Aion 216

Aion 216

Carl Jung
卡尔 荣格



215Now let us come back to the symbols listed by Hippolytus.
The Original Man in his latent state—so we could interpret the
term axapaKrqpi<TT6s—is named Aipolos, "not because he feeds hegoats
and she-goats," but because he is ocittoAo?, the Pole that
turns the cosmos round.126 This recalls the parallel ideas of the
alchemists, previously mentioned, about Mercurius, who is
found at the North Pole. Similarly the Naassenes named Aipolos
—in the language of the Odyssey—Proteus. Hippolytus quotes
Homer as follows: "This place is frequented by the Old Man of
the Sea, immortal Proteus the Egyptian . . . who always tells
the truth . .


." 127 Homer then continues: ". . . who owes
allegiance to Poseidon and knows the sea in all its depths." 128
Proteus is evidently a personification of the unconscious: 129
It is difficult to "catch this mysterious old being … he might see
me first, or know I am there and keep away." One must seize
him quickly and hold him fast, in order to force him to speak.


Though he lives in the sea, he comes to the lonely shore at the
sacred noon-tide hour, like an amphibian, and lies down to
sleep among his seals. These, it must be remembered, are warmblooded—
that is to say, they can be thought of as contents of the
unconscious that are capable of becoming conscious, and at certain
times they appear spontaneously in the light and airy world
of consciousness.


From Proteus the wandering hero learns how
he may make his way homewards "over the fish-giving sea," and
thus the Old Man proves to be a psychopomp.130 Ov TwrpacrKeTai,
Hippolytus says of him, which can best be translated by the
French colloquialism "il ne se laisse pas rouler." "But," the text
goes on, "he spins round himself and changes his shape." He
behaves, therefore, like a revolving image that cannot be

从普罗提斯,这位漫遊的英雄学习到他如何朝向回家的途径,「横越过产生鱼的海洋」。因此,这位老人证明是一位灵媒。海普利塔斯提到他的话,可用法语的口语翻译:"il ne se laisse pas rouler." 文本继续说:「但是,他环绕他自己旋转,并且改变他的形状。」因此,他的行为就像是无法被捉住的旋转的意象。

What he says is vrjfiepTrjs, 'in sooth,' infallible; he is a
"soothsayer." So it is not for nothing that the Naassenes say that
"knowledge of the complete man is deep indeed and hard to


339 Subsequently, Proteus is likened to the green ear of corn in
the Eleusinian mysteries. To him is addressed the cry of the
celebrants: "The Mistress has borne the divine boy, Brimo has
borne Brimos!" A "lower" correspondence to the high Eleusinian
initiations, says Hippolytus, is the dark path of Persephone,
who was abducted by the god of the underworld; it
leads "to the grove of adored Aphrodite, who rouses the sickness
of love."


Men should keep to this lower path in order to be
initiated "into the great and heavenly" mysteries. 131 For this
mystery is "the gate of heaven" and the "house of God," where
alone the good God dwells, who is destined only for the spiritual
men. They should put off their garments and all become w^ioi,
'bridegrooms,' "robbed of their virility by the virgin spirit." 132
This is an allusion to Revelation 14:4:". . . for they are virgins.
These . . . follow the Lamb whithersoever he goeth." 133


Among the objective symbols of the self I have already mentioned
the Naassene conception of the d^epi "™5 any^, the indivisible
point. This conception fully accords with that of the
"Monad" and "Son of Man" in Monoimos.


Hippolytus says:
Monoimos . . . thinks that there is some such Man as Oceanus, of
whom the poet speaks somewhat as follows: Oceanus, the origin
of gods and of men.134 Putting this into other words, he says that
the Man is All, the source of the universe, unbegotten, incorruptible,
everlasting; and that there is a Son of the aforesaid Man,
who is begotten and capable of suffering, and whose birth is outside
time, neither willed nor predetermined . . .


This Man is a single
Monad, uncompounded [and] indivisible, [yet] compounded [and]
divisible; loving and at peace with all things [yet] warring with all
things and at war with itself in all things; unlike and like [itself],
as it were a musical harmony containing all things . . . showing
forth all things and giving birth to all things. It is its own mother,
its own father, the two immortal names.


The emblem of the perfect
Man, says Monoimos, is the jot or tittle. 135 This one tittle is
the uncompounded, simple, unmixed Monad, having its composition
from nothing whatsoever, yet composed of many forms, of
many parts. That single, indivisible jot is the many-faced, thousandeyed
and thousand-named, the jot of the iota. This is the emblem
of that perfect and indivisible Man. . . . The Son of the Man is
the one iota, the one jot flowing from on high, full and filling all
things, containing in himself everything that is in the Man, the
Father of the Son of Man.136



Leave a Reply

Fill in your details below or click an icon to log in: Logo

You are commenting using your account. Log Out /  Change )

Google photo

You are commenting using your Google account. Log Out /  Change )

Twitter picture

You are commenting using your Twitter account. Log Out /  Change )

Facebook photo

You are commenting using your Facebook account. Log Out /  Change )

Connecting to %s

%d bloggers like this: