The Corpus Hermeticum

translated by G.R.S. Mead

The Corpus Hermeticum

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


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

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

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


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

The Corpus Hermeticum


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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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