The Divine Pymander, by Hermes Mercurius Trismegistus, tr.
by John Everard, , at
THE DIVINE PYMANDER
Hermes Mercurius Trismegistus
IN XVII. BOOKS.
Translated formerly out of the Arabick into Greek, and thence into Latine, and Dutch, and now out of the
original into English; by Doctor [John] Everard.
London: Printed by Robert White, for Tho. Brewster, and Greg. Moule,
The Divine Pymander, by Hermes Mercurius Trismegistus, tr. by John Everard, , at
This Book may justly challenge the first place for antiquity, from all the Books in the World, being written
some hundreds of years before Moses his time, as I shall endeavour to make good. The Original (as far
as is known to us) is Arabic, and several Translations thereof have been published, as Greek, Latin,
French, Dutch, etc., but never English before. It is pity the Learned Translator [Dr. Everard] had not lived,
and received himself, the honour, and thanks due to him from the Englishmen for his good will to, and
pains for them, in translating a Book of such infinite worth, out of the Original, into their Mother-tongue.
Concerning the Author of the Book itself, Four things are considerable, viz., His Name, Learning, Country,
1. The name by which he was commonly styled, is Hermes Trismegistus, i.e., Mercurius ter Maximus, or,
The thrice greatest Intelligencer. And well might he be called Hermes, for he was the first Intelligencer in
the World (as we read of) that communicated Knowledge to the sons of Men, by Writing, or Engraving. He
was called Ter Maximus, for some Reasons, which I shall afterwards mention.
2. His Learning will appear, as by his Works; so by the right understanding the Reason of his Name.
3. For his Country, he was King of Egypt.
4. For his Time, it is not without much Controversy, betwixt those that write of this Divine, ancient Author,
what time he lived in. Some say he lived after Moses his time, giving this slender Reason for it, viz.,
Because he was named Ter Maximus: for being preferred [Franciscus Flussas] (according to the Egyptian
Customs) being chief Philosopher, to be chief of the Priesthood: and from thence, to be chief in
Government, or King. But if this be all their ground, you must excuse my dissent from then, and that for
this reason, Because according to the most learned of his followers [Geber, Paracelsus: Henricus Nollius
in Theoria Philosophia Hermeticae, tractatu priimo.], he was called Ter Maximus; for having perfect, and
exact Knowledge of all things contained in the World; which things he divided into Three Kingdoms (as he
calls them), viz., Mineral, Vegetable, Animal; which Three, he did excel in the right understanding of; also,
because he attained to, and transmitted to Posterity (although in an Aenigmatical, and obscure style) the
Knowledge of the Quintessence of the whole Universe (which Universe, as I said before, he divided into
Three Parts) otherwise called, The great Elixir of the Philosophers; which is the Receptacle of all Celestial
and Terrestrial Virtues; which Secret, many ignorantly deny, many have chargeably sought after, yet few,
but some, yea, and the Englishmen have happily found [Ripley, Bacon, Norton, etc.]. The Description of
this great Treasure, is said to be found engraved upon a Smaragdine Table, in the Valley of Ebron, after
the Flood. So that the Reason before alleged to prove this Author to live after Moses, seem invalid: neither
doth it any way appear, that he lived in Moses his time, although it be the opinion of some, as of John
Functius, who saith in his Chronology, That he lived Twenty-one years before the Law was given by
Moses in the Wilderness; But the Reasons that he, and others give, are far weaker than those that I shall
give, for his living before Moses his time. My reasons for that are these:-First, Because it is received amongst the Ancients, that he was the first that invented the Art of
communicating Knowledge to the World, by Writing or Engraving. Now if so, then in all probability he was
before Moses; for it is said of Moses that he was from his childhood [Acts vii.22] skilled in all the Egyptian
Learning, which could not well have been without the help of Literature, which we never read of any before
that invented by Hermes [Chapter x.].
Secondly, he is said by himself, to be the son of Saturn and by others to be the Scribe of Saturn. Now
Saturn according to Historians, lived in the time of Sarug, Abraham's great Grand-Father [Sanchoniathon].
I shall but take in Suidas his judgment, and so rest satisfied, that he did not live only before, but long
before Moses; His words are these, Credo Mercurium Trismegistum sapientem Egyptium floruisse ante
In this Book, though so very old, is contained more true knowledge of God and Nature, than in all the
Books in the World besides, except only Sacred Writ; And they that shall judiciously read it, and rightly
understand it, may well be excused from reading many Books; the Authors of which, pretend so much to
the knowledge of the Creator, and Creation. If God ever appeared in any man, he appeared in him, as it
appears by this Book. That a man who had not the benefit of his Ancestors' knowledge, being as I said
before, The first inventor of the Art of Communicating Knowledge to Posterity by writing, should be so high
a Divine, and so deep a Philosopher, seems to be a thing more of God than of Man; and therefore it was
the opinion of some That he came from Heaven, not born upon Earth [Goropius Becanus]. There is
contained in this Book, that true Philosophy, without which, it is impossible ever to attain to the height, and
exactness of Piety, and Religion. According to this Philosophy, I call him a Philosopher, that shall learn
and study the things that are, and how they are ordered, and governed, and by whom, and for what
cause, or to what end; and he that doth so, will acknowledge thanks to, and admire the Omnipotent
Creator, Preserver, and Director of all these things. And he that shall be thus truly thankful, may truly be
called Pious and Religious: and he that is Religious, shall more and more know where and what the Truth
is: And learning that, he shall yet be more and more Religious.
The glory and splendour of Philosophy, is an endeavoring to understand the chief Good, as the Fountain
of all Good: Now how can we come near to, or find out the Fountain, but by making use of the Streams as
a conduct to it? The operations of Nature, are Streams running from the Fountain of Good, which is God. I
am not of the ignorant, and foolish opinion of those that say, The greatest Philosophers are the greatest
Atheists: as if to know the works of God, and to understand his goings forth in the Way of Nature, must
necessitate a man to deny God. The [Job] Scripture disapproves of this as a sottish tenet, and experience
contradicts it: For behold! Here is the greatest Philosopher, and therefore the greatest Divine.
Read understandingly this ensuing Book (and for thy help thou mayest make use of that voluminous
Commentary written upon it [Hanbal Offeli Alabar] ) then it will speak more for its Author, than can be
spoken by any man, at least by me.
Thine in the love of Truth, J.F.
The Divine Pymander, by Hermes Mercurius Trismegistus, tr. by John Everard, , at
HERMES TRISMEGISTUS, HIS FIRST BOOK
1. O MY SON, write this First Book, both for Humanity's sake, and for Piety towards god.
2. For there can be no Religion more true or just, than to know the things that are; and to acknowledge
thanks for all things, to Him that made them, which thing I shall not cease continually to do.
3. What then should a man do, O Father, to lead his life well; seeing there is nothing here true?
4. Be Pious and Religious, O my Son; for he that doth so, is the best and highest Philosopher, and without
Philosophy it is impossible ever to attain to the height and exactness of Piety and Religion.
5. But he that shall learn and study the things that are, and how they are ordered and governed, and by
whom, and for what cause, or to what end. Will acknowledge thanks to the Workman, as to a good Father,
an excellent Nurse, and a faithful Steward, and he that gives thanks shall be Pious or Religious, and he
that is Religious shall know both where the truth is, and what it is, and learning that he will be yet more
and more Religious.
6. For never, O my Son, shall, or can that soul, which, while it is in the body, lightens and lifts up itself to
know and comprehend that which is good and true, slide back to the contrary. For it is infinitely
enamoured thereof, and forgetteth all evils; and when it hath learned and known its Father and Progenitor,
and get the victory in this contention and strifeful life. Every living being is not mortal. O Son. thirdly.
21. but that part which is reasonable is immortal.
20. they become quiet. And let this. it is by them led and carried to be punished by its being and
continuance here. and fly back again. but hard and difficult for the
soul to go in that is in the body. whilst thy soul is not ignorant wither it must return.
23. Not every body is dissolveable. but the things that are Evil
love bondage and Slavery. and by which making their
. for the contention is of one against two. That which abides always is unchangeable. the Guide in the way that leads thither. the World. For first must it war against its own self. which our Progenitors travelled in. That which may be dissolved is also corruptible.
25. That which is made but once is never corrupted. and are content to accept of it as their Ruler. Every body is changeable. be the end of Religion and Piety. and they strive to hold and detain it. Firstly.
18. Some bodies are dissolveable. But now.
26. they at length attained to the good.
19. for the one hasteth to that which is Good. and when thou hast overcome. that part which is sensible is mortal.
10. Man for God. and that which is Good desireth to be set at liberty. That which is unchangeable is eternal. is the way to Truth. Man. I will by Heads run through the things that are.
16. only that which is not is immoveable. but the other is a neighbour
to the things that are Evil. God. That which is always made is always corrupted.
7. it must be overcome of
the part. but
if the one be overcome of the two. Understand thou what I say.it can no more apostatize or depart from that good.
28. All things that are moved. Nor every living thing is immortal.
12. O my Son.
remember what thou hearest. thou shalt both
live well and die blessedly. for thou must first forsake the Body before thy
end. Of the Soul.
17. whereunto thou art once arrived.
8. secondly. This is.
13. and after much strife and dissention. neither becomes any other thing. And if the two parts be overcome. But the victory of both is not like.
27. O Son. It is a venerable way and plain. Every Essence is immortal. whilst it flies away. For this only. return. O Son. The World for Man.
Reason in the Mind.
37. is moved by a soul.
36. nothing known upon Earth. Everything that is sad. God is good. All upon Earth is alterable.
42. Whatsoever is in Heaven is unalterable. Not every body is sick. but everything that is.
56. Time is a Divine thing. nothing evil in Heaven. All that is incorporeal. is void of Lying. as good things.
38. No thing in a body true.
46. Nothing good upon Earth.
32. Not everything that joyeth is also sad. nothing upon Earth free.
47. Everything that is made is corruptible. Not all things are moved by a soul. Good is voluntary.
45. Reasoning (or disputing or discoursing) in Man.
40. but is an eternal living thing. Everything that suffers is sensible.
30. and is a mortal living creature.
41. Everything that is. suffereth. Evil is involuntary. Man is evil.
. or of its own accord. everything that is sensible.
33. is double. Every Essence is unchangeable.
55. Nothing unknown in Heaven. Nothing in Heaven is servanted. The Mind is void of suffering. every body that is sick is dissolveable.
48. Law is humane.
49. rejoiceth also. The mind in God.
52. None of the things that are stand still.
35. The gods choose good things. Malice is the nourishment of the World.
54. or against its will.
31. Time is the corruption of Man.
71. one from generation to
death. but that which is begotten always is sown. the Idol of operation. Dissolveable matter is altered into contraries.
58. but that which is immortal cometh into that
which is mortal. some in their IDEAS. the Corruption of Man is the beginning of Generation. Fortune is the carriage or effect of that which is without order. the Earth of corruptible Bodies.
63. Things upon Earth. all things upon Earth are subject to reprehension. Corruption and Generation. That which is immortal is not mortal. the time is only from the Generation. there are two times.
59. is itself an offspring or begotten by another. That which offsprings or begetteth another.
73. Dissolveable Bodies are increased and diminished. Operation or Workings are not carried upwards.57. That which is sown is not always begotten. Those things that are in Heaven are subjected or placed under it.
76. to wit.
80. but Eternal matter into
itself. That which is immortal.
77. The Generation of Man is corruption. Of an everlasting Body. All things in Heaven are unblameable.
65. Heaven is capable. and its like.
75. but descend downwards. the Heaven is reasonable or rational. Of things that are.
79. What is God? The immutable or unalterable good. but the things on earth are placed
upon it. What is man? An unchangeable evil. Providence is Divine order.
61. Heaven is the first element. and a fit receptacle of everlasting Bodies. That which is mortal cometh not into a Body immortal.
69. do nothing advantage those in Heaven. The things upon Earth communicate not with those in Heaven. Whasoever things belong to operation or working.
68. one for sowing to generation. The Earth is brutish. a lying Fantasie or
opinion. Of a dissolveable body. Necessity is the Minister or Servant of Providence.
78. that which is mortal is not immortal. are in a body. some are in bodies.
. but all things in Heaven do profit and
advantage all things upon Earth. partakes not of that which is mortal.
as it is with them that are heavy of sleep. now
this wight. They do rather sharpen and whet evil men to their maliciousness. Such
discourses as these have very few Auditors. for these are the contents or Abridgment of them. Poemander.. Wherefore we must look warily to such kind of people. POEMANDER
MY THOUGHTS being once seriously busied about things that are. will he not be much worse
than himself. When he had thus said. I answered that I would gladly hear. all my
bodily Senses being exceedingly holden back. and I was wonderfully delighted in the beholding it. for I would not have thee subject to Envy. tr.
inasmuch as it seemed to have come from the Light. quoth he. and of an
infinite greatness. This O Son: the whole nature and Composition of those living things called Men. and is very familiar. bearing rule over all. For the like always takes to itself that which is like. or of bodily labour: Methought I saw one of an exceeding great stature. the most mighty
and absolute Emperor: I know what thou wouldst have. it behoveth to avoid the
multitude. he will never abstain from any evil work. and take heed of them as not understanding the virtue and power of the things that are said. is very prone to
Maliciousness. and therefore is delighted with it. by Hermes Mercurius Trismegistus. and peradventure very few will have.
5. but the unlike never agrees with the unlike.
83. unspeakably troubled. and all things are done
according to Providence or Necessity. And I saw an infinite sight. Then said he. there was a darkness made in part. How?
said he. all things were become light. a certain holy Word joined itself unto Nature. coming down obliquely. therefore. Destiny or Fate. if it shall come to learn or know that the world was once made.
86. Avoid all conversation with the multitude or common people. all things were opened unto me. and understand the nature of them.
6. Who are Thou? I am.. . CALLED.82. What wouldst thou hear and see? Or what
wouldst thou understand to learn and know?
2. How does thou mean. and whasoever
though wouldst learn. by John Everard. in the twinkling of an
eye. Then said I.
4. and know God. and my Understanding lifted up. because it was made? And if he may lay the cause of Evil upon Fate or
THE SECOND BOOK.
The Divine Pymander.
much less to be ridiculous unto the many. I would learn the things that are.
88. the mind of the great Lord. fearful and hideous. and I am always present with thee. but inarticulate. Then from that Light.. at
sacred-texts. and outflew the pure and unmixed
. both sweet
and exceeding pleasant. I will teach thee. call me by my name.
which seemed unto me to be changed into a certain moist nature. which yielded a
smoke as from Fire.
The End of THE FIRST BOOK OF HER MES. and from whence proceeded a voice unutterable. by reason either
of fulness of meat. despising the whole. that being in ignorance they may be less evil for
fear of that which is hidden and kept secret. But after a little while. but they have
something peculiar unto themselves. If thou perfectly remember these Heads.
84. O Father?
87. and as it were nourished with it. and say unto me. and very mournful. he was changed in his Idea or Form. Then I said. thou canst not forget those things which in more words I have
largely expounded unto thee. and straightway. Have me again in they mind.
and the union of these is Life. Hast thou seen in thy mind that Archetypal Form which was before the interminated and
infinite Beginning? Thus Pimander to me.
9. Mind. How is that. the Word of
the Lord. and constrained to keep its station. for they always begin where they end.--But first conceive well the Light in they mind. and was united to the Workman. But when he nodded to me. either from the other. followed the Spirit and mourned up to Fire (from the Earth and the Water). for a long time we looked steadfastly one upon the other. and the Spirit. wild and
tame. containing the circles.Fire from the moist nature upwards on high. by the principles and vital seeds or Soul-like
productions of itself. And the Circulation or running round of these. and the truly
indefinite ornament or world. for it was
Consubstantial. who am before that moist nature that appeared
out of darkness. and when I was mightily amazed.
and the Water such as swim.
. Then said Poemander unto me. whose Government or disposition is called Fate or
14. the Air flying things.
16. or by a great moist
Power. insomuch that I
trembled at his Idea or Form. and the Earth
brought forth from herself. brought forth unreasonable or brutish Creatures. And the Earth and the Water stayed by themselves so mingled together.
which in their circles contain the Sensible World. for he was all beauteous. seeing the word.
8. But the Father of all things.
turned round as a wheel. it was exceeding Light. which was also light. for they had no reason. These things I understood. God. or exalted itself from the downward Elements of God. Dost thou understand this vision. and know it. and what it meaneth? I shall know.--Of the Will and counsel of God.
12. as the mind willeth.
10. replied he. which being God of the Fire. But the Workman.
18. Mind. Male and Female. And
the Air. into
the clean and pure Workmanship of Nature. but they were moved because of the Spiritual word that was carried upon them.--I thank thee. which taking the Word. and so the downward born elements of Nature were left without Reason. the Mind being Life and Light. and operative withal.
said I. differ not one from the other. and so made this World. out of the lower or downward-born
Elements. For the Mind being God. that the Earth could not be
seen for the Water. and suffered them to be turned from an indefinite
Beginning to an indeterminable end. fashioned and formed seven other Governors. quoth I. When he had said thus. such living creatures as she had.
7. as the Mind would. and whirling them about. the Mind. and that bright and lightful Word from the mind is the Son of God. four-footed and creeping beasts. But whence. understand it: That which in thee seeth and heareth.
17. Life and Light. The Word of God. brought forth by his Word another Mind or
Workman. having the image of his Father. And the Earth and the Water were separated. I am that Light. or Pimander. I beheld in my mind the Light that is in innumerable.
insomuch that it seemed to hang and depend upon it. thy God.
Trismeg. or whereof are the Elements of Nature
Pimander. Straightway leaped out. and beholding the beautiful World (in
the Archetype thereof) imitated it. whom
he loved s his proper Birth.
13. and sharp. quoth I? Thus. he said
again unto me. brought forth Man like unto himself. together with the Word. and the Mind the Father. Then said he. his own Workmanships. that they might
be the only Matter. and that the Fire is comprehended or contained in.
suffers mortal things.
24. of the Living. do
not digress or run out.
33. I am now come into a great desire and longing to hear. For indeed God was exceedingly enamoured of his own form or shape.
34. into Soul and Mind. Which. And having already all power of mortal things. and watchful. stooped down and peeped through the Harmony. Having all Power. and from the aether Spirit.
and Immortal. I am silent. but they loved him. And seeing in the Water a Shape. Trism. Pim. Nature continued not. he is
Hermaphrodite. And therefore being above all Harmony. Nature presently laying hold of what it so much loved. as if he had seen the shape or likeness in
the Water. when he saw. but forthwith brought forth
32. and delivered unto it all his
31. in himself he loved it. according to the Natures of the seven
Governors. and brought forth the unreasonable
Image or Shape. he is made and become a servant to Harmony. and so was separated from the Father. and sublime. and breaking through the strength of the Circles. seeing and understanding the Creation of the Workman in the whole. that is
both Male and Female. took from the Fire its ripeness.
25. he is governed by and subjected to a Father.
. all Males and Females. and so Nature
produced Bodies after the species and shape of men. did wholly wrap herself about it. he considered the Operations or Workmanships of the Seven.
23. resolved to
pierce and break through the Circumference of the Circles. because of the substantial Man. Then said Pimander. quoth I. being in the sphere of Generation
or Operation. and immediately upon the resolution ensued the operation. And after these things.
so showed and made manifest the downward-born Nature. or on high. for Nature being
mingled with man. of the fairest Human form. and the Form or Shape of God. for he having the nature of the Harmony of the
22. and watchful. and I am in love with Reason. and understanding their Essence. because of his body.
26. the Fire and the Spirit. the fair and beautiful Shape or Form of God. for they loved one another.
and everyone made him partaker of his own order. I said. Behold.
30. brought forth a Wonder most Wonderful. a Shape like unto himself. or Male and Female. for I have not yet finished the first speech. having in itself the unsatiable Beauty. from him whom I told thee. But he said.
21. of Light the Mind. O Pimander. And man was made of Life and Light. For being immortal. Thou art my mind.
27. and having power of all things. This is the Mystery that to this day is hidden and kept secret. would
needs also himself fall to work. he smiled for love. of Life the soul. But he. and would cohabit
with it. After these things. and to understand the power of him that sits
upon the Fire. or the shadow upon the Earth. Keep silence. And from this cause Man above all things that live upon earth is double: Mortal. and partaking their Nature. and such as are subject to Fate or Destiny. and they were
mingled.19. and all the operations of the Seven
Governors. and of the unreasonable creatures of the
World. And he learning diligently.
29. The Generation therefore of these Seven was after this manner:--The Air being Feminine and the
Water desirous of Copulation.
38. God and the Father is Light and Life. Pim. Trism. And so all the members of the Sensible World. Trism. suffering
the things of death. and my presence is a help unto them.
40. Pim. And
before they give up their bodies to the death of them. consider. Increase in increasing and multiplying in multitude all
you my Creatures and Workmanships.
39. Have not all men a mind?
54. and know himself well. Because there goeth a sad and dismal darkness before its body. And let him that is endued with mind.
53. Thou seemest not to have understood what thou hast heard.
43.35. being ordered and directed by filial Affection and natural Love. mark. whereof man is made. or how doth he that understands himself. abideth wandering in darkness. say I: Because the Father of all things consists of Life and
Light. know himself to be immortal.
and that the cause of death is the love of the body. But he that thro' the error of Love loved the Body.
and so the Males were apart by themselves and the Females likewise. and lovingly they supplicate and propitiate the Father.
37. If therefore thou learn and believe
thyself to be of the Life and Light. they hate their senses. sin so much. Trism.
52. were loosed and untied together with man. But why do they that are ignorant. And he that knew himself. go or pass into God?
48. Trism. Providence by Fate of Harmony. Trism. made the mixtures and established the
Generations. Trism. or Male and Female. O my Mind. continued unto the period of the end.
49. and sing hymns unto him. But yet tell me more. Pim. pure and
merciful. And straightways God said to the Holy Word. Pim. that they should therefore be deprived of
42. Tell me why are they worthy of death.
36. I am glad for thy sake if thou understoodest them. and blessing him. Hear now the rest of that speech thou so much desireth to hear. but I both understand and remember them.
50. Pim. Let man.
44. When that period was fulfilled. of which darkness is the moist
nature. and all things were multiplied according to their kind. and that live piously and religiously. Take heed what thou sayest. God saith. of which moist nature the Body consisteth in the sensible world. And forthwith they
know all things. endued with a mind. bearing rule and
41. for I the mind come unto men that are holy and good. and let him learn all things that are. they give him
thanks. from whence death is derived. Pim.
45. that are in death?
Has thou understood this aright?
47. That which the Word of God said. Pim. of which Man is made. Thou sayest very well. for all
living Creatures being Hermaphroditical.
51. thou shalt again pass into Life. how I shall go into Life. knowing their Works and
. When he had thus said. Peradventure I seem so to thee. But why. sensible. came at
length to the Superstantial of every way substantial good. the bond of all things was loosed and untied by the will of God.
and wicked. To the fourth.
57. rose up. tormenteth
such a man sensible.
58. Trism. giving place to the revenging Demon. and unsatiable Ambition. and one effectual deceit or craft.
66. he was mingled among the Powers. which applying unto him the sharpness of fire. and to them that know. But to the foolish. the machinations or plotting of evils. to be desired. and unsatisfiable concupiscences. and
way-leader to them that are worthy. and evil. First of all.
73. go into the brutish or unreasonable nature. and left to the Demon. it heareth
also the Powers that are above the Eighth Nature.
its proper power. may be saved by God?
72. Furthermore. and themselves deliver themselves to the Powers. for the Demon always afflicts and tormenteth him continually.
65. And Anger. giving thanks. being enabled by him. and
becoming Powers they are in God. Pim. What resteth. that he may obtain the greater
punishment. it cometh to the Eighth Nature. or Mankind. To the third. and armeth him the more to all wickedness. and the headlong rashness of confidence. always lying in wait. but tell me. moreover. why sayest thou. and blessing the father of all things. and covetous. and profane.Operations. the desire of Rule. I am
far off. But I. which happen or belong to the
body. and the idle manners are permitted. and all they that are present
after the return is made. singing Praise to God in a certain voice that is peculiar
to them. This is the Good.
68. and increaseth
the fire upon him more and more. and the
form which it had becometh invisible.
56. and the rest striveth
upward by Harmony.
70. and the
senses of the body return into their Fountains. To the second. And such an one never ceaseth. O Mind. and concupiscence. Evil and ineffectual occasions of Riches. and congratulate the coming of it. Rather I that am the Mind itself. When Pimander had thus said unto me. profane Boldness.
69. And then in order they return unto the Father. And to the first Zone it giveth the power it had of increasing and diminishing. what then?
59. in the resolution of the material body. Thou hast. but that understanding all men thou become a guide. subtle Falsehood. that the kind of Humanity.
64. and murderous. and
always fighting in darkness. most excellently taught me all things. and singeth praises to the father with the things that are. To the fifth. and again made up into Operations.
71. as I desired.
55. the Body itself is given up to alteration. to be finished and brought to perfection in them. To the sixth. To the seventh Zone. but being the Porter or Doorkeeper.
63. the idle deceit of Concupiscence. and being made like to them with whom it converseth. and cut off the thoughtful desires of filthy works.
60. And then being made naked of all the Operations of Harmony. will not suffer the operations or Works. and taught
. I will shut up
the entrances of Evil. having unfulfiled desires. being parts. and envious.
O Men of the Offspring of Earth. besought me that they might be taught. Holy is God.
85. And thus it came to pass or happened unto me. and nourished them with Ambrozian
Water of Immortality. Why. O ye people. and leave or forsake corruption. Holy art thou. that art stronger than all excellency. teaching them the reasons how. everyone returned to his own lodging. and then I said further:
77. whereunto you are allured and
visited by brutish and unreasonable sleep. And I began to Preach unto men. But others casting themselves down before my feet.
75. born and made of the earth. I commanded them to give thanks to God. the Father of all things.
and have been darkened in ignorance.
83. of whom all Nature is the Image. I give praise and blessing unto God the Father. and by what means
they may be saved. Depart from that dark light. the beauty and fairness of Piety and Knowledge.
79. Holy art thou.
causing them to rise up.
86. And they that heard me come willingly and with one accord. having
power to partake of Immortality? Repent and change your minds.
80.the Nature of the Nature of the whole. that determineth to be known.
81. that art stronger than all power. the
Lord of the Word. be sober and cease your surfeit. But I wrote in myself the bounty and benevolence of Pimander. I was exceedingly glad. whose will is performed and accomplished by his own powers. but I. you that have together walked in Error.
88. and to the ignorance of God. with my soul and whole strength.
. mocking and scorning went away. and the shutting of my eyes the true
sight. and delivered themselves up to
the way of Death. that is Pimander.
84. For the sleep of the body was the sober watchfulness of the mind.
74. and being filled with what I most
desired. men. Holy art thou. and is known by his own. And I sowed in them the Words of Wisdom. And some of them that heard me. which I received from my mind. Holy art thou. For which cause. or those that are his. Holy is God. and having seen the greatest sight or spectacle. became a guide of mankind. why have you delivered yourselves over unto Death. I commanded
them to go down. whereby I became inspired by God with the Truth.
76. whom Nature hath not formed.
92. Holy is God.
91. And when it was evening and the brightness of the same began wholly to go down. and the pronouncing of my words the blossoms and
fruits of good things. Holy art thou.
90. and my silence great with child and full of good.
82. be partakers of Immortality. and when they had finished their
thanksgiving. which have given yourselves over to drunkenness and
93. that by thy Word has established all things.
sacred-texts. and to find out every cunning Workmanship of good things. and the
Knowledge of the Divine Power. and there went out the Holy Light. and a
subtle in Spirit intelligible in Power. as thou hast given him all power. and Water. and to be resolved into that which shall be great Monuments and Rememberances of the cunning
. and Operation or Working. and Necessity. all things being Terminated or Divided by Fire. and there were made
four-footed things. that art better than all praise. unutterable. God. and Nature. and Necessity. and such as live in the water. and the dominion of all things under Heaven. and the Divine Nature. Accept these reasonable sacrifices from a pure soul. And the Gods were seen in their Ideas of the Stars.. to the beholding of
Heaven. And the
heavy things were founded upon the moist Sand. they were so carried. and go into the Life and Light. and a multitude of men. POEMANDER. And all the Gods distinguished the Nature full of Seeds. And every God. and Renovation.. and a heart that stretched out unto thee. and every fruitful
98. and being
sustained or hung up by the Spirit.
99. and the
Knowledge of good things.
5. the brothers of my kind. For there were in the Chaos an infinite darkness in the Abyss or bottomless Depth. And every Soul in Flesh.
The Divine Pymander.
The End of The Second Book. And the Sphere was all lined with Air. and the Elements were coagulated
from the Sand out of the moist substance. and Matter.
7. did that which was commanded him. by John Everard.94. . the light things were divided on high. and the operations of Nature. God.
3. And when all things were interminated and unmade up. all which had sowed in themselves the Seeds of
Regeneration. Called. and
Operation or Working. and the Mind.
4. and such as fly. by the wonderful working of the Gods in the Circles. and the Heaven was seen in Seven Circles. Therefore I believe thee. look mercifully upon me. carried about in a circular motion by the
Spirit of God. by his internal power. O Father. and to be increased in increasing. to be praised with silence!
97. to the Knowledge of the Divine Works. the Gods Divine Works. THE HOLY SERMON
THE glory of all things.com
THE THIRD BOOK.
96. and multiplied in multitude.. with all their signs.
9. O unspeakable. the beginning of things that
are. but thy Sons. and enable
me. and the Stars were numbered
with the Gods in them. thy man would be sanctified with thee. by Hermes Mercurius Trismegistus. Holy art thou. and a lively or working
Testimony of Nature.
95. and for signs of good things. So it beginneth to live in them. and Matter. Blessed art thou. tr. and the End. and enlighten with this Grace those that are in Ignorance. and that which is Divine. and bear witness. that I may never err from the knowledge of thee. As also the Generations of Men.
8. and creeping things. and Grass. and the Flowers of all Greens. I beseech thee. and to be wise according to the operation of the course of the circular
Trism. but action or operation is of another thing. CALLED THE KEY
YESTERDAY'S Speech. and this cannot be in any other but in him that taketh
nothing. . and the Good. and the eye of my mind is almost
become more holy by the sight or Spectacle.
9. in which sometimes he maketh not.
4. For his Operation or Act is his will. for
it is a Divine thing that every worldly temperature should be renewed by Nature. and
another about things unchangeable. For Good is always active or busy in making. and yet willeth all things to be. God therefore. This is the Good. for he that maketh is
defective in much time. Tat. or to be begotten or made.Works done upon earth. and yet all this
for himself (as is true) in him that can see it. which is also a Father by Participation. Thou hast filled us.
The End of the Fragments of the Third Book. for in that which is Divine
is Nature also established. it is the property of Good. at
sacred-texts. as also of quantity and quality.
11. Seed. and about things unmoveable. who hath a will both to sow and nourish that which is good
by the Sun. for sometimes
he maketh those things that have quantity and quality. because it is
an Epitome of those general Speeches which were spoken to him. O Tat. and the Father.
The Divine Pymander.. But God is the Father. and the Sun. this is the Father. this is the Good. as any man is able to receive the influence
. For what is God. or rather also the same Act
10. leaving them to be read by the darkness of times. that is to say. without which it is not possible either to be. by John Everard. O Tat.
for it enlighteneth. which being of a fiery
11. Things Divine and
Humane. have the same Nature. for the sight of Good is not like the beam of the Sun. by Hermes Mercurius Trismegistus.
12. in being all things. maketh the eye blind by his excessive Light. whereunto no other thing is present or approacheth. THE HOLY SERMON. tr. Divine and Humane. or
elsewhere. moving in number.
3. I wonder not at it. O Asclepius. this day it is fit to dedicate to Tat.com
THE FOURTH BOOK. with a sight both good and fair. I dedicated to thee. he is altogether constrained by the Will of the
Good. which must here also be understood. though they be lost.
7. to will all things to be. and of the Nature of a Circle. And every Generation of living Flesh. but the Being of all things that yet are not. and all Handicrafts. For there is one name or appellation of Nature or Increase. and the Father. For the World.
5. as we have taught in other things.
8. and the Good. O Tat. of Fruit. rather the contrary. for he both will be this and is it. that gazeth upon it. every one of that which himself will have so to be. and sometimes the contrary. to living creatures. for I will not say. For all things else are for this. is not for all that equally the cause
of Good. and the
existence itself of those things that are?
6. and so much increaseth the light of the eye. O Father.. which concerneth things changeable. and the Good.
13. to be known. This is God. and his Essence. But the Father is the cause of his Children. making them.. and of Life. And if this be so. must of
necessity be renewed by the renovation of the Gods.
Body as a burden. are changed into Demons. it enlighteneth all the Soul.
29. O Father. For the knowledge of it is a Divine Silence. that from one Soul of the universe are all those
Souls which in the world are tossed up and down. some into a more fortunate estate. and those of things living in the water. Father?
21. and some quite the contrary. O Son. and human Souls. for they which are of
creeping things are changed into those of watery things. O Father?
. if it
contemplate the beauty of the Good. for he that knows is both good and religious. and full of immortality. and Airy ones are changed into men. I would we could.
neither the Nature of them.
15. O Son. Tat. and not knowing itself.
18. For it is more swift and sharp to pierce. if it continue evil. O Son. one of them that wander. But who is such a one.
17. How does thou mean deifying. for neither can he that
14. of every Soul. nor he that sees that.
19. But being drawn back the same way. into this most fair and beauteous Vision. it serveth strange bodies and evil ones. but for the present we are less intent to the Vision. and unhappy as it is. There are differences. as it were. I would we also. and changeth it wholly into the Essence of
God. But the Soul entering into the body of a Man. For it is possible for the Soul. nor is
partaker of the Good. and cannot yet
open the eyes of our mind to behold the incorrputible and incomprehensible Beauty of that Good. see anything else. And the wickedness of a Soul is ignorance. But how dost thou again divide the changes?
23. And so this is the perfect glory of
the Soul. Tat. Hast thou not heard in the general Speeches.of this intelligible clearness. it draweth it from the Body.
26. and the rest of all the senses. shall neither taste of immortality. the virtue of the soul is Knowledge. and can draw any store of this spectacle and sight.
28. On the contrary. nor that which is good. nor in sum move the Body. And this is the condemnation of
an Evil Soul. Trism. and another of them that are fixed. to be deified while yet it lodgeth in the Body of Man. for there are two choirs or companies
of Gods. understand anything else. to those of
things living upon the Land. For shining steadfastly upon and round the whole mind. and severally divided? Of these Souls there
are many changes.
27. Trism. and loosing it from
the Bodily senses and motions.
24. Tat. and
they are capable. nor hear any other
thing. but then
we shall see it. and innocent or harmless withal. it returneth into creeping things. could do so. and
already Divine. and not ruling but ruled: And this is the mischief of the Soul. Tat. that lay hold of
20. rusheth and dasheth against the bodily
passions. do many times fall asleep from the
Body. And so they go on into the Sphere or Region of the fixed Gods. which thing Celius and Saturn our Progenitors obtained
unto. for the Soul that knows nothing of the things that are.
16. Trism. when we have nothing at all to say of it. but is blinded.
42. O Son. But man is evil. The fair and beautiful World. have the Body full of Soul. and Good. and needy or wanting somewhat
else. and therefore consisteth of material and intellectual. And it was once made. as
the Mind useth the Body. both intelligible and material things. The whole is a living wight. go both of them into bodies.
46. and blood. and easily passible. and then the living thing dieth: And this is the death of the Body.30.
47. And the World is the first and Man the second living wight after the World. and above the head there is nothing material. is joined or united to the Membrane or Film of the head. for. and yet it is not good. setting one against another. and contrariety. and therefore hath whatsoever benefit of the Soul all the other have: And yet for all this. but useth the Mind as an instrument. that is. and the veins and arteries
emptied. The Soul in
44. Whatsoever. because they cannot be without them.
34. For God. but the intellectual stability moves the
material motion after this manner.
39. Knowledge is the gift of God. The whole Universe is material: The Mind is the head. not knowing that
first the spirit must return into the Soul. wherin the Soul is.
35. and the second of the things that are. Because the World is a Sphere. This being so in all things that are. The Spirit in the Body. The Mind is in Reason. being deceived in Nature. as it is immortal. are the Senses. for he. is
immortal. that is. of contraposition. is this Material God?
37. hath its Soul full of the Body. Therefore. and is ever in generation. but those that are further from
that Membrane. is neither spoken nor heard. all things must consist. that heareth two speeches. or
45. and is always. and after a certain manner beareth it. and as he is mortal. therefore. and the Father. as being mortal.
38. And it is impossible it should be
otherwise. therefore. a head. Who. The Spirit being diffused and going through the veins.
36. But the Soul of Man is carried in this manner. and made. and it is moved spherically. and as in the Soul of a made Body. it
is the first of all passible things.
. but the first of things that
are mortal. But Knowledge differs much from Sense.
40. and every material motion is generation. He that neither speaks nor hears many things. Tat. both as he is moveable. but Knowledge is the
end of Sense. but flatly evil. that
or generates things that have quantity and quality. like a head. for all Knowledge is unbodily. both moveth the living
creature. For it is moveable.
41. he is
not only not good.
32. fighteth in the shadow. and arteries. for Sense is of things that surmount it. as
beneath the feet there is nothing intellectual. nor evil. and then the blood is congealed.
31. nay. Wherefore some also have thought the Soul to be blood. and continually makes. For the World is not good. for it is material. as it is moveable. Reason in the Soul. Trism.
62. and free
from these clothings. useth the Spirit as her Minister or Servant. and the Good. as not
having been as yet spotted with the Passions of the Body. standeth and
abideth. And the Soul being also in
some sort Divine. to withstand the flame of fire. for the Mind that is upon Earth. and will be known by him. but as it were depending yet upon the soul of
the World. and conspire in thought with him that speaks. when as yet it hath as yet received no dissolution of its
Spirit is contracted into the blood.
he must have his hearing swifter and sharper than the voice of the speaker. that it might suffer so great virtue. but of necessity Good. This only is
healthful to man. Trism. The disposition of these clothings or Covers is done in an Earthly Body.
55. as it were. presently it puts on its
Fiery Coat. God the Father. For God is not ignorant of Man. and partakes no
more of the Fair and the Good. Why dost thou say so. yea. that it may again be a beginning. Trism.49. and departeth from the Earthly Body. void or naked of fire. and the Soul into the Spirit. it sees itself beautiful. Consider. But the Mind being the most sharp or swift of all the Divine Cogitations. and the Body of
the Soul. But the Mind being made pure. but knows him perfectly.
59. as a covering or clothing. useth the fire as his Instrument in his Workmanship. and he
that is the Workman of all useth it to the making of all things. What meaneth thou. and to the punishment it hath deserved.
57. having to dwell in an Earthly Body. O Son.
61. naked. O Father?
54. for it is impossible that the
Mind should establish or rest itself. and the beginning depends of that which is one and alone. But when the Body is grown. O Father. O Son. for it is all burned of a small spark. and the World is the Son of God. And the beginning is moved.
leaving the soul to judgment. and is not moved. There are therefore. All things depend of one beginning.
60. but that which is one. as it is used by Man to the making of Earthly
52. rangeth abroad in every place. these three.
and took to itself the passable Body of the Soul. and the Soul from the
Spirit? When even now thou saidst that the Soul was the clothing or apparel of the Mind. the Soul of a Child. the Mind compacted.
50. and more swift than all the
Elements. and sometimes evil. by this only the soul is made good. and being Divine by Nature. and Man. but is very small: how then if it look upon itself. hath the fire for its Body. nor that
which is otherwise the affairs of God. the World. God hath the
World. it engenders forgetfulness. which is not yet grown.
51. that the Mind is separated from the Soul.
and not sometimes good. the knowledge of God: This is the return of Olympus. taking a fiery body.
53. The like also happeneth to them that go out of the Body: For when the soul runs back into itself. Tat. neither is the Earthly Body able
to bear such immortality: and therefore.
63. he that hears must co-understand. For the Mind. When therefore the Mind is separated. which it could not do. and Forgetfulness is evilness. and the Spirit governeth the living things. which is the Workman of all. and of itself in an Earthly Body. as a wall or defence. cannot do the business of men.
56. Tat. and the World hath Man. therefore is the water poured round
about the Earth. and distracteth the Soul. and Man as it were the offspring of the
World. For the Earth cannot suffer fire.
but that which is pious and religious. But the impious Soul abideth in its own offence. I am burned.
79. But God is above all and about all. and upon Man by the natural beams of the World. punished of itself.
74. and those of
Men with those of Beasts.
78. O Son. Therefore.
And such a soul. and speaking well of all men. being scorged. But the Soul of Man. communicate with those men.64.
66. And such a Soul is never satisfied with singing praise to God. I know not what to say or do. and thou. than which nothing is more Divine and more efficacious or operative. wherewith the wicked Soul. and piercing or
coming down by the one Mind. For the Mind. And operations do act by the World. and this way it becomes Mind.
72. And the better always take of the worse. How then is the Soul of Man punished. These are the voices of a punished and tormented Soul. I am devoured. we must give thanks and pray that we may obtain a good mind.
75. in imitation of her Father. Men of brute Beasts. O Son. Therefore is the World subject unto God. becomes either Mind
or God. Herm. Impiety. leads it into the Light of Knowledge. The Soul therefore may be altered or changed into the better. O my Son.
76. and Man by Arts and Sciences. thinkest
that the Soul going out of the Body grows brutish or enters into a Beast. I neither hear nor see anything. But into a pious soul. neither is it lawful for a Man's Soul to fall into the
Body of an unreasonable living thing: For it is the Law or Decree of God to preserve a Human Soul from
so great a contumely and reproach. after it is departed from the body. unhappy wretch. and seeking an earthly and humane
body to enter into. For no other Body is capable of a Humane Soul. having striven the strife of Piety. and the beams of Man are Arts and Sciences. and divers violences.
77. And this is the Government of the whole. depending upon the Nature of the One. and the beams of the World
are Natures. but Natures
work by the Elements. the mind entering. roaring and crying out. Gods of Men. turns
itself to Murders and Contumelies. is Angelic and Divine.
82. Tat. and all things are less than He. and those of Gods. O Father.
81. which is a very great error. when it is ordered or appointed to get a Fiery Body for the services of God. But there is a communion of souls. and yet not everyone. and both
in words and deeds always doing good. and other things by which men
are injured. of the evils that compass
and lay hold upon me. coming down
into the wicked soul. and not as many. miserable that I am.
71. and what is its greatest torment?
69. for the
Soul punished after this manner. Man unto the World.
80. And the strife of piety is to know God. and Blasphemies.
65. and to injure no Man. but God of all: For He is
the best of all. and the beams of God are operations. torments it with the whips of Sins. but into the worse it is impossible. Or dost thou not see how many Evils the wicked Soul suffereth. for what Fire hath so great a flame as it? Or what biting Beast doth so tear
the Body as it doth the Soul?
. and unreasonable things to Man.
and in that hour the Soul neither seeth nor heareth. and learneth all other things exactly. This is the Bonas Genius. that are called Gods. The Communion of Gods to Men. and
leave the limits of Heaven.com
THE FIFTH BOOK.
83. For Man is a Divine living thing. Trism. For none of the things in Heaven will come down upon Earth.
92.. O Son. and what below. that he was sent from the Judgment. and yet is above: So great is the
greatness of his Nature. Son.
but to them that are above in Heaven. if we shall be bold to speak the truth. Father?
85. And that which is the greatest of all.
87. hath no Mind. he leaveth not the Earth. that thou mayest not be ignorant of the more excellent
name of God. or nothing is more One.
90. or at least they
are equal in power. That an Earthly Man is a mortal God. Called THE KEY. For it needeth not be manifested. at
sacred-texts. and not of that
Minister of whom we said before. For the Soul without the Mind can neither say nor do anything. and by it is
pressed down. and is not to be compared to any brute Beast that lives upon Earth. For it were not all.
2.. and that the Heavenly God is
an immortal Man. for of that it is we now speak. and measures it. he that is a Man indeed is above them. but they and all things else of
that which is One. Tat. Wherefore we must be bold to say. I will also make to thee. AND YET MOST MANIFEST
THIS Discourse. tr. if it were apparent.
4. THAT GOD IS NOT MANIFEST. but leaves such an one fastened to the Body. And such a Soul. O Tat.. and of Men to Gods. But do thou contemplate in thy Mind how that which to many seems hidden and unmanifest may be
most manifest to thee. .
88. the World and Man.nothing more uniting. And he knoweth what things are on high. but is like an unreasonable thing.
THE END OF THE FOURTH BOOK. by John Everard. for many times the Mind flies away
from the Soul.
94. by these two are all things governed.
The Divine Pymander. so
great is the power of the Mind.
86. And wherefore. wherefore neither must such a one be called a Man.
84. one to the other. Wherefore. But neither brooketh it an idle or lazy Soul. that every Soul hath the Good Mind. but that which is not manifest is ever. Rather.
3. for whatsoever is apparent is generated or made. or good Demon: blessed soul that is fullest of it! And unhappy soul that is
empty of it. Know. for it was made
manifest. for it is always. by Hermes Mercurius Trismegistus. but a Man ascends up into Heaven.
This Bear that turns round about its own self. by which it goeth round about all these.
21. that which is immoveable moved.
for appearance is only of those things that are generated or made. or measure. or an equal course. appeareth through the whole world. how shall he in thee be seen. and that
he would shine one of his beams upon thee in thy understanding.
that is the Maker and Lord of these things. for appearance is nothing but
generation. But if thou will see him.
20. O Son. and making other things
manifest. that thou mayest know and understand so great a God. and yet he being such an one. O Son?
16. my Son. he appeareth in all. as being itself not manifest or
apparent. For it is impossible. yet in fantasie he fantasieth all things. the
courses of the Rivers. Thou mayest see the intelligence. the motion of the
Stars. it will appear to the eyes of thy Mind. the sharpness and swiftness of the Fire. the fluidness of the Sea. or in appearance he maketh them appear.
8. who is it that
hath prescribed unto every one the manner and the greatness of their course?
17. Who is he that keepeth order? For all order is circumscribed or terminated in number and place. between Heaven and Earth. is also unapparent and unmanifest. as to a
King and Potentate. and carries round the whole World with her. O Son. should be observed without a
maker. is content to suffer
infinite lesser stars to walk and move above himself: whom doth he fear the while.
22. and if thou canst. greater than the Earth or the Sea. O Tat. and to the Alone. Himself is not made. But if that which is in thee. and by all. and the speediness of the Heaven. that is not made nor generated. and
take it into they hands. therefore. he is not made manifest.
from whom is one to be merciful to thee.
7. or apparent. consider
the order of the Stars. to have wings.
12. O my Son. and being taken up
in the midst.
14. consider the course of the Moon. O Tat. But making all things appear. But he that is One. at one instant. void of envy. Thou.
6. being unmanifest. and contemplate the image of God.
15. consider and understand the Sun. For no order can be made by disorder or disproportion. what a happy sight it were. to see the stability of the Earth. the largeness of the Air. as being always. who
possessed and made such an Instrument?
18. Every one of these Stars that are in Heaven do not make the like.
and that which is hidden appear and be manifest!
.5. For the Lord. to whom all the Heavenly Gods give place. and
appear unto thee by the eyes?
13. O Tat. and to fly into the Air.
19. be not known or apparent unto thee. The Sun is the greatest of the Gods in Heaven. pray first to the Lord and Father. that either place.
11. For only the Understanding see that which is not manifest. to see all these. and to the One. but especially he is manifested to or in
those things wherein himself listeth. or number. And he maketh all other things manifest. Who hath set the bounds to the Sea? Who hath established the Earth? For there is somebody. I would it were possible for thee.
34. all things from thee. and always be making all things in Heaven. This is God that is better than any name. and this
is he that hath many bodies. canst thou deprive the Workmanship of the Workman. Who therefore can bless thee.
30. it is his Essence to be pregnant. for so he is alone. nor they time?
40. and hid the filthy
39. both the things that are. And no man says that a statue or an image is made without a Carver or a Painter. rather. to call him the Father of all. Never. and takest nothing. and therefore he hath no
Name. and in the
deep. there is nothing of any body which is not he. When shall I praise thee. Who hath made all these things? What Mother? What Father? Save only god that is not manifest. and examine diligently the skill and
cunning of the Workman. nor anything else of all things that are. thou givest all things. and the things that are not he hath hid in himself. But all things are in thee. And as without a maker it is impossible that anything should be made. and the things that
are not. consider. how Man is made and framed in the Womb. in the Air. or great with all
things. For he alone is all things. this is he that hath no body. in the Earth. and how many Works in one Superscription. for thou hast
all things. O Father.
25. and to make them. For the things that are he hath made manifest. and there is nothing that thou hast not. or to thee?
36. this is
he that is to be seen by the Mind. And if thou will force me to say anything more boldly.
33. and all exceedingly
beautiful and all done in measure. And if thou wilt see and behold this Workman. and learn who it was that wrought and fashioned the beautiful and Divine shape
of Man. For there is nothing in the whole World that is not himself. who circumscribed and marked out his eyes? who bored his nostrils and ears? who opened his
mouth? who stretched out and tie together his sinews? who channelled the veins? who hardened and
made strong the bones? who clothed the flesh with skin? who divided the fingers and joints? who flatted
and made broad the soles of the feet? who digged the pores? who stretched out the spleen? who made
the Heart like a Pyramis? who made the Liver broad? who made the Lights spungy. or for what thou hast not made? for those
. because he is the One Father. in the whole
29. even by mortal things that are upon earth. or give thanks for thee. and full of holes? who
made the belly large and capacious? who set to outward view the more honorable parts.
28. And for this cause he hath many Names. and yet all differing. it is the best Name of
all the Names of God.
26. rather. that
made all things by his own will. and in every part of the whole. See how many arts in one Matter. for it is neither possible to comprehend thy hour.
35. this is he that is visible to the Eye. this is he that is secret. and was this
Workmanship made without a Workman? O Great Blindness! O Great Impiety! O Great Ignorance!
27. in the Deep. Which way shall I look when I praise thee? upward? downward? outward? inward?
37. For what shall I praise thee? For what thou hast made. and this is his work to be the Father. O Son Tat. this is he that is most manifest. For about these there is no manner nor place. O Son.
32. because he is the Father of all. so it is that he should not
always be. that is or that is not.
things thou hast manifested, or for those things thou hast hidden?
41. Wherefore shall I praise thee, as being of myself, or having anything of mine own, or rather being
42. For thou art what I am, thou art what I do, thou art what I say.
43. Thou art all things, and there is nothing else thou art not.
44. Thou are thou, all that is made, and all that is not made.
45. The Mind that understandeth.
46. The Father that maketh and frameth.
47. The Good that worketh.
48. The Good that doth all things.
49. Of the matter, the most subtle and slender is Air; of the Air the Soul; of the soul the Mind; of the mind
The End of the Fifth Book....
THAT GOD IS NOT MANIFEST, AND YET MOST MANIFEST...
The Divine Pymander, by Hermes Mercurius Trismegistus, tr. by John Everard, , at
THE SIXTH BOOK, THAT IN GOD ALONE IS GOOD
GOD, O Asclepius, is in nothing but in God alone, or rather God himself is the Good always.
2. And if it be so, then must he be an Essence or Substance, void of all Motion and Generation; but
nothing is void or empty of him.
3. And this Essence hath about or in himself a Stable and firm Operation, wanting nothing, most full and
4. One thing is the Beginning of all things, for it giveth all things; and when I name the Good, I mean that
which is altogether and always Good.
5. This is present to none, but God alone; for he wanteth nothing that he should desire to have it, nor can
anything be taken from him; the loss whereof may grieve him; for sorrow is a part of evilness.
6. Nothing is stronger than he, that he should be opposed by it; nor nothing equal to him, that he should
be in love with it; nothing unheard of to be angry, with nothing wiser to be envious at.
7. And none of these being in his Essence, what remains but only the Good?
8. For as in this, being such an Essence, there is none of the evils; so in none of the other things shall the
Good be found.
9. For in all other things, are all those other things, as well in the small as the great, and as well in the
particulars as in this living Creature; the greater and mightiest of all.
10. For all things that are made or generated, are full of passion, Generation itself being a passion; and
where Passion is, there is not the Good; where the Good is, there is no Passion; where it is day, it is not
Night; where it is night, it is not Day.
11. Wherefore it is impossible that in Generation should be the Good, but only in that which is not
generated or made.
12. Yet as the Participation of all things is in the Matter bound, so also of that which is Good. After this
manner is the World Good, as it maketh all things, and in the part of making or doing ... it is Good, but in
all other things not good.
13. For it is passable and moveable, and the Maker of passable things.
14. In Man also the Good is ordered (or taketh denomination) in comparison of that which is evil; for that
which is not very Evil, is here Good; and that which is here called Good, is the least particle, or proportion
15. It is impossible, therefore, that the Good should be here pure from Evil; for here the Good groweth
Evil, and growing Evil, it doth not still abide Good; and not abiding Good, it becomes Evil.
16. Therefore in God alone is the Good, or rather God is the Good.
17. Therefore, O Asclepius, there is nothing in men (or among men) but the name of Good, the thing itself
is not, for it is impossible; for a material Body receiveth (or comprehendeth), is not as being on every side
encompassed and coacted with evils, and labours, and griefs, and desires, and wrath, and deceits, and
18. And in that which is the worst of all, Asclepius, every one of the forenames things, is here believed to
be the greatest Good, especially that supreme mischief ... the pleasures of the Belly, and the ringleader of
all evils. Error is here the absence of the Good.
19. And I give thanks unto God, that, concerning the knowledge of good, put this assurance in my Mind,
that it is impossible it should be in the World.
20. For the World is the fulness of Evilness; but God is the fulness of Good, or good of God.
21. For the eminencies of all appearing Beauty, are in the Essence more pure, and more sincere, and
peradventure they are also the Essences of it.
22. For we must be bold to say, Asclepius, that the Essence of God, if he have an Essence, is ... that
which is fair or beautiful; but no good is comprehended in this World.
23. For all things that are subject to the eye, are Idols, and as it were Shadows; but those things that are
not subject to the eye, are ever, especially the Essence of the Fair and the Good.
24. And as the Eye cannot see God, so neither the Fair and the Good.
25. For those are the parts of God, that partake the Nature of the whole, proper, and familiar unto him
alone, inseparable, most lovely, whereof either God is enamoured, or they are enamoured of God.
26. If thou canst understand God, thou shall understand the Fair, and the Good, which is most shining,
and enlightening, and most enlightened by God.
27. For that Beauty is above Comparison, and that Good is inimitable, as God himself.
28. As, therefore, thou understandest God, so understand the Fair and the Good; for these are
incommunicable to any other living creatures, because they are inseparable from God.
29. If thou seek concerning God, thou seekest or asketh also of the Fair, for there is one way which
leadeth to the same thing, that is Piety, with Knowledge.
30. Wherefore, they that are ignorant, and go not in the way of Piety, dare call Men Fair and Good, never
seeing so much as in a dream, what good is; but being infolded and wrapped upon all evil, and believing
that the Evil is the Good, they, by that means, both use it insatiable, and are afraid to be deprived of it; and
therefore they strive, by all possible means, that they may not only have it, but also increase it.
31. Such, O Asclepius, are the good and fair things of Men, which we can neither love nor hate; for this is
the hardest thing of all, that we have need of them, and cannot live without them.
The End of the Sixth Book....
THAT IN GOD ALONE IS GOOD....
The Divine Pymander, by Hermes Mercurius Trismegistus, tr. by John Everard, , at
THE SEVENTH BOOK, HIS SECRET SERMON IN THE MOUNT OF REGENERATION, AND THE
PROFESSION OF SILENCE
TO HIS SON TAT.
IN the general speeches, O Father, discoursing of the Divinity, thou speakest enigmatically, and didst not
clearly reveal thyself, saying, That no man can be saved before Regeneration.
2. And when I did humbly entreat thee, at the going up to the Mountain, after thou hadst discoursed to me,
having a great desire to learn this Argument of Regeneration; because among all the rest, I am ignorant
only of this, thou toldst me thou wouldst impart it to me, when I would estrange myself from the world;
whereupon I made myself ready, and have vindicated the understanding that is in me, from the deceit of
3. Now, then fulfil my defect, and as thou saidst, instruct me of Regeneration, either by word of mouth or
secretly; for I know not, O Trismegistus, of what Substance, or what Seed, or what Womb, a man is thus
4. Herm. O Son, this wisdom is to be understood in silence, and the seed is the true Good.
5. Tat. Who soweth it, O Father? for I am utterly ignorant and doubtful.
6. Herm. The Will of God, O Son.
7. And what manner of Man is he that is thus born? for in this point, I am clean deprived of the Essence
that understandeth in me.
8. Herm. The Son of God will be another. God made the universe, that in everything consisteth of all
9. Tat. Thou tellest me a Riddle, Father, and dost not speak as a Father to a Son.
10. Herm. Son, things of this kind are not taught, but are by God, when he pleaseth, brought to
Father. nor is it to be seen in this formed element. That I see in myself an
unstrained sight or spectacle. O Father.
that which is naked. Son. purging thyself from the
unreasonable brutish torments of matter. and those not a few. The Child of God.
28. Yet is it so as I say. not figured. which is not troubled. nor bounded. discourse unto me the manner of
Regeneration. but was begotten in Mind. Herm. Thou speakest of things strained. And so thence this mortal form is daily changed. thou hast quite dulled all my senses. I am thy Natural Son. not changed.
17. Comprehensible only of itself. with thine eyes. O Father. one Man by the Will of God.
15. O Father. to thy Father's kind?
but willing and it shall be done. O Son.
which alone can understand the Generation which is in God. like them that Dream in their sleep.
24. or far fetched.
yet am I now estranged from them. Tat.
12. Son. and impossible. as
being falsehood: What therefore is true. thou hast put me to silence for ever. that
which is carried downward as Earth.
22. nor tangible. unalterable. Herm. rather draw or pull him unto thee (or study to know him) and he will come. O Trismegistus?
with these thoughts. utterly unable to do it. thou canst not see nor understand what I am now. Tat. Do not envy me. with the Body. Tat. Thou hast driven me.
25. Wilt thou prove a Stranger.
27. and that I am now separated from it. or is subject to
blast. He that looketh only upon that which is carried upward as Fire. Tat. for I do not now see
myself. Then am I. I would. and I am gone out of myself into an immortal
body. but though thou never look so steadfastly upon me. for I see the greatness and shape of things here below. O Son. Tat. Now.
and the Bodily sight. O my Son. Father?
29. Have I any (revengers or) tormentors in myself. Herm. Trism. into no small fury and distraction of mind. nor
perspicuous. Herm. Thou seest. God forbid. This thing is not taught.
19. for I have both the touch and the measure of it. unbodily.
14. or pardon me. who is the Author and Maker of Regeneration?
20. O Father. that which is moist as Water. Yea. seeing it is only understood in power and operation? But I beseech and pray to the Mind. Father. What shall I say. high. what I was before. O my Son? I have nothing to say more than this. Tat. That. and am not now. and turned by time into increase or diminution. made by the mercy of God. Herm. Herm. for which the first compounded form
was neglected by me. not coloured. how can he sensibly understand that which is neither hard nor moist. for when I thought me to have been made a wise man by thee. but many. O Son. as Air.
21. and that which bloweth. that thou also wert gone out of thyself. Now I am mad indeed.
18. and nothing but falsehood in
them all. quite (or make idle) the senses of the Body. Then tell me this. and all my former thoughts have quite left
and forsaken me. Tat. Herm. and therefore I will
directly contradict them. and fearful ones.
in the Water. Deceit.
Injustice is away. and then it driveth away the Twelve. Whoseoever therefore hath of Mercy obtained this Generation. how the Good is fulfilled by the access of Truth. rejoice. Intemperance. O Father. I do not know them. Covetousness.
36. and praise God in silence. my Son. Maliciousness. the manner of regeneration. For the rest. a sixth. for upon the coming of these Ten. not by the sight of mine eyes. Wrath. For see how without labour she hath chased away Injustice. Envy. is the stable and
firm foundation of Justice. a fourth. and when that came. and we have seen it in the
Generation itself. I am in Living
Creatures. and rejoiceth. from henceforward. in Plants.
33. which comes into us. Now I call forth. Sorrow. The Knowledge of Joy is come unto us. let us take her unto
ourselves. which is according to God. And they do not suddenly or easily depart from him that hath obtained mercy of God. O Son. Injustice. most willingly. I call unto Joy the power of Temperance. The sixth Virtue.
31. I am in Heaven. a power whose Virtue is most sweet. For the revelation of God is come to us. O Son. a third. Father. he leaving
all bodily sense.
40. a ninth. and when she cometh. together also with Life and Light.
46. and by that means the mercy of God
will not cease. Thou hast understood.
Intellectual Generation is perfected. an eighth.
42. They are in number twelve. Rashness. Therefore. the power which is over Concupiscence. and herein
consists both the manner and the reason of Regeneration. One Torment. being made by god Stable and
immutable. This. Herm. And when that comes. is Ignorance: a second. Sorrow shall fly away to them that are
43. some which through the prison of the Body
do force the inwardly placed man to suffer sensibly.
38. an eleventh. Tat. in the Womb.
35. O Son.
for Truth is accompanied with the Good. which is against Covetousness. a tenth. or be wanting unto us. to the Knowledge
of the Truth. And there came no more any torment of Darkness.
. for by this means Envy is gone from us. but by the Intellectual
operation. knoweth himself to consist of divine things. for how at her coming hath she put away Intemperance?
47. but being overcome. all ignorance was cast out. O Son. and under these many more. everywhere. I call Communion.30. Tat. O Son. being purged by the powers of God. And when that (Covetousness) is gone. they all fled away suddenly
and tumultuously. a twelfth. I conceive and understand. hold thy peace. a seventh. in the Earth. See.
44. I call Truth. in the Air. Error and Deceit
or Guile. a fifth. and we are justified. Continence. O son.
41. which is by the Powers.
And there Life and Light are united. that we may not at all caluminate the Universe. than those that
are written. the hymn of
62. Yet tell me.
subject to the three dimensions.
51. hear that praise given by a Hymn. which I did not determine to have spoken of so plainly. but all formed Nature admit divers Conjugations to the deceiving of Man. and speak not things impossible.
The Holy Speech. O Son.
55. as I am?
58. Be quiet. O Son.
52. and the number of Ten hath Unity.
50. but to thyself in the end of all. This body that consists of Powers.
60. about the going
down of the Sun.
49. Herm. Tell me. The sensible body of Nature is far from the Essential Generation. according to Reason. O Son. for thou art purified. further. looking to the North Wind. but
this is not.
THE SECRET SONG. for example. with good reason do they make
their departure. And he
commanded me to do those things that are good. Tat. according to this speech which we have now
commented. O Father.
53. And though they be different in themselves. O Father. but hid in silence. being in number Twelve. and this consisting of Twelve numbers. This is Regeneration.
57. hath delivered no more unto me.
63. consists of the Zodiacal Circle. for so thou shalt sin. by way of Oracle to the Octonary: Thou dost well. and they are also indeterminate. How are the Torments of Darkness.
. Son. and hear.
61. this is not taught. Tat. Unity hath the number of Ten. Herm. for that is subject to dissolution. This Tabernacle. when I was in the Octonary?
59. and that is mortal. when the Sun ariseth. by the dead. O son. and therefore all the powers that are in me sing. O Son. I would hear thee. Tat. Pimander. yet are they united in practice (as. As Pimander said. Rashness
is inseparable from Anger). that we should not any longer fix our imagination upon this Body. knowing that of myself. where the
number of Unity is born of the spirit. Therefore. shall it ever admit of Dissolution?
56.48. and understand these things. the
Idea of one. and the eye of thy
mind grow wicked. to desire the
Solution of the Tabernacle. is the begetter of Souls. this one thing. O Father. Dost thou not know that thou art born a God. O Father. according to this. and the Son
of the One. and now hearken to that harmonious blessing and thanksgiving. but this immortal. O Son. I can understand all things. Good words. For the number of Ten. that is to say. Herm. Herm. Therefore. being driven away by the Ten Powers. I now see the Universe and myself in the Mind. Tat. Son. the Mind of Absolute Power and Authority.
54. And now keep silence. and see what I will. Let all the Nature of the World entertain the hearing of this Hymn. standing in the open Air. Wherefore. worship. do thou. driven
away and expelled by the Ten Powers? What is the manner of it. which thou saidst thou heardest
from the Powers. and to the South. How feign would I. So then.
enlighten. O Life. All my Powers sing praise with me.
79. and the One.
82. ye Winds. and let all the Treasure of the Rain be opened.
and commanded the sweet water to come out of the Ocean. For I will sing and praise him that created all things. both to Gods and Men. Be opened. and let the immortal Circle of God receive these
words. receive a reasonable sacrifice from all things. I give thanks unto thee. unto you. the operation or act of my Powers. for the Mind guideth (or feedeth) the
Word. O Light. and now.
80. the Power of my operations. I see thou hast sung this song of praise and blessing. the Spirit. by the Earth. with thy whole Will. they fulfil thy Will.
the Water. the Good praiseth the Good. O God. Be opened. for I rest in thy
Will. I give thanks unto thee. all you Powers that are in me. praise the All. The powers that are in me cry these things. O Holy knowledge. O all ye Powers that are in me. and I have what I seek.
praise that which is righteous. and the All.
88. comes this praise and thanksgiving. and will accept the praise of my Powers. Let us altogether give him blessing. you Heavens. sing.
84. Tat. O God. and therefore
have I put and placed it in my World. and rejoice in the joy of
the Mind. Thou are God.
68. for I will sing and praise the Lord of the Creation. and hung up the Heavens. This is he that is the Eye of the Mind. O Light. O Father.
75. O All.
. praise the One.
83. inhabited and not
inhabited. my Continence.
73. into all the World. praise my Righteousness by me. tremble not. O Life. Sing together with my Will. to the use and nourishment of all things or men.
69. the Creator of all Nature. and All. From eternity I have found (means to) bless and praise thee. save all that is in us. O Earth. from us. By me the Truth sings praise to the Truth.66.
86. That commanded the fire to shine for every action.
70. which rideth upon the Heavens. O Father. being enlightened by thee. I magnify the intelligible Light.
76. by the Spirit.
77. by the Fire. You Trees.
71. receive by me this reasonable (or verbal) Sacrifice in words. that fixed the earth. by the Air.
85. thy Will and counsel
is form thee unto thee. By me the Word sings praise unto thee. O Spirit-bearing Workman.
81. thy Man cryeth these things unto thee through. stand still. O Communion which is in me. they praise the All. by thy Creatures.
and impart unto no man. Seek on that may lead you by the hand. For all things are done as the Mind willeth. O Son. and in their
heart look up to him. Herm. accept these reasonable sacrifices
which thou requirest of me. O God. For he cannot be heard with ears.
3. drunken with drinking strong Wine of Ignorance? which seeing you
cannot bear. Thou.
97. Father. I thank thee. a Thanksgiving unto God. for we both have now sufficiently meditated. And now thou dost intellectually know thyself and our Father. And learn this from me: Above all other Virtues entertain Silence. by word. . O Son. O Son..
4. tr. O Men. and
gladly would I send from my Understanding. Those things that I see and contemplate.89. thou in hearing. O Father.
5. lest we be reputed Calumniators. thou art the Mind. the
tradition of Regeneration. I do mean in my Intelligible world. Herm. Tat. Say in thy Intelligible World.
94. by Hermes Mercurius Trismegistus. by John Everard. the author of thy succeeding Generations. and if you cannot all do so. at
sacred-texts. Stand. not
suffering it to arrive at the Havens of Salvation. thou hast advised and instructed me thus to give thanks and praise.
The End of the Seventh Book.com
THE EIGHTH BOOK.
96. Not rashly. for by thy Hymn and song of praise my mind is enlightened. and such immortal
Branches. and be sober.
the clear Light is that is pure from Darkness. and make your full course towards it. and therefore say. Suffer not yourselves to be carried with the Great Stream.
95. thou art the Father. I
in speaking. thou art the Lord. O Son.. yet do
so many as you can. Tat. and look up again with the Eyes of your heart. thou Son.
98. nor expressed in words. Herm.
AND THE PROFESSION OF SILENCE. I send unto god these reasonable sacrifices. O Son. I am glad. to see the Truth bring forth the Fruits of Good things.. but propound it also.
Tat. but stem the tide you that can lay hold of the
Haven of Safety.
92.HIS SECRET SERMON IN THE MOUNT OF REGENERATION. O
Son. send this acceptable Sacrifice to god.
99. and corrupteth the Soul. Tat. and conduct you to the door of Truth and Knowledge. why do you vomit it up again?
6. For the malice of Ignorance surroundeth all the Earth. where there is not one drunken. nor seen with eyes. but all are sober. Herm.
93. In my Mind. THE GREATEST EVIL IN MAN IS THE NOT KNOWING GOD
WHITHER are you carried. whose pleasure it is to be seen. the Father of all things. but only in mind and
. I infuse them into thee.
The Divine Pymander. shut up in the Body.
Of necessity. But first thou must tear to pieces. that thou canst neither hear what thou shouldst hear. Such is the hurtful Apparel.
11.heart. And that which moveth. Herm.
7. Herm. hates us. thou
shouldst hate the wickedness of this Garment and understand the traps and ambushes which it had laid
for thee. and are by the senses. That in which a thing is moved. . tr. It is so. the web of Ignorance.
The End of the Eighth Book.
the foundation of all Mischief. And is not the World a Body. the sensible
Carcass. judged and
determined. as filled with many great bodies. nor see what thou
shouldst see. Asclep. the bond of Corruption. confessedly.
. of necessity be greater than the thing that is moved?
3. by Hermes Mercurius Trismegistus.com
THE NINTH BOOK. It must needs. Asclep. And is it not solid. is it not moved in something and by something?
2. than which there is no greater?
10. must it not needs have a Nature contrary to that of the thing that
5. Herm. Herm. which draws and pulls thee downward by its
own self. Therefore doth it labour to make good those things that seem. carried about with us.
The Divine Pymander. by John Everard. indeed. wherewith thou art clothed.
7. Herm. is it not stronger than that which is moved?
6. filling what it presents
unto thee. lest looking upward and seeing the beauty of Truth. the Sepulchre.
ALL that is moved. Asclep. O Asclepius. Yes. It is.
9. Asclep. A UNIVERSAL SERMON TO ASCLEPIUS
13. which in what he loves us. at
sacred-texts. the domestical Thief. with hateful pleasure. and the Good that is reposed therein. Asclep. and a Body that is moved?
8. and the things that are truly. and indeed with all the Bodies that are?
THE GREATEST EVIL IN MAN IS
THE NOT KNOWING GOD. the dark Coverture. the living Death. It is stronger.
9. and break through the garment thou wearest. it hides. Must not that in which a thing is moved. Yes. Asclep. Is not this great World a Body. and envelopeth in much matter.
Herm. should for want of
room. contrary to a Body?
18. or resistance. for that which is intelligible is subject to that
which understandeth by Sense. he is intelligible not as
Place. be stayed. are both hidden by
Station. O Asclepius. but he is
otherwise intelligible. O Trismegistus. If therefore Place be intelligible. Herm.
28. and hindered in the Motion?
16. And by something Divine. but a counter motion. And so the contrary motion stands fast always. and therefore he is understood by us. for that which is about the same. Asclep. A motion that is always carried about the same. is not a moving together. Therefore. are moved by the sphere that wanders not.15.
29. for not being any other thing from that which is understood.
27. is moved not in or by that which is moved. are those things that are here moved with the things that are
moved? for thou sayest that the Spheres that wander. forbids that which is above the same. and of what Nature? Must it not be
34. God is intelligible. Herm. Confessedly. For this Bear thou seest neither rise nor go down. wherein it is moved. but turning always about the same. but of what Nature?
20. Asclep. but in that which standeth or
22. If therefore it be Divine. but to us. is a staying of Motion. Now. or God
himself. being always established by the contrariety. if it stand to that which is
about the same. it is an Essence or Substance.
26. Asclep. Asclep. That. then. the wandering spheres being moved contrarily to that Sphere which wandereth not. shall
have one from another contrarily standing of itself. everything that is moved. but contrary one to the other. and contrariety hath a standing resistance of motion. Trismegistus.
23.. O Asclepius. O Asclepius?
32. Trismegistus. and that which moveth standeth or resteth. for they are not moved after
a like manner.
24. and the motion bout the same. for the
. but that which is unbodily is either some Divine thing. What motion. not to himself. but if it be God. Therefore the place is unbodily. For the first. dost thou think it
moveth or standeth still?
33. Then what a kind of place must it be.. But is not the Nature of things unbodily. I do not mean that which was made or begotten. it is not Place but God. It must needs be an immense thing.
he cannot be understood by himself. But he is another thing from us. Herm. How. it is above Essence. that it may receive the continuity of Motion? And lest which is moved. for it is impossible it should be moved with it. Asclep.
21. God is not intelligible to himself. I think it moves. But the Circulation which is about the same.. Of a contrary Nature.
25. but as a capable Operation. but if God be intelligible.
55. is not the
Body. but what shall we call the place in
46. But I will give thee concerning this matter. Asclep.
48. but by those things within it. Therefore. Why then this Body. to those things that are without it. for all the things that are. dost
thou account them void and empty?
50. Asclep. all those things which thou
callest empty are full of Air. The motion. Asclep. and is moved of station. doth it not consist of the mixture of the four? therefore. the reluctation or resistance of his feet and hands is made a station to the
36. Herm. for
as the Water is carried one way. an empty Will.
47. must needs be moved in that which is void. wood and stones. an empty Wine-press. Herm. and of every material living thing. for they exist
and are full of Air and Spirit. for that which is in being or existence. fill
them? and that Body. when it carrieth two Bodies. O Trismegistus. that may be seen with eyes. there is nothing empty. What may be thy meaning. Trismegistus?
51. for one
dead or inanimate thing cannot move another.
45. But that which is could not be if it were not full of existence. only that which is not. And now it is manifest that the things that are moved in something. can
never be made empty. as Man. Look upon any of these living Creatures upon Earth.
are they not moving Bodies?
42. happeneth not to be done by those
things that are without the World. that moves both as well the Body of that which beareth. then. By no means. must needs be alive if it move. those things that are most full and replenished. an
37. Thou hast laid down a very clear example. those things thou callest empty. For an inanimate Body doth not know. This reason is beyond all contradiction. or Spirit. thou oughtest to call them hollow. Trismegistus.
54. O Asclepius. Be advised. Herm.35. and by something. O Trismegistus. O Trismegistus. and all other inanimate things. Herm. Are there not therefore some things that are empty. which moves the inanimate thing. Asclep. Asclep. Herm. every motion is in station. does it not pass through all things that are? And passing through them. The things that are moved. It is a Body.
40.. or some other unbodily
thing. that he should not be carried with the Water. .
44. and see him swimming. as the Body of that which is born. that which moveth. O Trismegistus.
53. for example. is
empty and a stranger to existence or being. Thou seest therefore how the Soul is surcharged. O Asclepius. O the grossness of thy error. Therefore.
41. of the World. nor sink underneath it. Asclep.. not empty. Is not the Air a Body?
52. for that within the Body.. a Soul. O Asclepius. What meaneth thou by this.
empty vacuum. and many such like?
49. an Earthly Example.
38. as an empty Barrel. much less a Body if it be wholly inanimate. Asclep.
67. that can never be. See. capable of all things.
74. which are proper to him alone. but only the Good. incorporeal or unbodily?
58. And all things are made of things that are.
73. both bodily and unbodily. then. Beams.
have not the nature to be able to be made. but the Cause that Light is. Herm. and
. and takes nothing. Asclep. wholly comprehending itself.
according to Heaven. as it were. Asclep.
both sensible and intelligible. or be made so. but the Cause that the Mind is. In Word it is often said by all men the Good. are. therefore. Why. the Archetypal Light. Herm.
72. O Asclepius. And this he is and nothing else. For he that is Good. Herm. from whence all are kinds. and some men. for he left nothing destitute of Being. yet is.
undeceivable. For there is one Nature of God.
77. and to no
other. is the Father. God gives all things. Herm. therefore. invisible. even the Good. even God.
65. free from all Body. and that
Savour of the things that are. Call it incorporeal. but the Cause that the Spirit is. what is God?
62. is the giver of all things.
and receives nothing. for so thou shalt again be impious. Good. for the things that are not. it hath been the greatest and most Religious care in this life.
or not to be at all. to them that are Wise. but God is the Good. for it is the part of a
Father to make. the whole. Therefore all the other Gods are honoured with the title or appellation of God.
69. the Archetype of the Soul. standing fast in itself. have not the nature never to be. that thou do not at any time call ought else Good. because of his making all things. and is the cause of being to all. The other title and appellation. for so thou shalt be impious. Asclep. impassible from a Body itself. and every one of the
things that are. Therefore. Whereof the Good. but all men do not understand what it is. but Nature. and not of things that are not. but through
Ignorance they call both the Gods. What dost thou then say at length that God is?
64. or any
else God. God is not a Mind.
not Light. and again. What is that. For the greatness of Good is as great as the Existence of all things that are. Therefore. the things that are. but all other things are separable from the nature of Good. This is the Good. not a spirit. The Mind and Reason.which the whole Universe is moved?
56. That which is none of these things. For the Body and the Soul have no place that is capable of or can contain the Good. we must worship God by these two Appellations. the Truth. and one kind of them both. and.
5. Generation. or Selfness.
A UNIVERSAL SERMON TO ASCLEPIUS. and call to mind to those things that are said. tr. Of Eternity. and Immortality. God made Eternity. Of the World. and Time Generation.
12. to beget children. Of Generation. but on the contrary pity his
misfortune. and Decay.
. for any to be separated from men. and this man is punished after Death by the Demons.well-minded.
80. Eternity the World. at
sacred-texts. Of the World. Of Time. Then said the Mind how the case stands. God. the world Time. THE MIND TO HERMES
FORBEAR thy Speech. and Good. Identity.
The End of the Ninth Book. for the manifestation of
these things. Time. As likewise it is the greatest misfortune and impiety. Therefore. to a Body that neither hath the nature of a man. nor
of a woman. or Destruction. adjudged and condemned. Blessedness. Eternity. O Hermes Trismegistus. as it were. for I will believe thee only. God and All. by John Everard. Restitution. or Long-lasting. but I will
not delay to speak what comes into my mind.
3. is Mind and Soul. O Asclepius. . but I have not learned the Truth. by Hermes Mercurius Trismegistus. and is prepared for him. Wisdom. Of Time. Of God.com
THE TENTH BOOK. knowing what punishment abides.
15. Order. Augmentation and Diminution. is the Good.
8. And of Generation qualities.
10. the Fair. concerning the Universe. and such manner of things. Permanence. O Asclepius.
11. sithence many men have spoken many things. Of Eternity. Let so many. which is an accursed thing under the Sun. Life and Death. and the punishment is this: To have the
Soul of this childless man. and those
very different. be said as a certain precognition of all things in
Nature. Therefore. without
children. the World. the Substance. never congratulate any man that is childless.
14. But the Operation of God.
79. the Lord make it plain to me in this point.
The Divine Pymander.
18. and of the Earth. all things by Eternity. the Soul in the Matter. are of a double Nature. And the Soul of Eternity is God. Time is determined in the World. The Matter is the World.
26. Time in the World.
. but on Earth they are changeable and corruptible. And above in Heaven he abides in Identity or Selfness.
32. even as Eternity doth of God.
31. Heaven. for the Generation of that
depends upon Eternity. for Eternity is incorruptible. And the Work of Eternity. the Soul full of Mind. and yet ever made by Eternity. Eternity. in Heaven and in Earth. put into the Matter Immortality and Everlastingness.
25. but below upon Earth he changeth Generation. The Substance Eternity. and within all living Creatures. For Generation and Time. But what is the Wisdom of God? Even the Good and the Fair.
19. shall nothing be at any time destroyed. And Eternity standeth about God. quickening the Universe.
34. God is in the Mind. is full of Soul. Neither can anything perish.
24. and without he contains them. and Blessedness. and
Eternity. and every Virtue. the World being contained and embraced
by Eternity. and the Soul of the World. or be destroyed in the World. Eternity comprehendeth the World either by necessity. Eternity is in God. For within he fills them. the Mind in the Soul.
36. Therefore. Therefore.
33. The World in Eternity.
20. he quickens this perfect living thing the World. The Power of God is Eternity. or Nature. Without. Therefore. is the World not yet made.
21. The World is moved in Eternity. the Spring and Fountain of all things is God. the Mind full of
God. All this Universal Body. in Heaven they are
unchangeable and incorruptible. in which are all Bodies. And Generation in Time.17.
41. Generation is done in Time.
37. or Providence.
and filling Eternity with a
different course. it is God that actuateth.
50. But all things are full of Soul. O Hermes. how great the multitude is of immortal living things. nor mayest thou think that he hath given of his
Power to any other thing. the Instrument of Nature.
48. For all things are full of Light.
45. and neither of those on the right hand to the left.
57. But there is not anywhere in the World. is in all things. yet not fastened or comprehended in anything.
43. and only. the firm and stable Foundation of the Fair World. think none of these things below. for then all things would be idle. Look upon. both of a Doer. See also the Seven Worlds set over us. what other things should he make?
for if thou dost. nor making
or doing one thing. And if any man shall think any other thing. the World is subject to thy sight. for Idleness is a name that implieth a
thing void or empty. and which changeth
the matter here below. and the
things that are made are under him. adorned with an everlasting order. and the Ruler of the Seven Worlds. of things immortal and mortal.
59. and all things are properly moved by it. or the things above. the Prince of all Order. For the friendship and commixture of contraries and unlike. in anywise like unto God. For they are Bodies. For who after him can make anything. become Light shining from the Act or
Operation of God. and sufficient of himself for the things that are made. nor those things that are below.
62.42. some things about the Heaven. and according to the nature of every
place. such a thing as Idleness. moreover.
55. For he that maketh or doth. upwards. than the which there is nothing more ancient. For being an active or operating Power.
Humane or Divine. but the Fire is nowhere. For God is not idle. A Body perpetual. Therefore. the Feeder
and Nurse of Earthly things. yet always vigorous and young. and are moved. to which none may compare anything. and a thing done. through me.
60. and understand exactly the Beauty thereof. Consider.
49. the Father of all Good.
53. But the operation or Act of God. and of mortal ones also.
and some things about the Earth.
54. either of Life or Immortality: of Change or of Quality? and
himself. and have a Soul. the forerunner of them all.
44. is Power insuperable. but all things. and One.
. or operateth this All. And that all these things are made. downward. nor those things that are above. thou needst not learn of me.
52. O beloved Hermes. Behold the Earth the middle of the Whole. thou errest from the Truth. for all things are full of God. Look also upon the Moon. to wit. But all things must necessarily be made or done both always. and
see the Moon going about in the midst of both. For nothing can be like the unlike. nor those on the left
hand to the right.
I know not how many gods.
65. after a manner.
83. are only matter by itself. and Change. to make Life. How then are mortal Wights other from immortal?
75. But in the weaker there would be jealousy of the stronger. and that he is also one. Or if both of them. There is therefore One God. That there is some Body that doth these things it is apparent. of mutable mortal living Wights.
74. and Being the
cause of Life is. when thyself
dost so many things?
84. And the Soul likewise of itself drawing near her Maker. if there were two. and another that heareth.
77. and he altogether One. and hearest.
and breathest. there must be some such ones. tastest. and those things that are not living.
78. which of them the greater part?
71. It is impossible there should be two or more Makers. understandest. For whom else can it benefit to make living things. and yet to
68. Moreover. And what great thing is it for God. He therefore being One. and that which is mortal and unreasonable. and Soul. and yet one ordered
swiftness among them all. For thou both seest.
81. is the cause of Life and Being.
66. And if there were one Maker. For one order is not kept by many. walkest. other than the One God?
82. it is most
85. and Immortality. For it is a ridiculous thing to confess the World to be one. he would desire also to make immortal
ones. or have the disposing
of the future?
70. smellest. one Life. that causeth immortal things and immortality?
76. doth all things in many things. would do to make mortal. For seeing that the motions are divers. And that all these should come together into one. and many. and another that speaketh. one Sun. the Matter of being one. Therefore.
67. and touchest. also.
72. save only God alone?
80. For all living Bodies have a Soul. the cause of immortal things. speaketh. Or how cannot he make living Wights. as he that were the Maker of immortal ones. one Divinity. who should be chief.
73. one Moon. But thinks thus that every living Body hath its consistence of Matter and soul. For there is one Soul. it is impossible without something to gather them
together.63. and another that
. and one matter. Who is this? who can it be. and thence also contentions. and of that which is
immortal. and the Bodies not alike. And it is not one that sees.
87.toucheth. of the World. for a little while. for he is not sensible of pleasure. or were once done.
96. but perfect. but a dissolving of the
Union. But being himself the only Workman. mark what happens to thyself when thou will generate. That changing is Death. Now give thyself unto me.
. and upon earth. and the Life goeth into
that which appeareth not. is Life. the World.
94. By this discourse. But death is not the destruction of those things that were gathered together.
98. O Hermes. I affirm as thou hearest. is Eternity. both which are in heaven.
every day part thereof becomes invisible. The Image therefore of God. or
shall be done.
104. For as thou. Whereas. And this is the Fair. For if it be already demonstrated that nothing can be idle or empty. And this is the Good. if thou shouldest cease from doing these things. of Eternity. and that is God.
101. so if God should
cease from those. for neither hath he any other Fellow
Workman. if they were separate from him. And yet this is not like unto him. he is always in the work. and another that smelleth.
90. and Revolution is a turning. if all things be living wights. certainly he doth all things.
86. O best beloved. That the World is changed.
91. thou shalt the more easily understand. Revolutions and Occultations. seeing he is not idle.
92. because the body is dissolved. And these are the Passions of the World. For if there be anything which he doth not do. must needs fall and die.
102. And this is God.
another that breatheth. For all things. but one that doth all these things. the Sun: of the Sun.
100. as there being no life in them. But the people say. that it is
the necessary work of God. Life is the union of the Mind and the Soul. and that there be
one Life in all things which are made by God. and another that understandeth. And if thou will understand this by work also. how much more may be affirmed
89. then certainly all things are made or done
by God. And this. and another that walketh. Yet neither can these things possibly be without God. he were not (which is not lawful to say) any longer God.
106. but that it is never dissolved.
Man. were not a living wight. my dearest Hermes. then is he (if it were lawful to say so) imperfect.
105. himself being that which he doth or
maketh. that all things should be made or done that are done. And again.
124. it will fly up to the last and furthest body. he shall be in this
regardless of the world. not the bodies of any other Stars. and yet shows all forms by the Bodies. and cannot
125. and see those things that are without the world (if there be
anything without). Consider him that contains all things. And judge of this by thyself. have no motion. nothing more swift.
121. but cutting
through all. and those
things that are placed.
123. as it were. he will be kept like the World. not the turning of the Spheres.
113. but itself changeth in itself.
116. not the Aether.
107. After this manner. how great swiftness thou hast! Canst thou do all thee things. as it were. If therefore thou wilt not equal thyself to God.
114. For they are like the Margents of the Speech. And if thou wilt even break the whole. more boldly. is not subject to the
112. most swift.
120. for it is more true: As man cannot live without life. what must he be that made it! for without form. or to appearance. thou mayest. And if he be all formed. He hath therefore one Idea. or intellections. neither shall anything hinder it. But some of the things I have said. All things are in God. Command it to fly into Heaven. And do not wonder if there be an incorruptible Idea. how great power. But understand well this that I say. Behold. Understand then what I say. which is proper to him.
126. therefore. and sooner than thou canst bid it.
108. but it is most capacious. command thy Soul to go into India. And the World being all formed. but they are by nature smooth and even. hath not the forms lying without it. than in the fantasie. he cannot be. but if he have but one form. contemplate God to have all the whole world to himself. must have a particular explanation. What do we then say that he is? We will not raise any doubts by our speech.
115. which is in writing. not as lying in a place.
109. for nothing that is
doubtful concerning God is yet known. For this is.
but suddenly it will be there. For they lie otherwise in that which is unbodily. it
will be there. Seeing then the World is all formed. for Place is both a body and immoveable.
122. than that which
is incorporeal. so
neither can God live not doing good. nothing more powerful. to Move all things.
118. which. not as passing from place to place. and suddenly it will be there.
111. because it is unbodily.
. for they seem to be high and
swelling. Bid it likewise pass over the Ocean. not the
fire of the Sun.but Occultation is Renovation. the Life and Motion of God. and Quicken them.
119. and it will not need no wings. and understand that nothing is more capacious. thou canst not understand God. and most
and conceive likewise. but accountest thyself immortal. by day. by Hermes Mercurius Trismegistus. O Trismegistus. Thou shalt at once understand thyself. is the straight way. and to will.
The Divine Pymander. not to know God. I understand nothing. of the Fire. the Dry. And yet thou sayest. for who is more manifest than He?
137. plain and easy. O Tat. and to be seen in all things. in the Earth.
129. by John Everard. sleeping. comprehend in thyself the qualitites of all the
Creatures. For it is the greatest Evil. become Eternity. if yet there be any Essence of God. and be
a lover of the body and Evil. and transcending all
THE MIND TO HERMES. and abuse it.
138. is of the very Essence of God. sailing. I cannot tell what I shall
be: What hast thou to do with god? for thou canst understand none of those Fair and Good things. For therefore hath he made all things. lower than all depths. to be dead. it will meet thee waking.
134. and the manner and custom of every living thing. tr. I know not who I am. young. as also times. For there is nothing which is not the Image of God. this is the Virtue. . But to be able to know. that nothing is
141. leaping beyond every Body. and say. travelling. not of those things that are incorporeal. I am afraid of the Sea. For the like is intelligible by the like. he alone knows himself exactly. but be advised. TO TAT
THE Mind. not yet begotten in the Womb. when thou dost
not expect or look for it. the
things after death. that thou canst at once be
everywhere. places. and God is seen in doing or making.
139. that thou by all things mayest see Him. Let these things thus far forth. and thou shalt understand God: If thou believe in thyself. Understand in like manner. deeds. and Divine way.com
THE ELEVENTH BOOK OF THE COMMON MIND. every
Science. and when thou keepest silence. This is the Good of God. proper to the
Good. What kind of Essence that is. no.127. I can do
nothing. old. and everywhere be seen of thee. to appear. I cannot climb up to Heaven. or else thou
canst not yet understand God. all other things by thyself. when thou
speakest. by night. Become higher than all height. the Water. God is invisible. at
sacred-texts. There is nothing invisible. and thou shalt not be deceived.
140. and that thou canst understand all things. be made manifest unto thee. and to hope. But if thou shut up thy Soul in the Body. and Moist.
128. in the Sea. The Mind is seen in understanding. every Art.
. and it will everywhere meet thee.
130. Increase thyself unto an immeasureable greatness.
135. and all these together.
The End of the Tenth Book.
After the same manner also the Mind grieveth the Soul. that are without Reason. or divided from the essentiality of God. of necessity. is God. For unreasonable Angers and Desires are the most exceeding Evils. But the Great Disease of the Soul is Atheism. there is the Mind. and Pleasure. is in danger of being
overthrown. to them it shows its own Light. as where there is Life there is also a Soul. But in the brute Beast. But as many Souls of Men. or
Delight. And this Mind in men. by drawing it out of Pleasure. For the good Demon called the Gods. but in men it worketh
against their Natures. it procureth Good to the Soul.
5. as do not admit or entertain the Mind for their Governor. though he. or do any evil. therefore. and therefore are some men Divine.
17. For the Soul being in the body. do the work of the Fate or Destiny. permits or leaves them to their concupiscences.
13. For the Mind is the Benefactor of the Souls of men.
16. by burning or lancing it for health's
sake.3. And therefore hath God set the Mind over there.
21. and so tend to brutishness. as a Revenger and Reprover of them.
12. therefore. Tat. which thou madest to me. prepossessed of a disease. immortal Men.
whereunto they are carried by the torrent of their Appetite. and their Humanity is near Divinity.
18. from whence
every disease of the Soul proceedeth. and men mortal Gods. she is moistened and tinctured with them. for if it be fatal for any man to commit Adultery or Sacrilege.
23. Therefore. For where there is a Soul.
. And as brute Bests. as the Mind governeth. and never cease.
7. because that opinion followeth to all Evil.
20. Here. void of the operations of the
Mind. and they desire without reason. as a Physician to the Body. or unreasonable living Wights.
4. he is punished
8. For Grief and Pleasure. As many Souls. but united as the light of the
nor are satisfied with evil. The Mind therefore is not cut off.
14. and worketh to the proper Good. O Father. As a good Physician grieveth the Body. flow like juices from the compound Body. or overruleth.
resisting their prepossessions or presumptions.
22. is straightway made Evil by Sorrow. they are angry without reason. and Grief. In living Creatures. the Soul is Life. and no Good. whereinto when the Soul entereth or
descendeth. the Mind is their Nature. For the Soul being a Co-operator with them. do suffer the
same thing that the Soul of unreasonable living things.
9. the Mind resisting.
11. And in unreasonable things it co-operateth with the nature of everyone of them. that discourse of Fate of Destiny.
First. and is in men such a one. That all things are one thing. may escape. let alone that speech. Therefore. God seeing all things. O Son. And therefore he doth it. And therefore. For he alone.
33. concerning Evil and Fate. but the Viciousness. O Son. do not suffer like unto other men. especially intelligible Bodies. and if he had delivered it in writing.
. thou shalt diligently withdraw thyself from all contentious speeches. or governed by reason. and to Generation.
26. But the rational man. Father? An Adulterer. O So. should also suffer for it. But rational men. either Good or Evil.
29. We live in Power. And all men suffer those things that are decreed by Fate. How sayest thou this again. and how it differs. they do suffer evil. if. but
being free from viciousness. can do whatsoever it will.
31. and being not evil. truly spake
Divine words. and without it can no bodily thing.
34. And if this be so. Now.
40. And it is impossible to escape the Quality of change as of Generation. in Act. then no intelligible thing differs from intelligible things. for these are the beginning and end
of Fate or Destiny
32. But for the present. thou shalt find that
in Truth. both over Fate. but
as the Murderer. and some irrational. the mind bears rule.
42. I have heard him sometimes. it is possible that the Mind. but as the Adulterer not for Murder.
41. And again in brute Beasts it is not beneficial.
he had much profited all mankind. I have always heard the good Demon say. All things. As.
but in brute Beasts changed.24. the Prince of all things. But all men are subject to Fate. for this Discourse I have made to the Question which thou askest of me
be done. that he may suffer that which he suffereth because he did it. thou must understand. over whom. O Son. that he that doth any evil. and what it can do. Herm. and all other
things. I man concerning Fate and the Mind. some to be rational. for at other times we have spoken
of it. so likewise. he that
hath the Mind. O Son.
25. as the first born.
35. will not suffer for Adultery. a good mind is that which the soul of him is. is he not evil? and
so of others. as we said. and Change.
37. But understand thou well. therefore. And of man.
43. that the soul that is of
36. the Soul of God bears rule over all things. Herm. our discourse is about the Mind. or
that all especially intelligible Bodies are one. is he not evil? A Murderer. and in Eternity. the Mind.
30. and Law. but in men by quenching both their Anger and
Concupiscences. For it is decreed by Fate. are the work of Fate.
they do differ: yet as Man is one.
51. speech and voice do differ exceeding much. Tat. All incorporeal things.
57. or else are moved. yet clear this one thing unto me. Now. but voice is proper unto every kind of living thing. co-operating
also with their ). therefore. there is nothing impassible.. Well done. Bodies also of themselves do act.
59. it is freed likewise from Passion. as that which is ruled.
52. were the excellent sayings of the good Demon. O Son. Mind and Speech.
54. O Father?
64. Now. But incorporeal things do always act. and blessed ones. no.
60. O Father. he shall be guided and led by them.44.
50. both into the Choir and Society
of the God. are Passions. impetus) inclinations. let it not neglect the things that happen to be under
Fate. and it is moved into the
Bodies by the Mind.
but that it is not grievous to use the more honorable name. and therefore they are passible. But being freed from the Body.
55. it is a Passion. and which
soever it be. thou hast delivered this discourse most plainly. If. for Action and Passion are the same thing. or work. though the Soul of Man be above it. but only voice. Tat. that God hath freely bestowed upon man. Son. No. they are properly Passions. as well that which moveth. conforming itself to Passions. thou askest nobly. but the Speech of men is different. and it is interpreted
. O Son.. are passible.
56. as that
which is moved. and yet it is just that I should answer thee. Herm. Most divinely spoken. These. But especially. every man according to his Nation. above all other living
things. to wit.
49. that are in the Body. as well that which ruleth. these two. rather going out of the Body. O Father. and there they both suffer. Herm. Let not. he shall differ nothing from the Immortals. Therefore. for that (Passion) acteth. Son. but this suffers. And these. therefore.
48. And nothing is impossible to him. the appellations or names trouble thee. Tat. Now. for either they are unmoveable. O Father. Yea. everything that is moved is a Body. the impetuous inclinations of brute Beasts. But Passion differs from that which is passible. Yea. Thou sayest. nay. and that they are the Passions in brute Beasts. so is Speech one also.
47. for speech is
common to all men. O Son. if any man use. Consider this also. or employ upon what he ought. Do not other living creatures use speech.
61. Everything that moveth is incorporeal. but all things are passible. not of the things that are of Fate. as I conceive. and truly and profitably.
53. or Reason ... certainly the
Mind is also a Passion. the Mind do
co-operate with these impetuous Inclinations. Herm.
58. that in brute Beasts the Mind worketh or acteth after the manner of Nature. equal to immortality. It is true. thus far..
65. O Son. Tat.
46. Herm. Motion is passion.
For of those things that are intelligible. in the fulness of Life. of the Matter. that either hath been.
67. But thou seemest unto me. to be ignorant of the Vertue.
and the Air about the Matter. and Nature. or
dissolution. the subtilest or smallest part is Air. of
the Mind God.
80. having this
Identity. can any part of the incorruptible be corrupted. or universe. Son. and Will of the Father. and that have. or of God be destroyed?
87. or shall be in the World. and of the
Order of Matter.
76. do not the living things in the World die. or Power and greatness of Speech.and found the same. or is. then.
86. and united unto him. but the essence of them is Identity.
75. do always and preserve the incorruption of the Identity. or composition. the good Demon said or commanded the Soul to be in the Body. and the Mind in God. both in Egypt. And there is nothing therein.
68. For the Father would have it. come into themselves. But this whole World. the Word is the Image of the Mind. For the blessed God. through all the Eternity of the Revolution. everyone is. and Greece. For the Bodies that are put together.
70. or Reason in the Mind. O Son. can there be in God in the image of the Universe. How. and make their changes into other. are the Organs or Instruments of the World. Therefore. O Father. and corruption is destruction. and the Mind of God. and
concerning the Order. as long as it lasts. And God is about all things. and the Body of the Idea. Tat. But in every one of the compound Bodies there is a Number
77. but the Mind about the Soul. nor of the
parts which doth not live. the Mind in the
74. every one is many things. For without Number it is impossible there should be consistence or constitution.
82. the Soul about the Air. the great God.
81. and the
Idea of the Soul. and again being dissolved. and through all things.. Therefore. of the Air the Soul..
79. And the Matter is One. For dying is Corruption.
83. is the fulness of Life. But Necessity.
78. to be a living thing. For there is nothing dead. Therefore. neither of the whole. though they be parts thereof?
. therefore. How. and therefore it must needs be
God also. Persia. and Providence. the Word. But Unities do both beget and increase Numbers. and the Image of the Greater. of the Soul the Mind. any
85. and that God is the Father of
them all.. But of the Bodies of the whole.
72. or Speech.
101.88. O Son. But that which is moved.
99. but all the parts thereof are
106. also. liveth also. Mind. Neither is Change Death. Why.
105. For they do not die.
. O Son. Or better thus:-103. For Generation is not a Creation of Life. for the word immoveable. Soul. and making them
108. is the operation of Life? Is it not Motion?
92. O Son. by the Spirit. then.
89. should bring forth without Motion.
91. but the names trouble men.
98. yet it is not necessary that a living thing should be or continue the
109. For while the whole world is together. or rather
Occultation. O Son. but that they may
be made new.
90. Consider this also. and they are dissolved. whether the fourth part of the whole. O Father?
94. Yet nothing is corrupted or destroyed. Herm. but especially Man. and converseth with him. For Generation is not Life. by Birds. Herm. whereof every living
thing consisteth. but Sense. but Forgetfulness. or Wind. And by all things doth he foretell him of things to come. Matter. all things are Immortal. Be wary in thy speech. things that are present.
93. because of the Mind. Life. O Son. but subject to many Motions. No. in the day by Symbols or
95. and lying hid. What. and things
to come. For with this living wight. but as Compound bodies they are dissolved. not that they may be destroyed. and quite abolished. Tat.
100. O Son. that every other living Creature goeth upon one part of the World. signifies nothing else. Wherefore.
or without motion. For it is impossible that anything that bringeth forth. it is unchangeable. but idleness. in the night by dreams. that whatsoever is in the World is moved either according to Augmentation or
by an Oak. Every living thing therefore is Immortal. And a ridiculous question it is. it alone be stable. but a production of things to Sense.
96. but an Occultation of hiding of that which was. And what is there in the World unmoveable? Nothing at all. neither is Change Death. But dissolution is not death. who both receiveth
God. Man professeth to know things that have been.
107. What a ridiculous thing it were that the nurse of all things should be immoveable which beareth and
bringeth forth all things. Tat. These things being so.
104. be idle. though after a manner. doth not the Earth seem immoveable to thee.
102. Spirit. Know generally. alone is God familiar. by Fowls. and not deceived in the names of things. Herm.
know that all these are Acts of God. and Soul. But Man useth all these.
112. Son. O Son. and of the Bodies corporality. By whom are all living things quickened? and the Immortal. wholly acts or operations. by Hermes Mercurius Trismegistus. . And that the Act of Matter is materiality. Tat.
The End of the Eleventh Book
OF THE COMMON MIND. The Matter.
122. the Members of God. for he is both Act and Power. the Air. What. therefore. there is neither Greatness. O Father?
127. O Son. and all that is. Or art thou ignorant.
113. Wherefore. Land wights upon the Earth. the Water. And it is no hard thing. and the Providence of
things that have been. nay.
and this is God the whole. are wholly Acts. and Water. to understand God.
119. and Air. and Mind. Whether thou speak of Matter or Body.
123. some heap that is not actuated or operated.Swimming things in the Water.
and Demons. This Word. Figure. and are done. where God is not.
128. and about all. But if it be actuated. foe he is All.
125. But these. or Operations. are the parts
of God. and Fair. and Spirit. and
the All. he seeth and toucheth
Heaven by his senses. and through all things. and the Continuance or Perseverance of all these which is
called Good. are Heaven. there is nothing that is not God. by John Everard. Herm. O Father. and Necessity. Flying Fowls in the Air. the Earth.
118. and Men. Quality. and the Fire. And the only service of God. at
. is not to be evil.
115. and Immortality. and Earth. what is it without God. If they be.
The Divine Pymander. Or what dost thou think it to be? Peradventure. O Son. Herm. through all. or Essence. And there is not anything of all that hath been.
but by God?
126. by whom are they immortalized? the
things that are changeable. with all good. And in the whole. look upon the Necessity of things that appear. in Matter. TO TAT. and Nature. by whom is it actuated? for we have said. Tat. that as parts of the World. by whom are they acted or operated. and Eternity. tr. Place. worship and adore. And if thou wilt also see him. that thou shouldst ascribe a proper place to it?
Providence. and so great a God moved. both Gods. that Acts or Operations. are Life. by whom are they changed?
124. after the
same manner. or time.
116. See the Matter being most full of Life. about God. But God is both about all things. and of essence essentiality.
Therefore thus think of him. And where hath he set it?
21. But wholly addicted to the pleasures and desires of the Body. and if there be
anything above Heaven.
2. As many. Tat. For Man became the Spectator of the Works of God. receiving the Mind. as present everywhere. not tangible. nor extensible. Father.
12. nor like any other body. but his Word. O Tat. to set that in the middle among all souls. and having their temper in Anger and Wrath. and acknowledged the Maker. these.
18. but not Mind. giving also a Cryer or Proclaimer.
15.sacred-texts. and the World. as a reward to strive
for. because of his Speech.
16. nor Water. they believe that man was made for
3. than mortal men. therefore. HIS CRATER OR MONAS
THE Workman made this Universal World. he sent it down. and one
above. and being always. nor Wind. nor visible. Filling a large Cup or Bowl therewith. as understood the Proclamation.
5. And Man had more than all living Creatures. they do not
admire the things worthy of looking on.
19. But as many as partake of the gift of God. but with the Ornament of a Divine Body. he
hath dedicated that name unto himself alone. Because it pleased him. and wondered. that have not the Mind. or by whom.
7. And he commanded him to proclaim these things to the souls of men. they received Speech. which are in Heaven.
. Tat. and a mortal wight. thou that acknowledgest whereunto thou wert made. being ignorant
whereunto they were made. did not God distribute the Mind to all men?
11. nor measurable. but all these things are of him.
14. and were baptized. For that is his Body.
these were made partakers of knowledge.
10. But their Senses are just like to brute Beasts. thou that art able in this Cup or Bowl: Thou that believeth that thou shalt return
to him that sent this Cup. Dip and wash thyself. And he sent Man. are rather
immortal. O Son. but not Mind. which are upon Earth. For it is neither Fire. or dowsed into the Mind. an Immortal. Herm. But wherefore. for Envy comes not
thither. in comparison of their works.com
THE TWELFTH BOOK. For he divided Speech among all Men. But as many as missed of the Proclamation. Comprehending all things in their Mind. nor Air. But he would also adorn the Earth. for being Good. and Mind.
20. but is abode here below in the Souls of men. and became perfect men. that by his Will hath framed the things that are. not with his Hands. and making all things. and yet he envied not any.
33. How meanest thou. and turn us to
those things that are ancient. O Son. they make haste to the One and Only. delight us. thou shalt
have the Mind. it is unbounded and infinite. being Divine.
25. save that as Pomps or
Pageants. and the Understanding of
God. by deifying man.
26. O Tat. For our Knowledge is not the beginning of it. that things have been. are hard to believe. or to the things that appear.
27. Because it is impossible. and how many Choirs of Demons. without beginning. but shews us the beginning of its being known unto us.
37. O Son. is not only best for him that chooseth it. O Son. It is indeed a difficult thing to leave those things that are accustomable and present. cannot do anything themselves but hinder. Herm. unto itself. And I. but doth nothing against God. And lifting up themselves so high. is the knowledge of the Mind. lay hold of the beginning. without any scarcity or sparing. These Things being so. thou shalt also partake the Knowledge or Science. but make the things that appear not. how many Bodies we must go beyond. and according to the original.
38. and seeing it.
30. when they come abroad. O Tat. but it also
shewth Piety and Religion towards God. therefore. and
what continuity and courses of Stars.
29. But the choice of the worst destroys a man. Except thou first hate thy body. but we are the causes of Evil. The choice of the better. and having the Mind. Tat. for it
hath neither Form nor Figure. Tat. but
unto us. the Cup itself.
41. For God is innocent or guiltless. the beholding of Divine things. would be baptized and drenched therein.
32. that we may make haste to the One. Thou seest. For this cause it is like to itself. Herm.
39. and only God. they account it a miserable
calamity to make their abode here.
the Election or Choice of either is left to him that will choose: For no man can choose both. wherein is the Mortal and the Divine. seeming to have a beginning.22. O Father?
28. for it is impossible that anything incorporeal
. to be conversant about things Mortal and Divine. For the things that are. or the
things that appear not. but the Good is secret. they see the Good. being two Bodies. but unlike everything else. and we shall quickly go through all things.
23. And of which soever the choice is made. or hid in. and things incorporeal. O Father.
31. after the same manner
also do these make Pomps and Pageants in the World.
35. preferring them before the Good.
42. thou canst not love thyself. let them proceed also from us. Let us. being seduced by the pleasures of the Body. hard to believe. And despising all things bodily and unbodily. magnifieth the act or
operation of the other. The things most apparent are Evil. but loving thyself.
40. the other being diminished or overcome. Thus. For these things that appear. therefore. and are so plenteously ministered to us from
God. even our knowledge of it. For the Good is not to be transcended.
should be made know. there happeneth none of these. and hear. have I described to thee. seeing it is not from another beginning. as well as I could. But to the perfect. But unto me.
48. and Root of all things. I delivered a perfect Discourse. diminished. For Divinity is. or appear to a Body.
8. Therefore it is. or. but of itself. as being the Root and Beginning. and they the Instruments one of another. as they say. the Loadstone doth Iron. but the Beginning is of nothing. being the Sister of the Word or
Speech. in suite of that. Sense is united into Nature. believe me. is increased by Unity. But the spectacle or sight.
46. Asclepius. This Image of God.
52. the Image itself will lead thee. for it is the Beginning of all
other things. and may be divided. For this is the difference between the like and the unlike.
4. and the unlike wanteth always somewhat of
The End of the Twelfth Book. but itself is contained of none. But the Mind differs from Understanding. For neither is the Word pronounced without Understanding. OF SENSE AND UNDERSTANDING
YESTERDAY. which if thou do diligently
consider. neither is Understanding manifested
without the Word.
49. but in men to Understanding.
2. and not divided in men. For Sense and Understanding seem to differ. O Tat. increased. or united. as much a God from Divinity. as if they were infolded one
HIS CRATER OR MONAS. And that which is increased. and Understanding from the Mind.
begetteth every number. is imperfect. it holds fast
and draws unto it. Therefore. they appear to be both one. tr. and view by the eyes of they Mind. by John Everard. thou shalt find the way to things
above. For in other living Creatures.
The Divine Pymander. Beginning. from under God. For the Unity. by Hermes Mercurius Trismegistus.
being not able to receive the Unity. itself being begotten of no other number.
45. but is consumed and vanished through weakness.. Everything that is begotten (or made). but now I think it necessary.
44. I mean. rather. . hath this peculiar and proper: Them that can see.
51. Unity therefore being the Beginning. because the one is material and the other essential. Nothing is without a beginning. at
sacred-texts. Sense and Understanding do both flow together into a man. Son. containeth very number. to
dispute also of Sense.
3. and behold it.com
THE THIRTEENTH BOOK..
and the contrary. Sacrileges. Virtue. yet to him all things are good. and many times also murdered. For there is not part of the World void of the Devil. and the mind did make pregnant. stirring up Generations. Adulteries. and that the Sense is
stirred up out of sleep. unlawful. whom whosoever knoweth.
27. infesting some with evilness. when both parts of the Sense accord one with another.
11. and to move laughter. will despise or tread under all these
things. Impieties. or did bring forth that which was sown. for though they be evil to other men.
14. It is. That wickedness must dwell here. and Piety. when it receives them from Devils. therefore. are in the use of operation. laying hold on knowledge.
Divine Understanding. But these things that are made good. And therefore they that have that knowledge.within another. For Man is divided into a Body and a Soul. and when he worketh. And the seeds of God are few.
26. And the Piety is the knowledge of God. But it seems unto me. and not like the many. and not the World. throwing down headlong.
12. For neither is it possible without Sense to Understand.
18. and that which is most to be
9. being in her own region.
28. Good ones when it receiveth good seed
from God. Striking of Parents. which are the works of Evil Demons. For her region is the Earth.
then is the Understanding childed. And upon mature consideration. sowed the seed of his
own proper operation.
19. For the Motion of the World. received from the Devils the seed of Understanding. he useth Nature. and Good. a thing proper to man. as I said before. For God is the workman of all things. Blaspheming.
17. for one man is material. as
they that fancy visions in their Dreams.
23. But the Godly or God-worshipping Man. nor can we have Sense without Understanding. he refers all things to knowledge. are eared with God. nor the multitude them. as some will sometimes say. he alone makes Evil things good. but great and Fair. that both the operations are in the Visions of Dreams. He maketh all things good like himself. or brought forth by the Mind pronounced. hated and despised. that the Understanding may understand without Sense. And he that is material with wickedness. For we have already said. as I said. and Temperance. But every man. which entering in privately. makes Qualities. but
they seem to be mad. And yet it is possible (for the time being). into awakening. and all other
24. being full of all good things. But I return again to my Discourse of Sense. another
Essential. For the Mind brings forth all Intellections or Understandings. doth not enjoy Understanding.
Murders. to communicate and conjoin Sense and Understanding. neither please the multitude.
but they that are with the Good essentially.
it is well called . both the sense and the Understanding. Asclepius. Therefore. some moving by a Soul.and purifying some with good. whatever it once had. for it is the Organ of Instrument of the Will of God. that is. and without
Mind. And the World receiving it once from God as soon as it was made. And the World. when things are dissolved or loosened. some of Water. and depend of him. but the World is Father of the things in the World. cometh into them from without. and made by him.. or Understanding.
43. it maketh all things effectually.
42. And the swiftness of the Motion of the World. extendeth unto the Bodies' qualities.
47. the World. in that it makes all things. but a better and more simple. And it is so organized or framed. inspired by
that which compasseth them about. But the Bodies are from the Matter.
and the swiftness of Necessity. that receiving all Seeds into
itself from God. and keeping them in itself. not receiving them from
without. and the order of things done.
36. and all are compounded. for some are of Earth. that he hath them not.
41. are the higher.
48. has it still.. and made for an Instrument by God. he is all things. And the World is the Son of God. reneweth
all things. it makes all
things alive. There is nothing that it (the World) doth not beget or bring forth alive.
30. and dissolving them. nor so various
38. without Sense. and continueth them. O Asclepius.. therefore. Therefore.
35. not like to Man's. in a different manner. And it is at once. the World. For all things that are. an Ornament. which the unweariedness of Operation. For all living things. and unmakes them
again into itself.
46. And. are the Sons of the World. and some are more
simple. some of Fire. I say. but exhibiting them outwardly.
32.. and they that are less. it is necessarily and proper called . for the
Spiration of Influence being most frequent. They that are compounded. and all very fitly.
33. God is the Father of the World. hath a peculiar Sense and Understanding.
44. but I declare the Truth. because it adorneth and beautifieth
all things with the Variety of Generation. to move all things always. are the heavier. he affords. but some are more compounded. But God is not as it seems to some who Blaspheme through superstition. And this is the Sense and Understanding of God.
39. For the Sense and Understanding of the World is One. and some receiving the
things that are weary. like Essence. by
the casting of Seed. some working
by bodies. both the Place and the Workman of Life.
. with infulness. with the mingling of Elements. and by its Motion. some
of Air. And therefore like a good Husbandman of Life. some quickening by a Spirit. renovation to all things that grow.
40. makes the varieties of the qualities of Generation. Or rather. and indeficiency of Life. which is of
Life. but things in the World. are in God.
is able to
attain to the Truth. that
Science and Art were the operations of the Rational. by John Everard. that
unreasonable Creatures partake not of Science. Art and Science do not
happen unto all. is not to understand. but some of them
have learned something by the working of Science. but if thou understand them
not. but none of these Brute Beasts are taught any of these things. O Father. they gather
their Food according to Science and Art. When I say the things that are. if thou understand them. Herm. And let these. thou mightest well say. It must needs be so.
6. but unto some.
55.49. are wrought by Nature.
51. will appear to be true. and agreeable to those things
that were delivered. even against their Wills. at
sacred-texts. and some not. they are credible. they are all led by Nature. it must needs follow. that understand the things that have been said of God.
2. and interrupted by Speech.com
THE FOURTEENTH BOOK.
and for want of Reason.
THOU has well explained these things. when any of these things that are. Son. I mean God. but now thou sayest. And understanding all things round about.
OF SENSE AND UNDERSTANDING. And there shall never be any time. To them. but the Mind is great. OF OPERATION AND SENSE
Tat. but by Nature. be spoken concerning Understanding and Sense. to the same thing. not by Science or Art. nor he without anything. Father. Teach me furthermore these things. and thus many things. because they come short of Reason. or Huntsmen. and finding them consonant. but not to believe. but to
them that understand them not. For to understand.
54. O Son. Tat.
. After the same manner also.
The End of the Thirteenth Book. is to believe. But these things being Natural unto them. for thou sayest. . or be wanting. These things they do. for the things that are. shall fail. tr. by Hermes Mercurius Trismegistus. and Fowls of the Air likewise make them
Nests. and are called Brutes. both are. or Art. or Art. as
the Pismires treasure up for themselves food against Winter. do we see some unreasonable living Creatures use both Science and Art.
52. neither are all Archers. it is manifest they do
not do it by Science or Art.
7. so that by this reason. if some Pismires did so. incredible. For my speech or words reach
not unto the Truth. or the rest. whereas. As Men are Musitians. O Asclepius. Why then. that Beasts are unreasonable.
3. and being led or conducted for a while by Speech. and four-footed Beasts know their own Dens?
4. and in that good belief resteth. These things.
The Divine Pymander. For Science and Art are things that
5. but not all. and neither is there
anything without him.
8. God hath. But being. incredible. therefore. believeth.
and that which is Immortal is always in Act. This then is the difference between an Immortal Body and a Mortal one.
29. I say they are always in a Body. it follows. And these operations depend upon Bodies. and consequently there remaineth
with the Body. and therefore also
Corporification if it be always. For operations. and Instruments of Acts or Operations. the Body cannot consist without a Soul. or for them. O Tat: When the Soul is separated from the Body. work with the oblique part of the Soul. directeth. But the purer operations do insensibly in the change of time. For those things that are to anything.
26. being unbodily are in Bodies.
12. yet these bodies must be the Places. but that which is actuated or operated.
25. O Tat. And this same Body. and so doth not the Mortal one. for both the Body. and the Life of it.
13. for it can be
without a Body. in as much as they are unbodily. but Acts or Operations cannot be without Bodies. being about brutish or unreasonable things. But inasmuch as they cannot act without Bodies.
27. and ruleth. and the
Organs. is actuated. How meanest thou that. Acts or operations do follow the Soul. even
without the Body. Tat. Father?
19. Wherefore. but the Soul is not always in a Mortal Body. there remaineth that
same body. that the Bodies also are always. because I affirm: That this corporeity is
always by the Act and Operation. that the Immortal one consists
of one Matter. And by this reason. For although Earthly Bodies be subject to dissolution. is the same. Son.
16. For that which is.
is ruled. and work by bodies. or for the cause of anything made subject to Providence or
28. and truly they that are Corporifying. yet come not suddenly or promiscuously. cannot possibly remain idle of their own proper operation.
20. or operated in that it is dissolved
and becomes invisible. And that which ruleth. but some of them
come together with being made man. And these things the Body cannot suffer without act or operation. they are immortal. This is a sacred Speech. and governeth as free. shall ever be. O Tat. And they are always Acts or operations. come from the Divine
Bodies into Mortal ones. thou must needs say. a servant. but this suffereth.
15.9. but the other is rules. the same act or operation.
. according to the time of its abode. And every thing that acteth or operateth is stronger. Understand it thus. and are present with the Soul.
17. But every one of them acteth both about the Body and the Soul.
14. Herm. and the immortal one doth. But acts or Operations are immortal.
Understand. and Actions.
43. or insouled . Proper be they that work upon any of the things that are. and a third. living or breathing.
49. I call them that are indeed bodily. the difference of Operations. there if one. and some of the parts of everything. whatsoever is. putrifying and breaking. But to External Bodies there is nothing comes. and such as work or operate upon their proper Bodies. or without Souls. therefore. or rather all things.
47. and whatsoever
inanimate Bodies can suffer.
42. nothing departs. Studies. besides these universal ones that
follow. Doth the Sense therefore perceive or apprehend in every Body?
.. that there be many other Acts or Operations. Let. and are done by the Senses and Motions. making it as it were corporeal. For the World is never widowed or forsaken of any of those things that are.
36... that the Senses are both corporeal and mortal.
48. as not consisting of such an Essence. or working such like things. For many items in one Body. is called. for they are born with the Body. some universal. or is made or done. either of Evil or Good. there be.
40.. and there are always many
46. therefore there is no Sense in them. Act or Operation. therefore. For Sense can be of no other than a corporeal apprehension. which shall never be left by it to corruption. in what manner of Body
soever it be.
manifesteth it. and a second.30. it is sent from above. O Son.
45. And universal operations. corrupting. and having its essence from it.
44. I say. or rather are the effects or perfections . that comes to the
Body. Wood and Stones. by Arts. Therefore. I may very well
affirm. some of corruptible bodies.
and some of the generals.
34. it is impossible that the Body should consist. But Sense being in the Body.
41. Sciences. and being upon or in perfect Bodies. but also
Breathless Bodies. O Son. Acts or Operations. of them. O Son. encreasing and bearing fruit. it is gathered that all things are full of Acts or Operations. and such like.
37. having so much existence as the
Body. Divine Acts or Operations. do not only act or operate. but being always carried or
moved in itself. For if necessarily they be in every Body. when it receiveth Act or Operation. But some Acts or Operations be of Divine.
32. and die with it. it is in labour to bring forth the things that are. and that there be many Bodies in the World. Tat. Particular are they which work by any of the living Creatures. therefore. Bodies. The Senses also follow these Operations.
and these also are perfect. By this Discourse. But mortal things themselves have not Sense. some peculiar.
50. But other operations are proper to the Souls of Men. For without these. every act or operation be understood to be always immortal.
should perceive or
apprehend. especially a reasonable one.
64. it is not possible that man. but there are differences of Senses. Tat. and are gathered together into the
same. it is impossible that a living Wight.
62. And if it be not incorporeal.
OF TRUTH. by Acts or Operations. doubtless. and some incorporeal. compounded of Imperfect
members. But in living Wights. consisting of different.
55. But sorrow gives stronger torments and Anguish. are they both malificial. by Hermes Mercurius Trismegistus. but the Senses do declare and manifest the operations. at
sacred-texts. nor Soul. to wit. we say are in Bodies. and. The same may be said of the Sense of the Soul. and the sense a Body.
The Divine Pymander. it is not incorporeal. O Tat.
66. Tat. But Passion and Sense depend both upon one head. and many Bodies. we shall make it like the Soul. Herm.
The End of The Fourteenth Book. I say. that these are the Ideas of Passions that bear rule. therefore. for these being
unbodily. or the Operations. tr.com
THE FIFTEENTH BOOK. Father? Or is it rather in the Body?
65. or hight. O Son. And do the Acts or Operations work in all things?
54. Corporeal only. some
are Bodies. by John Everard. are passive only. O So. should speak with any
. according to Augmentation and Diminution. therefore. and they being
63. or doers of evil. .
53. therefore. For that which affords the Sense to rejoice with Pleasure.
59. nor anything else that belongs to the Body. and having his Tabernacle. O Son. are moved by the brutish parts of the Soul. For the Senses of things rational. Even in things inanimate.
57. but as we have
said. are with Reason. of things unreasonable.52. The Operations work indeed. I say. In every Body. Grief
and Pleasure. being an imperfect Wight. is strightway the cause of many evils. they are both malificial. If we put it in a Body.
OF OPERATION AND SENSE.
60. but the
Senses of things inanimate. that of things that are. And. especially in reasonable
happening to him that suffers it.
58. therefore. Herm.
56. for we always say. it must needs be a Body. And without these. Herm. OF TRUTH TO HIS SON TAT
Herm. But Sense is neither Operation. Is not the soul incorporeal. there be two other Operations that follow the Senses and Passions.
and nothing else. And as an Image shews the Body described.
15. But as far as it is possible and just (I say). O Tat. whose very Bodies are
also True. for it
cannot be generated. and opinions. and nothing else. the Air is air itself. therefore.
18. therefore. our Constitution had not Truth.
11. Truth is the most perfect Virtue.
3. and it is seen to have eyes. but they are false. upon Earth. If. and yet they are indeed but lies. as it
seems to be. nor Water.
4. it is left a lie.
2. and yet it is not the Body of that which is seen. all things are fancies. and nothing else. but it sees nothing. Thou dost not miss the mark. But the other things are Falsehood and Deceit. the Earth is earth itself. But there is nothing true upon Earth.
9. So that unto the Mind and Reason.
or understand it. Tat. And if at the beginning.
5. But unto the true Mind and Reason. how could men either see the Truth. All things. but imitations of the Truth.
8. Truth indeed is nowhere at all upon Earth. But concerning the Truth. Herm. naked. whilst they think they
see the Truth. As many. But our Bodies consist of all these. and Air. nor anything true. and the highest Good itself.
may understand it. and see every one of those things as it is. O Son. Is Truth. but without the
operations from above. or appearances. But if we see or understand anything besides. than that which is. see the Truth. or made. therefore.
7. clear. nor Earth.
10. Must we not. not
encompassed by a Body. water itself. That Truth is only in Eternal Bodies. O Father?
16. for they have of the Fire. therefore. we do so understand. Herm. upon Earth. O Son. they have of the Earth.
12. for they are but few that are so.
13. How then is this true: that we do not know anything true? How can that be done here?
21. are not Truth. then we see and
understand true things. and yet there is neither Fire. or speak it. O Tat. and opinions. Herm. O Tat. unchangeable. but it hears nothing at all. Tat. as see not falsehood. only except God would?
6. there is nothing true indeed upon earth. And when the fancy hath an influence from above. to understand and speak the things that are?
19. then it is an imitation of Truth. venerable. Tat. we shall neither
and nothing else. to whom God will give the Good seeing power. or otherwise. call it Truth. like the Images of the fancy of
appearance. not troubled by Matter. The Fire is fire itself only. unalterable Good. and ears. it may be that some men. and yet not all things
neither. nor know the Truth.Confidence. therefore. they have of the
Water. and all
other things hath the picture. deceiving the eyes of the beholder. nor Air. the Water.
37. Tat. that he who is so changed. are visible. that is without colour.
. And corruption hath laid hold upon all things on Earth. and the Providence of the True encompasseth. continually altered.
30. The One and Only. which always is. but being changed it shews us always. such as it is. is not true.22. or Shape. though they be changed?
32. is Truth?
36. for that which is true.
31. But the things that are here. passible. therefore. not abiding in what it is. and Appearance is the highest Lie or
Falsehood. Is it then possible.
42. and this while he is yet in the Tabernacle. and many children likewise have not
known their own Parents. Idea after Idea. he is Falsehood. something that is false. but man is a certain appearance. Herm. Father.
28. that only the sun. is a lie.
41. and made of another. therefore not True. O Father?
26. But man consists of many things. Unalterable. must of necessity be generated of those things that are corrupted. but man is not
ever. It is Truth. and changed. age after
age. And many have not known their own children after a little while.
acknowledge him the Workman. but abides in itself.
without Figure. Herm. But do thou understand the True to be that which abides the Same. dost thou affirm to be the first Truth. ruling and
making all things.
25. O Father?
38. For corruption followeth every generation. The things therefore that are not true to themselves. Tat. is not
changed. that is not in a Body. is corrupted. Father. What. Herm. and remains and abides according to itself. is true. on the
contrary. or form after form. What shall one say then.
33. Herm. But these eternal bodies. that is not of Matter. but Falsehood. O Tat. they might have had true matter.
and will encompass them. are they not true. Tat. hath of itself alone its
constitution. Immutable. O Son.
34. in regard to their change. and therefore is he only intrusted with the Workmanship of the World. But these also have in themselves. O Tat. For those things that are generated. O Son.
29. corruptible. and First. and is Eternal. Tat.
39. Is not man true. but being made by our
Progenitor. but is turned and changed.
other and other appearances. and doth not abide of himself. incapable of Good. Everything that is begotten. that it may again be generated. which besides the Nature of other things. he is not true. Son.
27. For everything that is altered. and adore his Truth. For nothing that remains not in itself. how can they be true?
24. as is not to be known. or made. For without corruption there can no generation consist. As far forth as he is a man. whom I do both honour. being in many Appearance of changes. and after the One. should be true? No.
even of the Truth itself. So that as Immortal.
47. But the things that pre-exist. Which being so. as being sometimes one thing.
6.. but there is nothing in the whole World that is destroyed. THAT NONE OF THE THINGS THAT ARE CAN PERISH
nourished. the fancy or appearance of an old man. the Unmade. therefore. understand thus. by the Generation of things.
4. and by him holden together. a young man. the reasonable living
Wight. nor a child. which constitutes the Body. especially man. may not stand still
or cease. how is it true?
45. and as from its own Father. the
appearance of a young man. having their dependence from
above. and that which is not
the same. the Eternal.
49. Therefore. These things. by John Everard. are members of the World.. tr. But in none of these is Death. nor an old man.
5. and immortalized. For neither is a man. instead of Immortal . For Death is destruction. after his own Image. that Falsehood is the Work of the Truth. an old
man. we must call him the appearance of Manhood.
7. And if we will give a man his right name. young man. as these false operations.and the things generated must needs be corrupted.
THE SIXTEENTH BOOK. But all things that are in the World.. and dissolves it. are false.. For if the World be a second God. nor a young man. . and that are.
the fancy or appearance of a child. or else it
is wrongly called Death . and ever immortal. that the Generation of things being. which is either an empty word.
OF TRUTH TO HIS SON TAT.
43. the appearance of a man of ripe age.. For the first of all is God.
WE must now speak of the Soul and body. made by him. O Son. I do affirm.
46. by taking away the first letter. it is impossible that any part of an
Immortal living Wight should die. and a man of ripe age. for it is a conception of a name.
50. O Son. and what
operation that is. it is ever living.
2. and an Immortal living Wight. an old man. The second is the World. ever living.
The End of the Fifteenth Book. at
sacred-texts. O Son. being changed. we must call these things fancies or appearances.
sometimes another: For it is impossible.
The Divine Pymander. and a child. a child. a man. the first Workman.. Consequently the things that are generated of Corruption are false. by Hermes Mercurius Trismegistus. Acknowledge.
. and the Workman of all things. after what manner the soul is Immortal. they should be made the same things again.
an mind above other earthly Wights.
19. O Son. yet it was
made by itself. For the Eternal.
THAT NONE OF THE THINGS THAT ARE CAN PERISH.
22. And understand that the World is of God. Tat. For the Eternal was not begotten. ever living. and having by the will of the
Father. O Son. sowed qualities in the Spheres. by John Everard. and it hath here the same confusion
daily revolved about other little things.
made it round like a Sphere.
10. it was disordered. by Hermes Mercurius Trismegistus. and shut them up as in a Circle.9. For the Father himself. The Beginning. have one order. if it would depart from this
Composition. but Man of the World. and
what a dissolveable one is. not by any other. in point of Augmentation. being itself immortal. he apprehends as a Body. that which afterwards should be made.
23. For the Bodies of Heavenly things. But the instauration of earthly Bodies is their consistence. and in the World. For that which is ever living. should be dissolved into its own disorder. is Eternal of himself.
15. Speak advisedly.
26. and swelling it. Herm. and if it were begotten or made. at
sacred-texts. And so there is made a privation of Sense. endued with Qualities. that is. and their dissolution restores them into
indissolveable. and Consistence of all.
deliberating to beautify with every Quality. Then clothing the Universal Body with Immortality. The Father being full of Ideas. the Father made it all into a Body. differs from that which is eternal.
18. but not a destruction of Bodies. and Diminution. what an Immortal Wight. tr. he understands as Incorporeal.
17. kept indissolveable. being indeed a disorder happening about earthly living Wights. lest the Matter.
The Divine Pymander. is the Universe. but also an understanding of the first. or made by another. For when the Matter was Incorporated. endued it with Quality. but the first.
The End of the Sixteenth Book.
16. but it is always made. and in God. made after the Image of the World. and learn what God is. as it is Eternal. Now the third living Wight is Man. and End. and is by the instauration of each of them. Immortal.
20. but the World was made by the Father. And he hath not only a sympathy with the second God. is God. .
12. and the
Mind of the Good. and having Eternal Materiality.
which men call Death.com
. And as much Matter as there was laid up by him. And doth not this living Wight perish?
14. which they have received from the Father at the
beginning. what the World.
25. For the Second God. and
and are made. be made and done by another. were made. neither of things changeable. he would not
suffer me to give over (as coming very young to the knowledge of every individual). choosing out the principal heads of the things
then spoken. Therefore. but only that which is not made. All things that appear. and one. and admiring to think thyself happy. and which are different. are visible.
that he may be visible. and the diversity of the things that are made. Who. till I was forced to
discourse to him many things at large.
5. to be made by another.
2. and that which is made. I have thought good to write in few words. and not
like. and the One of them
cannot depart. neither of the things above. it is fit to understand. putting
nothing into doubt.
and do them. For All things. nor of the things below. any should be more ancient than all.
17. unmade. but Act or Operation in that all things are made. is this. and more
knowledge of Nature. are not made by themselves. in thy absence. and only knowing all things indeed. and he. and of the Operation. and to interpret them more mystically. or be divided from the other.
6. And there are many things made.
8. because of his Working and
Operation. For what is sweeter than a natural Father?
13. But to thee. and him which is the Maker.
12. Moreover. the Title and Appellation of God. For Power is different from the things that are made. He is stronger. but he is invisible. there must be one that must make. TO ASCLEPIUS. and the Father because of his Goodness. Those things that are made. and think that these are All things. would needs learn the Nature of the things that are. be more easy and
successful. my Son. he maketh them. that
knowest thy natural Father. If the things that be made and done. but by another.
10. from point to point. TO BE TRULY WISE
BECAUSE. between these Two. or how shall we know him?
14. nor is there any
third. are but Two things. Or is it just to ascribe unto him alone. the Maker. That which maketh. letting go all much and vain talking. For I affirm the things that are made. the things that are made. because thou hast both more years. and therefore he makes them always.
16. For he bears rule. Wherefore. or of the Maker or of the
Father. understanding All things. nor
things that are in darkness or secret. as not having anything more ancient than
himself. that his contemplation might. and understanding to admire.
9. for there is nothing in the Middle.
11.THE SEVENTEENTH BOOK. Thus. we must understand these two things: That which is
made. remember these Two. or all Three? That of God because of his Power. and
the continuity of the Facture. and for this cause. and it is impossible. and more ancient than the things that are made. that of the things that
are made. therefore. but especially all things that appear. Tat. both over multitude and greatness.
and that which is made.
24. or ignorant. and for this cause did
make change to be.
by the Good. and that following.
31. no more than a thing can
be separated from itself.
35. or doth. very beautiful and like.
thou mayest see an Image thereof. or make all things. But the vicissitude of Generation doth make them.
21. to blossom out.
28. and Trees. and how the things are done. But neither did the Coppersmith make the Rust. is neither proud. or Facture. or infamy upon God. that he makes the same thing to himself. this going before. and the Gods. but without
the maker. See. how he casteth seeds into the Earth. and the
Sea. but God is Good itself. as one should say.
22. nor God the Evilness. yet in not ascribing to him the making or doing of All things. as it were. For if he do not make. there is
nothing evil or filthy to be imputed. here wheat.
23. lest he should case
an aspersion of baseness. Good. And let no man be afraid because of the variety of things that are made or done. and brute Beasts. and the Earth. which is
impious to affirm. that is. has lost his
proper Nature by the privation of the other. then. and is it impossible for God to make
these things? O the great madness. Look upon the Husbandman. they are extremely impious against him. that which is made. as Pride. is made by God.
33. or filthy.
26. The Purgation of Generation. and he that is good. how he maketh all things. For if he that makes be nothing else but that which makes alone. Moreover. suffer that which is most ridiculous of all. or there is nothing thought evil. and if thou wilt learn. and to him that maketh. it is of
necessity. to do or make all things. simple. and that which follows. And this making. is as it were the Body of God. attributing unto him
Passions. therefore cannot the one of them be separated from the other. is it lawful for the same Painter to make both Heaven. For these are Passions that follow Generation. is. for professing to bless. there barley. that are done. and Men. For Good is all Power. God the Maker. nor
the rest. they know him now.
29. or envious. and ignorance of men in things that concern God!
30.19. must necessarily be generated or made by another. That which maketh. or Ignorance. neither is made. or Oversight. or as Excrements do the Body. and inanimate things.
20. and praise
God. is. or Weakness. For neither is it possible that the Maker should be without the thing made.
34. or not able. then they are One in
Union. nor is.
32. for either of them is the
self-same thing. and that can make or do all things. and
elsewhere some other seeds. So if these Two be confessed. for the one of them without the other. nor impotent. uncompounded. and everything that is made. or do all things. For men that think so. And that which goeth before. For god hath only one Passion. or Envy.
. to whom it is the Generation of him that maketh to be
also All that is made. For that which is Generated or made. namely. for it is the only Glory of him to do. as Rust doth Copper. be it
what it will. And besides their not knowing him. he is either proud.
36. nor the Maker of the Filth. that which is made.
(End of the Divine Pymander--1650)
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38. So doth God in Heaven sow Immortality in the Earth. catalogue number Ap0001. and easily numbered. 2010. planting a vine. TO BE TRULY WISE.37.
TO ASCLEPIUS. or an apple tree. or some other tree.
The End of the Seventeenth Book. Change in the whole Life and Motion. in which are all things. And these things are not many.
39. or a fig tree. for they are all but four. Look upon the same Man. God and