DWM Essays and Effusions.v3b

Selected Essays And Effusions
David Myatt
Contents
° From Mythoi To Empathy

° On Minutiae And The Art Of Revision
° An Indebtedness To Ancient Greek And Greco-Roman Culture
° The Way Of Jesus of Nazareth
° Physis And Being: Introduction To The Philosophy Of Pathei-
Mathos
° A Note Concerning θειότης
° Time And The Separation Of Otherness
° That Heavy Dust
° Telesmata In The Picatrix
° Towards Understanding Ancestral Culture
° A Pre-Socratic Fragment: Empedocles
° The Beatitudes: A Translation
° A Note On The Term Jews In The Gospel of John
° The Joy Of Words
° Two Metaphysical Contradictions Of The Modern West
° In Defence Of The Roman Catholic Church: Part One
° In Defence Of The Roman Catholic Church: Part Two
Preface
Collected here are some of my more recent essays and effusions together
with those which were not included in printed compilations such as
Sarigthersa (2015), One Vagabond (2014) and Such Respectful Wordful
Offerings As This {2017) [1].
I have reproduced the essays and effusions as they were originally published
even though there is some repetition of content and/or of quotations.
Given my support of initiatives such as gratis Open Access, Open Source

software, and liberal licenses such as the Creative Commons ones, all the
essays included here are now licensed under the Creative Commons
(Attribution--NoDerivs 4.0) License and therefore can be copied and
distributed under the terms of that license which allows for commercial
publication separately or otherwise.
For this second edition I have included my three essays about the Roman
Catholic Church.
David Myatt
2019
[1] Sarigthersa, ISBN-13: 978-1512137149; One Vagabond In Exile From

The Gods, ISBN-13: 978-150239610; Such Respectful Wordful Offerings As
This, ISBN-13: 978-1978374355.
From Mythoi To Empathy

Toward A New Appreciation Of The Numinous
Since the concept of the numinous is central to my weltanschauung -

otherwise known as the 'philosophy of pathei-mathos' - it seems apposite to
provide, as I did in respect of my use of the term physis, φύσις [1], a more
detailed explanation of the concept, and my usage of it, than I have hitherto
given, deriving as the term does from the classical Latin numen which
denoted "a reverence for the divine; a divinity; divine power" with the word
numen assimilated into English in the 15th century, with the English use of
'numinous' dating from the middle of the 17th century and used to signify "of
or relating to a numen; revealing or indicating the presence of a divinity;
divine, spiritual."
The term numinous was also used in a somewhat restrictive religious way [2]
by Rudolf Otto over a century ago in his book Das Heilige.
In contrast to Otto et al, my understanding of the numinous is that it is

primarily a perceiveration, not a personal emotion or feeling, not a
mysterium, and not an idea in the sense of Plato's εἶδος and thus is not
similar to Kant's concept of a priori. As a perceiveration, while it includes an
apprehension of what is often referred to as 'the divine', 'the holy' - and
sometimes thus is an apprehension of theos or theoi - it is not limited to such
apprehensions, since as in the past it is often an intimation of, an intuition
concerning,
"the natural balance of ψυχή; a balance which ὕβρις upsets. This

natural balance – our being as human beings – is or can be manifest
to us in or by what is harmonious, or what reminds us of what is
harmonious and beautiful." [3]
Where ψυχή is an intimation of, an intuition concerning Life qua being; of

ourselves as a living existent considered as an emanation of ψυχή, howsoever
ψυχή is described, as for example in mythoi - and thus in terms of theos,
theoi, or 'Nature' - with ψυχή thus what 'animates' us and what gives us our
φύσις as human beings. A physis classically perceived to be that of a mortal
fallible being veering between σωφρονεῖν (thoughtful reasoning, and thus
fairness) and ὕβρις. [4]
The particular apprehension of external reality that is the numinous is that

provided by our natural faculty of empathy, ἐμπάθεια. When this particular
faculty is developed and used then it is a specific and extended type of
συμπάθεια. That is, it is a type of and a means to knowing and understanding
another human being and/or other living beings. The type of 'knowing' - and
thence the understanding - that empathy provides or can provide is different
from, but supplementary and complimentary to, that knowing which may be
acquired by means of the Aristotelian essentials of conventional philosophy
and experimental science.
Furthermore, since empathy is a natural and an individual human faculty, it
"is limited in range and application, just as our faculties of sight

and hearing are limited in range and application. These limits
extend to only what is direct, immediate, and involve personal
interactions with other humans or with other living beings. There is
therefore, for the philosophy of pathei-mathos, an 'empathic scale
of things' and an acceptance of our limitations of personal knowing
and personal understanding." [5]
That is, as I explained in my 2015 essay Personal Reflexions On Some

Metaphysical Questions, there is a 'local horizon of empathy'.
This local horizon and the fact that empathy is a human faculty mean that the
apprehension is wordless and personal and cannot be extrapolated beyond,
or abstracted out from, the individual without losing some or all of its
numinosity since the process of denotatum - of abstraction - devolves around
the meanings assigned to words, terms, and names, and which meanings can
and do vary over causal time and may be (mis)interpreted by others often on
the basis of some idea, or theory, or on some comparative exegesis.
It therefore follows that the numinous cannot be codified and that numinosity
cannot be adequately, fully, presenced by anything doctrinal or which is
organized beyond a small, a localized, and thus personal level; and that all
such a supra-local organization can ever hope to do at best is provide a
fallible intimation of the numinous, or perhaps some practical means to help
others toward individually apprehending the numinous for themselves.
Which intimation, given the nature of empathy - with its συμπάθεια, with its
wordless knowing of actually being for a moment or for moments 'the living
other' - is of muliebral virtues such as compassion, manners, and a certain
personal humility, and of how a shared, mutual, personal love can and does
presence the numinous. Which intimation, which wisdom, which knowing, is
exactly that of our thousands of years old human culture of pathei-mathos,
and which culture - with its personal recounting, and artistic renderings, of
tragedy, love, loss, suffering, and war - is a far better guide to the numinous
than conventional religions. [6]
All of which is why I wrote in my Tu Es Diaboli Ianua that in my view "the

numinous is primarily a manifestation of the muliebral," and that revealed
religions such as Christianity, Islam, and Judaism primarily manifest a
presencing of the masculous. Such religions - indeed all religions - therefore
have not presenced, and do not and cannot presence, the numinous as the
numinous can be presenced. Neither did Greco-Roman culture, for all its
assimilation of some muliebral mythoi, adequately presence the numinous,
and just as no modern organized paganus revival dependant on mythoi and
anthropomorphic deities can adequately presence the numinous.
For the cultivation of the faculty of empathy is the transition from mythoi and
anthropomorphic deities (theos and theoi) to an appreciation of the numinous
sans denotatum and sans religion.
A New Appreciation Of The Numinous
How then can the faculty of empathy be cultivated? My own practical

experience of various religions, as well as my own pathei-mathos, inclines me
to favour the personal cultivation of muliebral virtues and a return to a more
local, a less organized, way or ways of living based initially on a personal and
mutual and loyal love between two individuals. A living of necessity balanced
by personal honour given how the world is still replete with dishonourable
hubriatic individuals who, devoid of empathy, are often motivated by the
worst of intentions. For such a personal honour - in the immediacy of the
personal moment - is a necessary restoration of the numinous balance that
the dishonourable deeds of a hubriatic individual or individuals upsets [7].
For such a personal love, such a preparedness to restore the natural balance
through honour, are - in my admittedly fallible view - far more adequate
presencings of the numinous than any religious ritual, than any religious
worship, or any type of contemplative (wordless) prayer.
January 2018
[1] Toward Understanding Physis. Included in the 2015 compilation

Sarigthersa.
[2] I have endeavoured in recent years to make a distinction between a

religion and a spiritual 'way of life'. As noted in my 2013 text The Numinous
Way of Pathei-Mathos, Appendix II - Glossary of The Philosophy of Pathei-
Mathos, Religion,
"One of the differences being that a religion requires and manifests

a codified ritual and doctrine and a certain expectation of
conformity in terms of doctrine and ritual, as well as a certain
organization beyond the local community level resulting in
particular individuals assuming or being appointed to positions of
authority in matters relating to that religion. In contrast, Ways are
more diverse and more an expression of a spiritual ethos, of a
customary, and often localized, way of doing certain spiritual
things, with there generally being little or no organization beyond
the community level and no individuals assuming - or being
appointed by some organization - to positions of authority in
matters relating to that ethos.
Religions thus tend to develope an organized regulatory and

supra-local hierarchy which oversees and appoints those, such as
priests or religious teachers, regarded as proficient in spiritual
matters and in matters of doctrine and ritual, whereas adherents of
Ways tend to locally and informally and communally, and out of
respect and a personal knowing, accept certain individuals as
having a detailed knowledge and an understanding of the ethos and
the practices of that Way. Many spiritual Ways have evolved into
religions."
Another difference is that religions tend to presence and be biased toward

the masculous, while spiritual ways tend to be either more muliebral or
incorporate muliebral virtues.
[3] Myatt, David. The Numinous Way of Pathei-Mathos, 2103. Appendix II -

Glossary of The Philosophy of Pathei-Mathos, The Numinous.
[4] In my note Concerning σωφρονεῖν - included in my "revised

2455621.531" version of The Balance of Physis – Notes on λόγος and ἀληθέα
in Heraclitus. Part One, Fragment 112 - I mentioned that I use σωφρονεῖν
(sophronein) in preference to σωφροσύνη (sophrosyne) since sophrosyne has
acquired an English interpretation – "soundness of mind, moderation" –
which in my view distorts the meaning of the original Greek. As with my use
of the term πάθει μάθος (pathei-mathos) I use σωφρονεῖν in an Anglicized
manner with there thus being no necessity to employ inflective forms.
[5] Myatt, The Numinous Way of Pathei-Mathos. Appendix II - Immediacy-

of-the-Moment.
[6] One aspect of the apprehension of the numinous that empathy provides -
which I have briefly touched upon in various recent personal writings - is that
personal love is personal love; personal, mutual, equal, and germane to the
moment and to a person. It thus does not adhere to manufactured or
assumed abstractive boundaries such as gender, social status, or nationality,
with enforced adherence to such presumptive boundaries - such as
opposition to same gender love whether from religious or political beliefs -
contrary to empathy and a cause of suffering.
[7] As mentioned in my The Numinous Way of Pathei-Mathos,
"The personal virtue of honour, and the cultivation of wu-wei, are –

together – a practical, a living, manifestation of our understanding
and appreciation of the numinous; of how to live, to behave, as
empathy intimates we can or should in order to avoid committing
the folly, the error, of ὕβρις, in order not to cause suffering, and in
order to re-present, to acquire, ἁρμονίη.
For personal honour is essentially a presencing, a grounding, of

ψυχή – of Life, of our φύσις – occurring when the insight (the
knowing) of a developed empathy inclines us toward a compassion
that is, of necessity, balanced by σωφρονεῖν and in accord with
δίκη.
This balancing of compassion – of the need not to cause suffering –

by σωφρονεῖν and δίκη is perhaps most obvious on that particular
occasion when it may be judged necessary to cause suffering to
another human being. That is, in honourable self-defence. For it is
natural – part of our reasoned, fair, just, human nature – to defend
ourselves when attacked and (in the immediacy of the personal
moment) to valorously, with chivalry, act in defence of someone
close-by who is unfairly attacked or dishonourably threatened or is
being bullied by others, and to thus employ, if our personal
judgement of the circumstances deem it necessary, lethal force.
This use of force is, importantly, crucially, restricted – by the

individual nature of our judgement, and by the individual nature of
our authority – to such personal situations of immediate
self-defence and of valorous defence of others, and cannot be
extended beyond that, for to so extend it, or attempt to extend it
beyond the immediacy of the personal moment of an existing
physical threat, is an arrogant presumption – an act of ὕβρις –
which negates the fair, the human, presumption of innocence of
those we do not personally know, we have no empathic knowledge
of, and who present no direct, immediate, personal, threat to us or
to others nearby us.
Such personal self-defence and such valorous defence of another in

a personal situation are in effect a means to restore the natural
balance which the unfair, the dishonourable, behaviour of others
upsets. That is, such defence fairly, justly, and naturally in the
immediacy of the moment corrects their error of ὕβρις resulting
from their bad (their rotten) φύσις; a rotten character evident in
their lack of the virtue, the skill, of σωφρονεῖν. For had they
possessed that virtue, and if their character was not bad, they
would not have undertaken such a dishonourable attack."
On Minutiae And The Art Of Revision
Over forty years ago, many hours on many days on many months were spent
in the library of a monastery reading many books that I now only vaguely
recollect. But one of those which does still linger in memory was a work by
John Chrysostom concerning the Gospel of John [1], homilies given toward
the end of the fourth century Anno Domini, probably in Antioch, and over one
and half thousand years before I sat down in a religious environment to read
them. This continuity of religious tradition, of language, resonated with me
then in a pleasing way as did the scholarly minutiae, sparsely scattered
among the preaching, in which he explained some matters such as the use of
the definite article in the phrase – from verse 1 of chapter one of the Gospel
– θεὸς ἦν ὁ λόγος, Theos was the Logos.
Such minutiae make the process of translation – at least for me and in

respect of the Gospel of John – somewhat slow, partly because they can
change the meaning; or rather, provide a possible alternative interpretation
as is the case in the matter of θεὸς ἦν ὁ λόγος. Why, for example, is θεὸς here
not ὁ θεὸς (pedantically, the Theos/the God) as at verse 24 of chapter four,
πνεῦμα ὁ θεός? Which apparently pedantic question formed part of a
somewhat acrimonious theological dispute before, during, and after the time
of John Chrysostom; a dispute centred around a possible distinction between
(i) The God and (ii) God, father of Jesus, and thus whether Jesus was, like The
God, eternally-living. Those who affirmed such a distinction, and who thus
came to believe that both Jesus and the πνεύματος ἁγίου (the Holy Spirit)
were not equal to The God, were termed 'Arians' (after the Alexandrian priest
Arius) and were repeatedly condemned as heretics.
In respect of certain words or phrases it is, as so often, a personal choice

between following what has become or is regarded as the scholarly
consensus or undertaking one's own research and possibly arriving at a
particular, always disputable, interpretation. Such research takes time –
days, weeks, months, sometimes longer – and may lead one to revise one's
own particular interpretation, as occurred recently in respect of my
interpretation of θεὸς ἦν ὁ λόγος, which initially and in respect of grammar
was a minority one (qv. Jean Daillé) of The Logos was Theos rather than the
conventional Theos [God] was the Logos [Word].
In the matter of θεὸς and ὁ θεὸς the current consensus is that there is in the
Gospel of John no distinction between them. However, the arguments used to
support this – from Chrysostom on – are theological and devolve around the
use of such terms by John, by other Evangelists, by early Christians such as
Paul of Tarsus, and even by the authors of LXX. That is, arguments are made
regarding, for example, why the Evangelist wrote ὁ λόγος (the logos) rather
than just λόγος: because, it is argued, to distinguish Jesus (identified as the
logos) from everyone else. In addition, the Evangelist, and thus his Gospel,
are often considered to be divinely-inspired – guided by the Holy Spirit, with
the Evangelist thus aware of τὰ βάθη τοῦ θεοῦ [2] – so that there are in that
Gospel, as in the others, meanings beyond what an ordinary person might
express in Hellenistic Greek.
Over forty years ago I, subsequent to some doubts, accepted such theological
arguments and therefore had little interest – beyond disputations concerning
the actual meaning of words such as λόγος in classical and Hellenistic Greek
– in further questioning the accuracy of conventional interpretations of the
Gospel of John such as that of the Douay–Rheims version.
Now, as someone with a rather paganus weltanschauung, brought-
into-being by πάθει μάθος, but respectful still of other manifestations of the
numinous, I strive to understand that Gospel in the cultural milieu of the
ancient Roman Empire and thus as a work, written in Hellenistic Greek, by a
man who either had known Jesus and participated in his life, or who had
known and was close to someone who did. That is, I approach the text as I
did the tractates of the Corpus Hermeticum and the extant writings of
Sophocles and Aeschylus; as an original work, possibly a self-contained one,
where the author conveys something derived from their knowledge, learning,
and personal experience, and where the meanings of certain words or
passages may sometimes be explained or placed into context by comparison
with other authors writing in the same language in the same or in a similar
cultural milieu.
Thus, when I consider a phrase such as πνεῦμα ὁ θεός I wonder about the
meaning of πνεῦμα, of θεός, and of ὁ θεός, not in terms of later explanations
– in this instance 'the Holy Spirit', God, the God – and not in terms of
assuming the author is learned concerning and referring to or quoting or
paraphrasing texts such as LXX, but rather as terms, ideas, germane to the
world, the place, in which the author lived. Understood thus, θεός is just
theos; πνεῦμα is just pneuma or 'spiritus'; with words such as those and
other words such as λόγος possibly becoming explained or placed into
context by the narrator as the narrative proceeds.
In the matter of my interpretation of the Gospel of John, revision is therefore

inevitable as I proceed, slowly, hopefully studiously, from verse to verse and
from chapter to chapter, for I really have no preconceptions about what such
slow studious progress will or might reveal about what has already been
interpreted (or misinterpreted) by me, especially as minutiae can take one on
various detours, and which detours sometimes cause one to travel far away
from the Judaea that existed when Pontius Pilate was Praefectus of that
Roman province.
July 2017
[1] Homiliae in Ioannem, volume 59 of the Migne Patrologia Graeca series.
[2] "The profundities of Theos." First Epistle To The Corinthians, 2.10.

Wycliffe, and the King James Bible: "The deep things of God."
An Indebtedness To Ancient Greek And Greco-Roman Culture
One of my fond memories of English schooldays was as a Sixth Form boarder

in the late 1960's when I had a room to myself and an allowance from my
father who had returned to live and work in Africa.
As recounted elsewhere [1] the allowance allowed me to travel and buy

books, often from bookshops in London, Oxford, and Cambridge, and one
such purchase was of the complete, multi-volume, Oxford English Dictionary,
and almost every evening I loved
"to dip into it for an hour or so, discovering new words, their
etymology, and a quotation or two to betake me, in the days
following, to some library or some bookshop to find and to read the
work or works in question. I enjoyed the richness, the diversity, the
flexibility, of the English language; its assimilation of so many
words from other languages, and that ambiguity of sound which
sometimes led to or could lead to such variations in spelling as
sometimes seemed to annoy those who desired to reform that
language and which reform would see its versatility, quirkiness,
and heritage, lost in order to fit some boring manufactured
schemata." [2]
Such schoolboy habits would prove useful when I began to develope my

philosophy of pathei-mathos and saught to express my intuitions about Being
and about our mortal being through the medium of English words.
Such an expression led me to use some non-English terms mostly from

Ancient Greek but occasionally from Latin in the hope that such terms would
not only be able to convey my meaning better than some easily
mis-understood English term but also might be assimilated into the English
language as philosophical terms either in their transliterated English form or
in their Greek and Latin form.
Such terms might also reveal my indebtedness to Ancient Greek and

Greco-Roman culture and how and why the philosophy of pathei-mathos is
both a "transition from mythoi and anthropomorphic deities (theos and theoi)
to an appreciation of the numinous sans denotatum and sans religion" [3] and
thus a return to individual insight and understanding over impersonal
abstractions/ideations, over denotatum, and over religious and political
dogma, with the Latin denotatum – used as an Anglicized term and which
thus can be used to describe both singular and plural instances of denoting
and naming – a useful example of my somewhat idiosyncratic methodology.
Thus and for example I used and use σοφόν instead of σοφός when the sense
implied is not the usual "skilled", or "learned" or "wise" but rather what lies
beyond and what was/is the genesis of what is presenced in a person as skill,
or learning, or wisdom.
I used and use σωφρονεῖν in preference to σωφροσύνη (sophrosyne) to

suggest a fair and balanced personal judgement rather than the fairly
modern English interpretation of sophrosyne as "soundness of mind,
moderation".
I used and use Δίκα instead of δίκη when the sense implied is "what lies
beyond and what was the genesis of δίκη personified as [a] goddess", which
is the natural instinct in those of noble physis (φύσις) for honour, fairness,
and beauty – καλὸς κἀγαθός [4] – and thus the natural balance rather than
"the correct/customary/ancestral way" or an abstract, impersonal,
modern-type of "justice".
In most such cases the Greek words are used, as I wrote in A Note On Greek
Terms In The Philosophy Of Pathei-Mathos, in an Anglicized way – as
transliterated terms such as pathei-mathos and enantiodromia are – with
there being no need to employ Greek inflective forms.
In the cases where the Greek words are not transliterated – σωφρονεῖν as
sophronein for example – the intent was to not only provide a direct link to
Ancient Greek and Greco-Roman culture but also to signify that the word
represents an important or interesting metaphysical principle in the
philosophy of pathei-mathos.
Hence σοφόν – sophon – is how and why empathy and pathei-mathos can
reveal and can presence our physis, the nature of our being, the nature of
Being itself, and reveal that Time is not only causal but acausal. It also
suggests, as do Δίκα and σωφρονεῖν, the primacy and the importance of
individual insight and understanding.
In a world where propaganda and disinformation still proliferate, based as

they are on denotatum and often on political dogma and impersonal
abstractions/ideations, and in a world where mythoi and anthropomorphic
deities (theos and theoi) and thus organized religion still seem to dominate,
the philosophy of pathei-mathos provides an alternative: the individual way of
pathei-mathos and of empathy, based as it is on four axioms:
(i) that it is empathy and pathei-mathos which can wordlessly

reveal the ontological reality both of our own physis and of how we,
as sentient beings, relate to other living beings and to Being itself;
(ii) that it is denotatum – and thus the abstractions deriving
therefrom – which, in respect of human beings, can and often do
obscure our physis and our relation to other living beings and to
Being; (iii) that denotatum and abstractions imply a dialectic of
contradictory opposites and thus for we human beings a
separation-of-otherness; and (iv) that this dialectic of opposites is,
has been, and can be a cause of suffering for both ourselves, as
sentient beings, and – as a causal human presenced effect – for the
other life with which we share the planet named in English as
Earth. [5]
Does my idiosyncratic use of Ancient Greek and Latin terms make this
philosophy confusing, difficult to understand and difficult to appreciate?
Perhaps. But since philosophia – ϕιλοσοϕία – is, at least according to my
fallible understanding, becoming a friend of σοφόν, [6] and since such a
personal friendship involves seeking to understand Being, beings, and Time,
and since part of the ethos of the culture of the West – heir to Ancient Greek
and Greco-Roman culture – is or at least was a personal and rational quest
for understanding and knowledge, then perhaps some effort, as befits those
of noble physis who appreciate and who may seek to presence καλὸς
κἀγαθός, is only to be expected.
April 2019
[1] Early Years, in Myngath: Some Recollections of a Wyrdful and Extremist

Life. 2013. ISBN 978-1484110744.
[2] The Joy Of Words, 2013.
[3] From Mythoi To Empathy: Toward A New Appreciation Of The Numinous.

2018.
[4] I have described καλὸς κἀγαθός in my two recent books Classical

Paganism And The Christian Ethos, and Tu Es Diaboli Ianua.
[5] Physis And Being: An Introduction To The Philosophy Of Pathei-Mathos.

2019.
[6] The Way of Pathei-Mathos: A Philosophical Compendiary, in The

Numinous Way of Pathei-Mathos, fifth edition, 2018. ISBN 978-1484096642.
The Way Of Jesus of Nazareth
A Question Of Hermeneutics?
As my translation of and commentary on the Gospel According To John so

very slowly progresses [1] what I am (re)discovering is how different the 'way
of Jesus of Nazareth' – as presenced in and by that particular Gospel over
two thousand years ago – seems to me to be from what has so often been
preached by so many and for so long regarding that religion which has
become known as Christianity, dependant as such preaching so often is and
has been on interpretations, and translations, of the Greek texts that form
the 'New Testament'.
What emerges from my own translation – that is, from my particular

'interpretation of meaning' of the Gospel According To John – is rather
reminiscent of what individuals such as Julian of Norwich, George Fox, and
William Penn wrote and said about Jesus and the spiritual way that the
Gospels in particular revealed. This is the way of humility, of forgiveness, of
love, of a personal appreciation of the divine, of the numinous; and a
spiritual, interior, way somewhat different from supra-personal moralistic
interpretations based on inflexible notions of 'sin' and thus on what is
considered 'good' and what is considered 'evil'.
A difference evident in many passages from the Gospel of John, such as the
following two, one of which involves the Greek word πιστεύω, and which
word is perhaps a relevant hermeneutical example. The conventional
interpretation of meaning, in respect of New Testament texts, is 'believe',
'have faith in', so that John 3:16 is interpreted along the following lines:
For God so loved the world, that he gave his only begotten Son,
that whosoever believeth in him should not perish, but have
everlasting life. (King James Bible)
Similarly in respect of other verses where πιστεύω occurs, so that the

impression is of the necessity of believing, of having or acquiring faith.
Yet, and in regard to the aforementioned verse, if one interprets that

particular (and another) Greek word in a more Hellenistic – a more Greek –
way, then one has:
Theos so loved the world that he offered up his only begotten son
so that all those trusting in him would not perish but might have
life everlasting.
Not only is this personal, direct – as in personally trusting someone as

opposed to a 'blind believing' – but there are no prior hermeneutic
assumptions about 'God', derived as such assumptions are from over two
thousand years of scriptural exegesis and preaching.
Example One. Chapter Three, 16-21
DWM:
Theos so loved the world that he offered up his only begotten son
so that all those trusting in him would not perish but might have
life everlasting. For Theos did not dispatch his son to the world to
condemn the world, but rather that the world might be rescued
through him. Whosoever trusts in him is not condemned while
whomsoever does not trust is condemned for he has not trusted in
the Nomen of the only begotten son of Theos.
And this is the condemnation: That the Phaos arrived in the world
but mortals loved the darkness more than the Phaos, for their
deeds were harmful. For anyone who does what is mean dislikes
the Phaos and does not come near the Phaos lest their deeds be
exposed. But whomsoever practices disclosure goes to the Phaos so
that their deeds might be manifest as having been done through
Theos. [2]
King James Bible:
God so loved the world, that he gave his only begotten Son, that
whosoever believeth in him should not perish, but have everlasting
life. For God sent not his Son into the world to condemn the world;
but that the world through him might be saved. He that believeth
on him is not condemned: but he that believeth not is condemned
already, because he hath not believed in the name of the only
begotten Son of God. And this is the condemnation, that light is
come into the world, and men loved darkness rather than light,
because their deeds were evil. For every one that doeth evil hateth
the light, neither cometh to the light, lest his deeds should be
reproved. But he that doeth truth cometh to the light, that his
deeds may be made manifest, that they are wrought in God.
Example Two. Chapter Five, 1-16
DWM:
Following this, there was a Judaean feast and Jesus went to

Jerusalem. And there is in Jerusalem by the place of the sheep a
pool, named in the language of the Hebrews as Bethesda, which
has five colonnades in which were a large number of the infirm –
the blind, the limping, the withered – awaiting a change in the
water since on occasion an Envoy of Theos descended into the pool,
stirring the water, and whomsoever after that stirring of the water
was first to enter became complete, the burden of their affliction
removed.
And there was a man there who for eight and thirty years had been
infirm. Jesus, seeing him lying there and knowing of that lengthy
duration, said to him: "Do you seek to be complete?"
The infirm one replied: "Sir, I do not have someone who when the
water is stirred could place me in that pool, and, when I go,
someone else has descended before me."
Jesus said to him: "Arise. Take your bedroll, and walk."
And, directly, the man became complete, took up his bedroll and
walked around. And it was the day of the Sabbath.
Thus did the Judaeans say to the one who had been treated: "It is
the Sabbath and it is not permitted for you to carry your bedroll."
To them he answered: "It was he who made me complete who said

for me to take my bedroll and to walk around."
So they asked him: "Who is the man who said for you to take the
bedroll and walk?"
But the healed one did not know, for there was a crowd there with
Jesus having betaken himself away.
Following this, Jesus discovered him in the temple and said to him:
"Behold, you are complete. No more missteps, lest something
worse befalls you."
The man then went away and informed the Judaeans that it was
Jesus who had made him complete, and thus did the Judaeans
harass Jesus because he was doing such things on the Sabbath.
[3][4]
King James Bible:
After this there was a feast of the Jews; and Jesus went up to
Jerusalem.
Now there is at Jerusalem by the sheep market a pool, which is

called in the Hebrew tongue Bethesda, having five porches. In
these lay a great multitude of impotent folk, of blind, halt,
withered, waiting for the moving of the water. For an angel went
down at a certain season into the pool, and troubled the water:
whosoever then first after the troubling of the water stepped in was
made whole of whatsoever disease he had. And a certain man was
there, which had an infirmity thirty and eight years. When Jesus
saw him lie, and knew that he had been now a long time in that
case, he saith unto him, Wilt thou be made whole? The impotent
man answered him, Sir, I have no man, when the water is troubled,
to put me into the pool: but while I am coming, another steppeth
down before me. Jesus saith unto him, Rise, take up thy bed, and
walk. And immediately the man was made whole, and took up his
bed, and walked: and on the same day was the sabbath.
The Jews therefore said unto him that was cured, It is the sabbath
day: it is not lawful for thee to carry thy bed. He answered them,
He that made me whole, the same said unto me, Take up thy bed,
and walk. Then asked they him, What man is that which said unto
thee, Take up thy bed, and walk? And he that was healed wist not
who it was: for Jesus had conveyed himself away, a multitude being
in that place. Afterward Jesus findeth him in the temple, and said
unto him, Behold, thou art made whole: sin no more, lest a worse
thing come unto thee. The man departed, and told the Jews that it
was Jesus, which had made him whole.
And therefore did the Jews persecute Jesus, and sought to slay him,
because he had done these things on the sabbath day.
Conclusion
The first example seems to me to be revealing of the personal nature of the

'way of Jesus of Nazareth' – of a personal trust in a particular person, in this
instance a trust in Jesus because of how he and his life are recounted by the
Evangelist – contrasting with a rather impersonal demand to believe, to have
faith, based on doctrine as codified by someone else or by some organized
regulatory and supra-local hierarchy.
The second example seems to me to be revealing of the contrast between the

then organized supra-personal religion of the Judaeans – with its doctrinal
forbiddance, sometimes on pain of death, of certain personal deeds – and the
empathy and compassion of an individual, as evident in Jesus in the
immediacy of the moment healing a long-suffering infirm man and bidding
him to take up and carry his bedroll, undoubtedly aware as Jesus was that he
was doing and inciting what was forbidden because for him empathy and
compassion were more important than some established doctrine.
Is this contrast between what seems to be a particular dogmatism, a

particular religious (hubriatic) intolerance by the Judaeans, and an individual
being empathic and compassionate in the immediacy of the moment, still
relevant today? Personally, I do believe it is, leading me to conclude that τὸ
κατὰ Ἰωάννην εὐαγγέλιον – The Gospel According To John – contains certain
truths not only about our physis as human beings but also about our relation
to Being, to the divine, to the numinous. For, as described in tractate III of
the Corpus Hermeticum,
The numen of all beings is theos: numinal, and of numinal physis.

The origin of what exists is theos, who is Perceiveration and Physis
and Substance: the sapientia which is a revealing of all beings. For
the numinal is the origin: physis, vigour, incumbency,
accomplishment, renewance […]
The divine is all of that mixion: renewance of the cosmic order

through Physis, for Physis is presenced in the divine. [5]
October 2017
Footnotes
[1] Volume I (chapters 1-4) of my translation of and commentary on the

Gospel According To John was published in July 2017 (ISBN
978-1548913670) with volume II (chapters 5-10) scheduled for publication in
2018.
A version in html – including chapter 5 and >, which is subject to revision

and updated as and when new verses and the associated commentary are
available – is (as of October 2017) at http://www.davidmyatt.info/gospel-
john.html
[2] A (slightly edited) extract from my commentary on John 3:16-21.
° Nomos. νόμος. A transliteration since as with 'logos' a particular

metaphysical principle is implied and one which requires contextual
interpretation; a sense somewhat lost if the English word 'law' is used
especially given what the word 'law' often now imputes.
° Phaos. Given that φάος metaphorically (qv. Iliad, Odyssey, Hesiod, etcetera)
implies the being, the life, 'the spark', of mortals, and, generally, either (i) the
illumination, the light, that arises because of the Sun and distinguishes the
day from the night, or (ii) any brightness that provides illumination and thus
enables things to be seen, I am inclined to avoid the vague English word
'light' which all other translations use and which, as in the case of God, has,
in the context of the evangel of Jesus of Nazareth, acquired particular
meanings mostly as a result of centuries of exegesis and which therefore
conveys or might convey something that the Greek word, as used by the
author of this particular Greek text, might not have done.
Hence my transliteration – using the Homeric φάος instead of φῶς – and

which transliteration requires the reader to pause and consider what phaos
may, or may not, mean, suggest, or imply. As in the matter of logos, it is most
probably not some sort of philosophical principle, neo-Platonist or otherwise.
Interestingly, φῶς occurs in conjunction with ζωή and θεὸς and ἐγένετο and
Ἄνθρωπος in the Corpus Hermeticum, thus echoing the evangel of John:
φῶς καὶ ζωή ἐστιν ὁ θεὸς καὶ πατήρ͵ ἐξ οὗ ἐγένετο ὁ Ἄνθρωπος

(Poemandres, 1.21)
Life and phaos are [both] of Theos, The Father, Who brought
human beings into existence
° For their deeds were harmful. ἦν γὰρ αὐτῶν πονηρὰ τὰ ἔργα. Harmful: that
is, caused pain and suffering. To impute to πονηρός here the meaning of a
moral abstract 'evil' is, in my view, mistaken. Similarly with the following
φαῦλος in v.20 which imparts the sense of being 'mean', indifferent.
Since the Phaos is Jesus, those who are mean, those who do harm, avoid
Jesus because (qv. 2.25) he – as the only begotten son of Theos – knows the
person within and all their deeds. Thus, fearing being exposed, they avoid
him, and thus cannot put their trust in him and so are condemned and
therefore lose the opportunity of eternal life.
° whomsoever practices disclosure. ὁ δὲ ποιῶν τὴν ἀλήθειαν. Literally, 'they

practising the disclosing.' That is, those who disclose – who do not hide – who
they are and what deeds they have done, and who thus have no reason to
fear exposure. Here, as in vv.19-20, the meaning is personal – about the
character of people – and not about abstractions such as "evil" and "truth",
just as in previous verses it is about trusting in the character of Jesus. Hence
why here ἀλήθεια is 'sincerity', a disclosing, a revealing – the opposite of
lying and of being deceitful – and not some impersonal 'truth'.
[3] Note how Jesus does not disapprovingly preach about – does not even
mention – the apparently superstitious practice of infirm individuals waiting
by a 'miraculous' pool in order to be cured.
°°°
[4] A (slightly edited) extract from my commentary on John 5:1-16.
° the place of the sheep. Since the Greek προβατικός means "of or relating to
sheep" and there is no mention of a 'gate' (or of anything specific such as a
market) I prefer a more literal translation. It is a reasonable assumption that
the sheep were, and had in previous times been, kept there prior to being
offered as sacrifices, as for example sheep are still so held in particular
places in Mecca during Eid al-Adha, the Muslim feast of sacrifice.
° named in the language of the Hebrews. ἐπιλεγομένη Ἑβραϊστὶ.
° the infirm. The Greek word ἀσθενέω implies those lacking normal physical
strength.
° awaiting a change in the water. Reading ἐκδεχομένων τὴν τοῦ ὕδατος

κίνησιν with the Textus Receptus, omitted by NA28, but included in ASV,
Tyndale, and Wycliffe.
° Envoy of Theos. Reading άγγελος γάρ κυρίου κατά καιρών κατέβαινεν (qv.
Cyril of Alexandria, Commentary on John, Book II, V, 1-4, Migne Patrologia
Graeca 73) and ἐν τῇ κολυμβήθρᾳ, καὶ ἐτάρασσεν τὸ ὕδωρ· ὁ οὖν πρῶτος
ἐμβὰς μετὰ τὴν ταραχὴν τοῦ ὕδατος, ὑγιὴς ἐγίνετο, ᾧ δήποτε κατειχετο
νοσήματι with the Textus Receptus. The verse is omitted by NA28, but
included in ASV, Tyndale, and Wycliffe.
a) envoy. As noted in the commentary on 1:51, interpreting

ἄγγελος as 'envoy' (of theos) and not as 'angel', particularly given
the much later Christian iconography associated with the term
'angel'.
b) Theos. Regarding άγγελος γάρ κυρίου, qv. Matthew 28.2

ἄγγελος γὰρ κυρίου καταβὰς ἐξ οὐρανοῦ, "an envoy of [the]
Lord/Master descended from Empyrean/the heavens." Since here
κύριος implies Theos (cf. John 20.28 where it is used in reference
to Jesus), an interpretation such as "envoy of Theos" avoids both
the phrase "envoy of the Master" – which is unsuitable given the
modern connotations of the word 'master' – and the exegetical
phrase "angel/envoy of the Lord" with all its associated and much
later iconography both literal, by means of Art, and figurative, in
terms of one's imagination. An alternative expression would be
"envoy of the Domine," with Domine (from the Latin Dominus) used
in English as both a respectful form of address and as signifying
the authority of the person or a deity.
c) became complete. ὑγιὴς ἐγίνετο. The suggestion is of the person

becoming 'whole', complete, sanus, and thus ceasing to be 'broken',
incomplete, infirm.
° bedroll. κράβαττος (Latin, grabatus) has no suitable equivalent in English

since in context it refers to the portable bed and bedding of the infirm. The
nearest English approximation is bedroll.
° And, directly, the man became complete. καὶ εὐθέως ἐγένετο ὑγιὴς ὁ
ἄνθρωπος. Metaphysically, the Evangelist is implying that 'completeness' –
wholeness – for both the healthy and the infirm (whether infirm because of
sickness or a physical infirmity) arises because of and through Jesus.
° treated. Taking the literal sense of θεραπεύω here. Hence: cared for,
treated, attended to. As a healer or a physician might care for, treat, or
attend to, someone.
° no more missteps. μηκέτι ἁμάρτανε. That is, make no more mistakes in

judgement or in deeds. Qv. the Introduction [to Volume I of the translation]
regarding translating ἁμαρτία in a theologically neutral way as 'mistake' or
'error' instead of by the now exegetical English word 'sin'. Cf. 1.29, 8.7, et
seq.
° Judaeans. Qv. my essay A Note On The Term Jews In The Gospel of John,
available at https://davidmyatt.wordpress.com/2017/07/05/a-note-on-
the-term-jews-in-the-gospel-of-john/
° harass. διώκω. Cf. the Latin persequor, for the implication is of continually
'following' and pursuing him in order to not only try and worry or distress
him but also (as becomes evident) to find what they regard is evidence
against him in order to have him killed, qv. 5.18, 7.1, 7.19 et seq.
°°°
[5] Ιερός Λόγος: An Esoteric Mythos. Included in: David Myatt, Corpus
Hermeticum: Eight Tractates: Translation and Commentary, 2017. ISBN
978-1976452369
Physis And Being
An Introduction To The Philosophy Of Pathei-Mathos
The philosophy of pathei-mathos is based on four axioms: (i) that it is

empathy and pathei-mathos which can wordlessly reveal the ontological
reality both of our own physis [1] and of how we, as sentient beings, relate to
other living beings and to Being itself; (ii) that it is denotatum [2] - and thus
the abstractions deriving therefrom [3] - which, in respect of human beings,
can and often do obscure our physis and our relation to other living beings
and to Being; (iii) that denotatum and abstractions imply a dialectic of
contradictory opposites and thus for we human beings a separation-
of-otherness; and (iv) that this dialectic of opposites is, has been, and can be
a cause of suffering for both ourselves, as sentient beings, and - as a causal
human presenced effect - for the other life with which we share the planet
named in English as Earth.
For, as mentioned in a previous essay,

"empathy and pathei-mathos incline us to suggest that ipseity is an
illusion of perspective: that there is, fundamentally, no division
between 'us' - as some individual sentient, mortal being - and what
has hitherto been understood and named as the Unity, The One,
God, The Eternal. That 'we' are not 'observers' but rather Being
existing as Being exists and is presenced in the Cosmos. That thus
all our striving, individually and collectively when based on some
ideal or on some form - some abstraction and what is derived
therefrom, such as ideology and dogma - always is or becomes
sad/tragic, and which recurrence of sadness/tragedy, generation
following generation, is perhaps even inevitable unless and until we
live according to the wordless knowing that empathy and pathei-
mathos reveal." [4]
In essence, empathy and pathei-mathos lead us away from the abstractions

we have constructed and manufactured and which abstractions we often tend
to impose, or project, upon other human beings, upon ourselves, often in the
belief that such abstractions can aid our understanding of others and of
ourselves, with a feature of all abstractions being inclusion and exclusion;
that is, certain individuals are considered as belonging to or as defined by a
particular category while others are not.
Over millennia we have manufactured certain abstractions and their

assumed opposites and classified many of them according to particular moral
standards so that a particular abstraction is considered good and/or
beneficial and/or as necessary and/or as healthy, while its assumed dialectical
opposite is considered bad (or evil), or unnecessary, or unhealthy, and/or as
unwarranted.
Thus in ancient Greece and Rome slavery was accepted by the majority, and
considered by the ruling elite as natural and necessary, with human beings
assigned to or included in the category 'slave' a commodity who could be
traded with slaves regarded as necessary to the functioning of society. Over
centuries, with the evolution of religions such as Christianity and with the
development in Western societies of humanist weltanschauungen, the moral
values of this particular abstraction, this particular category to which certain
human beings assigned, changed such that for perhaps a majority slavery
came to be regarded as morally repugnant. Similarly in respect of the
abstraction designated in modern times by such terms as "the rôle of women
in society" which rôle for millennia in the West was defined according to
various masculous criteria - deriving from a ruling and an accepted
patriarchy - but which rôle in the past century in Western societies has
gradually been redefined.
Yet irrespective of such developments, such changes associated with certain

abstractions, the abstractions themselves and the dialectic of moral
opposites associated with them remain because, for perhaps a majority,
abstractions and ipseity, as a criteria of judgment and/or as a human instinct,
remain; as evident in the continuing violence against, the killing of, and the
manipulation, of women by men, and in what has become described by terms
such as "modern slavery" and "human trafficking".
In addition, we human beings have continued to manufacture abstractions

and continue to assign individuals to them, a useful example being the
abstraction denoted by the terms The State and The Nation-State [5] and
which abstraction, with its government, its supra-personal authority, its laws,
its economy, and its inclusion/exclusion (citizenship or lack of it) has come to
dominate and influence the life of the majority of people in the West.
Ontologically, abstractions - ancient and modern - usurp our connexion to

Being and to other living beings so that instead of using wordless empathy
and pathei-mathos as a guide to Reality [6] we tend to define ourselves or are
defined by others according to an abstraction or according to various
abstractions. In the matter of the abstraction that is The State there is a
tendency to define or to try to understand our relation to Reality by for
example whether we belong, are a citizen of a particular State; by whether or
not we have an acceptable standard of living because of the opportunities
and employment and/or the assistance afforded by the economy and the
policies of the State; by whether or not we agree or disagree with the
policies of the government in power, and often by whether or not we have
transgressed some State-made law or laws. Similarly, in the matter of belief
in a revealed religion such as Christianity or Islam we tend to define or
understand our relation to Reality by means of such an abstraction: that is,
according to the revelation (or a particular interpretation of it) and its
eschatology, and thus by how the promise of Heaven/Jannah may be
personally obtained.
Empathy and pathei-mathos, however, wordlessly - sans denotatum,
sans abstractions, sans a dialectic of contradictory opposites - uncover
physis: our physis, that of other mortals, that of other living beings, and that
of Being/Reality itself. Which physis, howsoever presenced - in ourselves, in
other living beings, in Being - is fluxive, a balance between the being that it
now is, that it was, and that it has the inherent (the acausal) quality to be. [7]
This uncovering, such a revealing, is of a knowing beyond ipseity and thus

beyond the separation-of-otherness which denotatum, abstractions, and a
dialectic of opposites manufacture and presence. A knowing of ourselves as
an affective connexion [8] to other living beings and to Being itself, with
Being revealed as fluxive (as a meson - μέσον [9] - with the potentiality to
change, to develope) and thus which (i) is not - as in the theology of revealed
religions such as Christianity and Islam - a God who is Eternal, Unchanging,
Omnipotent [10], and (ii) is affected or can be affected (in terms of physis) by
what we do or do not do.
This awareness, this knowing, of such an affective connexion - our past, our
current, our potentiality, to adversely affect, to have adversely affected, to
cause, to having caused, suffering or harm to other living beings - also
inclines us or can incline us toward benignity and humility, and thus incline
us to live in a non-suffering causing way, appreciate of our thousands of years
old culture of pathei-mathos. [11]
In terms of understanding Being and the divine, it inclines us or can incline
us, as sentient beings, to apprehend Being as not only presenced in us but as
capable of changing - unfolding, evolving - in a manner dependant on our
physis and on how our physis is presenced by us, and by others, in the future.
Which seems to imply a new ontology and one distinct from past and current
theologies with their anthropomorphic θεὸς (god) and θεοὶ (gods).
An ontology of physis: of mortals, of livings beings, and of Being, as fluxive

mesons. Of we mortals as a mortal microcosm of Being - the cosmic order,
the κόσμος - itself [12] with the balance, the meson, that empathy and pathei-
mathos incline us toward living presenced in the ancient Greek phrase καλὸς
κἀγαθός,
"which means those who conduct themselves in a gentlemanly or

lady-like manner and who thus manifest - because of their innate
physis or through pathei-mathos or through a certain type of
education or learning - nobility of character." [13]
Which personal conduct, in the modern world, might suggest a Ciceronian-

inspired but new type of civitas, and one
"not based on some abstractive law but on a spiritual and interior

(and thus not political) understanding and appreciation of our own
Ancestral Culture and that of others; on our 'civic' duty to
personally presence καλὸς κἀγαθός and thus to act and to live in a
noble way. For the virtues of personal honour and manners, with
their responsibilities, presence the fairness, the avoidance of
hubris, the natural harmonious balance, the gender equality, the
awareness and appreciation of the divine, that is the numinous."
[14]
With καλὸς κἀγαθός, such personal conduct, and such a new civitas,
summarising how the philosophy of pathei-mathos might, in one way, be
presenced in a practical manner in the world.
2019
Notes
[1] I use the term physis - φύσις - ontologically, in the Aristotelian sense, to
refer to the 'natural' and the fluxive being (nature) of a being, which nature
is often manifest, in we mortals, in our character (persona) and in our deeds.
Qv. my essay Towards Understanding Physis (2015) and my translation of and
commentary on the Poemandres tractate in Corpus Hermeticum: Eight
Tractates (2017).
[2] As noted elsewhere, I use the term denotatum - from the Latin denotare -
not only as meaning "to denote or to describe by an expression or a word; to
name some-thing; to refer that which is so named or so denoted," but also as
an Anglicized term implying, depending on context, singular or plural
instances. As an Anglicized term there is generally no need to use the
inflected plural denotata.
[3]In the context of the philosophy of pathei-mathos the term abstraction

signifies a particular named and defined category or form (ἰδέᾳ, εἶδος) and
which category or form is a manufactured generalization, a hypothesis, a
posited thing, an assumption or assumptions about, an extrapolation of or
from some-thing, or some assumed or extrapolated ideal 'form' of some-thing.
In respect of denotatum, in Kratylus 389d Plato has Socrates talk about 'true,
ideal' naming (denotatum) - βλέποντα πρὸς αὐτὸ ἐκεῖνο ὃ ἔστιν ὄνομα, qv.
my essay Personal Reflexions On Some Metaphysical Questions, 2015.
[4] Personal Reflexions On Some Metaphysical Questions.
[5]Contrary to modern convention I tend to write The State instead of "the

state" because I consider The State/The Nation-State a particular
abstraction; as an existent, an entity, which has been manufactured, by
human beings, and which entity, like many such manufactured 'things', has
been, in its design and function, changed and which can still be changed, and
which has associated with it a presumption of a supra-personal (and often
moral) authority.
In addition, written The State (or the State) it suggests some-thing which
endures or which may endure beyond the limited lifespan of a mortal human
being.
[6]'Reality' in the philosophical sense of what (in terms of physis) is

distinguished or distinguishable from what is apparent or external. In terms
of ancient Hellenic and Western Renaissance mysticism the distinction is
between the esoteric and the exoteric; between the physis of a being and
some outer form (or appearance) including the outer form that is a useful
tool or implement which can be used to craft or to manufacture some-thing
such as other categories/abstractions. With the important ontological proviso
that what is esoteric is not the 'essence' of something - as for example Plato's
ἰδέᾳ/εἶδος - but instead the physis of the being itself as explicated for
instance by Aristotle in Metaphysics, Book 5, 1015α,
ἐκ δὴ τῶν εἰρημένων ἡ πρώτη φύσις καὶ κυρίως λεγομένη ἐστὶν ἡ

οὐσία ἡ τῶν ἐχόντων ἀρχὴν κινήσεως ἐν αὑτοῖς ᾗ αὐτά: ἡ γὰρ ὕλη
τῷ ταύτης δεκτικὴ εἶναι λέγεται φύσις, καὶ αἱ γενέσεις καὶ τὸ
φύεσθαι τῷ ἀπὸ ταύτης εἶναι κινήσεις. καὶ ἡ ἀρχὴ τῆς κινήσεως
τῶν φύσει ὄντων αὕτη ἐστίν, ἐνυπάρχουσά πως ἢ δυνάμει ἢ
ἐντελεχείᾳ
Given the foregoing, then principally - and to be exact - physis

denotes the quidditas of beings having changement inherent within
them; for substantia has been denoted by physis because it
embodies this, as have the becoming that is a coming-into-being,
and a burgeoning, because they are changements predicated on it.
For physis is inherent changement either manifesting the
potentiality of a being or as what a being, complete of itself, is.
That is, as I noted in my essay Towards Understanding Physis, it is a meson

(μέσον) balanced between the being that-it-was and the being it has the
potentiality to unfold to become.
In respect of "what is real" - τῶν ὄντων - cf. the Poemandres tractate of the
Corpus Hermeticum and especially section 3,
φημὶ ἐγώ, Μαθεῖν θέλω τὰ ὄντα καὶ νοῆσαι τὴν τούτων φύσιν καὶ
γνῶναι τὸν θεόν
I answered that I seek to learn what is real, to apprehend the

physis of beings, and to have knowledge of theos [qv. Corpus
Hermeticum: Eight Tractates, 2017]
[7] Qv. Towards Understanding Physis, 2015.
I use term affective here, and in other writings, to mean "having the
[8]
quality of affecting; tending to affect or influence."
[9]Qv. footnote [6]. In terms of ontology a meson is the balance, the median,
existing between the being which-was and the being which-can-be.
[10] This understanding of Being as fluxive - as a changement - was

prefigured in the mythos of Ancient Greece with the supreme deity - the chief
of the gods - capable of being overthrown and replaced, as Zeus overthrew
Kronos and as Kronos himself overthrew his own father.
[11] As explained in my 2014 essay Education And The Culture of Pathei-

Mathos, the term describes"the accumulated pathei-mathos of individuals,
world-wide, over thousands of years, as (i) described in memoirs, aural
stories, and historical accounts; as (ii) have inspired particular works of
literature or poetry or drama; as (iii) expressed via non-verbal mediums such
as music and Art, and as (iv) manifest in more recent times by 'art-forms'
such as films and documentaries."
This culture remembers the suffering and the beauty and the killing and the
hubris and the love and the compassion that we mortals have presenced and
caused over millennia, and which culture
"thus includes not only traditional accounts of, or accounts inspired

by, personal pathei-mathos, old and modern – such as the With The
Old Breed: At Peleliu and Okinawa by Eugene Sledge, One Day in
the Life of Ivan Denisovich by Aleksandr Solzhenitsyn, and the
poetry of people as diverse as Sappho and Sylvia Plath - but also
works or art-forms inspired by such pathei-mathos, whether
personal or otherwise, and whether factually presented or
fictionalized. Hence films such as Monsieur Lazhar and Etz Limon
may poignantly express something about our φύσις as human
beings and thus form part of the culture of pathei-mathos."
[12]κόσμον δὲ θείου σώματος κατέπεμψε τὸν ἄνθρωπον, "a cosmos of the

divine body sent down as human beings." Tractate IV:2, Corpus Hermeticum.
Cf. Marsilii Ficini, De Vita Coelitus Comparanda, XXVI, published in 1489 CE,
Quomodo per inferiora superioribus exposita deducantur superiora,

et per mundanas materias mundana potissimum dona.
How, when what is lower is touched by what is higher, the higher is

cosmically presenced therein and thus gifted because cosmically
aligned.
Which is a philosophical restatement of the phrase "quod est inferius est

sicut quod est superius" (what is above is as what is below) from the Latin
version, published in 1541 CE, of the medieval Hermetic text known as
Tabula Smaragdina.
The quotation is from my Classical Paganism And The Christian Ethos,

[13]
2017.
The quotation is from my Tu Es Diaboli Ianua: Christianity, The Johannine

[14]
Weltanschauung, And Presencing The Numinous, 2017.
A Note Concerning θειότης
The Greek term θειότης occurs in tractate XI (section 11) of the Corpus
Hermeticum – θειότητα μίαν – where I translated the term as "divinity-
presenced." [1]
Plutarch, in De Pythiae Oraculis – qv. 407a, 398a-f – uses the word in relation
to the oracle at Delphi with divinity-presenced also a suitable translation
there.
The context of θειότης in tractate XI is:
καὶ ὅτι μὲν ἔστι τις ὁ ποιῶν ταῦτα δῆλον· ὅτι δὲ καὶ εἷς,
φανερώτατον· καὶ γὰρ μία ψυχὴ καὶ μία ζωὴ καὶ μία ὕλη. τίς δὲ
οὗτος; τίς δὲ ἂν ἄλλος εἰ μὴ εἷς ὁ θεός; τίνι γὰρ ἄλλωι ἂν καὶ
πρέποι ζῶια ἔμψυχα ποιεῖν, εἰ μὴ μόνωι τῶι θεῶι; εἷς οὖν θεός.
†γελοιότατον†· καὶ τὸν μὲν κόσμον ὡμολόγησας ἀεὶ εἶναι καὶ τὸν
ἥλιον ἕνα καὶ τὴν σελήνην μίαν καὶ θειότητα μίαν, αὐτὸν δὲ τὸν
θεὸν πόστον εἶναι θέλεις [2]
It is evident someone is so creating and that he is One; for Psyche
is one, Life is one, Substance is one.
But who is it?
Who could it be if not One, the theos? To whom if not to theos alone
would it belong to presence life in living beings?
Theos therefore is One, for having accepted the Kosmos is one, the
Sun is one, the Moon is one, and divinity-presenced is one, could
you maintain that theos is some other number?
The "one" referred to in tractate XI is most probably the μονάς, Monas

(Monad) as in tractate IV. As I noted in my Introduction to that tractate [1],
John Dee used the term monas in his Testamentum Johannis Dee Philosophi
summi ad Johannem Gwynn, transmissum 1568, a text included in Elias
Ashmole's Theatrum Chemicum Britannicum, published in 1652.
An interesting part of tractate IV is:
μονὰς οὖσα οὖν ἀρχὴ πάντα ἀριθμὸν ἐμπεριέχει, ὑπὸ μηδενὸς

ἐμπεριεχομένη, καὶ πάντα ἀριθμὸν γεννᾶι ὑπὸ μηδενὸς γεννωμένη
ἑτέρου ἀριθμοῦ.
The Monas, since it is the origin, enfolds every arithmos without

itself being enfolded by any, begetting every arithmos but not
begotten by any.
In respect of arithmos, ἀριθμὸς, as I noted in my commentary on tractate

IV:10 and on XII:15, [1] the usual translation is 'number' but which
translation is, in those instances in the Corpus Hermeticum, somewhat
inappropriate and unhelpful.
Similar to – but conveying a different meaning to – θειότης is the Greek term

θεότης. Different, because θειότης relates to θεῖος (divine, divinity), and
θεότης to θεός (theos, the god).
The word θειότης also occurs – and only once – in the New Testament, in
Paul's Epistle to the Romans, 1.20, where it led to some theological
discussions regarding how and in what God is manifest, since some
commentators apparently mistakenly equated θειότης with θεότης. The Latin
of Jerome is:
invisibilia enim ipsius a creatura mundi per ea quae facta sunt

intellecta conspiciuntur sempiterna quoque eius virtus et divinitas
which translates the Greek θειότης by the Latin divinitas, a word used by
Cicero.
The Greek text of Romans, 1.20, as in NA28, [3] is:
τὰ γὰρ ἀόρατα αὐτοῦ ἀπὸ κτίσεως κόσμου τοῖς ποιήμασιν

νοούμενα καθορᾶται, ἥ τε ἀΐδιος αὐτοῦ δύναμις καὶ θειότης
The Wycliffe translation:
For the invisible things of him, that be understood, be beheld of the

creature of the world, by those things that be made, yea, and the
everlasting virtue of him and the Godhead.
King James Bible:
For the invisible things of him from the creation of the world are
clearly seen, being understood by the things that are made, even
his eternal power and Godhead
Douay-Rheims, Catholic Bible:
For the invisible things of him, from the creation of the world, are
clearly seen, being understood by the things that are made; his
eternal power also, and divinity
In contradistinction to such translations, were I to temerariously venture my

own 'interpretation of meaning' of the Greek – that is, my non-literal
translation – it would be along the following lines:
Through the foundation of the Kosmos, those unseen beings of that

Being were visible, apprehensible by the beings which that Being
produced, as also the sempiternal influence of that Being, and
divinity-presenced.
In which interpretation I have endeavoured to express the metaphysical – the

ontological – meaning, and have taken αὐτοῦ – literally, "of him/his" – as "of
that Being" thus avoiding "gender bias", qv. the appendix – Concerning
Personal Pronouns – to my commentary on tractate VI. [1] Also, δύναμις is –
at least in my fallible opinion – more subtle than the strident "might" or
"power" translations impute, suggesting instead "influence" as in tractate
III:1, where it interestingly occurs in relation to θεῖος:
δυνάμει θείαι ὄντα ἐν χάει, by the influence of the numen
My translation of tractate III:1 is as follows:

The origin of what exists is theos, who is Perceiveration and Physis
and Substance: the sapientia which is a revealing of all beings. For
the numinal is the origin: physis, vigour, incumbency,
accomplishment, renewance. In the Abyss, an unmeasurable
darkness, and, by the influence of the numen, Water and delicate
apprehending Pnuema, there, in Kaos. Then, a numinous phaos
arose and, from beneath the sandy ground, Parsements coagulated
from fluidic essence. And all of the deities <particularize> seedful
physis.
Δόξα πάντων ὁ θεὸς καὶ θεῖον καὶ φύσις θεία. ἀρχὴ τῶν ὄντων ὁ
θεός, καὶ νοῦς καὶ φύσις καὶ ὕλη, σοφία εἰς δεῖξιν ἁπάντων ὤν·
ἀρχὴ τὸ θεῖον καὶ φύσις καὶ ἐνέργεια καὶ ἀνάγκη καὶ τέλος καὶ
ἀνανέωσις. ἧν γὰρ σκότος ἄπειρον ἐν ἀβύσσωι καὶ ὕδωρ καὶ
πνεῦμα λεπτὸν νοερόν, δυνάμει θείαι ὄντα ἐν χάει. ἀνείθη δὴ φῶς
ἅγιον καὶ ἐπάγη †ὑφ' ἅμμωι† ἐξ ὑγρᾶς οὐσίας στοιχεῖα καὶ θεοὶ
πάντες †καταδιερῶσι† φύσεως ἐνσπόρου.
Which, for me at least, seems to place the use of θειότης in Paul's Epistle to
the Romans into the correct Hellenic – Greco-Roman – metaphysical context.
28.iii.18
This article is a revised version of part of a personal reply sent to a life-long friend in answer
to a specific question.
°°°
[1] D. Myatt. Corpus Hermeticum: Eight Tractates. Translations And

Commentaries. CreateSpace. 2017. ISBN 978-1976452369.
[2] The Greek text is from A.D. Nock & A-J. Festugiere, Corpus Hermeticum,
Paris, 1972.
[3] Nestle-Aland. Novum Testamentum Graece, 28th revised edition.

Deutsche Bibelgesellschaft, Stuttgart. 2012.
Time And The Separation Of Otherness - Part One
Causal Time and Living Beings
In the philosophy of pathei-mathos, Time is considered to be an expression of

the φύσις of beings [1], and thus, for living beings, is a variable emanation of
ψυχή, differing from being to being and representing how a living being can
change or may change or has changed, which such change being a-causal
[2].
Thus, Time – as conventionally understood and as measured/represented by a

terran-calendar with durations marked hours, days, weeks, and years – is
regarded as an abstraction [3], and an abstraction which attempts to
interpret living beings as functions of or as limited to a linear cause-
and-effect described by separated moments progressing from a past to a
present and thence to some future 'time'. Such conventional measured causal
time may therefore be said to contribute to the concealment of the nature of
living beings.
This conventional idea of time can be conveniently described as linear or

causal-time, and considered as aptly represented by the term duration, a
term which is a better translation of the Greek χρόνος than the English word
'time', as for example in Oedipus Tyrannus vv. 73-75:
καί μ᾽ ἦμαρ ἤδη ξυμμετρούμενον χρόνῳ

λυπεῖ τί πράσσει: τοῦ γὰρ εἰκότος πέρα
ἄπεστι πλείω τοῦ καθήκοντος χρόνου
But I have already measured the duration

And am concerned: for where is he? He is longer than expected
For his absence is, in duration, greater than is necessary.
Such causal-time is the time of sciences such as physics and astronomy, with
the universe, for instance, considered to be an entity 'expanding' as such
expansion is measured by fixed linear points termed past, present, and
future. Similarly, space itself is construed as a causal, dimensional,
space-time manifold [4]. Thus and conventionally, to understand
matter/energy is to 'know' (to observe or to theorize) how causal entities –
such as elementary particles, or physical objects such as planets and stars –
move and change and relate to each other (and other matter/energy in terms
of composition and interactions) in this posited space-time manifold. There is
thus a sense of physical order; a hierarchy of sub-atomic » atomic » 'classical
mechanics' » gravitational » cosmological, with events occurring in the
causal sequence past-present-future, and with interactions described in
terms of certain fundamental physical forces, be such descriptions based on
'string theory', quantum theory [5], relativity theory, classical mechanics, or
some theory which attempts to unify current descriptions of the
aforementioned causal hierarchy.
This causal time is a quantity; a measurement of the observed or the

assumed/posited/predicted movement of 'things' according to a given and a
fixed pre-determined scale, and which measurement and fixed scale allows
comparisons to be made regarding the movement or 'change' in position of
'things'.
While this understanding of time, and of space, has provided a useful

understanding of the external world and aided the construction of machines
and the development of a modern technology – and thus enabled humans to
set foot on the Moon and send spacecraft to photograph the planets in our
solar system – it is nonetheless limited in respect of revealing and
understanding the φύσις of beings and thus the relation between living
beings.
The Error of Causality As Applied to Living Beings
The understanding of Time as a manifestation of the φύσις of beings is

derived from the acausal knowing that empathy provides [6]; and a knowing
that allows us to make a philosophical distinction, in respect of Time,
between an observed or posited movement and 'a change'; with the former –
movement – applicable to observed or posited physical things and the latter –
change – to living beings. For example 'change' describes how a tree – a
living organism – grows and which change includes, but is not limited to, the
measured movement (in causal time and causal space) of its branches and its
trunk as measured in fixed units such as girth and height and the position
and size of branches in relation to other branches and nearby objects. Such
change – of a living being – is an effluvium, a fluxion [7].
That is, living beings possess or manifest a type of Time – a species of

change, manifest as a fluxion – that is different from the movement (the time)
of things and thus different from the time used in sciences such as physics.
Furthermore, there is not only a distinction between a living being and a

thing, but also the distinction regarding the assumed separation of beings. As
a finite emanation (or presencing) of ψυχή, a living being is not, according to
its φύσις, a separate being; as such, it cannot be 'known' – its nature cannot
be understood – by external causal observations or by 'measuring'/describing
it (in terms of 'space') in relation to other living beings or to 'things' and/or
by using such observations/observational-classifications/measurements
/descriptions to formulate a theory to characterize a 'type' (or genus or
species) that such a living being is regarded as belonging to. For its φύσις is
manifest – known – by its acausal relation to other living beings and by the
acausal interconnectivity of such beings. Such a knowing is numinous; that
is, an awareness of living (and often dependant) connexions and of the unity
of Life beyond the finite, mortal, emanation we, as an individual human
being, are.
In personal terms, the error of applying causal time, and the perception
derived therefrom, to living beings is most evident in causal abstractions,
and in what we may refer to as the dialectic of egoism: of ourselves as one
distinct, self-interested, human being contrasted with (or needing to be
contrasted with) and often opposed to (or needing to be opposed to or seen
to be opposed to) other humans. Thus, for millennia we have manufactured
causal abstractions and identified with one or more of them, saught to bring
them into being; as we have opposed other abstractions and especially those
humans who identify with some abstraction or whom we have assigned to
some abstraction, such as some group or some faith or some nation or some
ethnicity or some ideology regarded as 'inferior' to 'ours' or as 'bad'
compared to 'ours'. Similarly, we humans have for millennia often felt
compelled to place our own self-interest, our welfare, before that of other
humans – and before the welfare of Nature [8] – just as we have been often
compelled and often are still compelled to strive, competitively or otherwise,
against other humans in order to establish or reaffirm our personal identity,
our difference from them (or their 'inferiority' compared to us). Thus has
there been, and thus is there, hubris and suffering. Thus has there been, and
thus is there, a lack of appreciation of the numinous and a lack of
understanding of our φύσις and that of the φύσις of the other living beings
(including other humans) who share this planet with us.
In summary, applying causal time to living beings creates and maintains

division and divisiveness; while the perception of acausal time brings an
appreciation of the numinous and thus a knowing of the inherent unity
behind our ordinary understanding of separate living beings.
November 2012
Notes
[1] While it is convenient to understand φύσις simply as the 'nature' of a

being, the term, as used in the philosophy of pathei-mathos, implies a
revealing of not only the true 'nature' of beings but also of the relationship
between beings, and between beings and Being.
[2] In respect of the acausal, refer to my text Toward Understanding the

Acausal (2011).
Furthermore, it is useful to make a distinction, in terminology, between living

beings/existents and non-living beings/existents. Thus, a 'thing' is used to
describe matter or objects (natural or constructed) which do not possess the
quality termed life, and which life is possessed by organisms. Currently, we
observe or assume life by the following seven attributes: a living organism
respires; it moves or can move without any external force being applied as
cause of such movement; it grows or changes; it excretes waste; it is
sensitive to, or aware of, its environment; it can reproduce itself, and it can
nourish itself.
ψυχή is 'Life qua being', with our own being (as a human) understood as a
mortal emanation of ψυχή. Thus ψυχή is what 'animates' us and what gives
us our φύσις, as human beings. ψυχή is also how we can begin to apprehend
Being and how we relate to Being.
[3] An abstraction is defined, in the philosophy of pathei-mathos, as:
"A manufactured generalization, a hypothesis, a posited thing, an

assumption or assumptions about, an extrapolation of or from
some-thing, or some assumed or extrapolated ideal 'form' of
some-thing. Sometimes, abstractions are generalization based on
some sample(s), or on some median (average) value or sets of
values, observed, sampled, or assumed.Abstractions can be of
some-thing past, in the present, or described as a goal or an ideal
which it is assumed could be attained or achieved in the future.
All abstractions involve a causal perception, based as they are on

the presumption of a linear cause-and-effect (and/or a dialectic)
and on a posited or an assumed category or classification which
differs in some way from some other assumed or posited
categories/classifications, past, present or future. When applied to
or used to describe/classify/distinguish/motivate living beings,
abstractions involve a causal separation-of-otherness; and when
worth/value/identity (and exclusion/inclusion) is or are assigned to
such a causal separation-of-otherness then there is or there arises
hubris." Vocabulary of The Philosophy of Pathei-Mathos (2012)
The separation-of-otherness is a term used to describe the implied or
assumed causal separateness of living beings, a part of which is the
distinction we make (instinctive or otherwise) between our self and the
others. Another part is assigning our self, and the-others, to (or describing
them and us by) some category/categories, and to which category/categories
we ascribe (or to which category/categories has/have been ascribed) certain
qualities or attributes.
Given that a part of such ascription/denoting is an assumption or

assumptions of worth/value/difference and of inclusion/exclusion, the
separation-of-otherness is the genesis of hubris; causes and perpetuates
conflict and suffering; and is a path away from ἁρμονίη, δίκη, and thus from
wisdom.
The separation-of-otherness conceals the nature of Beings and beings; a

nature which empathy and pathei-mathos can reveal.
[4] Current exotic theories – such as 'string theory' (including M-theory) – are
still based on an ideation of space-time that involves a causal-only time (time
as a measurable and a separate quantity).
'String' theories posit not only transformations of a non-zero 'string' or

strings in a causal space-time instead of a 'zero-dimensional point' (or points)
as in a classical three-dimensional Lorentz transformation or a
four-dimensional Riemannian space, but also in possible manifolds whose
dimensions are > 4 (as in a Hilbert space). Also, while they do not describe
space-time as a Riemannian manifold (as general relativity does), such
theories posit manifolds or structures – such as H-flux and topological
'branes' – which, and whose changes, are described by or come to be
described by mathematical equations which involve a causal time – a
measured or measurable movement – in relation to other properties (such as
extension/space), be those other properties mathematical (as in a topology)
or physical (as in a metric, Riemannian or otherwise). Thus, in perturbation
theory and in order to consider possible experimental results of the theory, a
space-time is posited consisting of a four-dimensional extended Minkowksi
space combined with a compact Riemannian manifold; and as in M-theory
where an 11-dimensional Minkowksi space has been assumed with the extra
seven dimensions being 'compacted' or compactable.
All such theories are currently 'exotic' because they have not yet [as of 2012]
led to any unique predictions that could be experimentally verified.
[5] Like 'string theory' and cosmological theories (such as general relativity)
quantum mechanics is based on a posited causal space-time. Therefore, a
quantum theory cannot be used to describe the φύσις of living beings or
acausality.
[6] In respect of acausal knowing, see 'The Nature and Knowledge of

Empathy' in The Way of Pathei Mathos: A Philosophical Compendium.
[7] The use of the term fluxion dates from the sixteenth century (ce) with the
term describing a change that occurs naturally and also one that arises from
or because of itself (an effluvium). A description used by John Davies in his
1616 (ce) work Mirum in Modum: "If the fluxion of this instant Now Effect
not That, noght wil that Time doth know."
As used here, fluxion describes how a particular living being not only
changes/develops/manifests (that is, in an acausal manner) but also the fact
of its (acausal) relation to other living beings and to Being.
[8] Nature is here understood as 'the creative force' that is the genesis of,
and which maintains the balance of, the life which inhabits the Earth, and
which life includes ourselves. This 'creative force' (or
manifestation/presencing of ψυχή) can be and often has been understood as a
particular type of living being, as 'Nature' personified.
That Heavy Dust

Extract From A Letter To A Friend
Since you mentioned an old, all but forgotten, scribbling of mine [1] in which
I quoted the post-classical Latin phrase memento homo quia pulvis es, et in
pulverem reverteris [2] I recall similar expressions of the impermanence of
mortal life in classical literature from Homer on. For although that Latin
phrase is often regarded as deriving from the Book of Genesis in the
Septuagint, dating as that book does – according to papyri texts so far
discovered – to around 250 BCE, [3] the sentiment it expresses is centuries
older and part of the weltanschauung of Ancient Greece.
Thus in the Iliad – Book XVI, 775–776 – there is an ancient expression similar
in sentiment to the reminder that prowess and life are transient given to a
Roman General centuries later during their Triumphus [4], their victory
parade in Rome.
Ὃ δ' ἐν στροφάλιγγι κονίης κεῖτο μέγας μεγαλωστί, λελασμένος

ἱπποσυνάων
He of great strength lay in the swirling dust, his skill with horses
taken away.
In Book VI, 146–149, there is the beautiful, poetic,
οἵη περ φύλλων γενεὴ τοίη δὲ καὶ ἀνδρῶν.

φύλλα τὰ μέν τ᾽ ἄνεμος χαμάδις χέει, ἄλλα δέ θ᾽ ὕλη
τηλεθόωσα φύει, ἔαρος δ᾽ ἐπιγίγνεται ὥρη:
ὣς ἀνδρῶν γενεὴ ἣ μὲν φύει ἣ δ᾽ ἀπολήγει
Just as the genesis of leaves is, so it is with mortals:

Leaves scattered upon earth and yet the trees
Burst again when the growing season returns
With one generation of mortals leaving and another brought forth.
In the Agamemnon of Aeschylus – vv. 438-442 – we have the poignant

ὁ χρυσαμοιβὸς δ᾽ Ἄρης σωμάτων
καὶ ταλαντοῦχος ἐν μάχῃ δορὸς
πυρωθὲν ἐξ Ἰλίου
φίλοισι πέμπει βαρὺ
ψῆγμα δυσδάκρυτον ἀν-
τήνορος σποδοῦ γεμί-
ζων λέβητας εὐθέτους.
And Ares – exchanging bodies for gold

And holding his scales among the combat of spears –
Has, from Ilion by his fire,
Conveyed to their loved ones a painful lament – that heavy dust
He had exchanged for their men: ashes, stuffed into easily-stowable
urns.
Personally, I find the sentiments expressed in Homer, in Aeschylus, and in so

many other Greek and Roman writers, far surpass those of the Old
Testament, and recall many times in the choir stalls of a monastery while
chanting Matins – replete as that night Office was with verses from the Old
Testament – desiring instead to recite something from Homer, in Ancient
Greek of course.
28th August, 2018
Nota Bene: For publication here I have added two footnotes – [1] and [4] – to
the two appended to the letter. All translations are mine.
°°°
[1] Telesmata In The Picatrix, 2017.
[2] "Recall, mortal, you are dust and you will revert to being dust."
[3] As I wrote in a footnote in my Tu Es Diaboli Ianua,
"The archaeological – the physical – evidence seems to indicate that the

Greek text of the Old Testament is older than the Hebrew text, with the
earliest manuscript fragment being Greek Papyrus 458 currently housed in
the Rylands Papyri collection – qv. Bulletin of the John Rylands Library, 20
(1936), pp. 219-45 – and which fragment was discovered in Egypt and has
been dated as being from the second century BCE.
In contrast, the earliest fragments of the Old Testament in Hebrew date from
c.150 BCE to c. 70 CE, and are part of what has come to be known as the
Dead Sea Scrolls. In addition, the earliest known Greek – and almost
complete – text of the Old Testament, Codex Vaticanus, dates from c.320 CE
with the earliest complete Hebrew text of the Tanakh, the Allepo Codex,
dating from centuries later, around 920 CE.
While it is and has been a common presumption that the Hebrew version of
the Old Testament is older than the Greek version, my inclination is to favour
the extant physical evidence over and above presumption. Were physical
evidence of Hebrew texts earlier than Greek Papyrus 458 discovered, and of
there existing a complete Hebrew text dating from before Codex Vaticanus,
my inclination would be to revise my opinion based on a study of the new
evidence."
[4] qv. M. Beard, The Roman Triumph, Belknap Press of Harvard University
Press, 2007. p. 272f.
Telesmata In The Picatrix
Telesmata is from Greek τέλεσμα via the post-classic Latin telesma and is
possibly the origin of the English word talisman, dating as that English word
does from 1638.
τέλεσμα in Ancient Greek meant a payment, or an offering to offset a debt or

for services rendered. According to my fallible understanding, in Hellenistic
times it acquired the sense of an object intended as an offering to the gods,
and to lesser divinities such as daemons, as a mark of respect or in order to
seek their favour or ward off their wroth. Thus if a person had toiled to make
the offering, the telesma, or had at the very least exchanged goods or money
for it, it was believed that such labour or such an exchange revealed that one
had earned their protection or their help. The more valuable the object, the
more help or protection they might expect.
This belief in such offerings and their efficacy was an integral part of not only
the diverse Greco-Roman paganus weltanschauungen but also of many other
paganus weltanschauungen around the world, past and present, founded as
such weltanschauungen are on the understanding, on the ancestral wisdom,
or on the intuition that we mortals are part of a living cosmos with the gods
(the divinities) and Nature considered as living beings (or as archetypes,
manifestations of cosmic forces) who and which can affect us and who have
affected us – as individuals, and as communities – in terms of good fortune
and misfortune.
For such understanding, such ancestral wisdom, or such intuition included

the insight that some mortal deeds were wise and some mortal deeds were
unwise because wise deeds were those which aided or did not upset the
natural cosmic balance and because unwise deeds – acts of hubris – did upset
the natural cosmic balance and invited, sooner or later, retribution by the
divinities, be such retribution personal (against the hubriatic individual) or
against the family and descendants of that individual or against the
community that the hubriatic individual was a part of. A pattern of hubriatic
deeds which both Aeschylus and Sophocles so well described: Aeschylus in
the Oresteia, and Sophocles in his Antigone and his Oedipus Tyrannus.
In respect of the Greek belief in such divinities and asking for their help
there is of course that beautiful poem by Sappho [1]
ποικιλόθρον' ἀθανάτ Ἀφρόδιτα,
παῖ Δίος δολόπλοκε, λίσσομαί σε,
μή μ' ἄσαισι μηδ' ὀνίαισι δάμνα,
πότνια, θῦμον,
ἀλλὰ τυίδ' ἔλθ', αἴ ποτα κἀτέρωτα

τὰς ἔμας αὔδας ἀίοισα πήλοι
ἔκλυες, πάτρος δὲ δόμον λίποισα
χρύσιον ἦλθες
ἄρμ' ὐπασδεύξαισα· κάλοι δέ σ' ἆγον

ὤκεες στροῦθοι περὶ γᾶς μελαίνας
πύκνα δίννεντες πτέρ' ἀπ' ὠράνωἴθε-
ρος διὰ μέσσω·
αἶψα δ' ἐξίκοντο· σὺ δ', ὦ μάκαιρα,

μειδιαίσαισ' ἀθανάτωι προσώπωι
ἤρε' ὄττι δηὖτε πέπονθα κὤττι
δηὖτε κάλημμι
κὤττι μοι μάλιστα θέλω γένεσθαι

μαινόλαι θύμωι· τίνα δηὖτε πείθω
μαισ' ἄγην ἐς σὰν φιλότατα; τίς σ', ὦ
Ψά]πφ', ἀδικήει;
καὶ γὰρ αἰ φεύγει, ταχέως διώξει,

αἰ δὲ δῶρα μὴ δέκετ', ἀλλὰ δώσει,
αἰ δὲ μὴ φίλει, ταχέως φιλήσει
κωὐκ ἐθέλοισα.
ἔλθε μοι καὶ νῦν, χαλέπαν δὲ λῦσον

ἐκ μερίμναν, ὄσσα δέ μοι τέλεσσαι
θῦμος ἰμέρρει, τέλεσον, σὺ δ' αὔτα
σύμμαχος ἔσσο.
Deathless Aphrodite – Daughter of Zeus and maker of snares –

On your florid throne, hear me!
My lady, do not subdue my heart by anguish and pain
But come to me as when before
You heard my distant cry, and listened:
Leaving, with your golden chariot yoked, your father's house
To move beautiful sparrows swift with a whirling of wings
As from heaven you came to this dark earth through middle air
And so swiftly arrived.
Then you my goddess with your immortal lips smiling

Would ask what now afflicts me, why again
I am calling and what now I with my restive heart
Desired:
Whom now shall I beguile

To bring you to her love?
Who now injures you, Sappho?
For if she flees, soon shall she chase
And, rejecting gifts, soon shall she give.
If she does not love you, she shall do so soon
Whatsoever is her will.
Come to me now to end this consuming pain

Bringing what my heart desires to be brought:
Be yourself my ally in this fight.
By the time the manuscripts of the Picatrix were written, as translations of a

translation of an Arabic manuscript dating from some three or more
centuries earlier, the concept of telesmata seems to have become somewhat
divorced from its paganus origins since the Picatrix begins with a doxology to
a singular God – Ad laudem et gloriam altissimi et omnipotentis Dei cuius est
revelare suis predestinatis secreta scienciarum – echoing as it does the
doxology to Allah, Al-Ahad, in that earlier Arabic manuscript and containing
as that Arabic manuscript does several quotations from the Quran.
Thus, and again according to my fallible understanding, it seems to me that,

given the importance attached in both the Latin and the Arabic text to
telesmata – the locus has, despite such doxologies, moved away from the
paganus understanding of mortals as an integral (Ciceronian) balancing part
of the cosmos, as part of Nature and of their community and personally
aware of the consequences of hubris, toward the εἶδος – the abstraction – of
mortals as individuals who can by telesmata and other means achieve certain
personal desires or bring about certain changes beneficial to themselves.
Almost as if telesmata and other similar means have replaced the numinous,
the paganus, awareness of our status as mortals who depend on the harmony
that the older divinities represented, manifest as this awareness is in the
phrase memento homo [2]. A phrase adopted by the Roman Catholic church
in the form "memento homo quia pulvis es, et in pulverem reverteris," [3] and
which church, despite its faults, perhaps for centuries kept alive at least
something of the paganus understanding of the error of hubris, its awareness
of our temporary mortal life and of our fallible mortal nature.
2017
Note: This text is an edited version of a communication sent this year to

someone who had enquired about the relation, if any, between the talismans
described in the Latin text entitled Picatrix and Greco-Roman pagan beliefs.
°°°
[1] My translation. The Greek text is that of Lobel and Page, Poetarum
Lesbiorum Fragmenta, Oxford 1955.
[2] Although the use of a similar phrase about mortality in the Triumphus is
disputed, there is evidence to suggest that during those victory processions
in Rome the triumphant General was reminded by someone of his mortality,
qv. M. Beard, The Roman Triumph, Belknap Press of Harvard University
Press, 2007. p. 272f.
[3] "Recall, mortal, you are dust and you will revert to being dust."
Towards Understanding Ancestral Culture
As manifest in my weltanschauung, based as that weltanschauung is on

pathei-mathos and an appreciation of Greco-Roman culture, the term
Ancestral Culture is synonymous with Ancestral Custom, with Ancestral
Custom represented in Ancient Greek mythoi by Δίκη, the goddess Fairness
as described by Hesiod:
σὺ δ ̓ ἄκουε δίκης, μηδ ̓ ὕβριν ὄφελλε:

ὕβρις γάρ τε κακὴ δειλῷ βροτῷ: οὐδὲ μὲν ἐσθλὸς
215 ῥηιδίως φερέμεν δύναται, βαρύθει δέ θ ̓ ὑπ ̓ αὐτῆς
ἐγκύρσας ἄτῃσιν: ὁδὸς δ ̓ ἑτέρηφι παρελθεῖν
κρείσσων ἐς τὰ δίκαια: Δίκη δ ̓ ὑπὲρ Ὕβριος ἴσχει
ἐς τέλος ἐξελθοῦσα: παθὼν δέ τε νήπιος ἔγνω
You should listen to Fairness and not oblige Hubris

Since Hubris harms unfortunate mortals while even the more fortunate
Are not equal to carrying that heavy a burden, meeting as they do with Mischief.
The best path to take is the opposite one: that of honour
For, in the end, Fairness is above Hubris
Which is something the young come to learn from adversity.
Hesiod, Ἔργα καὶ Ἡμέραι [Works and Days], vv 213-218 [1]
That Δίκη is generally described as the goddess of 'justice' – as 'Judgement'

personified – is unfortunate given that the terms 'justice' and 'judgement'
have modern, abstract, and legalistic, connotations which are inappropriate
and which detract from understanding and appreciating the mythoi of
Ancient Greece and Rome.
Correctly understood, Δίκη – and δίκη in general – represents the natural and
the necessary balance manifest in ἁρμονίη (harmony) and thus not only in τὸ
καλόν (the beautiful) but also in the Cosmic Order, κόσμος, with ourselves as
human beings (at least when unaffected by hubris) a microcosmic
re-presentation of such balance, κόσμον δὲ θείου σώματος κατέπεμψε τὸν
ἄνθρωπον [2]. A sentiment re-expressed centuries later by Marsilii Ficini:
Quomodo per inferiora superioribus exposita deducantur superiora,

et per mundanas materias mundana potissimum dona.
How, when what is lower is touched by what is higher, the higher is

cosmically presenced therein and thus gifted because cosmically
aligned. [3]
This understanding and appreciation of ἁρμονίη and of κόσμος and of

ourselves as a microcosm is perhaps most evident in the Greek phrase καλὸς
κἀγαθός, describing as it does those who are balanced within themselves,
who – manifesting τὸ καλόν and τὸ ἀγαθὸν – comport themselves in a
gentlemanly or lady-like manner, part of which comportment is living and if
necessary dying in a honourable, a noble, manner. For personal honour
presences τὸ καλόν and τὸ ἀγαθὸν, and thus the numinous.
For in practice honour manifests the customary, the ancestral way, of those
who are noble, those who presence fairness; those who restore balance;
those who (even at some cost to themselves) are fair due to their innate
physis or because they have been nurtured to be so. For this ancestral way –
such ancestral custom – is what is expected in terms of personal behaviour
based on past personal examples and thus often manifests the accumulated
wisdom of previous generations.
Thus, an important – perhaps even ethos-defining – Ancestral Custom of

Greco-Roman culture, and of Western culture born as Western culture was
from both medieval mythoi involving Knights and courtly romance and from
the re-discovery of Greco-Roman culture that began the Renaissance, is
chivalry and which personal virtue – presencing the numinous as it does and
did – is not and cannot be subject to any qualifications or exceptions and
cannot be confined to or manifest by anything so supra-personal as a
particular religion or anything so supra-personal as a political dogma or
ideology.
Hence, the modern paganus weltanschauung that I mentioned in my

Classical Paganism And The Christian Ethos as a means "to reconnect those
in the lands of the West, and those in Western émigré lands and former
colonies of the West, with their ancestral ethos," is one founded on καλὸς
κἀγαθός. That is, on chivalry; on manners; on gentrice romance; and on the
muliebral virtues, the gender equality, inherent in both chivalry and personal
manners, consciously and rationally understood as chivalry and manners now
are as a consequence of both our thousands of years old human culture of
pathei-mathos and of our empathic (wordless) and personal apprehension of
the numinous.
January 2018
(Revised March 2018)
[1] My translation. Some notes on the translation:
a. δίκη. The goddess of Fairness. In this work, as in Θεογονία (Theogony),

Hesiod is recounting and explaining part of the ancestral tradition of ancient
Greece, one important aspect of which tradition is understanding the relation
between the gods and mortals.
Given both the antiquity of the text and the context, 'Fairness' – as the name
of the goddess – is, in my view, more appropriate than the now common
appellation 'Justice', considering the modern (oft times impersonal)
connotations of the word 'justice'.
b. Mischief. The sense of ἄτῃσιν here is not of 'delusion' nor of 'calamities',

per se, but rather of encountering that which or those whom (such as the
goddess of mischief, Ἄτη) can bring mischief or misfortune into the 'fortunate
life' of a 'fortunate mortal', and which encounters are, according to classical
tradition, considered as having been instigated by the gods. Hence, of
course, why Sophocles [Antigone, 1337-8] wrote ὡς πεπρωμένης οὐκ ἔστι
θνητοῖς συμφορᾶς ἀπαλλαγή (mortals cannot be delivered from the
misfortunes of their fate).
c. δίκαιος. Honour expresses the sense that is meant: of being fair; capable
of doing the decent thing; of dutifully observing ancestral customs. A
reasonable alternative for 'honour' would thus be 'decency', both preferable
to words such as 'just' and 'justice' which are not only too impersonal but
have too many inappropriate modern connotations.
d. νήπιος. Literal – 'young', 'uncultured' (i.e. un-schooled, un-educated in the

ways of ancestral custom) – rather than metaphorical ('foolish', ignorant).
[2] "a cosmos of the divine body sent down as human beings." Tractate IV:2.
Corpus Hermeticum. Ἑρμοῦ πρὸς Τάτ ὁ κρατῆρ ἡ μονάς.
[3] De Vita Coelitus Comparanda. XXVI. This is also a philosophical

restatement of the phrase "quod est inferius est sicut quod est superius"
(what is above is as what is below) from the Latin version, published in 1541,
of the medieval Hermetic text known as Tabula Smaragdina.
A Pre-Socratic Fragment: Empedocles
Text
ἔστιν Ἀνάγκης χρῆμα, θεῶν ψήφισμα παλαιόν,

ἀίδιον, πλατέεσσι κατεσφρηγισμένον ὅρκοις·
εὖτέ τις ἀμπλακίηισι φόνωι φίλα γυῖα μιήνηι,
νείκεΐ θ' ὅς κε ἐπίορκον ἁμαρτήσας ἐπομόσσηι,
δαίμονες οἵτε μακραίωνος λελάχασι βίοιο,
τρίς μιν μυρίας ὧρας ἀπὸ μακάρων ἀλάλησθαι,
φυομένους παντοῖα διὰ χρόνου εἴδεα θνητῶν
ἀργαλέας βιότοιο μεταλλάσσοντα κελεύθους.
αἰθέριον μὲν γάρ σφε μένος πόντονδε διώκει,
πόντος δ' ἐς χθονὸς οὖδας ἀπέπτυσε, γαῖα δ' ἐς αὐγὰς
ἠελίου φαέθοντος, ὁ δ' αἰθέρος ἔμβαλε δίναις·
ἄλλος δ' ἐξ ἄλλου δέχεται, στυγέουσι δὲ πάντες.
τῶν καὶ ἐγὼ νῦν εἰμι, φυγάς θεόθεν καὶ ἀλήτης,
Νείκεϊ μαινομένωι πίσυνος.
Die Fragmente der Vorsokratiker, Diels-Kranz, B115
Translation
There exists an insight by Ananke, an ancient resolution

Of the gods, immutable and sealed by vows,
Regarding when one of the daimons – those whose allotted portion of life is long –
Has their own hands stained from murder
Or who, once having sworn an oath, because of some feud breaks that oath.
For they shall for ten thousand tripled seasons wander away from the beautified,
Begotten during that period in all manner of mortal form
And exchanging during that voyage one vexation for another:
The fierce Ætherials chase them to the Sea,

The Sea spits them out onto dusty ground,
Gaia hurls them to the burning light of the Sun
Who flings them back to those swirling Ætherials.
Moved from one to the other, all detest them.
I am one of those, a vagabond in exile from the gods

Who has to rely on strongful Disagreement.
Notes
Ananke (Ἀνάγκης) is the primordial goddess of incumbency; that is, of wyrd –

of that which is beyond, and the origin of, what we often describe as our Fate
as a mortal being.
The usual translation of "necessity" – as for example by Copenhaver in

section 1 of tractate III of the Corpus Hermeticum [1] obscures both the
subtle esotericism evident in that ἱερός λόγος and what Empedocles wrote
centuries earlier about Ἀνάγκης. [2]
Disagreement (νεῖκος) is – according to what we can adduce of the

philosophy of Empedocles from the fragments of his writings that we possess
– a fundamental principle, and one understood in relation to another
fundamental principle, Φιλότης, expressive as they both are of the logos
(λόγος) by which we can possibly apprehend the workings of the cosmic
order (κόσμος). However, the common translations – of 'strife' and 'love'
respectively – do not in my view express what Empedocles seems to be trying
to convey, which is 'disagreement' and 'fellowship' (a communal or kindred
working-together in pursuit of a common interest or goal). For while
disagreement sometimes disrupts fellowship, it is often necessary as the
genesis of productive change.
Thus, just as Odysseus had to rely on the support of Athena, who disagreed
with how Poseidon treated Odysseus, so does the 'vagabond in exile from the
deities/the gods' have to rely on disagreements among the immortals to end
their own exile.
Which expression of how the immortal deities (θεοὶ) often differ and of how
the Fate of mortals depend on those deities and, quite often on
disagreements between them, exemplifies the ethos of Ancient Greece.
2017
This is a slightly revised version of a comment published in my 2015 translation of and

commentary on the ἱερός λόγος tractate of the Corpus Hermeticum.
°°°
[1] B. Copenhaver. Hermetica. Cambridge University Press. 1992.
[2] The Greek text of tractate III:1 is
Δόξα πάντων ὁ θεὸς καὶ θεῖον καὶ φύσις θεία. ἀρχὴ τῶν ὄντων ὁ θεός, καὶ
νοῦς καὶ φύσις καὶ ὕλη, σοφία εἰς δεῖξιν ἁπάντων ὤν· ἀρχὴ τὸ θεῖον καὶ
φύσις καὶ ἐνέργεια καὶ ἀνάγκη καὶ τέλος καὶ ἀνανέωσις. ἧν γὰρ σκότος
ἄπειρον ἐν ἀβύσσωι καὶ ὕδωρ καὶ πνεῦμα λεπτὸν νοερόν, δυνάμει θείαι ὄντα
ἐν χάει. ἀνείθη δὴ φῶς ἅγιον καὶ ἐπάγη <ὑφ' ἅμμωι> ἐξ ὑγρᾶς οὐσίας
στοιχεῖα καὶ θεοὶ πάντες <καταδιερῶσι> φύσεως ἐνσπόρου.
A.D. Nock & A-J. Festugiere, Corpus Hermeticum, Paris, 1972
In my translation I have endeavoured to express something of the classical

mysticism which this tractate, in particular, embodies:

The origin of what exists is theos, who is Perceiveration and Physis and Substance:
The sapientia which is a revealing of all beings.
For the numinal is the origin: physis, vigour, incumbency, accomplishment, renewance.
In the Abyss, an unmeasurable darkness, and, by the influence of the numen,

Water and delicate apprehending Pnuema, there, in Kaos.
Then, a numinous phaos arose and, from beneath the sandy ground,
Parsements coagulated from fluidic essence.
And all of the deities <particularize> seedful physis.
My commentary on the text – in Corpus Hermeticum: Eight Tractates, 2017,

ISBN 978-1976452369 – explains my interpretations of words such as δόξα,
νοῦς, σοφία, ἐνέργεια, and δύναμις.
The Beatitudes
The Learning On The Hillside
Τὸ κατὰ Ματθαῖον εὐαγγέλιον
The Gospel According To Matthew

5:1–10
Text [1]
1 Ἰδὼν δὲ τοὺς ὄχλους ἀνέβη εἰς τὸ ὄρος, καὶ καθίσαντος αὐτοῦ προσῆλθαν
αὐτῷ οἱ μαθηταὶ αὐτοῦ·
2 καὶ ἀνοίξας τὸ στόμα αὐτοῦ ἐδίδασκεν αὐτοὺς λέγων·
3 Μακάριοι οἱ πτωχοὶ τῷ πνεύματι, ὅτι αὐτῶν ἐστιν ἡ βασιλεία τῶν
οὐρανῶν.
4 μακάριοι οἱ πενθοῦντες, ὅτι αὐτοὶ παρακληθήσονται.
5 μακάριοι οἱ πραεῖς, ὅτι αὐτοὶ κληρονομήσουσιν τὴν γῆν.
6 μακάριοι οἱ πεινῶντες καὶ διψῶντες τὴν δικαιοσύνην, ὅτι αὐτοὶ
χορτασθήσονται.
7 μακάριοι οἱ ἐλεήμονες, ὅτι αὐτοὶ ἐλεηθήσονται.
8 μακάριοι οἱ καθαροὶ τῇ καρδίᾳ, ὅτι αὐτοὶ τὸν θεὸν ὄψονται.
9 μακάριοι οἱ εἰρηνοποιοί, ὅτι αὐτοὶ υἱοὶ θεοῦ κληθήσονται.
10 μακάριοι οἱ δεδιωγμένοι ἕνεκεν δικαιοσύνης, ὅτι αὐτῶν ἐστιν ἡ βασιλεία
τῶν οὐρανῶν.
Translation
1 Observing the multitudes, he ascended the hill and, having sat down, his
disciples approached him.
2 Then, a revelation, for he instructed those there by saying this:
3 Fortunate, those humble with spiritus, for theirs is the Kingdom of
Empyrean.
4 Fortunate, those who grieve, for they shall have solace.
5 Fortunate, the gentle, for they shall acquire the Earth.
6 Fortunate, those who hunger and thirst for fairness, for they shall be
replete.
7 Fortunate, the compassionate, for they shall receive compassion.
8 Fortunate, the refined of heart, for they shall perceive Theos.
9 Fortunate, the peaceable, for they shall be called children of Theos.
10 Fortunate, those harassed due to their fairness, for theirs is the Kingdom
of Empyrean.
Commentary
1. ὄρος. Here a hill, rather than a mountain.
2.
ἀνοίξας τὸ στόμα αὐτοῦ. I take this metaphorically as in a disclosing or a

revealing, not literally as in "opening his mouth."
those there. Although the Greek text does not explicitly state the fact, the
context suggests that Jesus addressed both the multitude and his disciples.
3.
μακάριος. A difficult word to translate since "blessed" has acquired

particular (sometimes moralistic) meanings as a result of nearly two
thousand years of exegesis, while "happy" is rather prosaic. The context - as
in ὅτι αὐτῶν ἐστιν ἡ βασιλεία τῶν οὐρανῶν - suggests "fortunate".
On a pedantic note, English translations invariably add "are" after μακάριος

whereas the Greek - μακάριοι οἱ - reads "fortunate, the..."
πτωχός. Usually translated as "poor" which however has too many exegetical
and modern connotations, and does not express the metaphorical sense here
which implies being "humble" in respect of τὸ πνεῦμα.
τῷ πνεύματι [...] τῶν οὐρανῶν. In respect of τὸ πνεῦμα as the spiritus (rather

than as the Spirit) and οὐρανός as Empyrean (rather than Heaven), qv. my
commentary on John 1:32, [2] from which this an extract:
οὐρανός here is always translated as 'heaven' although the term

'heaven' - used in the context of the Gospels - now has rather
different connotations than the Greek οὐρανός, with the word
'heaven' now often implying something explained by almost two
thousand years of exegesis and as depicted, for example, in
medieval and Renaissance Christian art. However, those hearing or
reading this particular Greek gospel for the first time in the
formative years of Christianity would most probably have assumed
the usual Greek usage of "the heavens" in the sense of the "the
star-filled firmament above" or in the sense of "the sky" or as the
abode of theos and/or of the gods, ἐν οὐρανῷ θεοί [...]
It therefore seems apposite to suggest a more neutral word than

'heaven' as a translation of οὐρανός and one which might not only
be understood in various 'classical' ways by an audience of Greek
speakers (such as the ways described above) but also be open to a
new, and Christian, interpretation consistent with the milieu that
existed when the Gospel of John was written and first heard. That
is, before the exegesis of later centuries and long before
post-Roman Christian iconography. Hence my suggestion of the
post-classical Latin term Empyrean, which can bear the
interpretation of the abode of theos and/or of the gods, of "the sky",
of the "the star-filled firmament above"; and a Christian one
suggested by Genesis 2.8 - παράδεισον ἐν Εδεμ (the Paradise of
Eden) - and also by shamayim, ‫שׁ ַמיִםי‬
ָ
5. πρᾶος. Gentle - in the sense of mild, balanced, temperament - rather than

"meek".
6. δικαιοσύνη. Fairness. Not some abstract, legalistic, "justice", and not

"righteousness" which word has over centuries acquired sometimes strident
and disputable moralistic meanings as well as implying a certain conformity
to accepted (and disputable or dogmatic) standards.
7. ἐλεήμων. The classical Latin term misericordia - used by Jerome, and the
origin of the English word misericordious - expresses the sense well, which is
of συμπάθεια (sympatheia, benignity) resulting in compassion. Cf. Luke 11.41
(πλὴν τὰ ἐνόντα δότε ἐλεημοσύνην, καὶ ἰδοὺ πάντα καθαρὰ ὑμῖν ἐστιν), and
Acts 10:2, κτλ.
8.
οἱ καθαροὶ τῇ καρδίᾳ. Literally, those whose hearts are clean, in the physical
sense, as in having undertaken a ritual cleansing of the body. Cf. Corpus
Hermeticum, Poemandres 22, [3] where as in Luke 11.41 - qv. ἐλεήμων in v. 7
here - it occurs in relation to compassion, the compassionate:
παραγίνομαι αὐτὸς ἐγὼ ὁ Νοῦς τοῖς ὁσίοις καὶ ἀγαθοῖς καὶ

καθαροῖς καὶ ἐλεήμοσι, τοῖς εὐσεβοῦσι, καὶ ἡ παρουσία μου γίνεται
βοήθεια, καὶ εὐθὺς τὰ πάντα γνωρίζουσι καὶ τὸν πατέρα
ἱλάσκονται ἀγαπητικῶς καὶ εὐχαριστοῦσιν εὐλογοῦντες καὶ
ὑμνοῦντες τεταγμένως πρὸς αὐτὸν τῇ στοργῇ
I, perceiveration, attend to those of respectful deeds, the

honourable, the refined, the compassionate, those aware of the
numinous; to whom my being is a help so that they soon acquire
knowledge of the whole and are affectionately gracious toward the
father, fondly celebrating in song his position.
In respect of καθαροῖς, I prefer refined here - as in the Corpus Hermeticum -

rather than 'pure' given the disputable nature of the term 'pure' and the
connotations acquired over centuries be they religious, sanctimonious,
political, or otherwise.
θεὸς. For reasons explained in my commentary on verse I of chapter one of

The Gospel According To John - and in my commentaries on tractates from
the Corpus Hermeticum [2] - I transliterate θεὸς.
9. οἱ εἰρηνοποιοί. The peaceable ones, which includes pacificators - those

who are pacificatory, and thus who are conciliatory and who actively seek
peace - and those who have a peaceable disposition.
10. διώκω. Harass, rather than "persecuted" which has acquired too many
modern and especially political connotations. Cf. John 5:16, καὶ διὰ τοῦτο
ἐδίωκον οἱ Ἰουδαῖοι τὸν Ἰησοῦν, ὅτι ταῦτα ἐποίει ἐν σαββάτῳ, "and thus did
the Judaeans harass Jesus because he was doing such things on the
Sabbath."
My interpretation, based on John 5:16, is that those who are harassed are so
on account of (ἕνεκα) their fairness, not because those who are harassing
them disparage or hate fairness in general.
30.iii.18
°°°
Notes
[1] Greek Bible text from Novum Testamentum Graece, 28th revised edition,
Edited by Barbara Aland and others, copyright 2012 Deutsche
Bibelgesellschaft, Stuttgart.
[2] My translation and commentary - of chapters 1-5 of the Gospel Of John - is

available at https://davidmyatt.wordpress.com/gospel-according-to-john/
[3] D. Myatt. Corpus Hermeticum: Eight Tractates. Translations And

Commentaries. CreateSpace. 2017. ISBN 978-1976452369.
A Note On The Term Jews In The Gospel of John
In the past century or so there has been much discussion about the term 'the
Jews' in standard English translations of the Gospel of John and thus whether
or not the Gospel portrays Jews in a negative way given such words about
them as the following, from the translation known as the Douay-Rheims
Bible:
You are of your father the devil, and the desires of your father you
will do. He was a murderer from the beginning, and he stood not in
the truth; because truth is not in him. When he speaketh a lie, he
speaketh of his own: for he is a liar, and the father thereof. (8.44)
In the Gospel of John the term οἱ Ἰουδαῖοι first occurs in verse 19 of chapter
one:
ὅτε ἀπέστειλαν πρὸς αὐτὸν οἱ Ἰουδαῖοι ἐξ Ἱεροσολύμων ἱερεῖς καὶ

Λευίτας ἵνα ἐρωτήσωσιν αὐτόν
In the Douay-Rheims Bible this is translated as: "when the Jews sent from
Jerusalem priests and Levites to him." In the King James Bible: "when the
Jews sent priests and Levites from Jerusalem to ask him."
In my translation of John – a work in progress [1] – I translated as: "when the

Judaeans dispatched priests and Levites from Jerusalem to ask him."
For, after much consideration, I chose – perhaps controversially – to translate

ἰουδαία by Judaeans, given (i) that the English terms Jews and Jewish
(deriving from the 13th/14th century words gyv/gyw and Iewe) have acquired
connotations (modern and medieval) which are not relevant to the period
under consideration; and (ii) that the Greek term derives from a place name,
Judaea (as does the Latin iudaeus); and (iii) that the Anglo-Saxon version
(ASV) retains the sense of the Greek: here (iudeas) as elsewhere, as for
example at 2.6, æfter iudea geclensunge, "according to Judaean cleansing".
Such a translation not only dispenses with the "portraying Jews in a negative
way" discussion but also reveals a consistent narrative, with the Evangelist
not writing that "the Jews" saught to kill Jesus, but only that some Judaeans
desired to do so. In addition, as the story of the Samarian (Samaritan) woman
in chapter 4 makes clear, it places into perspective the difference between
Judaea, Samaria, and Galilee, and why the Evangelist narrates that it was
"necessary" for Jesus to pass through Samaria on the way to Galilee, Ἔδει δὲ
αὐτὸν διέρχεσθαι διὰ τῆς Σαμαρείας.
Given what follows (chapter 4 vv.9-10) this suggests a certain historical

antipathy between the people of Judaea and the people of Samaria even
though the Samarians – as is apparent from the Gospel – shared many, but
not all, of the religious traditions of the Judaeans, as did most of the people
of Galilee, including Jesus. Since the Evangelist specifically writes that it was
Judaeans who saught to kill Jesus (5.18; 7.1; 7.19 et seq) it seems as if the
antipathy by Judaeans to Jesus of Nazareth in particular and to Samarians in
general – with the Evangelist stating that Judaeans would not share or make
use of (συγχράομαι) Samarian things – arose from Judaeans in general
believing that their religious practices based on their particular
interpretation of the religion of Moses and the Prophets were correct and
that they themselves as a result were 'righteous' – better than Samarians –
with Jesus the Galilean considered by many Judaeans, and certainly by the
priestly authorities, as having committed (qv. 10.33) 'blasphemy' (βλασφημία)
and thus should be killed.
Such differing religious traditions, such internecine feuds, such religious

fanaticism and intolerance on behalf of some Judaeans – an intolerance
exemplified also when (qv. 10.22) one of the guards of Caiaphas the High
Priest (Καιάφαν τὸν ἀρχιερέα) physically assaults Jesus for not showing the
High Priest "due deference" – exemplifies why in this Gospel ἰουδαία should
be translated not by the conventional term 'Jews' but rather by Judaeans.
°°°
In respect of the term ἰουδαία, it is interesting to consider two writings by

Flavius Josephus, and one by Cassius Dio Cocceianus (dating from c.230 CE).
The two works by Josephus are conventionally entitled 'Antiquities of the
Jews' (c. 93 CE) and 'The Jewish Wars' (c. 75 CE) although I incline toward
the view that such titles are incorrect and that the former – entitled in Greek,
Ιουδαικης αρχαιολογιας – should be 'Judaean Antiquities', while the latter –
entitled in Greek, Ἱστορία Ἰουδαϊκοῦ πολέμου πρὸς Ῥωμαίου – should be
'History of the Conflict Between Judaeans and Romaeans', and this because
of how Josephus, in those works, describes himself and that conflict.
Ιουδαικης αρχαιολογιας
In this work Josephus wrote:
1.4 τούτων δὴ τῶν προειρημένων αἰτιῶν αἱ τελευταῖαι δύο κἀμοὶ

συμβεβήκασι· τὸν μὲν γὰρ πρὸς τοὺς Ῥωμαίους πόλεμον ἡμῖν τοῖς Ἰουδαίοις
γενόμενον […]
1.5 διάταξιν τοῦ πολιτεύματος ἐκ τῶν Ἑβραϊκῶν μεθηρμηνευμένην

γραμμάτων […]
1.6 δηλῶσαι τίνες ὄντες ἐξ ἀρχῆς Ἰουδαῖοι
a) 1.4. τὸν μὲν γὰρ πρὸς τοὺς Ῥωμαίους πόλεμον ἡμῖν τοῖς Ἰουδαίοις
γενόμενον, "how that conflict between Romaeans and we Judaeans came
about."
To be pedantic, Ῥωμαίους – Romaeans – implies those "of Rome". That is, the
word suggests those associated with a particular place, as does the term
Judaeans. Which association of people with a particular place or region is
historically germane.
b) 1.5. διάταξιν τοῦ πολιτεύματος τῶν Ἑβραϊκῶν μεθηρμηνευμένην

γραμμάτων, "the decrees of our civitatium as expounded in the writings of
the Hebrews." Less literally, "the laws of our communities as expounded in
the writings of the Hebrews."
Thus he does not write about the "Jewish scriptures" or about "the scriptures
of the Jews", even though the consensus is that γραφῇ here – as throughout
the New Testament – has the meaning 'scripture' rather than its normal
sense of 'that which is written', with the English word 'scripture' (usually
written with a capital S) having the specific meaning "the writings of the Old
and/or of the New Testament". However, this specific meaning only dates
back to c.1300 and was used by Wycliffe in his 1389 translation, from
whence, via Tyndale, it was used in the King James version. Prior to 1300,
the ASV [Anglo-Saxon Version] has gewrite – 'what was written', writing,
inscription – with the Latin of Jerome having scripturae, as does Codex
Palatinus of the earlier Vetus Latina. [2] Classically understood, the Latin
has the same meaning as the Greek γραφῇ: writing, something written, an
inscription. [3]
c) 1.6 δηλῶσαι τίνες ὄντες ἐξ ἀρχῆς Ἰουδαῖοι, "to make known how Judaeans
came about."
Ἱστορία Ἰουδαϊκοῦ πολέμου πρὸς Ῥωμαίου
In the Προοίμιον of this book Josephus wrote:
a) Ἰώσηπος Ματθίου παῖς ἐξ Ἱεροσολύμων ἱερεύς
That is, Josephus describes himself as "the son of Matthias, a priest, from
Jerusalem." He does not write that he is "Jewish" and nor does he write that
he is from Judaea.
b) σχεδὸν δὲ καὶ ὧν ἀκοῇ παρειλήφαμεν ἢ πόλεων πρὸς πόλεις ἢ ἐθνῶν

ἔθνεσι συρραγέντων.
A conventional translation would have πόλις as 'city' and ἔθνος as 'nation' so

that the latter part would conventionally be translated along the following
lines: "cities would have fought against cities, or nations against nations."
However, the terms 'nation' and 'city' are or can be misleading, given their
modern connotations, whereas a historical approximation for ἔθνος would be
'tribe', 'people', or 'community', and for πόλις – understood here as referring
to a particular named place with a history of settlement – town, fortified
town, burg, borough, municipality. Such choices would produce a translation
such as: "municipality would have fought municipality, community with
community." The evocation is thus more parochial, more regional, as befits
the historical past and the context: here, an insurrection, a conflict between
the people of Judaea and the armed forces commanded by Roman citizens
(those "of Rome") duly appointed to positions of power.
Regarding The Term Ἰουδαικός
While the term is conventionally cited as meaning Jewish – although LSJ

provides no sources, with the English words 'Jew' and 'Jewish' not existing
until the 13th/14th century CE – the sense of the term in Ῥωμαϊκὴ Ἱστορία by
Cassius Dio Cocceianus (for example, 67.14.2, 68.1.2) is Judaean, referring to
the people of Judaea and their customs and way of life, Ἰουδαϊκοῦ βίου, τῶν
Ἰουδαίων ἤθη:
ὑφ᾽ ἧς καὶ ἄλλοι ἐς τὰ τῶν Ἰουδαίων ἤθη ἐξοκέλλοντες πολλοὶ

κατεδικάσθησαν καὶ οἱ μὲν ἀπέθανον οἱ δὲ τῶν γοῦν οὐσιῶν
ἐστερήθησαν (67.14.2)
Conclusion
As noted in the Preface to my translation of The Gospel of John, I have

endeavoured to avoid reading into the text the meanings that some of the
English words conventionally used in other translations – and given in
lexicons – may now suggest, or do suggest often as a result of over a
thousand years of exegesis. In the matter of ἰουδαία the translation by the
relatively recent term 'Jews' has suggested meanings which, at least in my
fallible opinion, are irrelevant to the milieu of the Gospels and which thus
distorts, or which can distort, the narrative of the Gospel of John.
July 2017
This article is based on, and includes quotations from, my commentary on John 1.19, 2.22,
4.4, et seq.
[1] As of July 2017, the translation of and a commentary on chapters one to

four of The Gospel of John have been completed, which partial translation
and commentary is available at: https://davidmyatt.wordpress.com/gospel-
according-to-john/
[2] For context, the verse in the Latin version of Jerome is: cum ergo
resurrexisset a mortuis recordati sunt discipuli eius quia hoc dicebat et
crediderunt scripturae et sermoni quem dixit iesus.
The Latin of Codex Palatinus, Vetus Latina: Cum ergo resurrexit a mortuis
commonefacti sunt discipuli eius quoniam hoc dicebat et crediderunt
scripturae et sermoni quem dixit IHS.
The Latin of Codex Brixianusis, Vetus Latina: cum ergo resurre xisset a
mortuis recordati sunt discipuli eius quia hoc dixerat et crediderunt
scribturae et sermoni quem dixit IHS.
[3] Qv. Tacitus: "non diurna actorum scriptura reperio ullo insigni officio
functam." Annals, Book III, 3.
The Joy Of Words
It was while living in the Far East, and around the cusp of fourteen, that I
discovered the joy of learning and the joy of words. My formal education
before then was patchy, at best. A private school, with a rather lovely
quadrangle, in colonial Africa; a rather brief sojourn in a Catholic boarding
school in England, where I received six strokes of the cane several times,
once for leaving the dorm and talking after 'lights out'. Another brief spell at
some other school; and even a spell of 'private tutoring' or months when I
had, joy of joys, no school or lessons at home to attend. A patchy education
not because of my parents, but rather because of my irascible and rebellious
nature as a young boy. For I seemed to be trouble; a scallywag.
For example, I remember one incident at some school I attended for a while
around the age of eleven: a teacher, annoyed with me at the end of a lesson
after I had vaulted over a desk in my haste to get outside, shouting "Myatt,
you think the sun rises and sets in you!" A haste, because I really did dislike
being cooped up inside, forced to sit at some desk and expected to pay
attention to what was being said or what was written on some blackboard.
Which is probably why, around the age of ten, I deliberately, petulantly, failed
a written examination and why at that same school I once turned up for
lessons wearing a brown leather jacket and with a sheath knife attached to
my belt, which naturally led to me being sent to the headmaster and having
to wait around, in some sort of detention, until my father arrived to escort me
home.
I was just so bored, so uninterested in what was being said or taught. So

bored, uninterested, so irascible, I assuredly (and unintentionally and for
many years) caused problems for my parents, although it is possible that one
cause of my dislike of formal learning – and school – was due to a
combination of myopia and astigmatism, which remained undiagnosed until
the age of thirteen, and which diagnosis resulted in me having to wear
spectacles for the first time.
My discovery of the joy of learning and the joy of words – around the cusp of
fourteen – was, as recounted in my apologia Myngath, almost certainly due to
the influence of the English teacher at what was then for me another
colonial, and new, school. Not that I had some sort of schoolboy crush on the
blonde and young Miss D. Rather, it was a combination of her enthusiasm for
and indeed love of her subject, her gentle style of teaching, and the trouble
she took to explain things if we – or, as often if I – did not understand or
appreciate something. For she treated us as adults, not as children, and was
just such a contrast, or seemed to me at the time to be such a contrast, to the
other teachers there and encountered previously. For example, at that same
school, our mathematics teacher would often shout at us if we made some
error and had even been known to throw the blackboard rubber in the
direction of someone if he was particularly annoyed for some reason.
My English lessons became for me a place of revelation, a pleasure;

something anticipated with joy; and I well remember Miss D reading to us a
story from The Golden Apples of The Sun by Ray Bradbury, for she – those
words – conjured up for me another time and place and a strangeness that I
found enticing and enchanting; as if I was there in that place listening to the
sound of that foghorn… Once, we were given the task of reciting aloud
before the class a poem and I choose and memorized Kubla Khan by Samuel
Taylor Coleridge, for I had a short time previously and at her suggestion read
it and was enthralled; the words, the rhythm, transporting me to another and
very different world. In brief, and because of her, I had discovered and begun
to use the gift that is our human imagination.
Books thus became for me not things I was told by some teacher to read (and
which thus became ignored) but a means of discovering new worlds and a
new sense of Time. Previously I had no real awareness of the past and no
feeling or concern for the future, having lived in and for the moment and to
be outside; swimming, running, climbing trees, walking, travelling to new
places and observing new sights and hearing the sounds of life, feeling the
warmth of the heat of the Sun and the sensation of tropical rain beating
down; learning a Martial Art…
Now, there was an awareness of things, people, events, places, beyond that
immediate world of mine, so that I became eager to learn to such an extent
that many other subjects interested me, including mathematics, geography,
history, astronomy, even the Latin and the Ancient Greek that some teacher
at some school had previously tried to teach me. So much eagerness to learn
that, within a few months, with my whole attitude to school and to books
having changed, I came top in several subjects – and second in some others –
at end of term exams, much to the delight of my parents and much to the
surprise of my well-adjusted and studious sisters.
I loved to read, and to not only find new words and their meanings but also to
use those words, not always correctly and often pretentiously, in some
English essay or other, as I recall in one essay beginning a sentence with
'And' and being gently informed by Miss D that such usage was not correct,
leading to an interesting discussion, after class and making me late for my
next one, about grammar and about who decides what rules are correct and
why. Several similar discussions followed over the next few weeks, several
about spelling, after I had discovered, and used, not only the older form
connexion instead of the 'correct' connection but also some older spellings
found in the works of Chaucer and Shakespeare. After a while, when I added
my exercise book to the pile she had to mark after class, Miss D ceased to
correct my 'misspellings' perhaps intuitively understanding my schoolboyish
and rather arrogant desire to be different, to still need to rebel and in
however small a way.
A few years later, and then living in Blighty, one small goal, conceived during
that Far Eastern year, was achieved. For I, by then quite the bookish young
man, had acquired the complete, multi-volume, Oxford English Dictionary,
and loved, almost every evening, to dip into it for an hour or so, discovering
new words, their etymology, and a quotation or two to betake me, in the days
following, to some library or some bookshop to find and to read the work or
works in question. I enjoyed the richness, the diversity, the flexibility, of the
English language; its assimilation of so many words from other languages,
and that ambiguity of sound which sometimes led to or could lead to such
variations in spelling as sometimes seemed to annoy those who desired to
reform that language and which reform would see its versatility, quirkiness,
and heritage, lost in order to fit some boring manufactured schemata.
Interstition
All too soon, however, and – in hindsight – alas, this love made way for and
then was for many decades rejected in favour of another. For I had
discovered extremism, and became, most regretfully, an extremist. Someone
who, because of his fanaticism and his political involvements, became an
altogether different person; a pseudo-revolutionary street-agitator and
violent neo-nazi thug; someone who associated with criminals and who
indeed himself became a criminal and who thus developed a 'street-wise'
persona rather at odds with his former 'prep-school days' and his somewhat
'well-educated' accent.
Books, and study, were replaced by private and public rhetoric, and by
rallies, meetings, and brawls; and, in letters to 'comrades' and to friends who
were sympathizers or to those who were during those times useful, my
misspellings and my grammar became increasingly exaggerated, almost an
affectation of someone who, having accepted and indeed enjoyed the rôle
that he was expected to play in order to accomplish some shared and
extremist goal, could sometimes be mischievous in a schoolboyish,
idiosyncratic, kind of way. For instance, one of my favourite misspellings, in
such communications with such people, as sometimes in the polemical tracts
I wrote and sent to others, was 'appearence', in imitation of more Chaucerian
times; another, 'existance', in similar imitation of those now long gone days
when spelling was often individual or regional and before the move toward
standardization.
An interstition of some three decades, marked in ending by the move toward

Islam and thus by the cessation of such written communication with those
aforementioned types of people. And it was my attempts to learn Arabic
which irretrievably returned both my boyish love of words and my interest in
questions of interpretation; a love and an interest that had – but only briefly –
touched me twice during those extremist decades interspersed as those
decades were with many itinerant years.
The first such period was while a Catholic monk, with the reading of LXX and
Ἡ Καινὴ Διαθήκη. The second, over a decade later, when a settled domestic
life of a shared love of alas only some four years duration renewed my
interest in and enthusiasm for the classical literature of ancient Greece,
leading me to translate a few such works in the confines of a study lined from
ceiling to floor with bookcases replete with books, including of course
another copy of the complete OED.
Now, through the past two bookish years and by recent translations
and exegesis and philosophical musings, I seem to have found, and at last, a
certain equilibrium; even that particular type of studious happiness I knew
for a while as a boy in the Far East when I would sit on that sandy beach by
the South China Sea – not far from my home – reading the latest book bought
from a bookseller in Singapore city or loaned by she, my English teacher,
whom I still remember so very well and who, quite without me knowing it
then, taught me so much.
For it is if I am that boy again; or at least the type of person content with so
little who, inwardly young in a world all their own, has no cause, no ideology,
and who harms no one and nothing. The quiet person who, having become
still, is as
A falling leaf turned Autumn brown

Following the wind of the moment:
Neither clinging to, nor striving against,
The force of existence ever a dream in the end
and who, if he is to be remembered at all, would hope it to be for his

translations of Aeschylus, Sophocles, tractates from the Corpus Hermeticum,
and/or for his philosophy of pathei-mathos.
March 2013
This is a slightly revised version of part of a letter written in November 2012 to a personal
correspondent who enquired about my early education.
Two Metaphysical Contradictions Of The Modern West
The letter written by Pope Francis, dated 1° de enero de 2019 and sent to the
United States Conference of Catholic Bishops, seems to me to encapsulate
two of the metaphysical contradictions of the modern Western world in
regard to the numinous and the profane.
For in the letter Pope Francis, commenting on what the Media has described
as "the scandal of clerical abuse" within the Roman Catholic Church, wrote
that
La credibilidad de la Iglesia se ha visto fuertemente cuestionada y

debilitada por estos pecados y crímenes, pero especialmente por la
voluntad de querer disimularlos y esconderlos. [1]
and also used Biblical quotations in support of his arguments.
The use of the phrase pecados y crímenes – sins and crimes – seems to
indicate an acceptance of the metaphysical equality of Church and State: of a
sin, as defined by the teachings of the Church, and of a crime as defined in
laws made by some State [2].
Sins And Crimes: Sacred And Secular
Pope Francis provides the context for one metaphysical contradiction, for in
respect of the response he believes is required regarding such "sins and
crimes" he writes
Hoy se nos pide una nueva presencia en el mundo conforme a la

Cruz de Cristo, que se cristalice en servicio a los hombres y
mujeres de nuestro tiempo [3]
That is, there should be a change, a new presencing, and one that serves the
people now; the people of our epoch, of our age, of the 'times' in which we
now live.
This is the epoch in which the Media, using such expressions as a "culture of
abuse" – cultura del abuso – can question the credibility of the Roman
Catholic Church, and by repetition of particular instances of abuse and the
reporting of other ones, demand not only a response from the hierarchy of
the Church but a response that conforms to the popular, or to the Media
created, expectations of the epoch. Which expectations are that secular
justice – as understood and as implemented by the State – has a higher
priority than judicium divinum, the divine justice of God or of the gods.
Which divine justice was, at least according to my fallible understanding and

as I noted in part two of my In Defence Of The Roman Catholic Church,
"often considered more important than secular recompense and secular
punishment" especially as personal confession to a Priest, personal
penitence, and undertaking the penance prescribed were, in the Roman
Catholic Church, a connexion to the Divine. Hence why many of those who,
via the Sacrament of Penance and Reconciliation, confessed to abuse were
not "publicly named and shamed" by the Catholic hierarchy, were not
brought to the attention of State authorities, but instead given penance and,
in some instances, quietly moved and expected to begin a new penitential life
in the service of God.
That Pope Francis uses the expression cultura del abuso and writes that la
credibilidad de la Iglesia se ha visto fuertemente cuestionada y debilitada por
estos pecados y crímenes suggests to me at least two things. First, that the
move toward the change he suggests is in part at least placatory, in
conformity with our epoch with its powerful secular Media and its powerful
modern secular States; and second that the religious, the numinous, the
spiritual, balance presenced for millennia by aspects of the Roman Catholic
Church [4] – the devotion to the sacred over and above the secular – is
continuing to be lost within the Roman Catholic Church, with judicium
divinum and the secular justice of some State now apparently considered by
the Pope as metaphysically equal. Hence why in a speech to the Roman Curio
in December 2018 he said that those who abused children should "hand
themselves over to human justice." [5]
A Revealed Religion
The second metaphysical contradiction, between the sacred and the profane
in the modern world, which the Papal letter reveals is the unsurprising and
traditional use of Biblical quotations in support of, and to frame, the
presented suggestions and argument.
This reliance on written texts and reliance on their exegesis and thus on the
varied interpretations that result [6] is an implicit part of all revealed
religions from Judaism, to Christianity, to Islam. Since these interpretations
can vary and have varied over the centuries the result is schism, reformation
and counter-reformation, leading as these did in the past to such things as
the suppression of the monasteries, the theft of monastic lands and wealth,
and the persecution and martyrdom of Catholics, by a tyrannos named
Henry; and leading as they have in more modern times, to the reforms of the
Second Vatican Council, and to the proliferation of Christian sects and
denominations who have diverse views about such matters as same-gender
love and abortion.
Such reliance on such texts, such varying interpretations, are as I have noted
elsewhere the fundamental weakness of revealed religions [7] with, in my
fallible view, the sacred – the numinous – unable to fully be presenced by
such religions.
Thus it does not surprise me that the Roman Catholic Church apparently now
considers judicium divinum and the secular justice of some State as
metaphysically equal since the conflict between varying interpretations, the
apparent desire for placatory reforms – of being "a new presence in the
world" – as a consequence of Media attention, and the increasing move away
"in this epoch" from a belief in the superiority of judicium divinum (the
primacy of the sacred) are necessary consequences of the dialectic of
exegesis.
Which is one reason why my personal spiritual belief is now not that of
Catholicism even though I sense that Catholicism does still presence some
aspects of the numinous.
Instead, I incline toward an apprehension of the divine, the sacred, which is

paganus and thus individual, undogmatic, and empathic, since my paganus
metaphysics is that of
(i) an (often wordless) awareness of ourselves as a fallible mortal,

as a microcosmic connexion to other mortals, to other life, to
Nature, and to the Cosmos beyond our world, and (ii) a new civitas,
and one not based on some abstractive law but on a spiritual and
interior (and thus not political) understanding and appreciation of
our own Ancestral Culture and that of others; on our 'civic' duty to
personally presence καλὸς κἀγαθός and thus to act and to live in a
noble way. For the virtues of personal honour and manners, with
their responsibilities, presence the fairness, the avoidance of
hubris, the natural harmonious balance, the gender equality, the
awareness and appreciation of the divine, that is the numinous. [8]
David Myatt
7.i.19
Extract from a reply to someone

who enquired about a Papal Letter in relation to my text
In Defence Of The Roman Catholic Church
°°°
[1] "The credibility of the Church has been seriously questioned and
undermined by these sins and crimes but especially by a desire to hide or to
disguise them."
The official Vatican translation is "The Church's credibility has been seriously
undercut and diminished by these sins and crimes, but even more by the
efforts made to deny or conceal them."
[2] By the term State is meant the concept of both (i) organizing and
controlling – over a particular and large geographical area – land (and
resources); and (ii) organizing and controlling individuals over that same
geographical particular and large geographical area.
[3] "Today, what is asked of us is to be a new presence in the world that, in

conformity with the Cross of Christ, is made clear in service to the men and
women of our epoch."
The official Vatican translation is "What is being asked of us today is a new

presence in the world, conformed to the cross of Christ, one that takes
concrete shape in service to the men and women of our time."
[4] As I noted in part one of my In Defence Of The Roman Catholic Church,
"Listening to Messe De La Nativité: Gaudeamus Hodie; Puer Natus

Est Nobis performed by Ensemble Gilles Binchois – I am so
reminded how the Roman Catholic Church inspired such
numinosity, such beauty, century following century. For it is as if
such music presenced the Divine to thus remind us, we fallible
error-prone mortals, of another realm beyond the material and
beyond our own mortal desires."
[5] Catholic News Agency, December 21, 2018.
[6] Qv. my Tu Es Diaboli Ianua, and Classical Paganism And The Christian
Ethos.
[7] Qv. (i) Questions of Good, Evil, Honour, and God; (ii) Tu Es Diaboli Ianua;
(iii) Classical Paganism And The Christian Ethos.
[8] Tu Es Diaboli Ianua.
In Defence Of The Roman Catholic Church

Part One
Listening to Messe De La Nativité: Gaudeamus Hodie; Puer Natus Est Nobis

– performed by Ensemble Gilles Binchois – I am so reminded how the Roman
Catholic Church inspired such numinosity, such beauty, century following
century. For it is as if such music presenced the Divine to thus remind us, we
fallible error-prone mortals, of another realm beyond the material and
beyond our own mortal desires.
Such presencing of the Divine – such a numinous reminder of our fallibility,

century following century, as for example in Kyrie Orbis Factor as performed
by Ensemble Organum – seems to have become somewhat lost in all the
recent Media propaganda about how some Catholic priests and monks have
allowed their personal desires to overwhelm such a presencing of the
numinous and which presencing of the divine is and was manifest in
compassion, empathy, and a personal humility.
Lost, in all the Media propaganda, because I from personal experience know
that such incidents are perpetrated by a minority of individuals and that the
vast majority of Catholic priests and monks are good individuals who strive,
who often struggle, each in their own way and according to their physis, to
manifest the virtues of compassion, empathy, and humility. That so many
writers and readers of such Media propaganda in this our modern world
seem to commit the fallacy of a dicto secundum quid ad dictum simpliciter no
longer, unfortunately, surprises me.
In respect of personal experience I have to admit that I was somewhat

dismayed by a recent report issued by a government sponsored Inquiry
Panel. For I personally had known two of the individuals mentioned in that
report, knowing from personal experience in a certain monastery that they,
and the few others like them over the years, were the exception out of dozens
and dozens of other monks and priests there. I was also somewhat dismayed
by what I felt was the personal opinion of the authors of that report – stated
in their "Conclusions" – that those involved in placing their personal desires
before compassion, empathy, and humility, are "likely to be considerably
greater than numbers cited in the convictions" since no evidence was
presented to substantiate such an opinion. Another example of individuals
committing the fallacy of a dicto secundum quid ad dictum simpliciter?
Probably.
But why does someone who has developed a somewhat paganus
weltanschauung – the mystical individualistic numinous way of pathei-mathos
– now defend a supra-personal organization such as the Roman Catholic
Church? Because I from personal experience appreciate that for all its many
faults – recent and otherwise – and despite my disagreement regarding some
of its teachings it still on balance does, at least in my fallible opinion,
presence – as it has for centuries presenced – aspects of the numinous and
which presencing has over centuries, again in my fallible opinion, had a
beneficial affect on many human beings.
As I wrote some years ago in respect of visiting my father's grave in Africa:
"Once I happened to be travelling to an area which colonial and

imperialist Europeans formerly described as part of 'darkest
Africa'. Part of this travel involved a really long journey on unpaved
roads by bus from an urban area. You know the type of thing – an
unreliable weekly or sporadic service in some old vehicle used by
villagers to take themselves (and often their produce and
sometimes their livestock) to and from an urban market and urban-
dwelling relatives. On this service, to a remote area, it [seemed to
be] the custom – before the journey could begin – for someone to
stand at the front and say a Christian prayer with every passenger
willingly joining in.
It was quite touching. As was the fact that, at the village where I
stayed (with a local family) near that grave, everyone went to
Church on a Sunday, wearing the best clothes they could, and there
was a real sense (at least to me) of how their faith helped them and
gave them some guidance for the better, for it was as if they, poor
as they were, were in some way living, or were perhaps partly an
embodiment of, the ethos expressed by the Sermon of the Mount,
and although I no longer shared their Christian faith, I admired
them and respected their belief and understood what that faith
seemed to have given them.
Who was – who am – I to try and preach to them, to judge them and
that faith? I was – I am – just one fallible human being who believes
he may have some personal and fallible answers to certain
questions; just one person among billions aware of his past
arrogance and his suffering-causing mistakes." [1]
Is to not judge others without a personal knowing of them, to not commit

fallacies such as a dicto secundum quid ad dictum simpliciter, and to allow
for personal expiation, perhaps to presence the numinous in at least one
small and quite individual way? Personally, I am inclined to believe it is.
Pietatis fons immense, ἐλέησον

Noxas omnes nostras pelle, ἐλέησον [2]
David Myatt
2.x.18
°°°
[1] https://davidmyatt.wordpress.com/2012/10/30/just-my-fallible-views-
again/
[2] "Immeasurable origin of piety, have mercy. Banish all our faults, have
mercy." Kyrie Orbis Factor.
Although the Greek phrase Κύριε ἐλέησον is considered to be a Christian

doxology, deriving from the Old Testament, it is possible that it was a
common phrase in Greco-Roman culture, with origins dating back to the
classical period, for it occurs in the Discourses of Epictetus – Book II, vii, 13 –
in relation to a discussion about divination,
καὶ τὸν θεὸν ἐπικαλούμενοι δεόμεθα αὐτοῦ κύριε ἐλέησον
and in our invocations to the theos our bidding is: Master, have
mercy.
°°°°°
Part Two
Expiation And Penance
Two of the guiding practical principles of living as a Roman Catholic seem to

me, on the basis of personal experience and fallible understanding, to be
expiation and penance, related as they are to what was termed the
Sacrament of Confession – now re-named the Sacrament of Penance and
Reconciliation – and thence related to one of the founding principles of the
Roman Catholic Church: that an ordained Priest has the religious authority
[1] to give absolution for the "sins" [2] a person has committed, and the
authority to specify what penance is required for expiation, but which
absolution is dependant on the person making a full and truthful confession
and being repentant.
Such personal confession, penance, and expiation, are evidential of how a

practising Catholic interacts with the Divine and is thus personally reminded
of what is spiritual, eternal, numinous, and beyond the causal everyday
world. As I wrote in my essay Numinous Expiation,
"One of the many problems regarding both The Numinous Way and
my own past which troubles me – and has troubled me for a while –
is how can a person make reparation for suffering caused, inflicted,
and/or dishonourable deeds done […]
One of the many benefits of an organized theistic religion, such as

Christianity or Islam or Judaism, is that mechanisms of personal
expiation exist whereby such feelings can be placed in context and
expiated by appeals to the supreme deity. In Judaism, there is
Teshuvah culminating in Yom Kippur, the day of
expiation/reconciliation. In Catholicism, there is the sacrament of
confession and penance. In Islam, there is personal dua to, and
reliance on, Allah Ar-Rahman, Ar-Raheem, As-Salaam.
Even pagan religions and ways had mechanisms of personal

expiation for wrong deeds done, often in the form of propitiation;
the offering of a sacrifice, perhaps, or compensation by the giving
or the leaving of a valuable gift or votive offering at some numinous
– some sacred and venerated – place or site." [3]
This personal – and via the Confessional, this priestly – connexion to the
Divine, with the attendant penitence, penance, personal expiation, seems to
me to have been somewhat neglected when non-Catholics, and even some
Catholics criticize the Roman Catholic Church for their past response to
those accused of placing their personal (often sexual) desires before
compassion, empathy, and humility.
That is, such criticism is secular; based on what is temporal, causal, such as
some secular law or some personal emotive reaction, with the spiritual – the
eternal – dimension to mortal life unconsidered. Which spiritual dimension is
for Catholics based on allowing for personal expiation by spiritual means
such as confession, penitence, and penance.
This allowance for such personal expiation by such spiritual means is what,
according to my fallible understanding, informed the treatment by the
Catholic hierarchy of many of those accused of placing their personal desires
before obedience to their God.
For judgement according to such a spiritual dimension was, rightly or

wrongly, often considered more important than secular recompense and
secular punishment. Understood thus, there were no – to use a vernacular
term – "cover-ups", just the application of certain spiritual considerations,
considerations which are the foundations of the Catholic faith based as such
considerations are on the belief in the Eternal Life – in Heaven or in Hell –
which awaits all mortals, one portal to such an Eternal Life in Heaven being,
according to Catholic faith, the sacrament of confession.
Another aspect of this Catholic priority of the spiritual over the secular is the
sanctity (the seal) of the confessional and which sanctity is adjudged to be
more important than secular laws relating, for example, to disclosure of or
information regarding actions deemed to be criminal.
As for my personal opinions on the matter, I have none, for who am I –
with my decades of hubris, my knowledge of my plenitude of mistakes – to
judge others, to judge anyone? I have tried to rationally understand both the
secular and the spiritual dimensions involved, having personal experience of
both, and as so often these days remain somewhat perplexed by our human
nature and by the need so many humans, myself included, still have for a
belief in a spiritual dimension whereby we can connect ourselves to the
numinous, to the Divine – however the Divine is presenced to and in us –
enabling us to perhaps find some peace, some happiness, some solace, some
answers, among the turmoil, the suffering, the changement, of the secular
world.
My portal to the spiritual remains 'the way of pathei-mathos', the way of

striving to cultivate, striving to live by, the virtues of humility, empathy,
compassion, honour, non-interference, and self-restraint. A very individual
way devoid of mythoi and anthropomorphic deities.
Perhaps it would be easier to believe in God, to accept again the Catholic
expiation of the sacraments of Confession and the Mass. It would perhaps be
even easier to accept some tangible votive wordless means in the form of
offering some paganus propitiation, some libation, some talismata left, at
some numinous paganus site.
But as Aeschylus so well-expressed it,
ἔστι δ᾽ ὅπη νῦν

ἔστι: τελεῖται δ᾽ ἐς τὸ πεπρωμένον:
οὔθ᾽ ὑποκαίων οὔθ᾽ ὑπολείβων
οὔτε δακρύων ἀπύρων ἱερῶν
ὀργὰς ἀτενεῖς παραθέλξει [4]
What is now, came to be

As it came to be. And its ending has been ordained.
No concealed laments, no concealed libations,
No unburnt offering
Can charm away that firm resolve.
Which type of sentiment I feel philosophers such as Epictetus and Marcus

Aurelius also saught to express.
David Myatt
4.x.18
°°°
[1] Qv. John 20:22-23,
λάβετε πνεῦμα ἅγιον ἄν τινων ἀφῆτε τὰς ἁμαρτίας ἀφέωνται

αὐτοῖς ἄν τινων κρατῆτε κεκράτηνται
Receive Halig Spiritus: if you release anyone from their errors, they
are released; if you hold onto them, they are held onto.
In regard to the term Spiritus, in my commentary on John 1:31 I wrote:
τὸ πνεῦμα. Almost without exception, since Wycliffe's Bible the

Greek here has been translated as "the spirit", although the ASV
[the Anglo-Saxon Version] has gast (gast of heofenum), whence the
later English word 'ghost'. However, given what the terms 'spirit'
and 'ghost' – both in common usage, and as a result of over a
thousand years of Christian exegesis – now impute, it is apposite to
offer an alternative and one which is germane to the milieu of the
Gospels or which at least suggests something of the numinosity
presenced, in this instance, via the Gospel of John. Given that the
transliteration pnuema – with its modern association with terms
such as pneumatic – does not unequivocally suggest the numinous,
I have chosen spiritus, as referenced in respect of gast in Wright's
Anglo-Saxon And Old English Vocabularies.
In regard to the translation Halig Spiritus, in my commentary on John 5:33 I
wrote:
I have here used the Old English word Halig – as for example found
in the version of John 17.11 in the Lindisfarne Gospel, 'Du halig
fæder' – to translate ἅγιος rather than the later word 'holy' derived
as that is from halig and used as it was by Wycliffe in his 1389
translation of this phrase, "in the Hooly Gost", which itself echoes
the ASV, "on Halgum Gaste."
The unique phrase in Halig Spiritus – in place of the conventional

'with the Holy Spirit' – may thus express something of the
numinosity, and the newness, of the original Gospel, especially as
the word 'holy' has been much overused, imputes particular
meanings from over a thousand years of exegesis, and, latterly in
common parlance, has become somewhat trivialized.
[2] As I have noted in several essays, and in my translation of the Gospel of

John, I prefer to translate the Greek term ἁμαρτία not by the conventional
'sin' but rather by 'error' or 'mistake'. As I wrote in the essay Exegesis and
Translation,
One of the prevalent English words used in translations of the New

Testament, and one of the words now commonly associated with
revealed religions such as Christianity and Islam, is sin. A word
which now imputes and for centuries has imputed a particular and
at times somewhat strident if not harsh moral attitude, with sinners
starkly contrasted with the righteous, the saved, and with sin, what
is evil, what is perverse, to be shunned and shudderingly avoided.
One of the oldest usages of the word sin – so far discovered – is in

the c. 880 CE translation of the c. 525 CE text Consolatio
Philosophiae, a translation attributed to King Ælfred. Here, the Old
English spelling of syn is used:
Þæt is swiðe dyslic & swiðe micel syn þæt mon þæs
wenan scyle be Gode
The context of the original Latin of Boethius is cogitare, in relation

to a dialogue about goodness and God, so that the sense of the
Latin is that it is incorrect – an error, wrong – to postulate/claim
/believe certain things about God. There is thus here, in Boethius,
as in early English texts such as Beowulf, the sense of doing what
was wrong, of committing an error, of making a mistake, of being at
fault; at most of overstepping the bounds, of transgressing limits
imposed by others, and thus being 'guilty' of such an infraction, a
sense which the suggested etymology of the word syn implies: from
the Latin sons, sontis.
Thus, this early usage of the English word syn seems to impart a
sense somewhat different from what we now associate with the
word sin, which is why in my translation of John, 8.7 I eschewed
that much overused and pejorative word in order to try and convey
something of the numinous original:
So, as they continued to ask [for an answer] he

straightened himself, saying to them: "Let he who has
never made a mistake [ Αναμαρτητος ] throw the first
stone at her."
ὡς δὲ ἐπέμενον ἐρωτῶντες αὐτόν, ἀνέκυψεν καὶ εἶπεν

αὐτοῖς· ὁ ἀναμάρτητος ὑμῶν πρῶτος ἐπ' αὐτὴν βαλέτω
λίθον.
Jesus here is not, in my view, sermonizing about sin, as a puritan

preacher might, and as if he is morally superior to and has judged
the sinners. Instead, he is rather gently and as a human pointing
out an obvious truth about our human nature; explaining, in v.11,
that he has not judged her conduct:
ἡ δὲ εἶπεν· οὐδείς, κύριε. εἶπεν δὲ ὁ Ἰησοῦς· οὐδὲ ἐγώ σε

κατακρίνω· πορεύου, ἀπὸ τοῦ νῦν μηκέτι ἁμάρτανε
[And] she answered, No one, my Lord. Whereupon Jesus

replied "Neither do I judge [κατακρίνω] you, therefore
go, and avoid errors such as those."
The essay is available at https://davidmyatt.wordpress.com/2013/04

/26/exegesis-and-translation/ and was included as an Appendix to my
Mercvrii Trismegisti Pymander (ISBN 978-1495470684)
[3] The essay is available at https://davidmyatt.wordpress.com/numinous-

expiation/
[4] Agamemnon, 67-71
°°°°°°°
cc David Wulstan Myatt 2019
The essays in this work are licensed under the Creative Commons
(Attribution--NoDerivs 4.0) License
and can be copied and distributed according to the terms of that license.
All translations by David Myatt

DWM Essays and Effusions.v3b

Uploaded by

Copyright:

Available Formats

DWM Essays and Effusions.v3b

Uploaded by

Document Information

Original Title

Copyright

Available Formats

Share this document

Share or Embed Document

Sharing Options

Did you find this document useful?

Is this content inappropriate?

Copyright:

Available Formats

DWM Essays and Effusions.v3b

Uploaded by

Copyright:

Available Formats

Selected Essays And Eﬀusions

° From Mythoi To Empathy

Given my support of initiatives such as gratis Open Access, Open Source

[1] Sarigthersa, ISBN-13: 978-1512137149; One Vagabond In Exile From

From Mythoi To Empathy

Since the concept of the numinous is central to my weltanschauung -

In contrast to Otto et al, my understanding of the numinous is that it is

"the natural balance of ψυχή; a balance which ὕβρις upsets. This

Where ψυχή is an intimation of, an intuition concerning Life qua being; of

The particular apprehension of external reality that is the numinous is that

Furthermore, since empathy is a natural and an individual human faculty, it

"is limited in range and application, just as our faculties of sight

That is, as I explained in my 2015 essay Personal Reﬂexions On Some

All of which is why I wrote in my Tu Es Diaboli Ianua that in my view "the

A New Appreciation Of The Numinous

How then can the faculty of empathy be cultivated? My own practical

[1] Toward Understanding Physis. Included in the 2015 compilation

[2] I have endeavoured in recent years to make a distinction between a

"One of the diﬀerences being that a religion requires and manifests

Religions thus tend to develope an organized regulatory and

Another diﬀerence is that religions tend to presence and be biased toward

[3] Myatt, David. The Numinous Way of Pathei-Mathos, 2103. Appendix II -

[4] In my note Concerning σωφρονεῖν - included in my "revised

[5] Myatt, The Numinous Way of Pathei-Mathos. Appendix II - Immediacy-

[7] As mentioned in my The Numinous Way of Pathei-Mathos,

"The personal virtue of honour, and the cultivation of wu-wei, are –

For personal honour is essentially a presencing, a grounding, of

This balancing of compassion – of the need not to cause suﬀering –

This use of force is, importantly, crucially, restricted – by the

Such personal self-defence and such valorous defence of another in

Such minutiae make the process of translation – at least for me and in

In respect of certain words or phrases it is, as so often, a personal choice

In the matter of my interpretation of the Gospel of John, revision is therefore

[1] Homiliae in Ioannem, volume 59 of the Migne Patrologia Graeca series.

[2] "The profundities of Theos." First Epistle To The Corinthians, 2.10.

One of my fond memories of English schooldays was as a Sixth Form boarder

As recounted elsewhere [1] the allowance allowed me to travel and buy

Such schoolboy habits would prove useful when I began to develope my

Such an expression led me to use some non-English terms mostly from

Such terms might also reveal my indebtedness to Ancient Greek and

I used and use σωφρονεῖν in preference to σωφροσύνη (sophrosyne) to

In a world where propaganda and disinformation still proliferate, based as

(i) that it is empathy and pathei-mathos which can wordlessly

[1] Early Years, in Myngath: Some Recollections of a Wyrdful and Extremist

[2] The Joy Of Words, 2013.

[3] From Mythoi To Empathy: Toward A New Appreciation Of The Numinous.

[4] I have described καλὸς κἀγαθός in my two recent books Classical

[5] Physis And Being: An Introduction To The Philosophy Of Pathei-Mathos.

[6] The Way of Pathei-Mathos: A Philosophical Compendiary, in The

The Way Of Jesus of Nazareth

As my translation of and commentary on the Gospel According To John so

What emerges from my own translation – that is, from my particular

Similarly in respect of other verses where πιστεύω occurs, so that the

Yet, and in regard to the aforementioned verse, if one interprets that

Not only is this personal, direct – as in personally trusting someone as

Example One. Chapter Three, 16-21

Example Two. Chapter Five, 1-16

Following this, there was a Judaean feast and Jesus went to

Jesus said to him: "Arise. Take your bedroll, and walk."