VII. II. Secret Discourse about Regeneration and Profession of Silence. .. Monas. To his Son Tat. That in The God anywhere .. From Asclepius. I. On a Mountain. Discourse: The Crater is or 30 36 42 Tat. II. .. . PAET CHAP.. . .. ... Of God. XII. but mankind erro.45 47 neously call the changes destructions and deaths. EXCERPTS FROM HERMES BY STOB^US.... III. Poemandres. I.24 ... 50 55 68 77 87 Hymnody. . Concerning Understanding and Sense. VI. . wise.. God. . That none of the Entities perish.. .. To Asclepius.. . .. Of Truth.. IV.. . PAGE 16 . else. Sacred Discourse. To Asclepius..CONTENTS. but elsewhere not at all. The Key. Of Death. 96 PART II. To Tat. .. ... . From the things to Tat. .93 . Catholic Discourse. ... I... . To his own Son Manifest. and by no means . To be rightly Secret .. From the things to Tat. Respecting Common Mind. . 1 POEMANDRES. and that in The God only is The Beautiful and The Good. To his Son Tat. . .. ... VIII. XIV. That the Invisible God is most alone The Good. .... XIII. That the greatest evil among men is ignorance of The . III. IX.. X.. V... Mind to Hermes. To his own Son Tat. XI.100 104 105 .

. Of Hermes from that to Tat. . INDEX. XVI. Of Hermes from those .111 . .138 . Stobseus.. . . .. . X.. XI.. .. xi. . XII. Cyrillus Alexandrinus. . III. .117 .. . V.. . VII.140 141 148 149 149 154 156 Addendum It is possible also that to Note 2 on page 9. . . Hermes from those to Ammon. . . ... VI. . . NOTICES OF HERMES IN THE FATHERS.. .. Of Hermes from those to Ammon. Of Hermes from those to Ammon to Tat. XV.. .107 Of VI. . XIX. Of Hermes from the things to Tat. Eusebius Pamphilus. XIII. PAGE IV.] XX. 109 109 Ill 116 122 123 125 126 127 128 129 131 .. . Of the Same.139 140 141 . Of Hermes. Of the Same. Of Hermes. Of Hermes from the things to Ammon. .. . Of Hermes from that to Tat.132 PAET I.. XXI. Of the Same. . From 106 ." ch. . Tertullian. 134.. . " Every man virtuous also free.. .. X.to Ammon. Augustine of Hippo. ... Of Hermes from the things to Tat. .. Justin Martyr.. . ..108 . . XIV. IX... Of Hermes from the things to Tat. . XVII. . .. VII. V. Physica. . XVIII. .. VIII. II. Firrnianus Lactantius.CONTENTS. Clemens Alexandrinus. VIII. whom he speaks of as then " " being very ancient. [As to the Decans. . IV.. Cyprian. Hermes may here refer to the traditional " Seven Wise Men " mentioned by Philo Judseus in his Treatise. Arnobius. III. . . Suidas. . . Concerning the Economy of the Universe.] .. Hermes to the Son. Of Hermes.. IX..... ... . . . . [As to the Sacred Book..

Engelmann. Stone. as styled in Egyptian phraseology. and. 1 gion. Subsequently Pietschmann informs us. This Thoth is the reputed author of the "Kitual of the IMercurius or THE personage. Dead." or. repeti- A 1 neya. and Asclepius his disciple. p.D.((UNIVERSITY v . quot" " 3 ing Letronne. has been identified with the Thoth (the name of the month September) of that people. that the epithet Trismegistus appears first in the second century of the Christian era. since the time of Plato. before that period. 33). Hermes Trismegistus of legend was a an Egyptian sage or succession of sages. who. both of whom he instructs in the writings now translated. art." Letronne. Rawlinson's Egypt. and that. 1 Dr Pietschmann. 790. by several of the Fathers. as on the Eosetta He was priesthood. and the authorities there quoted. 2 gives a list of authorities for these facts. considered to be the impersonation of the relioi-7 and sacerdotal discipline of the Egyptian He was. pp. Paris. in his work on Hermes. that Syncellus. only. 35. in TJ i. " tion of the peyas. and Thoth became his son Tat. circa A. Leipsic. learning. " 3 Ibid. which exhaustively treats of this subject. who through it declared the will of the Gods and the mysterious nature of Divine things to Man. the "Manifestation of Light" to the Soul. however (p. Inscription Grecque de Rosette. 2 . 31-33. ranging from Plato down to He states.^ PREFACE. 136. 1875. the that time the so-called Hermeneutical writings were by collected together. the identity of Hermes with Thoth was forgotten. 1841. Hermes was designated by the " ft'eyas.

and to him was sacred the Ibis and the Moon. Lib." or Mercurius. i. as at present discovered." Hermes. Oxford Edition. Several hieroglyphical representations of him. ch. and built Hermopolis." ch. He was most fully imbued with every kind of learning. and hieroglyphics. 6. glyphics he. The 7 Lib. 1 and that of "Hermes. supposed to have existed before the times of Moses. 1.. 6 Lactantius 7 expresses himself thus (quoting Cicero. I. under various Egyptian names. ch. 36. geology.. 21. pp. and King. 389.) " Although a man. I will not say god-like. Priest. p." from his threefold learning and rank of Philosopher. " Kitual of the Dead. : "De Natura Deorum. ibid. 138. and is there worshipped as well as at Pheneus. 2 f I This Hermes Egyptians lian 4 3 " says. like Horus. Hermes Memphis ex vate Deus . i. to be. for instance. whom " Plato paid very of Thebes and and he subse- / Clement of Alexandria 5 Esculapius of in writes. by three of his earliest editors. the Egyptian great deference. ch. as. p. are given by Pietschmann. and there was but one among the ancient was worshipped as a god by them. 757. so that the knowledge of many subjects and arts acquired for him the name of ' 1 See the edition of the works of Hermes by Frangois de Foix. vi. TerfculIn ancient times most authors were supposed but actually gods to " . hymns to God. as messenger and In the Hieroauthoritative interpreter of divine things. 4 " De Anima. religious ceremonies. 35. 4." vulgarly attributed to Hermes. he was of great antiquity.viii PREFACE. and to have obtained the appellation of " Thrice greatest. quently gives a detailed account of his works. consists of three Books redivided into 23 portions and about 165 chapters. modern times. iii. p. is represented by a bird with a hawk's head. See Eawlinson's Egypt. 6 Stromata. others of astronomy." Lib. and thirty -six of philosophy. 6 assisted by the younger Scaliger. forty-two number four of astrology. Champollion the younger (" Pantheon Egyptien"). 2.. and sacerdotal discipline. . 3 See Pietschmann. 2 Comte de Candalle.



1 Further, S. Augustine relates, "He, the Lactantius had Mercury (as thought also), and his friend Esculapius (or Asclepius, grandson of the first) were


men, and became gods, Mercurius and ^Esculapius, after the Greek fashion." Cyril of Alexandria (" Contr. Julian.,"

30a, circa 412), speaks of Hermes in general thus: This Hermes then, him of Egypt, although being initiator (reXsffrfo), and having presided at the fanes of idols, is

made mention

always found mindful of the things of Moses, l&c.; and of him in his own writings, which, being
for the Athenians, are called Hermaica,' fifteen And subsequently, " I speak of Hermes, him

having sojourned, third, in Egypt

The mode, even Lactantius himself, confounded the original Hermes with our author, in the same way that they ascribed to
the Sybilline verses a far too high antiquity;, and the later Fathers, moreover, especially Lactantius, made no distinction between the genuine works of our Hermes and others
of them, as, for in-* been written at least a century Asclepius," having " " later and those, as, for instance, The Sacred Book and " the Dialogue between Isis and Horus (Stobseus, Physica,' 928, 1070, edit. Meineke, i. 281, 342), to which it is imposstance,

(Lib. v., 1762>). majority of the Fathers, in their uncritical



falsely bear his

name; some


sible to assign a

date, are


to the

same Hermes, although " Poemandres that the author of

indiscriminately ascribed it is absolutely certain

never can have written

What is strange is, that several of the learned editors of the works of our Hermes consider him to have lived before
Vergicius, in his preface to the edition printed at Flussas (1574), Paris by Turnebus in 1554, states this. after discussion, leaves the question as to his age undetermined; but Patricius (Patrizzi), in his "Nova de Universis


Philosophia," printed at Ferrara in 1591, and at Venice
" City of God," viii. 23, 26. See the extracts from Cyril of Alexandria, note from Pietschmann there.



Part III., and the


1593, says that


some time before Moses, and

as stating that Cath quotes Eusebius in his Chronicle or Tat his son flourished in the first year of Armeus, king of Egypt, which was twenty years before the death of



learned author of the

the other hand, John Albert Fabricius, the " " Bibliotheca Grseca (published

Hermaica," in his 1705-1728), has relegated all the Historia Literaria," to the later times of Jamblichus and

Even Pietschmann, whose dissertation has Porphyry. been already mentioned, makes no distinction between ^ " ( the legendary Hermes and the author of Poemandres."
Notwithstanding these opinions,


certain that the

Hermes who was the author

of the

works here translated

must, as Causabon and later writers (such as L. Menard, who thinks he was probably contemporaneous with St.

John) have shown, have been a Greek living at Alexandria, subsequently to Philo Judseus and Josephus, in the end of the first and beginning of the second century; who, it

would seem, assumed the name



in order to give

The Fathers greater weight to his teaching. Lactantius himself, and the editors of Hermes

above quoted, above named,

may have been

misled as to his great antiquity by the hieroglyphical representations of him; but the facts, then unknown, but now demonstrated, that the use of these
characters lasted in Egypt down to the tenth year of Diocletian (he died A.D. 313) at the least, and that, as Henry Brugsch and later investigators have shown, the

ordinary writing on papyrus in the National Library at





entirely in


characters, is


not earlier than the times of Nero, refute their supposiIt is, moreover, quite impossible that an author tions.

who shows an

intimate acquaintance with the phraseology

of Plato, with the Hebrew Scriptures as extant in the Septuagint version (sometimes using the very expressions therein contained), who reproduces the language of the

Sermon on the Mount and
Eevelation of

of the Gospel, Epistles,


John, and sometimes of

Paul, can

have flourished at so early a period.

These same facts






De Eouge 1 has shown, Egyptian monuments now at Berlin and
Although, as

very early elsewhere express or insinuate the idea of the Eternal FatherCreator, and of his Son begotten before the worlds, yet

dogma of the Holy Trinity is, as we shall find, expressed in far more categorical terms, and almost in " Poemthe very words of St. John, by our Hermes in his andres;" so also the doctrine of Baptism and the Begenerathe
tion or


birth, as set forth




in the third

chapter of his Gospel, as due to The Man, the only Son of God. Asclepius was said to be the grandson of Hermes, and

work which bears that name
Egypt was


unmistakably to
the ancient

times near to those of Constantine,


gion of

Moreover, that tottering to its fall. author refers therein repeatedly to Ammonius Saccas, who
died circa A.D. 241.
the founder of the Xeoplatonic School,, and who On the other hand, the clear refer-

is called

ence, by Justin Martyr, to the teaching of Hermes as to the Unity of the Godhead, 2 and the identity, almost verbal, " of a passage in that Father with a passage in the Poernandres," and the mention of him by Tertullian, demonstrate

that he wrote before or contemporaneously with the earlier of these Fathers. Many of the works of our Hermes are

probably still entombed in the libraries on the Continent; but those which have come to light, and are now translated, are

most remarkable and of very considerable im-

portance, since they are the only treatises we possess of the kind belonging to that epoch. The emphatic praise

bestowed upon them by the Fathers, from Justin Martyr 3 downwards, ought to commend them to our notice. The 4 " eulogium of Lactantius, Trismegistus who, I know not how, investigated almost all truth;" and as he and Cyril
Rituel Funeraire des Egyptiens," " Revue Archecand see Rawlinson's Egypt, i. 320. ; logique," 1860, p. 2 3 See Part III., post. See Part III., post. 4 " Divin. Instit.," iv. 9.

Etude sur





and Suidas 2 remark, his enunciation of the Son of God for the re3 4 of the and of man, Holy Trinity in Unity, generation of the immortality of the soul of man, is plain; whilst his undoubted adherence to much of the philosophy of Plato
of Alexandria

doctrine of the Incarnation of the

Attic Moses), especially in the Timseus," entitles him to be considered the real founder of Neoplatonism in the best and most Christian sense.


The former editors of Hermes were of like opinion. Thus Vergicius, in his preface to the edition of Turnebus " His teaching appears to be most excellent (Paris, 1554), and evangelical." " Behold in his theology how wonderfully


Most Holy

and evangelically he hath plainly instructed us as to So also Flussas, with Scaliger Trinity."

the younger (Bordeaux, 1574),


deserves the



an evangelical philosopher,

expounded the chief effects of divine grace upon man, and first declared how the one Man his salvation depended upon the Son of God

given for the regeneration of mankind." So Patricius also, in his "Nova de Universis Philosophia" (Ferrara, 1591;

Venice, 1593), which comprised the principal works of " In these books and fragments of Hermes, speaks thus,

Hermes will appear a philosophy pious towards God and, in most respects, consonant to the dogmas of faith. It will appear also that all the Greek philosophies, Pythagorean and Platonic in divine things and the dogmas of
morals, those of Aristotle and of the Stoics in physics and medicine, were all taken from these his books and from

those which have perished." But although this may be so, the reader must be forewarned that he will not find in these

There is no express writings a complete Christianity. notice of the Nativity, of the Crucifixion, Eesurrection, or
Ascension, or coming of Christ to Judgment, to be found therein, although there is also nothing inconsistent^ with

" Contra.


Jul.," 33c. "Poemandres," ch. xiii. 4.


" Lexicon, voce Hermes."

passage to this effect not

" passim; and see Suidse Lexicon, voce Hermes," for a now extant elsewhere.

these facts. but. teach emphatically the Unity of the Godhead. what professed to be the original Greek. of the Holy Spirit proceeding from the Father through the Son. and immediately after the invention of printing press. in six volumes folio. at Ferrara and Venice in 1472 at Mayence in 1503 and especially at Cracow. and there are clear allusions to the effusion of this Holy Spirit on the with its Seven Gifts in the shape of Fire. divided into fourteen chapters. this was reprinted." the principal work. in theory at least. were first printed and published by Adr. ] . . as has been already seen. Turnebus. the value of perceived. That these works were not unknown here in the time of Milton is proved by his words from "II Penseroso. This edition of The " Ficinus was several times republished." Ammon a work the King" (which. discursive. which were afterwards increased to twenty by Patricius. edited." "With thrice-great Hermes:" but they received little further On the Continent. however. . we shall see presently. Scripture. of his soon as the originals principal treatises was diswas them covered. in The original Greek of the 1638. " " of Asclepius to and of the Definitions Poemandres. as attention in this country. dogma the Son begotten of Him before the worlds. in 1584.PREFACE. and the Sanctifier. was translated into Latin and published by Marsilius Ficinus at Treviso in 1471. with a commentary so voluminous. xiii On the other hand. Thus Hermes was not a mere Platonist propounding the means of attaining moral and intellectual perfection without reference to the facts and doctrines of Holy World. the they of the Holy Trinity God the Father. but in a Latin translation only. nearly useless. but subsequent to his epoch). with . and argumentative that it is Nevertheless. with . is not of our author. instrumental in creation. in one volume folio. by the Carmelite Eosselli. in great part a The "Hermaica" have been unaccountably neglected in England. at Cologne. the Word. Christian. they were committed to the Poemandres.

at Paris. A complete translation into modern French of all the works ." by Foye de Candalle. 2518. Gustave Parthey has done a great service to early Christian literature by publishing at Berlin. by G. from a MS. an entirely new edition of the "Poemandres" in the original Greek. 1297. of the 16th century. of the end of the 13th century.. one Of the Power ' and Wisdom of God. de Preau. There exist several old French translations of the "Hermaica:" one by G. in quarto. Franciscus Flussas republished the "Poemandres" in Greek and Latin. collated. in folio. and accompanied by a close and admirable Latin translation of his own. as already stated. by Francis de Furia with the Turnebus edition. "Nova de Universis Philosophia libris quinquaginta comprehensa. in 1579. D. at Bordeaux in Francis Patricius (Cardinal Patrizzi) reprinted the works attributed to Hermes which are extant in Greek 1574. of the 14th century. No. in 1591. in folio. again printed in 1626. 1574. This publication of G. by Angelus Vergicius. been . we shall find are not " " Nova de Universis Philosophia at Ferhis) among his rara. Hamm with the edition of Turnebus and numbered 2518. in 1854. 1220 in the National Library at Paris others. he has not yet performed. at the request of Parthey. at Bordeaux. Parthey is most carefully edited. in folio. a preface. it is to be lamented. in 1593.' the other 'Of the Will of God. Joly and Hub. another. with 1220. Plut. auctore Francisco Patritio. in the Laurentian library at Florence. with a comment. Eobertus Meiettus being the printer. No. published at Paris in 1557. at Paris. 33. Parthey also consulted MS. (some of which." at Venice. which had been written by the hand another Angelus Vergicius at Venice. " Two books of Hermes Trismegistus. in quarto.xiv PREFACE. collated that of by D. in quarto. in the same library having. which promise. in 1554. In the preface he promised an edition of the other remains of Hermes to be found extracted in Stobseus and several of the Fathers. Ixxi.'" " another of the Poemander. Nos. 2007. and again under a new title.

At Bologna. in his " Physica et Ethica et Florilegium. was printed a dissertation on the Hermaica. beyond the "Poemandres. the translator has not been able to obtain a copy. 1820. of which. but which contains a mine of infor- mation on the general subject from a vast variety of authorities. relates mostly to the legendary Hermes. correctly edited by " Augustus Meineke as part of the Bibliotheca Scriptorum et Komanorum Gra3corum Teubneriana." contain large Excerpts from Hermes. Nevertheless Academy the conclusions of the writer have often been adopted as correct in the present volume. In 1781 Dietrich Tiedemann. "after Egyptian. as already stated. Engelmann at Leipsic published a dissertation on Hermes Trismegistus by Dr Eichard Pietschmann. and sometimes incorrect. by Dr Louis in 1866. At 1855-1860 were published at Leipsic the complete works of Stobasus in six volumes. the author of several works on the philosophies of the Greeks and Egyptians. . Greek. attributed to xv Hermes was published at Paris." In 1875. Professor of Philosophy at the University of Marbourg. This translation is by no means literal. and the notices we have of them in the Fathers of the Church. which contains much This work was crowned by the curious information. published at Berlin and Stettin a translation into German of the Poemandres." " which. a critical dissertation on the authorship and contents of the Hermetic books respectively. in quarto. and again in 1868 in small Meuard. and Oriental sources. It is prefaced by abbreviation. Some others are referred to by Me*nard in the preface to his volume. of Inscriptions and Belles Lettres. however. These constitute almost all we have of his genuine works. and may be considered introductory to the present volume. and not to our author. often an octavo.PREFACE. but is discursive and not sufficiently discriminative." which." which we possess entire. or Treatise by the Hermes Trismegistus of God's Might and Wisdom. however.

which he had learned from Nofe." to Tat. which consists mostly of dialogues after the manner of Plato. are therefore not included in this although we find there plagiarisms from the Hermes and many statements accordant with These are : Christianity. which are " extracted from that work by Stobaeus in his Physica." "Ethica." which are quoted in the works of "Digressions of Alexandria Cyril against Julian and some portions of the books of Hermes to the earlier Ammon. and in part mankind generally. in the wonderful Knowledge of God and of the Creation and of Piety. The genuine works of our Hermes now extant and here and presumably belonging to the latter part of the first century and beginning of the second. The Poemandres. being a colloquy between that personage who represents "NoDg. original evident anachronisms. The "Perfect Discourse" (\dyoc. translated. for which we are mainly indebted to the excerpts made by Stobseus in his "Physica. 2. the remainder Hermes instructs his son Tat and his dis- and grandson Asclepius. reXziog). tained in the Christian Fathers will be found in Part III. ciple . because containing statements and doctrines which are inconsistent with his. The first alone bears that name. and are either of Egyptian and heathenish origin." with a few sentences quoted by Lactantius which are not The citations from Hermes conto be found elsewhere.xvi PREFACE. and besides contain volume." and calls Ammon into council presumably that Ammonius Saccas who was the master of . The eleventh In chapter also contains a dialogue of a similar character. 1. which bears the title of Asclepius." the Wisdom and Power and Providence of or "Mind" God. Several portions of the books of Hermes and his son Tat." of which he is by common consent the author. are " 1. and Light with Hermes himself. Life. The author speaks of Hermes as "my grandfather." but which are not his. Other discourses commonly called " Hermaica. or savour of the later teaching of Plotinus and Jamblichus." and the " Also fragments of the first book of the Florilegium.

wherein the author. of. 23 and 26 of Lib. and maintains that it is a great privilege granted by God to men the power of making gods.D.1 is simply a proof of the uncritical judgment of some of the Fathers as to chronology. and quoted from. as are in Lactantius in and Stobaeus such of the extracts Greek. which is well known and acknowledged. 241. That Lac- tantius quotes this work more than once as of Hermes himself. thirty 1 Pantomorphosis. are at variance with his genuine writings. xvii Of this. Osiris. and sometimes as to exact authorship. which It contains. Hermes for most probably lived some short time before the epoch of Constantine.. which Patrizzi corrected after Stobseus from a 1 Lactant. It is plainly the production of an Alexandrian of the Egyptian religion.PREFACE.six the of and of horoscopes. 18. Instit. Stobseus. 281)." denominated " Ko>j XOO/AOU (Patrit. VII. and Almenhorst at Frankfort in 1621. Physica. L MS. and destruction of the population. and A second discourse. who assumed the name and discipleship his own purposes. That this is not from the hand of our Hermes is at once apparent from its contents. also found among the "Hermaica.. it contains a distinct defence of the worship of statues of the gods formed by the hands of men. except Plotinus. Jupiter Plutonius. amongst other things." is " a portion of that called the Sacred Book. and applies his description of the calamities of Egypt as if they were the afflictions to come upon the earth in the last days. and died in Alexandria A. of of cult and of the of Isis and animals.. sacred He shrines. there is only one version extant a Latin transla- tion falsely ascribed to Apuleius (which existed also solely in the time of St Augustine. as a prophet. Divin. viii. 276. Further. laments in touching terms the abolition of the ancient national religion of Egypt and the approaching triumph of that holy land of the country and of its devastation the Christianity. speaks . who cites it in chs. an eloquent address to the Nile. . and which was published with his works by Aldus in 1521. of his "City of God ")." Meineke.

his brethren. on account of his youth. to become his escort. It is in places Platonic. and of metempsychosis." Hermes is spoken of in these words he Hermes. and there are few indications of its exact date. being a dialogue between Isis and his son Horus." and quotes many passages of the " It is written with eloquence. who conversed with me often alone or in presence of Tat. Hermes then excused himself to all his sur- roundings for not delivering the entire theory to his sdn." Ammon tions ("Opoi) of Asclepius to " King Ammon. as \ if citing the Timreus. he ascended towards the constellations. probably of Alexandria. by the counsel of Pan and Haephsestus. and all those to whom the Almighty Providence reserved an exact knowledge of the things of heaven. Poemandres. his son and heir of his science. But he had for successor Tat. and having seen. concealed the most part. It is denominated the " Definiis master. being silent with wisdom. and it quotes also by name Hermes. in order that all the duration of the world hereafter should search out these things. and having committed them to characters. found at Enclistra. understanding all things.xviii PREFACE. and shortly afterwards Asclepius. in the island of Cyprus. with Momus. son of Imothes. For what he understood he committed to this production : " characters. of the middle or end of the third century. It is a strange production. it must be attributed to a GraecoEgyptian. and speak- ing opportunely. on the creation of the world and of f souls. and partly the account by him of the Creation in " PoemBeing apparently a summary of the GrsecoEgyptian philosophy. and thus having ordered the gods. and having considered them was powerful to explain and show them." From this it would appear that the writer of this that is." He calls Hermes my the king is supposed to be present. and the main portion is . who also saw the whole of things together. but it is scarcely Greek In at all." and is quoted by Lactantius with a like want of critical sagacity. discourse was posterior to Asclepius. considered them. andres. A third fragment of importance \ usually included among " the Hermaica.

exists throughout all the order of the worlds. without and Wisdom itself. independent and Holiness Life of Goodness the Light and mankind. above all. Founder (xrfoag). Maker (vrotqrrii). to which Fate and Necessity are wholly subject." The theological and philosophical teaching of our Hermes for he was both a theologian and philosopher. is Unity. and must have been composed many years subsequently to the " Poemandres. . never inert. the Only. but ever acting in every part of His creation. Nothing can subsist or move apart from Him. He is Almighty the Supreme very Life and Light Itself. Who has in Himself all things that have been. He would be no place. xix occupied with the praise of King Ammon and other kings. If any evil exist in creation. everlasting. The whole is alien from the spirit and diction of Hermes himself. ineffable. The universal Harmony of the KoV/Aos. may be thus summed up First and foremost he insists upon the being of The God. pervading and energizing all things by His particular Providence. which is eloquently Motion set forth. : or shall be. the Holy. of the Universe at His own mere Will. incorporeal. the Eternal from eternity. the Beautiful. itself. and than the medium in which the motion takes If He ever ceased to energize. (Mevriis). Creator (dq/uiovpybs). an Unconditioned. the object of none of the senses. and is the but this Motion must be generated and continually energized by some Being superior to and stronger than that which is moved. condition and quality of the Eternal. are. incomprehensible. and about all. invisible. inimitable. it is as it were by way of rust or excrescence only. immaterial. invariable.PREFACE. upholder and governor the One. and in no sense the author of anything evil or base. and the True. in all. self-existent Essence. Intelligence Deity. infinite. He is the perfection and the sum of The Good. demonstrates that He can be but One. of time. and cannot be attributed to the form or figure. This Being. colourless.

and all the living existences in them. and harmoniously ordered through the operation of Mind ("NoDj"). but there is none such. coessential Opoouff/bi) with Himself. the Mind calls Universe out of chaos. The God before the moist Nature which appeared darkness. visible and sensible. A name. The God created Man after the image of Himself. the Wisdom of God. the Heaven. begat the Perfect Word. as His child. pre-existent in the This "Kotos'" so created. not as names.xx PREFACE. same reason and because it is the instrument of God's Will in new creating. out of (' Man by to the Will of God. but this never can be. First One and only. through Whom is access in prayer The Father. the Earth. and shining Word. the Second God. that viewing all things he may admire them and thenwonderful order and harmony. He is inexpressible. Hermes of the Deity. Man has a divine nature. Mankind. between the two. as being wholly instinct with The He gives the same appellation to the Sun. brought into being. the Stars. whose administration constitutes Fate. Thus. We call Him Father and Master and Lord of all existences. the immortal and mortal. applied themselves to the conformation of the to the Idea. The Procession of the Holy Spirit and His instrumentality in Creation is enunOne Divinity. for the ciated. name implies an elder or superior and has no name. The Lord of all things. longer God. the God of Fire and Spirit proceeding from God. ineffable. second God. Through this Word were the World. and loved Him as His own Son a sacred. The mode of the creation is shown in the form of a Vision displayed before Hermes. Which with the Seven administrative Spirits created by it. . an immortal and divine animal. out of two natures. but appellations derived from His benefits and His to give the works. according Archetype or Pattern. exceeding all the ability of men to declare Son of God The One This. and in several portions is related in the very words of the Septuagint version of Genesis. apparently according to the creed of the orthodox Greeks.

He is ever desirous and willing to be known. Man has become depraved. Desire. fallible. but has free choice of good and evil. then. and ascent to Heaven. To attain this state. darkness. and corruption of the body. and who wish for this knowledge. He reveals Himself by imparting to them of His Mind. reject the depravity and ignorance of earth. which. that Man may contemplate and worship his of The greatest disease of the Soul is ungodliness Creator. its vices and excesses. part of His Essence . and was infused into it. Such men therefore have their humanity near to Deity.PREFACE. It is threefold Mind Spirit. which can receive or Eeason. to the presence of God his Father. being a portion of the Soul with which God animated the Universe. Man. cannot know The God of himself. man becomes fitted to ascend to the Ogdoad. an independent incorporeal immortal energizing intelligent Essence. piety. salvation. which is of the very essence of the Divinity. and become a consort Deity. Who can alone show the way of salvation. men must hate and mortify the flesh. Who is willing to reveal Himself to all. but that The light is to the Sun. temperance. the wickedness. This Mind in men is God. being an imperfect. of accomplishing this. to become immortal. but those to whom The God of His own free will imparts this faculty can do so. and ignorance of God. and to those who are pure. was created before the body. and joined to it as the Not that Mind is God. When and acquiring in their place the ten cardinal virtues. They must seek the knowledge of Him. these shall be so acquired. and God. The mode which can only be done by the help of God. they become this Mind. the eighth Circle. xxi because he has a Soul. where Truth does not exist. they must recur and look in heart to Him. The God created all things perfect. for He is their very Father. which is virtue. and composite being. God is the cause of Mind. having intellect and speech immortal properties. is by ridding themselves of the twelve principal vices. when they leave the body.

are whirled about the universe is are converted into devils. but the There can be no destruction of what is of God and in God. and surrender themselves to its passions. to worship His Creator in His presence. is partakers of Divinity. and praise. to and and Him be united to Him. are three several anthems of praise and blessing "verbal rational . and to contemplate and adore " In the " Poemandres in holy Silence. and divine (&%/). Soul survives.. becoming entirely in harmony with God. and His good Spirit must lead men thereto: those thus God. attained in the present life. or to that by Christ taught in the New Testament. nor has Fate. Baptism is to be added. condemned to misery. the great end of Man is. but becoming more and more wicked they are given over for vengeance to the evil demon. tormented by wicked demons and fire. becoming who dissolved. Those who adhere to the body. of His and This Powers and Virtues. having attained In death the union of soul and body The Supreme Good. and. when thus purified regenerated. after death. They are rewarded with immortality both of soul and body. any power over those are thus pious and regenerate. The the enlightening Word of God the One Man by the will of God. they are given over to be tormented by evil passions and lusts. may happen even in the body. the Man. Finally. No allusion however made by Hermes to the Egyptian judgment by Osiris. employs himself beyond the eighth or perfect zone in hymns of happine&lv. are abandoned by God. From the perishing body (which is not a destruction. they attain not unto The Good. but a dissolution of the union in order to be renovated) a new body arises. or to immortality. and becomes immortal This cannot wholly be through the immortal Soul. mankind to the same Neither any evil. but.xxii PREFACE. retrograding to reptilism. by the gift of This is it the Eegeneration (fl-aX/yyewstf/a). author of is regenerate will strive to bring all blessed state.

or the Crucifixion." The astronomical teaching of Hermes is merely inciThe whole dental to the rest. but it is fair to admit that. It is ally the Zodiac. or Universe. is mainly the same as that of remarkable that Hermes is anticipates modern philosophy by insisting that there no void in nature. and is simple enough. and Planets the latter perhaps whole cosmical system the round the but Sun." There is a certain likeness in these to the ancient Egyptian hymns to Ea. with the Polar Star for a central pivot. He was aware of the difference between the revolutions of Venus and Mercury and those of the other planets. as neither within that of Paley in his Natural Theology." but a much Thus does greater resemblance to several of the Psalms. and . especiUniverse of is in the form of a sphere. Hermes inculcate or imply several of the main doctrines and objects of Christianity. of the Plato. Fire. Death. of to have inferred the the Earth also rotundity appears fr^-.PREFACE. or Ascension of Christ. and Bear. one of them denomi" Hymn of the Kegeneration to The God is "whose only passion to be The Good. revolving round the Earth in an organized Harmony of one external. Eesurrection. Nature is composed He Earth. and Water. diagonally to the Equatorial Circle and the orbits of the planets. or Perhaps they did not Coming to Judgment. Firmament. of seven inner. to Hades. circles. four Elements . the varying motion of the Planets being accounted for by a resisting medium. Air. He asserts plainly enough that the Earth itself is stable and immoveable the Constellations. fixed in a solid Harmony thereof. Moon. as before observed. j that of the Sun. sacrifices " xxiii nated "The addressed to the Deity. come within the purview of his " His intention. drawn round it by the COL stellation of the The whole system of this KoV^oj. and to the Litany of Ea translated and published in the "Eecords of the Past. but does not account for it. circulating round the Earth also. he does not notice the fact of the Nativity upon earth. and Osiris.

and style though Alexandrian. and deducing from this the immortality of the human so west body. . whose writings he had certainly studied. involved.xxiv PREFACE. It is. The aim of the translator has not been to produce a flowing version. thus. in 1877) and from other authors illustrative of the text. but. without dialect. of course. with a number of technical words to translate. : 1 Cor. but in the notes several extracts have been given from the Dialogues of Plato (as edited by C. mystical. Paul. The God can become extinct or disappearing. affirming the future eternity of existing matter. it would appear. or a pithy abbreviation. with that of Philo Judseus. or with that of the Grecian sages generally. " Thou foolish one. and logical. with which it has many points of resemblance. if essence or nature. and renovated in another form." not quickened except &c. that which thou thyself it die. tautoand obscure. are resolved into some other that none of the works of perish. at Leipsic. or an elegant paraphrase. Many Holy Scripture Version of the it is New from the Septuagint and Testament have likewise been noted passages of the Eevised with the same view. but often rugged. 36 is His reasoning resembles that of S. xv. F. desirable to state that the language is of our Hermes semi-classical. Hermann. but to render the original into English with as much literal exactness as practicable. impossible in this volume to contrast the theology and philosophy of our Hermes. belonging to the Greek philosophy which renders it difficult It bears much resemblance to that of Plato. Finally.

to learn and " I." (a) (e) 1 li/volets ftoi. POEMANDRES. (c) ^tvoioi. 3). like as those oppressed in sleep from satiety. and saying to me. A . and the word is used by Hermes several times in that sense. and my bodily senses also calmed down(d). was formerly synonymous with etvTG&ip. CHAPTEK 1. stand the nature of them." I " I wish to hear. happening to call out " name. and I . " p. but no former editors have adopted this meaning. 1 Entities (&)." He says to me again. (g) 'O TVS? Avdsyrfots Not^. thy mind whatsoever things thou wouldest learn.UNIVERSITY HERMES TRISMEGISTUS. or fatigue of body. 2 2. and I am everyPower. and to under3. having undej^tgod (e). says. or Dominus. will teach thee. and to know The God this. (6) ray Smov. (d) (/) yituvett. What wishest thou to hear. what." Flockman. but subsequently came to mean l|ovov<7Tjj?. I. in me (a) becoming on a time concerning the and my meditation (c) having been exceedingly sublimed. who art thou ?" of am The Mind The Supreme Poemandres. " " Shepherd of man . 2 Av6err-/i$. " " 1 1 where with thee. toknow?"(/) I say. " Shepherd-man. " Have in said." According to Menard (Preface. (g) I know what thou wishest. luxury." He Thou. and my to contemplate . vo9]<rats. indeed. I supposed some one of very great mag- THOUGHT nitude. then." " I wish to learn the Entities. with indefinite dimension. according to the scholiast on Thucydides (Hesychius and the " Thesaurus " of Stephens). I say.

(6) ypdiaQyiit. so that it seemed Earth and water remained to be suspended from it. and darkness upon the face of the deep (Ina. means ? And I shall know. and giving forth smoke as if from fire. Nature.oe." Also Genesis i.aTog." may mean to Here 2 it would appear mean " : Heat. " that the Light. and having beheld I was gladdened (6) . and they were moved by The on-borne (g) . a.) the water. See ch. description of the primitive Chaos closely resembles that of Plato in " Timeeus. and emitting a / certain sound ineffable. 4. and I see a spectacle indefinable.tvet. upwards and the air being light followed The Spirit (/) it ascending up to the fire from land and water. 3 See ch.2 HERMES TRISMEGISTUS. He says.. (d) si. 5. 30 created. (a) TYI fiix.Ta. (/&) It is to be observed. so that I imagined myself having seen the dark- ness changed into a certain moist nature(cQ." I said. Then a noise from it was as I supposed(e) the voice of Light. thy God. Sept.ax. . and note (1) there. and immediately all things were disclosed to me in a moment . that the translated " Fire. and Thou renewest the face of the earth. the fire of the Holy Creative Spirit. once for all. Sept. iii. post. sinuously terminated (c)." 53. mournful. Septuagint) and void (oix. inarticulately sent out. (g) rov siritpspoftsvov wvevftetTtKov Ao'yov.). Speaking this. light and sharp and drastic also. From the Light a certain Holy Word descended upon sprang forth from the moist nature on It was high. darkness was brought down in part having become dreadful and horrible. Word 2 to hearing. MIND. (/) 1 r<a KvevpotTt." whether visible or invisible. unspeakably disturbed. and. he was changed in the form (a). which is too diffuse to be here quoted. " Hast thou under- stood this the spectacle and what it (A). and a pure Fire l Spiritual 6. Sept. post. all things having become light." He " I am said. 7% dfivaaw. (c) (e) " vypdv Ttvct Qvaiu. unarranged. " Greek word " ^up" Thou sendest forth Thy Spirit. civ. in themselves so not to be distinguished from as mingled the water. after a little. Who is before moist nature. they are Compare Ps. 3 Then the Poemandres " to me. more pleasant and joyous.) and the Spirit of God moved upon the face of (kTrstp&psro IKKVU. iv." This . 2: "And the earth was without form (dopxros.

The Light shineth in the darkness.POEMANDRES. 8.. and the World having become illimitable. Son of God. " ? tx. thus of necessity to finish all things as beautiful. for the union of these is the life. having 7. 532) When the Creator (jtyfttovpnecessity be generated by some cause. and subdued (c). and the life was The Light of (the) men. (e) foa/oqQYiv. vol. Part III. to have assumed a stationary (d) But I comprehended (e) beholding these things. Xoyo?. in the " " O Ao'yos reXg/o? (attributed also to original Greek. and the fire to be restrained by a very great force. had written to this effect (see the " All that is generated must of paraphrase by Jowett. There was The true Light. 1. And in numberless powers. 11). " Div. seeing that ." Greek)." He says. post. (b) ecyocvft/aetyrog. ineffable Father of all had in view an eternal archetype (or pattern). Word(a) out of Mind. 26 " God hath given unto us eternal life. ever looking to what concerns this. for they are not dis. See the extracts from Lactantius. The eternal. expressions. yoj). at not his similar but Hermes. length. with become acquainted that. tinct ' saying this He looked me in the face for a long But He I trembled at the form of Him. iii. and the darkness apprehended it not." I said. in the a created pattern could not have been beautiful. which lighteth every man coming into the world. " In the 2 Compare John i. To imagine the archetype created would be a blasphemy. : In Him was life. and this life is in His Son" (1 John v. But when I was in astonishment. Father God . I. Inst. where he quotes." " Know thus : that in thee seeing and hearing is Word of The Lord. but The Mind. (a) 3 that existing (g) before the indefinite beginning voog (parsfvo. He says to me " again. 3 that which appeared out of darkness but The luminous " 1 What then ?" I say. worked out the idea and power of To have used it ." (" God was The Word. because of the word of the Poemandres. and the Word was God. that so time. 6." iv. Didst thou see in The Mind the Archetypical (/) condition. c. form. in I mind The nodded beheld my Light. being (&). having used for this purpose a certain pattern (-zro^aBdy^aT/). and The Word was with (The) God. (g) See Lactantius. 4 beginning was The Word. " from each other. : Tiimeus" (28). (/) etp%TV7roy ' <Bo?. and I thank thee." 2 " But understand The Light." And see ibid. v. : 3 " Plato. (c) (d) 1 artifft!/. work). " The same was in the beginning with (The) God. from the book.

of the Nature. out of which. Compare Rom. 23. that the visible world is formed after the pattern of the intelligible or invisible (see ibid. Meineke. formed an imitation (d). " Of the Four the constitution In " Timeeus" (31. Who being God of the Fire and Spirit. 31). being perceived through the things that : are made. but Idea." I (a) are " say. and the Life was the Light of the Men. 4. i. But the Mind. 2 : generation and destruction. i. moreover." 4 This paragraph seems to relate that the God of Fire and Spirit pro ceeds. These then. vcvv i the world is the noblest of creatures. and note. and . which. since the creation of the world. rov Ao'yo". and Air and Earth. begat (K) by Word another Mind Creator (i). iii. " This Poemandres to me. Elements " whence constituted / ) / the beautiful World (c). " In by sacrifices). leaving no part nor power of any without. (Ji) (/) (i) VTreipxav. and the World. from the Father through the Son. The God is Mind (of the World) Matter. 82). dTSKiiwe. 2 ch. is the copy of something. that subject to to which. are clearly seen. 20 " For the invisible things of Him. remarks ^that Plato held that there were three great beginnings or principles The Matter. ix. but with the definite article "The Word" is intended.4 (a) vTTfarri. 32) Plato says \]/ For the constitutor of the World took each one Whole.4 HEEMES TRISMEGISTUS. and God is the best of causes . (jB^*/) The God. first and especially. See post.qffXTO. (e) ffroiiceiav. ch. according to the creed of the orthodox Greek Church. being thus created according to the eternal pattern. " It was necessary that the copies of things in the Heavens should " be purified with these 3 (scil. The Idea by whom. and from the whole concludes. because the perfect living creature should be of perfect parts. making the World by means of the elements (e) of Itself 2 and progenies of souls. in his Physica (309. (vvvTourfs) : it of the Whole of Fire and Water. . ." (/) 9. taking the 1 (6) Aot/Bot/o-ec. (d) (cj} He to me. 3 originating (g) Life and Light. "From Word (6)." and Heb. incorporeal Essence in the intelligence and phantasies of The God. xiiL 21. and Word. being masculine-feminine. Speech. and beholding they ? Again the will of God. (c) ftfft.also that out of the remnants no other such thing should become. " " Stobseus. The God. Him was Life." 1 In this treatise Xo'yo? is used with three significations "Reason. His everlasting Power and Divinity. Compare John i." constituted He argues thence that there can be but one xoV^o?.

L 20 iii. . and the Seven Stars " (ibid. 10. . . irvsvfAKTi (Spirit) ctvrw -Kottja. ^vyf^ig Septua- the heavens and upon the earth. i. 3) . 20. and all xeti the r<a host of them by the breath " rot/ orof^etrog of His mouth vj (tvTtptuQwciv oturui/. . 1 (e) " The Seven " The! Spirits which are before His throne (Rev. "apart from Him ") was not " anything made that was made (John i. that encompassing the circles. x. 2 That Hermes held that Fate and Necessity are wholly subject to the Providence of the Creator. one of the Seven Holy Angels which present the prayers of the Saints. ciii. see ch. viii.. 6) "I saw the Seven Angels which stand before God " " Seven " (ibid. whether thrones. and was united to the creative Mind(c). 6. ^ivuv poi^a. for it was of the same essence (d). turned about its own creations and permitted them to be turned about from an indefinite beginning to an interminable end. left to be matter only. 15. i." " All " xxxiii.). Meineke. xiv.4 and the irrational downborne elements of Nature were 11. (b) slfteipfisvYi. things were made by Him (i. . (d) ofAoovatos. The " and without Him Word). For in Him were all things created in gint). created some Seven Administrators I. (xuplc dvrov. which are Seven Spirits of God " (ibid. 2) Angels" (ibid. or principalities. and which go in and out before the Glory of The Holy One" (Tobit. Revised Version). and making them revolve with force (e). i. 4 Ps. See Rev. Part II. or dominions. " . by Stobeeus (188). i. iv. v. things visible and things invisible. 5 1 encompassing in the sensible world. and their administration is 2 called Fate (&). and see the remainder of the passage before quoted.e. 5) " The Seven Spirits of God. 3. 48 (post. All " things have been created through Him and unto Him (Col. viii. See Heb. Immediately from the downborne elements sprung (a-). sent forth into all the earth" (ibid. . quoted next page. 3 By the Word of the Lord were the Heavens made. circles forth The Word of The God to the pure creation of all 3 Nature. \ . But the Creator Mind along with The Word. and the Excerpt by Stobseus . . . 4 It is remarkable to recognise here the test epithet of the orthodox at the Council of Nicsea. Meineke. i 4) Seven Spirits of God. Ps. v. 47. 3. or powers. (c) ru ^^vovpy^ vu.). 20 and the extracts from Hermes 15). 7. " Who is the Image of the invisible God. the first born of all creation. for they begin ever where they end. 1) " Seven lamps of fire burning before the throne. ^ (183) (post. Part II. 8) Raphael.POEMANDRES. (a) Sfo/x/rree?.

Having all the dominion (/&). dry appear" place. 2 iii. through Whom also He made the worlds. He too willed to create (e). wild and tame beasts. but emptied Himself. becoming (g) in the creative sphere. (6) Aoyov. 6. (h) i (g} ysvopevos.ctTciov}ffois rqv xrtaiv. Eevised Version). having image of His Father. Revised Version). Having considered the formation (d) of the Creator in the Father. (d) x. 2 His own child. The Mind. the unspotted " mirror of the Power of God. " vii. i. (/) d'7ri%<i)piat)v. and was parted (/) from the Father. " Who being in the form of God counted it not a prize to be on an equality with God." appointed heir of all things. begat (engendered) a Man like to Himself. ii. and amidst water. moreover The God loved His own form. 26). post. ch. and an earth compacted out of " See water. 1 just as The Mind willed. " And God the heaven be gathered under said.6 HERMES TRISMEGISTUS. and the earth sent out from itself the four-footed animals which it had. (e) qfiov'hyj " There were heavens from of old. 3 and to this delivered over all His own creations. for it did not afford them reason. i. x. " His Son. 9). (&) But the air brought out winged animals. He hath declared Him. For. as the Mind wills from the downborne elements. But the revolution (a) of these. and upholding all things by the Word of His power " (Heb. the first born of all creation " (Col. 13. taking the form of a servant. . Revised Version). But the Father (c) of all things. 12. 5). Let the waters land the let and unto one (Gen. He considered the creations (c) (a) KtpiQopdi. for He was very beautiwhom He the ful. Who being the effulgence of His glory and the very image of His substance. brought out irrational animals. and the image of His Goodness (Wis- dom. kingdom of the Son of His love" (Col. together 1 2. i. 3. by the Word of God (2 Peter iii. being made in the likeness of men. and the water swimming. Whom only begotten Son. loved as 13. 15). and both earth and the water were separated from each other. The image of The invisible God. being Life and Light. serpents. in fact. u "Wisdom is the brightness of the everlasting Light. and being formed in fashion as a " The He man He humbled Himself" 3 " The (Philipp.

being the compound of the two Pythagorean ratios (as to which see ch. " The first born among many brethren. and having j essence (b) of these. in Timaeus Plato. and meet again at a point oppoThe first moves in a circle from to that of their first contact. and over the irrational. Lactantius (Divin. (/) vctptwj/tv. See post. 2 ch. (c) xscTotz-ovsjaflC/. iv. looked 3 obliquely (/) through the Harmony. and Venus. writes (after saying that God arranged the thin and light 3 An internal forms and numbers. the Sun by 2. along the side of a parallelogram supposed to be inscribed cross . having intervals in ratios of twos and threes. post). breaking through the (a) [AtrsblliQV filets (d) tvtxtiftfvov. together with another similar one from Asclepius. 6) quotes nearly the whole " of this passage. according to produced having Fire was part of the cosmogony of the Platonists. 1). the remaining four with unequal swiftness to the three and to one another. iv. having the . to put them together as far as was possible. Mercury. the second that of the Ecliptic. He bade them move in opposite directions to one another . Jupiter by 9. 17). 2 He 14 And He having all dominion (e) over the mortal living things of the world.POEMANDRES. but all in due The Moon is represented by 1. applying it to Man in general. three of either sort. 3. When God put forth Water and Earth and Air Fire and His hand to order the Universe. and again . 1 rd^ta." The Harmony of Heaven is described in the Timseus (35 and 36) : " Heaven revolves round a centre once in 24 hours the orbits of . the second also moving in a circle along the diagonal of the same parallelogram from right to left the first describing the path of the Equator." " It behoved Him in all things to be made like unto his brethren" (Heb. and xiii. three of them. the circles. iii. Venus by course." applying it to Christ. with equal swiftness. of the brethren learnt the I. to right. them He fashioned been (-Trspvx&r*). Mercury by 4. and partaken of their / willed to break through the circumference of nature. and to depress (c) the force of Him resting (d) on the fire. (53) (in the main according to the Pythagorean system). ii. Saturn by 27. the Sun. (vii. but the sphere of the other or manifold was distributed into seven unequal orbits. 7 who were enamoured of Him 1 but each made Him participate of his own order(a). (e) e%ovfftotv. Instit. as should be most beautiful and best. " elements above and the thick and heavy below). the Fixed Stars in a different direction from the Planets. To the sphere of the undivided He gave dominion. in it. (b) ovaiotv. The inner and outer sphere site left one another.

and they mingled.a." The they comminuted as . which [Nature] having beheld. as it were having beheld the image of the very beautiful form of the Man in the water and the shadow (d) on the earth. But being masculine-feminine (/).8 HERMES TRISMEGISTUS. The Harmony of Man. (I) a. and of the earth. of his body. 'hctfiovau. 38). and sleepless. I twofold. he suffers mortal things subject to the fate. immortal. and having the dominion (Q of all things. he became an harmonious servant. neither from the foolish to say. and is absent from none of the of 1 : Man entities. which it is not. and everywhere being and divisible. being the same mixture as was originally divided in forming the world (see Jowett's " Summary. But the Harmony of the soul and body has strict analogy to that of the xwrpos (ibid.ra(pf pi. for they were enamoured and through this. and the form (&) of The God. : But Poemandres For also I myself says: "This is the ((?) " (6) ftopQyv. Plato (" Parmenides. loved it and willed to dwell with it.opsvo^'hvg. were much as possible. (h) (i) ovffia&Yi* (&) k^ovaioiv. But along with the will came energy (e) and begat (/) the irrational form. 578). then. and showed to the downward borne (a) Nature the beautiful form of The God. Being. mortal indeed because of the body. smiled (c) for love. necessary here to explain. 1 For being {immortal because of the essential^) Man. might of the circles. 69." (a) x. yet certainly they are infinite parts of the Essence. having in itself insatiate beauty and all the energy of the Seven Administrators. iii. of the It parts of it. completely embraced (h) it. he is dominated by a sleepless. being from a masculinefeminine father. And after these things my Mind . (/) Jxi/jjw. But Nature having received (g) the beloved. 15. is founded on a complicated system of triangles. love the discourse. for how least nor from the greatest. is detailed in the Timseus. beyond all living upon earth. . 16. This would be can the Essence be absent from any entity ? smallest and greatest. 77. (c) tptilioiasv. But He having beheld in the water the form like to Him being in Himself." 144) says " The Essence (oval*) belongsto all beings. same intervals though not in the same order. although many." vol. ((/) (e) hspystx. is the Man above the Harmony.

up to and including Lamech the seventh. (Sept. and Nature brought forth the bodies after ! the likeness of the Man. 2 For whom these Seven Men are intended is questionable but the difficulty may perhaps be solved thus: The original pattern Man being masculine-feminine. sons and daughters after his likeness and his image. " 0oV aj/rov TGV MuffpUTTOy %OVV TJ/OJJJ. (a) ftsretpaiovs. 1 (6) o^svrtx^i/. male and female He made them. cupiscent (6). 8. for I have not yet completed . but immediately brought forth the seven men 2 after the natures of the Seven Administrators. . after the likeness of God He made him. and am longing to hear do not diverge. the generation of these seven in such mode. to thee the first discourse. and v. in like iv. xj sytusro 6 dlvfyuKOs si. ibid. 1565). . with the Man produced a certain most admirable wonder . of which I spoke to you. English Version). 7. &c. "OPoemandres! I have come now toa great desire. " But be silent. I am silent. For the air was feminine. and sublime (a). J. For the Nature mingled this day. the Nature did not wait. " " Behold. Xl t %. the succeeding Patriarchs named in wherein.}. and blessed them.). beginning with Seth. 3 " And the Lord God formed man of the dust of the ground (' dust of the ground. the It received maturity from fire . edit. proceeds day in which " This is The God made the Adam. and called his name Adam in the day that he made them " (from the SepThen follows that Adam begat tuagint. 9. Sept. ether the spirit . for he having the nature of the harmony of the seven. Cantab. after detailing the posterity of Cain. but from light asHo mind. from water. : manner. (c) syevero. And after these things. and the names of the Patriarchs. note 4. 069TO 1% yjjj. (d) Also Deuteronomy xxxii. and the Seven whom Nature procreated See ante. ii. life But the Man became (c) from and light unto soul (d) and mind from life as to soul. the book of the generation of Adam.' Heb. as I said. and breathed into his nostrils the breath of life. masculine" feminine. and man became a living soul a (Gen. Mystery concealed up to I.." I said* There happened then. in the Genesis. 3 and thus remained all the .. 1 of fire and spirit. Field. represents Adam with Eve who was taken out of Adam." 17. may it signify." And Poemandres said.POElfANDRES. ch. the father of Noah. Or the number Seven here mentioned may conventionally signify Cain and his posterity.

22). Nuremberg. saying.ex. X. i. members 18. 1838. Yet surely this is within the purview of the Scrip. x. immediately said in Holy Word : and multiply in multitude .Tifff4. the conhear. ix.aaot.1 . were loosed apart with the Man.10 HERMES TRISMEGISTUS. 1 fill blessed them. &nd "be Lords over it" (see post. and became partly (c) along some male. (/) 6 oivoiyyupiaoig SOCVTOV. as in this passage. Fate and Harmony effected the minglings by means of and established the generations." published by Boissonade. and the cause of the death love of body. from error of (6) affection. x. The Septuagint adds. x. until the period of the completion of beginnings and progenies. complains that he has not conserved the simplicity and clearness of Scripture. let the understander (e) recognise himself as being immortal. ch.. that what in Genesis is enunciated separately. The Vulgate and English Version agree in reading as to the blessing of Noah and his sons before the Tr'hYipaaoiTt rdv^ocrce.1 nfaoyyaev ccvrolo " And God Version).and all formations and creations' 1 ^). 1).i (d) (e) 6 svvovg. . In " roug 6otha. but he that. iii. of another work attributed to Hermes.roi. And he that recognised (/) himself arrived at the superabounding good (a) TlAonf dpx.ot. is here extended to all created beings. but some female in like manner. 19. man: "Increase or be fruitful and multiply and re" plenish the earth. but has amplified and them after exaggerated but the real difference consists only in this. and subdue it (Gen. and all things were multiplied according to kind. " (but not his). of all things was loosed by the will of bond ($) necting to . whilst acknowledging that Hermes must have been acquainted with the creation of A books of Scripture. But The God ' Increase in increasing. and sometimes copied the very expressions. Gen. av x. (a) sirest Hear the remaining discourse which thou deThe period being completed.cti 0oV "hty Trtrewo Jiri rys 7% (Sept. ytvuv.OLI roc. the Greek fashion tural expressions. The providence of Him speaking this. De Operatione Demonum. Be fruitful and multiply and the waters in the seas.u. of the sensible world. and let fowl multiply in the earth " (English "Koe. and quoted in the notes by Parthey (p.is. scholiast (Michael Psellus) on one of the MSS. and all Entities.). 10). God for all the living creatures being male-female.uv (c) liiihviro.

" " . " ." He saith God and the Father from If. this 11 man remaineth wandering in darkness. His own image (after the image of God 26). thou 3 and that thou existest hast learnt thyself to be from light and of these." (/) " Thou But after Thou hast understood rightly. . 28). which the Word of God said ? that from Light and Life is constituted the Father of the Universals (h). male and female created He them" (eKorwet/ ecvrovg. 28). whence death is derived. "So The God created (l^o/yjo-j-y.. 1 ruv 'ohuv. I*efc-s=inake i. what mode does he who hath understood himself (g) ! I say proceed to God." I said.) The God that made the world and all things therein. out of which the " moist nature out of which the body is constituted (e) in the sensible world. (i) Tvyx<ivt$. seeing He Himand He made of one self giveth to all life and breath and all things 2 . 2. (h) is watered. u wrog. 21. for Light and Life are The 2 Whom (i) the Man was generate. . thee. they should seek God. &c." " do the ignorant (5) sin so greatly ?" said I. . if haply they might feel after Him and find Him. from whom the Man was generated.' " Say c | I well speaking. He being Lord of Heaven and earth dwelleth not." he saith. " that . L loved the body. 24. and same time I thank he " tell " If thou hast under- worthy of death ?" x body cometh the me why are those being in death " Because." (g) 6 Ivvoqaots foLvroi/.. the things thou hast heard. . ibid. Septuagint) the Sept. " Ami The God said. i. man in man after our own image. " (/) dpltvzrou. (d) arv/vov. life. did not I tell thee to un! " derstand ?" at the stood/' "I saith. thou shalt pass (c) (a) ttlvQ-frra. (e) avvsffrriKSv. understand. then. : own 3 poets have said : For we are also His offspring " (Acts xvii." &c." " and remember. sensibly (a) suffering things of death. " " " that they should be deprived of immortality ? Thou Why O thou (c) not to have apprehended seemest. as certain even of your . Darkness was upon the face of the deep (Gen. (6) d'/voovrres.POEMANDEES." I say. every nation of men for to dwell on all the face of the earth.. literally. 20. after our likeness" (Gen.). before the peculiar fearful darkness (d). though He is not far from each one of us for in Him we live and move and have our being.

I mySay well... and give thanks. and I will love him and will mani" If a man love me he will fest myself unto him. they detest (c) the senses. The God. 23. I am afar off. " I Mind ? " Mind. "Thus saith The Lord. Then shall we know. . let Not men then. applying the sharpness of the fire. was Life. f and covetous. who. with him : an humble and contrite spirit" (Isaiah Ivii. the High and Holy One that inhabiteth eternity. 3 and lovingly propitiate the Father. The Mind. and impious. will not suffer the operations of the body which happen (e)." I say. and the Life was the Light of (the) men. John i. I will shut out the incomings of the evil and base operations. even to him that is my footstool . cutting off the desires. and also that is of . (c) f^vaoirrovroii. . . 1 unto These things Poemandres " tell said." "have mind. and we will come unto him and make me shall be loved of . and sing hymns to Him in ranks (&). and and my pure and merciful. or rather I. from affection and before delivering over the self. with those living piously 2 and forthwith they are cogpresence becomes a help nizant of all things.. the Heaven is my throne. praising. " ! shall I pass " unto O The man all of mind (a). and murderers.. "But. and envious. 23). 3). and the earth is but to this man will I look. 15). further. I -. Septuagint). to be accom- body to its own plished . Thou speaking such things.. life again." (1 COIY. (6) TSTotyfAtvoi. Holy I dwell in the high and holy place.. The Mind. and prepares (g) them still more for wickednesses. delivering them to the avenging demon. that they may (d) 5 svvovg." said me how saith.12 f HERMES TRISMEGISTUS. .. even as we are known.ug. 3 "If any man loveth God." keep my word and my Father will love him. to them gave He the right to become (g) (/) dia6^nx. 3). that trembleth at my word" (ibid. Ixvi. him recognise himself. death. . for being doorkeeper. (e) rpoaTrivrovTot. whose Name is (Revised Version." I. our abode with him" (John xiv. poor and of a contrite spirit (ravsti/ov xai fovxtov. knowing their operations (d)-. life. 1." 22. But from the fools and evil. 21. 4. depraved." as received Him. "He that loveth my Father. attacks them sensibly (/). 12). am present with the holy and good. the same is known of Him" " viii. (d) 1 " In as Him " many children of God " 2 "Thus saith But oVTu^W.

And passion and desire depart unto senses of the the irrational nature. the evil covetings after wealth. (e) trvvtffToifitvai {1$ hymning The TO %6o$. . withgized . avvovaiv. the unto and the third the holy boldness and the rashness of the audacity. ^augments the 24. 13 1 xneet with a greater vengeance. (/) 1 (g) dveytp'/YiTov. xi. xii. rejoice together. denuded from the operations (i) of the becomes energizing at the eighth nature. all things as I But tell me further about the ascent : You have Mind desired. and to the seventh zone. becoming portions (d). concupiscent deception de-enerto the and fourth. he hears also the powers who are above the eighth nature in a certain sweet voice (a) ecvobov ri)$ yivopiuns. and the that is to be. and delivers the -character (c) deprived of energy to the demon. (i) tytpyifipdiTuv. and to the fifth. its then. rx$ siipysis. indeed.24). out means of satisfaction (K) . 26." I said. Compare the parable of the Unclean Spirit (Matt. and along with the Entities (&) hymning The Father. " fire and so tortures. de-energized. 25. and the form which thou hadst becomes invisible. and again united together with the energies (e). insidious falsehood. And it Harmony. and gives up to the first zone the energy of increase and that of decrease. (c) pepy yivoftevai AO/TTOV. ! " To these things Poemandres said body material." (a) " First. (A) (I) fls-s-Agoj/fXTJrroy. and being made Like to those who are with him(Q. I." well taught me. sine artic. in the dissolution of the body return back to their respective sources. as in a battle in the dark. it -delivers up the body itself unto alteration (&). having proper power. and to the second the machination of the evils and the fraud de-energized (g) . and more and more upon them. and he ceases not fromi insatiably moving their concupiscence to unbounded ap- petites.v. (k) rotlg ovai. and to the sixth. (d) (6) otAAo/y<r. Those being present at this his coming there. And thus the residue (/) hastens upward through the Harmony. the pride of domineering.POEMANDRES. 44 Luke .

. cease being gluttons (e). stood off.14 HERMES TRISMEGISTUS. Poemandres mingled himself with the Powers but I having given thanks. to be made divine (a). partake ye of the immortality. allured by irrational sleep.." . but some given to be requested taught. and who have intercommuned with the igno28. Saying this to me. ending of those attaining knowledge. peoples. empowered by Him and instructed as to the nature of everything (d). (6) KctpoLha. rance. selves over to death. casting themselves before my feet. how and in what way they shall be sowed upon them the words of the Wisdom." and I But they having heard. shall lead a happy and familiar (avvhfa} life therein. And I (a) QeaQyjvKi. rose up. depart from the dark light. have ye given yoursay. having again proceeded to the habitation of his consociate star. having power (/) to partake of immortality ? Eepent (g) ye who have walked together with the error. thou mayest become guide to those who are worthy so that the race of mankind through thee " may be saved by God ? 27. earthborn men. having abandoned the corruption. . and blessed the Father of the Universals (c). and they deliver themselves up to Powers. be sober..." C I i And some of them having jeered. and they were nourished with the Ambrosial teaching the words saved. For the rest. approached with one consent. But I raising them up became a guide of the human race. ye having given yourselves up to drunkenness and sleep and to the ignorance of God. " earthborn men. 29.. (c) ruv ohuv. and be1 This is the good coming Powers they become in God. And then in order they mount upward to the Father. having themselves up to the way of the death . j j God.fiuv. . and the grandest vision and I began to proclaim to the men the " O beauty of the piety and that of the knowledge. evil of Plato as to the life hereafter of the pious who and the desires of the flesh is explained in Timseus (42) " He who has lived well the time belonging to him. why delayest thou ? Is it not that having accepted (&) all things. 1 The doctrine had vanquished : (jf) s^ovirioty. ((/) (f?) (e) xpoti'ffciheiivrsi. Why.

by anticipation. But I inscribed within myself the beneficence of . whose custom it was to worship and sing praises thus at sunsetting. . and the splendour of the sun beginning to be wholly set. are pro- " Except a man pounded the tenets of the Egyptian Mystics." give him shall become " in him a well of water springing up unto eternal life (ibid. iiL. 1 (e) (&) yittNfciMtra. (d) 0&o7rvov$.POEMANDRES. thou wouldest have asked of Him and He would have given " The water that I shall thee living water. (Q. I called upon them to give thanks to The God and having fulfilled the thanks2 giving. that is of the Poemandres. (/) sizav optpaasv. wea. Holy Thou art Who by Word hast constituted the Entities. Holy The God Who willeth to be known and is known by His own. 15 Water. 10. whose counsel is perfected by His own powers. and indeed of the Mystics of all ages of Christendom. x. But this happened to me receiving from my Mind. Give me to drink. the VQVS is not circumflexed. each returned to his own couch. The Father of the Universals (). and who it is that saith to thee. 3 The meaning is doubtful. If thou knewest the gift of God. was exceedingly rejoiced.poc. * See ante. he cannot enter " " Jesus answered and into the kingdom of God (John iii. and I i ! (&) of good things. Wherefore I give from soul and whole strength blessing to The Father God. said. and the closing of the eyes true vision. the utterance of speech productions j whence becoming God-inspired (d). 8. See ch. ( fulfilled with the things which I wished. 30.* Thou art Holy Whom the nature formed not (g). In Parthey's edition. (c) T s(pv. 3 1 arrived at the truth.rv)pf post. Holy The God. be born of water and the Spirit. iv. 1 And it becoming evening. 31. and notes. 14). Thou art Holy Who art greater than all excellence. / Thou art Holy. ((j) rav oXwv. Thou art Holy Who sp (a) vq-fyig TJJf -j/vxqs. and my silence pregnant with the good. for the sleep of the body became sobriety of the soul (a). the Word of the supreme authority(c). 2 From this passage some have surmised that this Hermes might have been one of the Therapeutse. and Poemandres.) If not QtoKvsvs a. Thou art Holy Who art stronger than all power. 5). Here. of Whom all nature was born image (/). I.

but that moving other and moved "by other. but to the other things. as sanctified Man wisheth be Father Thy Thou hast delivered to him the whole power (c) (i. art superior to praises. to with Thee. The the Platonists. 2 See post. and with this grace enlighten those who are in ignorance. to Asclepius. 1 moved EVERYTHING that is moved. 9. But the self-moving alone.e. and strengthen me. beseeching that I stray not from the knowledge that is according to our essence assent. the Trismegistus. has cessation of life. This chapter is extracted by Stobseus. is it not Hermes. for the ever-moveable is immortal. (Physica. Accept rational (a) sacrifices pure from soul and heart intent upon Thee. 1. ix. is necessity. ch. brethren of my race. Plato had written Every soul : immortal. therefore motor 2 than that moved ? (a) ?ioy. ! Wherefore I believe Thee. Catholic Discourse. to but sons of Thee ! witness. Asclepius. since not failing itself. invoked (ft) by silence To me. Asclepius. in something and by something ? Most certainly. ineffable." . Meineke. (c) IfoiWctj/. I pass into Life and Light. unspeakable. Hermes. (6) (pavovfteve. 1 i. is But a beginning (or principle. 104).16 HERMES TRISMEG1STUS. as many as are moved. having cessation of motion. is fountain and beginning of motion. is In Phsedrus question of motion was important with " (245). never ceases being moved .a?. and bear Blessed art Thou. Is there not necessity that that be greater in which it is moved than There Stronger that moved ? the Asclepius. 384 . ingenerate. CHAPTER Of Hermes II. ! be so)..

and forgets what it may have learnt. And solid. 2 The question of motion is discussed by Plato in : both change of place and revolution in itself. retard (c) its motion ? be able to receive the con(a) flnfXjJMr. And moved ? Most certainly. but " Motion affords that always is becoming. Hermes. 1 than which there not any body greater It is confessed. 3." " All things are generated from forward course (<po/>?).POEMANDRES. ? Hermes. and are preserved with gods and men. Living animals are produced by the same. as But it if were. Hermes. restored by exercise ." 152. it is which not much greater that it may tinuity of the forward course (6)." seeming to be and that "becoming. Inactivity (^av-^iet} is the not being. " Motion of the body is injured by sloth. i. all things are." . and that that moved may not. The health 181 is . 1 (&) T *J (fiopAs. 17 Stronger indeed. many bodies as Thus it is. carelessness. Asclepius. " Thesetetus. the order of the Universe. It is motion also when change takes place from youth to age. then. and movement. and mixture for nothing by no means ever is. and of what kind the nature ? Is in it Hermes. that stood still. for it hath been filled with many other great bodies. Asclepius.e. Asclepius. upside down. Asclepius. Of what size (a) then must be the place 2 moved. Hermes. the health of the soul is improved and preserved by learning and care being motions.. and Homer teaches that so long as there be the circulation in movement and the of instruction it sun. (c) tirta-ftp. from black to white. Heat and fire producing and preserving all things is of forward course and motion. and acquires knowledge. Two forms then of motion. so. all things would perish. is good both for soul and body . II. K&V^o?. Motion. A body then is the World A body. from soft to hard. There is necessity that that in which it moved have a contrary nature to that which is moved ? is Asclepius^And altogether 2. and become. Hermes. impeded by the narrowness. change and revolution. and destruction. is Great then is this ? the World. and v / want learns nothing. By inactivity. or rather with all as there are ? Asclepius.

For the reaction (in) is arrest of progress (n). for. This is not. How then. But of what kind of nature. those errants. are things here ^ moved along with those being moved? for the spheres. 6. 4. but if also God not as being place. (I) ru voovvrt v'Trovt'TrTti. I 1 sphere. Hermes.9). also. Asclepius. Wherethe errant moved fore. the intelligible falls under the understander (e) by sense. poreal 5. Hermes. and note there. Some very great thing. Asclepius. it is it is not therefore God but place . 14. but if it be it be Divine. For intelligible is the first God to us. i. Incorporeal then is is either Divine or God. not to Himself. is the incorporeal. (h) d7rhotvov$. But everything moved is not moved in the thing moved. x. contrary wise to spheres being . that inerrant by the contrariant (6) ovviabqe. Trismegistus. God it not the generated but the ingenerate (a). sffTuaav. it is essential (&) becomes superessential (c). for not being something else than that understood is He understood by Himself (/). (e) opposition. thou saidst. . and that moving it therefore is stable. (d) voriTog. Trismegistus ! Hermes. (a) TO xyiwiriTOi/. is the place. the opposite. .upYirtx. but countermotion for they are not moved similarly. (/) (i) t/<p' sxvrov. For it is impossible for it to be moved along with it. but in the stable. (m) j durirvxiot. Asclepius.18 HERMES TRISMEGISTUS.. but as capacious energy (g). are moved by the inerrant Qi) Asclepius. 7. opposite nature It is confessed. But the incorBut the Divine I now speak of If. but contrary wise to each other and the contrariety (k) has the resistance of the motion constant (Z). But if the place is intelligible. is intelligible to us. . But to us he is something else. The God then is not intelligible to ( Himself. because of (c) dvovaloiarot/. intelligible (d) thus. motion together (i). whether of Asclepius ? But to body. and because of this He so. (11) 1 See ch. But otherwise it is then.

Hermes. But the circulation about the same point is motion restrained by stableness (d). are they not bodies that are movers? (a) Ttpl rqv Mctvrivnrrrat. (d) tiro ffTtiffsaS' 1 (6) v^i dft. What sort of motion. so also the contrary course stands firm. not How Woods then and stones. The same attempt stars is to i. 8. For the water flowing onwards. and ch. 9. being 1 always maintained (e) by the contrariety. Contemplate terrene animals. the very opposition (a). but by those within to that without. Asclepius ? That being turned always about the same Hermes. either by soul or spirit. poreal . swimming. . or something else incor(</). if it stand in that which is around the same. to explain the relative motions of the planets be found in the " Timseus " of Plato. II. Trismegistus.POEMANDRES. I say. in stability (/) and and of every material animal. 19 moved amongst each is other (b) impossible that it should be for those arctic (spheres) which thou seest neither setting nor rising. ccvr^y. are by the stable (c). the resistance of the feet and of the hands becomes stability to the man. such as the man. e (/) It/ ardiasi.fauv. And it otherwise . (c) VKO ( rvjg l ( ) ffTypt^oftevYi. Asclepius. if it be without soul. But I will mention to you a terrestrial example meeting the eye about this. does not happen to be generated by things without the World. note. 14. point. that he be not carried along with the water. Asclepius. O by Trismegistus! Hermes. For what is around the same hinders that exceeding the same. To be moved. stability. revolved about the same pointy dost thou think to be moved or to stand still ? Asclepius. Trismegistus? and all other without soul. nor be sunk by it. but that in excess being hindered. Asclepius. sayest thou this.~h. See also ante. for body does not move a thing with soul even the entire body. moved The motion therefore of the World. Thou hast spoken a very All motion then is apposite example.

^a. indeed. Asclepius Those fullest and most replete. Thou seest therefore the soul weighed down when alone it carrieth two bodies . We call them beginnings or principles (up%as)> placing them as elements of the Universe. HERMES TRISMEGISTUS. having left no part of any. and earth. and water. and Earth. 1 (6) aifyv%M. which thou sayest are void. in the " Timseus. Then the ! things moved must be moved Asclepius ! in a void. and permeating fill all things ? not consist mingled of the four ? l Full then are all things Hermes. . ! A By no means. 11. and that. of Fire. . for no one hath ever indicated their origin (ysi/sffiv). Asclepius. ^- does not this body permeate through all And body does it beings. and Earth. and by somewhat 10. Plato himself. Wherefore soulless will not move soulless (&)." . For He having established it. for alone nonentity is void. Water. and the other suchlike things ? Hermes. " of these four the existence of the World took each one whole. according to the Pythagoreans and Plato. is plain. is it not that body moving of the carrying (a) and that of the carried ? that both. A And body it is. Tris- ! ! Hermes. Air. dost thou consider to be void ? ! Asclepius. Asclepius for that within the that body. of the air and if of the air then of the four bodies. Alas for this great error.&-/\) before this . things moved are moved in somewhat." Also. alien May'st thou say well. becaus^ it does move. but none and from the existence (c) but that being. of the Entities void. we must consider that. And it happens that the converse (a) /3et0Tofoz/TO?. established it out of all fire. but that moving has soul. and air. Air. nor power without. Is not the air a body ? How Trismegistus ? Asclepius. an void measure. (c) r Fire. unless it were full of the existence for that existing never can become void. megistus as But are there not some things void.20 Hermes. and what occurred (ra. Water. sayest thou." says " But as to that nature : which was before the generation of heaven. and a void well and wine press. O Trismegistus is Hermes. cannot be being. or a void cask. Asclepius. moving the soulless.

21 evidenced (a). imitself. for all things are those generate from the Entities. it and conservative were. having capacity (/) for all of the Entities. be? Hermes. comprehending itself. what is He ? Hermes. Eor things not Entities have not not the nature to be able to become to be . and this is the body which The megistus all the Entities. and are full of air and spirit (6). as well as to all. TO ApxtrvTcov (&) TO fty oy. O Tris12. Asclepius. inerrant. not from those not Entities. and not being able to Those things then which thou sayest are void. as Soul.POEMANDRES. 1 See ante. whole out of whole all (cl). the archetype Light (g\ the archetype of the The God then. what is it ? Mind and reason (c). the Good. Whatever then sayest thou The God to 14. callest full. one must call hollow. expression is II. Asclepius. these being nar- rowed of room by other receive the air into their locality. 8. 13. all these are void of the air. The saying is uncontradic table. Neither hath He left anything over beside (i) that is (&). The God then is not Mind but (c) the cause that (ft) txtfixivtaffoii. ! moved What should we call it ? ! Hermes. and note. and permeating fills through permeates But the locality then in which the Universe is all tilings. (flag. i. not of these things. rays. the Truth. not void. but that of not being able to become anything and again. Asclepius. air is body. The incorporeal then. intangible itself. (jfl) ^*7<JfcTor! dvoit. (h) ii-Trdpxav. and to each one of the Entities. (rf) o'Xof (</) | oAoy. (e) SffTag. body. He subsisting (h) One. free from passible from body.o$. Asclepius Hermes. (I) 'ysviffffett. but being also cause to these things that they are. ch. (7). . for they subsist. the Entities have not the nature of never to be (m). Incorporeal. of which are. 1 Asclepius. (/) (i) %apYrrix. that those things which thou bodies. (6) TT'siVfAoiTog. stablished (e) in things.

these to Him alone appertaining. can any one. of Whom are " all things. as there be Gods many and Lords many. nor of men. using some such pattern. (a) TOV i<ji vow. For the production of which. 1 (f) d / This doctrine seems to be consonant to the Creed of the orthodox Greek Church as to the Procession. it would not be beautiful." See the subse- quent sections. whether in heaven or in earth. but through ignorance they call the Gods and some of the men good. having no place able to receive the Good. and separable from the nature of the Good. This is the Good. is not understood (e) by all wherefore neither is The God understood by all. and ch. then. of necessity it was that everything should be completed beautiful (*aAov). and to no other for neither of others 2 called Gods. 16 and 17. . but The God alone and this alone He is and nothing else. bodies. All subsistence . 18. 3 Thou shouldst not then call anything else good since thou wouldest be impious. using a generated pattern. for they are body soul. nor anything else ever The God. yet to us there is One. since thou wouldest again be impious. but whatever it is. Luke xviii. and sensible and intelligible. is (a). The God Himself being The Good. For the magnitude of the Good is so great as is the both bodies and without (c) of all the Entities. (c) (d) vovfTuy.22 HERMES TRISMEGISTUS. 4. but cause that Spirit is. In speech then indeed the Good is spoken of by all. For all other things are Mind . 1 Nor ]N"or Spirit. that is The God. For they are very different (/) from The God for the Good is inseparable from The God. post." 28) had written " Everything "beginning anew of For to everything it is imnecessity is generated by some causer. and note). 7). possible to have generation apart from causer. 19. See as to this post. Plato (" Timeeus. . by no means able either to be or to become such.ottf oTTQffovouv. God The Father. nor of demons. : had effected the idea and the power of it. (Mark x. 15. even after a sort (5) be good. (&) voiiroii." 2 " There is no God but One . 3 " There is none Good but One. When. Part III. vi. must venethat but cause Light Light. and we unto Him (1 Cor. (b}x. 16. (d) this The God. for though there be that are called Gods. The Creator ever looking to that being thuswise. Whence one is. rate The God under these two appellations. viii.

For the Good is giving everything. xx. I.. ch. 8. 6). and the Good The God. 23 the other Gods then are called immortals. misfortune. See Part III. Instit. The God then gives all things and receives nothing. 17. ! . 2 (&) svog dfttyorrtpuv. 1 Wherefore also in life the greatest and most reli. . and Lactantius (Divin. and the greatest misfortune and irreligon. The dying childless was accounted a great misfortune among the "They shall bear their sin. many and such things be said to thee. they shall die childless" (Levit. So knowing what punishment awaits him.OITOC TifAqv. xxii. i. (e) (c) ra (d) <77rot(Jj. Asclepius! a 3 precognition somewhat of the nature of all things. vol. And this man renders justice after death to the demon. Meineke's Edition. and receiving nothing. II. But another appellation is that of The Father again because the Maker of all things. 105). This is the only passage in which Hermes propounds any kind of metempsychosis. For one is the nature of The God the Good. O Asclepius be mutually pleased (h) with no one being childless but on the contrary pity the Sun. being honoured with the appellation of Gods but The God is The Good. post. gious anxiety (d) of the prudent (c) is the generation of children (/).POEMANDRES. The God then is The Good. 6). (/) This passage is quoted and otherwise referred to by Justin Martyr (Apolog. which is accursed under the Wherefore. v. 3 Two portions of this chapter are extracted by Stobaeus (Ecloga Physica. Write you this man childless" (Jer. not by honour (a) but by nature. and the punishment is this that the soul of the childless should be condemned (g) to a body having the nature neither of man nor of woman. and one the kind of both these (6). " Thus saith the Lord.. ii. for it is of a father to make. (a) X. p. was written "before the epoch of Monachism. is that any one should depart childless from among men. 20). and see a similar passage. from which are all the kinds (c). ii. 10. svCppouovaw. . 2 1 Jews. It is manifest that this latter portion of ch. 30).

.sva<TTos. and Necessity. C HAPTEE III. i. 53.) rov v^otroc. . and Nature. intelligent (d).~hw. i. whom we know as Principal Angels. 2 " And the Earth was without form and void (dopotros XKI dxaraffx. GLORY Divine. being Wisdom for the manifesta1. (6) ivipytix. and Energy (6). 7. 18).ex. and Matter. xxl eyevsro (pu^ Sept. " I am the First and the Last and the i.24 HERMES TRISMEGISTUS. and Nature. and the heavy were made a foundation under a moist arena.) " o In the to$ di/ot^aov^ Sept. (c) lv ctfivva-u (Sept. for similar statements. 11). For there was darkness without limit in Abyss (c). respecting whom 4 see below. tTTKM TJjj dpvcraov. See ante. ch. 4 2. and the ' And The God said. 2 Then issued forth (e) Holy Light. and ch. And all things being indiscriminate and orderless (i\ the light were separated off upwards (&). and End and Renovation. Sept. saith The Lord God. ! [1 "Timseus" of Plato. of all things. beginning and ending. . is It is clear that " " throughout this treatise by Gods meant the superior Intelligences. tion of everything (a). Beginning is the Divinity. dxocTCKrxsvdiaTuv (the same word as in the Septuagint). (e) dlsl0Yl. and Light was (TwnQqra (pug. and darkness was upon the face of the deep. and all Gods 3 distribute of Seminal Nature (A). and Water and Spirit.) light from the darkness (bftxapiirsv " margin of the Hebrew and in the Septuagint. Sept. Septuagint). with divine power being in Chaos. (/) I (i) dSiopiaTuv. got/ iTrsQepero knave. and Which was and is to come.). Let I4ght be. the whole (a) oiTrdlvTuv.) (d) "htKTOV VOSpOV. Between the light and between the darkness" (Gen. (k) dTToftiapiffOYi ti$ vi]/o$. Living One" (ibid. and Mind. 2-5). The Almighty " (Rev. and note. subtle.) And The God saw the Light that it was good And The God divided the (x. and note -there. and the Spirit of God moved upon the face of the waters (KKI irvsv/ucc. 1 " I am the Alpha and the Omega.al tTbsv o @to$ TO (p&>$ on x. The God and Divinity and Nature 1 Beginning of the Entities. Which is. The God. 3 52. 9 ante. See post 3. and there were collected (/) under an arena (g) elements from moist essence. i. Sacred Discourse. KXI ffxoro.

To this . Seas (from the Septuagint in loco). Sept. (6) B/ot TVJ.). Sept. i." or " flaming angels spirits. the water under the heaven be gathered together unto one gathering And the (eig avvotyuy^v fttotv. Earth and the dry land appeared and The God called the dry land and the collections (rx avarvpoiTat.[tkaov vdotros KXI vdotTo?. . Ministers " See Heb.. in the firmament of Heaven to give light upon the And (' for the rule of the day. 20. carried 3. 25 to be divided apart 1 by fire. Plato. The account of the creation of the Sun." 2 " Bless the Lord. and let it divide the water from the water (^ix^upi^v dva. by Sto" " The bseus.). &c. and to divide the light from the darkness (oLvoipiaov rov (faro. Toeing III. ye his angels. ch.' Sept. and suspended up (6). 14 . Part II. 14): "And ('The/ Sept.) God said. Sept. i. Let God called the firmament Heaven.).' Sept. and it was so.) in the midst of : the water. and Sept.atl dvolptaw rw OKOTOV^ Sept. 203). water under the heaven was gathered together unto its own gather. Sept." And (rovs (pa<rrvipoi$. Let there be lights ((paarvipsf.' Heb. that do his commandments. of his that do his pleasure (Ps.) of the waters called . and notes there and the extract. Let there be a firmament (artpiupa. and let the dry land appear. Dan. .). and . 21). 53. fire. and divided the water which was under the firmament from the water which was above the firmament. 7). onward (a) by Spirit. See a statement similar to that in the text in the " Timseus " of / The account of the Creation in Genesis proceeds thus " And The God said. Sept. hearkening unto the voice of his word. 52. 1 The agency of Fire or Heat may and his ministers a flame of Heb.) . from Things to Animon (Physica. . God made two great Lights" " The stars also. and God saw that it was good. ciii. it was St/o so. See ante. 9. and over the night.). i.) in the firmament of the Heaven to divide the Day from the Night (' between the Day and between the Night/ Heb.POEMANDRES. But each 2 God by his proper power (a) o%ewdoti. vii. them and to rule over the Day ('The.) upon the earth. And The And The God said. Moon. that excel in strength. ings. . God set earth. and let them be for signs and for seasons. civ. i. He " . Sept.). Sept. . 11. and Stars in Genesis rims thus (ch. fire " (Psalm 4. ( The. i. is set for- not directly noticed in Holy Scripture but it is clear that it must have formed part of the original be referred " He maketh his creation.). x. 741 Meineke.. Qoiivtiv. and The God made the firmament. and for days and for years and let them be for lights in the firmament of the heaven to give light (oars.

EpirotToc. . Plato (Politicus. 13). ygj/of.) irsretyec. (a) divqx. and reptiles. ward (a) that ordained to him. and every fruitful seed (c). 271) had written: " The God first with care ruled over all this globe. using the secondary causes as his ministers in the accomplishment of his work. 11. And God created great whales. 4/vxZy Sept..) " above the earth in the n face of the/ Heb.).) " open firmament of Heaven.a. And God made the beast of the earth after his kind. whose seed is in itself upon the said. according to places the several parts of the world are everywhere instinct by ruling gods. but the creation of the mortal He committed to his offspring. after their kind. the animals each. 7.) "that hath life" ('soul/ Heb.. and aquatics. -Trerofteya.ru. Let the earth bring forth the " " and cattle his that According to the Timaeus of Plato (77)." Let the earth bring forth grass (' tender grass/ " Heb. earth brought forth grass. (' Sept. 12. " " after his ing thing.. after his kind" (ibid.VTOV sv CLVTU x. Dante has appropriated this notion in the " Divina Commedia.otl ^vhov xap-Trfftov" And the TO aTTsp^ot O. x. and " " and cattle everything that creepeth upon the earth (jcrquy. Sept. svoiropos. " Of the Divine. in Seven Circles. 1 having the seed of the reproduction the (d) in them- And Heaven appeared (6) sygj^TO." In the the self-sufficing and most perfect Good.. living creature after (rsrpxTrolot. 5 creepkind."' though the number of circles does not correspond. and winged. and animals also. trees and plants were created. he says: by races which He God made and herds. whose seed was in itself after his kind" (a'TTitpov ffTirspf^x Koip-TToy ov (Gen. and divine demons ." " And God said. and " every living creature that moveth" (^/v^w aau tpTrsrav') which the " And &v. and grass and green herb of every flower. the herb yielding seed. ' God said.*. sufficing for all things to " The " Timaeus" (58). but Himself fashioning the Good in all his creations.. 2 See ch. 1 " And God " earth" Trofovv Kctrx ysvos x>oil xoiff OJAOIOT'/ITOC. Sept.). and these became (5) beasts. Sept. quadrupeds. i. like shepherds. and the tree yielding fruit..). and herb yielding seed after his kind. 2 and( Gods (c) vx-opdc. and note there. and beast of the earth (fopta 7% yvjs. man might continue. " and fowl that may fly" (' Let fowl fly Heb. Let the waters bring forth abundantly the moving creature" ('creeping/ Heb. 12). waters brought forth abundantly..) kind." Again (69).s.. divided. He Himself was Creator. selves. (d) oTTtpftct ryjg KaChiyytvwiot. each for assigned them. Sept.26 HERMES TPJSMEGISTUS. and the fruit tree yielding fruit after his kind. i. fiorariov wprov. and every winged fowl after his kind.). Sept. as now.

airrov his zenith ? " The Seven Stars are thus enumerated in a verse attributed to Hermes by Stobaeus MJJIJ. according to A. array of them" (I* 7% r%eu$ eivrw) "made war" (g^roA^weu/) "with Sisera" " " Canst thou bind the sweet influence of Pleiades (' The (Sept. and the circumference was wrapped around (c) with air borne onward in a circular course by Divine Spirit. or wilt thou set open Mazzaroth in his season.' Heb. and the Egyptians became astrologers. cvii. TO vrtptxvx'hiov. xix. Hatpin.} Stars in their courses fought against Sisera (Judg. The Seven Stars are the Angels of " " He that holdeth the Seven Stars in the Seven Churches (ibid. Seven Stars. 4). iv. III. (c) TSpisihixdYi 1 | (b) ^nnpt&^6in TOC otarpa.POEMANDRES. Kpwo$. iii. (d) faTrtppoKoyovv. and. great astrologers. 1). " Hast thou fastened the oL&s aura" bond of Pleiades. In the dialogue between Hermes and Asclepius (perhaps not a genuine work of Hermes himself). that on the earth probably arose from the idea that Angels or Divinities resided iti them. in their stellar forms (a)j. .. Hermes is J represented as affirming that the stellar Angels. called Decans." 37. 31. > j Compare " The " " or loose the bands of Orion ? Canst thou bring The twelve Signs. in answer to a question of Asclepius. Diodorus speaks of Heliadss (Easterns). 1). the stars had great influence The wide-spread belief in the East.a. " The mystery of the seven Stars. Zgyj. ix. *' : 'Eppj}. %uoi%ec$. ch. "H ^toivoi^is xoci "Ecrvtpov IKI xoftn. have very great influence over men. " He telleth the number their names" (Ps. 176.1 (Ppif/fiov flpiavo. 27 all their signs. and see ante and note. Spirits and the Seven Stars" (ibid. English Version). and calleth them all by " He that maketh the seven Stars and Orion" " He had in his right hand seven Stars" (Rev. of the stars. 32.).' Jerome) " in his season ? or canst thou guide Arcturus with his sons?" (Job xxxviii. Tatius. 340) thus writes : . 9). who were great One of them built Hieropolis. 45).). "Apns. xix. i. Hermann's edition.. post.. 8). "Hx/oj. forth Mazzaroth " (' : Ma^ovpad sv xoupy otvrov. The Septuagint differs " 2yj/jjx? %e Itapov IlAe/aBo?. " From the heaven Stars from the v. being visible with and the constellations l were severally enumerated (6). see also ibid. with the Gods in them. the Egyptians taught it to the Chaldaeans." 2 (Physica. and were looked upon as its inventors. Plato (" Timseus. 20. 9. 17). hand " His right (ibid. (See Part II. 20). 16). and wilt thou bring Hesper to x. " He that hath the Seven of God ii. " " And I saw an Angel standing in the Sun (ibid. 2 And they sowed (d) also the generations of (a) reti$ ivxarpois i%eott$. in which he instructed the Egyptians. i. (Ainos v. and hast thou opened the fence of Orion. i. Meineke. Josephus mentions that Berosus attributed to Abraham great knowledge of astrology.

but circle to it. when all the eight periods having their relative degrees of swiftness are accomplished together. for knowledge of Divine works. and that living creatures.28 HERMES TRISMEGISTUS. Thus then became Night and Day. ch. (a) Ivspyoixrav ftaprvaioiv. and divine works and energy of nature. and note. the Sun. and begin again at their original points of departure. which remained unmoved in the midst. Mars. The Seven Stars. for to be increased in increase. 7." See ante. So also the remainder of the Stars. the Moon. might partake of number. difficulty in seeing that the perfect number of Time completes the perfect year. Sun and Moon. some in a lesser orbit. the stars being seven.. and the period of the one and most " There is no intellectual revolution. and had learned that ordained to them according to the motion of the diverse being diagonal (a-Aeey/**) and overruled by the same. Mercury. God kindled Light in the second of the orbits. especially that it might shine over all the heaven. but having the contrary force whence the Sun and that of Hermes and Hesper both overtake and are overtaken in these by one another. in the first around the earth. they revolved. When all the Stars then needed to fabricate Time.. (c) 6tav l^ From Reason then and this Providence of God for the generation of Time. Septuagint). that next the earth. learning it from the orbit of this and the like. such to whom it was suitable. were by Hermes believed to revolve round the Earth. but these latter fixed in a solid firmament (ampta/aa. placed them in the Orbits in which the period of the others went being Seven. and energizing testimony (a) of nature and multitude of men for the all things that are under heaven. . with their guardian angels (viz. xi. and course of the heavenly Gods. And The God having made bodies of each of them. and to be multiplied in multitude. that Time might be generated. Hesper and that called sacred of Hermes going in the equal in swiftness with the Sun. 2. the men. which we call Sun. See post. 1 sec. Jupiter. some in -a larger." &c. and for signs of good things. and Saturn). note 2. and the of cognition (&) good things. but those which had the larger revolving more slowly. those in a lesser orbit revolving faster. Venus. -and had become living bodies bound by vital chains. and every soul in flesh dominion of I I through course of encircling Gods (c). li (b) l-Kiyvuaiv. were generated for the division and protection of the numbers of Time. Moon. but Sun in the second above earth. for contemplation of 1 Heaven. That there might be some measure of their relative swiftness in their eight courses. and five others denominated Planet Stars. indeed. had attained the course suitable each to each.

29 knowledge of Divine power." 30).. and of the fruit of seed. . Divine has Nature also been constituted. G/) 1 (/) l^v^v aotpxo. Behold. (d) re^vovpyififAoirtoy. leaving behind in .) on the earth. and subdue it and have dominion over the fish of the sea. And every generation of animated flesh (/). and to every thing that creepeth upon the earth. Plato (" Timaeus. for ///.). And God saw male and female created said unto them. which is upon the face of all the earth. by necessity. those which are diminished." The account he was " of the Creation of created. and over all the earth. as follows : after Our Likethe sea. and by course of periodical circle of Nature. So God created Man in His own image. and the purposes for which book of Genesis. to you it shall be f6r meat. and over the fowl of the air. and to every fowl of the air. and every tree in the which is the fruit of a And to every beast tree yielding seed.' Heb. and to be resolved into that and there shall be great memorials of artificial works (d) upon the earth. adds : " For it was not lawful for The Best to work out anything else but the most beautiful. which it will be instructive to is compare with that of Hermes. said. T%ywp f/tii. in the image of God created He him .. He them. Be fruitful. you every herb bearing seed (' seeding seed. wherein there is life (' a living soul. (c) poipxv.. and replenish the earth. and over the fowl of the air. shall be renewed and by renewal of Gods. 4. And God : Let Us make Man in Our Image. For Divine is the whole cos- mical composition (h) renovated by Nature. (6) (e) (Ji) B/BXov/>y/ay. of the earth. in the Man. For in the or degrees. ftoti>paoii>. The construction of this Chapter is in many parts obscure. and I the text corrupt or incomplete. and over the cattle. renewal the wasting (e) of times. fish of ness and let them have dominion over the And God blessed them. of course of encircling Gods. 1 (a) f^oipot. and over every living thing that moveth (or And God said.' Heb. I have given every green herb for meat and it was so. after saying that The God had brought all things out of disorder into order. I have given creepeth. ' : .).POEMANDRES. and God and multiply. and to discover workmanship (b) of all good things. Their living and becoming wise beginneth according to portion (or degree) (c). to know parts (a) of good and evil things. and over every creeping thing that creepeth upon the earth. and of all art energy (g) .' Heb.

nor (6) ITO/J^SI/ rov "Truuroe. Universe. The Creator (a). cravra offa eKofyffz xa/ tdov xaXa X/av" (Field's Edition. and having made all things." or . 2 it i.30 HERMES TRISMEGISTUS. spake and it was done (ibid. and an earth compacted out of water and amidst water. xai V/JL/V ^rav guXo? o s%si sv xapirbv Gtfsp/Aarog G^O^ILOM roig Qripioig effrai sjg [Bpuffiv. created (c) the For this is the body of Him . 3). " we understand that the worlds have been framed by Through faith the Word of God" (Heb. 1 made(&) the whole World. by The Word of God " (2 Pet. it was very good " (Gen. behold." but must be understood to mean the entire cosmical " Ordo. The 5ta$' version of the Septuagint sJtftv b . The word " xoV^o?" has been uniformly translated " World.. " For this they wilfully forget that 1 there were heavens from of old. not with hands but by Word. xar f/xoi/a &sov svolqffsv avrov. not touchable. Discourse. so that conceive of Him thuswise. or Monas. 3. > rov ovpavou xa/ cravr/ fyvy$v fayjg xai -ravra 0% The Chaldee paraphrast has " Memra. rttreivoig sv sowruj sp'TTsriZ sptfovri S<TTI T%g yqg o e^si Ka/ sJdsv o ra %6prov %Xupbv sig (Spuffiv xa/ sysvsro ourug. xi. CHAPTER IV." " By the Word of The Lord were the heavens made and all the host of them by the breath " " He " of His mouth (Ps. The Crater. He had made. xxxiii. * . To Ms own Son Tat. is as follows : Qebg 'TToirjaufAtv AvQpuvov xar l/xova q/Atrspav xa/ xa/ dp^sruffav ruv i^dvuv r^g QahdcGyg xa/ ruv mreivuv rov ovpavov xa/ ruv xryvuv xa/ TaOjj rr g yr^g xai Travruv opoiuffiv t " Ka/ " Ka/ I-TO/TJO'SV o &sbg rbv ruv IptftTuv TUV zpKOVTUv sft} r^g y?j. and 1. 1665). 6 John i. as of the present and everbeing. iii. xai iraffi ro?c. 2 One and Only and by His own Will having Entities. See also Gen. everything that i. 9). Cantab. 5). 26-31). and. xai ap^trs ruv rq$ QaXdfftfqg xai ruv tfsrsivuv rov bupavov xa/ Tavrwv ruv xa/ tfaffqg rqg yyjg xa/ tfdvrwv ruv spKtrZiv ruv * Ka/ sJrfsv 6 6<7rp/&a o sffriv &sbg 'idou dsd svdvu tfdffTig rqg yyg. Ka/ 'Tract r%g yr^c. 6). apctv %ai Qq Ka/ zvXoyrjfftv avrovg 6 @tbg X'syuv Av^dvtffQz xa/ fy yw xa} xaraxupiovffars avrqc.

and wondered. The Speech. nor air. the singular (^oyaS/xo'v). Wherefore. and the World called intelligible. for envy cometh not thence. 4. and acknowthe Maker. avviarotroii. He sent down The Man. but is conceived (cQ below in the souls of those men who have not the Mind.POEMANDRES. nor water. nor like to any For He is neither fire. nor all are from Him . O Tat all the men but by no means the Mind not envying (c) any. 16) " The One. of this He sent down giving a herald (#). who is believing that thou shall to proclaim and commanded him return to nizing for Him who hath sent down the Cup. 2. to the hearts of men these things Baptize thyself who is able into this the Cup. Physica (64 Meineke. a separate form (gfdo?). and implicated with none of things corporeal. for being good He willed to 1 dedicate this to Himself alone. i. Tat. 31 other body. the only natured (^oi/6<pvl?). 1 See Plato in Stob. men ? ! Child this to be stationed ? (e) in the midst. And where hath He stationed it Hermes. Mind. who (h). And the Man indeed excelled the animals and the world because of the and of the Mind. For the Man became specworks of The God. Earth. is recogthen. ethereal powers (but they are irrational and corporeal) and aerial and of water. ductions are indeed intelligible. Having filled a great Cup . But let the separate be heard of as the unmixed with all matter. the really Being. what thou wast generated (6) rov Aoyo"(e) ftpvt (1l) As many. Spirit but . but the sensible productions (gxyoi/) of the First God. immortal animal. (fZ) (c) tyQovuv. nor separable (a). mortal animal. grudging. Speech (&) tator of the ! . then. (a) B/fltoretTov. (/) (g) loiig zypvxot. But all these of such sort of names attach to The Mind. visible. and are exemplars of the visible world in addition to these certain : . He willed. the other divine pronature. and the World comprehending all things." . He hath imparted among 3. then. Sun. then. nor sympathetic with the passionate in But of this Father and Maker. ! parted The Mind to all Hermes. IV. is The God. and to adorn the earth. the Good. Father has not The God imTat. (/). as it were a prize for the Souls. Stars. But as ornament of Divine body. nor measurable. Moon.

(g) 6inor9)f&iri. o Qpoiios rov is vw vj of the is Divinity the . these partook of the knowledge and became perfect / / > men. Pritius. " He " that believeth 16). the throne of the Mind Divinity and The Spirit. (g) of the Mind. 1 of divine things. 2 (a) yftatprov. 1598). O Tat! according to comparison (e) of the works. and having despised all things corporeal and incorporeal. 5). and by Whom. he cannot see the kingdom of and is 3). the inand the recognition (i) of The (6) 0&Xoy6>y.32 HERMES TRISMEGISTUS. xiii. they behold the Good. are immortal instead of mortal. So much having elevated themselves." Hermes anticipates the sentiments of the Epistles and Homilies of the two Egyptian Macarii. Tat ! is the science God spection (7i) the Cup being Divine. they have considered their sojourn here as misfortune. In Homily vi. " Except a man be born of water and the Spirit. 1 ftv ^Loj ^ Ujb feuj <WjL v^tK <A^t &IV4 5. looking into. (to be distinguished from Quietism). sacred and secret knowledge of God and of Divine things. 2 Here is enunciated the substance of what has been improperly " "A called " Mysticism viz. but not the Mind. he cannot enter into the kingdom of God " (ibid. 6. ch. (e) (c) ryv xpxatv XMTX wyxptfftit. and ch. (d) opyvj. But the senses of these are very like those of the irrational (&) animals. they hasten to The One and Only. (/) (i) (li) suropfot. : 0&rj? tart zal TO ^vlv^cx. believe that the Man was generated for the sake of these. This. these. embracing (/) own Mind. be born anew. if those all things in their the in Heaven. they admire not those things worthy of contemplation. are found these expressions "'O Opovos Tq$ titoryiros o voi>$ yftow katt. The .? "The throne Mind of us and again.ai irot'Aiy iii. x. and those earth. are ignorant for what they were generated. (Edit. and having beheld. they having obtained the Speech. having received the Mind. x. but attaching themselves to the pleasures and appetites of the body. and having the temperament in cupidity (c) and passion (d). 6. 5. God " (John Except a man " baptized shall be saved (Mark xvi. But as many as failed of (a) the proclamation. But as many as have partaken of the gift that is from The God. t CuJb \ as understood the proclamation and were baptized with The Mind. upon there is anything above Heaven." See post.

first. wish to be baptized. in the same way so these make a pageant (g) only in the world.(it~h-wtv.POEMANDRES. prefer. then. "Love not the world. and things divine. body and bodiless. 27).i. the one being diminished hath manifested the energy of the other. 1 O Child! thou canst not love thyself. Thou seest. 3 ring these to the good. post. 2 The choice. jthou shalt iatej tlie body. Child to be about both about things mortal. choose. away by the bodily pleasures. If any man love the world. 3). John 2 3 ii. let those from us follow and not lag behind for The God is not the cause. not able themselves to energize anything. of the more excellent not only happens most fair to the chooser to deify (d) the Man. ! These things being thus. 15). but he hath transgressed (e) nothing towards God but this only. and having the Mind thou How Father? Hermes. ix. but also shows forth the piety towards God .Ko6tuaa. sayest thou these things. 7. that like as pageantries (/) pass on in the midst. (/) (h) v-Trqp^e xott V7ra. IV. but are hindering them. Unless. Tat. Tat those which are from The God both have belonged to us. the choice of one or the other is left to him who wisheth to ! shalt obtain also (a) the science. Part II. namely. Child (c) ! how many (a) [ttTothij-fyy. (d) d. but having loved thyself thou shalt have Mind. but with whomsoever the selection (c) is left. and will belong (A). J?ather! Hermes. 33 Tat. " This is life eternal. but we are the cause of evil things. too. i (e) \ 7ch-n[x. xviii. 1 (6) vouroii. the love of the Father is not in him " (1 xvii.p%fi. 358. I am tempted of God: for C . ' For it is not possible that both concur. but that of the inferior hath indeed destroyed the man. I. " Let no man say when he is tempted. See the Excerpt from Stobseus.-! For of Entities there being two. and bring it into bondage" (1 Cor. in) which the mortal and the Divine are understood (&). being led 8. For it is impossible. (g) KoftTctvovai. that they should know Thee the only true God "( John " I buffet my body. Ethica ii. neither the things that are in the world. .

that we may hasten to the One and only God. but the good is obscure to the eyes . 3 (a) dr&$. and to the unlike is the shortcoming to the like (/). to and pristine. iii. 8% . and continuity and courses of stars. neither tempteth He any man . Eevised Version). vffTtpYiftoi ?rpo$ (c) TOV yvaaQyiaoptevov. 2 This is extracted by Stobseus (Physica. i. and how many choirs of demons. since it is beginning of the For it is this (beginning) since there happens not others. for it is impossible for incorporeal to be apparent (e) to body. but those appearing not cause difficulty in believing." Stobseus (Physica. in itself also it is without beginning the knowledge a beginning to 9. 309 . out of which. and we shall make quickness through everything. i. for there is neither form nor figure to it. 14. OJ&OIQV. But the evils are more apparent. things stretching Forgetting to the things which are before" (Phil. and endless (a) . For The Good is insurpassable.. (d) (e) (poti/qitoif. (&). God cannot be tempted with evil. The Matter. 10. . but beginning is out of nothing but out of itself. 306 . we must pass through.34 bodies HERMES TRISMEGISTUS. but the Matter that subject to generation and destruction and Idea incorporeal Essence in the intelligences and the phantasies of the God. 1 " which are and the forward behind. Meineke. it. (&) r^v yvaaiv. Meineke. but to us seeming to have as beginning The knowledge then does not become it affords but to us (c). without beginning is nothing. For it is altogether perverse (d) the abandoning things accustomed and revert to those ancient 1 present. interminable. For the things appearing delight. 13. 3 Plato enumerated three dp%Ki or beginnings " The God. This is the difference of the like from the unlike. the beginning of that which should be known way with Let us lay hold of the beginning. but to all others dissimilar . but every man is tempted. The Idea: By whom. For this reason it is similar to itself. and enticed " (James i. 2 For the Monas (Unit) being beginning (g) and root of all things. to which: But the God is Mind of the world. is in all things as it were root and beginning for : . 15). (y) TO (g} ocp^. . 81). when he is drawn away of his own lust.

which is the Visible World. of the Tetrad fall and of its parts . but to that perfect nothing of these things happens and what may be increased also is increased by the Monad. but the other to the (ffTOixHoi).. and shalt understand with the eyes of the heart. and the operation of the elements. &c.. for you count up to Ten. which if thou contemplatest accurately. and (a) every comprises it engenders (6) every number engendered by no other number. the spectacle hath something peculiar." (See Stob. he will over out of the Ten. those who shall ! attain to the contemplation it detains 2 they say the magnet-stone the iron. He placed the principles (dpxd$) of all things in numbers and their symmetries." nearly resemble the above. but these composed of both elements Again. Child thou shalt find the way to the things For above. is imperfect and divisincreased and diminished. just as (a) iimpik-tfi. One of these principles he assigns to The creative and eternal Cause. up i. being other beginning. Meineke. Theodicse.. . 1 (&) yeyvK. wherein many of the expressions and ideas closely resemble what has preceded and what follows (ch. for it is made . . and knowledge of workmanship. he placed the Monad and the indefinite Duad in these principles. vii 16. IV. Physica. but is consumed (c) 11.POEMANDRES. or rather. " The nature of number is a Decade. 1 This then to thee. may be . to know how the world was made. comprised by none . the Image itself will guide thee. For He hath given me certain knowledge of the things that are. 2 Here may be quoted the noble passage from the Wisdom of Solomon. which is Mind The God. we and our words all Wisdom also. For Wisdom. 300. (c) Here is set forth the Pythagorean doctrine. But everything engendered ible. by its own weakness. which he calls harmonies. and if any one exceeds the Tetrad. when no longer Monad. in it number. and then go back to the Monad and of these Ten the power is in the Fours. 17 r The English version is this: " For in His hand are both 22-29). and attracts. able to receive the Tat ! as far as possible is described the Image of The God. namely. believe me. The views of Leibnitz in his "Principia Philosophise and 80). passive and material. 35 Monad then being beginning.

things. He . subtile. For it ever is. being nonapparent. (a) yevvviTOV. Tat ! thee. CHAPTER Of Hermes That the Invisible V. for it hath appeared. manifold. to his own Son Tat. and a pure influence flowing from the 'Glory of the Almighty therefore can no defiled thing fall into her. but do thou understand. And being but one. free . and above all the order of Stars being compared with the Light she is found before It. . having all : : mirror of the power of God. I will go through with ' 1. kind to man. she can do all things and remaining in herself. the Trismegistus. which cannot be letted.36 HERMES TRISMEGISTUS. holy. seems here to be equivalent to the " Idea" previously spoken of. : (c) the worker of all things. she maketh all things new: and in all ages entering into holy souls. But the nonapparent always is. sure. For she is more beautiful than the Sun. she : maketh them friends of God. For She is the breath of the power of God. . plain. if it very apparent to thee. undefiled. and prophets. For imagination is naught but generation. and the Image of his Goodness. lively. Himself making manifest (&). going through For Wisdom is more moving than any motion she passeth and goeth through all things by reason of her pureness. which is quick. God is most Manifest. I ' THIS discourse also. for it has no need to appear. For she is the brightness of the everlasting Light. One only. clear. ready to do good fast. and all understanding. : C * x Imagination. For would not were non- apparent. For God loveth none but him that dwelleth with "Wisdom. pure and most subtile Spirit. loving the thing that is good. overseeing all things. For everything apparent is generated (a). shall become be. in order that thou mayst not be uninitiate in the Name of The more excellent God. the unspotted from care. is not made manifest not Himself generated but in imagination (c) imagining all 1 For imagination is of the things generated only. as ever being. and makes all other things apparent. not subject to hurt. (&) (pctvtpatt." The Septuagint has no essential difference. taught me for in her is an understanding Spirit. sted- power. how that seeming to the many it nonapparent. or Phantasy.

V. to effect 1 See the same Cor. and the chambers of the South" (Job ix. all by their "He telleth the (Ps. it will appear to the eyes of thy mind. See ante. (i) (h) vrtpiapurTott. 2 " which Thou hast ordained" of the Stars. He in Himself through thine however. Tat! pray first to the Lord and Father. 7-9). " " For of Him. 14. (&) QctvTotaiuv. sub(a) (e) ei(pot!>ToifffoiffTo$. If. consider the order of the Stars. able to take understanding. to be propitious (c). (Horn.). names" cxlvii. But if that within thee is non- Thou mayst be apparent to thee. ch. But the One ingenerate is plainly both unimaginable (a) and nonapparent. the waves of the Sea (' a$ sir >ti(povs. 4).). (d) vows (the passage is corrupt). for He appeareth throughout the whole World. 1 and appear. viii. 37 2. consider the Sun. are all things ii. Orion (" Earnspov. consider the course of the Moon. and through Him. 6. i. which maketh Arcturus. Coloss.' as if upon floors/ Sept. and with it thine own hands. And this the so vast (i). how shall eyes appear to thee? 3. 3). and to Him. (g) <Z<p0ovQs 1 Which commandeth the Sun. and Pleiades. "The Moon and the Stars. He appears through all things and in all things.POEMANDEES. viii. if that but one ray of Him may shine forth upon that thine understanding. the greater than earth and sea. and to contemplate hold of lay the image of The God. 36). and sealeth up the Stars . who is He maintaining this order? 2 for the whole order is determined (h} by number and place. Sept. and it riseth not. . but imagining (6) all things. and treadeth upon. if thou art able. 3 The Sun is the greatest god of the gods in heaven. to whom all the heavenly gods yield as if to a king and dynasty. thou wishest to see Him. number 3 He calleth them (Ps. and note there. i. 16. Child. especially in those in whom He may have wished to Do thou then. which alone spreadeth out the heavens. (ungrudging). that thou mayst be able to understand The God so great (d). (c) i'Aj^(f). For understanding alone discerns the nonapparent (/) as (e) being itself nonapparent . to see it. (/) TO xtpavss. and Only and One and from Whom the One. O Tat ! for the Lord is without envy (g) .

15. 6). . make not having above itself stars itself. (d) f^pKffois. The Sea is His and He made it. xx. and set bars and doors. old. if thou hast understanding. revolving smaller than or whom Child? reverencing fearing. 22. HERMES TRISMEGISTUS. then I was by Him (Prov. xcvi. " The world also shall be established that it shall not be moved " 11). 10). (e) rx^ig. and Earth as beginnings or first principles (tip%ei$). This Bear (&) which turned about itself. 1 "The Lord made the Sea and all that therein is" (Exod. when it brake forth as if it had issued out of the womb? and (Ps. 4. and here shall thy proud waves be stayed?" (Job xxxviii. brake up for it my decreed place. (Ps. Whom And the alike or equal course. ( </ ) awoiwos. xiv. 6. Yet. 9. Ixxxix. " Creator." 2 " In this Hermes rises beyond HoiYrrvjs" Maker. and see Neh.38 mits (a). " See also Ps. 22-29). Lord possessed me in the beginning of His ways before His works of "when He gave to the Sea His decree that the waters should not pass His commandment when He appointed the founda" tions of the earth. whose God may seem to some to be rather a constructor and arranger of material already existing. xxiv. 10. 2 For all order (e) cannot be made (/) without place and (b) (a) avt-fctTai. xcv. 5). in other places. by a perpetual " " The decree that it cannot pass it (Jer. ix. Kev. and carrying round along with it the whole World order (c) who is He : is He having cast having fabricated that organism? He having stablished(d) 1 the bounds about the Sea? Who Who Earth? For there all is some One. 2. " Where wast thou when I laid the foundations of the earth? Declare. and no further .. each of these the Stars being in Heaven. and His hands formed the dry land" " Thou hast founded the world and its fulness" (Ps. 6). For it is impossible that either place or number or measure be conserved apart from the Maker. Acts iv. "Apxros. if thou knowest ? or who hath stretched out the line upon it? Whereupon are the foundations thereof fastened? or who laid the corner-stone thereof? Or who shut up the Sea with doors. See Isaiah li. Who is He having defined to each way and the magnitude of the course ? 4. Who hath laid the measures thereof. In his Timaeus he speaks of Fire. viii. xxxv. Hitherto shalt thou come. Air. (c) r rov 'Troc-vroe." &c. and said. v. Tat ! the Maker and Lord of these things. "The Lord which hath placed the land for the bound of the sea. x. 24. Plato. KM/AGP. 11). Jonah ix. he speaks of The God as . and asserts that no one hath ever indicated what was their origin. Water.

most fortunate spectacle that. 1 having not yet ordained the order to it. and this the World of the order. who He having hardened the bones. in that it Child doth not keep the way of the order. those upon the earth and those in depth. Child at one glance to behold all these. the course of stars. the flowings of rivers. and nothing according to His might. who He having made the stomach (6) IvBfigj. the vehemence of fire. who He having sides. If thou wouldest behold the Creator also through the .POEMANDEES. 39 without measure. Who is He having circumscribed (/) the eyes." much as was seen. neither this. out hollowed (g) the lung. but without Master (a). who He having widened a basis for the feet. 6. thus taking up everything as moved confusedly and disorder. who He having put together the who He having widened the liver. Plato (Timaeus. 5. and the invisible ness of the ! apparent by means of which is effected the very order of the World. For if the unordered is defective (b). V. brought it into order from this . who He having formed who He having who He having the heart pyramidwise. who He having opened the pores. (d) (e) (/) irepiyptyeis. who He having stretched out and bound together the nerves. who He having formed in channels the veins. who He having separated the fingers and the limbs. were possible for thee becoming winged to in the midst between fly up into the air. the very swift circling (c) of heaven around these. Child! the man fabricated (d) in the belly. the immovable in movement. and divine image Man. " For The God having "be good. perforated the nostrils and the ears. cast the skin about the flesh. yet it is under a ! Master. and being lifted up the Earth and Heaven to behold the solidity of the Earth Him I wish it and the fluidity of the Sea. (a) aSgWorof. be bad willed that all things (<pt/Aoi>). not being at rest but disorderly. who He having opened the mouth. and examine accurately the learn of the art of the fabricator who it is fabricating this beautiful and (e). 1 (c) irspifittwv. things mortal. TOW B>7a/oy/jy^<7yro?. who He having extended the spleen. the loose- air. 30). consider.

Shepherd of Hennas. Wake's Apostolical Here occurs a lacuna. framed things. unless ever making all things in Heaven. Fathers. xii. set the members every one of them in the body. all things of and is nothing into a Being. 7. in every part of the world. it is sible that anything be generated. as it hath Him. in that being and that He in that not being. (Aovog.e) (&) faypoitpov.40 HERMES TRISMEGISTUS. 22-24). Our uncomely parts have more abundant comeliness. (. . in earth. He But if you compel me to speak something more bold. in every part of the Universe (7i). xvsiv. so also it is impossible ever be not. for He is Only (e). . in air. Father. (Ji) (d) (i) TO. immense. 3 Mandat. what father ? If not alone The invisible God. who He having fashioned the most honourable 1 parts for being evident. the Creator prive ! is is is As much as is according to God in name. apart from a creator ? this much this much impiety ! O O Never ever. yet all in difference.. text is I. And a statue indeed or an image apart from a sculptor or painter (6). He comprehends all Only. Who made all these things ? What mother. having given more abundant honour to that part which lacked" (1 Cor. so much the Father of all things. not to be comprehended by any. 2 " First of all believe that there is One God. and all exceedingly and all measured. Who created and " God pleased . for there is nothing in the universal world which is not Him. by The will of Himself having beautiful created all things ? 2 8. (</) (c) yfyovtvott. in depth. no one says can become to be (c) and hath . Behold how many arts of one material! how many works in one circumscription (a). 3 . and this the function for Him to be. capacious. Child. ovrcc. TOV KotuTog. but having concealed the base. this creation this become ! much ! blindness to be (d)." II. and the corrupt.. . For our comely parts have no need: but God hath tempered the body together. Lib. His Essence to be pregnant (/) of all things. and to make (g). And since apart from the Maker it is impos9. He is both the Entities * and (a) 'Treptypxtpy. Tat shouldst thou deignorance Better and superior it of His creations. 1 (f) 'Troitiv.

above. When. within. post. This the God is superior to a name. in the Intellectual sentiments to the old Egyptian Theology. but terms of address derived from His benefits and His works" (Just. and Lord and Master. 178). 1 (b) gyAoyijo'oc/." where it is repeated from the System (ch. things are in Thee. See 2 Him are all things " in stronger terms the doctrine of the all-pervading and particular providence of God. xi. Father. ii. ! nothing which This yea. 33). iii. (See Psalm cxxxix. . God. Who. Part III. (c) " But proper name for the Father of all things Who is unbegotten there is none. that He is One has not a name 1 that He (6) Thee concerning Thee. nor anything for all else of the Entities. are not names. Instit. then. but those nonentities He hath in Himself. 6). 1-12). ascribes these Poemandres . for there is For This is alone all things. is not. and nothing that Thou hast 11. But the terms. reiterate this statement. 10. no place about Thee.POEMANDEES.a. and Creator. and "Wilkinson (Ancient Egyptians. " For of Him. all things . without? for there is no condition (c). and unto (Rom. having given Thou 2 all things and receiving nothing hast all things. . iv. Without denying that the ancient Egyptians were Monotheists. This visible to the eyes. for not. Martyr. Father shall I hymn Thee ? for neither thine ! (a) 7To6!/roV auf4. This incorporeal. 6). and through It is impossible to lay down being and event. 7). This the unmanifest. V.TQ$. [ And is because of this He has all Father. is able to bless names. or to Thee? Looking whither shall I bless Thee. with the highest approbation by Lactantius and again in a different sense (ibid. below. Apolog. and of His the actual and present prompting author of every thing Him. from Thee. 38). L ch. to be contemplated by the mind. This passage is cited (Divin. 41 those nonentities for the Entities He hath manifested. rather of every body (a). and because of this He Father of all. i.. 314). such a statement cannot be proved from the above-named authorities which were both posterior to the Christian era. This the most manifest. iv. for whoever is called by a name has the person older than himself who gives him that name. multicorporeal . and after him Kawlinson (History of Egypt. Cudworth. apparently quoting this and other passages of the Poemandres and " the Asclepian dialogue.

wanting nothing. and there is nothing else that Thou art not. is it possible to ascertain (a). but of Mind. He should become (6) i^tiov. (e) is air. but having around Itself a stable energy superfluity. Thou art everything generated (c). of Soul. -of all But it is thus. Thou art what I may speak. . But this belongs to no one else For neither He wanting of ^anything. but of Soul(/) . irau yap ro xop .ot. without vider^). or concerning those Thou hast concealed? Wherefore also shall I hymn what also shall I hymn? Thee? As if being of myself. or concerning those Thou hast not made ? concerning those Thou hast made manifest. CHAPTEE That in The God alone is VI. is God Eather. good moreover. and of generation (but naught is destitute of this). except to The God only. Thou art what I may do.42 hour nor time HERMES TRISMEGISTUS. O Asclepius alone. it is ever Good. (/ (i) (h) xopyiyov.flfiiv. The God. and ly no means anywhere else.Tot'h. the lightest air. as if having something mine own ? (b) as being another ? For Thou art what I may be. for One thing (i) is the beginning of is that everything Good. Thou that art not generated Mind also. God and making in parts all things. The Good. indeed. concerning concerning what things Thou hast made. moxenient. indeed. so that coveting to possess it (d) (d) x. also energizing . When is I say also in all respects. Mind. in nothing excepting The Good is The God Himself He must be Essence.ot. the evermore. (e) tieTTTopspeffTspov. providing most copious proall things. for Thou art all things. Father too creating.euQ$. THE Good. (c) vooi>ft. intelligent (d). destitute (g) ! 1. For of matter.

evil lost . therefore. Only. VI. For where day is. (g). nowhere day. In this way the world is good so far as it also nowhere night. For the material body (c) ygi/j/jrra. and in those individually. therefore. but the fact ! nowhere. (e) (6) epot<r0vjffTou. These things then not existing in His Essence. both in wiser which 2. so as in the part of the making For to be good. but in For as the common being (/) the nongenerate (e) only. fiirovfftoc. God Himself is The Good. and not having remained In the . having which is He should be grieved for grief is part of eviL anything superior to Him by which He might be assailed. what remains beside but The Good only? for as none of the evil things in such an Essence. and that here good is the least particle of the eviL It is impossible then to purify the good here from the evil for here the good grows evil (&). (d) (h) r$ ec'/svvviTa. for it is impossible. nowhere where night. things are otherwise. For in all. nor is anything compeer (a) with Him so that He be injured. Asclepius is the name of The Good among men. and for this reason should be in love (6) with it nor disobedient with which He should be angry. by Him. (a) av^w/oy. 43 nor is any of things being to be lost . and maker of passible things. the small and in the great. passible 3. and in this the animal the greater and most powerful of all. the generation (c) are being subject to passion (d). Man indeed the good is ordered according to with the evil For here that which is not very comparison evil is the good. But where passion is there nowhere is The Good. so in none of the others will the Good be found. and being grown evil no longer remains good. but makes is all things. of all things is bound up in the Matter. (/) (g) Tr&drrrog. but in all other things not good. but where The Good there is . also it and moveable. For things generated itself full of passions. so is it also of The Good. r t < even one passion. is The Good.POEMANDRES. He might envy. becomes eviL or The itself In The God alone. . nor Nor . Wherefore impossible is it that in generation there be The Good.

is the absence here of the Good. and those who fall not under 4 it. " This God" (Luke xvi. (d) xofffto. (xo'o^oj Greek) (Gal.(/) /8/. 15). rq$ xowc/otj. which either God Himself loveth or they love The God. " present evil world (heararos otiuvog irowpov. (c) (ActKhov oii/vTrtpfi'hYiTQv (&) KotvroQ q yoKrrpiptctp'yioi. No good thing is to be comprehended among those in the world. dwelleth no good thing" (Rom. 19). the error. 'Tc'hYiptofAu. the provider of all the evils. (e) tibu'hoc. if indeed He have ! respecting the knowledge of The impossible for that to be in the world. And the worst of all. that it is For the world is the plenitude of the evil (d)f but The God of the Good. For the excellencies of the beautiful are around this very Essence. properties (/) of Himself only. to Him Who hath instilled into my . by evil r (a) and and labours. and desires. Good. mind I the Beautiful. so neither The Beautiful nor The Good for these are integral parts of The God. "The whole world" v. 1 that on all sides restricted (5). The God. griefs. (a) 6v %upkt. familiars (g\ inseparables. is not of the Father " world" (Ix rov xoapov). For all things falling under the eye are images.44 is HERMES TEISMEGISTUS. For we may dare to say. and And specially that of The Beautiful as the eye is not able to behold . is were adumbrations (e). " but of the 16). That more than unsurpassable evil. 0X0?) "lieth in wickedness" (1 John " All that is in the world. (g) ofaftoi. a lacuna in the text which mars the sense. that is in flesh. . and anger and errors. and mindless opinions. the lust of the flesh and the (ibid. 4 Here is and the pride of life. but the Beautiful is also Good. the gluttony (c). Asclepius ! is that each of these the aforesaid 2 is believed here to be the greatest good. not capable . or the Good (the plenitude) of The God. / 4. 2 " For that which is exalted men is an abomination in the my among sight of 3 i. and of The Good. 18). 4). most lovely. both more pure and more distinct. iu . O Asclepius that the Essence of The God. 1 " For I know that in me. lust of the eyes. and perhaps these His Essences appear thus. xx. and as it Essence. And I also give thanks to The God.

of all things. and fearing to be deprived of it. \^ CHAPTEK V That the Greatest Evil among Men is Ignorance of The God. thus also understand The Beautiful and Good . men. (b) . and striving in every way that. dare to speak of the Man as beautiful and good. and they not having journeyed the way. for these are incommunicable to the others of the animals. For that. thou The Beautiful and Good. intoxicated! drinking of ignorance. the piety with knowledge. the exceeding radiant. (a) vowou. As then thou understandest The God. thou inquirest about The Beau- For the way leading to it is one. The God. be sober. from The God. WHITHER up the unmixed wine are ye carried. and without these we cannot live. to conceive in mind. but preimplioated (6) with every evil. 45 wilt understand able to understand (a) The God.POEMANDRES. If Thou^ v inquirest about tiful 6. is most difficult. because we have need of them. not only he may have. look again with the eyes of the heart. 1. If thou art just as also God Himself. but also may augment it. but already are even vomiting it? Stop. not having even beheld a dream whether anything is good. Such are the human gods and The Beautiful. which is concerning this piety. and if ye all cannot. O Asclepius! which we are neither able to fly nor to have hated. and that the Good inimitable. because of being inseparable from The God. which yet ye cannot bear. and having believed the evil to be good. hence the ignorant. and thus using it insatiably. the Beauty incomparable. VII. the exceeding For that is "bright. 5.

but remain pure until the hour when God Himself is pleased to release us we . the bond of corruption. having made use of reflux to attain the haven of the salvation. "I my body and ix. where not one is drunken. 67)" If. 12 Compare " Now know even 2 as I am known. and then the foolishness of the body shall be cleared away. 27). the sentient corpse. which is no other than the light of Truth. but then shall I Also Rev. 1 (V) vtpctfffta. but to Mind and Heart. but ye that are able. that not having and beheld the beauty of The Truth. seek a guide. it is necessary that thou shouldest tear off 1 the garment which thou bearest. 2." 1 Cor. the soul cannot have pure knowledge. to knowledge when we have the least possible communion or fellowship with the body. drawing thee down to itself. and corrupts therewith the soul enclosed in the body. looking on in the heart to Him willing to be seen. or if In the present life we make the nearest approach at all." it I know in part. ^ 3. (c) > Plato had written in Phsedo (66. one of two things must follow. compare with the text the language of . who shall lead you in the way to the gates of the knowledge. after death. and grudging (c) through the things he hates. First. the dark enclosure. the living death. that buffet in my flesh. having been harboured therein. the tomb carried about with thee. that pure from darkness. the support of wickedness. It is instructive to bring it into bondage" (1 Cor. know that vii. where is the shining Light. 27 "There shall nowise enter into "I anything unclean. for no impure . him hating through the things he loves. either that knowledge is not to be attained at all. 18). not suffering it to be harboured in all the havens of the salvation. xiii. of ignorance inundates the earth. and and hold converse with other pure souls from below.46 HERMES TRISMEGISTUS." &c. the web(&) of ignorance. and are not infected with the bodily nature. Of such sort is the hateful garment which thou hast 2 put on. shall be pure is thing allowed to approach the pure. For the vice (a) at least ye that are able. nor visible to the eyes. Be not therefore borne along together by the much current. however. but all are sober. in me. and the back looked (a) xoiKiot. is. dwelleth no good thing " (Rom. For He is not audible. the domestic robber. whilst in the company of the body. nor effable. xxi.

a monstrous there is nothing lovely in it. so that thou shouldest neither hear those things about which which it it behoves thee to hear. " it is intellectual notion (c) of an appellation immortal. Tliat none of the Entities perish. 84): " Our own life is to be hated. Spirit. which it hath laid in wait for thee. and the Flesh. in ! . vii. " They that are in " the flesh cannot please God (ibid. (c) voyf&di.. and therefore all this own life is to be absolutely hated. mankind erroneously and deaths. viii. and filled them with abominable pleasure. CHAPTEK VIII. 47 indwelling Good. 17. VIII. having understood the snare. See also Galat. 8). nor discern those about behoves thee to discern. destructions 1. thou shouldest hate its vileness. 7)." 1 " I see a different law in my members. It is an Apostasy from the Life and Power of God in the Soul a life that is death to Heaven. warring against the law of my mind. having obstructed them with 1 much matter. and the reason is plain: it is because It is a legion of evil. v. and Inclinations of Christ are to be brought to life in us. out of the body of this death ? (Eom.POEMANDRES. Tempers. that is pure unmixed Idolatry. but of body. making those things seeming to us and being considered objects of sense (a). birth of the Serpent. (a) otlffdnr^ptot. the World. Son! now is to be in what way verily the soul is immortal. ~but call the changes. viii. insensible." either as vain work (d). 23). and of what quality (&) is energy in constitution and dissolution For concerning naught of these is the death. (6) tutpyeia B Trorottryi. all this Self is to be denied. or by deprivation of the first letter . (d) xsvov spyoy. William Law. in his " Spirit of Prayer" (Part I. that lives wholly to self and not to God. and bringing me into captivity under the law of sin which is me Who shall deliver wretched man that I am my members. if the Nature. CONCERNING Soul and body. "The mind of " the flesh is enmity against God (ibid. Works vii. and mortified. discoursed .

48 HERMES TEISMEG1STUS. (Ji) TO 'Tracy. Meineke. 3. and if it be generate. and especially the Man. formed this sphere like. its own father. 2 Plato enunciates the same views in the Phsedon and in Timaeus " For The God in His (33 and 41) power willed that all things should be good. and by Him held together and nourished and immortalized. with living being (&XM). according to the right reason. . . and nongenerate. : 1 . For the everfrom the eternal (d). spherelike from the centre. wherefore also He described it circular. and the convenient for when about to encompass all living beings in it. and nothing Lad. and eternal. 1 For the that being called Qamrog instead of the aQavarog. that comprehending in it all such like figures. For The One was not generated by another. endued in very truth with Soul and Mind. 3 Plato thought that the xoV^o? was spherical in form. 105). it was yet not generated by itself but always is generate. 3 placing around it such quality (h). it behoves one to say that became through the Providence of The God a living creature (yov). 67). For first of all really (a). 2. of His Own Self. as by as immortal. animal. it is impossible for any part of the immortal animal to die for all the things in the world are parts of the world. The Creator of The Universe (&)." (See this the Kotrpos ( i In the Timseus (33 and 62) he says " He gave it figure O#jj^ce). But the second that 2 after His image the World by Him engendered. 76 See the doctrine of Plato as to what death is (Phsedo. everliving living (c) differs (6) (e) TUV (g) oyxuaocg. And The Father Himself. for it neither was nor is possible that He should do aught else but what is most beautiful thus having completed a work that might be something most beautiful and perfect in its nature. a figure would be becoming. is the Universe (e). iv. things in the naught God and if World is second for the world is destroyed. (jf) yeyove. And so much of matter as was set apart by Him The Father having embodied and swelled out (g) the Whole. is eternal. and the World became (/) eternal and immortal by The Father. of but those death is of destruction. God. and brought the Universe fully out of disorder. immortal animal. the rational . distant every way so far to : Stobseus. the becoming. Florilegium. So then. For the eternal in that it is eternal.

D . being both itself VIII. and note 3 there. 49 But full of the 1 Ideas immortal and having the material eternal. (6) (e) of each. which men call death. r^v tfaovftsvyt. iv. rqv setvTvj$ oira^ixv.otTOKJTtx. xii.atus.i. Hermann.." says: appears to me that the matter stands thus : that these Forms (l/S>j) stand in the Nature as if patterns. Child it (c) was 3 without order . to speak of above or below is neither just nor accurate. that of the increase and that of the diminution. As I said. and imaging (evmcovi^ovyet) shapeless materials. own disorder ! (>). 517. . Plutarch defined the " Idea" thus (quoted : "Idea is Incorporeal byStobaeuSjPhysica. and pattern (^xpec^siy^oc) of the subsistence (tmordtfffas) of the objects of sense (afofaray) having themselves (s^ovrav) according to nature ." " Forms n which Plato held to be 1 Referring to the "Ideas" or the originals of all things. 202. 28. cause of such like beings as itself is. 6a. ch. inclosed them for every quality to adorn that of quality with itself. 4. Referring See ante." 2 This simile of the cave is borrowed from Plato's Republic. v. lest the matter having wished to secede from the consti- tution thereof. is maintained. an. should be dissolved into its For when the matter was unincorporate. by the restoration (a) iofuv. which have allotted from the Father at the beginning. he would speak of the same part of it as above and below. it indeed sustained of itself. becomes nothing else than the being assimilated to them. If any one were to go round this in a circle. standing at the antipodes. 38. and this they mals . but with this immortality having encompassed the whole body. 3 " Parthey suggests confusion/' p.POEMANDRES. and the participation of the Forms with the others. but it has even here that revolution in respect of the other small qualities. Meineke. (e) ctKox. ch. (a) The Father having sown in the quain the sphere as if in a cave. lib. and are likenesses. 4 indissoluble (e) . in Parmenides. and that other things resemble these. applying order of a father to the objects of sense. iii. the extremities." " " It Plato.d becoming cause of the arrangement QiaTei%eas) of these." " So all the heaven being spherelike. et seq. But this the want of order exists (d) around earthly anifor the bodies of the heavenly have one order. 4 to the return of each to its own place in the heavens. (d) yiviToti. 87) Essence. to talk of the spherical as having one part above and another below. is not wise. 2 willing lities. often. and the World thus brought into being every part being equidistant from the centre.

tcTgo also through the discourse respecting Sense. 5. God is. sense. and thus there besense. but of the first . what a and understand that the World indeed from The God. . in mystical . and in the world. . according to the will of the Father beyond other earthly animals. 1 It seems evident from the contents of this Chapter. The Man. but of the other of the Tat. (e) tvtpqpYia'ou. what an immortal animal. connected with what precedes and what follows. 1. the immortal . that Poemandres. have (c) (jf ) 'Trs differ- (d) vov TOV otyaQov. consequential to ! . to For sense and understanding seem indeed (a) avaroiffig. understanding diffdyvsas. (6) ek^oxx^itnetrxf. an incorporeal and Good Mind This animal. then. IX. (g).50 HERMES TR1SMEGISTUS. lut elsewhere Discourse that. (cj) i/ojjffg&j. generated image of the World. what the World. not comes deprivation of the destruction of the after the But the third animal. not only has sympathy with the second God. does not perish? Child! and understand what Hermes. it receives intelligence as of (d). is but the restoration of the earthly bodies constitution (a) f and the dissolution bodies bodies. Speak well (e). 1 dissoluble animal. Concerning Understanding and Sense and that in The and The Good. is CHAPTEE God only is The Beautiful not at all. also intelligence (c) for of the one it is sensible as of body. Asclepius but now I consider necessary.' I delivered the perfect YESTEKDAY. but having Mind. itself restores (&) to the indissoluble that is to say. and in The God. but the Man from the world. but the beginning and comprehension (/) and constitution of all things is The God.

For the Mind conceives all the thoughts (in) good indeed when it shall have received the seeds from The God. 51 ence. had declared that the xoV^o? was perishable. But) from understanding as much as The God from_/ For the Divinity indeed is generate by(/) . or intellect. nor to have men understanding (d).voi. then that the understanding is For the Man spoken out and brought forth (I) by the Mind. and when both the parts of the Sense shall concord one with another. (h) upon nected with each other. 21).POEMANDRES. but understanding by the Mind. The Sense then and the Understanding. because that is material (a). both tohave influence the Man. . as it were. by Keason (c). because corporeal. has been divided both into the body and into the Soul. nor is the understanding shown without speech. (c) vow. God. (d) (ft) ovataion. (I) dtroKv/idswoiy. 3. but in Mind differs Divinity (e). after a renovation of the same after death. so far as its nature was concerned. (m) language. sensation apart But it is possible to understand from understanding. He seems also to hold the future eternity of created matter. For neither apart from Sense is it 1 possible to understand. For in the other animals the sense is united to the nature. and not to be separated among men. as those fancying (k) visions in their dreams but it seems to me that both the energies are generated in the vision of the dreams. imagining. that the sense is aroused to wakefulness out of sleep. (e) QSIOTYIS. but to me both seem to be united. Plato. (aotvo-fcYi) See Locke. congether." " Nihil in intellectu quod non prius fuit in sensu. but this essential (b) . and ." . (/) x. " No Innate Ideas. but the contrary when from any of the demons no . for it was an object of sense. in Timeeus. means to teach the future immortality of the human body (see Philippians iii. (a) I/TUXJJ. being sister of the speech and organs of each other. Understanding (i) apart from Sense. For neither is the speech uttered apart (y) from understanding.. 2. but that it will never perish by the providence and continuous cohe- rence 1 of God.vzi (Jc) (p&vrsioft. IX..

16. 21). Instit. where these sentiments are xvii.. and occasion laughter. and being hated and despised. being in its . Human. own region for its region is not the World (e). enjoys (c) vmiathQuv. perceiving Knowledge. and what 4 wonderful. and all other such the works of evil demons. to part of the world being vacant from the Demon be separated from The : unawares (a) sowed the seed of his conceived what was sown l adulteries. Gorton*. and perhaps also murdered. are . 2 ii. 3. ibid. good and taking unto the things Knowledge. (6) /Iflr/yvovf. See also of men Galat. and not like the many. parricides. that God who entering in own energy.52 HERMES TRISMEGISTUS. See John " And this is that they might know Thee the only true God. stranglings." That this wisdom and knowledge is identical with piety. 15. impieties. For all things to such must dwell the earth here. St Augustine maintains in his Eucheiridion. adulteries" (Mark vii. which he who Knowledge Piety. although counsel he refers is 5. life eternal. those being in knowledge. 19. possesses (c) the divine thoughts. 16. 4 It is superfluous to refer to the numerous passages of Holy Scripture which enunciate the same doctrines as those here set forth. (a. (e) % yij. Matthew xiii. See Lactant. (/) as some may say blasBut the pheming. hurling down from pre2 cipices. 39. becoming full of all the good things. . TO xouHMqaett. all then. quoted as from Hermes. nor the many them they seem to be mad. Demon. it bringeth forth sin" (James i. and good: Virtue. Because of this. Godfearing man will contemn all the things.. xoix. I return again to the discourse of Sense. great and and beautiful and both Temperance. For we have said that wickedness (d) . an one. but are 4.iotv. 3 of But is God. alone renders the evils good (#). v.. sacrileges. 15). (d) (g) 1 (/) dy a. neither please the many. to others the evil. is the common Union (A) in man. of sense with under- standing. "When lust hath conceived.) But not every man. For the seeds of The God few. and the Mind . Piety recogniseth (fr). (Ji) as I said before. Div. 3 Quoted by Lactant. " Out of the heart proceed evil thoughts. See the parable of the Sower. and Jesus Christ whom Thou hast sent. murders.

and some from fire . There is nothing that it does not engender alive (/). . (b) 93 World (a) And (f>opoi the World indeed is iff%tf. but these good things generated. O Asclepius! has its proper sense and human nor as various. this understanding. (e) (f>voftei/ot^.s '/tviati. and air. is Father of the World. . as a some are more the heavier..POEMANDEES. (c) ra. some from but all are composite (#). . makes them qualities. For breath (&) being very dense stretches forth the qualities 8. from the demons possesses (a) the seed of the understanding but these along with the essentially good are saved by The God. having received all the seeds unto itself from The God. rot> (I) (t) rUSt 7TOIUSI '/WitJttoV. (h) i. course effects the variety of the generations of qualities (j). xofffifKq rpifiovaa. But bearing it makes all things alive. that. and so organised. IX. that of the life. (k) KVQV). The God indeed then over the bodies with one fulness. good agriculturist of life it imparts by the change a renewal to these its offspring (e). and unmaking them into understanding. not like to the organ of the will of The God. For some indeed are from earth. soiling these indeed with the evilness. (d) ti/etpyas. (g) avvQiTet. (/) oyoj>/. 53 but one is material. But the bodies from matter are in difference.. wearing away.e. and it is at once the place and the creator of life. so. creating all things He makes all things like to Himself. . as I said). when thus dissolved. some from water. 6. conserving them in itself. For the sense and understanding of the World is one. and dissolving might renew all things and itself. in the making all things. it might manifestly (d) make all things. For the World also. For The God is the Creator of all things . but as superior and simpler. another essential. but purifying those with the Good. For the one along with wickedness (material. but the of things in the world. 7.. in the use of energy are barren for the worldly course rubbing against (b) these : generations (c). (I) some more simple more so indeed are But the velocity (A) of its the lighter less so.

For all things as many as are. and the quickness of the necessity. But I rather say. and generated by The God. foregoing passages may be things. For the Entities The God has. vi.ipr)vioe. God . moving through animated Essence (g). (i) (/) sxeiOsv ypTvipivei. Of all animals thereboth necessarily and fittingly. They are almost the exact words of Malebranche in his Recherche de la VfritZ (lib. the moving all things always. The God. has it. O is (6) without anything. but I show forth the Truth. or (d) tiaKvtovaot. inspired (d) by that circumambient but the World having once received this along with the being generated. (g) 3/a ovaiag i]/vxtxqs1 (e) !)iaia.outwards (h). (a) y*vffM$. and properly was it called World (%6<rpo$). 9. insensible ! and mindless. others making life through spirit. iii. Asclepius these are in The God.. not that He has these things. (&) Him. and . ch. For through superstition (e) they blaspheme. I speak of The God. and neither is anyothers . and the order of the things The same then should be called "World" generated. as it seems to some. and on which all things are dependent. and the imweariedness of the energy. nor These things to production.g. not receiving them from without but giving them forth . (h) t%u. . . and the combination (e) of the elements.A<W<y. and there shall be never a time^when any of the Entities shall be deficient (i) but when I say the Entities. fore both the Sense and the Understanding comes in upon them from without. part 2). having received it from . being intel(c) avardiaei. thing without 10. And this is the Sense and the Understanding of The God. He thee. 1 Asclepius! otd. for it adorneth all things by the variety of the generation (a) and by the indefectibility (6) of the life. otwo'hetQtiJiffereu. (&) Uro$. possibly taken in a Pantheistic sense but they surely may be better understood of the particular superintending Providence of a Deity which pervades and guides all The . but things in the World are from the " " World. But The God is not. He is all things. and thence dependent (/) some indeed energizing through the bodies. and others undertaking those defunct and that suitably.54 son of The HERMES TRISMEGISTUS.

2. For the Energy of Him is The Will. X. that is things Divine and things human. (e) . and His Essence the Willing all things to be.ro.vosc. that is T ! . and having considered all these things. X. Tat has the same Nature. and moveable and immoveable. (6) fTrotyiTroc.POEMANDRES. since moreover it is an epitome of the generic discourses which have been spoken to him The God then and Father and The Good. (a) svttoovvTi. To his Son Tat. but to those not having understood incredible. Let these things and so much be discoursed concerning Understanding and Sense. (c) i. For the Mind is great.. as we have taught also respecting other things Divine and human what one must understand about this. Asclepius! I addressed to thee. than the being of all things not yet in being? But the very existence (e) of the Entities. THE Discourse of yesterday. 55 ligent (a) will seem true. the disbelieving is the not understanding. To those then having understood the aforesaid from The God they are credible. CHAPTER The Key. but that of to-day it is just to address to The Tat. or rather also Energy. and being brought on the way by the discourse up to a certain point.e. For what is God and Father and the Good. and incredible. For the appellation of Nature (c) is also that of increase. it be- lieved those interpreted by the discourse. but being without intelligence For the understanding is the believing. and hath rested (6) in that beautiful belief. For my discourse attains even up to the truth. is able to attain the Truth . 1. which is concerning things changeable and unchangeable. and found them consonant. But Energy is otherwise (d). of which He wills each to be.

At one time they are so many is for a maker defectible in much and of such quality. " God is so far Recherche de la Verite. retrenching their bounds. Meditations Chretiennes. v. The doctrine of this Chapter is energetically and luminously set " " by William Law in his Way to Divine Knowledge (Works. pt. 93. as in other places. Recherche de la V6rite (1712). p. in that He is all things. 2 " God derives not His being from creatures.). both in quality and quantity (/). is not moreover equally the cause of But if this thus to the animals nor of their living. Tat mak! time. c. forth vi. TTOffOTJJTOf. For the father is the cause of the children. 4. (b) x. and of the seed. vi. and consequently in the infinite perfection of Self-existence" (Fenelon. and of the nutriment. 1 I will not say. For The Good is The makingpower (c). to Whom none of other things belong (a). The God. sometimes does not make. But this is not possible to be ingenerate (d) in the any other but in Him only. having taken the appetite of Good from the Sun. p. (/) 1 TTOIOTYITOS XXI Here..56 HERMES TRISMEGISTUS. note to ch. . Existence de Dieu. Remove this boundary and difference and you remain in the Universality of Being. nor to be generated. making. Him receiving indeed nothing. (a) Kpofftart. at another the contrary. all Being that He has all the being of each of His creatures. no other real mover than See his Promotion Physique.otroi fAtrovaiav. (e) Troiovvri. TO TTOYiTtxov. in that ing (e) . being. tf I believe that there is no substance purely Intelligible but that of . 146). Traite de Morale. lib. 1). the writer wholly differs from the notion of the Deity being a mere constructor or arranger of formless matter. But The 2 God (c) is Father and The Good. no other efficient reason. (rf) gyyz/ff$os. 3. v. 94. it is nevertheless entirely as being compelled . but willing all things to be. vii. 2. that is The Father that is The Good. but all creatures are but imperfect participations of the Divine Being" (Malebranche. For the World indeed and the Sun itself also father of things according (&) to their common the good be the case. Malebranche energetically maintained that there was no other immediate principle. 3. an opinion attributed by some to Plato. by The Good Will apart from which it will be possible neither to be. participation. he sometimes makes. part 2. See ante. the Grace and the Will of God. last part.

&c. 3 " Now we see in a mirror darkly " (1 Cor. most beautiful spectacle.. that we ! also. and is also Itself. For indeed verily are these things to him who is able tothis (a) wills to Be. and the eye of my mind hath been little short of sanctified by such kind of spectacle. For not as if a ray of the Sun. (c) sis TO x. X. does it dazzle and make the eyes close. 16). forefathers experienced. shall Verite. and see John viii. and that we Still He shall be unintelligible to ourselves until we see in God. xxxvi.. i. 5. Ix. (a) i.). iv. xiii. RechercJie de la Light" (Ps. lib. and to contemplate eyes open enough the beauty of that The Good. " To give th " God is light of the knowledge of the glory of God" (2 Cor. 1 For it is rather sharp in penetrating (c). being fiery. is thus the spectacle of The Good. it shines forth and augments the light of the eyes to so much as he who is able can receive the influx of the intellectual (6) splendour.otfax. For verily it is all other things are be- cause of This. the in- we are not intent to upon the vision. 12. 2 Lactantius (Div. 6). ch. Who only hath immortality dwelling in light un- approachable (1 Tim. (b) vowijs hctfATrribovog. 1 " In thy light shall we see Light. 5 . 57 Thus perceive. but not injurious and replete with all immortality. presents to ourselves the Idea perfectly intelligible which He has of our being comprehended in His Own " (Malebranche. 19). For then thou will perceive it when thou mayest have nothing to say about it. and in Him " " is no darkness at all " (I John i. 9). O Tat! Good to become Thou hast filled us. Instit. 2 Would be so. "The Lord be unto thee an everlasting light " (Is. 9. 3 the incorruptible. . i. 4.. that we can discover nothing but in His Light. On the contrary. This proper to the The Good. vi. 5).e. Would it may Child But now as yet and we are not yet strong our the of mind.&ou. 12).i>H(r0a(~ God. 3. 11) alludes to this passage as a proof/ that both were men. For is known.POEMANDRES. and never really Divinities. especially for Itself. part 2. d'/oc. They who are able to drink in somewhat more of ourj ! this spectacle oftentimes fall asleep from the body into As Uranus and Kronos this most beauteous vision. Father! with the good and Tat. &c. O Father Hermes. For the knowcomprehensible.

(e) choirs of (c) Gods. it enlightens and abstracts from the body. For it is possible. that the soul be deified placed in body of Man. Whence thus they pass into the choir of the unerring Gods.58 ledge of It Senses. and 6. Hermes here enunciates the sentiments and objects of the real Christian Mystics of all ages. 4. beings. of those into the opposite. Some then indeed being reptile. ! whole of Child ! it into the Essence of God. and author of the " Imitation of Christ. ante. nor he having beheld this to behold any other thing. i. (d) kv ro7$ ytvixots. but those terrestrial into winged. rq$ TOV TTOCVTO. but his bodily senses and motions he moves not (6) shining around all the mind and the whole soul. those serial into men. . Fenelon. Hermes. are changed into watery ' . 7. ch. Tat. Tat. both divine silence and repose (a) of all the ! 6. Father Of every soul divisible. iii. 18. Revised Version). but some of the watery into terrestrial. ? having beheld the beauty of The Good." many See others. iv. As remarked above (ch. " See 1 John (2 Pet. are transformed into the. and transforms the . especially those of the Fathers of the desert. (jf) 1 f< We all with unveiled face reflecting as a mirror the glory of the " Lord. 1 Egyptii. and those of humankind possess the beginning of immortality changing into demons. these by ye may (promises) "become partakers of the Divine Nature iii. / Hast thou not heard in the Generics (d) that from one soul that of the Universe (e) are all souls themselves which are rolled about (/) in all the world. and of the two Macarii -especially of the iv. 6). is HERMES TRISMEGISTUS.. changes. as if distributed ? Of these the souls then. 2). many are the changes of these indeed into a happier. For he having understood this is neither able to understand any other thing. of St Augustine. But there are two (6) oirpsftii. and note there. Malebranche. For seizing hold of all neither to move his entire body.same image from glory to glory (2 " " " That Cor. 1 (c). (a) KXTotpyix. Child! there are How again divisible ? Hermes. nor to hear of any other thing. To be deified how sayest thou.

apart from them. is entangled with the bodily passions and the unfortunate. nor with The Good. Virtue of Soul is Knowledge. Hermes. not having known itself. but And retrograde turns its way back to that of the reptiles. overpowering (c). For a soul nothing acquainted with the Entities nor the nature of them. For he 9. Knowledge For Sense is generate from that differs much from Sense. but the Mind using the body. The body of this death (Rom. but Knowledge is the end of Science (d). serves bodies alien and de2 praved (a). using for an organ the Mind itself. 10. in all the Entities are the Senses . Tat. neither tastes immortality nor partakes of the Good. (c) yivercti rov I xupsi (/) " ^si rotvoivrct ovvtaroivoii.ox0qpot$. and this is the most perfect glory of the SouL 8. and it is impossible that this should be otherwise. For all Science is incorporeal. nor hearing he listening (b) to two discourses and with a shadow. fights and the Good its is many things. X. 1 the other of those unerring. already pious knowing good Father ? Tat But who is this. but Science gift of The God. > . vii.POEMANDRES. Who then is this material God ? it is it is Hermes. because of not being possible to be. /rf) f^-KTTtjftris. but second of the Entities and wanting (g) (a) p. ruling but ruled over. Contrariwise. it is The beautiful World. He . but material and easily passible. indeed the For first of the passibles. 59 one indeed of those erring. this is the condemnation of an evil soul ignorance is the vice of soul. 24). . For Soul entering into the body of a man if it remain Evil. ti$. . Both then enter (e) into bodies. But this having neither speaking itself thus. 1 2 "The Angels which kept " not their first Estate" (Jude 6). things mental and material. and not good. many things for hearings. being blind. and not This is Vice of Soul. and both and is Divine. carrying the body as if a burthen. (6) (e) a^oXa^y. For The God and Father neither spoken nor heard. for from antithesis and contrariety must all things consist (/).

as mortal 13. 770 . after a certain manner. but the Man both as moveable and 11. being too in generation and ever generated. 215). supports it. body. For every material movement is generation. the membrane (&) of this the head wherein is the soul. The mental state (a) moves the material movement in this manner.. the Eeason in the Soul. And the World indeed is first. but ever in being . . that is a head but above head there is nothing material. Wherefore also some have thought the Soul to be blood . things the body possesses more than the soul. But Mind. moreover. is evil. and then the (a) vovrrv) ara. 2 This and the next section are extracted by Stobseus (Physica. (b) (e) ru vptvi. . (c) ' (/) 1 Menard reads TT^IU (more of soul than body). and as it were. not knowing that first Spirit return back into the Soul. as mortal. but also evil. 12. Generation is of qualities and quantities for it is moveable. that is simiAs many things then as are united to larly to a head. . But the Soul of man is carried on (/) in this way: in the Eeason. but all material. but first of the things mortal and indeed of the other animals he has the living quality (e)< in him. as if [of the body formed in x Soul] and having the Soul full (d) of [or fuller than] the the from in But distant which membrane. are by nature mortal but all is a living animal so that the universe is composed both of material and mental. are by nature (c) immortal. . the Soul in the Spirit. Not. is he only not good. which is doubtless the meaning. . Meineke. For the World is not good as moveable. . The passage is probably corrupt.ais. TO efA*J/v%o. head itself is moved spherically. i. the Spirit in the Body. The Spirit penetrating through the veins and arteries and blood moves the animal. . since the world is a sphere. 2 but the Man second animal after the World. The Mind must the being mistaken as to the nature.60 HERMES TRISMEGISTUS. but not evil as immortal. just as neither i& there anything mental beneath the feet. to itself. and itself sometime generated. (d) TtKypTfi.

and partakes not of the beautiful and (a) xotQe'htw. 1 14. 2 " This is life eternal. yet defiled dent from the Soul of the world but when the body has been amplified (/) and shall have drawn it out. Meineke. 106. and is not moved. dioc^Vffotffoe. Physica. into the masses (g) of the body. As to the subject of death. (e) (c) ayxuftwov.. By this alone the Soul becometh Good. still almost depen. Excerpts by Stobseus in the Florile- So gium. . were offspring of the World. And three therefore are these.. but the World the Man. and the World and the Man. . ii. 2 as it This is the ascent to the Olympus. Trismegistus ? Tat. Tat How? Beautiful to look upon everywhere. How sayest thou this. and not sometimes Good. From one beginning have all things depended (&). 2. This alone is saving for Man. and ante. And The God hath indeed the World. The God and Father and The Good. qpnfrrott. Meineke. . sometimes Evil but becomes so of necessity. 1 (b) rot^ati/ra. Hermes. and eternal life" (1 John v. viii. and then the animal perish (a). j but the beginning is from The One and Only. 3). Hermes. that beginning may again become (c). true God. (g) oyxffff. Contemplate a Soul of a boy. (/) (h) far as in Stobaeus (Eclog. And the beginning indeed is moved. And the World indeed is generated Son of The God but the Man . The knowledge of The God. (d) S/aAvff/i/. ch. 1. and this is the death of the Body. ch.POEMANDRES. i 212). having distributed (h) itself. 20). and not by the passions of the body. it engenerates oblivion. see Part II. that they should know Thee The Only True God " (John xvii. but moreover thoroughly knoweth him and desires to be known. 61 I blood be coagulated. Child! not having yet received its distribution (d\ his body being yet small and not yet fully amplified (e). and the veins and the arteries be emptied. and^postf. " And hath given us an understanding This is the (otxvoiotv'). . that we may know Him that is true. 15. . For The God ignoreth not the Man. but The One stands abiding. 15. iv. X. xi.

and note. circulates in every place. for all is enflamed even by a small spark. For it is impossible that the Mind in an earthly body. ? Row Hermes. uses the Fire as And because of this the water as rampart (a) myxfcfv. and the Soul into the Spirit. It behoves the hearer to agree in mind. But the Soul also itself being were an envelope (c) the something divine uses the Spirit as an envelope. for neither I c v \ it. to desert.62 good. Mind however being the most swift of all divine thoughts. For the Soul recurring back into itself. taking a fiery body. sec. The following is extracted "by Stotseus (Physica. 775 Meineke. but the Mind becoming pure from its garments being divine I by nature. And the oblivion becomes vice. . When then the is diffused around the Earth and wall resisting against the flame of the fire. And the same ! thing happens to those departing out of the body. HERMES TRISMEGISTUS. is separated from the Soul. . It hath taken then as if it Soul. which it body. For The Mind being Creator of all things. could not. See post. For earth sustains not fire. 21. has its body the Fire. having to dwell in the earthly body. a body with passions being under the same skin with body. and the Soul from the Spirit. and to consent. The I i Child! is generate composition of these garments. thou having said the Soul to be garment of the Mind. and swifter than all the elements. But the Spirit per- Mind has departed from the earthly forthwith puts on its own the fiery tunic. (6) Kys%taQeu. it vades the Animal. (c) ^rg|0//3oA^i/. should establish itself by itself naked in an earthly is any earthly body able to bear (a) so great immortality nor to endure (5) this such virtue. 18. Father ? 2 The Mind speakest thou this. and to have his hearing more acute than the voice of the speaker.. 1 the Spirit is contracted into the blood. having abandoned the Soul to judgment and to the punish- ment according Tat. Child with the speaker. f 16. 219). but of the Soul the Spirit 17. 1 2 i.

$. .. is blown away and perishes immediately on quitting the body as the many say? v That can never be. ii. 307). i. the Body the likeness of the human. see post contra. Instit. (Physica. which like her is invisible. mortal. (e) 6sf*. 15 see also " This is Life eternal. 19. X. and intellectual and uniform. (/) is See ante. and v. Hermes here dissents from Platonism. which she is ever avoiding. itself But the impious Soul remains in that its proper Essence (b\ punished by it may enter. For of God is this law. 1007 2 iii. ch. The truth rather is that that soul which is pure at departing and draws after her no bodily taint. 4 () 1 <$flC/. Socrates (Phsedo. But the human soul. dissoluble. and indissoluble and unchangeable. speaking as from Soul. nor is it justice (e) that soul should degrade (/) into a body of an irrational animal. * But as to this point. . and changeable. 16. having striven the strife of this piety (but strife of piety is having known The God 2 and to have wronged no man) becomes wholly Mind. but that of the Man things upon earth only. section 19 extracted by Stobseus . whither if God will my [soul is also soon to go: that the Soul. passing to the true Hades. and such a soul after the departure from the body.is. and pure and noble. having never voluntarily been connected with the body. being yield place (d) to a a and seeking an earthly body into which human (c). and on her way to the True and Wise God. 1 That Mind indeed [Creator] of the Universe uses all things. Meineke. being human in the administration. 80). to guard a human human Soul from this so great disgrace. 3). 9).c40J'/ot T/?. suppose that the Soul which is invisible. (fy i^ioig ovaia. if this be her nature and origin. 6S an instrument towards that Creation. that they should know Thee The Only "] > this passage that Hermes (with Plato) held that the souls of the dead generally might pass into other human True God" (John xvii. says: "The Must we unintellectual. Quoted by Lactantius (Divin. not every one but the pious. herself gathered into herself which has been the study of her life. Plato.POEMANDRES. The following i. 3 It has been surmised from bodies. is a kind of demonhood (a) and divine . the very likeness of the Divine and immortal. For other body 3 does not human soul . (c) (d) YjucT-i. multiform. For the mind upon earth being destitute of the Fire is unable to create the things Divine.

how many evils the " I am impious Soul suffers ? shouting and crying out. imprisoned in the same natures which they had in their former lives. so great a flame as this impiety? and what kind of de! vouring wild beast thus maltreats the body so much. Men who have followed after gluttony and wantonness and drunkenness pass into apes and animals of that sort: those who have chosen injustice and tyranny into wolves and hawks and kites. and is accustomed to hate and fear and avoid the intellectual principle. own souls. burned. which is heavy and earthy." . who is entirely pure at departThis is why ing. HERMES TRISMEGISTUS. Some may be happier than others who have practised civil and social virtues. in company with the Gods. although not acquired by philosophy. is alone permitted to attain to the Divine nature. How then is the human soul punished. They who have any care of their of the blind. to the tombs and sepulchres. which has been polluted and impure at the time of her departure and always the servant of the body. or ants. I am consumed what I may say. And what is a greater punishment of a human Child than the impiety ? and what sort of fire has -Soul. departs to the invisible world. and refuse to give themselves up to them. and ever dwells. They may pass into some quiet and social nature like their own. that soul herself invisible. But he who is a philosopher and lover of learning. Tat. They are dragged down again to the visible.64 20. immortal. say farewell to all this they will not walk in the ways and when philosophy offers purification and relief from . to the Divine. meaning that she has studied true philosophy. as they say of the initiated. the practice of death . their fears and wild passions and all other human ills. such as temperance and justice. enamoured and fascinated by it and by its desires and pleasures. such as bees. as this impiety the very Soul ? Or seest thou not. according to their several natures and propensities. But the soul. and rational. or back into the form of men. il. what I . do you suppose that such a soul will depart pure and unalloyed 1 She is held fast by the corporeal. Thither arriving she is secure of bliss and is released from the errors and follies of men. they turn and follow it. The craving after the corporeal never leaves them. which to the bodily eye is invisible and can only be attained by philosophy. and they are imprisoned finally in another body. wasps. O Father ? Hermes. until she believes that Truth exists only in a bodily form which a man may use for the purposes of his lusts. the true votaries of philosophy abstain from all fleshly lusts. compelled to wander about such places in payment of the penalty of their former evil ways.

which is a very great error. 2 all things well. and blasphemies. : (H*> of immortality. 1 21. a soul going forth from the body becomes a wild beast (a). but the Mind enterto acquire ing into the pious Soul guides it to the light of the Knowledge. . and other tilings by which men are wronged. sight of the unwise they seemed to die. is ordained I hear a fiery body for the ministries (b) of The and God. 1 (6) VTrspqefots. by which being scourged. In the Yet is their hope full .. which have neglected the righteous and forsaken the Lord.POEMA NDEES. and shall not cease from labours. and injuries. . the miserable. the unfortunate. But the Mind when it becometh demon. he return to the form of the first and best habitude 2 " The souls of the Compare Wisdom. the impious soul turns itself to murders. but to the inferior it is im(a) 0yipiei(Tcti. Plato in Timceus (42) had also spoken thus " Those who are dominated by bodily passions shall be avenged by justice . but not ceasing then from the way of evil by which he was debased. but failing of these he will in his second birth change into the nature of a woman . do ! These are the voices of the soul being punished. ing to their own imaginations. 1-10 righteous are in the hand of God. 65 know not. iii. Wherefore. and there shall no torment touch them. Child that not as the many suppose and thou opinest. shall do. For the Soul is punished after this manner. The Soul then passes on to the superior. and being other. until by reason having conquered the great tumult and debasement. note." . hymning and blessing all men. living again. it behoves to pray to obtain the beautiful Mind. O Child! giving thanks to The God. See ante xix. entering into the very impious soul chastises it with the scourges of the sins. 4. will lead a happy life . proceeding to the dwell : ing of the associate (^vwofiov) star. he changes into some beastly nature. and various violences. by I neither see nor. sec. I X. . But the ungodly shall be punished accord. and in words and deeds doing Father. And the such like Soul never ever experiences satiety. but he that has passed well the proper time. I ! the ills ! enclosing " me am eaten up. imitating its own 22.

For there is a community of Souls. Tat. i. 23. The World then is subject to The God. concerning whom we have just before spoken. the Sons of When The Most High divided the nations. but The God is over all things and about all things. He set the bounds of the nations according to the xxxii. 766. soul has the good Mind? for it is Child! that every of this that our discourse about. Blessed the Soul which is is fullest of this. (ct) B/o/fc>70'/ (c) VKYipsrixov. For Soul apart from the Mind can neither say anyrov KOIVTOS.66 1 HERMES TRISMEGISTUS. This is the Good demon. down to the end of this chapter. " " 2 " Are they (i. 1 (d) Kd. and all are inferior to Him. but the men through the Arts and Sciences. these Energies indeed energize throughout the world. not concerning the servile one(c). because of the judgment.e. Septuagint Version). sent forth to do service for the sake of them that shall inherit salvation?" (Heb. and those Gods hold communion with those of the men. or more unitive (&) of Men indeed to the Gods. Father? Hermes. dependent from the Nature of The One and pervading it 3 Than which nothing is more through the Mind of One. or of Gods to the Men. 3 Or " through the One Mind. 2 superior take care of the inferior. 213). Meineke. is Dost thou think then. but the Man to the World. (b) kvutiKOrtipov. but of the Man the arts and sciences are rays. and passible.roe." . " 14). And of The God indeed the Energies are like as rays. is extracted by Stobaeus (Physica. 8. when He separated Adam. but the natures through the elements. divine and more energetic. of the upon the Man through the physical rays of the World. but men For He is of the irrational animals. Superior to all. Angels) not all ministering Spirits. And this is the administration of the Universe (a). and of the World the natures are And rays.'Tri^'Trof^ivov. and the irrational to the Man. The following. and But the those of the men with those of the irrationals. but The God of all. Gods of men. How sayest thou thus again. unfortunate the Soul which void of this. him sent down(d) wards 24.. number of the Angels of God" (Deut. i.

Wherefore through (d) these the Two are all things administered. does it behoveth one boldly to speak the truth.25). For no one indeed of the heavenly Gods shall descend unto earth. World and Man . 2 (a) (c) |g<rr>i. Ye are Gods . and measures it. in Stobaeus the (d) word hoi . and learns all other things accurately. 1 " I have and all of you are children of the Most said. they are altogether equipollent with each other. 36). 1 or rather. (b) varpx. is gx<rra<rwj. but the Heavenly God an immortal Man.. For Man is a Divine Animal. X. but the Man ascends unto the Heaven. 6). but with those above in Heaven called Gods. but neither endure an inert (6) Soul. but is like an irrational So great is the power of the Mind. and knows what kind of things of it are on high. without leaving this earth he becomes on So great is the grandeur to him of this (c) extenWherefore it is to be dared to say that the Man upon earth is a mortal God. and what is greater than all. having left the boundary of Heaven. 2 Physica). Ixxxii. The Soul of this sort. See supra and Meineke. the Man really above them. and what kind it is below. oftentimes the Mind hath departed out of (a) the Soul. Five portions of this Chapter are extracted by Stobaous (Eclog. vol. sion. and index. Wherefore neither ought one to call such an one Man. i. or. and in that hour the Soul neither discerns nor hears. . 1 One all things. "But are as Angels in Heaven" (Mark xii. (e) viro.. They are equal with the Angels and are Sons of God" (Luke xx. but by (c) The high. and by it drawn downwards. and is not comparable with the other animals. exToursas. O Child! has not Mind. 25. but relinquishes the Soul of such sort attached to the body. High" (Ps. .POEMANDRES. those upon earth. For. if animal. 67 thing nor do anything.

The World in the Eternity but the Time in the World. The Life and the Death. Power of The God the Eternity. And the Eternity indeed is stationed (d) around The God.68 HERMES T&ISMEGISTUS. XL to Hermes. and of the Generation quality. (/) ov . Matter the World. wottt. and those different. the World. Hermes as it Mind. for (a) ^loiffx^aov. concerning the Universe and The God. Mind and Soul. but Essence. I will not delay. The fountain then of all things is The God. Work of the Eternity the World. make plain (a) to me concerning this. The God makes Eternity (&). verse have themselves. Child how The God and the UniMind. O thrice greatest and call to remembrance the things said. CHAPTEE Mind 1. Hear. The Eternity then is in The God. Wisdom of the Eternity the Identity (c) of the World the Order of the Time the Change. The World the Time. and the Generation in the Time. . (e) mpxtovTou. but of the Eternity permanence and immortality. for to thee only would I confide the explanahas occurred to Hermes. Many . I learnt not the truth Do thou. 3. but of the Time augmentation and diminution. Master. But ! me to speak. 2. not sometime (/) generated. and the World is moved in the Eternity. . Eestrain then the discourse. speaking many things. The Good. Essence. but the Generation takes place in the Time. but of the World. The Eternity the World. the Time is accomplished (e) in the . but always generated by the Eternity. God. the Generation. The Happiness. but of the GeneraThe Energies of The God tion. The The Beautiful. . neither therefore will it ever be corrupted. The Eternity. but The 1 But of The God is as it were Time the Generation. World. (c) q 7 (d) SOTYIKS.the Eternity. (V) a-luuoe. tion concerning these things. ! the Time. restitution and redestruction.

Hermes. incorruptible. 5. but of the Earth the Heaven. Wherefore. in which are all the bodies. The Eternity then provides (a) the Immortality. but of the World the Soul is the Eternity. This being only begotten. sensible God. and having been fulfilled. 92): " This the World having thus received animals.o<Tft(. But the Eternity keeps together (c) necessity. For the generation dependent from the For the Eternity. And The God indeed is in the Mind but the Mind in the Soul. but the Soul full of the Mind and of The God within it fills but without Without indeed this encircles it. imparting also perof that is manence to the Matter.POEMANDRES. but all But this the Universal Body. but within. whether through nature. mortal and immortal. XL 69 Eternity is incorruptible. ! most beautiful and most per- one Heaven . all the animals . since thou ! O Hermes (a) 1 x. nor doe_s any of things in the World perish. vivifying the Universe. and above indeed in the Heaven abiding in the identity. became a visible animal. 4. these through the Eternity." . the great and perfect Animal the World (&) 1 . is full of Soul. This Universe The God is energizing. And of the Eternity indeed the Soul is The God. -j by no means of things below nor of things above shouldst thou think any like to The God. but the Soul in the Matter. (c) Plato (Timseus. but the Energy of God being a power insuperable. the World being encompassed by the Eternity. through anything else any one thinks or shall think. what is it? Mwul. Generation and the Time in Heaven and in Earth are in Heaven indeed unchangeable in but earth changeable and corruptible. The Good and the Beautiful and the Happiness and the whole of Virtue and The Eternity. as also the Eternity from The God. generation. but below upon the earth changing the beings double in nature : and . if this. with which one could com- or or and I pare neither things human nor things divine. containing the visible. Image of The Intelligible. But the Wisdom of The God. the greatest the best. the fect. through providence. (6) a>oi> rov xoaftov.

wisdom. 12. wouldest fall from the truth. nor in any other. 16). " " Who only hath immortality. For nothing is like to The without like and Only and One. ((/) dpyta. For inertness is an empty word. nor Making in something. but fire no where. . 2 For Power being energizing. and rings may be of inhabithey are at least vast scenes of God's presence and of the activity with which He carries into effect everywhere the laws of nature. (e) dxyipoiTov.70 HERMES TRISMEGISTUS. Let Light be. Moons. and the glory of creation arises from its being not only the product but the constant field of God's activity and thought. is not self sufficient (d) in the things generated. Contemplate through me the World subjected to thy view. 3 However " And God said. 3). for the friendship and the combination of things opposite and those dissimilar became Light. 7. 1 (f) eUxftouov.urix." ch. (6) povq*. Behold also those subject Seven Worlds arranged in which nothing eternal order and in different course fulfilling the Eternity. (c) ifyvftittog. and consider accurately the beauty of it. and than is more ancient. oip-^Qvrog. For all things must be generate. sec. and Prince (g) of all order and guide all these. and still more vigorous. else all things would become inert for every1 . not settled (c) in any. dwelling in Light unapproachable " vi. (d) d. 382. shining forth through the energy of The God. but the generated are under Him. a body indeed undecayable (e). and Light was " (Gen. (a) of the Seven Worlds. post}. the precursor of Organ of the Nature changing the Matter below. For who beside Him is either Life and Immortality. For the Maker is in all things. thing is full of God. i. (1 Tim. xii.px. 6. and power " " See (WhewelTs Plurality of Worlds. and not to any other one shouldst thou think that He yields in the power. and throughout the whole in full vigour (/) and new. but all things. 3 Generator of all Good. and all things full of light. both always and according to the preponderance (&) of each place. tants. both as to the maker and the thing generated. for neither in the world is inertness (a) anywhere. a Moon.. and change of quality? And what else should He do? For The God is not inert. Fourth Edit. 2 destitute Planets.ys.

But think thus. some indeed around the Heaven. (6) /S/fiij. he would have desired to make immortals also . This then must be some one and such altogether One. as of every living body having the constitution (/) of Matter and Soul.POEMANDRES. just as also he of the immortals. Moon left. 9. nor the left towards the right. ry$ TTOiqffeas. All things then are full of Soul. and are moved. ch. need to learn of me. 1 (e) yfi^yiac. For in the feebler. And if other was the Maker of the mutable animals and mortals. For different and many being the motions and the bodies not similar. " Our Egyptians held that the Sun and Moon revolved round the Earth. it is impossible that there be two or more Makers for the one order is not preserved with many. but others around the Earth. mortals. But this passage proves the general belief to have been that the whole system revolved round the Earth. for they are bodies. the larger portion ? 10." states that the in the midst. mortal animals how large it is. and of the immortal and of the mortal. and of the mortal. and have soul. emulation will ensue of the superior. XI. in the midst of both as well of the immortal as of the mortal. irrational. and note there. and all things properly (6) moved by that. . which remained stationary place among Infinities. But for these to concur (c) in one is impossible apart from the gatherer (cT). 71 and the Earth in the midst of the Universe. the revolving around. and neither the right towards 8. ! I j . (/) See ante. with which of them would be the conducting of the making (e) ? and if somewhat also with both. in his work. with whom the . Suppose then if also there be two one being the Matter and one the Soul. and of the (a) i/Troffrafy^j/. and they will contend. established as 1 support (a) of this beautiful World. but the five other planets round the Sun. And that all these most beloved Hermes thou dost not still are generate. nor those above downwards. nourisher and nurse of Behold also the multitude of the imthose upon Earth. . nor those below upwards. 4. Mr Proctor. iii. yet but one velocity ordered throughout all. For all living (c) (d) %api$ TOV ffvi/ayovro$.

and smellest. itself. One then God. and understandest. 2 all complicity with the . and breathest. that which Hermes. bodies are animated matter by to (b) the life is And is is Maker but those not living are again Soul likewise by itself approached cause of the life but cause of all the (a). and walkest. For if it is demonstrated that nothing is possible to . and another who is speaking.sif^ivv}. (Divin. and other who is touching. should The God become inert of them. But neither are these possible to be apart from The God. Instit.). (ft) [4\]/vx. (6) 7retpxx. 2 ^Himself to be as multiple (c) as you wish.ot. but one who is doing all these things. no longer is He God. and tastest. . This passage disconnects the author from Egyptian or Greek Mythology. and it is not another who is seeing. For just as. fi Mind. For thou seest. and touchest. (c) iroarov. How ? (cause) of the immortals. 13. 11. and speakest. and other who is walking. and that He is also One is most manifest for also there is one Soul and one Life and one . i. to Who then is He Who may it be other ? whom can it .. and hearest.j belong to than The One God ? For make animated animals but to the is God only? 1 . and other who is understanding. thou doing such many things. thou art no longer animal so neither. 1 Quoted by Lactant. shouldest thou become inert (d) of these. He then makes everything in many ways. from the mortal And how Matter. And what great thing is it for The God to make life and soul and immortality and change. Mind.. and other who is smelling. Hermes. then are also the mortal animals different is it that the immortal and not the animals (so) ? makes making immortality. but The Sun God I . 12. Most ridiculous then if having acknowledged the World to be One and the One and the Moon One and The Divinity One. and other who is breathing. and another who is hearing. what it is not lawful to say. (d) xxTOipyvj^s. And that there is some One who is making these things is plain.72 HERMES TEISMEGISTUS. vi.

excidisse videtur " 6iov. by Stobseus. For if there is anything that He does not make. sec. if all But Life is the Union (b) of Mind and Soul. Lactant. But in this dis- (6) svaais. by how much rather The God. Excerpt II.pyy}[ttvov" (See a similar argument. But this transmutation the people say to be death. If thou wishest also to understand this in operation. that this phrase has been interpolated here by some copyist or scholiast. 2. things are living. nor another co-operator. 3 man]. whether those once generBut this." But TOU "inert. The God. give thyself up understand the work of The God as being one: that all the things generate be generate. but the life. and notes there. Also ch. departs to the obscure (a) avrovp'/os. O most ated.. 2 . and this is The God. and note. ch. this is The Beautiful . of the Sun the 15. it being out of place with what precedes and follows. de Ira Dei. Menard (p. but if all things are living. 1 (c). But this is not like to Him.POEMANDRES. then all things are generate by The God. for He indeed is not delighted. 92) here is slveu.Ta. viii. XL 7$ be l [apart from The God or inert]. if But if He is not it be lawful to say it He is imperfect." whether not query %ppi$ x. beloved this is ! is Life. 14.. of the world the Sun. For being selfworking (a) He is always in the work. this is The Good. 3 It seems probable. ch. 1. x. what would happen to thee wishing to engender. Death how- ever not the destruction of the compounds but dissolution of the union. post. 2 [Eternity then is the image of The God but of the eternity the world.ot. 11). and One also the Life. One then also is The God. all things be deathstruck as there not being has He life . and one Life throughout all things is generate by The God. being Himself what He makes. " Post Parthey's note (p. as suggested by L. of necessity all things must collapse. see 14. Hermes! thou wilt the more easily to -me. 76). both those in the heaven and those in the earth. See ante. because that the body indeed is dissolved. For if He should be separated from it. and Part II. it being dissolved. And again. as those about to be generated. 13. : (c) its TO et$ctv$. then He makes all things. For a little inert but perfect.

but itself changing them itself. For it is as if that of the discourse. (fl) VTroffretty. say Him to be? lest we reduce the . (e) olpoptyoc. the World revolutions and occultations (b). 18.op^of. And the revolution is conversion but the occult ation. For they lie otherwise (I) in incorporeal. renovation. and understand. But having one form so Since then the He will be inferior to the World. otherwise in appearance. lying have not motion. For the World is of all manner of forms (d\ not having the forms lying without. neither can this is as it The God live without doing the Good. Understand Him comprising all things. But consider what is said more boldly. which is His proper own(#). be transformed because of part of it becoming each day in the obscure. For were Life and as it were motion of The God. indeed He cannot be. but by no means to be And these are the passions (a) of the World. that than the incorporeal. For they are seen being wholly out(&). they are also entirely even. things are in place indeed The God is not as if lying in place for the both body and immoveable.pvi]/et$. .1.9n. He has then one Idea (/). (It) ^tvyatis x. to move all things and to vivify. which incorporeal. may not be subject of(h) the And sight and shows all [ideas] by means of the bodies. (a) 7ra. . and margins (i) . What then may we discourse into doubt- fulness for nothing doubtful is to be understood about The God. be not astonished if there be some incorporeal idea. and things . but smooth in the nature. (c). in He form having made (e) He far will World was generated of all forms. but yet more truthFor just as a man cannot live apart from life.ot. so fully. 17. HERMES TRISMEGISTUS.\ x. (c) (d) 'TroiVTOff. Hermes! most beloved also to to me I say. (y) fttoi. and if He be also of all forms be like to the World. 16. what should He be? for without it. But some of the things spoken ought to have peculiar consideration understand as such what I say. All . in the writings side. as thou nearest.74 -course. dissolved. (/) (i) ocxpapsioe.

things after the death. Augment thyself to an immeasurable magnitude. old. nor the atmosphere. 20. the whole World self with The If then thou wouldest not compare (/) thyGod.POEMANDRES. (6) CCITO. not as if having passed on from place to place. think thyself immortal and able to all things: every art indeed. but. water. understandings (e) in Himself. young. 19. And understand thus of (b) thyself. there XI. not yet to have been born. Collect in thyself all understand the sensations fire. but it of all things is the most comprehensive and quickest and most powerful. to be in the womb. and it will not be in want of wings. nor the revolution (c). in heaven. and having surpassed all time.TlXr6)TtpOV. it is possible for thee. (c) V) B/1/J7. of and moist. but as if being there. and thou wilt understand The God. thou canst not understand The God. and quicker than thy command it will be there. how much speed thou hast ! Art thou able not? that for all these things together. command it to proceed to the Ocean. and to behold the things without (if indeed there be anything without the World). (d) etvro oAov. to have died. nor the bodies of the other stars. nor quicker nor more powerful. but The God After this manner then understand The God as if all He had itself. and there again it will quickly be. and at the same time to (Ci) 7TplX.ev6$. nor will anything be hindrance to it. See how much power. Command it also to fly up to the Heaven. having got rid of all body. and (h) of the things made. piercing through all. (e) voqftoiTa. for like is understandable by like. Become more lofty than every height and lower than every depth. (g) i>7ro(TT-/i<rK[t. And if thou shouldest wish even to break through this Universe (d). every science. in sea. the habit of every animal. neither the fire of the Sun. dry be everywhere in earth. it will fly up even to the last body. and command the Soul of thife to proceed to India. 75 is nothing more comprehensive (a). Having supposed (g) in thyself nothing impossible. become eternity. (/) (h) .

21. Mind is seen in the understanding. (a) (d) yp-fiv. qualities. not even of the incorporeal. for there is nothing which is not image (e) of the Divinity. that He is apparent throughout all things. quantities. everywhere will He be seen. times. places. I understand nothing. But thou shouldest shut up the Soul of thee in the body and debase it. Hermes.76 HERMES TEISMEGISTUS. and evil. . and with The . watching. This is The Good of The God. by day. journeying by night. sleeping. . (c) svQtlix. and say. The God. I am not able to ascend into- the Heaven. and smooth and easy. is the (c) right way. Is The God ! invisible? And who is more manifest thanMind. 22. For nothing is invisible. speaking. Speak well He? Tor this very thing He made all things that thou mayest discern Him throughout all things. (b) (e) TO Oetov. I fear the sea. I know not who I (a) have been. I can nothing. silent . journeying He will meet thee everywhere. The God in the making. /()/#. I who I shall be what with thee. evil is the being ignorant of the Divinity (&) but the being able to have known and to will and to hope. These things have to thee as to But all the so much been explained. sailing. these things together. thou wilt be able to understand all if having understood affairs. peculiar (d) of the good. O Trismegistus ! other things likewise consider with thyself and thou shalt not be deceived.. Eor the completebeing a lover of the body. this is His virtue. where and when thou dost not expect. know God ? not for thou canst understand nothing of things beautiful and good.

. if indeed there is any essence of God. 6). and Traite de la Morale. co-operates with the nature For practises against (c) those of the men. The Mind. O Tat is of the very essence The of God. Tat. . every generate by of each. " " For in Him we live. 4). " Upholding all things by the Word and hereafter of His sec. (c) According to Menard (Pref. for it works on and in the irrational indeed them (b) to their proper good. as where life is Soul. But in irrational animals the Mind is the nature. 1 (6) epyoi^Ton eivroc. in is forthwith Soul both body depraved. ch. the author of this chapter is and the Good Demon mentioned Saccas. but the translator does not accept this view. 2 " I have said Divine nature " (2 Peter power" (Heb. Common Mind. XII. and the Scripture cannot be broken say ye of Him. The Mind then is not cut off from the Essentiality of The Godhead (a) but united. Ixxxii. for the it Mind is benefactor of the souls of men. p. x. i. there also is Mind. just as the light of the Sun.2 and their humanity is nigh to the For also the Good Demon hath called the Gods Deity. " . (John x. 73). Is it not written in your law. de la VeritS. For where Soul. Gods? If He called them Gods unto whom the word of God came. for i." &c. and of what quality this may be He alone hath accurately known. immortal men. I said. there also is life. 14. some obscure disciple of Plotinus therein. " " Partakers of the ye are Gods (Ps. Ye are . The whole chapter is a metaphysical amplification Ammonius of the Divine truth so energetically set forth (amongst others) by Malebranche in his Reclwrche. 3). 77 CHAPTEE Respecting XII. But in the irrational animals the soul void of the Mind.POEMANDRES. 1 To 1. 4. of 2. 28). Wherefore also men are Gods. . the reputed founder of the Neo-platonists in the beginning of the 3d century . but the men mortal Gods. "And in Him all things consist" (Col.. but it (a) ovviorqros 6fvr-ffrog. note 1 . and have our being (Acts xvii. L 17). and move. 34). what is meant by the Good Demon. See ante. But ! this the some Mind in men indeed is God. Hermes.



the grief and the pleasure. For of the composite body both the grief and the pleasure seethe (a), just as humours, into which the Soul having entered is immerged (&). 3. In whatsoever souls then the Mind presides to these it shows its own light, practising against their proclivijust as a good physician pains the body pre-occupied In fay disease, burning or cutting for the sake of health. the same way also the Mind pains the Soul, extricating it
ties (c)

A great disease of the

from pleasure, by which every disease of Soul is generate. Soul is Atheism (c), since thereupon follows opinion (e\ unto all things that are evil and nothing Thus then the Mind counteracting this, procures good.


for the Soul, as also the physician the health for

the body.


many human

Souls as have not obtained The


as pilot, suffer the same with those of the irrational For becoming co-operator with them and letting animals.

loose the desires to

which they are borne, tending tothe force of the appetite to the irrational, like gether (/) by as the irrationality of the animals, irrationally enraged and irrationally desiring, they cease not, nor have satiety of



For angers and irrational desires are excessive for these, as it were avenger and convicter, The

God hath

set over

them the

law. 1


Father the discourse concerning the There, that Fate, previously uttered to me, is in danger of being overthrown. For if it is altogether fated to this some one
sacrilege, or to do any other evil he punished, he from necessity of Fate something, why the deed? done having

to fornicate or




(&) fieMrrt^erott.
(e) ($o|oc. is



(d) dfaoTYig.

" What then

the law



(/) avvTtivcivaa$. It was added because of transgressions "



Plato in Laws" (716) says: "The God then, as is also the ancient saying, having the beginning and the end and the mean of all
Entities, terminates things directly, proceeding according to Nature.


But with Him ever follows on Justice, avenger of those who depart from the Divine Law" (Hermann's Edit., v. 118).




Hermes. Of Fate indeed are all the works, O Child! and apart from that not anything of corporeal things, neither good nor evil happens to be. It is fated too that he having done the evil to suffer. And for this he does it, that he may suffer what he does suffer, because he hath done it. 6. But at the present let be (a) the discourse concerning Vice and Fate for elsewhere we have spoken concerning these, but now the discourse with us is concerning Mind, what the Mind can, and how it is different; in men indeed of such kind, but in the irrational animals changed; and again that in the irrational animals indeed, it is not beneficent, but in men extinguishing both the irascible and the concupiscent (&). And of these one must understand some indeed as persons with reason (c), but others without




are subject to fate


to generation


to change


for these are the beginning and end of Fate ; ; all men indeed suffer things fated, but those with

reason of

Again how sayest thou, Father? A fornicator not murderer not evil ? and all the rest ? Hermes. But he with reason (d), Child not having fornicated will suffer but as having fornicated; neither And the having murdered but as having murdered.
evil ? a

whom we have said that the Mind is Guide, not in like manner with the others, but having departed from Vice, not being evil, suffer not evil.

quality of change also of generation

it is

not possible to escape from, just as
it is



him having Mind,

to escape

Wherefore also I have heard 1 the good Demon, O Child saying always .... and if he had given it in




(d) 6

Hermes did not

apparently peculiarly Socratic ; but that the meaning of stop there is manifest from his afterwards deno" First begotten God," and identifyminating the good Demon The ing it afterwards with the Mind or Wisdom of God. This passage,.



however, has lacunae, and


clearly partially corrupt.



writing he would altogether have profited the race of men, Child l as First begotten God having for He alone,

viewed (a) all things pronounced Divine words I have heard then Him sometime saying that One are all things, and especially the bodies intelligible (&), for we And the Mind live in power and in energy and eternity. then is good which is the Soul of it but this being of such kind, there is nothing separable of things intelThus then it is possible that Mind ruling (d) ligible (c). over all things and being the Soul of The God, do whatever






But do thou understand and

refer this discourse to

the enquiry which thou enquiredst of me in what is before I speak concerning the Fate of The Mind. For if thou

wouldest accurately put away the contentious words, O Child thou wilt find that truly The Mind, the Soul of The God, dominates over all things, both Fate and Law and all other things; and nothing impossible for it, neither the

human Soul up above (e) Fate, nor, having neglected things which happen, to place it beneath The Fate. 2 And let these things indeed, as to so much be spoken, the best of the good Demon.
placing the





and truly and helpfully

these things.

that the


this further explain to me. For thou saidest in the irrational animals energized according

Nature (/), working together with their appetites
roc, i/oyrdc,

(a) xctribuv.
(d) oipxovroe..


(c) ovl)t






HX.YIV (pvaiag.


of The invisible God, the Firstborn of all creation " " "The 15). (Coloss. beginning of the creation of God (Rev. iii. 14). " " The Firstborn " The Firstborn of the dead Jesus Christ " (Heb. i. 6).


The image




For " Only begotten/'




14, 18;


16, 18;


iv. 9.

Lactantius (Divin. Instit.,

ch. 16) writes:



that those

who have known God

are not only safe from the attacks

of demons, but that they are not even

bound by

The only

protection," he says, "is piety; for over a pious


neither evil

demon nor

fate has

any power."




But the appetites of the irrational animals as I think are passions and if also the Mind co-operates with the appetites and the appetites of the irrationals are passions,

then the


also is passion,

commingling (a) with the


Well done,


thou enquirest nobly.

O body are subject and peculiarly (c) are they passions; for everything moving is incorporeal, and everything moved, body. And incorporeals are moved by the Mind, and movement is passion. Both then have passion (d\ both the moving and the moved; the one indeed ruling, the other ruled. Having departed from the body, departure But rather perhaps, O Child! is also from the passion.
to passion (6),

It is just for me also to answer. Child incorporeal in 11. All things,

nothing is passionless, but all are subject to passion. But passion differs from what is subjected to passion. For the one energizes, the other is passive. But the bodies also
energize of themselves ; for either they are immoveable or are moved ; but whichever it may be it is passion. But
incorporeals always energize, and because of this they are Let not then appellations disturb subjects of passion. thee, for both the energy and the passion are the same

but to have used the more honourable




not grievous.






hast thou delivered

the discourse.

Hermes. And see this, O Child that these two things The God hath bestowed on the Man beyond all the mortal animals, both the Mind and the Eeason, equivalent (/) to immortality; and in addition to these he has the enunciative Eeason (g). 1 Of these if any one make use for what he ought, he will differ nothing from the immortals


but rather moreover going forth from the body, he will
(a) ffpy%^vr/jr.
(e) si/QYifivrtpu. 1



(c) x.vpla$.



(/) laortpoi.

roit "7rpQ$opix.oy "hoyov.


i.e., Language, Ao'yo?, that word being here used in a double sense both Speech and Reason.


Trpofpopixov. But also of the Men. and is mutually interpreted. (a) Ao'yov. and Mind of The God. No Child. * " and Of Him. 14.1 declared Soul to be in Body. . Different indeed.&. (&) Ao'yo^j *. Of necessity both the Providence and the Nature are instruments (e) of the World. are all things " (Rom. But thou seemest to me. the For composite bodies having the identity. and of the order of the Matter and of things intelligible each indeed is essence. of Air the Soul. 1 (/) rotvror^rx. Whether " the Idea" of Plato. but Mind in Soul. Tat. and the Body indeed of the Idea (c) and the Idea of the Soul. Tat. the Good Demon is here plainly stated. Hermes. . 2 Of Matter now the most subtle (d) is Air. indeed is comlanguage altogether mon to all men. be guided by both unto the choir of the Gods and blessed. O Child ! but one the Man. identity (/). The Keason then is the image of the Mind.82 HERMES TRISMEGISTUS. animal. and the Soul around the and the Air around the Matter. Do not however the other ^animals use lanFather guage (a). Father ! according to each nation the language is different. for language differs Hermes. and to Him. and so the language is one. The Mind in The God. &nd the same is found both in Egypt and Persia and Greece. but The God Father of these. of Soul Mind. but essence of them is the Of the bodies of the Universe each is many. Good Demon. O ! ! . through Him. and making Air. (c) TVS /cteaj-. or the form of the manner and mode of exist2 Who is meant by is What ence and species. " " here meant by Idea is difficult to determine. 3 But the Mind around the Soul. 36). (e) opyctvdt. but voice is peculiar to each kind of 13. xi. And The ! virtue God indeed is around all things and through all things. For the blessed God. and of Mind God. (d) hrTrrettsptffTctToy. Eeason (&) in the Mind. O Child to be ignorant of the and magnitude of Language. but voice For much from voice.

. which is not living. For the Father hath willed Life to be in it. nor of them in part. but that they may become new. But this entire World. anno verterite ad eadem 3 signa. and united to Him and conserving image the order and will of The Father is plenitude (c) of the Matter Life. and the corrup- How then can any part of the incoror anything of The God be destroyed ? be corrupted ruptible Tat. nor shall be in the World. Wherefore also it must be God. 83 the change into one another. The animals in it die not then. How then. and the dissolution And is not death. 109) translates "patris. Menard translates as in the text. but the dissolution of the mixture (e). ! parts of it? Child! erring in the appellaHermes.e." Parthey (p. And there is nothing in this throughout all the eter- 1 nity of the paternally given (d) revolution. O Child! in The God. the sense rather requires this latter -word. Child L tion of the [thing] generate. (a) O Child ! evofiiss. Speak well. XII. dead.POEMANDRES. (c) (e) (d) 1 Konwag. they are dissolved not that they may perish. and again dissolved receive [it] (b) into themselves.2 in the plenitude of the Life. &c. For apart from number impossible for constitution or composition or dissolution to become. nor is. And the is One. the great God. .." netrpas. For they do not die. O Father being tion destruction. But the Unities (a) generate and augment the number. '. neither of the whole. always conserve the incorruption of the identity. But in all the other composite bodies there it is is num- ber of each. but as composite bodies are dissolved. TCIVTOS. 15. and of the Greater. in the Image of j ' the Universe. whilst it be constituted. number. can there be dead things? For deadness is corruption. For not one thing neither hath become. 16. For what is the energy of Life? laWhat then in the World is immoveable? it not motion? Nothing. (6) i. aLKoxctroiordiatas Latine. " Reditus Solis Lunse.

Does not the earth seem to thee immoveable. through an oak. Child either ! that the whole Entity in the World is moved by way of diminu- tion or augmentation. i animal alone God holds converse (/). . (c) TO t^uov ir civ. (/) OftihSl. being collective (d). through 1 wherefore entrails. 19. For the entire World. and through all He predicts to him things future through birds. also The Man professes to be acquainted with things antecedent and present and future. The foregoing seems to prove that the author wrote under the Roman domination.V. Child! but also multimoveable. Every animal therefore is immortal through the Mind but of all especially The Man. Life. (g) avpfifauv. out of j which every animal has been constituted. by day through symbols (</). These things then having themselves thus. Child unchangeable. alone also stable. through spirit (A). And see this. by night through dreams. . (6) TC&V TO Sv. immortal are able .84 17. the Spirit. (e) (TVVOVffiOlffTlXOS. and it For how would it not be ridiculous the nurse of all to be immoveable. who is susceptible of God. 20. the Soul. \ all things. 18. and joint in Essence (e) with God. the Life. but the Sense. the aquatics indeed ! (a) QVQVOO. nor the change death. HERMES TRISMEGISTUS. Thou hast asked the most ridiculous thing. Father? No. But the apFor the generation is not pellations confuse mankind. Know (&) then universally. whether the fourth portion shall be For the immoveable body signifies nothing else but inert. but oblivion. but there is no necessity that the whole (c) living animal should be the same. but what is moved also lives. Tat. 1 (h) Tcvtvponof. but the parts of it are all change! f \ but nothing corruptible or destroyed. (d) 6[AOV UV. her producing (a) and generating all things for it is impossible apart from motion that the producer produce anything. For with this . is. O Child that each of the other animals frequents one part of the world. Hermes. the Matter. inertness. possibly presages.

doctrine of Plato about Matter enunciated. Matter. (e) oapov. XII. and Mind. (d) rot/ xoa/aov (Atp*.. and Spirit. Hermes. 30. (a) QtupwoLi. 1 know that these same are energies of (c) (6) svzoafttotv. are Life and Immortality. Hermes. and Nature.POEMANDRES. He beholds also heaven. Part II. See i. and Providence. O Child if thou wishest also to contemplate (a) Him. If then they are altogether Energies. and Men. and Demons. and beautiful Gods. water. that called Good? and there is not anything beside of things generate or those having been generated where there is not The God. Excerpts from Stobeeus (Physica. The so great God moved along with all Good. but the Man makes use of all these: earth. Timoeas. fire. and the permanence of all these. 85 the water. and those aloft the air. 1 that to it ! Air. and it is nothing ! understand The God. and Soul. Tat. being but a Mass (e). But generate. behold the Matter being very full of life. and he touches this also air. O Son is apart from God. Energy. But what. for He is But The God is around all and throughout Energy and also Power. behold the order of the World and the fair symmetry (b) of this order. or Essence. behold the Necessity of things apparent. But these. 319 Meineke. with his sense. ysyovoruv. 84). In the Matter then. the same thou mayest set apart a peculiar place. dost thou think it to be. Child whom unless then are God? Or art by by they energized ! ! thou ignorant that just as parts of the World (d) are Heaven and Earth and Water and way parts of God. the terrestrial the earth. the Providence of those having been generated (c) and are difficult to 21. or things changed? Body. by whom is it energized? for these energies we have said to be parts of The God. By whom then are all the animals vivified? By whom are things immortal made immortal ? By whom are unstable But whether thou sayest Matter. . all. is The post. not being energized? But if it be energized. and Necessity. O Father? 22. . O Father are altogether Energies ? Tat.

nor quality. and and the Universe is throughout all things and around all This The Word (c). 2 ship (d). and let them acknowledge in Three Subsistences. nor figure. incomprehensible. everlasting. and of Bodies energy the Embodiment (a). without beginning. untouchable. not to be evil. Instit. Lact. See above. eternal. vi. and in His only-begotten Son. good. But worship of The God is one. infinite." The words of Newton as to the Deity are as follows: "^Eternus est et infinitus omnipotens et omnisciens.V. and this is The God the Universe.86 HERMES TRISMEGISTUS. non est duratio et spatium. uncircumscribed. 2 In the First Epitome of Clement (Dressel's Edit. according to that Editor put together in the time of Jerome.eae. sed seternus et infinitus. The God. (&) (c?) 'TfOC. nor place. the following is stated to have been the teaching of St Peter: "Let them believe in One Father Almighty. for He is Universe (&). and in The Holy Spirit from One God Him ineffably proceeding . But in the Universe there is nothing which is not The God. without end. (c) rov hoyov. vi. that this does not include Matter. ! () 1 ffUftOtTOTYITOC. irreversible. incorporeal. incomposite." ch. Durat semper et adest ubique. nor time is about The God. generated from Him in an unspeakable manner before the worlds. Non est seternitas et infinitas. simple. 1 23. Child venerate and worthings.. Div. Kpoaxvvti xotl &py]ax. invisible.. totidem verbis. et adest ab infinito in infinitum. sed durat et adest. just. . et existendo semper et ubique durationem et spatium The same doctrine is laid down. of Matter energy the Materiality. Autocrat of all things. whence neither magnitude. constituit. unchangeable. all- providing Supreme Lord and Judge. ch. not understandible. 25. and (quoting Hermes). .. increate. v. all-seeing. and energy of the Essence the Essentiality. id est durat ab seterno in seternum. 17). all-powerful Creator of all creations.

See ColoBsians 15. propounding them with voice or privily. Father thou hast spoken enigmatically and not lucidly. T9j{ vovrrqs. I am ignorant. other will be the engendered (h) God Son of God. and hast not revealed. discoursing concerning Deity. The All in all. thou promisedst when thou shouldest become alienated (c) from the World. 00$ tot. &c. Regeneration and Profession (a) of Silence. O Father? for as to the whole am in doubt. And ! Of the Will of The God. But do Thou fulfil to me also the last residues (d) in which thou promisedst to deliver to me Eegeneration. having alienated also the thought in me from the deceit of the World. ! 2. O Father? Being destitute of the Essence that intelligible (g) in me.i.POEMANDRES. 1 (/) (h) o i. and from what kind of seed. I Of whom sowing. constituted of all Powers. . Hermes. Secret Discourse about Son Tat on a Mountain. not converse as father with son. O Father and dost Tat. ! (a) ia-ayygA/etf. before cited. Tat. Hermes. Trismegistus from what matter and womb Man hath been generated. and the Seed the truthful Good. and desiring to learn the dis1. CHAPTEE To his XIII.. ! In the Generalities. Tat. Wherefore I became prepared. Hermes. 1 Thou speakest enigma to me. O Child! intellectual Wisdom (e) is in Silence. because that. 16. to deliver it to me. O Child of what kind (/) the engendered. and I having become suppliant of thee on the descent from the mountain after that thou hadst conversed with me. beyond all things this alone I know not. voepa. (c) (e) (6) TJJ? (d) ^eAA/jj d'xcLh'hvrpiwsQct. having said that no one can be saved before the Eegeneration (6). course of the Eegsneration. Tat. XIII.

where the quotation of that passage and . Father and 3. when with fixed attention thou considerest with body and sight. Would.aTW." Authorised Version). Thou tellest me things impossible. but when He brought to remembrance by The God. The Son of The God One Man by (c) oi'x'hu. but have become generated (d) in Mind. 1 (b) yvqetas. ii. : for they are foolishness unto him and he cannot know them.88 ^ HERMES TRISMEGISTUS. Whence I wish to reply to them correctly. 4. 14 is remarkable. Tat. This kind. Hermes. This fact is not taught neither by that fictile (c) element by which it is possible to see. ! those eyes now. Have may wish ! I been produced (a) stranger Son of the paternal race ? Father! I am a genuine (&) Son. (</) God. those who is in sleep dreams apart from Tell me this too. and I not what formerly. The parallel between " Now the natural man this passage and 1 Cor. Who the generator (g) of the the Will of Regeneration? Hermes. i. ytvsaiovpyos. 2 Father! madness and For now I do not see mythat thou also Hermes. because they are spiritually judged" (" discerned. O Child with eyes. O Child ! I have not what to speak except this. forced. Thou lookest at me verily. receiveth not the things of the Spirit of God. and because of this the first composed form is neglected by me nor that I am coloured and have touch and measure. (d) (jf) QtapovftKi. What can I say. Thou has mind. cast me into no small irritation of self. I am not beholden (/) with am now . ch. from the mercy of God I have gone forth from myself into an immortal body. sleep. relate Grudge me not. to me the mode of the Regeneration. 3 (a) iritpvxa. I am alien now from these things. Child as ! wouldest perceive come out Tat. of thyself. is Son! is not taught. note. 12. Child l ! Tat. spectacle generated in also I perceive a certain unfeigned (c) me . See ante. (e) ^rAocoT^i. Hermes. 2 This in the dialogues of Plato is a reply of his auditors to some of the paradoxes propounded 3 by him.

that He gave His only begotten subjoins. Tat (c). That not perturbed Trismegistus ? Child (6). the comprehensible in itself. vii. Now ! me to silence.POEMANDRES. he cannot enter into the kingdom of God. post. for by time turned to augmentation or diminution. the invariable. the not dissolved. Father thou hast brought abandoned by previous thoughts.. 6." " Ye must be born anew. 8fr for the rest. XIII. that not hard. of God. (_/) Tiftapuv. . of mortals is And in that thou art deceived : . 6. What O that not the colourless." " Except a man be born of water and the Spirit. i (a) ra ^dpocKrijpi. Here we by Lactantius (Divin. ! ! \ . v. limited I am really maddened. the good. and blowing together as air Tat. ! ! . Part find a distinct assertion of the Incarnation of the Son This passage and the remainder of the Chapter is almost a John iii. as falsity. Draw to thyself and Hermes." 1 See Excerpt from Stobeeus. 5. Son. 4. this is extracted III. Hermes. Part II." ad fin. Tat. repetition of . Child for [sense perceives Hermes. purify thyself from the irrational avengers (/) of the Matter. Tat." " That the world should be saved through Him. the incorporeal. O Father 7. is borne as this fire. " Of Truth. Father for seeming to wise through thee. character (a). ! Hermes. iv. (b) Qohovptvov. O Child it will come wish and it becomes. but how wilt thou understand this by sense." he " So God loved the world. Thus it holds. (c) ^lopi^optvov. for the it is form changed day by day then is true.). 3-21. the luminous.. " Except a man be born anew. that understood solely in power and energy? Thou wantest Mind alone able to understand the generation in God. but have eternal life. that borne downwards upwards that] as earth. the unconstrainable. the naked. Instit. I am then unable. the 1 unalterable. that not moist. and moist as water. that whosoever believeth on Him should not perish.. For after having said. Let it not be.. (d) vovjftccTo. my senses have been become have closed up by this cogitation (d). (e) xonapyififfO]/. Lay to rest (e) the senses of the body. for I Father! with the behold thy magnitude the same. the formless. and it will be the generation of The Deity.

(a) xotxix. jealousies. factions. Tat. We (c) are justified. v. Not few. the fifth Injustice.00 HERMES TRISMEGISTUS. but under these are more ! Child and through the prison of the body they others. How along with the arrival hath it expelled the readily. how it ! hath banished the injustice. the these are in tenth Wrath. And such 2 wraths. and the ignorance to us. Child that coming. lasciviousness. drunkenness. But the fourth now I call Endurance (#). O Father Hermes. sorcery. 9. un- cleanness. of the flesh are manifest. like" (Galat. not forthwith (c). Hermes. enmities. divisions. Child! be silent and speak well. Henceforward. But these stand off.. 8. O Child most sweetest power joy. greatest virtue by the Platonists. the eleventh Kashness. O Father Tat. 1 compel the within placed (&) man to suffer in his senses. I am ignorant. Temperance was considered the to include almost every other. revellings. Child Ignorance . the twelfth Malice (a) . " The works which are fornication. the third Intemperance. and through this the mercy will not cease to us from The God. Child is This degree. this is discourse. Avengers I have then in myself. 19). strife. the fixed seat of Justice (li) for without contention behold .paiTice. ! God unto comprehension (e) of the of The God hath come to us. and . the sixth Covetousness. ! who intemperance. Knowledge of joy hath come Child ! having arrived. idolatry. O Child but both fearful and many. the power ! -adverse to the concupiscence. (6) sv^ia-^roi/. Kejoice henceChild being purified by the powers of The forward. 1 continence. (d) ovviarotroti. This is one Avengeress. from him who is pitied by The God and thus is composed (d) both the way and reason of the Kegeneration. The sixth power coming (/) (h) iyx. the ninth Cheatery. Knowledge ! banished. the eighth Envy. the fourth Concupiscence. O Child injustice being absent. (g) xaprtpieiv. ! ! ! ! but the second Grief. envying. 2 Let us assume it. . the seventh Deceit.p&puaiv. (e) avvoc. number twelve. ! Grief will fly to those I call the Temperance (/) power for give place to it. heresies.

and no more hath supervened any vengeance of the darkness. among plants. in the womb. (e) Tat Become stable by The God.). in earth. having relinquished the bodily sense. and with The envy present. being twelve in ! ! (a) xeivuvtctv. tion (a). ffKqvo. are expelled by ten powers ? What is womb. virtue. and in your temperance patience. becoming present. 10. and see Matt. is rejoiced. (cl) (6) syi/axets. Adding on your part all diligence. But still the vengeances of darkness being in twelve. l The Decade generation. O Trismegistus Hermes. O Child which we have passed through. womb. but with that intellectual energy through Powers. and in your patience godliness. after the me how way. XIII. I am among animals. (</) (/) 1 (potvrci^Qftou. I call moreover upon the Truth. Child the way of the KeThou hast learnt (6). and in your love of the brethren love" (2 Pet. Father! I ima- gine (/). 2 . and in your godliness love of the brethren. i.. before the tell this to number this 12. but they have fled away vanquished by and the deceit the flies how Good is ! assault. not with vision of eyes. and in your knowledge temperance. is constituted out of the zodiacal circle and that consisting of animal signs (h). O Child the been constituted and expels has intelligent generation (c) the twelfth (d) and we are made contemplators by the 2 Whosoever then hath obtained according to generation. I am in heaven. in water. ! ! . (h) The Decade was one " of the perfect numbers of Pythagoras and N Plato. in air. 5. 91 to us that contrary to covetousness I call CommunicaThat departing.POEMANDEES. hath become present along with Life Good also The Truth. (c) voepec (e) scilicet. and light. and Truth becomes present Behold Child the Truth becoming completed. This the tabernacle (g). the generation according to God. hath For departed from us. in your faith supply and in your virtue knowledge. recognises himself constituted of Divine things and 11. v. everywhere. **/**. the mercy.

O Child ! united in the operation. ! The tial sensible body of the Nature is far off from the essen- generation (g). as if also eliminated by ten powers. number. and the eye of thy mind be made impious. Suitably then according to the right reason they make the departure. 12). Soul. that constituted of Powers. but of all shaped form (a). (g) " I said ye are gods. 13. Ye are the Sons of the living God" (Hos. . quoting Psalm Ixxxii. Temerity also (c) is insepar- able from Wrath. (c) irpovsrsiot. Speak well and utter not impossibles. 2. and they are indistinguishable. Body. Tat. (e) (/) TO rpixy ^txffTXToif. ! tive (d) for life ! longer employing imagination upon the Body. and ye are all the children of the Highest. to whom God Himself does not will to reveal Father ! it. but this immortal . some of which omit the negative. vi. For that is dissoluble but this indissoluble. 2 This passage is doubtful in meaning. Child! the no the Decade. 34. 41 . Tell me. note). Tat. 6. 1 i. 122. (See Parthey. The Sons . knowst thou not that thou hast been born God 2 and Son d. This is the Eegeneration. % tvec. For error of the Man there are distinctions in them (&). has this the EocTy. " The Sons of God came to present themselves " before the Lord" (Job i. and that mortal. that we may not be calumniators of the Universe towards the many. " To them gave He right to become children of God" (John i." applied to men (Gen. 10). (rf) (6) ij/vwyovog. through this discourse concerning the Ee> generation on which I have made comment. " For as many as are led by the Spirit of God. of God. of the One. of one nature indeed. The Unit (e) therefore according to reason hath the Decade and the Decade the Unit. since thou wiliest sin.92 HERMES TRISMEGISTUS. that triply divided (/). with various readings. which also I ? (a) Tc&vTOftoptpov Bg foiet. Spirit. that is by For the Decade.$.e. Father I behold the Universe and myself in The Mind. 6). John x. 1). Hermes. O Child is soul generaand light are united there where the number of the Unit hath been born of the Spirit. ii. 1 14.. ever dissolution ? Hermes. i.

I wish. standing in a place open to the sky (d) looking toward the South wind about downgoing of the setting sun bow the knee and likewise also at the return towards the sunrise quarter. and he hath charged me to do things beautiful. O Earth Let every vehicle (e) of be opened to me. and note there. 93 I was wishing. Wherefore also all the Powers that are in me 16. see ch. of the Supreme Power (c). O Child ! . otvQtvTias. the Mind for thou hast been purified. and to see all things. which thou saidst when I had become at the 1 Ogdoad (a) I should hear of the Powers. Child to loose the tabernacle. Ty. and the Universe still! and The One. whose custom it to worship thus kneeling and at these periods of the day. (a) (c) \7f\ Open ye Heavens and Winds be (b) i. Be still. The Poemandres.. 2). to hear and desire to understand these things. Hermes. O Father the praise through 15. is Whence this Thus then. and to hear those which I wish. knowing that from myself I shall be able to understand all things. i. ! than the things written. The trees wave ye not I am Let all Nature of ! ! ! about to hymn The Lord of the creation. the hymn.*o$. Tat. O whole. XIII. hath not delivered to me more Hermes. viii. (d} vKettdpip. thou Ogdoad (Z>). Father. 2 Be at rest then. 2 From this and a former passage it has been Hermes might have been one was conjectured that of the Therapeutics. .POEMANDRES. Tat. 3. unless to thee at the end of the not taught but is hidden in silence. these are Sons of God " (Rom. ! According as the Poemandres prophesied of the hastest well. Child! Secret 17. Hymnody. (e) ftox. 1 As to the Eighth or Ogdoad. Child! and now hear the harmonized praise. 1. " Now are we children of God" (1 Johniii. 26. hymn rain World receive the hearing of this Be opened. see ch. the hymn of the Eegeneration which I judged not fit so easily to speak forth. 14). sing. 25. tit oy'boettioi. rqv oy^oa^a.

Through me receive the Universe speech. Thou art The God. enlightened from thee. through Air. (e) xoivavia. 19. and may He receive the praise of these 18. my powers.tu. The Powers that are in . . KeThe Universe that is ceive from all rational sacrifice. (/) TO nav Ao'yp "hQyi*>W " 6vaiat. and commanded from the Ocean the sweet water to become present (I) unto the earth inhabited and uninhabitable.v. throughout the works of Thee. I give thanks to Thee. in us. The Sublime above the heavens. Holy Knowledge. Life preserve ! Light enlighten ! Spirit God ! For The Mind ShepherdethQ/) Thy Word. Him having fixed the Earth. (h) 7rutv uoiTQ(p6pt . Ye powers that are in me hymn The One and the Universe . Thy Man shouteth these things through Fire. Him having commanded fire to shine for every action on gods and men. through thee hymning the intelligible (c) Light. From the (a) xrlaatiToi. I give thanks to Thee. my Justice hymn the just through me. rational sacrifice (/). O God Life . Thy Word through hymneth Thee. t (c) (d) tyxpaLTstct. I rejoice All ye powers hymn together with me. through Water. sing along with my will all the powers which are in me. to the Founder of all Nature. Father Energy of the Powers. Thy Counsel is from Thee to Thee the Universe. from us to you the praise passes. and do thou my Temperance (d) hymn.px. This i& the Eye of the Mind. For I am about to hymn Him having founded (a) all things. . They hymn Thee the Universe they perform Thy Will. Let the immortal circle of The God receive my discourse. through Spirit. (6) VK(x. me in me shout these things. through Earth. Let us all together give the praise to Him. for the nourishment and use of all men. My Communionship (e) hymn the Universe through me Truth hymn the Truth in joy fulness of Mind. and Light ! ! power of these energies of mine.94 HERMES T1USMEGISTUS. and suspended Heaven.. Creator (h) ! Spirit-bearing 20. . The Good hymn Good.

whose Trinity is that of Three Persons who were in Union. cxxxvi. Orpheus. (c) /itoipx. so far as Greek philosophers and the ancient Egyptians are show at length that the Pagan philosophers above named and their Mosheim in the notes to his Latin translation of Cudworth's work and by others. XIII. a Trinity of Gods. to Thou. it seemeth probable that this doctrine of a Divine Triad (ij ruv rpiav 6&uv Tretpdtioffts) was also part of the arcane theology of the Egyptians. Julian. O Father! I am able. this the Praise ! is said. Part III. O Child Tat. ch. to God I send rational sacrifices. Father of aU send an acceptable But add also. Child The God. for Thou being sacrifice willing. It is manifest that in this " mistakeably enunciates the doctrine of the Holy Trinity. things. Cudworth (Intell." He proceeds further to Chapter Hermes mystically yet un-^ \ This followers " called this their Trinity." See CyriU. 33." voL i.POEMANDRES. In the Mind. 1 (&) gv TOJ rot/ (rf) S/ot (a) dvoi'TriTrctvfteti. In the intelligible (b) say. to send praise to The God. things are performed. But this obno means jection by applies to our Hermes. Thou the Lord Thou the Mind ! not incautiously. travelling into Egypt. and what I seek by that Thy counsel I acquiesce in (a)." opinion. has been controverted by Creation." and The Spirit God. Tat say to Thee.. the 21. ! Child r through the f Word (d). and Plato. p. (See Rawlinson's Egypt. Sys" Since all tem. ! ! ! God Thou Father Eeceive the rational ! ! sacrifices which Thou wishest from me. [ contr. to Heaven. were there initiated into the arcane theology of the Egyptians. O Child In the intelligible. from Tat. God The / " " Father. all Hermes. ! O hymn of thee and this thy praise my Mind hath been Moreover I also wish from my own thought enlightened.oc 1 rqg ytyt(rtovp'ytot$. Hermes. each actively employed in the concerned. called Hermaical. Hermes. and Suidas (post. Father I have placed thee in my World. iv. Alexand." Thy Word. but of " attributes. 95 Eternity of Thee I have found praise .) writes: three. 320).). in sustaining the cosmical system. Pythagoras. on the ground that this philosophical creed was in a Trinity not of persons. O Father What I contemplate I Patriarch of the generative energy (c) . Tat. and in conducting Man . I know that by Thy will.

: and the generate are generate by other there is some One is doing these things. Child. me 1. rather all the apparent and all the different and dissimilar. (d) . but did not permit but lately (d) to pass over any. not of themselves but by other. To le XIV. and thou as hearing. I tally (&) ours. 2. to no one. For the generated I say are gene- Who (a) pot uhe7v. HERMES TRISMEGISTUS. indeed as speaking. Hermes. in thine absence. having interpreted them more mystically. (c) tv Qpovttv. the good things. Father having prayed for to assent (a) to these things. in order But that the theory might become to him easy to follow. I give thanks to Thee. Menhast thou known thyself and The Father that is CHAPTER To Asclepius. ! ! me in fruit from the Truth. (c). wished to learn the nature of the Entities. that we may not be reckoned For sufficiently each of us hath medias calumniators. having selected the principal heads of the things spoken. to thee I. tated. as son and junior arriving at the knowledge of the particulars respecting each one. I was compelled to speak more fully. Since the son of mine Tat. announce productions. and scientific of their nature. but those generated are generate. silence of the Virtue . revealing the tradition of the Eegeneration. but many are the generated. as to one of such an age. have wished to commit them to thee in few words. If the things apparent have all been generated and are generate. the immortal Having learnt this from me. I rejoice. Rightly Wise. Child at thy having gathered 22. ( & ) votpuf. and He ingenerate and older than those generated.D6 Tat.

visible but He invisible. nor the Generate apart from the Maker for both of them are the very same wherefore it cannot be that the one be separated from the other. G . For He rules both over the multitude. Then the generated are On account of this He makes. really wise as to all things. the much speaking and . 97 but of the generated beings it is impossible all. and the wonderer to bless Himself. dopotrag 19. nor of those divine. remember these Two all things and hearing all things. as neither self from itself. nor any third thing. Father because of the Good. another reading adopted by Patricius (c) is Ivoc. and consider these to be the All. and that the one be separated from the other is impossible for neither is it possible for the Maker to be apart from the Generate. and over the continuity (a) by other . but energy is Wherefore having vain away speaking. and the magnitude and difference of things generate. or also the three? God indeed because of the Power. and The Maker. 4. in this. . He is invisible. He always then is making. or that of The Father. except only the Ingenerate.POEMANDRES. things . placing nothing in ambiguity (cl). nor of those in secrecy. He may be mvisible (&). is different from things generate. Understanding then . having recognised his own kindred Father (c). neither of those above nor of those below. Maker ^ Whether The God For Power cast because of the energizing. j that any be older than of the making and the energy. ^J 3. But this is both Superior and One and Only. . . Thus He is worthy to under- and for the understander to wonder at. and The Maker for between these is naught. as not having anything older. opetros yvqaiov TT art pot. that wherefore stand. (rf) ai-ropix. (a) TJi avvt&icc rtjg irQiyotas. "ivoc. nor of those For Two are all changeable. For what is sweeter than an own kindred Father? Who then is He. That Generate. we must understand these two. 5. that all things are generated. and how shall we recognise Him ? is it just to ascribe to Him the appellation of or that of The Maker. rate XIV. ^ That Generate. (b) 17.

. and men. If then the Entities are acknowledged to be Two. fearing to attribute meanness and dishonour to The God. by not ascribing (/) to Him the making of all things they neither know The God. (/) (post. and this is of The God as it were body. For the one without the other hath lost its proper nature by deprivation of the other. f 8. For His Glory is One The Making all things. incomposite. 63 E. and earth.98 6. the generated neither is generated. For if the Maker is nothing else beside that making. nor . And because of the variety of those generate thou shouldst not be scrupulous. but to Him The Maker nothing evil or base is "^ to be imputed. Peart III. For affirming that they both reverence and praise The God./3j. (d) faypatya. as it were a purgation of the J generation.). . The God the evilgeneration makes them as it were to effloresce (c) and because of this The God made the change. whatever it may be. Jul. and the inanimate. See Cyrill. ! such sort suffer the most dreadful of all things. (b) S. 7. Alex. One are they by the Union (a). this indeed preceding but that following. this about The God . it is of necessity that He make this same for Himself. HERMES TPJSMEGISTUS. Preceding indeed God The Maker but following That Generate. only. The Making. . nor is. and in addition to the not know- ing. those having generated the dirt. Generate must be generated by another. For neither did the brass worker make the rust. since generation is the making by the Maker. Besides indeed to the same limner (d) it is allowed both to make Heaven. and Gods.1 That Generate and That Without Him Making. also in the greatest degree are they impious towards (a) TJ5 evatrei.a^o. and sea. Contr. making. 1 {&) cihoyct. nor ness but the vicissitude (&) of the . as rust on the brass and dirt on the body. and the trees but to The God is it impossible to make these ? O For the much silliness and ignorance. simple. and every the generate it is impossible to be generate by itself. (c) i^ew&tiv. For these are the passions following upon the generation. and all the brutes (e).

o'yr Earth. ! or impotence. Behold the same planting a vine.POEMANDRES. Fire. The Good. For all of them are both The God Himself and the Generation in which (c) consist. FlNIS POEMANDRES. sometimes some other of the seeds. but everything that is generated hath been generated by The God. For The God has one only Passion. if. 1 (6) vTrepyQaiyay. for this is The God The Good. or being ignorant. See the first line of ch. Behold a very beautiful and very similar figure . or not being able. 99 Him as passion. but The Good is neither proud nor impotent. Him. but in the Universe life and motion. ante. but in Earth change. how then He makes and how sometimes barley. viz.. having attributed to XIV. and easily numbered. Air. i. and fig. 9. for if He makes not all things. . sometimes wheat. contempt (a). Thus The God indeed in Heaven sows immortality. able to the generate are generated thou wishest to learn it is permitted thee. and an apple. with Whom is every power of making all things. which is impious. These things then are not many four. 2 the Entities (a) VTtpvfyliur. and the others of the trees. in pride (b) He makes them not. 2 (c) roe. or ignorance. or grudging. But make all things. an agriculturist casting down seed into the earth. Water.. that is by The Good and Him 10. nor the rest. 1 but few. or envy.

also of air. and nothing else Water very water. the constitution (c) of us it had not Truth. 23. either see or speak Truth will. . L_OF TEUTH. " RESPECTING Truth. they have also of water. of which also the bodies themselves are true. to speak with boldness. 248). and it is ! . nor air. EXCERPTS MADE BY STOB^US (STH OR GTH CENTURY) FROM THE WORKS OF HERMES. and the tabernacle (a) consisting of various bodies and many. and nothing else nothing else Air itself air. (Florilegium. . (6) ettbtoii* . they have also of earth. neither true . then. and composed of imperfect members. nor water. (c) avarocaig. being an imperfect being. But what is possible and just that I affirm. nor anything at the beginning. O Tat it is impossible for Man. if. . how then can but only to understand (a) TO <rxijyo. . and nothing else but these bodies of ours are constituted of all these for they have of fire.HERMES TRISMEGISTUS. xi. FROM THE THINGS TO TAT MeineJce. that Truth is in eternal (&) bodies Eire only. and is very fire. PAET II. fire. ? if God All things. Earth very earth itself. but nor earth. i.

but he is faithless by whom falsehood is willingly loveable. of which he about to be born may be immediately partaker. (d) a manifest lacuna. deceiving the eyes of the beholders. we shall neither understand nor shall know . To understand and speak true things. so that he live through the most time being true. but it is not body according to the phantasy of the thing seen. then.. esteemed by Gods as of all good things. both whoso is faithless is Here " Truth is and foolish. O Tatius Truth is by no means in the earth. and hears nothing at all. nothing is true on the earth all are ph&ntasies and semblances. to whom The God shall have given the God-discerning (d) power. we both understand and see a true thing but if beside the Entity (c). the phantasy has this influx. And it looks indeed having eyes. And the drawing has indeed all the other things. by men of all things. O Tatius and semblances of phantasy (a). (c) irotpoi 1 (6) TV) TO 6'v. 7306. blessed and fortunate from his beginning. ! Is there. O Father Truth even in the earth ? And thou hast not blindly erred. . there Truth becomes imitation of the Truth but apart from the energy from above. to whomsoever unwillingly he is mindless. anything true. I understand and speak true things. the body indeed in the drawing (Z>). ought we not to caU this Truth? But. and not all but these few. Thus I understand and say. but they are falsehoods." . then.EXCERPTS BY STOB^EUS. is unloveable. of the Truth. Plato had written (Laws E. what? Ought one to understand and speak the Entities? Yet . of some indeed supposing to see truth. for he is faithful. ! But when from above just like images standing together. there is nothing true upon the earth ? This is true. we thus understand and see each of these as they are. then. ! 101 Tatius are not Truth. Just as also the image shows there remains falsehood. nor can be . but imitations those upon earth. the not (a) So'ot/ (pavrsfcff/a. neither of which is enviable. but others falsehood and error. but it sees nothing. 1 If. for every one.. but that some of the ! men understand concerning Truth.

others and others. reversible. O Child? Truth is most perfect Virtue. ctvr~. and again children likewise parents. For the Man is a certain phantasy. What phantasies. how ever can they then. a short time interThat then vening. . naked. for nothing not abiding of itself v.'h'hoiwf6tvai. and this being still in the tabernacle. that is gendered and changeable is not true but being generate by the forefather. ever inter- (d).6oTi. unalterable. but veering about. even to themselves be true ? For everything that is altered is falsehood. exhibits to us changed becoming other from others. (i) t(p (g) eixpoToiTOV. O Child ! For The abiding according to it.a. are not true.102 HERMES TRISMEGISTUS. form from form (/). good. how also can it possibly be. thou seest incapable of receiving (e) this Good. to himself. (Ji) fa-^fixtyoti. wherefore neither is he a true thing. constitution from itself only. but is turned and does not abide according and changed. becoming in various phantasies of changes ? But do you understand to be something true. it is the unmixed Good. but things here. But even . And many have not known their children. (c) (d) tvoe. the abiding and eternal but Man is not always. But the Man is many things. corruptible. ! they change are true? Everything. (e) x. ? According (e) True is that having constituted of to man its he is not true. subject to passion. O Child! such as they are. (6) (poivou oe-TpsirTOv. holy. as to the matter it is possible to esteem (Ji) them true. lucid. nor encompassed by body. knowing anything true. things. irreversible (&). dissoluble. and such as it is. (i) is true. Father Is not Man then true. not abiding in what it is. (/) Riedv. . age from age. Tatius ? Is not that. Father the eternal bodies since Neither these. which is so changed about as not to be recognised can it be true. on the contrary. but the phantasy would be extremest (g) falsehood. then. these have some falsehood in the change. that neither perturbed (a) by matter. a falsehood. then.

salute (6) the truth of it. alone beyond not but other nil abiding of itself. Acknowledge this First Creator for the generation Those things. ! (b) Trpoaxwu." 263 Thought (d. Truth ? changed. then. Pint.irrotffiet) are all generate in the souls. things alone hath been entrusted (a) it because Wherefore. O Father !" call the Sun. O Father?" not from matter. apart since be sustained. things in the world. also. by turning (James " : i. 17). Is not thought and speech the same. is This a quotation from Aristotle. the very figureless (d). "What." 2 " The Father of Light. would anyone with the creation of all ftlso things. laid hold of all things that are stop. would be (y) falsehoods. first ! Him Truth. " What. indeed. 1 (h) civro. and encomthe them and providence of the True will enpasses (e) from For corruption (/) neither can compass. except that one within the soul Plato writes thus in . . O Child I is corrupted.vvZ: ye Bourne. generated from corruption.). " 103 True. the For corruption hath upon earth. then. then. the 2 But the unalterable. 3 If we rightly designate Child of the Entities. See Poem- Sophistes. irreversible. that the generation of the things being do not falsehood.^ . Him not in body. 770: " *a/ Kpo<rx. for to become the self-same things is impossible but that not itself (Ji) how can it be true? One ought. to call such things phantasies. for it is necessity that things generate be generated from those corrupted. that it may again be generate . generation upon all generation corruption follows. and phantasy (<poe.EXCERPTS BY STOB^US. with cast Whom " there can be no variation. then other things.1 1 acknowledge this creator. neither 3 shadow that is andres iv. " and making all things. may be the Tatius One and only. then. and note. (c) (g) tin. the ever-being. but it is necessity that things generate be corrupted. ruling all which I both reverence and and after The One and First. 2. because sometimes. the colourless (c). ftsy rov 5j?uoj>. becoming other things. opinion (do'!*).

some and sometimes these are false." things. for the Death frightens very great evil through ignorance of the fact. is present with anyone as a passion. as elsewhere.104 the HERMES TEISMEGISTUS. through thought in silence. But the body dies when man. But these falsehoods above. but opinion the result of thought. (a) oLv^poi. not by itself. and that it is a destruction? . FKOM ASCLEPIUS (Meineke. phantasy of an adult and the old man. (d) &pf&tav apftoyyi. and that streaming from it through the mouth is called speech? But in words again there is affirmation and denial. 120). speech is true and false. and that the thought of these is a discourse of the soul with itself. but along with sense. Man." 1 Here. of manhood and the child. this happens in the soul. and also the number of the harmonies (d) of the body being completed. of these energies from Son! as also of the II. 106 . then. nor the child a child. nor the adult an adult. both the things previous and those existing are falsified. Florilegium. consists in. what can you call it but opinion? But when opinion. I say the falsehood to be an operation (c) of the Truth. WE must the now speak of Death. dependent (&) from the Truth itself. of a child. is a discoiirse with itself without voice. OF DEATH. (c) (b~) v)pry[&wuv. Hermes enunciates the Pythagorean axiom that definite number is The subject of what death of the essence of all things. When. For neither the man is a man. what can we call it but phantasy? Since. phantasy of a youth. nor the old man an old man. But this being thus. iv. and that what we call phantasy is the mixture of sense with opinion. . For the harmonization (d) of the body is num- many as a ber. understand thus. And death is this. and the adult (a). phantasy and the youth. phantasy of an old man. phantasy . For death becomes dissolution of a defunct body. it can no longer support the the dissolution of body and dis- 1 appearance of bodily sense. nor the youth a youth. ivtpynftK. for being transmuted. and these being related to words. then.

67 " Is not this called death loosing and separation of soul from body ? But ever especially and only. and this indeed is Truth. His conclusionis this: it Death. 33c. as seems. 2 . 104).. I. ad finem. departing safe and indestructible. 78 . ch. iii. it is impossible also to be comprehended I by our (e). For this ever is.. 122-139). is difficult. . indeed. and previously Divin. and by Cyrill. Part III.EXCERPTS BY STOB^EUS. those : " philosophising rightly desire this loosing. wrote: ch. 13. 105 OF GOD. I apprehend mentally apprehend mentally O Tat ! what it is not possible The God! 2 (ci) (fipoiffeii Sf. Alex. III. and xi. and the perfect to be comprehended by the possible.). ch. then. but the immortal goes away. that is (6) ff^aijj/a/. 28. Epitome. 91 et seq. FROM THE THINGS TO TAT Meineke. these dims the sight of the For the bodies. is discussed by Plato in the Phaedon. Contr. 15. Timseus. ix. to declare Him (a) imFor to body signify (&) the incorporeal is impossible. 2 The Maker then and Father of thisPlato. This passage is quoted (nearly verbatim) by Lactantius. Phsedon. II. but those incorporeal and invisible and figureless and not composed of matter. lib." He had said. displacing itself from the death. Instit. ch. (Hermann's Edition. to express (/) in speech.. (c) of the harmonies of the "body only. are seen by eyes.. (post. (Florilegium. and for the eternal to be conversant with (c) the short-lived very difficult. iv. and the To understand God intermediate distance of Beautiful. and this is the very carefulness of the philosophers this loosing and separation of soul and body." See as to this subject Poemaudres. For the weaker from the stronger and the less from the superior are as far distant (d) as the mortal from the Divine. by tongue things visible are related. 1 viii. Jul. but that is overshadowed by phantasy. coming upon the man. x. 1 is not imperfect possible. senses. the mortal of him. but that passes away.. i. dies..

(It is not FOR some very dained (a). Lib. energizing these things for For this indeed rules the order of the Entities and not willing to sin nor being able. and they are Justice . what work of Hermes). with whom Godseeing power (h) is not present over these then. Part III. (&) things that are generate on earth by the For just as over the Divine order The Providence (c) all revolved the midst of the also over Men (d). (a) TT. matter. the being impeccable. For the race of men. for it is impossible for the Divine to have been led astray (e) from which also succeeds (/). From Stobceus. and Eternal. 55 . v. is them ordained Justice. 342. to all it is impossible to declare. ii. great Demon. stated 134 Meineke. nor conit is Universe ceived by the Mind" (Shepherd of Hernias." This passage of Hermes is quoted by Justin Martyr (post. in Child ! hath been or- beholding Men. 33. does the Justice prevail. since mortal and consisting of evil and especially to them occurs the lapsing (g). Physica. . PJiysica. in the same manner the Universe. i. i. (Ji) (/) (g) TO ohiadoiviiit. from . both a business to find.. IKI'IUXIS. Mandatum.106 HERMES TRISMEGISTUS. . .). " One God Who can neither be defined by any words. and Hermann. .)." 716 and 905. : " " From Stolceus. most wise Mind. IV. exe(tKM$t aliter. 1 . (b) tfaovftivv]. But the as Divine.CT/. 1 See the similar sentiments of Plato in his " Laws. being asked what God is. i. 118. and especially. of things. and Necessity are ordained. t is ordained avenger of those sinning upon Earth.' ' Hermes Meineke. tion subjected to the Fate through the energies of the generabut to Justice through the sins in the life. 14 The Creator of the Whole said. (c) q (d) (e) ve'hTri6qvt. and having found.

and the appearance. figureless (a). 42). and some things indeed he refers to Providence and some to Necessity. : but Mind ruling over Necessity. . are the figure. opposite to this. also in us. form . and there are also the shaped out shape (&). configurations () which that That therefore moved by the Intelligible receives (c). O Tat three species of one indeed is something Intelligible. 38)." (See Stobseus. Pliysica. 162 . . I said that there were in us.ov (Ji) (c) V (d) irpog (g) hoyoy. i. immediately is changed into another species of motion. But there are intelligible Essence. the time. . but those proper of the body are the figured and the coloured colour. 107 HERMES TO THE SON (Stobccus. by the conjunction (avjra. (e) effia'h. 42 . . fiia$ Koicc. out of the first and Essence for any reason (d).. Meineke. Plato sometimes indeed speaks of the Matter. ! This then indeed is colourless. and this is image but third of the intelligence (e) of the Creator. 160. and the magThe Innitude. Father but further remind me what things are those according to Providence and what according to Necessity. the form (i\ the place. Meineke i. (6) a^^uocrorriTSS. He says then 1 in the Tirnseus " Being mingled then the genesis of this the World was generated. appearance. rov voyjftstTOs. V. figure (g). the colour. the and incorporeals.a^ug) of Necessity and Mind. p. sometimes of the bearing (a-^kaiv) of the Maker towards the Matter. time. EIGHTLY hast tliou spoken to me all things. and received. incorporeal. For some of them are properly qualities (h\ but others of the body. motion.EXCERPTS BY STOB^US. the motion figure. Patrit. ences. rivet. of incorporeals is that which is occitrrent (/) about the bodies place. those indeed properly qualities. Physica. (/) (i) ei ffxvijuot. and of these there are two differspecies . (a) oi<r%Yift<iTi<TTO!t. . these are uonparticipate with those. magnitude. likewise also ! 1 according to Fate.



Essence then, being with The God (a), has free power (&) of itself, and of saving other saving itself, since the same Essence is not under Necessity; but having

been abandoned by The God, it chooses the corporeal nature, and the choice of it according to Providence becomes that of the World. But the irrational Whole (c) is moved according to some reason, and the reason indeed according to Providence, but the irrational according to Necessity, and the things having occurred about the body
according to Fate. And this is the relation (d) of things according to Providence and Necessity and according ta


(Stobceus, PTiysica,

183; Meinckc,


47; Patrit.,

p. 38).



that governing throughout the whole World is and encompass(e), but that keeping together is Necessity, but Eate compelling (/) leads and

brings about all things (for the nature of it is the comThe pelling) cause of generation and destruction of life. World then first has the Providence (for first it happens

but the Providence was expanded (li) in the Wherefore also Gods are turned around it and are moved having motion unwearied and ceaseless, and


it) (g)



And the Providence inEate, wherefore also Necessity. deed provides, but Eate is the cause of the disposition of the Stars. This is inevitable law, according to which all
1 things are ordained.

(a) ^po; re>> 0tu. (d) 6 y\6'/o;, discourse.




TO oi'hoyov


(e) Kpovottx..


ov<joe.. x,a,Tot,vcx.yx.u.( !




See Poemandres,


and notes 4 and 5






(Stobazus, Physica,





Patrit., 38).

BUT all and there
in heaven.

things are generated by Nature and by Fate, is not a place destitute of Providence. But

the self-sufficient Eeason of The God above But two are the spontaneous (a) Powers of But the Fate subserves (6) to this, Necessity and Fate. Providence and Necessity, but to the Fate subserve the For neither can any one fly from Fate, nor guard Stars.

himself from the force


of these


for the constellations

are the armour of Fate; for according to this all things x -are consummate (d) in the Nature and with the Men."


(Stdbasus, Physica, 249,


250; Meineke,


64; Patrit., 38).

So also to discover about the three Times

for neither

are they by themselves (e), nor are they united (/), and again they are united and are of themselves. For if thou
supposest the present (g) to be apart from the past, it is impossible to be present if it do not also become past ; for out of that departing becomes the present, and from the

But if one must examine present comes the future. will we reason thus that the past time departs further,

should no longer be, but the future does not exist (h) in that it is not yet present, but that neither is the present
(a) ocyTo^yt/f.

(6) v'TrypsTei.
(e) x,at^ secvrovg.




(g) rov fvsvTfJTot.


See Poemandres, i. 9, and iii. 3, and notes there. Plato's explanation of the operation of the Fates, Lachesis, Clotho, and Atropos, will be found in his " Politica."



together with us in the abiding

For Time which hath

a point (c), how (&), having course, not even is it said to be present, which is not able even to stop? And again the past conjoining with the present and the present with the future becomes one for they are not

not stopped


apart from themselves in the identity and the unity (d) and the continuity. Thus the Time being one and the same,

becomes both continuous and
(a) avp'votpiiva.t Iv


(6) sc



poTTyy ov^e xsvrpov.


" When the Father Plato wrote thus (Timseus, 37) having generated it had made that moving and living, The created Glory of the eternal Gods, He was delighted and determined to conform His work
to the pattern (irotpotbeiyftei) still more, and as this was eternal He sought to complete the Universe eternal as far as might be. Now

the nature of the Intelligible Being is everlasting; but to attach eternity altogether to the generate (ytvvYirw) was impossible ; wherefore


fitting it

resolved to have a certain moveable image of eternity, and to heaven, eternity remaining in One, He makes along with

an everlasting likeness proceeding according to number, whicli being we have named it Time. For days and nights and months and years not being before heaven was generated, then along with that existing, He contrives the generation of these. These all are was and shall be generated forms of parts of Time, and the Eternal Essence, we are latently erroto the which Time, referring neous; for we say how it was,' is/ and shall be/ but to This that * It is' alone appertains, according to the true expression, but the * was/ and the shall be/ should properly be affirmed of the generation proceeding in Time for it is motion. But as to That always abiding at the same immoveably, it belongs neither to become older nor younger through time, nor ever to be generated, or now have been generated; nor again shall be, nor is it at all connected with such generation as is of things carried on in Sense. Moreover, when we say that what has become has become, and what is becoming is becoming, and that what will become will become, and that what is not The reader will be is not, of none of these do we speak accurately." reminded of (Exod. iii. 14), " And God said unto Moses, I am that I








am" ('Ey<y >/

'O av," Sept.).




(Stobaws, 319, ibid.,

ch. 10; Meineke,


84; Patrit., 51).

hath been generated and receptacle (a) of generation, but generation mode of energy of The imbegotten and pre-existing God. Receiving then the seed of the generation, it was generated and became variable and received Ideas being made into shapes (b). For there presided over it, being



the Matter For Matter




varied, that (energy) fabricating the ideas of the variation (c). The nongeneration (d) of the matter then was shapelessness,

but the generation the being energized. 1


(Stobceus, Physica,

p. 4).

699; Meineke,


190; Patrit.,





both because of the love of


and of the piety towards The God, first write this. For there can be no piety more righteous than to understand the Entities, and to proffer thanks to the Maker on account of these, which I will never cease performing.
(a) dyy&iov.
(c) T^O-JTJJJ.



remarks that Plato (Timseus, 30) affirmed The Matter to be bodylike, shapeless, formless, figureless, without quality as to its own nature but having received the Forms it became as it were nurse, receptacle (cx^ayg/oy) and mother of them. Plato asserts that The Matter simply, as to its entirety, does not change its state (i|*Wra/), but receives all things entering it, but has no original " Three kinds are to be distinguished, the thing shape whatever. which it is generated, and that whence, being in that generated, " "We assimilated, the thing generated is produced." may fittingly to a that from whence to a the mother, thing receiving compare father, and the nature between these to offspring."




then can any one doing, Father if there life rightly (a). nothing truthful here, pass through the





The pious man


from philosophy philosophize pre-eminently (&) it is impossible to be pre-eminently pious; but he having learnt what they are, and how they have been arranged, and by whom, and on account of whom, will render thanks for all things to the Creator as to a good father, and useful nurse and faithful guardian; and he proffering thanks will be pious; but the pious man will know both where is The Truth and what that is; and having learnt he will be still Child can Soul being more pious. But by no means,
for apart

in body, having elevated itself to the comprehension (c) of that being good and true, fall away (d) to the opposite ;

having learnt the Forefather of itself exercises and oblivion of all the evil things, and (e) love, cannot any more apostatize from The Good. This, O Child let this be end of Piety, attaining to which thou wilt both live rightly, and shalt die happily, the Soul of thine not being ignorant whither it behoves that she Child that should soar up. For this is the only way, l to Truth, which also our forefathers journeyed, and having journeyed attained The Good. This way is venerable and smooth, but difficult for Soul to journey being in body. For first it behove th her to war with herself, and to make
for Soul



a great division, and to be prevailed over (/) by the one For the resistance (g) becomes of one against portion.

two of the one and there comes with each other

flying, of the others

dragging downwards,

to pass much strife and fighting of these of the one desiring to fly, of the others ;

hastening to retain. But the victory of both is not alike; for the one hastens to the Good, the others dwell with the

and the one desires
(6) oixpa;.


be freed


but the others love
(d) o

(a) Koe.'hus.
(e) fall/OV.

(c) Ktvrcihrffyiv.



" Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls" (Jer. vi. 16).

1 and should indeed the two portions be conquered. the genuine philosopher must stand apart from all these. 2 But Child I will go through under heads. not every animal immortal. (6) ry I ot. money must be acquired for the body to the (67) The purification of the soul. they remain deserted of themselves (a) and of their ruler. and bringing me into captivity under the law of sin which is in my members. Not every animal mortal. 23 " But I see : Epistle to the a different law my members. the sensible (d) indeed is mortal. loosed as it were from the chains of the body? H .EXCERPTS BY STOB^EUS. second the World. (c) ivocyuviov ftiov. All the Entities are moved. and to dwell as far as possible at present and 2 : in future alone by itself. Socrates and Simmias agree that the philosopher must disengage his soul entirely from the communion with the body. to return. not every body dissoluble. and to place itself altogether by itself. the Entities . in In the Phaedon (65). ! life of now. is it not neglect of philosophy. nor becomes anything else. the guide of the way Child first to anoint ! the body before the end. this the separating the soul as much as can be from the body. and to conquer in the striving (c). the immutable eternal. (66) Whence come wars and fightings. but the Man because of The God. of living here This. ending ver. that not being only is immoveable. but the rational immortal. Eveiy body and having conquered thus. for thou wilt understand the things spoken having remembered those which thou hast heard. Child ! is thither . . (a) This passage is corrupt. third the Man. apart from the connection and conjunction of the body. The dissoluble is corruptible. The World because of the Man. being punished by the mode (6). 1 (d) TO The latter portion of the seventh chapter of the Komans is much in point. First The God. but from the body and its Wars are necessitated by love of money for the sake of the lusts? service of the body. warring against the law of my mind. who think pleasure only worth living for . that abiding im- mutable." &c. changeable. That ever generate ever also is corrupted but that once for all generate is never corrupted. for it behoveth thee. the servitude.i<jQ-/rrov. but if the one be vanquished it is led and carried off by the two. Of the Soul. differently from the many. Some of the bodies are dissoluble.

(i) oy xotvavef. Everything in Heaven unchangeable. Nothing in body true. the mortal not immortal. every Essence mutable. (c) begin- That tOTYlKtV. Two are the times of dissoluble body. Nothing unknowable in Heaven. not Good is The Gods choose voluntary. everything upon earth changeable. The text here deficient. All things in Heaven blameless.114 HERMES TRISMEGISTUS. human aliment of World. Nothing in Heaven servile. corruption and generation but the Eternal either birth. but Soul is stable (a). (&) TO TTOtaXM. not everything pleased is grieved [but is](c?) an eternal animal. The dissoluble bodies are increased and diminished. the reasoning in the Mind. Nothing good upon the earth. None moved by . Of the eternal . every body subject to disease is dissoluble. (g) of what is great good rule Evil . Time corruption of Man. TO Oll(j66fAtVQll (d) The construction doubtful. The God good. Things upon earth are not in common (i) with those in Heaven. in incorporeal the whole without falsity. all things upon earth subjects of blame. nothing evil in the Heaven. corruption of (tt) Man is Man of generation. that is and that from the birth up Body time is from the birth only. from the sowing up to the to the death. everything sensible is is pleased a mortal animal. Everyeverything generate corruptible. law. The dissoluble matter is changed about to the opposites. Not every body is subject to disease (e). into itself or into the like. Every Not all Everything passive (6) subject to passion (c). Everything grieved and moves every Entity. the evil involuntary. Generation of ning of corruption. The Mind in The God. nothing upon earth free. but that generated always also sown. is (/) Aoy/o/*oV. That sown is not always generated. The immortal not mortal. the reasoning (/) in the Man. The thing generate mutable. nothing known (7i) upon the earth. (ti) tvvoftix. Time divine. the Man evil. is the good rule the law. Every Essence immortal. the Mind impassible. (</) (e) vwki. has sense. as The rule good things good good. Entity double things are of the Entities Soul. . yvupipw.

The mortal indeed comes not into immortal body. 204 . Necessity subservient to Providence. effigy of energy. but body is in ideas. The Heaven receptive of corruptible bodies. Wherefore one (6) g-T/y/yj/gTc*/. What Man ? Immutable Evil. The energies are not upward tending (d). but the immortal becomes present in mortal. i.EXCERPTS BY STOBJEUS. Meineke. evil. They have also something peculiar in themselves . abstain from these conversations (g) with the many. ac: The word cording to accident. " Cause in Plato's definition of Fortune things unpreferred. and consequence and chancing and variable habitude of choice in relation to the purpose respecting the end" (Stobseus. some in ideas (c). the Heaven lie Heaven underneath (e). Q Q p4 araxTov. they rather stimulate those evil unto the (a) ecTroyiyyofAevtv. /Sea (g} 2 3 seems here to signify shape or model. (c) iQeeii(. and note. 53). . For the like is accepted with the like. The Heaven is first things of The earth last of elements.. But opinion. The (e) text incomplete. upon earth lie on the earth. lying What is God ? Immutable Good. The immortal partakes not of the mortal. but downward tending. Things upon earth profit nothing those in Heaven. but the unlike is by no means friendly with the unlike. bodies. the earth is receptive The earth irrational. x. dence order. 115 "being departing (a) [is also succeeding (6). but rather that thou wilt appear to be ridiculous to many. but some energies . (/) T 1 W (d) dvaQepsJ. 2 Fortune. for to grudge thee I do not wish. Divine Provielements. those in is Heaven profit all those upon earth. . 1 but idea and energy in body. or speedily they will have not even few. Having remembered these heads. For these the -words have altogether the listeners few. but the mortal does partake of the immortal. the succeeding] Of the Entities some indeed are in is also departing. thou wilt also be immediately reminded of what things I went through to thee in fuller words for these are the summaries of those. rational Things in of eternal bodies. 3 course of the disorderly (/). Physica. See Poemandres. 20.

every the animal of the Asclepius. 40). will not be by by much worse than Necessity. and form. but that because of which. . (a) etrtpps'TrtorTfpov. things are generate according Fate ruling over all himself. But this the animal. Patrit. . and Place. though fear of the obscure (c). That in something then is the that towards something is place. if he have learnt that the . in order that they being in ignorance less evil.. for because of Body both Time. men "World is generated and all to Providence and things.116 HERMES TRISMEGISTUS. the contemporary of our Hermes. 196. not Saccas. THE Soul then is incorporeal Essence. (e) TrporepeJ. and Nature but these have communion with each thing . Meinckc. not moved in something nor towards something. and becomes (&} nurtured along with this wherefore also he is pleased with it. and time. i. How mayest thou speak. i. and nature harmony. ought to guard oneself against the many understanding not the virtue of the things spoken. 720.S (Stobceus. and according to Intelligence self-moveable (d). Am- monius . does not depart from its proper essentiality. 1 having despised indeed the Universe as generated. For it happens being ever moveable according to Essence. This is Ammon. ! ! is rather prepense (a) to the evil. as to them. (e) (/) l/Boj xxl Will only follow his own evil nature. (d) 1 2 otvTOx. and though being in body.fi/irrras. he will never abstain from every evil work. and referring the causes of the evil to the Fate. Wherefore one should be on guard may be XL OF HERMES FROM THE THINGS TO AMMON. the Body. (6) avvrpotyov ytynsrott. ibid. nor because of somefor it is prior (e) in the Power but the prior has no need of the latter ones. . Child Thus. and figure (/). Father Tat.

other according to cognate familiarity (for it 117 Since then the (a). of Nature motion. XII. sesses its peculiar property. Rightly hast thou explained these things. (a) ffwyy!/ix. Physica. Incorporeal then the place. neither of art. that the irrational animals do not partake of science (/). Tat. and is deprived of the condition (Z>) indeed. O Father! but further teach me these. (c) rov Aoy/xot/. for the body that was body continues Body. Because then of Body is the place for receiving the changes of the body. . 198). it does not suffer the thing changed to be destroyed. the But each of these postime. OF HERMES FROM THE THINGS TO TAT. . but not of the being Body but being changed to other it has the condition of the other. but property of the Place is receptivity (d). were impracticable that Body body required place be subsistent without place) and is changed by nature. through the being deprived of the rational. of Time interval and number. 726 . (/) f . . (Stobceus.y)v o/X/<r/?r. . (6) (e) l'|fefij. i. it is impossible that there be change without time and the motion according to nature. But changed from other it falls apart to other. perty of Soul the Intelligence according to Essence. of Body change but pro. but the quality of disposition (c) does not continue the Body then according to disposition is changed. (d) irotpoiboxv). For thou saidest somewhere that the Science and the Art are the energy of the rational but now thou sayest the irrational ani(e) mals are and are called irrational through deprivation of . of Harmony friendship. nor that there be such a subsistence of body without Harmony. and the natural motion. the rational it is plain there is necessity according to this the account.EXCERPTS FROM STOBJEUS. Meineke.

not to all . science and art energizing. VTTOTrgTTTJiJfcOTflt. Tat themneither by science nor by art. St'/S. being also always the bodies. and the aerial animals also putting together nests for themselves. Tat. but not all nor hunters. Wherefore also I say the very embodiment (e) to be eternal energy. I say that they are always in Body. and in that they cannot energize apart from bodies. Tat in that they are (c) incor! poreal (and thou sayest them to be immortal). (e) <I6)ftOlTU<TlU. having fallen under (d) Providence or Necessity. fairly said. For the science and the art are things teachable (a). and the . but bodies there must be. rupeds cognizant of their own folds ? Child neither by These things they do.x.. For the Entity always will be for this is of it both body and life. and these places and organs of the Energies. are in bodies and energize through the bodies. (6) *#0o?ux>j. Father some of the irrational using science and art such as the ants treasuring up the food for the winter.Ttx. (/) . but of these irrationals ! none is are generate taught anything. they do this very thing by science. and art collect the food. (c) xctdon. To this reason follows there . thou hadst ! selves being incorporeal. and the quad- How ! . . by Nature. and the Energies are immortal (but the immortal ever is) Energy.dt. it is impossible ever to remain inert of the proper energy. it is plain that they do this For Energies. but those by science and art belong to knowing ones. Thus the Men men are musical. Child then do we see. if some of the ants had done this but some not. For if bodies upon earth are dissoluble. but what is generate in all is energized look upwards. For things generate for something or because of something. Wherefore. But they follow upon (a) (d) t>tba. nor all the rest but some of them have learnt something. science nor by art. HERMES TRISMEGISTUS. In the same way. For things generate by nature by a common (6) energy.118 Asclepius. nor all archers. but by Nature. Asclepius. making of bodies therefore (/) ever is. but if all are led alike by the by Nature to this even unwilling. ! For there is necessity.

! How Hermes. (e) TJJJ (c) avyyiyvorroti. the Body itself remains. and cooking. (fj) (6) 9)pT7if/. putrefying. but the To Be (d) or the Soul. (/) eisibsg. There remains then with the Body the energy Tat. being dissolved. heing together with (a) the Soul as to things irrational . and the one makes. but the Energies cannot be apart Child! Body from the bodies. For Energy is called. Tcaujy^i. but apart not always is the Soul in mortal body. The Energies then not only energize the Bodies with Souls. leads. (d) TO tUvai. (h) t . This is a sacred word. (a) opov. But some of them energize along with the generating the Man. for it is able to be apart from the body. both increasing and making ! . O Son! The Soul having been separated from the body. but this the body during the time of the remaining (e) is energized. Understand thus. for everything that is energizing is ruled. Father sayst thou this. Always are there energies. immortal body and of mortal. and each of them energizes either about the Body And they are congenerate (c) with the Soul from body. ?r/^o!/jj. and the others . that the immortal indeed consisted of one matter. itself can. and the ruling indeed being ordinative (A) and free. but the bodies without souls woods. O Child that very same thing whatever ever is the thing generate for ever like. but the purer energies according to change of the age energize along with the rational part of the Soul. But the Energies themselves are dependent (6) from the bodies. and breaking up. the other rules. the other not. This then is the difference of itself of a separated Soul. And from the Divine bodies. . not simply generate along with it. and and and liquefying. 119 the Soul. but the servile is led. and becoming formless (/) but the body is not able to suffer these things apart from Energy. is but that energized passive (#). fruitful. these the bodymaking come into thingsmortal . indeed cannot subsist apart from Soul.EXCERPTS FROM STOBJSUS. such as bodies without Souls are capable to suffer. and energizing the like.ivoii. stones. corrupting.

and Sense for is sent from above. having received the Energy makes it manifest. must there be generate many things. but some of the corruptible. This the discourse then. O Child! concludes. but many bodies in World. third. generate through the senses and the motions for apart from these the energies. that the energies be in bodies. and Energies studies and energizings. : Entities. but the immortal Bodies themselves indeed have not immortal sense. For if it be necessity that all things are full of Energies. and For thereon general following (e). Sciences. and die with (6) (c) a. in the souls of men. (g) . but some special (d). and some indeed of the kinds. (f)&optx(. Let every energy then be thought of as always being immortal. but always borne onward it brings forth (5) in itself the Entities never ever abandoned. . often is one. and some of the parts of each one.Ko'htityQwofAtvoc. it. it is not pos. which may be in any body whatsover. in one of each kind of the animals. but special somewhat those in each of the things.Ta. But of the Energies some are of the divine Bodies. more body For in one and second. but rather all For never ever fails (a) the World of some one of the Entities. but the Energy Energy Sense being in the body. Child the difference of energies. Wherefore I say the Senses are both corporeal and mortal. or rather the senses are effects (/) of the Understand then. Divine indeed then are those energizing in the eternal Bodies. For the Senses follow along I with the Energies. and these are also perfect as in perfect bodies but partial those. and from this having the Essence. as if consisting of such sort of body. by the corruption of it (c). (e) The passage ruu is corrupt. through Arts. I say are the Energies than the Bodies. uvToii TV.120 also HERMES TRISMEGISTUS. just as if having made it corporeal (g). subsisting so long as the For also the senses are generated with the body. (d) il^iKoti. apart from those I call general Energies those really corporeal. and some indeed are general. (/) dTTQTt'htffftce. sible that the But there are other special body subsist.

or of that again quitting it. But these being corporeal are moved by the irrational parts of the Soul. But the passion and Sense are dependent from one head(c). The Energies then indeed energize. wherefore sense in these is not generated. but those of the irrational are corporeal only. and those of the soulless are senses indeed. Tat. ! in all. . But there are differences of the senses . but are brought together (d) into the same. occasioning the sensation with pleasure. of Soul? How understandest thou. for those of the rational are generate with Reason. but the Senses make manifest the energies.EXCERPTS FROM STOB^EUS. (c) x. O Father? Asclepius. /essence . but generated passive according to increase only and according to -diminution. and the Tat. where- Would the sense of body and of soul be the same. but in the eternal Bodies there is neither accruer nor departure. forthwith happens to be cause of many evils to him having experienced it (/). to have sense. which follow upon the senses and the passions Grief and Joy and apart from these it is impossible for an animal with soul. Also in the soulless. and by the energies. the passions. Wherefore also I say that these are ideas of : . 121 for the sense is wholly of nought else than of the evil or of the good accruing to (a) the body. But of the animals with souls there are two other energies. wherefore also I say that both are evil imbued (e).opv(pijs (d) ffvvxyovrsti. Is not indeed Soul incorporeal? but the sense may Father! the sense which happens being in body. In every body then is sense sensational (&) ? In every. (e) (a) Ts-poy/evoftivov. Asclepius. Father? O Child! Also in the soulless. ideas ruling rather over the rational animals. (/) T . for both the rejoicing. zotxurtxeis. Child and energies energize Asclepius. Tat. (b) otladeivsreci. grief occasions stronger sorrows and pains fore both as it seems would be evil imbued. and especially a rational. O Youth! Sense Tat be body.

but if it for of the Entities is not incorporeal. Child! we deIf we place it in body. dry with moist. that moving the Universe. 5. 11. 2. 2 the water.. For these being the or the soul it like clare energies. dried up somewhat of the water (e). and becomes fire and water. (Stobceus. i. and the fire. (e) f%vjpeti/e (c) rov v^etro. water. iii. See Poemandres.122 HEEMES TEISMEGISTUS.. ch. See Gen. Asclepius. (/) (i) 2 (#) &TfAo$. ducing things generate affords produce (d) to those produced. it would be body . 1 (h) ffvityhQi. and holds it together within. i. XIII. but other that according to energy. Patrit. 741. must some be bodies. THAT moved then is moved according to the energy of the motion. p. These things came together (A) according to the reason of the Harmony. but that pertains to(&) and encompasses it without. sowing indeed the seeds of itself and having generations through moveable matter. is neither the Sense But in we are bodies. But the Matter being moved is warmed. it would not then be incorporeal. but some incorporeal. hot with cold. 1 But being dried up around vapour (g) was generated from the three. one indeed that according to its power. and air was generated. analogous (a) ^ifatt. and they proceed (c) through And the Nature of all things proall things in common. 40). the earth. Physica. the one potent and But the fire opposing the strong. but the other passive. ii. 6V . and ch. Meineke. 203. OF HEKMES FEOM THOSE TO AMMON. and the earth was generated sustained (/) upon the water. and from the concurrence (i) was generated Spirit and seed. (&) vretpvjKM. And this indeed permeates (a) through the entire "World. say incorporeal energy nor Soul nor anything other of body beside the aforesaid. For the Nature of the Universe affords motion to the Universe. (d) <pvv)i>.

not according to the congenerate association (A). (Jl) (/) oizsioTYirot. and breaks (g) into the outer air. it affords to that generated intel. and moves it vitally. and being changed it possesses increase and magnitude. Meineke. TAT. 204). . it lectual motion. Since however the Spirit had not in the womb the vital motion but the fermenting (e). being receptacle of the intellectual life. 745 . AND Bodies. OF HERMES FROM THOSE TO AMMON TO (Stobceus.qy (k) ftrfCpopoi. through which that made into .. they will want of one another. and being very near the Soul is associated with it. awy/vix. Harmony harmonized this also. But that in the womb is brought forth (/) in numbers and delivered.EXCERPTS BY STOB^US. XIV.i. by no means ever desisting from this immutability. (i) <PJjx aLyti. i. (c) o (d) ftQahoiroitiToci. 123 This falling into the matrix to the encompassing Spirit. the Lord indeed and Creator of all the eternal Tat! having once made hath not made any For having delivered up these further. things to themselves and united them to each other He to be borne (i) on. and not being quiescent changes the seed. (a) viptf&ii. (6) I'Trta'xoiTot. nor does make. wanting in nothing as If they want anything. for creeps into it along with the spirit. image is made into image (d). (cj) (e) fipotortzqv. Physica. is not quiescent (a) in the seed . Through this according to Fate. and the intelligent Essence of its life . but according to that fated for there is no love in it to be together with body. But this is simple and unchangeable. But upon the magnitude an image of figure is impressed (&) and it is figured and the form is carried (c) upon the figure. but of no kind of importation (k) of that from let O them go eternal.

But He our Creator being in body hath made us and makes. if it had not some nourishment superinduced thereon from the like elements. and it energizes within. these the bodies indeed. For as the Soul ! is live apart energy of motion. For mortal. the greatest soother of the preservation of the motion. Whence the Creator being good (c) all things made the Sleep for the of the Animal. For it behoved that the without. ever even haply had the connection of our bodies kept up. the air to the nerves and veins. Child the very great energy of the sleep. For be well assured. the water indeed to the blood. or rather a longer for the repose. but He out of that embodiment made us. opposite to that of the Soul. but the fire to the vision. as being immortal. Justly then according to the right reason. Child! that unless in the nights the bodies of us reposed. beFor cause of being weak and requiring much succour. (the material of us being composed out of bodies). bearing motions not even one day. but not less than that. also for the motions we are rather weak. and refreshing us (&) each day by day? For both of earth and of water and of fire and of air there is an influx generated upon us. Where(ct) ytivx/aii/Yis aufAonuastos. Bodies generated by Him to have such sort also the Nature. as having been generated from an incorporeal Essence. tion of the compacted members. which So renovating our bodies keeps together the tabernacle. the same way the bodies also cannot from the sleep for it is relaxation and libera. and ordained an equality to each fatigue how having foreprovided O But understand. besides it also being impossible. but the earth to the bones and marrows.124 HERMES TRISMEGISTUS. (&) vKtaufAolTov. making into body the superinduced (d) matter. distributing to each that congenial (e) to it . time. He indeed made out of the first Essence being incor(a) poreal. (e) (c) (d) fTrtiffthOovactv. are immortal but ours are dissoluble and mortal . we should not bear up for one day. and ever will make bodies dissoluble and For it was not lawful for Him to imitate the Creator of Himself. TO oi .

extract in Stobseus (754) is entitled " . But The things like as Sun is image (i) images of intelligences The Creator God in Heaven. For there is that preexistent through which is the Essentiality (c). from the Aphrodite (Meineke. that predicated of the entire Whole (d) common with the intelligibles of things really Entities and of the Entities as THERE tities : considered in another by themselves (e). (d) yj (6) orrug ovruv. (f) (i) (g) vQ/rruif. Physica. with the intellectual are those having part but things of opinion Qi) [Gods].EXCERPTS BY STOB^US. energizing this the pleasure. so the Sun creates the animals and generates 1 plants and presides over the winds. It is not mentioned in the editions of Stobseus from what work of Hermes it is extracted. The next " (a) TO irpo ov. For as He created the Whole (&). (k) ^otffroc. (li) rtx. 1 This Excerpt is obscure and probably imperfect. having in itself all sensible But in the midst of these are intellectual (/) and things. way again. sensible Gods. i. 207) but the very title and the contents prove that he was not the author of it. voovpti/au.. XV. (e) xotd' socvroe. OF HERMES (Stolceus. 750 . Patrit. Meineke. TO o'Aofr. themselves are by themselves. But Nature is sensible Essence. 206 . . (c) xadfaov. Hermes. 516). intelligible (y) those having communion with the sensible Gods. fore also the 125 body is supremely delighted with the sleep. is then that pre-existent (a) beside all the Enand those really Entities (&). these are of . But the contraries to these. i.

Stobseus does not from whatfc works of Hermes they are extracted. Having reand has community of the To Be with the Soul. there not being the thoughtful (/) Essence. (h) irpo$. But the cause of the To Be to itself first is Being (&). But the To Be now I call . but if the cold. it becomes heavy and slow. 41 and 40b). that situate in order. (/) (i) appoget. In this and the three following Excerpts.126 HERMES TRISMEGISTUS. The Soul then is incorporeal Essence for if it will be no longer conservative of itself. XVI. For of To Be and has has need the need also of every body (a) For universally upon that life. Patrit. For if in the constitution the warm is superabundant it becomes light and ardent. Physica. (6) etvrvi Kparv) ov lor/. j i. aqHwiiroii. Soul therefore is incorporeal. for generate has inupon that increased follows after life it lives diminution. generation in Eeason (c) and partaking of intelligent But it is but the Soul affords intelligent life. (c) TO h &$)$ voep&g. . but universally generate in magnitude. upon ceived the form of another diminution corruption. that affording also intelligent life. 1 state . has body it generate is crease. 800 1 Meineke. For how is it fitting (e) to speak of the intelligent animal. SOUL then understanding Ibid. is after its an eternal intelligent Essence having own mode. there not being Essence of is it fitting that also affording life? to say Eational. 227. For the having generation change also must follow. (e) oiov re. life (c) named Animal indeed because of the life. but rational because of the intelligent. mortal because of the body. Neither But in all the intelligence does not follow on (g) because of the constitution of the body as regards (A) the Harmony. for nature adapts (-&) the constitution of the (a) Citron rov (d) ((/) tlvoti. OF HERMES (Stobceus. having the power without degeneration.

having Vehemence (e) and Desire. It. For the rationality completes that deficient in the Desire. But of the Harmony there are three forms. and that according to the cold. becomes Modesty. Justice is generated.. XVII. OF THE SAME (Stobccus. to the intelligence of the Soul becomes Courage.4 * o^ 228. fated. to the and unites the For the end commixture as to have Harmony is of the Constellations. Physica.EXCERPTS BY STOB^US. MeincJce. But it adapts according to the prevailing Star() of the com- bination as is (6) of the Stars. Soul. Ammon ! is Essence having finality in life. I Patrit. if it shall habituate itself to the rationality (#) of the and is not moved by pleasure. THE Soul then.pdi(rea$. 41). so other. body to the 127 Harmony. and both be holden (i) by the rationFor the equal ality of the Soul. habitude of these takes away the excess of the Vehemence. itself (d). in origin having received to itself that according to Fate. to that affords life But Soul having received it by the operation of the assimilates the Nature. The Nature then (c) Harmony of the Body to the combination of the Stars. But the Desire is accordingly. Origin of these (a) dart pen. (/) '/ . (h) 1w t* t (t) . Ovpos. . and has drawn Eeason like to the Matter. (6) ffwyx. But when both shall mentally agree and shall practise an equal habitude (K). (e) (c) rol (d) ayroreAjjf. and is not led away by cowardice. and equalizes that defective in the Desire. that according to the warm. sympathy towards each of the Stars of the Harmony the engendering sympathy according to their Fate. 803. and that according to the mean. And the Vehemence indeed exists as Matter this if it shall habituate itself (/) .

Physica. But the Essence leads and governs same as ruler sellor. We said too that the Soul was generated from a certain Essence. having power over its own Eeason. some indeed are from the Energies and some from the Bodies. being a thing incorporeal. the ratiocinations. 806. itself is moved and energizes motion in others.128 is HERMES TRISMEGISTUS. not of matter. p. the thinking (a) Essence. (</) () ytvtxolc. dvet'b. upon these of necessity two motions follow: that of the Soul by which it is moved and that of the Body by which it is increased. being itself according to the in its own comprehending (&) Eeason. because it always bodies.vereti. of as many then as decays and moreover also being decomposed is decomThis I define is the motion of corruptible posed (/). and establish in themselves reciprocal mental action (cl). Upon the generation . It is not said from what work of Hermes EVERY Soul is immortal and ever moveable. corruption follows. just as Echo is toSound. XVIII. For we have said in the generalities (e) that motions. But the Soul is ever moveable.. but the Eeason of it as the comprehending counThe Eeason then of the Essence is knowledge of . and the shine of the Moon to the Sun. and being itself of a thing incorporeal. (/) dvahvOsi/To. . According to this reason then. OF THE SAME Patrit. . i. 229. 41. Meincke. this is taken). every Soul is immortal and ever move- (c) "hoyiafAov. Vehemence and Desire are arranged after a certain ratio (c) and attract one another. For every generate thing of necessity must be generated from somewhat. (Stobceus. those affording a resemblance of rationobscure indeed as regards rationality. ality to the irrational but rationality as regards the irrational.

then eternal intelligent Essence. both the Desire and the Vehemence (c) and these indeed are immortal. Meineke. 129 having motion. for it is moved in Self. going forth into the Divine body as ever moveable. 809. Human Soul. (e) x-artx. and by the presence of them is generated ever indeed . But separated from the physical of thought self according to self. Soul being in the Divine body. in itself it is moved. But this would be moved in the Divine Body. they happen to be afar off. which being without the bodies. of the Soul. human. it being of itself in abides it body the intelligible World (ti). Ideas of Souls is are Divine. (/) (h) VOY. for when it hath departed from mortal animals. having as intelown Eeason. carBut the human ried round along with (a) the Universe. Wherefore also these the animals were called through deprivation of the Eeason But Fourth (Idea) understand that of the inanimate. able. 230). has indeed also somewhat of the Divine. and as it were in (e) passing moving them. OF THE SAME (Hid. having been separated from the irrational parts of itself. of the Divine body in which The Divine then indeed the Energy of Self. But thinking with it it acquires (g) lect (/) the Harmony. (b) OVVVJVTXI. irrational. but with it are also conjoined (&) the irrationals.TU tTrcnrxToti. . because they also happen to be Energies. But that of the irrationals is constituted of Vehemence also Desire. energizes moving them. But it rules over its own Eeason its (a) avfmpKptpoft&vYi.. but when this has entered into a mortal body. (c) % (d) tKKQotToi. irrational. XIX. but the Energies of mortal Wherefore indeed from the Divine part of the bodies.EXCERPTS BY STOB^EUS. (g) avvvoavact Trdpobov. SOUL is ibid. and moves itself. i. these also walk in (rf). the energy of is self.

i. But the moving motion is associated (c) with the love of the . " makes a long Extract purporting (&) (e) ev%e.130 HERMES TRISMEGISTUS. one indeed that according to Essence. p. (c) (</) (d) dv6r. [Stdbceus. But there co-exists with the Eeason and the Knowledge of things honourable. hath been divided into the it is organic senses. oivre^ovfftfjg. Physica. name Life. nonpartaker For every body it has neither Eeason nor Understanding. the being wise (i). and to be (a) vovjftoiTt. But the sentient It Spirit is judicial (g) of the things appearing. is unintelligent (d) . Spirit hearing and smelling and tasting and touching. (/') q do . being a dialogue between Isis and Horus. but the Keason is contemplative of the beauty of the Essence. the other from Itself. by gence him that comes into through its own intelliFor this is proper life.. the affording to others like to its own property. 281). There are thus two lives and two motions.roi/. (a) to bringing like motion. for if it has body Essence. subordinated to the Necessity of the mover. MeineJce. But that according to Essence is self determinate moved but the other of Necessity for everything (5). to Soul. TO (ppovovv.).. And the one indeed more general. but with the Spirit the Opinion (/. but having received of Essence. the other more partial. for it is of Body and But the Keason of the Essence is receptive of all things. (A) oivctyofAtvov. For the Soul would be incorporeal of the physical body . but the other that according to nature of Body. but if not it fancies only. (/) (*') vrvtvpoe. from Hermes Trismegistus. but it is alien from the genuine writings of our Hermes. 276. This the Spirit educated (A) by thought judges the Sensible." from the Sacred Book that caUed "Virgin of World" (Patrit. is intelligent Essence. 928. For this indeed has the energy from the circumambient World. and some portion of spiritual vision. it came (e) and the Spirit [or breath] (/) into be a breathing animal deed is of the body.

.>. See Poemandres. 1 For choice being made of the evils brings us near to the corporeal nature through this Fate tyrannizes over the chooser (e). wise the worse at our will. But the Understanding is interwoven (6) with the Thought. (d) (e) ^vifotffnvsi T$ 1 thofiiva. OF HERMES ii. is with us. through this Fate (a) Qiptrai.] whom XX. 131 and "HX/O. . ch. it holds communion with the intellectual the Thought of the same .EXCERPTS BY STOB^EUS. but permeating one another (c) they become one Form [or Idea]. and likeFor the the superior choosing ing. Vol. p. 6. Kpovos. but the Reason goes to the Essence. Ethica. It is not stated from 358. but when it accompanies and is obedient. then Essence and Eeason and Understanding Both Opinion and Sense are referred to (a) the Thought. 100. is self-determinate (/). But we have the choosEeason through the Sciences. Worse indeed it becomes when drawn away from the Thought. Lib. what woi*k of Hermes this is taken). the intellectual Eeason. and this [Essence] holds on always according to this and in such wise. (c) (&) B< lA^oVra <xA?^Av. which are also manifestly inconsistent with any belief in the existence of such beings. When then : the corporeal Essence in us. with to 2g. But Opinion and Sense . are referred to but these do not remain at the same whence they both exceed and fall short and differ with Itself (d). but the THERE is and Thought. ante. (Stolceiis. and that is that of the Soul. Understanding goes by itself.. (/) iv. Meiwke. Greek and Egyptian Deities no allusion is made in the other writings of our author. ii.

and some passages of Poemandres referred to. post\ where this passage is quoted. or it. and it has the air of a There supplement composed by some subsequent writer. See Lactantius (Divin. ch. [IT is questionable whether the following Excerpt.132 HERMES TRISMEGISTUS. XXI. yet the style is different. it passes beyond thoughtful Reason (&) and the entire Reason which Nature hath ordained for those generate. has Hermes for is its author. (6) ^{ctvor. possibly an Alexandrian Jew.rix.pei. The last part of the dialogue is r like the theology of Hermes. The account of the celestial Demons or Angels seems to be a compound of Jewish traditions combined with classical notions on the subject." . being not partaker of the nature of the fated. ii." In Politicus (309) " The true opinion about things beautiful and just and good and the contrary to these. except that the author speaks of the potency of the Name of God. Although the words of Hermes are cited. " : Instit. does not touch this man. such as that the Stars generate demons to be their servants. lib.ov \6yov Trpoiyat. (a) 1 7Tix. The is not in Patricius nor in the earlier no allusion to the " Decans" ox "Tanae" in his other works. although true. as well as variant dicta.. any and what part of larger portion of it editions of Stobasus. 16. they become sciences and are permanent. is the generating Divine Nature in a Godlike (o : race. The astronomical portion is very curious. and are worth little . with firmness. whereas he had frequently maintained that God had no name]. Opinions. With these Soul having had communion has communion with the Fates of these. and is not inconsistent with the theory propounded by Hermes.6t1a more a. last but a short but when one finds them through reason- ing to be causes. 1 but having taken for aid (a) the first from the First God. and there are therein many w ords not found in his genuine writings. when it is generated in Souls. Plato in Menon (99) time.

may ! be well known Child Body to be comprehensive (6) of all these things. (&) 7TSpisx. 129). because he gives divers forms to divers species. (Stobceus. Thus I wish thee having remembered those. for it is by Heaven that Zeus : such promise is to be found in any of the genuine works of Hermes which have as yet come to light. Mrineke. sayest. and as it were easing (d) that (a) 1 ao<popov. Asdepius. affirmed somewhere. We Father I remember. but the following is found No gives it is life to all things. Under the circle then of this the Body have been ordered the thirty-six Decans middle between the circle of the Universe and of the Zodiac. setting bounds between (c) both the circles.Ti)toy. . Asdepius. but do you understand accordingly. Asdepius. as a circularly formed figure for thus ! Asdepius. Thou For spakedst thus. " The Ousiarque of Heaven or of all that is comprised under that name is Zeus. and of the five planets and Sun and Moon. also exists the Universe. each of these. (d) *ov< in the " Asclepius. for from the disk of the Sun that we receive the benefit of the light. (c) %fopi'ovToi$. Trismegistus Hermes." . and of that also bearer of animals (a). apprehend then <also mentally of it. that circle of ! and of the the discourse also concerning these to thee. i.EXCERPTS BY STOB^EUS. Tat and this should There is no grudging. viii. 133 469. to understand also concerning the thirty-six Decans. The Ousiarque of the Sun is the light. Hermes. ! be the most principal and most elevated discourse of all . l promisedst now inform to inform Since in the former general discourse thou me concerning the thirty-six Decans. The thirty-six Horoscopes of the fixed constellations have for Ousiarque or Prince him whom they name Pantomorphos or Omniform. We spake to thee concerning the Zodiacal Circle. Such ! sort of figure I understand thus as thou O Father Hermes. OF HERMES FROM THAT TO TAT. me Hermes. Physica." ch. concerning them and the energy of these.

But understand further.e. keeping together the good order of all of them. Hermes. ! .060. how . (b) eire%ttv. and that the outer Periphery controlled the motions of the planetary circles. it by itself in the effect (c). nor hindered do they the light of the Sun which the other nor are they enveloped with stars experience. it. For if they energreatest. the Zodiac and defining both to equalize its power and to hold Universe in contrariwise to the Seven l for it would have back (&) the comprehending body . carried along with the planets r with the progression (a) of the been last in the course. (/) 1 i. Plato as well as Hermes believed the KoV^o? to be in the Form of a Sphere. 2 For necessity is there that they should be to accelerate the moved as that of the Universe. in the energy is from these. and maintaining ! For so I understand. thou sayest. ch. ii. all things. but being free up above all things as watchful guardians and overseers of the Universe they encompass the Universe in the day and night.. as if it were guardians.134 HERMES TPJSMEGISTUS. ! happening universally (/). gize upon and in common. As explained there and elsewhere. (a) iffctivvKjuelv (rf) TYI Qopoi. such as (understand what I say) revolutions of kingdoms. Asclepius. The Zodiac. those. Whether then The very also do these. Let us understand then of them that they are stationed around (d) the Seven and the circle of the Universe. O Child not also upon us. Father from what Tat ! that they are which the other stars (e) by those things For neither kept back in their course do they stop. But Seven other circles because of their being moved with a slower motion than the circle of the Universe. (e} dKo-Qtig. (c) tv ru Vip liar 0. or rather of all things that are in the World. 2 . See as to this Poemandres. Asclepius. also unaffected suffer. . . 6.1. Father! possess energy as to us? Hermes. retreat. both as to each one Child of all the things Thus.

(f) "Apxro. (g) etrrfwyov. Child happens earthquakes. of stars . (c) svepynftoi. and have servants and soldiers. 2 generated of the other living animals. some indeed salutary but Moreover also Stars borne onward in others destructive. and the multitude of the live creatures devastating the fruits. tides of the ocean. . understandest thou not that a certain energy of them attains (b) even to us as their sons or Asclepius. mingled with them. filling up the space of that. What may O Father? Hermes. None of these things.EXCERPTS BY STOB^EUS. but they are energies of these thirty-six Further. and notes there. composed of seven Stars. The Energy of this indeed is as if an axle. that the shape of the heavens is spherical.. 3. having another in opposition (g) overhead. Poemandres. But above these is that called Bear (/) in the midst of the Zodiac. that the fixed Stars are Suns with attendant satellites or luminaries. so that there should be no space on high void arranging together (e) the Universe having a proper Energy subordinate as to the Energy of the thirtyFrom whom also about the countries destructions are six. nor having different bodies out of some peculiar matter. pestilences. are borne onward. raised aloft in the ether. by their means? 1 be the form of the body to them. (e) ffv/xoffftovirres. that also they sow upon the Earth what they call Tanae. heaven they generate for themselves subministers (d).<rrTOt. These then the is Many call Demons. but that not any peculiar race. in addition to these things understand. ! apart from the energy of those. Tat ! we are . and that celestial space is replete with stellar matter. not being moved by of the demons Soul as Gods. : But further in addition to these things understand for if they preside (a) over them and we are also under the Seven. 2 This will be in anticipation of the modern theories.<r/y. ifTFoiht (6) QQatvtw. But these. O the energizing (c) of these. 135 rebellions of cities. (d) 1 rtovpyovs. by no means indeed either setting or rising. famines. iii. but remaining in (a) 7r. See as to the power and influence of the Stars and their Angels.

being appendices (6) of the Nature. others in the North. these appear.. and from the day But after this there is another Chorus of Stars which we have not thought worthy of appellations. This is the South. will themselves too apply to these appellations. delivering over this the to night. but these have their place beneath the When then anything is about to happen in the world. circle of the Sun. they remain invisible. into the air above earth. but having appeared a few days again having gone under the circle of the Sun. Universe from the night indeed to day. the .TOC X. .136 HERMES TRISMEGISTUS.poix. but those hereafter having imitated us. fleas. while subsisting for little time. (e) (c) X. aloft in the TO (</) (tt) t^uotyopov.OC.o'hQvQ'hfAaiTct. O the worms. Tat! are neither useful to us nor to the world: on the contrary are hurtful. which become conspicuous messengers and heralds of universal events about to be in future . But below the Moon are other stars perishable. stellations (ff) . having the nature like to the useless of the animals upon earth. and others in the But we denominated them Prophets. and having the generation by way of the superfluous (c) . and being dissolved fall again to earth. exhaled from the earth itself. weight great. they are quickly dissipated. oLarpuv. others again in the East (e). But there is another kind. and are generate for nothing else than that only they perish such as the race of the flies. and again after a short time becoming invisible. nature of Stars. for they But having the are unable as issuing from beneath. appearing occasionally (d). ((/) (&) TTot. drawn downwards by their own matter. the same place and turned about itself but energizing the revolution of the Zodiacal circle (a). having energized nothing except only having disturbed the air above Earth. and the others the like. neither rising nor setting nor being dissolved . xoupov. But (/) Stars have difference with Con- for Stars are those suspended (/) dffrsp&f. For verily these. O Tat! that of those called comets. the same way also the stars exhaled from the Earth do not indeed assume the place above. rw "htfti.OCTO. which also we see dissolved. being troublesome. having appeared in the West.

these can never ever behold the Vision of The Beautiful and Good. END OF PART II. and carried along with the Heaven. it may not have mistaken the way. first to exercise the Soul of his here. and if one ought to speak also with boldness. but Constellations are those enclosed (a) in the body of the Heaven. But it body should have there where is impossible.i. from these beautiful? Hermes. O Child! is that which has neither figure nor colour nor body? Could there be anything. . Child! but rather that of The God.(JOitjQot. apart Asclepius. Father. (b) OCVTOTTTYIV Q&a. Asclepiw. of which we have mentioned the twelve of the Zodiac.. beheld Him ! O O Father! he having Hermes. Blessed how truly.EXCERPTS BY STOB^US. and having beheld to become blessed. in order that becoming it is permitted to behold. becoming eyewitness also to behold Him (b). The Name being something greater. He who is not ignorant of these things is able accurately to understand The God. The God alone. For what sort of beauty. 137 heaven. Child ! that one in But it behoves each this happiness. (a) iy&stftsva. But so many men as are body lovers.

" De adulatoribus. To understand The God indeed is difficult. and more particularly the 1 This Acmon was . and taught at Delphi in the 12th year of Nero's reign (A." Fabricius Bibliotheca He has been confounded wrongfully with AmmoGrseca. v. martyr.HERMES TRISMEGISTUS. 10. p. and was master of Plutarch. 76-138). 2 See " Poemandres. 153). I. ad fin. PAET III. the master of Plotinus and the reputed founder of Neoplatonism." Opera Edit. 1636. 100. but to express [or To whom then it is possible to declare] Him impossible. nius Saccas. probably the Greek philosopher who lived just previously to the Emperor Hadrian (A. however." 2 ' (a) o'totro. NOTICES OF HERMES IN THE FATHERS. 241. A.. He professed Syncretism. A reference." ch.' understand it is altogether therefore becoming to know. 165). who died at Alexandria A. Colon. " BUT if any one should think it worth (a) while to have learnt from the most ancient philosophers named among them. let him hear both Acrnon 1 and Hermes. 37.D. " " " Parsenetica ad Grsecos Uapaiverfabe itfa 'EXfojvag.D. sec.D. v.D. may be intended to the Egyptian Ammon.D. as to the discourse concerning The God. JUSTIN MAETYH (born circa A. 66). Acmon indeed in his discourses concerning Him calling Him 'The altogether hidden God/ and Hermes wisely and openly saying. and endeavoured to reconcile Aristotle with Platonism (Plutarch.

' are not names. 1861. Instit. ii. of whom those from what you say you call sons of Jupiter. whence Matter." 1 Translated Library of the Fathers. sees. which they will have to be unborn. ii. 78.NOTICES IN THE FATHERS. sec. See a nearly identical passage in Poemandres. and beyond the ordinary generation as I have already said. i. &c. let this common to you who affirm Hermes to from God. Quoted also by Lactantius. v. was born. has the person older than himself who gives him ' the name. AJX 216-1). but terms of address " But proper name ' derived from His benefits and His works. When we say that The Word. Apologia. xv. 22. For you are aware how many sons the writers of repute among you assign to him. " i. Florilegium. A. TERTULLIAN (born. Oxford.)." Translated Library Word Messenger be be the of the Fathers.. which not even the renowned Merextract iii.D.. Quoted also by Lactantius (Divin. . Hermes the interpreting Word and teacher of all. 10. 139 Ibid. sec. 1 from " The things to Tat.. vi. ch.' God. Meineke." Stobseus. 21. Apologia. " ch.' and 'Creator/ and 'Lord' and 'Master. unbegotten name. Contra Valentinianos. we Who is the First be- introduce nothing different gotten of God.. See post.. 1861. 136. Plato himself. But these terms Father.." " If we affirm that The Word Who is of God was begotten of God even in a peculiar manner. Ibid. according to Tillemont. the Stoics may know. Oxford. Now the Pythagoreans may learn. according to others 160. derived both its origin and substance for all this pile of the World. died very old. for The Father of all things Who is For who ever is called by a there is none. 6. 134..

" " Poemandres of Hermes a clear quotation from the (whom.D. Baluze Edit. an account to The Father of those " things which it has clone in the body." . and confesses be incomprehensible and inestimable. o ra vdvra. ch. Hist. but retained permanently its dis'In order that it might render/ to tinct individuality. 220.. he probably confounds with the Shepherd " ou ftovov fa o/dsv." IV. however. Lib.D.140 HERMES TRISMEGISTUS.! (o Hernias) rqv rov Hoifttvog ypcKprjV Xeyuv. IIpuiTov trdvruv rtiffrtvffov KaXwg sdnv o ovv siffev q ypatpr) TJ on sig 0s^g. Hid. distinctly' " ro vav" was created by The states several times that One God]. use his words. "Even if Souls have permanency enough to remain unchanged until the judgment. Paris. De Anima. xxxiii. 258). p. Master of all physical philosophy thought out.. 8. 1726.' own ' III CYPRIAN (born " circa A. De Idolorum Vanitate. dXXa xal d'Tfods^rcx. HERMES TRISMEGISTUS unum Deum atque loquitur eumque incomprehensibilem " inestimabilem confitetur. 200 . a point which Hermes Egyptius recognised when he said that the Soul after its separation from the body was not dissipated back into the Soul of the Universe. curius Trismegistus. v. ch. lias EUSEBIUS PAMPHILI (bom circa 264)." however." Hermes Trismegistus speaks to Him of One God. martyred A. xritfa? xa/ xarapr/Vag. xa/ r& %%?" . " [The Author of the Poemandres.

He ' having created and arranged the Universe. 141 "Irenseus not only knew but approves the writing of the Shepherd. p. 21. 379. " although he was a man.. ch. vi.NOTICES IN THE FATHERS. ch. CLEMENS ALEXANDRINUS (born i.. : . ch. As no particular reference is there made to any of the treatises in this volume. 325). and the " rest. EIRMIANUS LACTANTIUS (died A. Geology. (Stromata." Ibid. e vate Deus. Well then spake the Scripture saying first of all things believe that The God is One. vi. others of Astronomy. circa 150). vi. AFTER recounting shortly the history of the legendary Hermes (whom he uncritically confounds with our Author). and thirty-six containing all Egyptian philosophy at great length. Forty-two in number. and sacerdotal discipline. yet he was of great antiquity.D. CLEMENS gives a long description of the various works attributed to this Egyptian Hermes. Divine Institutes. Paris. reli- gious ceremonies. 1747.' V. and those in great numTrismegistus. and Hieroglyphics. Lib. and most fully imbued with every kind of learning. Oxford Edition). VI. Lib. including Hymns to God. iv. He mentions Hermes of Thebes and Esculapius of Memch. it is unnecessary to go into further details concerning those mentioned by Clemens. Lib. 737. 4. Four of Astrology. i. Edition of Le Brun and Dufresnoy. he subsequently quotes our Hermes... so that the knowledge of many subjects and arts acquired for him the name of He wrote books. and proceeds thus " " Hermes (or the fifth Mercury). " phis. saying. p.

God and Father. was by and Hid. the as yet incapable of perceiving heavenly things. 9. he mentioned these his forefathers Uranus. Parthey's Edit. relating to the He Who is Self Existent is without a name.' And that no one might inquire His name. For that the world was made by Divine Providence. and makes mention of Him by the same names which we use." extracted by Stobams." " perfect learning. Meineke. Poemandres. 7-12. 4. Parthey's Edit.' i. who is but He One. v. p. from The things to Tat. " Hid.. ch. not to mention Trismegistus. 47. ad Jin. which is impossible. 70. ii. because." 3 Vide Poemandres. " and Epitome. . . Flori80 ch. for he asserts the ' ' bers.142 HERMES TRISMEGISTUS. 104. Therefore it appears that Saturn was not born from heaven. as Hermes says. leginm. " Hermes.. His (God's) works are seen by the eyes. in which Majesty of The Supreme and Only God. ch. Mortal cannot draw nigh to (that is approach nearer and follow up with the understanding) the immortemporal to the eternal. he always transcribes the original Greek." is it is 1 tal. knowledge of divine things. 11. Saturn. ibid. And Trismegistus asserts the truth of this in . who proclaims this. 2 3 . and note Asclepius I. but from that man who bore the name of Uranus. iii. for when he said that very few existed whom there 2 name among Mercury. ch. " ch. only One does not need a name. the corruptible to the " And on this account the earthly animal incorruptible. there ch. xi. ch. . x. It may be here observed that when Lactantius quotes the genine Hermes. but how He made them is not even seen by the Mind. because shut in and held as it were in custody by the body. 10. he said that He was without name. 92. and that on account of His very Unity He does not require the pecuThese are his own words: 1 The God is liarity of a name." Ibid.

204. ch. ch. ix.' by God. Thus there came to be two kinds of demons. 248. and note there. nor air." x Ibid. Hermes affirms that those who have known are not only safe from the attacks of demons. 3. ch. 13. Edit. And this also is related by Hermes. one of The latter are the wicked heaven the other of earth. "Of the things to Ammon to Tat. {. the authors of all the evils which are done. Ibid. Physica. See also the extract from Hermes. is But the making of the true and living Man from clay work of God.44. and something of earth. J "Empedocles and Lucretius and Varro among the Romans determined that there were four Elements. for ' (he said) Ibid. since there is none of them which is not available for the necessity of use as well as for beauty. Meineke.v. said that Water. 11. Poemandres. but ' that they are not even bound by Fate. xi.. 143 ii. and Earth. Air. Divin. Instit. Parthey. nor earth. ch." Stobaeus.. " " xvi In short. ii. but he even tried to explain in how skilful a manner he formed each limb in the human body.. something of air. " ch. and yet that they were neither " 2 fire. ch.. 116. who not only says that Man was made by God after the the image of God. ch. Meineke. and the same Devil is their prince. 11. and more expressly the extract in the Flori2 1 legium. ch. i. whence Trismegistus calls him the ruler (a) of the demons. xiii. ch.NOTICES IN THE FATHERS. . perhaps following Trismegistus. who our bodies were composed of these four Elements ' ' they contained in themselves something of fire. ibid. i. 3 See Poemandres.passim. Spirits. . 15. nor water. The only pro- God Poemandres. something of water." 3 Ibid. that is Fire.

and on this account Trismegistus calls them wicked angels.. Parthey. (q) Poemandres. and harassers of men. 4. (quoting Proverbs viii. 5. 31. He is The very Son of God Who by that wise full of Divine inspiration spoke these Solomon King have added: 'God founded me in the which we things &c. " Ethica. any power for the . For the Greeks speak of Him as The Logos.144 HERMES TRISMEGISTUS. i. . ix. man neither tection/ he says. not by our Hermes." 3 4 See Poemandres. or ' Definitions of/ Asclepius to written by him. Extracts from Hermes in Stobreus. 3. ch. 104. 8. so far was he from being ignorant that from heavenly beings they were corrupted and began to be earthly. more fully expressed the same sentiment in that 1 Each of finished discourse which he wrote to the king. more befor Logos fittingly than we do. Meineke. xii. ibid. truth. Asclepius also. iv. i. " 9. beginning from the Septuagint). 10. 8. 61. . his disciple. Parthey. ibid. for God rescues the one and the only good piety/ thing piety is he testiFor piety is the fies in another place in these words pious man from all among men is And what : ' knowledge of God' (0goD /i/wtr/s). 9. ch. are the demons in that the enemies affirms them. then that the ""Opoi. 100. Speech signifies For Trismegistus the Voice and the Wisdom of God. 1 " King Ammoii were It is plain ii. p. as the Word or Speech and inasmuch as both He is both Eeason. His of ways. iv. 3 says that ' But Hermes also was of the same opinion when He He was His own Father and His own " mother (Avroirdropa ' ' " ' Ibid. 22. . . 358. But on this account Trismegistus Assuredly spoke of Him as " the Artificer of God. 'is piety. 62. 4. for over a pious evil demon nor fate has evil . ch." " 2 Ibid. . ch." Ibid. 2 Poemandres. Parthey.

Dimn. ix. is shown not only by the unanimous utterances of the prophets. ' The Lord and have thought right to call God. since He made the Second God visible and sensible. But it is also to be found in the original Greek in Poemandres. 10. ch. as the instance before mentioned declares." l Ibid. Parthey's Edit. is Instit. 4..' as Trismegistus most truly defined (a) v'TTQirift'Trti. But I use the term sensible. Dimn. and He hallowed Him and altogether " loved Him as His own Son. 3. He appeared to Him beautiful and most full of all good things. and the predictions of the Hermes in the book which is entitled The PerSibyls.NOTICES IN THE FATHERS.' 2 fect Word ' made use things of these words ' : Creator of all Whom we Ibid. but also by the declaration of Trismegistus. i. 6. ch. xiii. ch. Instit. This passage i. This is also cited by Lactantius in the Epitome is 2 Poemandres. which is not extant elsewhere. 3. Instit.. not because He Himself perceives (for the question is not whether He Himself perceives).. Lib. 5. 117. 3. in which he acknow- ledges that there is an ineffable and sacred Speech. of the Divin. iv. 12." 3 1 found nearly verbatim in the Asclepius. 6. often described the Excellency and Majesty of The Word.. " But that there a Son of The Most High God Who is possessed of the greatest power. Parthey 's Ed. the relation of which exceeds the measure of man's ability. who 145 I know not how investigated almost all Truth. but because He leads (a) to perception and intelSince therefore He made Him First and alone ligence. ch.. 4. v. Poemandres. and One only. ch. 5.. it. iv. 6-9. . Lactantius gives the original Greek. "But Piety is nothing else but 'the Knowledge of God. whence it would seem that Asclepius copied from Poemandres. 3. 6. See also Poemandres. ch. Parthey. 3 xlii. 65.

As before shown. exclaimed Asclepius for it Speak words of good omen. Trismegistus Hermes is a befitting witness. In Asclepius.' 2 Him. not in Greek. because he perceives that the . " 9. Poemandres. not to be wicked. ought therefore to hold forth and offer to God that for the receiving of which He Himself produced us. xiii. ch. Parthey.' Also in that Per' He fect Discourse ' his Son (Tat) whether ' when he heard Asclepius enquiring from it pleased him that incense and other ! odours for divine Sacrifice were offered to his father." Ibid. Lib. xv. worship l sists of one thing. 20. 3 Poemandres.. and has need of nothing at all. 12. 113. ch. Parthey. ch. 4. whom we ! follow as much in facts as in thus spoke concerning Justice: 'Adore and Son but the worship of God conthe Word. He And he spoke rightly. 6. reaches forth to that which is on high. i. this " Perfect Discourse" was not written by Hermes but by Asclepius. ch. For these things and things resembling these are not adapted to For He is full of all things as many as exist. is the entertain to any such thought greatest impiety : concerning that being of pre-eminent goodness. See also 2 1 Poemandres. alone " We But how true this twofold kind of Sacrifice is. ch. ch. and despising as it were the lowliness of the Earth. vii. 25. elevated countenance and upright position. ch. xii. goes in quest of its origin. . Lib. who agrees with us. " Man alone of all the animals is heavenly and Divine whose body raised from the ground. 19. Here Lactantius quotes in Latin. But let us give thanks and adore Him.146 HERMES TRISMEGISTUS. vi. that is with the Prophets words. his disciple. Ibid." 3 Ibid.. subsequently. 23. for His Sacrifice consists only of Blessing. But Hermes was not ignorant that Man was both made by God and after the image of God.

substantially.' after 1 Poerriandres. highest good is 147 to be sought and mindful of his condition in by him in the highest place. which God made him illustrious. vii. xiii. And Trismegistus most rightly called this looking. ch. 111. xii. ch. also in Asclepius. ch. and sometimes pressing it with wars and pestilences. 3 This passage is cited in the original Greek by Lactantius. which otherwise we do not possess.NOTICES IN THE FATHERS." l Ibid. 13. found also in the varies much. It is et seq. he added But when these things thus come to pass. 106. and opposing to the disorder His own will. viii. 18. ch.. and recalling the wandering." Asclepius. this last was . " This Hermes did not conceal ' for in that entitled The Perfect ' : Discourse. iv. that he might show how he was made by God. He brought His World to its " ancient state and restored it. looking upon what is done. and bringing this He placed it in the midst between that nature which was Divine and immortal. xiv. 2 " Perfect Discourse.. In the Latin translation ascribed to Apuleius. made one Nature. Instit. book which is an enumeration of the evils concerning which we have spoken. looks towards his Maker. Lib. and cleansing wickedness. introduced this statement: And the same out of two natures. a contemplation of which has no existence in the dumb animals. and that which was mortal and ' .. nearly verbatim. God Hermes describing the nature of Man. Divin. partly inundating it with much water and partly burning it with most rapid fire. passim. ix. 2. it Poemandres.' 3 . ch. these things then He who is Lord and Father and God and the Creator of the First and One God. iv. As before stated. It is found in the Epitome of Lactantius.. that of Man making the same partly immortal and partly mortal. that is Goodness." Ibid. ch. the immortal and the mortal. Parthey. " changeable.. apparently copied from some former work of Hermes. that seeing 2 all things he may admire all things. ch..

Instit. Also the Excerpts from Justin Martyr." not written by Hermes but by this Asclepius .' l by the imperfect. inasmuch as He is alone. "You. ch. and says that He is without a name. Epitome of Divin. iv. ante. 13). and Pythagoras. deserved the who preceded the philosophers of Trismegistus. p. who on account of his virtue. 6. about the abdication of Diocletian) writes thus (Adversus Gentes. AENOBIUS (circa 305. 1 See the references. you I address who zealously follow Mercury. Lib. to describe for one to whom it is possible to understand Him for the ' : .148 HERMES TRISMEGISTUS.. Plato. calls Him Lord and Father. and who To understand God writing to His Son He thus begins Him in speech is impossible even is difficult. many arts. and a recognition of Jupiter as Supreme God. " Hermes. . in asserting the majesty of The One God with infinite praises. Lactantius. for the same chapter contains also a defence of Image worship. because He does not stand in need of a proper name. which is wholly inconsistent with what Hermes has previously inculcated. and his know- ledge of doctrine. since He exists of Himself and by Himself. ii. and the rest of you who are of one mind and walk in union in the same paths of doctrine. 1. in the antiquity of his name is reverenced by the Egyptians as a God. perfect cannot be comprehended " visible by the invisible. ante. nor the VII. (In Latin). and that He has no In parents.

Contra Julianum. It has been shown that this is not a work of the true Hermes. [In the same chapters Augustine quotes a Latin translation of the " " Asclepius at length the Greek version as it seems not even then being extant as advocating the worship of Images as Gods. are called Hermaiea fifteen Books. 149 AUGUSTINE OF HIPPO (born 354).] IX. and became Gods To as Mercury and JEsculapius after the Greek fashion. 412). which he having composed for Athenians (6). CYRILLUS ALEXANDRINUS (Patriarch of Alexandria.. represented by hawk's head.NOTICES IN THE FATHERS." 23. VIII." Latin translation. 31&. "Tins Hermes then. to declare (d) Him impossible (a) rfreffTvs. who like Horus was a bird with a Hermes. is always found mindful of the things of Moses. he hath profited. and he hath made mention of him also in his own writings. viii. 26) Mercury and his friend Asclepius (or ^Esculapius). i. (d) Qpourou . (6) 'A0JJJ/JJ07. i. him of Egypt. HE how relates fifth without doubt (" City of God. grandson of the first. "etsi Sacerdos esset." Initiator (a) Lib. although being and having presided at the fanes of the Idols. Contra Julianum. (c) i/ojjffa. and consequently the observathe tions of St Augustine thereon are not here extracted. were men. " The same Cyril writes thus: The Trismegistus Hermes (c) in this wise says : To un- derstand God is difficult. Lib. 30&. was sacred the Ibis and the Moon. and if not For altogether rightly and completely yet still in part..

. but overshadowed by phantasy.. The that is . Maker of these the quiet. x. after the same again The 4 Pyramis" (he : " 1 vii. 1 For as much as the strengthless and the stronger and the less from the superior. Who. but that rather. 33c. Hermes had asserted that Fire or heat was the chief medium which the Creator had employed for the arrangement of Creation. 80. not body. neither is 2 like to another. post. and Meineke. not ideas.. and For it has resting upon it a to the intelligible world. Kuler and Creator. ch. iii. See 1. for this ever is. let it come mortal. i. i. 2 See Stobseus. Stobecus. 4 In the commencement of Poemandres. Word of The Lord of all. Fire as Flame is in form a Cone or Pyramid.. the invariable.150 if HERMES TRISMEGISTUS. it even were possible to understand Him. ante. Let it fly up and be lifted into air not figure. and again The Same. the same in Itself. i. seeking to contemplate. the serene. and the eternal to be conversant with the short-lived difficult. 15. are distant. Florileg. Suidas. the stable. Jin.' And " says) lying under the Nature. the like to Itself. 3 Extracted by Stobseus also substantially. which . 104." Ibid. Part II. 23. 251. See Poemandres. for the incor- poreal to be signified by body impossible and tlie perfect to be comprehended (a) by the imperfect not possible. But the Trismegistus Hermes thus speaks concerning For The Word of Him proceeding forth beingThe God ' : " altogether perfect and generative and Creator in a generative nature falling upon generative Water. so much the Mortal from the Divine and imIf then there be any incorporeal eye. who quotes same passage. Meineke. the Self. ante. 8. and to the Vision of the Beautiful. which are Cones. nor is unlike to Itself. 17. Part II. but that passes away. 14. all things and Only. made water " 3 pregnant. this . The One . the Same out of Itself. forth from the body. hence that appellation was given to the Pyramids. and this is true. ad See Poemandres. Lexicon. Florilegium.. i. xi.

not God. replying as if to some enquirer of For what then. unaug- mentable. See as to the " Good Demon.' And afterwards: 'With- out this. perfect things He effects. from Him having upon and rules those things. equable and even. infinite. See Poemandres. rests ingenerate.NOTICES IN THE FATHERS." says also in the third discourse of those to ' Asclepius It is not attainable to impart such sort of Mysteries to uninitiated. just as the generation of Him. always Self. 151 Him First Power issued forth (a). incorruptible and Only. 3. that perfect He is in perfect. stable. having been created by Him. and from perfect. i.' (a) 1 2 3 See Poemandres. and all things are in Him and under Him. being One after the pre-acknowledged God. nor Angel nor Demon nor any other Essence. unchangeable. One only was intelligent Light before intelligible Light and Mind always is luminous with light. 10. undiminishable.' " And the same in the first discourse of the Digressions The Word of to Tat. Self-moveable. always like to Himself. 9. . 'And in those previous I said. and nothing other was than Oneness of within the this Mind of its own always being in Itself. and elsewhere. but thou hast not understood. and v.. xiii. The nature of The same Intelligible Word. " nature He has been well thus addressed." Poemandres. This only understanding. and Since then He has such kind of creates and vivifies. and God and source of life and Power and Light and Mind. 3 xiv. . and with light and with Spirit encompasses all things. passim. well-ordered. the priests in Egypt. xii. He is Forebegotten of the All- l perfect. This is a generative nature. saying Megistus was the good Demon 2 called by this name by The Lord of and ' : ! He saith. O Child ! is eternal. 6." " And again the same. or call it what you wish to all?' call it.' and " Hermes : as I think he signifies by this The Father. for He is Lord and Father of all things. either nature or mode. iv.3 he thus speaks concerning God ' : the Creator. and generative. own kindred Son. perfect. but hear with the Mind.

as all he says that neither and Spirit encompassing things. andres.. being the One generative (c). doctrine of the Trinity as held by the Greek Church. For supporting according to worth He vivifies all things and nourishes and is dependent (a) from the Holy Source. 4. and through The Son is made instru" mental in Creation. but under Him are all things and by It are determined.' &c. xi. ibid. But now hear the remainder of the discourse. ch. See Poem- ... 2 See the passage. as if some one enquiring concerning The Divine Spirit he speaks thus Unless there were some of all of the Lord providence things that I should reveal this discourse. and so Light out of Light. ch. this passage states the viz. (6) vireip%ov. 52#. nor nor nature or Essence. (e) Asclepius : (d) fiioav<na. other demon. Angel verily any lies without the Divine Supremacy. 566.' (e) 1 ' : . * add to these what formerly the Trismegistus Hermes wrote to his own Mind. only which he uses in that dialogue which (a) s^tjpr^roif. Lib. assisting with Spirit and ever originating (b) life to all. and as dependent from a Holy Source of The God and Father for it proceeds from Him according to Nature. neither had such kind of desire now taken hold of you that you should have made enquiry concerning this. " ii.152 " HERMES TRISMEGISTUS. ibid. Poemandres.Ti)$. xiii. for thus the book is named: Dost thou say then God is invisible.). Of this Spirit of which I have often previously spoken all things are in want. 21." 2 I will also Cyrillus. therefore power. 19. "I will mention the words of Hermes thrice greatest is to (c) TV) xriret. i. 1 xopyytirott As Menard has remarked (Preface." " And again the same in the same third discourse of those to Asclepius. He knew It then both originating in its own subsistence (d) and all things vivifying and nourishing. 22. Cyrillus. The Holy Ghost proceeding from the Father through the Son. For as to Mind out of Mind I opine he speaks of the He mentions also the Son.

. (e) i. 8. 64c. 6. viii. is not here Cyrillus. 274c. "For Hermes by name thrice great. 3 This from Poemandres.NOTICES IN THE FATHERS. " Hermes The most wise. 153 Asclepius. (d) XTlGfAOKJlV. I will impose Necessity. 'And Osiris said/" &c. thrice great hath said also somewhere of God ' excellent Artificer :(e) Moreover as perfect and hath imposed order and want of order. and (a) B/g^oS/XW T^O-yU. Lib. This from Poemandres. xiv. 630. iii. the Fire having the uplifting (b) Nature. This passage being part of the Hermes himself. ibid. he among them Trismegistus Hermes J he introduced The God saying to the formations (d). when the Intelligible indeed He placed first as older and superior. p. 1 2 He (6) CtyuQspOVffOC. those from Me. ' In the first Book of his Digressive discourse (a) to Tat The Lord of all things immediately spoke to His Holy and Intelligent and Creative Word. writes thus to Asclepius concerning the nature of the Universe: 'If then the beings are acknowledged to be two. that generate. this.' " l Cyrillus. (c) OtptfITOT%VOV. ibid. not the work of extracted. that commandment by my Word given to you.' Again of this make mention. 7. having put a most plain example. and xiv.' says "And ' : again after other &c. and Besides indeed to the same limner it is allowed. This from Poemandres. for this law : " ' ye have." 2 Ibid." 3 Cyrillics. I say then the unmixed the most brilliant and more drastic and generative. things in warmer words he comes speaking. "Let there be Sun." and along with the speaking. by its own Spirit the Nature was attracted (c) and raised aloft from the water.' &c. On you.

" If thou understandest that Only and Sole God. has in itself a wise creative Word. v. should have the first place but the Sensible 'as second. called Trisme(&) Pietschmann. all. It is without termination. numbering among themselves names of not few wise men. Vocc Godofredus Bernardy (after Gaisford) Halis et Brunsvigae. That then. " [Edit. Julian." Cyrill. Leipzig. that which is subject to the Necessity. 1766. say not that terminaof some one. the created and the uncreated. 1875)." X.] HERMES the Trismegistus. Alexander Comnenus). borne that they should be subject to those (a). (a) viroffryx. 51-54) to determine who these Hermes were: one contemporary with Enoch and Seth. Julian. Contra. and that which is free. citing Hermes. .154 HERMES TRISMEGISTUS. 1853. the . that they had many.. lower than the Intelligible and weighed down (5). between the things terrestrial and the things celestial. SUIDAS (under Hermes.?!. 1 He was an He was Egyptian sage. for It contains all in What there between the body and the incorporeal." ? Cyrill. Nothing contains difference is It. who were of succession after Hermes. in Ms dissertation on Hermes Trismegistus (Engel- three mann. attempts (pp. I speak of x Hermes. thou Think wilt find nothing impossible. "The Egyptians also have to tell. for it is all Virtue. him having sojourned third in Egypt. Lexicon. the things Is it not that the one corruptible and the things Eternal ? exists freely That which is and that the others are subject to Necessity below is imperfect and corruptible. and flourished before Pharaoh. out it is not that it may be in some one. Contra. Lib. it is the tion of Itself..

'EAattributes this last invocation. 1 and Spirit encompassing all things. pp. 155 gistus because he spoke concerning a Trinity (a). The word there however is " God. and with His own Mind and Light : and 2 Spirit He embraces around ii. and the Unity of This was nothing other. contemporary with Sardanapalus.'' i. however. rendered the Water pregnant (/). 3 See the same passage quoted by Cyrillus Alexandrinus. being in Himself. 33c. Alex. with a trifling variation.. Julian. 4 A/jj/ecj and Justin Martyr in his HapatitsTlzos vpo. I adjure thee. saying The great God. second a Chaldsean.. (c) voo. It is noteworthy that the poem of Longfellow was a lyrical Ode in celebration of Hermes Trismegistus. Julian. saying that in Trinity there is One Godhead (b) thus There was : intelligent Light before intelligent Light. 1 The Editor of Suidas remarks that Cyrillus Alexandrinus quotes this passage thus (" from Hermes in that to Tat to his own Mind. 14." not angel. and there was always Mind luminous of Mind (c). (d) (&) dtivrTtrret. who had Pythagoras for his pupil. to last Orpheus. Contra. 33 and 52) other always. I ad- jure thee by that His Only begotten Word and The Father " of Him embracing around all things. Cyrill. the third a physician.' 4 (&) Trtpi rpioibos. Without This God is not nor angel 2 nor any other Essence. 3 And having said this he I adjure thee." See Poemandres.. all things. "And the Unity of this was nothing Contr. O Heaven-wise work of prayed. p. and all For His Word going things are under Him and in Him. FINIS. Voice of Father Which He ' : spoke first when He stablished the whole World. the author of Poemandres. who was born in Memphis of uncertain age. .NOTICES IN THE FATHERS. being altogether perfect generative (d) and creative (e) having fallen on Water also generative. ante. For of all tilings He is God and Father and Lord. that none of these was the Hermes. and forth. It is clear. 150.


Essence of is (A'y&vr^). from above. 20. nonEvil cannot understand. ibid. 76. of darkness are expelled by ten Virtues. feminine. 137. admire good. 136. 118. lover of Body and Apparent things delight. 76. made existent by God... The To Be. mortal in body. 61. has life rational in Soul. 20. to be abandoned. how ener- permeating all things. 137. gent Life. Beautiful and Good. 122. Animal. 9. 87. 24. 126. Baptized receive Mind. Birth. Beautiful also Good. 3. Creation. 78. 126. what their instincts. 45. Special Energies of the Rationals only. sciences. Seven. is comSoul. constituted out of Moist Nature. 54. 66. are twelve principal Vices. World. what. 9. 127. 123. Dominus. love of is death. Archetypical Form. 90. 31. 80. 5. 96. Being in Essence. mon to generate and to All in All. Bear. Body and Soul associated at by Fate. not arts or Beauty of Good. gizing. 1. to be hated. are Beginning (A'^v?. how attained. constituted of all Generation in Reason. 43. 16-19. 21. Energy of. in Divine Silence and repose only. ArchetypiBelief in God. bond of corruption. 90. is. 93. . 50. God. cannot Atheism. energies and instincts of. a hateful garment. given up to passion. 44. great disease of Soul. Arts and Sciences. one of the Four Materials of Be. 117. 15. 34. 17. and differ from 11. Air. 8. 26. 13. Soul moved by body with Soul. Ascent to Good of Soul. ibid. Vision of. without ibid. Avengers. through Harmony leaving Vices. 14. is Body. how generated. 21. Asclepius. 13. a Body. that is. Antithesis and contrariety of all 57. how dissolved [see Sense. Bodies. 126. Baptism of Men with Cup. all things from One. apparent difficult of belief. of Fate. 59. of. Creator has. 46. what.. 10. 32. 73. Supreme. cannot move Soul.INDEX. Ambrosial water. 89. 118. prevents men seeing Truth and good. 55. irrational. inseparable from Him and in Him only. 11. sent Body. 122. 19. Administrators. rational. ibid. rays of Man. cal Light and Soul. 21. Animal causing Life. 18. cannot be fully be seen here or in Body. 120.. cause 2. Death]. Appetites of irrationals. integral parts of. 85. 44. opposite of Incorporeal. of Matter. Moz/a?). 27. God moves with all things. Almighty. IntelliPowers. Constellation of. 32. 6. ibid. Animal Being. 20. is out of nothing. Ammon. mortal.

. is (A^/oyjoyoV) Mind. 13. 49. 24. 92 . . cause of. 131. made once for all. 136. 47. . by Man. is and evil is with each. Breath (IIj/osj) gives qualities of life. of all forms of eternal yet one Idea. shewed forth from of God. 5. of Universe. Cup (Kparvip) is Divine. not true. ibid. is Soul generafate touches not. 134. 4. are armour of fate. of the mixture. Decade of Virtues regenerates. Man] . ing to God. how punished who have . want order when Comets described. maintained indissoluble. of mortal and dissoluble con. and their office. are never true. return of each to its place. 10. tive. Creation. 48. 133-34. of excellent deifies him. all composite Constellations appear and signs. predict future dissolved. 8 . 53. Contemplation of Heaven and works of God. encompass Universe and in136. 2. 74 Bodies once for all.. 39. 31. God. . ibid. 109. both. man to be baptized in it. of Gods. Ideas and Energies of. 123-4. Gods in them. I fluence earth. are moveable. Earthly. . cannot behold Creator who. cannot exist apart from Soul. 47. 119. 82. 27. 49. and attracts. willed to create. anxiety to have [see tion of union of body and soul. 50. ibid. tion. when dissolved. 71. 24. ibid. of intelligent regeneration. alone true. 127. of good expelling vices. unwilling then to remain on earth.. sense only. of Man. 39. 4. 83 not change Choice between corporeal and inbut oblivion. lovers of. Place. 104. 134. what. Eternal. how carried on this. return to indissoluble events. Body. Universe good. 24. is dissoluChildren. 90. Thirty-six. ibid. 23. 35. Change. 137.. are dissoluble and sensible. 53. things changeable and gendered 73.. of Bodies. 92. it is dissolution of mixture only to become new. 133. 92. all men subject to. mortal.158 INDEX. 8. 6. 135. 6. and immortality thereby. 115. 32. 116-17. 37. ibid. where stationed. deprivation of Image. Corruption necessary to genera- Corporeal. 32. 81.. ibid. love of body. 127. 107. guide to things above. 103. Seven. ibid. ibid. mortal and Divine cannot use Harmonies of body. Bodies. 91. and Nature. Circles of Planets and of Heaven. 92. 100. generate . of good. Man created for. of spiritual 28. Death. 92 is the Mind. properties and qualities of dissoluble and indissoluble. not destruction. of image of God. 28. 24. obtains knowledge. 31. of Matter and Soul. 103. of and how. heavenly. Child of God. See Body. 2. ibid. 74. its relation to Stars. Zodiacal. 137. 33. Bodies. detains Power immortal and indissolusuccour. mode of. tinually. not. ble. Harmony of. derived out of original DarkChaos. 79. and immortal. Darkness in Abyss. 84 dissolution of corporeal. 123. of worse destroys. Typical Man in His ness. have one order.. 48. perfection. ibid. Courage in Soul. accordevil subjects to fate. has communion with Soul in Time. Decans. description of. 5. require much help and 124. what are. how energized in dissolution. 1 1 what it is. 114. hastens to One and Only. left to man. 16.

World because of Man. Essence C Qvai*\ (see Soul) of God. Desires. none 114. of Earth last. 99. 118. Man's Soul has something of. . by First Creator only. 122 dedicate it to Himself and adorn . Ideas. World Pre-existent Essentiality before all other Entities. 77. 20. moved by Soul. 114.. if generate. of irra- common tionals. of Soul. none left beside by God that is not. of all of are what. 52. Four. ibid. Qualities of. 47. full of motion yet stable. Third Man. are vices. 1. . Good who. Engendered things imperfect. Body and Soul awakened in. 115. ibid. in World. some Elements.* things full of . Entities (T 'OJ>T). ibid. 84. 7. Mind from 85 of Universe from Him. 68. is generated by Him. 103. how different from God. 99. Envy in Men without Mind. these other. how they enter Body. 21. j 159 55. nothing known on. 6-24. ibid. some divine. 82.. 18. bodies have many God. 71. ibid. God's good things may make 125. are under the Seven. Universe. Demon. none are void. 21-24. 86 of matter and bodies. body what. not immoveable or inert. sow seeds of crime. God cause of. general and of] immortal bodies. with Heaven.. must be by One | 96. excessive. 15. 120. constituted by Divine. 26. Generate and Maker. First God. 93. in some corruptible. created at God's will. 79. 40. contrast between and Heaven.. 33. how first always has. how how operating. | . is . 103 . Demons. . Divinity ((d-torn. 127. God. ibid.. 71 . Energies. is last of Elements. are far off special. ibid. general account of. has no evil. 84.. support of World. by attaining Word of God. Time and Generation in. ibid. . stable. 4. ibid. of God . 31 . and Divine Bodies. and to brutes. God willed to 2. 14. 115. &c. 115. 120. J incorporeal in bodies. God has not. Water. some in Bodies. 68. Blessed 119-120. not in common are Four. 122. ibid. their qualities evil or good. 30. 51. what are.. nurse of animals. Tanse as sub-ministers. 113-14. diminution or increase. ibid. Avenging. souls. how produced from Fire. ibid. men made. how generated. . and Soul. 35. His will. God has all in Himself. 111. ! Earth. Second World. Heaven first. all Soul modified by Reason. Hermes wishes of irrational. 129. Energy. beginning of. God is not.. One by Union. 51-52 inspire evil . corrupt. ratio of. 128. 122. all blameable. 22. ibid. and evil thoughts. are rays of God throughout to be pregnant of all things. but all from Him. 31. ibid. some in God. belongs to entire Ideas. 66. and those different in each. 53. 119-120. after death. ibid. Dreams apart from Sense. corporeal and incorporeal. changeable.). never deficient. J Souls are. how arranged by God. 54. generated. 101. 69. evil in all the world. 21-22. to know of. of Essentiality. all good. 97-8. to 'understand is Piety.INDEX. Knowledge. connected with bodies. ibid. two in general. . region of Wickedness. Generate it. Nature of. 113. 80. 129. the Divine part of the Soul.! as energies. is good only. Firstbegotten God. but Two. of Universe. 43 is world and in man. 118. punishes wicked. the Divine God. summed up. 94. 51 separate from God. 51 how they affect men. 66. Truth not of. 125. Man because of all double. mortal and Divine..

ibid. has no Name. in Creation. regulates union and Body. God.. 98. 55 Soul. 56. 48. created God. issued forth by67. 68. Falsehood. 114. Ining. 23. delights men. Power of the Beautiful and Good. compared to dirt and incrustations Generate. punishment of wicked. 109. is superessential. 8. generate. necessary . Providence. . an Epithet of Eternal. ibid. body cannot consider Truth. 30. 2. 132. 80. 41. 103. 12. 2. ibid. 44.. with Keason. corruption for. 79. cause of generation and destruc. is aliment of the World. 79. 115. qualities Essence of Life and change in ibid. Intelligible. 18 . man. all subject to. The. what it has in it. 6. 44. nonStars. 45. having Mind. 58. what He is. its generate and Eternal. 108. subserves Providence and Necessity. and im." post. Two in Creation Eyes of man cannot behold God. Life. keeps Word of The God. issues from mortality. not subject to. none can avoid all things. constituted of Life 128. 48. divided makes matter immortal. typical Man in His Image. dominated over by Holy Word said increase and 80. Generation. be good by ignorant. 68. and that one preceding and iiiGod is. a apparent. together World and Universe.. 80. 124. 96. 131. ibid. earth sustains more apparent than good. 68.. piire. in. ibid. what. mixed with good on earth. gives maturity to Evil. but separate. and See Entities. rules over World Order. ibid. relation of. ibid. 22. ibid. . 9. how transformed into. First what.. 44.160 INDEX. must be by other Time. 79. cause of. thought to Fortune. instrument in Creation. and Light. of Universe. 98 changeable and not true. it. 21. agency of. 11. of Time Generation. permanence. 62. has happiness and wisdom. 68.Gluttony. 65. intelligible in of Himself. is His willing all things to be. having God for of Soul Eternity (' O Aiau). 123. apparent. 25. not of God. created typical Man of the Evil to suffer and to in His own form.. 108. incorruptible. involuntary.. to us. 132 Mind. Father. 69. 33. Eternity. 6-15. must be generator and generate. 20?). Subsistence ("Yirapfyi). shines on all. 69 . tion. 10. unsurpassable evil. 122. things light and heavy. . one by Union. 2. First of 116. God of. immortal and mutable. will obey Justice. or heat. . of Father of all things. 108. Guide. to. be. 48. 43. 18. those in of. Maker and that generate.Fire. and work of. and not. how operation of Truth all things on earth are. has no power over Keason. 16. not God. 5 . . 4. 55. The ("O and Light. and Spirit.. energy. and " see God.. Seven Administrators in Seven Circles of Heaven are. ibid. not under Necessity or Fate. of only.. different from everlastGod. 104. Life. ibid. . 11-16 . 68 Existence. and Light. 88. 108. or Good and Beautiful. cause of disposition 105 . made by God in and around Him. bodily things subject multiply. Fate and choice. 68. ibid. 36. 102 how far may . 94. 34. The God. are phantasies. these are inseparable. 97 . 21. World moved moist Nature. ibid. 36 of quantities and and moveable. and Harmony establish. 68. Powers of God. 10. Fate. self-existent. 114. Men. 62. are things on creation.

how to understand. make is all things. place. . .. 22. 75. this His Virtue. 44. and Natures. etc. is the Beautiful and Good. 76 . 40. 97. as it were. . 55. is intelligent Mind energizing. 48 . . 70 if inert. incomposite. and . world . 97 may be made apparent. 43. has no . in Heaven and Earth. nothing superior to or compeer with Him.. One and Only. none generate without Him. 50.. 73. Holy. change on Earth. 32. 40 . 23. glory of. 68. without envy. sows immortality. maker of all things. is the Entities and NonEntities. 38 . Happiness and Wisdom. alone good. 37. ibid. 99. nor time. impossible to express in speech. 38. Temperance. Prince of order. 22. unlike body. may be apprehended men- . 94. His Name very 137 . or contemplation of. 70. nothing else good. nothing in world not Him. 71. 99. 72 and 85 .. 40. above all Power and Excellence. of out all things. . mindless.. not insensible. 68. 40. 72. is both Maker and Father. will be met and known by the good. 27. ibid. 72. . things and natures. 34.. has one Passion. of. is all things not yet in being. simple. Heaven. 42ibid. although Generator. 31. 74. 58 superior to all. nitude. ties. apparent. energy of His Will. Father of all things. 37. . Life. 99. . 85 is Energy and Power. 40. figure. 94. is not Maker only. 20. fabricated circles of 85 Heaven. the Good in God. not to be seen with eyes. separable. great. the and Entities. quality. 76. 44. 73 nothing apart from Him. sea. 85 . 74 . compared to agriculturist. able. 55. all things in Him. integral. gives all things. 72. 37 visible and to be contemplated in his works . receives nothing.. not spoken or heard. 86. ibid. His Body. and constitution of all things. always making manifest though non36 . 56. self. own kindred Father of generate and ungenerate. His Glory One. the Good. 69 all tilings things. appears throughout world. guide to not visible. 97. 56. 94. Soul. 24. 36. Wisdom. ibid. 106. in particular of Man. 52 . 75. sows the seeds and Virtue. Reason and Mind.. Spirit. 56 is the making Power. 66 dedicated Earth to Himself. and Piety. 44 willing to be seen. holds converse with Man. 84. 39. and earth. 35 . 46.INDEX.. Name. 82. ibid. all Names being all 105 . life and motion in Universe. 76 to be con74. 70.. 76 manifest through- Man. 41. 92. 56. 53. . no longer God.. 70. 76 Fountain and . sum of evil.working. and why. ibid. 99 . ibid. 70 . visible to Mind and heart of the . good. non-generate. touch. inseparable properties of Him. all things energizing energize through Him. beginning. Mind. orders course of sun and stai*s. 94 . but conserver. Creator of Universe like Himself. 30. 55. 94 . 23. 80. 98. comprehension. . 76. Father of Body. 21. and whole world. has neither maginert. 56. ibid. 31 Maker and Lord of all. these of all Founder Nature. 21. 161 42. 22. 84 parts of. 37 . His Essence to be pregnant of. 23 . ibid. of Whom all Nature Image. all things full of. 48. 69. cannot exist without doing. 37. 92. and of man. ibid. made all forms of one Idea. Matter. cannot be understood. 42. 37. makes nothing evil. 54. this. by His nature. ... Beginning and Cause Light. 70. by Word constituted Entiibid. templated and prayed to by Understanding. 76 ignorance of. Guide of worlds. 30. nothing made without Him. but all things. 45 .

Grief and. ibid. 104. 114. receptive of incorruptibles. differences in. ibid. 117. to things of. Heaven and Earth.. what is united to immortal. 115. of the four Immortality.. 74. is complete duces sleep of body. 127. 93-95. moved with World. in Divine silence and repose of Idea. 11. seen evil. mutual relations with earth. 10. 28. 43 his prayer of. Truth Itself. and why. ibid. man animals have. and the reverse. 53 caninto Life and Light.. 43 disrepentance and wisdom. 7 . . Essence of Eternity. 49.. . of mind light and life. Circles of. distribute seminal nature in Creation as ordained. Hymn to God the Father. sanctifies. is Holiness of God. 36. Heaven unchangeable. 67. 122. Trinity. inibid. is ImGood. moves with God in the Universe. . . 57. greatest evil. 122. . 32. or superior to. not co -exist with Passion. circling course of. its relation to Stars. The. Image of God will guide 35. 43 proper to. 33. as guide. 12. 26. to become known. ibid. and why. subjects of. of. 44. ibid. dissolution of [see and sins greatly. especially Man. some shewn Grass and green herbs created. 67. Harmony of creation. . not be purified from evil here. contrast with earth. Spirit. senses. 115. 123. 103. ibid. Gods in plural. 75. Phantasy. form. ibid. established minglings and generations. ibid. 85 . is INDEX. Heaven. excellence of. life. .. double. 115. 127. in three forms of figure. to God. 43 cannot be in this world. is mutable eternal. Word. is prehow it acts in birth and with sent in mortal bodies.Ignorance of God. tion. 22. what. transforms into Image God has one. 93. of of the body. joy. 42. unchangeable. 68. spectacle of. general description of qualities. are Identity. 57 Hermes. 9 . soul. matter. has not mortality. above. shall not descend to earth. 106. 15. and has nought common with earth. is intellectual splendour and im. intellectual and sensible. and evil. . . and image.. sometimes incorrupts Soul. Eternity of. 14. ibid. of God. ibid. Ideas of Passions.. 69. and what distance from mortal. 84. of the Kegenera57. ibid. Imagination. 29. ibid. 10. Good. 115. 57. without blame. 16. mortality. ibid. contains Soul. incorruptible. contemplation of the Seven. 24. . 28 . 123. 44. 15. corporeal. 26. Ideas. similar to all else. deprived of. Immortal. in bodies. ibid. energies of Sense. passes generated by worldly course becomes evil qualities. secret. what. and rational.162 tally. materials of the World. Heaven first of Elements. 60. God is only. how and when to be sung.. 115. 24. preaches to men in the ingenerate only. in all things. in constellations and stars. or Angels. Bodies of Universe have. 82-3. 121. is immutable. 76. 125. 126. spirit. See also Head Spirit. 46. their qualities in sphere. 127. Hate of body necessary. 105. in permanence. Body and Death]. whoso 11 . ibid. what they are. 42. 74. 34. ibid. Seven Mind. deifies Soul in body. the Father full of. 16. things generate only. beholden by those with Earth last. man is. Man comparable with.. 57 caninvites them to thank God. and how. 85. has. 58 beauty of. action of. 27. 26.

45. 59. moved by Mind. and why. Man of Mind has. 105 . not under Necessity. place and creator of. ibid. always energizes. God. God's evil. most comprehensive and powerful. and Voice of. ibid. 53. 127. unimaginable. God is not. 128. 82* ibid. 10. Maker Justice evil. movers. subjects them to fate. im- . 34. will of Father is plentitude of. cannot be two or more. absence of. in which the Knowledge (Tvaatg). is Shining Light. properties and qualities of bodies. First Essence is. 56. 77 intelligent. is moves World. cause of. according on Nature. ordained over men. Impiety. 26. without 33. Law. -ML. to 107. God is. Spirit. 52 makes evils good. 70-73. Intellect (No^a) is Reason of Soul. by and non-apparent. of First God. ibid. ibid. Truth. of God. 71. ibid. ibid. belongs to Man only. ibid. and Light. Holy Word descends from it Creator. err. 23. qualities. 75. three species. ibid. 125. Soul. 50. 3. 19. Powers. 97.. Good. . command. with the Soul. not that only. by it Soul becomes good. Light things separated upward. Injustice. rays of. 126. (HotyrYis) of all things. 74. 32. properties. 10. what. 82. energy of. Reason.. equivalent to non-existence. 56. 73. 118. ibid.. God not so to Himself. 163 how generated. God the Father only understand God. of self. ibid. issues forth to Chaos. Energies of. 37-39. of 2.. ibid. each an Essence. is Divine and cannot but One. Light. 83.. of conservative intangible. avenger of 106. yet appears in all things. Life. heavy downward. Life one. Intellectual things. 37. 63. ble Gods. is the place Universe is. how punished after death. 6. how operating by Magnitude and increase through Nature only. the. Irrationals. but to us by sense. World. ibid. afforded by Soul. always The Good. 98.INDEX. non-apparent Entities. 81. 18 . out of Chaos. Lnert. 78.. 46. what.. Avenger and Convicter of Increase and multiply. received by moved. banishes Ignorance. is Virtue of Soul and made to obtain Piety is the . therefore God One. Immortality. Voice. Incorporeal. Love of Body. renewal of. subjects of Passion.. enables . hating Body. us. of God is Piety. not be comprehended by sense. and Ingenerate. ibid. 64. all things. 51. 55. justifies. property of Soul. can- Divine. [see 21 ibid. with way to God. Intelligible Essence. 73. 83. ibid. in irand intelligirationals. Motion. Intelligence (NoV/j). is enunciative Reason. creation of. 21 what it Baptism with Cup. cause of Death and darkness. 90. 85.. 90. Spirit]. Intelligible (youro?). 24. 117. can and must be but One. 11. in numberless Essence. obtains Mind and Science.. 81. is union of luminous Word out of Mind. 11. 3. how it differs from Sense.. but is all things. God is. 72. 108. 90. and that received Language. by thinking Reason.. 123.. 129. alone saving for Man. 22. to body. 34. 107. and always in it. how differing from 107. is. is God Father of and Endurance. 29. Intelligent and believe in Him.

. 8. from Matter differs. and joint in Essence with God. not 102 constituted of many things maker of evil. 40. without order. 31. ibid. ledge. .Metempsychosis. Divine Animal. qualities generated from. received by Baptism into Cup. of Mind ibid. divided into .. 114. wicked. dres. is from God. Feminine.. 48. Mind. full of Life from God. evil. 32. has understanding from demons. 59. immortal. 69. 101. of Soul not into wild beasts. masculine. and so he knows future things. 102. has sympathy with World. Air. 12 . ibid. 31. 116 mortal. beheld in Water by Creator of World. 6.164 INDEX. a Phantasy. moved and warmed at Creation.. twofold. Creator. hymning the Father with the Powers. and Mind. created for what purposes. man. 8-13 vant. Intelligence of First God. 84. is recognition of God and science of Divine things. 50. 85 not ener. 81-84. Man. creative. Image of Father God. offspring of Word. 12. from Life and Light unto Soul Matter or Material.. as . Earth. at death leaves garibid. has sense and under- standing in union. regulated by 84... ibid. 98. 114. ibid. ibid. mortal and imharmonious serstand not Philosophy. gized Body and Soul. 49. generations of. 95: true. that generate follows. Body. beautiful. 95 . God-fearing. and how. converse. . receptacle of Generation and Ideas. originally 53. 15. 1. being work of God. Many. of all things. 29-31 . Supreme. His own form. underibid. 6. ibid. dissoluble. immutably so. ibid. ibid. 63. passes into Life again. shuts out works of body. 116. ibid. 51. Water. cannot be without Him. &c. generate by God the Father. Mind (Noi>f). but cause of. afar off from wicked. Matter is from four things. 4. precedes. Word. . 23.becomes in and Reason incorporeal. Masculine. 94. ibid. 21. 83. 48. 39. how 61 saved by knowledge of God. 11. 50. 28. 39.. 2. First of things mortal. 39. and as animal. how sown. 62. belongs to World. cannot be destroyed. as mortal and moveable. how fabricated by Creator. and changeable . 40. is One. ibid. how different other animals. ibid. 85.. thereby disposed to evil. and eternal. Beauty of. 5. is present with Holy and Good. Fire. 60. 50115. 62. ascends to Heaven. 100. pious to deny this. having Mind. and why.. how dealt with by God. and why. ibid. 31 how to be obtained.. from cannot be Making ia body of God. order of. 52.. 63. Contemplation of God. 60. God is not. not im- parted to all men. Energy of Materiality. made immortal by Eternity. The. 115.. Discourses with the Harmonies. 81. 114.. The Entities not to be discoursed of to. Providence. ibid. 22. . ibid. 40. with World administers all things. . Matter. 67. excels other animals. 53. 111. 33.. will refer evil to Fate. Material World.. Life and Light. not making not God. 103-4. eternal. speaks as Poemanof the Almighty 114. 6. feminine. has Know. ibid. Man. is variable. having Mind and Reason. ibid. 111. a succession of phantasies. 122. 14. is its offspring. 2. ments and takes fiery tunic. Divine Image. 49 . 67. holds with God 84. attaining Knowledge. ... 13. and why. ornament of Divine 9. is God of Fire and Spirit. by Him is mere mass. 56. God. of Mind is above gods. not good. in speech and mind. 77 on earth a mortal God. generated by God. 115. 67. susceptible of. generation of.

adminisavoid. 82. and escape Vice. ibid. 115. 50. telligibles. what. hasten from Earth to One why.j God Creator. 60. 17-19.. 34. 84. com- thing moved. properties of. 80-98. is sensible Essence. and augment. 13. 98. prised in the Monad. 95. one Matter. are not subject to Fate. one 71. of errant and unerrant Ogdoad. 29. or Beginning. and united to Him as Light to Sun. has no Name. 62. abandoned by God. ibid. is capacious Energy. a good physician to Soul. gether the World. 128. and energizes Irrationals. the same. swiftness of. of Planets. ibid. ibid. ibid. those who Nature/Elements of. 17. 79. 80..j 8. Number (see Harmony) . 77. 16. is impassible.. intelligible Essence not under. that which is distant from the Head. 77. subservient to Providence. things. and relations with Body. relation of. spoken forth by understanding in dreams. constituted in The Divine. 83. ibid. 80.. 77. become in God and are by will of God. spherical. 107-8 . 9. 93. Monas. of corruptible One are all things. on Earth has not Fire.. and why. has Fire for body. ibid. Necessity.. from Air and Water. in place. 104.. but is not passion. 63. ibid. 165 Science of. a Power it. has Soul for envelope. 51. 116-117. ibid. is Essence of God. unmoved. not up and down. principal of all form. 62. with Reason. of Life. renovated by Divine Power and Necessity. 109.j' of Body. and dominates all things with Fate and Law. 66. has Intelligence dignity of. those who have. produces things generate. of First God.. 82. unities generate. of Universe moves all things. Generate and of God. is Soul of The God. behold God. Mind in God. 108. of World.. has all names. 123. One by union. in the incorporeal and ingenerate. Soul and Body. what it is. 81. that in which moved contrary to of Providence. ibid. Unit. 80. and Only. corporeal merely. Men with. of material. Mind in Soul. one Soul. and so knows not Divine things. can alone understand Regeneration. especially Inbodies. those being superior to a Name. 115. number comprised Motion (Kii>Yifft$). Soul originates. ibid. works with appetites. image of immortal. Ingenerate. is God. 60. 108. Name One. to als subject to. 137. 36. administers Universe through Mind of One. keeps toimmortal.j Periibid. 60. et seq. 122. not in the stable. 32. is generters all things. abides. 19. ibid. One Maker only. of Universe permeates and sur- rounds comprises and engenders every of none. and having. of the One. having in itself all sensible things.j motor stronger than thing moved. 89. 35. is the Mind of. 20. man brought forth Seven Men. in natural brutes. ibid. 114. 82. contrary to other Stars. in somewhat. enamoured of beloved receives odical Circle of.j not in One and Only. rays of World energize through the Elements. spheres explained. 114. 4. but irrationMortal. belongs to all composite bodies. ibid. assimilates Harmony of body with Stars. what. conditions of. 35. Beginning is from. ibid. ibid. 118. what is.INDEX. ibid. ibid. 78. 61. 127. 125.. Him. . 18. 55. 41. God's glory. 35. will guide to God. ation. mingled with. 28. 18. orderly. constituted have. of The Good and The God.. Reason in Mind.

Knowledge those 118. each. ibid. 43. properties 116. in Heaven. will live havng known God. 64.. beauty of. Fate subject Passions of Body.. energize with Senses. 90. flesh with self and be happy. 87. and should do. 102-3-4. Order (r&%t$) of Creation cannot Providence (ttpovotoi). how differing from Instinct. and Nature are Instruments of the World... ibid. no place destitute of. tive somewhat. 53.. not in the Irrationals. by One Maker and Necessity over Divine only. ments. motion must be in. 117.. 108. 112. made good and Reason evil by energiz- Philosophy. of.. Place. ibid. Regeneration. 10. all things Punishment of wicked. 131 with Thought.. shewn by choice of the In- immortal. with purified Man. nor without Place. purify men. energize.. ibid. 32. 1. 115. cannot be saved without. ibid. the 93. 32. sing to God. ibid. 39. all things in Body have. World .. munion with Reason through intellectual. ibid. knows things honourable. Regenerate. are. 32. 49. 14. governs whole World with Eeason. 115. and seeds. 90 91. cannot co-exist with God. may be defecorder of The Matter. ibid. 38. Measure. and to God. and Planets. 121. moveable and immoveable have ibid. 131 is Intellect of Soul. 109. unacceptable to the ing in the World. way to goodness. not understood by Senses. 85. what Passions generated. in being Wise. self-determinate. ibid.. and all things governed by. 116. having Essence.. 88. what pious is. ibid. contemplates 63. strife of. 82-114. 119. cannot be pious without. 81. of God. 106 One and indissoluble. mode of. 92 . ibid. 128. of World. how. 125. ibid. 82. hated and despised the many. Qualities of World enclosed by Phantasy. ibid. .'. Mind alone underthose given up to. who is Generator of. . many.. and Mind in Man enunciative. 71. Pious. only 29. 134. relations of. to. and and Maker. Seven. 93. thank Creator as Good Father. of Essence. 14. above Eighth Nature. by is with thinking Essence. Powers hymning the Father. what it consists in. 109. then expanded of World. and Sense are of Thought. Mind in God. 129. in Order. 11. . 18. Master. who have. yet under a Essence of Intelligibles. are. belongs to things generate. tions. The Good. World first has. 32. (Ao'yo?) . Opinion ( Ao|). 13. 108-9: earthly animals defective. of Heavenly bodies. Piety (Ew/3g/). 131. ibid. meaning of word. will philosophize. way corporeal. 89. 130. ibid. ibid. Beauty of Essence. Sciences. 74. 112. become in God. through Powers of God. ibid. 17. has com14. 10.. 45 . accomplished by mire Good. pious know Truth. must war Renewal and body. what.. how does not belong to Four Elemoved. Men Father Creator in sphere.166 INDEX. . of Sensible things. being rid of twelve Vices. 33. 49. of God effects minglings and generabe conserved apart from Maker. ibid. 91 . self-sufficient Reason of Passion. cannot adstands. Poemandres. of. 81 Reason in Mind. is Order. Pleasures of body bad. 65. ibid.. will love Good God. ibid.

Sense (AMnrtf^ deprivation of.. ibid. 65. 59.94. body. 105. having Mind of The ibid. 62. 51. iJnd. conhow. 16.66. through The Word. these the perfect Glory of Soul. acceptable thus. of Virtue. community of Souls. Son of God. some happy and unerring. 122. 64. Knowledge. ledge. is Spirit at death. 76. 26. Mind in of Intelligences. of Mind and Understanding. Soul and spirit. 6. Soul of pious. deprived of immortality. ibid. and ruled by ation. from Energies. in all Entities. how Seven administrators.j- and understanding connected influence Man. Father delivered over to Him all crea95. all fore-provided by the Creator of Mind and . Seven Men produced by Nature. Regenerate immortal "born of God and Son of The One. 47. ibid. Soul. are Cor- poreal and Mortal. ibid. is material. 65. 66. 59. 58. God and incorporeal. rewarded. inert.. Know- to understand.. ibid..j. and why. 61. 50. ibid. cannot be moved by body. 63. 9.. 67. ibid. 7 . 15 and Repose Divine. the 95 to God. Science (E-r/rnj^*?). cannot comprehend incorporeal and invisible. hymn of. 69. 117. how developed... does not degrade into a beast. 57. ibid. Impious is punished in its proper Essence. . are parts of Soul of the Universe. ibid. comes upon World from God. ibid.of 120. differ from each other. 121. energies of the rational. of good man passes into Choir of unerring Gods. how deified and transibid. Son of Father of all things. is not the blood. energy. for Soul has not Mind. and how. effects of. are effects of Energies. with Passions. . 54. . on body. Father of all things.j- 124. ibid. One blessed. superior take care of inferior. ibid. Intel. what. 58 contemplates The Good. 19. 96. Soul in Body. sung..j departing from body. tures. good and evil only. 26. lectual Wisdom in it. 31 sister all. 65. 89.j. 93. using Mind as organ and Soul (Yv%v)) immortal. of Universe full of God. and 65. ibid. images Soul.. what. Silence. 58. Souls are divisible Seeds and green herbs created. of Body to 120-121 . ibid. 58. virtue of. is One Man by is will of its gift of 59. 167 the preservation of the animal. 91.INDEX. ibid. and 65.. Sense of Soul. great.j vice of. cannot be death. be laid aside ibid. pregnant with good. (see "Arts"). how differing from formed. 87. ibid. difference of. punished according to desert.. 81 . how they operate. 11. ignorance of Good.j apart from. bodily. how even in body transformed and deified.. brutes have not 118. not to be disclosed to puts Man above animals. Sacrifices. Typical Man. 60. imparted by God to all. Spirit of Sensible Gods. Sciences and Arts.. ibid. 125.. 51. Sinners. and end of knowledge. Soul. 62. ibid. ibid. 82. and Youth. not in Immortal bodies. moves World. Sleep. rational (Aoy/xa?). . powerless and 66. how and when to be Speech. 5.j this makes men to be relinquished for RegenerDivine. 88. ibid. and connected ibid. and different sorts of. envelope of Mind.j. God. Seven Circles of Heaven.entangled with Passions is evil. ibid. ibid. tracted into ibid. Mind..apart from irrational. ibid. ibid. what it becomes. as the Sun. Enunciative Reason.

80. is from stellations. 72. but creeps sensible... Truth. 103. ibid. it. and the Good. thinking. animals. with Harmony Form and Figure.. energies of. 60. 131. is incorporeal. 128. 129. the Beautiful. some perishable. ap116. 135. 61 . loves forefather. and organs. . Necessity. in body. 27. Sphere. 56. ibid. Subsistence. God. ibid.. creates . 125 Creator. in ibid. ideas of. elevated itself to Good cannot vehemently Spirit (TLvivpa). ibid. 19. 126. ibid. salutes ibid. 75 always with times induces sleep of body. greatest moving without Vehemence or Deseparate from body. but not always mined by number and place. intrusted with Creation. is an Entity. ibid. ibid. 116. must war with body and conquer. is energy of motion. how others. not Spheres. 130. having strained by Stability. 71 Soulless cannot move soulless. great activity Spectacle of Good sanctifying. 127. how operating. wrapped round all Constellations. its 112. Incorporeal Essence. 25. concerned Creator. 126. in God. moves every being. someand power of.. Rationibid. 127. affords intelligent life. 77. 127. 119. moving them. self-determinate. to be exercised here to behold The God.. is Atheism. 125. 20. things full of. moved by inerrant. .. returns into Soul at death. ibid. influence of. gives body intellectual motion.. order of deterthrough bodies.. works course of. Intelligent Essence. differing from Con137. has energy of Sun.. of Gods in Heaven. having finality in Life according to itself. 7-18. may be in Body moveable. another Mind al immortal. Eternal. forth by Word. 123. circular ing through bodies. one Soul only. ibid.. 126.. how debased and depraved. . and employed in Creation. 114. 123. Nature. and moved by. how workpear in Signs and Constellations with Gods in them. remains Self in intelligible World. on Fate. God's images of Intelinto with the Spirit through ligences. Irrationals have not. Stars. has no love for body. essential Sun and World. associated with bodies through Harmony. See World. sire. and self-moveable and Earth. are appendices of nature. Mind.j 62. Arctic moved overcome by appetites and evil. ibid. of Man. cause of. 78. 106. 109. 135. body.. after First and One Creator. Divine part of.168 INDEX. is envelope of Soul. 113.. said to generate subministers. Tanse. and of ibid. 122-3. God. ibid. is ibid. Hermes Image of . the Mind of Fire.j shut up in body. 124. ibid.. Thought. is above Fate. ibid. by having obtained Mind as pilot the stable. disease of. rules over Reason. 5.. 27 encompassing Spirit. 137.. 37. 135. 76. ibid. has Senses as . intellectual splendour of. See Existence. round some point but not reibid. ibid. 37. in body. 2. Father of things Understanding and according to the goodwill of God. bodily is 131. Fate. rational. 27. 116.j' Sensible is mortal.. has communion with body in Time. ibid. 130. Place. The God sent fall away. God of Fire and Spirit. and Fate. judicial of appearances. unequal in courses.. ibid. 123 . Divine. 136. errant. ibid. 57 . ibid. having Reason as Intellect. 130 Self. 4.. 109 .. ibid. &c. contrariwise. Opinion belongs to. 94. none can avoid force of. motion of. 19. has two motions.

Virgin of the World noticed. 105. belief in. ibid. 92. Thanks to God at Evening. 50. 130.. composed of Material.Wicked.. past. with Desire and Reason. Eternity it together. what is truly such only. 12. 117. hath in itself the Decade. Son of God.. by Mind. 95. Times are three.. 1. attained. Man. organ of. 13. compared to those of a head. ibid. reign of. twelve disjoined. generate. 48. Truth. not in Man. See principal. Man. energies Time. full of Soul. and all numbers. 94. God energizes ibid. Thoughts (Noi^aTa) good from Vehemence in Soul (Qvpos) is God. in beginning. 69. an essential of Man. in Eternal bodies from language. sows Wisdom and Good. of God. recog- as immortal. how. how connected with Zodiacal signs. and all things. on Void. 24. made ibid. none in Nature. animals have. 88. ibid. 68. are but one and cannot be death. 56. sown by will of God. how 101. nizes Man ibid. knowledge of. contemplated form of 94. Vices. 101. created for Understanding (NoV/f No'^a). and why. self going. 122. 51. is Thought. generation of. loosed bounds. keeps not Him. 127. 92. and of Wisdom regenerates. 50. belong to irrationals. motions of. 34. Thought (Ewoi* AWOIK). what is.. void. 8. its Essence Change. and if with wickedness demoniacal. far from the Divine. motions of. and future. 59. ibid. banishes deceit and brings Life Voice. 51 united with Sense is Keason. 100. comes from God.INDEX. 60.. 87. 2 luminous. Deity cupiscent in creation. by nature. 31. present. ibid. . 131. material. 90. Understanding interwoven with.. 87. 30. 54. or Intellect differs from Mind. God is. what. Universe (To Tl&y) moved in the incorporeal. separated from earth. 91 . . 82. His Essence.. 89. only. Man in. created by God and is eternal. by and without Sense. at 110. 52. 20. of Soul is ignorance. without it nothing can be generate. 21. 94. 69. Speech canfire. in intellectual. may be understood by Man of goodwill.. Unit (Mov?) or Cup. See 169 vivifying it. 51. necessary to belief in Truth. 6. ratio of. no Entity earth none but imitations only. World. enunciated. and subject to Justice not be without. and pure fire from. 90. ibid. fluences Man. 131. 96. 79. accomplished in. nothing in it God it. 9. of bodies. ibid. is on earth to resist fire. created the Entities. 106. in. with Spirit in Chaos. Hymn.theSpiritual. 114. made by and in the World. eternal and perfect. to be eliminated by ten Virtues. 53. 86. to. out of Mind. how man purified from. cured by Mind. 55 . through Son of God ibid. 2. 62. 128. Vices and Virtues. ibid. 30. how punished. ibid. is earth. 129. His energy. Temperance. 57. Trinity. 55. etc. with Sense Wickedness. properties of. . are Soul. . 15. is joy and great virtue. Water. but Will of God. can exist Fate. and World. 40. Opinion and Sense belong Uranus and Kronos forefathers had vision of The God. Word( Ao'yo s) . Who the First Truth. 53. how differing and Light. 51. evil from demons. 10. ibid. 55. 131.. 103. intermingled with earth. God and Son. made Males and Females. silence. with the World.

68. formed sphere. First 60. Energies of. 48. Divine in nature. ibid. engenders all things alone. but parts of changeable. greater formed of Elean Archetype.Worship of God. 94. 92. 30 . Creator God of Fire and Spirit. of God. 4.. 53. ibid. 29. circle of.. 3. 85. ments after Illimitable. beauty of. 50. union of Mind. not perish as created by God. 61. and hath subject the Man. Eight. Second receives Mind. 74. why. 52. generated. is organ of Will of God. Man subject to it. generated by Provifible. of Supreme Authority received from Mind. 69. 5.. what. canfull of light. 136. by Word of Creator. is Nature. 39.. ence and Necessity.. eighth. nity material. 54. Prince of. tible. praise to God through. how corresponding with the God. tions in. 83. 4. ibid. 53.. whole of. 31 . material God.. 61. Intelliorder of. out of Elements by Will of God. Worlds. of Harmony. plenitude of evil. but not itself wicked. made the World.. 68. 4. nor can be. 19. 18.. ibid. Bear. 15. Man of Mind leaves vices in ibid. 66. Seven. 69. ibid. Worms and flies appendices of Eternal and Immortal Animal. ibid. great God image of greater. 135-6.170 3. 43. and in the God Son of Zodiac. the God. will never perish. parts of. full of all forms. 133. and First of possibles. and why. God. 134. 69. and vigour 70. ibid. called K6$po$ fittingly. are not ibid. 59. conserving His order and will. having proper of Entities. World (Ko's/<off). 137... and Plenitude of Life. enerunderstanding from God. made by Eter- time. distinct. and the Word. good except in making. 116. ibid. but not good. of God to pure creation of all Nature of same Essence with Creative Mind. Time is in. like. and ever ever in being. the Mind Shepherdeth.. 54.. 49. in that greater than itself. ibid. 70. gized by the Constellation of 54. 30. 13. 69. is Life. nor things in it.. collec- tive is unchangeable incorrupor Spirit incorporeal. ibid. its Essence Order. deficient someenergy. has pure sense and Zodiac. Zones. has always Life. twelve Constella- makes and unmakes all things. Man is Virtues and Vices. 44.94. 57. 95. 84 . united to Him. from. is Image of Universe. ibid. Passions than any Body is moved.. is moved in Eternity. them successively. restitution and destruction. and nothing dead in it. of. 50. ibid. are Four. 17. it is. ibid. Animal. ibid. Father God. is INDEX. by things within either Soiil. not 95. . 48. how effected. Word The God by begat Mind. in the incorporeal ingenerate God. what Second God from 136.

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