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Attributed to Hermes Trismestigustus
The Corpus Hermetica
Table of Contents
The Corpus Hermetica.......................................................................................................................................1
Attributed to Hermes Trismestigustus.....................................................................................................1
The First Book. .......................................................................................................................................1
The Second Book. Called "Poemander." ................................................................................................5
The Third Book. Called "The Holy Sermon." .....................................................................................12
The Fourth Book. Called "The Key." ...................................................................................................12
The Fifth Book......................................................................................................................................18
The Sixth Book. Called "That in God alone is Good." ........................................................................21
The Seventh Book. His Secret Sermon in the Mount Of Regeneration, and the Profession of
Silence. To His Son Tat........................................................................................................................23
The Eighth Book. That The Greatest Evil In Man, Is The Not Knowing God. ..................................28
The Ninth Book. A Universal Sermon To Asclepius...........................................................................29
The Tenth Book. The Mind to Hermes. ................................................................................................33
The Eleventh Book. Of the Common Mind to Tat...............................................................................40
The Twelfth Book. His Crater or Monas..............................................................................................46
The Thirteenth Book. Of Sense and Understanding.............................................................................49
The Fourteenth Book. Of Operation and Sense....................................................................................52
The Fifteenth Book. Of Truth to His Son Tat.......................................................................................55
The Sixteenth Book. That None of the Things that are, can Perish......................................................58
The Seventeenth Book. To Asclepius, to be Truly Wise......................................................................59
The Corpus Hermetica
Attributed to Hermes Trismestigustus
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• The First Book.
• The Second Book. Called "Poemander."
• The Third Book. Called "The Holy Sermon."
• The Fourth Book. Called "The Key."
• The Fifth Book.
• The Sixth Book. Called "That in God alone is Good."
• The Seventh Book. His Secret Sermon in the Mount Of Regeneration, and the Profession of Silence. To
His Son Tat.
• The Eighth Book. That The Greatest Evil In Man, Is The Not Knowing God.
• The Ninth Book. A Universal Sermon To Asclepius.
• The Tenth Book. The Mind to Hermes.
• The Eleventh Book. Of the Common Mind to Tat.
• The Twelfth Book. His Crater or Monas.
• The Thirteenth Book. Of Sense and Understanding.
• The Fourteenth Book. Of Operation and Sense.
• The Fifteenth Book. Of Truth to His Son Tat.
• The Sixteenth Book. That None of the Things that are, can Perish.
• The Seventeenth Book. To Asclepius, to be Truly Wise.
"Enoch was the first who invented books and different sorts of writing. The ancient
Greeks declare that Enoch is the same as Mercury Trismegistus [Hermes], and that
he taught the sons of men the art of building cities, and enacted some admirable
laws...He discovered the knowledge of the Zodiac, and the course of the Planets;
and he pointed out to the sons of men, that they should worship God, that they
should fast, that they should pray, that they should give alms, votive offerings, and
tenths. He reprobated abominable foods and drunkenness, and appointed festivals
for sacrifices to the Sun, at each of the Zodiacal Signs."
The First Book.
O my Son, write this first Book, both for Humanity's sake, and for Piety towards God.
For there can be no Religion more true or just, than to know the things that are; and to acknowledge thanks
for all things, to him that made them, which thing I shall not cease continually to do.
What then should a man do, O Father, to lead his life well, seeing there is nothing here true ?
Be Pious and Religious, O my Son, for he that doth so, is the best and highest Philosopher; and with− out
Philosophy, it is impossible ever to attain to the height and exactness of Piety or Religion.
The Corpus Hermetica
And let this. the Guide in the way that leads thither for thou must first forsake the Body before thy end. and die blessedly. and by which. That which may be dissolved is also corruptible. love Bondage and Slavery. The Corpus Hermetica 2 . and remember what thou hearest. O Son. are moved. it is by them led and carried to be punished by its being and continuance here. But now. but hard and difficult for the Soul to go in that is in the Body. and are content to accept of it as their Ruler. slide back to the contrary. and by whom and for what cause. and get the victory in this Contention and Strifeful life. It is a Venerable way. Every Body is changeable. whereunto when thou art once arrived. whilst it flies away and they strive to hold and detain it. for the one hasteth to that which is Good. is the way to the Truth. But the victory of both is not like. desireth to be set at Liberty. be the end of Religion and Piety. and when thou hast overcome. And if the two parts be overcome. they at length attained to the Good. Some Bodies are dissolvable. That which is unchangeable is eternal. for it is infinitely enamoured thereof. and what it is. return. but the other is a neighbour to the things that are Evil. for the Contention is of one against two. All things that are. they become quiet. whilst thy Soul is not ignorant whether it must return and fly back again. For first must it war against its own self. but the things that are Evil. or to what end. and he that gives thanks shall be Pious or Religious. only that which is not. and learning that. thou shalt both live well. Not every Body is dissolvable. O Son. and after much Strife and Dissention it must be overcome of one part. O Son. and forgetteth all Evils.The Corpus Hermetica But he that shall learn and study the things that are. will acknowledge thanks to the Workman as to a good Father. For this only. This is. and when it hath learned and known its Father and progenitor it can no more Apostatize or depart from that Good. O Son. Every living thing is not mortal. and plain. an excellent Nurse and a faithful Steward. shall or can that Soul which while it is in the Body lightens and lifts up itself to know and comprehend that which is Good and True. making their Journey. which our Progenitors travelled in. and he that is Religious shall know both where the truth is. Not every living thing is immortal. and how they are ordered and governed. O my Son. he will be yet more and more Religious. and that which is Good. For never. That which abides always is unchangeable. I will by Heads run through the things that are: understand thou what I say. is unmovable. but if the one be overcome of the two.
Nothing good upon Earth. First. Every thing that is sad rejoiceth also. Not every thing that joyeth is also sad. Reason in the Mind. Every thing that is made is corruptible. Of the Soul. Every essence is unchangeable. as good things. is moved by a Soul. and is a mortal living Creature. every Body that is sick is dissolvable. is double. The World for Man. Not every Body is sick. but that which is Reasonable is immortal. Not all things are moved by a Soul. The Mind in God. Secondly. Good is voluntary. the World. Man for God. Reasoning (or disputing or discoursing) in Man. neither becomes any other thing. that part which is Sensible is mortal. God is good. but is an eternal living thing. Man is evil. No thing in a Body true. is void of Lying. Thirdly. nothing evil in Heaven. Man. or of its own accord. The Gods choose good things. Every essence is immortal. Every thing that suffers is Sensible. but every thing that is. is never corrupted. Evil is involuntary or against its will. That which is made but once. The Mind is void of suffering. All that is incorporeal. every thing that is Sensible suffereth. None of the things that are stand still.The Corpus Hermetica That which is always made is always corrupted. God. The Corpus Hermetica 3 . Every thing that is.
Of a dissolvable Body. All things in Heaven are unblameable. and its like. are in a Body. but Eternal matter into its self. to wit. That which is mortal. Law is Humane. The things upon Earth communicate not with those in Heaven. All upon Earth is alterable. but descend downwards. but that which is immortal. nothing known upon Earth. That which is sown. is not mortal: that which is mortal is not immortal. one from generation to death. Nothing unknown in Heaven. the time is only from the Generation. That which is immortal. Nothing in Heaven is servanted. the Corruption of Man is the beginning of Generation. partakes not of that which is mortal. but all things in Heaven do profit and advantage the things upon Earth. all things upon Earth are subject to Reprehension. The Generation of Man is Corruption. is sown. That which is immortal. Malice is the nourishment of the World. Whatsoever things belong to operation or working. cometh into that which is mortal. The Corpus Hermetica 4 . is not always begotten. Whatsoever is in Heaven is unalterable. Things upon Earth do nothing advantage those in Heaven. Dissolvable Bodies are increased and diminished. one from sowing to generation. Corruption and Generation. Dissolvable matter is altered into contraries. some in their Ideas. That which off−springs or begetteth another. some are in Bodies. cometh not into a Body immortal. Of an everlasting Body. Operations or Workings are not carried upwards. Time is the Corruption of Man. there are two Times. but that which is begotten always. nothing upon Earth free. Of things that are. is itself an offspring or begotten by another.The Corpus Hermetica Time is a Divine thing.
thou canst not forget those things which in more words I have largely expounded unto thee. and peradventure very few will have. If thou perfectly remember these Heads. are placed upon it. despising the whole because it was made. or of bodily labour. Me thought I saw one of an exceeding great stature. the Idol of operation. They do rather sharpen and whet evil men to their maliciousness. by reason either of fulness of meat. the whole Nature and Composition of those living things called Men. The Second Book. Those things that are in Heaven are subjected or placed under it. for I would not have thee subject to Envy. and my Understanding lifted up. and is very familiar. What is God? The immutable or unalterable Good. as it is with them that are very heavy of sleep. he will never abstain from any evil work. they may be less evil for fear of that which is hidden and kept secret. Called "Poemander. all my bodily Senses being exceedingly holden back. Fortune is the carriage or effect of that which is without Order. for these are the Contents or Abridgment of them. My Thoughts being once seriously busied about the things that are. and Know!" The Second Book. therefore it behoveth to avoid the multitude and take heed of them as not understanding the virtue and power of the things that are said. How dost Thou mean. Wherefore we must look warily to such kind of people. but the unlike never agrees with the unlike: such Discourses as these have very few Auditors.The Corpus Hermetica Heaven is capable and a fit receptacle of everlasting Bodies. The Earth is brutish. a lying fantasy or opinion. What is Man? An unchangeable Evil. to Learn. Called "Poemander. and say unto me. Heaven is the first Element. and as it were nourished with it. O Son. but the things on Earth. "What wouldest thou Hear and See? or what wouldest thou Understand. bearing Rule over all: Will he not be much worse than himself. but they have something peculiar unto themselves. that the world was once made." 5 . and an infinite greatness call me by my name. the Earth of corruptible Bodies. And if he may lay the cause of evil upon Fate or Destiny. Destiny. that being in ignorance. much less to be ridiculous unto the many. is very prone to Maliciousness. Avoid all Conversation with the multitude or common People. O Father? Thus. Providence is Divine Order." 1. Necessity is the Minister or Servant of Providence. the Heaven is reasonable or rational. and all things are done according to Providence and Necessity. or Fate. For the like always takes to itself that which is like. Now this wight if it shall come to learn or know. and therefore is delighted with it.
The Corpus Hermetica
2. Then said I, " Who art Thou?"
"I am," quoth he, "Poemander, the mind of the Great Lord, the most Mighty and absolute Emperor: I know
what thou wouldest have, and I am always present with thee."
3. Then said I, "I would Learn the Things that art, and Understand the Nature of them and know God."
"How?" said he.
I answered, "That I would gladly hear.''
Then he, "Have me again in thy mind, and whatsoever thou wouldst learn, I will teach thee."
4. When he had thus said, he was changed in his Idea or Form and straightway in the twinkling of an eye, all
things were opened unto me: and I saw an infinite Sight, all things were become light, both sweet and
exceedingly pleasant; and I was wonderfully delighted in the beholding it.
5. But after a little while, there was a darkness made in part, coming down obliquely, fearful and hideous,
which seemed unto me to be changed into a Certain Moist Nature, unspeakably troubled, which yielded a
smoke as from fire; and from whence proceeded a voice unutterable, and very mournful, but inarticulate,
insomuch that it seemed to have come from the Light.
6. Then from that Light, a certain Holy Word joined itself unto Nature, and out flew the pure and unmixed
Fire from the moist Nature upward on high; it is exceeding Light, and Sharp, and Operative withal. And the
Air which was also light, followed the Spirit and mounted up to Fire (from the Earth and the Water)
insomuch that it seemed to hang and depend upon it.
7. And the Earth and the Water stayed by themselves so mingled together, that the Earth could not be seen for
the Water, but they were moved, because of the Spiritual Word that was carried upon them.
8. Then said Poemander unto me, "Dost thou understand this Vision, and what it meaneth?"
"I shall know," said I.
Then said he, "I am that Light, the Mind, thy God, who am before that Moist Nature that appeareth out of
Darkness, and that Bright and Lightful Word from the Mind is the Son of God."
9. "How is that?" quoth I.
"Thus," replied he, "Understand it, That which in thee Seeth and Heareth, the Word of the Lord, and the
Mind, the Father, God, Differeth not One from the Other, and the Unison of these is Life."
Trismegistus. "I thank thee."
Pimander. "But first conceive well the Light in thy mind and know it."
10. When he had thus said, for a long time me looked steadfastly one upon the other, insomuch that I
trembled at his Idea or Form.
11. But when he nodded to me, I beheld in my mind the Light that is in innumerable, and the truly indefinite
Ornament or World; and that the Fire is comprehended or contained in or by a most great Power, and
constrained to keep its station.
12. These things I understood, seeing the word of Pimander; and when I was mightily amazed, he said again
unto me, "Hast thou seen in thy mind that Archetypal Form, which was before the Interminated and Infinite
Beginning?" Thus Pimander to me.
"But whence," quoth I, "or whereof are the Elements of Nature made?"
Pimander : "Of the Will and Counsel of God; which taking the Word, and beholding the beautiful World (in
the Archetype thereof) imitated it, and so made this World, by the principles and vital Seeds or Soul−like
productions of itself."
The Second Book. Called "Poemander."
The Corpus Hermetica
13. For the Mind being God, Male and Female, Life and Light, brought forth by his Word; another Mind, the
Workman: Which being God of the Fire, and the Spirit, fashioned and formed seven other Governors, which
in their Circles contain the Sensible World, whose Government or Disposition is called Fate or Destiny.
14. Straightway leaped out, or exalted itself front the downward born Elements of God, the Word of God into
the clean and pure Workmanship of Nature, and was united to the Workman, Mind, for it was Consubstantial;
and so the downward born Elements of Nature were left without Reason, that they might be the only Matter.
15. But the Workman, Mind, together with the Word, containing the Circles and Whirling them about, turned
round as a Wheel his own Workmanships, and suffered them to be turned from an indefinite Beginning to an
undeterminable End; for they always begin where they end.
16. And the Circulation or running round of these, as the Mind willeth, out of the lower or downward−born
Elements brought forth unreasonable or brutish creatures, for they had no reason, the Air flying things, and
the Water such as swim.
17. And the Earth and the Water was separated, either from the other, as the Mind would: and the Earth
brought forth from herself such Living Creatures as she had, four−footed and creeping Beasts, wild and tame.
18. But the Father of all things, the Mind being Life and Light, brought forth Man, like unto himself, whom
he loved as his proper Birth, for he was all beauteous, having the Image of his Father.
19. For indeed God was exceedingly enamoured of his own Form or Shape, and delivered unto it all his own
Workmanships. But he seeing and understanding the Creation of the Workman in the whole, would needs
also himself Fall to Work, and so was separated from the Father, being in the sphere of Generation or
20. Having all Power, he considered the Operations or Workmanships of the Seven; but they loved him, and
every one made him partaker of his own Order.
21. And he learning diligently and understanding their Essence, and partaking their nature, resolved to pierce
and break through the Circumference of the Circles, and to understand the Power of him that sits upon the
22. And having already all power of mortal things, of the Living, and of the unreasonable Creatures of the
World, stooped down and peeped through the Harmony, and breaking through the strength of the Circles, so
shewed and made manifest the downward−born Nature, the fair and beautiful Shape or Form of God.
23. Which when he saw, having in itself the unsatiable Beauty and all the Operation of the Seven Governors,
and the Form or Shape of God, he Smiled for love, as if he had seen the Shape or Likeness in the Water, or
the shadow upon the Earth of the fairest Human form.
24. And seeing in the Water a shape, a shape like unto himself in himself he loved it, and would cohabit with
it; and immediately upon the resolution, ensued the Operation, and brought forth the unreasonable Image or
25. Nature presently laying hold of what it so much loved, did wholly wrap herself about it, and they were
mingled, for they loved one another.
26. And for this cause, Man above all things that live upon Earth, is double; Mortal because of his Body, and
Immortal because of the substantial Man: For being immortal, and having power of all things, he yet suffers
The Second Book. Called "Poemander."
The Corpus Hermetica
mortal things, and such as are subject to Fate or Destiny.
27. And therefore being; above all Harmony, he is made and become a servant to Harmony. And being
Hermaphrodite, or Male and Female, and watchful, he is governed by and subjected to a Father, that is both
Male and Female and watchful.
28. After these things, I said: "Thou art my Mind and I am in love with Reason."
29. Then said Pimander, "This is the Mystery that to this day is hidden, and kept secret; for Nature being
mingled with Man brought forth a Wonder most wonderful; for he having the Nature of the Harmony of the
Seven, from him whom I told thee, the Fire and the Spirit, Nature continued not, but forth with brought forth
seven Men all Males and Females and sublime, or on high, according to the Natures of the Seven Governors."
30. "And after these things, O Pimander," quoth I, "I am now come into a great desire, and longing to hear,
do not digress, or run out."
31. But he said, "Keep silence, for I have not yet finished the first speech."
32. Trismegistus. "Behold, I am silent."
33. Pimander. "The Generation therefore of these Seven was after this manner, the Air being Feminine and
the Water desirous of Copulation, took from the Fire its ripeness, and from the aether Spirit; and so Nature
produced bodies after the Species and Shape of men."
34. And Man was made of Life and Light into Soul and Mind, of Life the Soul, of Light the Mind.
35. And so all the Members of the Sensible World, continued unto the period of the end, bearing rule, and
36. Hear now the rest of that speech, thou so much desirest to hear.
37. When that Period was fulfilled, the bond of all things was loosed and untied by the Will of God; for all
living Creatures being Hermaphroditical, or Male and Female, were loosed and untied together with Man;
and so the Males were apart by themselves and the Females likewise.
38. And straightway God said to the Holy Word,. Increase in Increasing, and Multiply in Multitude all you
my Creatures and Workmanships. And let Him that is endued with Mind, know Himself to be Immortal; and
that the cause of Death is the Love of the Body, and let Him Learn all Things that are.
39. When he had thus said, Providence by Fate and Harmony, made the mixtures, and established the
Generations, and all things were multiplied according to their kind, and he that knew himself, came at length
to the Superstantial of every way substantial good.
40. But he that through the Error of Love, loved the Body, abideth wandering in darkness, sensible, suffering
the things of death.
41. Trismegistus. "But why do they that are ignorant sin so much, that they should therefore be deprived of
42. Pimander. "Thou seemest not to have understood what thou hast heard."
The Second Book. Called "Poemander."
and increaseth the fire upon him more and more. the Body itself is given up to alteration. and left to the Demon. The Second Book.The Corpus Hermetica 43. Trismegistus. mark. what then?" 59. and evil. they hate their Senses. and know himself well. knowing their Works and Operations. Trismegistus. "Tell me. and blessing him. and the form which it had. "Thou sayest very well. and murderous. 56. Trismegistus. "First of all. whereof Man is made. and envious and covetous. And forthwith they know all things. and profane. that are in death?" 46. if thou understoodest them. and lovingly they supplicate and propitiate the Father. Pimander. "Have not all Men a mind?" 54. Trismegistus. but being the Porter and Door−keeper. that he may obtain the greater punishment. being parts. "Because there goeth a sad and dismal darkness before its Body. If therefore thou learn and believe thyself to be of the Life and Light. most excellently taught me all things. and my presence is a help unto them." 9 . and the idle manners are permitted. Pimander. after the return is made. Pimander. to be finished and brought to perfection in them. go or pass into God!" 48. O Mind. "God and the Father is Light and Life." 50. 55." 49. in the resolution of the material Body. for I the Mind come unto men that are holy and good. and natural Love: And before they give up their Bodies to the death of them. Called "Poemander. "I am glad for thy sake. Pimander." 45." 52. pure and merciful. thou shalt again pass into Life. "But to the foolish. but I both understand and remember them. Trismegistus. "God saith. "Thou hast. they give him thanks. why are they worthy of death. and the Senses of the Body return into their Fountains. "Rather I that am the Mind itself. O my Mind. Pimander. and cut off the thoughtful desires of filthy works. as I desired. and wicked. say I: Because the Father of all things consists of Life and Light. I am far off giving place to the avenging Demon. of which moist Nature. and again made up into Operations. "But why or how doth he that understands himself. Trismegistus. being ordered and directed by filial Affection. becometh invisible. Trismegistus. Pimander. which happen or belong to the body." 53. how I shall go into Life. and that live piously and religiously. and sing hymns unto him. the Body consisteth in the sensible World. and always fighting in darkness for the Demon afflicts and tormenteth him continually. will not suffer the Operations or Works. of which Man is made. I will shut up the entrances of Evil. but tell me moreover. "And such a one never ceaseth. consider. "Take heed what thou sayest." 44. from whence death is derived. 57. which applying unto him the sharpness of fire. "But yet tell me more. Pimander." 58. of which darkness is the moist Nature." 51. having unfulfillable desires and unsatiable concupiscences. "Peradventure I seem so to thee. tormenteth such a man sensibly. Let the Man endued with a Mind. "That which the Word of God said. and armeth him the more to all wickedness. Hast thou understood this aright!" 47.
"Furthermore. be Partakers of Immortality. 68. 66. and themselves deliver themselves to the powers. 77. and to them that know to be deified. but that understanding all men. the machination or plotting of evils. Repent and Change your Minds. having Power to Partake of Immortality. and being made like to them with whom it converseth. and unsatiable Ambition. Men. thou become a guide. mocking and scorning. 76. and taught the Nature. and have been Darkened in Ignorance. may be saved by God!" 72. it heareth also the Powers that are above the eighth Nature. the idle deceit of Concupiscence. "And then being made naked of all the Operations of Harmony it cometh to the eighth Nature. singing praise to God in a certain voice that is peculiar to them. 61. you that have together Walked in Error. and to the Ignorance of God. O Men of the Off−spring of the Earth. the beauty and fairness of Piety and Knowledge. O ye People. 65. and the rest striveth upward by Harmony. that the kind of Humanity or Mankind. 63. 69. and with one accord." 10 . come willingly. and all they that are present rejoice. and Leave or Forsake Corruption. But I giving thanks. "And then in order they return unto the Father. whereto you are allured. he was mingled among the Powers. 78. having its proper power. The Second Book. and way−leader to them that are worthy. why sayest thou. born and made of the Earth. "To the sixth.The Corpus Hermetica 60. 70. And some of Them That Heard Me. 64. 71. "To the fourth. and then I said further. went away and delivered themselves up to the way of death. "To the second. Why. and invited by Brutish and Unreasonable Sleep. profane Boldness. Depart from that dark Light. Evil and ineffectual occasions of Riches. "This is the Good. and blessing the Father of all things. why have you delivered Yourselves over unto Death. "To the fifth. and headlong rashness of Confidence. And they that heard me. 74. rose up. And I began to Preach unto men. 73. "To the third. and becoming powers they are in God. "And to the seventh Zone. subtle Falsehood always lying in wait. "And Anger and Concupiscence go into the brutish or unreasonable Nature. and congratulate the coming of it. "And to the first Zone it giveth the power it had of increasing and diminishing. the desire of Rule. Called "Poemander. which have given Yourselves over to Drunkenness. When Pimander had thus said unto me. and Sleep. 75. of the Nature of the whole and having seen the greatest sight or spectacle. be Sober. 62. being enabled by him. and Cease your Surfeit. and one effectual deceit or craft. 79. 67. What resteth. and singeth praises to the Father with the things that are.
and go into the Life and Light. But I wrote in myself the bounty and beneficence of Pimander. For the sleep of the Body was the sober watchfulness of the mind. and when they had finished their thanksgiving. and a Heart stretched out unto Thee." 11 . and nourished them with Ambrosian Water of Immortality. I give praise and blessing unto God the Father. Thy Man would be Sanctified with Thee. 82. O Thou Unspeakable. the Lord of the Word. Pimander. and the shutting of my eyes the true Sight. Look Mercifully upon Me. which I received from my mind. 88. that by Thy Word hast established all Things. 89. and the Brightness of the same began wholly to go down. 92. Holy art Thou of Whom all Nature is the Image. casting themselves down before my feet. 98. became a guide of mankind. And I sowed in them the words of Wisdom. or Those that are His. and being filled with what I most desired. Holy is God Whose Will is Performed and Accomplished by His Own Powers. and by what means they may be saved. 85. Holy art Thou Whom Nature hath not Formed. 83. and Bear Witness. But others. and is Known of His Own. 87. 90. 81. Holy art Thou. everyone returned to his own lodging. but I causing them to rise up. Who art Better than all Praise. Holy art Thou that art Stronger than all Power. to be Praised with Silence! 97. and whole strength. the blossoms and fruits of good things. 84. Therefore I Believe Thee. 95. and my silence great with child and full of good. besought me that they might be taught. that Determineth to be Known. I was exceeding glad. Accept these Reasonable Sacrifices from a Pure Soul. 91. For which cause. Blessed art Thou. O Father. and Enable Me. 86.are in Ignorance. and Enlighten with this Grace. 93. Holy art Thou. Holy is God the Father of All Things. the Brothers of my Kind. those that . and the pronouncing of my words. And thus came to pass or happened unto me. I commanded them to give thanks to God. 98. but Thy Sons. Holy art Thou. 94. teaching them the reasons how. as Thou hast given Him all Power.The Corpus Hermetica 80. with my Soul. 96. The Second Book. Holy is God. Called "Poemander. I beseech Thee. that art Greater than all Excellency. that is. And when it was Evening. Unutterable. whereby I became inspired by God with the Truth. that I may never Err from the Knowledge of Thee.
and the Stars were numbered. and all Handicrafts. with all their Signs. God therefore. and a subtle Spirit intelligible in Power. and there went out the Holy Light. And every God by his internal power. O Tat." 1. and the Father. is Nature also established. carried about in a circular. Divine Works. 10. and Matter. And when all things were interminated and unmade up. the beginning of things that are. for in that which is Divine. 3. And every generation of living flesh. and the Mind. and the Operations of Nature. 7. an infinite darkness in the Abyss or bottomless Depth. have the same Nature.The Corpus Hermetica The Third Book. As also the Generations of men to the knowledge of the Divine Works. 2. and to find out every cunning workmanship of good things. leaving them to be read by the darkness of times. And the Sphere was all lined with Air. and of the Nature of a Circle. all things being Terminated or Divided by Fire. and every fruitful Seed. and Nature. and Operation. and such as fly. and creeping things. and a multitude of men. and multiplied in multitude. and which had sowed in themselves the Seeds of Regeneration. God and that which is Divine. and the Dominion of all things under Heaven and the knowledge of good things. and the Elements were coagulated from the Sand out of the moist Substance. 8. So it beginneth to live in them. And the heavy things were founded upon the moist sand. and such as live in the Water. and Water. though they be lost. Yesterday's Speech. with the Gods in them. and the End and Renovation. Seed. and the Flowers of all Greens. 9." 1. must of necessity be renewed by the renovation of the Gods. and to be resolved into that which shall be great Monuments. for it is a Divine thing. or rather also the same Act and Operation. the light things were divided on high. And all the Gods distinguished the Nature full of Seeds. 11. and the Heaven was seen in Seven Circles. The glory of all things. and Remembrances of the cunning Works done upon Earth. 6. and the knowledge of the Divine Power. to the beholding of Heaven. that every world temperature should be renewed by nature. and for Signs of good things. and a lively or working Testimony of Nature. For there were in the Chaos. Called "The Holy Sermon. 2. did that which was commanded him. 5. by the wonderful working of the Gods in the Circles. and the Divine Nature. The Fourth Book. because it is an Epitome of those general speeches that were spoken to him. and being sustained or hung up by the Spirit they were so carried. I dedicated to thee. and to be increased in increasing. motion by the Spirit of God. And every Soul in flesh. and the Good." 12 . The Third Book. the Gods. God. and Grass. and there were made four footed things. or Working and Necessity. and to be wise according to the Operation of the course of the circular Gods. And the Gods were seen in their Ideas of the Stars. O Asclepius. Called "The Key. 4. moving in number. this day's it is fit to dedicate to Tat. Called "The Holy Sermon. of Fruit.
it is the property of Good to be known: This is the Good. 4. and his Essence. and so much increaseth the light of the eye. 11. but action or operation is of another thing. For what is God. either to be. but in him that taketh nothing. that gazeth upon it. as we have taught in other things. and the Sun. I would we also. 5. and of Life. as also of quantity and quality. Divine and Human. every one of which. nor hear any other thing.The Corpus Hermetica 3. is not for all that equally the cause of Good. is his Will. this is the Good. who hath a will both to sow and nourish that which is good by the Son. Tat. and full of immortality. this is the Father. whereunto no other thing is present or approacheth. For his Operation or Act. and the rest of all the Senses. Things Divine and Human. For it is more swift and sharp to pierce. when we have nothing at all to say of it. could do so. This is God. But God is the Father. is a Divine Silence. For Good is always active or busy in making. but the Being of all things that yet are not. 12. 16. O Tat. to living Creatures: And if this be so. 7. For the knowledge of it. but for the present we are less intent to the Vision. of those things that are! 6. and about things unmoveable. with a sight both good and fair. which thing Celius and Saturn our Progenitors obtained unto. and the existence itself. himself will have so to be. and cannot yet open the eyes of our minds to behold the incorruptible. Thou hast filled us. Trismegistus. and another about things unchangeable. and yet willeth all things to be. and this cannot he in any other. in being all things. and the eye of my mind is almost become more holy by the sight or spectacle. which is also a Father by Participation. nor in sum. for he that maketh is defective in much time. O Father. for the Sight of Good is not like the Beam of the Sun. For neither can he that understands that understand anything else. O Tat. in which sometimes he maketh not. and innocent or harmless withal. and the Good. to Will all Things to be. for I will not say. for he both will be this. O Son. for sometimes he maketh those things that have quantity and quality and sometimes the contrary. see any thing else. But the Father is the cause of his Children. without which it is not possible. or to be begotten or made. 8. for it enlighteneth. and yet all this for himself(as is true) in him that can see it. into this most fair and beauteous Vision . 10. and incomprehensible Beauty of that Good: But then shall we see it. and sight do many times fall asleep from the Body. move the Body." 13 . he is altogether constrained by the Will of the Good. 14. For the World. O Father. which being of a fiery shining brightness. I Wonder not at It. maketh the eye blind by his excessive Light. and the Good. 17. and they that are capable and can draw any store of this spectacle. or elsewhere. which must here also be understood. nor he that sees that. For there is one name or appellation of Nature and Increase which concerneth things changeable. The Third Book. and is it. and the Father. 13. Trismegistus. that is to say. Tat. I would have could. as any man is able to receive the influence of this Intelligible clearness. Called "The Holy Sermon. 9. 15. making them. For all things else are for this. rather the contrary.
24. There are differences. Tat. How dost thou mean deifying. He that neither speaks. as it were. and severally divided? Of these Souls there are many changes. 19. and evil ones. one of them that wander. if it continue evil. but Knowledge is the end of Sense. some into a more fortunate estate. are changed into those of watery things and those of things living in the water. it serveth strange Bodies. if it Contemplate the Beauty of the Good. is neither spoken nor heard. For it is Possible for the Soul. of every Soul. Tat. that lay hold of immortality. And so they go on into the Sphere or Region of the fixed Gods. nor is partaker of the good. And this is the most perfect glory of the Soul. nor that which is good. it returneth into creeping things. Trismegistus. the virtue of the Soul is Knowledge. 28. Hast thou not heard in the general Speeches. Tat. are changed into Demons. that heareth two speeches or hearings. 31. But who is such a one. and Airy ones are changed into men. but ruled. But Knowledge differs much from Sense. O Father! 30. But the Soul entering into the Body of a Man. are all those Souls. and round about the whole Mind it enlighteneth all the Soul . Trismegistus. But being drawn back the same way. Called "The Holy Sermon. and not ruling. O Son. On the contrary. 25. and another of them that are fixed. rusheth and dasheth against the bodily Passions. and changeth it wholly into the Essence of God. O Son. Trismegistus. and unhappy as it is. 20. and the Father. for there are two choirs or companies of Gods. because they cannot be without them. For God. This being so in all things that are. Father! 21. are the Senses. carrying the Body as a burthen.The Corpus Hermetica 18. 33. 27. not knowing itself. shall neither taste of immortality. and loosing it from the Bodily Senses and Motions. for they which are of creeping things." 14 . which in all the world are tossed up and down. that from one Soul of the Universe. nor hears many things. But how dost thou again divide the changes? 23. neither the Nature of them. to those of things living upon the Land. but is blinded. for Sense is of things that surmount it. 26. The Third Book. to be Deified while yet it Lodgeth in the Body of Man. and human Souls. for he. and already Divine. For shining steadfastly upon. 32. O Son. for he that knows is both good and religious. 22. for the Soul that knows nothing of the things that are. And this is the mischief of the Soul. 29. and some quite contrary. and Good. And this is the condemnation of an evil Soul. And the wickedness of a Soul is ignorance. fighteth in the shadow. it draweth it from the Body.
Therefore both intelligible and material things go both of them into bodies. But man is evil. for. The Mind is the head. and− the beginning depends of that which is one and alone. and Man the second living wight after the World. Because the World Is a Sphere. And the World is the first. The Mind is in Reason. and is ever in generation. as beneath the feet there is nothing intellectual. the veins and arteries emptied. nay. and continually makes. 40. 50. not knowing that first the Spirit must return into the Soul. but flatly evil. 45. Wherefore some also have thought the Soul to be blood. being deceived in Nature. and made. is immortal. 38. 44. both moveth the living Creature. but the intellectual stability moves the material motion after this manner. that it may again be a beginning. and is not moved. all Things must Consist. 41. 48. as the Mind useth the Body. and then the living thing dieth: And this is the death of the Body. and as in the Soul of a made Body. but that which is one. And it was once made and is always. he is not only not good. 36. the Spirit in the Body. The whole universe is material. And the beginning is moved. hath its Soul full of the Body. Knowledge is the gift of God . that is like a head." 15 . Called "The Holy Sermon. But the Soul of Man is carried in this manner. 43. And it is impossible it should be otherwise. 35. For it is moveable. and yet it is not good. and therefore consisteth of material and intellectual. but those that are further from that Membrane. and every material motion is generation. For the World is not good as it is moveable. 47. and it is moved spherically. the Soul in the Spirit. both as he is moveable. Tat. 46.The Corpus Hermetica 34. Whatsoever therefore is joined or united to the Membrane or Film of this head. 49. that is a Head. and blood. and needy or wanting somewhat else. standeth and abideth. as being mortal. who therefore is this material God? 37. Reason in the Soul. and above the head there is nothing material. and after a certain manner beareth it. and the second of the things that are. and Contrariety. The fair and beautiful world. wherein the Soul is. for all Knowledge is unbodily but useth the Mind as an Instrument. 42. have the Body full of Soul. nor evil as it is immortal. for it is material and easily passible. The whole is a living wight. That is Setting One against Another. Trismegistus. 39. The Spirit being diffused and going through the veins. or generates things that have quantity and quality. All things depend of one beginning. but the first of things that are mortal and therefore hath whatsoever benefit of the Soul all the others have: And yet for all this. and as he is mortal. and then the blood is congealed. and arteries. of contraposition. The Third Book. it is the first of all passible things.
having striven the strife of Piety. 62. 52. and therefore that it might suffer so great virtue the Mind compacted as it were. and the Good. Why dost thou say so. but the Mind being made pure. and the Soul from the Spirit? When even now thou saidst the Soul was the Clothing or Apparel of the Mind. leaving the Soul to judgment. but is very small. which is not yet grown. and to the punishment it hath deserved. but of necessity Good. Consider. O Father. and the World is the Son of God. The like also happeneth to them that go out of the Body: for when the Soul runs back into itself the Spirit is contracted into the blood and the Soul into the Spirit. 58. And the Soul being also in some sort Divine. it sees itself beautiful. God the Father. he that hears must co−understand and conspire in thought with him that speaks. after it is departed from the Body. to the making of Earthly things only. 55. as it is used by man. For God is not ignorant of R/Ian. and more swift than all the Elements. to withstand the flame of fire. and Forgetfulness is Evilness. 63. and he that is the Workman of all. that the Mind is separated from the Soul. for it is all burned of a small spark. the World and Man: God hath the World. but knows him perfectly. neither is the Earthly Body able to bear such immortality. This only is healthful to man. The disposition of these Clothings or Covers. he must have his hearing swifter and sharper than the voice of the speaker. yea. the Soul of a Child. 53. and partakes no more of the Fair and the Good. And such a Soul. and Man as it were the Offspring of the World. how then if it look upon itself. O Father. Tat. as not having been yet spotted with the Passions of the Body. and yet not everyone. presently it puts on its Fiery Coat. for it is impossible. the Knowledge of God: this is the return of Olympus. but as it were depending yet upon the Soul of the World. 60. Tat. taking a fiery Body rangeth abroad in every place. O Son. 59. But when the Body is grown and distracteth. when as yet it hath received no dissolution of its Body. and will be known by him. becomes either Mind or The Third Book. 54. and the Body of the Soul. and being Divine by Nature. for the Mind that is upon Earth. 61. and the Spirit governeth the living thing.The Corpus Hermetica 51. Trismegistus." 16 . Trismegistus. cannot do the business of men. void. O Son. hath the fire for its Body. and not sometimes good. For the Earth cannot suffer fire. by this only the Soul is made good. as a Covering or Clothing. For the Mind which is the Workman of all useth the fire as his instrument in his Workmanship. nor that which is otherwise the affairs of God. is Angelical and Divine. Called "The Holy Sermon. that the mind should establish or rest itself. is done in an Earthly Body. useth it to the making of all things. the Soul it engenders Forgetfulness. which it could not do having to dwell in an Earthly Body. but that which is pious and religious. as a Wall or defence. and took to itself the passible Body of the Soul. or naked of fire. There are therefore these three. When therefore the Mind is separated. But the Soul of Man. and free from these clothings. 64. therefore is the water poured round about the Earth. 57. in an Earthly Body. and sometimes evil. 56. and departeth from the earthly Body. naked. useth the Spirit as her Minister and Servant. and the World hath Man. and of itself. But the Mind being the most sharp or swift of all the Divine Cogitations. What meanest thou.
to preserve a Human Soul from so great a contumely and reproach. we must give thanks. and the beams of God are operations. How then is the Soul of Man punished. and pray. Therefore. and other things by which men are injured 73. and speaking well of all men. 65. and the beams of the World are Natures. 77. but God of all: For he is the best of all. punished of itself. I am Consumed. roaring and crying out. neither is it lawful for a Man's Soul to fall into the Body of an unreasonable living thing: for it is the Law or Decree of God." 17 . and the beams of Man are Arts and Sciences. 70. And such a Soul is never satisfied with singing praise to God. But God is above all. and Contumelies. These are the voices of a punished and tormented Soul. and to injure no Man. Therefore is the World subject unto God. when it is ordered or appointed to get a fiery Body for the services of God. 80. 74. Men of brute Beasts. and not as many. and thou. Hermes. always doing good in imitation of her Father. and divers Violences. I am Burned. leads it into the Light of Knowledge. O Son. 67. for the Soul punished after this manner. and man by Arts and Sciences. Or dost thou not see how many evils the wicked Soul suffereth. turns itself to Murders. of the Evils that compass and lay−hold upon me. And the strife of Piety is to know God. and upon man by the natural beams of the World. Gods of Men. and all things are less than he. 76. wherewith the wicked Soul being scourged. and Blasphemies. for what Fire hath so great a flame as it? Or what biting Beast doth so tear the Body as it doth the Soul. the Mind entering. and what is its greatest torment. The Third Book. But into a pious Soul. and about all. or Do. thinkest that the Soul going out of the Body grows brutish or enters into a Beast: which is a very great Error. For the Mind. 69. 71. Miserable that I am. with those of Beasts. O my Son.The Corpus Hermetica God. but Natures work by the Elements. For no other Body is capable of a Human Soul. coming down into the wicked Soul. But an impious Soul abideth in its own essence. and those of men. but into the worse it is impossible. 75. I am Devoured. I know not what to Say. that we may obtain a good mind. 68. The Soul therefore may be altered or changed into the better. I neither See nor Hear anything. torments it with the whips of Sins. and those of Gods. 78. and seeking an earthly and human Body to enter into. 66. 81. Tat. and this way it becomes Mind. Called "The Holy Sermon. Impiety. And Operations do act by the World. and both in words and deeds. But there is a communion of Souls. Man unto the World and unreasonable things to Man. O Father. communicate with those of men. 79. O Son. 72. And the better always take of the worse. Unhappy Wretch.
one to the other. than which nothing is more Divine. and learneth all other things exactly. Rather. 83. nor say any thing. may be most manifest unto thee. Trismegistus. and That the Heavenly God is an Immortal Man. And this is the Government of the whole. and leave the limits of Heaven. and not of that Minister of which we said before. But do thou contemplate in thy Mind. if we shall be bold to speak the truth. and by it pressed down. For none of the things in Heaven will come down upon Earth. so great is the power of the Mind. "That God is not Manifest and yet most Manifest. That an Earthly Man is a Mortal God. And such a Soul. And wherefore Father? 85. and nothing more uniting. Wherefore we must be bold to say. And he knoweth what things are on high. hath no mind. 86. 2. and piercing or coming down by the One Mind. or good Demon. The Fifth Book. Tat. For man is a Divine living thing and is not to be compared to any brute Beast that lives upon Earth. 91. for of that it is we now speak. how that which to many seems hidden and unmanifest. And that which is the greatest of all. blessed Soul that is fullest of it! and unhappy Soul that is empty of it! 84. O Son. This is the Bonus Genius. and what below. depending upon the Nature of the One. and yet is above: So great is the greatness of his Nature. for many times the Mind flies away from the Soul. 93. but leaves such a one fastened to the Body. 90. O Tat. Know Son. and measures it. he leaveth not the Earth. 18 . This Discourse I will also make to thee. 87. wherefore neither must such a one be called a Man. 89. That he was sent from the Judgment. but they and all things else. or at least they are equal in power. The Communion of Gods to Men. and in that hour the Soul neither seeth nor heareth. that every Soul hath the Good Mind. 88. the World and Man. but is like an unreasonable thing. but a man ascends up into Heaven. For the Soul without the Mind. of that which is One. Wherefore.The Corpus Hermetica 82. but to them that are above in Heaven. is above them. that thou mayest not be ignorant of the more excellent Name of God. that are called Gods." 1. or nothing is more One. and more efficacious or operative. But neither brooketh it an idle or lazy Soul. The Fifth Book. he that is a man indeed. 92. and of Men to God. 94. by these two are all things governed. can neither do.
4. 9. O Tat. is generated or made.The Corpus Hermetica 3. Every one of these Stars that are in Heaven. consider and understand the Sun. is content to suffer infinite lesser stars to walk and move above himself. and that he would shine one of his beams upon thee In thy understanding. for it was made manifest. 10. 5. 9. and appear unto thee by the eyes? 13. but that which is not manifest is ever. for whatsoever is apparent. is also unapparent and unmanifest. O Tat. who is it that hath prescribed unto every one. or number. be not known or apparent unto thee. This Bear that turns round about its own self. Himself is not made. 11. as being itself not manifest or apparent. 19. Who is he that keepeth order? for all order is circumscribed or terminated in number and place. appeareth through the whole world. or an equal course. Thou mayest see the intelligence. do not make the like. or in appearance he maketh them appear. For the Lord. yet in fantasy he fantasieth all things. and carries round the whole World with her. and making other things manifest. and take it in thy hands. Thou therefore. But if that which is in thee. 20. consider the order of the Stars. 12. that thou mayest knowest and understand so great a God. he appeareth in all and by all. For it is impossible. my Son. Who hath set the Bounds to the Sea? who hath established the Earth? for there is some body. and contemplate the Image of God. how shall he in thee be seen. For it needeth not to be manifested. 18. 15. should be observed without a Maker. for it is always. but especially he is manifested to or in those things wherein himself listeth. 19 . For only the Understanding sees that which is not manifest or apparent. 14. 7. But making all things appear. and to the Alone and to the One from whom is one to be merciful to thee. that is not made nor generated. for appearance is only of those things that are generated or made. that either place. 8. The Fifth Book. as to a King and potentate. The Sun is the greatest of the Gods in heaven. pray first to the Lord and Father. consider the course of the Moon. to whom all the heavenly Gods give place. whom doth he fear the while. But if thou wilt see him. For no order can be made by disorder or disproportion. if it were apparent. the manner and the greatness of their course! 17. and yet he being such a one. for appearance is nothing but generation. And he maketh all other things manifest. void of envy. For it were not all. O Tat. O Son. it will appear to the eyes of thy Mind. But he is that One. and if thou canst. or measure. that is the Maker and Lord of these things. who possessed and made such an Instrument. O Son? 16. greater than the Earth or the Sea. being unmanifest as being always. he is not made manifest.
and all done in measure. who made the heart like a Pyramis? who made the Liver broad! who made the Lights spungy. And as without a Maker. 25. he hath hid in himself. Never. and all exceedingly beautiful. For he alone is all things. Who hath made all these things! what Mother! what Father! save only God that is not manifest! that made all things by his own Will. and in every part of the whole that is. which is not He. and in the deep. for so he is alone. and always be making all things in Heaven. this is he that is most manifest. how Man is made and framed in the Womb. and this is his Work to be the Father. and full of holes! who made the belly large and capacious? who set to outward view the more honourable parts and hid the filthy ones. and the things that are not. at one instant. 22. to see all these. 34. O great Ignorance. it is impossible that anything should be made. by which it goeth round about all these. that which is unmovable moved. it is his Essence to be pregnant.The Corpus Hermetica 21. The Fifth Book. And if thou wilt see and behold this Workman. and yet all differing. 24. 31. and to fly into the Air. and how many Works in one Superscription. 23. to have wings. rather it is the best Name of all the Names of God. canst thou deprive the Workmanship of the Workman. between Heaven and Earth. and was this Workmanship made without a Workman? O great Blindness. in the Deep. 29. And for this cause He hath all Names. 28. Consider. who circumscribed and marked out his eyes? who bored his nostrils and ears? who opened his mouth? who stretched out and tied together his sinews! who channelled the veins? who hardened and made strong the bones! who clothed the flesh with skin? who divided the fingers and the joints! who flatted and made broad the soles of the feet! who digged the pores! who stretched out the spleen. he hath made manifest. so it is that he should not always be. 32. I would it were possible for thee. because He is the Father of all. And if thou wilt force me to say anything more boldly. in the whole World. even by mortal things that are upon Earth. this is he that hath no body. what a happy sight it were. and this is he that hath many bodies. 30.: And no man says that a statue or an image is made without a Carver or a Painter. this is he that is secret. O my Son. to see the stability of the Earth. O Son Tat. This is God that is better than any name. 26. the fluidness of the Sea. For the things that are. 20 . O Son. See how many Arts in one Matter. rather there is nothing of any body. the sharpness or swiftness of the Fire. in the Air. and learn who it was that wrought and fashioned the beautiful and Divine shape of Man. For there is nothing in the whole World. the motion of the Stars. in the Earth. 27. to call him the Father of all. 33. because He is the One Father. and that which is hidden appear and be manifest. or that is not. and to make them. and being taken up in the midst. or great with all things. and therefore He hath no Name. the largeness of the Air. the courses of the Rivers. and the speediness of the Heaven. O Son. this is he that is to be seen by the Mind . O great Impiety. and examine diligently the skill and cunning of the Workman. this is he that is visible to the eye. that is not himself both the things that are and the things that are not.
And if it be so. thou art what I say. 39. and firm Operation. for thou hast all things and there is nothing that thou hast not. most full. or for those things thou hast hidden? 41. 44. thou art what I do. Wherefore shall I praise thee as being of myself. 47. 4. that he should desire to have it. or give thanks for thee. When shall I praise thee. Thou Art Thou. O Asciepius. Good. The Good that Worketh. all things from thee. 3. O Father. or rather being another's? 42. or having anything of mine own. is in nothing but in God alone. 2. Called "That in God alone is Good. One thing is the Beginning of all things. nor can anything be taken from him. For what shall I praise thee? for what thou hast made." 1. but nothing is void or empty of him. nor anything else of all things that are. for it is neither possible to comprehend thy hour. and takest nothing. Thou Art All Things. 49. when I praise thee? upward? downward? outward? inward? 37. thou givest all things. or to thee. nor place. 48. of the Soul the Mind. I mean that which is altogether and always Good. 46. Called "That in God alone is Good. and there is Nothing Else Thou art not. the most subtle and slender part is Air. The Father that Maketh and Frameth. for he wanteth nothing. Which way shall I look. and when I name the Good. of the Mind God. The Sixth Book. 43. And this Essence hath about or in himself a Stable. 38. for sorrow is a part of evilness. But all things are in thee. the loss whereof may grieve him. or rather God himself is the Good always. The Mind that Understandeth. nor thy time? 40.The Corpus Hermetica 35. The Good that doth All Things." 21 . and all that is not Made. All that is Made. For thou art what I am. Of the Matter. then must he be an Essence or Substance void of all motion and generation. of the Air the Soul. 36. but God alone. The Sixth Book. wanting nothing. For about thee there is no manner. 5. and giving abundantly. or for what thou hast not made! fur those things thou hast manifested. 45. This is present to none. for it giveth all things. Who therefore can bless thee.
there is no Passion. that he should be opposed by it. put this assurance in my mind. for a material Body receiveth (or Comprehendeth). for that which is not very evil. For as in this. Called "That in God alone is Good. After this manner is the World good. and as well in the particulars as in this living Creature the greater and mightiest of all. 20. Nothing is stronger than he.The Corpus Hermetica 6. is not as being on every side encompassed and coarcted with evilness. 14. 13. it doth not still abide Good. and where Passion is there is not the Good. and where it is night. but in all other things not good. 21. and not abiding Good it becomes Evil. it is not day. that he should be in love with it. and foolish opinions. It is impossible therefore. the thing itself is not. for here the Good groweth Evil. with nothing wiser to be envious at. 12. In Man also the Good is ordered (or Taketh Denomination) in comparison of that which is evil. it is not night. as well in the small as the great . what remains. and labours. 7. is the least particle. or rather God is the Good. and that which is here called Good. for it is impossible. Generation itself being a Passion . 11. 15. And I give thanks unto God. Error is here the absence of the Good. being such an Essence. and deceits. 9. nothing unheard of to be angry. Asclepius. 17. are in the Essence more pure. And none of these being in his Essence. but only the Good? 8. For it is passible. is here good. as it maketh all things. that it is impossible it should be in the World. For in all other things. and in the part of making or doing it is Good. or Good of God. is here believed to be the greatest good. nor nothing equal to him. more sincere. but God is the fulness of Good. 10. so also of that which is Good. there is nothing in men (or among Men) but the name of Good. that in Generation should be the Good. Yet as the Participation of all things is in the Matter bound. but only in that which is not generated or made. and the ring−leader of all evils. and desires. that concerning the knowledge of Good. and griefs. O Asclepius. For the World is the fulness of evilness . every one of the forenamed things. and peradventure they are also the Essence of it. Wherefore it is impossible. Therefore in God alone is the Good. For all things that are made or generated are full of Passion." 22 . and wrath. where the Good is. especially that supreme mischief the pleasures of the Belly. there is none of the evils. 18. where it is day. and the Maker of passible things. And in that which is the worst of all. so in none of the other things shall the Good be found. 19. Therefore. and movable. The Sixth Book. 16. are all those other things. or proportion of evil. For the eminencies of all appearing Beauty. that the Good should be here pure from Evil. and growing Evil.
Now then fulfill my defects. and have vindicated the understanding that is in me. Hermes. and therefore they strive by all possible means. 30. 6. For that Beauty is above comparison. and that Good is inimitable. if he have an Essence. never seeing so much as in a dream. 28. O Asclepius. 2. O Son. Wherefore. or they are enamoured of God. and most enlightened by God. of what Substance. and cannot live without them. they that are ignorant. either by word of mouth or secretly. 31. for these are incommunicable to any other living Creatures because they are inseparable from God. 24. having a great desire. 25. so understand the Fair and the Good. and go not in the way of Piety. for I know not. Who soweth it. thou speakest enigmatically. and as thou saidst instruct me of Regeneration. 3. His Secret Sermon in the Mount Of Regeneration. That no man can be saved before Regeneration. for this is the hardest thing of all. when I would estrange myself from the World: whereupon I made myself ready. which we can neither love nor hate. and the Good. For we must be bold to say. Tat. O Father . and familiar unto him alone. this Wisdom is to be understood in silence. especially the Essence of the Fair and the Good. discoursing of the Divinity. In the general Speeches. The Seventh Book.The Corpus Hermetica 22. proper. And when I did humbly entreat thee. and the Profession of Silence. 23 To Hi . that they may not only have it. and didst not clearly reveal thyself. and enlightening. And as the eye cannot see God. O Son. and are afraid to be deprived of it. 23. Asclepius. and the Seed is the true Good. To His Son Tat. 27. for there is one way that leads to the same thing. or what Womb or what Seed a Man is thus born. 29. thou seekest or askest also of the Fair. are Idols. O Father. and as it were shadows. but those things that are not subject to the eye. most lovely. are the Good and Fair things of men. If thou seek concerning God. for I am utterly ignorant and doubtful. that is Piety with Knowledge. whereof either God is enamoured. to learn this Argument of Regeneration . at the going up the Mountain after thou hadst discoursed unto me. are ever. For these are the parts of God that partake the Nature of the whole. I. dare call Man Fair and Good. that we have need of them. that the Essence of God. is that which is fair or beautiful. 5. For all things that are subject to the eye. saying. what Good is. The Will of God. but being enfolded and wrapped upon all evil. 26. If thou canst understand God. As therefore thou understandest God. but no good is comprehended in this World. as God himself. Tat. Hermes. I am ignorant only of this thou toldst me thou wouldst impart it unto me. 4. both use it unsatiably. because among all the rest. so neither the Fair. and believing that the evil is the Good. inseparable. His Secret Sermon in the Mount Of Regeneration. and the Good which is most shining. they by that means. O Trismegistus. The Seventh Book. thou shalt understand the Fair. from the deceit of the World. and the Profession of Silence. Such. but also increase it.
God made the universe. O Trismegistus? 23. Son. 8. one Man by the Will of God. Father. O Father. unbodily. bright. Wilt thou prove a stranger. or far fetched. Hermes. 11. thou hast put me to silence for ever and all my former thoughts have quite left and forsaken me. and shape of all things here below. 12. for I have both the touch and the measure of it. and turned by this time into increase. 10. 22. nor understand what I am now. brought to remembrance. Trismegistus. and am riot now what I was before. or pardon me. That. discourse unto me the manner of Regeneration. and nothing but falsehood in them all. 13. O Son. Thou hast driven me. and therefore I will directly contradict them. Do not envy me.The Corpus Hermetica 7. with thine eyes. 17. Tat. O Father. Hermes. indeed. thou canst not see. into no small fury and distraction of mind. Tat. for which the first compound form was neglected by me. that I see in myself an unfeigned sight or spectacle. Son. Father. Hermes. Now. I am clean deprived of the Essence that understandeth in me. like them that dream in their sleep. but was begotten in Mind. not coloured. Thou seest. as being falsehood. things of this kind are not taught. 14. The Son of God will be another. and dost not speak as a Father to his Son. Tat. not figured. to thy Father's kind. and the Profession of Silence. 24 To Hi . Tat. not changed. and impossible. 18. The Seventh Book. and I am gone out of myself into an immortal body. I am thy Natural Son. but are by God. 21. O Son. O Son. Now I am mad. that thou also wert gone out of thyself. with the Body. unalterable. when he pleaseth. Hermes. Father. This thing is not taught. and bodily sight. Thou tellest me a Riddle. 9. with these thoughts thou hast quite dulled all my senses. what therefore is true. that which is naked. 24. Tat. comprehensible only of itself. nor is it to be seen in this formed Element. 16. O my Son? I have nothing to say more than this. Tat. which is not troubled. His Secret Sermon in the Mount Of Regeneration. for I see the greatness. Hermes. and diminution. The child of God. for I do not now see my self. who is the Author and Maker of Regeneration ? 20. Hermes. yet am I now estranged from them. What shall I say. Thou speakest of things strained. for when I thought me to have been made a wise man by thee. Then tell me this. 15. and that I am now separated from it . And what manner of Man is he that is thus born? for in this point. 19. And since this mortal Form is daily changed. but though thou look never so steadfastly upon me. made by the mercy of God. nor bounded. that in everything consisteth of all powers. I would. Father.
which is in God. 37. O Son. for how at her coming hath she put away Intemperance. 42. that hath obtained mercy of God. Father. and that which bloweth or is subject to blast as Air. Father ? 29. 25 To Hi . and herein consists. Yet is it so. being purged by the powers of God. the power of Temperance. Now I call the fourth. One Torment. some which through the prison of the body. hold thy peace. when Injustice is away. a fifth. how can he sensibly understand that which is neither hard. 40. I call unto Joy. and praise God in silence. Then am I. a twelfth. Tat. Let us take her unto ourselves. 32. 31. or be wanting unto us. Fraud or Guile. and it shall be done. a sixth. 39. Tat. Covetousness. For the rest. God forbid. nor moist. most willingly. Envy. do force the inwardly placed Man to suffer sensibly 33. Hermes. 27. The knowledge of Joy is come unto us. a tenth. quiet (or make idle) the Senses of the Body. my Son. This. and when that comes. He that Looketh Only upon that which is carried upward as Fire. nor perspicuous. Deceit. from henceforward. a power whose Virtue is most sweet. 26. seeing it is only understood in power and operation. 35. utterly unable to do it. 30. a seventh. the mercy of God will not cease. as I say. not a few. Son. Intemperance. to the Knowledge of the Truth. Maliciousness. Hermes. Sorrow. I do not know them. and under these many more. Tat. and the Profession of Silence. purging thyself from unreasonable brutish torments of matter. but many and fearful ones. how without labour. Rashness. and by that means. 41. O Son. that which is carried downward as Earth. The Seventh Book. Injustice. an eighth. she hath chased away injustice and we are justified. And they do not suddenly. Hermes. which is against Covetousness. is the stable and firm foundation of Justice. and those. and when she cometh. Son. and when that came all Ignorance was cast out. both the manner and the reason of Regeneration. For the revelation of God is come to us. O Father. They are in number twelve. is Ignorance. Hermes. O Son. For see. a ninth. or easily depart from him. O Son. I call Communion. but I beseech and pray to the Mind which alone can understand the Generation. an eleventh.The Corpus Hermetica 25. The sixth Virtue which comes into us. nor tangible. a second. a fourth Concupiscence. And when that (Covetousness) is gone. O Son. 34. I call Truth . 28. Yes. that which is moist as Water. 36. Error and Deceit vanisheth. Have I any revengers or tormentors in myself. Wrath. the power which is over Concupiscence. Continence. Sorrow shall fly away to them that are capable of it. Therefore rejoice. His Secret Sermon in the Mount Of Regeneration. 38. be but Willing. a third. rather draw or pull him unto thee (or Study to Know Him) and he will come.
58. and then it driveth away the twelve. subject to the three dimensions. I am in Heaven. the Idea of one. and the number of Ten hath Unity. Tat. 51. but this not. O Son. he leaving all bodily sense. do they make their departure. See. not by the sight of mine eyes. 54. everywhere. that is to say. 44. This Tabernacle. I am in living Creatures. for that is subject to Dissolution. as I am. where the number of Unity is born of the Spirit. Trismegistus? 49. and tumultuarily. and myself in the Mind. I now see the Universe. but being overcome. and we have seen it in the Generation itself. but this immortal. Tat. that we should not any longer fix our imagination upon this Body. Rashness is inseparable from Anger) and they are also indeterminate: Therefore with good Reason. Tell me. Tat. for Truth is accompanied with the Good. yet are they united in practice (as for example. thou heardst from the Powers when I was in the Octonary. in the Womb. Yet tell me further. O Son. and that is mortal. O Son. the Intellectual Generation is perfected. How are the torments of Darkness. in the Earth. being in number Twelve. for upon the coming of these Ten. 53. 52. which thou saidst. Son. How fain would I. and the eye of thy mind grow wicked. O Son. in the Water. This is Regeneration. Envy is gone from us. O Father. driven away and expelled by the Ten powers. What is the manner of it. 57. For the number of Ten. for so thou shalt sin. Tat. 46. His Secret Sermon in the Mount Of Regeneration. being driven away by the Ten powers. Hermes. and the Profession of Silence. and rejoiceth. is the Begetter of Souls. but all formed Nature admit of divers Conjugations to the deceiving of Man. The Seventh Book. O Son. That we may not at all calumniate the Universe. knoweth himself to consist of divine things. but by the Intellectual Operation. O Father. together also with Life and Light. for by this means. By the dead. 55. this one thing. The sensible Body of Nature is far from the Essential Generation. I conceive and understand. And there Life and Light are united. Thou hast understood. Therefore according to Reason. in the Plants. This Body that consists of Powers shall it ever admit of any Dissolution? 56. 47. Unity bath the number of Ten. being made by God stable and immutable. 45. and speak not things impossible. which is by the Powers. consists of the Zodiacal Circle. Hermes. And there came no more any torment of Darkness. 50. Dost thou not know that thou art born a God and the Son of the One. Good words. hear that praise given by a Hymn. 48. 26 To Hi . And though they be different in themselves. how the Good is fulfilled by the access of Truth. according to this Speech which we have now commented.The Corpus Hermetica 43. Hermes. O Father. and this consisting of twelve numbers. Whosoever therefore hath of Mercy obtained this Generation which is according to God. in the Air. the manner of Regeneration. O Father. they are all fled away suddenly.
The powers that are in me cry these things. by the Water. unto you comes this praise and thanksgiving. 67. that fixed the Earth. 69. Be opened you Heavens. 75. I would hear thee. for thou art purified. thy Man crieth these things unto thee through by the Fire. So then. O Earth. His Secret Sermon in the Mount Of Regeneration. the power of my operations. by the Spirit. Let us altogether give him blessing. O Son. the Good praiseth the Good. By me thy Word sings praise unto thee. Tat. being enlightened by thee. do thou standing in the open Air. 76. I magnify the intelligible Light. or men. but hid in silence. about the going down of the Sun. By me the Truth sings praise to the Truth. receive a reasonable Sacrifice from all things. O Life. O Communion which is in me. which rideth upon the Heavens. 78. and rejoice in the Joy of the Mind. 82. when the Sun ariseth. praise that which is righteous. they praise the All. Thou art God. and I have what I seek. 27 To Hi . The Secret Song. and commanded the sweet Water to come out of the Ocean. Hermes. 70. and the Profession of Silence. O all ye Powers that are in me. by the Earth. 73. and praise him that created all things. 63. The Seventh Book. Be opened. the Mind of absolute Power and Authority. You Trees tremble not. 65. O Spirit bearing Workman. worship looking to the North Wind. 68. they fulfil thy Will. 83. 84. O God the Spirit. and the All and the One. by thy Creatures. O Holy Knowledge. but to thyself in the end of all. Son. 8o. Wherefore this is not taught. And he commanded me to do those things that are good. and to the South. And now keep silence. O God. O Father. sing praise my Righteousness by me. and thou my Continence. Thou dost well. and Will accept the praise of my Powers. 6i. receive by me this reasonable (or verbal) sacrifice in words. than those that are written. thy Will and Counsel is from thee unto thee. all you Powers that are in me. the operation or act of my Powers. Be quiet. ye Winds stand still. I give thanks unto thee.The Corpus Hermetica 59. and understand these things. which I did not determine to have spoken of so plainly. and hung up the Heavens. both to Gods and Men. 71. The Holy Speech. the Creator of all Nature. by the Air. for I rest in thy Will. for I will sing and praise the Lord of the Creation. praise the All. 62. As Pimander said by way of Oracle to the Octonary. 87. O Light from us. Let all the Nature of the world entertain the hearing of this Hymn. For I will sing. and hear. O Son. O Life. 74. into all the World inhabited. and see what I will. and now hearken to that harmonious blessing and thanksgiving: the hymn of Regeneration. 86. I can understand all things. and therefore all the Powers that are in me sing. 77. O All. and let the Immortal Circle of God receive these words. hath delivered no more unto me. and not inhabited. 72. O Son. That commanded the fire to shine for very action. to desire the Solution of the Tabernacle. 66. 85. This is he that is the Eye of the Mind. praise the One and the All. Sing together with my Will. knowing that of myself. 64. 79. From eternity I have found (means to) bless and praise thee. for the Mind guideth or feedeth the Word . 6o. Hermes. I give thanks unto thee. and let all the Treasure of the Rain be opened. All my Powers sing praise with me. Pimander. 8i. O Father. to the use and nourishment of all things. save all that is in us: O Light enlighten.
where there is not one drunken. That The Greatest Evil In Man. 95. O Father. but all are sober and in their heart look up to him. 28 . For we both have now sufficiently meditated. shut up in the Body not suffering it to arrive at the Havens of Salvation. and be sober. and therefore have I put and placed it in my World. I in speaking. O Son. Hermes. Hermes. 5. and conduct you to the door of Truth and Knowledge. but propound it also. O Son. for by thy Hymn and Song of Praise my mind is enlightened: and gladly would I send from my Understanding a Thanksgiving unto God. I infuse into thee. 91. Thou art the Mind. thou son Tat. Whither are you carried. O Son. 89. 94. the Father of all things. and such immortal branches. lest we be reputed Calumniators. And learn this of me: Above all other virtues entertain Silence. Thou. Tat. and look up again with the eyes of your heart. I see thou hast sung this Song of praise and blessing with thy whole Will. I send unto God these reasonable Sacrifices. I thank thee. send this acceptable Sacrifice to God. Thou art the Lord. 92. Is The Not Knowing God. O Son. Say in thy intelligible World. 99. but stem the tide. In my mind. O Father. Not rashly. by Word. drunken with drinking up the strong Wine of Ignorance? which seeing you cannot bear: Why do you not vomit it up again? 2. and make your full course towards it. Suffer not yourselves to he carried with the great stream. O Son. I am glad. Is The Not Knowing God. 90. the Author of thy succeeding Generations. 96. 97. The Eighth Book. yet do as many as you can.The Corpus Hermetica 88. Stand. 93. 1. The Eighth Book. Hermes. Tat. thou hast advised and instructed me thus to give praise and thanks. 98. accept these reasonable Sacrifices which Thou requirest of Me. Hermes. That The Greatest Evil In Man. whose pleasure it is to be seen. O Men. thou in hearing. Those things that I see and contemplate. Tat. Seek one that may lead you by the hand. you that can lay hold of the Haven of Safety. 3. and corrupteth the Soul. the tradition of Regeneration. where the clear Light is that is pure from Darkness. to see the Truth bring forth the Fruits of Good things. Father. And now thou dost intellectually know thyself and our Father. Tat. O Son. and if you cannot all do so. For all things are done as the Mind willeth. O God. and therefore say. and impart unto no man. I do mean in my Intelligible World. For the malice of Ignorance surroundeth all the Earth. Thou art the Father. 4.
Then what kind of a place must it be. 14. of necessity be greater than the thing that is moved? 4. the bond of Corruption . which draws and pulls thee downward by its own self. Hermes. lest looking up. 5. 1. Hermes. he stayed. and of what Nature? Must it not be much bigger. and seeing the beauty of Truth.The Corpus Hermetica 6. and indeed. 13. judged and determined. Hermes. Asclepius. Hermes. and a Body that is moved. And is it not solid. 15. but only in mind and heart. Asclepius. The Ninth Book. which there is no greater? 10. envies us. 8. and the Good that is reposed therein. with hateful pleasure. filling what it presents unto thee. All that is moved. That in which a thing is moved. 29 . which it hath laid for thee. in which a thing is moved. and hindered in the Motion? The Ninth Book. It must needs. Yes. confessedly. A Universal Sermon To Asclepius. A Universal Sermon To Asclepius. Of necessity. and by some thing? 2. and envelopeth in such matter. the Sepulchre. the foundation of all Mischief. the dornestical Thief which in what he loves us. Such is the hurtful Apparel. as filled with many great bodies. Yes. And is not the World a Body. 9. that thou canst neither hear what thou shouldst hear. And that which moveth. the living Death . it hides. It is stronger. must it not needs have a Nature. Asclepius. Must not that. hates us. the web of Ignorance. Therefore doth it labour to make good those things that seem and are by the Senses. 11. the dark Coverture. carried about with us. that it may receive the continuity of Motion? and lest that which is moved should for want of room. But first thou must tear to pieces and break through the garment thou wearest . Hermes. Asclepius. and the things that are truly. than. It is so. thou shouldst hate the wickedness of this garment. For he cannot be heard with ears. indeed. nor see what thou shouldst see. wherein it is moved. is it not stronger than that which is moved? 6. the sensible Carcass. 3. Asclepius. Hermes. wherewith thou art clothed. nor seen with eyes. O Asclepius. Asclepius. with all the Bodies that are? 12. It is. and understand the traps and ambushes. 7. 7. Hermes. Is not this great World a Body. is it not moved in some thing. contrary to that of the thing that is moved? 8. nor expressed in words. 9.
for not being any other thing from that which is understood. And so the contrary motion stands fast always. But he is another thing from us. For this Bear which thou seest neither rise nor go down. 18. Now everything that is moved. for it is impossible it should be moved with it. are both hidden by Station. 20. Confessedly. but in that which standeth or resteth. 26. For the first. 25. is subject to that which understandeth by Sense. if it stand to that which is about the same. 30 . 19. 24. Asclepius. and contrariety hath a standing resistance of motion for resistance is a staying of motion. it is not Place but God. 29. Hermes. 23. not in or by that which is moved. Hermes. are those things that are here moved with the things that are moved? for thou sayest that the Spheres that wander are moved by the Sphere that wanders not. Of a contrary Nature. is moved. The Ninth Book. for they are not moved after a like manner. dost thou think it moveth or standeth still? 30. but that which is unbodily.The Corpus Hermetica 16. it is above Essence. Asclepius. If therefore it be Divine. 21. That. but turning always about the same. O Asclepius? 32. Trismegistus. How then. If therefore Place be intelligible. Asclepius. Asclepius. for that which is intelligible. O Asclepius. being always established by the contrariety. A Universal Sermon To Asclepius. But the Circulation which is about the same. it is an Essence or Substance but if it be God. I think it moves. 33. for that which is about the same forbids that which is above the same. shall have one from another contrariety standing of itself. is either some Divine thing or God himself And by some thing Divine. not to himself. O Trismegistus. is not a moving together. Trismegistus. but he is otherwise intelligible. What motion. 34. 31. 22. but of what Nature. but if God be intelligible. he is intelligible not as Mace. 28. but a countermotion. 17. Therefore the place is unbodily. O Asclepius. and the motion about the same. A motion that is always carried about the same. God is intelligible. he cannot be understood by himself. but contrary one to the other. but to us. but is not the Nature of things unbodily. and that which moveth standeth or resteth. It must needs be an immense thing. I do not mean that which was made or begotten. but as a capable Operation. Therefore the wandering Spheres being moved contrarily to that Sphere which wandereth not. Hermes. 27. Asclepius. Therefore God is not intelligible to himself. and therefore he is understood by us. contrary to a Body.
and of every material living thing. Therefore every motion is in station. Wood and Stones. Be advised. Asclepius. 38. 46. 50. Hermes. that moves both as well the Body of that which beareth. But that which is. and all other inanimate things. dost thou account them void and empty. an empty Hogshead. as Man for example. Hermes. Is not the Air a Body? 52. O Trismegistus. cannot move another. could not be if it were not full of existence. What may be thy meaning. must needs be moved in that which is void or empty. Trismegistus. What meaneth thou by this. O Asclepius. or Spirit. when it carrieth two Bodies. are they not moving Bodies? 42. doth not now. Are there not therefore some things that are empty. as the Body of that which is born. The things that are. happeneth not to be done by those things that are without the World. or some other unbodily thing. The Ninth Book. and by something. It is a Body 53. Trismegistus? 51. there is nothing empty. 40. 41. Look upon any of these living Creatures upon Earth. And now it is manifest. Asclepius. 47. an earthly example that may be seen with eyes. Hermes. O the grossness of thy Error. O Asclepius. O Asclepius. for that within the Body which moves the inanimate thing. O Trismegistus. but by those things within it. a Soul. an empty Wine−Press. those things that are most full and replenished. Hermes. 37. fill them? and that Body doth it not consist of the mixture of the four? therefore all those thou callest empty are full of Air. 45 Asclepius. Asclepius.The Corpus Hermetica 35. for that which is in being or existence can never be made empty. the reluctation or resistance of his feet and hands is made a station to the man. much less a Body if it be wholly inanimate. that which moveth. as an empty Barrel. Thou hast laid down a very clear example. The motion then of the World. For an inanimated Body. that the things that are moved are moved in something. Why then this Body doth it not pass through all things that are and passing through them. O Trismegistus. 48. Hermes. only that which is not. By no means. Asclepius. for as the Water is carried one way. to those things which are without it. But I will give thee concerning this matter. for of all the things that are. 36. A Universal Sermon To Asclepius. and is moved of station. and many such like? 49. Vacuum. is not the Body. for one dead or inanimate thing. that he should not be carried with the Water. must needs be alive if it move. Thou seest therefore how the Soul is surcharged. is empty and a stranger to existence or being. nor sink underneath it. 43. 31 . Asclepius. 39. 44. an empty Well. and see him swimming.
Hermes. 32 . This reason is beyond all contradiction. but all other things are separable from the nature of Good. but the Cause that Light is. that are both bodily and unbodily. For neither of all the other. Hermes. 55. free from all Body. not Light. 65. Hermes. 69. and to no other. the Archetype of the Soul. wholly comprehending itself. This is the Good. yet is. that God is? 64. Why then. Therefore we must worship God by these two Appellations which are proper to him alone. and nothing else. The Mind and Reason.The Corpus Hermetica 54. the Truth. for so thou shalt again be impious. not a Spirit. but through Ignorance they call both the Gods. though never so little. which are called Gods. but what shall we call the Place in which the whole Universe is moved? 56. but only the Good. standing fast in itself. and is the cause of Being to all. Call it incorporeal. undeceivable. for they exist and are full of Air and Spirit. 68. and that favour of the things that are. nor Demons. Asclepius. Hermes. What is that incorporeal or unbodily? 58. 62. That which is none of these things. that can never either be or be made so. what is God? 61. Therefore those things that thou callest empty. 66. See therefore that thou do not at any time. In Word it is often said by all men the Good. and some men Good. can anyone be. The Ninth Book. and again. A Universal Sermon To Asclepius. 67. 71. save only God alone. but all men do not understand what it is. or Angels. God is not a Mind. even God. 63. 70. And this He is. for so thou shalt be impious. the things that are. for the things that are not. Asclepius. 59. What dost thou then say at length. or not to be at all. the whole. both sensible and intelligible. but the Cause that the Mind is. or any else God. but the Cause that the Spirit is. impassible from a Body itself. for he left nothing destitute of Being. have not the nature to be able to be made. 57. O Trismegistus. is as great as the Existence of all things. have not the nature never to be. Asclepius. not empty. For the Body and the Soul have no place that is capable of or can contain the Good. For the greatness of Good. 72. capable of all things. and not of things that are not. thou oughtest to call them hollow. invisible. Asclepius. the Archetypal Light. nor of Men. O Asclepius. are as it were Beams. call ought else Good. 60. and every one of the things that are. good. Whereof the Good. And all things are made of things that are.
Identity. To have the Soul of this childless man. be said as a certain precognition of all things in Nature. 77. Of Time. Of the World. the Fair. and Death. to them that are wise. as it were the Substance. 11. God made Eternity. and the punishment is this. Of Generation. for I will believe thee only. O Asclepius. The Tenth Book. for it is the part of a Father to make. 74. pity his misfortune. and call to mind those things that are said: but I will not delay to speak what comes into my mind. nor of a woman. since many men have spoken many things. which is an accursed thing under the Sun. 4. 10. and this man is punished after death by the Demons. 75. Of Eternity. Therefore. Forbear thy speech. Time. adjudged and condemned to a Body. 1. Eternity the World. The Mind to Hermes. 8. or Selfness. and well−minded. Eternity. even the Good. the World. For there is one Nature of God. because of his making all things. is the Good. but Nature. 2. O Asclepius. 79. The other title and appellation. As likewise it is the greatest misfortune and impiety for any to be separated from men. The Mind to Hermes. for the manifestation of these things. 80.The Corpus Hermetica 73. 76. For he that is Good. not according to Heaven. O Hermes Trismegistus. 5. and takes nothing and therefore God gives all things and receives nothing. and those very different. Of God. Then said the Mind how the case stands. is the giver of all things. to beget children. God and all. is the Father. and such manner of things. Let so many. that neither bath the nature of a man. Therefore all the other Gods are honoured with the title and appellation of God. 3. knowing what punishment abides. Change. Therefore. 78. but on the contrary. 9. the Lord make it plain to me in this point . 33 . God. concerning the Universe and Good. 7. without children. 6. Blessedness. Order. Life. and Time Generation. but I have not learned the Truth. The Tenth Book. never congratulate any man that is childless. Wisdom. from whence are all kinds. Therefore it bath been the greatest and most Religious care in this life. and one kind of them both. and is prepared for him. but God is the Good. Generation. the World Time.
18. Time is determined in the World. 27. or be destroyed in the World. Eternity therefore put into the Matter Immortality and Everlastingness. 33. 15. 24. and Decay or Destruction. 26. And of Generation. The World is moved in Eternity. is Mind and Soul. 22. Of Eternity. Of the World. 16. 31. and the Fair and Blessedness. 32. for the Generation of that depends upon Eternity. Time in the World. The Mind to Hermes. and the Soul of the World Eternity. 34 . But what is the Wisdom of God? Even the Good. 20. But the Operation of God. and in Earth. 30. Permanence. 29. And Eternity standeth about God. 28. 35. the World being contained and embraced by eternity. Therefore shall nothing be at any time destroyed. 17. for Eternity is incorruptible. The Matter is the World. in Heaven. and yet ever made by Eternity. And Generation in Time. and Immortality 14. Heaven. Qualities. 21. are of a double Nature. 23. but on Earth they are changeable and corruptible. 19. The Power of God is Eternity. Restitution. And the Soul of Eternity is God. and Eternity. 13. or Long−lasting. and of the Earth. Generation is done in Time. even as Eternity doth of God. The Substance Eternity. And the Work of Eternity is the World not yet made. and every Virtue. Therefore Eternity is in God. Augmentation and Diminution. Therefore the Spring and Fountain of all things is God. The World in Eternity. Neither can anything perish. in Heaven they are unchangeable and incorruptible. For Generation and Time. The Tenth Book. 34. 25. Of Time.The Corpus Hermetica 12.
44. or Nature. 56. quickening the Universe. And if any man shall think any other thing. For he that maketh or doth is in all things. 53. and only and One. For who after him can make anything. 35 . and understand exactly the Beauty thereof. through me. and within all living Creatures. but below upon Earth he changeth Generation.The Corpus Hermetica 36. and filling Eternity. or Providence. For being an active or operating Power and sufficient of himself for the things that are made. For nothing can be like the unlike. The Tenth Book. and the Ruler of the seven Worlds. yet not fastened or comprehended in anything. 51. 42. either Human or Divine. but all things. O Hermes. 52. both of a Doer and a thing done. think none of these things below. the World is subject to thy sight. there is nothing more ancient. in which are all Bodies. For within he fills them. but the Fire is nowhere. 41. yet always vigorous and young. or Immortality. with a different course. the Soul full of Mind. for if thou dost thou errest from the Truth. either by Necessity. The Mind to Hermes. for then all things would be idle . 50. For all things are full of Light. and himself what other thing should he make. Eternity comprehendeth the World. 48. 45. of Change or of Quality. adorned with an everlasting Order. A Body immarcessible. either of Life. 39. But all things must necessarily be made or done both always and according to the nature of every place. For the friendship and commixture of contraries and unlike became Light shining from the Act or Operation of God. But the operation or Act of God. Without he quickens this perfect living thing the World. Look upon. God is in the Mind. the Mind in the Soul1 the Soul in the Matter. nor making or doing one thing. nor mayest thou think that he bath given of his Power to any other thing. and without he contains them. is power insuperable. Therefore. for all things are full of God. the Mind full of God. in any wise like unto God. the Prince of all Order. to which none may compare anything. 55. or operateth this All. it is God that actuateth. 40. See also the seven Worlds set over us. For God is not idle. 43. or the things above. All this Universal Body. for Idleness is a name that implieth a thing void or empty. 46. But there is not anywhere in the world such a thing as Idleness. And above in Heaven he abides in Identity or Selfness. 37. all things by Eternity. and the things that are made are under him. the Father of all Good. 49. 54. than the which. 47. is full of Soul. 38.
and which changeth the Matter here below. thou needst not learn of me. nor those on the left hand to the right. and see the Moon going about in the midst of both. 68. upwards. and yet one ordered swiftness among them all. the Instrument of Nature. For seeing that the motions are divers. Behold the Earth. 61. and are moved. 60. to wit. the middle of the whole. But in the weaker. nor those things that are below. and of mortal ones also. and all things are properly moved by it. 65.The Corpus Hermetica 57. if there were two. down. 74. And that all these things are made. is the Cause of Life and Being and Being the cause of Life. or have the disposing of the facture? 70. the cause of immortal things. who should be chief. other from immortal? 75. And if there were one Maker of mutable and mortal living wights. 62. the Feeder and Nurse of Earthly things. the Matter being one. nor those things that are above. But think thus that every living Body bath its consistence of Matter and Soul. 73. the forerunner of them all. and some things about the Earth. and unreasonable. 58. and have a Soul. 69. And that all these should come together into one. which of them the greater part? 71. It is impossible there should be two or more Makers. and that which is mortal. it is impossible without some thing. That there is some Body that doth these things it is apparent. The Mind to Hermes. And the Soul likewise of itself drawing near her Maker. O beloved Hermes. 72. Therefore there must be some such ones. 66. and of that which is immortal. to gather them together. Or if both of them. 67. 59. some things about the Heaven. Look also upon the Moon. as he that were the Maker of immortal ones. 63. and neither of those on the right hand to the left. For one order is not kept by many. it is most manifest. and the Bodies not alike. But all things are full of Soul. and many. Moreover also. the firm and stable Foundation of the Fair World. Or how cannot he make living wights that causeth immortal things and immortality ? 76. is after a manner. and that he is also one. For they are Bodies. he would desire also to make immortal ones. would do to make mortal. ward. how great the multitude is of immortal living things. 36 . 64. of things immortal and mortal. The Tenth Book. How then are mortal wights. Consider moreover. and he altogether One. and those things that are not living are only matter by itself. For all living Bodies have a Soul. there would be jealousy of the stronger and thence also Contentions.
and another that walketh. then is he (if it were lawful to say so) imperfect. one Life and one Matter. one Divinity. were not a living wight. for neither bath he any other Fellow−workman. The Tenth Book. and yet to have I know not how many gods. that it is the necessary work of God that all things should be made or done that are done or were once done. 92. 88. 90. understandest. and Change. when thy self dost so many things? 84. and breathest. for he is not sensible of pleasure.The Corpus Hermetica 77. And it is not one that seeth. or shall be done. walkest. and another that speaketh. when thou wilt generate. For whom else can it benefit. 96. O best Beloved. And this is the Fair. 82. and another that heareth. And this. smellest. And if thou wilt understand this by work also. 86. Yet neither can these things possibly be without God. And what great thing is it for God to make Life and Soul. Who is this? Who can it be? Other than the One God. to make living things. For if it be already demonstrated. and another that breatheth. for a little while thou shalt the more easily understand. one Moon. And this is the Good. 37 . Now give thy self unto me. For it is a ridiculous thing to confess the World to be one Sun. For thou both seest. For if there be any thing which he doth not do. 94. 83. 95. And this is God. how much more may be affirmed of God? 89. speakest and hearest. but perfect. For there is one Soul. Whereas feeling he is not idle. 81. doth all things in many things. And yet this is not like unto him. and another that understandeth. but One that doth all these things. mark what happens to thy self. 79. that nothing can be idle or empty. He therefore being One. For as thou. O Hermes. and another that smelleth. if thou shouldst cease from doing these things. and another that toucheth. he were not (which is not lawful to say) any longer God. is life. 85. 97. The Mind to Hermes. tastest and touchest. so if God should cease from those. 87. save only God alone? 80. 78. There is therefore one God. 91. certainly he doth all things. and Immortality. 93.
of the World the Sun. What do we then say that he is? we will not raise any doubts by our speech. But understand well this that I say. He hath therefore one Idea which is proper to him. for nothing that is doubtful concerning God. to move all things. 101. and that is God. And if he be all formed. my dearest Hermes. But being himself the only Workman he is always in the Work. himself being that which he doth or maketh. And do not wonder. not as lying in a place. 115. and those things that are there placed. The Mind to Hermes. Man. 109. because every day part thereof becomes invisible . But death is not the destruction of those things that were gathered together. then certainly all things are made. 38 . but Occultation is Renovation. and yet shews all forms by the Bodies. which because it is unbodily is not subject to the sight. 113. The Tenth Book. is yet known. for Place is both a Body. 103. for they seem to be high and swelling.The Corpus Hermetica 98. 111. All things are in God. because the Body is dissolved. But the people say. and the Life goeth into that which appeareth not. Understand then what I say. 110. but if he have but one form. 100. but a dissolving of the Union. 117. of Eternity the World. Revolutions and Occultations. 105. of the Sun. as it were. and unmoveable. he shall be in this regard less than the World. 116. I affirm as thou hearest. Life is the union of the Mind and the Soul. if all things be living wights. As a man cannot live without life. so neither can God live. That the World is changed. more boldly. 102. and upon Earth. 104. if there be an incorruptible Idea. 107. hut they are by nature smooth and even. But some of the things I have said. For all things. 112. And again. By this discourse. The Image therefore of God is Eternity. not doing good. and that there be one Life in all things which are made by God. bath not the forms lying without it. 114. the Life and Motion of God. And these are the Passions of the World. have no motion. And the World being all formed. and quicken them. if they were separated from him. 99. but itself changeth in itself. Seeing then the World is all formed. 106. For they are like the Margents of that Speech which is in writing. or done by God. must have a particular explication. both which are in Heaven. but that it is never dissolved. what must he be that made it? for without form he cannot be. he will be kept like the World. For this is. for it is more true. as there being no life in them. must needs fall and die. That changing is Death. 108. and Revolution is a turning.
and suddenly it will be there. young. or else thou canst not yet understand God. that nothing is more capacious. when thou dost not expect or look for it. and it will need no Wings. and sooner than thou canst bid it. 131. thou canst not understand God. and it will everywhere meet thee. and that thou canst understand all things. Increase thy self into an immeasurable greatness. But to be able to know and to will. If therefore thou wilt not equal thy self to God. Behold how great power. Consider him that contains all things. 133. of the Fire. it will fly up to the last. sleeping. After this manner therefore contemplate God to have all the whole World to himself. and Divine way. not yet begotten in the Womb. 129. the things after death. and conceive likewise. it will be there. the qualities of all the Creatures. not the bodies of any of the other Stars. I am afraid of the Sea. waking. and understand. is the straight way. Not as passing from place to place. 124. 123. And if thou wilt even break the whole. every Art. quantities. nothing more powerful. and all these together as also times. most swift and most strong. Thou shalt at once understand thy self. but cutting through all. 127. Command it to fly into Heaven. what hast thou to do with God. 121. lower than all depths. and everywhere be seen of thee. and cannot God? 125. comprehend in thy self. the Dry and Moist. by night. Become higher than all height.The Corpus Hermetica 118. 39 . I cannot tell what I shall be. And judge of this by thyself. travelling. nothing more swift. I know not who I am. in the Earth. and to hope. it will meet thee. but accountest thy self immortal. for thou canst understand none of those Fair and Good things. 128. sailing. be a lover of the Body. not the fire of the Sun. than in the fantasy or to appearance. leaping beyond every Body. I can do nothing. I cannot climb up into Heaven. The Tenth Book. than that which is incorporeal. 122. neither shall anything hinder it. and transcending all Time. For it is the greatest evil. 126. that thou canst at once be everywhere in the Sea. places. not to know God. but suddenly it will be there. 120. 132. to be dead. not the Aether. But if thou shut up thy Soul in the Body and abuse it. but it is most capacious. become Eternity and thou shalt understand God: If thou believe in thyself that nothing is impossible. deeds. not the turning of the Spheres. For they lie otherwise in that which is unbodily. The Mind to Hermes. the Water. Bid it likewise pass over the Ocean. and furthest Body. every Science and the manner and custom of every living thing. 119. I understand nothing. and see those things that are without the World (if there be any thing without) thou mayest. or intellections. For the like is intelligible by the like. qualities. 130. proper to the Good. how great swiftness thou hast! Canst thou do all these things. and say. plain and easy. command thy Soul to go into India. and Evil. when thou speakest. and when thou keepest silence. as it were all thoughts. by day. old.
as where there is Life. 4. for who is more manifest than He. For the Mind is the Benefactor of the Souls of men. and Grief and Pleasure or Delight. to appear. the Soul is Life. For there is nothing which is not the Image of God. this is his Virtue. when the Soul entereth. is of the very Essence of God. For the good Demon called the Gods immortal men. void of the operations of the Mind. and therefore are some men Divine. is straightway made Evil by Sorrow. and to be seen in all things. 139. but united as the light of the sun. and worketh to the proper Good. The Eleventh Book. But in the brute Beasts. 137. 13. there is also a Soul. 11. And yet thou sayest. There is nothing invisible. but in men it worketh against their Natures. For therefore hath he made all things. no. 5. 3. 7. there is the Mind. 138. all other things by thy self. 135. and God is seen in doing or making. 6. Let these things thus far forth. 9. prepossessed of a disease.The Corpus Hermetica 134. 1. be made manifest unto thee. For the Soul being in the Body. And in unreasonable things it co−operateth with the Nature of everyone of them. The Eleventh Book. Of the Common Mind to Tat. And this mind in men. 14. This is the Good of God. or divided from the essentiality of God. In living Creatures therefore. The Mind is seen in Understanding. by burning or lancing it for health's sake. What kind of Essence that is. but be advised. he alone knows himself exactly. For Grief and Pleasure flow like Juices from the compound Body. that thou by all things mayest see him. For where there is a Soul. that are without Reason. 40 . if yet there be any Essence of God. resisting their prepossessions or presumptions. and men mortal Gods. O Trismegistus. 136. the Mind is their Nature. As many Souls therefore. 8. and thou shalt not be deceived. The Mind. The Mind therefore is not cut off. God is invisible. and their Humanity is near Divinity. 140. Understand in like manner. Of the Common Mind to Tat. or descendeth. As a good Physician grieveth the Body. she is moistened and tincted with them. 2. as the Mind governeth or overruleth. O Tat. 12. not of those things that are incorporeal. whereinto. 10. to them it shows its own Light. or unreasonable living wights. 141. is God.
Therefore the Mind resisting it procureth Good to the Soul. is he not evil? and so all others. For it is decreed by Fate. and how it differs. the Mind bears rule. do suffer the same thing that the Soul of unreasonable living things. are the work of Fate. 20. is he not evil? a Murderer. that discourse of Fate or Destiny which thou madest to me. do not suffer like unto other men. 18.The Corpus Hermetica 15. For if it be fatal for any man to commit Adultery or Sacrilege or do any evil. 16. 3o. they do suffer evil. and so tend to brutishness. But for the present let alone that speech. and what it can do. 17. 31. 41 . For the Soul being a Co−operator with them. 27. How sayest thou this again. 23. though he of necessity do the work of Fate or Destiny. he is punished also. 28. But as many Souls of Men. After the same manner also. as do not admit or entertain the Mind for their Governor. should also suffer for it. But the great Disease of the Soul is Atheism because that opinion followeth to all Evil and no Good. and to Generation. and is in men such a one. in Brute Beasts it is not beneficial. But rational men. 34. as a Physician health to the Body. And again. for these are the beginning and end of Fate or Destiny. either Good or Evil. All things. but in brute Beasts changed 29. by drawing it out of Pleasure. because he did it. Tat. 33. be done. nor are satisfied with evil. O Son. O Father. and Changes. and some irrational. as a Revenger and Reprover of them. And therefore he cloth it. and never cease. 22. Of the Common Mind to Tat. 25. 26. can no bodily thing. for at other times we have spoken of it. but in men by quenching both their Anger and Concupiscences. And therefore hath God set the Mind over these. the Mind grieveth the Soul. and without it. is in danger to be overthrown. For unreasonable Angers and Desires. And of men thou must understand some to be rational or governed by reason. from whence every disease of the Soul proceedeth. Hermes. Now our discourse is about the Mind. Father? An Adulterer. are the most exceeding Evils. But all men are subject to Fate. Here. 32. whereunto they are carried by the torrent of their Appetite. Tat. and they desire without reason. 24. And all men suffer those things that are decreed by Fate. 21. that he may suffer that which he suffereth. The Eleventh Book. they are angry without reason. permits or leaves them to their concupiscences. but being free from viciousness. over whom as we said. that he that cloth any evil. 19. And as Brute Beasts. and being not evil. concerning Evil and Fate.
the Soul of God bears rule over all things. And if this be so. O Son. O Father. co−operating also with their (impetus) inclinations. as I conceive. thou shalt diligently withdraw thy self from all Contentious speeches. if. O Son. Now motion is Passion. he had much profited all mankind: For he alone. they are properly Passions. Hermes. 46. that are in the Body. First. that in brute Beasts the Mind worketh or acteth after the manner of Nature. O Son. seeing all things. Son. 50. thou shalt find that in Truth. then no intelligible thing differs from intelligible things. as that which is moved. but as the Adulterer. nor for Murder. everything that is moved is a Body. for this Discourse I have made to the question which thou askest of me before. Especially Intelligible Bodies. or that all Especially Intelligible Bodies are one. And therefore. the Mind. If therefore the Mind do co−operate with these impetuous Inclinations. Well done. Most divinely spoken. 37. it is freed likewise from Passion. truly spake Divine words. though the Soul of man be above it. And these thus far. 38. as well that which ruleth. as the first born. so likewise. That all Things are one thing. We live in Power. 39. yet clear this one thing unto me 48. But being freed from the Body. he that hath the Mind. Therefore. God. 51. But understand thou well. The Eleventh Book. I have always heard the good Demon say. and there they both suffer. All incorporeal things. as of Generation. 44. and it is moved into the Bodies by the Mind. that the Soul that is of God. And it is impossible to escape the Quality of Change. can do whatsoever it will. and truly and profitably. no not of the things that are of Fate. both over Fate and Law and all other things. 52. Hermes. 36. I have heard him say sometimes. are Passions. in Act and in Eternity. 40. certainly the Mind is also a Passion. that the Mind. And nothing is impossible to him. 47. Therefore a good Mind. Everything that moveth is incorporeal. O Son. Now the impetuous inclinations of brute Beasts. 49. 42. thou askest nobly. is that which the Soul of him is. But the rational man. Thou sayest. As therefore it is possible. as that which is ruled. but the Viciousness. may escape. let it not neglect the things that happen to be under Fate. and if he had delivered it in writing. the Prince of all things. Of the Common Mind to Tat. were the excellent sayings of the good Demon. but as the Murderer. are possible. will not suffer for Adultery. 41. I mean concerning Fate and the Mind. 45. conforming itself to Passions. and yet it is just that I should answer thee. nay. O Son. 42 . and that they are the Passions in brute Beasts. as well that which moveth. 53. Tat.The Corpus Hermetica 35. 43.
to wit. 63. NO. but all things are passible. O Father? 64. For of those things that are intelligible. Let not therefore the appellations or names trouble thee. These if any man use. O Father. the good Demon said or commanded the Soul to be in the Body. Hermes. 72. for that (Passion) acteth but this suffers. 43 . 65. equal to immortality. O Father. he shall be guided and led by them. But incorporeal things do always act. for either they are unmovable. of the Air the Soul. every man according to his Nation. and the Body of the Idea. But Necessity. or Speech. Yea. O Son. Of the Common Mind to Tat. there is nothing impassible. 59. Son. That God hath freely bestowed upon man. 66. Son. 56. or employ upon what he ought. For the blessed God. are the Organs or Instruments of the World. 73. O Son. the Mind. and of the Order of Matter. and the Air about the Matter. and the Mind of God. but the Mind about the Soul. but Voice is proper unto every kind of living thing. thou has delivered this Discourse most plainly. and the Mind in God. 68. the Word. of the Mind God. in the Soul. and Greatness of Speech. or Reason. Therefore the Word is the Image of the Mind. rather going out of the Body. for Speech is common to all men. or work. but that it is not grievous to use the more honourable name. and Providence. Consider this also. Hermes. O Son. 70. Yea. both in Egypt. and the Idea of the Soul. 60. but only Voice. But Passion differs from that which is passible. it is a Passion. or else are moved. 67. and therefore they are passible. and Greece. 62. and it is interpreted and found the same. or Reason in the Mind. and Nature. The Eleventh Book. these two. but the Speech of men is different. It is true. and blessed Ones. 69. Do not other living Creatures use Speech. the Soul about the Air. Mind and Speech. Tat. Hermes.The Corpus Hermetica 54. But thou seemest unto me. and through all things. above all other living things. 57. But especially. to be ignorant of the Virtue or Power. Bodies also of themselves do act. and which soever it be. now Speech and Voice do differ exceeding much. 71. and that God is the Father of them all. 55. every one is but the Essence of them in Identity. the subtlest or smallest part is Air. 58. 61. for Action and Passion are the same thing. Tat. he shall differ nothing from the Immortals. both into the Choir and Society of the Gods. And God is about all things. Persia. Tat. they do differ: Yet as man is one so is Speech one also. of the Soul the Mind. Therefore of the Matter.
82. 89. come into themselves. But in every one of the compound Bodies. Be wary in thy Speech. Tat. 81. which beareth and bringeth forth all things. 86. The Eleventh Book. 44 . or shall be in the World. there is a number. 77. For there is nothing dead. and not deceived in the names of things. or is. to be a living thing. and conserving the Order and Will of the Father. nor of the parts which cloth not live. cloth not the Earth seem unmovable to thee. but as compound Bodies they are dissolved. in the Image of the Universe. or universe. 93.The Corpus Hermetica 74. and that have. 78. having this Identity. every one is many things. O Son. O Son. How therefore. But this whole World. 91. in the fulness of Life. and the Image of the Greater. But Unities do both beget and increase Numbers. And there is nothing therein. and united unto him. and make their changes into other. O Son. And the Matter is One. 80. and corruption is destruction. 79. do always save and preserve the uncorruption of the Identity. though they be parts thereof. How then can any part of the incorruptible be corrupted. Hermes. 76. For dying is corruption. O Father? 94. But of the Bodies of the whole. but subject to many motions. What a ridiculous thing it were. Of the Common Mind to Tat. 83. through all the Eternity of the Revolutions. Tat. do not the living things in the World die. And what is there in the World unmovable? Nothing at all. 84. and again being dissolved. Tat. For the Father would have it as long as it lasts. What then is the operation of Life? Is it not Motion? 92. or dissolution. O Son. 88. and therefore it must needs be God also. 95. or composition. though after a manner it alone be stable. O Father. For without number it is impossible there should be consistence or constitution. Hermes. 90. Hermes. and they are dissolved. not that they may be destroyed. that either hath been. or of God be destroyed? 87. neither of the whole. the great God. Why. is the fulness of Life. But dissolution is not death. can there be in God. 75: For the Bodies that are put together. any dead things? 85. No. For they do not die. that the Nurse of all things should be unmovable. Therefore. but that they may be made new.
because of the Mind. See the Matter being most full of Life. 102. 98. And it is no hard thing. liveth also. both Gods. O Son. by the Spirit. 45 . That every living Creature goeth upon one part of the World. 105. Every living thing therefore is Immortal. and Men. the Water. O Son. The Eleventh Book. by Birds. Mind. and making them Manifest. and through all things. and Fair. but Forgetfulness. 110. Wherefore also Man professeth to know things that: have been. Signs. the Earth. For Generation is not a Creation of Life. and things to come. That whatsoever is in the World is moved either according to Augmentation or Diminution. but a Production of Things to Sense. But God is both about all things. or without Motion. to understand God. But these. Consider this also.The Corpus Hermetica 96. neither is Change Death. For Generation is not Life. Or better thus. and lying hid. and converseth with him. 101. O Son. Swimming things in Water. and quite abolished but the names trouble men. 112. and by an Oak. 107. things that are present. but idleness. by Fowls. who both receiveth God. whereof every living thing consisteth. For with this living wight alone is God familiar. and are done. And by all things cloth he foretell him of things to come. and the Fire. or Wind. that anything that bringeth forth. or rather Occultation. yet it is not necessary. 106. but an Occultation or Hiding of that which was. 103. Spirit. 113. should bring forth without Motion. Matter. Flying Fowls in the Air. in the day by Symbols or. 108. and Demons. are wholly Acts or Operations. Of the Common Mind to Tat. Neither is Change Death. Soul. nay. be idle: For the word immovable. 97. . Whether the fourth part of the whole. Life. signifies nothing else. all things are Immortal. for he is both Act and Power. 100. in the night by dreams. he seeth and toucheth Heaven by his Sense. Land wights upon the Earth. O Son. 99. look upon the Necessity of things that appear. 109. it is unchangeable. but especially Man. But that which is moved. the Air. These things being so. For it is impossible. and the Providence of things that have been. that a living thing should be or continue the same. And if thou wilt also see him. 114. For while the whole World is together. but Sense. But Man useth all these.And a ridiculous question it is. Tat. 104. and so great a God moved with all Good. but all the parts thereof are changeable. Know generally. 111. Yet nothing is corrupted or destroyed. O Father.
but his Word. there is nothing that is not God. are the parts of God. worship and adore. 4. Quality. and of Essence essentiality. 6. and Mind. nor measurable. 2. By whom are all living things quickened? and the Immortal. 46 . there is neither Greatness. 125. O Son. and Providence. are Heaven. And he sent Man an Immortal and a Mortal wight. or Body. by whom is it actuated? for we have said. by whom are they immortalized? the things that are changeable. that as the parts of the World. The Twelfth Book. or Essence. by whom are they acted or operated. 7. Whether thou speak of Matter. 126. His Crater or Monas. and one above. and the Continuance or Perseverance of all these which is called Good. 124. for being Good. And there is not any thing of all that hath been. nor Air. Tat. where God is not. that thou shouldst ascribe a proper place to it? 120. know that all these are acts of God. What in the Matter. 3. and Water. what is it without God. not with his Hands. For it is neither Fire. This Word. And that the Act of Matter is materiality. nor visible. after the same manner the Members of God. and Nature. that Acts or Operations. Therefore thus think of him. through all. 117. nor extensible. 121. 127.The Corpus Hermetica 115. by whom are they changed? 123. And the only service of God. Hermes. and Mind. 5. is not to be evil. The Twelfth Book. and Spirit. or Time. that by his Will hath framed the things that are. Hermes. O Father? 119. But if it be actuated. he hath dedicated that name unto himself alone. The Matter. and Earth. and this is God the whole. but with the Ornament of a Divine Body. are Life. For that is his Body. 122. for he is All. nor Water. And Man had more than all living Creatures. and making all things. and Air. and Immortality. O Son. and the World. and Necessity. but all these things are of him. as present everywhere. Figure. and Soul. 1. and al1 that is. If they be therefore wholly Acts or Operations. and about all. The Workman made this Universal World. Or art thou ignorant. and of the Bodies corporality. and being always. Wherefore about God. but by God? 116. And in the whole. Son. Or what cost thou think it to be? peradventure some heap that is not actuated or operated. and Eternity. and the All. not tangible. because of his Speech. But he would also adorn the Earth. 118. Place. nor Wind. His Crater or Monas. nor like any other body.
giving also a Cryer or Proclaimer. For Man became the spectator of the Works of God. they received Speech.The Corpus Hermetica 8. Hermes. but is of abode here below in the Souls of men. being ignorant whereunto they were made. and acknowledged the Maker. Tat. but loving thy self. and seeing it. that thou shalt return to him that sent this Cup. But their senses are just like to brute Beasts. thou shalt also partake the Knowledge or Science. Filling a large Cup or Bowl therewith. 19. Thus. And despising all things bodily and unbodily. 26. Tat. and having the Mind. thou canst not love thy self. O Son. His Crater or Monas. they account it a miserable calamity to make their abode here. Father. O Father? 28. HOW meanest thou that. O Tat. thou that art able. O Son. And I. and were baptised or dowsed into the Mind. in comparison of their works. Because it pleased him. But as many as partook of the gift of God. 14. these were made partakers of Knowledge. 18. 27. 10. As many therefore as understood the Proclamation. O Tat. would be baptised and drenched therein. they believe that man was made for them. in this Cup or Bowl. which are upon the Earth. But as many as missed of the Proclamation. 22. and yet he envied not any. and wondered. but not Mind. 9. The Twelfth Book. which are in Heaven. 23. Tat. or by whom. 47 . 24. Hermes. 25. 15. And lifting up themselves so high. Hermes. thou that acknowledgest whereunto thou wert made. and having their temper in Anger and Wrath. are rather immortal than mortal men. they make haste to the One and Only. receiving the Mind. the beholding of Divine Things. thou shalt have the Mind. Comprehending all things in their Mind. But wherefore. they do not admire the things worthy of looking on. 20. that have not the Mind. And he commanded him to proclaim these things to the souls of men. for Envy comes not thither. Tat. O Son. Except thou first hate thy body. the Cup itself being Divine. But wholly addicted to the pleasures and desires of the Bodies. did not God distribute the Mind to all men? 11. but not Mind. Thou that believes". is the Knowledge of the Mind. And where hath he set it? 13. For he divided Speech among all men. to set that in the middle among all souls as a reward to strive for. O Father. to be conversant about things Mortal and Divine. they see the Good. 16. 17. and the Understanding of God. Dip and wash thyself. he sent it down. 12. 21. Because it is impossible. and became perfect men. and if there be anything above Heaven. these.
but unlike every thing else. by deifying a man. save that as Pomps or Pageants. that things have been. but shews us the beginning of its being known unto us. but hinder. and present. For God is innocent or guiltless. and the unlike wanteth always somewhat of the like. but of itself. or the Things that Appear not. Let us therefore lay hold of the beginning and we shall quickly go through all things. 46. For this is the difference between the like and the unlike. for it is impossible. 4I. or appear to a Body. delight us. 39. The choice of the hefter therefore is not only best for him that chooseth it. For these things that appear. 38. For the things that are. for it is the Beginning of all other things. And of which soever the choice is made. and turn us to those things that are ancient. For our knowledge is not the beginning of it. are Hard to believe.The Corpus Hermetica 29. 48 . but it also sheweth Piety and Religion towards God. For this cause it is like to itself. or hid in. being two Bodies. it is unbounded and infinite. cannot do any thing themselves. and how many choirs of Demons. But the choice of the worse destroys a man. It is indeed a difficult thing. that any thing incorporeal. 32. unto itself without beginning. O Son. 33. to leave those things that are accustomable. but cloth nothing against God. Beginning. 43. wherein is the Mortal and the Divine. after the same manner also do these make Pomps or Pageants in the World. as being the Root and Beginning. even our knowledge of it. 42. and what continuity and courses of Stars. 45. 30. without any scarcity or sparing. 31. seeing it is not from another beginning. being seduced by the pleasures of the Body. or to the things that appear for it hath neither Form nor Figure. The things most apparent are Evil. 35. His Crater or Monas. hard to believe. For the Good is not to be transcended. preferring them before the Good. and according to the original. the other being diminished or overcome. when they come abroad. 44. but make the things that appear not. let them proceed also from us. For the Unity. seeming to have a beginning. how many Bodies we must go beyond. the Election or Choice of either is left to him that will choose. Therefore it is. but the Good is secret. and only God. These things being so. but unto us. and are so plenteously ministered to us from God. For no man can choose both. O Tat. magnifieth the act and operation of the other. but we are the causes of Evil. Thou seest. 40. 34. and things incorporeal. Nothing is without a beginning. but the Beginning is of nothing. should be made known. 37. and Root of all things. The Twelfth Book. that we may make haste to the One. 36.
when both parts of the Sense accord one with another. and view by the eyes of thy mind. 8. because the one is material. thou shalt find the way to the things above. But unto me. nor can we have Sense without Understanding. is increased by Unity. Therefore Sense and Understanding do both flow together into a man. O Tat. neither is Understanding manifested without the Word. or united. or brought forth by the Mind pronounced. Unity therefore being the Beginning. 2. 6. For Divinity is from or under God. in suite of that. but itself is contained of none. the Loadstone cloth Iron. 12. or rather the Image itself will lead thee. 11. but is consumed and vanished through weakness. the other essential. For neither is it possible without Sense to Understand. Them that can see. as well as I could. 51. as they that fantasy Visions in their Dreams. and may be divided. 50. and Understanding from the Mind. And yet it is possible (for the Time being) that the Understanding may understand without Sense. 9. being not able to receive the Unity. diminished. and behold it. And that which is increased. Asclepius. Every thing that is begotten (or made) is imperfect. Yesterday. hath this peculiar and proper. they appear to be both one. I delivered a perfect Discourse. For in other living Creatures. as much as God from Divinity. Of Sense and Understanding. that both the operations are in the Visions of Dreams. The Thirteenth Book. itself being begotten of no other number. For Sense and Understanding seem to differ. and that the Sense is stirred up out of sleep. But the spectacle or sight. 7. Son. increased. 3. and begetteth every number. 10. there happeneth none of these. believe me. as if they were infolded one within another. it holds fast and draws unto it. unto awaking. 1. The Thirteenth Book. For man is divided into a Body and a Soul. have I described to thee.The Corpus Hermetica 47. 5. and not divided in men. 52. 4. 48. 49. but now I think it necessary. But the Mind differs from Understanding. to dispute also of Sense. Sense is united unto Nature but in men to Understanding. For−neither is the Word pronounced without Understanding. being the sister of the Word or Speech. then is the understanding childed. 49 . and they the Instruments one of another. containeth every number. This Image of God. I mean. as they say. Of Sense and Understanding. But to the perfect. and heart. But it seems unto me. which if thou do diligently consider.
And the Piety is the Knowledge of God. as I said before. and all other things which are the works of evil Demons. It is therefore a thing proper to Man. 27. hath a peculiar Sense and Understanding. or did bring forth that which was sown. in that it makes all things. But these things that are made good.The Corpus Hermetica 13. yet to him all things are good. as some will sometimes say. 18. and that which is most to be wondered at. but they seem to be mad. And upon mature consideration. and not the World. cloth not enjoy Understanding. and many times also murdered. 30 And the World. sowed the seed of his own proper operation. Sacrileges. for though they be evil to other men. For the Motion of the World stirring up Generations. and Fair. and to move laughter. But every man. 50 . hath Divine Understanding and not like the Many. which entering in privately. being in her own region. For God is the Workman of all things. 26. For the Mind brings forth all Intellections or Understandings. He maketh all things good like himsel£ 28. and when he worketh he useth Nature. But I return again to my Discourse of Sense. he alone makes evil things good. and Temperance. not like to Man's. received from the Devils the Seed of Understanding. are in the use of Operation. Impieties. and the contrary when it receives them from Devils. Stranglings. nor the multitude them. I6. and Good Virtue. And he that is material with wickedness as I said. Asclepius. The Thirteenth Book. to communicate and conjoin Sense and Understanding. 14. 21. Adulteries. 29. And therefore they that have that Knowledge neither please the multitude. For her region is the Earth. Murders. And the Seeds of God are few but Great. Striking of Parents. and unmakes them again into itself. but a better and more simple. 25. 31. for it is the Organ or Instrument of the Will of God. and Piety. That wickedness must dwell here. 22. are saved with God. For this Sense and Understanding of the World is One. Of Sense and Understanding. 17. will despise or tread under all these things. unlawful. but they that are with the Good essentially. Blaspheming. But the Godly or God−worshipping Man laying hold on Knowledge. whom whosoever knoweth being full of all good things. Good ones w hen it receiveth good Seed from God. 24. 20. throwing down headlong. he refers all things to Knowledge. and the Mind did make pregnant. hated and despised. For we have already said. nor so various or manifold. infecting some with evilness. makes Qualities. and purifying some with good. For there is no part of the World void of the Devil. 19. for one man is material. 15. another essential. 23.
without Sense. renovation to all things that grow. and made by him. but the World is the Father of things in the World. both the Place and the Workman of Life. reneweth all things. some of Water. both the Sense and the Understanding. and some are more simple. some moving by a Soul−like Essence. 46. and all are compounded. 37. inspired by that which compasseth them about. And the World receiving it once from God as soon as it was made. that he hath them not. 43. and continueth them. Or rather. are the higher. 45. What Ever it Once Had. but some are more compounded. but things in the World are the Sons of the World. And the swiftness of the Motion of the World. And there never shall be any time. because it adorneth and beautifieth all things with the variety of Generation. and the order of things done. and indeficiency of Life. 41. for some are of the Earth. and some receiving the things that are weary. and without Mind. Therefore. some quickening by a Spirit. that is an Ornament. for the spiration or influence. But God is not as it seems to some who Blaspheme through superstition. O Asclepius. extendeth unto the Bodies qualities with one fulness. Therefore it is necessarily and properly called the World. 35. some of Air. When I say the things that are. when things are dissolved or loosened. some working by Bodies. nor he without anything. which is of Life. 38. some of Fire. and neither is there anything without him. And it is at once. 33. 47. 39. And the World is the Son of God. which the unweariedness of Operation. They that are compounded. 48. or Understanding. makes the varieties of the Qualities of Generation. cometh into them from without. and made for an Instrument by God. to move all things always. 40. being most frequent. I say. He is All Things. when any of those things that are. are in God. 42. he affords by the casting of Seed. And therefore like a good Husband−man of Life. 44. in a different manner. God is the Father of the World. but exhibiting them outwardly. and all very fitly. shall fail or be wanting. I mean God. 50. not receiving them from without. it makes all things alive. and by its Motion. are the heavier. Of Sense and Understanding. There is nothing that it (the World) cloth not beget or bring forth alive. And it is so organized or framed. and keeping them in itself. and depend of him. and the swiftness of Necessity with the mingling of Elements. hath it still. And this is the Sense and Understanding of God. The Thirteenth Book. God hash. 51 . But the Bodies are from the Matter. For of all living things. 36. for the things that are. For all things that are. and they that are less. it maketh all things effectually and dissolving them.The Corpus Hermetica 32. 34. 49. that receiving all Seeds into itself from God. but I declare the Truth. And therefore it is well called the World.
O Tat. 1. Tat. whereas Art and Science do not happen unto all. 3. or Art. But in as much as they cannot act without Bodies. I say. The Fourteenth Book. Of Operation and Sense. O Tat. but now thou sayest that Beasts are unreasonable. For my speech or words reach not unto the Truth. are wrought by Nature. O Asclepius. Hermes. To them. therefore. or the rest. and in that good belief. but the Mind is great. for thou sayest. As men are Musicians. resteth. It must needs be so. 52 . 10. and Fowls of the Air likewise make them Nests. 9. and work by Bodies. and some not. Son. And understanding all things round about. incredible. 12. they are always in a Body. to the same thing. thou must needs say they are immortal. 52. 55. Wherefore. These things they do. both are and are called Brutes. so that by this Reason. But seeing they are all led by Nature. they are credible. For to understand. if some Pismires did so. it is manifest they do not do it by Science or Art. but not to believe. 5. O Father. and being led or conducted for a while by Speech. that Science and Art were the Operations of the rational. 7. do we see some unreasonable living Creatures use both Science and Art? as the Pismires treasure up for themselves food against the Winter. cannot possibly remain idle of their own proper Operation. but unto some. will appear to be true. Thou hast well explained these things. After the same manner also. is able to attain to the Truth. Father: Teach me furthermore these things. Tat. thou mightest well say. but none of these brute Beasts are taught any of these things. and for want of reason. 2. and finding them consonant. 54.The Corpus Hermetica 51. believeth. For those things that are to any thing. but by Nature. is to believe. they gather their food according to Science and Art. Why then. For Operations. being unbodily. in as much as they are unbodily. or for the cause of any thing made subject to Providence or Necessity. 4. it must needs follow that unreasonable Creatures partake not of Science. incredible. 6. for Science or Art are things that are taught. that understand the things that have been said of God. neither are all Archers or Huntsmen. And let these and thus many things be spoken concerning Understanding and Sense. because they come short of Reason. even against their wills. 8. These things. are in Bodies. if thou understand them. O Son. Of Operation and Sense. but not all. not by Science or Art. The Fourteenth Book. but some of thenn have learned something by the working of Science or Art. But these things being Natural unto them. is not to understand. and four−footed Beasts know their own Dens. 53. but if thou understand them not. but to them that understand them not. and agreeable to those things that were delivered and interpreted by Speech. 11.
And these Operations depend upon Bodies. rotting. Of Operation and Sense.The Corpus Hermetica 13. is actuated or operated in that it is dissolved and becomes invisible. 23. and truly they that are Corporifying come from the Divine Bodies into Mortal ones. 17. and Instruments of Acts or Operations. For that which is. And this same Body according to the time of its abode. that the Bodies also are always. or for them. And that which ruleth. and therefore also Corporification if it be always. 18. Hermes. it follows. and a Mortal one. is the same. but the other is ruled. but that which is actuated or operated. O Tat. When the Soul is separated from the Body. and whatsoever inanimate Bodies can suffer. Son. increasing and hearing fruit. 16. is ruled. the Body cannot Consist without a Soul. work with the oblique part of the Soul. and that which is immortal. The Fourteenth Book. and such like. Father? 24. How meanest thou that. And everything that acteth or operateth is stronger. This then is the difference between an Immortal Body. 29. directeth and governeth as free. 27. for both the Body. 14. 20. because I affirm: That this corporiety is always by the Act and Operation. and the Organs. shall ever be. and Stones. And these things the Body cannot suffer without act or operation. but Acts or Operations cannot be without Bodies. but the Soul is not always in a Mortal Body. Acts or Operations do follow the Soul. But Acts or Operations are immortal. Acts or Operations do not only actuate or operate living or breathing or insouled Bodies. ripening. being about brutish or unreasonable things. even without the Body. Understand it thus. and consequently there remaineth with the Body the same act or operation. putrifying and breaking. and ruleth. 28. but this suffereth. there remaineth that same Body. 26. yet these bodies must be the Places. 21. 30. But the purer Operations do insensibly in the change of time. Tat. that the immortal one consists of one Matter. or working such like things. but also breathless Bodies. 19. And by this reason. And they are always Acts or Operations. or without Souls. a servant. corrupting. 25. For although earthly bodies be subject to dissolution. But every one of them acteth both about the Body and the Soul. yet come not suddenly or promiscuously. and are present with the Soul. is always in Act. and so doth not the mortal one. 53 . and the Life of it. for it can be without a Body. Wood. 22 This is a sacred speech. 15. but some of them come together with being made man. and the immortal one doth.
and some of the generals. 34. O Son. 35. it is sent from above. Tat. there is one. For if necessarily they be in every Body. Understand therefore. 37. Doth the Sense therefore perceive or apprehend in every Body. and these also are perfect. 43. 49. 39. 32 For the World is never widowed or forsaken of any of those things that are. as Not consisting of such an Essence. But other Operations are proper to the Souls of Men. but being always carried or moved in itself. and some of the parts of every thing. 51. besides these universal ones that follow. or is made or done. The Fourteenth Book. and a third. 36. that the Senses are both corporeal and mortal. and such as work or operate upon their proper Bodies. and that there be many Bodies in the World. Therefore. But to Eternal Bodies there is nothing comes. Proper. in what manner of Body soever it be. I say. 46. whatsoever is. For many times in one Body. and a second. Act or Operation. that there be many other Acts or Operations. and having its essence from it. 41. the difference of Operations. or rather all things. it is gathered that all things are full of Acts or Operations. manifesteth it. when it receiveth Act or Operation. it is in labour to bring forth the things that are. and Actions. by Arts. 42. 50. Particular are they which work by any of the living Creatures. Sciences. making it as it were corporeal. O Son. therefore. 40. and die with it. 47. Divine Acts or Operations therefore there be. for they are born with the Body. Let therefore every act or operation be understood to be always immortal. 38. either of evil or good that comes to the Body. Of Operation and Sense. Studies. I may very well affirm. But sense being in the Body. But some Acts or Operations be of Divine. By this Discourse. But mortal things themselves have not Sense. For without these it is impossible that the Body should consist. and are done by the Senses and Motions. having so much existence as the Body. some universal. O Son. For Sense can be no other than a corporeal apprehension. and being upon or in perfect Bodies.The Corpus Hermetica 31. I call them that are indeed bodily. 45. 33. The Senses also follow these Operations. nothing departs. is called. 54 . some of corruptible Bodies. be they that work upon any of the things that are. 44. And universal Operations. which shall never be left by it to corruption. some peculiar. or rather are the effects or perfections of them. therefore there is no sense in them. and there are always many things made. 48.
66. are with Reason. 67. That Truth is only in the Eternal Bodies. Corporeal only. that of things that are. But as far as it is possible. that these are the Ideas of Passions that bear rule. nor anything else that belongs to the Body. I say. 1. but as we have said. 59. For that which affords the Sense to rejoice with Pleasure is straightway the cause of many evils happening to him that suffers it. Hermes. And therefore. for these being unbodily. Is not the Soul incorporeal. O Son. therefore doubtless are they both maleficial. 56. and just. and having his Tabernacle consisting of different and many Bodies. Of Truth to His Son Tat. Of Truth to His Son Tat. by Acts or Operations. 63. especially a reasonable one. but the Senses do declare and manifest the Operations. Grief and Pleasure. 57. And without these. The same may be said of the Sense of the Soul. especially in reasonable living wights. The Fifteenth Book. 55. some are Bodies and some incorporeal. 64. 2. 65. Hermes. to wit. for we always say. of things unreasonable. or height. 61. but there are differences of Senses. 58. they are both maleficial or doers of evil. Even in things inanimate. compounded of imperfect Members. 60. 55 . 62.The Corpus Hermetica 52. O Son. The Operations work indeed. it is not possible that man being an imperfect wight. The Fifteenth Book. we shall make it like the Soul or the Operations. should speak with any confidence. are moved by the brutish parts of the Soul therefore I say. I say. Hermes. If we put it in a Body. and are gathered together into the same. should perceive or apprehend. But Sense is neither Operation. 53. But in living wights there be two other Operations that follow the Senses and Passions. we say are in Bodies. And do the Acts or Operations work in all things? 54. and the Sense a Body. according to Augmentation and Diminution. O Tat. Tat. Tat. Hermes. But Sorrows gives stronger torments and Anguish. but the Senses of things inanimate are passive only. it is impossible that a living wight. whose very Bodies be also true. In every Body. Of Truth. Father? or is it rather in the Body. and therefore it is not incorporeal. For the Senses of things rational. And if it be not incorporeal it must needs be a Body. O Son. and they being bodily. But Passion and Sense depend both upon one head. nor Soul.
we shall neither understand. So that unto the Mind and reason. 5. but they are false. And when the fantasy hath an influence from above. O Son. may understand it. But the other things are Falsehood. it may be that some men. 20. O Tat. and Deceit. as it seems to be. 15. nor know the Truth. And if at the Beginning our Constitution had not Truth. 4. venerable. nor Earth. for they are but few that are so. 7. O Tat. 8. but it sees nothing. nor Air. Tat. 11.The Corpus Hermetica 3. and nothing else. That we do not know anything true? how can that be done here? 21. Truth indeed is nowhere at all upon Earth. O Father? 14. Of Truth to His Son Tat. Truth is the most perfect Virtue. unchangeable. not encompassed by a Body. 18. How then is this true. nor anything true. and see every one of these things as it is. 56 . and yet there is neither Fire. for they have of the Fire. 13. O Tat. then we see and understand true things. and it is seen to have eyes. whilst they think they see the Truth. they have of the Water. Hermes. and Opinions like the Images of the fantasy or appearance. there is nothing true indeed upon Earth. 10. and yet not all things neither. see the Truth. And as an Image shews the Body described. As many therefore as see not Falsehood. and op1nions. or understand it only. and all other things hath the picture. but without that operation from above. then it is an imitation of Truth. and Air. and ears. But there is nothing true upon Earth. Tat. Must we not therefore call it Truth. nor Water. Thou cost not miss the mark. 16. it is left a lie. the Earth is earth itself and nothing else. unalterable Good. Is Truth therefore upon Earth. But if we see or understand any thing besides or otherwise than that which is. If therefore we do so understand. the air is air itself and nothing else. and yet is not the Body of that which is seen. 17. and yet they are indeed but lies. but hears nothing at all. or speak it. The Fifteenth Book. to whom God will give the good seeing Power. The Fire is fire itself only. how could men either see the Truth. and the highest Good itself. 12. naked. But our Bodies consist of all these. But unto the True Mind and Reason. 9. Tat. are not Truth. Hermes. But concerning the Truth. clear. to understand and speak the things that are? 19. but imitations of the Truth. All things therefore upon Earth. not troubled by Matter. the water. water itself and nothing else. for it cannot be generated or made. all things are fantasies or appearances. except God would? 6. deceiving the eyes of the beholder. Hermes. they have of the Earth. O Son.
But these Eternal Bodies. Is it then possible. Hermes. age after age. he is Falsehood. is not changed. such as it is. on the contrary. O Son. but abides in itself. But these also have in themselves. and is Eternal. that is without Colour. are they not true though they be changed? 32. For nothing that remains not in itself. and changed is not true. continually altered. and adore his Truth. 34. but man is not ever. But do thou understand the true to be that which abides the same. Immutable. and Appearance is the highest Lie or Falsehood. 35. Idea after Idea. The Fifteenth Book. should be true? No. not abiding in what it is. but being made by our Progenitor.The Corpus Hermetica 22 But the things that are here. but man is a certain Appearance. The One and Only. O Father? 38. are visible. 31. Tat. The things therefore that are not true to themselves. or form after form. O Father? 26. that is not of Matter. and abides according to itself. being in many Appearances of changes. And corruption hath laid hold upon all things on Earth. passible. Hermes. something that is false in regard of their change. and after the One. Son. 27. 40. but being changed it shews us always. Father. Unalterable. Of Truth to His Son Tat. dissolvable. and many children likewise have not known their own Parents. and First. 37. It is Truth. other and other appearances. 23. without Figure or Shape. for that which is true. Father. Tat. 57 . which always is. And many have not known their own children after a little while. is corrupted. and made of another. they might have had true Matter. Hermes. and the Providence of the True encompasseth. and will encompass them. 30. incapable of Good. I acknowledge him the Workman. changeable. 29. Tat. For without corruption. therefore not True. corruptible. and this while he is yet in the Tabernacle. is Truth? 36. but Falsehood. is True. that he who is so changed. 39. O Tat. 25. AS far forth as he is a Man. 33. O Son. is not to be known. how can they be true? 24. Hermes. For every thing that is altered. that only the Sun which besides the Nature of other things. 28. Everything that is begotten or made. What shall one say then. What therefore doth thou affirm to be the first Truth. O Tat. ruling and making all things whom I do both honour. is a lie. But man consists of many things and doth not abide of himself but is turned and changed. Tat. that is not in a body. hath of itself alone its constitution and remains. there can no Generation consist. Is not man true. and therefore is he only intrusted with the Workmanship of the World. he is not true.
Consequently the things that are generated of Corruption are false. may not stand still or cease. especially Man. ever living. The Sixteenth Book. 7. how is it true? 45. it is ever living. For neither is a man. So that as Immortal. I do affirm that Falsehood is the Work of Truth. made by him. a young man. nor an old man. an old man. the fantasy or appearance of a Child. and that which is not the same. 2. after his own Image and by him holden together. 4. nor a child. The Sixteenth Book. For Death is destruction. Acknowledge therefore the first Workman by the Generation of things. For the first of all is God. Hermes. 42. 43. which constitutes the Body. and what operation that is. and dissolves it. These things understand thus. as these false Operations. O Son. an old man. we must call these things fantasies or appearances. and an Immortal living Wight. the reasonable living Wight. differs from that which is eternal. after what manner the Soul is Immortal. O Son. a young man. That None of the Things that are. and as from its own Father. 9. as being sometimes one thing. which is either an empty word. the appearance of an old man. For Corruption followeth every Generation. and nourished. 49. 58 . For if the World be a second God. 5. And if we will give a man his right name.The Corpus Hermetica 41. can Perish. the Eternal and Unmade. and the Workman of all things. We must now speak of the Soul and Body. can Perish. nor a young man.] 3. are members of the World. must of necessity be generated of those things that are corrupted. a man. [Thanatos for Athanatos. the appearance of a man of ripe age. But all things that are in the World. and ever immortal. For those things that are generated. O Son. but there is nothing in the whole world that is destroyed. 46. that the Generation of things being. a child. The second is the World. and a Child. 1. 8. it is impossible that any part of an Immortal living Wight should die. that it may again be generated. 48 But the things that pre−exist and that are. Šnd immortalized. But in none of these is Death. or else it is wrongly called Death (by the taking away the first letter. sometimes another: For it is impossible they should be made the same things again. Which being so. 6. even of the truth itself. 47. for it is a conception of a name. Therefore. For that which is ever living. we must call him the appearance of Manhood. and the things generated must needs be corrupted. 50. the appearance of a young man. That None of the Things that are.) instead of Immortal. 44. being changed are false. having their dependence from above. and a man of ripe age.
And he hath not only a sympathy with the second God. made after the Image of the World. in point of Augmentation. ever living and immortal. 25. To Asclepius. but Man of the World and in the World. For the second God. and their dissolution restores them into indissoluble. but also an understanding of the first. For when the Matter was incorporeal. should be dissolved into its own disorder. but not a destruction of Bodies. and if it were begotten or made. if it would depart from this Composition. 20. and learn what God is. Now the third living wight is Man. which men call Death. to be Truly Wise. that which should afterwards be made. is their consistence. a Mind above other earthly wights. which they have received from the Father at the Beginning. Tat. kept indissolveable. 26. Immortal. and is by the instauration of each of them. and Consistence of all. O Son. he apprehends as a Body but the first.The Corpus Hermetica 10. what an Immortal Wight. And as much Matter as there was laid up by him. 22. The Father being full of Ideas. that is. 11. 21. and swelling it. but the World was made by the Father. or made by another. For the Eternal. sowed Qualities in the Sphere. And doth not this living Wight perish? 24. and End. is the Universe. To Asclepius. he understands as Incorporeal. 17. 14. O Son. what the World. and the Mind of the Good. and shut them up. 13. not by any other. For the Bodies of Heavenly things have one order. yet it was made by itself. 16. made it round like a Sphere. Speak advisedly. is God. 15. 12. But the instauration of earthly Bodies. 19. and having Eternal Materiality. the Father made it all into a Body. it was disordered. And so there is made a privation of Sense. And understand that the World is of God and in God. 23. 18. The Beginning. 59 . endued with Qualities. Then clothing the Universal Body with Immortality. being itself immortal. The Seventeenth Book. lest the Matter. but it is always made. and it hath here the same confusion daily revolved about other little things. The Seventeenth Book. and what a dissolvable One is. and Diminution. being indeed a disorder happening about earthly living wights. as it is Eternal. as in a Circle. and having by the Will of the Father. to be Truly Wise. Hermes. deliberating to beautify with every Quality. is Eternal of himself. For the Eternal was not begotten. endued it with Quality. For the Father himself.
that he may be visible. 9. but only that which is not made. 2. are not made by themselves. But to thee I have thought good to write in few words. that his contemplation might from point to point. be made and done by another. or of the Father. and the continuity of the Facture and of the Operation. are but two Things. 3. would needs learn the Nature of the things that are: He would not suffer me to give over (as coming very young to the knowledge of every individual) till I was forced to discourse to him many things at large. and that which is Made. All things that appear. 18. 17. 8. Because my Son Tat. we must understand these two things. That Which is Made. Thus it is fit to understand and understanding to admire and admiring to think thy self happy. and think that these are All things. and are made. Or is it just to ascribe unto him alone. letting go all much and vain talking. or of the Maker. but by another. to be Truly Wise. If the things that be made and done. That which Maketh. remember these Two. and One. putting nothing into doubt. Who therefore is this. and which are different. And there are many things made. that of the things that are made any should be more ancient than all. 7. because of his Goodness. and do them. there must be one that must make. Moreover. to be made by another. and the diversity of the things that are made. but especially all things that appear. he maketh them. are visible. For what is sweeter than a Natural Father? 13. 10. For he bears rule. and greatness. for there is nothing in the middle. between these Two. and Him Which is the Maker. both over multitude. or how shall we know him? 14. and he unmade. and it is impossible. choosing out the principal heads of the things then spoken. Those things that are made. To Asclepius. or of all Three? That of God because of his Power. 60 . 5. and only knowing all things indeed. 12. in thy absence. nor things that are in darkness or secret. both more years. and to interpret them more mystically.The Corpus Hermetica 1. and not like. the things that are made. and therefore he makes them always. For All things. as not having any thing more ancient than himself. neither of things changeable. 16. and more knowledge of Nature. 6. For I affirm the things that are made. neither of the things above. and the Father. but he is invisible. be more easy and successful. and the One of them The Seventeenth Book. in that all things are made. and more ancient than the things that are made. and for this cause. that knowest thy natural Father. 15. the Title and Appellation of God. Wherefore. 4. nor is there any third. the Maker because of his Working and Operation. but Act or Operation. He is stronger. 11. Therefore understanding All things. were made. nor of the things below. For Power is different from the things that are made. because thou hast.
Simple. But the vicissitude of Generation doth make them. 22. as it were to blossom out. and that which is made. For Good is all power. 29. there is nothing evil. but God is Good itself. So if these Two be confessed. nor God the Evilness. for the one of them without the other. 34. nor the Maker the Filth. or filthy to be imputed. and that which follows is. Moreover. And this making. or facture is as it were the Body of God. nor is. that he makes the same thing to himself. is made by God. or as Excrements do the Body. 33. And let no man be afraid because of the variety of things that are made or done. is it lawful for the same Painter to make both Heaven. For if he do not make or do all things. they know him not. 21. to whom it is the Generation of him that maketh to be also All that is made. no more than a thing can be separated from itself. suffer that which is most ridiculous of all. 26. or ignorant. it is of necessity. be it what it will. and every thing that is made. For men that think so. or Ignorance. attributing unto him Passions. he is either proud or not able. nor the rest. or There is Nothing thought Evil or Filthy. Uncompounded. For if he that makes be nothing else. and is it impossible for God to make these things? O the great madness. and Men. 28. and for this cause did make Change to be. God the Maker. For that which is generated or made. or make All things. 25. The Purgation of Generation. or Oversight. as Pride. or Envy. and the Earth. 23. for professing to bless and praise God yet in not ascribing to him the making or doing of All things. The Seventeenth Book. or Weakness. For God hath only one Passion. namely Good and he that is good is neither proud. is. must necessarily be generated or made by another. 61 . to be Truly Wise. for it is the only Glory of him to do. and the Sea. lest he should cast an aspersion of baseness. they are extremely impious against him.The Corpus Hermetica cannot depart. and ignorance of men in things that concern God! 30. or be divided from the Other. 27. And besides their not knowing him. and to him that maketh or doth. which is impious to affirm. that is by the Good and that can make or do all things. to do or make all things. For these are Passions that follow Generation as Rust doth Copper. 31. and the Gods. and inanimate Things. this going before. 20. then they are One in Union. 19. 32. as one should say. that which is made. 24. and that following. and brute Beasts. therefore cannot the One of them be separated from the other. for either of them is the self−same thing. or infamy upon God. But neither did the Copper−smith make the Rust. but without the Maker that which is made. neither is made. hath lost his proper Nature by the privation of the other. nor impotent. or envious. For neither is it possible that the maker should be without the thing made. That which maketh. and Trees. but that which makes alone. To Asclepius. And that which goeth before.
thou mayest see an Image thereof. to be Truly Wise. Look upon the same Man. 37. or an Apple−Tree. Look upon the Husbandman. and how the things are done. here Wheat.The Corpus Hermetica 35. but few. or some other Tree. how he casteth Seeds into the Earth. and if thou wilt learn. 36. God and Generation. planting a Vine. and elsewhere some other Seeds. 62 . 38. And these things are not many. there Barley. in the Earth Change in the whole Life. and Motion. that are done. and easily numbered for they are all but four. The Seventeenth Book. 39. and like. very beautiful. in which are all things. See then how he maketh all things. To Asclepius. or a Fig−Tree. So doth God in Heaven sow Immortality.
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