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