Tuesday, 12 February 2013
We now study prayers to Hermes in the PGM VII that somewhat resemble that prayer in PGM V studied above. the PGM VII.664-85 writes a spell for obtaining dream revelations, and here is said seven times to the lamp the spell that is prayer to Hermes Hermes, lord of the world who’re in the heart O circle of Selene, spherical And square, the founder of words of speech Pleader of Justice’s cause, garbed in a mantle, with golden sandals, turning airy course beneath earth’s depths, who hold the spirit’s reins the sun’s and who with lamps of gods immortal Give joy to those beneath earth’s depths, to mortals (Trl. E.N. O’Neil) This prayer to Hermes is much similar to the prayer in PGM V. This spell is, however, said to lamp in requesting oracle, although in PGM V is central the figurine of Hermes that apparently was installed in figurine of a boat. And in PGM VII.540-578 is recorded also a lamp divination where was recited spell to Hermes Trismegistos who is asked to appear. During the current study we have discussed already some notices of cult of Asclepios, and thus we also notice that in PGM VII.628-42 is ritual of Asclepios of Memphis, or Imhotep, who is here also connected with the pole star (the Bear). Philo of Alexandria in some writings writes also KEERUSSEIN and KEERUGMA, to denote official proclamations. In the Conf 197 Philo notices TOUTOON GAR SKEDASTHENTOON OI PALAI PEFEUGOTES TEEN TURANNIDA TEES AFROSUNEES ENI KEERUGMATI KATHODON EUREESOUSI GRAPSANTOS TE KAI BEBAIOOSANTOS THEOU TO KEERUGMA OOS DEELOUSIN OI KHREESMOI EN OIS DIEIREETAI OTI EAN E E DIASPORA SOU AP’ AKROU TOU OURANOU EOOS AKROU TOU OURANOU EKEITHEN SUNAKSEI SE (Deut 30:4). Philo notices here how those since much time fugitives for tyranny of foolishness, anyhow in one proclamation find chance to return, thus when God writes and guarantees the proclamation that the Oracles write, then quoting Deut 30:4. In this treatise Confusione 75-83 Philo much in detail discusses how wise men are called sojourners PAROIKOUNTES and how they establish settlements coming from their heavenly homes DIA TOUTO OI KATA MOUSEN SOFOI PANTES EISAGONTAI PAROIKOUNTES AI GAR TOUTOON PSUKHAI STELLONTAI MEN APOIKIAN DEE POTE TEEN EKS OURANOU. The treatise Confusione Linguarum is lengthy interpretation of Genesis 11:1-9, the episode of building the tower and thereafter occurred scattering of men around earth. In the Conf 174 Philo notices AGGELOI, much similarly with his writings in de Gigantibus concerning angels, or envoys. And Agric 112, 117 notices with KEERUGMA public honorary announcements for victors of contests. Thus is also in Somn 1:130 described, interpreting the ENARKESE TO PLATOS (Gen 32:25). And in Fuga 20 Philo interprets Gen 31:27 EI ANEGGEILAS MOI, EKSAPESTEILA AN SE noticing then how to some people liberty was proclaimed ELEUTHERIAN ALLOIS EKEERUTTES. Many writings of Philo are often difficult interpretations and intriguing Platonising allegories; but the Embassy to Gaius aims at much historiography and some accurate description of events and beliefs. Thus we find in this Legatio descriptions how the emperor Gaius in different occasions could appear donned in garbs of different then worshipped deities. Legatio 94 notices how Gaius could appear in garb of Hermes, and here Philo describes some details of garb of Hermes and clarifies much. Then he donned in Hermes’ staffs, sandals and mantles (KEERUKEIOIS KAI PEDILOIS KAI KHLAMUSIN ENSKEUAZOMENOS). Philo then in Legatio 99 interprets meaning of these symbolic garments, the winged sandals of Hermes symbolise OTI PROSEEKEI TON ERMENEA KAI PROFEETEEN TOON THEIOON AF’ OU KAI ERMEES ONOMASTAI, TA AGATHA DIAGGELLONTA. And Philo explains meaning of the Staff of Hermes in Legatio 100 PALIN KERUKEION ANALAMBANEI DEIGMA SUMBATERIOON SPONDOON POLEMOI GAR ANOKHAS KAI DIALUSEIS LAMBANOUSI DIA KEERUKOON EIREENEEN KATHISTAMENOON. Here is described how wars cease and end when KEERUKS heralds may mediate peace. Important is to notice that in Decalogo 54 Philo notices how people called earth, heavens and stars with different names in their worship; thus was earth called with titles Kore, Demeter or Pluto; and here Philo presents a lengthy list of such religious traditions. This is important also for better comprehending the Spell to Hermes in PGM 5 that above was discussed. Interestingly, thus, Philo here notices that with name Hermes was called “the glistener” or “the flash” like flash of lightning, in stating KALOUSI GAR…KAI STILBONTA HERMEN. (In Biblical Greek this word is rare, Mark 9:3 thus describing the shining clothes of exalted Jesus KAI TA IMATIA AUTOU EGENETO STILBONTA LEUKA LIAN where LXX Ezekiel 40:3 is worth remembering. And LXX Ezekiel 21:15, 20 and 33 write that STILBO. Already we have noticed here description of TB snake staff in Hebrew Bible writing of TB-H TB-H HWHDH LMYN HJH LH BRQ MRTH AW NSJS SBT (Shabbath staff) BNJ MAST KL YZ so that such composition of two living TB snakes also makes BRQ lightning- thus is noticed Shabbath snake staff that makes fire (AS) to all kinds of wood (Ezek 21:15 in Hebrew Bible), thus is indeed noticed how Shabbath snake staff makes fire- and importantly, Septuagint translation of this Ezekiel 21 thus emphasises writing of STILBO “glistening” or “flashing” (21:15,20,33)- we thus understand that in Biblical Greek tradition such STILBO notices the snake staff SHABBATH that makes flashing or sparkling, thus kindles fire. Philo of Alexandria was very learned in Greek Biblical traditions, and we can be sure that Philo remembered also such Greek Ezekiel translation when writing this (in his writings STILBO is rare); however, mostly are references found only to books of the Torah. Thus we understand Philo’s saying in Decal 54 KAI STILBONTA HERMEN so that Philo thereby describes how Hermes could kindle fire with his snake staff. (Apparently such staff was equipped with some flints, or more advanced methods of kindling, e.g. sulphur resembling even recently used technology in matches). (Worth remembering is also 1 Macc 6:39 OOS DE ESTILBEN O HEELIOS EPI TAS KHRUSAS KAI KHALKAS ASPIDAS ESTILBEN TA OREE AP’ AUTOON KAI KATEUGASEN OOS LAMPADES PUROS where in Biblical Greek in times very near to Philo, STILBO is written in sentence where fiery lamps LAMPADES PUROS are also noticed. For Philo’s writings, such almost contemporary writing is apparently very important). Indeed, in the Loeb translation writes Colson in footnote more commentary for rendering STILBO, commenting translation “the glitterer Hermes” with words “or ‘sparkler,’ ‘twinkler’” (LCL Philo VII, p.34). Importantly, Colson has considered also rendering “sparkler” in his writing- and now we make more interpretation in such style, noticing STILBO in 1 Macc 6:39 and LXX of Ezekiel 21. Thus is quite worth also noticing the spell to Hermes in Greek Magical Papyri (see above) in PGM 5.406ff noticed (HERME KOSMOKRATOR, ENKARDIE, KUKLE SELENEES…LAMPASI TERPOON TOUS HUPO TARTARA GAIEES TE BROTOUS BION EKTELESANTAS where the LAMPASI TERPOON not only notices bringing rejoicing with lamps, but also that Hermes may “STRP” or STILBO give spark and kindle lamps- and thus, of course, bring rejoicing to many. Importantly notable is the “Hermes’ ring” in PGM 5.213-303 writing HERMOU DAKTULIOS KANTHAROU POIEESIS LABOON KANTHARON GEGLUMMENON; this “Hermes’ ring is ritual of KANTHAROS cup, taking a engraved cup; here the word POIEESISLABOON almost contains the STILBOON, so that this ritual of Hermes’ ring notices kindling a cup KANTHAROS. (We also learn that this KANTHAROS cup should be a piece of stone, engraved of a greenish stone GLUMMA KANTHAROU EIS LITHON SMARAGDON POLUTELEE GLUPSON KANTHARON in 5.240ff (regrettably, here translation by Morton Smith in Ed. Betz does not present this interesting statement in the beautiful clarity)). (Also worth remembering is that ZALE indeed notices surging of sea and spraying, and e.g. fiery rain from volcano could be noticed PURPNOOS ZALE- this also emphasising the STILBOO in meaning of “sparkle”- not merely “glisten” or “glitter”.) Chapter Ten. The NAHAS Snake Ornaments of the First Temple We read in 1 Kings 7 important descriptions of details of decorations of the First Temple, built by Solomon. We shall see that actually this Temple was amply decorated with precious snake and cobra ornaments. Also it is specially important to notice that 1 Kings 6:13 specifies that chief designer of this Temple was Hiram of Tyre, this emphasises also cultural connections, because this Hiram certainly therefore mastered many of technologies then practised in Tyre and building guilds of Tyre, and probably Hiram also much knew of the designs to be decorated in the Temple, so that the Temple could look specially precious and “fashionable”. We see that many decorations in the Temple were snake and cobra ornaments. We begin noticing the two pillars in the Temple, described in 1 Kings 7:15 stating that WJZR AT SNJ HYMWDJM NHST SMNH YSRH AMH QWMH HYMWD HAHD WHWT STJM YSRH AMH JSB AT HYMWD HSNJ Here are described two NHS snake decorated Pillars of the Temple, each pillar being eighteen cubits high. And here is noticed HWT JSB AT around both Pillars. This is apparently a snake form garland winding around those both Pillars- in this Chapter JSB and SBJB are often describing the decorations of this Temple, these noticing something that is winding around, such as garlands and some snake style decorations. Worth noticing is that these words specifically write Hebrew JSBAT HYMWD where apparent reference to SBT and Shabbath is clear, these words describing how the decoration garland was JSB winding around the Pillar. Specifically, there was the HWT winding around these two pillars. What was this HWT garland more specifically? For this ancient time of Solomon important is to remember that NHTYT is Egyptian name for the Victorious Cobra; remembering this NHTYT is generally quite important in reading many descriptions of serpents in Old Testament, because there NHS is the usual noun for serpents and snakes- although in many texts the NHS apparently has lost its specific reference to this Egyptian Cobra and merely became more usual Biblical designation of serpents and snakes. (One reality of seafaring is that even in Talmudic times NHT JMA noticed those coming down, specifically SEAFARERS (see J 894), this being one important mention of symbolism of seafaring with dragon boats, such noticed even in thus much later parlance of Talmudic times). We comprehend here reference to Pillar around which snake garland was winding; and apparently such decoration could pompously manifest and symbolise the presence of the Holy Snake Staff in the Temple of Solomon. Also such description is written concerning the molten sea in 7:23 WQWH SLSJM BAMH JSB ATW SBJB and in following 7:24. I hope this Book has been interesting for Readers, providing much learning, ideas and more studies. END OF VERRE ET BIBLE FOURTEEN. by Pasi K Pohjala Feb2013.