The visions of Crates

Zosimus is not the only follower of Thrice-greatest Hermes whose visions are still on record. Crates also

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has left an account of his mystic experiences, though unfortunately transmitted to us only in Arabic translation from the original Greek. 1

Crates leaves his body and enters the unseen world. “While I was praying, ” he writes, “I felt myself suddenly carried into the airs [of heaven], following the same path as the sun and moon. ” Here he meets with Thrice-greatest Hermes in the guise of “an old man, the most beautiful of men, seated on a chair; he was clad in white raiment, and held a book in his hand resting on the arm of the chair. ”

Compare this with “Hermas” (Vis. ii. 2, 2): “I see opposite me a chair, and on it a covering of wool white as hail; 2 then came there an old woman, in shining white raiment, having a book in her hand, and sat down alone. ”

After this revelation, and when the “old woman” had ceased reading from the book, four young men came and carried off the chair, and departed with it to the East (ibid., 4, 1).

Here again it is of interest to compare this with the introduction to a magical “light-ritual, ” where the seer has a vision of four men with crowns on their heads who bring in the “throne of the god. ” 3

Crates is taught from the book and bidden to write what he is told. “Make thy book according to the instructions which I have given; and know that I am with thee and will never leave thee till thou hast accomplished all. ”

So also “Hermas”; compare also the last sentence

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with the phrase in the Introduction to the “Pastoral Hermas”: “I am sent. . . that I may dwell with thee for the rest of the days of thy life. ”

In another vision, Crates is instructed in a dialogue which strongly reflects the style and substance of our Trismegistic sermons. And in yet another he moves in the psychic reflection of the setting of the now for the most part lost Isis-type of the literature, which has a more strongly Egyptian colouring. He is transported to yet another heaven and firmament, and there sees the temple of Ptah (Hephæ stus), and the statue of Venus (Isis), which holds converse with him.

He was then evidently saturated with the Trismegistic tradition, and had access to treatises which are now, unfortunately, lost to us, for it is just this type of the literature which shows signs of the more direct influence of Egyptian ideas, and the mention of the temple of Ptah is a striking confirmation that Reitzenstein is on the right track in his analysis of the oldest deposit of the “Pœ mandres, ” which he connects with the Ptah-tradition.

THE GENERAL CHRISTIAN “MANY” AND THE GNOSTIC “FEW”

That the end and aim of the later Egyptian religion, and of all Hellenistic religious circles in general, was a Gnosis, or definite mystical experience in the form of visions and apocalypses, is manifest on all sides; and that this also was the chief interest of very numerous circles in the Early Church is a fundamental fact in the study of Christian origins which should not be impatiently brushed on one side, or minimised almost to extinction as of no real importance, but which should be restored to the first rank in seeking

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an explanation of the many obscure problems of these early days which no purely objective considerations will solve.

That the General Christian of these days, as of all subsequent centuries, had naturally much to learn in these matters from the trained Mystic, whether of his own faith or of another, is saying nothing to his discredit, for he naturally belonged to the “many” who were striving to become the “few. ” General Christianity, however, spread so rapidly that the definite cultivation of the spiritual faculties practised by the early contemplatives of the faith soon gave place to a fanatical enthusiasm for a misunderstood monkdom, which swamped the monasteries with a flood of the “many, ” who were often without any true vocation for the holy life, and not unfrequently quite ignorant of the elements of contemplation.

We need not speak of the wild fanaticism of warrior monkdom let loose with pick and hatchet and fire-brand to destroy the treasures of religious art throughout the beautiful Hellenic world, but even among the quiet and peaceable brethren there was much ignorance. How unknowing some of these good folk were, we may learn from a naï ve story, the very simplicity of which convinces the reader of its genuineness.

Perhaps some one may here interject: But this has nothing to do with “Hermas”! Perhaps not; but it has a great deal to do with a proper understanding of the history of the development of General Christianity and its relationship to the deeper religious consciousness of the first centuries. When, then, I read the Greek text of this simple story, as reproduced by Reitzenstein, 1 I thought that some who could not read

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[paragraph continues] Greek, but who take a very deep interest in such matters, might like to hear it, and so I have set it down in English.