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无央之界论坛 • 查看主题 - 阿斯克勒庇俄斯与赫密士的十五篇对话



版主: TheVoidOne, Alicebutterfly


帖子Alicebutterfly » 2007年 10月 5日 周五 10:14 pm


A Treatise on Initiations: or, Asclepios
论述开头: 或阿斯克勒庇俄斯
Translation by Dr. Anna Kingsford and Edward Maitland
Part I
Hermes (Trismegistus explains):
"It is a God who hath brought thee to us, Asclepios, that thou mayst assist at a divine discourse, and one which will be the most truly religious of all we have as yet held, or with which we have been inspired from on high. In understanding it thou wilt be in possession of all blessings,--if so be indeed there are several, and if it be not more correct to say there is but one blessing which comprises all. For each one of them is bound to another; all are derived from one and make but one, so that their mutual bonds make separation impossible. This is what thou wilt understand by paying attention to that which we are about to say. Bur first, Asclepios, go away for a little while and look for another hearer for our discourse."
"阿斯克勒庇俄斯是给我们带来上帝的人,在一次与神圣的神对话中,而且其内容将会是我们目前为止具有的全部最真实的宗教精神,或使我们从更高的层次上获得灵感。在了解你拥有的所有祝福里,-- 如果确实有好几个, 而且它不是十分正确而是它就是由全部祝福组成的祝福。因为它们的每一个跟另一个相互关联;全部起源于一,从一产生不是独立的,所以它们相互束缚使得分离它们是不可能的。 这是藉着你的注意而了解到我们正要说的话题。接着 , 阿斯克勒庇俄斯走开一会儿为我们的对话找寻另外的一个听众。"
[Asclepios proposes to call Ammon]
"There is no objection to Ammon's presence among us," says Trismegistus. "I have not forgotten that I have addressed to him, as to a dear son, several writings on Nature and other subjects relating to exoteric teaching. But it is thy name, Asclepios, which I shall inscribe at the head of the present treatise. And call no other person than Ammon. For a discourse upon the holiest matters of religion would be profaned by a too numerous audience. It is an impiety to deliver to the knowledge of a great number, a treatise full of divine majesty."*
赫姆提卡说:"阿蒙神存在我们中间没有任何异议,"。"我没有忘记我能与他沟通的途径,对于一个亲爱的儿子,正在以自然本性和其它的一般人所能理解的教导有关的主题做一些著述。但阿斯克勒庇俄斯,它是你的名字, 我将在现在的论文开头记录它, 而且还没有其它的人比得上阿蒙神 (古代埃及的太阳神)。对于在最神圣的宗教实质之上的一次对话会被很多的听众亵渎。一篇充满神的最高权威的论文就会以不虔诚地方式递送大量知识。"*
[Ammon enters the sanctuary, and completes the holy quartet,** filled with the presence of God. The invitation to devotional silence comes from the lips of Hermes, and in the presence of the attentive souls who hang upon his words, the divine Love thus begins:--]

*It is the indiscriminate disclosure of spiritual mysteries to those who, by reason of their exclusively materialistic condition, are incapable of appreciating and reverencing them, that is called by Jesus a "casting of pearls before swine."
**The fourth being Tatios, the son of Hermes. All such discourses required--for occult reasons--the presence of a minimum number of four. The four above represented the four great divisions of existence, and constituted an epitome of the Universe. [These may be represented by the four Kabbalistic Worlds--i.e., Atziluth or Emanation [the Divine world], Briah or Creation [the Spiritual World], Yetzirah or Formation [the Psychic World], and Assiah or Action (Making) [the Physical World of crystallization in time].

"Every human soul, Asclepios, is immortal; but this immortality is not uniform. It differs both in mode and in duration."
"It is because souls, Trismegistus, are not all of the same quality."
Part II
"How quickly thou understandest the reason of things, Asclepios! I have not yet said that all is one and that one is all, since all things were in the Creator before the creation and we can call Him all since all things are His members. Wherefore, throughout all this discourse, bear in mind Him who is One and All, the Creator of all things.

"Everything descends from heaven upon the earth, into the water, into the air: only fire is vivifying, because it tends upwards; that which tends downwards is subordinate to it. That which descends from above is generative; that which emanates and rises is nutritive. The earth, alone self-supported, is the receptacle of all things, and reconstructs the types which she receives. That Universal Being which contains all and which is all, puts into motion the soul and the world, all that nature comprises. In the manifold unity of universal life, the innumerable individualities distinguished by their variations, are, nevertheless, united in such a manner that the whole is one, and that everything proceeds from unity. "
"每件事物从天堂降到地上,进入水之内,进入空气之内: 因为火有向上升起倾向 , 所以只有火是活跃的; 每件从上而下的事物是产生出来的; 每件事物散发而且上升的元素是富含营养的。 大地,独一无二的自我维持系统,是所有事物的容器,而且重新塑造她接受的品质类型。宇宙生命共性的不断复制,通过变化具有数不清的个性。然而,宇宙生命按整体即个体的方式统一起来,而且每件事物均从整体获得好处。"

Now this unity, which constitutes the world, is formed of four elements: fire, water, earth, and air:--one single world, one single soul, and one single God. Lend me now all the powers and all the penetration of thy thought; for the idea of Divinity, which cannot be conceived save by divine assistance, resembles a rapid stream precipitating itself onwards with impetuosity, and often, therefore, outstrips the attention of the listeners, even of him who teaches.
现在组成世界的统一体,由四种元素形成: 火,水,土和空气:--一个单一世界,一个单一灵魂和一个单一上帝。现在赋予你我的思想的所有的力量和所有思想的渗透;为神的旨意, 透过神的协助不能够被想象成神的保全,类似地就像迅速的水流迫使它向前流一样,因此,时常超过收听者的注意, 甚至教导的他。
Heaven--God manifest--regulates all bodies. Their growth and their decline are determined by the sun and the moon. But He who directs heaven--the soul itself and all that exists in the world--is very God, the Creator.
"From the heights where He reigns descend innumerable influences which spread themselves throughout the world, into all souls both general and particular, and into the nature of things. "
天堂--上帝所在地--管理着所有的身体。身体的生长和它们的衰微由太阳和月亮决定。 但是他指挥天堂-- 灵魂本身和所有的在世上存在之物―他是很神圣的创造者。
The world has been prepared by God in order to receive all particular forms. Realizing these forms by means of Nature, He has updrawn the world to heaven through the four elements.
"Everything is in accordance with the designs of God; but that which originates from on high has been separated into individualities in the following manner. The types of all things follow their (representative) individualities in such way that the type is a whole; the individual is a part of the type. "
"每件事物都是符合上帝的设计; 除了起源更高的每件事物按下列各项方式独立于个体的之外。 所有的事物的类型均遵循个体即全部的的这样一种个体特性;个体是整体类型的一部份。 "
Thus the Gods [higher creative hierarchies] constitute a type, the genii [angels or devas] also. Similarly, men, birds, and all beings which the world contains, constitute types producing individuals resembling them.
"There is yet another type, without sensation, but not without soul. It consists of those beings which sustain themselves by means of roots fixed in the earth [i.e., plants]. Individualities of this type are found everywhere.
"Heaven is full of God. The types of which we have spoken have their habitation extending up to that of the beings whose individualities are immortal. For the individuality is a part of the type, as, for instance, man is a part of humanity; and each one follows the character of its type, hence it comes that, while all types are imperishable, individuals are not all imperishable.
如此上帝[比较高的有创造力的阶级组织] 构成一个类型,魔鬼[天使或天神]也是如此。 同样地,人,鸟和所有世界的一切,构成与上帝相似的形象。
"仍然有另外的一个类型,没有感觉, 但是也没有灵魂。 由它组成之物是通过根固定自己在地上维持以它们自己的生命[也就是植物]. 这个类型的个性随处可见。
"天堂充满上帝。 这个我们所说过的上帝类型有它们自己的住所,这个延伸了个性存在的住所是不朽的。 对于个性是整体类型的一部份,如同举例来说,男人是人类的一部份;和每一个依照它的类型的个性,因此对它来说,当所有的类型是不朽的时候,个体不是全部不朽的。
"Divinity forms a type of which the indidualizations are as immortal as itself. Among other beings eternity belongs only to the type; the individual perishes, and is perpetuated only by reproduction. There are, then, some mortal individualities. Thus man is mortal, humanity is immortal.
"Nevertheless, individuals of all the types mix with all the types. Some are primitive; others are produced by these, by God, by genii, by men, and all resemble their respective types.
"For bodies can be formed only by the divine will; individualities cannot be characterized without the aid of the genii; the education and training of animals cannot be conducted without men.
"形成一个个体的神性上帝同它自己一样是不朽的。 在其它的存在之中,永恒只属于类型;个体死亡, 而且只有通过再现才能永存不朽。 然后,不免有一些不死的个性。因此人是要死亡的,人性是永远不朽的。
"然而,所有的类型个体混合了所有的类型。 一些是原始的;藉着上帝,藉着魔鬼,藉着人类其它人被这些生产出来,而且全部具有他们的各自的类型。
"All those genii who have forsaken their own type, and become joined in individuality to an individuality of the divine type, are regarded as neighbors and associates of the Gods.
"The genii who preserve the character of their type, and are properly called genii, love that which relates to mankind. The human type resembles, or even surpasses, theirs; for the individuality of the human is manifold and various, and results from the association mentioned above. It is the indispensable link between nearly all other individualities.
"所有的那些放弃他们自己的类型的小鬼,适当地被称作魔鬼,喜欢同人性发生联系 ,被视为上帝的邻居和同伴。
"魔鬼保持他们个性特征的类型, 且适合称做魔鬼,有着与人类有关联的爱。与人类的类型相似,或者甚至超越人类,他们的;因为人的个性是多种多样的,而且来自上面提到的混合。它是在几乎所有其它的个性之间的不可缺少的一环。
"The man who has affinity with the Gods through the intelligence which he shares with them, and through piety, is the neighbor of God. He who has affinity with the genii approximates himself to them. They who are satisfied with human mediocrity remain a part of the human type. Other human individualities will be neighbors of the types or individualities with which they shall be in affinity.
与上帝有共享的智能、对上帝虔诚,这样地与上帝有密切关系的人是上帝的邻居。 同等地人与上帝一样他与魔鬼也有着密切的关系。魔鬼对人的个性平庸的部分很满意。其它个性将是他们在密切关系中的类型或个性的邻居
帖子: 57
注册: 2007年 9月 12日 周三 5:31 pm

帖子Alicebutterfly » 2007年 10月 5日 周五 10:17 pm

Part III
"Man, then, Asclepios, is a great marvel; a creature worthy of respect and adoration. For amid this divine Nature he moves as if he himself were a God. He knows the order of the genii, and, aware that he is of the same origin, he despises the human side of his being in order to attach himself exclusively to the divine element.
那么,阿斯克勒庇俄斯,人是一个伟大的奇迹;值得尊敬和崇拜的一种生灵。因为他在神的本性之中移动好象他自己就是一个上帝。 他知道鬼的次序,和知道他是相同的起源,为了单独地贴上神的标签他轻视他的存在的人性部分。
"How happily constituted and near to the Gods is humanity! In joining himself to the divine, man disdains that which he has in him of the earthly; he connects himself by a bond of love to all other beings, and thereby feels himself necessary to the universal order. He contemplates heaven; and in this happy middle sphere in which he is placed, he loves all that is below him, he is beloved of all that is above. He cultivates the earth;
he borrows the speed of the elements; his piercing thought fathoms the deeps of the sea. Everything is clear for him. Heaven does not seem to him too high, for knowledge lifts him to it. The brightness of his mind is not obscured by the thick mists of the air; the earth's gravitation
is no obstacle to his efforts; the profundity of deep seas does not disturb him; he includes everything and remains everywhere the same.
". . . The soul of the world sustains itself by perpetual motion. . . . The spirit which fills everything, mingles with everything, and vivifies everything, adds consciousness to the intelligence, which, by a peculiar privilege, man borrows from the fifth element--the æther. In man, the consciousness is raised to the knowledge of the divine order.
"Since I am led to speak of the consciousness, I will presently expound to you its function, which is great and holy as that of divinity itself. I was speaking of union with the Gods--a privilege which they accord only to humanity. A few men only have the happiness of rising to that perception of the Divine which subsists only in God and in the human intelligence."
这个世界的灵魂通过永恒的运动维系它的存在,这灵魂充塞于任何事物,与万物混合,使万物充满生气,通过特权,人借用了第五元素--- the æther,具有了知觉意识。对人来说,意识是提升神性法则的知识。既然我谈到了意识,我要向你详细地解释它的作用,它是伟大的和与神本身一样的圣洁。我正谈到与上帝的联系---仅仅人性与神性相一致的特权。仅有少数的人具有意识提升为神性知觉的喜悦,仅仅活在上帝内和人的智能内。
"Are, then, not all men similarly conscient, Trismegistus?"
"All, Asclepios, have not the true intelligence. They are deceived when they suffer themselves to be drawn after the image of things, without seeking for the true reason of them. It is thus that evil is produced in man; and that the first of all creatures lowers himself almost to the level of the brutes.
"But I will speak to you of the consciousness and all that belongs to it, when I come to my exposition of the mind. For man alone is a dual creature. One of the two parts of which he consists is single, and, as the Greeks say, essential; that is, formed after the divine likeness. The part which the Greeks call Kosmic--that is, belonging to the world--is quadruple, and constitutes the body, which , in man, serves as an envelope to the divine principle. This divine principle, and that which belongs to it, the perceptions of the pure intelligence. conceal themselves behind the rampart of the body."*

*"The five elements of the Microcosm are here made to correspond with the five elements which the Greeks allotted to the Macrocosm;--earth, water, air, fire, and æther. Trismegistus says that man obtains his intelligence from 'the æther--the fifth element.' Trismegistus includes in the body the physical particles [the dense physical body], the exterior consciousness [the five ordinary senses], the magnetic forces [vitality or Prana working through the vital body], and the sensible or mundane mind [the concrete mental body]. In the fifth element he includes the immortal part--soul and spirit; since he speaks of the 'divine principle and that which belongs to it--the perceptions of the pure intelligence [the higher abstract mind (Manes) and the intuition (Buddhi)].' The soul, as we have already seen . . . is the percipient principle of man; the spirit is the divine light by means of which she sees. It is advisable, in this place, to point out, for the sake of a clear understanding of what follows, that Hermetic doctrine regards man as having a twofold nature. For he is in one sense a child of the earth, developed by progressive evolution from below upwards [the evolution of the form side of the nature]; a true animal, and therefore bound by strict ties of kinship with the lower races, and of allegiance to Nature. In the other sense, man descends from above [the involution of the spirit through experience in progressively more complex levels of force-matter], and is of celestial origin; because when a certain point in his development from below is reached, the human soul focuses and fixes the Divine Spirit [through the link of Mind], which is peculiarly the attribute of man, and the possession of which constitutes his sovereignty over all other creatures. And until this vivification of the soul occurs, man is not truly Man in the Hermetic sense."--Dr. Anna Kingsford (A. K.)

Part IV
"Why then, O Trismegistus, was it necessary that man should be placed in the world, instead of where God is, to dwell with Him in supreme beatitude?"
"Thy question is natural, O Asclepios, and I pray God to assist me in replying to it, for everything depends upon His will, especially those great things which are at this moment the subject of our inquiry; listen, then, to me, Asclepios. The Lord and Author of all things, whom we call God, brought forth a second God, visible and sensible; I describe him thus, not because he himself has sensibility, for this is not the place to treat such a question, but because he is perceptible to the senses. Having then produced this unique Being who holds the first rank among creatures and the second after Himself, He found His offspring beautiful and filled with all manner of good, and He loved it as His own child.* He willed, then, that another should be able to contemplate this Being so great and so perfect whom He had drawn forth from Himself, and to this end He created man, endowed with reason and intelligence.

*This "second God" is the Visible Universe, which in most Hermetic writings is spoken of as the "Son of God"--"the Word made flesh."--A. K.

"The will of God is absolute accomplishment; to will and to do are for Him the work of the selfsame instant. And, knowing that the essential could not apprehend all things unless enveloped by the world, He gave to man a body for a dwelling-place. He willed that man should have two natures; He united them intimately and blended them in just proportion.
上帝的意志是完美的成就; 在当下为上帝愿意和做完全相同的工作。 并且知道除非被世界包裹不能恐惧所有的事物的必要性,他给人一个居住的身体。 他愿意人应该有二重性;他暗暗地与人相统一以及用合适的比例混合人。
"Thus, He formed man of spirit and of body; of an eternal nature and of a mortal nature, so that, a creature thus constituted, he might, by means of his double origin, admire and adore that which is celestial and eternal;
cultivate and govern that which is upon the earth. I speak here of mortal things, not of the two elements subjected to man, to wit, earth and water, but of things coming from man, which are in him or depending on him, such as the culture of the soil, the pastures, the construction of buildings, of ports, navigation, commerce, and those reciprocal exchanges which are the strongest bond among men. Earth and water form a part of the world, and this terrestrial part is sustained by the arts and sciences, without which the world would be imperfect in the eyes of God. For that which God wills is necessary, and the effect accompanies His will; nor can it be believed that anything which has seemed good to Him can cease to seem good to Him, because from the beginning He knew what should be and what should please Him.
Part V
"But I perceive, O Asclepios, that thou art anxious to know in what manner heaven and those who inhabit it can be the object of the aspiration and adoration of man; learn, then, O Asclepios, that to aspire after the God of heaven and all those who are therein is to render them frequent homage;
for alone of all animated beings, divine and human, man is able to render it. The admiration, adoration, praise, and homage of man rejoice heaven and the celestial inhabitants; and the choir of the Muses has been sent among men by the supreme Divinity in order that the terrestrial world might not be without the sweet science of hymns; or rather that the human voice might celebrate Him who only is All, since He is the Father of all things, and that the tender harmonies of earth might ever unite themselves with the celestial choirs. Only a few men, rarely endowed with a pure intelligence, are entrusted with this holy function of beholding heaven clearly.
Those in whom the confusion of their two natures holds the intelligence captive under the weight of the body, are appointed to have communion with the inferior elements. Man is not, then, debased because he has a mortal part; on the contrary, this mortality augments his aptitudes and his power; his double functions are possible to him only by his double nature; he is constituted in such a manner that he can embrace alike the terrestrial and the divine. I desire, O Asclepios, that thou mayest bring to this exposition all the attention and all the ardor of thy mind; for many are wanting in faith concerning these things. And now I am about to unfold true principles for the instruction of the holiest intelligences.
Part VI
"The Master of Eternity is the first God, the world is the second, man is the third. God, creator of the world and of all that it contains, governs all this universe and subjects it to the rule of man. And man makes of it the object of his special activity. So that the world and man become the appendage one of the other, and it is with reason that in Greek the world is called Kosmos. Man knows himself and knows the world; he should, therefore, distinguish that which is in accord with himself, that which is for his use and that which has a right to his worship. While addressing to God his praises and his acts of grace, he should venerate the world which is the image of God; remembering that he is himself the second image of God. For God has two similitudes: the world and man. 永恒的主人是最初的上帝,这个世界是第二个上帝,人是第三个上帝。上帝是世界的创造者,也是上帝拥有的、或按他的意志支配的人和宇宙的创造者。而人是由上帝特有的行为对象所制造出来。因此世界和人就成为了其它之一的附属物,因这个原因希腊人把世界称做Kosmos。人了解自己和世界;所以他应该分辨出与他一致的特性,分辨出他的存在价值和他崇拜的权利。当他的赞扬和优美的行动是指向上帝的时候,他就崇敬是上帝影子的世界;回忆起他是第二个上帝的影子。对上帝而言,上帝有二个相似的外表:世界和人。
The nature of man being complex, that part of him which is composed of soul, of consciousness, of mind, and of reason is divine, and from the superior elements seems able to mount to heaven; while his cosmic and mundane part, formed of fire, water, earth, and air, is mortal and remains upon the earth; so that what is borrowed from the world may be restored to it.
"It is thus that mankind is composed of a divine part and of a mortal part, to wit, the body. The law of this dual being, man, is religion, whose effect is goodness. Perfection is attained when the virtue of man preserves him from desire, and causes him to despise all that is foreign to himself.
For terrestrial things, of which the body desires the possession, are foreign to all parts of the divine Thought. Such things may indeed be called possessions, for they are not born with us, they are acquired later. They are then foreign to man, and even the body itself is foreign to man, in such wise that man ought to disdain both the object of desire, and that whereby he is made accessible to desire.
"It is the duty of man to direct his soul by reason, so that the contemplation of the divine may lead him to take but small account of that mortal part which has been joined to him for the sake of the preservation of the lower world. In order that man should be complete in both his parts, observe that each of these possesses four binary subdivisions--to wit, the two hands and the two feet, which, with the other organs of the body, place him in relation with the inferior and terrestrial world. And, on the other hand, he possesses four faculties: sensibility, soul, memory, and foresight, which permit him to know and perceive divine things. He is able, therefore, to include in his investigations, differences, qualities, effects, and quantities. But if he be too much hindered by the weight of the body, he will be unable to penetrate into the true reason of things.
"When man, thus formed and constituted, having received for his function from the supreme God, the government of the world and the worship of the Divinity, acquits himself well of this double duty, and obeys the holy Will, what should be his recompense? For if the world is the work of God, he who by his care sustains and augments its beauty, is the auxiliary of the divine Will, employing his body and his daily labor in the service of the work produced by the hands of God. What should be his recompense, if not that which our ancestors have obtained? May it please divine goodness to accord this recompense also to us; all our aspirations and all our prayers tend toward its attainment; may we, delivered from the prison of the body, and from our mortal bonds, return, sanctified and pure, to the divine heritage of our nature!"
"What thou sayest is just and true, O Trismegistus! Such indeed is the price [reward] of piety toward God, and of care bestowed on the maintenance of the world. But return to the heavens is denied to those who have lived impiously; upon them is imposed a penance which holy souls escape, to wit, migration into other bodies. The end of this discourse, O Trismegistus, brings us to the hope of eternal future for the soul, as the result of her life in the world. But this future is for some difficult to believe; for others it is a fable; for others, again, perhaps a subject of derision.
For it is a sweet thing to enjoy what one possesses in the corporeal life. Therein lies the evil, which, as one may say, turns the soul's head, attaches her to her mortal part, hinders her from knowing her divine part, and is envious of immortality. For I say unto thee, by a prophetic inspiration, no man after us will choose the simple way of philosophy, which lies wholly in application to the study of divine things, and in holy religion. The majority of men obscure philosophy with diverse questions. How come they to encumber it with sciences which ought not to be comprehended in it, or after what manner do they mingle in it diverse questions?"
"0 Asclepios, they mingle in it, by means of subtleties, a diversity of sciences which belong not to it--arithmetic, music, geometry. But pure, philosophy, whose proper object is holy religion, ought to occupy itself with other sciences only in so far as to admire the regular phases of the stars, their positions and their courses, determined by calculation; the dimensions of the earth, its qualities and quantities; the depth of the sea; the power of fire; and to know the effects of all these things, and Nature; to adore Art, the artist, and his divine intelligence. As for music, that is apprehended when one apprehends reason and the divine order of things. For this order by which everything is ranged singly in the unity of the whole, is indeed an admirable harmony and a divine melody."
"What then, after us, will men become?"
"Misled by the subtleties of the sophists, they will turn aside from the true, pure and holy philosophy. To adore God in the simplicity of thought and of the soul, to venerate His works, to bless His will, which alone is the fullness of good--this is the only philosophy which is not profaned by the idle curiosity of the mind. . . ."
Part VII
"Let us begin to speak of Mind and of other similar things. In the beginning were God and Hylè--it is thus that the Greeks term the first matter or substance of the universe. The Spirit was with the universe, but not in the same manner as with God. The things which constitute the universe are not God, therefore before their birth they were not in existence, but they were already contained in that from which they were produced.
For besides and without created things is not only that which is not yet born, but that also which has no generative fecundity, and which can bring forth nothing. Everything which has the power of generating contains in germ all that can be born of it, for it is easy to that which is brought forth to bear that which shall bring forth. But the eternal God cannot and never could be born; He is, He has been, He will be always. The nature of God is to be His own Principle. But matter, or the nature of the world, and mind, although appearing to be brought forth from the beginning, possess the power of birth and of procreation--fecundative energy.
For the beginning is in the quality of Nature, who possesses in herself the potentiality of conception and of production. She is then, without any foreign intervention, the principle of creation. It is otherwise with that which possesses only the power of conception by means of mixing with a second nature.因为开端具有天性的品质,天性天生具有生产和观念的潜在特性。于是没有任何外来的干涉,所以天性是创造的法则。另外不同的是通过混合第二天性它具有了观念的动力。The matrix of the universe and of all that it contains appears not to have been itself born, holding however, within it, potentially, all Nature. I call that the matrix which contains all things, for they could not have been without a vehicle to contain them. Everything which exists must exist in some place (or vehicle), neither qualities nor quantities, nor positions, nor effects could be distinguished in things having no place and being nowhere. Thus the world, although not having been born, has in it the principle of all birth; since it affords all things a fitting matrix for conception. It is, then, the sum-total of qualities and of matter susceptible of creation, although not yet created.宇宙网格和与之包含的全部似乎并不能产生它自己,然而,全部的天性里隐含了它。我把它称为包含万物的网格,它不能跟交通工具相提并论。存在且必须存在于某地的每一样东西(或者车辆),不能用质量、数量、位置、功用与不占地方且无处不在的事物相区分,尽管这样的世界还没有产生,在它里面已具有了全部诞生的法则;因它依次概念向万物提供了适合的网格。尽管还没有创造,它是品质和可感应创造物的总量。
"Matter, being fecund in all attributes, is able also to engender evil. I put aside, therefore, O Asclepios and Ammon, the question asked by many:--'Could not God hinder evil in the nature of things ?' There is absolutely nothing to say to them; but for you I will pursue the discourse begun, and I will give the explanation.具有生殖力旺盛特征的物质也会制造邪恶。哦,阿斯克勒庇俄斯和阿蒙神,我把大多数人要问的问题放一边:‘上帝不能在事物的天性里就阻止邪恶吗?’They affirm that God ought to have preserved the world from evil; now, evil is in the world as an integral part of it. The sovereign God indeed provided against it inasmuch as was reasonable and possible, when He bestowed upon humanity sentiment, knowledge, and intelligence. By these faculties solely, which place us above other animals, we may escape the snares of evil and vice. 他们断言上帝应保护这个世界免遭邪恶的侵害;现在邪恶已成了这个世界完整的一部分。当上帝给予人类情感、知识、智慧的时候,至高无上的上帝要反对邪恶是可能的而且合情合理。借助我们处于动物之上这些仅有的权利,我们可以避开邪恶和恶性的泥沼。The man who is wise and protected by divine intelligence, knows how to preserve himself from such immediately he beholds them, and before he has been entrapped thereby. The foundation of knowledge is supreme goodness. Spirit governs and gives life to all that is in the world; it is an instrument employed by the will of the sovereign God. Thus we ought to comprehend, by intelligence alone, the supreme Intelligible called God. By Him is directed that secondary sensible God (the universe), who contains all spaces, all substances, the matter of all that engenders and produces,--in a word, all that is. 人是明智的和能够靠神性智慧保护,他知道该如何保护自己,他以前在某方面受过诱惑,他再次碰上就会立刻避开。这知识的根本就是更高的仁慈。精神支配和赋予世间万物生命;它是由至高无上的上帝意志提供的手段。因此仅借助智慧我们应领会这至高无上的上帝。通过上帝决定了第二个理性上帝(宇宙),宇宙含括所有的空间、所有的物质、在一个世界制造和产生的全部物质,所有的宇宙都如此。
"As for the spirit (or Mind), it moves and governs all individual beings in the world according to the nature which God has assigned to them. Matter--Hylè, or the Kosmos--is the receptacle, the motion, the replication of everything which God directs, dispensing to each of them that which is necessary to it, and filling them with spirit according to their qualities. 就精神(或者心智)来说,按照上帝指定的天性,精神移动及支配世界里的全部个体。物质--Hylè,或者Kosmos是容器、运动、上帝导演的万物的复制,上帝进入不可缺少的万物里面,按照万物的品质用精神充填万物。
"The form of the universe is that of a hollow sphere having in itself the cause of its quality or of its figure, wholly invisible; if, choosing any given point of its surface, one should seek to behold its depths, one would be unable to see anything.宇宙的形态是一个拥有它自己的品质和不可见身份原因的空的球体,假如任选外表的一点,一个人会探索宇宙的奥秘,他将什么也不能明白。It appears visible only by means of those special forms whose images appear graven upon it, it shows itself only in effigy; but in reality it is always invisible in itself. Therefore, the center, the depths of this sphere--if indeed one may call it a place--is in Greek named Hades, the invisible, from eidein, to see, because the center of a sphere cannot be seen from without.仅通过能给出图象的特别窗口宇宙似乎是可见的,宇宙仅用图象展示自己;但宇宙本质上永远是不可见的。Moreover, the types or formative appearances were called Ideas, because they are the forms of the Invisible. This interior of the sphere which the Greeks call Hades, because it is invisible, the Latins name Hell (Inferno), on account of its profound position. These are the primordial principles, the first sources, of all things. Everything is in them, or by them, or comes forth from them." 此外,这些类型或者标准化的外观我们称为思想,因为思想是无形的窗口。因不可见,希腊人称球的内部为地狱,地狱的拉丁语名称是冥府(阴间),因为它的地位特殊。这些是万物的原始的法则,最初的源头。万物在原始的法则里面,或者通过它们产生,或者来自它们往前。
"These principles are, then, O Trismegistus, the universal substance of all individual appearances ?"
"The world nourishes bodies, the spirit nourishes souls. Thought, the heavenly gift which is the happy privilege of humanity, nourishes intelligence, but few men only have an intelligence capable of receiving such a benefit. Thought is a light which illuminates the intelligence, as the sun illuminates the world. And even more, for the light of the sun may be intercepted by the moon, or by the earth when night comes; but when thought has once penetrated into the human soul, it mingles intimately with her nature, and the intelligence can never again be obscured by any cloud. Therefore, with reason, it has been said that the souls of the Gods are intelligences. As for me, I say not this of all of them, but of the great supernal Gods."
"What, O Trismegistus, are the primordial principles of things?"
"I reveal to thee great and divine mysteries, and in beginning this initiation I implore the favor of heaven.
"There are many orders of the Gods; and in all there is an intelligible part. It is not to be supposed that they do not come within the range of our senses; on the contrary, we perceive them, better even than those which are called visible, as this discussion will inform thee.
"Thou wilt apprehend this fact if thou lendest all thine attention to our discourse; for this order of ideas, so sublime, so divine, so elevated above the intelligence of man, demands an uninterrupted attention without which speech merely flits across the mind and flees away, or rather, returns to its source and is lost therein.
"There are, then, Gods superior to all appearances; after them come the Gods whose principle is spiritual; these Gods being sensible, in conformity with their double origin, manifest all things by a sensible nature, each of them illuminating his works one by another.* The supreme Being of heaven, or of all that is comprehended under this name, is Zeus, for it is by heaven that Zeus gives life to all things.相对所有的外观上帝是长者;与所有外观相伴而来的上帝的法则是精神的;这些上帝是有知觉的,跟它们的双重起源是一致的,显然万物具有知觉的天性,它们中的每一个事物经过另一个事物的身边照亮了它的作品。天堂里的上帝,由它名字组合而成的万物,它就是宙斯,因为宙斯赋予了万物生命。 The supreme Being of the sun is light, for it is by the disk of the sun that we receive the benefit of the light. The thirty-six horoscopes of the fixed stars have for supreme Being or prince, him whose name is Pantomorphos, or having all forms, because he gives divine forms to diverse types. The seven planets, or wandering spheres, have for supreme Spirits Fortune and Destiny, who uphold the eternal stability of the laws of Nature throughout incessant transformation and perpetual agitation. The ether is the instrument or medium by which all is produced. 光就是太阳上帝,因为通过这圆形的太阳我们获得了光的好处。为上帝或者王子固定的三十六个众星位有了他,他就是Pantomorphos(普罗米修斯?)他具有万物的共性,因他赋予不同事物的神性。七个行星,或者漫游的星球拥有了至高无上的精神财富以及周而复始支持永恒稳定性的天性法则的命数,以太是万物产生的工具或者媒介物。

*Hermes here includes as Gods the sensible Forces of Nature, the elements and phenomena of the universe.--A. K.

"Thus, from the center to the uttermost parts, everything moves, and relations are established according to natural analogies. That which is mortal approximates to that which is mortal, that which is sensible to that which is sensible. The supreme direction belongs to the supreme Master, in such wise that diversity is resolved into unity. For all things depend from unity or develop from it, and because they appear distant from one another it is believed that they are many, whereas, in their collectivity they form but one, or rather two Principles. These two Principles, whence all things proceed, and by which all exist, are the substance of which things are formed, and the Will of Him who differentiates them." 因此,从中心到最远的地方,万物轮回流转,根据天性可推断万物之间的联系是已经确定的。大致是死亡的对应死亡,感知的对应感知。神性直接属于神性主人,按这个方式差异性消弭于统一。尽管万物依赖统一或者从统一里分化出来,因它们似乎彼此没有联系,但大多数人坚信除一外万物来源于一,更确切地说万物有两个法则。这两个法则,是万物产生的根源,万物通过它而继续存在,它是形成万物的物质,是区别于万物的意志。
"What is the reason of this, O Trismegistus?"
"It is this, Asclepios. God is the Father, the universal Ruler--or whatever other name yet more holy and religious may be given to Him--and which, because of our intelligence, ought to be held sacred between us; but, in considering His divinity, we cannot define Him by any such name. For the voice is a sound resulting from the concussion of the air, and declaring the will of man, or the impression that his mind has received through the senses. 阿斯克勒庇俄斯,原因就是这个。上帝是父亲,宇宙的统治者―无论多么神圣、多么虔诚的名字给予他―由于我们的智慧,名字最好包括了我们之间的神性;但是鉴于上帝的神性,我们不能够用任何此类的名称详细定义他。就象声音是导致空气激荡的声波而断言人的意志,或者人的穿透感知的精神印痕。This name, composed of a determined number of syllables, serving as a token between the voice and the ear, and, moreover, sensation, breath, air, all that is concerned with, and belonging to its expression--these convey this name of God, and I do not think that a name, however complex it may be, is able to designate the Principle of all majesty, the Father and Lord of all things. Nevertheless, it is necessary to give Him a name, or rather every name, since He is one and all; therefore we must say either that All is His name, or we must call Him by the names of all things. He, then, who is one and all, possessing the full and entire of both sexes, ever impregnated by His own Will, brings forth all that He has willed to beget. His Will is universal goodness, the selfsame goodness that exists in all things. Nature is born of His divinity, in such wise that all things should be as they are, and as they have been, and that Nature may suffice to generate of herself all that in the future is to be born. This, O Asclepios, is why and how all things are of two sexes."
"Sayest thou this also of God, O Trismegistus?"
"Not only of God, but of all beings, whether animated or inanimate. For it is impossible that anything which exists should be barren. Were we to suppress the fecundity of existing things, it would be impossible for them to remain what they are. For I say that this law of generation is contained in Nature, in intellect, in the universe, and preserves all that is brought forth.不仅是上帝,而是万物,不论是有生命的还是无生命的。存在的任何事物不会繁殖是不可能的。假如我们抑制现有事物的生育力,它们就不能保持原样。所以我们说产生后代的规律是天性、智力、宇宙具有的,保持万物不断繁衍下去。 The two sexes are full of procreation, and their union, or rather their incomprehensible at-one-ment, may be known as Eros, or as Aphrodite, or by both names at once. If the mind can perceive any one truth more certainly and clearly than another, it is this duty of procreation, which God of universal Nature has imposed for ever upon all beings, and to which He has attached the supremest charity, joy, delight, longing, and divinest love.两种性别具有了繁殖的能力,它们的统一体,曾一度不可思议,就象熟知的爱神,或者阿芙罗狄蒂,或者过去的二者的复合物。假如精神能够感觉到任何一个真理比另一个真理更直接、更明朗,它就是繁殖的责任,普遍的本性已经加在万物之上,万物被赋予极大的慈悲、喜悦、欢乐以及神圣的爱。It would be needful to demonstrate the power and necessity of this law, if everyone were not able to recognize and perceive it by interior sentiment. Behold, indeed, how at the moment when from the brain the tide of life descends, the two natures lose themselves each in each, and one eagerly seizes and hides within itself the seed of the other! At this moment, by means of this mutual enchainment, the feminine nature receives the virtue of the male, and the male reposes on the bosom of its mate.如果人人不能通过内在的情感认识和察觉爱神,爱神就是繁殖的动力以及必要性的必不可少的证明。的确看到,当头脑处于生命的低潮此刻,二个天性是如何一个在一个里面迷失它们自己,而一个急切地抓住和在它自己里面隐藏另一个种子的萌芽!依靠相互的缠绵,女性阴柔的天性接受男性的优点,而男性靠在他配偶的胸部上休息。
This mystery, so sweet and so necessary, is enacted in secret, lest the divinity of the two natures should be constrained to blush before the railleries of the ignorant, were the union of the sexes exposed to irreligious observation. For pious men are not numerous in the world; they are, even, rare, and one might easily count them. In the majority of men malice abides, for lack of prudence and of knowledge of things of the universe.这个神秘的事物,如此地甜美和如此地必要,它是秘密的扮演者,以免在世俗者的眼里两性的结合成了茶余饭后的笑料之前,二重属性的神性不会感到不好意思。因为在世界上虔诚的人数量不多;甚至少得可以计算出来。大多数人恶习难改,缺乏宇宙万物的知识和审慎的态度。
"The understanding of divine religion, the basis of all things, leads to the contempt of all vices in the world, and supplies the remedy against them; but when ignorance asserts itself, then vices develop and inflict upon the soul an incurable hurt. Infected by vices, the soul is, as it were, swollen with poison, and can be healed only by knowledge and understanding. Let us then continue this teaching, even though but a small number should profit by it; and learn thou, O Asclepios, why to man only God has given a part of His intelligence and of His knowledge. Wherefore, hearken.神圣信仰的理解,万物的基础,导致这个世界里所有恶行的不敬,要给予他们治疗方法矫正他们 ;一旦任其发展,恶行膨胀就会造成灵魂不可治愈的伤害。灵魂受恶行感染,随着败坏而肿胀,仅用知识和理解力就能治愈灵魂。让我们的教导继续下去,尽管只有少数人能籍着这个方法而受益;哦,阿斯克勒庇俄斯,与你理解的一样,为什么只有上帝能给予人他部分的智慧和他的知识。为此需要听你讲。
"God the Father and the Ruler, after the Gods,* formed men by the union in equal proportions of the corruptible part of the universe and of its divine part, and thus it happened that the imperfections of the universe remained mingled in the flesh. The need of nourishment which we have in common with all creatures, subjects us to desire and to all other vices of the soul. The Gods, constituted of the purest part of Nature, have no need of the aid of reasoning or of study; immortality and eternal youth are for them wisdom and knowledge. Nevertheless, seeing the unity of Order, and that they might not be strangers to these things, God bestowed on them for their reason and their intelligence, the eternal law of Necessity.上帝,父亲和统治者,在诸神之后,通过混合同等比例的宇宙中死亡部分和它的神性部分就形成了人,而这样恰好就把宇宙的不完美性仍然混合在在肉体里。所有生物对食物的共同需要,就使我们屈服于欲望和其它所有灵魂的恶行下。诸神,组成纯洁的天性部分,没有借助推理和学习研究的需要;对他们来说智慧和知识是不朽的和青春恒在。然而,综观法则的一致性,他们对这些东西并不生疏,上帝为着他的动机和他们的智慧安放了这些法则,也即必不可少的永恒的律法。

*Hermes here intends the mundane deities.--A. K.

"Alone, among all creatures, whether to avoid or to overcome the evils of the flesh, man has the aid of reason and of intelligence, and the hope of immortality. Man, created good, and capable of immortal life, has been formed of two natures: one divine, the other mortal; and in thus forming him, the Divine Will rendered him superior to the Gods, who have an immortal nature only, as well as to all mortal beings. For this reason, man, united in close affinity with the Gods, pays them religious service, and the Gods, in their turn, watch with a tender affection over human affairs. But I speak here only of pious men; as for the wicked, I will say nothing concerning them, in order that I may not, by pausing to talk about them, sully the holiness of this discourse." "在所有生物中,是否真的只有人借助动机和智慧去避免或克服肉体的邪恶,而希望不朽。人,他是创造出来的优良的、能够具有不朽生命的人,由二重属性构成:一是神性,另一个是人性;二者就这样构成了人,相对诸神来说神性促使他更加优秀,人仅具有不朽的天性以及全部的人性生命。因为这个原因,人与诸神的关系很密切,被赋予了信仰修行,而诸神,在他们的运转中,用温和的影响监护人类事件。但是我指的仅是虔诚的人;对于邪恶的人来说,可以说什么也没有,我不能做的是暂停同他们的谈话来玷污本次谈话的神圣性。"
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注册: 2007年 9月 12日 周三 5:31 pm

帖子Alicebutterfly » 2007年 10月 5日 周五 10:18 pm

Part IX
"And since we are brought to speak of the relationship and of the resemblance between men and Gods, behold, O Asclepios, the power and capacity of man! Even as the Ruler and Father, or to give Him the loftiest name--God--is the creator of the firmamental Gods, so is man the creator of the Gods who dwell in temples, pleased with human proximity, and not only themselves illumined, but illuminating. And this both profits man and strengthens the Gods. Dost thou marvel, Asclepios? Dost thou lack faith as do many?" " 哦,阿斯克勒庇俄斯,自从我们谈到人与上帝的联系及相似之处,就认为人是有力量和有能力的!正如统治者和父亲,或者授予他的荣耀的名字―上帝―天上的创造者,人就是居住在庙宇里的上帝的创造者,上帝满足于人类的亲近,不仅上帝被照亮了,而且照亮了人类。这二者使人获得好处和强化了上帝。阿斯克勒庇俄斯,你真的感觉很惊奇?你真的跟大多数人一样缺乏信仰?"
"I am confounded, O Trismegistus; but yielding myself willingly to thy words, I judge man to be happy in that he has obtained such felicity." "哦,赫姆提卡,我只是困惑;我高兴地受你的话影响,我断定遇到这种幸福的人会乐在其中。"
"Certes, he deserves admiration, being the greatest of all the Gods! For the race of the Gods is formed of the purest part of Nature, without admixture of other elements, and their visible signs are, as it were, only heads.* But the Gods which mankind makes, possess two natures--one divine, which is the first and by far the purest, the other belonging to humanity, which is the matter of which these Gods are composed, so that they have not only heads, but entire bodies, with all their limbs. Thus mankind, remembering its nature and its origin, persists in this matter, in the imitation of Deity, for even as the Father and Lord has made the eternal Gods after the similitude of Himself, so also has humanity made its Gods in its own image." "的确,他应受赞美,上帝的最伟大之处!上帝的气质形成了天性最纯洁的部分,没有其它元素的混合物,它们可见的标志也只能象正面朝上而以。但是制造人类的上帝支配两种属性―一是神性,它是久远以来最纯洁的,另一个是人性,它是上帝浸淫其中的物质,不仅有朝上的那一面,而是整个身体和全部的羽翼。这样人类回忆起它的天性和它的起源,以这种物质持续下去,以这种神性复制,或者相似于上帝的形象,用他自己的图象制造他的上帝,人性也是如此。"

*Hermes speaks of the Stars, and of the Astral Powers, not of the Divine Intelligences. The whole of this discourse has a hidden and profound meaning, relating to the human organism, and to the elemental genii, which through man are individualized.--A. K.

"Dost thou speak of the statues, Trismegistus?" 赫姆提卡,你说的真的就是偶像?
"Yes, of the statues, Asclepios. See how wanting thou art in faith! Of what else should I speak but of the statues, so full of life, of feeling, and of aspiration, which do so many wonderful things; the prophetic statues which predict the future by bestowing dreams and by all manner of other ways; which strike us with maladies, or heal our pains according to. our deserts?是的阿斯克勒庇俄斯,我提到的是偶像。看你的作品多么缺少信仰!我谈到的别的应该是我的谈话而不是我提到的偶像,是如此地全部生活,全部感觉和全部的热望,真的很奇妙的事情;预言未来的预言的偶像通过托梦和所有其它途径的方式;用疾病打击我们,或者依照奖赏治愈我们的头痛? Art thou not aware, O Asclepios, that Egypt is the image of heaven, or rather, that it is the projection below of the order of things above? If the truth must be told, this land is indeed the temple of the world. 哦,阿斯克勒庇俄斯,完美的你没有意识到,埃及是天堂的象征,或更确切地说,它是上面事物在下面的投射?假如必须告诉真相,埃及大陆真的是世界的神殿。 Nevertheless--since sages ought to foresee all things--there is one thing thou must know; a time will come when it will seem that the Egyptians have adored the Gods so piously m vain, and that all their holy invocations have been barren and unheeded. Divinity will quit the earth and return to heaven, forsaking Egypt, its ancient abode, and leaving the land widowed of religion and bereft of the presence of the Gods.然而--因为圣贤应该会预见到所有的事情--有一件事你必须清楚;当埃及人看来机械空洞地崇拜上帝的时候这一天就将来临,不再有神圣的祈祷和忽略了它。神性就离开了地球和返回了天堂,上帝抛弃了埃及,上帝的远古居住地,离开失去信仰和上帝存在的这块土地。Strangers will fill the earth, and not only will sacred things be neglected, but--more dreadful still--religion, piety, and the adoration of the Gods will be forbidden and punished by the laws. Then, this earth, hallowed by so many shrines and temples, will be filled with sepulchers and with the dead.门外汉充塞地球,不仅神圣的事物被忽略,而且更多令人讨厌的东西依旧―信仰、虔诚和崇拜上帝被禁止了和受到法律的制裁。紧接着,这块土地上,用为数众多的神殿和神庙带来的神圣均被坟墓和死亡气息笼罩。 O Egypt! Egypt! there will remain of thy religions only vague legends which posterity will refuse to believe; only words graven upon stones will witness to thy devotion! The Scythian, the Indian, or some other neighboring barbarian will possess Egypt! Divinity will return to heaven; humanity, thus abandoned, will wholly perish, and Egypt will be left deserted, forsaken of men and of Gods! 哦埃及!埃及!残存下来的信仰仅为模糊的传说,后代拒绝相信它;仅有的刻在石头上的文字印证了你投入的爱!斯基台人、印度人、或邻近的野蛮人于是侵占了埃及!神性就返回了天堂;人性,就不受约束,就完全毁坏了,人和上帝抛弃了埃及,成了今天荒芜的一片!
"To thee I cry, O most sacred River, to thee I announce the coming doom! Waves of blood, polluting thy divine waters, shall overflow thy banks; the number of the dead shall surpass that of the living; and if, indeed, a few inhabitants of the land remain, Egyptians by speech, they will in manners be aliens! Thou weepest, O Asclepios! But yet sadder things than these will come to pass. Egypt will fall into apostasy, the worst of all evils.哦,我忍不住流泪对你说,大多数神圣的河流,向你宣告死亡就要来临!血浪污染了神圣的水域,河水将会泛滥;死亡的大大超过活着的;哦,阿斯克勒庇俄斯,如果真的有少数人存活下来,埃及人就会通过向外来人叙述你的哭泣! 但再也没有比发生这一切更让人感到痛心的。埃及就走向了背叛,背叛是所有恶行中最坏的。Egypt, once the holy land beloved of the Gods and full of devotion for their worship, will become the instrument of perversion, the school of impiety, the type of all violence. Then, filled with disgust for everything, man will no longer feel either admiration or love for the world. He will turn away from this beautiful work, the most perfect alike in the present, the past, and the future.埃及,曾经是上帝喜爱的圣地和因为他们的崇拜而充满了上帝的热爱,它成为了颠倒的工具,无信仰的学校,所有暴行的典范。接着到处都是令人厌恶的东西,人不再感到对这个世界要么崇拜要么热爱。他就会厌恶这美丽的作品,现在、过去、未来最完美的上帝的仿制品。 Nor will the languor and weariness of souls permit anything to remain save disdain of the whole universe, this immutable work of God, this glorious and perfect edifice, this manifold synthesis of forms and images, wherein the will of the Lord, lavish of marvels, has united all things in a harmonious and single whole, worthy for ever of veneration, of praise and love! Then darkness will be preferred to light, and death will be deemed better than life, nor will any man lift his eyes to heaven. 衰弱无力和疲惫的灵魂真的也不会允许任何事物继续保全对所有万物的鄙视,万物是上帝永恒的作品,是荣耀和完美的大厦,是拷贝,是图象和窗口的综合体,在其中上帝的意志是多么的不可思议,把万物以和谐和单一的整体联系起来,理应永远崇拜,赞美和热爱!黑暗作为光明的首选,死亡远比活着更好,真的没有任何一个人会把他的眼睛移向天堂。
"In those days the religious man will be thought mad; the impious man will be hailed as a sage; savage men will be deemed valiant; the evil-hearted will be applauded as the best of men. The Soul, and all that belongs thereto--whether born mortal or able to attain eternal life--all those things which I have herein expounded to thee, will be but matters for ridicule, and will be esteemed foolishness. There will even be peril of death, believe me, for those who remain faithful to religion and intelligence.在那些日子里修道士很着迷的思考;无信仰的人向圣贤欢呼致敬;老年人钦佩勇敢的人;邪恶的心会被看作最优秀的人品质获得喝彩。灵魂和那里的一切―不管天生的人性或者能够获得的永世生命―我这里要向你详细说明的那些事情,除嘲笑的外,被认为是愚蠢的。相信我说的,即使有死亡的危险,那些人对信仰和智慧仍保持忠信。 New rights will be instituted, new laws, nor will there be left one holy word, one sacred belief, religious and worthy of heaven and of celestial things. O lamentable separation between the Gods and men! Then there will remain only evil demons who will mingle themselves with the miserable human race, their hand will be upon it impelling to all kinds of wicked enterprise; to war, to rapine, to falsehood, to everything contrary to the nature of the soul. The earth will no longer be in equilibrium, the sea will no longer be navigable, in the heavens the regular course of the stars will be troubled.新的公义、新的律法制定了,肯定也不是留下一句神圣的话,留下一个神圣的信仰,留下修道士和适合天堂的和与天堂相称的事物。唉上帝与人之间的不令人愉快的分开!然后保留了与可怜的人类混合一块的单独的邪恶人, Every holy voice will be condemned to silence; the fruits of the earth will become corrupt, and she will be no more fertile; the very air will sink into lugubrious torpor. Such will be the old age of the world; irreligion and disorder, lawlessness, and the confusion of good men. 每一个神圣的声音被宣告为有罪的,使其保持沉默;地球上的水果就变得腐败了,它不再更加肥沃;真实的空气就死气沉沉了。就真的是世界的老年期了;它是反宗教的和无秩序的,是违法的,是慈善人的混淆。
"When all these things shall be accomplished, O Asclepios, then the Lord and Father, the sovereign God who rules the wide world, beholding the evil ways and actions of men, will arrest these misfortunes by the exercise of His divine will and goodness. 哦,阿斯克勒庇俄斯,当这一切事情都出现的时候,紧接着上帝父亲,管辖广大世界的上帝,看到了恶行和人类的行为,就会通过他的神圣的意志和慈善逮捕这些灾祸。And, in order to put an end to error and to the general corruption, He will drown the world with a deluge or consume it by fire, or destroy it by wars and epidemics, and thereafter He will restore to it its primitive beauty; so that once more it shall appear worthy of admiration and worship, and again a chorus of praise and of blessing shall celebrate Him Who has created and redeemed so beautiful a work. This rebirth of the world, this restoration of all good things, this holy and sacred rehabilitation of Nature will take place when the time shall come which is appointed by the divine and ever-eternal will of God, without beginning and always the same." 而为了终止过失和普遍的败坏,他就会用洪水淹没这个世界以及用火烧毁它,或者通过战争和传染病消灭它,过后他就会恢复世界原始美景;以便他再一次看来值得赞美和崇拜,再一次的赞美和祝福的合唱队就会盛赞他创造了世界和恢复了如此美好的作品。世界的重生,一切美好事物的重建,当神和永恒的上帝意志指定的时间就会来到的时候,神圣和庄严的天性复原就发生了,没有开始且始终如一。
"Indeed, Trismegistus, the nature of God is Will reflected; that is, absolute goodness and wisdom." 赫姆提卡,的确,上帝的天性是意志的反射;也就是完全的仁慈和智慧。
"O Asclepios, Will is the result of reflection, and to will is itself an act of willing. For He Who is the fullness of all things and Who possesses all that He will, wills nothing by caprice. But everything He wills is good, and He has all that He wills; all that is good He thinks and wills. Such is God, and the World is the image of His righteousness."
"Is the world then good, O Trismegistus?" 哦,赫姆提卡,然后世界是好的?
"Yes, the world is good, Asclepios, as I will inform thee. Even as God accords to all beings and to all orders in the world benefits of divers kinds, such as thought, soul, and life, so likewise the world itself divides and distributes good things among mortals, changing seasons, the fruits of the earth, birth, increase, maturity, and other similar gifts.
And thus God is above the summit of heaven, yet everywhere present and beholding all things. For beyond the heavens is a sphere without stars, transcending all corporeal things. Between heaven and earth he reigns who is the dispenser of life, and whom we call Zeus (Jupiter). Over the earth and the sea he reigns who nourishes all mortal creatures, the plants and fruit-bearing trees, and whose name is Zeus Sarapis (Jupiter Plutonius). And those to whom it shall be given to dominate the earth shall be sent forth and established at the extremity of Egypt, in a city built towards the west, whither, by sea and by land, shall flow all the race of mortals."
But where are they now, Trismegistus ? 但是赫姆提卡,他们现在在哪里?
"They are established in a great city, upon the mountain of Libya. Enough of this."* 在利比亚的山上,他们建起了巨大的城市。这个就足够了。
*By "Egypt" is denoted not only the country of that name, but the physical system generally of the world, and especially--as in the Hebrew Scriptures--the human body.

Part X
"Let us speak now of that which is immortal and of that which is mortal. The multitude, ignorant of the reason of things, is troubled by the approach and the fear of death. Death occurs by the dissolution of the body, wearied with its toil. When the number which maintains unity is complete--for the binding-power of the body is a number--the body dies. And this happens when it can no longer support the burdens of life. Such, then, is death; the dissolution of the body, and the end of corporeal sensations. It is superfluous to trouble oneself about such a matter. But there remains another necessary law which human ignorance and unbelief despise." 让我们现在谈论什么是不朽的和什么是死亡的。多数人不知道事物的动机,被到来和面临的死亡所困扰。死亡是厌倦了尘世发生了肉体的分解。当维持一致的数目是完善的时候―因为身体粘合的力量单一时―肉体死亡。当身体不再能支持生命的重负死亡就碰巧发生。接着就是死亡;身体瓦解,肉体的感觉结束。有关这种实质是很困扰自己的。但仍然存在另一个必然的法则,即人的无知和轻率的表示不相信。
"What law is this which is thus ignored or unregarded?" 这个如此忽视和不注意的法则是什么?
"Hearken, O Asclepios. When the soul is separated from the body, she passes under the supreme power of Deity, to be Judged according to her merits. If found pious and just she is allowed to dwell in the divine abodes, but if she appears defiled with vice she is precipitated from height to depth, and delivered over to the tempests and adverse hurricanes of the air, the fire, and the water.哦,阿斯克勒庇俄斯,请听。当灵魂与肉体分离的时候,灵魂置于神力下通行,按照她的功绩接受裁决。假如发现她是虔诚和公正的灵魂就可获准在神的住所居留,假如灵魂看起来被恶行污染灵魂就要从很高的地方堕落下来,就要被暴风雨和不好的狂风、火、水卷送走。Ceaselessly tossed about between heaven and earth by the billows of the universe, she is driven from side to side in eternal penance, her immortal nature gives endless duration to the judgment pronounced against her.* How greatly must we fear so dreadful a fate! They who now refuse to believe in such things will then be convinced against their will, not by words, but by beholding; not by menaces, but by the pains they will endure." 通过万物的翻腾变化灵魂在天堂与地球间颠簸抛掷,以无穷的忏悔驱使她往复不停,灵魂的不朽的本性永无止境考验她反对她。多么可怕的命运!现在以这种事情拒绝去相信的他们肯定与他们的意愿相违背了,不是靠言语,不是靠主观认定;不是靠恐吓,而是靠他们愿意忍受的痛苦去达到。

*This passage resembles a fragment of Empedocles, cited by Plutarch:-- "The etherial force pursues them towards the sea, the sea vomits them forth upon its shores, the earth in turn flings them upward to the untiring sun, and the sun again drives them back into the whirlwind of space. Thus all the elements toss them from one to another, and all hold them in horror." [It is needless to add that the whole of this passage is allegorical, and that the penance referred to is that of Purgatory, or Kama Loka--the intermediate state of purification.]--A. K.

"The faults of men, O Trismegistus, are not then punished only by human laws?" 哦,赫姆提卡,人的过错不是仅靠人间法律来惩罚的?
"O Asclepios, all that is terrestrial is mortal. Those who live according to the corporeal state, and who fall short during their life of the laws imposed on this condition, are subjected after death to chastisement so much the more severe as the faults committed by them have remained hidden; for the universal prescience of God will render the punishment proportional to the transgression."** 哦,阿斯克勒庇俄斯,土地上的一切是死亡的。那些依照肉体生活的人,在他们的一生中不符合施加的法则,在他们死亡后依照他们仍然保存过错程度遭受多得多的惩罚;因为通用的上帝的先见会向犯罪传送相称的惩罚。

**This passage qualifies the previous statement in Sect. IX, concerning the duration of the purgatorial state, and shows that it is not to be regarded as eternal, but as proportional to the faults committed. Moreover, it supplies a reason for the Catholic custom of shriving the dying, seeing that unconfessed sin entails heavier penalty than sin confessed, and therefore no longer "hidden."--A. K.

"Who are they who deserve the greatest penalties, O Trismegistus?"
"Those who, condemned by human laws, die a violent death, in such wise that they appear not to have paid the debt they owe to Nature, but to have received only the reward of their actions.*** The just man, on the contrary, finds in religion and in piety a great help, and God protects him against all evils. 被法律宣布有罪的那些人,死于非命的那些人,按这个说法他们似乎不要偿还归于天性的债务,而是仅仅受他们行为的报应。相反正义的人,有信仰和虔诚的会发现有很大的好处,上帝保护他远离邪恶。The Father and Lord of all things, Who alone is all, manifests Himself willingly to all; not that He shows any man His abode, nor His splendor, nor His greatness, but He enlightens man by intelligence alone, whereby the darkness of error is dissipated, and the glories of the truth revealed.万物的父亲和上帝,独一无二的他是全部,愿意向万物展现他自己;不是向任何人展示他的住所,也不是他的光彩,也不是他的伟大,而仅是用智慧启发人类,为什么要驱散错误的阴霾,而放射出真理的光芒。 By such means man is united to the Divine Intelligence; aspiring thither he is delivered from the mortal part of his nature, and conceives the hope of everlasting life.通过这些手段人被神性智慧统一起来;他会由传送他死亡天性部分热切期望到达彼岸,而抱有来世的希望。 Herein is the difference between the good and the wicked. He who is illumined by piety, religion, wisdom, the service and veneration of God, sees, as with open eyes, the true reason of things; and, through the confidence of this faith, surpasses other men even as the sun the other fires of heaven. For if the sun enlightens the rest of the stars, it is not so much by his greatness and power as by his divinity and sanctity. Thou must see in him, O Asclepios, a secondary God, who rules the rest of the world, and illumines all its inhabitants, animate and inanimate.这就是善良和邪恶间的差别。靠着虔诚、信仰、智慧、服务和崇拜上帝他被点亮了,跟睁眼看一样,他领会了事物的真正动机;通过信念的信心,正如太阳星星一样超越其他人。因为如果太阳照耀了其它的星星,不是过多的靠它的巨大和力量而是靠它的神性和圣洁。哦,阿斯克勒庇俄斯,你必须深入进去了解,一个二级上帝,它统治其它的世界,照耀了它全部的居民,有生命的和无生命的。

***An obscure passage. Probably its meaning is that great sinners, cut off by violent means in the midst of their iniquity, have no time to work out their penance in life, and, being thus deprived of the opportunity of restitution and amendment, suffer the more acutely in purgatory. For since they cannot discharge their debt on earth, they are delivered to torment after death until the "uttermost farthing" is paid.--A. K.
[The opinions expressed in the above, or other scholarly annotations herein, must be disclaimed being in any way necessarily accepted as expressive of, or identical with my own.--Robt. H. Fryar, Bath.]

"If the world is an animated being which is, which has been, and which will be always living, nothing in it is mortal. Each of its parts is alive, for in a single creature always living there is no room for death. Thus is God the plenitude of life and of eternity, for He necessarily lives eternally; the sun is lasting as the universe, and governs perpetually all living creatures, being the fount and distributor of all vitality.假如世界是一个活生生的生命存在,已经是而且永远活着,在死亡里面就没有什么东西。它的每一部分是活着的,因为在一个生物里面总是活着的没有死亡的场所。这就是上帝生命和永恒的充分,因为他需要永恒活着;太阳跟宇宙一样持久,永恒地支配所有的生物,是生命的源泉,所有生命力的推动者。
God is, then, the everlasting Ruler of all things which receive life, and of all that give it, the eternal dispenser of the being of the universe. Now, He has once for all bestowed life on all living creatures by an immutable law which I will expound to thee. 然后,上帝是得到生命的万物永远的统治者,和全部给它,宇宙的生命永恒的药剂师。现在,他只此一次依照一个我将会对你详细说明的永恒法则为全部生物赋予了生命力。
The movement of the universe is the life of eternity; the sphere of this motion is the eternity of life. The universe will never cease from movement, nor will it ever become corrupt; the permanence of eternal life surrounds it and protects it as a rampart.宇宙的运动是永恒生命;这个球体的运动就是生命的永恒。宇宙决不会停止它的运动,也不会变得腐败;永恒生命的永恒性象围堤一样围绕着它和保护它。It dispenses life to all that is in its bosom; it is the bond of all things ordained under the sun. The effect of its motion is double; it is vivified by the eternity which encompasses it, and, in its turn, it vivifies all that it contains, diversifying everything according to certain fixed and determined numbers and seasons.
All things are ordained in time by the action of the sun and the stars, according to a Divine law. Terrestrial periods are distinguished by the condition of the atmosphere, by the alternatives of heat and cold; celestial periods by the revolutions of the constellations, which return at fixed intervals of time to the same places in the heavens. The universe is the stage of time, the course and movement of which maintain Life. Order and time produce the renewal of all things in the world by recurring seasons.万物依照太阳和星星的运动,依照神性法则及时获得命令。通过冷热交替,陆地周期变化明显;根据星座返回到天空的同一位置固定的时间间隔,这样的星座的旋转就构成了天的周期。宇宙是一出时间剧,它维持生命运动和过程的戏剧。在世界上通过轮回,秩序和时间更新了万物。
Part XI
"Since such is the state of the universe, there is nothing immutable, nothing stable, nothing unchanging in nature, either in the heavens or on the earth. God alone, and rightly alone, is wholly full and perfect in Himself, of Himself, and around Himself.既然宇宙的各个部分是这样,不是在天堂就是在地球上,在天性里就没有任何东西不改变,没有任何东西一成不变,没有任何东西不能变换,惟独上帝,也只有上帝是在自己里面、自己的、自己周围的全部充塞和完美无缺。 He is His own firm stability, nor can He be moved by any impulsion, since all things are in Him, and He alone is all. Unless, indeed, we should dare to say, that His movement is in eternity, but this eternity itself is motionless, since all the motion of time revolves in eternity and takes its form therein.他是他自身牢固的稳定性,他不会因一时冲动而移动分毫,既然万物在他身体内,他理所当然的就是全部。除非我们真的敢说,上帝的运动是在永恒性里面,但这种永恒性本身是真如不动的,因为所有时间的运动包含在永恒性里和里面具有他的形态。 God, then, has ever been and is for ever immutable; with Him likewise is the immutable eternity, bearing within it, as the image of God, the uncreated universe not yet manifest. Hence, the created universe constitutes the imitation of this eternal universe. Time, despite its perpetual movement, possesses, by means of its necessary revolutions on itself, the force and nature of stability.那么上帝曾经是不变的而且永远不变;同样与他一起的是不变的永恒性,在他里面支撑他,作为上帝的图象,不能被创造的宇宙尚未显示。已创造的宇宙构成了这永恒宇宙的复制品。时间,不管它的永久的运动,借助自身必要的旋转,拥有了力量和稳定性的天性。
Thus, although eternity is fixed and immutable, nevertheless, since the motion of time unfolds itself in eternity, and this mobility is the very condition of time, it appears that eternity, immutable in itself, yet revolves by means of the time which is within it, and which contains all motion.这样,尽管永恒性是一成不变,然而,因为时间的运动展现了永恒自己,这个流动性就是时间的特征,时间似乎永恒,不变的是永恒自身,依照在永恒里的时间运转,永恒包括了全部的运动。 Thence it results that the stability of eternity appears mobile, and the mobility of time, stable, by the fixed law of their course. And thus it might seem even that God moves in His own immutability. For there is in the immensity of the equilibrium an unchangeable movement; the law of His immensity is unchangeable.结果永恒的稳固性似乎是变动的,按照它们过程的固定的法则时间的流动性是一成不变的。这样甚至看来是以他自己的稳定性运动。有不可改变运动平衡的优美性;优美性的发则是不可改变的。
"That, therefore, which is not subject to sense--the Infinite, the Incomprehensible, the Immeasurable--can not be sustained, nor carried, nor sought out; neither can we know whence it comes, whither it goes, where it is, how it is, nor what it is. It is contained in its own supreme stability, and its stability in it; whether God be in eternity, or eternity in God, or both one and the other in the two. 因此,那不是经受的感觉―无限,不可理解的,不可捉摸的―不能持久,也不能带走,也不能向外看见;它在与不在我们都不知道,它在哪里,它是什么样,也不是它是什么。它包含在它自己的神圣的稳定性以及稳定性包含了它;要么上帝在稳定性里面,要么稳定性在上帝里面,或者既是一个又是两者中的其它。Eternity is undefinable by time; and time, which may be defined by number, by alternative, or by periodical revolutions, is eternal. Thus both appear equally infinite and eternal. Stability being the fixed point which serves as the basis of Movement, must because of this stability, hold the principal place. God and Eternity are, therefore, the principle of all things; but the world, which is mutable, cannot be considered the principle.永恒性是不能靠时间去定义的;而时间可以靠数字来定义,或换个说法靠周期性的旋转就是永恒。这样似乎即无限又永恒。稳定性是服务于基本运动的固定点,一定是由于这稳定性把握了关键部位。因此上帝和永恒是万物的原则;可是可变的世界不能当做原则。The mutability of the world takes precedence of its stability, by means of the law of eternal movement in equilibrium. The whole consciousness of Divinity is then immutable, and moves only in equilibrium; it is holy, incorruptible, eternal; or to define it better, it is eternity, consisting in the very truth of the Supreme God, the plenitude of all feeling and knowledge, or indeed, so to speak, in God Himself. The consciousness of the natural universe includes all sensible things and species; the consciousness of humanity involves memory, by which man remembers his acts performed. 按照均衡方式的永恒运动的法则,世界的可变性优先于它的稳定性。神性的整体意识就是不变的,仅以均衡方式移动;它是圣洁的、不朽的;或更好的定义是,它是组成至高无上的上帝很多真相的永恒性,或真的可以说,它是上帝的全部感觉和知识。自然宇宙的意识包括了全部知觉事物和种类;人的意识涉及记忆,通过记忆人记得他做过的事。
"Now, the consciousness of Divinity descends even to the human creature. God has not seen fit to extend to all beings this supreme and divine consciousness, lest, were it common to all animals, the glory of it should be diminished. 现在,神的意识甚至降到人类。上帝没有看到这个至高的和神的意识适宜扩展到所有生命,以免,它对所有动物很普遍,就会减少上帝的荣耀。
The intelligence of the human mind,--whatever may be its quality and quantity,--lies wholly in the memory, and it is by means of this tenacity of memory that man has become the lord of the earth. The intelligence of nature, the quality and consciousness of the universe, may be understood by means of the sensible things it contains. Eternity, in the next place, is understood as to its consciousness and its quality, according to the sensible world. 人的智力,--无论是他的质量和数量,--均在于记忆,借助牢固的记忆人就成为了地球的主人。通过所包含的感知器官人可以理解天性智力,品质和宇宙意识。进一步按照感知的世界就可以理解自己的意识和品质,
"But the intelligence of the Divine Being, the consciousness of the Supreme God, is the only truth, and this truth cannot be discovered,--no, nor so much as its shadow,--in this world full of illusion, of changeful appearances, and of error, where things are known only in the dimension of time.但是神的智力,至高无上的上帝的意识,仅仅是真相,这个真相不能够被发现,--不,它也不是众多的影子,--在这个世界里充满了假象,充满了容易变化的外观,充满了谬误,在这个世界里事物仅以时间的维度被了解。
"Thou seest, O Asclepios, what lofty matters we dare to treat! I thank Thee, O most high God, Who hast illumined me with the light of Thy Grace! As for you, O Tat, Asclepios, and Ammon, keep these Divine mysteries in the secret place of your hearts, and conceal them in silence. Intellect differs from perception in this--that intellect, by means of study is competent to understand and to know the nature of the universe. 哦,阿斯克勒庇俄斯,你看见的,我们敢于解决突出的问题!哦,更高的上帝,我谢谢你,你用Thy Grace的光芒快速地点亮我!哦,至于你,阿斯克勒庇俄斯和阿蒙神,在你内心秘密的地方保存了这些神性秘密,以沉默的方式隐藏它们。在这里智力不同于感知―借助学习智力完全能够理解和明了宇宙的天性。
"The intellect of the universe penetrates to the consciousness of eternity, and of the supermundane Gods. And as for us who are men, we perceive heavenly things as it were darkly through a mist, for thus only does the condition of our human sense permit us to behold them. Feeble, indeed, is our strength to penetrate things so Divine; but, when at last we attain to them, we are indeed blessed by the joy of our inward consciousness.宇宙的智力穿入永恒性的意识里,穿入超尘世的上帝。而至于是人的我们,我们透过薄雾察觉天体为暗淡一样,这就是我们人的感官的条件允许我们看它们。我们穿入如此神性事物的力量真的很微弱;当最后我们达到他们的时候,我们的确藉着我们的内心意识的欢喜是受祝福的。
Part XII
形式, 地方及空无的非存在
"Concerning the Void, to which so much importance is attached, my judgment is that it does not exist, that it never has existed, and that it never will exist. For all the various parts of the universe are filled, as the earth also is complete and full of bodies, differing in quality and in form, having their species and their magnitude one larger, one smaller, one solid, one tenuous. The larger and more solid are easily perceived; the smaller and more tenuous are difficult to apprehend or altogether invisible. 关于空无,对于空无附上了如此多的重要性, 我的判断是它不存在,它从来没有存在,而且它从来没有将会存在。因为宇宙充填了所有不同的部分, 就象地球也是完全的和充满了物体,质量和形式不一样而已,有它们的种类和它们的大小,一部分是比较大的, 一部分是比较小的, 一部分是固体的, 一部分是稀薄的。更大和更多点的固体容易地被察觉; 愈更小和更稀薄的是难以捕捉的或根本看不见。
We know only of their existence by the sensation of feeling, wherefore many persons deny such entities to be bodies, and regard them as simply spaces, but it is impossible there should be such spaces. For if indeed there should be anything outside the universe, which I do not believe, then it would be a space occupied by intelligible beings analogous to its Divinity, in such wise that the world, which we call the sensible world, would be filled with bodies and creatures appropriate to its nature and quality. 我们靠着感觉的知觉只知道他们的存在, 而且许多人否认如此的存在是身体, 而把他们视为只是空间,但是那里应该有如此的空间是不可能的。因为如果的确在宇宙外面应该有我不相信的任何事物,那么它就是通过类似它神性的智慧生命占据的一个空间,按此说法我们称之为能感觉的世界的这个世界,就会用物体和符合它天性和品质的生物来装满。We do not behold all the aspects of the world; some of these indeed are very vast, others very small, or else they appear small to us by reason of their remoteness, or the imperfection of our sight; their extreme tenuity may even cause us to be wholly ignorant of their existence. I speak of the genii, for I hold they dwell with us, and of the heroes who dwell above us, between the earth and the higher airs; wherein are neither clouds nor any tempest. 我们不看世界的所有外表;这些外表部分的确很巨大,其它很小,或别的对我们藉着它们的远离理由它们显得很小,或我们的视力够不着;他们的极端细甚至可能引起我们对它们的存在完全一无所知。我谈到鬼 genii, 因为我看他们和我们居住在一起, 和在我们上面居住的英雄,在地球和比较高的空气之间; 那里既没有云也没有任何的暴风雨 。
"For in truth, O Asclepios, it cannot be said that there is anywhere a void, unless care be taken to define what is signified by void; as, for instance, void of fire, or water, or of some other such thing. And even if this or that space, small or great, be empty of these elements, nothing can be empty of the spirit and aerial fluid. 哦,阿斯克勒庇俄斯,为在真相中,不能够被说无论何处是空无的,除非仔细去定义什么是空无; 如同,举例来说,火的空无 , 或水的空无, 或一些其它的诸如此类东西。而且即使这或那空间,小的或巨大的,这些元素是空的,没有任何东西缺乏精神和空气流动。The same thing may be said of place; this word alone cannot be understood, unless it is applied to something. By omitting the chief term, the sense intended is lost; thus, it is correct to say, "the place of water," "the place of fire," or of any other similar thing. For as it is impossible that there should be space void of everything, so also it is impossible there should be place by itself. 相同的事物可能被说成地方;这个字单独地不能够被理解,除非它被适用于某物。通过省略主要的术语,感觉想要的东西就失去了;因此,正确地说,"水的地方 ,""火的地方 ," 或任何其它相似的东西。为当它有每件东西的空间空无是可能的一样,因此它独自应该有地方也是不可能的。If a place is supposed without its contents, then it is an empty place, and, in my judgment, such a place does not exist in the universe. But if nothing be void, then there can be no such thing as place in itself, unless it be qualified by length, breadth, and depth, even as human bodies have distinguishing signs. 如果一个地方假定没有它的内容,那么它是一个空的地方和在我的判断里,在宇宙里这样的一个地方并不存在。但是如果没有什么东西是空无的,然后以它本身放置的地方真的没有这样的东西,除非它是具有长度,宽度和深度,甚至就象人类的身体已经有了明显的标记一样。
"If, then, these things be so, O Asclepios and you who are also present, know that the Intelligible World, that is to say, God, Who is perceived only by the eye of intelligence, is incorporeal, and that nothing corporeal can be mingled with His nature, nor anything that can be defined by quality, quantity, or numeration, for there is nothing of such a kind in Him. This world, which is called the sensible world, is the receptacle of all sensible appearances, qualities, and bodies, nor can this universe exist without God.那么,如果这些事物是这样的,哦,阿斯克勒庇俄斯和你同样是存在,认识那可理解的世界,也就是说,上帝仅被智慧的眼睛察觉,上帝是非物质的, 而且是没有什么肉体能混杂他的天性,也不能被质量,数量或计算定义的任何东西, 因为在他里面没有东西的这样的一个类型。这个世界, 被称为有感觉的世界,是所有有感觉的外表、质量和物体的容器,没有上帝宇宙就不能存在。For God is all, and all come forth from Him, and depend on His Will; He contains everything that is good, orderly, wise, perfect, perceptible for Him alone, and intelligible for Him alone. Apart from Him nothing has been, nothing is, nothing will be; for all proceed from Him, are in Him, and by Him; whether manifold qualities, vast quantities, magnitudes exceeding measurement, species of all forms. 因为上帝是全部,而且全部往前从他那里来,而且取决于他的意志;他独自地包含对他是好的,有秩序的,和明智的,完美的,和可察觉的、可理解的每件事物。除了他之外没有东西曾经是,现在是,将来是;因为全部来自他,是在他里面,靠他产生;是否复印品质,繁殖巨大的数量,大小超过测量尺度,所有形式的种类。If thou understandest these things, Asclepios, render thanks to God; and, observing the universe, comprehend clearly that this sensible world, and all that it contains, is enfolded, as in a garment, by the supernal world. O Asclepios, beings of every kind, whether mortals, immortals, reasonable, animate, inanimate, to whatever class they may belong, bear the impress of that class, and although each of them has the general appearance of its kind, there are yet among them special differences. 阿斯克勒庇俄斯,如果你了解这些事物, 向上帝传送谢谢;观察宇宙,清楚地了解这个有感觉的世界,和它包含的全部,就象被包裹在神的世界的一件衣服里一样。哦,阿斯克勒庇俄斯, 每个类型的实在, 不管死亡的,不朽的,合理的,活生生的,和死气沉沉的,无论他们属于何种等级,具有那个等级的印象,虽然他们中的每一个具有它的性质一般的外表,在他们之中仍然有专门的差别。Even so, the human kind is uniform, and man may be defined by his type; nevertheless, under this general likeness, men present many dissimilarities. For the character which proceeds from God is incorporeal, as is all that is comprehended in intelligence. 虽然如此,人类的类型是一致的,而且人可能被他的类型定义;然而,在一般的相像之下,人呈现许多不同点。对于来自上帝的收益是非物质的, 就象是在智力方面被领会的全部。Since the two principles which determine form are corporeal and incorporeal, it is impossible that they should generate a form wholly resembling something else, at whatever distance of time or of place. Forms, nevertheless, are as changeful as the moments in an hour's space, in the moveable circle wherein is that omniform God of whom we have spoken. 因为决定形式的二项原则是肉体的和非物质的, 以无论什么时间间隔或地方的距离他们会产生完全相似于别的东西的一种形式是不可能的。然而形式,如一小时的间隔是容易变化的一样,在可动的圆周中何处是我们已经谈及的千姿百态的上帝。Therefore the type persists, producing as many images of itself as the revolution of the world has instants of time. The world has changes in its revolution, but species (individuality) has neither period nor change. Thus the forms of every species are permanent, and yet various in the same species." 因此类型持续,同样地产生许多它本身的图像如世界的即时旋转一样。世界在它的旋转方面已经改变,但是种类(个性)既没有周期也没有变化。这样每个种类的形式是永恒的,而仍然在相同的种类方面变化。
"And does the world also vary in its species, Trisrmegistus?" 赫姆提卡,世界真的也随着它的种类而变化吗?
"Why then, Asclepios, hast thou been asleep all the while we have been discoursing? What is the world, or of what is it composed, if not of all that is generated in it? Or dost thou speak of heaven, of the earth, and of the elements, for other beings continually change in appearance? But even so the heaven, now rainy, now dry, now hot, now cold, now clear, now covered with clouds, has many successive changes of aspect beneath its apparent uniformity. So also the earth constantly changes its aspect, for now it brings forth its fruits, now it hides them in its bosom, bearing products of diverse quality and quantity; here is repose, there is movement, and every variety of trees, flowers, seeds, properties, odors, savors, forms. Fire, likewise, has its manifold and divine transformations, for the sun and the moon have all manner of aspects comparable to the multitude of images beheld in mirrors. And now we have discoursed enough of these things. "阿斯克勒庇俄斯,然后为什么在我们谈话中你始终是睡着的?世界是什么, 或它是由什么组成的,是否不是在它里面产生全部? 因为其它的存在不断地在外表中改变,或真的是你谈到的天堂、地球和元素?但是虽然如此天堂,现在下雨的,现在干燥的,现在热的,现在冷的,现在清楚的,现在被云遮盖的, 在它的外观一致性方面有许多连续的变化。 同样地球也不断地改变它的外表,为现在带来它往前的果实,现在它隐藏在它的内心,负担不同的质量和数量的产品;这里是静悄悄的,那儿有运动和各种各样的树木,鲜花,种子,财产,气味,味道、形态。同样地,火有它的翻版和神性的变换,因为太阳和月亮有比得上镜子里看到的图象的大多数不同的风格。而且现在我们已经足够多地谈论了这些事物。
"Let us return to man, and inquire concerning the divine gift of reason which entitles him to be called a reasonable creature. Among all the wonders we have noted in man, that which above all commands admiration is this:--that man has discovered the divinity of nature, and has made it efficient to his designs.* 让我们重新回到人的话题上来,就需要关注给予他为一个讲道理人的权利的理由。在所有人标明的奇迹中,最重要的博得赞美是这样的:--人已经发现了神性,按他的想法更有效地利用它。

*This section continues and elucidates the argument of section IX. An acquaintance with occult doctrine regarding the Nature-spirits or mundane Gods, will, I think, enable the reader to follow intelligently the observations of Hermes in regard to the sacred images. Precisely the same virtues as those attributed by the ancients to the idols of their various deities, are in our day attributed by Catholics to the idols of their saints. We hear of the "Virgin" of this or that town being propitious to a petition which the "Virgin " of some other place has refused to grant. Sacred images still heal the sick, avert pestilences, discover hidden springs, and confer blessings upon devotees. Hermes points out that the powers by which these things are accomplished belong to the divinity of Nature, individualized and differentiated by human intervention; and that mankind necessarily passes through the stage of nature-worship before becoming competent to realize the celestial order and the being of the heavenly Gods. For before the empyrean can be reached by the, human intelligence, it must traverse the spheres intermediate between earth and heaven. Thus the images of the Gods are worshipped before the Gods themselves are known; nor are these images necessarily of wood or stone. All personalities are eidola (idols) reflecting the true essentials, and having, as it were, a portion of Divinity attached to them and resident in their forms, but none the less are they images, and however powerful and adorable they may appear to the multitude who know not divine religion, they are to the Hermetist but types and persona of essentials which are eternally independent of manifestation and unaffected by it. The signs of the truly Divine are three: transcendence of form, transcendence of time, transcendence of personality. Instead of form is Essence; instead of time, Eternity; instead of persons, Principles. Events become Processes, and phenomena, Noumena. So long as the conception of any divine idea remains associated with, or dependent on, any physical or historical circumstance, so long it is certain that the heavenly plane has not been reached. Symbols, when they are recognized as symbols, are no longer either deceptive or dangerous; they are merely veils of light rendering visible the "Divine Dark," towards which the true Hermetist aspires. Even the most refined, the subtlest and most metaphysical expression of the supreme Truth is still symbol and metaphor, for the Truth itself is unutterable, save by God to God. It is Essence, Silence, Darkness.--A. K.

"Our ancestors, wandering astray in matters of faith concerning the Gods, and unable to lift their minds to the Divine knowledge and religion, discovered the art of making Gods; and, having discovered it, they invested their products with appropriate virtues drawn from the nature of the world. And, as they could not make souls, they evoked the spirits of genii and angels, and endowed with them the holy images and sacraments, thus enabling their idols to exercise powers for good or ill. 我们的祖先, 徘徊在关注上帝信仰问题中的迷途里, 和不能提升他们的思想达到神性知识和信仰里;发现制造上帝的艺术;一旦发现了它,他们用从天性里提取的合适的德行投资他们的产品。而且,就象他们不可以制造灵魂一样,他们唤起了魔鬼和天使的精神,而且用他们捐赠神圣的图像和圣礼,这样促成他们的偶像行使力量做好事或者坏事。In such wise thine ancestor, O Asclepios, the inventor of medicine, has a temple on the Libyan mountain by the shores of the crocodile-frequented river, where also lies enshrined all of him which belonged to the earth--that is, his body. For the rest of him--his better part, or rather, indeed, himself--because the principle of consciousness and of life is the whole man--is restored to heaven.哦,阿斯克勒庇俄斯,在如此聪明的你的祖先中,医药的发明家,在鳄鱼时常来访的河海岸边的利比亚的山上有一个寺庙,哪里也躺卧他全部属于地球的入庙奉祀―也就是他的身体。对于他的其余部分--他的更好部分,或宁可,的确,他自己--因为意识的和生命原则是整个的人―返回天堂。And now, by his divinity, he lends help to men in their sicknesses, who once instructed them in the art of healing. So also, Hermes, my own ancestor, whose name I bear, now enshrined in the country which is called after him, hears the prayers of those who come thither from all parts of the land to obtain of him assistance and health. Behold, again, what blessings Isis, the spouse of Osiris, confers upon men when she is favorable to them, and what ills she inflicts when she is angered! For these mundane and earthly Gods are accessible to wrath, being formed and composed by men out of Nature. 而且现在,靠着他的神性,用使他们得病的方式他借贷给人的帮助,曾经用痊愈的艺术教导他们。同样, 赫密士,我自己的祖先, 我承担的名字, 现在在依他命名的国家入庙奉祀,听到那些来自这块土地的所有部份的人的祈祷以获得他帮助和健康。此外,伊希斯,奥斯里斯(司阴府之神)的配偶的祝福当她喜欢人们的时候就给予了他们,当她愤怒的时候,就给人们施加她制造的疾病! 因为这些平凡的和现世的被人远离天性形成和组成的上帝是容易愤怒的。Of such sort in Egypt is the adoration paid to animals; and thus also do cities honor the souls of those men who, in their lifetime, gave them laws and whose names they preserve. And for this reason, O Asclepios, those deities which are adored in some places, receive in others no worship; whence arise many wars between the cities of Egypt." 在埃及这样的情形是对动物的崇拜;而且真的同样人们也尊敬那些人的灵魂吗,在他们的一生中,给予他们法律和他们要保护的那些人的名字。而且因为这个原因,哦,阿斯克勒庇俄斯,那些在一些地方中被崇拜的神,遭到有些人的不尊敬;是发生埃及和城市之间的许多战争的根源。"
"And of what kind, O Trismegistus, is the divinity of these Gods who inhabit the earth?" 哦赫姆提卡,居住在地球上的上帝的神性种类是什么?
"It consists in the divine virtue, which naturally subsists in herbs, rocks, and aromatic principles, wherefore these deities love frequent sacrifices, hymns, and praises, and sweet music resembling the celestial harmony, which heaven-like rite, attractive to their sacred nature, draws them and retains them in their shrines, so that they patiently endure their long sojourn among men. It is thus that men make Gods. Neither must thou suppose, O Asclepios, that the acts of these terrestrial deities are controlled by hazard. For while the supernal Gods abide in the heights of heaven, keeping each the order which belongs to him, these Gods of ours have also their special functions. Some predict by means of lots and divination the events of the future; others preside, in various ways, over things depending on their care, or come to our assistance as allies, as kinsmen, or as friends." "它由神的品行组成, 在药草,岩石和芬芳的法则中自然地存在, 因此这些神热爱频繁的献祭,圣歌和赞美和类似天堂般融洽的甜美音乐, 像天堂一样的仪式, 吸引他们的神圣天性, 拖曳他们而且保留他们在他们的神殿中,以便他们能长久地忍耐他们在人中的长时间逗留。这样人就制造了上帝。哦,阿斯克勒庇俄斯,既不是你肯定猜想的那样,也不是陆地的神性为被危险地控制。因为当天上的上帝遵守天堂的高度,保持每个属于他的次序的时候,我们制造的这些上帝也有他们的特别功能。一些根据占卜和预见未来事件的预知;以各种不同的途径其他人的主持,上面的事物依赖他们的照料,或象盟友,象亲戚,或象朋友那样得到我们的协助。"
Part XIV
"O Trismegistus, what is the part taken in the order of things by Destiny or Fate? If the heavenly Gods rule the universe, and the mundane deities control special events, where is the part of Destiny?" 哦,阿斯克勒庇俄斯,按照定数和命运而有的事物秩序的部分是什么? 如果天上的上帝统治宇宙,而现世的神控制特殊的事件,命运的那部份在哪里呢?"

"O Asclepios, Destiny is the necessity which compels all things that happen, the chain which binds together all events. It is thus the cause of things, the supreme deity, or rather the second God created by God, that is the law of all things in heaven and earth established upon divine ordinances. Destiny and Necessity are bound together indissolubly: Destiny produces the beginning of all things, Necessity enforces the effect which ensues from these beginnings. And hence arises Order--that is, the sequence and disposition of things accomplished in Time; for nothing is performed without Order. And thus the world is perfected; for the world is founded on Order, and in Order the universe consists. 哦,阿斯克勒庇俄斯,命运是强迫所有事情发生的必需品,把所有事件串在一起的链条。就这样导致了事件发生, 至高的神,或确切地说第二个被上帝产生的上帝,那是在神的法令之上建立的天和地中万物的法律。 命运和需要是彼此制约的:命运启动万物的开始,需要接着加强作用。而且因此次序发生―也即,事物的顺序和部署及时完成;没有次序什么也不能执行。这样世界是完美的;因为世界在次序里, 和在宇宙组成的次序中建立。
Therefore these three, Destiny (which is Fate), Necessity, and Order, depend absolutely on the will of God Who governs the world by His divine law and reason. These three principles have no will in themselves; inflexible and inaccessible to favor as to anger, they are but the instruments of the eternal Reason, which is immutable, invariable, unalterable, indissoluble. First comes Destiny, containing, like newly-sown soil, the germs of future events. Necessity follows, urging them to their consummation. Lastly, Order maintains the fabric of things established by Destiny and Necessity. 因此这些命数 (也是命运),需要和次序,完全地仰赖靠上帝的神性法律和理由统治世界的上帝的意志。这三项法则没有它们自己的意志;顽固的和难接近的激起了愤怒,它们只是永恒动机的工具, 是不可变的,永恒的,和不能改变的,不能分解的。首先命运来临,象新开垦的土壤, 包含有未来事件的细菌。需要伴随着,驱策它们完成。最后,次序维持靠命运和需要建立起的事物的脉络。For all this is an everlasting sequence without beginning or end, sustained by its immutable law in the continuity of eternity. It rises and falls alternately, and as time rolls onward, that which had disappeared, again rises uppermost. For such is the condition of the circular movement; all things are interchained in such wise that neither beginning nor end can be distinguished, and they appear to precede and follow each other unceasingly. But as for accident and chance, they pervade all mundane affairs." 对于全部来说,这是没有开始和结束的永恒的序列,在永恒的连续性中依照它的永恒法则持续不变。它交替地上升和下降,就象时间向前滚动一样,时间消失,又一次从头开始。 因为这就是圆形的运动情形; 万物是相互联结没有明显的开始和结束,而且他们看起来领先和不断地彼此相随。除意外事件和偶然性外,他们遍及所有的现世事件。"
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注册: 2007年 9月 12日 周三 5:31 pm

帖子Alicebutterfly » 2007年 10月 5日 周五 10:34 pm

Part XV
"And now, inasmuch as it is given to man, and inasmuch as God has permitted, we have spoken concerning everything; it remains only, therefore, that we should bless and pray to God and return to our mortal cares, having satisfied our minds by treating of sacred things which are the food of the mind."
* * * * * * * * * *
Therewith, coming forth from the Sanctuary, they addressed to God their oraisons, turning themselves to the south, because when the sun begins to decline, he who would praise the God should direct his gaze thither, as in like manner, at sunrise, he should look towards the orient. And even while they pronounced their invocations, Asclepios, in a low voice, spoke thus:--
"O Tatius, let us ask our father that our prayers may be accompanied with odors of incense and perfumes." 对此,从庇护所过来,他们寻找到上帝 ,把他们自己转到南方,因为当太阳开始衰退的时候,会称赞上帝的他会指导他注视的方向,就象在日出时,以喜欢的态度他会向东方看。甚至那时候他们低声祈祷,阿斯克勒庇俄斯,低声这样说:---
Trismegistus heard, and was moved.
"May the omen be favorable, O Asclepios," he said. "It is almost a sacrilege to burn incense or any other perfume during prayer; He Who is all and Who contains all, desires nothing. Let us give Him praise and adoration only; the divinest odors are acts of grace which mortals render to God. "哦,阿斯克勒庇俄斯,预兆是有利的,"他说。"在祈祷时燃烧熏香或洒任何其它的香水差不多是一种亵渎上帝罪行;万有和包含全部的他,什麽也不期望。仅让我们赞美和崇拜他;神的气味是凡人对上帝传递的优雅行为。"
"We give Thee thanks, O Lord Most High, for by Thy grace we have received the light of Thy knowledge; may Thy Name be adored and venerated, only Name by which Deity is praised according to the religion of our fathers! For Thou dost vouchsafe to accord to all of us the ancestral faith, piety, love, and the most worthy and gracious gifts, in that Thou bestowest upon us consciousness, reason, and intelligence. 我们谢谢你,哦统治大部分高度,因为靠着你的优雅我们接收到你的知识光芒;你的名字可能被崇拜和被尊敬,仅依照我们的父亲的信仰神性被称赞来命名! 按照我们祖先信仰的全部,虔诚,爱和最有价值的和最高尚的礼物,因为你真的赐予,因为你在我们之上给予了意识,理由和智慧。
By consciousness we discern Thee, by reason we seek Thee, and intelligence endows us with the joy of understanding Thee. Saved by Thy divine power, let us be glad in beholding the manifestation of Thyself; let us be glad that, from the hour of our sojourn in the body, Thou dost deign to consecrate us to eternity. The only joy of Man is the knowledge of Thy majesty. 靠着意识我们辨别你,靠着理由我们寻求你,而智慧用了解你的欢喜赋予我们。靠着你的神性力量救赎, 让我们乐意看到你自己的显现; 让我们从我们在身体中的逗留起那一刻起就喜悦。你的最高权威的知识是人的唯一欢乐。We have known Thee, O magnificent Light, who art apprehended by Intelligence alone! We have known Thee, O true Way of Life, inexhaustible Source of all births! We have known Thee, O generative Plenitude of all Nature, Eternal Permanence! And in this our oraison, adoring the sanctity of Thy holiness, we ask of Thee only to grant that we may persevere in the love of Thy knowledge, in such wise that we may never separate ourselves from this manner of life. With which hope being filled, we go forth to take a pure repast without animal flesh."*我们认识你, 哦华丽的光,被智慧巧妙理解! 我们认识你,哦生命的真正道路,是所有诞生的无穷无尽的源头! 我们认识你,哦所有天性充分的繁殖,永恒的永久! 而且在我们的崇拜中,崇拜你神圣中的圣洁, 以这样的我们可能再也不从这种生活的样子里分离我们自己的明智之举,我们仅期望你我们可能在你知识的爱中坚持被允许。带着满腔的希望,我们前去赴没有动物肉的纯洁餐会。"

*The words with which this Discourse on Initiation ends are full of significance. The key to the Hermetic Secret is found when the aspirant adopts the Edenic Life: the life of purity and charity which all mystics--Hebrew, Egyptian, Buddhist, Greek, Latin, Vedic, with one consent, ascribe to man in the golden age of his primeval perfection. The first outcome of the Fall, or Degeneracy, is the shedding of blood and eating of flesh. The license to kill is the sign-manual of "Paradise Lost." And the first step towards "Paradise Regained" is taken when man voluntarily returns to the manner of life indicated by his organism as that alone befitting him and thus reunites himself to the harmony of Nature and the Will of God. No man who follows this path and faithfully keeps to it will fail to find at length the Gate of Paradise. Not necessarily in a single life-time, for the process of purification is a long one, and the past experiences of some men may be such as to shut them out for many lives from the attainment of the promised land. But, nevertheless, every step faithfully and firmly trodden, brings them nearer to the goal, every year of pure life increasingly strengthens the spirit, purges the mind, liberates the will, and augments their human royalty. On the other hand, it is idle to seek union with God in the Spirit, while the physical and magnetic organism remains insurgent against Nature. Harmony must be established between man and Nature before union can be accomplished between man and God. For Nature is the manifest God; and if man be not in perfect charity with that which is visible, how shall he love that which is invisible? Hermetic doctrine teaches the kinship and solidarity of all beings, redeemed and glorified in man. For man does not stand aloof and apart from other creatures, as though he were a fallen angel dropped from some supernal world upon the earth, but he is the child of earth, the product of evolution, the elder brother of all conscient things; their lord and king, but not their tyrant. It is his part to be to all creatures a Good Destiny; he is the keeper, the redeemer, the regenerator of the earth. If need be, he may call on his subjects to serve him as their king, but he may never, without forfeiting his kingship, maltreat and afflict them. All the children of God, in every land and age, have abstained from blood, in obedience to an occult law which asserts itself in the breast of all regenerate men. The mundane Gods are not averse to blood, for by means of it they are invigorated and enabled to manifest. For the mundane Gods are the forces of the astral element in man, which element dominates in the unregenerate. Therefore, the unregenerate are under the power of the stars, and subject to illusion. Inasmuch as a man is clean from the defilement of blood, inasmuch he is less liable to be beguiled by the deceptions of the astral serpent. Therefore, let all who seek the Hermetic secret, do their utmost to attain to the Hermetic life. If entire abstinence from all forms of animal food be impossible, let a lower degree be adopted, admitting the use of the least bloody meats only--milk, fish, eggs, and the flesh of birds. But in such a case, let the intention of the aspirant be continually united with that of Nature, willing with firm desire to lead, whenever possible, a yet more perfect life; so that in a future birth he may be enabled to attain to it.--A. K.

Trismegistus全称是Hermes Trismegistus,赫姆提卡的全名。
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