HERMETIC LITERATURE 513
in your law." Further, the student mentions books that have been studied for
their wisdom and understanding.
The student's visionary ascent to the eighth and the ninth entails singing a
hymn in silence and being united with the mind of all. The souls and the an-
gels who inhabit the eighth likewise sing a hymn in silence, for they also offer
praise to the mind of all, which dwells in the ninth. This mind is recognized
through the mystical guidance of Hermes Trismegistos, who himself an-
nounces, "I am mind, and I see another mind, one that moves the soul." And
the student declares, "I am the instrument of your spirit, mind is your plec-
trum, and your guidance makes music with us. I see myself! I have been
strengthened by you, for your love has reached us." The result of this enlight-
enment is wisdom, praise, ecstasy. In a way that recalls the Three Steles of Seth,
the Discourse on the Eighth and Ninth includes instructions for preserving
the text on turquoise steles.
The Discourse on the Eighth and Ninth survives in Coptic in the Nag
Hammadi library. Its title is supplied from the contents of the text. It was
probably composed in Greek, very likely in Egypt, considering the references
to turquoise steles with hieroglyphic characters to be placed at the temple at
Diospolis (Magna or Parva) in Upper Egypt, and deities with faces of animals.
Some scholars suggest a date of composition in the second century CE, on ac-
count of similarities with the middle platonic philosopher Albinus.
THE DISCOURSE
ON THE EIGHTH
AND NINTH
1
"My father, yesterday you promised me you would take^2 my mind to the
eighth heavenly sphere and after that you would take me to the ninth. You said
this is the sequence of the tradition."- The Discourse on the Eighth and the Ninth: Nag Hammadi Library, Codex VI,6 (pp. 52,1 to
63,32); translated by Marvin Meyer. - Partially restored.