The Corpus Hermeticum

translated by G.R.S. Mead

The Corpus Hermeticum

Table of Contents
The Corpus Hermeticum....................................................................................................................................1
translated by G.R.S. Mead.......................................................................................................................1
The Corpus Hermeticum..........................................................................................................................1
I. Poemandres, the Shepherd of Men...................................................................................................................1
II. To Asclepius....................................................................................................................................................7
III. The Sacred Sermon......................................................................................................................................11
IV. The Cup or Monad.......................................................................................................................................12
V. Though Unmanifest God Is Most Manifest..................................................................................................14
VI. In God Alone Is Good And Elsewhere Nowhere........................................................................................17
VII. The Greatest Ill Among Men is Ignorance of God.....................................................................................18
VIII. That No One of Existing Things doth Perish, but Men in Error Speak of Their Changes as
Destructions and as Deaths.................................................................................................................................19
IX. On Thought and Sense.................................................................................................................................20
X. The Key.........................................................................................................................................................23
XI. Mind Unto Hermes......................................................................................................................................29
XII. About The Common Mind.........................................................................................................................34
XIII. The Secret Sermon on the Mountain........................................................................................................38


The Corpus Hermeticum
translated by G.R.S. Mead
This page copyright © 2001 Blackmask Online.
• I. Poemandres, the Shepherd of Men
• II. To Asclepius
• III. The Sacred Sermon
• IV. The Cup or Monad
• V. Though Unmanifest God Is Most Manifest
• VI. In God Alone Is Good And Elsewhere Nowhere
• VII. The Greatest Ill Among Men is Ignorance of God
• VIII. That No One of Existing Things doth Perish, but Men in Error Speak of Their Changes as
Destructions and as Deaths
• IX. On Thought and Sense
• X. The Key
• XI. Mind Unto Hermes
• XII. About The Common Mind
• XIII. The Secret Sermon on the Mountain

The Corpus Hermeticum
The Corpus Hermeticum are the core documents of the Hermetic tradition. Dating from early in the Christian
era, they were mistakenly dated to a much earlier period by Church officials (and everyone else) up until the
15th century. Because of this, they were allowed to survive and we seen as an early precursor to what was to
be Christianity. We know today that they were, in fact, from the early Christian era, and came out of the
turbulent religious seas of Hellenic Egypt.
These are all taken from Mead's translations, which are in the public domain at this point.

I. Poemandres, the Shepherd of Men
1. It chanced once on a time my mind was meditating on the things that are, my thought was raised to a great
height, the senses of my body being held back − just as men who are weighed down with sleep after a fill of
food, or from fatigue of body.
Methought a Being more than vast, in size beyond all bounds, called out my name and saith: What wouldst
thou hear and see, and what hast thou in mind to learn and know?
2. And I do say: Who art thou?
He saith: I am Man−Shepherd (Poemandres), Mind of all−masterhood; I know what thou desirest and I'm
with thee everywhere.
The Corpus Hermeticum


The Corpus Hermeticum
3. [And] I reply: I long to learn the things that are, and comprehend their nature, and know God. This is, I
said, what I desire to hear.
He answered back to me: Hold in thy mind all thou wouldst know, and I will teach thee.
4. E'en with these words His aspect changed, and straightway, in the twinkling of an eye, all things were
opened to me, and I see a Vision limitless, all things turned into Light − sweet, joyous [Light]. And I became
transported as I gazed.
But in a little while Darkness came settling down on part [of it], awesome and gloomy, coiling in sinuous
folds, so that methought it like unto a snake.
And then the Darkness changed into some sort of a Moist Nature, tossed about beyond all power of words,
belching out smoke as from a fire, and groaning forth a wailing sound that beggars all description.
[And] after that an outcry inarticulate came forth from it, as though it were a Voice of Fire.
5. [Thereon] out of the Light [...] a Holy Word (Logos) descended on that Nature. And upwards to the height
from the Moist Nature leaped forth pure Fire; light was it, swift and active too.
The Air, too, being light, followed after the Fire; from out of the Earth−and−Water rising up to Fire so that it
seemed to hang therefrom.
But Earth−and−Water stayed so mingled with each other, that Earth from Water no one could discern. Yet
were they moved to hear by reason of the Spirit−Word (Logos) pervading them.
6. Then saith to me Man−Shepherd: Didst understand this Vision what it means?
Nay; that shall I know, said I.
That Light, He said, am I, thy God, Mind, prior to Moist Nature which appeared from Darkness; the
Light−Word (Logos) [that appeared] from Mind is Son of God.
What then? − say I.
Know that what sees in thee and hears is the Lord's Word (Logos); but Mind is Father−God. Not separate are
they the one from other; just in their union [rather] is it Life consists.
Thanks be to Thee, I said.
So, understand the Light [He answered], and make friends with it.
7. And speaking thus He gazed for long into my eyes, so that I trembled at the look of him.
But when He raised His head, I see in Mind the Light, [but] now in Powers no man could number, and
Cosmos grown beyond all bounds, and that the Fire was compassed round about by a most mighty Power,
and [now] subdued had come unto a stand.
And when I saw these things I understood by reason of Man−Shepherd's Word (Logos).

The Corpus Hermeticum


bent his face downwards through the Harmony. And after that he had well learned their essence and had become a sharer in their nature. [Man] too wished to enform. 11. existing in her. And when she saw that Form of beauty which can never satiate. the Water things that swim. And from the downward elements Nature brought forth lives reason−less. He in turn beholding the form like to himself. he who surrounds the spheres and spins them with his whorl. and with the will came act. and was at−oned with the Formative Mind. by means of her own elements and by the births of souls. and Earth−and−Water one from another parted. and gazing upon the Cosmos Beautiful did copy it. 10. 12. for he was beautiful beyond compare. But All−Father Mind. did bring forth Man co−equal to Himself. And from her bosom Earth produced what lives she had. she smiled with love. he gazed upon his Brother's creatures. So he who hath the whole authority o'er [all] the mortals in the cosmos and o'er its lives irrational. as Light and Life subsisting. breaking right through its strength. being Life and Light. The Corpus Hermeticum 3 .The Corpus Hermeticum 8. and [so] assent was given him by the Father. And when he gazed upon what the Enformer had created in the Father. he had a mind to break right through the Boundary of their spheres. Changing his state to the formative sphere. The Air brought forth things winged. his shadow on her Earth. for it was co−essential with it. God fell in love with his own Form. who. four−footed things and reptiles. and to subdue the might of that which pressed upon the Fire. They fell in love with him. And Nature's downward elements were thus left reason−less. But as I was in great astonishment. God as he was of Fire and Spirit. in her Water. being male and female both. Thus spake to me Man−Shepherd. the Image of his Sire. so as to be pure matter. for 'twas as though she'd seen the image of Man's fairest form upon her Water. as being His own child. as Mind willed. In very truth. making herself into a cosmos. 13. Men call their ruling Fate. in that he was to have his whole authority. And God−the−Mind. beasts wild and tame. loved it and willed to live in it. [Nature] received the Word (Logos). and him who [now] possessed within himself each single energy of [all seven] Rulers as well as God's own Form. 9. 14. and gave him each a share of his own ordering. For that the circulation of these [spheres] begins where it doth end. and let them turn from a beginning boundless unto an endless end. Straightway from out the downward elements God's Reason (Logos) leaped up to Nature's pure formation. as Mind doth will. He saith to me again: Thou didst behold in Mind the Archetypal Form whose being is before beginning without end. and showed to downward Nature God's fair form. set turning his formations. brought forth another Mind to give things form. and [so] he vivified the form devoid of reason. and on him did bestow all of His own formations. And I say: Whence then have Nature's elements their being? To this He answer gives: From Will of God. with whom He fell in love. Then the Formative Mind ([at−oned] with Reason). formed Seven Rulers who enclose the cosmos that the sense perceives. for He did not extend the Reason (Logos) [to them].

though Love is all. do not run off. Thereon [I say: Teach on]. and they were intermingled. And straightway God spake by His Holy Word (Logos): "Increase ye in increasing. ye creatures and creations all. spirit from Aether. from Light to mind. the generation of these seven came to pass." 19. yet is he overcome [by sleep]. 18. mortal because of body. Though male−female. in correspondence with the natures of the Seven. For all the animals being male−female. Lo! I am still. as I said to thee. Now listen to the rest of the discourse (Logos) which thou dost long to hear.. as I have said. Though deathless and possessed of sway o'er all. and suffering through his senses things of Death. O Mind of me. And thus continued all the sense−world's parts until the period of their end and new beginnings. And Man from Light and Life changed into soul and mind − from Life to soul. I said. ripeness she took from Fire. some in like fashion [partly] female. yet doth he suffer as a mortal doth. for I myself as well am amorous of the Word (Logos). for now I'm filled with great desire and long to hear. hath reached that Good which doth transcend abundance. let him learn to know that he himself is deathless. His Forethought did by means of Fate and Harmony effect their couplings and their generations founded. male−female and moving in the air. who.. Earth was as woman. and though he's sleepless from a sleepless [Sire].. and man that hath Mind in him. oh so wonderful. but immediately brought forth seven "men". but because of the essential man immortal. and multiply in multitude. as from a Father male−female. 17. some became partly male. When He said this. and that the cause of death is love. the bond that bound them all was loosened by God's Will. within the Harmony he hath become a slave. subject to Fate. Nature thus brought forth frames to suit the form of Man. Nature embraced by Man brought forth a wonder. And this is why beyond all creatures on the earth man is twofold. expends his love upon his body − he stays in Darkness wandering. And he who thus hath learned to know himself. 15. for they were lovers. The Corpus Hermeticum 4 . for not as yet have I unrolled for thee the first discourse (logoi). but he who through a love that leads astray. 16. at the same time with Man were loosed apart.The Corpus Hermeticum And Nature took the object of her love and wound herself completely around him. The Shepherd said: Keep silence. . Thus though above the Harmony. [were made] of Fire and Spirit − Nature delayed not. The period being ended. her Water filled with longing. Thereon [I said]: O Shepherd. The Shepherd said: This is the mystery kept hid until this day. And so all things were multiplied according to their kind. In such wise than. For as he had the nature of the Concord of the Seven.

If then thou learnest that thou art thyself of Life and Light. Mind. and thus the form thou hadst doth vanish. go unto Him". tormenteth him and addeth fire to fire upon him. O thou. thus rendering him readier for transgressions of the law. Well hast thou taught me all. intent on Him with ardent love. And now. Right was thy thought.. I cried. O Mind. the envious and covetous. thus speaking. Thou sayest well. the ignorant commit. O thou. and I remember. The Corpus Hermeticum 5 . so that he meets with greater torment. He said. and passion and desire withdraw unto that nature which is void of reason. and give Him thanks. from knowledge of what things they operate. [thus] speaking. not to have given heed to what thou heardest." 22. insatiately striving in the dark. void of its energy. and from Him Man was born. 21. unto the Daimon. they turn them with disgust from its sensations. But tell me further. who sharpening the fire. and straightway they gain gnosis of all things. To this Man−Shepherd said: When the material body is to be dissolved. Have not all men then Mind? Thou sayest well. and chanting hymns. and thou surrenderest thy way of life. first thou surrenderest the body by itself unto the work of change. 24. the Mind. Thus did Man−Shepherd speak. myself am present with holy men and good. 23.for God doth say: "The man who hath Mind in him. as God's Word (Logos) hath declared? And I reply: the Father of the universals doth consist of Light and Life. tell me further of the nature of the Way Above as now it is [for me]. Light and Life is Father−God. [said He]. yielding my place to the Avenging Daimon.. it is I. tell me: Why do they merit death who are in Death? It is because the gloomy Darkness is the root and base of the material frame. how shall I come to Life again. and therefore give Thee thanks. The body's senses next pass back into their sources. from it came the Moist Nature. from this the body in the sense−world was composed. invoking on Him blessings. and win the Father's love by their pure lives. work to their [natural] end. I. I am far off. Mind of me. as I desired. and resurrect as energies. And ere they give up the body unto its proper death. the wicked and depraved. O thou! But how doth "he who knows himself. If thou didst think [thereon].The Corpus Hermeticum 20. let him learn to know that he himself [is deathless]. But to the Mind−less ones. For being door−keeper I'll close up [all] the entrances. and cut the mental actions off which base and evil energies induce. that will not let the operations which befall the body. men who live piously. the pure and merciful. becoming separate. Did I not bid thee think? Yea do I think. and from this [body] Death doth the Water drain. nor doth he ever cease to have desire for appetites inordinate. and rusheth upon him through his senses. thou shalt return again to Life. that they should be deprived of deathlessness? Thou seem'st. pray. said I. Nay. What is the so great fault. from Him Man was born. and that thou [happen'st] to be out of them. and those who mured do and love impiety. [To such] my presence doth become an aid.

and I became a leader of the Race towards home. Why shouldst thou then delay? Must it not be. To the first zone he gives the Energy of Growth and Waning. and closing of the eyes − true vision. cease to be glamoured by irrational sleep! 28. he cometh to that Nature which belongs unto the Eighth. why have ye given yourselves up to Death. and take your part in Deathlessness. with all the energisings of the harmony stript from him. they came with one accord. unto the third. and with my every hope fulfilled more than rejoiced. singing their songs of praise to God in language of their own. with thanks and belssings unto the Father of the universal [Powers]. unholy Daring and the Rashness of Audacity. And then they. and he. unto the fifth. cease from your surfeit. get ye out from the light of Darkness. and to the seventh zone. and [thus] becoming Powers they are in God. The Corpus Hermeticum 6 . For body's sleep became the soul's awakening. the Guile of the Desires de−energized. Device of Evils [now] de−energized. And when even was come and all sun's beams began to set.The Corpus Hermeticum 25. deprived of its aggrandizement. de−energized. And then. 30. And when they heard. full of the power he had poured into me. be sober now. in a band. And thus it is that man doth speed his way thereafter upwards through the Harmony. pregnant with Good my silence. how and in what way they shall be saved. They who are there welcome his coming there with joy. was freed. But I recorded in my heart Man−Shepherd's benefaction. made like to them that sojourn there. This the good end for those who have gained Gnosis − to be made one with God. go to the Father home. ye who have given yourselves to drunkenness and sleep and ignorance of God. And when they had brought to an end the giving of their thanks. of their own selves they make surrender of themselves to Powers. and the utterance of my word (logos) begetting of good things. And I began to preach unto men the Beauty of Devotion and of Gnosis: O ye people. doth further hear the Powers who are above the Nature that belongs unto the Eighth. clothed in his proper Power. his Domineering Arrogance. who walk with Error arm in arm and make of Ignorance the sharer of your board. and full of what He'd taught me of the nature of the All and of the loftiest Vision. Man−Shepherd mingled with the Powers. But I. de−energized. of Deathless Water were they given to drink. [also] de−energized. abandoning themselves unto the Way of Death. And some of them with jests upon their lips departed [from me]. and there with those−that−are hymneth the Father. in order that through thee the race of mortal kind may by [thy] God be saved? 27. 26. each man returned to his own resting place. while yet ye have the power of sharing Deathlessness? Repent. casting themselves before my feet. This when He'd said. Whereon I say: Ye earth−born folk. Striving for Wealth by evil means. since thou hast all received. earth−born folk. I sowed in them the words (logoi) of wisdom. others entreated to be taught. O ye. unto the fourth. Ensnaring Falsehood. unto the second [zone]. teaching the words (logoi). But I made them arise. unto the sixth. that thou shouldst to the worthy point the way. forsake Destruction! 29. I bade them all give thanks to God.

who willeth to be known and art known by Thine own. furthermore. Asclepius. H: And must not that in which it's moved be greater than the moved? A: It must. whose Will perfects itself by means of its own Powers. Accept my reason's offerings pure. and I bear witness. Thy Man would holy be as Thou art holy. O God. Holy art Thou. by whom being God−inspired I came unto the Plain of Truth. is it not moved in something and by something? Asclepius: Assuredly.who didst by Word (Logos) make to consist the things that are. Thou better than all praise. For this cause I believe. O God. Holy art Thou. Hermes: All that is moved. and Thy Sons. transcending all pre−eminence. of that in which it's moved must be quite other from the nature of the moved? A: It must completely. Whose Name naught but the Silence can express. O Father. of course. Holy art Thou. II. Word (Logos) of all masterhood. Holy art Thou. O God. To Asclepius 1. has greater power than moved? A: It has. Holy Thou art.The Corpus Hermeticum All this befell me from my Mind. Holy art Thou. and fill me with Thy Power. of whom All−nature hath been made an image. 32. I go to Life and Light. Holy art Thou. from soul and heart for aye stretched up to Thee. that is Man−Shepherd. Give ear to me who pray that I may ne'er of Gnosis fail. O Thou unutterable. 31. again. e'en as Thou gave him Thy full authority [to be]. H: The nature. unspeakable. and with this Grace [of Thine]. Holy art Thou. Wherefore with all my soul and strength thanksgiving give I unto Father−God. my Brethren. II. whose Form Nature hath never made. [Gnosis] which is our common being's nature. more powerful than all power. Holy art Thou. Blessed art Thou. that I may give the Light to those in ignorance of the Race. the universals' Father. H: Mover. To Asclepius 7 .

and of what kind [must be] the nature [of that space]? Must it not be far vaster [than the cosmos].e. then. But it is to be thought of otherwise [than God]. A: How is it. A: Assuredly. For that resistance is the rest of motion. If God is also to be thought. but space. in order that it may be able to find room for its continued course. it is substantial.. of just the contrary? And is not contrary to body bodiless? A: Agreed. therefore. And by "some godlike thing" I mean no more the generable [i. H: And yet the cosmos is a body? A: It is a body. then. space be some godlike thing. but if 'tis God [Himself]. it transcends substance.The Corpus Hermeticum 2. H: Of what size. It is this contrariety which turneth the resistance of their motion into rest. [He should] not [be conceived] as space. but one against. rather all the other bodies that there are? A: It is. If. But bodiless must either be some godlike thing or God [Himself]. If space is. Asclepius. too. 6. but as energy that can contain [all space]. Thrice−greatest one. a moving with. in that He's thought of by Himself as being nothing else but what He thinks. it needs must be. be thought as] God. And that which moves [another] is of course stationary. H: Space. God then cannot be "thinkable" unto Himself. and in this way. must be the space in which it's moved. H: And one that's moved? 3. Thrice−greatest one. 5. then. [it should] not. this cosmos vast. But he is "something else" for us. that things down here. all that is moved is moved not in the moved but in the stable. O Asclepius. To Asclepius 8 . not for Himself. that which is generated] but the ingenerable. again. Further. 4. H: And massive. [so vast] that than it there exists no body greater? A: Assuredly. to be thought. so that the moved may not be cramped for want of room and lose its motion? A: Something. for 'tis impossible that it should move with it. is bodiless. H: Is not. then. immensely vast. for it is crammed with multitudes of other mighty frames. nay. they are not moved with one another. II. H: And of what nature? Must it not be. are moved with those that are [already] moved? For thou hast said the errant spheres were moved by the inerrant one. [then. but one against the other. H: This is not. for that the thing that's thought doth fall beneath the thinker's sense. God is first "thinkable" for us. and so He's thought of by us.

a cup and vat. but by things interior [outward] to the exterior − such [things] as soul. Thrice−greatest one. this surely's not a body. Hence. which the eye can see. That which doth move [another thing] is animate. O Thrice−greatest one. for instance. H: All motion. therefore. my Asclepius? A: Motion that turns for ever round the same. A: What meanest thou by this. A: Yea. no such things as an empty cask. H: But revolution − motion around same − is fixed by rest. H: Thou sayest well. nay. being moved contrarily to the inerrant one. yet the resistance of his hands and feet give him stability. for it alone doth lift two bodies. think'st thou they rest or move? A: They move. Of this I'll give thee here on earth an instance. [and also] by the spable one through contrariety itself. moreover. then. nor sunk thereby. are moved by one another by mutual contrariety. swimming! The water moves. 8. Regard the animals down here − a man. and an empty jar. in that it is the mover. then. A: Thou hast. O Asclepius. that move the stock and stone and all the other things inanimate? H: By no means. the that−which−moves the thing inanimate. And this can otherwise not be. or spirit. Asclepius. For that which is subsistent can never change to void. things moved must needs be moved in something void. H: And what their motion. for thy far−wandering from the truth! Think'st thou that things most full and most replete are void? II. O Thrice−greatest one. so that he is not borne along with it. That things. which neither set nor rise. O [my] Asclepius! For naught of things that are is void. "Beyond−same" then. 'Tis not the body that doth move the living thing in it. Thrice−greatest one? Is it not bodies. For "round−the−same" doth stop "beyond−same". The motion. To Asclepius 9 . then. Alone the "is−not" is void [and] stranger to subsistence. The Bears up there. 9. too. for that it moves the two of them − both body of the lifter and the lifted? So that a thing that's lifeless will not move a lifeless thing. A: Are there. Thrice−greatest one. being stopped. 10. or some such other thing incorporeal. adduced a most clear instance. moved are moved in something as well as moved by something is clear.The Corpus Hermeticum 7. being rendered ever stable by its contrariety. if it be steadied in "round−same" − the contrary stands firm. then. not even the whole [body of the universe a lesser] body e'en though there be no life in it. for instance. Thou seest. of the cosmos (and of every other hylic animal) will not be caused by things exterior to the cosmos. is caused in station and by station. and other things like unto them? H: Alack. how heavy laden is the soul. The something−in−the−body. the errant spheres.

is not to be gainsaid. for that they have their space filled out with other bodies. whose rays. and He is Good alone and nothing else. free from all body. and. is God not understood by all. they should be hollow named. and so. The rest of things are separable all from the Good's nature. A: What say'st thou ever. 15. both all and each and every thing of all that are. not void. fill them. to call that space in which the all doth move? H: The bodiless. 16. is God? 13. it is this body which doth pervade all things. And. Thrice−greatest one. containing all. but Cause that Spirit is. for thou would'st imious be. God is not Spirit. Thrice−greatest one? H: Is not air body? A: It is. then. then. though they can never either be or become Good. For that as mighty is the Greatness of the Good as is the Being of all things that are − both bodies and things bodiless. H: And doth this body not pervade all things. are Good. then. Further. Though. which have no place that can contain the Good. These. unsensible to body and untouchable.The Corpus Hermeticum 11. preserving those that are. the Archetype of soul. but naturally have the power of the inability−to−be. then. for they not only are. but Cause that the Mind is. A: How meanest thou. can be in any measure Good. 12. God is? H: God. then. things sensible and intelligible things. God is not Light. What are we. To Asclepius 10 . For they are very different from God. are not able to receive the air therein. what thing it is. Asclepius. for [all the rest] are soul and body. of air are all thou callest void. whole out of whole. but both unto the gods and some of the men they out of ignorance do give the name of Good. Nor hath He left a thing beside that is−not. Hence one should honor God with these two names [the Good and Father] − names which pertain to Him alone and no one else. all self−embracing. self stayed in self. Further. therefore. A: What. 14. For no one of the other so−called gods. pervading. Truth. Light beyond light. is Bodiless? H: 'Tis Mind and Reason (logos). aught else Good. pervading. then. then. the things−that−are have not the nature of some time not−being. Not only. Call thou not. for so thou would'st again be impious. then of the "four". no one of men. but they are full of air and spirit. which thou dost say are void. but they are all from things−that−are and not from things−that−are−not. For that the things−that−are−not have naturally no power of being anything. therefore. and if of air. the Good is spoken of by all. nor anything at all at any time call God but Good alone. A: What. from all error free. of this the converse follows. but Cause that the Light is. doth body not consist from blending of the "four" ? Full. is not Mind. or daimones. while II. and so. therefore. for He it is that causeth them to be. to use a likeness. H: Not any one of these is He. air is a body. it is not understood by all. conversely. but God alone. fill them? And "body". A: Thy argument (logos). then. that all thou callest full are void − of air.

let not your sympathies be with the man who hath no child. and Making−new−again. while Nature had her members made articulate together with the Gods in her. and End. and to leave life on earth without a child a very great misfortune and impiety. The Sacred Sermon 11 . doth give all things and receive naught. and he who hath no child is punished by the daimones after death. shall be condemned unto a body with neither man's nor woman's nature. The rest of the immortal ones are nonetheless honored with the name of God. And Heaven was seen in seven circles. and those that in the water dwell. and all the Gods do separate things out from fecund Nature. Darkness that knew no bounds was in Abyss. and Good is God. be to thee. III. and spoken of as gods. And [Heaven's] periphery revolved in cyclic course. and grass. again because He is the that−which−maketh−all. 2. and there collected 'neath Dry Space from out Moist Essence Elements. is Good. then. knowing what punishment abides for him. but God is Good not out of courtesy but out of nature. Wherefore child−making is a very great and a most pious thing in life for them who think aright. The part of father is to make. for that God is the same as Good. Necessity. its Gods were visible in forms of stars with all their signs. The Sacred Sermon 1. one os the kind of both. Let all that has been said then. For that God's nature and the Good is one. borne on by Breath of God. The Good is he who gives all things and naught receives. Source [too] is Godhead − yea Nature. who is both Mind and Nature − yea Matter. Then Holy Light arose. the light things were assigned unto the height. the heavy ones had their foundations laid down underneath the moist part of Dry Space. And this is the punishment: that that man's soul who hath no child. and Water [too] and subtle Breath intelligent. All things being undefined and yet unwrought. Energy. but rather pity his mishap. the Wisdom that reveals all things. a thing accursed beneath the sun. these were by Power of God in Chaos. The other name of God is Father. Asclepius.The Corpus Hermeticum Good can never be distinguished from Him. and creeping things. And every God by his own proper power brought forth what was appointed him. Source of the things that are is God. all having in themselves seed of again−becoming. God. God. 3. and everything that beareth seed. III. the universal things being bounded off by Fire and hanged in Breath to keep them up. and things with wings. 17. Asclepius. and shoot of every flower. Thus there arose four−footed beasts. then. an introduction to the gnosis of the nature of all things. The Glory of all things is God. Godhead and Godly Nature. from which all other kinds [proceed]. Wherefore.

what heart can do so. for grudging cometh not from Him. so that thou shouldst think of him as everywhere and ever−being. This Body of Him is a thing no man can touch. thou that dost know for what thoudidst come into being! IV. For every birth of flesh ensouled. that they might increase in increasing and multiply in multitude. thou that hast faith thou canst ascend to him that hath sent down the Cup. according to the fate appointed by the revolution of the Cyclic Gods. and their deceasing for this end. For that whereas the Godhead is Nature's ever−making−new−again the cosmic mixture. like to no other frame. not with hands. did man excel by reason of the Reason (Logos) and the Mind. a life that cannot die. not that He grudgeth any. the Author of all things. and set its Earth in order and adorn it. or measure. and every handiwork. And o'er [all other] lives and over Cosmos [too]. he marvelled and did strive to know their Author. the multitude of men for lordship over all beneath the heaven and gnosis of its blessings. 'Tis neither Fire nor Water. O father. O Tat. 3. 4. for gnosis of the power of God. The Cup or Monad 12 . for tokens of its blessings. and every soul infleshed by revolution of the Cyclic Gods. not on all bestow a share of Mind? H: He willed. Now being Good he willed to consecrate this [Body] to Himself alone. to whom He gave command to make this proclamation to the hearts of men: Baptize thyself with this Cup's baptism. to have it set up in the midst for souls. and yet a life that dies. and of the fruit of seed. both by the renovation of the Gods and by the turning−round of Nature's rhythmic wheel. shall of necessity renew itself. for observation of the marvels of Heaven and Heaven's Gods' revolution. 2. and sent it down. The Cup or Monad 1. leaving dim trace behind when cycles are renewed. within the souls of men who have no Mind. [Thus] there begins their living and their growing wise. did the World−maker make the universal World. Nature herself is also co−established in that Godhead. Air nor Breath. among all men hath He distributed. but Mind not yet. though it decay. my son. T: And where hath He set it up? H: He filled a mighty Cup with it. but hath its place below. that they might know the fates that follow good and evil [deeds] and learn the cunning work of all good arts. or see. And there shall be memorials mighty of their handiworks upon the earth. Tat: Why then did God. a body inextensible. So down [to Earth] He sent the Cosmos of this Frame Divine − man.The Corpus Hermeticum And they selected out the births of men for gnosis of the works of God and attestation of the energy of Nature. Hermes: With Reason (Logos). joining a Herald [to it]. and One and Only. just as it were a prize. 4. yet all of them come from it. Reason (Logos) indeed. and of the works of God and energy of Nature. IV. For contemplator of God's works did man become. who by His Will all beings hath created.

that as processions pass by in the middle of the way. they fail in all appreciation of those things which really are worth contemplation. 5. without being able to do anything but take the road from others. T: Father. son. things on the earth. For to the Good there is no other shore. H: Unless thou first shall hate thy Body. It is without an end. But they who do not understand the tidings. Tat. since they possess the aid of Reason [only] and not Mind. preferring them to good. Now the choosing of the Better not only proves a lot most fair for him who makes the choice. these. became partakers in the Gnosis. have from Death's bonds won their release. O Tat. But if thou lov'st thy Self thou shalt have Mind. things in the heaven. I. but that which is dependent on ourselves. and having Mind thou shalt share in the Gnosis. let this press onward and have no delay. This being so. IV. 6. 'tis we who are the cause of evil things. how many are the choirs of daimones. T: Father. 7. it doth only disturb God's harmony to this extent. would be baptized. although it doth destroy the "man". for the Cup is God's. how many are the bodies through which we have to pass. for it can never be the twain should meet. so do such men move in procession through the world led by their bodies' pleasures. if we judge by their deeds. to give thyself to both − I mean to things that perish and to things divine. This is. in the belief that for its sake man hath come into being. son. and when they had "received the Mind" they were made "perfect men". they speed their way unto that One and Only One. are ignorant wherefor they have come into being and whereby. 8. And in those souls to whom the choice is left. Thou see'st. and as their [whole] make−up is in their feelings and their impulses. For seeing that existing things are twain. It hath no bounds.The Corpus Hermeticum As many then as understood the Herald's tidings and doused themselves in Mind. to hasten to the One and Only God. these. for 'tis not God. But they who have received some portion of God's gift. both things in body and the bodiless. the man who hath the will to choose is left the choice of one or the other. O Tat. too. 9. seeing it makes the man a God. and in disdain of all. too. and having sighted it. for they embrace in their own Mind all things. and for Itself It is without beginning. they look upon their sojourn here as a mischance. Body and Bodiless. the Gnosis of the Mind. and things above the heaven − if there be aught. though unto us it seemeth to have one − the Gnosis. Vision of things Divine. The Cup or Monad 13 . These center all their thought upon the pleasures of the body and its appetites. what dost thou mean? H: It is not possible. in which the perishing and the divine are understood. the waning of the one causes the other's growth to show itself. rather is it [that Gnosis doth afford] to us the first beginning of its being known. The senses of such men are like irrational creatures'. thou canst not love thy Self. what comes from God hath been and will be ours. God−knowledge is it. how vast the system of the star−courses [through which our Path doth lie]. Therefore to It Gnosis is no beginning. Whereas the [choosing] of the Worse. And having raised themselves so far they sight the Good. but also shows his piety to God. my son.

O Tat. will grow most manifest for thee. 10. for It doth not desire to be made manifest. engendereth every number. and if thou wilt attentively dwell on it and observe it with thine heart's eyes. Though Unmanifest God Is Most Manifest 1. and quickly speed through all [we have to pass]. whereas the Source [Itself] is from naught but itself. is both beyond all power of thinking−manifest. But the Unmanifest for ever is. Appearances delight us. because the Sight [Divine] hath this peculiar [charm]. `Tis very hard. nay. V. 'tis clear. they say. and is unmanifest. and maketh manifest all other things. of the beginning. is in all things as Root and Source. Now were it manifest. it would not be. for it hath been made manifest. I will recount to thee this sermon (logos) too. For all that is made manifest is subject to becoming. as ever being and ever making−manifest. It ever is. The "Like's" superiority to the "Unlike" and the "Unlike's" inferiority unto the "Like" consists in this: The Oneness being Source and Root of all. whereas the Good can never show Itself unto the eyes. or `tis impossible that That which hath no body should make Itself apparent to a body. alone who is not made. 11. containeth every number. Now that which is increasable increases from the Oneness. O Tat. Now all that is engendered is imperfect. since it is Source of all the rest. to increase subject and to decrease. He. but is engendered by no other one. And now. Without [this] Source is naught. and unlike all things else. but is contained by none. Being Himself unmanifest. it is divisible.The Corpus Hermeticum Let us lay hold. God is not made Himself. believe me. Himself is not made manifest. then. Now evils are the more apparent things. as far as it can be. He thinketh all things manifest. for It hath neither form nor figure. for thinking−manifest is nothing else than making. It is Itself Its Source. The Oneness then being Source. thou'lt find the Path that leads above. just as. Therefore the Good is like Itself alone. but succumbs through its own feebleness when it no longer can contain the One. since It may have no other Source. therefore. the magnet [draweth] iron. to leave the things we have grown used to. and turn ourselves back to the Old Old [Path]. which meet our gaze on every side. And mark thou well how that which to the many seems unmanifest. God's Image hath been sketched for thee. that Image shall become thy Guide itself. son. but with the Perfect [One] none of these things doth hold. that thou may'st cease to be without the mysteries of the God beyond all name. it holdeth fast and draweth unto it those who succeed in opening their eyes. 2. V. by thinking−manifest. whereas things which appear not make their believing hard. Though Unmanifest God Is Most Manifest 14 . Now "thinking−manifest" deals with things made alone.

the swiftness of heaven's circuit round them [all]! Most blessed sight were it. poised midway 'tween earth and heaven. who He who boreth out the nostrils and the ears. my son. in order that thou mayest have the power to catch a thought of this so mighty God. it also is beneath a lord − the one who hath not yet ordained it order. Out of respect to Whom. who He who diggeth V. manifest to thy mind's eyes. The sun's the greatest god of gods in heaven. If thou would'st see Him too through things that suffer death. even this is not without a lord. and soar into the air. bethink thee of moon's course. place and measure could be kept without someone to make them. my son. Would that it were possible for thee to get thee wings. whereby is made this order of the cosmos and the cosmos which we see of order. who He who doth stretch out and tie the nerves. thou hast the power. there is someone who is the Maker and the Lord of all these things. and learn who fashioneth this fair and godly image of the Man. bethink thee of the order of the stars. this so−great one. who He who covereth the flesh with skin. and carries round the whole cosmos with it − Who is the owner of this instrument? Who He who hath set round the sea its bounds? Who He who hath set on its seat the earth? For. who He who widens out a treading for the feet. No order whatsoever could be made by that which lacketh place and lacketh measure. Tat. 6.The Corpus Hermeticum And as He thinketh all things manifest. shall He Himself who is within thy self be manifest for thee by means of [outer] eyes? 3. Thou hast the power of taking thought. to whom all of the heavenly gods give place as unto king and master. my son. how. my son. then. who He who openeth [the portal of] the mouth. It cound not be that number. He manifests through all things and in all. nay. then. He will. Who [then] is He who marketh out the manner of their course and its extent? 4. But if what is within thee even is unmanifest to thee. But if thou wouldst "see" him. the sea's fluidity (the flowings of its streams). but manifests Himself through the whole world. who He who channels out the veins. who He who hardeneth the bones. my son. Tat. fire's swiftness. to show His mercy unto thee. 5. and. then. to see all these beneath one sway − the motionless in motion. Who [then] is He who traceth out the circles of the eyes. in that it is itself unmanifest. and strictly scrutinize the art of Him who fashions him. who He who separates the fingers and the joints. from whom the One doth come. pray first unto our Lord and Father. behold the earth's solidity. Though Unmanifest God Is Most Manifest 15 . think of a man's being fashioned in the womb. [and] the coursing of the stars. If. Do thou. Tat. in that it is not lord of order's path. bethink thee of the sun. or out of fear of Whom. and most of all in whatsoever things He wills to manifest. [doth he do this]? Nor like nor equal is the course each of these stars describes in heaven. the One−and−Only One. and the unmanifest made manifest. of seeing it and grasping it in thy own "hands". For if the orderless lacks something. The Lord begrudgeth not Himself to anything. the spaciousness of air. and gazing face to face upon God's Image. he greater than the earth and sea. The Bear up there that turneth round itself. one single beam of Him to shine into thy thinking. And he. Who is the One who watcheth o'er that order? For every order hath its boundaries marked out by place and number. endures to have above him circling smaller stars than him. For thought alone "sees" the Unmanifest. both on the earth and in the deep.

or [praise] to Thee? Whither. so great is He. while hiding out of sight those of least honor? 7. how many labors on one single sketch. Behold how many arts [employed] on one material. For all are He and He is all. who he who shapeth heart like to a pyramid. doth [then] such workmanship as this exist without a Worker? What depth of blindness. Naught is there which he is not. then. For there is naught in all the world that is not He. rather is He greater than all names. And no one saith a statue or a picture comes to be without a sculptor or [without] a painter. within. in that He's Father of [them] all. All [are] in Thee. or things Thou hast not? For things Thou hast made manifest. or what sire. who He who setteth ribs together. the Father of them all. O Father. He the most manifest. who He who maketh lungs like to a sponge. shall I hymn Thee? As being of myself? As having something of mine own? As being other? For that Thou art whatever I may be. He is the one of no body. in that they are one Father's. who He who wideneth the liver out. all [are] from Thee. shall I hymn Thee? For none can seize Thy hour or time. who He who maketh belly stretch so much. Who. what deep impiety. 10. 11. in heaven. again. again. And for this cause hath He Himself no nome. 9. son Tat. V. unmanifest. who hath made all things by His Will? 8. and this is His work. His being is conceiving of all things and making [them]. in all of cosmos. who he who doth make prominent the parts most honorable. both things that are and things that are not. He is Himself. nor any other thing of things that are. below. nay. to speak. for Thou hast all and naught is there Thou hast not. and all exceeding fair. in earth. in air. shall I sing hymn? For things that Thou hast made. yet all diversified! Who made them all? What mother. So. or things Thou hast concealed? How. For verily He is the Only One. The things that are He hath made manifest. [then] thou ne'er. in deep. save God alone. rather He of every body. and all in perfect measure. the one of many bodies. Though Unmanifest God Is Most Manifest 16 . And for this cause hath He all names. O Thou who givest all and takest naught. am I to turn my eyes to sing Thy praise. deprivest works of Worker! Nay. so ever is He not unless He ever makes all things. in every part that is and that is not of everything. to be a father. above. what depth of ignorance! See. may sing Thee praise of Thee. no place [is there] about Thee. so that they may be seen. He whom the mind [alone] can contemplate. For what. And as without its maker its is impossible that anything should be. He is the God beyond all name. He the unmanifest. Thou art whatever I may do.The Corpus Hermeticum out the ducts. if thou forcest me somewhat too bold. And when. without? There is no way. who He who spreadeth out the spleen. Thou art whatever I may speak. He keepeth things that are not in Himself. further. He visible to the eyes [as well].

and where is Good. moreover. and Father when Thou makest. but in all other things it is not Good. is in none else save in God alone. never too little. Whereas in man by greater or less of bad is good determined. 2. therefore. For that the subtler part of matter is the air. and good down here is the least part of bad. Nor is there aught superior to Him. and being fouled. and maker of things passible. Thou art all that which doth exist. and Good and Maker of all things. of air the soul. nowhere a single passion. birth in itself being passible. it is for ever Good. in so far as it doth make all things. as far as making goes it's Good. [Good] must be essence. nowhere is there Good. In God alone. For where is day. nowhere is night. Good. and where is night. for Him to envy. yet [is It] source of all. In God Alone Is Good And Elsewhere Nowhere 17 . and of mind God. But where there's passion. and there is nothing else which Thou art not. It cannot. say [supplieth] altogether [all]. it stays no longer good. nay. so that desiring it He should be bad. VI. nor aught that gives no ear to Him. For it's both passible and subject unto motion. whereat He should grow angry. rather. so doth it share in Good. that. When I. of soul the mind. for what supplieth all is Good. Good. If it be so. Wherefore in genesis the Good can never be. O Asclepius. possessed of stable energy around Itself. on losing which He should be pained. In this way is the Cosmos Good. But this belongs to no one else save God alone. therefore. an ever−full supply. or rather Good is God Himself. but only be in the ingenerate. for pain is part of bad. For He stands not in need of any thing. Good is God Himself eternally. In God Alone Is Good And Elsewhere Nowhere 1. Now as all these are non−existent in His being. both in each severally and in this living one that's greater than them all and the mightiest [of them]. VI. and Thou art what doth not exist − Mind when Thou thinkest. [Though] one. For in them are all of the other things − both in the little and the great. nor too much. nor can a single thing of things that are be lost to him. from every kind of motion and becoming free (though naught is free from It). But seeing that the sharing in all things hath been bestowed on matter. and staying not it changes into bad. so too in no one of the rest will Good be found. nor any peer to Him to do Him wrong. be that good down here should be quite clean of bad. for down here good is fouled with bad. that He should be subdued by it. or [so that] He should fall in love on its account. is. is good.The Corpus Hermeticum For Thou art all. nor wiser aught. 3. day is nowhere. and God when Thou dost energize. what is there left but Good alone? For just as naught of bad is to be found in such transcendent Being. For what is not too bad down here. For things subject to birth abound in passions.

6. so straining every nerve not only to preserve but even to increase it. pains. And I. Just as the eye cannot see God. so can it not behold the Beautiful and Good. Asclepius − things which we cannot flee or hate. For all the things that fall beneath the eye are image−things and pictures as it were. wedded to Him alone. and Good of God. inimitate that Good. There is no Good that can be got from objects in the world. Asclepius − if essence. that it can never be It should be in the world. thou shalt conceive the Beautiful and Good. thou dost conceive of God. then. but is enveloped with every kind of bad. e'en as God is Himself. made lighter than the Light by God. VII. too unalloyed. Asclepius. 4. give thanks to God. Asclepius. And greatest ill of all. As. the error that doth lead the band of all the other ills − the thing that makes us turn down here from Good. they do seem too pure. and thinks the bad is good. For no material body doth contain It − a thing bound on all sides by bad. That Beauty is beyond compare. the Beautiful is further also Good. Such are the things that men call good and beautiful. For they cannot be joined with aught of other things that live. the name alone of Good is found in men. especially the [essence] of the Beautiful and Good. is that each of these things that have been said above. For that they are integral parts of God. while those that do not meet [the eye are the realities]. for hardest thing of all is that we've need of them and cannot live without them. The Greatest Ill Among Men is Ignorance of God VII. perchance 'tis they that are themselves Its essences. sooth. For that the world is "fullness" of the bad. do dare to call man beautiful and good. And thus it is that they who do not know and do not tread Devotion's Path. the thing itself nowhere [in them].The Corpus Hermeticum So then. transcending Light. with whom God is Himself in love. desires and passions. If thou canst God conceive. He have − God's essence is the Beautiful. or they with God. since they can never be divorced from God. is belly−lust. 5. For one may dare to say. by labors. is thought down here to be the greatest good. nay. inseparate familiars. most beloved. for this can never be. Seek'st thou for God. conceive the Beautiful and Good. One is the Path that leadeth unto It − Devotion joined with Gnosis. And what is still an even greater ill. by error and by foolish thoughts. thou seekest for the Beautiful. that He hath cast it in my mind about the Gnosis of the Good. though he have ne'er e'en in his visions seen a whit that's Good. but God of Good. The Greatest Ill Among Men is Ignorance of God 18 . and thus doth make unceasing use of it. and even feareth that it should be ta'en from him. for my part. The excellencies of the Beautiful are round the very essence [of the Good].

but sober all they gaze with their hearts' eyes on Him who willeth to be seen. eternal and transcending birth. the carapace of darkness. For death is of destruction. sustained and fed by Him. we now must speak. Where shines clear Light. seek ye for one to take you by the hand and lead you unto Gnosis' gates. the ground of bad. sensation's corpse. or [simply] by the knocking off a syllable what is called "death". of every darkness clean. in what way Soul is deathless. and Good that dwells therein. Cosmos. be sober. a life that cannot die. Whither stumble ye. as ever free from death. by making void of sense those seeming things which men think senses. the living death. 2. where not a single soul is drunk. having found out the plot that it hath schemed against thee. and having seen the Beauty of the Truth. the rational animal. who have sopped up the wine of ignorance and can so far not carry it that ye already even spew it forth? Stay ye. nor can eye see Him. No ear can hear Him. Be ye then not carried off by the fierce flood. nor see the things thou should'st see. Second is he "after His image". the thought this word conveys. For truly first of all. living for aye. For that it hath with mass of matter blocked them up and crammed them full of loathsome lust. [Hermes:] Concerning Soul and Body. harboring there. make for Salvation's port. That No One of Existing Things doth Perish. yet ye at least who can! For that the ill of ignorance doth pour o`er all the earth and overwhelm the soul that's battened down within the body. doth stand for "deathless". son. corruption's chain. but using the shore−current ye who can. 3. and through the things he hateth. and. is either void of fact. detest the bad of it. All things in Cosmos are parts of Cosmos. and nothing in the Cosmos is destroyed. the robber in thy house. and whence comes the activity in composing and dissolving Body. Such is the hateful cloak thou wearest − that throttles thee [and holds thee] down to it. gaze upwards with the [true] eyes of the heart! And if ye cannot all. 2. sots. That No One of Existing Things doth Perish. but Men in Error Speak of Their Changes as Destructions and as Deaths 1.The Corpus Hermeticum 1. For there's no death for aught of things [that are]. bears thee malice. as by his own Sire. VIII. it cannot be that any part of this immortal life should die. nor tongue speak of Him. so that thou may'st not hear about the things that thou should'st hear. and most of all is man. But first thou must tear off from thee the cloak which thou dost wear − the web of ignorance. but [only] mind and heart. made deathless. but Men in Error Speak of Their Changes as Destruction 19 . preventing it from fetching port within Salvation's harbors. the tomb thou carriest with thee. brought into being by Him. in order that thou may'st not gaze above. hateth thee. is God the universals' Maker. For if Cosmos is second God. VIII. who through the things he loveth.

[and] having mind. was in unorder. in that It is eternal. For the Eternal. when it was yet incorporate. Yea. and packing it together made it spherical − wrapping it round the life − [a sphere] which is immortal in itself. son! and understand what God. but also hath conception of the first. 4. the latter has to do with substance. But He. He hath not been brought to being by Himself. and shut them in as in a cave. 5. but Man by Cosmos and in Cosmos. but ever is brought into being. The Father is Himself eternal of Himself. of sense is brought about. and even if He have been brought to being. as sequel thereunto. that matter might not wish to separate itself from body's composition. In other lives sense is at−oned with Nature. what is a life that cannot die. after the Father's will. 3. the Father. while of the other it conceives as bodiless and the Good Mind. And it doth still retain down here this [nature of unorder] enveloping the rest of the small lives − that increase−and−decrease which men call death. the Father made of it a universal body. On Thought and Sense 20 . whereas their dissolution restores them to those bodies which can never be dissolved. IX. Now sense and thought do seem to differ. So He with deathlessness enclosed the universal body. full−filled with His ideas. Now the third life − Man. beyond all earthly lives − not only doth have feeling with the second God. On Thought and Sense 1. but in men thought. differs from the Eternal. The source and limit and the constitution of all things is God. but Cosmos hath become eternal and immortal by the Father. and it is by the restoration of each one [of them] this order is preserved indissolute. But unto me both seem to be at−one and not to differ − in men I mean. For matter. did sow the lives into the sphere. Privation. that is to say. and what a life subject to dissolution. And of the matter stored beneath it. and that doth make materiality eternal. for of the one 'tis sensible as of a body. is the all. today I think it right.The Corpus Hermeticum Now that which ever−liveth. willing to order forth the life with every kind of living. IX. son. after the image of the Cosmos made. which know no death. to go through point by point the Sermon about Sense. The "restoration" of bodies on the earth is thus their composition. thus. understand the Cosmos is by God and in God. For that the bodies of the heavenly ones preserve one order allotted to them by the Father as their rule. in that the former has to do with matter. It is round earthly lives that this unorder doth exist. for He hath not been brought to being by another. Asclepius. what Cosmos [is]. not loss of bodies. Tat: Doth then this life not perish? Hermes: Hush. and so dissolve into its own [original] unorder. I gave the Perfect Sermon (Logos) yesterday.

For we did say that bad must needs dwell on earth. but they. their contraries when [it receiveth them] from the daimonials. And. But I return once more to the Discourse (Logos) on Sense. no part of Cosmos being free of daimon. Its place is earth. 'tis he alone who maketh bad things good. thing most marvelous. and in His making. does utterance of its thought conceived by mind take place. For Cosmos. But unto me it seems that both of these activities occur in dream−sight. too. They are thought mad and laughted at. For the material man. Now God is Maker of all things. 3. and all such other deeds as are the work of evil daimons. not like that of man. devotion. For neither doth the word (logos) find utterance without thought. will bear with all − once he has sensed the Gnosis. The seeds of God. deliberately he doth refer them all unto the Gnosis. adultery. thinks godly thoughts and not thoughts like the many [think]. But 'tis not [every] man. For man is separated into soul and body. and by mind thought. nor the many them. On Thought and Sense 21 . For that divinity by God doth come to be. 4. the sister of the word (logos) and instruments of one another. [and] sacrilege. who benefits by thought. For this cause they who Gnostic are. nor is thought manifested without word. as I have said. and not Cosmos. while the substantial men [consorting] with the Good. nor without thinking sense. are few. doth constitute him man. parricide. and he who knoweth God. but vast and fair. where 'tis in its own place. and sense doth pass out of the sleeping to the waking state. and good − virtue and self−control. are for him good. But it is possible [they say] to think a thing apart from sense. [and] strangling. as I have said. please not the many. e'en though they be for others bad. Devotion is God−gnosis. are saved by God. doth have his seed of thought from daimons. For it is mind that doth conceive all thoughts − good thoughts when it receives the seeds from God. being filled with all good things. murder. It is the working of the Cosmic Course that maketh their becomings what they are. So sense and thought both flow together into man. [consorting] with the bad. but as it were a better and a simpler one. 5. that other one substantial. they're hated and despised. Asclepius. and only when the two sides of his sense agree together. as those who fancy sights in dreams. as some will sometimes say with impious tongue. That sense doth share with thought in man. For neither without sensing can one think. IX. and sow in him the seed of its own energy. And mind conceives the seed thus sown. 'tis true. For such an one all things. for this man is material. who stealthily doth creep into the daimon who's illumined by God's light. and sometimes even put to death. impiety.The Corpus Hermeticum Now mind doth differ just as much from thought as God doth from divinity. possesseth sense−and−thought peculiar to itself. while they're becoming good by exercise of their activity. 'tis not so manifold. as though they were entwined with one another. 2. But he who is a devotee of God. befouling some of them with bad and others of them making clean with good. He maketh all [at last] like to Himself. are unproductive things. casting down precipices.

But they are all composed. and giveth them renewal once again. inbreathed by what contains [them all]. IX. Some are of earth. to not believe is not to understand. But God is not. These things should seem to thee. nor aught [is there] without Him. 8. then. if thou dost understand them. then. The single sense−and−thought of Cosmos is to make all things. To understand is to believe. like a Good Gardener of Life. the lighter less so. but gives them out [from Him].The Corpus Hermeticum 6. beyond the reach of sense−and−thought. nay. The same. some are more [composite]. things that have been dissolved. and make them back into itself again. of necessity and propriety should have the name of Order. nor [is] He without aught. are brought by God to be. Asclepius. and things that make things live by means of spirit. 10. but if thou dost not understand. and keeping them within itself. but things in Cosmos are by Cosmos. and some are simpler. with the unweariedness of its activity. all are in God. and keeps them as a gift from God. 9. For all the things that are. It is the speed of Cosmos' Course that works the manifoldness of the kinds of births. the composition of its elements. things not to be believed. and [then] dissolving them. and things that through soul−substance make [other things] to move. of all in Cosmos. as some suppose. of all lives doth come into them from without. He is them all Himself. and is at the same time the Place of Life and its Creator. The sense−and−thought. God. And never time shall be when e'en a whit of things that are shall cease. make them all new again. but taking all unto itself it makes them live. ever to move all things. I mean a whit of God. Asclepius. is Sire of Cosmos. Cosmos. and things that take unto themselves the things that are worn out. receiving all the seeds into itself from God. then. And Cosmos is God's Son. for that it orders all with their diversity of birth. and some of fire. This is God's sense−and−thought. Now bodies matter [−made] are in diversity. 7. with its not leaving aught without its life. It is through superstition men thus impiously speak. the speed of its necessity. of water some. but I speak forth the truth. so organized that it. and thus. it doth bestow their qualities on bodies together with the One Pleroma − that of Life. some are of air. true. And rightly so. For thigs that are. may make all manifest. whereas Cosmos receives them once for all together with its coming into being. as Organ of the Will of God. He doth not get them from without. and order of its creatures. There is no thing to which it gives not life. I would rather say. And properly hath it been called Cosmos [Order]. The heavier ones are more [composed]. and when I say "a whit of things that are". He doth not have these things. For being a most swift Breath. and do depend on Him − both things that act through bodies. God hath. On Thought and Sense 22 . it taketh to itself.

Indeed. in that he sometimes maketh them so many and such like. And though the Cosmos. For nature is a predicate of growth. Hermes: My yesterday's discourse (logos) I did devote to thee. yet so far is he not the cause of good unto the lives. X.The Corpus Hermeticum My word (logos) doth go before [thee] to the truth. and It is both Itself and most of all by reason of Itself. suffice on thought−and−sense. Such is the Good. is God. only by sharing in the Good's desire [that doth pour] through the Sun. The Key 1. and used of things that change. each one of which He willeth into being. this the Good. For It doth will to be. and sometimes doth not make) both in the quality and in the quantity [of what he makes]. The Key 23 . he is entirely so by compulsion of the Good's Good−will. then. For that the maker is defective for long periods (in which he sometimes makes. then. this Father. But energy consists in something else. and this the more because 'tis the abridgement of the General Sermons (Logoi) which he has had addressed to him. it hath [e'en now] believed. further His essence is to will the being of all things. X. it hath the power to come before [thee] to the truth. 3. as we have shown in treating of the rest. which thing we ought to have in mind when treating of the Good. and found them consonant with those which have already been translated by the reason. say "makes". or more exactly. all other things beside are just bacause of It. both mobile and immobile. incredible. and sometimes the reverse. both things divine and human things. So that e'en if he be a sire. Let so much. Tat. apart from which nor being nor becoming could e'er be. is also sire himself to them that share in him. but wills all things to be. and when it hath been led by word up to a certain point. But mighty is the mind. then. 2. Father and the Good". For what is "God and Father and the Good" but the "to be" of all that are not yet? Nay. To those. 4. And having thought o'er all these things. I will not. for the distinctive feature of the Good is "that it should be known". this. but unto those who understand them not. then. who by God['s good aid] do understand the things that have been said [by us] above. and so 'tis [only] right I should devote toafy's to Tat. that is to say. both human and divine. they're credible. Again. both on the father's and the mother's side. God's energy is then His Will. he is not even of their living. hath the same nature. But "God and Father and the Good" is [cause] for all to be. energy. So are at least these things for those who can see. "God. and found its rest in that Fair Faith. Tat. subsistence self of everything that is. that is to say the Sun. the parent is the children's cause. And such a power can be possessed by no one else than Him alone who taketh naught. It is the Good which doeth the creating. to Him is added naught of all the rest. Asclepius. O Tat.

perceive aught else. nay. but it does us no harm. those that live on earth change to things with wings. for of the Gods there are two choirs. 7. and souls that live in air change to men. For it is possible. For neither can he who perceiveth It. that a man's soul should be made like to God. And so they circle to the choir of the Inerrant Gods. may this be out lot too. O father. as far as e'er a man hath the capacity to hold the inflow of the radiance that the mind alone can see. gaze on aught else. Tat: What meanest thou? Apart? Hermes: Didst thou not. and draws it out of body. For Gnosis of the Good is holy silence and a giving holiday to every sense. but speeding back again it turns into the path that leads to creeping things. as was the case with Uranus and Cronus. It shines through his whole soul. while human souls reach the first step of deathlessness changed into daimones. my son. transforming all of him to essence. And shining then all round his mond. nor hear aught else.The Corpus Hermeticum Tat: Thou hast. For that the vision of the Good doth not. that thereby my mind's eye hath now become for me almost a thing to worship. Tat: Made like to God? What dost thou. 5. we are not yet strung to the Vision. But if a soul on entering the body of a man persisteth in its vice. and the other Errant. firelike blaze on the eyes and make them close. filled us so full of this so good and fairest sight. and is instinct with all immortal life. may it be. it shineth forth and maketh to increase the seeing of the eye. The Key 24 . nor he who gazeth on It. 8. it neither tasteth deathlessness nor shareth in the Good. as though divided off? Of these souls. For only then wilt thou upon It gaze when thou canst say no word concerning It. ofttimes from out the body fall asleep in this fairest Spectacle. it is that there are many changes. my son! But as it is. like the sun's beam. some to a happier lot and some to [just] the contrary of this. our forebears. Thus some that were creeping things change into things that in the water dwell. X. mean? Hermes: Of every soul apart are transformations. e'en while it still is in a body. Staying his body's every sense and every motion he stayeth still. nor stir his body any way. and not as yet have we the power our mind's eye to unfold and gaze upon the Beauty of the Good − Beauty that naught can e'er corrupt or any comprehend. in the General Sermons. then. hear that from one Soul − the All−soul − come all these souls which are made to revovlve in all the cosmos. father. if it doth contemplate the Beauty of the Good. O father mine! Hermes: Yea. son. They who are able to drink in a somewhat more than others of this Sight. This is the sentence of the vicious soul. Not only does it come more swiftly down to us. And this is the most perfect glory of the soul. the one Inerrant. the souls of water things change to earth−dwellers. 6. on the contrary.

But Gnosis is far different from sense. are things that hath more soul than body. is not to be obtained by speech or hearing. 11. for that he's subject unto death. For "God. doth shadow−fight. It is intelligible rest that moves material motion in this way. while man is second after it. but is not good − for that it is material and freely passible. For he who knows. This wretched soul. 12. Man hath the same ensouling power in him as all the rest of living things. there are in all the beings senses. the instrument it uses being the mind. not as the ruler. is mind. but ever is. while Gnosis is the end of science. [I mean] both things that are cognizable by mond alone and things material. For all things must consist out of antithesis and contrariety. for it is mobile and all material motion's genesis. he good and pious is. and though it is the first of all things passible. but even evil. since Cosmos is a sphere − that is to say. Whereas those things which are at greater distance from this "tissue" − there. not knowing what she is. yet is its being in becoming. or knowledge of their nature. becoming for all time the genesis of qualities and quantities. The Key 25 . And though it never hath itself its birth in time. so that the universe consists of both the hylic and of the intelligible. but all material. but the ruled. in that they cannot without senses be. is a life. X. and still while on the earth divine. bearing the body as a load. becomes the slave of bodies of strange form in sorry plight. as naught of feet below's intelligible. All then that are united to the "tissue" of this "head" (in which is soul) are in their nature free from death − just as when body hath been made in soul. where are things which have a greater share of body than of soul − are by their nature subject unto death. 9. and science is God's gift. and this can otherwise not be. or of Good. This [ignorance] is the soul's vice. And naught of head above's material. yet is it in the second rank of being and wanting in itself. as head should move. Tat: But who is such an one. is blinded by the body's passions and tossed about. And yet though this is so. For he who spendeth time in arguing and hearing arguments. All science is incorporeal. the Father and the Good". The whole. however. For sense is brought about by that which hath the mastery o'er us. 10. O father mine? Hermes: He who doth not say much or lend his ear to much. yet is he not only not good. just as the mind employs the body. Tat: Who then is this material God of whom thou speakest? Hermes: Cosmos is beautiful. though first of things subject to death. Both then come into bodies.The Corpus Hermeticum And the soul's vice is ignorance. the Cosmos is the first of living things. For that the soul who hath no knowledge of the things that are. Again. a head. And head itself is moved in a sphere−like way − that is to say. But on the other hand the virtue of the soul is Gnosis.

while Source [dependeth] from the One and Only [One]. Now from one Source all things depend. soul in the spirit. But man. Cosmos [containeth] man. whereon the blood congeals and veins and arteries are emptied. Cosmos is e'er God's Son. and spirit in the body. in that he's subject both to motion and to death. Tat: What dost thou mean. doth traverse every space. bestows upon the living creature motion. Now then the principles of man are this−wise vehicled: mind in the reason (logos). and the soul within the spirit. then doth the soul cut off itself and bring upon itself forgetfulness. the spirit doth contract itself within the blood. This is the sole salvation for a man − God's Gnosis. nay. it is not evil. and willeth to be known. Spirit pervading [body] by means of veins and arteries and blood. the reason in the soul. not whiles is good. Source is. is evil. and no more shareth in the Beautiful and the Good. and then the living creature is withdrawn. Not that. The Key 26 . that is not yet cut off. not knowing that [at death] it is iteh spirit that must first withdraw into the soul. mean by this? The mind is parted from soul and soul from spirit? Whereas thou said'st the soul was the mind's vesture. stripped of its wrappings. because its body is still small and not as yet come unto its full bulk. For when the soul withdraws into itself. 14. the Father and the Good". man as it were Cosmos' child. but [good] out of necessity. For this cause some do think the soul is blood. God doth contain Cosmos. father. Cosmos and man. By Him alone the soul becometh good. and the soul's the spirit. however. 16. in that they do mistake its nature. 13. Three then are they: "God. moved to become Source again. This is the Way Up to the Mount. And this forgetfulness becometh vice.The Corpus Hermeticum For though the Cosmos also is not good in that it suffers motion. right well doth He know him. Tat: How? Hermes: A thing of beauty altogether is [such a soul] to see. It is the same for them who go out from the body. and as it were doth bear it in a way. whereas the One standeth perpetually and is not moved. still all but hanging from the Cosmic Soul! But when the body grows in bulk and draweth down the soul into its mass. in that it is not subject to death. whiles evil. Thrice−greatest one? Hermes: Behold an infant's soul. God ignoreth man. taking unto itself a fiery body. my son. Tat: What dost thou. after abandoning the soul unto its judgement and whatever chastisement it hath deserved. And then the mind. X. 15. not yet befouled by body's passions. and this is body's death. moreover. and naturally divine.

20. It is. but that of man only for things on earth. however − not every soul. if it have fought the fight of piety − the fight of piety is to know God and to do wrong to no man − such a soul becomes entirely mind. chastised by its own self. son. alack. and swifter than all elements. and thou. is changed into a beast. poor me. to be a guard and wall. than lack of piety? What fire has so fierce a flame as lack of piety? What ravenous beast so mauls the body as lack of piety the very soul? Dost thou not see what hosts of ills the impious soul doth bear? It shrieks and screams: I burn. And such a soul when from the body freed. ah. dost suppose. And soul itself. hath for its body fire. if only it be human. X. should think with him who speaks and breathe with him. I am devoured by all the ills that compass me about. It taketh. son. Tat: How father. being too and thing divine. then. in a body made of earth that this arrangement of the vestures comes to pass. he should have a hearing subtler than the voice of him who speaks. Stript of its fire the mind on earth cannot make things divine. I neither see nor hear! Such are the cries wrung from a soul chastised. When then the mind doth free itself from the earth−body. the soul for as it were an envelope. passing from body. son. For in a body made of earth it is impossible the mind should take its seat itself by its own self in nakedness. the swiftest thing of all divine outthinkings. as the many think. Hermes: The hearer. for it is all set in a blaze even by a small spark. For mind being builder doth use the fire as tool for the construction of all things − the Mind of all [for the construction] of all things. The Key 27 . with which it could not dwell in an earth−body. For that the law of God is this: to guard the human soul from such tremendous outrage. then. But mind. that a [man's] soul. it straightway putteth on its proper robe of fire. is a man's soul chastised? Hermes: What greater chastisement of any human soul can there be. to keep the blazing of the fire away. wretched me. 19. The soul in man. not. For that no other body can contain a human soul. nor is it right that any human soul should fall into the body of a thing that doth possess no reason. And for this cause is water poured around earth. doth use the spirit as its envelope. 18. nor on the other that so great a virtue should endure a body passible in such close contact with it. for it is human in its dispensation.The Corpus Hermeticum 17. I know not what to cry or do. son. Whereas the impious soul remains in its own essence. but one that pious is − is a daimonic something and divine. For neither is it possible on the one hand the earthly body should contain so much immortality. For earth doth not bear fire. while spirit doth pervade the living creature. and seeking for an earthly body where to enter. nay. I am ablaze.

depending from the nature of the One. the mind sent down for [the soul's] chastisement. then. 24. then. and those of men with souls of creatures which possess no reason. And then the impious soul. 23. but with the lives above in heaven. the Cosmos's are natures. and entering in the soul most impious it scourgeth it with whips made of its sins. are His energies. It is. men after animals irrational. But on the pious soul the mind doth mount and guide it to the Gnosis' Light. for that the way a soul doth suffer chastisement is this: 21. The higher. and at that time the soul neither sees nor understands. pervading [all things] through the Mind. This is the dispensation of the universe. the law requires that it should take a fiery body to execute the services of God. The energies act through the Cosmos. God's rays. But God is o'er them all. Such is the power of mind. the nature−rays [act] through the elements. in violence of all kinds. man [acteth] through the sciences and arts. doth not have Mind. than which is naught diviner nor of greater energy. thou shouldst give praise to God and pray that thou mayst have thy mind Good Mind. and God contains them all. Such soul. what dost thou mean. it cannot to a worse.The Corpus Hermeticum Such is a very grave mistake. For that man is a thing−of−life divine. and doing good in word and deed to all. and naught a greater means for the at−oning men to gods and gods to men. and all the other things whereby mankind is wronged. who are called gods. scourged with its sins. but leaveth such a soul tied to the body and bound tight down by it. man to the Cosmos. and irrationals to man. And such a soul doth never tire in songs of praise [to God] and pouring blessing on all men. not of the mind in service of which we were just speaking. man is not measured with the rest of lives of things upon the earth. to God. outrage. have in charge the lower. The Key 28 . is plunged in murders. For soul without the mind "can neither speak nor act". Wherefore. the arts and sciences are man's. [Mind. Cosmos is subject. to a better state the soul doth pass. again? Hermes: Dost think then. 22. and therefore such an one should not be called a man. while God hath charge of all. to use a figure. Tat: Father. but is just like a thing that hath no reason. for He is higher than them all and all are less than He. son. blasphemy. For oftentimes the mind doth leave the soul. X. in imitation of its Sire. those of the gods have intercourse with those of men. When mind becomes a daimon.] is the Good Daimon. my son. further. my son. Yet doth it not endure a sluggish soul. Further there is an intercourse of souls. He. thence through the nature−rays of Cosmos upon man. that every soul hath the Good [Mind]? For 'tis of Him we speak. Blessed the soul that is most filled with Him. and wretched is the soul that's empty of the Mind. the gods look after men.

O Master mine! For I can trust the explanation of these things. God's power is Aeon. My son. 2. what things are low. So vast a sweep doth he possess of ecstasy. Mind Unto Hermes 29 . their matter. he knows what things of it are high. Time. and Aeon. and of Becoming. and of Becoming. For this cause can a man dare say that man on earth is god subject to death. of all is God. And greater thing than all. Aeon. Time. Cosmos. which comes from Thee alone. Life and Death. increase and decrease. Time. God maketh Aeon. Make it. of Time. The source. Wisdom. Hermes: As many men say many things. I have not learned the truth. God. in Time. Becoming. XI. of God. Cosmos. Mind Unto Hermes 1. of Aeon.The Corpus Hermeticum Nay more. restoration and the opposite thereof. Cosmos. their essence. 25. for Cosmos is enwrapped by Aeon round on every side. then. Aeon's work is Cosmos − which never hath become. in Aeon. as it were. without e'en quitting earth. therfore. For no one of the gods in heaven shall come down to the earth. Aeon is. I will no more delay. in God. Time hath its limits in the Cosmos. the true "man" is e'en higher than the gods. Cosmos. Mind: Master this sermon (logos). Becoming. while god in heaven is man from death immune. or at the [very] least the gods and men are very whit in power each with the other equal. Blessedness − is essence. of Cosmos. 3. Cosmos is moved in Aeon. lastingness and deathlessness. Order. The Good − the Beautiful. in Cosmos. quality. of Cosmos. how standeth God and All. and these diverse. Therefore will Cosmos never be destroyed. Hermes: But God's Wisdom − what is that? Mind: The Good and Beautiful. if we must boldly speak the truth. clear to me. and learns precisely all things else besides. Change. then. and as it hath come unto Me to speak. Aeon. Sameness. and bear in mind the spoken words. of Aeon. Cosmos. Wherefore the dispensation of all things is brought about by means of there. nor doth a whit of things in Cosmos perish. whereas man doth mount up to heaven and measure it. The energies of God are Mind and Soul. and Blessedness. Becoming. yet ever doth become by Aeon. Aeon. the twain − Cosmos and Man − but by the One. o'er−stepping heaven's limit. then. Becoming doth become in Time. Thrice−greatest Hermes. about the All and Good. Mind: Hear [then]. of Time. XI. and Virtue's all. Aeon stands firm round God. for Aeon's indestructible. and Time. he doth ascend above.

And God in Mind. and with their varied course full−filling Aeon! XI. ordered by Aeon's order. for all are full of God. Behold. regard its Beauty carefully − Body in pure perfection. rather. the Cosmos' soul is Aeon. is there inaction. and from without encircles it. for what apart from Him is there of life. And all is this − God energizing. and deathlessness and change of quality? For what else should He make? God's not inactive. making the All to live. For being Power. never think that aught of things above or things below is like to God. or any thing divine. since all things [then] would lack activity. but making all. the Aeon's soul is God. O Hermes. it fills [it with] all lives. and all of them through Aeon. within. for thou wilt fall from truth. It fills it from within. and is Alone and One. and Mind. or by Nature. For naught is like to That which hath no like. Further. as Aeon doth on God. and also in accordance with the influence of every space. 5. again.The Corpus Hermeticum Aeon. and Soul is full of Mind. ordereth [Cosmos]. ever in prime of life. in Heaven. 4. above. in even fuller and yet fuller prime! 7. Wherefore. nay. Mind Unto Hermes 30 . Now Genesis and Time. imparting deathlessness and lastingness to matter. below. in which are all the bodies. nor making one thing only. in Soul. continuing in sameness. in Matter. For its beginning doth depend on Aeon. nor in aught else. and ever−young. But all things must be made. For that "inaction" is a name that cannot be applied to either what doth make or what is made. is in them all. Now gaze through Me upon the Cosmos that's now subject to thy sight. a Power with which no one can make comparison of any human thing at all. And do not ever think that any other can possibly possess His power. the Earth's soul. The Energy of God is Power that naught can e'er surpass. and Soul. Heaven. not stablished in some one of them. And Aeon doth preserve this [Cosmos]. or by whatever else a man supposes or shall suppose. Without. 6. is full of Soul. and Mind of God. this vast and perfect Life [encircles] Cosmos. both ever made. He energizeth in the things He makes and is not independent of them − although the things He makes are subject to Him. on Earth. but on the Earth they're subject unto change and to destruction. changing becoming. are of two natures. though one than which there's no more ancient one. But all this Body. in Heaven and upon the Earth. then. or by Foreknowledge. In Heaven they are unchangeable and indestructible. For He who makes. But neither in the Cosmos anywhere. the seven subject Worlds. or by Necessity.

upon the other hand. For that all living bodies are ensouled. immortal [lives] and mortal. how is it that Life which knows no death. And all are full of soul. cause of life. have souls. then. and that of lives subject to death. thou hast no longer need to learn of Me. forerunner of them all. and Life is one. For. is clear. first. whether [that body be] of an immortal. in whose hands may be the greater part? 10. And that all there are subject unto Genesis. and Ruler of the seven world−orderings! [Behold] the Moon. then. others around the Earth. nor the above below. also. or an irrational [life]. For that they bodies are. should be another. then. For as the many motions of them [all] are different. [to make the lives] that suffer death. But 'tis impossible for them to come together into one without some one to bring them [all] together. and midway. the Leader of all order. the instrument of nature. Soul when in its self is. and Matter one. after its own maker. And if the maker of the lives that suffer change and death. feeder and nurse of things on Earth! And contemplate the multitude of deathless lives. in whose hands would there be the distribution for the making? Again. and all are moved by it. [see] how the right [move] not unto the left. is very manifest. and they are moved. and as their bodies are not like. and maketh deathlessness. are matter by itself. but the cause of all life is He who makes the things that cannot die. [see thou] the circling Moon. But come! if there be two − if matter's one. whereas. and. the Father of all good. lives subject to death are other than the deathless ones? And. some round the Heaven. between both. 9. it is impossible that there should be two or more makers for them. and Soul is one. just as the maker of the deathless ones. that every living body doth consist of soul and matter. or a mortal. those that live not. if both of them have some of it. he would desire to make the deathless ones as well. My dearest Hermes. for 'tis the love and the blending of the contraries and the dissimilars that doth give birth to light down shining by the energy of God. and they will strive. Hermes: But who is He? XI. each in its proper way. that there is some one who does these things. And. nor the below above. in like fashion. Mind: First. and nowhere [is there] fire. nor yet the left unto the right. next. For that one single order is not kept among "the many".The Corpus Hermeticum [See how] all things [are] full of light. Hermes: How. 8. yet has one speed been ordered for them all. how great it is. It must. doth not make animals immortal? 11. foundation of the Cosmos Beautiful. next. be that such a one as this must be some one who's wholly One. Mind Unto Hermes 31 . But thus conceive it. and the transmuter of its lower matter! [Look at] the Earth set in the midst of All. but rivalry will follow of the weaker with the stronger. Soul is one. is it that. that He is also One.

accordingly Death is not the destruction of those that are at−oned. But in this sermon (logos). therefore. when it's dissolved. both those in Heaven and those on Earth. or once have been. and. the Sun. on the one hand. and change. should thou cease from these. this. if when thou dost confess the Cosmos to be one. revolving is conversion and concealment renovation. should God cease from them (a thing not law to say). Yet this is not like unto that. of Cosmos. My beloved. and life. Life. Mind Unto Hermes 32 . Life is the making−one of Mind and Soul. For did He separate Himself from it. another one who thinks. so also. Moon one. And this is. in many [ways]. one is God. He makes. But if He is not only not inactive. But one is he who doth all these. and touch. 13. And what great thing is it for God to make life. in order that all things may be − that are being made. and all must die. if He's all−formed. then. and smell. for He doth not enjoy. on the other hand. and deathlessness. is God's image. and [yet] another one who breathes. and speak. And yet no one of these could be apart from God. My Hermes. 15. all are made by God. He ever is at work. and God is it − then. Cosmos is made to be all−formed. Give thou thyself to Me. thou wouldst no longer be a living thing. and Godhead one. or that are going to be made. and taste. another one who walks. but the dissolving of their union. My beloved. soul. Since. He should not be void of all form. For just as. and also Life is one. I say the Cosmos also suffers change − for that a part of it each day is made to be in the unmanifest − yet it is ne'er dissolved. [the image] of the Sun. Aeon. Cosmos [is] Aeon's. withdraws to the unmanifest. For if it hath been shown that no thing can [inactive] be. moreover. but perfect [God]. And. 14. God. Life ceasing. as thou dost hear. XI. These are the passions of the Cosmos − revolvings and concealments. for working by Himself. Himself being what He doth. for a little while. and thou shalt understand more easily how that God's work is one. and One Life in them all is made to be by God. and hear. But if all things are lives. but changing them itself within itself. if all are lives. The Cosmos is all−formed − not having forms external to itself. then. and walk. what may its maker be? For that. no longer is He God. furthermore. All things. 16. And it is not one man who smells. because the body is dissolved. For that indeed He hath no other one to share in what He works. when thou [thyself] dost do so many things? For thou dost see. how much less God? For if there's aught he doth not make (if it be law to say). Hermes. this is the Beautiful. And if thou wouldst in practice understand [this work]. all things would [then] collapse. and breathe. and Man. It would indeed be most ridiculous. this is the Good. thou shouldst wish God Himself to be some one or other of a number! 12. Sun one. and think. He will be like the Cosmos. Whereas. The people call change death. then. then He doth make all things. is God. He is imperfect. behold what taketh place with thee desiring to beget.The Corpus Hermeticum Mind: Who may it other be than the One God? Whom else should it beseem to put Soul into lives but God alone? One.

and think. then. not will aught hinder it. that than the bodiless naught is more comprehensive. For place is both a body and immovable. nor fire of sun. XI. Now things lie one way in the bodiless. thou dost have! And canst thou do all of these things. For it is like the form of reason (logos) and mountain−tops in pictures. in this way know God. think thyself deathless and able to know all − all arts. thou dost not make thyself like unto God. or swifter. and contemplate what is beyond − if there be aught beyond the Cosmos. transcend all time. nor vortex−swirl. which doth not fall beneath the sight. immediately 'twill be. He will thereby be less than Cosmos. And now consider what is said more boldly. 17. and most potent of them all. and there more quickly than thy bidding will it be. another way in being made manifest. not as if passing on from place to place. And shouldst thou will to break through this as well. Make. 19.The Corpus Hermeticum again. again. Now some of the things said should bear a sense peculiar to themselves. For this is as it were the life and motion as it were of God − to move all things and make them live. What. then. and [thus] shalt thou know God. for naught that mind conceives of God is doubtful. [but] not as lying in a place. thou canst not know Him. the swiftest. and bid thy soul go unto any land. but more truly! Just as man cannot live apart from Life. it is permitted thee. Mind Unto Hermes 33 . and things that lie do not have motion. cutting through them all. For like is knowable unto like [alone]. And bid it journey oceanwards. then. thus. If.] thyself to grow to the same stature as the Greatness which transcends all measure. for instance. 18. has He a single form. and God not [do them]? Then. and [yet] by means of bodies manifesteth all [ideas]. [then. nor auther.] of Him who doth contain them all. So understand. say we He is? − that we may not bring round our sermon (logos) into doubt. which is His own alone. but. being bodiless. and it will need no wings. leap forth from every body. For they appear to stand out strongly from the rest. the whole Cosmos itself. and there. think from thyself. the way of every life. 20. all sciences. All are in God. Think. And bid it also mount to heaven. become Eternity. Conceiving nothing is impossible unto thyself. [then. it will soar up to the last Body [of them all]. but as if being there. He. but really are quite smooth and flat. hath one idea. Behold what power. And. so neither can God live without [His] doing good. what I'm going to say. what swiftness. nor bodies of the other stars. as having all things in Himself as thoughts. or more potent. but it is the most comprehensive. And marvel not that there's a bodiless idea.

The Corpus Hermeticum Become more lofty than all height. For where is Soul. 21. in the womb. speaking. there too is Mind. For the Good Daimon said: "Gods are immortal men. by night. and their humanity is nigh unto divinity. dry and moist. Hermes: The Mind. but is united to it. old. in sea." 2. saying: I nothing know. sailing. when it becomes embodied. But in irrational lives their soul is life devoid of mind. I know not who I was. and will. For in a compound body. thou canst know God. just as where Life. and for this cause some of mankind are gods. and into them the soul. and men are mortal gods. but in the souls of men He counteracteth them. But if thou lockest up thy soul within thy body. journeying. The greatest bad there is. 22. About The Common Mind 34 . and dost debase it. both where and when thou dost expect it not − waking. there is there also Soul. In lives irrational He doth co−operate with each one's nature. This Mind in men is God. sleeping. If thou but settest thy foot thereon. this [is] His Virtue − that He may be manifest through all. but to be able to know [Good]. 'twill everywhere be seen. and lower than all depth. in after−death conditions. in sky. For there is naught that is not image of the Good. I nothing can. Think that thou art at the same time in every place − in earth. places. The Mind. is of God's very essence − (if such a thing as essence of God there be) − and what that is. young. This is the Good of God. and thou shalt not be led astray. even of things that are without a body. and quantities. So far these things have been made manifest to thee. I cannot scale the sky. who I shall be − what is there [then] between [thy] God and thee? For thou canst know naught of things beautiful and good so long as thou dost love thy body and art bad. Mind sees itself in thinking. just like juices. For every soul. qualities. doings. [and] saying naught. is instantly depraved by pleasure and by pain. 'twill meet thee everywhere. [and] dead. I fear the sea. is XII. then. the Good's own [Path]. not yet begotten. for Mind is the in−worker of the souls of men for good − He works on them for their own good. God in making. is not to know God's Good. Hermes: Is God unseen? Mind: Hush! Who is more manifest than He? For this one reason hath He made all things. But in irrational lives Mind is their nature. pain and pleasure seethe. is a Straight Way. by day. About The Common Mind 1. [and] water. that through them all thou mayest see Him. Thrice−greatest one! Reflect on all the rest in the same way with thyself. and hope. is not separated off from God's essentiality. And if thou knowest all these things at once − times. Collect into thyself all senses of [all] creatures − of fire. as light to sun. both leading there and easy. O Tat. For naught's unseen. it and it only knows precisely. XII. on entering in.

being Ruler of all things. 4. and genesis and change. giving full play to the desires toward which [such souls] are borne − [desires] that from the rush of lust strain after the irrational. His Mind is good. Mind counteracting it doth work good on the soul. and without Fate naught of things corporal − or good. Good Daimon also say − (and had He set it down in written words. why is he punished − when he hath done the deed from Fate's necessity? Hermes: All works. that he who doeth ill. my son. since they've freed themselves from viciousness. those led by reason (those whom we said Mind doth guide) do not endure like suffering with the rest. intelligible things know naught of separation. And though all men do suffer fated things. preside. Mind. not being bad. will suffer just as though he had committed fornication. But it is fated. and over these God hath set up the Mind to play the part of judge and executioner. or do some other evil deed. so is His Soul as well. the teaching (logos) as to Fate. again. But for the moment. cease not irrationally to rage and lust. burning or lancing it for sake of health. are Fate's. He would have greatly helped the race of men. For passions and irrational desires are ills exceeding great. And this being so. 3. 7. and how it is [so] different − in men being such and such. whence comes its every ill. by acting counter to their prepossessions. and being Soul of God. for He alone. once I heard Him say: "All things are one. my father? Is not the fornicator bad. Our life is owing to [God's] Energy and Power and Aeon. to these it showeth its own light. give voice to words (logoi) divine) − yea. In just the selfsame way the Mind inflicteth pain on the soul. Of men. 8. for we have spoken of these things in other [of our sermons]. But it is possible for one who hath the Mind. risks to be overset. can do whate'er XII. or commit sacrilege. my son. And for this cause he doth it − that he may suffer what he suffereth. Tat: In that case. to rescue it from pleasure. shall suffer. they do not suffer bad. or ill − can come to pass. then.] let be the teaching as to vice and Fate. we must class some as led by reason. and [then] again that in irrational lives it is not of a beneficial nature. my son. But all men are subject to Fate. though not a fornicator. which previously thou didst explain to me. The great ill of the soul is godlessness.] but that the Mind−led man. the murderer bad. 5. too. Tat: How meanest thou again.The Corpus Hermeticum plunged. nor are they ever satiate of ills. my son. to free himself from vice. For that if it be absolutely fated for a man to fornicate. For [Mind] becomes co−worker with them. father mine. 6. as though he had committed murder. But whatsoever human souls have not the Mind as pilot. then. [so that such human souls. doth truly. So. and [so with] all the rest? Hermes: [I meant not that. and in irrational lives [so] changed. as the Firstborn God. gazing on all things. O'er whatsoever souls the Mind doth. So. [Tat. Wherefore I've ever heard. just as a good physician doth upon the body prepossessed by sickness. they share in the same fate as souls of lives irrational. for these are the beginning and the end of Fate. and most of all the bodies which the mind alone perceives. but. then followeth fancy for all evil things and nothing good.] just like irrational animals. while that in men it quencheth out the wrathful and the lustful elements. pain inflict. and though he be no murderer. About The Common Mind 35 . because he did it. as the physician health upon the body. then. The quality of change he can no more escape than that of genesis. but now our teaching (logos) is about the Mind: − what Mind can do. and others as unreasoning.

and therefore they are passible. Do not. action and passion are both the selfsame thing. truly and helpfully. But impulses of lives irrational. 10. while Body is [the image] of the Form. He hath the mind for knowing God and uttered speech (logos) for eulogy of Him. Tat: But with men also. For if thou dost with accuracy. and in Greece. Thou said'st that Mind in lives irrational worked in them as [their] nature. while voice doth differ in each class of living thing. 11. on departing from the body. But further still explain me this. father mine! − do not the other lives make use of speech (logos)? Hermes: Nay. it's passion. set forth the teaching (logos).The Corpus Hermeticum it wills. son. But. XII. and Mind in God." 14. 13. Let this so far suffice from the Good Daimon's most good [words]. then. naught is impassible. and all things else. But when a man hath freed himself from body. and carry back this word (logos) unto the question thou didst ask before − I mean about Mind's Fate. son. doth rule o'er all − o'er Fate. Hermes: Well put. but all are passible. and it is just that I as well should answer [nobly]. for either they are motionless or they are moved. then. but Reason (Logos) is in Mind. taking its color from the passions. For speech is general among all men. according to each race. And if one useth these for what he ought. but man is one. So do thou understand. For that the Blessed God. nor under Fate to set [a soul] neglectful of what comes to pass. however. so also speech is one and is interpreted. father mine. son. Hermes: Yea. and in the proper sense they are [themselves] all passions. and Form [the image] of the Soul. and it is found the same in Egypt. Tat: Most clearly hast thou. Tat: Yea. my son. speech is far different from voice. Now if the Mind co−worketh with [these] impulses. Mind in Soul. and nothing is impossible to it − neither o'er Fate to set a human soul. and if the impulses of [lives] irrational be passions. But bodies are invaribly acted on. for that the one is active. and Law. Yet passion differeth from passibility. and Mind God's [image]. the former being ruler and the latter ruled. eliminate [all] captious arguments (logoi). and in Persia. but whichsoe'er it be. more precisely. rather. is the Mind's image. son. Incorporeals moreover act upon themselves. the Soul of God. Incorporeals are further moved by Mind. Tat: Why. are passions. and God is Father of [all] these. let terms trouble thee. To use the fairer sounding term. 12. while the other's passive. Hermes: Consider this as well. son. Nay. Both. thou wilt discover that of very truth the Mind. All things incorporeal when in a body are subject unto passion. co−working with their impulses. father mine. as I do think. does no harm. The Reason. About The Common Mind 36 . then. Thou seemest. he will be guided by the twain unto the Choir of Gods and Blessed Ones. [words] divinely spoken. then is Mind also passion. are subject unto passion − both mover and the moved. then is he also freed from passion." 9. For every thing that moves itself is incorporeal. to be in ignorance of Reason's (Logos) worth and greatness. while every thing that's moved is body. but use of voice. speech differs. that these two things God hath bestowed on man beyond all mortal lives − both mind and speech (logos) equal to immortality. hath declared: "Soul is in Body. he'll differ not a whit from the immortals. and movement's passion. my son! Thou questionest right nobly. Good Daimon. father mine.

18. then. should do so. of which whatever liveth. Air Matter. Naught is there in it throughout the whole of Aeon. then. son. or decomposition. is not subject to change. How then. and the conserver of the Will and Order of the Father − is filled full of Life. They do not die. [these] composed bodies. oweth its immortality unto the Mind. it is dissolved not so that it may be destroyed. and most of all doth man. that the Nurse of all should have no motion. And God surroundeth all and permeateth all. For how would it not be a thing to laugh at. Soul Air. but 'tis forgetfulness. and co−essential with Him. O son. Mind [and] Soul. For not a single thing that's dead. it is not change that constituteth death. and. but there is no necessity that that which lives. then. the image of the Father. for without number structure cannot be. though they do change from one into another of themselves. my son. also lives. is most ridiculous. but are dissolved as compound bodies. he who is both recipient of God. That thou should ask if the fourth part is not inert. the Cosmos. while Mind Surroundeth Soul. seem to thee to have no motion? Hermes: Nay. [and] Life. or composition. but dissolution of a compound. Now it is units that give birth to number and increase it. For that the Father willed it should have Life as long as it should be. that all that is in Cosmos is being moved for increase or for decrease. For 'tis not genesis that constituteth life. 15. could there be in the God. and corruption destruction. both with Him unified. Necessity and Providence and Nature are instruments of Cosmos and of Matter's ordering. as a whole. my father. that are its parts? Hermes: Hush. Soul. Mind. my son. nor of the parts − which doth not live. they are immortal all − Matter. but that it may become renewed. the Father's [everlasting] Re−establishment − nor of the whole. for through possessiong Sameness. therefore. Matter is one. and of Mind. yet naught [of it] is subject to corruption. Since. XII. for the body which doth have no motion. But of the bodies of the Cosmos each is many. For what is the activity of life? Is it not motion? What then in Cosmos is there that hath no motion? Naught is there. or any whit of him the God destroyed? Tat: Do they not. Wherefore it needs must be a God. hath been. and Sameness is their Essence. being decomposed. God. Whatever then doth live. though in very rapid motion. gives sign of nothing but inertia. father. when she engenders and brings forth all things? For 'tis impossible that without motion one who doth engender. son! 17. Know. Whereas in all the rest of composed bodies. 16. or destroyed. but rather that she is the only thing which. Air. generally. How then could any part of that which knoweth no corruption be corrupted. [and] Spirit. son! − led into error by the term in use for what takes place. these things are so. but 'tis sensation. but all its parts are subject unto it. and this whole Cosmos − the mighty God and image of the mightier One. while of intelligible things each is Essence. do natheless keep the incorruption of their Sameness. of Air. It is the terms employed that confuse men. of each there is a certain number. die − the lives in it. Now dissolution is not death. or shall be in [this] Cosmos. or is. of Soul. should be all same. is also stable. my son. are taken back again into themselves. is composed. For being simultaneous. Tat: Doth not Earth even. 19. About The Common Mind 37 . in the plenitude of Life − dead things? For that death is corruption.The Corpus Hermeticum The subtlest part of Matter is. Now that which is kept moving.

Wherefore I got me ready and made the thought in me a stranger to the world−illusion. Tat: Is He in Matter. are parts of Cosmos. behold how Matter is all−full of Life. they're purely energies. thou saidst. nor form. And in the All is naught that is not God. my son. are they energized except by God? Or art thou ignorant. The Secret Sermon on the Mountain 1.The Corpus Hermeticum For with this life alone doth God consort. and Providence. nor time. Observe this too. 21. or of Essence. But what thing else than mass think'st thou it is. Tat: [Now] in the General Sermons. and doth contact it with [his] sense. in Wending up the Mount. my son − by whom. in which God is not. then. 23. and aery creatures air. by wind. father. nor space. in just the selfsame way God's parts are Life and Immortality. By whom are. to conceive God. and that essentiality doth constituteth the energy of Essence. know that these too are energies of God. and All surroundeth all. Air. with all the good and noble [ones] − gods. O father mine! Hermes: If. [it is] not to be bad. and Mind. after thou hadst conversed with me. if it's not energized? Whereas if it be energized. nor quality. and [see] the orderly behavior of its ordering. daimones and men! Tat: But these are purely energies. by visions in the night. my son. too. for He is All. father. thy meaning thou didst hide. surroundeth God. we said. There is one way alone to worship God. Soul. are parts of God. then. Wherefore doth man lay claim to know things past. thou didst speak in riddles most unclear. 20. conversing on Divinity. XIII. in order that thou may'st attribute to it the quality of space. terrene earth. that just as Heaven. behold the ordering of the Cosmos. and [see] the Providence of things become and things becoming. son. But if thou wouldst Him also contemplate. Earth. by whom is it made so? For energies. when I became thy Suppliant. by tree. [behold] this so great God in movement. Unto this Reason (Logos). that each one of the other lives inhabiteth one portion of the Cosmos − aquatic creatures water. and when thou saidst no man could e'er be saved before Rebirth. 22. then. and Nature. and Spirit. and that materiality is Matter's energy. he seeth Heaven. and when I longed to learn the Sermon (Logos) on Rebirth (for this beyond all other things is just the thing I know not). things present and to come. and Necessity. Further. Wherefore nor size. thy adoration and thy worship pay. Water. and permeateth all. while man doth use all these − earth. and the Duration of all these that is called Good? And there are naught of things that have become. XIII. But God surroundeth all. all lives enlivened? By whom are things immortal made immortal? By whom changed things made changeable? And whether thou dost speak of Matter. and it is nothing difficult. behold thou the Necessity of things made manifest. that corporeality is Bodies' energy. then? Hermes: Matter. water air [and] fire. my son. for He is energy and power. and permeateth all. by inward parts. and by all things doth He foretell the future unto him − by birds. that thou wouldst give it me − "when thou shalt have become a stranger to the world". The Secret Sermon on the Mountain 38 . or are becoming. of Body. and this is God − the All. is separate from God. [and] Energy. by tokens in the day.

explain to me the manner of Rebirth. by God's Will. and [yet] am I a stranger to them now. And now i am not as I was before.. my son? I can but tell thee this. father. I am no longer touched. Hermes: It is the Will of God. my son. but I have touch. and the True Good the seed. The one that is begot will be another one from God. Hermes: Wisdom that understands in silence [such is the matter and the womb from out which Man is born]. and it cannot be seen by the compounded element by means of which thou seest. as they who dream in sleep yet sleepless. out of all powers composed. my son. Arrested from the senses which I had before. God's Son? Hermes: All in all. things that are forced. my son. I have had my former composed form dismembered for me. The Secret Sermon on the Mountain 39 . O Thrice−greatest one. setting it forth in speech or in the secret way. its memory is restored by God. XIII. Tat: Thou tellest me a riddle. Tat: Now hast thou brought me. my son. I have passed through myself into a Body that can never die. O father.The Corpus Hermeticum And now do thou fill up the things that fall short in me with what thou saidst would give me the tradition of Rebirth. Tat: Thou sayest things impossible. or of what seed. but what I am thou dost not understand [even] with fullest strain of body and of sight. Hence answers would I have direct unto these things. Hermes: What may I say. father. father? For I have no share of that essence in me. Tat: Tell me this too! Who is the author of Rebirth? Hermes: The Son of God. father. for now no longer do I see myself.. but I am born in Mind. 5. Tat: Who is the sower. I am a true−born son. Tat: And of what kind is he that is begotten. and dost not speak as father unto son. 3. father? For I am altogether at a loss. Hermes: I would. I have dimension too. from out what matter and what womb Man comes to birth. Tat: Into fierce frenzy and mind−fury hast thou plunged me. which doth transcend the senses. The way to do this is not taught. 4. Thou seest me with eyes. is never taught. Hermes: This Race. father. 2. the One Man. I know not. Am I a son strange to my father's race? Keep it not. Whene'er I see within myself the Simple Vision brought to birth out of God's mercy.. that thou hadst e'en passed right through thyself. unto pure stupefaction. Yea. back from me. but when He willeth it. for [now] I see thy Greatness identical with thy distinctive form.

son: That which is upward borne like fire. the fifth. fearful ones and manifold.The Corpus Hermeticum Hermes: Even in this thou art untrue. how shalt thou this perceive with sense − the that which is not solid nor yet moist. and thy Divinity shall come to birth. And now. throw out of work the body's senses.. Unrighteousness. nay. eleventh. which cannot be defined. 'Tis turned by time to growth and waning. Tat: What then is true. son. The Secret Sermon on the Mountain 40 . my son. and this it is which constitutes the manner of Rebirth. which doth not suffer change. that which is moist like water. These are in number twelve. that which is comprehensible unto itself [alone]. Tat: In very truth I lose my reason. Gnosis of Joy hath come to us. the Reason (Logos). of which in power and energy alone can man have any notion − and even then it wants a man who can perceive the Way of Birth in God? 7. and it will come. But they depart (though not all at once) from him who hath been taken pity on by God. that which no body can contain. nor any figure. which naught can bind or loose. son. son. Henceforth rejoice. Hermes: Thus is it. 8. son! How with its coming doth it chase Intemperance away! XIII. as being an untrue thing. O father? Hermes: Ay. purge from thyself the brutish torments − things of matter. the tenth is Anger. father. the seventh. And. my son. Sorrow will flee away to them who give it room. the fourth. and on its coming. Tat: I am incapable of this. Rashness. will. then? Hermes: Nay. my son. The Power that follows Joy do I invoke. 6. and it comes to pass. God forbid.. Thrice−greatest One? Hermes: That which is never troubled. Guile. and when this comes. Intemperance. my son! Withdraw into thyself. yet is borne down like earth. the twelfth is Malice. my son. Hermes: Torment the first is this Not−knowing. the mortal form doth change with every day. Not−knowing is cast out. which hath no garment. and creeping through the prison of the body they force the man that's placed therein to suffer in his senses. which is not turned. the sixth is Avarice. for by the Powers of God thou art being purified for the articulation of the Reason (Logos). thy Self−control. no few. Error. Just when I thought to be made wise by thee. the ninth. Gnosis of God hath come to us. Concupiscence. the second one is Grief. Tat: I have tormentors then in me. be still and solemn silence keep! Thus shall the mercy that flows on us from God not cease. that which no color hath. Tat: I do not know them. O father. O son. the eighth is Envy. O Power most sweet! Let us most gladly bid it welcome. the third. yet blows like air. but under them are many more. which giveth light. I find the senses of this mind of mine blocked up. father.

Now fourth. I see the All. This step.. knows himself [to be of Light and Life] and that he doth consist of these. no longer with the sight my eyes afford I look on things. For Envy is gone from us. In Heaven am I. Rebirth − no more to look on things from body's view−point (a thing three ways in space extended). on which I did not comment − in order that we may not be calumniators of the All unto the multitude. that is. the Power against Desire. but of one nature. an omniform idea. 11. I'm everywhere! But further tell me this: How are the torments of the Darkness. in water.. father. The natural body which our sense perceives is far removed from this essential birth. And now that Avarice is gone. Thou knowest [now]. by the departure of Unrighteousness. And Error flees. 13. then. air. in plants. my son. and [thus] is filled with bliss. son. driven out by the ten Powers? What is the way of it. Hermes: This dwelling−place through which we have just passed. Power sixth I call to us − that against Avarice. the Birth in understanding is complete. twelve in number. my son. my son. Sharing−with−all. before the womb. And Life and Light are unified there. with Life and Light. son. son. Hermes: This is. For. they cannot even be distinguished. Thrice−greatest one? 12. and unto Truth is joined the Good as well. Tat: By God made steadfast. though this Sermon (Logos) on Rebirth. I'm in the womb. XIII. 14. that driveth out the Twelve. According then to reason (logos) the One contains the Ten. abandoning the body's senses. the Ten. but with the energy the Mind doth give me through the Powers. is constituted from the circle of the twelve types−of−life. Not only can we never part Rashness from Wrath. they naturally withdraw once and for all. For without judgement see how she hath chased Unrighteousness away. I am in animals. while in their action they are one. to whom indeed God Himself doth will we should not. O father: This Body which is made up of the Powers. the Ten is that which giveth birth to souls. else wilt thou sin and thy Mind's eye be quenched. my son. And when the Ten is come. See how [the measure of] the Good is full. but vanquished [all] have fled with whirring wings. the manner of Rebirth. in earth. and by this birth we are made into Gods. when they are twelve in number. The Secret Sermon on the Mountain 41 .The Corpus Hermeticum 9. Tat: Tell me. For man's delusion there are disunions in them. We are made righteous. upon Truth's coming. Who then doth by His mercy gain this Birth in God. is it at any time dissolved? Hermes: Hush. after the womb. my son. is Righteousness' firm seat. and Truth is with us. And now no more doth any torment of the Darkness venture nigh. where the One hath being from the Spirit. the Ten the One. in as much as they are chased out by no less than ten powers. 10. [son]! Speak not of things impossible. my son. Tat: Father. According to right reason (logos). I see myself in Mind. this being composed of elements. on Continence I call. I call on Truth.

and hear what I should wish. the last can never be. the first must die. sing with my Will. e'en as they are in all. break into song. for full well did he know that I should of myself be able to learn all. facing the southern wind. The Secret Sermon on the Mountain 42 . Well dost thou haste to "strike thy tent". XIII. hath not passed on to me more than hath been written down. who fixed the Earth. Wherefore this is not taught.The Corpus Hermeticum The first must be dissolved. Stir not. be still! The Secret Hymnody 17. Powers all that are within me! O blessed Gnosis. ye Trees! I am about to hymn creation's Lord. for the support and use of every man. Let every nature of the World receive the utterance of my hymn! Open thou Earth! Let every bolt of the Abyss be drawn for me. sublime above the Heavens. and hung up Heaven. Ye powers that are within me. Now. but is kept hid in silence. Tat: I would. had'st thou not reached the end of all. my son. I joy in Joy of Mind. may He accept the praise of these my Powers! 18. even as I myself? 15. for thou hast been made pure. O father. and make thy worship. who made the Fire to shine for gods and men for every act. Hermes: Be still. Ye Heavens open and ye Winds stay still. about the sinking of the setting sun. Son of the One. [when I came to] the Eight. I wish to hear. by thee illumined. Thus then. Dost thou not know thou hast been born a God. my son. wherefore the Powers within me. so in like manner too when he doth rise. hear the Praise−giving with hymn which thou didst say thou heardest then when thou wert at the Eight [the Ogdoad] of Powers Hermes: Just as the Shepherd did foretell [I should]. son. [and] let God's deathless Sphere receive my word (logos)! For I will sing the praise of Him who founded all. both All and One. my son. Hymn of Re−birth − a hymn I would not have thought fit so readily to tell. to both those parts that are inhabited and those that are not. Tat: Father. Let us together all give praise to Him. He left to me the making of fair things. 16. I long to know these things. and see all things. Mind of all masterhood. stand in a place uncovered to the sky. with face to the east wind. The Shepherd. hymn the One and All. of every nature Lord! 'Tis He who is the Eye of Mind. hymning through thee the Light that mond alone can see. hear the Praise−giving now that keeps [the soul] in tune. the last death cannot touch. and gave command that Ocean should afford sweet water [to the Earth].

Hermes: But not unheedfully. The All that is in us. Tat: Yea. my son. but add. my Sharing−all. my son. my son. in the Cosmos that the mind alone can see. father. to Thee the All. for by thy Will all things have been perfected. Tat: I give thee. as unto God I. Take back through me the All into [Thy] Reason − [my] reasonable oblation! Thus cry the Powers in me. through Water. send reasonable offerings. products that cannot die. 'Tis from Thy Aeon I have found praise−giving. in−spirit it. my son. they do Thy Will. Bestower of the Spirit [upon all]. O God. and in thy Will. make known the handing on to thee the manner of Rebirth. [and] through Spirit. o God and Father. thou art the Lord. Thy Man thus cries to Thee through Fire. Hermes: Say in the Cosmos that thy mind alone can see. through me sing. too. through Air. make promise to keep silence on thy virtue. What I behold in mind. 22. thou art the Mind. Tat: By thy good pleasure have I seen this praise−giving being sung. Receive from me oblations reasonable as thou would'st wish. and to no soul. 21. Thy Reason (Logos) sings through me Thy praises. acceptable to God. father. To thee. I give Thee thanks. thanks for showing me to sing such hymns. 20. the praises of the All. that do I say. The Secret Sermon on the Mountain 43 . from us to you our praises flow! Father. through Thy creatures. illumine it. preserve. O Thou Creator. Receive from all their reasonable oblation. O Light. Thou All. O Good. O God. Tat. Thou Power of all my Energies! 19. [For] Thou art God. From Thee Thy Will. to Thee Thou Energy of all my Powers. But further I myself as well would from my natural mind send praise−giving to God. Tat: Aye. thou Parent of my Bringing into Birth. the Sire of all. my Self−control. Truth. that though hast brought the good fruits forth of Truth. sing thou through me. the object of my search. my son. sing thou. It it Thy Mind that plays the shepherd to Thy Word.The Corpus Hermeticum Sing with me praises all ye Powers! Sing praise. Hermes: Send thou oblation. my Righteousness. through Earth. Hermes: Happy am I. O Life. O father. "through the Word" (Logos). I have set it in my Cosmos too. the Good! O Life and Light. And now that thou hast learnt this lesson from me. the praises of the Righteous. son. for I have been made able by thy Hymn. and by thy Praise−giving my mind hath been illumined. have I found rest. that we may not be thought to be XIII. I give Thee thanks. Truth's praises! Sing thou. They sing Thy praise.

The Corpus Hermeticum calumniators. both I the speaker and the hearer thou. The Secret Sermon on the Mountain 44 . In Mind hast thou become a Knower of thyself and our [common] Sire. And now we both of us have given heed sufficiently. XIII.

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