari T O KeKpvp.fj.ivov p.varr\piov seem to point forward to that which is described as Badpa Bavp.aouararov namely the birth of the seven men. So Scott. Reitzenstein (Poim. pp. i n sqq.) suggests that there is an allusion to the seven races of mankind, each under its patron deity, but without citing any close parallel. Scott refers to the seven Titans, and other groups of seven, but admits that the actual doctrine of Poimandres has the novelty which it claims. T h e text of § 17 is certainly corrupt at this point: MSS. read BrjXvKr) yap r)v T O Bk voaip OX^VTVKOV, T O 4K rrvpos irineipov, 4K hk aldipos T O irv€vpLa eAajSe. Reitzenstein reads yr} for yap, and this is probably right, but further emendation would be necessary to give any clear sense. In any case man's body is said to be composed of the four elements, earth, water, fire and aether (? air). t
2
L6L
L
THE BIBLE Kal
cf>coros eyevero
$vyy\v, finding
AND THE GREEKS ^vxrjv
els
Kal
vovv,
€K puev t,corjs
els
eK S e >cor6s els vovv). W e cannot be wrong in h e r e a n e c h o o f Gen. i i . 7 : ivetfrvarjoev els TO
TTpoaojTTOv avrov
\jsvxqv
TTVorjv £,corjs, Kal 6
avdpo)7Tos
eyevero
els
T h e d o c t r i n e o f b o t h w r i t e r s i s i n effect t h a t t h e life w h i c h i s i n G o d i s m a n i f e s t e d i n m a n a s t h e soul. T h e Hermetist adds t h a t t h e light w h i c h is t h e other aspect of the divine nature appears in m a n as mind. Philo's doctrine is s i m i l a r : " T h e m a n of earth is t o b e regarded as mind entering into combination with body, b u t n o t y e t f u l l y c o m b i n e d . T h i s m i n d is i n r e a l i t y e a r t h y a n d perishable, if G o d h a d n o t breathed into it t h e p o w e r of r e a l life ; f o r i t t h e n b e c o m e s (not, is m a d e i n t o ) s o u l ; and n o t inert o r unshapen soul, b u t intelligent a n d t r u l y living s o u l ; for he s a y s ' m a n became a l i v i n g s o u l ' " (avdpcoirov acop,ari, earl
tfioav.
S e rov eK yrjs ovrrco
TCO OVTL
Kal
SvvapLLV dXrjdivrjs els
Xoyicrreov
S e elaKeKpipuevov. dapTos,
Kal
yap
ylverat,
ahiarvrrajrov,
$vxfy "
vovv
S e vovs
el pur) 6 Beos
£,torjs ' Tore
^fvx'fjv, OVK dpyov
etvai 6
elcKpivopievov oSros
yecbBrjs
epmvevaeiev OVK4TL aXX* els
avrcp
TrXdrreTai, voepdv
Kal
6 avdpcoTTos Leg. All. I . 32). T h e H e r m e t i s t , h o w e v e r , is clearly not dependent on Philo, b u t has used the L X X in his o w n w a y . tfioav
ovrcos
• " els
ydp
tf>r)acv " Z/otrav eyevero
4. The Final Stage of Creation. (Poimandres, §§ 1 8 - 1 9 ;
cf. Genesis v i i i . 1 5 — i x . 1 7 . )
M a n h a v i n g t a k e n h i s p l a c e i n n a t u r e a s a b e i n g of m i x e d spiritual a n d material constitution, a n a g e passes b y . Then comes a change. " W h e n t h e period w a s complete, the bond of all things w a s loosed b y t h e counsel of God. F o r all t h e animals, which hitherto were bisexual, were split up, together w i t h m a n , a n d the males became separate and t h e females likewise. A n d immediately G o d spoke w i t h a h o l y w o r d : ' Increase in increase a n d m u l t i p l y in multitude, all y e creatures a n d things made ; a n d let 162
THE
ORIGIN
AND FALL
OF MAN
rational m a n recognize t h a t he is i m m o r t a l , a n d t h a t t h e c a u s e o f d e a t h i s c a r n a l desire \ A n d w h e n H e h a d s a i d t h i s , P r o v i d e n c e b r o u g h t a b o u t s e x u a l u n i o n s b y m e a n s of d e s t i n y a n d t h e c e l e s t i a l f r a m e , a n d e s t a b l i s h e d processes of b i r t h , a n d a l l t h i n g s m u l t i p l i e d a f t e r t h e i r k i n d " (rrjs rrepioSov TT€7rXr]po}ii4vr]s iXvdr] 6 rrdvrojv ovvSeopuos €K fiovXfjs deov. rrdvra yap rd £/x>a dppevoOrjXea ovra SceXvero ap,a 1
rep dvdpojTTtp, Kal iyivero
rd puev dppeviKa
iv piipei, rd 8i
BrjXvKa
2
dpiolojs. d 8e Oeos evOvs etrrev dyicp Xoyco, Avijdveode iv av^rjcrei Kal rrXrjdvvecrde iv irXrjdei, rrdvra rd Krlopuara Kal 8rjp,Lovpyrjp,ara, Kal dvayvwpiadroj d ewovs dvdpwrros €avrov ovra dOdvarov, Kal rov alnov rov davdrov €pa>ra ovra . rovrov elrrdvros r) rrpdvoia Sea rrjs elpbappLevrjs Kal 3
4
rrjs dppLovias
rds p*l>i;€t>S irrovqeraro
Kal irrXr]0vv6r) Kara 1
yivos rd
Kal rds ytviozis
Kariarrjo€.
rrdvra).
2
Sic B , dppevodrjXv M S S . R e i t z e n s t e i n (Poim. p p . 50-1, note 3) t h i n k s t h a t t h e G o d w h o speaks t h e h o l y word is a n aboriginal G o d behind Novs, a n d similarly in § 21, <^rjal ydp 6 Oeos. " D a s s der Novs v o n sich selbst berichtet 6 be Oeos evOvs etnev dyio> Xoyto w a r v o n vornherein u n d e n k b a r . " H e cites t h e Aoyos TeXeios, ap. L a c t . , Inst. V I I . x v i i i . 3 (cited p . 128, note 1) : rov rtpoyrov KOX evos Oeov o*y\p.iovpyos. B u t S c o t t i n his note (Asclepius, I I I . 26a) shows t h a t either t h e t e x t is corrupt, or it will n o t bear t h e m e a n i n g t h a t Reitzenstein attributes t o i t , w h i c h is indeed not t h e sense in w h i c h L a c t a n t i u s himself understands it. If besides " t h e first a n d o n l y G o d " there is a n older a n d greater, words h a v e lost their meaning. I n t h e Poimandres i t is clear t h a t L i g h t = Novs is t h e aboriginal exist ence, e v e n t h o u g h in other tractates vovs is a n emanation of t h e primal G o d (e.g. Corp. X I I . 1). T h e r e is no hint in its cosmogony of a G o d w h o m a d e t h e light, a n d t o introduce such a B e i n g in this casual w a y would be indeed " u n d e n k b a r If w e reflect t h a t in § 6 t h e prophet is aware of t w o a p p a r e n t l y distinct entities, t h e light which he beholds, and t h e God whose voice h e hears, and is t h e n told t h a t these t w o are identical, w e shall find n o g r e a t difficulty in G o d referring t o Himself in t h e third person. T h e r e are passages in t h e O l d T e s t a m e n t where t h e introduc t o r y phrase " T h u s saith t h e L o r d " is followed b y references t o " t h e L o r d " i n t h e third person, e.g. 7s. vii. 10 sq. viii. 5-7 : Jer. iv. 3-4, x i v . 10 ; Amos ii. 4 ; Mic. i v . 6-7 ; Zech. i. 17. I n § 21 ad fin. <j>rjoi ydp 6 Oeos c a n b e t a k e n quite naturally as t h e prophet's citation of t h e words of the myth. 2
t
8
2
Sic edd. ewovs M S S . , avos (i.e. dvOpwiros) B . I n § 21 all M S S . h a v e o ewovs avOpcoiras, w h i c h is c e r t a i n l y t h e true reading here. Sic S c o t t . Kal rrdvra rd ovra M S S . 4
163
THE BIBLE
AND THE GREEKS
T h e e s s e n t i a l t h i n g here i s t h e " h o l y w o r d " , w h i c h the scholiast Psellus recognized as a quotation from " Moses T h e w o r d s avgdveode Kal 7rXr]0vveode a r e f o u n d t w i c e i n Gen. i . , o n c e i n Gen. v i i i . 1 7 , a n d t w i c e i n Gen. i x . T h e same t w o verbs occur in combination in several other passages of t h e O l d Testament. Nowhere have they the e m p h a t i c f o r m g i v e n t o t h e m i n Poimandres, w h i c h i s clearly intended t o represent t h e H e b r e w infinitive a b solute. Gen. x v i . 1 0 h a s ?pnmtf nyw nyjn, w h i c h t h e 1
L X X g i v e s a s 7rXr]6vva)v irXrjdvvto TO crrrepfia aov. S i m i l a r l y , Gen. i i i . 1 6 , x x i i . 1 7 , Exod. x i . 9 (where t h e i n f i n i t i v e absolute construction is n o t present in t h e H e b r e w ) . 1 Chron. i v . 3 8 h a s iTrXrjdvvdrjcrav els rrXrjdos, r e p r e s e n t i n g n i l ^ I X I D , which would b e more accurately translated rjvgrjOrjoav els rrXrjOos, cf. Gen. XXX. 30, Kal r)v£r]0ri els 7TXT)6OS = yhp?]. T h e r e a r e t h u s a n a l o g i e s i n t h e Old T e s t a m e n t for t h e form of expression chosen b y the Hermetic writer, t h o u g h there is n o e x a c t parallel. W e m a y perhaps s a y that t o a writer acquainted w i t h the O l d Testament in a n y form t h e emphatic mode of speech might have seemed proper t o a " holy word B u t t h e m a t t e r is complicated b y t h e fact t h a t t h e phrase av^dveadat iv av^r]oei Kal rrXrjOvveodai, iv rrXrjdei r e c u r s i n Corp. I I I . 3 , i n a p a s s a g e w h e r e t h e a u t h o r ' s d e p e n d e n c e o n Genesis i s a s c l e a r a s i n Poimandres. I s h a l l d i s c u s s i n a subsequent chapter t h e question of t h e relation between these documents, a n d I will leave t h e m a t t e r here for t h e present. If, h o w e v e r , t h e H e r m e t i s t h a s t a k e n t h e w o r d s f r o m Genesis, w h e t h e r i m m e d i a t e l y o r m e d i a t e l y , i t i s n o t i n t h e c o n t e x t o f Gen. i . 2 2 , 28 t h a t h e h a s p l a c e d t h e m . Scott calls attention t o t h e fact t h a t t h e same charge occurs t h r i c e i n t h e s t o r y o f t h e d i v i n e c o v e n a n t after t h e F l o o d , Gen. v i i i . 1 5 — i x . 1 7 , a n d m a k e s t h e c o n v i n c i n g s u g g e s t i o n 1
This is an unusual way of representing the Hebrew construction, though the simple dative is common enough.
164
THE
ORIGIN
AND
FALL
OF
MAN
t h a t for t h e H e r m e t i s t t h e F l o o d c o r r e s p o n d e d t o t h e e n d of t h e first a g e of t h e w o r l d in t h e s c h e m e w h i c h h e derived from his Platonic a n d Stoic authorities. The s t o r y of t h e c o v e n a n t r u n s as f o l l o w s : G o d c a l l s u p o n t h e o c c u p a n t s of t h e A r k t o c o m e f o r t h . T h e y include both N o a h a n d h i s f a m i l y a n d Travra rd Brjpta oaa iarlv / x e r a aov Kal rraaa a a p £ drro rrereivcov itos KTTJVLOV, Kal rrdv iprrerov Kivovpcevov irrl rrjs yfjs, a n d g i v e s t h e c o m m a n d av£dv€<j0€ Kal TrX^Bvveade. M a n a n d t h e b e a s t s c o m e f o r t h / c a r a yevos avrtov. N o a h sacrifices, a n d G o d blesses h i m , b e g i n n i n g a g a i n w i t h t h e w o r d s avgdveaOe Kal TrXrjdvvecrde. H e l a y s a b a n u p o n t h e s h e d d i n g of h u m a n b l o o d , since m a n is m a d e i n t h e i m a g e of G o d , a n d e n d s w i t h a r e p e t i t i o n of t h e c h a r g e , av^dveade Kal rrXtjOvveaOe Kal rrXrjpcoaare rr)v yrjv Kal TrXr)Ovv€<j0€ irrl rrjs yrjs. Then God makes a c o v e n a n t w i t h N o a h and the animals : iyto loov dvttrrrjpu rrjv 8ia6rjKr)v puov vpuv Kal rto (jTrippLan vputov pied' vp,as, Kal rrdcrrj ifivxfj ^OJOJI pued* vputov drro dpvitov Kal diro Krrjvtov, Kal Trdai rots drjplois rrjs yrjs* T h e H e r m e t i s t t r e a t s t h e m y t h of t h e F l o o d a s a s o r t of a p p e n d i x t o the creation story, a n d interprets it accord ingly. It served his purpose, because it seemed to justify h i m i n d e t a c h i n g t h e c o m m a n d t o b e fruitful a n d m u l t i p l y from the original creation, and p o s t p o n i n g it until after the F a l l . F o r h i m a s for P h i l o , m a n in G o d ' s i m a g e could not be a sexual being. B o t h must explain a w a y t h a t e l e m e n t in t h e H e b r e w m y t h . T h e g r o t e s q u e i d e a of a b i s e x u a l b e i n g s p l i t i n t o m a l e a n d f e m a l e is w i d e s p r e a d . T h e Hermetist m i g h t h a v e derived it, t h r o u g h his Platonic t e a c h e r s , f r o m P l a t o ' s Symposium (pp. 1896 sqq.). But h e d o u b t l e s s s a w a n a l l u s i o n t o i t in t h e s t o r y of Gen. i i . t
y
1
2
1
In Gen. viii.-ix. the command is addressed to man alone, but it is associated with a covenant which includes the animals too; while in Gen. i. 22, 28 it is addressed to man and beasts alike; so that there seemed to be sufficient authority for addressing the " holy word " to W I T a rd Kriopara Kal Srjfitovpyrjfiara. Reitzenstein refers to passages in the Talmud which attest the idea in orthodox Jewish circles. 8
165
THE
BIBLE
AND THE
GREEKS
2 1 - 2 , according t o w h i c h after t h e m a n of earth h a d b e c o m e s u b j e c t t o s l e e p (a f e a t u r e of t h e F a l l in Poimandres, a s w e h a v e seen), a p o r t i o n of h i s b o d y w a s r e m o v e d a n d made into a w o m a n . T h a t he should have placed this e p i s o d e after t h e e n d of t h e first p e r i o d (after t h e F l d o d ) is i n h e r e n t i n h i s r e c o n s t r u c t i o n o f t h e m y t h . Scott s u g g e s t s t h a t t h e r e p e a t e d s t a t e m e n t o f Genesis t h a t t h e b e a s t s e n t e r e d t h e A r k dpoev Kal Or)\v ( v i i . 1 5 - 1 6 , e t c . ) was understood b y h i m as meaning t h a t each individual w a s a t t h a t t i m e b o t h m a l e a n d f e m a l e , a n d t h a t after the Flood divine sanction w a s given t o sexual repro duction. The " h o l y word " not o n l y institutes reproduction a m o n g m e n a n d a n i m a l s , b u t also c o n t a i n s a n a s s u r a n c e of i m m o r t a l i t y t o m a n . T h e w r i t e r m a y h a v e f o u n d a h i n t of t h i s in t h e F l o o d s t o r y , w h e r e w e a r e t o l d t h a t a c c o r d i n g t o t h e d i v i n e c o m m a n d a n d c o v e n a n t (i) m a n m u s t n o t b e s l a i n b e c a u s e h e is i n t h e i m a g e of G o d , a n d (ii) m a n a n d a n i m a l s s h a l l n o t h e n c e f o r t h die b y a F l o o d (OVK arrodavelrai
iraaa
oapf; en drro TOV vSaros
TOV /caTa/cAucr/xov).
B u t t h e r e a r e m u c h m o r e significant c o n n e c t i o n s b e t w e e n t h e t w o d o c u m e n t s in t h e t r e a t m e n t of t h e t h e m e of d e a t h and immortality. F o r t h e H e r m e t i s t t h e r e a l religious v a l u e o f t h e m y t h of C r e a t i o n a n d t h e F a l l is t h e l i g h t w h i c h it t h r o w s u p o n t h i s t h e m e . H e a v e n l y M a n w a s i m m o r t a l l i k e h i s f a t h e r , M i n d , b u t h e fell a n d b e c a m e u n i t e d w i t h m a t t e r , " a n d for t h i s r e a s o n m a n , a s d i s t i n c t f r o m a l l o t h e r l i v i n g b e i n g s o n e a r t h , is t w o - f o l d , m o r t a l b e c a u s e of t h e b o d y , i m m o r t a l b e c a u s e o f t h e e s s e n t i a l M a n " (Kal 8id TOVTO iros,
wapa
6V7)TOS
pi€v
Ttavra
ret irrl yrjs tfia
S i d TO od)p,a,
SITTXOVS
dOdvaTos
iarlv
6
S e S i d TOV
avdptoovoubhr)
avBptoTTov, § 1 5 ) . Cf. P h i l o , De Opif. § 1 3 5 : " O n e m a y p r o p e r l y s a y t h a t m a n is o n t h e b o r d e r s of m o r t a l a n d i m m o r t a l n a t u r e , p a r t a k i n g s o f a r a s is n e c e s s a r y i n e a c h , and t h a t he has become mortal and immortal at once, mortal according t o the body, immortal according to the i n t e l l i g e n c e " (Kvpiws dv TIS etiroi TOV avOpwrrov OVTJTTJS Kal
166
THE
ORIGIN
AND
FALL
OF
MAN
dOavdrov vcreoJS etvai pueOopiov eKaripas ocrov dvayKalov eari pLerdxovTOL, Kal yeyevrjoOai dvrjTov opiov Kal dddvarov, dvrjTov p.ev Kara TO ocopua, Kara 8e rr)v Scdvocav dOdvarov). T h e w a y for t h e i n d i v i d u a l t o r e g a i n t h e i m m o r t a l i t y w h i c h b e l o n g s t o e s s e n t i a l M a n is t o k n o w h i s o r i g i n : " T h e G o d a n d F a t h e r of w h o m m a n c a m e is life a n d l i g h t . If, t h e r e f o r e , y o u l e a r n t h a t y o u are of life a n d l i g h t , a n d b e l i e v e t h a t y o u are o f t h e s e , y o u w i l l m o v e i n t o life a g a i n " ((fx*)? Kal £,0)7) ecrnv 6 Beds Kal 7rarr)p i£ oS iyevero 6 avdpomos. iav ofiv puddrjs aeavrov CK ^arrjs kal <j>a)ros ovra Kal 7norevr)s on €K TOVTUYV rvyxdveis, els £a)r)v irdXw xco/pqorei?, § T o k n o w t h a t y o u are i m m o r t a l is t o b e i m m o r t a l . " H e who has recognizedhimself has entered into the Good which is b e y o n d e s s e n c e , b u t h e w h o h a s l o v e d t h e b o d y w h i c h is of t h e d e c e i t of c a r n a l desire a b i d e s in d a r k n e s s w a n d e r i n g , suffering i n h i s senses t h e e x p e r i e n c e of d e a t h " (o dvayvaiplaas iavrov iXrjAvOev els TO irepiovaiov dyadov, 6 he dyarrqaas TO 4K TtXdvrjs epojros oxD/ta, ofiros p*evei ev rip GKorei irXavwpuevosaluOr]Ta>s irdaxosv r a rov Oavdrov, § 1 9 ) . I t is t h i s c o n v i c t i o n t h a t g i v e s t o t h e Poimandres i t s n o t e of h i g h s e r i o u s n e s s a n d m o r a l u r g e n c y . 2
3
N o w t h e t h e m e of k n o w l e d g e a n d i m m o r t a l i t y is o b v i o u s l y p r e s e n t in t h e m y t h o f Genesis, t h o u g h in i t s p r e s e n t f o r m t h e r e is a n o t o r i o u s o b s c u r i t y in i t s w o r k i n g out. G o d , w e are told, caused all g o o d l y trees t o spring f o r t h f r o m t h e e a r t h , " a n d t h e t r e e of life i n t h e m i d d l e of t h e p a r a d i s e , a n d t h e t r e e of k n o w i n g g o o d a n d e v i l H e p l a c e d m a n i n t h e p a r a d i s e a n d b a d e h i m e a t of a l l t r e e s , " b u t of t h e t r e e of k n o w i n g g o o d a n d e v i l y o u s h a l l n o t e a t ; i n t h e d a y w h e n y o u e a t of i t y o u w i l l d i e t h e 1
R e i t z e n s t e i n adds marevgs according t o t h e t e x t of § 32 : morcvco Kal fiapTvpto • els ^corjv Kal tf>cos x^P^T h i s I t a k e t o be t h e Good w h i c h is, in Plato's phrase eireKeiva rrjs ovaias (Rpb. V I . 509&). F o r this writer it is t h e sphere of eternal light, a b o v e t h e highest of t h e material spheres. R e i t z e n s t e i n reads CK irXavys ipatros T O otopa, " he w h o because of t h e deceit of error loves t h e b o d y b u t t h e M S S . give a good sense. T h e b o d y did in f a c t come into existence because M a n yielded to carnal desire : it is 4K irXdvrjs epojros. 2
8
167
1
THE
BIBLE
AND
THE
GREEKS
d e a t h A c c o r d i n g l y , w h e n t h e s e r p e n t raises t h e q u e s t i o n of e a t i n g fruit, t h e w o m a n replies, " W e s h a l l e a t of e v e r y t r e e i n t h e p a r a d i s e , b u t of t h e fruit o f t h e t r e e w h i c h is in t h e m i d d l e of t h e p a r a d i s e G o d s a i d , Y o u s h a l l n o t e a t of i t n o r t o u c h i t , i n o r d e r t h a t y o u m a y n o t d i e T h e s e r p e n t a s s e r t s , o n t h e o t h e r h a n d , t h a t t o e a t of i t w i l l n o t b e f a t a l , b u t w i l l g i v e k n o w l e d g e of g o o d a n d e v i l . A d a m and E v e eat. T h e y gain knowledge of good and e v i l , b u t are c u r s e d w i t h d e a t h b y G o d , w h o o b s e r v e s , " A d a m h a s b e c o m e l i k e o n e of u s , t o k n o w g o o d a n d e v i l ; a n d n o w I a m afraid h e w i l l s t r e t c h o u t his h a n d a n d t a k e of t h e t r e e of life, a n d e a t , a n d l i v e for e v e r T o prevent t h i s , m a n is d r i v e n o u t of p a r a d i s e . O f w h i c h o f t h e t w o t r e e s d i d m a n e a t ? E v e s p e a k s (iii. 3) o f " t h e t r e e i n the middle of the paradise T h i s , a c c o r d i n g t o i i . 9, w a s t h e t r e e o f life. B u t in t h e s e q u e l i t a p p e a r s t h a t m a n h a s e a t e n of t h e t r e e of k n o w l e d g e , a n d is e x p e l l e d t o p r e v e n t h i m f r o m e a t i n g of t h e t r e e o f life. C l e a r l y t h e r e h a s b e e n s o m e c o n f u s i o n , a n d t h e i n g e n u i t y of c o m m e n t a t o r s is i n v i t e d . P h i l o p o i n t s o u t t h a t t h e t r e e of k n o w l e d g e is n o t s a i d t o b e in p a r a d i s e a s t h e t r e e of life is ; m a n ' s sin l a y i n c h o o s i n g t h e t r e e of k n o w l e d g e r a t h e r t h a n t h e t r e e of life. " B y t h e t r e e o f life h e i n d i c a t e s figuratively t h e g r e a t e s t of t h e v i r t u e s , g o d l i n e s s , b y w h i c h t h e s o u l is m a d e i m m o r t a l , a n d b y t h e t r e e o f t h e k n o w l e d g e of g o o d a n d e v i l , t h e i n t e r m e d i a t e v i r t u e of p r u d e n c e , b y w h i c h t h i n g s o p p o s i t e b y n a t u r e are d i s t i n g u i s h e d . G o d p l a c e d t h e s e l a n d m a r k s in t h e s o u l , a n d w a t c h e d j u d i c i a l l y t o w h i c h it w o u l d i n c l i n e . A n d when He saw the soul s w a y i n g t o w a r d s villainy and despising godliness and piety, f r o m w h i c h c o m e s i m m o r t a l life, H e c e n s u r e d i t , r e a s o n a b l y e n o u g h , a n d e x i l e d it f r o m p a r a d i s e " (alvirrerai . . . 81a rov Sevhpov rrjs £>o)rjs rrjv fieyicrTqv rcov dpercbv deooifieiav, oV r)s ddavarl^erai r) *jtvxn> Swx 8e rod KOLAOJV re /cat 7rovrjpwv yvojpioriKov povrjaiv rrjv pLeorjv, fj SiaKpiveraL rdvavria va€i. 6epi€vo$ 8e rovrovs TOVS opovs ev iffvxfj Kaddrrep SiKaarrrjs eaKoirei npds irorepov irnKXivcos l^€t. (is S e etSe 168
THE p&rrovaav
ORIGIN
puev
oXiywpovcrav, j S a A e r o Kara
irrl e£
rd
AND FALL
uavovpylav tUv
r)
eiKos
Kal
evcrefletas
dddvaros
£ojr)
itpvydoevcrev
OF MAN S e Kal
oatorrjros
rtepiyiverat, e/c rov
Trpov-
rrapaheiaov,
De Opif. §§ 1 5 4 - 5 ) . A l l t h i s is c l e a r l y r e a d i n t o t h e n a r r a t i v e o f Genesis, w h i c h l a y s n o s t r e s s u p o n t h e c h o i c e b e t w e e n t h e t w o trees, b u t rather implies, in its confused w a y , t h a t b o t h were forbidden. T h e Hermetist h a s in effect identified t h e t w o t r e e s . F o r h i m , k n o w l e d g e is n o t t h e w o r s e a l t e r n a t i v e , a n d life t h e b e t t e r . Knowledge is life. " Y o u w i l l n o t d i e " , s a y s t h e s e r p e n t , " for G o d k n e w t h a t o n t h e d a y w h e n y o u e a t of i t , y o u r eyes will be opened, a n d y o u will be like gods, knowing good and evil." T h e Hermetist agrees w i t h t h e s e r p e n t : t h e m a n w h o h a s knowledge is like God, a n d will n o t die. " T h i s is t h e g o o d e n d f o r t h o s e w h o h a v e k n o w l e d g e , t o b e deified " (rovro c c m rd dyaOdv rdXos rots yvtocrw € 0 ^ 1
Koaiv,
0€(odrjv
§ 26).
T h e k n o w l e d g e w i t h w h i c h Poimandres i s c o n c e r n e d is not primarily knowledge of good a n d evil (though it b r i n g s s u c h k n o w l e d g e w i t h i t , cf. § 2 2 , " t h e y a b o m i n a t e t h e senses, k n o w i n g t h e i r a c t i v i t i e s , pLvadrrovrai ras alaOrjcrets elSores avrtov rd evepyrjpiara). I t is p r i m a r i l y t h e k n o w l e d g e o f m a n ' s d i v i n e o r i g i n . I t is s e l f - k n o w l e d g e w h i c h is a t t h e same time the knowledge of God, from w h o m m a n is s p r u n g . I t is t o communicate such know ledge, a n d so t o bring m e n t o immortality, t h a t t h e tractate is written. 2
1
Cf. Corp. VII. 1 (a t r a c t a t e closely connected w i t h t h e Poimandres), dvapXeifiart TOLS rrjs Kapoias 64>da\fM>ls> Philo also connects self-knowledge w i t h t h e k n o w l e d g e of G o d , t h o u g h in a s o m e w h a t different w a y . See De Migr. Abr. §§ 184 sqq. 2
169
CHAPTER
THE
GOSPEL
OF
VIII
POIMANDRES
T H E m y t h o f c r e a t i o n a n d o f t h e o r i g i n of m a n is c o m p l e t e w i t h § 1 9 , a n d here t h e direct dependence of t h e writer on consecutive passages o f t h e O l d T e s t a m e n t ceases. Since, however, w e n o w know that he w a s acquainted with parts at least of the O l d Testament, a n d w i t h HellenisticJewish t h o u g h t , it will be w o r t h while t o seek further e v i d e n c e of s u c h a c q u a i n t a n c e i n t h e l a t t e r p a r t o f t h e tractate. §§ 2 0 - 3 a r e o c c u p i e d w i t h a d i a l o g u e b e t w e e n t h e G o d Poimandres a n d H i s prophet, in w h i c h the implications of t h e h o l y w o r d , dvayvojpioaTOj 6 ewovs dvdpajrros iavrov ovra aOdvarov, a r e e x p l a i n e d w i t h a fullness d e m a n d e d b y t h e i r i m p o r t a n c e i n t h e w r i t e r ' s t e a c h i n g . I n §§ 2 4 - 6 t h e G o d r e v e a l s h o w e n l i g h t e n e d m a n a s c e n d s t o h i s F a t h e r (Trepl rrjs dvoSov), a n d e n d s b y c h a r g i n g H i s p r o p h e t w i t h a mission to the world. Poimandres thereupon vanishes. T h e prophet gives thanks, and begins at once t o preach repentance. Some despise his w o r d s , others c o m e for further t e a c h i n g ; a n d s o , s a y s t h e p r o p h e t , " I b e c a m e a g u i d e of t h e h u m a n race, teaching t h e m t h e words, h o w a n d in w h a t manner t h e y w i l l b e s a v e d " (tcaOoSrjyds iyevop^v rod yivovs rov dvdpcomvov, rovs Xoyovs StbdoKwv, TTWS Kal rlvi rpdrtip awdrjaovraL, § 29). T h e p r o p h e t r e t u r n s t o c o n t e m p l a t i o n , a n d t h e tractate closes w i t h a h y m n of praise t o G o d . 1
1
Scott's transposition of §§ 27-9 a n d §§ 30-2 is uncalled for. h y m n forms a fitting conclusion.
170
The
THE I . Divine
GOSPEL
OF
Grace and
POIMANDRES
Judgment.
T h e p r o c l a m a t i o n of t h e g r a c e of G o d t o t h e g o o d a n d H i s r e j e c t i o n of t h e w i c k e d in §§ 2 2 - 3 i n v i t e s c o m p a r i s o n w i t h t h e s a m e t h e m e a s t r e a t e d in m a n y O l d T e s t a m e n t p a s s a g e s : " I m y s e l f , M i n d , a m p r e s e n t (TrapaylvopLai) w i t h t h e p i o u s a n d g o o d a n d p u r e a n d m e r c i f u l , t h o s e w h o are g o d l y , a n d m y p r e s e n c e is t h e i r h e l p (r) rrapovala p,ov y t V c r a t jSo^tfeta), a n d i m m e d i a t e l y t h e y k n o w all t h i n g s , and propitiate the Father lovingly, and give thanks, blessing and praising H i m , straining towards H i m in t e n d e r affection. A n d before t h e y d e l i v e r t h e b o d y t o i t s p r o p e r d e d t h (lotto Oavdrtp) t h e y l o a t h e t h e senses, b e c a u s e t h e y k n o w t h e i r a c t i v i t i e s (ivepyrjpiara). Or r a t h e r , I m y s e l f , M i n d , w i l l n o t a l l o w t h e a c t i v i t i e s of the b o d y w h i c h assail t h e m to be accomplished. B e i n g the gatekeeper I will shut up the approaches, eradicating t h e i m a g i n a t i o n s of e v i l a n d s h a m e f u l t h i n g s . B u t for t h e foolish a n d e v i l a n d w i c k e d a n d e n v i o u s a n d c o v e t o u s a n d m u r d e r o u s a n d u n g o d l y I a m a f a r off, d e l i v e r i n g t h e m t o t h e p u n i s h i n g d e m o n , w h o . . . a r m s t h e m t h e m o r e for i n i q u i t i e s in o r d e r t h a t t h e y m a y o b t a i n t h e g r e a t e r punishment ". T h e g e n e r a l r e l i g i o u s i d e a here e x p r e s s e d is f a m i l i a r in the Old Testament. I t is c o n c i s e l y e n u n c i a t e d , e.g. in Ps. x x x i i i . 1 6 - 1 7 1
2
:
6da\p,ol Kvplov Kal
eVJ
tor a avrov
TtpoatoTTOv Se Kvplov
rov i^oAedpevaai
SLKGLLOVS,
els Serjatv
avrtov.
irrl rroiovvras
/ca/cd,
eVc yrjs rd
pLvrjpLOcrvvov
1
avrtov.
R e a d i n g w i t h Reitzenstein rera^cvoL for M S S . T€Tayp.4vu>s, P a t r . T€Tayfi.€VOL. Cf. § 31, diro ifiuxys Kal Kapdtas irpos dvar€rap.€vr)S'. Tificopol haifioves are k n o w n to other H e r m e t i c writers. See S c o t t ad loc. T h e single Tip,a>pds halficov here has some resemblance t o t h e Jewish Satan. T h e function of forcing t h e w i c k e d to c o m m i t crimes in order t h a t t h e y m a y be punished is g i v e n t o eifiapjicvr] in Corp. x i i . 5-7. In Corp. x . 20-1 vovs becomes for the wicked a Baifiatv t o drive t h e m into worse crimes. W e c a n n o t b u t be reminded of Paul's doctrine t h a t G o d delivers sinners els dooKifiov vovv, so t h a t t h e y sin more lustily and come to destruction (Rom. i. 29). 2
171
THE
BIBLE
AND
THE
GREEKS
Cf. a l s o Ps. x v i i . 2 5 - 7 , c x x i v . 4 - 5 , e t c . F u r t h e r , c e r t a i n of t h e e x p r e s s i o n s u s e d in Poimandres are s i m i l a r l y u s e d in t h e L X X . W i t h rrapaylvop,ai avros iycb 6 Novs rois oolois K.T.A., cf. Exod. x i x . 9, etrrcv 8e 6 Kvpios npds Ma>ofjv, ' / S o u eya) TrapayLVopLau rrpos ere. Is. l x i i . I I , 6 oa>rrjp 001 rrapayiverai (sic A , rrapayeyovev B ) . S i m i l a r l y of t h e d i v i n e b e i n g w h o a p p e a r s t o J o s h u a before J e r i c h o : Josh. V. 1 4 , iya) dpx^orpdrrjyos Swapbews Kvpiov vvvl rrapayeyova. T h e t e r m fiorjQ eia a g a i n is c o n s t a n t l y u s e d in t h e L X X of d i v i n e a s s i s t a n c e , e s p e c i a l l y in t h e Psalms. T h e phrase TOV rraripa IXdoKovrai dyaTrqTiKcos h a s a c e r t a i n r e s e m b l a n c e t o b i b l i c a l l a n g u a g e , b u t t h e v e r b IXdoKeoBai is u s e d in a non-biblical sense. ^AyarrrjriKios, o n t h e o t h e r h a n d , t h o u g h i t d o e s n o t o c c u r in t h e L X X , c o n n e c t s itself w i t h t h e use of dyarrdv for t h e l o v e of G o d , w h i c h is c h a r a c t e r i s t i c a l l y b i b l i c a l . T h e a d v e r b itself, w h i c h is v e r y r a r e , o c c u r s in P h i l o , De Spec. Leg. I. 3 1 : dp ovx oSros ionv 6 TpLOpLCLKdpLOS Kal rpiO€v8aipLO)V /3lOS, dy0L7TYJTIKCOS €X€O0ai T/JS Oeparreias rov irpecrfivrdrov ndvrow airto v. In the striking e x p r e s s i o n , 7rvXa)p6s ydp tbv diTOKXeioo} rds elooSovs rwv KaK&v Kal aloxpd>v ivepyrjpLarojv w e m i g h t d i s c e r n e c h o e s of t h e l a n g u a g e of Ps. c x x . 2, 5 : r) fiorjdeid piov rrapa Kvpiov rod rroirjoavros rov ovpavov Kal rr)v rrjv . . . Kvpios vXd£ei oe drro iravros KaKov . . . Kvpios <j>vXd^ei rrjv eiooSov oov Kal rrjv e^oSoV oov. T h e t e r m rroppojOev is used of G o d in Jerem. x x i i i . 23* Beos iyyi£>ojv iya) elpii Kal ov Beds rroppwBev', N o n e of t h e s e , h o w e v e r , e v e n s u g g e s t a n y d i r e c t l i t e r a r y d e p e n d e n c e of t h e H e r m e t i s t u p o n t h e O l d T e s t a m e n t . S i m i l a r l y , t h e v e r b s evxctpioreiv, evXoyciv, vpveiv are a l l c o m m o n in t h e L X X , b u t are n o t p e c u l i a r l y o r e v e n c h a r a c t e r i s t i c a l l y b i b l i c a l . T h e v e r b igopioXoyeioBai, which 1
2
3
1
Observe h o w napovala n a t u r a l l y corresponds to irapaylvop.cu. This t e r m therefore, so c o m m o n in early Christian literature, follows upon the specific use of irapaytvopat. for a divine intervention. 2
See Ch. V . pp. 82-95.
8
A n d w e m a y recall t h a t Philo repeatedly contrasts the love of God as the higher w a y w i t h t h e lower w a y of fear.
172
THE
GOSPEL
OF
POIMANDRES
is a c h a r a c t e r i s t i c a l l y b i b l i c a l t e r m for p r a i s i n g G o d , is not found here. T h e t r u e s t a t e o f affairs is b e s t r e v e a l e d if w e s t u d y i n d e t a i l t h e e t h i c a l v o c a b u l a r y of t h i s s e c t i o n . T h e terms for v i r t u e s a n d v i c e s a r e in e v e r y c a s e f o u n d a l s o i n t h e 1
Greek Bible :
ocrios,
ayados,
KaBapos,
iXerjpuov,
evcrefietv—
aVOTJTOS, KGLKOS, TTOVTjpOS, (f>BoV€pOS 7TX€OV€KT7]S,
OV€VS,
t
aaefiris,
dvopiia.
O f t h e s e w e m a y n e g l e c t ayados,
KaKos,
TTov-qpos a s b e i n g t o o c o m m o n , a n d t o o g e n e r a l i n m e a n ing, t o h a v e a n y significance for o u r e n q u i r y . T h e f a c t s regarding t h e other terms m a y b e stated as follows : SOLOS
is e x t r e m e l y c o m m o n in Psalms a n d Proverbs, a l m o s t a l w a y s r e n d e r i n g T p n . I t is f o u n d t h r e e t i m e s i n Deuteronomy, o n c e i n 2 Kings, o n c e i n Amos, o n c e in Isaiah, r e n d e r i n g v a r i o u s t e r m s . F o r t h e rest i t is confined t o Wisdom (in w h i c h it is v e r y c o m m o n ) , Sirach, 1 a n d 2 Mace., a n d t h e G r e e k p a r t of Daniel. I t is n o a d e q u a t e t r a n s l a t i o n of T p n ,
and has the aspect of an essentially Greek term imposed upon Jewish t h o u g h t in the Hellenistic period. KaOapos a s a c l o s e e q u i v a l e n t of "rtnij is c o m m o n a l l 2
t h r o u g h t h e L X X , of r i t u a l o r m o r a l p u r i t y . Ps. x x i i i . 3 - 4 , Tis ava^rjoerai . . . adtoos
Cf.
els TO opos TOV Kvpiov
X€poiv Kal Kadapos
rrj KapSla.
;
The idea,
h o w e v e r , is c o m m o n t o m o s t religions, w h i l e t h e y differ i n t h e c o n n o t a t i o n t h e y g i v e t o t h e t e r m . iXerjpiojv, in L X X o n l y of G o d , e x c e p t in Prov. ( u s u a l l y = P 0 ). I n P h i l o also o n l y of G o d . evoefirjs, fifteen t i m e s in Sirach, t r a n s l a t i n g , n e a r l y a l w a y s , p^TJ ; t h i r t e e n t i m e s in Mace. ; t e n t i m e s i n t h e rest 3
of
the Greek Bible, representing
Tpn 1
3
p ^ x four t i m e s ,
o n c e , nnj o n c e ; i n o t h e r c a s e s w i t h o u t a n y
See also Chs. I l l - I V . p p . 42-81. See p p . 60-2. 3
173
2
See p p . 62-4.
BIBLE
THE HEBREW
AND THE
EQUIVALENT.
Susanna
AND
COMMON
IN
GREEKS
T H E VERB
Mace. Mace,
evaefielv
T H E ABSTRACT ONLY
GENERALLY R E P R E S E N T I N G
SEVEN
ONLY
evoifieia
TIMES
m m riNT .
IN VERY
ELSEWHERE,
T H U S THESE TERMS
B E L O N G CHIEFLY TO T H E V O C A B U L A R Y OF T H O S E B O O K S OF T H E B I B L E WHICH THE
WERE C O M P O S E D
A S WELL A S TRANSLATED I N
HELLENISTIC PERIOD, A N D WHOSE
I S C O M P A R A T I V E L Y LATE.
GREEK
TRANSLATION
I T I S CLEAR THAT T H E W O R D S , A N D
THE I D E A T H E Y R E P R E S E N T , ARE CHARACTERISTICALLY G R E E K , A N D I N H E L L E N I S T I C J U D A I S M REPLACE H E B R E W T E R M S OF A DIFFERENT COLOUR.
dvorjros
IN
Sirach, rfrw ,
OCCURS T W I C E I N
Prov.,
REPRESENTING
Psalms,
AGAIN,
THRICE I N
,
4 Mace,
ONCE
I N B O T H CASES WITHOUT H E B R E W
IT B E L O N G S
TWICE I N
Dent.,
IN
ONCE
EQUIVALENT.
CHIEFLY TO T H E V O C A B U L A R Y
OF T H E
LATER TRANSLATIONS A N D C O M P O S I T I O N S .
<j)8ovep6s
OCCURS
IN
Sirach ;
66vos
ONLY
Sirach
IN
AND
Mace. rrXeoveKTrjs THE
OCCURS O N C E I N N O U N rrXeovegia
2 Mace,
Sirach
" UNJUST
GAIN
ONCE IN
PROPERLY M E A N S
WORD,
A N D IT OCCURS
B O O K S W H I C H WERE C O M P O S E D
GREEK
MAINLY IN
(EITHER I N H E B R E W OR I N
IN THE HELLENISTIC PERIOD.
CHARACTERISTICALLY
"PLUNDER",
I T I S THEREFORE N O T A REAL TRANSLA
OF T H E H E B R E W
GREEK)
EQUIVALENT).
Wisdom,
A N D S I X T I M E S I N T H E REST OF T H E G R E E K B I B L E ,
T R A N S L A T I N G ! ^ ? , WHICH
TION
(NO H E B R E W
OCCURS O N C E I N
TERM
AGAIN
INTRUDED
WE HAVE A
INTO
THE
RE
LIGIOUS V O C A B U L A R Y OF J U D A I S M . cj)ov€vg OCCURS O N C E I N
Wisdom.
dae^rjs I S V E R Y C O M M O N I N M O S T P A R T S OF T H E L X X , GENERALLY R E P R E S E N T I N G JRTSN USUALLY,
("
AND MORE
GUILTY " , " C R I M I N A L " ) . APPROPRIATELY,
( " REBELLION ", " D E F I A N C E OF G O D RENDER SEVERAL OTHER W O R D S . 1
See p p . 174
1
'AoefSeia
REPRESENTS
ytzfe
B O T H ARE U S E D TO
T H E S E T E R M S , THEREFORE,
77-9.
THE
GOSPEL
OF
POIMANDRES
ARE MORE FIRMLY ROOTED IN THE VOCABULARY OF HELLEN
evaepeia,
ISTIC J U D A I S M THAN THEIR CONTRARIES cuo-ejS^,
BUT THE VARIETY OF THE HEBREW TERMS THEY ARE
USED
TO TRANSLATE INDICATES THAT THE GREEK TERMS ARE NOT VERY CLOSELY RELATED TO JEWISH IDEAS. dvoLtla
AT FIRST SIGHT
SEEMS
A CHARACTERISTICALLY BIBLICAL
WORD, OCCURRING WITH GREAT FREQUENCY IN MOST PARTS OF THE L X X . WORDS
B U T IT REPRESENTS A WIDE VARIETY OF HEBREW
(TWENTY-FOUR
IN
ALL), CHIEFLY
fix,
j\$,
nnxnn,
NONE OF WHICH HAVE ANY SPECIAL REFERENCE TO " LAW LESSNESS " . ^
THE
WORD
THEREFORE
REPRESENTS
A
UNI
FORMITY IMPOSED WITHIN HELLENISTIC J U D A I S M UPON AN ORIGINAL VARIETY OF HEBREW IDEAS. T O S U M U P , THE FIRST IMPRESSION, THAT THE HERMETIST IS USING A " BIBLICAL " VOCABULARY IS SEEN ON EXAMINATION TO BE ONLY PARTLY TRUE.
T H E TERMINOLOGY BELONGS TO A STAGE
AT WHICH CURRENTS OF JEWISH THOUGHT, HAVING THEIR SOURCE IN THE OLD TESTAMENT, WERE RUNNING IN THE SAME CHANNELS WITH
CURRENTS
OF NON-JEWISH
RELIGIOUS
THOUGHT.
THESE
LISTS OF VIRTUES AND VICES ARE IN FACT, AS HAS OFTEN BEEN POINTED
OUT,
HELLENISTIC
2
CHARACTERISTIC OF ETHICAL TEACHING IN
PERIOD,
PYTHAGOREAN.
WHETHER
JEWISH
OR
STOIC
AND
THE NEO-
NEVERTHELESS, THE HERMETIST DOES SHARE AN
IDENTICAL ETHICAL VOCABULARY WITH PARTS OF THE L X X . O N E MORE PHRASE IN THIS SECTION M A Y ILLUSTRATE THE SAME POINT.
GOD
IS SAID TO BRING HELP TO THE VIRTUOUS,
" ERADICATING THEIR eKKOTTTtov.
Svvarac
ov
(EVIL)
THIS RECALLS 4 eKKoifjai,
6 AoytGLios
dXXd
TrapaGx^crOaL. alcrdrjTLKrjv
Mace.
LIT)
III. 2,
r) rrjs
ivepyeiav.
ras
BY
ivdvpLr)o€is
imOvpblav
TLS
VLLLOV
Svvarac ARISTOTLE, De Part. Anim.
8ovAto8fjvaL
B U T CF.
I I . 1 0 , 6 5 6 6 , diTOKOTTTzi yap
Kivrjois rr)v
IMAGINATIONS ",
iv
rfj
rep THE
imdvpLLa
atpLari JEWISH
deppLorrjros AND
THE
HERMETIC WRITERS ALIKE HAVE USED IN A PSYCHOLOGICAL SENSE 1
See pp. 77-9. S e e V o n D o b s c h i i t z , Die Urchristlichen Gemcinden, D e i s s m a n n , Licht vom Osten (1923), p p . 2 6 7 - 7 0 . 2
175
pp. 282-3 ;
THE an expression sense.
2.
BIBLE
AND THE
already
established
GREEKS in a physiological
Eschatology. 1
T h e a c c o u n t of t h e A s c e n t of M a n , §§24-6, is c o r r e l a t i v e w i t h t h e a c c o u n t o f t h e F a l l of M a n in t h e earlier p a r t of the tractate, b u t h a s no biblical source. T h e general idea, h o w e v e r , of a n a s c e n t t h r o u g h s u c c e s s i v e p l a n e s of b e i n g has parallels in various Jewish apocalypses, a n d becomes e x t r e m e l y i m p o r t a n t in t h e Gnostic systems. In t h e highest heaven the S i W / z c i ? are praising God, as t h e y d o i n Ps. c i i . 2 1 , c x l v i i i . 2 ( q u o t e d o n p . 1 8 a b o v e ) . T h e y praise H i m , a c c o r d i n g t o t h e r e a d i n g of M S . D , " i n a speech proper to them cfrojvfj nvl ISia. This is a p t l y illustrated b y Reitzenstein from t h e Jewish-Christian Testament of Job, i n w h i c h t h e v a r i o u s a n g e l i c orders p r a i s e G o d in t h e i r s e v e r a l d i a l e c t s . T h i s i d e a , h o w e v e r , as h e p o i n t s o u t , is n o t J e w i s h o r C h r i s t i a n i n o r i g i n . It arose n a t u r a l l y i n a p e r i o d w h e n t h e c u l t s o f v a r i o u s countries, each w i t h its o w n liturgical language, were being assimilated a n d synthetized. Once again, therefore, t h e H e r m e t i s t is m o v i n g o n p a r a l l e l lines w i t h J e w i s h thinkers contemporary with him. 2
3
3. The Prophetic
Vocation.
T h e c l i m a x o f t h e Poimandres is t h e d i v i n e c a l l a n d c o m mission delivered t o t h e prophet. The God, having finished H i s r e v e l a t i o n o f t h e w a y t o i m m o r t a l i t y , a d dresses t h e seer : " A n d n o w , w h y d e l a y ? W i l t t h o u n o t , 1
ZZe/ol rrjs dvobov. Cf. Acts of Thomas, § 80 : oo£a KOL €vr)p,ia rfj dvohco aov rfj cm T O V J ovpavovs ' 8t* avrrjs ydp r)pxv vrrcba^as rr)v obov rov vtpovs. I n Poim. t h e dvobos of t h e M a n is our ascent on high. T h e other M S S . read r)8eia. A t t h e period t o w h i c h t h e M S S . belong this is a mere difference of spelling, t h e t w o words being pro nounced alike, a n d Reitzenstein and S c o t t are probably justified in a c c e p t i n g t h e reading of a n inferior M S . Poim. p p . 55 sqq. 2
3
I76
THE
GOSPEL
OF
POIMANDRES 1
as h a v i n g r e c e i v e d a l l t h i n g s , b e c o m e a g u i d e t o t h o s e w h o are w o r t h y , i n o r d e r t h a t t h e r a c e of m a n k i n d m a y through thee be saved b y God ? " " W i t h these words " (the w r i t e r c o n t i n u e s ) " P o i m a n d r e s m i n g l e d w i t h t h e P o w e r s ; a n d I, h a v i n g given t h a n k s a n d blessed the F a t h e r of a l l , c a m e t o m y s e l f , b y H i m e m p o w e r e d a n d t a u g h t t h e n a t u r e of t h e u n i v e r s e a n d t h e s u p r e m e v i s i o n . A n d I b e g a n t o p r o c l a i m t o m e n t h e b e a u t y of g o d l i n e s s a n d of k n o w l e d g e . . . . A n d s o m e of. t h e m b a b b l e d a g a i n s t m e a n d w e n t off, h a v i n g c o m m i t t e d t h e m s e l v e s t o t h e w a y of d e a t h ; b u t o t h e r s b e g g e d t o b e t a u g h t , t h r o w i n g t h e m s e l v e s before m y f e e t . I r a i s e d t h e m u p , a n d b e c a m e a g u i d e of t h e h u m a n r a c e , t e a c h i n g t h e w o r d s , h o w a n d in w h a t m a n n e r t h e y s h a l l b e s a v e d . A n d I s o w e d in t h e m t h e w o r d s of w i s d o m , a n d t h e y w e r e n o u r i s h e d f r o m t h e ambrosial water. A n d when evening came and the whole l i g h t of t h e s u n b e g a n t o s e t , I b a d e t h e m g i v e t h a n k s t o God. A n d w h e n t h e y h a d finished t h e i r t h a n k s g i v i n g , each turned t o his o w n bed. B u t I recorded the bene f a c t i o n of P o i m a n d r e s w i t h i n m y s e l f , a n d b e i n g satisfied w i t h a l l t h a t I desired I h a d fullness of j o y . F o r t h e s l e e p of t h e b o d y b e c a m e t h e s o b e r n e s s of t h e s o u l , a n d t h e c l o s i n g of t h e e y e s b e c a m e t r u e v i s i o n . M y silence b e c a m e p r e g n a n t of t h e G o o d , a n d t h e b a r r e n n e s s of s p e e c h a b r o o d of g o o d t h i n g s . T h i s befell m e b e c a u s e I h a d r e c e i v e d t h e w o r d f r o m m y m i n d , t h a t is f r o m P o i m a n d r e s , t h e M i n d of t h e S o v e r e i g n t y (Xa^ovn amo rod voos fxov, 2
3
1
co? Travra irapaXa^div. Cf. Matt. xi. 27, rrdvra fioi iraptodOi) inro rov irarpos. T h i s striking parallel is frequently cited b y recent commen tators, usually w i t h t h e implication t h a t t h e passage in the Gospel is a later Hellenistic intrusion into the original tradition. B u t the t e n d e n c y of our i n v e s t i g a t i o n is t o show t h a t the conception developed within Judaism, as well as outside it, out of t h e old H e b r e w prophetic idea. av€idrjv, w h i c h Reitzenstein takes t o m e a n " I was released " (from t h e state of Karox>j, e c s t a s y ; cf. § 1, Karaox^deiowv rwv acoparLKcov pov alod-qo€U)v). 'AvUodai can m e a n " a w a k e " (L. & S.). B u t the m e a n i n g m a y be s i m p l y " I was dismissed " I was sent forth b y H i m " (so Scott). R e a d i n g d<j>opia w i t h S c o t t for M S S . eVciopa. " U t t e r a n c e of speech " would g i v e no true parallel to oioiTrq in t h e previous clause. 2
8
177
M
THE
BIBLE
AND THE
GREEKS 1
noifidvhpov rov rrjs avBevrias voos, rov Xoyov). W h e r e f o r e b e i n g inspired b y G o d (Beonvovs yevopuevos) I arrived at the truth.'' H e r e w e c l e a r l y h a v e a first-hand d o c u m e n t of t h e p r o p h e t i c c o n s c i o u s n e s s , w h i c h m a y fitly b e c o m p a r e d w i t h the accounts given b y Isaiah, Jeremiah, Ezekiel, and o t h e r H e b r e w p r o p h e t s , of t h e i r call. T h e r e is t h e s a m e r e v e l a t i o n of G o d in v i s i o n , t h e s a m e c o n s t r a i n i n g p o w e r of t h e m e s s a g e , t h e s a m e e x a l t e d sense of a m i s s i o n t o mankind. S i m i l a r p r o p h e t i c t r a i t s a p p e a r in o t h e r religions o f t h e H e l l e n i s t i c w o r l d . T h e y h a v e b e e n a m p l y illustrated b y various writers, as b y Reitzenstein (Poimandres, p p . 200 sqq.) a n d b y D r . E d w y n B e v a n (Sibyls and Seers). N e v e r t h e l e s s , t h e r e are s o m e f e a t u r e s of t h e p r e s e n t p a s s a g e w h i c h s e e m t o s h o w s o m e m o r e specific affinity w i t h t h e H e b r e w p r o p h e t i c l i t e r a t u r e . First, t h e style shows a parallelistic structure comparable w i t h t h a t of t h e p r o p h e t i c b o o k s of t h e O l d T e s t a m e n t . TOUT' eaTt TOU
2
ydp 6 TOV owpiaTos VTTVOS TT)S $VXT)S vrjiftis, Kal r) KapipLVois rdjv o(f>8aXpLwv dXrjBivr) opaacs, Kal r) OLajTrrj p,ov iyKvpojv rov dyaBov, Kal r) TOV Xoyov d(f>opia yevvrjp,aTa dyaBdjv* iyiveTO
T h e s e n t e n c e s m i g h t , so far as t h e i r r h e t o r i c a l s t r u c t u r e is c o n c e r n e d , represent a r e g u l a r parallelistic q u a t r a i n of Hebrew poetry. N o t o n l y s o , b u t t h e i r p u r p o r t is t r u e t o H e b r e w i d e a s . R e i t z e n s t e i n cites P h i l o ' s a c c o u n t of t h e p r o p h e t i c e c s t a s y in Quis Rer. §§ 249 sqq. I t is in fact v e r y s i m i l a r . Cf. e s p e c i a l l y § 2 5 7 : VTTVOS yap vov iyprjyopois ioTiv aloBrjoeojs, Kal yap iyprjyopocs ouavolas aloBrjoeaJS 1
M S S . rovr ian TOV IJoifxdvSpov rov rrjs avdevrlas Xoyov. But Poimandres is the Novs, not the Aoyos of the Avdcvrla (§2). I read therefore TOV TTJS avdevTias voos, TOV Xoyov, following S c o t t so far, b u t not a c c e p t i n g his further emendations. Reitzenstein reads rovr' con rod JloLjxdvSpov TOV TTJS av$€VTLas Xoyov. rrjs dXrjOclas fjXdov, M S S . T h e simplest restoration is to insert pcxpi. R e i t z e n s t e i n and S c o t t emend more elaborately. Cf. Hos. x . 12, <j)coTioaT€ davTols d>s yvtboetos . . . €tos rov iXdetv y€vvqpa.Ta biKtuoovvrjs. 2
3
'
178
THE
GOSPEL
OF
POIMANDRES
B u t R e i t z e n s t e i n d o e s n o t c i t e a m u c h earlier, a n d g e n u i n e l y H e b r e w , p a r a l l e l , Num. x x i v . 3-4 : drrpa^ta.
(f>rjolv BaXadpL
vlos
Bewp,
rjolv 6 dvOpwrros 6 dXrjOivcos dpwv, rjolv
aKovojv
SOTLS
Xoyta Oeov,
dpaoiv Oeov elSev,
iv VTTVCp a7TOK€KaXvp,p,€VOL
OL 6(f)8aXpLOL
GLVTOV.
T h e p h r a s e KqpLpLveiv TOVS 6(f)0aXpLovs is u s e d b y I s a i a h in m o c k e r y of t h e b l i n d p r o p h e t s of a d e g e n e r a t e p e o p l e , XXiX. 10 : 7r€7TOTLK€V VpL&S KvpLOS 7TV€Vp,CLTl KOLTaVV^eOJS, Kal KapipuvoeL TOVS 6V apypvToiv avTwv, ol optovTes TOL KpvTTTa, a g i b e w h i c h is t h e m o r e p o i n t e d since t h e " c l o s i n g of t h e e y e s " w a s t h e a p p r o v e d w a y of " b e h o l d i n g secret things
4. The
Kerygma.
" I b e g a n t o p r e a c h t o m e n t h e b e a u t y of g o d l i n e s s a n d knowledge s a y s t h e p r o p h e t , rjpypuai Krjpvooeiv TOLS dv0pa)7TOLs TO TTJS €vcr€p€Las Kal TO TTjs yvwoetos KaXXos. The w o r d KTjpvooeLv is f r e q u e n t l y u s e d b y t h e O l d T e s t a m e n t p r o p h e t s (representing N i p ) , a n d w a s t a k e n o v e r b y e a r l y C h r i s t i a n i t y . T h e s u b s t a n c e of t h e Krjpvypia is g i v e n in t h i s t r a c t a t e in t w o brief e x h o r t a t i o n s , §§ 27, 28. 1. " 0 p e o p l e s , e a r t h - b o r n m e n , w h o h a v e g i v e n y o u r s e l v e s o v e r t o d r u n k e n n e s s a n d s l e e p a n d i g n o r a n c e of G o d , b e c o m e s o b e r , c e a s e r e v e l l i n g u n d e r t h e e n c h a n t m e n t of irrational sleep." 2. " W h e r e f o r e , O e a r t h - b o r n m e n , h a v e y o u g i v e n yourselves over to death when y o u h a v e the right to p a r t a k e of i m m o r t a l i t y ? R e p e n t , y e w h o h a v e m a d e error y o u r road-fellow, and ignorance y o u r partner. D e p a r t f r o m t h e l i g h t w h i c h is d a r k n e s s . P a r t a k e of immortality, abandoning corruption." 179
THE
BIBLE
AND
THE
GREEKS
T h e p a r a l l e l i z e d s t r u c t u r e is here a g a i n w e l l m a r k e d : "Q Xaol, ol pLedrj Kal Kal vrji/jare,
avopes VTTVCO
yrjyevecs,
eavrovs
€K8eScoKores
rfj dyvcocrta
rov
rravcraade
KpacrraXcovres,
deXyopbevot Ti eavrovs,
co avSpes
eijovaiav
dXoyco. yrjyevels,
exovres
pberavorjcrare Kal
VTTVCO
deov,
I avvohevaavres rfj
rov aKoreivov
pieraXdpere
rrjs
KaraXeiifjavres
eKoeScoKare,
p,eraXaj3eLV
;
rfj rrXavr)
avyKOtvcovrjaavres
dTTaXXdyrjTe
els Odvarov
rrjs ddavaalas
dyvoia.
cj>coros.
ddavaalas
rrjv
6opdv.
T h e following verbal parallels m a y be noted : yrjyevels. Cf. Wisd. v i i . I , yrjyevovs airoyovos rrpcororrXdarov. B u t also i n Ps. x l v i i i . 3, Jerem. x x x i x . 20, for KpanraXcovres.
Cf.
Kal KpaiTTaXcov: oare Kvpios
OVK drro
Is.
xxiv.
20,
x x i x . 9 - I O , eKXvOrjre aiKepa
TrvevLtart
ovSe
Karavv^ecos
drro K.r.X.
olvov
eKXivev
cos 0
Kal eKarrjre, • on
pieOvcov
KpaiTraXrj-
TreTToriKev
vpids
(the m o c k e r y o f p r o p h e c y
cited above, p . 179). Lieravorjoare
pLeravorjaare
ol avvoBevaavres ol
rfj TrXdvr).
TreTrXavrjLievoL, emorpe^jare
nntfn.
Cf. Is. x l v i . 8, rfj
Kapola
=
T h e s i n g l e w o r d n r r t s r i is repre sented b y t w o verbs in t h e Greek, is n o w h e r e else in t h e L X X o f t h e O l d T e s t a m e n t t r a n s l a t e d b y peravoelv. T h e r e g u l a r t r a n s l a t i o n is emarpecheiv, w h i c h occurs in almost innumerable passages where t h e prophets call for repentance. I n Sirach x l v i i i . 1 5 , h o w e v e r , y\w is r e n d e r e d b y pueravoelv. S i m i l a r l y , S y m m a c h u s renders a w b y pueravoetv i n Job x x x v i . i o ; Is. x x x i . 6, l v . 7 ; Jerem. x v i i i . 8 ( L X X emarpeeiv i n e a c h c a s e ) ; Ezek. x x x i i i . 1 2 ( L X X drroarpetbeiv). I n Wisdom p^eravoelv is t h e v e r b for repentance. I t i s c o m m o n i n P h i l o a n d t h e Testaments of DTsrtpiB
180
THE
GOSPEL
OF
POIMANDRES
the Twelve Patriarchs. It appears t h a t this word came to b e preferred b y l a t e r J e w i s h w r i t e r s a n d t r a n s l a t o r s . As i t is c o m m o n in G r e e k w r i t e r s , e s p e c i a l l y in t h e H e l l e n i s t i c p e r i o d , w e m a y t a k e i t t o b e a n o t h e r of t h e G r e e k t e r m s w h i c h were a d o p t e d into Hellenistic Judaism, g i v i n g a s o m e w h a t different t u r n of m e a n i n g t o a n e s t a b l i s h e d i d e a . ol avvoSevoavres
rrj irXavrj Kal ovyKoivcovrjoavres
Wisd. v i . 2 3 , ovre firjv tfrOovoj T€T7]K6TL
Cf. OVTOS
OV KOLVO)V€L
rfj
dyvoia.
ovvoSevooj,
on
GO<j>la.
ojTos. Cf. P h i l o , De Somn. I. 7 9 , aAAoj ataOrjocv xptopieda, OKOTOVS rrpos rov vyirj Xoyov ovSev hiaej>€povri. I t is e v i d e n t t h a t t h e l a n g u a g e of t h e Kt)pvyp,a h a s close c o n t a c t w i t h t h a t o f t h e l i t e r a t u r e of H e l l e n i s t i c J u d a i s m . F u r t h e r d i s c u s s i o n of t h e c o n t e n t I p o s t p o n e for t h e present. rov
OJTI
OKOT€LVOV
rep
Kar
T h e r e is in t h e H e r m e t i c C o r p u s a n o t h e r t r a c t a t e w h i c h is so c l o s e l y r e l a t e d t o t h e K e r y g m a in Poimandres t h a t w e m a y t r e a t i t h e r e a s s u p p l e m e n t i n g t h e brief s u m m a r y in t h a t w o r k . I t i s N o . V I I , e n t i t l e d in t h e M S S . " Of Hermes Trismegistus : That Ignorance about God is the greatest Evil among Men ". In language, style and c o n t e n t s a l i k e i t r e s e m b l e s t h e h o r t a t o r y p a r t of Poiman dres, a n d is in a l l p r o b a b i l i t y b y t h e s a m e a u t h o r . I t is q u i t e s h o r t , p o s s i b l y a f r a g m e n t of o n e of t h e p r o p h e t ' s s e r m o n s . I n o r d e r t o g e t a fuller v i e w of h i s t e a c h i n g it w i l l b e w e l l t o g i v e i t here in full. " W h i t h e r are y e tending, O drunken men, h a v i n g d r u n k t h e u n m i x e d w i n e of i g n o r a n c e , w h i c h y o u c a n n o t e n d u r e , b u t are a l r e a d y e v e n v o m i t i n g it ? S t a n d a n d b e s o b e r . L o o k u p w i t h t h e e y e s of t h e h e a r t , if n o t a l l o f y o u , a t l e a s t t h o s e w h o are a b l e . F o r t h e e v i l of i g n o r a n c e is flooding t h e w h o l e e a r t h , a n d d e s t r o y i n g t h e s o u l w h i c h is s h u t u p in t h e b o d y , n o t p e r m i t t i n g i t t o ride a t a n c h o r 1
1
TOLS
'AvapXeipare 6<j>6aXp.ols
rots rrjs KapSlas odaXfiols.
T h e expression dvafiXirreiv
occurs a t least sixteen times in the L X X . 181
THE
BIBLE
AND
THE
GREEKS
in t h e h a v e n s of s a l v a t i o n . B e n o t therefore carried a w a y w i t h t h e g r e a t s t r e a m , b u t m a k i n g use of t h e u p w a r d c u r r e n t , d o y o u w h o a r e a b l e t o a t t a i n t h e h a v e n of salvation come t o anchor there, and seek one to guide y o u t o t h e d o o r s of k n o w l e d g e , w h e r e is t h e r a d i a n t l i g h t , t h a t w h i c h is p u r e o f d a r k n e s s , w h e r e n o t o n e is d r u n k e n , b u t a l l a r e s o b e r , l o o k i n g in t h e h e a r t t o H i m W h o w i l l s t o b e seen. F o r H e is n o t t o b e h e a r d o r s p o k e n of, o r seen w i t h t h e e y e s , b u t w i t h m i n d a n d h e a r t . " B u t first y o u m u s t t e a r off t h e t u n i c w h i c h y o u w e a r , t h e t e x t u r e of i g n o r a n c e , t h e w a r p of v i c e , t h e b o n d of corruption, the dark vestment, the living death, the sensible c o r p s e , t h e p o r t a b l e s e p u l c h r e , t h e r o b b e r within the house. . . . S u c h is t h e e n e m y w h i c h y o u have put on as a tunic. I t presses y o u d o w n w a r d s t o itself, t h a t y o u m a y n o t l o o k u p a n d b e h o l d t h e b e a u t y of t r u t h a n d t h e g o o d t h a t resides in i t , a n d h a t e t h e wickedness of the enemy, understanding the plot w h i c h i t h a s p l o t t e d a g a i n s t y o u , m a k i n g t h e o r g a n s of sense (as t h e y a p p e a r t o u s a n d are e s t e e m e d ) i n s e n s i t i v e , f e n c i n g t h e m off w i t h t h e m a s s of m a t t e r , a n d filling 1
2
3
4
5
1
R e a d i n g w i t h S c o t t , TOV rrjs KaKtas oTrjp.ova, for M S S . arr\piyp.a. TOV £cuvTa Q6.vo.rov, rov aladifrov (sic M S S . , b e t t e r perhaps alaBririKov, as Patr.) v€Kp6v. Cf. P a u l , Rom. vii. 24. B u t there are P l a t o n i c precedents. T O V "Trcpt^op^Tov rd<j>ov. T h e c u l t phrase j3aora£a> TTJV ratfrrjv TOV *Oaip€tos (quoted from a p a p y r u s b y D e i s s m a n n , £ i 6 / g Studies,pp. 352 sq.) m a y h a v e influenced such l a n g u a g e . Cf. P a u l , 2 Cor. iv. 10, mdvroTe TTJV vcKptooiv rod Ytjoov iv rco otopaTi 7r€pitf>€povT€$. Philo. De Somn. I I . 237, TOV V€KpOtj>OpOVp€VOV OtOpLaTOS. M S S . TOV St Jjv tftiXet piaovvTa Kal 81' tov pioa. 8ovovvTa. I c a n n o t g i v e a n y clear sense t o these words, as t h e y stand. T h e idea seems t o b e t h a t t h e " robber " (the body) has a k i n d of love for t h e soul w h i c h is really hatred, since it leads t o its destruction. This m i g h t be ex pressed in t h e form T O V iv to <,\€l p,taovvTa: really it hates t h e soul because it envies it its celestial status, iv <j> piotl ^Oovovvra. B u t this is not entirely satisfactory. S c o t t emends e x t e n s i v e l y and gives a different sense. TOIOVTOS ioTiv ov iveBvaa) ixdpov ^iTcDva. I t a k e i^Opov as t h e subject of t h e principal clause, a t t r a c t e d into the case of the object of t h e relative clause, a c o m m o n construction. 2
8
4
6
182
THE
GOSPEL
OF
POIMANDRES
t h e m w i t h a b o m i n a b l e p l e a s u r e , so t h a t y o u m a y n o t h e a r of t h o s e t h i n g s y o u o u g h t t o h e a r of, or see t h o s e t h i n g s which y o u ought to see." 1
W e h a v e n o w before u s t h e m e s s a g e w h i c h t h e p r o p h e t of P o i m a n d r e s felt h i m s e l f i m p e l l e d t o g i v e t o t h e w o r l d . I t is t h e b u r d e n of t h e Hermetica in g e n e r a l — t h a t k n o w l e d g e , a n d in p a r t i c u l a r t h e k n o w l e d g e of G o d , is t h e w a y t o i m m o r t a l i t y , a n d t h a t l o v e of t h e b o d y a n d its p l e a s u r e s is t h e w a y of i g n o r a n c e a n d d e a t h . T h e w a y in w h i c h t h i s m e s s a g e is p r e s e n t e d in t h e t w o w r i t i n g s before u s s h o w s close affinity w i t h w h a t w e m a y c a l l t h e m i s s i o n a r y p r e a c h i n g of H e l l e n i s t i c J u d a i s m . This will be made c l e a r b y c o m p a r i s o n w i t h a f e w p a s s a g e s from its l i t e r a t u r e . T h e H e r m e t i s t c h a r a c t e r i z e s t h e t w o w a y s of life a n d d e a t h b y a series of a n t i t h e t i c a l t e r m s . T h e w a y of d e a t h is CKoros, ayvtoala, rrXdvr], jxedrj, dopd : t h e W a y of life is cfxvs, yvtoGis, d\r)dtia, vfj^is, aojTrjpia : t o p a s s f r o m t h e o n e t o t h e o t h e r is puerdvoia : a n d t h e p r o p h e t offers h i m s e l f as KaOoorjyos t o the right w a y . S i m i l a r l y , t h e a u t h o r of t h e Wisdom of Solomon c o m p l a i n s , MdrcuoL Trdvres dp 0patriot voei, ots
rraprjv Oeov
dyvtoaia (xiii. i ) , a n d m a k e s t h e u n g o d l y confess (v. 6) : dpa irrXavrjOripLev drro doov dXrjdelas KOL TO rrjs oiKaiotrvvrjs
cfxbs OVK ZXapLifttv rjplv.
T h e r e a s o n for i g n o r a n c e is t h a t t h e c o r r u p t i b l e b o d y w e i g h s d o w n t h e s o u l \daprov yap ocop,a fiapvvet i/jvxrjv, 1
rd hoKovvra TJUIV (sic P a r t h e y following B , b u t S c o t t does not cite this reading. hoKovvra KOL fiy, A ; OOKOVVTOL ipol, QS) KOL vofii£6fieva alaBrjTrjpia dvaiad'qra noicov . . . tva lArjre aiv jSapco)? rjKOVoav Kal rovs 60aXp.ovs €Kap.p.voav p,ri 7rore tSwfftv rots 6$aXp.oZs Kal rois ojolv aKovooioiv. The l a n g u a g e of Corp. V I I . is a perfect paraphrase of this in philosophical terms. T h e addition t h a t this b l u n t i n g of the senses is due to t h e b o d y , to vXr) and rjbovrj, is in t h e spirit of the Hermetica in general. Cf. also Jerem. v . 21, 6<j>0aXp.ol avrols Kal ov pXdirovotv,
dKOVOVOiV.
183
THE
BIBLE
AND
THE
GREEKS
i x . 1 5 ) . V i c e , b l i n d n e s s , i g n o r a n c e , are t h e s a m e t h i n g (ii. 2 1 sq.) : Tavra
iXoyicravro
Kal
irrXavrjQrjoav,
a7T€TVXaH7€V yap avroirs r) KaKia Kal OVK eyvwoav pivurrjpia on 6 Beds €Kno€V
avrov
avrajv,
. . .
rov dvOpatrrov irr
atfiOapola.
T h e r i g h t e o u s m a n of Wisd. ii. 1 3 , l i k e t h e p r o p h e t of Poimandres, irrayyeXXerai yvwotv €X 0 °vI n Wisd. v i i . t h e p s e u d o - S o l o m o n t e l l s h o w t h e s p i r i t of w i s d o m c a m e t o h i m , a n d h o w i n a n s w e r t o his p r a y e r G o d g a v e t o h i m ra>v Svrojv yvwatv difjevhrj (vii. 17) > a n d so h e w i l l b r i n g t o l i g h t t h e k n o w l e d g e of w i s d o m (drjoa) els ro ipapaves rrjv yvcbcrw avrrjs, v i . 22)—just a s t h e p r o p h e t of Poimandres t e l l s h o w i n a n s w e r t o h i s p r a y e r t h e s u p r e m e G o d g r a n t e d h i m a r e v e l a t i o n , in c o n s e q u e n c e of w h i c h h e offers h i m s e l f a s a g u i d e t o t h e r a c e . In Wisdom i t is W i s d o m herself w h o is t h e 68rjy6s (ix. 1 1 , cf. X . 1 0 , avrrj . . . ojhrjyrjcrev iv rpifiois evOeiais), w h i l e G o d is t h e G u i d e o f W i s d o m (air6s Kal rrjs vo<j>las ohrjyos ianv, v i i . 1 5 ) . W i s d o m is t h e effulgence of e t e r n a l l i g h t (arravyaapLa u)rds dvSiov, v i i . 26), a n d g i v e s i m m o r t a l i t y (e£a> 81 avrrjv dOavaaiav, v i i . 1 3 , on eornv ddavaoia iv uvyyevela aolas, v i i i . 1 8 ) . €LV
€
T h e s a m e k i n s h i p of s p i r i t , a s w e l l a s s i m i l a r i t y of l a n g u a g e , m a y b e r e c o g n i z e d i n t h e Testaments of the XII Patriarchs, r e p r e s e n t i n g ( w h e n p u r g e d of C h r i s t i a n a n d o t h e r i n t e r p o l a t i o n s ) t h e J u d a i s m of t h e l a t e s e c o n d c e n t u r y B.C. T a k e , for e x a m p l e , t h e f o l l o w i n g p a s s a g e s : 1
r) yap Kara deov dXrjdrjs pberdvota vyaSevei ro OKoros
t
Kai tfiwrt^ei rovs
6daXpiovs,
Kai yvcboiv trape^ei rfj ^ffv^fj, Kai 68rjyeT ro SiafJovXcov irpos
ocorrjpiav.
(T. Gad. v . 7.) 1
T h e Testaments were a p p a r e n t l y w r i t t e n in Hebrew, a n d t h e Greek is a translation. B u t t h e y were composed a t an a d v a n c e d d a t e in the Hellenistic period.
184
THE
GOSPEL
OF
POIMANDRES
p/rj fMeOvcTKeade olvco on 6 otvos Siaorpetjtei rov vovv drro rrjs
dXrjOeias,
Kal dSrjyeZ els rrXdvrjv rovs dtfrOaXfJuovs.
(T. Jud. x i v . i . ) rrepvpdXXeraL
yap
avrov
rd rrvevpua rov
Ovp,ov rd Si'/cr-
vov rrjs rrXdvrjs Kal rv<j>Xol TO is dt/>9aXpLovs avrov, Kal SMX rov i/jev8ovs
GKOTOZ
rrjv Stdvotav
Kal rrjv IBtav opaaiv rrape\ei
avrov,
avrcp.
(T. Dan. ii. 4.) Kalye
pueravorjaas
irrl
rovrots,
otvov Kal Kpea OVK eayov ecos yrjpovs
p>ov.
(T. Jud. x v . 4.) orrov yap icrnv
dfios dyadcov
Kal cos els
oidvoiav
Kal rd GKoros
drrohihpdaKei
idv yap vfiplaei avSpa iXeet yap d
OGLOS
epycov,
drr'
oaiov,
avrov.
pueravoel,
rov XolScopov Kal aicorra.
(T. Benj. v . 4.) ov reprrer ai iv rjSovfj, OVK ipLrrlrrXarai rpvcf>fj, ov rrXavarat
pberecopicrpLois dcfrdaXpbcov.
(T. Benj. v i . 3.) o otvos
Siiarpeiffi
Kal rjpbavpcoae
piov rovs d<j>QaXpL0vs,
puov rrjv Kapotav
r) rjSovrj. (Jud. x i i i . 6.)
A w e a l t h of p a s s a g e s in t h e s a m e sense m i g h t b e q u o t e d f r o m P h i l o . T h u s , c o m m e n t i n g o n Gen. v i . 1 2 , Kare<j>deipe rrdcra odpi; rrjv d86v avrov, h e o b s e r v e s t h a t t h e " w a y " of G o d is w i s d o m , " for t h e m i n d , l e d b y t h i s w a y , w h i c h is s t r a i g h t a n d s m o o t h , a r r i v e s a t t h e g o a l ; a n d t h e g o a l is k n o w l e d g e of G o d " (Std yap ravrrjs 0 vovs rrohrjyerovpLevos evdelas 185
THE Kal
\eaxf>6pov
BIBLE
AND THE 1
vTrapxovorjs
&XP
r
a
^
v
GREEKS
Teppdrwv
d(f>iKveirai
•
Se T€pp,a rrjs oSov yvwats eon Kal eTtiori\pjr\ deov, Quod Deus, 1 4 2 - 3 ) . T o f o l l o w t h i s w a y is " t o d i e f r o m t h e b o d i l y life i n o r d e r t o p a r t a k e of t h e i n c o r p o r e a l a n d i n c o r r u p t i b l e life w i t h t h e I n g e n e r a t e a n d I n c o r r u p t i b l e "
TO
(rov Kal
pierd
awpidrayv drTodvr]OKeiv
d(f>9dprov
rrapd rep dyevqrep
fitov,
Iva
rrjs
Kal d
doa>Lidrov ^ujrjs
pera-
Xdxajow, De Gig. 1 4 ) . F o r k n o w l e d g e of G o d is t h e c l i m a x of h a p p i n e s s a n d a g e l o n g life (rr)v emorrjprjv avrov reXos evSaipiovlas elvai vopl^ovres Kal £arr)v /xafepatcova, De Spec. Leg. I . 3 4 5 ) . S u c h k n o w l e d g e is also d e s c r i b e d a s s e e i n g t h e vorjrdv tos d)s rijs dArjdelas, a n d t h e l i k e , a n d i t s o p p o s i t e is GKOTOS. T h e l a n g u a g e of P h i l o , h o w e v e r , is far m o r e e l a b o r a t e t h a n t h a t of t h e H e r m e t i s t o r of Wisdom y
a n d t h e Testaments. T h e r e w o u l d b e n o difficulty i n m a k i n g s i m i l a r c o m p a r i s o n s o v e r a w i d e r r a n g e of J e w i s h w r i t i n g s , a n d e a r l y C h r i s t i a n w r i t i n g s w h i c h c a r r y on t h e s a m e t r a d i t i o n . T h e k i n d of r e l i g i o u s m o v e m e n t r e p r e s e n t e d b y t h e s e H e r m e t i c w r i t i n g s o n t h e o n e h a n d a n d Wisdom a n d t h e Testaments o n t h e o t h e r o v e r l a p p e d t h e b o u n d a r i e s of faiths. B u t i t is n e c e s s a r y t o o b s e r v e t h a t w h a t e v e r o t h e r influences m a y h a v e b e e n a t w o r k , t h e O l d T e s t a m e n t itself offered definite p r e c e d e n t for t e a c h i n g o f t h i s k i n d , a n d t h e v o c a b u l a r y of t h e L X X is often s i m i l a r t o t h a t of t h e p a s s a g e s before u s . T h e significance o f s u c h s i m i larities i s n o t d i m i n i s h e d b y t h e f a c t t h a t H e l l e n i s t i c t h i n k e r s , J e w i s h a n d o t h e r s , often u n d e r s t o o d s u c h 1
1
THE CONTRAST OF <j>ws AND CTKOTOS IN A RELIGIOUS OR ETHICAL SENSE IS FREQUENT. LIGHT AND LIFE (WHICH FOR HELLENISTIC READERS, THOUGH NOT FOR THE HEBREW WRITERS, WOULD MEAN IMMORTALITY) ARE JUXTAPOSED. TERMS LIKE CRC6£EU', ocorrjp, owrrjpcov, acor-qpia, ARE FREQUENT. CF. Is. II. 5, efeXevaeraL els djs ro oaor^ptov pov (sic N ; THERE ARE VARIANTS). IT IS NOT WITHOUT SIGNIFICANCE THAT ! T n , "TO LIVE ", IS SOMETIMES TRANSLATED ow&odai, AND JITL, n^OH » " T° MAKE ALIVE ", CRO>£EIV. SEE Gen. XLVII. 25 ; Ps. XXIX. 3 ; Es. IV. 11 ; Pr. XV. 27 ; Ez. XXXIII. 12. AGAIN, THE PROPHETS FREQUENTLY CALL UPON THEIR HEARERS TO " KNOW THE LORD ", AND JEREMIAH UTTERS THE GREAT PREDICTION, ov SISAFOVOIV €Kaoros rov 7TOXLT7)V avrov . . . Xiyuiv, rvwBt rov Kvpiov • on navres elS-qaovoiv pe (XXXVIII. 34).
186
THE
GOSPEL
OF
POIMANDRES
l a n g u a g e in a sense different from t h a t w h i c h w a s in t h e m i n d of its o r i g i n a l a u t h o r s . W h a t ideas, for e x a m p l e , w o u l d s u c h a p a s s a g e as Is. x l i i . 5 - 6 h a v e s u g g e s t e d t o a w r i t e r l i k e t h e a u t h o r of o u r t w o t r a c t a t e s , if he h a d r e a d it ? Ovrcos Xeyei Kvpios 6 9e6s 6 7roir)oas rov ovpavov Kal rrr]£as avrov, 6 orepeojoas rrjv yrjv Kal rd iv avrfj (the G o d , at whose word the universe came into being b y the s e p a r a t i o n of t h e h i g h e r e l e m e n t s from t h e l o w e r ) , iyco Kvpios c/caAeo-a oe (as P o i m a n d r e s c a l l e d H i s p r o p h e t ) , Kal eoojKa ere els Siad-qKrjv yevovs (or in o t h e r w o r d s , t o b e KaBoSrjyds rov yevovs rov dvdpcorrivov), dvol^ai 69aXpiovs rv(f>Xcov ( c r y i n g , 'AvafiAei/jare rois rrjs Kap&ias dcf)9aXpiois), i^ayayeiv e/c Secrpxvv (soil, from t h e Seopios rrjs cf>9opas) rovs Seoepievovs, Kal i£ OIKOV cf)vXaKrjs Ka9rjp,evovs iv OKorei (to l e a d t h e m , in f a c t , t o t h e d o o r s of k n o w l e d g e , drrov ion TO Xapurrpov cjxbs TO Ka9ap6v GKOTOVS). Or again, such a p a s s a g e as Is.
l x . 1 sqq.,
corL^ov, cori^ov, rJKei ydp
oov
TO
(j)d)s . . . Kal TO Gcorrjpiov rod Kvpiov evayyeXiovvrai . . . Kal yvcoor) on iyco Kvpios 0 ow£wv ae . . . eorai yap Kvpios 001 cos alojviov, w o u l d c a r r y a significance s o m e w h a t different, it is t r u e , f r o m t h a t i n t e n d e d b y t h e p r o p h e t , b u t n o t a l t o g e t h e r alien from his f u n d a m e n t a l beliefs. T h e p r o p h e t i c m e s s a g e is i n d i v i d u a l i z e d a n d " spiritualized T h e s a m e m e t h o d of " r e - i n t e r p r e t a t i o n " h a s b e e n a p p l i e d t o t h e p r o p h e t s in C h r i s t i a n t e a c h i n g d o w n t o t h e present d a y . W i t h t h e s e g e n e r a l o b s e r v a t i o n s in m i n d , w e m a y e x a m i n e s o m e of t h e d e t a i l s of t h e H e r m e t i c kerygma. (i) D r u n k e n n e s s as t h e s y m b o l of m e n t a l d a r k n e s s or i g n o r a n c e . Poim. 27, ol pLeOrj /cat vrrvco eavrovs iK^eScoKores Kal rfj ayvcooia rov Oeov, vrp/jare. Corp. V I I . I , rroi <j>epeo8e, to dv9pojrroi p,e8vovres rov rrjs dyvcooias aKparov otvov eKiriovres, ov ov8e
)
1
This phrase is from Plato, Clit. 407 b ; cf. Epictctus. Diss. I I I . xxii. 26.
187
THE
BIBLE
AND
complete
insensitiveness
insatiate
greediness and
ciKopearos Kal ovadpearos
THE
GREEKS
(dvaiaOrjala
TravreXrjs) a n d
reprehensible imOvpLia).
of
d e s i r e (drrXrjcFna
W i t h such a m a x i m
in m i n d , it w o u l d be n a t u r a l t o g i v e an e x t e n d e d s i g n i ficance t o t h e n o t infrequent passages in w h i c h O l d T e s t a ment writers denounce drunkenness and call to sobriety, Joel i. 5 :
e.g.
€Kvr]iffaT€ ol Ltedvovres i£ oivov
avrtov Kal KXavaare •
Oprjvrjaare rrdvres ol nivovres But
olvov els pbiOrjv.
f u r t h e r , t h e p r o p h e t s t h e m s e l v e s d o in f a c t o f t e n u s e
pueOrj i n a f i g u r a t i v e s e n s e . dvev
otvov
(cf. Ii, 2 l ) .
orrtos KaptoOtooiv Kal 27,
E . g . Is. x x v i i i . i , ol pieBvovres
Jerem.
x x v i i i . 39, puedvato
VTrvtoGtoaiv VTTVOV
LieOrj Kal vrrvto eavrovs
iKhehtoKores).
x x x i i . 1 - 2 , Xdfie TO rrorrjpLov TOV OLVOV puov Kal
nonets
rrdvra rd
pLavrjaovrac (cf. Corp. vov €KTTLOVT€S, ipielre).
Is.
rrXavrjaetos
irrXdvrjaav
(ii) Kal
yap
aAA rjorj avrov /cat iv
rraai
irvevpia
rots
epyois
H a v e n of S a l v a t i o n .
Corp.
/ c a / a a imKXv^ei
avLi(j>deipei rr)v ev TCO acopLan ]
rov
Kal
aKparov
eKepaaev avrois
Atyvrrrov
The Deluge, and the I , r) yap rrjs dyvtoaias
XafZeodai
i£ep,ovvrai
rrjs dyvtouias
0 pueOvtov Kal 0 ipuov apia.
pur) id)era ivopp,i£eo8 ai The
Potm. Jerem.
rov aKpdrov CK yeipos
ov ovoe cpepeiv ovvaaue
avrtov tbs rrXavarai
VII.
V I I . I , rov
avrovs
(cf.
Cf. a l s o
edvrj . . . Kal
x i x . 1 4 , Kvpios Kal
altoviov
rraaav rr)v yrjv
rrjs atorrjplas
ifrvxyv,
KaraKXeiapLevqv
rois rrjs crtorrjpias Xipieai.
Cf. infr. 2,
Xipievos, ivoppLiadpuevoi rovrtp. 1
m e t a p h o r i c a l u s e of w o r d s l i k e KaraKXv^eiv
itself t o o c o m m o n t o c a l l for r e m a r k . a deluge o v e r " all the e a r t h
is i n
B u t t h e picture of
in a w r i t e r w h o h a s a l r e a d y
b e t r a y e d his acquaintance w i t h the H e b r e w Flood-story, arrests attention, a n d raises t h e question w h e t h e r he h a s i n m i n d a n a l l e g o r i c a l i n t e r p r e t a t i o n of t h a t s t o r y . 1
2
Now
W h i l e t h e H e r m e t i s t deplores t h e " flood " of ignorance, Jesus ben Sirach anticipates a " f l o o d " of wisdom, x x i . 13, yvwois ao<j>ov
188
THE
GOSPEL
OF
POIMANDRES
P h i l o f r e q u e n t l y uses t h e figure of a flood t o e x p r e s s t h e c o n d i t i o n of t h e u n e n l i g h t e n e d s o u l e m b a r r a s s e d b y t h e p a s s i o n s of t h e b o d y . T h u s i n De Somn. I I . 237 he s p e a k s of t h e m i n d " b o r n e a l o n g a s i n a d e l u g e , a n d s w e p t d o w n b y t h e e d d i e s , o n e u p o n a n o t h e r , of t h e b o d y w h i c h is b e i n g c a r r i e d a s a corpse " (opovp,evos tooirep iv KaraKXvapicp Kal KaraavpopLevosTaisTtov imppeovrojv oid rov veKpoopovp,ivov oajpuaros oivals irroJdtfXois. Cf. Corp. V I I . 2 , pur) avvKar€V€x9rJT€ roiyapovv rep rroXXcp pevpLari). T h e r e i s , h o w e v e r , h o p e for t h e s o u l t h a t is p e r i s h i n g i n t h e w a t e r s . " T h o u g h I a m i n t h e flood, I a m n o t s w a l l o w e d u p i n t h e deep ; b u t I open t h e eyes of t h e soul, w h i c h in m y despair of a n y good hope I thought to be already blinded, a n d I a m i l l u m i n e d b y t h e l i g h t of w i s d o m " (/cat-rot KaraKXv^opLevos OVK iyKaTa7TLVop,at fivdios " dAAa KOI rovs rrjs *l*vxr]s 6tf>6aXpLovs, ovs drroyvtboet TWOS XP l ^ iXrrihos chrjdrjv rjSrj Trerrrjptoodai, Stotyto, /cat cpwrl rep oocpias ivavyd£oju,at, De Spec. Leg. I I I . 6 ) . P h i l o therefore is w o r k i n g w i t h t h e same range of ideas as o u r author. T h a t he h a d i n m i n d t h e F l o o d of N o a h is s h o w n b y a p a s s a g e i n De Fug. 1 9 2 : " T h i s is t h e G r e a t F l o o d , i n w h i c h ' t h e c a t a r a c t s of h e a v e n (i.e. of t h e m i n d ) w e r e o p e n e d , a n d t h e f o u n t a i n s of t h e a b y s s (i.e. of t h e senses) w e r e u n c o v e r e d ' (Gen. v i i . 1 1 ) . F o r i t is o n l y i n t h i s w a y t h a t t h e s o u l is flooded, w h e n i n i q u i t i e s r u s h d o w n from t h e m i n d a s from h e a v e n , a n d p a s s i o n s r a i n u p w a r d from t h e senses a s from t h e e a r t h (oSros icrnv d p*eyds KaraKXvvpLos, iv r (7T
1
Kaddirep ydp r) Ntoe KIJUCOTOS iv rat Koap,o7rXrj6eL KaraKXvop,Cp Kaprcptos vrrrjvcyKCV TOVS KXvhcovas, ovrcos OV, 17 vop,ovXa£, rravroyp^tv iv rep rcov Tra&ujv 7T€piavT\ovp.4vr] KaTaKXvopLcp . . . ycvvaiios vir4p €t,vas TOVS rrjs cvaefieias x f^ s> x v . 31—2. Cf. also De Virt. 14, VTTQ rrjs rcov iradtov (popas KaraKXv^odai . De Post. 175-6 (on t h e drunkenness of L o t , Gen. xix. 31-5) . . . p.€dvovorjs Kal trapaj>6pov fox^S ooyp.a elarjyovp.€va(,. vrj>ovros p>kv yap L^ovrai rep varpl, irplv imopij<jaL rov dpoavvr]s TTOXVV aKparov Kal et ri owtrov r)v iv avrw KaraKXvaai . . . orav Se vnofieflpeyptivos KpamaXa K.T.A.—combining the " drunkenness " a n d t h e " flood " m o t i v e s . >
et
va
1
189
THE
BIBLE
to " dvecpxBrjoav rov
vov,
AND THE
p,kv ol KarappaKrai
" a7T€KaXv(f>6rjoav
Se
GREEKS
rod ovpavov al
rriqyal
rrjs
Xeya) Se dflvooov
",
rovr ion rrjs aloBr)o€ws. p,6va)s ydp ovrws r) iftvxr) tcara/ c A v £ e r a i , dva>Bev pikv coorrep drr ovpavov rov vov Karappayivroiv d8iKr)p,dra)v, KarajBev S e djorrep drro yrjs rrjs aloBrjoews dvop$pr\odvra)v
rradcbv).
T h e refuge f r o m t h e flood i s t h e " h a v e n of s a l v a t i o n a n d w h e n m e n c a s t t h e i r a n c h o r t h e r e t h e y find ( b y a m i x t u r e of m e t a p h o r ) " o n e t o t a k e t h e i r h a n d a n d g u i d e t h e m t o t h e d o o r s of k n o w l e d g e " (x^cpayajyov rov dSr/yrJuovra
vp.as
irrl
ras
rrjs
yvwoews
Bvpas).
Cf.
Ps.
cvi.
1
30,
wBrjyrjcrev avrovs irrl Xipuiva BeXrjpLaros avrov. This p a r a l l e l m i g h t i n d e e d s e e m a t first s i g h t q u i t e insignificant. T h e p s a l m i s t is d e s c r i b i n g a n a c t u a l s t o r m a t s e a , a n d telling h o w the mariners call upon G o d , and b y His pro v i d e n c e a r e b r o u g h t safe t o h a r b o u r . Y e t in the succeed i n g v e r s e s h e a p p e a r s t o b e d r a w i n g u p o n t h e s t o r y of t h e Flood. " H e t u r n e d . . . fruitful l a n d i n t o s a l t s e a , b e c a u s e o f t h e w i c k e d n e s s o f t h o s e w h o d w e l t in it " (34) ; b u t a f t e r w a r d s , " t h e y s o w e d fields a n d p l a n t e d v i n e y a r d s , a n d p r o d u c e d a c r o p of i n c r e a s e . A n d H e blessed t h e m a n d t h e y w e r e g r e a t l y m u l t i p l i e d " (eiXoyrjoev avrovs Kal iTrXrjdvvdrjoav cr68pa, 3 7 - 3 8 , cf. Gen. ix. I , rjvXoyrjoev 6 Beds rov Nwe Kal rovs vlovs avrov, Kal elrrev avrois, Av£dveoBe Kal TrXrjBvveoBe). Moreover, when w e bear i n mind the exegetical tendencies which w e have already detected in H e l l e n i s t i c r e a d e r s o f t h e O l d T e s t a m e n t , w e o b s e r v e expressions all through the Psalm which would seem to i n v i t e a n a l l e g o r i c a l i n t e r p r e t a t i o n o n t h e lines of t h e d o c t r i n e of o u r a u t h o r . M a n y of t h e k e y - w o r d s w e h a v e n o t e d o c c u r . T h e P s a l m b e g i n s b y s p e a k i n g of p e o p l e w h o w e r e i n error a n d c o u l d n o t find t h e w a y (irrXav-qBrjoav iv rfj iprjpup iv dvvSptp, 686v TTOXLV KaroiKrjrrjplov ovx vpov, 4) ; b u t t h e y p r a y e d t o G o d , a n d H e g u i d e d t h e m i n t o a S t r a i g h t w a y (d)8rjyrjo€v avrovs els 686v evBelav, 7 ) . T h e y €
1
Sic N
c a
ART.
imfieXiq,
190
an obvious mistake.
THE
GOSPEL
OF
POIMANDRES
w e r e s i t t i n g in d a r k n e s s a n d i n t h e s h a d o w of d e a t h (Kad-qpiivovs iv OKorei Kal OKia Oavdrov, i o ) , b u t t h e h e l p e r (d ftorjOwv, cf. Point. 22) s a v e d t h e m , l e d t h e m o u t o f d a r k n e s s , a n d b r o k e t h e i r b o n d s (eaaioev avrovs Kal i^r]yayev avrovs €/c aKorovs Kal cV UKtas davdrov, Kal rovs Seofiovs airwv Siipprjgev, 1 4 : for o u r h y p o t h e t i c a l r e a d e r t h e b o n d s a r e , of c o u r s e , t h e becrpuos dopas, a s is i n d e e d n a t u r a l , s i n c e t h e y are c o n n e c t e d w i t h t h e " s h a d o w o f d e a t h " ) . A g a i n , " t h e y were troubled a n d tossed like a drunken m a n , a n d all their w i s d o m w a s swallowed down " (irapdxdrjcrav, ioaXevOrjoav ws 6 picOvwv, Kal rrdoa r) aola avrwv Karenodrj, 2 7 ) . B u t G o d l e d t h e m o u t of t h e i r t r o u b l e s , a n d t h e y r e j o i c e d b e c a u s e t h e y w e r e q u i e t (evfodvOrjoav drtr)ovx > 30, cf. Point. 30, rrjv evepyeolav rod IIoipLdvopov dveypdifjapLrjV els ipuavrov, Kal rrXrjpaidels
1
iTWV
(iii) T h e x Corp. V I I . 2 , rtpdrov Se 8c£ ere rcepippr)t;ao6 ai ov op€is x^&va, ro rrjs dyvajolas vaopLa K.T.X. 3, roiovros ioriv ov iveSvoa) ix^pov ^trcDva, dyxa)v oe Kara) rrpos airov, Iva pur) dvapXii/jas Kal deaodpuevos ro KaXXos rrjs dXrjOelas Kal ro iyKeipcevov dyadov piiorjorjs rrjv rovrov KaKiav. W h a t t h e x *> * t h e r e a d e r is left t o infer. I t i s t h e b o d y w i t h w h i c h t h e m i n d o r s o u l is c l o t h e d , o r i n w h i c h i t i s i m p r i s o n e d . Cf. Corp. X . 1 8 : " W h e n the mind h a s got rid of the earthly body, i m m e d i a t e l y i t p u t s o n i t s o w n t u n i c of fire " (orav oSv 6 vovs drraXXayfj rov yrjlvov owpuaros rov ISLOV evOvs ivSverat iT<
1
v
s
T o t h e parallels already suggested w e m i g h t add 24, elooaav ra. epya Kvpiov, w i t h 26, avapaivovotv COJS TU>V ovpavwv, w h i c h a reader w i t h t h e prepossessions of our author m i g h t well h a v e t a k e n t o allude t o t h e doctrine t h a t t h e m a n w h o knows ascends t o G o d (Poim. 26).
191
THE
BIBLE
AND THE GREEKS
1
X*>Tcova rov rrvpivov). T o p u t off t h e t u n i c t h e r e f o r e m e a n s t o f o r s a k e t h e b o d y , n o t n e c e s s a r i l y i n t h e sense o f d y i n g , a s i n Corp. X . , b u t i n t h e sense o f t h a t " p r a c t i c e in d y i n g " (pueXerav drrodvri
iTCOV
i
v
n a
P h i l o uses t h e figure o f t h e x ™ i context containing ideas s o m e w h a t similar t o those of o u r present passage, Leg. All. I I . 5 6 sqq., w h e r e h e is e x p l a i n i n g t h e r e g u l a t i o n s for t h e dress of t h e H i g h P r i e s t . " F o r t h i s r e a s o n t h e H i g h Priest shall n o t enter wearing his long robe, b u t h a v i n g s t r i p p e d off t h e s o u l ' s t u n i c of o p i n i o n a n d i m a g i n a t i o n (TOV rijs 86£rjs Kal avraolas ipvxfjs x diroovcrdfi€vos), a n d T i a v i n g left i t t o t h o s e w h o l o v e e x t e r n a l t h i n g s and honour opinion more than truth, he shall enter in unclothed T h e n , w i t h a reference t o Lev. x . 4 - 5 (rjpav iv TOLS x CLVTLOV €cfa> TT)S TrapepufioXrjs), h e c o m m e n t s (ibid. 58) x S 8' elalv rd piiprj rod dXdyov, a TO XoyiKov irreaKia^. P h i l o t h e r e f o r e t h i n k s of a " t u n i c " w h i c h m i g h t b e d e s c r i b e d a s TO TT)S dyvojalas v<j>aapLa b u t h e r e i t is n o t t h e b o d y , b u t t h e i r r a t i o n a l p a r t s of t h e s o u l , o r t h e f a c u l t y o f 8o£a /cat avTaala, concerned with outward phenomena. c r c o v a
2
iTLO(Jlv
I
T
C
O
V
€
f
L
v
n
F o r t h e x ™ » i t h e sense o f t h e b o d y w e m a y t u r n t o the Christian Gnostic Valentinus, w h o has m a n y points 1
Cf. Paul, 2 Cor. v . 1-3 ; 1 Cor. x v . 35-44. B u t the author of Point. and Corp. V I I . does not seem to know of any such " spiritual body " or " fiery tunic ". W h e n t h e enlightened mind arrives a t its goal it is yvfxvcoOcis (§ 26), as Paul wished not t o be (2 Cor. v. 3). Cf. Harris, Fragments of Philo, p . 7, vorarov airoovtrai TOV TTJS K€vooo£ias x <*> °* oofj>6s (from Leg. Alleg. I V . ) . a
ir
va
192
THE
GOSPEL
OF
POIMANDRES
of c o n t a c t w i t h t h e H e r m e t i c w r i t e r s . The Demiurge, s a i d V a l e n t i n u s (Iren., Adv. Haer. I. v . 5), m a d e first TOV avBpcoTTov TOV xofrcov of i n v i s i b l e m a t t e r , t h e n b r e a t h e d i n t o h i m rov t/ivx^ov, a n d finally c l o t h e d h i m w i t h t h e t u n i c of s k i n , w h i c h is t h e sensible flesh (vorepov Se rrepireOeiaOai Xeyovoiv avrtp TOV Seppidrivov xirtova • rovro 8e TO aloOrjrdv aapKiov etvai OeXovoiv). T h i s is a c l e a r reference t o Gen. iii. 2 1 , irroirjoev Kvpios 6 Oeos rep 'Aodp, Kal rfj yvvaiKi avrov xircovas Seppiarivovs Kal evehvoev avrovs. Cf. a l s o Odes of Solomon, x x v . 8 : " I w a s c o v e r e d w i t h t h e c o v e r i n g of t h y spirit, A n d I r e m o v e d from m e t h e r a i m e n t of s k i n s . " pa.
.J^LOO
9
*
> > to
i
UAI^O
* y
JSoeu;)o r
R e n d e l Harris in his note on this passage traces the d e v e l o p m e n t of t h e i d e a f r o m Gen. iii. 2 1 . T h e r e is c l e a r e v i d e n c e of a t r a d i t i o n t h a t t h e " t u n i c s of s k i n " w i t h w h i c h G o d c l o t h e d m a n after t h e F a l l w e r e t h e g a r m e n t s of m o r t a l i t y . P h i l o , i n Leg. All. I I I . , w h i c h d e a l s w i t h Gen. iii. 3 - 1 9 , b r e a k s off after a c o m m e n t o n Gen. iii. 1 4 - 1 5 (the curse o n t h e S e r p e n t ) t o c o m m e n t o n Gen. x x x v i i i . 7 , iyevero 8c *Hp rrpajroroKos 'Iovha Trovrjpos ivavriov Kvpiov, Kal a7T€Kreiv€v avrov 6 Oeos. T h e n a m e E r , h e s a y s , signifies " m a d e of s k i n Seppidnvos ( d e r i v i n g T P 1
f r o m - t o = s k i n ) . " I t is for t h i s r e a s o n t h a t G o d k n e w E r to be e v i l w i t h o u t a n y obvious reason. F o r H e is n o t i g n o r a n t t h a t t h e b u l k of s k i n , o u r b o d y , is e v i l , a n d a p l o t t e r a g a i n s t t h e s o u l , a n d is a l w a y s a corpse a n d d e a d . F o r n e v e r s u p p o s e t h a t e a c h of us is d o i n g a n y t h i n g else 1
I n t h e editio princeps of t h e Odes, pp. 67-71. I n the later (Rylands) edition of the Odes (Harris and Mingana) he lays stress upon the connec tion of this p a r t of t h e O d e w i t h Ps. e x x x i . , especially 9, ot Upcts 00v eveovaavro ZiKaioavv-qv : 16, TOVS Upcls avrrfs ivovoco atoTrjplav: 18, T O V S ix^povs avrov ivBvou) aloxvvrjv. N o t e t h a t this O d e is one of those quoted and " targumized " in t h e Pistis Sophia, which represents a d e v e l o p m e n t of Valentinianism.
193
N
THE
BIBLE
AND
THE
GREEKS
b u t carrying a corpse, seeing t h a t the soul arouses and carries w i t h o u t effort t h e b o d y w h i c h in itself is a c o r p s e " (8td
rovro
otSev
Kal
6 Beds
TO crcopta—Etp errtpovXov fir) yap veKpov
Etp
^CO/HS*
drroKreivet
yap
otofia
ydp
rrepi(j>avovs
Sepptdrtvov
rrovrjpov
SyKov rjpLtov
epptrjveverat—rrovrjpov
OVK dyvoel
rt vorjcrrjs eKaarov
eavrov
air lag
• rov
Seppudrtvog
rrjs ipvxfjs
dXXo i£
rov
Kal
Kal veKpov
re
Kal redvrjKos
Kal alet •
r)fid)v rroiecv rj veKpoopetv,
eyetpovcrrjs
Kal
apLO^Bl cj>epovcrqs
TO rrjs
i/jvxrjs, Leg. All. I I I . 69). T w o inferences s e e m i n e v i t a b l e : (i) S i n c e P h i l o m e n t i o n s t h e SyKos heppudrivos, w h i c h is t h e b o d y , in t h e c o u r s e of his discussion of t h e e v e n t s s u c c e e d i n g t h e F a l l , he m u s t h a v e been a c q u a i n t e d w i t h t h e i n t e r p r e t a t i o n of t h e
LTCOV€
x
s
oepptdrtvot
which we
have
1
t r a c e d e l s e w h e r e , a n d t h i s b r i n g s t h e t r a d i t i o n of t h a t i n t e r p r e t a t i o n b a c k t o a p e r i o d s u b s t a n t i a l l y earlier t h a n V a l e n t i n u s ; (ii) the close a g r e e m e n t , in l a n g u a g e as in i d e a , b e t w e e n t h i s p a s s a g e of P h i l o a n d o u r present p a s s a g e , i n d i c a t e s t h a t t h e H e r m e t i s t is w o r k i n g w i t h c o n c e p t i o n s w h i c h h e h o l d s in c o m m o n w i t h H e l l e n i s t i c J u d a i s m , a n d t h a t t h e s e c o n c e p t i o n s w e r e r e l a t e d t o t h e s t o r y of t h e F a l l in Genesis, t o w h i c h , as w e h a v e s e e n , h e a t t a c h e s great importance.
5. The
Hymn.
T h e Poimandres closes (§§ 3 1 - 2 ) w i t h a p r a y e r t o t h e s u p r e m e G o d , in t h e f o r m of a r h y t h m i c a l h y m n , w h i c h s u m s u p t h e m a i n i d e a s of t h e t r a c t a t e . F o r t h e s a k e of 2
1
According to R e n d e l Harris, Odes of Solomon, I.e., Philo explicitly identified the coats of skin w i t h the h u m a n b o d y in Quaestiones in Genesin, b u t he gives no reference, and I h a v e not been able to trace t h e passage. T h e t e x t of the h y m n is given in a third-century papyrus (Pap. Berol. 9764) a m o n g a collection of Christian h y m n s . A s the papyrus is some eleven centuries older t h a n our earliest M S S . of the Hermetic Corpus, it is a valuable authority for the t e x t . Its variations are in one or t w o cases a p p a r e n t l y due to Christian adaptation, but in the main the t e x t is close to t h a t of the H e r m e t i c M S S . , confirming a belief in their essential soundness. Occasionally the papyrus offers a clearly superior reading. For full apparatus criticus see Scott. 2
194
THE
GOSPEL
OF
POIMANDRES
c o m p l e t e n e s s I w i l l q u o t e it i n t r a n s l a t i o n , t h o u g h it a d d s but little material t o our purpose. H o l y is G o d , t h e F a t h e r of a l l : H o l y is G o d , w h o s e c o u n s e l is fulfilled b y H i s o w n p o w e r s : H o l y i s G o d , w h o w i l l s t o b e k n o w n a n d is k n o w n t o H i s own. H o l y art T h o u , W h o didst b y T h y word constitute all things ; H o l y a r t T h o u , of W h o m a l l n a t u r e is t h e i m a g e ; 5 H o l y art T h o u , w h o m nature has not d i m m e d . H o l y art T h o u , stronger t h a n every power ; H o l y art T h o u , greater t h a n all excellence ; H o l y art T h o u , b e t t e r t h a n praises. 1
R e c e i v e p u r e r e a s o n a b l e sacrifices f r o m s o u l a n d h e a r t strained upward to Thee, 10 O ineffable, u n s p e a k a b l e , n a m e d in silence. G r a n t m y p r a y e r n o t t o fail of t h e k n o w l e d g e w h i c h is a c c o r d i n g t o o u r essence ; A n d empower m e t h a t I m a y enlighten with this grace t h o s e of t h e r a c e w h o are i n i g n o r a n c e , M y brethren and T h y sons. 2
3
4
1
epavpwaev for r/pavptoaev, p a p . , ip6pojoev, M S S . rrjs Kar' overlap i}/LtcDv M S S . , rrjs Kara v<j>os rjpojv avrwv, p a p . , " accord ing to our t e x t u r e " is perhaps a conceivable expression ; b u t it is v e r y strange, and t h e M S . t e x t is p r o b a b l y to be accepted. ivovvdpajadv pe Kal rrjs x *P S T a u r u s ^amaco, A B , p a p . C has pot for /itc, Q (oriaov, and B marg. irXrip<x>odv pe for >u)r{ao). W e m a y t a k e it as certain t h a t it is t h e prophet w h o is to " enlighten " the ignorant, tpwrioov therefore is wrong. W e might perhaps a c c e p t t h e suggestion of B marg. a n d read evhvvdpa>oov pe KOX irXrjpaiadv pe rrjs Xapiros K.T.X. So Reitzenstein, w h o also inserts Iva before ^om'aou. S c o t t reads evovvdpatodv p.€ Iva TTJS xo-ptros ravrqs ru^d>v <$HJOTIOU). I t is, however, perhaps not inconceivable t h a t t h e author m a y h a v e con strued ^ c o T t a w w i t h t h e genitive. In a n y case t h e general meaning is .doubtless t h a t g i v e n a b o v e . M S S . rovs iv dyvoCa TOV yevovs pov dScA^ouj. A s " m y brethren " is clearly parallel w i t h " t h y sons ", the enclitic pov cannot stand after yevovs. Reitzenstein reads ipov pkv doeXfovs* S c o t t dBcX^ovs epovs. 2
3
{
LTO
4
195
THE
BIBLE
AND
THE
GREEKS
Wherefore I believe and testify ; I m o v e i n t o life a n d l i g h t .
15
Blessed art T h o u , O F a t h e r ! T h y m a n w o u l d b e h o l y as T h o u a r t h o l y , E v e n as T h o u h a s t d e l i v e r e d t o h i m all a u t h o r i t y . T h e r h y t h m i c a l s t r u c t u r e of t h e h y m n is n o t u n l i k e t h a t of s o m e H e b r e w r e l i g i o u s p o e t r y , b u t t h e d i s t i n c t i v e l y H e b r a i c m o d e s of p a r a l l e l i s m are a b s e n t , a n d t h e l i t u r g i c a l s t y l e of o t h e r r e l i g i o n s c a n s u p p l y a n a l o g i e s a t l e a s t a s close. T h e f o l l o w i n g e x p r e s s i o n s m a y b e n o t e d : 1. 6 7T(XT7jp T&V SXoiv. E x t r e m e l y c o m m o n in P h i l o . 1 0 . XoyiKas Ovaias. T h e e x p r e s s i o n r e c u r s in Corp. X I I I . 1 8 - 1 9 . T h e r e it s e e m s t o b e c o n n e c t e d w i t h t h e i d e a t h a t when the reborn m a n worships God, the worship r e a l l y p r o c e e d s f r o m t h e i n d w e l l i n g d i v i n e L o g o s : d ad? Xoyos
oV ipuov vybvel ere.
T h i s c o n c e p t i o n of t h e L o g o s is
n o t f o u n d in t h e p r e s e n t t r a c t a t e , a n d i t is u n l i k e l y t h a t t h e e p i t h e t XoyiKos
carries this meaning.
AoyiKal
dvolai
are n o d o u b t i m p l i c i t l y c o n t r a s t e d w i t h t h e m a t e r i a l offerings of t h e p o p u l a r c u l t s . T h e e p i t h e t XoytKos m a y i m p l y t h a t t h e w o r d s (Xoyov) of praise u t t e r e d b y t h e w o r s h i p p e r are t h e " m a t t e r " of t h e offering (as S c o t t t h i n k s ) , or, m o r e p r o b a b l y , t h a t t h e sacrifices are o n t h e r a t i o n a l p l a n e , offered b y t h e Xoyucbv pepos rfjs *l*vxf}s. AoyiKal dvolai are, i n f a c t , s u c h a s m i g h t o t h e r w i s e b e d e s c r i b e d as vorjral Ovalai. Cf. A p o l l o n i u s of T y a n a , Tlepl &voux>v, q u o t e d b y E u s e b i u s , Praep. Evang. I V . 1 3 : " I t is in t h i s w a y (in m y o p i n i o n ) t h a t o n e w o u l d b e s t p e r f o r m o n e ' s d e v o t i o n s t o t h e d i v i n e , if one offered n o sacrifice a t all, n o r k i n d l e d fire, n o r g a v e t o H i m a n y n a m e b e l o n g i n g t o t h e w o r l d of sense, b u t e m p l o y e d in r e l a t i o n t o H i m o n l y t h e h i g h e r L o g o s (I m e a n t h a t w h i c h d o e s n o t p a s s through the mouth), and besought good things of the N o b l e s t of b e i n g s t h r o u g h t h e n o b l e s t t h i n g in o u r s e l v e s ; a n d t h i s is t h e m i n d , w h i c h n e e d s n o i n s t r u m e n t OVTOJS roivvv jLKxAtcrra av TIS of/xat rrjv TTpoorjKovaav errt/xeAetav 196
THE 7XOIOVTO
TOV
GOSPEL BeiOV
OF
. . . €1 Betp
POIMANDRES . . . pLTj BvOl
Tl
TTJV
dpfflV
pbrjre dvdrrroi rrvp pbrjre KaBoXov TL rcov aloBrjrcov errovopid^oi TO . . , puovco 8e xpQ Trpos avrov del rep Kpelrrovi Xoyto, Xeyco 8e rco pur) Sid aropuaros lovri, Kal rrapd rov KaXXiorov rcov ovrcov Sid rod KaXXiorov rcov iv r)pXv avroir) rayaBd • vovs 8e iortv OSTOS, dpydvov pLr) Seopievog. T h e p r e v a l e n c e of s u c h p o l e m i c a g a i n s t m a t e r i a l sacrifices in t h e h i g h e r p a g a n i s m of t h e H e l l e n i s t i c p e r i o d is i l l u s t r a t e d b y N o r d e n , Agnvstos Theos, p p . 37 sqq. B u t t h e i d e a t h a t s p i r i t u a l o r r a t i o n a l w o r s h i p is itself t h e t r u e sacrifice is b e s t i l l u s t r a t e d from Jewish sources. Several passages m i g h t be q u o t e d in t h i s sense f r o m P h i l o . T h u s in De Spec. Leg. I. 2 7 1 - 2 , h e s a y s , " G o d is n o t p l e a s e d if o n e offers h e c a t o m b s ; for a l l t h i n g s are H i s possessions, a n d p o s s e s s i n g all t h i n g s H e n e e d s n o t h i n g ; b u t H e is p l e a s e d w i t h G o d l o v i n g s e n t i m e n t s , a n d w i t h m e n w h o are a t h l e t e s of p i e t y , from w h o m g l a d l y H e accepts barley cakes and groats a n d t h e s i m p l e s t t h i n g s in p r e f e r e n c e t o t h e m o s t c o s t l y . A n d y e t if t h e y b r i n g H i m n o t h i n g else, in b r i n g i n g t h e m s e l v e s t h e y offer t h e b e s t sacrifice, a m o s t p e r f e c t fulness o f v i r t u e , h o n o u r i n g G o d t h e i r B e n e f a c t o r a n d S a v i o u r w i t h h y m n s a n d t h a n k s g i v i n g s , it m a y be t h r o u g h t h e o r g a n s of s p e e c h , i t m a y b e w i t h o u t t o n g u e o r m o u t h , m a k i n g m e n t a l (vorjrds) s t a t e m e n t s a n d a p p e a l s w i t h t h e s o u l a l o n e . " A g a i n he s a y s t h a t M o s e s c o n s i d e r e d " t h a t n o t t h e v i c t i m s b u t t h e m i n d a n d i n t e n t i o n o f t h e sacrificer W e r e t h e sacrifice " (ov rd iepela dvolav dXXd rrjv hidvoiav Kal rrpodvpLiav
vrroXapifSdvei rov
Karadvovros
etvai, ibid.
290).
B e h i n d P h i l o lies t h e p r o p h e t i c t e a c h i n g : " I w i l l h a v e m e r c y a n d n o t sacrifice " ; " T o o b e y is b e t t e r t h a n sacrifice, a n d t o h e a r k e n t h a n t h e fat of r a m s The P s a l m i s t s , in t h e s p i r i t of t h i s t e a c h i n g , d e c l a r e t h a t t h e a c c e p t a b l e sacrifice is Bvala SiKaioovvrjs (Ps. i v . 6 ) . 1
1
I t m a y be d o u b t e d w h e t h e r the Psalmists m e a n t t h a t righteousness was a substitute for material sacrifices, or t h a t righteousness in t h e worshipper m a d e such sacrifices acceptable t o G o d . B u t t o those w h o read t h e Psalms under the growing influence of more spiritual conceptions of religion t h e former m e a n i n g would c o m m e n d itself.
197
THE
BIBLE
AND
THE
GREEKS
CF. Ps. 1. 1 9 , Ovaia TO) Oetp rrvevpia ovvreTpipipLevov. ALONG A SLIGHTLY DIFFERENT LINE THE IDEA OF SACRIFICE IS SUB LIMATED BY PRONOUNCING THE TRUE SACRIFICE TO BE THE ACT OF WORSHIP ITSELF, Ovaia alveoewg (Ps. XLIX. 1 4 , CVI. 2 2 , CXV. 8). IN Sir. XXXII. (XXXV.) 1 - 5 THE TRUE SACRIFICE IS SAID TO BE THE KEEPING OF GOD'S COMMANDMENTS, AND THIS IS ITSELF THE Ovoia
alveaeais.
f
O avvrrjpcbv VOLLOV irXeovd^ei 7Tpoocf)opds, Ovoid^ajv oajrrjpiov 6 rrpooexojv EWOAOUS*' dvTarro8i8ov9 X^P Trpoo€pu>v aepiLoaXiv, 1
iV
Kal
6 TTOLCJV
iXerjLLoavvrjv
Ovaia
2
alveoeuis'
Kvpiov drrooTrjvai drro rrovrjpias, Kal e^iXaopios drroorrjvai drro doiKias.
evooKia
IN CHRISTIANITY THE SUBLIMATION OF SACRIFICE IS CARRIED ON ALONG BOTH LINES. PAUL'S XoyiKrj Xarpeia (Rom. XII. 1) MAY BE SAID TO FOLLOW UPON THE rrvevpa ovvT€Tpip,p,€vov OF Ps. 1. 1 9 , AND THE LIFE OF VIRTUE INCULCATED BY JESUS BEN SIRACH, SINCE IT CONSISTS IN THE SUBMISSION OF THE SELF TO THE WILL OF GOD. SIMILARLY, IN Heb. X. 1 - 1 0 THE SACRIFICE OF CHRIST IS EX PLAINED AFTER PS. XXXIX. 7 - 9 , AS THE DOING OF THE WILL OF GOD. IN I Pet. II. 5 ^HE TTvevLiariKal Ovoiai (= vorjral, XoyiKal Ovoiai) TAKE THE FORM OF PROCLAIMING THE dperai OF GOD—THE Ovaia alveoeoos OF THE PSALMS. THIS COMES NEAREST TO THE XoyiKal Ovoiai OF Poimandres. 1 5 . IIiOTevoj Kai Liaprvpa). CF. Ps. CXV. I , irrioTevoa 810 iXdXrjoa, FOLLOWED BY (ibid. 8 ) 001 OVOOJ Ovoiav alveoeojs. IN PLATONISM IT Ions IS DEPRECIATED IN COMPARISON WITH KNOWLEDGE, AS BEING CONCERNED WITH PARTICULARS OF SENSE, WHEREAS KNOWLEDGE IS OF UNIVERSALS OR NOUMENA. IN Corp. I X . 1 0 , HOWEVER, MARTS' IS ASSOCIATED WITH vorjois OVER AGAINST a'ioOrjois. To yap vorjoai eon TO iriOTevoai 3
.
. . rrepivorjoas
rd
rravra
Kai
1
evptbv
ovpi^wva
ROTS* vrro TOV
So B . I n A - icov is erased. So N* (add -£an>, K ), Bvotaicov B . Tim. 2gc, orincp irpos yeveoiv ovaia, rovro irpos TTIOTLV dXrjdeia. Cf. Rpb. 511 d-e, vorjoiv em ru> dvcordrcp, Sidt>oiav §e em rco hevrepcp, rco rpirco 8c rtloriv drrobos, Kal rco rcXevraico €iKaoiav. 2
ca
3
198
THE
GOSPEL
OF
POIMANDRES
Xoyov ipjxrjvevdeioLV iixlarevae, Kal iv rfj KaXfj rrlarei irraverravoaTo. T h e present p a s s a g e goes b e y o n d t h i s . T h e p r o p h e t d o e s n o t m e a n s i m p l y t h a t he h a s b e e n convinced b y what the G o d has told him. niarevto c l e a r l y c o n n o t e s a k i n d of s p i r i t u a l o r m y s t i c a l a w a r e n e s s of t h e t r u t h , w h i c h is a t t h e s a m e t i m e a n e n t r a n c e i n t o life a n d l i g h t (els £>tor)v Kal <j>tos x^P^)F a i t h is, i n f a c t , h a r d l y d i s t i n g u i s h a b l e from t h e yvcoois t h r o u g h w h i c h m a n a t t a i n s immortality.. I n a similar v e i n P h i l o s p e a k s of " f a i t h in G o d a n d a p p r e h e n s i o n of t h e u n seen " . I n De Praem. 26 sq. h e t a k e s t h e t h r e e P a t r i a r c h s as t y p e s of t h e s m a l l class of m e n (yevos api9fia> oXLyov) w h o a t t a i n t o t h e h i g h e s t life. " Possessed b y u n s p e a k a b l e l o n g i n g for v i s i o n a n d p e r p e t u a l c o m m u n i o n w i t h divine things, when t h e y h a v e explored and passed through the whole visible nature, t h e y immediately pursue t h e incorporeal a n d invisible, employing no one of t h e senses, b u t l e t t i n g g o a l l of t h e soul t h a t is i r r a t i o n a l , a n d u s i n g o n l y t h a t w h i c h is c a l l e d vovs a n d Xoytcrpuos. T h e p i o n e e r of t h e G o d - l o v i n g o p i n i o n (scil. A b r a h a m ) , t h e first t o t u r n from v a n i t y t o t r u t h , u s i n g v i r t u e a s h i s t e a c h e r t o b r i n g h i m t o perfection, b e a r s a w a y a s a prize f a i t h t o w a r d s G o d (rr)v rrpos deovnlvTiv)." I s a a c s i m i l a r l y w i n s j o y (IoaaK = yeXtbs), a n d J a c o b t h e vision of G o d ('Icrpar)X = opcdv Beov). " B u t o n e c o u l d n o t c o n c e i v e a n y t h i n g m o r e profitable o r a u g u s t t h a n t o h a v e f a i t h i n G o d (rod moreveiv Beep) a n d t o rejoice a l l t h r o u g h life, a n d a l w a y s t o see t h e Self - e x i s t e n t / ' T h u s f a i t h is yvwais evcrefielas, KXrjpos evoaipiovias, ijjvxfjs iv arraoiv fleXrlojais (De Abr. 268). T h e r e is here a m y s t i c a l s t r a i n 1
2
1
S c o t t misses t h e point in proposing to insert o n . T h e seer does not mean " I believe t h a t I a m entering into life ", b u t " I h a v e faith, a n d in h a v i n g faith I enter into life ". De Somn. I . 68 : (dpioros TOTTO?) avovs viro\rjtp€Ot)s d(j>iordp€vov. I t a k e davovg vnoX'qifjecjs as t h e g e n i t i v e of davovs VTroXrufiis ; cf. De Plant. 20, Iva rtp (jyavepw T O davks €KB^XO)S KaraXappdvrjrat. Cf. t h e definition of Trior is in Heb. xi. 1, irpaypdrajv eXeyxos ov pXcTTopevojv. 2
y
199
THE
BIBLE
AND
THE
GREEKS
of t h o u g h t w h i c h is n o t H e b r a i c , b u t t h e b a s i s of it is genuinely biblical.
Cf. Is. x l i i i . 1 0 , yiveode
JJLOL
p^dprvpes,
Kal iyco pidprvs, Xiyei Kvpios 6 Beds, Kal 6 rrais ov itjeXeijdpLrjv, iva yvtore Kal 7Ticrr€vcrqT€ Kal ovvfJTe on iyd) elpn.
I t is
p r o b a b l y d u e t o J e w i s h influence t h a t t h e c o n c e p t of f a i t h h a s b e e n e l e v a t e d t o t h i s l o f t y p o s i t i o n in t h e r e l i g i o u s 1
life. 1 7 . EvXoyrjros et rrdrep h a s i n n u m e r a b l e p a r a l l e l s t h r o u g h out the Old Testament. 18—19. *0 ads dvdpajrros ovvayidl^eiv 001 fiovXerai, Kadcos napiScoKas aincp rrjv rraoav i^ovoiav. The implication s e e m s t o b e t h a t t h e p r o p h e t , h a v i n g r e c e i v e d rr)v KOT ovoiav rjpiwv yvtooiv, h a s r e a l i z e d h i s i d e n t i t y w i t h t h e h e a v e n l y A n t h r o p o s t o w h o m all a u t h o r i t y w a s d e l i v e r e d a t t h e b e g i n n i n g (§§ 1 2 , 1 4 ) , t h e ovouoSrjs dvOpwrros (§ 1 5 ) , w h o is t h e i m m o r t a l p a r t of e v e r y m a n . Zwayid&iv must be used intransitively, " to become h o l y together with Thee Cf. t h e r e p e a t e d ayioi eoeode on iyco ayios of Leviticus, q u o t e d in 1 Pet. i. 1 6 . O u r r e v i e w of t h e l a t t e r p a r t of t h e Poimandres a n d t h e r e l a t e d s e r m o n (Corp. V I I . ) h a s r e v e a l e d far t o o m a n y p o i n t s of c o n t a c t w i t h t h e t h o u g h t of H e l l e n i s t i c J u d a i s m t o b e a c c o u n t e d for b y m e r e c o i n c i d e n c e . M o r e o v e r , t h e i d e a s in q u e s t i o n are in so m a n y c a s e s t r a c e a b l e t o t h e O l d T e s t a m e n t t h a t i t is n o t p l a u s i b l e t o a c c o u n t for t h e m i n v a r i a b l y a s d u e t o e x t e r n a l influence o n J u d a i s m . The H e r m e t i s t , t h e r e f o r e , is i n d e b t e d t o J u d a i s m , n o t o n l y for t h e c r e a t i o n m y t h , w h i c h h e d e r i v e s from Genesis, b u t also for a p a r t of t h e s u b s t a n c e of h i s religious e x p e r i e n c e a n d t e a c h i n g . A t t h e s a m e t i m e , t h e influence of J e w a n d G e n t i l e is r e c i p r o c a l , for o u r s t u d y h a s also t h r o w n l i g h t f r o m n o n - J e w i s h s o u r c e s on t h e c h o i c e of c e r t a i n w o r d s b y the L X X translators, a n d further confirmed the v i e w t h a t t h a t v e r s i o n is in itself a d o c u m e n t of H e l l e n i s t i c J u d a i s m . 1
See also C h . I I I . p p . 66-70. 200
CHAPTER
THE
DATE
OF
IX
POIMANDRES
THE d a t e of t h e t r a c t a t e is difficult t o d e t e r m i n e . The q u e s t i o n is d i s c u s s e d b y R e i t z e n s t e i n a n d S c o t t . T h e former w o u l d m a k e the original author about contemporary w i t h P h i l o , t h o u g h he s u p p o s e s t h e t r a c t a t e as w e h a v e it t o b e a r t h e m a r k s of l a t e r m a n i p u l a t i o n . The latter inclines t o b r i n g t h e t r a c t a t e d o w n t o t h e s e c o n d c e n t u r y . I t w i l l b e b e s t t o s t a t e c o n c i s e l y t h e b r o a d l i m i t s of t h e period to w h i c h it must be assigned. T h e terminus post quern S c o t t s e e m s t o h a v e fixed b y reference t o t h e c o m b i n a t i o n of P l a t o n i s m a n d S t o i c i s m w h i c h f o r m s t h e p h i l o s o p h i c a l b a s i s of t h e t e a c h i n g of t h e Poimandres. T h i s he s h o w s t o be d u e t o P o s i d o n i u s , w h o flourished in t h e first c e n t u r y B . C . R e i t z e n s t e i n ' s i n v e s t i g a t i o n of t h e E g y p t i a n a n d o t h e r a n t e c e d e n t s of t h e t e a c h i n g of the t r a c t a t e does n o t r e a l l y conflict w i t h this ; for t h o u g h he sets o u t t o s h o w , s o m e t i m e s c o n v i n c i n g l y , t h a t s o m e of its i d e a s c a n be t r a c e d t o v e r y o l d E g y p t i a n or I r a n i a n t r a d i t i o n , y e t for e v i d e n c e of s u c h ideas a p p e a r i n g in a G r e e k f o r m c o m p a r a b l e w i t h t h a t w h i c h w e find in t h e Poimandres h e is d e p e n d e n t u p o n a u t h o r i t i e s n o earlier t h a n P h i l o of A l e x a n d r i a , P l u t a r c h , a n d P h i l o of B y b l o s , a n d in fact he c o n c l u d e s t h a t t h e fusion of E g y p t i a n a n d I r a n i a n i d e a s w h i c h h e finds here t o o k p l a c e a b o u t t h e b e g i n n i n g of t h e C h r i s t i a n era. T h e t r a c t a t e , therefore, is n o t earlier t h a n t h a t d a t e . F o r t h e terminus ante quern w e h a v e t h e f o l l o w i n g d a t a : (i) T h e Poimandres w a s k n o w n t o t h e a u t h o r of Corp. X I I I . T h e d a t e of t h e l a t t e r t r e a t i s e is u n c e r t a i n . Reit z e n s t e i n d a t e s it, w i t h m u c h h e s i t a t i o n , t o t h e l a t t e r h a l f 201
THE
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AND
THE
GREEKS
of t h e s e c o n d c e n t u r y ; S c o t t , w i t h m o r e p r o b a b i l i t y , t o t h e l a t t e r h a l f of t h e t h i r d . I n a n y case it is u n l i k e l y t h a t Corp. X I I I . , o r i n d e e d a n y o t h e r w r i t i n g in t h e Corpus, is as l a t e a s t h e f o u r t h c e n t u r y . (ii) A l t h o u g h t h e Poimandres c a n n o t b e p r o v e d t o b e earlier t h a n o t h e r w r i t i n g s of t h e Corpus, a p a r t from Corp. X I I I . , y e t c o m p a r i s o n s u g g e s t s t h a t i t falls a m o n g t h e earlier r a t h e r t h a n t h e l a t e r w r i t i n g s . T h e f a c t t h a t it m a k e s n o c l a i m t o b e b y H e r m e s , b u t w a s a t t r i b u t e d t o him b y later writers, m a y suggest t h a t it w a s written before t h e e m e r g e n c e of a definitely H e r m e t i c s c h o o l , for w h i c h H e r m e s T r i s m e g i s t u s m u s t b e t h e source of a l l t e a c h i n g of t h i s k i n d . (iii) T h e r e are s o m e c o i n c i d e n c e s in t h o u g h t a n d e x p r e s sion b e t w e e n t h e Poimandres a n d t h e L a t i n Asclepius, falsely a t t r i b u t e d t o A p u l e i u s (cited b y L a c t a n t i u s a s Aoyos TeXeios), w h i c h s u g g e s t a l i t e r a r y r e l a t i o n b e t w e e n t h e m ; a n d if t h e r e is s u c h a r e l a t i o n , it is p r o b a b l e t h a t t h e Asclepius w a s d e p e n d e n t o n t h e Poimandres r a t h e r t h a n vice versa. S c o t t h a s m a d e it p r o b a b l e t h a t t h e L a t i n Asclepius is m a d e u p of t h r e e o r i g i n a l l y i n d e p e n d e n t t r e a t i s e s t r a n s l a t e d from G r e e k . T h e t h i r d , a n d a s he t h i n k s t h e l a t e s t of t h e t h r e e , h e d a t e s , o n t h e g r o u n d of allusions t o c o n t e m p o r a r y e v e n t s , t o A . D . 2 6 8 - 7 8 . T h e first of t h e t h r e e is t h e o n e w h i c h m a y b e d e p e n d e n t o n t h e Poimandres, a n d t h i s , S c o t t t h i n k s , m u s t h a v e b e e n w r i t t e n before A . D . 250. (iv) T h e Poimandres w a s k n o w n t o t h e a l c h e m i s t Z o s i m u s , w h o w r o t e a b o u t t h e b e g i n n i n g of t h e fourth century. (v) T h e h y m n w i t h w h i c h t h e Poimandres closes is g i v e n a m o n g a collection of C h r i s t i a n p r a y e r s in a t h i r d century papyrus. T h a t the h y m n w a s written as part of t h e t r a c t a t e s c a r c e l y a d m i t s of d o u b t . T h e p a p y r u s therefore affords e v i d e n c e t h a t t h e t r a c t a t e w a s k n o w n t o a C h r i s t i a n r e a d e r before t h e e n d of t h e t h i r d c e n t u r y . T o a l l o w for s u c h a w r i t i n g b e c o m i n g current i n C h r i s t i a n 202
THE
DATE
CIRCLES W E S H O U L D
OF
POIMANDRES
PROBABLY HAVE
TO P U T I T S C O M P O S I T I O N
S O M E C O N S I D E R A B L E T I M E BEFORE A . D . 3 0 0 . (VI)
dres
Shepherd
OF H E R M A S ,
TRADITIONALLY D A T E D A B O U T A . D . 1 4 0 . NOT B E A R I N V E S T I G A T I O N . TION
Poiman
R E I T Z E N S T E I N A T T E M P T E D TO S H O W THAT T H E
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FROM
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WHICH
ASSUMED
D E R I V A T I O N , A N D IT I S P O S S I B L E THAT T H E AUTHOR OF
Corp.
THIS XIII.
D I D S O , B U T THERE I S N O T H I N G I N T H E TRACTATE ITSELF TO S U G G E S T TO A READER THAT T H E G O D W A S C O N C E I V E D A S A S H E P H E R D I N ANY
SENSE ; AND H E R M A S , B E I N G ACQUAINTED
AND
N E W T E S T A M E N T S , A S WELL A S W I T H J E W I S H A P O C A L Y P T I C
LITERATURE,
CERTAINLY D I D NOT N E E D TO H A V E
WITH
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D O U B T F U L E T Y M O L O G Y I N A P A G A N WORK FOR T H E C O N C E P T I O N OF H I S ANGELIC G U I D E A S A S H E P H E R D .
MOREOVER, REITZENSTEIN
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B U T AN
EARLIER A N D FULLER FORM OF T H E W O R K , W H I C H I S A P U R E
FIGMENT.
S U P P O S E S THAT H E R M A S
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BETWEEN
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Poimandres
A M O U N T TO LITTLE M O R E THAN T H E C O M M O N P L A C E S OF V I S I O N A R Y LITERATURE, A N D AFFORD NO SUFFICIENT E V I D E N C E OF D E P E N D E N C E ON O N E S I D E OR T H E OTHER. S U C H D E F I N I T E E V I D E N C E , THEREFORE, AS W E P O S S E S S J U S T I F I E S T H E CONCLUSION
THAT T H E
Poimandres
T H E B E G I N N I N G OF T H E C H R I S T I A N OF
T H E THIRD
DATING.
CENTURY.
IT
W A S WRITTEN
BETWEEN
ERA A N D T H E FIRST QUARTER
DOES
NOT GIVE
A N Y CLOSER
B U T IF W E C O N S I D E R T H E V A G U E R E V I D E N C E AFFORDED
B Y COMPARISON
OF I T S THOUGHT W I T H THAT OF OTHER W R I T I N G S ,
W E M A Y RECORD T H E FOLLOWING FACTS : (I)
T H E GENERAL P H I L O S O P H I C A L
Poimandres
CENTURY, AS SCOTT'S NOTES SHOW. NUMENIUS
B A S I S OF T H E T E A C H I N G OF
S H O W S AFFINITY W I T H P H I L O S O P H E R S OF T H E S E C O N D
AS STANDING
A M O N G THESE H E M E N T I O N S
NEAREST TO OUR WRITER.
NUMENIUS,
W H O WROTE I N T H E LATTER HALF OF T H E S E C O N D C E N T U R Y , W A S A P R E C U R S O R OF P L O T I N U S
AND THE NEOPLATONISTS.
L I K E OUR
WRITER H E I S K N O W N TO H A V E C O N S U L T E D T H E H E B R E W TURES, N O D O U B T IN THE L X X VERSION.
203
SCRIP
H E I S ALSO A P P A R E N T L Y
THE
BIBLE
AND
THE
GREEKS
t h e first p h i l o s o p h e r k n o w n t o h a v e u s e d t h e t e r m S-qfuovpyos to denote the " second Godmediating b e t w e e n t h e s u p r e m e G o d a n d t h i s w o r l d , t h o u g h in t h i s he w a s anticipated b y the Christian Gnostics Marcion and Valentinus. There is, h o w e v e r , no reason to suppose t h a t o u r a u t h o r is i n d e b t e d t o h i m for h i s d o c t r i n e of t h e Demiurge, as I h a v e tried to show above. T h e tendency to ascribe material creation to secondary divine beings is a s o l d a s t h e Timaeus, a n d t h e t e r m orjfjuovpyol h a d already been applied to such beings. Numenius and t h e Poimandres m a y w e l l r e p r e s e n t in t h i s r e s p e c t p a r a l l e l developments. (ii) I n i t s t r e a t m e n t o f H e b r e w t r a d i t i o n a l m a t e r i a l t h e Poimandres is a k i n t o P h i l o , t h e Wisdom of Solomon, a n d in c e r t a i n r e s p e c t s t h e Secrets of Enoch, w h i l e it g i v e s n o e v i d e n c e of d e p e n d e n c e o n a n y of t h e s e , n o t e v e n o n P h i l o , t o w h o m it is m o s t c l o s e l y a k i n . T h e s e w r i t i n g s cover the period w h i c h m a y be roughly indicated as 50 B.C.—A.D. 100. I t a l s o s h o w s s o m e affinity i n t h i s r e s p e c t a s in s o m e o t h e r s w i t h G n o s t i c w r i t i n g s o f t h e second century. (iii) T h e Poimandres s h o w s n o d e p e n d e n c e o n C h r i s t i a n w r i t i n g s , b u t i t s t h o u g h t h a s affinities w i t h s o m e a s p e c t s of e a r l y C h r i s t i a n t h o u g h t . In particular, it has several p o i n t s of c o n t a c t w i t h t h e F o u r t h G o s p e l , t h e d a t e of w h i c h m a y b e t a k e n t o b e n o t v e r y far f r o m A.D. 100. S u c h p o i n t s of c o n t a c t are t h e c o n c e p t i o n of t h e d i v i n e as L i f e a n d L i g h t , of t h e c r e a t i v e L o g o s , of t h e h e a v e n l y M a n w h o d e s c e n d s a n d a s c e n d s a g a i n , of i m m o r t a l life as a r e t u r n t o t h e F a t h e r , a n d of k n o w l e d g e of G o d as t h e c o n d i t i o n of a t t a i n i n g i m m o r t a l i t y . T h e s e p o i n t s of c o n t a c t , h o w e v e r , are n o t s u c h a s t o s u g g e s t a l i t e r a r y d e p e n d e n c e of John u p o n Poimandres, or vice versa. (iv) T h e Poimandres h a s e v e n m o r e s t r i k i n g affinities w i t h e a r l y G n o s t i c i s m , a s t h e w o r k s of I r e n a e u s a n d H i p p o l y t u s s h o w it t o h a v e e x i s t e d in t h e s e c o n d c e n t u r y . T h e o r i g i n s of G n o s t i c i s m offer a n o b s c u r e p r o b l e m — h o w 204
THE
DATE
OF
POIMANDRES
f a r i t is t o b e c o n s i d e r e d a s a b y - p r o d u c t of C h r i s t i a n i t y , a n d h o w f a r a m o v e m e n t of t h o u g h t w h i c h , o r i g i n a l l y independent of Christianity, adopted Christian ideas into its eclectic systems. B u t without entering into this q u e s t i o n a t l a r g e , w e m a y o b s e r v e t h a t so far as c o m m o n m o t i v e s and conceptions can be recognized, underlying t h e b e w i l d e r i n g v a r i e t y of G n o s t i c t h o u g h t , t h e y are s u c h a s are also t o b e f o u n d in t h e Poimandres. The dominant r e l i g i o u s m o t i v e of t h e H e r m e t i c w r i t e r is t h a t o f t h e G n o s t i c s — t h e l i b e r a t i o n o f t h e h i g h e r e l e m e n t in m a n from matter, and its elevation into union w i t h the divine. W h a t it offers is yvwvis t h r o u g h w h i c h s u c h liberation m a y be found. I t s h a r e s t h e i r i n t e r e s t in cosmology, particularly as explaining h o w m a n came t o b e i m p r i s o n e d in m a t t e r , a n d h o w it is p o s s i b l e for him to be liberated. L i k e t h e m , it p l a c e s a series of intermediate powers between the supreme God and the w o r k s of men. L i k e t h e m it w o r k s w i t h interpretations of t h e O l d T e s t a m e n t . T h i s i n t e r e s t in t h e H e b r e w S c r i p t u r e s is e v i d e n t e v e n i n G n o s t i c w r i t i n g s in w h i c h C h r i s t i a n influence is s m a l l o r n e g l i g i b l e , a n d w h e r e it is n o t l i k e l y t o b e d u e , a n y m o r e t h a n in Poimandres, to s u c h C h r i s t i a n influence. T h u s t h e MeydXrj 'Airo^aacs, purporting to represent t h e t e a c h i n g s of S i m o n of G i t t a (the S i m o n M a g u s of C h r i s t i a n l e g e n d ) , is a n t i - C h r i s t i a n in t e n d e n c y , t h o u g h i t , b e t r a y s k n o w l e d g e of t h e N e w T e s t a m e n t . B u t its d e b t t o t h e O l d T e s t a m e n t is l a r g e . I t q u o t e s freely f r o m t h e P e n t a t e u c h a n d t h e P r o p h e t s ; it sets o u t t o e x p l a i n t h e i n t e n t i o n of t h e five b o o k s of M o s e s ; a n d i t i n t e r p r e t s t h e H e b r e w c o s m o g o n y , r e l a t i n g it t o t h e doctrines of Greek philosophers. Its interpretations rarely a g r e e w i t h t h o s e of Poimandres, b u t t h e p r i n c i p l e s of i n t e r p r e t a t i o n are s u c h as t h e H e r m e t i c a u t h o r m u s t h a v e r e c o g n i z e d . I t s s y s t e m differs w i d e l y in d e t a i l from t h a t of Poimandres, a n d y e t in i t s g e n e r a l c o n c e p t i o n of t h e 1
1
See H i p p o l y t u s , Refut. V I . i x . - x x .
205
THE
BIBLE
AND
THE
GREEKS
r e l a t i o n s of G o d a n d t h e u n i v e r s e it is n o t far r e m o v e d from it. T h e B a r u c h - b o o k of J u s t i n , a g a i n , g i v e s a s y s t e m b a s e d u p o n a f a n t a s t i c i n t e r p r e t a t i o n or a d a p t a t i o n of t h e E d e n m y t h of Genesis, c o m b i n i n g it w i t h p a g a n m y t h o l o g y . T h e C h r i s t i a n e l e m e n t in t h e s y s t e m is t a c k e d o n . J e s u s a p p e a r s as t h e first t r u e G n o s t i c , b u t o t h e r w i s e d i s t i n c t i v e l y C h r i s t i a n ideas p l a y no p a r t . T o take a third example, the Naassene document quoted b y H i p p o l y t u s is, so far as w e c a n j u d g e from t h e f r a g m e n t p r e s e r v e d , a p r o t o t y p e of Mr. C a s a u b o n ' s unfinished Key to All Mythologies. It d r a w s u p o n a w i d e r a n g e of m y t h o l o g y , i n c l u d i n g t h a t of the O l d T e s t a m e n t , a n d a i m s a t s h o w i n g t h e f u n d a m e n t a l u n i t y of it all. T h e d i v i n e figures of t h e v a r i o u s m y t h s are t r e a t e d as a s p e c t s of A t t i s , w h o s e praise is s u n g in a h y m n w h i c h is in s o m e sort t h e " t e x t " of t h e w h o l e discourse. T h e e x t a n t f r a g m e n t g i v e s g r e a t p r o m i n e n c e t o t h e i d e a of t h e a b o r i g i n a l M a n , t h e d i v i n e "AvOptoTros of t h e Poimandres, w h o is here called A d a m a s . T h e n a m e , w h i c h also o c c u r s in t h e f o r m 'Aoap,, s h o w s c l e a r l y e n o u g h t h e S e m i t i c b a c k g r o u n d of t h e idea, a n d t h e a u t h o r finds allusions t o t h e p r i m a l M a n b o t h in the c o s m o g o n y of Genesis a n d in o t h e r p a r t s of t h e O l d Testament. H e also identifies h i m w i t h " t h e C h r i s t , t h e S o n of M a n Reitzenstein regards this passage, w i t h the o t h e r o c c a s i o n a l allusions t o t h e N e w T e s t a m e n t , as l a t e r Christian additions to an originally pagan document. W h e t h e r t h i s is so or n o t , c e r t a i n l y t h e i m p u l s e t o the c o m p o s i t i o n of t h i s piece of religious s y n c r e t i s m d i d n o t c o m e from C h r i s t i a n i t y . 1
2
T h e s e t h r e e d o c u m e n t s c a n n o t be p r e c i s e l y d a t e d , b u t all w e r e c u r r e n t before t h e e n d of t h e s e c o n d c e n t u r y . T h e y all s h o w t h e t e n d e n c y t o e x p l o i t t r a d i t i o n a l J e w i s h m a t e r i a l , t o c o m b i n e it w i t h m y t h i c a l m a t e r i a l from o t h e r s o u r c e s , a n d in g r e a t e r or less degree to g i v e it a p h i l o s o p h i c a l s e t t i n g . T h e Poimandres s h o w s t h e same t e n d e n c y , b u t it is simpler, m o r e p h i l o s o p h i c a l , m o r e 1
See H i p p o l y t u s , Uvfut. V . x x i i i . - x x v i i i .
206
2
Op. cit. V . vii.-ix.
THE
DATE
OF
POIMANDRES
" scientific " t h a n t h e o t h e r s . U n l i k e t h e Poimandres, t h e o t h e r t h r e e s h o w in v a r y i n g d e g r e e s t h e influence of C h r i s t i a n i t y , b u t in n o c a s e is t h i s influence o f d e c i s i v e o r formative importance. Of d e f i n i t e l y C h r i s t i a n G n o s t i c i s m , w e m a y t a k e t h e V a l e n t i n i a n s y s t e m a s a t y p e . It is C h r i s t i a n in t h a t it n o t m e r e l y i n t r o d u c e s t h e figure of C h r i s t i n t o i t s m y t h o l o g y , as do " Simon Justin, and the Naassene writer, and not m e r e l y e x p l o i t s N e w T e s t a m e n t m a t e r i a l for i t s o w n p u r p o s e s , b u t p l a c e s t h e c e n t r e of its religion in r e d e m p t i o n w r o u g h t b y Christ the S a v i o u r . F o r t h e rest, t h e s y s t e m into w h i c h this essentially Christian and evangelical t e a c h i n g is fitted h a s s t r i k i n g a n a l o g i e s w i t h t h a t of t h e Poimandres, t h o u g h it is v a s t l y m o r e e l a b o r a t e . A s in Poimandres t h e d i v i n e p o w e r s , Aoyos, BovXr], Novs Arjiitovpyos, "AvOpwrros, i n t e r v e n e b e t w e e n t h e F a t h e r o f all, w h o is L i f e a n d L i g h t , a n d t h i s w o r l d w i t h its h u m a n i n h a b i t a n t s , so in V a l e n ' t i n i a n i s m w e h a v e a series of a e o n s e m a n a t i n g f r o m t h e nporrdrcop. A m o n g t h e m are Novs, Aoyos a n d "AvOpcvnos, w h i l e BovXr] h a s a d i s t a n t b u t real p a r a l l e l in Zo<j>La, w h o is t h e c a u s e of t h e e x i s t e n c e of m a t t e r , as BovXr] of t h e e l e m e n t s . B u t Eo<j>la also d o u b l e s t h e role of t h e "Avdpcorros of Poimandres, in t h a t she falls from her high estate. A s in Poimandres t h e h u m a n r a c e a s w e k n o w it is t h e c o n s e q u e n c e of a p r e - m u n d a n e F a l l , so in V a l e n t i n i a n i s m t h e w h o l e w o r l d as w e k n o w i t is t h e c o n s e q u e n c e of a p r e - m u n d a n e F a l l ; b u t here it is also t h e c o n s e q u e n c e of a p r e - m u n d a n e R e d e m p t i o n , for b y t h e i n t e r v e n t i o n of C h r i s t t h e S a v i o u r t h e m o n s t r o u s offspring of Eocj)ia, t h o u g h she r e m a i n s o u t s i d e t h e P l e r o m a of 1
2
1
For a demonstration of the f u n d a m e n t a l Christianity of Valentinus, see B u r k i t t , Church and Gnosis, p p . 42-53. T h e r e are reminiscences of the language of Poimandres. With Poim. 9, diT€Kvr}G€ erepov vovv orjpuovpyov, 12, OiTreKVTjaev dvdpcoTTOv iavrtp loov, ci. Iren., Adv. Haer. I. i. 1, a7roKvrjcraL Novv 6p.oCov T C KOL taov rw irpopaXovTi. B u t the V a l e n t i n i a n doctrine of S y z y g i e s , a spiritualizing of the divine marriages of m y t h o l o g y , contrasts w i t h the severely asexual doctrine of Poimandres. See also pp. 131, T38, 193. 2
207
THE
BIBLE
AND THE
GREEKS
d i v i n e p o w e r s , i s m a d e c a p a b l e (as A c h a m o t h , t h e l o w e r W i s d o m ) o f b r i n g i n g a c o s m o s i n t o b e i n g . I t is s h e w h o produces t h e Demiurge, t h e image of t h e Father, a n d t h e D e m i u r g e is t h e c r e a t o r o f a l l t h i n g s o u t s i d e the Pleroma, a n d t h e L o r d of t h e seven h e a v e n s . T h e r e is a n o b v i o u s a n a l o g y w i t h t h e D e m i u r g e o f Poimandres, t h o u g h t h e V a l e n t i n i a n D e m i u r g e s t a n d s a t a farther remove from t h e primal God, while, on the other h a n d , u n l i k e t h e Poimandres, Valentinus regards t h e Demiurge as t h e creator of m a n as well as of t h e world. B u t n o t w h o l l y s o , for u n k n o w n t o h i m his m o t h e r W i s d o m i n s e r t s i n t o t h e c o n s t i t u t i o n o f s o m e m e n t h e TrvtvpLariKos avdpumos, t h e a n t i t y p e o f t h e h e a v e n l y a e o n ^ / c / c A ^ c n a . I t i s t h i s TTvtviLariKos avOpajiros w h o w i l l u l t i m a t e l y b e released from m a t t e r a n d perfected b y t h e knowledge of God. W e h a v e here a c l e a r a n a l o g u e o f t h e ovcndorjs avdpumos o f Poimandres. W i t h o u t going further into detail, w e m a y fairly conclude t h a t t h e V a l e n t i n i a n s y s t e m , a p a r t from i t s d e f i n i t e l y Christian elements, h a s t h e aspect of a n elaboration of a s y s t e m v e r y l i k e t h a t o f t h e Poimandres. There must surely b e some relation between t h e t w o systems. N o w i t is c o n c e i v a b l e t h a t a s t u d e n t o f C h r i s t i a n i t y i n i t s V a l e n t i n i a n f o r m m i g h t h a v e simplified i t s e n o r m o u s l y complicated theosophy, retaining so m u c h of i t s outline a s s e r v e d t o g i v e force t o h i s r e l i g i o u s m e s s a g e . B u t it- is hardly conceivable that in doing so he should have refined a w a y e v e r y t r a c e o f i t s d e f i n i t e l y C h r i s t i a n 1
2
1
Cf. Exc. ex Theodoto (ap. Clem. A l e x . ) , 47, TTDCOTOV TTOVTCOV TrpojSaAAcTai eiVova TOV Tlarpos deov 81 0$ iTroirjocv TOV ovpavov / c a t TTJV yrjv . . . 49, otiros OJS €LKCOV TOV IJaTpos Trarrjp yiverai Kal irpofidXXei irpcoTov TOV xftvxiKov Xpiarov viov €LKova, €7T€tTa rovs dpx
: I r e n . , op. cit.
I.
v.
I, Arjpiovpyov
avrov
Kal Haripa
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p.kv SefwSv irarepa XdyovTcs avrov, Tovriarw TCOV IJJVXIKCOV, TCOV bk dpioT€pcov, rovreariv rcov VXLKCOV, Srjpiovpyov, avprravrcov 8k fiaaiXia . . . 2 , oe£icov KOX apiaT€pcdv Srjpiovpyov, Kovcdv Kal fHapzcov, dvco€pcov Kal
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Xeyovoiv. Iren., op. cit. I . v. 6.
208
cov crrdvco
TOV
Ar\p.iovpyov
THE
DATE
OF
POIMANDRES
e l e m e n t s , w h i l e b r i n g i n g its J e w i s h e l e m e n t s i n t o closer contact with the Old Testament. M o r e o v e r , t h e definiteness a n d c o n s i s t e n c y of t h e V a l e n t i n i a n s y s t e m in a l l i t s p a r t s c o n t r a s t w i t h t h e m u c h looser a n d as i t w e r e t e n t a t i v e s t r u c t u r e of t h e s y s t e m of Poimandres. T h e Poimandres h a s t h e a s p e c t , n o t of a simplification of s o m e t h i n g m o r e e l a b o r a t e , b u t of a n e x p e r i m e n t in t h e d i r e c t i o n in w h i c h Valentinus travelled to a further stage. N o w Valentinus, l i k e t h e a u t h o r of Poimandres, l i v e d in E g y p t . T h e i r s y s t e m s are p r o d u c t s of a s i m i l a r e n v i r o n m e n t . In such a s i t u a t i o n t h e n a t u r a l inference is t h a t t h e s i m p l e r s y s t e m is t h e earlier. T h e o c c a s i o n a l c o i n c i d e n c e s in l a n g u a g e are n o t i n d e e d sufficient e v i d e n c e of l i t e r a r y d e p e n d e n c e , a n d w h i l e t h e t h o u g h t of Poimandres is earlier in c h a r a c t e r , w e cannot be certain t h a t the t r a c t a t e w a s a c t u a l l y written before t h e w o r k of V a l e n t i n u s . N e v e r t h e l e s s , in d e f a u l t of a n y e v i d e n c e p o i n t i n g t o a l a t e r d a t e i t is a p r o b a b l e inference. T h e a c c e p t e d d a t e for V a l e n t i n u s is a b o u t A.D. 130-140. T h e Poimandres is r a t h e r m o r e l i k e l y t o fall before t h a n after t h i s d a t e , a n d t h e r e is n o e v i d e n c e w h i c h w o u l d conflict w i t h a d a t e e a r l y in t h e s e c o n d c e n t u r y o r e v e n l a t e in t h e first c e n t u r y . T h e e v i d e n c e , t h e n , t a k e n a s a w h o l e , still falls s h o r t of p r o v i d i n g w i t h a n y t h i n g l i k e c e r t a i n t y a precise d a t e for t h e Poimandres. Y e t it d o e s s e e m t o j u s t i f y f a i r l y definite c o n c l u s i o n s r e g a r d i n g t h e p l a c e of i t s t e a c h i n g i n t h e h i s t o r y of H e l l e n i s t i c religious t h o u g h t . T h e s e c o n c l u s i o n s I will postpone until some consideration has been given to o t h e r w r i t i n g s in t h e Corpus. 1
1
H e c a m e t o R o m e in the episcopate of H y g i n u s , A . D . 136-140. E u s e b i u s , HE. I V . 10.
209
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CHAPTER
THE
SACRED
X
DISCOURSE
THE t h i r d t r a c t a t e o f t h e H e r m e t i c C o r p u s h a s c o m e d o w n t o u s u n d e r t h e t i t l e The Sacred Discourse of Hermes (Trismegistus). T h e M S S . t e x t is s o m e w h a t o b s c u r e , - a n d c e r t a i n l y c o r r u p t a t s o m e p o i n t s . S c o t t p r o n o u n c e s it almost w h o l l y meaningless a n d p r o c e e d s t o restore i t e x t e n s i v e l y o n a n i n g e n i o u s t h e o r y of t h e m u t i l a t i o n of t h e a r c h e t y p e . H e does n o t c l a i m t h a t h i s r e s t o r e d t e x t is " precisely w h a t the author wrote b u t o n l y t h a t in t h e main it " correctly represents his meaning That m a y or m a y not be so ; b u t I cannot think that such drastic t r e a t m e n t is r e a l l y n e c e s s a r y . T h e s t y l e of t h e t r a c t a t e is in a n y c a s e c r a b b e d a n d n o t a l w a y s c o r r e c t , a n d i t m a y b e d o u b t e d w h e t h e r t h e w r i t e r w a s e n t i r e l y a t h o m e in t h e Greek language. B u t the M S . t e x t , w i t h a few c o m paratively slight emendations, can be read a n d understood for t h e m o s t p a r t . T h e r e r e m a i n p o i n t s a t w h i c h w e s h o u l d d o w e l l t o confess t h a t w e d o n o t k n o w w h a t t h e author wrote or what he meant. B u t I do not think there is a n y r e a l difficulty in g e t t i n g t h e m e a n i n g of t h e t e x t a s a w h o l e . T h e p o i n t s a t w h i c h t h e r e a d i n g is s e r i o u s l y d o u b t f u l d o n o t a s a rule affect o u r p r e s e n t p u r p o s e , w h i c h is t o t r a c e t h e r e l a t i o n o f t h i s c u r i o u s w o r k w i t h t h e c r e a t i o n n a r r a t i v e of Genesis a n d H e l l e n i s t i c - J e w i s h t h o u g h t , as w e l l a s w i t h t h e Poimandres. I will begin b y 1
14
1
rov rpiafMcyiarov o m i t t e d in B . T h e r e is n o t h i n g in t h e t r a c t a t e itself t o indicate t h a t it was intended to be a t t r i b u t e d t o Hermes, b u t it has a certain general affinity w i t h t h e Hermetic literature, t h o u g h it lacks some t y p i c a l features; and it was a d o p t e d into t h e Corpus w h e n t h e collection was m a d e . 210
THE
SACRED
DISCOURSE
g i v i n g t h e t e x t of t h e t r a c t a t e , in w h i c h 1 h a v e f o l l o w e d the M S S . a s c l o s e l y a s p o s s i b l e , a c c e p t i n g s o m e f e w e m e n d a t i o n s of S c o t t a n d earlier e d i t o r s , w i t h a f e w u n i m p o r t a n t s u g g e s t i o n s of m y o w n . F o r a full apparatus criticus t h e r e a d e r m u s t b e referred t o S c o t t . F o r t h e p u r p o s e s of t h e f o l l o w i n g discussion I h a v e u n d e r l i n e d all w o r d s w h i c h t h e d i s c o u r s e h a s in c o m m o n w i t h t h e c r e a t i o n n a r r a t i v e of t h e L X X . I append a translation, g i v i n g t h e sense a s I u n d e r s t a n d i t . EPMOY § I . A6£a 'Apx*}
TOY TPISMEriETOY Trdvrojv 6 9e6s Kal delov, TCOV
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4
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1
M S S . Kal vovs Kal <j>vois Kal vXrj. I a c c e p t this e m e n d a t i o n from Scott. I t would not, indeed, be impossible t o find a Stoic writer 1 i d e n t i f y i n g G o d , as dpx ?* w i t h vovs, 4>VOLS and v\i). B u t it seems more n a t u r a l here t o find an enumeration of t h e p r i m a r y ovra of w h i c h G o d is apxy- A s t h e GKOTOS a n d Trvev^a w h i c h represent here t h e aboriginal form of vXi) exist Suva/xct delq, G o d m a y be said t o be t h e apxtf of vXrj, in contrast t o t h e doctrine of Poimandres, where t h e OKOTOS from w h i c h m a t t e r emerges stands over against G o d , w h o is light. 2
M S S . Kal vois Kal evepyeia. I e m e n d on a n a l o g y w i t h t h e pre c e d i n g clause. S c o t t rewrites t h e sentence. T h e nominatives dvdyKf\, rdXos, dvaveatois, h o w e v e r , should p r o b a b l y be retained. T h e divine is not o n l y t h e origin of nature and its a c t i v i t y ; it is also t h e necessity or fate (€ip.app,4vrj), b y w h i c h t h e y are directed ; and as things t a k e their origin from t h e divine, so t h e y end in t h e divine and are b r o u g h t into b e i n g a g a i n b y it, as e x p l a i n e d below, in h a r m o n y w i t h Stoic t e a c h i n g . 3
T h e s e words seem t o m a k e no sense here. W h a t e v e r words stood in t h e original t e x t would seem t o h a v e b e e n corrupted b y t h e influence of v' vypa dp,pap below. M S S . insert Kal Oeol irdvrzs Karaoiep&ai or -aipwoi (? for Karahiaipovot). B u t t h e gods do n o t a p p e a r until a later s t a g e ; and if a t this p o i n t t h e y " distributed " t h e elements, these could n o t still h a v e been doiopiora. 4
211
THE OVTOJV
aTravrcov
BIBLE
AND
THE
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GREEKS
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els VI/JOS, Kal rd fiapea e8epeXtd)Brj v(f>* vypa dptptcp, rrvpl TCOV SXoJv StoptaBevrojv Kal dvaKpepbaoBevrajv rrvevpart dueled ai. Kal cotfrBr) 6 ovpavos ev KVKXOLS eTrrd, Kal deol rats evdarpots loeats OTTravoptevot avv rots avrtov crrjuetots arrant. 2 Kal otrjpBpojBr) avv rots ev avrfj deots. Kal TreptetXtxdrj rd TreptKVKXtov dept, KVKXUO Spofjajptart TrvevLtart delco oxovptevov. § 3 . 'AvrJKe Se eKaaros Beos otd rfjs IStas ovvdpteojs ro rrpoaraxOev avrcp • Kal eyevero Orjpta rerpdrroSa Kal eprrera Kal evvopa Kal Trrrjvd, Kal rraaa arropa evoTropos Kal x°P $ Kal dvdovs rravros X^°V> 0"rreppia rijs rraXtyyeveaias ev eavrols. 'EoTTeppioXoyovv re ras yeveaets rd)v dvOpcorrajv els epyojv deiojv yvtootv Kal $>vaeajs evepyovorjs ptaprvpiav * Kal rrXrjBos dv8pd)Tra)v els rravrajv rtov VTT' ovpavov heoTroreiav Kal ay a Beov errtyvojertv, els ro av^dveaBat ev av^rjaet Kal TTXTJBVveaBat ev TrXrjBet • Kal Trdaav ev aapKt I/JVX^V §td opopL-qptaros Becov eyKVKXiojv F repacTroptas F els KaroTrriav ovpavov Kal opopti]ptaros ovpavtojv Qeojv Kal epywv Bettov Kal vaeojs evepy etas, ets re orjpLetojotv dyaBtov, els yvtoatv Betas 1
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3
4
5
6
1
1
This m a y be t a k e n as a s o m e w h a t violent case of t h e " epexegetic " infinitive, a construction w h i c h tends t o b e overworked in t h e L X X . A feminine substantive is required by avrrj following, and it must be some substantive d e n o m i n a t i n g t h e upper, h e a v e n l y sphere, as distinct from the lower sphere (rd vrr' ovpavov), which is dealt with in t h e following paragraph. I h a v e adopted Scott's suggestion. A n o t h e r possibility would b e 7} dvQxfreprjs <j>voisS c o t t adds exovres, b u t in a writer so n o t a b l y under Jewish influence an imitation of t h e H e b r e w n o m i n a t i v e absolute is not impossible. Sic M S S . T h e word is n o t properly used ; b u t so poor a Hellenist as our author m a y perhaps h a v e t a k e n 07reppoXoye.lv t o mean " sowed " or " caused t o g e r m i n a t e " (perhaps w i t h orreppariKos Xoyos in mind). Otherwise it would be easy to emend eorreppofioXovv or eorreppoyovow. Sic S c o t t for M S S . evepyovoav. Clearly corrupt. S c o t t suggests TrapaoKevdoas, w i t h " God " understood as subject. B u t all terrestrial things, including m a n , are the work of subordinate gods. Sic S c o t t for M S S . orjpeta. B u t t h e t e x t remains doubtful. 2
3
4
5
6
7
212
THE
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Svvdpews, {lolpas F oxXovpcvrjs T yvchvai dyaddiv Kal (fravXwv, Kal rraacov Tzyytxiv oaioaXovpylav evpetv. § 4 . 'ApKel re avrols fiuboal re Kal ao^iadrjvai rrpos poZpav Spopbrjparos KVKXUOV deojv, Kal dvaXvdrjvai els ravr6. Kal ecrovrat p,eydXa drropLvrjixovevpLara rexvovpyrjpdra>v iirl rrjs yrjs KaraXnTovres iv ovopbari <els> XP® dp,avpa)OLv. 2
3
4
h
6
VLOV
1
C o r r u p t . S c o t t s u g g e s t s Kexcoptopevas. A B , a c c o r d i n g t o P a r t h e y (not s o cited b y S c o t t ) , r e a d -naocov ayaOcov, which is i m p o s s i b l e . I s u g g e s t rexvtiv, a s a feminine s u b s t a n t i v e which would g i v e g o o d s e n s e . S c o t t r e a d s Trdaav w i t h P a r t h e y a n d e x c i s e s dyadcov. I s u g g e s t this, w i t h o u t m u c h confidence, for M S S . dpxerai avrcov. I t w o u l d b e j u s t p o s s i b l e t o c o n s t r u e t h e M S . t e x t either (a) on t h e a n a l o g y of p o e t i c a l e x p r e s s i o n s like dpxeodai Aids: " F r o m t h e m (scil. t h e gods) b e g i n s m a n ' s life, w i s d o m a n d dissolution " ; b u t t h e infinitives would n e e d a n e x p r e s s e d s u b j e c t ; or (b) a s dpxerai t o avrcov flicooai K.T.X., ' T h e i r (scil. men's) life b e g i n s " . B u t neither of t h e s e i s s a t i s f a c t o r y . A n o t h e r p o s s i b l e e m e n d a t i o n would b e dpxr) re avrols, " a n d so t h e r e w a s for t h e m a b e g i n n i n g of living ", e t c . S c o t t , vndpxet re avrols. S c o t t e m e n d s t o d<j>avtaOrjvai. B u t this would a n t i c i p a t e dvaXvSrjvat. A s G o d i s " w i s d o m for t h e s h o w i n g of all t h i n g s " a s well a s their " beginning so m a n is c r e a t e d n o t o n l y to live b u t also t o grow wise. T h i s , a n d t h i s a l o n e , d i s t i n g u i s h e s h i m from t h e b e a s t s , " M S S . els o. T h i s m a y be a r e m n a n t of a t e x t m e a n i n g " d i s s o l v e d i n t o t h a t f r o m w h i c h t h e y c a m e ". I s u g g e s t els ravro, giving sub s t a n t i a l l y t h a t s e n s e . P a r t h e y , els rovro. Scott leaves a lacuna in his t e x t , a n d s u g g e s t s els rd orotxcla in his n o t e . T h i s s e n t e n c e is v e r y o b s c u r e , a n d p r o b a b l y c o r r u p t , b u t with t h e s l i g h t e m e n d a t i o n I s u g g e s t , t h e insertion of els, it is p o s s i b l e to c o n s t r u e it, if w e s u p p o s e t h a t ev ovopan is a H e b r a i z i n g c o n s t r u c t i o n , b a s e d o n t h e s o - c a l l e d Beth essentiae ; e.g. nbnj^,, " a s a n i n h e r i t a n c e ^1?^ , " as 2
3
4
:
6
m y h e l p e r " , " I a p p e a r e d t o t h e m "HtgT'bNSl ", i.e. " i n m y c h a r a c t e r a s E l S h a d d a i " (Ex. vi. 3), e t c . T h e L X X u s u a l l y d i s g u i s e s t h e con s t r u c t i o n b y s u b s t i t u t i n g a g o o d G r e e k i d i o m , b u t Ezek. xlvi. 16, xlvii. 14, ev KXrjpovopia, a n d s i m i l a r l y in a few o t h e r p a s s a g e s . Similarly, A q u i l a h a s iv Beep iKavcp for "HlZr b*Rl. F or ovopa i n t h e s e n s e of " r e n o w n ", " r e p u t a t i o n ", " n a m e a n d f a m e ", t h e r e a r e n u m e r o u s Old T e s t a m e n t p a r a l l e l s : e.g. Gen. x i . 4, where t h e g e n e r a t i o n a f t e r t h e F l o o d p r o p o s e t o b u i l d t h e T o w e r of B a b e l — K a l rron]oopev eavrcov ovopa (which i n view of t h e c o n t e x t m i g h t c o n c e i v a b l y h a v e been in o u r a u t h o r ' s m i n d ) ; 2 Kms. viii. 13, Kal errotrjoev Aavelo ovopa, et passim. T h e r e a d i n g els xp° dpdvpcooiv r e s t o r e s a c o n s t r u c t i o n of which this writer is e x c e s s i v e l y fond, cf. els Selgiv d-rrdvrcov, els epycov VUJV
Oelcov yvcuotv, els rr avrcov
beorrorelav, els KaroTrrlav
213
ovpavov, els
orjpeicootv
THE
BIBLE
AND
THE
GREEKS
Kal rrdoa yeveotg ipufjvxov o^apKog Kal Kaprrov arropdg Kal rrdcrrjs Te\vovpyias rd iXarrovpueva dvaveajdrjoerai dvdyKrj Kal dvavewoei ded>v Kal cfrvoews KVKXOV ivaptOpLLOV hpop,r}pLari. To yap delov r) rrdoa KoopuKr) ovyKpaois voei dvaveovpevr) • iv yap rep detcp Kal r)
pneutna. " A n d t h e h e a v e n a p p e a r e d in s e v e n c y c l e s , a n d g o d s w e r e r e v e a l e d in t h e i r s t a r r y forms w i t h all t h e i r c o n s t e l l a t i o n s , a n d t h e fiery s u b s t a n c e w a s a r t i c u l a t e d w i t h t h e g o d s in i t . A n d t h e s u r r o u n d i n g sphere w a s r o t a t e d in air, c a r r i e d in a c y c l i c course b y d i v i n e pneutna. § 3. " A n d e a c h g o d t h r o u g h his o w n p o w e r c a u s e d t o ayadwv, els yvwatv Octas owd/iecus, b u t in the present case els would h a v e to be t a k e n in a slightly different sense—" pending rather t h a n VCt)V " w i t h a v i e w to ". T h e g e n i t i v e xp° y be t a k e n as subjective. T h u s t h e sentence m i g h t mean, " t h e y will h a v e left great memorials as a (means of perpetuating their) n a m e , pending their obliteration brought a b o u t b y lapse of t i m e ". B u t t h e Greek is extraordinary, and t h e t e x t remains uncertain. S c o t t reads, ra>v Se noXXtov rd ovofiara 6 xp°' s dpdvpojoet, a reconstruction which departs too far from the M S S . to carry conviction. In t h e Stoic sense of w a r m gas in motion. m
a
vo
1
214
THE
SACRED
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spring up that which w a s appointed to him ; and there c a m e i n t o b e i n g a n i m a l s fourfooted a n d c r e e p i n g a n d a q u a t i c a n d w i n g e d , a n d e v e r y g e r m i n a l seed a n d g r a s s a n d t h e h e r b a g e of e v e r y flower, w i t h t h e seed of r e p r o d u c t i o n in t h e m . " A n d t h e y (the gods) s o w e d t h e g e n e r a t i o n s of m e n , t o k n o w G o d a n d t o b e a r w i t n e s s t o n a t u r e in its a c t i v i t y ; a n d a m u l t i t u d e of m e n t o rule all t h i n g s u n d e r h e a v e n a n d t o k n o w g o o d t h i n g s , t o g r o w in g r o w t h a n d m u l t i p l y in m u l t i t u d e ; a n d e v e r y i n c a r n a t e s o u l , b y t h e course of t h e c y c l i c a l g o d s , t o b e h o l d h e a v e n a n d t h e course o f t h e h e a v e n l y g o d s , a n d d i v i n e w o r k s , a n d t h e a c t i v i t y of n a t u r e , a n d for t h e signification of g o o d t h i n g s , for k n o w l e d g e of d i v i n e p o w e r , t o k n o w t h e d i v i s i o n s of g o o d a n d e v i l , a n d t o d i s c o v e r t h e c r a f t of all a r t s . § 4. " A n d it is e n o u g h for t h e m t o l i v e a n d t o b e c o m e w i s e , a c c o r d i n g t o t h e a l l o t m e n t o f t h e course of t h e c y c l i c g o d s , a n d t o b e d i s s o l v e d i n t o t h e s a m e t h i n g (from w h i c h t h e y sprang). A n d t h e y shall leave great memorials of w o r k s of art u p o n e a r t h for a n a m e u n t i l t i m e s h a l l d i m them. " A n d e v e r y g e n e r a t i o n of a n i m a t e flesh a n d of t h e s e e d of fruit, a n d all t h o s e w o r k s of a r t t h a t d i m i n i s h , s h a l l b e r e n e w e d b y n e c e s s i t y of t h e g o d s a n d of n a t u r e in t h e course of t h e n u m e r i c a l c y c l e . " F o r t h e D i v i n e is t h e w h o l e c o s m i c c o m p o s i t i o n r e n e w e d b y n a t u r e . F o r in t h e D i v i n e , n a t u r e itself c o n s i s t s / ' The Sacred Discourse is, a s S c o t t r i g h t l y h o l d s , c o m p l e t e in itself, s h o r t a s it is, a n d n o t a f r a g m e n t of a l a r g e r w o r k . I t is a s u m m a r y of t h e w r i t e r ' s c o s m o l o g y . T h i s is s u b s t a n t i a l l y S t o i c in c h a r a c t e r , w i t h v e r y l i t t l e o r n o a d m i x t u r e of P l a t o n i s m s u c h a s is f o u n d in m o s t of t h e Hermetica. It shows considerable resemblance to 1
1
A s S c o t t shows w i t h later writers of the school.
ample illustrations from Chrysippus
215
and
THE
BIBLE
AND
THE
GREEKS
t h e c o s m o l o g y o f S a n c h u n i a t h o n a s g i v e n b y P h i l o of B y b l o s , w i t h t h e difference t h a t w h e r e a s t h e l a t t e r is a t h e i s t i c , a s E u s e b i u s o b s e r v e d , t h e Sacred Discourse is w r i t t e n t o s h o w t h a t t h e S t o i c a c c o u n t of t h e u n i v e r s e is n o t i n c o m p a t i b l e w i t h belief in G o d . " S a n c h u n i a t h o n " h i m s e l f is p r o b a b l y d e p e n d e n t o n Genesis, w h i l e e l e m e n t s of a m o r e p r i m i t i v e S e m i t i c m y t h o l o g y m a y lie b e h i n d b o t h . B u t S c o t t c o n c l u d e s t h a t t h e r e is n o l i t e r a r y r e l a t i o n s h i p b e t w e e n " S a n c h u n i a t h o n " a n d t h e Sacred Discourse. T h e r e s e m b l a n c e m a y b e a c c o u n t e d for b y t h e f a c t t h a t b o t h w r i t e r s c o m b i n e S t o i c i s m w i t h t h e Mosaic c o s m o g o n y . F o r t h a t t h e H e r m e t i c w r i t e r w a s a c q u a i n t e d w i t h Gen. i., in t h e L X X v e r s i o n (or s o m e v e r s i o n h a r d l y differing from t h e L X X ) , is c l e a r from t h e n u m e r o u s v e r b a l e c h o e s , a s w e l l a s f r o m t h e close p a r a l l e l i n t h e w o r k i n g o u t o f t h e process o f c r e a t i o n . T h e t e a c h i n g of t h i s t r a c t a t e m a y b e described, in Scott's words, as " Judaeo-Stoic T h i s t r a c t a t e , therefore, calls for c o m p a r i s o n w i t h t h e Poimandres, w h i c h , a s w e h a v e seen, is also d e p e n d e n t o n Genesis. Poimandres also h a s S t o i c e l e m e n t s , b u t t h e y are c o m b i n e d w i t h P l a t o n i c e l e m e n t s w h i c h g i v e a v e r y different c o m p l e x i o n t o i t s p h i l o s o p h y . I n t h e Sacred Discourse t h e r e is n o t r a n s c e n d e n t G o d , n o a r c h e t y p a l u n i v e r s e , a n d t h e i m m o r t a l i t y of m a n , w h i c h is t h e d o m i n a n t religious i n t e r e s t of t h e Poimandres, is here e m p h a t i c a l l y denied. I t is e n o u g h for m a n t o l i v e , t o acquire such wisdom as the astral gods allow, and then to pass a w a y . T h e divergence in philosophical principles, h o w e v e r , d o e s n o t rule o u t t h e p o s s i b i l i t y t h a t o n e w r i t e r m a y h a v e b e e n i n d e b t e d t o t h e other, a n d t h e q u e s t i o n m u s t b e discussed w h e t h e r t h e H e b r e w influence is in o n e or the other at second hand. W i t h t h i s q u e s t i o n in m i n d , we m a y turn t o compare the treatment of t h e biblical m a t e r i a l i n t h i s t r a c t a t e w i t h t h a t i n t h e Poimandres. 1
1
dvriKpvs aBeoTrjra iiadyci (Praep.
2l6
Evcing. I . i o , 3).
THE
SACRED
DISCOURSE i
The tractate begins w i t h three aphorisms which give the t h e i s t i c b a c k g r o u n d of t h e c o s m o l o g y w h i c h follows. T h i s is e x p r e s s e d a l l t h r o u g h in t h e m i x t u r e of p o l y t h e i s t i c a n d vaguely pantheistic terms congenial to Stoic writers ; but in t h e o p e n i n g a p h o r i s m s t h e a u t h o r i n d i c a t e s t h a t in his o w n belief G o d , o r t h e D i v i n e , s t a n d s b e h i n d t h e w h o l e p r o c e s s . T h e first w o r d s — 8 o £ a rrdvrow 6 Oeds —are c e r t a i n l y n o t S t o i c o r G r e e k in s p i r i t , b u t t h e y e c h o t h e s e n t i m e n t s of m a n y H e b r e w w r i t e r s , e . g . Is. v i . 3 , rrXrjprjs rrdaa r) yrj rrjs 86£rjs avrov : Ps. l x x i . 1 7 , evXoyrjrov TO ovopua rrjs 86£rjs avrov els rov aubva . . . Kal rrXrjpajOrjaerat rrjs Sogrjs avrov rrdaa r) yrj : Sir. x l i i . 1 7 (in a l o n g c o s m o l o g i c a l p a s s a g e ) , arrjpixOrjvai iv 86£rj avrov TO rrav. I n t h e s e c o n d a p h o r i s m , dpxr) rd>v ovrojv d Oeos, w e h a v e a n e c h o o f t h e o p e n i n g w o r d s of Genesis, iv dpxfj irroirjaev d Oeos. F u r t h e r t h i s dpxh> w h i c h is G o d , is a l s o W i s d o m . Jewish writers do not indeed identify W i s d o m with God, b u t s h o r t o f t h i s , t h e t e a c h i n g of t h e " W i s d o m " s c h o o l a p p r o x i m a t e s t o t h a t of t h e p r e s e n t p a s s a g e . 1
2
Prov. v i i i . 2 2 , Kvpios
eKriaev
p,e dpx^jv rd>v d8wv avrov els epya
avrov,
rrpo rov alcovos iOepueXtwaev pie iv dpxfj. 1
S c o t t emends these words, observing, " I can find no meaning in t h e s t a t e m e n t t h a t G o d is t h e 86 (a of things ". I do not t h i n k t h a t a reader familiar w i t h Hebraic w a y s of speech would find a n y great difficulty about it. I n t h e O l d T e s t a m e n t G o d is called ooga pov (Ps. iii. 4, Is. xii. 2), S o f a oov (Is. lx. 19), S o f a avrov (scil. of " m y people ", Jerem. ii. n ) ; i.e. it is b y virtue of their relation to G o d t h a t His people are glorious. Similarly, t h a t which gives significance, b e a u t y , or s u b l i m i t y t o t h e universe is its divine origin, and so G o d is its glory. Moreover, in Jewish t h o u g h t " t h e glory " came t o be an expression for t h e revealed presence of t h e transcendent God as i m m a nent in t h e world. Since for t h e Stoic writer t h e immanent divine is the only God, t h e glory resident in t h e universe is God, sans phrase. 2
T h e H e b r e w is more impressive, and perhaps nearer to the meaning 5
of our passage, IT !!!^ ^ K H " ^ libo is His glory " .
217
, " the fullness of the whole earth
THE
BIBLE
AND THE
GREEKS
Wisd. i x . 9, Kal
[i€Ta Kal
aov rj ooia rj elSvia rrapovoa
rd epya
ore irroUis
rov
aov
Koapiov.
Sir. i. 1 sqq., IIdo
a aoia irapd aubva
uporepa Kal Kvpios
Kvpiov,
Kal pier
rravrajv
€ Knar
ovveois
povrjaeu>s i£ aubvos
air6s
eKnoev
at
eonv
els
rov
ootfiia
i£dx€€V avrrjv
. . .
avrrjv.
Kal i8ev Kal i^rjpLOpLrjoev Kal
avrov
. . .
irrl ndvra
avrrjv,
rd epya
avrov.
Cf. also Sir. x x i v . 3 - 6 . If f o r t h e J e w , W i s d o m = dpxfj, a n d for t h e S t o i c , G o d = dpxrjy t h e n i n a J u d a e o - S t o i c s c h e m e G o d is W i s d o m . H e is w i s d o m " f o r t h e s h o w i n g o f a l l t h i n g s i.e. as w e m i g h t p u t i t , H e is t h e causa cognoscendi, a s w e l l a s t h e causa essendi, of a l l t h i n g s , t h e G o d o f r e v e l a t i o n a s w e l l as of creation. I n t h e t h i r d a p h o r i s m w e a r e t o l d t h a t G o d is n o t o n l y t h e b e g i n n i n g , b u t a l s o t h e e n d o f t h e u n i v e r s e . C f . Rev. X X l l . 1 3 , eyaj ro A Kai ro U, o rrpajros Kai o eoxaros, rj dpxr) Kal TO reXos. Such formulations of the eternity of the divine being are c o m m o n in religious writings of t h e Hellenistic period, Jewish, Christian a n d p a g a n . In the Old Testament t h e y h a v e antecedents in such passages as Is. x i i . 4 , x l i v . 6, x l v i i i . 1 2 . 1
2 T u r n i n g n o w t o t h e c o s m o l o g y proper, w e m a y begin b y reviewing the stages of creation as set forth b y t h e t h r e e w r i t e r s before u s : 1
Cf. P l a t . , Laws, I V . p . 7150 (cited as " Orphic "), o /xcv or) deos . . . dpxjv re Kal re\evrr)v Kal peoa rcov ovrcov artdvrcov e\cov ; Josephus, Ant. V I I I . x i . 2, § 281, dpxr) KOX reXos artdvrcov. See also passages cited b y Reitzenstein, Poim. 277, 286; Erlosungsmysterium, p p . 174, 244, L o h m e y e r on Rev. I.e.
2l8
THE
SACRED
Genesis
DISCOURSE
Poimandres
Logos
Hieros
i. Chaos : creation of light : separation of light and darkness.
Unbounded light: separation of dark ness from light.
Chaos : emergence of l i g h t : concretion of unformed elements.
2. Separation of w a ters a b o v e from waters below t h e firmament.
Separation per from elements.
Separation per from elements.
3. Separation of land a n d water. Creation of v e g e t a b l e life.
(Separation of land and water.)
4. Creation of v e n l y bodies.
hea
Creation of the " Administrators
5. Production birds and fishes.
of
6. Production of land animals. Creation of man. 7. F a l l of m a n .
of u p lower
of
up lower
A p p e a r a n c e of tral gods.
as
Production of birds and fishes. 1 Creation of animals, Production of land \ birds and fishes, and vegetable life. animals. Procreation and fall of man.
Creation of m a n .
T h e s t a g e s a r e n o t s o c l e a r l y m a r k e d in t h e Sacred Discourse a s i n Genesis a n d Poimandres, b u t t h e y o b v i o u s l y follow t h e s a m e g e n e r a l p l a n . B o t h Poimandres a n d t h e Sacred Discourse o m i t t h e b e g i n n i n g o f v e g e t a b l e life a t a s t a g e before t h e a p p e a r a n c e of t h e h e a v e n l y b o d i e s , c l e a r l y a s b e i n g " unscientific T h e Sacred Discourse b r i n g s a l l s u b - h u m a n life i n t o t h e s a m e s t a g e , w h i l e it s e p a r a t e s m a n from t h e a n i m a l s , l i k e t h e o t h e r t w o . S o far, therefore, t h e t h r e e a c c o u n t s g o c l o s e l y t o g e t h e r . In one p o i n t Poimandres a n d t h e Sacred Discourse a g r e e a g a i n s t Genesis, i n o n e p o i n t Poimandres a n d Genesis a g r e e a g a i n s t t h e Sacred Discourse, b u t n e i t h e r of t h e s e p o i n t s is of g r e a t significance. W e m u s t n o w t u r n t o details.
Poimandres b e g i n s w i t h a l l - p e r v a d i n g l i g h t , w h i c h is God. T h e n t h e t r o u b l e d o c e a n of d a r k n e s s a p p e a r s , a n d w i t h t h e differentiation of l i g h t a n d d a r k n e s s c r e a t i o n is set o n its c o u r s e . Genesis b e g i n s w i t h G o d o n t h e o n e h a n d a n d o n t h e o t h e r h a n d CTKOTOS i-navco 219
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rrjs dfivoaov, w i t h t h e d i v i n e rrvevpLa m o v i n g o v e r t h e w a t e r s (i. 2). T h e Sacred Discourse, w h i c h w i t h i t s dpyr\ rwv ovrojv 6 Beds, e c h o e s t h e L X X iv dpxfj irroirjaev 6 Beds, t h e n p r o c e e d s t o d e s c r i b e p r i m e v a l c h a o s in t e r m s w h i c h a r e close t o t h e L X X — a K o r o s iv rfj dfivootp, votop, a n d rrvevpLa. M a n i f e s t l y t h e Sacred Discourse is n e a r e r t h a n Poimandres t o Genesis / a n d i t f o l l o w s t h e n a t u r a l m e a n i n g o f t h e L X X ( w h e t h e r o r n o t it w a s t h e i n t e n t i o n of t h e o r i g i n a l H e b r e w ) in s t a t i n g t h a t t h e t h r e e p r i m e v a l essences, d a r k n e s s , w a t e r a n d rrvevpta, w e r e in c h a o s b y d i v i n e p o w e r . F u r t h e r , t h e nvevp,a is d e s c r i b e d in t e r m s w h i c h r e c a l l Wisd. v i i . 2 2 - 3 : ear w ydp iv avrfj
( W i s d o m ) rrvevpLa voepbv, ay tov, puovoyeves
rroXvpuepes, Xerrrov . . . 01a rrdvrojv xojpovv nvevpidrojv voepcov Kadapcov
Xerrrordrojv.
4 T h e n e x t s t a g e b e g i n s , as in Genesis i. 3, w i t h t h e e m e r g e n c e of l i g h t ; w h e r e a s in Poimandres l i g h t w a s t h e r e before t h e b e g i n n i n g , a n d " after a l i t t l e " d a r k n e s s c a m e i n t o b e i n g . I n t h e Sacred Discourse l i g h t s i m p l y ' ' e m e r g e d ' ' (dveidrj), b u t a s G o d is t h e dpxq of a l l t h i n g s , w e m a y f a i r l y a d d t h a t it e m e r g e d , a s m a t t e r e x i s t e d , Oeia owdpLec I t is n o t identified w i t h t h e d i v i n e essence, as in Poimandres. T h e Sacred Discourse is t o t h a t e x t e n t closer t o Genesis. T h e i m m e d i a t e s e q u e l of t h e e m e r g e n c e of l i g h t is t h e c o n c r e t i o n of t h e e l e m e n t s o u t of r a w c h a o s . Hitherto c h a o s h a s b e e n d e s c r i b e d in b i b l i c a l t e r m s . I t is n o w d e s c r i b e d as vypd ovala, w h i c h w e m a y c o m p a r e w i t h t h e vypd vais of t h e Poimandres. T h e r e is, h o w e v e r , n o r e a s o n t o s u s p e c t a n y d e p e n d e n c e of t h e o n e w r i t i n g o n t h e o t h e r , since vypds a n d its c o m p o u n d s b e l o n g t o t h e scientific v o c a b u l a r y of t h e S t o i c p h y s i c i s t s in g e n e r a l . W e m a y o b s e r v e t h a t t h e a u t h o r of Poimandres w a s careful t o a v o i d t h e use of t h e t e r m " w a t e r " in his 220
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d e s c r i p t i o n of c h a o s , on t h e g r o u n d t h a t w a t e r is one of t h e d i s c r e t e e l e m e n t s . O u r p r e s e n t a u t h o r is less s c r u p u l o u s . He allows the biblical terms to stand, and then introduces t h e t e r m vypd ovaia a s a b e l a t e d c o n c e s s i o n t o scientific accuracy. T h e e l e m e n t s are a t first " undefined a n d u n f o r m e d doiopiora Kal aKaraaKevaora. T h e s i m i l a r i t y of t h i s p h r a s e t o t h e L X X doparos
Kal aKaraoKevaoros
(Gen. i. 2) is c l e a r .
T h a t t h e p r i m e v a l s t a t e o f t h i n g s l a c k e d definition is a c o m m o n p l a c e o f G r e e k p h i l o s o p h y from e a r l y d a y s , a n d Poimandres, as w e s a w , m a k e s m u c h of t h e g r a d u a l p r o c e s s of d e l i m i t a t i o n o r definition as t h e e s s e n t i a l f e a t u r e of c r e a t i o n . T h u s t h e s u b s t i t u t i o n of t h e i d e a " undefined " for " i n v i s i b l e " m a y in b o t h w r i t e r s be t h e c o n s e q u e n c e of t h e i r p h i l o s o p h i c a l prepossessions. B u t o n c e a g a i n w e m a y raise t h e q u e s t i o n w h e t h e r a f o r m of L X X t e x t (or a s l i g h t l y different t r a n s l a t i o n ) e x i s t e d , in w h i c h t h e c h a o t i c e a r t h w a s d e s c r i b e d as dopioros Kal aKaraoKevaoros. I t is not impossible. I n i t s a p p l i c a t i o n of t h i s t e r m i n o l o g y , h o w e v e r , t h e Sacred Discourse d e p a r t s b o t h f r o m Genesis a n d from t h e s c h e m e of Poimandres. I n Genesis t h e i n v i s i b l e a n d u n f o r m e d e a r t h , a n d t h e d a r k n e s s o v e r t h e a b y s s , are a l i k e f e a t u r e s of p r i m e v a l c h a o s , a n d t h i s c o n d i t i o n d i s a p p e a r s a t o n c e o n t h e c r e a t i o n of l i g h t . S i m i l a r l y , in Poimandres t h e d a r k o c e a n is a t o n c e r e s o l v e d i n t o d i s c r e t e e l e m e n t s a t t h e " v o i c e of t h e l i g h t " . B u t in t h i s t r a c t a t e t h e r e are t w o s t a g e s , t h e c h a o s of d a r k n e s s , w a t e r a n d rrvevpia, a n d t h e n , a f t e r t h e e m e r g e n c e of l i g h t , a w o r l d of e l e m e n t s in formless confusion. 5 T h e n e x t s t e p in Genesis is t h e d i v i n e w o r d yevrjdrjra) arepeajpua ev pbeow rov vSaros (i. 6), w h i c h h a s t h e effect of s e p a r a t i n g t h e p r i m e v a l o c e a n i n t o t w o s t r i c t l y defined p a r t s , t h e w a t e r s a b o v e a n d t h e w a t e r s b e l o w t h e firma ment. B o t h o u r H e r m e t i c a u t h o r s h a v e seen in t h i s t h e 221
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S t o i c s e p a r a t i o n of t h e e l e m e n t s . T h e a g r e e m e n t is s t r i k i n g , a n d t h e r e are c e r t a i n v e r b a l e c h o e s w h i c h m i g h t suggest interdependence. 'EXacfrpog, etV vxfjos, (dvajKpepbaaOcu, Trvp, are all t e r m s u s e d b y t h e t w o H e r m e t i c w r i t e r s w i t h o u t a n y L X X p a r a l l e l s . If one is d e p e n d e n t on t h e o t h e r , w e s h o u l d be led a t t h i s p o i n t t o a l l o w p r e c e d e n c e t o t h e Poimandres, w h i c h g i v e s t h e fuller a n d c l e a r e r a c c o u n t , a n d t h e one w h i c h is closer t o t h e L X X . In Poimandres, a s in Genesis, a d i v i n e w o r d sets t h e differen t i a t i o n of t h e e l e m e n t s in process, w h i l e in t h e Sacred Discourse n o t h i n g is s a i d of t h e w a y in w h i c h it c a m e a b o u t . I t is also n o t e w o r t h y t h a t t h e c o n t i n u a t i o n of t h i s process in Genesis, v i z . t h e s e p a r a t i o n of l a n d a n d w a t e r , is c l e a r l y referred t o in Poimandres, b u t n o t in t h e Sacred Discourse. O n t h e o t h e r h a n d , it is j u s t in t h i s section t h a t t h e L X X t e r m aKarao-Kevaaros, w h i c h Poimandres does n o t use, o c c u r s in t h e Sacred Discourse, p r o v i n g t h a t its a u t h o r m u s t h a v e g o n e t o t h e L X X for himself. Again, t h e v e r b depueXcovv, t h o u g h it does n o t o c c u r in Gen. i., is v e r y c o m m o n in o t h e r p a r t s of t h e O l d T e s t a m e n t w h i c h s p e a k of t h e c r e a t i o n of t h e w o r l d . T h u s e v e n if w e s u p p o s e d t h a t t h e a u t h o r w a s influenced b y t h e Poi mandres, w e s h o u l d still h a v e reason t o c o n c l u d e t h a t he also h a d i n d e p e n d e n t k n o w l e d g e of Genesis. And t h e h y p o t h e s i s of d e p e n d e n c e on t h e Poimandres is u n n e c e s s a r y , in v i e w of t h e f a c t t h a t t h i s is one of t h e p l a c e s w h e r e b o t h a u t h o r s are i n t e r p o l a t i n g c o n v e n t i o n a l S t o i c m a t e r i a l i n t o t h e b i b l i c a l a c c o u n t . N o a c c o u n t of c r e a t i o n on S t o i c lines c o u l d be g i v e n w i t h o u t finding a p l a c e for t h e differentiation of t h e e l e m e n t s , a n d t h i s w a s t h e i n e v i t a b l e p o i n t in t h e H e b r e w c r e a t i o n s t o r y a t w h i c h t o i n t r o d u c e it. 1
6 F r o m t h e s e p a r a t i o n of t h e e l e m e n t s t h e Sacred Discourse passes on d i r e c t l y t o t h e a p p e a r a n c e of t h e h e a v e n s a n d 1
B u t cf. Job x x v i . 7, Kpefid^cDV yrjv iirl 222
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the h e a v e n l y bodies. Its dependence on the L X X can be readily traced. A f t e r d e s c r i b i n g t h e s e p a r a t i o n of t h e w a t e r s b y a or€pia>p,a, Genesis p r o c e e d s , Kal iKaXeoev 6 Oeds TO arcpicofia ovpavov (i. 8). N e x t , e a r t h a n d w a t e r are s e p a r a t e d , Kaldj^Brjr) grjpd (i.9). T h e n , after t h e i n t e r l u d e o f t h e c r e a t i o n of v e g e t a b l e life, w h i c h b o t h ' H e r m e t i c w r i t e r s p a s s o v e r a t t h i s p o i n t , Genesis r e c o r d s t h e c r e a t i o n of t h e h e a v e n l y b o d i e s els orjpLela (i. 1 4 ) . T h e Sacred Discourse, h a v i n g r e l a t e d t h e s e p a r a t i o n of t h e e l e m e n t s , p r o c e e d s : Kal d>9rj 6 ovpavos iv XVKXOLS errra, Kal 6eol rals ivdorpots loeats orrravopLevoL oifv rots avrd)v arjpbeioLS arraoiv. W e can r e a d i l y r e c o g n i z e in t h i s a " t e l e s c o p i n g " of t h e b i b l i c a l a c c o u n t . T h e f r a n k p o l y t h e i s m is o u t o f h a r m o n y w i t h t h e spirit of Gen. i. ; b u t w e m a y r e c a l l t h a t J e w i s h t h i n k e r s f o u n d in it a p l a c e for s e c o n d a r y c r e a t o r s , a n d f u r t h e r t h a t t h e " g o d s " of p h i l o s o p h i c a l p a g a n i s m w e r e n o t v e r y different f r o m t h e a n g e l i c o r d e r s of s o m e f o r m s of J e w i s h t h o u g h t . N o w , in t h e Secrets of Enoch the c r e a t i o n of t h e a n g e l i c o r d e r s is i n t e r p o l a t e d i n t o t h e s t o r y of c r e a t i o n d e r i v e d from Genesis : (on t h e s e c o n d d a y ) " f r o m t h e r o c k I c u t off a g r e a t fire, a n d f r o m t h e fire I c r e a t e d t h e o r d e r s of t h e i n c o r p o r e a l t e n t r o o p s of a n g e l s , " or as a n o t h e r v e r s i o n h a s it, " t h e i n c o r p o r e a l t r o o p s , a n d all t h e t r o o p s of s t a r s , of C h e r u b i m , S e r a p h i m a n d O p h a n i m , I c u t off from t h e fire If S c o t t is r i g h t in h i s r e s t o r a t i o n of t h e t e x t of t h e Sacred Discourse a t t h i s p o i n t : Kal 8irjp9pa)6rj r) rrvpivrj ovaia ovv rots iv avrfj Oeols, t h e p a r a l l e l w i t h t h e Secrets of Enoch is close. Orthodox J u d a i s m w a s c a r e f u l t o a v o i d t h e use o f t h e t e r m " g o d s " for t h e s e b e i n g s , b u t after a l l t h e O l d T e s t a m e n t s p o k e of t h e m as DVr6# o r m l b { P J 5 , a n d a l t h o u g h t h e L X X often r e p l a c e d t h e s e t e r m s b y dyyeXot,, w e d o n o t k n o w t h a t all 1
2
3
1
Cf. pp. 137, 155-6.
2
Secrets of Enoch, x x i x . 3. T h e t w o S l a v o n i c versions, denominated b y Forbes and Charles A and B , are quoted. T h e L X X translators h a v e been a t pains to replace the plural D^nib^ or D^ri^^SL b y dyyeXtu (see p p . 22-3), where these terms 3
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G r e e k - s p e a k i n g J e w s w e r e s o s c r u p u l o u s . T o a J e w of t h e periphery, or to a philosophic pagan approaching Judaism f r o m t h e o u t s i d e , t h e d i s t i n c t i o n b e t w e e n Oeoi a n d dyyeXot, m i g h t w e l l s e e m n o m o r e t h a n a difference of t e r m i n o l o g y upon w h i c h it w o u l d be pedantic t o insist. T h e a s t r a l g o d s h e r e c o r r e s p o n d t o t h e htoucrpral of t h e Poimandres, a n d b o t h t r a c t a t e s refer t o t h e s e v e n circles of h e a v e n . B u t of t h e e l a b o r a t e s c h e m e of t h e Poiman dres n o t h i n g else r e a p p e a r s in t h e Sacred Discourse. If the latter were dependent on the former w e should be hard p u t t o i t t o e x p l a i n h o w i t h a d s o simplified t h e m a t t e r a s t o restore s o m e t h i n g l i k e t h e b i b l i c a l a c c o u n t , u s i n g s o m e b i b l i c a l t e r m s i g n o r e d b y t h e Poimandres. On the other h a n d , it is e q u a l l y difficult t o s u p p o s e t h a t t h e a u t h o r of Poimandres w a s i n d e b t e d s o l e l y t o t h e Sacred Discourse for h i s k n o w l e d g e of t h e b i b l i c a l c o s m o l o g y a t t h i s p o i n t . H e h a s f o l l o w e d Genesis in m a k i n g a b r e a k b e t w e e n t h e c r e a t i o n of t h e h e a v e n s (the fire-pneuma s t r a t u m ) a n d t h e c r e a t i o n of t h e h e a v e n l y b o d i e s , w h i l e t h e Sacred Discourse runs t h e m together. T h e n e x t s t a g e , t h e r e v o l u t i o n of t h e h e a v e n s , is a p i e c e of p u r e S t o i c i s m , i n t e r p o l a t e d i n t o t h e b i b l i c a l a c c o u n t . N a t u r a l l y i t is g i v e n a l s o in t h e Poimandres. No " scientific " c o s m o l o g y c o u l d dispense w i t h i t . B u t t h e r e is n o close c o n t a c t b e t w e e n t h e t w o t r a c t a t e s i n t h e w a y 1
2
3
represent beings with a recognized status within t h e Jewish system, and to replace
b y etdtoXov, yXvnros, P8eXvyp,a, in some
places where p a g a n gods are m e a n t , l e a v i n g t h e t e r m dcoi in such phrases as Oeos dea>v, and elsewhere where no misunderstanding is possible as to their status. E v e n such survivals m i g h t seem t o justify the recognition of " gods " subordinate t o Jehovah. T h e protest in Wisd. xiii. i sqq. against t h e deification of t h e KVKXOS darpojv, t h e <j>worrjp€s ovpavov, is directed a g a i n s t j u s t t h e k i n d of teaching w h i c h we find in this t r a c t a t e . Nevertheless, it m i g h t find a specious support e v e n in H o l y W r i t . T h e s e v e n circles appear also in Secrets of Enoch, x x v i i . 3. I n w h i c h we m u s t place, t h o u g h it is not mentioned a t this point, t h e separation of l a n d and water, w h i c h is not mentioned in t h e Sacred Discourse (see p. 143). 1
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in w h i c h i t is d e s c r i b e d . T h e r e m a i n i n g s t a g e s of c r e a t i o n are g i v e n q u i t e differently.
7 T h e origin o f t e r r e s t r i a l life is a t t r i b u t e d in t h e Sacred Discourse t o t h e a s t r a l g o d s , e a c h of w h o m h a s h i s a p p o i n t e d p a r t i n t h e w o r k , a n d h i s o w n s p e c i a l p o w e r for carrying it through. W e m a y t a k e i t t h a t t h e i r r61e is " a p p o i n t e d " (Trpocrraxdev) b y t h e s u p r e m e G o d (cf. Point. § I I , KaO
LXX drjpla rr)s yijs, rerpdnoBa
Poimandres 9t\pla aypia /ecu rjpepa
Logos
Hieros
drjpla TerpdnoBa #ccu ipirerd
7TT1JVtt ^ €w8pa 1
T h e difference b e t w e e n difference of o r t h o g r a p h y .
TTCTCIVCX
and imjvd
is little more t h a n a
The creatures, h o w e v e r , are differently grouped in the three documents. I n t h e L X X (Gen. i. 2 0 - 5 ) w a t e r p r o d u c e s " c r e e p i n g t h i n g s " a n d b i r d s ( w i t h fish a n d t h e l a r g e r marine animals), a n d earth produces quadrupeds and other land animals, and " creeping things I n Poimandres a i r produces flying things, water swimming things, and earth quadrupeds, " creeping things a n d beasts wild a n d t a m e . I n t h e Sacred Discourse t h e y are a l l g r o u p e d t o g e t h e r , a n d n o i n d i c a t i o n is g i v e n w h i c h " g o d " w a s 1
S c o t t t a k e s t h e creator-gods t o be t h e elements themselves, b u t there is nothing of this, e x p l i c i t l y a t least, in t h e t e x t . T h e author speaks o n l y of t h e astral gods, a n d in default of further evidence w e m u s t t a k e these t o be t h e creators of terrestrial life. B e l o w w e are told t h a t it is through t h e course of t h e c y c l i c gods (i.e. the astral gods) t h a t all flesh was generated, and in accordance w i t h their course t h a t wisdom comes t o m a n .
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responsible for e a c h class. S o far Poimandres is closer t o Genesis, b u t in w h a t follows t h e Sacred Discourse g i v e s b i b l i c a l m a t e r i a l w h i c h is i g n o r e d in Poimandres, for i t c o n t i n u e s t h e c a t a l o g u e t o i n c l u d e v e g e t a b l e life, of w h i c h Poimandres s a y s n o t h i n g , a n d i t does so in f a i r l y close c o n t a c t w i t h t h e L X X (Gen. i. n ) . LXX fioravrj xoprov, anetpov oireppia Kara £v\6v Kaprnpiov.
Logos
Hieros T
yivos,
vaoa airopd evoiropos, x°P °S> dvOovs iravros X^°V' ° arr€pp.a rijs TraXiyyevtoLas iv edvrots. T
Genesis g i v e s t h e p r o d u c t i o n of v e g e t a b l e life a t a p o i n t w h i c h is c l e a r l y " unscientific T h e Hermetist places it a l o n g w i t h t h e p r o d u c t i o n of a n i m a l life.
8 W e n o w c o m e t o t h e c r e a t i o n of m a n . H e r e Poimandres, f o l l o w i n g Genesis, m a d e a definite b r e a k , refusing to a s s o ciate m a n w i t h the other animals, and emphasizing his specifically d i v i n e origin. T h e Sacred Discourse h a v i n g g r o u p e d t o g e t h e r a l l s u b - h u m a n life, b e g i n s a n e w s e n t e n c e , w i t h a different v e r b , for t h e c r e a t i o n of m a n , b u t does n o t o t h e r w i s e i n d i c a t e a n y b r e a c h of continuity. T h e gods w h o had produced animal and v e g e t a b l e life w e n t o n t o p r o d u c e m a n . T h e c h a n g e of v e r b (dvrjK€, iarrepfioXoyow) does not appear to h a v e a n y s p e c i a l significance. T h e y " s o w e d " o r " c a u s e d t o g e r m i n a t e " t h e g e n e r a t i o n s of m a n . N o w Poimandres a g r e e s t h a t t h e m o r t a l p a r t of m a n c a m e from t h e SioLKrjral, t h e a s t r a l g o d s , a n d P h i l o f o u n d in Genesis a h i n t t h a t it 1
1
S c o t t has a t h e o r y t h a t the original account of the creation of m a n has dropped out, and t h a t all we h a v e left is an account of the perpetua tion of t h e h u m a n race. I do not, however, see w h y we should m a k e a n y such distinction. There is no evidence of a lacuna in t h e t e x t , and t h e deliberate intention of the author seems to h a v e been to t e a c h t h a t m a n is on a level with all other created things, e x c e p t in " wisdom " .
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w a s t h e w o r k of t h e d i v i n e Swa/xeis-, a n d n o t of G o d Himself. B u t b o t h Genesis a n d Poimandres t e a c h t h a t m a n in h i s h i g h e r a s p e c t is t h e i m a g e o f G o d . T h i s s u b l i m e d o c t r i n e is t h e c l i m a x of t h e b i b l i c a l c o s m o l o g y , a n d t h e d e t e r m i n i n g m o t i v e of t h e Poimandres. The Sacred Discourse k n o w s n o t h i n g of i t . N e v e r t h e l e s s , t h e a u t h o r follows t h e L X X a s c l o s e l y , from h i s p o i n t of v i e w , a s t h e a u t h o r of t h e Poimandres does from h i s , a n d clearly independently. T h e p a s s a g e is o b s c u r e , b u t c a n b e u n d e r s t o o d as g i v i n g t h r e e p a r a l l e l d e s c r i p t i o n s of t h e h u m a n race (all i n t h e a c c u s a t i v e after iarreppLoXoyovv), a s s o c i a t e d w i t h different a s p e c t s of t h e e n d for w h i c h m a n w a s c r e a t e d . (i) T h e g e n e r a t i o n s of m e n w e r e c r e a t e d i n o r d e r t o k n o w t h e w o r k s of G o d a n d t o b e a r w i t n e s s t o t h e ener g i z i n g of n a t u r e . (ii) A m u l t i t u d e of m e n w a s c r e a t e d t o rule o v e r a l l t h i n g s u n d e r h e a v e n , a n d t o k n o w G o d , t o increase a n d multiply. (iii) E v e r y i n c a r n a t e s o u l w a s c r e a t e d t o b e h o l d t h e h e a v e n , t h e r e v o l u t i o n of t h e g o d s , t h e w o r k s of G o d a n d t h e e n e r g i z i n g of n a t u r e ; t o s i g n i f y g o o d t h i n g s (?), t o k n o w t h e p o w e r of G o d , t o r e c o g n i z e t h e a p p o r t i o n m e n t of things good a n d evil, a n d to discover all arts. T h e r e is s o m e r e d u n d a n c y here. I t is possible t h a t t h e 1
p h r a s e k'pyojv Oecajv Kal vaea)s evepyeias
in (iii) h a s a r i s e n
f r o m a d i t t o g r a p h y of t h e s i m i l a r p h r a s e in (i). B u t for t h e rest t h e t h r e e f o l d s t a t e m e n t m a y b e a c c e p t e d a s a s u m m a r y of t h e e n d s for w h i c h m a n w a s c r e a t e d , v i z . : (i) t o k n o w G o d in n a t u r e , (ii) t o m u l t i p l y a n d rule t h e e a r t h , (iii) t o s t u d y a s t r o n o m y , t h e o l o g y , e t h i c s a n d t h e arts—in other words, to become civilized. T h i s c h a r t e r of h u m a n i t y is s i m i l a r in spirit t o v a r i o u s passages in Hellenistic literature. T a k e , for e x a m p l e , Sir. x v i i . 1 - 8 : 1
See p. 155.
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Kvpios €Kriaev €K yfjs avdpcorrov, Kal rrdXiv drricrrei/fev avrov els avrr]v • r)pi€pas dpiOpLov Kal Kaipov e8coK€v avrots, Kal CSOJKCV avrols itjovolav rcov in avrrjs . . . Kal eOrjKev rov <j>6fiov avrov irrl ndorjs aapKos, Kal KaraKvpeveiv drjplcov Kal nerewcov . . . iniarr\p,r)v avviaecos ivinXrjcrev avrovs, Kal dyadd Kal /ca/ca vniSecijev avrols ' eOrjKev rov dcpdaXpiov avrov irrl ras Kapoias avrcov, S e i f a t avrocs ro pLeyaXetov rcov epycov avrov. O r a g a i n , Wisd. v i i . 1 7 - 1 9 : avros yap pLOL €&COK€V rcov ovrcov yvcoaiv di/jevorj, eloivac crvaraacv Koapiov Kal ivipyetav OTOLX^ICOV, dpxfy Kal riXos KOI pLeadrrjra xpdviov, rponcov dXXayds Kal pterafioXds Kacpcov, ivcavrcov KVKXOVS Kal dcrripojv diaeis, <j>vcr€is l>cbcov Kal 0vp,ovs drjplojv. M o r e o v e r , e a c h of i t s t h r e e c l a u s e s h a s definite p o i n t s o f c o n t a c t , in t h o u g h t a n d l a n g u a g e , w i t h b i b l i c a l d o c u m e n t s , a n d in p a r t i c u l a r w i t h t h e e a r l y c h a p t e r s of Genesis a n d similar cosmological passages. (a) T h e p h r a s e ras yeveaecs rcov dvdpconcov r e c a l l s Gen. v . I , avrrj r) filfiXos yeviaetos dvdpconcov. T h e p h r a s e epycov delcov r e c a l l s t h e c o m m o n O l d T e s t a m e n t e x p r e s s i o n " t h e w o r k s of t h e L o r d u s e d w i t h s p e c i a l reference t o c r e a t i o n ; cf. e s p e c i a l l y t h e c o n c l u s i o n of t h e c r e a t i o n n a r r a t i v e , Gen. ii. 2, Karen avcrev (o Oeos) and rravrcov rcov epycov avrov cZv irrolrjaev. T h a t m a n w a s c r e a t e d t o k n o w t h e w o r k s of G o d is n o t e x p l i c i t l y s t a t e d in S c r i p t u r e , b u t it m i g h t f a i r l y b e s u p p o s e d t o b e i m p l i e d in t h e s t a t e m e n t t h a t i m m e d i a t e l y a f t e r his c r e a t i o n A d a m p a s s e d t h e c r e a t u r e s in r e v i e w a n d g a v e t h e m n a m e s , w h i l e in t h e p r o p h e t s a n d t h e w i s d o m l i t e r a t u r e t h e k n o w l e d g e of G o d is f r e q u e n t l y a s s o c i a t e d w i t h t h e c o n s i d e r a t i o n of H i s w o r k s . }
(b) T h a t m a n w a s c r e a t e d t o increase a n d m u l t i p l y , a n d t o h a v e d o m i n i o n o v e r t h e c r e a t u r e s is e m p h a t i c a l l y s t a t e d 228
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in Gen. i. 28 : rjvXoyrjoev KOL
TrXrjBvveoBe Kal
DISCOURSE
avrovs
TrXrjpcooare
6 Beds Xeycov,
rrjv yrjv Kal
Av£dveoBe KaraKvptevoare
avrrjs, Kal dpxere raw IxBvcov K.r.X., l a n g u a g e w h i c h is d i s t i n c t l y e c h o e d in t h e Sacred Discourse: rrXrjBos dvBpcorrcov els rrdvrcov rcov vrr ovpavov heorroreiav . . . els ro av£dveoBat ev avtjrjoet Kal rrXrj8 vveo6at ev TrXrjBet. F o r t h e t e r m oeorroreia in t h i s c o n n e c t i o n cf. Wisd. i x . 2, KareoKevaaas ]
avBpcorrov cva Seorro^rj rcov vrro aov
yevopievcov
Kriopidrcov.
It
is n o t e w o r t h y t h a t Poimandres a l s o e c h o e s t h i s p a s s a g e (and w i t h a s i m i l a r d e p a r t u r e f r o m t h e w o r d i n g of Genesis, o n w h i c h see b e l o w ) , b u t t h a t i t d i v i d e s t h e c h a r g e i n t o t w o parts. M a n in h i s first s t a t e h a s a u t h o r i t y o v e r t h e c r e a t u r e s , b u t h e is n o t c h a r g e d t o i n c r e a s e a n d m u l t i p l y u n t i l after t h e F a l l . H e r e t h e Sacred Discourse is n e a r e r t o Genesis, to w h i c h t h i s a s c e t i c d e p r e c i a t i o n of s e x is strange. (c) T h e e x p r e s s i o n rrdoav ev oapKl \fjvxr\v r e c a l l s t h e p h r a s e of Gen. ii. J, eyevero 6 dvdpcorros els ^XV tfioav, c o m b i n e d w i t h t h e d e s c r i p t i o n of m a n ' s m o r t a l n a t u r e a s adpg in Gen. ii. 2 3 - 4 , v i . 3, a n d in t h e O l d T e s t a m e n t in g e n e r a l ( w h e r e a s Poimandres uses ocopua for t h e m a t e r i a l p a r t of m a n ) . T h e p h r a s e rrdoa tyvxf) h a p p e n s t o b e u s e d in Gen. i. o n l y in reference t o a n i m a l s , b u t e l s e w h e r e in t h e L X X it is f r e q u e n t l y a p p l i e d t o m a n . For the idea and t h e e x p r e s s i o n els Karorrreiav ovpavov cf. Ps. v i i i . 4 : 1
V
ore oifjopuai rovs ovpavovs,
epya rcov SaKrvXtov
oeXrjvrjv Kal dare pas a ov
aov,
e6ep,eXiLooas,
in a c o n t e x t w h i c h a s s o c i a t e s m a n ' s c o n t e m p l a t i o n o f G o d ' s w o r k s in t h e h e a v e n s w i t h h i s rule o v e r H i s w o r k s b e l o w . F o r yvcoow Betas Svvdptecos cf. Ps. l x i i . 3, ISetv rrjv ovvapiiv aov Kal rrjv 86£av aov : Ps. l x x v i . 1 5 , eyvcoptoas ev rots Xaots aov rrjv ovvapiiv aov. T h e i d e a e x p r e s s e d in ptoipas yvcovat dyaBwv Kal tpavXcov w a s n o d o u b t s u g g e s t e d b y t h e l a n g u a g e of Gen. ii. 1 7 , a b o u t t h e t r e e rod ytvwaKetv S c o t t reads iraoav evaapKov tpvxtfv, cf. evcnopos, epupvxos. T h i s m a y be right, b u t t h e emendation is not entirely necessary. 1
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KaXov Kal TTovrjpov. A c c o r d i n g t o Genesis s u c h k n o w l e d g e w a s a p a r t o f t h e F a l l of m a n . A c c o r d i n g t o Poimandres t h e a t t a i n m e n t of k n o w l e d g e is a r e m e d y f o r t h e F a l l . F o r o u r present author m a n w a s intended from t h e b e g i n n i n g t o possess t h e k n o w l e d g e o f g o o d a n d e v i l . A l t h o u g h t h i s c o n t r a d i c t s t h e m y t h o f Genesis, i t is i n harmony with later Jewish thought. Cf. Sir. x v i i . c i t e d a b o v e ; a n d Secrets of Enoch, x x x . 1 3 - 1 5 : " A n d I appointed h i m a name . . . a n d I called his name A d a m , and showed h i m the t w o w a y s , the light and the darkness, a n d I t o l d h i m , ' T h i s is g o o d a n d t h a t b a d ' Thus, a l t h o u g h t h e H e r m e t i c w r i t e r here d e p a r t s from* h i s b i b l i c a l m o d e l , h e does so i n c o m p a n y w i t h J e w i s h t h i n k e r s of t h e H e l l e n i s t i c p e r i o d . T h e interest i n t h e a r t s a g a i n is n o t c h a r a c t e r i s t i c o f t h e O l d T e s t a m e n t , b u t a p p e a r s i n Sirach.
9 W e n o w come t o t h e concluding paragraphs, in w h i c h t h e w r i t e r , r e p u d i a t i n g t h e d o c t r i n e of m a n ' s i m m o r t a l i t y , asserts t h e S t o i c d o c t r i n e o f t h e c y c l i c dissolution a n d renewal of all things, including m a n . T o live, t o be as wise a s fate a l l o w s , a n d t h e n t o d i e , is t h e d e s t i n y o f m a n , ptcoaai re Kal crocfacoOfjvaL rrpos piolpav opop,rjp,aTOs KVKXLOJV dewv,
Kal dvaXvdfjvaL.
T h e v e r b oo^i&oQai
is c o m m o n in
Sirach, a n d is f o u n d n o t i n f r e q u e n t l y in o t h e r p a r t s of t h e LXX. Cf. Sir. 1. 28 : puaKapLos os iv rovrois dvaorpa^rjoeT at, Kal dels avrd irrl Kaphiav avrov 00i>odrjO€Tat. T h e i d e a t h a t t h e c h i e f v a l u e o f h u m a n life lies i n t h e acquisition of wisdom is t h e universal teaching of the J e w i s h w i s d o m l i t e r a t u r e (unless w e i n c l u d e Ecclesiastes in i t ; i n t h i s b o o k ooft&crdat is a w a s t e o f t i m e , i i . 1 5 , e t c . ) . Poimandres does n o t s p e a k of oo(j>ia, b u t o n l y of yvwois. T h e Sacred Discourse is n e a r e r t o t h e l a n g u a g e of H e l l e n i s t i c J u d a i s m . 230
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T h e b e l i e f t h a t m a n a t d e a t h c o m e s t o a n e n d a n d is r e s o l v e d i n t o t h a t f r o m w h i c h he c a m e ( w h i c h is p r o b a b l y t h e m e a n i n g of dvaXvdrjvai els o . . .) is t h e c o n s i s t e n t t e a c h i n g of m o s t of t h e O l d T e s t a m e n t , a n d is e x p l i c i t l y e n u n c i a t e d in Gen. iii. 1 9 , yrj el Kal els yrjv drreXevarj. S i m i l a r l y , in Sirach m a n r e t u r n s a t d e a t h els pirjrepa rrdvraw, for rrdvra oaa drro yrjs els yrjv dvaarpec^et (xl. I , I i ) . Sirach p r e s e r v e s t h e o l d H e b r e w t r a d i t i o n , w i t h w h i c h o u r w r i t e r ' s S t o i c i s m is in h a r m o n y . Wisdom, l i k e Poimandres, p l a t o n i z e s . T h e c u r i o u s reference, a g a i n , t o m e n w h o l e a v e m e m o r i a l s o n e a r t h , w h i c h p e r i s h w i t h l a p s e of t i m e , finds a p a r a l l e l in Sirach. Kal eaovrai, s a y s o u r a u t h o r , pieydXa drropLvrjpLovevpLara reyyovpyr)p,drosv errl rrjs yrjs KaraXirrdvres ev dvopuan els \pdvosv dpuavpojotv. Cf. Sir. x l i v . 8-9 : elalv avrd)v ol KareXcrrov ovopua rod ovqyrjaaoOaL Kal elalv &v OVK eanv
erraivovs pbvrjpLoavvov y
Kal drrojXovro OJS oi>x vrrdp£avres, Kal eyevovro OJS ov yeyovdres, Kal rd reKva avrcbv pier avrovs. W e h a v e a l r e a d y o b s e r v e d (p. 2 1 3 , n o t e 6) t h a t t h e M S . t e x t here gives a crabbed g r a m m a t i c a l construction w h i c h is b a r e l y i n t e l l i g i b l e a s G r e e k , b u t c o u l d b e e x p l a i n e d a s a n i m i t a t i o n of H e b r e w i d i o m . T h e w o r d dpiavpojois is n o t itself S e p t u a g i n t a l , b u t T h e o d o t i o n h a s dp,avpajoiv elowXwv in Amos v . 26, for D ^ e ^ X ?F3 ( d e r i v i n g ] T O f r o m n n a ) . T h e v e r b dpcavpovv is u s e d in a sense a p p r o x i m a t i n g t o t h a t of t h e p r e s e n t p a s s a g e in L X X of Lam. i v . 1, rrcos dpLavpoj6rjaerat \pvalov, aXXotwdrjaerau rd dpyvpiov rd dyaOdv \ a s w e l l a s i n Wisd. i v . 1 2 , paaKavla yap (f)avXdrrjros dpbavpol rd KaXd. T h e Sacred Discourse, h o w e v e r , in a c c o r d a n c e w i t h t h e S t o i c d o c t r i n e of c y c l e s , c o n t e m p l a t e s a r e n e w a l of a l l things, including m a n , after their destruction. T h i s is i t s 231
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s u b s t i t u t e for i m m o r t a l i t y . W e shall n o t e x p e c t t o find d i r e c t b i b l i c a l w a r r a n t for t h i s t h e o r y . I t is possible t h a t t h e w r i t e r , o b s e r v i n g t h a t after t h e d e s t r u c t i o n of l i v i n g t h i n g s b y t h e F l o o d t h e p r i m e v a l c h a r g e t o increase a n d m u l t i p l y is r e p e a t e d , c o n s i d e r e d t h i s t o b e s u c h a n dvavewacg a s h e c o n t e m p l a t e s . I t is possible, b u t t h e r e is n o e v i d e n c e in t h e t r a c t a t e t h a t it w a s s o . I n t h e Secrets of Enoch, h o w e v e r , t h e b i b l i c a l t r a d i t i o n is r e c o n c i l e d w i t h belief in a n after life a s follows ( x x x i i . i ) : " I s a i d t o h i m (Adam), ' E a r t h thou art a n d into the earth whence I t o o k t h e e t h o u s h a l t g o ; a n d I w i l l n o t ruin t h e e , b u t send thee whence I t o o k thee ; then I can again t a k e thee at m y second coming ' T h i s i s , of course, o r t h o d o x Pharisaic doctrine, and not identical w i t h Stoicism, b u t a S t o i c s t u d e n t of J e w i s h t r a d i t i o n m i g h t h a r d l y b e a w a r e of t h e difference. I t is in f a c t n e a r e r t o S t o i c i s m t h a n t o t h e P l a t o n i s m of Wisdom. A s for t h e l a n g u a g e , rrdaa yiveais ipa/jvxov aapKos m a y be r e g a r d e d a s a n e l a b o r a t i o n o f t h e f a m i l i a r b i b l i c a l t e r m rrdaa odp£ ( = -tip^rbj*), w h i c h in Gen. i x . n , a n d o t h e r places, includes m a n a n d the animals, a n d the expression KLxpixov arropds m a y b e c o m p a r e d w i t h Gen. i. 29, Kaprrov tnrippLaTos. 10
O u r e x a m i n a t i o n o f t h e Sacred Discourse h a s s h o w n t h a t i t is i n t o u c h w i t h t h e O l d T e s t a m e n t a n d w i t h H e l l e n i s t i c - J e w i s h t r a d i t i o n , a s Poimandres i s , b u t often in different w a y s . F o r m a l l y , t h i s w r i t e r f o l l o w s t h e c r e a t i o n s t o r y o f Genesis m o r e c l o s e l y t h a n t h e o t h e r , t h o u g h h e a b b r e v i a t e s i t . W e h a v e f o u n d less o c c a s i o n t o refer t o e x e g e s i s of t h e P h i l o n i c t y p e t o e l u c i d a t e t h e r e l a t i o n of t h e H e r m e t i c t e x t t o t h e b i b l i c a l . I t s e e m s c l e a r t h a t e a c h w r i t e r h a s g o n e t o t h e b i b l i c a l s o u r c e for himself. S i n c e first o n e a n d t h e n t h e o t h e r s h o w s closer c o n t a c t w i t h Genesis, a n d e a c h i n t r o d u c e s b i b l i c a l e l e m e n t s a t p o i n t s w h e r e t h e y a r e i g n o r e d b y t h e o t h e r , i t is 232
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impossible to suppose t h a t either w a s dependent on the o t h e r for h i s k n o w l e d g e of t h e H e b r e w m y t h . I t r e m a i n s possible t h a t o n e w r i t e r m a y h a v e b e e n a c q u a i n t e d w i t h t h e w o r k of t h e o t h e r a s w e l l a s w i t h t h e b i b l i c a l s o u r c e common to both. In t h a t case w e should be almost compelled to give precedence to the shorter and simpler tractate. B u t t h e r e is v e r y l i t t l e e v i d e n c e for t h i s . The a g r e e m e n t s b e t w e e n t h e t w o w h e r e t h e y are i n d e p e n d e n t of Genesis are f e w , a n d c a n r e a d i l y b e e x p l a i n e d a s S t o i c c o m m o n p l a c e s n a t u r a l t o b o t h . T h e o n l y significant p o i n t w h e r e , f o l l o w i n g Genesis, t h e y a g r e e a g a i n s t t h e L X X t e x t is in t h e e m p h a t i c f o r m g i v e n t o t h e d i v i n e c o m m a n d , av^dveaOe iv avgrjaet, Kal TrArjdvvearde iv TrXrjdei. I t is a l m o s t impossible to suppose that t h e y hit upon this identical m o d i f i c a t i o n of t h e b i b l i c a l t e x t i n d e p e n d e n t l y . Either w e m u s t s u p p o s e t h a t t h e a u t h o r of Poimandres h a d t h e w o r d i n g of t h e Sacred Discourse in m i n d w h e n h e w r o t e , a l t h o u g h he w a s f o l l o w i n g t h e L X X (of Gen. i x . ) , o r w e m u s t s u p p o s e t h a t b o t h w e r e u s i n g s o m e f o r m of t h e H e b r e w c r e a t i o n s t o r y in w h i c h t h i s p e c u l i a r f o r m of t h e divine command occurred. This m a y h a v e been either a n u n k n o w n v e r s i o n of Genesis differing s l i g h t l y f r o m t h e L X X , or, as S c o t t s u g g e s t s , " s o m e d o c u m e n t b a s e d o n a S e m i t i c o r i g i n a l in w h i c h t h e w o r d s of Genesis w e r e p a r a phrased or expanded T h e difficulty of t h e l a t t e r f o r m of t h e h y p o t h e s i s is t h a t b o t h t r a c t a t e s h a v e so m a n y e c h o e s of t h e a c t u a l t e x t of t h e L X X ; a n d i n d e e d if w e t r i e d t o i m a g i n e t h e n a t u r e of s u c h a d o c u m e n t , it m i g h t t u r n o u t t o b e s o m e t h i n g n o t v e r y different f r o m t h e Sacred Discourse itself. B u t i t is c e r t a i n t h a t o t h e r v e r s i o n s of v a r i o u s p a r t s of t h e O l d T e s t a m e n t e x i s t e d besides those to w h i c h w e can give names. T h e "Erepos c i t e d o c c a s i o n a l l y in t h e Hexapla m u s t r e p r e s e n t s u c h v e r s i o n s . T h e v a r i a n t s in M S S . of t h e L X X are b y n o m e a n s a l w a y s c a s e s of s i m p l e t e x t u a l c o r r u p t i o n , b u t m u s t 1
1
B u t this is t h e less likely, since t h e Sacred Discourse alludes t o t h e c o m m a n d in t h e infinitive, while Poimandres quotes it in the imperative.
233
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s o m e t i m e s represent a l t e r n a t i v e v e r s i o n s . W h a t p r o c e s s of t r i a l a n d r e v i s i o n w e n t on before t h e r e c e i v e d t e x t of t h e L X X e m e r g e d w e d o n o t k n o w . It is n o t i m p o s s i b l e t h a t a v e r s i o n of Genesis c i r c u l a t e d for a t i m e , o t h e r w i s e closely similar to the resultant L X X version, but g i v i n g t h e d i v i n e c o m m a n d in t h i s p e c u l i a r f o r m . If s o , t h e n it is j u s t possible t h a t it r e n d e r e d nnhl inil n o t doparos b u t 1
2
dopiaros KOL aKaraaKevaaros. B u t t h i s is s p e c u l a t i v e . I c a n n o t offer a n y c e r t a i n , o r e v e n h i g h l y p r o b a b l e , e x p l a n a t i o n of t h i s p u z z l i n g p h e n o m e n o n . T h e c o n c l u s i o n is c e r t a i n , t h a t in t h i s t r a c t a t e w e h a v e t h e w o r k of a s e c o n d a u t h o r , a m o n g t h o s e w h o s e w r i t i n g s are i n c l u d e d in t h e H e r m e t i c C o r p u s , w h o f o u n d in t h e H e b r e w S c r i p t u r e s a n a u t h o r i t a t i v e a c c o u n t of t h e c r e a t i o n of t h e w o r l d , a n d t o o k p a i n s t o re-interpret it in t e r m s of G r e e k p h i l o s o p h y for a p a g a n p u b l i c . S o m u c h is clear. T h e w r i t e r himself w e s h o u l d n a t u r a l l y r e g a r d a s a p a g a n , in v i e w of his p o l y t h e i s t i c l a n g u a g e . B u t since w e h a v e seen reason t o s u s p e c t t h a t his k n o w l e d g e of G r e e k w a s n o t p e r f e c t , a n d t h a t s o m e of h i s i d i o m s m a y s h o w H e b r e w influence, it r e m a i n s possible t h a t he w a s himself a highly unorthodox Jew. In a n y case, the tractate has c o m e d o w n t o us t h r o u g h p a g a n t r a d i t i o n , a n d it w a s one of t h e o b s c u r e c h a n n e l s t h r o u g h w h i c h J e w i s h influence e n t e r e d i n t o g e n e r a l H e l l e n i s t i c t h o u g h t i n d e p e n d e n t l y of Christianity. F o r d e t e r m i n i n g t h e d a t e of t h e t r a c t a t e w e h a v e p r a c t i c a l l y no m a t e r i a l . S o far as its t y p e of p h i l o s o p h y is c o n c e r n e d , it m i g h t w e l l g o b a c k t o t h e t i m e before P o s i d o n i u s , since its S t o i c i s m is uninfluenced b y P l a t o n i s m . N o t r a c e of it is t o be f o u n d in a n y l a t e r w o r k . S c o t t p r o p o s e s t o p l a c e it in t h e first c e n t u r y , a l o n g w i t h t h e w o r k of " S a n c h u n i a t h o n t o w h i c h it is m o s t c l o s e l y a k i n . 1
T h e unauthorized introduction of the emphatic form would not be w i t h o u t parallel. A s we saw, in Exod. xi. 9 the L X X give rrXrjdvvcuv nXTjOwto, where M . T . has the simple verb. See p. 112. 2
234
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FURTHER
TRACES THE
XI
OF JEWISH INFLUENCE HERMETICA
IN
B E Y O N D the tractates we have already studied the Hermetica d o n o t afford c e r t a i n e v i d e n c e of d i r e c t d e p e n d e n c e o n t h e L X X . T h e r e are, i n d e e d , n u m e r o u s p a r a l l e l s of t h o u g h t w i t h t h e H e l l e n i s t i c J u d a i s m of P h i l o , b u t in t h e m a i n t h e s e r e p r e s e n t r a t h e r e x t e r n a l influence on P h i l o t h a n J e w i s h influence u p o n t h e H e r m e t i c w r i t e r s . But t h e r e are p l a c e s w h e r e i d e a s or f o r m s of e x p r e s s i o n o c c u r w h i c h r e m i n d t h e r e a d e r of t h e l a n g u a g e a n d t h o u g h t of t h e B i b l e . S i n c e w e k n o w t h a t J e w i s h influence w a s a f a c t o r in s o m e o f t h e H e r m e t i c w r i t i n g s , it is p e r m i s s i b l e t o s u s p e c t t h a t s u c h r e s e m b l a n c e s are m o r e t h a n c o i n c i d e n c e .
Corp. I I . T h i s t r a c t a t e t e a c h e s a p e c u l i a r d o c t r i n e in w h i c h TOTTOS a p p e a r s a s a m e d i a t i n g essence b e t w e e n t h e t r a n s c e n d e n t God, i d e n t i c a l w i t h t h e G o o d , a n d t h i s w o r l d . I t is d e s c r i b e d as delov TL, a n d a p p a r e n t l y identified w i t h vovs. T h i s r e c a l l s t h e use of t h e w o r d TOTTOS in t h e L X X in a p a r a p h r a s e for &rtb$ , o n w h i c h P h i l o b a s e s h i s d o c t r i n e of t h e Xoyos as
TOTTOS,
a s w e l l a s t h e J e w i s h use of cipjp as a
p e r i p h r a s i s of t h e d i v i n e n a m e . S e e C h a p t e r I. p p . 2 0 - 1 . But Scott cites from E u d e m u s the statement t h a t the P e r s i a n s g a v e t h e n a m e TOTTOS to the G o d (Zervan) w h o is in G r e e k m o r e u s u a l l y c a l l e d A I O J V or Xpovos (Kpovos). T h e r e is n o t h i n g b e y o n d t h i s w h i c h s u g g e s t s a J e w i s h 1
x
T h e term is used b y Christian G n o s t i c s .
235
See S c o t t ad loc.
THE
BIBLE
AND
THE
GREEKS
source, t h o u g h the emphasis on the transcendence and t h e e x c l u s i v e g o o d n e s s of G o d , W h o " g i v e s e v e r y t h i n g and receives nothing a n d t h e d e s c r i p t i o n of H i m a s F a t h e r , are in h a r m o n y w i t h J e w i s h t e a c h i n g . Corp. I V .
Kparrjp
rj Movds.
T h i s i m p o r t a n t t r a c t a t e , w h i c h l i k e t h e Poimandres w a s k n o w n t o t h e a u t h o r of Corp. X I I I . , sets o u t t o e x p l a i n h o w it is t h a t s o m e m e n , b u t n o t a l l , h a v e vovs. G o d g a v e all m e n Xoyos, b u t m a d e vovs a p r i z e t o b e c o n t e n d e d for. H e s e n t d o w n a g r e a t b o w l (Kparrjp) filled w i t h vovs, w i t h t h e p r o c l a m a t i o n , pdrrnaov aeavrrjv r) ovvap,evrj (foxr)) ^ rovrov rov Kparfjpa. T h o s e w h o h a v e h e a r d t h e c a l l a n d r e s p o n d e d r e c e i v e t h e gift of vovs, a n d are u n i t e d w i t h G o d , in f a c t are deified. T h e following points m a y be noted : § I . T h e o p e n i n g s e n t e n c e , rov rxdvra Koapuov erTolrjaev d Srjpuovpyds ov x P ' dXXd Xoycp, is g o o d J e w i s h d o c t r i n e ; cf. p a s s a g e s q u o t e d o n Poim. § 5. T h e d o c t r i n e of t h e c r e a t i v e w o r d , h o w e v e r , is also f o u n d in a n c i e n t E g y p t i a n religious t h o u g h t , as Reitzenstein and Scott observe, and in t h i s c a s e t h e e v i d e n c e of d i r e c t d e p e n d e n c e o n t h e L X X , w h i c h w e f o u n d in Poimandres, is l a c k i n g . § 2. dedrrjs ydp eyevero rcov epycov rov deov d dvOpcorros, Kal edavp,aae Kal eyvcopioe rov rroLrjaavra. T h i s is t h e t e a c h i n g of Corp. I I I . , a n d h a s J e w i s h affinities. T h e e x p r e s s i o n rd epya rov deov is c l o s e r t o L X X u s a g e t h a n t h e epya Beta of Corp. I I I . See C h a p t e r X . p . 228. § 9. T h e G o o d , w h i c h is G o d , is i n v i s i b l e t o t h e e y e s , ov yap p*opr) ovre rvrros earlv avrcp. T h i s is a c o m m o n p l a c e of t h e h i g h e r p a g a n i s m of t h e t i m e . B u t i t is c e r t a i n t h a t t h e m y s t e r i o u s G o d of t h e J e w s , w h o d w e l t in t h i c k d a r k n e s s , a n d of w h o m n o i m a g e m i g h t b e m a d e , exercised a deep impression upon religious minds. See N o r d e n , Agnostos Theos, p p . 58 sqq. W h i l e t h e m a i n d o c t r i n e of The Bowl is c e r t a i n l y n o t J e w i s h , a n d t h e r e is n o t sufficient e v i d e n c e of d i r e c t e
€
crt v
236
JEWISH
INFLUENCE
IN
THE
HERMETICA
d e p e n d e n c e o n t h e L X X , i t w o u l d b e u n w i s e t o rule o u t J e w i s h influence as a p o s s i b l e f a c t o r in s h a p i n g t h e w r i t e r ' s t h o u g h t of G o d .
Corp. V .
"On davr)s 6 Beds cf>av€pcorar6$ iariv.
The general theme, that the supreme God, though i n v i s i b l e , is n e v e r t h e l e s s t o be a p p r e h e n d e d in t h e u n i v e r s e , is c o n g e n i a l t o J e w i s h t h o u g h t . Scott notes, " T h e dis t i n c t i o n b e t w e e n TO agaves a n d TO cf>avep6v c o r r e s p o n d s t o t h e P l a t o n i c d i s t i n c t i o n b e t w e e n TO vorjrov a n d TO alaOrjrov. B u t t h e t e r m s agaves a n d fyavepov are n o t t h u s u s e d b y P l a t o ; t h e w r i t e r m u s t h a v e g o t t h e m from s o m e o t h e r s o u r c e ; a n d h i s use of t h e s e t e r m s m a y p o s s i b l y b e d u e to E g y p t i a n influence/' I n t h a t c a s e , t h e s a m e influence m a y a c c o u n t for P h i l o ' s v e r y f r e q u e n t use of t h e s a m e p a i r of t e r m s . T h e o c c a s i o n a l use of a d j e c t i v e s in t h e L X X is n o t c l o s e l y s i m i l a r . I n h i s a c c o u n t of t h e r e l a t i o n b e t w e e n G o d a n d t h e u n i v e r s e , t h e w r i t e r uses l a n g u a g e w h i c h is s c a r c e l y c o n sistent w i t h itself. S o m e t i m e s he d e s c r i b e s G o d as t h e F a t h e r a n d M a k e r of all t h i n g s , a n d o t h e r t i m e s he uses t h e l a n g u a g e of p a n t h e i s m , iravra yap puovos oSros iariv. T h i s p a n t h e i s m , S c o t t t h i n k s , is E g y p t i a n r a t h e r t h a n S t o i c . T h e o t h e r s t r a i n in h i s t e a c h i n g is p r e s e n t e d in a f o r m w h i c h s t r o n g l y recalls p a s s a g e s in t h e O l d T e s t a m e n t . " If y o u w o u l d see H i m , c o n s i d e r t h e s u n , c o n s i d e r t h e course of t h e m o o n , c o n s i d e r the o r d e r of t h e s t a r s . Tis 6 rrjv ra^Lv rrjpcov ; . . . rls 6 eKaarco rov rporrov Kal TO pbdyedos rov Spopiov oplaas ; dpKros avrr) i) irepl avrrjv orpiovaa Kal rov rravra Koapuov ovpLTrepLtjyepovoa, rls 6 TOVTO KeKTrjpLevos TO opyavov ; rls 6 TTj daXaoorj rovs opovs TrepifiaXcov ; rls 6 rrjv yfjv i8pdaas ;" (§§ 3 - 4 ) . A n d a g a i n , Made rls 6 Srjpuovpytov TTJV KaXrjv ravrrjv Kal delav rov dvdpd>7TOv elKova. rls 6 rovs 66aXpLovs Trepiypdt/jas ;—and so on t h r o u g h all t h e b o d i l y o r g a n s , a n d finally, Tis 1
1
Cf. Prov. viii. 25, 77700 rod oprj 48pao$rjvai.
237
THE
BIBLE
AND
THE
GREEKS
rrdvra ravra irrolrjoe ; rrola p,r)rrjp, rrolos rrarrjp el pur) pudvos d davr)s Oeos rw eavrov OeXrjpiarL rrdvra 8rjpLL0Vpyrjcras ; (§§ 6 - 7 ) . T h i s a p p e a l t o t h e " v e s t i g e s of t h e C r e a t o r " in a series of r h e t o r i c a l q u e s t i o n s is t o b e f o u n d , for e x a m p l e , in Is. x l . 1 2 : y
€L
L
ipLerprjoev rfj x P voatp, Kal rov ovpavov omdapif), Kal rrdoav rrjv yrjv SpaKi; rig eorrjoev rd oprj OTa6p,a>, Kal rds vdrras £>vycp; Tls
r
o
a n d o n a g r a n d e r scale i n Job x x x v i i i . TIov
rjs iv TW depueXLovv p,e rr)v yrjv; drrdyyeiXov 84 pLOL, el imoTjj ovveoLV. TLS edero rd pLerpa avrrjs, el 018as; rj TLS 0 irrayayojv orrapriov irr' avrrjs; . . . e
ris
opLa
. . .
verov rrarrjp; ris 8e ioriv d reroKws fiwXovs 8p6oov; €/c yaoTpos 8e rivos iKrropeveraL d KpvoraXXos ; rrdxvrjv 8e iv ovpavcp TLS reroKev; . . . ovvrJKas 8e 8eap,6v IIXeLaSos, Kal (/)paypLov 'QpLcovos rjvoL^as; . . . TLS 8e d dptdpLcov vecfyq oo
Cf. also Prov. x x i v . 27 : TLS dvefir) els TOV ovpavov Kal Kare^rj; TLS ovvrjyayev dvejiovs iv KOXTTOJ; TLS ovveorpeifjev v8ojp iv Ipbaricp; TLS eKpdrrjoev rcov aKpojv rrjs y ^ ? ; TL SvopLa avTcp; rj TL dvojia roXs reKvoLS avrov; 238
JEWISH Job
INFLUENCE
IN
THE
x x x i v . 1 3 , Tig Se eoriv 6 Kal rd evovra Travra ;
TTOLCOV
HERMETICA rr)v
VTT*
ovpavov
Clearly w e must s a y either t h a t a common Oriental r e l i g i o u s s t y l e lies b e h i n d b o t h t h e b i b l i c a l a n d t h e H e r m e t i c w r i t e r s , or t h a t t h e H e r m e t i s t w a s influenced b y the L X X directly or indirectly. N o r d e n , Agnostos Theos, p p . 1 8 1 sqq., c i t e s t h e c o n c l u d i n g p a s s a g e of t h i s t r a c t a t e , b e g i n n i n g Tlore he ae, Trdrep, vpLvrjaoj, a s a n e x a m p l e o f a w i d e s p r e a d r e l i g i o u s style with E g y p t i a n , Babylonian and other models. The t o n e of t h a t p a s s a g e is m a r k e d l y p a n t h e i s t i c . On the c o n t r a r y , t h e p a s s a g e I h a v e c i t e d is in h a r m o n y w i t h t h e H e b r e w d o c t r i n e of c r e a t i o n , a n d its s t y l e a p p r o a c h e s m o r e n e a r l y t o H e b r e w m o d e l s . I t s e e m s a r e a s o n a b l e inference t h a t in a d d i t i o n t o t h e g e n e r a l O r i e n t a l b a c k g r o u n d of h i s t h o u g h t a n d s t y l e , t h i s w r i t e r h a d s o m e specific a c q u a i n t a n c e w i t h t h e H e b r e w S c r i p t u r e , or w r i t i n g s b a s e d u p o n them. § 2 . Ev£ai rrpcorov rep Kvpicp Kal rrarpl Kal piovcp . . . atf>9ovos yap d Kvpios. T h e use of t h e t e r m Kvpios as a d i v i n e t i t l e is of u n c e r t a i n o r i g i n . I t is n o t G r e e k , m o r e probably Semitic. T h e E g y p t i a n use of e x p r e s s i o n s l i k e Kvpios Zaparris, a t t e s t e d b y p a p y r i , is less l i k e t h e u s a g e of t h i s t r a c t a t e t h a n t h e L X X u s a g e in w h i c h Kvpios s t a n d s for t h e one a n d o n l y G o d . 1
2
§ 1 0 . ov rOTTOS eon irepi ae. S c o t t (who e m e n d s t h e p a s s a g e d r a s t i c a l l y ) t h i n k s t h i s is a possible allusion t o t h e J e w i s h use of rdiros t o w h i c h w e h a v e referred. B u t the m e a n i n g is s i m p l e . G o d is o m n i p r e s e n t , h e n c e t h e r e is n o s p a c e t o e n c o m p a s s H i m . T h e s a m e i d e a is in P h i l o , b u t it is n o t n e c e s s a r i l y d e r i v e d f r o m t h e L X X . 3
1
See Ch. I. pp. 8 - 1 1 . T h e term Kvpios is similarly used in the Aoyos TeXeios as quoted b y Lactantius (see pp. 128, 163), and is represented b y dominus in its Latin translation, the Asclepius (e.g. §§ 8, 10, 20, 26—i.e. in the first and third of the tractates which were combined in the Aoyos TeXetos, according to Scott). See Ch. I. pp. 20-1. 2
3
239
THE Corp. X I I I .
BIBLE Tlepl
AND
THE
GREEKS
IlaAtyyeveotas.
This important tractate, w h i c h has relations w i t h Poimandres a n d w i t h Corp. I V . , e x p o u n d s t h e d o c t r i n e o f r e b i r t h , a n d offers s o m e n o t a b l e p a r a l l e l s w i t h t h e F o u r t h G o s p e l . I t is u n l i k e l y t h a t t h e i d e a of r e b i r t h h a s J e w i s h o r i g i n s . A p p a r e n t a l l u s i o n s t o t h e i d e a in J e w i s h s o u r c e s are of t w o k i n d s : (i) T h e p e o p l e is s a i d t o h a v e b e e n " b o r n a g a i n " w h e n it w a s d e l i v e r e d from d e s t r u c t i o n b y G o d ; (2) t h e p r o s e l y t e is s a i d t o h a v e t h e l e g a l s t a t u s of a new-born child within the Jewish c o m m u n i t y . The t e r m rraAiyyeveaia is k n o w n t o P h i l o (i) in t h e sense of r e s u r r e c t i o n f r o m t h e d e a d , a n d (ii) in t h e S t o i c sense of the renewal of the universe after a periodic c a t a c l y s m . T h e r e is t h e r e f o r e n o g r o u n d for s e e k i n g a J e w i s h o r i g i n for t h e m a i n d o c t r i n e of t h e t r a c t a t e . A few expressions s u g g e s t p o s s i b l e J e w i s h influence. T h e w o r d atoOrjvcu is u s e d in a w a y p a r a l l e l t o t h a t w h i c h C h r i s t i a n i t y t o o k o v e r f r o m J u d a i s m (purjSeva ovvaaOai acodrjvac rrpo rrjs TraAiyyevzalas, § 1 ) . T h e r e is a n e m p h a s i s o n t h e m e r c y of G o d w h i c h is m u c h m o r e H e b r a i c t h a n G r e e k (ov KaTauavaei TO eAcos €ts: i)p.as and TOV deov, § 8, OOTLS OSV CTVX* KOLTCL TO cAeos" TTJS /caret deov yeveoews, § i o ) . 1
A t t h e c l o s e , h o w e v e r , of t h e t r a c t a t e a h y m n is a p p e n d e d w h i c h h a s m a n y p o i n t s of c o n t a c t w i t h t h e L X X . The introductory verses show, sentence b y sentence, strik ing s i m i l a r i t i e s w i t h b i b l i c a l l a n g u a g e (§§ 1 7 - 1 8 ) . I . Ilaoa envois Koopcov TrpoaSexeodco rov vpuvov TTJV aKorjv. dvolyrjdi yrj. dvoiyryrui p,oi rrag /xo^Aos" opufipov. ret SevSpa pLTj oeUode. vpLvelv /xcAAco TOV TTJS KTIOCCOS Kvpiov . . . dvoiyrjTe ovpavoi, dvepboi T€ OTT]T€. Cf. Deut. x x x i i . I , rrpoaex^ ovpave Kal AaA^crco, /cat aKovirai r) yrj p-qpbara €K TOV OTopiaros puov . . (3) OTX TO ovopua TOV Kvpiov c/caAecra. Is. i. 2, a/cove ovpave Kal ivajTL^ov yrj, OTL Kvpios iXdArjoev. Cf. a l s o P h i l o , In Flacc. 1 2 3 , yrjv Kal ddAaTTav, depa Kal 1
See the material collected b y Strack-Billerbeck on Jn. iii. 3. 240
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IN
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OVpaVOV, TCt p>€p7) TOV TTOVTOS Kal OVpLTTaVTa TOV KOCTpLOV, CO piyiore. paacXev, irapaKaXecravTes els evyapiariav rr)v ar)v rJKopuev. 2 . MeXXco ydp vpveiv TOV /CTtcraira T<X TrdvTa, TOV Trf^avra rr)v yr)v, Kal iirird^avTa IK TOV coKeavov TO yXvKv vScop els rr)v olKovpbivrjv Kal OLOIKTJTOV vrrapx^tv els ScaTpor)v Kal Xpvjariv irdvTcov dvOpcbrrcov, TOV e V t T a f a v T a rrvp avrjvai els Trdaav 7rpdJ;w Oeols T€ /cat dvQpcbrrois. T h e r e is no one passage w h i c h c a n be a d d u c e d as p a r a l l e l , b u t t h e r e is a s t r i k i n g g e n e r a l r e s e m b l a n c e t o n u m e r o u s p a s s a g e s i n t h e Psalms, t h e Book of Job, a n d e l s e w h e r e , w h i c h c e l e b r a t e t h e w o r k s of t h e L o r d . Cf. e s p e c i a l l y Ps. ciii., Job x x x v i i i . 3. Acopuev rrdvTes dpiov (the c r e a t u r e s are a d d r e s s e d ) ai>Tco TTJV evXoylav TCO e m TCOV ovpavcov pueTecopcp, TCO Trdcrrjs vaecos KTICTTJI. Cf. Dan. iii. 5 7 99-» evXoyevre uavTa r a epya Kvplov TOV Kvpiov • vpvevre Kal vrrepvif/ovTe avrov els TOVS alcovas, a n d t h e w h o l e of t h e B e n e d i c i t e . Ps. l x v i i . 3 4 , iffdXaTe TCO deep TCO em/k^fy/cort irrl TOV ovpavov TOV ovpavov, et simm. passim. 4. AI Svvdpueis a t iv ipuol vpLvelre TO ev Kal TO rrdv. Cf. Ps. c i i . I , evXdyei r) *fivxr) puov TOV Kvpiov, Kal irdvTa r a ivTos piov TO ovopua TO dycov avrov. T h u s p r a c t i c a l l y t h e w h o l e i n t r o d u c t i o n t o t h e h y m n is c o m p o s e d of w h a t w e m a y f a i r l y c a l l b i b l i c a l m a t e r i a l . After the introduction it continues w i t h material derived f r o m t h e t e a c h i n g of t h e t r a c t a t e itself. W h i l e , t h e r e f o r e , in t h e b o d y o f t h e t r a c t a t e w e h a v e n o m o r e t h a n g e n e r a l e c h o e s of b i b l i c a l i d e a s o r l a n g u a g e , s u c h a s m a y b e f o u n d in Corp. I I . a n d I V . , t h e a n n e x e d h y m n s h o w s u n d o u b t e d d e p e n d e n c e o n t h e p o e t r y of t h e G r e e k Bible. s
F i n a l l y , i n s o m e of t h e r e m a i n i n g t r a c t a t e s , w e m a y p e r h a p s d i s c e r n t r a c e s of J e w i s h influence in t h e f o l l o w i n g t u r n s of e x p r e s s i o n : 241
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(i) A6ga is used i n a H e b r a i c r a t h e r t h a n a G r e e k sense i n Corp. X I V . J, p,ia ydp ianv avrcp 8d£a, rd rroielv rd rrdvra (cf. Corp. I I I . i ) ; a n d Corp. X . 7 , avrrj if/vxfjs r) reXeiordrr) Sd£a. (ii) Ndpios is u s e d i n a n u n u s u a l c o n t e x t , w h e r e w e s h o u l d r a t h e r e x p e c t Siicq o r t h e l i k e from a G r e e k w r i t e r , in Corp. X I I . 4 , ravrais ok warrep ripmjpov Kal eXeyxpv d Beds i7T€OT7]cr€ TOV vopuov. B u t t h e r e i s n o t h i n g s p e c i f i c a l l y J e w i s h a b o u t t h i s u s e o f vdp,os. (iii) Corp. X I . 3 , r) rod Oeov aola, is a n e x p r e s s i o n o f a biblical rather t h a n a Platonic or Stoic cast. (iv) Corp X I . 5* p>r)8e7TOT€ TOJV Kara) pLrjre rcov dva) opboiov TL riyrjOTj rep Oetp, recalls f a i r l y f r e q u e n t b i b l i c a l e x p r e s s i o n s . Cf. Ps. l x x x v . 8, OVK ecrrw opioids 001 iv Oeols Kvpie, a n d s i m i l a r l y Ps. l x x x v i i i . 7 - 8 , x x x i v . 1 0 , l x x . 1 9 , Exod. x v . n , Is. x l . 1 8 , TIVL dpioiwaare Kvpiov, a n d s i m i l a r l y Is. x l . 2 5 , x l v i . 5* Cf. also Exod. X X . 4 , ov Troirjaeis aeavrcp eiSojXov ov8e Travrds dpLoiatpia, oaa iv rep ovpavcp dva> Kal 00a iv rfj yrj Kara).
T o s u m u p : w h i l e i n Corp. I . , I I I . a n d V I I . t h e r e i s definite e v i d e n c e o f d e p e n d e n c e o n b i b l i c a l s o u r c e s , i n t h e rest o f t h e C o r p u s t h e r e a r e i n d i c a t i o n s t h a t a m o n g the v a r i e t y of elements contributory t o t h e Hermetic p h i l o s o p h y o f religion J e w i s h influence is t o b e i n c l u d e d . I t w i l l h a v e b e e n i n m o s t c a s e s i n d i r e c t , b u t i n Corp. V . a n d i n t h e h y m n a p p e n d e d t o Corp. X I I I . , d i r e c t influence of t h e L X X i s p r o b a b l e .
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CHAPTER XII
CONCLUSION : JUDAISM, T H E HERMETICA A N D CHRISTIANITY OUR i n v e s t i g a t i o n h a s b e e n c o n c e r n e d w i t h o n e p a r t i c u l a r p h e n o m e n o n — t h e infiltration o f J e w i s h t r a d i t i o n i n t o o n e s p e c i a l c u r r e n t i n t h e religious t h o u g h t of t h e H e l l e n i s t i c world, namely, t h a t represented b y t h e Hermetic Corpus. T h e limited range of t h e investigation does n o t justify c o n c l u s i o n s of a g e n e r a l k i n d . N e v e r t h e l e s s , s o m e a t t e m p t m u s t b e m a d e t o relate t h e facts before us t o t h e history of r e l i g i o u s t h o u g h t i n t h e p e r i o d t o w h i c h t h e y b e l o n g . T h e Hermetic writers were not the only pagan thinkers w h o s h o w e d a n i n t e r e s t i n J u d a i s m . T h e J e w i s h religion d r e w a t t e n t i o n t o itself, i n a n a g e i n w h i c h m a n y religions sought t o commend their teaching t o the public, a n d there is a g o o d deal of evidence of widespread curiosity a b o u t i t . T h e J e w i s h insistence u p o n o n e s u p r e m e G o d , completely other than m a n , worshipped without images, in a temple where His presence w a s symbolized b y darkness a n d silence, appealed t o t h e best p a g a n t h o u g h t of t h e t i m e , w h i c h w a s a l l m o v i n g , a l o n g different lines, t o w a r d s monotheism. F r o m the time when the Pentateuch, and later t h e other writings of the O l d Testament, were translated into Greek, t h e fundamental documents of t h e Jewish faith were accessible t o all whose curiosity, o r w h o s e z e a l for t r u t h , l e d t h e m t o e x p l o r e t h e r e l i g i o u s field. In the Jewish Diaspora there were m a n y prepared 1
1
On this point Norden, Agnostos abundance.
Theos, offers interesting material in
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to interpret and c o m m e n d the teachings of these d o c u m e n t s , m e e t i n g h a l f - w a y t h e g e n e r a l t e n d e n c i e s of t h e t h o u g h t of t h e t i m e . O n e r e s u l t of t h i s w a s t h e g a i n i n g of p r o s e l y t e s , o r s e m i - p r o s e l y t e s , t o J u d a i s m , a n d i t is g e n e r a l l y r e c o g n i z e d t h a t t h i s w a s a n i m p o r t a n t f a c t o r in p r e p a r i n g t h e w a y for C h r i s t i a n p r o p a g a n d a . B u t the n a m e s o f s u c h w r i t e r s a s P l u t a r c h , P h i l o of B y b l o s , a n d N u m e n i u s m a y s t a n d for a c l a s s of p e r s o n s w h o n e v e r c o u l d h a v e t h o u g h t of a t t a c h i n g t h e m s e l v e s in a n y w a y to the Jewish religion, a n d y e t were interested in its teachings. T h e Hermetic writers belong t o a similar class. T h e i r a p p r o a c h is t y p i c a l o f a s p e c i a l t e n d e n c y i n Hellenistic religious t h o u g h t . In the widespread reaction a g a i n s t t h e p u r e r a t i o n a l i s m of s o m e s c h o o l s of p h i l o s o p h y , t h e r e w a s a t e n d e n c y t o t u r n t o religion a s a w a y t o h i g h e r k n o w l e d g e , yvtoois, t h e d i r e c t k n o w l e d g e of u l t i m a t e t h i n g s . P h i l o s o p h y w a s t o b e t h e h a n d m a i d of yvtocris, w h i c h itself w a s h e l d t o c o m e from d i v i n e r e v e l a t i o n p r e s e r v e d in v a r i o u s a n c i e n t r e l i g i o u s t r a d i t i o n s , o r c o m municated directly to prophets. The philosophy which l e n t itself t o s u c h p u r p o s e s w a s t h a t w h i c h w a s d e r i v e d f r o m P l a t o , b u t it w a s P l a t o n i s m t r e a t e d in q u i t e a dif ferent s p i r i t f r o m t h a t of t h e A c a d e m y itself, P l a t o n i s m w i t h its m y s t i c a l and theistic elements emphasized. W i t h it w a s combined a r e v i v e d Pythagoreanism, and S t o i c i s m f r o m P o s i d o n i u s o n w a r d s a s s i m i l a t e d itself t o the same general tendency. This philosophy was em ployed to interpret or rationalize the m y t h o l o g y and r i t u a l of v a r i o u s r e l i g i o n s of t h e N e a r E a s t , o n t h e u n d e r standing t h a t r i g h t l y understood t h e y all c o m m u n i c a t e d d i v i n e l y r e v e a l e d yvwms. T h e Hermetica in g e n e r a l are d o c u m e n t s of this k i n d of religious philosophy. They presuppose an original divine revelation given through H e r m e s T r i s m e g i s t u s a n d o t h e r m y t h i c a l figures l i k e T a t 1
1
See Kirsopp L a k e in The Beginnings p p . 74-96.
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( T h o t h ) a n d A s c l e p i u s . I n t h e w r i t i n g s of t h e C o r p u s t h e m y t h o l o g i c a l e l e m e n t is for t h e m o s t p a r t k e p t in t h e b a c k g r o u n d , o r s e v e r e l y r a t i o n a l i z e d , t h o u g h in s o m e o t h e r Hermetica, a s in t h e Isis to Horus, it is m o r e e x p l i c i t . P a s s a g e s f r o m t h e H e r m e t i c w r i t i n g s are often c i t e d , in a r a t h e r loose f a s h i o n , a s e v i d e n c e for t h e " M y s t e r y religions B u t it should be clearly understood t h a t w e h a v e n o r e a s o n w h a t e v e r for s u p p o s i n g t h a t t h e w r i t e r s of t h e C o r p u s a t a n y r a t e w e r e d e v o t e e s of a n y of t h e s e religions in t h e sense of p r a c t i s i n g t h e r i t u a l w h i c h w a s their essential feature. O n t h e c o n t r a r y , it is c l e a r t h a t t h e o n l y k i n d of i n i t i a t i o n w h i c h t h e y r e c o g n i z e is a purely spiritual initiation into the truth about G o d , m a n a n d t h e w o r l d , r e v e a l e d t o p r o p h e t s a n d seers ; a n d t h e c o m m u n i o n w i t h t h e d i v i n e of w h i c h t h e y s p e a k is n o t s a c r a m e n t a l b u t m y s t i c a l . T h e y offer t h e V i s i o n of G o d t o w h i c h t h e r i t u a l of t h e M y s t e r i e s s e e m s t o h a v e b e e n d i r e c t e d , n o t t h r o u g h a n y s o r t of r i t u a l o b s e r v a n c e , b u t t h r o u g h t h e d i s c i p l i n e of a n a s c e t i c life a n d m e d i t a t i o n upon high themes. T h e y presuppose a higher synthesis of a l l r e l i g i o n s , a n d are p r e p a r e d t o a c c e p t t h e w i t n e s s of t h e m all t o t h e t r u t h w h i c h m a k e s m a n i m m o r t a l a n d d i v i n e . W h a t t h e y profess t o g i v e is t h e t r u t h itself, p u r g e d s o far a s m i g h t b e f r o m t h e s e n s u o u s forms b y w h i c h in p o p u l a r religions it w a s h a l f r e v e a l e d a n d h a l f c o n c e a l e d . T h e i n s t r u m e n t of s u c h p u r g a t i o n is p h i l o s o p h y . I t is i n t h i s l i g h t t h a t w e m u s t c o n s i d e r t h e i r use o f Jewish religious tradition. I n t h e C o r p u s a t l a r g e , as w e h a v e s e e n , t h e r e is j u s t e n o u g h t o s h o w t h a t J u d a i s m h a d n o t b e e n left o u t of t h e l a r g e s y n t h e s i s of religions w h i c h lies b e h i n d t h e yvtoais of t h e H e r m e t i s t s , a n d in t h e Poimandres a n d t h e Sacred Discourse w e h a v e e v i d e n c e of t h e d i r e c t e m p l o y m e n t o f t h e H e b r e w S c r i p t u r e s in t h e i r G r e e k dress. I t is significant t h a t in b o t h cases it is t h e H e b r e w c o s m o l o g y t h a t h a s a t t r a c t e d a t t e n t i o n . I t is t h e g e n e r a l a s s u m p t i o n o f t h e Hermetica t h a t in o r d e r t o rise t o t h e v i s i o n o f G o d w h i c h is perfect yvwcris 245
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one must k n o w t h e t r u t h about t h e nature a n d origin of the universe a n d of m a n . B o t h these writers h a v e found in t h e H e b r e w c r e a t i o n m y t h t h e c l u e t o t h e t r u t h . T h e c o s m o l o g y o f t h e Sacred Discourse is i n d e e d i n a l l essentials so purely Stoic t h a t one might wonder w h y the writer t o o k t h e trouble t o m a k e it conform t o t h e Hebrew model. T h e a n s w e r is t h a t h e c o n c e i v e d h i m s e l f a s c o n v e y i n g n o t p h i l o s o p h i c a l s p e c u l a t i o n b u t yv&ois d i v i n e l y r e v e a l e d . It is revealed, however, in the Hebrew Scriptures under the veil of m y t h , a n d philosophy must remove the veil. T h e Poimandres i s a still m o r e r e m a r k a b l e e x a m p l e of the w o r k of a p a g a n teacher whose access t o t h e O l d T e s t a m e n t is d i r e c t . H e i s a t e a c h e r , p r o f o u n d l y religious rather t h a n philosophical, t h o u g h well aware of the i n s t r u m e n t s of t h o u g h t offered b y p h i l o s o p h y t o religion. H e is n o t m e r e l y i n t e r e s t e d i n J u d a i s m , b u t s e l e c t s t h e J e w i s h m y t h of c r e a t i o n a s t h e m o s t a d e q u a t e m e a n s ( w h e n p h i l o s o p h i c a l l y i n t e r p r e t e d ) of c o n v e y i n g t h e t r u t h about G o d , m a n a n d t h e world, a n d so leading t o t h e a t t a i n m e n t o f t h e yvwais b y w h i c h a l o n e m a n i s t r u l y blessed. H i s a p p r o a c h t o t h e J e w i s h S c r i p t u r e s i s g u i d e d b y t h e w o r k of Hellenistic Jews w h o were themselves u n d e r t h e influence o f t h o s e g e n e r a l religious n o t i o n s w h i c h were w i d e l y current a t t h e time. W h i l e Philo, for e x a m p l e , i s a t e a c h e r s t a n d i n g o n t h e J e w i s h side o f t h e d i v i d i n g line, w h o i s g l a d t o u s e a l l t h e resources o f p a g a n religious p h i l o s o p h y t o e l u c i d a t e t h e m y s t e r i e s o f his o w n S c r i p t u r e s , t h e a u t h o r o f Poimandres i s a c o l l e a g u e o n t h e o t h e r side o f t h e line w h o w e l c o m e s t h e w i s d o m o f the Hebrews as giving an august sanction to the doctrines
1
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Cf. the stress laid upon the authenticity of the cosmology of " Sanchuniathon as derived from sacred Hebrew documents exhibited by " Jerombalos the priest at Jerusalem ", by Philo of By bios apud Euseb., Praep. Evang. I. 9-10. This writer rationalizes away all re ligious belief, but the sanction of an immensely old religious tradition still has force for him, or at least is expected to have force for his readers.
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of h i s o w n p h i l o s o p h y . J e w a n d p a g a n are w o r k i n g t o t h e same end, and using largely the same means, though s t a r t i n g f r o m different p o i n t s . W i t h t h e s e e x a m p l e s in m i n d , w e m a y r e a s o n a b l y c o n c l u d e t h a t J u d a i s m h a d a l a r g e r p a r t t h a n is, p e r h a p s , a l w a y s recognized, in shaping the higher thought of p a g a n i s m . I t h a s b e e n c u s t o m a r y of l a t e t o e m p h a s i z e t h e influence of G e n t i l e t h o u g h t u p o n J u d a i s m , a n d t h a t influence w a s u n q u e s t i o n a b l y e n o r m o u s . B u t it w o u l d n o t b e safe t o a s s u m e t h a t w h e r e H e l l e n i s t i c J u d a i s m s h o w s p a r a l l e l s w i t h n o n - J e w i s h t h o u g h t , t h e d e b t lies a l w a y s a n d w h o l l y u p o n o n e side. T h e Poimandres s h o w s t h a t it w a s p o s s i b l e for a t h i n k e r w h o r e m a i n e d q u i t e o u t s i d e J u d a i s m t o b e c o m e s t e e p e d in i d e a s w h i c h g o b a c k b y direct lineage to the Pentateuch and the Hebrew prophets. It w a s not w h o l l y b y its o w n native impulse that paganism m o v e d towards ethical monotheism, and t h e s p i r i t u a l w o r s h i p of G o d . I t w a s i n t o a r e l i g i o u s w o r l d in w h i c h t h i s k i n d of c r o s s f e r t i l i z a t i o n of t h o u g h t w a s g o i n g o n t h a t C h r i s t i a n i t y c a m e . I t s t a r t e d from t h e J e w i s h side, a c c e p t i n g t h e a u t h o r i t y of t h e J e w i s h S c r i p t u r e s a s a d i v i n e r e v e l a t i o n , a n d y e t , b y v i r t u e of t h e o r i g i n a l religious i m p u l s e from w h i c h it b e g a n , free t o c r i t i c i z e , reinterpret a n d e n l a r g e i t s J e w i s h h e r i t a g e . M a n y of i t s e a r l y e x p o n e n t s w e r e b r o u g h t u p in a J u d a i s m w h i c h a l r e a d y , l i k e t h a t of P h i l o , h a d a c c e p t e d c o n t r i b u t i o n s o f t h o u g h t from n o n - J e w i s h sources. Its creative theologians, Paul, the author to the H e b r e w s a n d t h e a u t h o r of t h e F o u r t h G o s p e l , b e t r a y a c q u a i n t a n c e w i t h t h e g e n e r a l l y diffused p o p u l a r p h i l o sophy, partly Platonic, partly Stoic, whether this acquaint a n c e w a s d u e t o d i r e c t s t u d y of H e l l e n i c t h o u g h t o r t o its infiltration i n t o t h e i r o w n H e l l e n i s t i c J u d a i s m . Thus the p a r a l l e l s b e t w e e n t h e Poimandres a n d t h e N e w T e s t a m e n t are e x p l i c a b l e a s t h e result of m i n d s w o r k i n g u n d e r t h e s a m e g e n e r a l influences. W i t h i n t h e N e w T e s t a m e n t , h o w e v e r , s u c h influences are a l w a y s s e c o n d a r y . The 247
THE
BIBLE
AND
THE
GREEKS
r e g u l a t i v e m o t i v e is t h a t s u p p l i e d b y t h e o r i g i n a t i n g i m p u l s e of C h r i s t i a n i t y itself. B u t early in its career Christianity attracted the a t t e n t i o n of t h i n k e r s w h o s t o o d i n t h e line o f d e v e l o p m e n t o f w h i c h t h e Poimandres is a r e p r e s e n t a t i v e . This was n a t u r a l e n o u g h . T h e y w e r e a l r e a d y i n t e r e s t e d in J u d a i s m , a n d C h r i s t i a n i t y b o r e t h e a s p e c t of a p e c u l i a r t y p e of J u d a i s m . If w e c o u l d i m a g i n e a recension of t h e Poiman dres i n w h i c h t h e figure of C h r i s t w a s i n t r o d u c e d a s a n a f t e r t h o u g h t , e i t h e r a s identified w i t h o n e of t h e d i v i n e powers—Logos, Demiurge or Anthropos—or as the m e d i u m o r t h e o r i g i n a l r e c i p i e n t of t h e r e v e l a t i o n , t h e n we should have a w o r k strictly analogous to such early G n o s t i c t e a c h i n g a s t h a t of J u s t i n , o r t h e N a a s s e n e , o r e v e n i n p a r t of B a s i l i d e s . T h e m o r e definitely C h r i s t i a n G n o s t i c s of w h o m V a l e n t i n u s is t h e t y p e b e l i e v e d t h a t a c c e p t a n c e of t h e c e n t r a l C h r i s t i a n d o c t r i n e s s u p p l i e d t h a t which was lacking to complete the great synthesis to w h i c h religious t h o u g h t w a s t e n d i n g . T h e y c o n s t r u c t e d v a s t s y s t e m s o n t h e b a s i s of earlier s p e c u l a t i o n s , i n w h i c h the redemption wrought b y Christ w a s made to provide t h e final c l u e t o t h e m y s t e r y of t h i n g s . B u t t h e c e n t r a l m i n d of t h e C h u r c h r i g h t l y j u d g e d t h a t i n t h e s e s y s t e m s t h e d i s t i n c t i v e t r u t h s of C h r i s t i a n i t y w e r e s w a m p e d i n alien s p e c u l a t i o n s , a n d c a l l e d a h a l t t o t h e p r o c e s s of synthesis. 1
1
W e m a y find their precursors w i t h i n the C h u r c h in of Colossians and t h e Pastorals. T h e old question heresies were of Jewish or p a g a n origin loses m u c h of we recall t h a t Hellenistic Jewish t h o u g h t and p a g a n Poimandres t y p e were already drawing together.
248
t h e " heretics " w h e t h e r these its p o i n t w h e n t h o u g h t of t h e
INDEX
VERBORUM
249
THE
BIBLE
AND
THE
250
GREEKS
INDEX
VERBORUM
THE
BIBLE
AND
THE
GREEKS
INDEX
VERBORUM
253
THE
BIBLE
AND
254
THE
GREEKS
INDEX
VERBORUM
255
INDEX
LOCORUM
(i) OLD TESTAMENT
A N D APOCRYPHA
(Cited after Swete, The Old Testament in Greek ; references to the Hebrew text in brackets.) PAGE
PAGE
PAGE
Genesis Genesis Genesis i. 1-5 . 103 sqq. xxxviii. 7 . 193 iii. 3-19 . 193 sqq. i. 1 109, i n , 137, xxxviii. 26 . 46 iii. 3 . . 168 217 xlii. 16 . » 7 i iii. 14-15 . 193 i. 2 106, 112, 123, xlvii. 25 . . 186 iii. 16 . . 164 220-1 xlvii. 29 , -65 iii. 19 . . 231 i. 3 . . 220 iii. 21 . . 193 i. 6-8 . 115 sqq. iii. 22 . . 160 Exodus i. 6-7 . . 121 iii. 24 . .158 iii. 14 4 i. 6 . . 221 v. 1 . . 228 vi. 3 14, 15, 213 i. 7 . . 143 v. 26 . . 155 x. 5 . . 1 4 i. 8 . 123, 223 vi. 1-4 . . 161 xi. 9 . 1 6 4 , 234 i. 0-25 . 132 sqq. vi. 2 . . 22 xv. 11 . . 242 i. 9 124, 143, 223 vi. 12 . . 185 xviii. 15 . .20 i. 11 . . 226 vii. 15-16 . 166 xix. 3 .20 i. 14 . . 223 viii. 15-ix. 17 xix. 9 . . 172 i. 16-18 . . f-39 162 sqq. xx. 4 . . 242 i. 20-5 . . 225 xxi. 6 .20 viii. 17 . . 164 i. 21-2 . . 151 xxi. 13 . . 2 1 ix. 1 . . 190 i. 21 . . 144 ix. 11 . . 232 xxiii. 7 . . 52 i. 22 . 164-5 xi. 4 . . 213 xxiv. 10 . 20, 21 i. 26 . 137-9 xiv. 18 . . 1 1 xxix. 33 . .83 i. 26-30 . 145 sqq. xv. 6 . 67 xxix. 36-7 . 83 i. 26-7 . . 155 xv. 12 . . 103 xxx. 10 . 83, 90 i. 27 . . 151 xvi. 10 . . 164 xxx. 15-16 . 90 i. 28 150, 164-5, xix. 19 • • 65 xxxi. 3 *. .20 229 xix, 31-5 . 189, xxxii. 12 .86 xxxii. 14 .86 i. 29 . . 232 xx. 11 . 77 xxxii. 30 . 90 xx. 13 . . 6 5 ii. 2 . . 228 xxii. 17 . . 164 xxxiv. 6 . . 7 2 ii. 7-v. 2 145 sqq. xxiv. 49 . . 6 5 xxxv. 31 .20 ii. 7 . 162, 229 ii. 9 . . 168 xxx. 30 . . 164 ii. 17 . 160, 229 xxxi. 29 . . 8 Leviticus ii. 21-2 151, 165-6 xxxii. 20 . 92 x. 4-5 . . 192 ii. 23-4 . . 229 xxxii. 29-30 . 22 xvi. 16 . .89
256
INDEX
LOCORUM
PAGE
PAGE
PAGE
Leviticus xvi. 33 . xviii. 21 . xxiii. 27-8
2 Kingdoms (2 Kms.) = Psalms .89 2 Samuel xviii. (xix.) 26 . 63 .20 xxii. 26 . .63 xxiii. 3-4 . 173 xxii. 31-3 . 8 xxiii. (xxiv.) 5 . 55 . 90 xxii. 48 . . 8 xxiv. (xxv.) 5 73-4 xxiii. 5 . . 8 xxiv. (xxv.) 8 33 Numbers xxiv. 11 . .85 xiv. 19 . '85 xxiv. 1 2 , »33 xxiv. 3 . . 71 3 Kingdoms (3 Kms.) = 1 Kings (1 ifgs.) xxvi. (xxvii.) 1 108 xxiv. 3-4 .179 x. 6 . . 7 1 xxvi. (xxvii.) 11 33 xxiv. 4 . 8, 14 xi. 33-4 . . 27 xxviii. 3 . . 115 xxiv. 15 . . 7 1 xviii. 19 . .23 xxviii. 10 . 115 xxiv. 16 . - 1 4 xviii. 25 . .23 xxix. 3 . .186 xxv. 11 . -87 xxx. (xxxi.) 6 . 73 xxix. 11 . .90 xxxii. (xxxiii.) 4 69 xxxv. 33 . 89 4 Kingdoms (4 Kms.) = 2 Kings (2 i£gs.) xxxii. (xxxiii.) 5 45 v. 18 . .85 xxxii. 6 sqq. 121,130 Deuteronomy xvii. 8 .28 xxxii. 6 . 116, 125 vii. 9 .68 xvii. 15 . . 2 7 xxxii. (xxxiii.) 13 13 xvi. 18-20 . 44 xxiv. 4 . .85 xxxiii. 16-17 • 7 xxi. 8 . 89, 91 xxxiv. 10 . 242 xxii. 11 . . 104 xxxv. 10 . 135 xx viii. 32 . 8 1 Chronicles iv. 38 . . 164 xxxix. 7-9 . 198 xxix. 20 . .85 xxviii. 11 .90 xxxix. 7 . »i57 xxxii. 1 . . 240 xli. 3 . 8 xxxii. 8 . .22 xlviii. 3 . .180 xxxii. 43 83, 156 2 Chronicles vi. 30 .85 xlviii. 8 . .92 xlix. 14 . . 198 xx. 20 .68 Joshua 1. 19 . . 198 xxi. 8 »77 ii. 14 «65 xxx. 18-19 . 91 Ixii. 3 . . 229 v. 14 . . 172 lxiv. 4 . 89, 91 lxiv. 8 . .105 Judges 2 Esdras (2 Esd.) = lxvii. 15 . « I 4 v. 11 48, 54, 58 Ezra & Nehemiah lxvii. 34 . . 241 v. 15 . . 2 7 xi. (Neh. i.) 5 . 8 lxx. 19 . . 242 xv. (Neh. v.) 5 . 8 lxxi. 19 . .217 1 Kingdoms(1 Kms.)= xvii. (Neh. vii.) 2 71 lxxii. 23-6 . 130 1 Samuel xix. (Neh. ix.) 31-2. 8 lxxvi. 15 . 229 iii. 14 .89 lxxvi. 17-18 . 105 vi. 3 . . 88 Psalms lxxvii. (lxxviii.) 1 33 xii. 3 .92 iii. 4 . .217 lxxvii. (lxxviii.) 38 xxi. 2-3 . . 69 iv. 6 . . 197 90, 91 xxiv. 18 . -47 vii. 12 . 8 viii. 4 . . 229 lxxviii. (lxxix.) 9 91 2 Kingdoms (2 Kms.) — viii. 6 . . 22 lxxxi. (Ixxxii.) 3 2 Samuel viii. 6-7 . .150 47. 5o viii. 13 . .213 viii. 29 . . 2 7 lxxxv. 8 . . 242 xv. 4 -50 xvii. 25-7 . 172 lxxxv. (lxxxvi.) 15 xv. 20 -65 xviii. (xix.) 8 . 39 72 Ixxxviii. 7-8 . 242 xix. 28 (29) 47, 53 xviii. (xix.) 9 . 35 I
257
I
THE
BIBLE PAGE
AND THE GREEKS PAGE
Proverbs Psalms viii. 30 . . 131 xc. i . . 14 xi. 17 . . 6 1 xcii. 3-4 . . 105 xiii. 14 . -33 xcvi. (xcvii.) 7 22 xiv. 22 . 65, 70 xcviii. (xcix.) 8 86 xv. 27 . . 186 cii. 1 . . 241 xvi. 14 . .92 cii. (ciii.) 6 . 56 xvii. 15 . - 5 cii. 12 . . 157 xx. 6 . 6 1 cii. (ciii.) 21 18, 176 xx. 22 65 ciii. . .241 xxiv. 27 . . 238 cv. (cvi.) 12 . 6 7 xxvi. 25 . .66 cv. 30 . 87, 93 cvi. 4, 7 . . 190 cvi. 14 . . 191 Ecclesiastes ii. 15 . . 230 cvi. 22 . . 198 cvi. 24, 27, 30 . 191 Job evi. 30, 34, 37-8 i. 6 . .22 190 ii. 1 . .22 cix. 23 . . 157 ex. (cxi.) 7 . 70 v. 13 • • 15 cxv.1 . . 198 viii. 3 . 1 4 cxv.8 . . 198 xi. 2 . . 46 cxviii. (cxix.) 90 74 xx. 15 .22 cxviii. 160 73 xxi. 15 . . 1 5 cxx. 2, 5 .172 xxii. 22 . -32 exxiv. 4-5 . 172 xxii. 26 . .20 exxxi. 9, 16, 18 193 xxvi. 7 . .122 exxxvii. xxvii. 3 . .20 (exxxviii.) 1 22 xxviii. 28 . 77 xxxi. 2 . 15, 16 cxliv. (cxlv.) 14 68 cxliv. (cxlv.) 17 63 xxxiii. 4 . .20 cxliv. 18 . . 74 xxxiv. 5 . .46 cxlv. 6 . . 73 xxxiv. 13 .239 cxlviii. 2-3 . 18 xxxvi. 10 .180 cxlviii. 2 .176 xxxviii. . 238, 241 xxxviii. 10 27 Proverbs xxxix. 32 « I 5 i. 7 . . 7 7 xli. 2 (11) . 15 xlii. 7-8 . . 70 ii. 17 .20 iii. 1 .33 iii. 3 . 6 5 Wisdom of Solomon vi. 23 .33 (Wisd.) vii. 2 -32 ii. 13 . . 184 viii. . .137 ii. 21-2 . .184 viii. 12 . 130 ii. 23-4 . .160 viii. 20 «54 iv.12 . . 231 viii. 22 . 109, 217 v. 6 . . 183 viii. 24 . . 107 vi. 22 . . 184 viii. 25 . , 237 vi. 23 . . 181 2
PAGE
Wisdom of Solomon (Wisd ) vii. 1 . . 180 vii. 13, 15, 17 . 184 vii. 17-19 . 228 vii. 22-3 . . 220 vii. 22 . . 131 vii. 26 . .184 vii. 29-viii. 1 . 140 viii. 16 . . 130 viii. 18 . . 184 ix. 1 . .116 ix. 2 . 150, 229 ix. 9 . 131, 218 ix.11 . . 184 ix. 13 . . 130 ix.15 . . 184 ix. 16-17 • 3° x. 10 . . 184 xiii. 1 . .183 xiii. 2 . .140 xviii. 15-16 . 117 I
Wisdom of Sirach or Ecclesiasticus (Sir.) i. 1 sqq. . . 218 i. 27 (34-5) . 69 iii. 30 .89 v. 5-6 . . 85 vi. 28 . . 130 xvi. 7 .86 xvii. 1-8 . 227 xxiv. 3-6 . 218 xxxii. (xxxv). 1-5 198 xl. 1, 11 . . 231 xlii. 17 . .217 xliv. 8-9 . 231 xlviii. 15 .180 1. 28 . . 230 Esther (Es.) iv. 11 . xv. 5 = D2
. 186 . 13
Hosea iv. 1 ix. 10
. .
.
65 23
INDEX
LOCORUM PAGE
PAGE
Hosea x. 12 xii. 4 Amos ii. 4 v. 26 vii. 2 viii. 14
iv. 6-7 vi. 16 vii. 9 Joel i. 5 Habakkuk i. 11 ii. 4 Zechariah i. 17 vii. 2 vii. 2-14 viii. 2, 6 viii. 22 xii. 8 Malachi i. 9
.
. 178 .22
. .
. 163 . 231 .85 .84
.
.
. 163 .28 . 5 1
.
. 188
. .
. . . .
.
Isaiah i. 2 . i. 10 sqq. i. 17 • v. 23 . v. 30 . vi. 3 . vii. 9 vii. 10 sqq. viii. 5-7 . viii. 16 . ix. 6 . xi. 2 . xi. 4 . xii. 2 . xiii. 6
. .
84 69
. 163 .86 . 87 » I 9 86, 87 .20
86, 87
Isaiah xiv. 13 . xix. 14 . xxiv. 20 . xxv. 1 xxvi. 2 . xxviii. 1 . xxviii. 11 xxix. 9-10 xxix. 10 . xxxi. 6 . xxxiii. 6 . xxxvii. 38 xl. 12 . xl. 18, 25 xii. 4 . xlii. 5-6 . xliii. 9 xliii. 10 . xliii. 26 . xliv. 6 . xlv. 25 . xlvi. 5 . xlvi. 8 . xlvi. 9-10 xlvi. 13 . xlvii. 11 . xlviii. 12 xlix. 7 1. 8 . li. 5 . li. 21 . liv. 10 Iv. 3 . lv. 11 . lvii. 1 lx.1 . lx.19 . lxii. 11 . lxv. 16 .
. 240 . 31 - 51 . 52 . 105 . 217 .68 . 163 Jeremiah ii. 2 .163 ii. 11 31-2 ii. 13 . 8 iii. 12 . 77 iii. 24 . 47 iv. 3-4 .217 v. 21 » I 4
. . .
. .
259
PAGE
Jeremiah v. 22 . 106,121 xi. 13 -23 xiv. 10 . .163 xviii. 8 . .180 xviii. 23 . .83 xxiii. 23 . .172 xxviii. 39 .188 xxxii. 1-2 .188 xxxviii. 33 (xxxi. 32) 37 xxxviii. 34 .186 xxxviii. 36 (xxxi. 34) 106 xxxix. 20 .180
. 20 .188 .180 . 72 73 .188 -35 . 180 .179 .180 . 77 . 23 . 238 . 242 .218 . 1 8 7 Lamentations 52 iii. 23 . 200 iv. 1 . . 52 . 2 1 8 Ezekiel . 5 1 i. 24 . . 242 xvi. 51-2 .180 xvi. 63 . . 129 xviii. 21 . 48, 54 xx. 26 .83 xxii. 9 . 218 xxxi. 11 . .68 xxxiii. 12 48, 51 xliii. 23 . 54, 186 xlv. 17 . 188 xlv. 19 . .86 xlv. 20 . . 63 xlvi. 16 . . 117 xlvii. 14 . -65 . 187 Daniel . 217 iii. 57 • . 172 iii. 92 (25) . 7 2 iv. 24 (27) vi. 12 ix. 9 . . 60 ix. 13 . 217 ix. 24 . . 134 xii. 11 . .62 . 2 3 2 Maccabees iii. 39 . . 163 . 183 vii. 35 •
.68 . 231
.
15 .47 90-1 54 • 34 . 78 . 23 180, 186 .84 .90 .84 .89 . 213 .213
• 241 . 23 .
45 -34 , 85 . 3 1 82, 89 -23 . 1 3 . 1 3
THE
BIBLE
AND
THE
Maccabees ii. 21 vi. 18
4 . 1 3 .73
PAGE
PAGE
PAGE
3
GREEKS
Maccabees iii. 2 . xv. 31-2 .
Prayer of 3 . -175 188-9
(ii) JEWISH NON-CANONICAL
Manasse . .121
LITERATURE
Philo of Alexandria Alexandria Adam and Eve, Life of Philo of De Confusione LinLegum A llegoriae I (ed. L. S. A. Wells in guarum 31 . . 148 Charles: Pseudepigrapha, 1913) 32 . . 162 146 . . 120 xiii.-xiv. . 156 168 sqq. . 139 171-2 . . in Legum A llegoriae II Aristeas, Epistle of 171 • • !39 148 16 . 12 173 • • 139 13 • • 151 56 sqq. . 192 Enoch, Secrets of 89 . .68 De Migratione Abra(ed. Forbes & Charles hami in Charles: PseudLegum A llegoriae III 178-9 . . 140 epigrapha, 1913) 184 sqq. . 169 69 . 193-4 xxv. 1-3 . Ill xxvi. 2 . 113 De Cherubim xxx. 2-7 . .139 Quis Rerum Divin7 . .118 xxx. 8 . ..156 arum Heres Sit xxx.11 . . 152 90-3 . . 68 Quod Deterius Potiori xxx. 13-15 . 230 249 sqq. . 178 Insidiari Soleat xxxii. 1 . . 232 257 • • 178 162 . . 74 300-2 . .140 Josephus (ed. Naber, 1888) De Posteritate Caini De Fuga et InvenAntiquities 175-6 . 189 tione VIII. xi.2.§28i 68-70 . 137, 155 218 De Gigantibus 75 • .21 Contra Apionem 14 . . 186 192 . . 189 22 . . 104 1.8. §42 35 198 . . 135 Philo of Alexandria (ed. Cohn and Wendland, 1886-1915) De Opificio Mundi 24-5 . .120 26 . . no 30 . . 135 56-7 . . .139 69 . . 150 134 . . 151 135 • • 156 136-9 . . 152 151 . 148, 159 154-5 . 169
Quod Deus Sit Immutabilis 31 . . 120 142-3 . . 186 De 51
Agricultura . .
120
20
Plantatione . .
199
De
De 4 6
Ebrietate . .
260
.187 .74
De Somniis 62-3 . 68 . 75 . 79 . 215 .
I . . 108, . .
De Somniis 237 .
II 182, 189
De Abrahamo 268 . .
20 199 135 181 120
199
INDEX
LOCORUM
PAGE PAGE PAGE Testaments of the Philo of Alexandria Philo of Alexandria Twelve Patriarchs De Specialibus LegiIn Flaccum Judah bus I 46 . . 1 2 xv. 4 . . 185 31 . . 172 123 . . 240 xxv. 2 . . 1 8 271-2 . . 197 Legatio ad Gaium 290 . . 197 366 . . 73 Dan 332 • • 73 ii. 4 . . 185 345 • • 186 Fragments De Specialibus (ed. Rendel Harris, Gad Legibus III 1886) v. 7 . 184 6 . .189 p. 7 . . 192 Asher
De
Virtutibus Testaments of the . . 189 Twelve Patriarchs (ed. R. H. Charles, DePraemiis etPoenis 1908) 26 sqq. . 199 Levi 36 . . 112 iii. 3 • . 1 7 14
Quod Omnis Liber Sit 45 •
Probus -40
Judah xiii. 6 . xiv. 1 .
(iii) N E W Matthew iii. 16 v. 6 vi. 1-2 xi. 27
. . . .
Mark v. 7
.
Luke xii. 42 xviii. 7 . xviii. 13 . John i. 9 i. 17 iv. 14 iv. 24 vi. 32
• • .
John x. 34 xii. 34 xv. 1 xv. 25 xvi. 13 xvii. 3 xviii. 31 . 1 3 xix. 7
. 7 3 38, 75 . 135 . 7 4 - 7 3
vii. 19, 23, 49, 51
38
Benjamin v. 4 vi. 3
.
.
72
. .
62, 185 . 185
Romans ii. 26 iii. 10-18 iii. 19 iii. 23 iii. 25 iii. 26 . iii. 27 iv. 5 • iv. 7 . v. 6, 19 . v. 19 . vii. 14 . vii. 23, 25 vii. 24 . viii. 2 . viii. 4 • viii. 22-3 viii. 26 . xi. 35 xi. 36 .
.35 35 -36 . 8 1 .94 57, 58 «36 57> 58 . 80 . 58 . 58 . 3 7 36-7 .182 36-7 . 3 5 . 106 . 106 . 1 5 . 7
.185 . 185
TESTAMENT
. 104 . 5 5 . 46 . 177
.68 . 5 5 .93
iv. 3
• . . . . .
xvi. 17
.
i. 17 i. 18 i. 19-20 i. 25 i. 29 i. 32 ii. 12 ii. 14-15
. . . . . • .
261
36, 38 .38 . 73 .38 . 7 4 . 7 3 .38 .38
. 1 3
. .
69 58 '7 . 74 . 171 • 35 .80 . 36
xii. 1
.
.
. 198
THE
BIBLE
AND THE PAGE
PAGE
1
Corinthians i. 9 . iii. 19 viii. 5 ix. 21 xii. 6 xiv. 21 . xv. 35-44
Colossians i. 12 . .68 - 1 5 . 1 1 1 Thessalonians .80 i. 9 . . 7 35-6 2 Thessalonians • 192 ii.3,7.8 iii. 3
2
Corinthians iii. . . iii. 5-6 . iv. 10 . v. 1-3 . vi. 14
Galatians iii. 11 . iii. 15-17 vi. 2 . Ephesians ii- 15 iv. 6
.
GREEKS
.
0
. 3 7 1 Timothy 7 • . 1 5 . 182 "i• . 192 . 8 0 Hebrews i. 6 . i. 9 . ii. 9 . .69 ii. 17 . 15 vii. 1 . . 37 viii. 2 viii. 10 . viii. 12 ix. 5 . .34 ix. 24 . 7 i L
1
6
.
16
•
73
. 198 . 199 .112
x l
. .
r
James i. 18 80 ?: 5 68 iv. 11 a
B
l
x
• 70 • 58
. 156 . 80 . 150 .94 . 13 . 73 . 3 7 .94 . 94 - 7 3
(iv) CHRISTIAN NON-CANONICAL Chrysostom, Homiliae Eusebius Praeparatio Evan in Epistolam ad gelica Romanos VIII IV. 13 . 196 (VII) 485E . 58 XI. 18, 6-14 - 137 XI. 23. 3 . 137 Clement of Alexandria Excerpta ex Theodoto 47 . . 208 Hippolytus Refutatio Omnium Haeresium Eusebius V. vii.-ix. . 206 Historia EcclesiasV. xxiii.-xxviii. tica 206 IV. 10 . . 209 V. xxvii. 3 . 1 2 3 VI. ix.-xx. . 205 Praeparatio EvanVI. ix. . 109 gelica 1. 9-10 . 246 1. 10-14 . 11 Irenaeus Adversus Haereses I I. 10. 2 . 124 i. 1 . 138, 207 1. 10. 3 . 216
262
PAGE
Hebrews x. 1-10 . xi. 1 . * 3 •
l
8
1
2
. • • .
133 39 39 39
• • .
P e t e f
L
a.
l
6
5
1 John i. 7 ii. 2 ii. 8 iii- 4 iv. 10 v. 20
. .
. .
2
0
0
I
g
8
. . . • , .
.95 .94 • 73 .80 .94 . 7 3
Revelation i. 4 . xxii. 13 .
. 4 . 218
LITERATURE Irenaeus Adversus Haereses I iv.-v. . .131 v. 1 . 208 v. 2 . 138 v. 5 • • 193 v. 6 . 208 Lactantius Institutiones Divinae VII. xviii. 3 163 Odes of Solomon xvi. 10 .120 xxv. 8 .193 Origen Philocalia ix.2 .
35-6
Thomas, 80
.176
Acts of . .
INDEX (v) PAGAN
LOCORUM LITERATURE PAGE
PAGE
Aeschylus Agamemnon 393 • Eumenides 27-8 .
•
48
.
12
Aristotle De Partibus Animalium II. 10, 6566 . 175 Ethica
Nicomachea
IV. viii. 14, 1128a 36 V. i. 3, 11296 42 V.ii.-iv. ii3ofesqq. 43 V. vii. 10, 1135a 28 V. ix. 11, 1136a 49 Politica III. 6 (11) 12816 72 Rhetorica II. xvii. 13916 66 Cicero Paradoxa 34 • -40 Tusculanae Disputationes I.ix. 19 . 122 Demosthenes Contra Aristogitonem 774 • • 26 Diogenes Laertius VII. i. 88 .
26
Epictetus Dissertations III. xxii. 26 . 187 Euripides Hippolytus 88 .
.
9
PAGE
Hermetica Hermetica Corpus Hermeticum Corpus Hermeticum (ed. Parthey, 1854) IV. 2 126, 147, 236 I. 2 . .99 9 • .236 V.i . . 4 103 sqq., 113, 114 2 . .239 5 115 sqq., 143 3-4 • • 237 6 103 sqq., 115 6 . .159 sqq., 117 6-7 . 237-8 7 17, 103 sqq., 7 . 136 114, 115 sqq. 10 . 3, 239 8 . .114 VI. 4 . 127 9-11 . 132 sqq. VII. . 181-94 9 137, 143, 207 1 169, 187, 188 10 . . 145 2 . 188, 191 12-19 . 145 sqq. VIII. 2 . .136 12 151, 200 IX. i . . 119 13 . . 124 5 . .136 14 129, 151, 200 6 . 128, 136 15 161, 166, 200 10 . . 198 16-17 • • X. 2 . . 128 18-19 . 162 sqq. 7 . .242 18 . . 150 10 . . 127 19 167, 170 18 . . 191 20-3 . .170 20-1 . -171 21 163, 167 XI. 1 . . 134 22-3 . -171 3 • .242 22 . 169, 191 5 • .242 24-6 . .176 7 • -127 25 • • 145 9 • .136 26 17, 169, 191, 12-13 • • 134 192 14 . . 119 27 159, 179, 187, 19 . . 118 188 XII. 1 . .163 28 . .179 4 . .242 29 . . 170 5-7 • -171 30 . 191 9 • .136 31-2 194 sqq. 14 . 118-19 15 . . 134 31 . . 171 21 . . 134 32 . . 167 XIII. . 119, 133 II. . 136, 235 1 . . 240 14 . . 6 2 . .128 III. . 210-34 8 . . 240 1 . . 242 2 . . 112 9 • 58 3 • .164 10 . . 240 IV. 1 116,128,236 17-18 . . 240 3
1
263
6
1
THE
BIBLE
AND THE
GREEKS
PAGE PAGE PAGE Hermetica Plato Menander, MonoEpistles stichoi 654, 671 6 Corpus Hermeticum viii. 354c . 39 X I I I . 18-19 196 Pindar 19 . 128-9 Isthmian Odes Plutarch 20 . 129-30 5(4), 53 . 10 Moralia 21 . . 128 apud Hdt. III. 38 25 370 (De I side et XIV. 7 . .242 Osiride, 47) 137 X V I . 15 (Scott) 118 P/ofo 780 (Ad PrinAsclepius Phaedo 6ye . 192 cipem Ineruditum, 3). 36 (ed. Scott, Hermetica Symposium 1924) 1896 sqq. . 165 Sophocles 8 . .127 Oedipus Tyrannus 20 . . 3 Clitopho 865 . . 25 26 . . 128 4076 . .187 871-2 . . 6 29-30 • 134 Excerpta ex Stobaeo (ed. Scott, Hermetica 1924) iv6. . .118 xviii. 5 .118 xix. 5 . .118 xxiii. 6 .129 xxiv. 6 .22 xxvi. 9 .129 Fragmenta (ed. Scott, 1924) 27-30 Herodotus HI. 38
.
Hermetica
Republic 332C 499c $nd-e
. . .
270* sqq. 29a sqq. 29c . 30a . qob-c . 51a . 69c .
. 116
.
Minos 317^
•
Laws yi$e 757* 862c
. • .
25
Homer Iliad XVII. 327 5 Oayss^y XIV. 444 5
264
Stobaeus Eclogae I. 2 . 122 I. 17 . . 122 I. 49 . 22, 129 II. 102 . 43 . no (See also Excerpta . 127 ex Stobaeo under . 198 Hermetica) . 107 . 1 3 7 Thucydides . 112 II. 41 .49 .136 Xenophon Anabasis III. ii. 13 . 9 • 39 V. viii. 20 . 104
. 43 . 72 . 198
. 218 • 6 82, 88
Memorabilia I. i. 1-5
.
66