“In three lots were all things divided and each drew a domain of his own.”—(Iliad, XV, 169.)
For sublime things, he says, must needs be spoken, but they are spoken everywhere, lest “hearing they should not hear and seeing they should see not.”[80] For if, he says, the sublime things were not spoken, the cosmos could not have been framed. These are the three ponderous words: Caulacau, Saulasau, Zeesar.[81] Caulacau the one on high, p. 159. Adamas, Saulasau, the mortal nature below, Zeesar the Jordan which flows back on its source. This is, he says, the masculo-feminine Man who is in all things, whom the ignorant call the triple-bodied Geryon—as if Geryon were “flowing from Earth”[82]—and the Greeks usually “the heavenly horn of Mên”[83] because he has mingled and compounded all things with all. “For all things, he says, were made through him and apart from him not one thing was made. That which was in him is life.”[84] This, he says is the life, the unspeakable family of perfect men which was not known to the former generation. But the “nothing” which came into being apart from him is the world of form; for it came without him by the 3rd and 4th.[85] This, he says, is the cup Condy in which the king drinking, divineth. This, he says, is that which was hidden among the fair grains of Benjamin. And the Greeks also say the same with raving lips:—
“Bring water, bring wine, O boy
Intoxicate me, plunge me into sleep.
The cup tells me
p. 160.What I must become.”[86]—
(Anacreon, XXVI, 25, 26.)
It was enough, he says, that only this should be known to men that Anacreon’s cup spoke mutely an unspeakable mystery. For mute, he says, was Anacreon’s cup which says Anacreon, tells him with mute speech what he must become, that is spiritual not fleshly, if he hears the hidden mystery in silence. And this is the water in those fair nuptials which Jesus changed by making wine. This, he says, is the mighty and true beginning of the signs which Jesus did in Cana in Galilee and made known the kingdom of the heavens. This, he says, is the kingdom of the heavens within us, as a treasure as the leaven hidden within three measures of meal.[87]
p. 161.This is, he says, the great and unspeakable mystery of the Samothracians which is allowed to be known to us alone who are perfect. For the Samothracians explicitly hand down in the mysteries celebrated by them that Adam is the Arch-man. And in the temple of the Samothracians stand two statues of naked men having both hands stretched forth to heaven and their pudenda turned upwards like that of Hermes on (Mt.) Cyllene. But the aforesaid statues are the images of the Arch-man and of the re-born spiritual one in all things of one substance[88] with that man. This, he says, is what was spoken by the Saviour: “Unless ye drink my blood and eat my flesh, ye shall not enter into the kingdom of the heavens; but even though, He says, ye drink the cup which I drink when I go forth you will not be able to enter there.”[89] For He knew, he says, from which nature each of His disciples was, and that each of them was compelled to come to his own special nature. For from the twelve tribes, he says, He chose twelve p. 162. disciples,[90] and by them He spake to every tribe. Whence, he says, all could not have heard the preachings of the twelve disciples, nor, had they heard them could they have been received. For the things which are not according to[91] nature are with them natural.
This, he says, the Thracians who dwell about Mt. Hæmus and like them the Phrygians call Corybas,[92] because although he takes the beginning of his descent from the head on high and from the Unportrayable one and passes through all the sources of underlying things, we know not how and in what fashion he comes. This, he says, is the saying: “We have heard his voice, but we have not seen his shape.”[93] For, he says, the voice of him who is set apart and has been impressed with the image[94] is heard, but no one has seen what is the shape which has come down from on high from the Unportrayable One. But it is in the earthly form and no one is aware of it. This, he says, is the God who dwells in the flood according to the Psalter and “who speaks aloud and cries from many waters.”[95] “Many waters,” he says, is the manifold generation of mortal men, wherefrom he shouts and cries p. 163. aloud to the Unportrayable Man: “Deliver my only begotten from the lions!”[96] In answer to this, he says, is the saying: “Thou art my son, O Israel. Fear not. If thou passest through the rivers they shall not overwhelm thee; if through the fire, it shall not burn thee.”[97] By rivers is meant, he says, the moist essence of generation, and by fire the rage and desire for generation. “Thou art mine. Be not afraid.” And again he speaks: “If a mother forget her children and pities them not nor gives them suck, yet will I not forget thee.”[98] Adamas, he says, speaks to his own men: “But although a woman shall forget these things, yet will I not forget you. I have graven you on my hands.”[99] But concerning his ascension, that is, the being born again, that he may be born spiritual, not fleshly, he says, the Scripture speaks: “Lift up the gates, ye rulers, and be ye lift up, ye everlasting doors, and the p. 164. King of Glory shall enter in.”[100] That is the wonder of wonders. “For who,” he says, “is this King of Glory? A worm and not a man, a reproach of man and an object of contempt for the people. This is the King of Glory, he who is mighty in battle.”[101] But he means the war which is in the body, because the (outward) form is made from warring elements, he says, as it is written: “Remember the war which is in the body.”[102] The same entrance and the same gate, he says, Jacob saw when journeying to Mesopotamia—for Mesopotamia, he says, is the flow of the great Ocean flowing forth from the middle part[103] of the Perfect Man—and he wondered at the heavenly gate, saying: “How terrible is this place! It is none other than the house of God, and this is the gate of Heaven.”[104] Wherefore, he says, the saying of Jesus: “I am the true gate.”[105] Now He who says this is, he says, the Perfect p. 165. Man who has been impressed above (with the image) of the Unportrayable one. Therefore he says, the perfect man will not be saved unless born again by entering in through this gate.