(7) It is likewise said, that these men expelled lamentations and tears, and every thing else of this kind. They also abstained from entreaty, from supplication, and from all such illiberal adulation, as being effeminate and abject. To the same conception likewise the peculiarity of their manners must be referred, and that all of them perpetually preserved among their arcana, the most principal dogmas in which their discipline was chiefly contained, keeping them with the greatest silence from being divulged to strangers, committing them unwritten to the memory, and transmitting them orally to their successors, as if they were the mysteries of the Gods. Hence it happened, that nothing of their philosophy worth mentioning, was made public, and that though for a long time it had been taught and learnt, it was alone known within their walls. But to those out of their walls, and as I may say, to the profane, if they happened to be present, these men spoke obscurely to each other through symbols, of which the celebrated precepts that are now in circulation retain a vestige; such as, Dig not fire with a sword , and other symbols of the like kind, which, taken literally, resemble the tales of old women; but when unfolded, impart a certain admirable and venerable benefit to those that receive them.

(3) But if any one should say, "How then were the people of the Hebrews alone conducted to the supremely Divine illuminations?" we must answer, that we ought not to throw the blame of the other nations wandering after those which are no gods upon the direct guidance of the Angels, but that they themselves, by their own declension, fell away from the direct leading towards the Divine Being, through self-conceit and self-will, and through their irrational veneration for things which appeared to them worthy of God. Even the Hebrew people are said to have suffered the same thing; for He says, "Thou I hast cast away knowledge of God, and hast gone after thine own heart." For neither have we a life governed by necessity, nor on account of the free will of those who are objects of providential care, are the Divine rays of the providential illumination blunted; but the inaptitude of the mental visions makes the overflowing light-gift of the paternal goodness, either altogether unparticipated or inpenetrable to their resistance, or makes the participations of the one fontal ray, diverse, small, or great, obscure, or brilliant, although that ray is one and simple, and always the same and ever overflowing; for even if, over the other nations (from whom we also have emerged to that boundless and bounteous sea of Divine Light, which is readily-expanded for the ready reception of all), certain not alien gods were wont to preside; yet there is one Head of all, and to this, the Angels, who religiously direct each nation, conduct those who follow them. Let us consider Melchizedek as being a Hierarch, most dear to God; (not of gods which are not, but of the truly most high God); for the godly-wise did not call Melchizedek simply dear to God, but also Priest, in order that they may clearly shew to the wise, that not only was he himself turned to the true God, but further that he was guide to others, as Hierarch of the elevation to the true and only Godhead.

(7) For there is still fear of change, and it touches the seventh circle. The righteous Job says: "Naked came I out of my mother's womb, and naked shall I return there;" not naked of possessions, for that were a trivial and common thing; but, as a just man, he departs naked of evil and sin, and of the unsightly shape which follows those who have led bad lives. For this was what was said, "Unless ye be converted, and become as children," pure in flesh, holy in soul by abstinence from evil deeds; showing that He would have us to be such as also He generated us from our mother - the water. For the intent of one generation succeeding another is to immortalize by progress. "But the lamp of the wicked shall be put out." That purity in body and soul which the Gnostic partakes of, the all-wise Moses indicated, by employing repetition in describing the incorruptibility of body and of soul in the person of Rebecca, thus: "Now the virgin was fair, and man had not known her." And Rebecca, interpreted, means "glory of God;" and the glory of God is immortality. This is in reality righteousness, not to desire other things, but to be entirely the consecrated temple of the Lord. Righteousness is peace of life and a well-conditioned state, to which the Lord dismissed her when He said, "Depart into peace." For Salem is, by interpretation, peace; of which our Saviour is enrolled King, as Moses says, Melchizedek king of Salem, priest of the most high God, who gave bread and wine, furnishing consecrated food for a type of the Eucharist. And Melchizedek is interpreted "righteous king;" and the name is a synonym for righteousness and peace. Basilides however, supposes that Righteousness and her daughter Peace dwell stationed in the eighth sphere.

(7) There are those who have criticized this attitude of the Hermetists, and who have claimed that they did not manifest the proper spirit in their policy of seclusion and reticence. But a moment's glance back over the pages of history will show the wisdom of the Masters, who knew the folly of attempting to teach to the world that which it was neither ready or willing to receive. The Hermetists have never sought to be martyrs, and have, instead, sat silently aside with a pitying smile on their closed lips, while the "heathen raged noisily about them" in their customary amusement of putting to death and torture the honest but misguided enthusiasts who imagined that they could force upon a race of barbarians the truth capable of being understood only by the elect who had advanced along The Path.

(3) No fame of them the world permits to be; Misericord and Justice both disdain them. Let us not speak of them, but look, and pass." And I, who looked again, beheld a banner, Which, whirling round, ran on so rapidly, That of all pause it seemed to me indignant; And after it there came so long a train Of people, that I ne'er would have believed That ever Death so many had undone. When some among them I had recognised, I looked, and I beheld the shade of him Who made through cowardice the great refusal. Forthwith I comprehended, and was certain, That this the sect was of the caitiff wretches Hateful to God and to his enemies. These miscreants, who never were alive, Were naked, and were stung exceedingly By gadflies and by hornets that were there. These did their faces irrigate with blood, Which, with their tears commingled, at their feet By the disgusting worms was gathered up. And when to gazing farther I betook me. People I saw on a great river's bank; Whence said I: "Master, now vouchsafe to me,

(22) And so the Kingdom of Christ grew not in Power only, but for the most Part in the History; the Saints born in Christ, they confirm that many Times with great Wonders [or Miracles,] and the History-Priests of Baal, they always built upon those [Miracles of the Saints] that which was good for the promoting Virtue and good Manners; many brought forth Thistles and Thorns, that they might make Strife and Wars; many fought only great Honour, Dignity, and Glory, that it should be conferred upon the Church of Christ and her Ministers, as it may be seen in Popery, out of what Root it is grown. And it came so far, that they mingled the Jewish Ceremonies in their Doings, as if the Justification of a poor Sinner laid in them, because they were of divine Appointment; for which Cause, the Apostles held the first Council at Jerusalem, where the Holy Ghost concluded, that they should only cleave to Christ in true Love one to another, and that was the only Justification before God.

(1) Since it comes next to reply to the objections alleged against us by Greeks and Jews; and since, in some of the questions previously discussed, the sects also who adhere to other teaching give, their help, it will be well first to clear away the obstacles before us, and then, prepared thus for the solution of the difficulties, to advance to the succeeding Miscellany.

(6) And this policy of careful dissemination of the truth has always characterized the Hermetics, even unto the present day. The Hermetic Teachings are to be found in all lands, among all religions, but never identified with any particular country, nor with any particular religious sect. This because of the warning of the ancient teachers against allowing the Secret Doctrine to become crystallized into a creed. The wisdom of this caution is apparent to all students of history. The ancient occultism of India and Persia degenerated, and was largely lost, owing to the fact that the teachers became priests, and so mixed theology with the philosophy, the result being that the occultism of India and Persia has been gradually lost amidst the mass of religious superstition, cults, creeds and "gods." So it was with Ancient Greece and Rome. So it was with the Hermetic Teachings of the Gnostics and Early Christians, which were lost at the time of Constantine, whose iron hand smothered philosophy with the blanket of theology, losing to the Christian Church that which was its very essence and spirit, and causing it to grope throughout several centuries before it found the way back to its ancient faith, the indications apparent to all careful observers in this Twentieth Century being that the Church is now struggling to get back to its ancient mystic teachings.

(6) Early Christian Writings is copyright © Peter Kirby < E-Mail Follow @mrpeterkirby MLA Style Kirby, Peter. "Historical Jesus Theories."

(10) Early Christian Writings is copyright © Peter Kirby < E-Mail Follow @mrpeterkirby MLA Style Kirby, Peter. "Historical Jesus Theories."

(24) Early Christian Writings is copyright © Peter Kirby < E-Mail Follow @mrpeterkirby MLA Style Kirby, Peter. "Historical Jesus Theories."

(39) Early Christian Writings is copyright © Peter Kirby < E-Mail Follow @mrpeterkirby MLA Style Kirby, Peter. "Historical Jesus Theories."

(122) Early Christian Writings is copyright © Peter Kirby < E-Mail Follow @mrpeterkirby MLA Style Kirby, Peter. "Historical Jesus Theories."

(11) Early Christian Writings is copyright © Peter Kirby < E-Mail Follow @mrpeterkirby MLA Style Kirby, Peter. "Historical Jesus Theories."

(18) Early Christian Writings is copyright © Peter Kirby < E-Mail Follow @mrpeterkirby MLA Style Kirby, Peter. "Historical Jesus Theories."

(15) Not laying as foundations the necessary first principles of things; and influenced by human opinions, then making the end to suit them, by compulsion; on account of being confuted, they spar with those who are engaged in the prosecution of the true philosophy, and undergo everything, and, as they say, ply every oar, even going the length of impiety, by disbelieving the Scriptures, rather than be removed from the honours of the heresy and the boasted first seat in their churches; on account of which also they eagerly embrace that convivial couch of honour in the Agape, falsely so called.

(10) "We must therefore put on the panoply of God, that we may be able to stand against the wiles of the devil; since the weapons of our war fire are not carnal, but mighty through God to the pulling down of strongholds, casting down reasonings, and every lofty thing which exalteth itself against the knowledge of God, and bringing every thought into captivity unto the obedience of Christ," says the divine apostle. There is need of a man who shall use in a praiseworthy and discriminating manner the things from which passions take their rise, as riches and poverty, honour and dishonour, health and sickness, life and death, toil and pleasure. For, in order that we may treat things, that are different, indifferently, there is need of a great difference in us, as having been previously afflicted with much feebleness, and in the distortion of a bad training and nurture ignorantly indulged ourselves. The simple word, then, of our philosophy declares the passions to be impressions on the soul that is soft and yielding, and, as it were, the signatures of the spiritual powers with whom we have to straggle. For it is the business, in my opinion, of the malificent powers to endeavour to produce somewhat of their own constitution in everything, so as to overcome and make their own those who have renounced them. And it follows, as might be expected, that some are worsted; but in the case of those who engage in the contest with more athletic energy, the powers mentioned above, after carrying on the conflict in all forms, and advancing even as far as the crown wading in gore, decline the battle, and admire the victors.

(13) Yet it is not possible to hold, conjointly, qualities thoroughly opposed, nor that a man who has had a certain fellowship with the One should have divided lives, if he clings to the firm participation in the One; but he must be resistless and resolute, as regards all separations from the uniform. This it is which the teaching of the symbols reverently and enigmatically intimates, by stripping the proselyte, as it were, of his former life, and discarding to the very utmost the habits within that life, makes him stand naked and barefoot, looking away towards the west, whilst he spurns, by the aversion of his hands, the participations in the gloomy baseness, and breathes out, as it were, the habit of dissimilarity which he had acquired, and professes the entire renunciation of everything contrary to the Divine likeness. When the man has thus become invincible and separate from evil, it turns him towards the east, declaring clearly that his position and recovery will be purely in the Divine Light, in the complete separation from baseness; and receiving his sacred promises of entire consort with the One, since he has become uniform through love of the truth. Yet it is pretty evident, as I think, to those versed in Hierarchical matters, that things intellectual acquire the unchangeableness of the Godlike habit, by continuous and persistent struggles towards one, and by the entire destruction and annihilation of things contrary. For it is necessary that a man should not only depart from every kind of baseness, but he must be also bravely obdurate and ever fearless against the baneful submission to it. Nor must he, at any time, become remiss in his sacred love of the truth, but with all his power persistently and perpetually be elevated towards it, always religiously pursuing his upward course, to the more perfect mysteries of the Godhead.

(2) I stood as one who in himself represses The point of his desire, and ventures not To question, he so feareth the too much. And now the largest and most luculent Among those pearls came forward, that it might Make my desire concerning it content. Within it then I heard: "If thou couldst see Even as myself the charity that burns Among us, thy conceits would be expressed; But, that by waiting thou mayst not come late To the high end, I will make answer even Unto the thought of which thou art so chary. That mountain on whose slope Cassino stands Was frequented of old upon its summit By a deluded folk and ill-disposed; And I am he who first up thither bore The name of Him who brought upon the earth The truth that so much sublimateth us. And such abundant grace upon me shone That all the neighbouring towns I drew away From the impious worship that seduced the world. These other fires, each one of them, were men Contemplative, enkindled by that heat Which maketh holy flowers and fruits spring up.

(1) And now they are convicted not only of borrowing doctrines from the Barbarians, but also of relating as prodigies of Hellenic mythology the marvels found in our records, wrought through divine power from above, by those who led holy lives, while devoting attention to us. And we shall ask at them whether those things which they relate are true or false. But they will not say that they are false; for they will not with their will condemn themselves of the very great silliness of composing falsehoods, but of necessity admit them to be true.