The Corpus Hermetica

Attributed to Hermes Trismestigustus

The Corpus Hermetica

Table of Contents
The Corpus Hermetica.......................................................................................................................................1
Attributed to Hermes Trismestigustus.....................................................................................................1
The First Book. .......................................................................................................................................1
The Second Book. Called "Poemander." ................................................................................................5
The Third Book. Called "The Holy Sermon." .....................................................................................12
The Fourth Book. Called "The Key." ...................................................................................................12
The Fifth Book......................................................................................................................................18
The Sixth Book. Called "That in God alone is Good." ........................................................................21
The Seventh Book. His Secret Sermon in the Mount Of Regeneration, and the Profession of
Silence. To His Son Tat........................................................................................................................23
The Eighth Book. That The Greatest Evil In Man, Is The Not Knowing God. ..................................28
The Ninth Book. A Universal Sermon To Asclepius...........................................................................29
The Tenth Book. The Mind to Hermes. ................................................................................................33
The Eleventh Book. Of the Common Mind to Tat...............................................................................40
The Twelfth Book. His Crater or Monas..............................................................................................46
The Thirteenth Book. Of Sense and Understanding.............................................................................49
The Fourteenth Book. Of Operation and Sense....................................................................................52
The Fifteenth Book. Of Truth to His Son Tat.......................................................................................55
The Sixteenth Book. That None of the Things that are, can Perish......................................................58
The Seventeenth Book. To Asclepius, to be Truly Wise......................................................................59


The Corpus Hermetica
Attributed to Hermes Trismestigustus
This page copyright © 2001 Blackmask Online.
• The First Book.
• The Second Book. Called "Poemander."
• The Third Book. Called "The Holy Sermon."
• The Fourth Book. Called "The Key."
• The Fifth Book.
• The Sixth Book. Called "That in God alone is Good."
• The Seventh Book. His Secret Sermon in the Mount Of Regeneration, and the Profession of Silence. To
His Son Tat.
• The Eighth Book. That The Greatest Evil In Man, Is The Not Knowing God.
• The Ninth Book. A Universal Sermon To Asclepius.
• The Tenth Book. The Mind to Hermes.
• The Eleventh Book. Of the Common Mind to Tat.
• The Twelfth Book. His Crater or Monas.
• The Thirteenth Book. Of Sense and Understanding.
• The Fourteenth Book. Of Operation and Sense.
• The Fifteenth Book. Of Truth to His Son Tat.
• The Sixteenth Book. That None of the Things that are, can Perish.
• The Seventeenth Book. To Asclepius, to be Truly Wise.

"Enoch was the first who invented books and different sorts of writing. The ancient
Greeks declare that Enoch is the same as Mercury Trismegistus [Hermes], and that
he taught the sons of men the art of building cities, and enacted some admirable
laws...He discovered the knowledge of the Zodiac, and the course of the Planets;
and he pointed out to the sons of men, that they should worship God, that they
should fast, that they should pray, that they should give alms, votive offerings, and
tenths. He reprobated abominable foods and drunkenness, and appointed festivals
for sacrifices to the Sun, at each of the Zodiacal Signs."
− Hebraeus

The First Book.
O my Son, write this first Book, both for Humanity's sake, and for Piety towards God.

For there can be no Religion more true or just, than to know the things that are; and to acknowledge thanks
for all things, to him that made them, which thing I shall not cease continually to do.
What then should a man do, O Father, to lead his life well, seeing there is nothing here true ?
Be Pious and Religious, O my Son, for he that doth so, is the best and highest Philosopher; and with− out
Philosophy, it is impossible ever to attain to the height and exactness of Piety or Religion.

The Corpus Hermetica


and when thou hast overcome. That which is unchangeable is eternal. and by which. it is by them led and carried to be punished by its being and continuance here. but the other is a neighbour to the things that are Evil. is the way to the Truth. is unmovable. and remember what thou hearest. and by whom and for what cause. slide back to the contrary. and he that gives thanks shall be Pious or Religious. they become quiet. Not every Body is dissolvable. This is. and die blessedly. will acknowledge thanks to the Workman as to a good Father. whilst thy Soul is not ignorant whether it must return and fly back again. O my Son. and get the victory in this Contention and Strifeful life. For never. and that which is Good. for it is infinitely enamoured thereof. It is a Venerable way. Every living thing is not mortal. But now. be the end of Religion and Piety. whilst it flies away and they strive to hold and detain it. for the Contention is of one against two. whereunto when thou art once arrived. making their Journey. O Son. return. and he that is Religious shall know both where the truth is. O Son. But the victory of both is not like.The Corpus Hermetica But he that shall learn and study the things that are. O Son. That which may be dissolved is also corruptible. the Guide in the way that leads thither for thou must first forsake the Body before thy end. shall or can that Soul which while it is in the Body lightens and lifts up itself to know and comprehend that which is Good and True. are moved. Some Bodies are dissolvable. and how they are ordered and governed. Not every living thing is immortal. but the things that are Evil. and forgetteth all Evils. but if the one be overcome of the two. All things that are. and what it is. and plain. For this only. For first must it war against its own self. That which abides always is unchangeable. an excellent Nurse and a faithful Steward. for the one hasteth to that which is Good. And let this. I will by Heads run through the things that are: understand thou what I say. and after much Strife and Dissention it must be overcome of one part. and are content to accept of it as their Ruler. they at length attained to the Good. thou shalt both live well. Every Body is changeable. love Bondage and Slavery. The Corpus Hermetica 2 . or to what end. which our Progenitors travelled in. but hard and difficult for the Soul to go in that is in the Body. O Son. only that which is not. And if the two parts be overcome. and learning that. he will be yet more and more Religious. and when it hath learned and known its Father and progenitor it can no more Apostatize or depart from that Good. desireth to be set at Liberty.

nothing evil in Heaven. The Mind is void of suffering. Every thing that is sad rejoiceth also. is never corrupted. That which is made but once. but every thing that is.The Corpus Hermetica That which is always made is always corrupted. None of the things that are stand still. every thing that is Sensible suffereth. but that which is Reasonable is immortal. Nothing good upon Earth. All that is incorporeal. Every thing that suffers is Sensible. Not every Body is sick. neither becomes any other thing. Every thing that is. but is an eternal living thing. Reason in the Mind. Man. Not every thing that joyeth is also sad. and is a mortal living Creature. as good things. is double. Every thing that is made is corruptible. Not all things are moved by a Soul. First. is moved by a Soul. Thirdly. The Mind in God. that part which is Sensible is mortal. God is good. or of its own accord. No thing in a Body true. the World. Secondly. is void of Lying. every Body that is sick is dissolvable. Good is voluntary. Man for God. The Gods choose good things. Every essence is immortal. The Corpus Hermetica 3 . God. The World for Man. Reasoning (or disputing or discoursing) in Man. Every essence is unchangeable. Of the Soul. Man is evil. Evil is involuntary or against its will.

That which is mortal. nothing known upon Earth. Dissolvable Bodies are increased and diminished. That which is sown. The Corpus Hermetica 4 . one from sowing to generation. all things upon Earth are subject to Reprehension. The Generation of Man is Corruption. cometh not into a Body immortal. nothing upon Earth free. Nothing in Heaven is servanted. but Eternal matter into its self. Whatsoever is in Heaven is unalterable. are in a Body. and its like. Time is the Corruption of Man. Of an everlasting Body. is not mortal: that which is mortal is not immortal. Malice is the nourishment of the World. the Corruption of Man is the beginning of Generation. That which is immortal. some in their Ideas. Nothing unknown in Heaven. All upon Earth is alterable. partakes not of that which is mortal. there are two Times. but that which is immortal. Operations or Workings are not carried upwards. one from generation to death. is not always begotten. but that which is begotten always. Things upon Earth do nothing advantage those in Heaven. to wit. Corruption and Generation. but descend downwards. is itself an offspring or begotten by another. the time is only from the Generation. some are in Bodies. All things in Heaven are unblameable. Law is Humane. but all things in Heaven do profit and advantage the things upon Earth. Of things that are. Dissolvable matter is altered into contraries.The Corpus Hermetica Time is a Divine thing. That which off−springs or begetteth another. That which is immortal. cometh into that which is mortal. Of a dissolvable Body. is sown. The things upon Earth communicate not with those in Heaven. Whatsoever things belong to operation or working.

The Second Book. but the things on Earth. the Earth of corruptible Bodies. they may be less evil for fear of that which is hidden and kept secret.The Corpus Hermetica Heaven is capable and a fit receptacle of everlasting Bodies. Me thought I saw one of an exceeding great stature. My Thoughts being once seriously busied about the things that are. therefore it behoveth to avoid the multitude and take heed of them as not understanding the virtue and power of the things that are said. and an infinite greatness call me by my name. and peradventure very few will have. the Idol of operation. The Earth is brutish. but the unlike never agrees with the unlike: such Discourses as these have very few Auditors. They do rather sharpen and whet evil men to their maliciousness. or Fate. and all things are done according to Providence and Necessity. Destiny. and my Understanding lifted up. Providence is Divine Order. And if he may lay the cause of evil upon Fate or Destiny." 5 . and as it were nourished with it. Fortune is the carriage or effect of that which is without Order. For the like always takes to itself that which is like. If thou perfectly remember these Heads. What is God? The immutable or unalterable Good. all my bodily Senses being exceedingly holden back. and say unto me." 1. despising the whole because it was made. "What wouldest thou Hear and See? or what wouldest thou Understand. Wherefore we must look warily to such kind of people. How dost Thou mean. What is Man? An unchangeable Evil. Heaven is the first Element. much less to be ridiculous unto the many. thou canst not forget those things which in more words I have largely expounded unto thee. Called "Poemander. he will never abstain from any evil work. Avoid all Conversation with the multitude or common People. and is very familiar. and Know!" The Second Book. Called "Poemander. the whole Nature and Composition of those living things called Men. that the world was once made. for these are the Contents or Abridgment of them. O Father? Thus. Necessity is the Minister or Servant of Providence. is very prone to Maliciousness. the Heaven is reasonable or rational. Those things that are in Heaven are subjected or placed under it. Now this wight if it shall come to learn or know. and therefore is delighted with it. are placed upon it. as it is with them that are very heavy of sleep. or of bodily labour. O Son. but they have something peculiar unto themselves. for I would not have thee subject to Envy. a lying fantasy or opinion. bearing Rule over all: Will he not be much worse than himself. that being in ignorance. to Learn. by reason either of fulness of meat.

The Corpus Hermetica
2. Then said I, " Who art Thou?"
"I am," quoth he, "Poemander, the mind of the Great Lord, the most Mighty and absolute Emperor: I know
what thou wouldest have, and I am always present with thee."
3. Then said I, "I would Learn the Things that art, and Understand the Nature of them and know God."
"How?" said he.
I answered, "That I would gladly hear.''
Then he, "Have me again in thy mind, and whatsoever thou wouldst learn, I will teach thee."
4. When he had thus said, he was changed in his Idea or Form and straightway in the twinkling of an eye, all
things were opened unto me: and I saw an infinite Sight, all things were become light, both sweet and
exceedingly pleasant; and I was wonderfully delighted in the beholding it.
5. But after a little while, there was a darkness made in part, coming down obliquely, fearful and hideous,
which seemed unto me to be changed into a Certain Moist Nature, unspeakably troubled, which yielded a
smoke as from fire; and from whence proceeded a voice unutterable, and very mournful, but inarticulate,
insomuch that it seemed to have come from the Light.
6. Then from that Light, a certain Holy Word joined itself unto Nature, and out flew the pure and unmixed
Fire from the moist Nature upward on high; it is exceeding Light, and Sharp, and Operative withal. And the
Air which was also light, followed the Spirit and mounted up to Fire (from the Earth and the Water)
insomuch that it seemed to hang and depend upon it.
7. And the Earth and the Water stayed by themselves so mingled together, that the Earth could not be seen for
the Water, but they were moved, because of the Spiritual Word that was carried upon them.
8. Then said Poemander unto me, "Dost thou understand this Vision, and what it meaneth?"
"I shall know," said I.
Then said he, "I am that Light, the Mind, thy God, who am before that Moist Nature that appeareth out of
Darkness, and that Bright and Lightful Word from the Mind is the Son of God."
9. "How is that?" quoth I.
"Thus," replied he, "Understand it, That which in thee Seeth and Heareth, the Word of the Lord, and the
Mind, the Father, God, Differeth not One from the Other, and the Unison of these is Life."
Trismegistus. "I thank thee."
Pimander. "But first conceive well the Light in thy mind and know it."
10. When he had thus said, for a long time me looked steadfastly one upon the other, insomuch that I
trembled at his Idea or Form.
11. But when he nodded to me, I beheld in my mind the Light that is in innumerable, and the truly indefinite
Ornament or World; and that the Fire is comprehended or contained in or by a most great Power, and
constrained to keep its station.
12. These things I understood, seeing the word of Pimander; and when I was mightily amazed, he said again
unto me, "Hast thou seen in thy mind that Archetypal Form, which was before the Interminated and Infinite
Beginning?" Thus Pimander to me.
"But whence," quoth I, "or whereof are the Elements of Nature made?"
Pimander : "Of the Will and Counsel of God; which taking the Word, and beholding the beautiful World (in
the Archetype thereof) imitated it, and so made this World, by the principles and vital Seeds or Soul−like
productions of itself."
The Second Book. Called "Poemander."


The Corpus Hermetica
13. For the Mind being God, Male and Female, Life and Light, brought forth by his Word; another Mind, the
Workman: Which being God of the Fire, and the Spirit, fashioned and formed seven other Governors, which
in their Circles contain the Sensible World, whose Government or Disposition is called Fate or Destiny.
14. Straightway leaped out, or exalted itself front the downward born Elements of God, the Word of God into
the clean and pure Workmanship of Nature, and was united to the Workman, Mind, for it was Consubstantial;
and so the downward born Elements of Nature were left without Reason, that they might be the only Matter.
15. But the Workman, Mind, together with the Word, containing the Circles and Whirling them about, turned
round as a Wheel his own Workmanships, and suffered them to be turned from an indefinite Beginning to an
undeterminable End; for they always begin where they end.
16. And the Circulation or running round of these, as the Mind willeth, out of the lower or downward−born
Elements brought forth unreasonable or brutish creatures, for they had no reason, the Air flying things, and
the Water such as swim.
17. And the Earth and the Water was separated, either from the other, as the Mind would: and the Earth
brought forth from herself such Living Creatures as she had, four−footed and creeping Beasts, wild and tame.
18. But the Father of all things, the Mind being Life and Light, brought forth Man, like unto himself, whom
he loved as his proper Birth, for he was all beauteous, having the Image of his Father.
19. For indeed God was exceedingly enamoured of his own Form or Shape, and delivered unto it all his own
Workmanships. But he seeing and understanding the Creation of the Workman in the whole, would needs
also himself Fall to Work, and so was separated from the Father, being in the sphere of Generation or
20. Having all Power, he considered the Operations or Workmanships of the Seven; but they loved him, and
every one made him partaker of his own Order.
21. And he learning diligently and understanding their Essence, and partaking their nature, resolved to pierce
and break through the Circumference of the Circles, and to understand the Power of him that sits upon the
22. And having already all power of mortal things, of the Living, and of the unreasonable Creatures of the
World, stooped down and peeped through the Harmony, and breaking through the strength of the Circles, so
shewed and made manifest the downward−born Nature, the fair and beautiful Shape or Form of God.
23. Which when he saw, having in itself the unsatiable Beauty and all the Operation of the Seven Governors,
and the Form or Shape of God, he Smiled for love, as if he had seen the Shape or Likeness in the Water, or
the shadow upon the Earth of the fairest Human form.
24. And seeing in the Water a shape, a shape like unto himself in himself he loved it, and would cohabit with
it; and immediately upon the resolution, ensued the Operation, and brought forth the unreasonable Image or
25. Nature presently laying hold of what it so much loved, did wholly wrap herself about it, and they were
mingled, for they loved one another.
26. And for this cause, Man above all things that live upon Earth, is double; Mortal because of his Body, and
Immortal because of the substantial Man: For being immortal, and having power of all things, he yet suffers
The Second Book. Called "Poemander."


The Corpus Hermetica
mortal things, and such as are subject to Fate or Destiny.
27. And therefore being; above all Harmony, he is made and become a servant to Harmony. And being
Hermaphrodite, or Male and Female, and watchful, he is governed by and subjected to a Father, that is both
Male and Female and watchful.
28. After these things, I said: "Thou art my Mind and I am in love with Reason."
29. Then said Pimander, "This is the Mystery that to this day is hidden, and kept secret; for Nature being
mingled with Man brought forth a Wonder most wonderful; for he having the Nature of the Harmony of the
Seven, from him whom I told thee, the Fire and the Spirit, Nature continued not, but forth with brought forth
seven Men all Males and Females and sublime, or on high, according to the Natures of the Seven Governors."
30. "And after these things, O Pimander," quoth I, "I am now come into a great desire, and longing to hear,
do not digress, or run out."
31. But he said, "Keep silence, for I have not yet finished the first speech."
32. Trismegistus. "Behold, I am silent."
33. Pimander. "The Generation therefore of these Seven was after this manner, the Air being Feminine and
the Water desirous of Copulation, took from the Fire its ripeness, and from the aether Spirit; and so Nature
produced bodies after the Species and Shape of men."
34. And Man was made of Life and Light into Soul and Mind, of Life the Soul, of Light the Mind.
35. And so all the Members of the Sensible World, continued unto the period of the end, bearing rule, and
36. Hear now the rest of that speech, thou so much desirest to hear.
37. When that Period was fulfilled, the bond of all things was loosed and untied by the Will of God; for all
living Creatures being Hermaphroditical, or Male and Female, were loosed and untied together with Man;
and so the Males were apart by themselves and the Females likewise.
38. And straightway God said to the Holy Word,. Increase in Increasing, and Multiply in Multitude all you
my Creatures and Workmanships. And let Him that is endued with Mind, know Himself to be Immortal; and
that the cause of Death is the Love of the Body, and let Him Learn all Things that are.
39. When he had thus said, Providence by Fate and Harmony, made the mixtures, and established the
Generations, and all things were multiplied according to their kind, and he that knew himself, came at length
to the Superstantial of every way substantial good.
40. But he that through the Error of Love, loved the Body, abideth wandering in darkness, sensible, suffering
the things of death.
41. Trismegistus. "But why do they that are ignorant sin so much, that they should therefore be deprived of
42. Pimander. "Thou seemest not to have understood what thou hast heard."

The Second Book. Called "Poemander."


Trismegistus. having unfulfillable desires and unsatiable concupiscences. and blessing him. "That which the Word of God said. Pimander. go or pass into God!" 48. and cut off the thoughtful desires of filthy works. and the idle manners are permitted. will not suffer the Operations or Works. 57. most excellently taught me all things.The Corpus Hermetica 43. I am far off giving place to the avenging Demon. knowing their Works and Operations. and again made up into Operations. the Body itself is given up to alteration. from whence death is derived. "Have not all Men a mind?" 54. why are they worthy of death. and increaseth the fire upon him more and more. being ordered and directed by filial Affection. and evil. Trismegistus. they give him thanks. the Body consisteth in the sensible World. O Mind. whereof Man is made." 44. 56." 9 . and sing hymns unto him. Called "Poemander. Pimander. which happen or belong to the body. Trismegistus. If therefore thou learn and believe thyself to be of the Life and Light." 58. and the form which it had. and natural Love: And before they give up their Bodies to the death of them. Pimander. tormenteth such a man sensibly. as I desired. "God saith. that he may obtain the greater punishment. and lovingly they supplicate and propitiate the Father. to be finished and brought to perfection in them. say I: Because the Father of all things consists of Life and Light. and that live piously and religiously. "I am glad for thy sake. "Thou hast. pure and merciful. "God and the Father is Light and Life. Trismegistus. "Because there goeth a sad and dismal darkness before its Body." 53. mark. Pimander. that are in death?" 46. "But to the foolish. but I both understand and remember them. 55. and wicked. of which Man is made. of which darkness is the moist Nature. and left to the Demon. "Take heed what thou sayest. Pimander. O my Mind. Hast thou understood this aright!" 47. how I shall go into Life. and my presence is a help unto them." 52. Trismegistus. Trismegistus. and know himself well. after the return is made. Pimander. "And such a one never ceaseth." 49. becometh invisible. being parts. but being the Porter and Door−keeper. and murderous. Pimander. Let the Man endued with a Mind. consider. which applying unto him the sharpness of fire. "But why or how doth he that understands himself. Trismegistus. in the resolution of the material Body. but tell me moreover. and envious and covetous. "Thou sayest very well. what then?" 59. "But yet tell me more." 50. "Tell me. and always fighting in darkness for the Demon afflicts and tormenteth him continually. "Rather I that am the Mind itself. for I the Mind come unto men that are holy and good. I will shut up the entrances of Evil. if thou understoodest them. And forthwith they know all things. "Peradventure I seem so to thee. and profane. and the Senses of the Body return into their Fountains." 45. of which moist Nature." 51. "First of all. thou shalt again pass into Life. The Second Book. they hate their Senses. and armeth him the more to all wickedness.

and congratulate the coming of it. 77. and Sleep. 71. Men. "And Anger and Concupiscence go into the brutish or unreasonable Nature. Why. The Second Book. you that have together Walked in Error." 10 . and Cease your Surfeit. 61. and taught the Nature. be Sober. having Power to Partake of Immortality. "Furthermore. "And to the first Zone it giveth the power it had of increasing and diminishing. whereto you are allured. rose up. which have given Yourselves over to Drunkenness. it heareth also the Powers that are above the eighth Nature. "To the sixth. be Partakers of Immortality. 63. Repent and Change your Minds. "And to the seventh Zone. But I giving thanks. and blessing the Father of all things. 79. 66. 76. 62. "And then in order they return unto the Father. mocking and scorning. born and made of the Earth. that the kind of Humanity or Mankind. O Men of the Off−spring of the Earth. and way−leader to them that are worthy. and becoming powers they are in God. the desire of Rule. 65. 75. why have you delivered Yourselves over unto Death. and the rest striveth upward by Harmony. 68. and with one accord. 74. subtle Falsehood always lying in wait. of the Nature of the whole and having seen the greatest sight or spectacle. 70. and singeth praises to the Father with the things that are. And I began to Preach unto men. may be saved by God!" 72. 69. 73. he was mingled among the Powers. and to them that know to be deified. having its proper power. "To the second. why sayest thou. the idle deceit of Concupiscence. And some of Them That Heard Me. 64. When Pimander had thus said unto me. the beauty and fairness of Piety and Knowledge. "To the fourth. Depart from that dark Light. "And then being made naked of all the Operations of Harmony it cometh to the eighth Nature. 67. and headlong rashness of Confidence. and being made like to them with whom it converseth. and then I said further. singing praise to God in a certain voice that is peculiar to them. What resteth. and unsatiable Ambition. "This is the Good. and all they that are present rejoice. the machination or plotting of evils. and invited by Brutish and Unreasonable Sleep. and Leave or Forsake Corruption. and themselves deliver themselves to the powers. and have been Darkened in Ignorance. 78. "To the fifth. And they that heard me. but that understanding all men. Evil and ineffectual occasions of Riches. O ye People.The Corpus Hermetica 60. being enabled by him. thou become a guide. and to the Ignorance of God. went away and delivered themselves up to the way of death. "To the third. Called "Poemander. profane Boldness. and one effectual deceit or craft. come willingly.

90. Blessed art Thou. Pimander. or Those that are His. The Second Book. O Father. I give praise and blessing unto God the Father. Accept these Reasonable Sacrifices from a Pure Soul. and nourished them with Ambrosian Water of Immortality. and my silence great with child and full of good. the blossoms and fruits of good things. 84. And when it was Evening." 11 . Holy art Thou Whom Nature hath not Formed.The Corpus Hermetica 80. as Thou hast given Him all Power. but I causing them to rise up. 98. But others. Holy art Thou. that Determineth to be Known. 91. 87. And thus came to pass or happened unto me. 88. which I received from my mind. Called "Poemander. I beseech Thee. I was exceeding glad. casting themselves down before my feet. And I sowed in them the words of Wisdom. and the Brightness of the same began wholly to go down. 98. 82. Thy Man would be Sanctified with Thee. I commanded them to give thanks to God. and a Heart stretched out unto Thee. But I wrote in myself the bounty and beneficence of Pimander. everyone returned to his own lodging. to be Praised with Silence! 97. Holy art Thou. 94. and when they had finished their thanksgiving. and Bear Witness. and being filled with what I most desired. besought me that they might be taught. and the pronouncing of my words. Who art Better than all Praise. teaching them the reasons how. and is Known of His Own. 92. O Thou Unspeakable. 89. 81. 86. Holy is God Whose Will is Performed and Accomplished by His Own Powers. Holy art Thou of Whom all Nature is the Image. Therefore I Believe Thee. Look Mercifully upon Me. whereby I became inspired by God with the Truth. and Enable Me. 83. 96. Holy is God. the Brothers of my Kind. became a guide of mankind. and by what means they may be saved. with my Soul. those that . Holy is God the Father of All Things. that art Greater than all Excellency. but Thy Sons. For which cause. Holy art Thou that art Stronger than all Power. and the shutting of my eyes the true Sight. and go into the Life and Light. and whole strength. that by Thy Word hast established all Things. that I may never Err from the Knowledge of Thee. 95. Holy art Thou. For the sleep of the Body was the sober watchfulness of the mind. 85. the Lord of the Word. Unutterable. 93. that is. and Enlighten with this Grace.are in Ignorance.

As also the Generations of men to the knowledge of the Divine Works. and to be wise according to the Operation of the course of the circular Gods. 4. And the heavy things were founded upon the moist sand. 7. For there were in the Chaos. God and that which is Divine. and the Stars were numbered. moving in number. I dedicated to thee. that every world temperature should be renewed by nature. all things being Terminated or Divided by Fire. and to be increased in increasing. 10. did that which was commanded him. and there were made four footed things." 1. 8. and the Good. Called "The Holy Sermon. and such as live in the Water. and creeping things. by the wonderful working of the Gods in the Circles. 9. and the Divine Nature. Called "The Key. for it is a Divine thing. And all the Gods distinguished the Nature full of Seeds. And the Sphere was all lined with Air." 12 . O Asclepius. and to find out every cunning workmanship of good things. is Nature also established. God. and a multitude of men. and a lively or working Testimony of Nature." 1. and there went out the Holy Light. leaving them to be read by the darkness of times. this day's it is fit to dedicate to Tat. 3. 6. and which had sowed in themselves the Seeds of Regeneration. for in that which is Divine. and every fruitful Seed. carried about in a circular. And every generation of living flesh. O Tat. with all their Signs. or Working and Necessity. and Grass. must of necessity be renewed by the renovation of the Gods. the Gods. though they be lost. to the beholding of Heaven. Divine Works. with the Gods in them. or rather also the same Act and Operation. Seed. and all Handicrafts. the beginning of things that are. 2. and the Operations of Nature. The Fourth Book. And when all things were interminated and unmade up. and multiplied in multitude. God therefore. and the knowledge of the Divine Power. and Operation. and for Signs of good things. and the Heaven was seen in Seven Circles. of Fruit. And every God by his internal power. and Matter. motion by the Spirit of God. and the End and Renovation. have the same Nature. So it beginneth to live in them. and the Flowers of all Greens. and to be resolved into that which shall be great Monuments. Called "The Holy Sermon. Yesterday's Speech. the light things were divided on high. The Third Book. and of the Nature of a Circle. and the Elements were coagulated from the Sand out of the moist Substance. and Water. 2. and Remembrances of the cunning Works done upon Earth. and the Mind. 11. 5.The Corpus Hermetica The Third Book. and the Dominion of all things under Heaven and the knowledge of good things. and a subtle Spirit intelligible in Power. And every Soul in flesh. and Nature. And the Gods were seen in their Ideas of the Stars. and being sustained or hung up by the Spirit they were so carried. and such as fly. an infinite darkness in the Abyss or bottomless Depth. and the Father. because it is an Epitome of those general speeches that were spoken to him. The glory of all things.

for it enlighteneth. could do so. 14. and his Essence. 7. and the Good. and cannot yet open the eyes of our minds to behold the incorruptible. that gazeth upon it. move the Body. and of Life. this is the Good. and another about things unchangeable. and the Good. nor hear any other thing. when we have nothing at all to say of it. 15. into this most fair and beauteous Vision . for he that maketh is defective in much time. to Will all Things to be. and they that are capable and can draw any store of this spectacle. and yet all this for himself(as is true) in him that can see it. which must here also be understood. or elsewhere. of those things that are! 6. and innocent or harmless withal. I would we also. and full of immortality. For Good is always active or busy in making. and the Father. I would have could. is a Divine Silence. But the Father is the cause of his Children. Thou hast filled us. For it is more swift and sharp to pierce. I Wonder not at It. This is God. Called "The Holy Sermon. but for the present we are less intent to the Vision. but in him that taketh nothing. 10. and so much increaseth the light of the eye. without which it is not possible. with a sight both good and fair. that is to say. and the Sun. For the World. and the eye of my mind is almost become more holy by the sight or spectacle. in which sometimes he maketh not. For what is God. 8. and the rest of all the Senses. to living Creatures: And if this be so. making them. nor he that sees that. Trismegistus. this is the Father. 11. O Father. O Tat. he is altogether constrained by the Will of the Good. 9. as we have taught in other things.The Corpus Hermetica 3. which is also a Father by Participation. who hath a will both to sow and nourish that which is good by the Son. but the Being of all things that yet are not. it is the property of Good to be known: This is the Good. 4. For his Operation or Act. 12. which thing Celius and Saturn our Progenitors obtained unto." 13 . whereunto no other thing is present or approacheth. for sometimes he maketh those things that have quantity and quality and sometimes the contrary. Things Divine and Human. nor in sum. The Third Book. and this cannot he in any other. which being of a fiery shining brightness. for I will not say. maketh the eye blind by his excessive Light. Divine and Human. but action or operation is of another thing. and about things unmoveable. O Tat. and the existence itself. either to be. for he both will be this. For the knowledge of it. in being all things. himself will have so to be. O Son. For there is one name or appellation of Nature and Increase which concerneth things changeable. is not for all that equally the cause of Good. or to be begotten or made. For all things else are for this. Trismegistus. for the Sight of Good is not like the Beam of the Sun. and sight do many times fall asleep from the Body. 13. 16. and is it. and incomprehensible Beauty of that Good: But then shall we see it. as also of quantity and quality. Tat. rather the contrary. Tat. is his Will. as any man is able to receive the influence of this Intelligible clearness. see any thing else. and yet willeth all things to be. For neither can he that understands that understand anything else. 17. every one of which. O Father. But God is the Father. 5.

it draweth it from the Body. For shining steadfastly upon. How dost thou mean deifying. for he. but Knowledge is the end of Sense. for the Soul that knows nothing of the things that are. not knowing itself. nor is partaker of the good. And this is the most perfect glory of the Soul. Called "The Holy Sermon. it returneth into creeping things. which in all the world are tossed up and down. carrying the Body as a burthen." 14 . But being drawn back the same way. He that neither speaks. Tat. that from one Soul of the Universe. to be Deified while yet it Lodgeth in the Body of Man. for there are two choirs or companies of Gods. 32. O Father! 30. Hast thou not heard in the general Speeches. to those of things living upon the Land. fighteth in the shadow. Tat. O Son. if it continue evil. and Good. are changed into Demons. O Son. And this is the mischief of the Soul. And so they go on into the Sphere or Region of the fixed Gods. Trismegistus. and Airy ones are changed into men. There are differences. but is blinded. and the Father. Trismegistus. Father! 21. But how dost thou again divide the changes? 23. that lay hold of immortality. 20. 28. 29. and changeth it wholly into the Essence of God. On the contrary. Trismegistus. rusheth and dasheth against the bodily Passions. are the Senses. are changed into those of watery things and those of things living in the water. for Sense is of things that surmount it. and unhappy as it is. 33. and evil ones. This being so in all things that are. Tat. nor hears many things. and loosing it from the Bodily Senses and Motions. of every Soul.The Corpus Hermetica 18. The Third Book. 27. if it Contemplate the Beauty of the Good. 19. as it were. 26. 22. but ruled. for he that knows is both good and religious. and severally divided? Of these Souls there are many changes. 31. and already Divine. 25. And the wickedness of a Soul is ignorance. and not ruling. and some quite contrary. For it is Possible for the Soul. But Knowledge differs much from Sense. O Son. for they which are of creeping things. it serveth strange Bodies. is neither spoken nor heard. one of them that wander. are all those Souls. some into a more fortunate estate. and human Souls. neither the Nature of them. For God. and another of them that are fixed. And this is the condemnation of an evil Soul. shall neither taste of immortality. But who is such a one. the virtue of the Soul is Knowledge. But the Soul entering into the Body of a Man. that heareth two speeches or hearings. and round about the whole Mind it enlighteneth all the Soul . because they cannot be without them. 24. nor that which is good.

And it was once made and is always. being deceived in Nature. 44. and continually makes. Therefore both intelligible and material things go both of them into bodies. who therefore is this material God? 37. and made. but flatly evil. and needy or wanting somewhat else.The Corpus Hermetica 34. and the second of the things that are. nay. 38. For the World is not good as it is moveable. Because the World Is a Sphere. and Man the second living wight after the World. and therefore consisteth of material and intellectual. 46. both as he is moveable. as the Mind useth the Body. as beneath the feet there is nothing intellectual. and yet it is not good. 42. The whole universe is material. The whole is a living wight. For it is moveable. for. 43. nor evil as it is immortal. 50. The fair and beautiful world. The Spirit being diffused and going through the veins. And the World is the first. that is like a head. The Mind is in Reason. Tat. but the intellectual stability moves the material motion after this manner. Wherefore some also have thought the Soul to be blood. and then the blood is congealed. Whatsoever therefore is joined or united to the Membrane or Film of this head. and above the head there is nothing material. the veins and arteries emptied. hath its Soul full of the Body. 35. and after a certain manner beareth it. and Contrariety." 15 . he is not only not good. 49. But the Soul of Man is carried in this manner. 48. 45. and blood. but that which is one. and it is moved spherically. 41. Knowledge is the gift of God . Trismegistus. as being mortal. for all Knowledge is unbodily but useth the Mind as an Instrument. That is Setting One against Another. that it may again be a beginning. 47. The Third Book. and then the living thing dieth: And this is the death of the Body. it is the first of all passible things. Reason in the Soul. both moveth the living Creature. and every material motion is generation. and arteries. And the beginning is moved. All things depend of one beginning. that is a Head. not knowing that first the Spirit must return into the Soul. of contraposition. Called "The Holy Sermon. and− the beginning depends of that which is one and alone. have the Body full of Soul. the Soul in the Spirit. but the first of things that are mortal and therefore hath whatsoever benefit of the Soul all the others have: And yet for all this. and as in the Soul of a made Body. 36. and as he is mortal. the Spirit in the Body. The Mind is the head. But man is evil. or generates things that have quantity and quality. for it is material and easily passible. all Things must Consist. and is not moved. and is ever in generation. 39. 40. is immortal. but those that are further from that Membrane. wherein the Soul is. And it is impossible it should be otherwise. standeth and abideth.

and of itself. how then if it look upon itself. and free from these clothings. and the World is the Son of God. O Father. And such a Soul. Why dost thou say so. 60. useth the Spirit as her Minister and Servant. O Son. and yet not everyone. when as yet it hath received no dissolution of its Body. but the Mind being made pure. as a Wall or defence. and being Divine by Nature. is Angelical and Divine. 54. for the Mind that is upon Earth. and the Body of the Soul. the Soul it engenders Forgetfulness. 57. The like also happeneth to them that go out of the Body: for when the Soul runs back into itself the Spirit is contracted into the blood and the Soul into the Spirit. and therefore that it might suffer so great virtue the Mind compacted as it were. But the Soul of Man. and partakes no more of the Fair and the Good. but that which is pious and religious. For God is not ignorant of R/Ian. useth it to the making of all things. For the Earth cannot suffer fire. leaving the Soul to judgment." 16 . Trismegistus. 53. 61. and not sometimes good. yea. but as it were depending yet upon the Soul of the World. and to the punishment it hath deserved. as not having been yet spotted with the Passions of the Body. There are therefore these three. and sometimes evil. Tat. Tat. and departeth from the earthly Body. hath the fire for its Body. the Soul of a Child. but of necessity Good. and more swift than all the Elements. 63. O Father. he must have his hearing swifter and sharper than the voice of the speaker. which it could not do having to dwell in an Earthly Body. becomes either Mind or The Third Book. the Knowledge of God: this is the return of Olympus. and the Soul from the Spirit? When even now thou saidst the Soul was the Clothing or Apparel of the Mind.The Corpus Hermetica 51. Trismegistus. 58. or naked of fire. which is not yet grown. 62. and took to itself the passible Body of the Soul. For the Mind which is the Workman of all useth the fire as his instrument in his Workmanship. that the Mind is separated from the Soul. What meanest thou. nor that which is otherwise the affairs of God. therefore is the water poured round about the Earth. 55. God the Father. that the mind should establish or rest itself. void. naked. but is very small. 52. But when the Body is grown and distracteth. and will be known by him. as it is used by man. 56. to the making of Earthly things only. presently it puts on its Fiery Coat. but knows him perfectly. and Forgetfulness is Evilness. and Man as it were the Offspring of the World. by this only the Soul is made good. and the Good. in an Earthly Body. This only is healthful to man. And the Soul being also in some sort Divine. and he that is the Workman of all. cannot do the business of men. O Son. But the Mind being the most sharp or swift of all the Divine Cogitations. as a Covering or Clothing. and the World hath Man. taking a fiery Body rangeth abroad in every place. Called "The Holy Sermon. When therefore the Mind is separated. he that hears must co−understand and conspire in thought with him that speaks. and the Spirit governeth the living thing. to withstand the flame of fire. for it is impossible. the World and Man: God hath the World. 59. for it is all burned of a small spark. it sees itself beautiful. is done in an Earthly Body. The disposition of these Clothings or Covers. having striven the strife of Piety. 64. Consider. neither is the Earthly Body able to bear such immortality. after it is departed from the Body.

Men of brute Beasts. 71. leads it into the Light of Knowledge. and what is its greatest torment. of the Evils that compass and lay−hold upon me. 67. and other things by which men are injured 73. and both in words and deeds. and seeking an earthly and human Body to enter into. The Soul therefore may be altered or changed into the better. but God of all: For he is the best of all. 69. Impiety. and those of men. thinkest that the Soul going out of the Body grows brutish or enters into a Beast: which is a very great Error. and to injure no Man. and all things are less than he. Man unto the World and unreasonable things to Man. punished of itself. for the Soul punished after this manner. Tat. 70. always doing good in imitation of her Father. and about all. 76. 77. For the Mind. or Do. Called "The Holy Sermon. and those of Gods. And the better always take of the worse. O Father. coming down into the wicked Soul. O Son. Or dost thou not see how many evils the wicked Soul suffereth. and man by Arts and Sciences. 81. Unhappy Wretch. But into a pious Soul. and upon man by the natural beams of the World. but into the worse it is impossible. 66. 65. with those of Beasts. 74. And Operations do act by the World. for what Fire hath so great a flame as it? Or what biting Beast doth so tear the Body as it doth the Soul. that we may obtain a good mind. I am Burned. and Blasphemies. For no other Body is capable of a Human Soul. 75. turns itself to Murders." 17 . But an impious Soul abideth in its own essence. and this way it becomes Mind. I am Devoured. communicate with those of men. and divers Violences. Therefore is the World subject unto God. And such a Soul is never satisfied with singing praise to God. Therefore. roaring and crying out. and the beams of the World are Natures. I know not what to Say. I am Consumed. but Natures work by the Elements. But there is a communion of Souls. to preserve a Human Soul from so great a contumely and reproach. O Son. These are the voices of a punished and tormented Soul. How then is the Soul of Man punished. and the beams of Man are Arts and Sciences. the Mind entering. 78. neither is it lawful for a Man's Soul to fall into the Body of an unreasonable living thing: for it is the Law or Decree of God. and Contumelies. The Third Book. But God is above all. and the beams of God are operations. 72. 80. I neither See nor Hear anything. torments it with the whips of Sins. and pray. when it is ordered or appointed to get a fiery Body for the services of God. 68. Gods of Men.The Corpus Hermetica God. And the strife of Piety is to know God. and thou. we must give thanks. 79. Hermes. and speaking well of all men. wherewith the wicked Soul being scourged. O my Son. Miserable that I am. and not as many.

That an Earthly Man is a Mortal God. 18 . Trismegistus. how that which to many seems hidden and unmanifest. but they and all things else. and yet is above: So great is the greatness of his Nature. may be most manifest unto thee.The Corpus Hermetica 82. "That God is not Manifest and yet most Manifest. 90. This is the Bonus Genius. but a man ascends up into Heaven. The Communion of Gods to Men. he that is a man indeed. or good Demon. so great is the power of the Mind. 88. for many times the Mind flies away from the Soul. 92. if we shall be bold to speak the truth. And such a Soul. The Fifth Book. than which nothing is more Divine. 91. 93. Know Son. can neither do. he leaveth not the Earth. hath no mind. 94. blessed Soul that is fullest of it! and unhappy Soul that is empty of it! 84. O Son. and by it pressed down. of that which is One. 86. For man is a Divine living thing and is not to be compared to any brute Beast that lives upon Earth. for of that it is we now speak. This Discourse I will also make to thee. and more efficacious or operative. and That the Heavenly God is an Immortal Man. O Tat. For the Soul without the Mind. 83." 1. and of Men to God. And that which is the greatest of all. depending upon the Nature of the One. But neither brooketh it an idle or lazy Soul. and leave the limits of Heaven. Rather. by these two are all things governed. and piercing or coming down by the One Mind. The Fifth Book. and not of that Minister of which we said before. and in that hour the Soul neither seeth nor heareth. but leaves such a one fastened to the Body. the World and Man. that every Soul hath the Good Mind. nor say any thing. 2. and learneth all other things exactly. and measures it. That he was sent from the Judgment. is above them. Wherefore. wherefore neither must such a one be called a Man. that thou mayest not be ignorant of the more excellent Name of God. and nothing more uniting. that are called Gods. Tat. and what below. one to the other. but to them that are above in Heaven. 87. but is like an unreasonable thing. And wherefore Father? 85. or at least they are equal in power. or nothing is more One. 89. And he knoweth what things are on high. For none of the things in Heaven will come down upon Earth. And this is the Government of the whole. Wherefore we must be bold to say. But do thou contemplate in thy Mind.

For it is impossible. to whom all the heavenly Gods give place. 15. yet in fantasy he fantasieth all things. 5. if it were apparent. Who is he that keepeth order? for all order is circumscribed or terminated in number and place. consider and understand the Sun. 19 . how shall he in thee be seen. and if thou canst. 4. should be observed without a Maker. Himself is not made. For only the Understanding sees that which is not manifest or apparent. void of envy. O Son? 16. 8. O Tat. But he is that One. and that he would shine one of his beams upon thee In thy understanding. But making all things appear. and making other things manifest. he is not made manifest. he appeareth in all and by all. for appearance is only of those things that are generated or made. whom doth he fear the while. But if thou wilt see him. for it is always. and to the Alone and to the One from whom is one to be merciful to thee. 11. For it were not all. For it needeth not to be manifested. The Sun is the greatest of the Gods in heaven. Who hath set the Bounds to the Sea? who hath established the Earth? for there is some body. that is not made nor generated. and yet he being such a one. 7. or number. that either place. as being itself not manifest or apparent. do not make the like. greater than the Earth or the Sea. for appearance is nothing but generation. And he maketh all other things manifest. O Tat. my Son. 12. and take it in thy hands. and carries round the whole World with her. the manner and the greatness of their course! 17. being unmanifest as being always. 20. as to a King and potentate. 9. and contemplate the Image of God. that is the Maker and Lord of these things. Thou mayest see the intelligence. O Son. or an equal course. consider the order of the Stars. For the Lord. is content to suffer infinite lesser stars to walk and move above himself. consider the course of the Moon. or measure. but that which is not manifest is ever. 9. for whatsoever is apparent. This Bear that turns round about its own self. Thou therefore. or in appearance he maketh them appear. who is it that hath prescribed unto every one. 19. be not known or apparent unto thee.The Corpus Hermetica 3. For no order can be made by disorder or disproportion. But if that which is in thee. The Fifth Book. it will appear to the eyes of thy Mind. appeareth through the whole world. that thou mayest knowest and understand so great a God. pray first to the Lord and Father. 14. 18. is also unapparent and unmanifest. but especially he is manifested to or in those things wherein himself listeth. is generated or made. and appear unto thee by the eyes? 13. who possessed and made such an Instrument. O Tat. 10. for it was made manifest. Every one of these Stars that are in Heaven.

Who hath made all these things! what Mother! what Father! save only God that is not manifest! that made all things by his own Will. and therefore He hath no Name. 23. and this is he that hath many bodies.The Corpus Hermetica 21. See how many Arts in one Matter. 32. this is he that hath no body. O great Ignorance. and all done in measure. 28. he hath made manifest. For he alone is all things. in the Deep. 31. rather it is the best Name of all the Names of God. and this is his Work to be the Father. the largeness of the Air. 34. 20 . this is he that is most manifest. this is he that is visible to the eye. and the speediness of the Heaven. And for this cause He hath all Names. even by mortal things that are upon Earth. O my Son. to have wings. O Son Tat. the courses of the Rivers. Never. who circumscribed and marked out his eyes? who bored his nostrils and ears? who opened his mouth? who stretched out and tied together his sinews! who channelled the veins? who hardened and made strong the bones! who clothed the flesh with skin? who divided the fingers and the joints! who flatted and made broad the soles of the feet! who digged the pores! who stretched out the spleen. and examine diligently the skill and cunning of the Workman. and the things that are not. 25. and in every part of the whole that is. at one instant. Consider. because He is the One Father. this is he that is secret. 26. and all exceedingly beautiful. and to make them. for so he is alone. and how many Works in one Superscription. and that which is hidden appear and be manifest. 33. 22. or that is not. how Man is made and framed in the Womb. 30. and yet all differing. rather there is nothing of any body. and learn who it was that wrought and fashioned the beautiful and Divine shape of Man. And if thou wilt force me to say anything more boldly. and being taken up in the midst. and to fly into the Air. which is not He. it is his Essence to be pregnant. and in the deep. and full of holes! who made the belly large and capacious? who set to outward view the more honourable parts and hid the filthy ones. canst thou deprive the Workmanship of the Workman. And if thou wilt see and behold this Workman. the fluidness of the Sea. 24. and always be making all things in Heaven. For there is nothing in the whole World. that is not himself both the things that are and the things that are not. the motion of the Stars. to see the stability of the Earth. by which it goeth round about all these. and was this Workmanship made without a Workman? O great Blindness. to call him the Father of all. it is impossible that anything should be made. This is God that is better than any name. to see all these. or great with all things. in the Earth. this is he that is to be seen by the Mind . what a happy sight it were. O Son. the sharpness or swiftness of the Fire. that which is unmovable moved. he hath hid in himself. who made the heart like a Pyramis? who made the Liver broad! who made the Lights spungy. in the whole World. The Fifth Book. in the Air. And as without a Maker.: And no man says that a statue or an image is made without a Carver or a Painter. 29. O Son. For the things that are. O great Impiety. between Heaven and Earth. so it is that he should not always be. because He is the Father of all. I would it were possible for thee. 27.

and there is Nothing Else Thou art not. for sorrow is a part of evilness. Who therefore can bless thee. nor thy time? 40. Thou Art Thou. Thou Art All Things. nor place. and all that is not Made. of the Soul the Mind. the most subtle and slender part is Air. The Good that doth All Things. But all things are in thee. 3. nor can anything be taken from him. the loss whereof may grieve him. 43. of the Mind God. when I praise thee? upward? downward? outward? inward? 37. and when I name the Good. The Sixth Book. 5. 49. The Father that Maketh and Frameth. Of the Matter. wanting nothing. 45." 1. And if it be so. nor anything else of all things that are. For what shall I praise thee? for what thou hast made. All that is Made. I mean that which is altogether and always Good. The Sixth Book. is in nothing but in God alone. for he wanteth nothing. For thou art what I am. then must he be an Essence or Substance void of all motion and generation. or rather being another's? 42. O Father. or for what thou hast not made! fur those things thou hast manifested. for it giveth all things. or to thee. Called "That in God alone is Good. or rather God himself is the Good always. 44. And this Essence hath about or in himself a Stable. For about thee there is no manner. 46. most full. Called "That in God alone is Good. Which way shall I look.The Corpus Hermetica 35. 39. all things from thee. but nothing is void or empty of him. but God alone. thou art what I say. for it is neither possible to comprehend thy hour. 36. for thou hast all things and there is nothing that thou hast not. or give thanks for thee. or having anything of mine own. 2. thou givest all things. The Good that Worketh. O Asciepius. The Mind that Understandeth. or for those things thou hast hidden? 41. 4. One thing is the Beginning of all things. and takest nothing. Wherefore shall I praise thee as being of myself. and giving abundantly." 21 . 48. 47. and firm Operation. This is present to none. thou art what I do. When shall I praise thee. of the Air the Soul. 38. that he should desire to have it. Good.

And I give thanks unto God. what remains. Error is here the absence of the Good. for here the Good groweth Evil. 18. for a material Body receiveth (or Comprehendeth). After this manner is the World good. and in the part of making or doing it is Good. Therefore. and as well in the particulars as in this living Creature the greater and mightiest of all. there is none of the evils. more sincere. And none of these being in his Essence. Wherefore it is impossible. For in all other things. so in none of the other things shall the Good be found. but in all other things not good. it is not night. and foolish opinions. that it is impossible it should be in the World. and the Maker of passible things. as well in the small as the great . 21. are all those other things. and movable. and growing Evil. the thing itself is not. is here good. 20. 16. 10. 15. it is not day. but God is the fulness of Good. For as in this. and where it is night. and desires. 13." 22 . where the Good is. or rather God is the Good. And in that which is the worst of all. are in the Essence more pure. and griefs. In Man also the Good is ordered (or Taketh Denomination) in comparison of that which is evil. put this assurance in my mind. Generation itself being a Passion . and labours. nothing unheard of to be angry. there is nothing in men (or among Men) but the name of Good. Yet as the Participation of all things is in the Matter bound. that he should be in love with it. especially that supreme mischief the pleasures of the Belly. and deceits. For it is passible. it doth not still abide Good. is here believed to be the greatest good. For all things that are made or generated are full of Passion. or proportion of evil. and where Passion is there is not the Good. as it maketh all things. Asclepius. with nothing wiser to be envious at. or Good of God. is the least particle. that concerning the knowledge of Good. that in Generation should be the Good. O Asclepius. 7. where it is day. 14. 12. every one of the forenamed things. for it is impossible. Nothing is stronger than he. 11. The Sixth Book. and the ring−leader of all evils. but only in that which is not generated or made. and peradventure they are also the Essence of it. is not as being on every side encompassed and coarcted with evilness.The Corpus Hermetica 6. 17. there is no Passion. for that which is not very evil. Therefore in God alone is the Good. but only the Good? 8. 19. so also of that which is Good. and that which is here called Good. and wrath. It is impossible therefore. that he should be opposed by it. and not abiding Good it becomes Evil. being such an Essence. nor nothing equal to him. 9. that the Good should be here pure from Evil. For the World is the fulness of evilness . Called "That in God alone is Good. For the eminencies of all appearing Beauty.

that they may not only have it. And as the eye cannot see God. 4. Wherefore. That no man can be saved before Regeneration. The Will of God. His Secret Sermon in the Mount Of Regeneration. and most enlightened by God. that is Piety with Knowledge. thou speakest enigmatically. either by word of mouth or secretly. if he have an Essence. they that are ignorant. inseparable. Asclepius. His Secret Sermon in the Mount Of Regeneration. they by that means. to learn this Argument of Regeneration .The Corpus Hermetica 22. so understand the Fair and the Good. at the going up the Mountain after thou hadst discoursed unto me. whereof either God is enamoured. For we must be bold to say. for these are incommunicable to any other living Creatures because they are inseparable from God. are the Good and Fair things of men. of what Substance. that the Essence of God. and the Good which is most shining. and as thou saidst instruct me of Regeneration. and cannot live without them. 30. never seeing so much as in a dream. O Father . and are afraid to be deprived of it. O Son. proper. and therefore they strive by all possible means. for I am utterly ignorant and doubtful. 23. For these are the parts of God that partake the Nature of the whole. In the general Speeches. as God himself. 27. 31. O Trismegistus. The Seventh Book. what Good is. 5. and familiar unto him alone. for I know not. I am ignorant only of this thou toldst me thou wouldst impart it unto me. but being enfolded and wrapped upon all evil. As therefore thou understandest God. 25. because among all the rest. which we can neither love nor hate. If thou canst understand God. 24. O Asclepius. dare call Man Fair and Good. thou shalt understand the Fair. most lovely. Tat. For all things that are subject to the eye. and that Good is inimitable. when I would estrange myself from the World: whereupon I made myself ready. Now then fulfill my defects. but no good is comprehended in this World. The Seventh Book. having a great desire. Hermes. and enlightening. and the Profession of Silence. thou seekest or askest also of the Fair. 28. 3. discoursing of the Divinity. is that which is fair or beautiful. so neither the Fair. are ever. Tat. but also increase it. from the deceit of the World. that we have need of them. 29. and have vindicated the understanding that is in me. 23 To Hi . or what Womb or what Seed a Man is thus born. especially the Essence of the Fair and the Good. and believing that the evil is the Good. 6. 26. and as it were shadows. and the Seed is the true Good. And when I did humbly entreat thee. For that Beauty is above comparison. this Wisdom is to be understood in silence. for this is the hardest thing of all. O Son. Who soweth it. saying. To His Son Tat. I. O Father. and the Good. and didst not clearly reveal thyself. or they are enamoured of God. Such. and the Profession of Silence. If thou seek concerning God. are Idols. but those things that are not subject to the eye. for there is one way that leads to the same thing. and go not in the way of Piety. Hermes. 2. both use it unsatiably.

comprehensible only of itself.The Corpus Hermetica 7. nor bounded. thou canst not see. Father. nor is it to be seen in this formed Element. unalterable. when he pleaseth. and impossible. 12. not coloured. 15. and diminution. Hermes. The Seventh Book. for when I thought me to have been made a wise man by thee. made by the mercy of God. Thou tellest me a Riddle. 17. Hermes. I would. with thine eyes. Now. O Son. things of this kind are not taught. that which is naked. for I see the greatness. 8. 24 To Hi . Then tell me this. and dost not speak as a Father to his Son. and that I am now separated from it . that I see in myself an unfeigned sight or spectacle. 24. yet am I now estranged from them. or pardon me. which is not troubled. Thou seest. What shall I say. Do not envy me. O Father. 13. This thing is not taught. Thou speakest of things strained. and am riot now what I was before. Father. And what manner of Man is he that is thus born? for in this point. Thou hast driven me. 22. bright. one Man by the Will of God. Father. O Trismegistus? 23. Wilt thou prove a stranger. brought to remembrance. Now I am mad. Hermes. and bodily sight. Son. thou hast put me to silence for ever and all my former thoughts have quite left and forsaken me. 9. unbodily. and turned by this time into increase. O Father. Tat. like them that dream in their sleep. indeed. for I do not now see my self. 18. as being falsehood. I am clean deprived of the Essence that understandeth in me. 11. Trismegistus. to thy Father's kind. not changed. and shape of all things here below. for I have both the touch and the measure of it. 14. His Secret Sermon in the Mount Of Regeneration. what therefore is true. that in everything consisteth of all powers. O my Son? I have nothing to say more than this. That. Father. 21. Tat. for which the first compound form was neglected by me. with the Body. and therefore I will directly contradict them. discourse unto me the manner of Regeneration. Tat. O Son. Hermes. 16. and nothing but falsehood in them all. but was begotten in Mind. Hermes. into no small fury and distraction of mind. Tat. Son. Tat. with these thoughts thou hast quite dulled all my senses. 10. The Son of God will be another. 19. and I am gone out of myself into an immortal body. but though thou look never so steadfastly upon me. O Son. Hermes. not figured. and the Profession of Silence. And since this mortal Form is daily changed. I am thy Natural Son. The child of God. or far fetched. that thou also wert gone out of thyself. nor understand what I am now. who is the Author and Maker of Regeneration ? 20. Tat. God made the universe. but are by God.

do force the inwardly placed Man to suffer sensibly 33. Have I any revengers or tormentors in myself. 34. seeing it is only understood in power and operation. 38. This. being purged by the powers of God. that which is moist as Water. O Son. most willingly. O Father. O Son. be but Willing. she hath chased away injustice and we are justified. purging thyself from unreasonable brutish torments of matter. how without labour. as I say. and praise God in silence. the power which is over Concupiscence. The sixth Virtue which comes into us. 35. to the Knowledge of the Truth. Now I call the fourth. 28. a power whose Virtue is most sweet. but I beseech and pray to the Mind which alone can understand the Generation. a seventh. and when that came all Ignorance was cast out. and when she cometh. a third. which is against Covetousness. both the manner and the reason of Regeneration. 37. Injustice. 32. a twelfth. that which is carried downward as Earth. a second. Tat. Hermes. and under these many more. And they do not suddenly. 27. Maliciousness. 41. an eleventh. Yet is it so. a ninth. my Son. Tat. Father. not a few. His Secret Sermon in the Mount Of Regeneration. 26. For the rest. quiet (or make idle) the Senses of the Body. Deceit. a fourth Concupiscence. an eighth. rather draw or pull him unto thee (or Study to Know Him) and he will come. and the Profession of Silence. O Son. Son. the power of Temperance. hold thy peace. nor perspicuous. and by that means.The Corpus Hermetica 25. God forbid. Yes. Envy. a tenth. and when that comes. For see. I call Truth . Covetousness. 25 To Hi . and those. when Injustice is away. a fifth. For the revelation of God is come to us. how can he sensibly understand that which is neither hard. some which through the prison of the body. Hermes. The Seventh Book. Sorrow shall fly away to them that are capable of it. but many and fearful ones. I do not know them. 31. and it shall be done. that hath obtained mercy of God. Tat. Fraud or Guile. for how at her coming hath she put away Intemperance. from henceforward. Error and Deceit vanisheth. He that Looketh Only upon that which is carried upward as Fire. Then am I. 39. 40. Sorrow. nor tangible. is Ignorance. is the stable and firm foundation of Justice. One Torment. They are in number twelve. Wrath. 30. which is in God. 36. O Son. and that which bloweth or is subject to blast as Air. Father ? 29. 42. nor moist. Intemperance. I call unto Joy. Rashness. Let us take her unto ourselves. or easily depart from him. a sixth. Therefore rejoice. the mercy of God will not cease. or be wanting unto us. Hermes. Hermes. And when that (Covetousness) is gone. The knowledge of Joy is come unto us. and herein consists. Continence. O Son. utterly unable to do it. Son. I call Communion.

Unity bath the number of Ten. hear that praise given by a Hymn. This Tabernacle. What is the manner of it. and speak not things impossible. for that is subject to Dissolution. and rejoiceth. which thou saidst. consists of the Zodiacal Circle. 47. is the Begetter of Souls. but this not. but all formed Nature admit of divers Conjugations to the deceiving of Man. the Intellectual Generation is perfected. and then it driveth away the twelve. That we may not at all calumniate the Universe. which is by the Powers. 52. Dost thou not know that thou art born a God and the Son of the One. Tat. 55. 53. Hermes. 58. being in number Twelve. 45. And though they be different in themselves. and the Profession of Silence. as I am. where the number of Unity is born of the Spirit. driven away and expelled by the Ten powers. that is to say. for upon the coming of these Ten. Hermes. Therefore according to Reason. and that is mortal. 26 To Hi . Good words. being driven away by the Ten powers. for by this means. for so thou shalt sin. And there came no more any torment of Darkness. Rashness is inseparable from Anger) and they are also indeterminate: Therefore with good Reason. 51. This is Regeneration. in the Plants. Tat. O Father. and tumultuarily. and this consisting of twelve numbers. 44. not by the sight of mine eyes.The Corpus Hermetica 43. in the Earth. 50. in the Water. do they make their departure. Yet tell me further. yet are they united in practice (as for example. thou heardst from the Powers when I was in the Octonary. but by the Intellectual Operation. Son. in the Air. For the number of Ten. O Son. that we should not any longer fix our imagination upon this Body. and myself in the Mind. Trismegistus? 49. And there Life and Light are united. O Son. but this immortal. I am in Heaven. I am in living Creatures. How are the torments of Darkness. His Secret Sermon in the Mount Of Regeneration. I conceive and understand. together also with Life and Light. Tat. 48. and the number of Ten hath Unity. See. Hermes. the manner of Regeneration. and we have seen it in the Generation itself. they are all fled away suddenly. for Truth is accompanied with the Good. 57. I now see the Universe. according to this Speech which we have now commented. in the Womb. How fain would I. O Son. O Father. O Father. he leaving all bodily sense. and the eye of thy mind grow wicked. being made by God stable and immutable. knoweth himself to consist of divine things. subject to the three dimensions. By the dead. Tell me. The Seventh Book. The sensible Body of Nature is far from the Essential Generation. 46. O Son. how the Good is fulfilled by the access of Truth. the Idea of one. but being overcome. 54. Tat. Thou hast understood. O Son. This Body that consists of Powers shall it ever admit of any Dissolution? 56. this one thing. O Father. Envy is gone from us. everywhere. Whosoever therefore hath of Mercy obtained this Generation which is according to God.

praise the One and the All. and see what I will. The powers that are in me cry these things. Tat. and the All and the One. but to thyself in the end of all. 70. The Holy Speech. 74. O Son. By me thy Word sings praise unto thee. I give thanks unto thee. Let us altogether give him blessing. into all the World inhabited. O All. for the Mind guideth or feedeth the Word . 86. 62. and Will accept the praise of my Powers. and the Profession of Silence. 77. 8i. thy Will and Counsel is from thee unto thee. receive by me this reasonable (or verbal) sacrifice in words. The Secret Song. O Life. O Father. Son. than those that are written. 63. And now keep silence. Thou dost well. thy Man crieth these things unto thee through by the Fire. 71. I can understand all things. 68. For I will sing. 73. for I will sing and praise the Lord of the Creation. being enlightened by thee. praise the All. unto you comes this praise and thanksgiving. for thou art purified. You Trees tremble not. Wherefore this is not taught. O Communion which is in me. 84. 78. hath delivered no more unto me. to the use and nourishment of all things. which rideth upon the Heavens. both to Gods and Men. O Holy Knowledge. Hermes. they fulfil thy Will. Be opened you Heavens. O God. when the Sun ariseth. I magnify the intelligible Light. but hid in silence. 69. Let all the Nature of the world entertain the hearing of this Hymn. 83. 27 To Hi . and hear. save all that is in us: O Light enlighten. Pimander. O Son. Sing together with my Will. O Light from us. 82. O Father. I would hear thee. and understand these things. the power of my operations. knowing that of myself. O God the Spirit. they praise the All. praise that which is righteous. 8o. O Spirit bearing Workman. And he commanded me to do those things that are good. and let all the Treasure of the Rain be opened. and commanded the sweet Water to come out of the Ocean. sing praise my Righteousness by me. 6o. The Seventh Book. 72. and I have what I seek. 66. the Mind of absolute Power and Authority. All my Powers sing praise with me. O all ye Powers that are in me. that fixed the Earth. the Creator of all Nature. I give thanks unto thee. receive a reasonable Sacrifice from all things. Thou art God. 75. 6i. do thou standing in the open Air. By me the Truth sings praise to the Truth. by the Earth. which I did not determine to have spoken of so plainly. the operation or act of my Powers. 87. about the going down of the Sun. 64. Be quiet. Be opened. 79. As Pimander said by way of Oracle to the Octonary. by the Water. So then. and not inhabited. and let the Immortal Circle of God receive these words. by the Air. the Good praiseth the Good. and rejoice in the Joy of the Mind. 67. 76. O Life. From eternity I have found (means to) bless and praise thee. O Son. worship looking to the North Wind. and to the South. and therefore all the Powers that are in me sing. to desire the Solution of the Tabernacle. for I rest in thy Will. all you Powers that are in me. 85. O Earth. or men. and praise him that created all things. by thy Creatures. and thou my Continence. ye Winds stand still. by the Spirit. Hermes. His Secret Sermon in the Mount Of Regeneration. That commanded the fire to shine for very action. and now hearken to that harmonious blessing and thanksgiving: the hymn of Regeneration. 65. This is he that is the Eye of the Mind. and hung up the Heavens.The Corpus Hermetica 59.

In my mind. and if you cannot all do so. Tat. accept these reasonable Sacrifices which Thou requirest of Me. O Son. 28 . 89. and such immortal branches. but propound it also. 91. Father. Stand. I infuse into thee. 93. 1. I thank thee. Hermes. I send unto God these reasonable Sacrifices. 99. the Father of all things. where the clear Light is that is pure from Darkness. Thou art the Mind. yet do as many as you can. And learn this of me: Above all other virtues entertain Silence. That The Greatest Evil In Man. For we both have now sufficiently meditated. Whither are you carried. 5. O Son. O Father. and corrupteth the Soul. Hermes. O God. O Son. Thou art the Lord. 95. but all are sober and in their heart look up to him. Is The Not Knowing God. For the malice of Ignorance surroundeth all the Earth. and therefore have I put and placed it in my World. 94. to see the Truth bring forth the Fruits of Good things. And now thou dost intellectually know thyself and our Father. 90. thou son Tat. Tat. Say in thy intelligible World. O Son. Hermes. 4. but stem the tide.The Corpus Hermetica 88. drunken with drinking up the strong Wine of Ignorance? which seeing you cannot bear: Why do you not vomit it up again? 2. the Author of thy succeeding Generations. thou in hearing. Hermes. 96. lest we be reputed Calumniators. The Eighth Book. Those things that I see and contemplate. I in speaking. by Word. you that can lay hold of the Haven of Safety. Tat. and conduct you to the door of Truth and Knowledge. That The Greatest Evil In Man. and therefore say. the tradition of Regeneration. O Son. 97. Thou. I see thou hast sung this Song of praise and blessing with thy whole Will. The Eighth Book. for by thy Hymn and Song of Praise my mind is enlightened: and gladly would I send from my Understanding a Thanksgiving unto God. shut up in the Body not suffering it to arrive at the Havens of Salvation. Seek one that may lead you by the hand. and be sober. and impart unto no man. Thou art the Father. thou hast advised and instructed me thus to give praise and thanks. Is The Not Knowing God. O Men. I am glad. 92. send this acceptable Sacrifice to God. where there is not one drunken. Tat. O Son. Not rashly. For all things are done as the Mind willeth. Suffer not yourselves to he carried with the great stream. 3. I do mean in my Intelligible World. and look up again with the eyes of your heart. 98. O Father. whose pleasure it is to be seen. and make your full course towards it.

9. with all the Bodies that are? 12. the web of Ignorance. envies us. nor expressed in words. Asclepius. Then what kind of a place must it be. Hermes. which draws and pulls thee downward by its own self. And is it not solid. the living Death . but only in mind and heart. 3. judged and determined. Hermes. as filled with many great bodies. Such is the hurtful Apparel. which it hath laid for thee. carried about with us. and a Body that is moved. the foundation of all Mischief. wherewith thou art clothed. hates us. which there is no greater? 10. nor see what thou shouldst see. 11. nor seen with eyes. It must needs.The Corpus Hermetica 6. that thou canst neither hear what thou shouldst hear. and of what Nature? Must it not be much bigger. is it not moved in some thing. and understand the traps and ambushes. and by some thing? 2. Is not this great World a Body. 5. 7. Yes. O Asclepius. The Ninth Book. And that which moveth. And is not the World a Body. he stayed. All that is moved. confessedly. must it not needs have a Nature. Asclepius. Hermes. with hateful pleasure. A Universal Sermon To Asclepius. Hermes. 9. in which a thing is moved. and seeing the beauty of Truth. 13. thou shouldst hate the wickedness of this garment. Hermes. A Universal Sermon To Asclepius. Hermes. Of necessity. it hides. and the Good that is reposed therein. filling what it presents unto thee. It is so. 14. 7. the dark Coverture. Asclepius. Must not that. Yes. 15. Asclepius. lest looking up. That in which a thing is moved. the sensible Carcass. Asclepius. It is stronger. 8. and hindered in the Motion? The Ninth Book. of necessity be greater than the thing that is moved? 4. Hermes. and indeed. the dornestical Thief which in what he loves us. indeed. contrary to that of the thing that is moved? 8. But first thou must tear to pieces and break through the garment thou wearest . For he cannot be heard with ears. 1. It is. and the things that are truly. Asclepius. and envelopeth in such matter. wherein it is moved. than. the Sepulchre. is it not stronger than that which is moved? 6. that it may receive the continuity of Motion? and lest that which is moved should for want of room. 29 . Therefore doth it labour to make good those things that seem and are by the Senses. the bond of Corruption .

and the motion about the same. 31. I think it moves. For this Bear which thou seest neither rise nor go down. it is an Essence or Substance but if it be God. But the Circulation which is about the same. Therefore the wandering Spheres being moved contrarily to that Sphere which wandereth not. Now everything that is moved. is either some Divine thing or God himself And by some thing Divine. is subject to that which understandeth by Sense. Hermes. contrary to a Body. 27. but is not the Nature of things unbodily. it is above Essence. 21. 33. but that which is unbodily. but of what Nature. Therefore God is not intelligible to himself. O Asclepius. being always established by the contrariety. It must needs be an immense thing. O Trismegistus. 17. but to us.The Corpus Hermetica 16. The Ninth Book. 22. Asclepius. Hermes. and contrariety hath a standing resistance of motion for resistance is a staying of motion. If therefore it be Divine. 25. but he is otherwise intelligible. but turning always about the same. shall have one from another contrariety standing of itself. if it stand to that which is about the same. not to himself. for they are not moved after a like manner. but as a capable Operation. Trismegistus. Confessedly. O Asclepius? 32. he is intelligible not as Mace. but in that which standeth or resteth. 23. not in or by that which is moved. Asclepius. If therefore Place be intelligible. A motion that is always carried about the same. 18. But he is another thing from us. for it is impossible it should be moved with it. are those things that are here moved with the things that are moved? for thou sayest that the Spheres that wander are moved by the Sphere that wanders not. Hermes. is moved. Asclepius. 28. 29. it is not Place but God. Of a contrary Nature. Trismegistus. and therefore he is understood by us. dost thou think it moveth or standeth still? 30. for that which is intelligible. but contrary one to the other. he cannot be understood by himself. 26. I do not mean that which was made or begotten. For the first. O Asclepius. but if God be intelligible. That. 30 . are both hidden by Station. And so the contrary motion stands fast always. for not being any other thing from that which is understood. 24. is not a moving together. 19. 20. and that which moveth standeth or resteth. God is intelligible. Therefore the place is unbodily. Asclepius. but a countermotion. How then. for that which is about the same forbids that which is above the same. A Universal Sermon To Asclepius. Asclepius. 34. What motion.

48. Thou seest therefore how the Soul is surcharged. Look upon any of these living Creatures upon Earth. to those things which are without it. happeneth not to be done by those things that are without the World. for that which is in being or existence can never be made empty. 40. Are there not therefore some things that are empty. an empty Well. Asclepius. as an empty Barrel. there is nothing empty. By no means. O the grossness of thy Error. an empty Hogshead. for that within the Body which moves the inanimate thing. must needs be moved in that which is void or empty. 47. nor sink underneath it. O Asclepius. doth not now. those things that are most full and replenished. For an inanimated Body. must needs be alive if it move. Hermes. A Universal Sermon To Asclepius. the reluctation or resistance of his feet and hands is made a station to the man. Hermes. Therefore every motion is in station. a Soul. for as the Water is carried one way. for of all the things that are. 46. fill them? and that Body doth it not consist of the mixture of the four? therefore all those thou callest empty are full of Air. O Asclepius. Asclepius. that which moveth. and all other inanimate things. Trismegistus? 51. as Man for example. 45 Asclepius. Asclepius.The Corpus Hermetica 35. Hermes. 41. is empty and a stranger to existence or being. 36. The motion then of the World. What may be thy meaning. The Ninth Book. dost thou account them void and empty. O Trismegistus. or Spirit. as the Body of that which is born. 37. Vacuum. Wood and Stones. when it carrieth two Bodies. and see him swimming. O Trismegistus. Hermes. that the things that are moved are moved in something. But I will give thee concerning this matter. Thou hast laid down a very clear example. O Trismegistus. 43. for one dead or inanimate thing. an empty Wine−Press. but by those things within it. 44. 39. Is not the Air a Body? 52. and by something. 50. that moves both as well the Body of that which beareth. Asclepius. an earthly example that may be seen with eyes. are they not moving Bodies? 42. The things that are. much less a Body if it be wholly inanimate. O Asclepius. And now it is manifest. could not be if it were not full of existence. But that which is. Asclepius. Why then this Body doth it not pass through all things that are and passing through them. 31 . It is a Body 53. only that which is not. What meaneth thou by this. 38. that he should not be carried with the Water. Be advised. Trismegistus. and of every material living thing. and many such like? 49. Hermes. is not the Body. or some other unbodily thing. and is moved of station. cannot move another.

but only the Good. but all other things are separable from the nature of Good. Asclepius. Hermes. capable of all things. is as great as the Existence of all things. and again. or any else God. For the Body and the Soul have no place that is capable of or can contain the Good. save only God alone. 32 . not a Spirit. but the Cause that the Spirit is. even God. What dost thou then say at length. 68. invisible. but through Ignorance they call both the Gods. For the greatness of Good. This is the Good. what is God? 61. O Asclepius. Asclepius. The Ninth Book. for he left nothing destitute of Being. and that favour of the things that are. the Archetype of the Soul. 63. the Archetypal Light. not empty. but all men do not understand what it is. Hermes. that God is? 64. good. thou oughtest to call them hollow. See therefore that thou do not at any time. or Angels. have not the nature never to be. which are called Gods. for so thou shalt be impious. Therefore we must worship God by these two Appellations which are proper to him alone. Whereof the Good. For neither of all the other. standing fast in itself. 59. the whole. yet is. for they exist and are full of Air and Spirit. and some men Good. Why then. not Light. are as it were Beams. 57. call ought else Good. and every one of the things that are. The Mind and Reason. and not of things that are not. In Word it is often said by all men the Good. O Trismegistus. wholly comprehending itself. 65.The Corpus Hermetica 54. 71. 67. What is that incorporeal or unbodily? 58. though never so little. 60. 70. that can never either be or be made so. impassible from a Body itself. That which is none of these things. or not to be at all. for so thou shalt again be impious. 69. Therefore those things that thou callest empty. Asclepius. that are both bodily and unbodily. nor Demons. can anyone be. undeceivable. 55. and to no other. 66. Hermes. Call it incorporeal. A Universal Sermon To Asclepius. but what shall we call the Place in which the whole Universe is moved? 56. God is not a Mind. And all things are made of things that are. have not the nature to be able to be made. but the Cause that the Mind is. And this He is. and is the cause of Being to all. but the Cause that Light is. 62. the Truth. This reason is beyond all contradiction. free from all Body. nor of Men. 72. Asclepius. for the things that are not. both sensible and intelligible. and nothing else. Hermes. the things that are.

The Mind to Hermes. from whence are all kinds. 78. since many men have spoken many things. Order. the World Time. As likewise it is the greatest misfortune and impiety for any to be separated from men. for the manifestation of these things. Of the World. but God is the Good. pity his misfortune. never congratulate any man that is childless. adjudged and condemned to a Body. knowing what punishment abides. 33 . and takes nothing and therefore God gives all things and receives nothing. God made Eternity. 11.The Corpus Hermetica 73. 80. and one kind of them both. God. even the Good. 3. not according to Heaven. Of Eternity. For there is one Nature of God. The Tenth Book. is the Father. and such manner of things. O Asclepius. Of Generation. 4. the Fair. 5. or Selfness. the World. Therefore all the other Gods are honoured with the title and appellation of God. 7. Wisdom. and the punishment is this. O Hermes Trismegistus. 8. 10. Change. Let so many. for I will believe thee only. 74. which is an accursed thing under the Sun. to them that are wise. the Lord make it plain to me in this point . Blessedness. and this man is punished after death by the Demons. 1. and those very different. but I have not learned the Truth. for it is the part of a Father to make. Of God. without children. 79. is the giver of all things. Life. because of his making all things. concerning the Universe and Good. that neither bath the nature of a man. to beget children. God and all. 2. 76. 77. Generation. 9. be said as a certain precognition of all things in Nature. O Asclepius. To have the Soul of this childless man. nor of a woman. Eternity. Identity. and is prepared for him. and well−minded. and Death. Of Time. The Tenth Book. Therefore. Therefore. For he that is Good. as it were the Substance. 6. Therefore it bath been the greatest and most Religious care in this life. and Time Generation. Eternity the World. The Mind to Hermes. and call to mind those things that are said: but I will not delay to speak what comes into my mind. 75. Time. but Nature. is the Good. but on the contrary. Forbear thy speech. The other title and appellation. Then said the Mind how the case stands.

but on Earth they are changeable and corruptible. 22. in Heaven. 16. Of Time. The Tenth Book. and yet ever made by Eternity. and Immortality 14. 34. The Power of God is Eternity. 25. 28. Restitution. and of the Earth. 19. 13. But what is the Wisdom of God? Even the Good. Therefore Eternity is in God. Neither can anything perish. is Mind and Soul. 15. and Eternity. 34 . and the Soul of the World Eternity. 23. Generation is done in Time. Eternity therefore put into the Matter Immortality and Everlastingness. 17. The Mind to Hermes. 29. and Decay or Destruction.The Corpus Hermetica 12. 31. 32. the World being contained and embraced by eternity. for Eternity is incorruptible. Time is determined in the World. 21. 24. And of Generation. for the Generation of that depends upon Eternity. 20. Therefore shall nothing be at any time destroyed. 18. Time in the World. Of Eternity. The World is moved in Eternity. But the Operation of God. The World in Eternity. And Eternity standeth about God. and in Earth. Of the World. And the Soul of Eternity is God. 26. Therefore the Spring and Fountain of all things is God. For Generation and Time. and the Fair and Blessedness. Augmentation and Diminution. And the Work of Eternity is the World not yet made. 33. Heaven. 27. are of a double Nature. Permanence. even as Eternity doth of God. The Substance Eternity. The Matter is the World. Qualities. or Long−lasting. 35. or be destroyed in the World. and every Virtue. And Generation in Time. in Heaven they are unchangeable and incorruptible. 30.

The Tenth Book. 50. either Human or Divine. either by Necessity. adorned with an everlasting Order. All this Universal Body. Look upon. A Body immarcessible. Without he quickens this perfect living thing the World. or the things above. the Mind full of God. And above in Heaven he abides in Identity or Selfness. or Immortality. through me. it is God that actuateth. But the operation or Act of God. or Nature. 40. 39. think none of these things below. 51. Therefore. The Mind to Hermes. but all things. 52. and himself what other thing should he make. God is in the Mind. For nothing can be like the unlike. 44. and filling Eternity. in which are all Bodies. both of a Doer and a thing done. but below upon Earth he changeth Generation. and without he contains them. nor mayest thou think that he bath given of his Power to any other thing. 48. O Hermes. 54. the World is subject to thy sight. For God is not idle. For all things are full of Light. the Mind in the Soul1 the Soul in the Matter. 43. quickening the Universe. for all things are full of God. 45. and within all living Creatures. is power insuperable. and only and One. either of Life. 56. And if any man shall think any other thing. But there is not anywhere in the world such a thing as Idleness. or Providence. See also the seven Worlds set over us. and the things that are made are under him. 38. the Prince of all Order. For the friendship and commixture of contraries and unlike became Light shining from the Act or Operation of God.The Corpus Hermetica 36. to which none may compare anything. with a different course. 47. in any wise like unto God. of Change or of Quality. for if thou dost thou errest from the Truth. for Idleness is a name that implieth a thing void or empty. yet always vigorous and young. and understand exactly the Beauty thereof. all things by Eternity. For within he fills them. 53. the Soul full of Mind. 37. than the which. 35 . yet not fastened or comprehended in anything. For being an active or operating Power and sufficient of himself for the things that are made. But all things must necessarily be made or done both always and according to the nature of every place. Eternity comprehendeth the World. there is nothing more ancient. 55. and the Ruler of the seven Worlds. For who after him can make anything. nor making or doing one thing. or operateth this All. For he that maketh or doth is in all things. 42. is full of Soul. but the Fire is nowhere. 49. for then all things would be idle . the Father of all Good. 46. 41.

and which changeth the Matter here below. And if there were one Maker of mutable and mortal living wights. he would desire also to make immortal ones. and have a Soul. and the Bodies not alike. it is most manifest. and many. is after a manner. Consider moreover. and unreasonable. it is impossible without some thing. which of them the greater part? 71. But in the weaker. would do to make mortal. It is impossible there should be two or more Makers. who should be chief. 72. The Tenth Book. 60. the Matter being one. O beloved Hermes. The Mind to Hermes. For one order is not kept by many. ward. That there is some Body that doth these things it is apparent. to gather them together. how great the multitude is of immortal living things. and are moved. 65. and yet one ordered swiftness among them all. and that he is also one. But all things are full of Soul. For seeing that the motions are divers. some things about the Heaven. Or how cannot he make living wights that causeth immortal things and immortality ? 76. the Feeder and Nurse of Earthly things. and he altogether One. 59. the middle of the whole. and of mortal ones also. thou needst not learn of me. the Instrument of Nature. 36 . and some things about the Earth. nor those things that are below. 73. 68. nor those on the left hand to the right. 62.The Corpus Hermetica 57. And the Soul likewise of itself drawing near her Maker. Behold the Earth. 69. the cause of immortal things. And that all these should come together into one. and all things are properly moved by it. other from immortal? 75. Look also upon the Moon. and that which is mortal. For they are Bodies. 61. if there were two. 66. and neither of those on the right hand to the left. 63. down. as he that were the Maker of immortal ones. And that all these things are made. or have the disposing of the facture? 70. Therefore there must be some such ones. nor those things that are above. 58. is the Cause of Life and Being and Being the cause of Life. and those things that are not living are only matter by itself. 67. and see the Moon going about in the midst of both. to wit. the firm and stable Foundation of the Fair World. Or if both of them. of things immortal and mortal. Moreover also. upwards. For all living Bodies have a Soul. 64. 74. But think thus that every living Body bath its consistence of Matter and Soul. How then are mortal wights. and of that which is immortal. the forerunner of them all. there would be jealousy of the stronger and thence also Contentions.

is life. understandest. 88. Yet neither can these things possibly be without God. 90. And it is not one that seeth. Whereas feeling he is not idle. 92. And yet this is not like unto him. if thou shouldst cease from doing these things. for a little while thou shalt the more easily understand. For as thou. O Hermes. 83. For whom else can it benefit. and Immortality. For thou both seest. then is he (if it were lawful to say so) imperfect. one Moon. speakest and hearest. For if there be any thing which he doth not do. O best Beloved. The Tenth Book. and another that walketh. For it is a ridiculous thing to confess the World to be one Sun. For if it be already demonstrated. And if thou wilt understand this by work also. 94. so if God should cease from those. He therefore being One. certainly he doth all things. And this is the Fair. one Life and one Matter. 81. 97.The Corpus Hermetica 77. Who is this? Who can it be? Other than the One God. or shall be done. for he is not sensible of pleasure. that nothing can be idle or empty. and another that understandeth. There is therefore one God. And this. 82. doth all things in many things. how much more may be affirmed of God? 89. and breathest. were not a living wight. that it is the necessary work of God that all things should be made or done that are done or were once done. 95. and another that breatheth. tastest and touchest. when thou wilt generate. to make living things. mark what happens to thy self. 86. 96. walkest. and another that toucheth. Now give thy self unto me. but perfect. 37 . And this is God. smellest. one Divinity. save only God alone? 80. and another that heareth. 87. 91. And this is the Good. when thy self dost so many things? 84. For there is one Soul. but One that doth all these things. and Change. 79. and another that smelleth. and yet to have I know not how many gods. 78. for neither bath he any other Fellow−workman. And what great thing is it for God to make Life and Soul. 85. he were not (which is not lawful to say) any longer God. The Mind to Hermes. and another that speaketh. 93.

100. For this is. And these are the Passions of the World. 113. not doing good. and yet shews all forms by the Bodies. 117. my dearest Hermes. All things are in God. and upon Earth. And if he be all formed. 116. but if he have but one form. and that there be one Life in all things which are made by God. The Mind to Hermes. For all things. And the World being all formed. bath not the forms lying without it. But some of the things I have said. must needs fall and die. 115. he shall be in this regard less than the World. but a dissolving of the Union. As a man cannot live without life. And do not wonder. and that is God. That the World is changed. But death is not the destruction of those things that were gathered together. which because it is unbodily is not subject to the sight. because every day part thereof becomes invisible . 110. 111. as there being no life in them. Man. 101. Revolutions and Occultations. For they are like the Margents of that Speech which is in writing. 114. The Tenth Book. 102. What do we then say that he is? we will not raise any doubts by our speech. is yet known.The Corpus Hermetica 98. of the Sun. hut they are by nature smooth and even. to move all things. 107. he will be kept like the World. That changing is Death. 105. 112. He hath therefore one Idea which is proper to him. not as lying in a place. both which are in Heaven. 103. 108. I affirm as thou hearest. But the people say. 104. and the Life goeth into that which appeareth not. of Eternity the World. Seeing then the World is all formed. if there be an incorruptible Idea. because the Body is dissolved. then certainly all things are made. But being himself the only Workman he is always in the Work. and quicken them. 106. if all things be living wights. and those things that are there placed. but itself changeth in itself. have no motion. but Occultation is Renovation. for it is more true. for they seem to be high and swelling. And again. But understand well this that I say. 38 . Life is the union of the Mind and the Soul. and unmoveable. 99. 109. as it were. so neither can God live. for Place is both a Body. must have a particular explication. The Image therefore of God is Eternity. what must he be that made it? for without form he cannot be. himself being that which he doth or maketh. of the World the Sun. if they were separated from him. for nothing that is doubtful concerning God. and Revolution is a turning. more boldly. By this discourse. the Life and Motion of God. Understand then what I say. or done by God. but that it is never dissolved.

nothing more swift. 132. And judge of this by thyself. For it is the greatest evil. not yet begotten in the Womb. 127. But to be able to know and to will. in the Earth. not the fire of the Sun. every Science and the manner and custom of every living thing. and transcending all Time. that thou canst at once be everywhere in the Sea. I cannot tell what I shall be. when thou dost not expect or look for it. lower than all depths. is the straight way. I know not who I am. 124. Not as passing from place to place. The Tenth Book. The Mind to Hermes. sleeping. 133. it will fly up to the last. leaping beyond every Body. by night. to be dead. plain and easy. that nothing is more capacious. than in the fantasy or to appearance. and to hope. and when thou keepest silence. when thou speakest. become Eternity and thou shalt understand God: If thou believe in thyself that nothing is impossible. neither shall anything hinder it. it will meet thee. the Dry and Moist. the Water. and furthest Body. 119. 121. 131. I can do nothing. deeds. not the turning of the Spheres. comprehend in thy self. but it is most capacious. and Evil. 123. most swift and most strong. every Art. and it will everywhere meet thee. and suddenly it will be there. but accountest thy self immortal. Command it to fly into Heaven. for thou canst understand none of those Fair and Good things. Thou shalt at once understand thy self. and see those things that are without the World (if there be any thing without) thou mayest. quantities. as it were all thoughts. and everywhere be seen of thee. sailing. travelling. thou canst not understand God. and conceive likewise. but cutting through all. command thy Soul to go into India. After this manner therefore contemplate God to have all the whole World to himself. 128. 130. 39 . If therefore thou wilt not equal thy self to God. For they lie otherwise in that which is unbodily. by day. old. young. and understand. and that thou canst understand all things. of the Fire. how great swiftness thou hast! Canst thou do all these things. nothing more powerful. the things after death. I understand nothing. but suddenly it will be there. waking. 126. and it will need no Wings. proper to the Good. For the like is intelligible by the like. Become higher than all height. 120. 129. be a lover of the Body. I am afraid of the Sea. and say. I cannot climb up into Heaven. Bid it likewise pass over the Ocean. what hast thou to do with God. or intellections. and all these together as also times. Consider him that contains all things. and cannot God? 125. Behold how great power. qualities. than that which is incorporeal. not the Aether. not to know God. Increase thy self into an immeasurable greatness.The Corpus Hermetica 118. And if thou wilt even break the whole. But if thou shut up thy Soul in the Body and abuse it. the qualities of all the Creatures. it will be there. 122. and sooner than thou canst bid it. places. or else thou canst not yet understand God. not the bodies of any of the other Stars. and Divine way.

but united as the light of the sun.The Corpus Hermetica 134. 135. God is invisible. the Mind is their Nature. 13. 1. and men mortal Gods. the Soul is Life. The Eleventh Book. when the Soul entereth. 137. And yet thou sayest. This is the Good of God. she is moistened and tincted with them. and therefore are some men Divine. For therefore hath he made all things. 6. all other things by thy self. prepossessed of a disease. but in men it worketh against their Natures. and thou shalt not be deceived. For there is nothing which is not the Image of God. The Eleventh Book. For the good Demon called the Gods immortal men. 5. resisting their prepossessions or presumptions. 4. by burning or lancing it for health's sake. For where there is a Soul. The Mind. there is the Mind. or unreasonable living wights. for who is more manifest than He. and to be seen in all things. What kind of Essence that is. 136. 8. 14. no. that are without Reason. this is his Virtue. 138. The Mind therefore is not cut off. Of the Common Mind to Tat. For Grief and Pleasure flow like Juices from the compound Body. The Mind is seen in Understanding. or descendeth. 139. whereinto. not of those things that are incorporeal. And this mind in men. and worketh to the proper Good. 12. be made manifest unto thee. void of the operations of the Mind. And in unreasonable things it co−operateth with the Nature of everyone of them. Let these things thus far forth. is God. and their Humanity is near Divinity. but be advised. if yet there be any Essence of God. he alone knows himself exactly. For the Mind is the Benefactor of the Souls of men. 9. For the Soul being in the Body. As a good Physician grieveth the Body. 7. 40 . there is also a Soul. 2. or divided from the essentiality of God. Understand in like manner. O Trismegistus. O Tat. is straightway made Evil by Sorrow. that thou by all things mayest see him. 3. Of the Common Mind to Tat. and God is seen in doing or making. As many Souls therefore. is of the very Essence of God. as the Mind governeth or overruleth. In living Creatures therefore. as where there is Life. 140. to appear. 11. But in the brute Beasts. 141. and Grief and Pleasure or Delight. to them it shows its own Light. 10. There is nothing invisible.

The Eleventh Book. For it is decreed by Fate. 32. in Brute Beasts it is not beneficial. as a Physician health to the Body.The Corpus Hermetica 15. they are angry without reason. 21. permits or leaves them to their concupiscences. do suffer the same thing that the Soul of unreasonable living things. Here. either Good or Evil. For unreasonable Angers and Desires. and some irrational. by drawing it out of Pleasure. concerning Evil and Fate. but being free from viciousness. 41 . and they desire without reason. But rational men. Now our discourse is about the Mind. Hermes. After the same manner also. But all men are subject to Fate. 27. nor are satisfied with evil. Tat. and to Generation. All things. is he not evil? and so all others. should also suffer for it. whereunto they are carried by the torrent of their Appetite. is he not evil? a Murderer. 33. 26. 23. but in brute Beasts changed 29. For if it be fatal for any man to commit Adultery or Sacrilege or do any evil. 18. for at other times we have spoken of it. though he of necessity do the work of Fate or Destiny. O Father. from whence every disease of the Soul proceedeth. and so tend to brutishness. 3o. 16. do not suffer like unto other men. that he may suffer that which he suffereth. can no bodily thing. And of men thou must understand some to be rational or governed by reason. Father? An Adulterer. is in danger to be overthrown. For the Soul being a Co−operator with them. How sayest thou this again. are the work of Fate. 31. and Changes. and without it. and how it differs. But for the present let alone that speech. 25. Tat. And again. the Mind bears rule. But as many Souls of Men. and being not evil. over whom as we said. 20. the Mind grieveth the Soul. that he that cloth any evil. that discourse of Fate or Destiny which thou madest to me. and what it can do. and never cease. 34. 17. And therefore he cloth it. as a Revenger and Reprover of them. And as Brute Beasts. O Son. he is punished also. Of the Common Mind to Tat. because he did it. Therefore the Mind resisting it procureth Good to the Soul. 28. are the most exceeding Evils. as do not admit or entertain the Mind for their Governor. And all men suffer those things that are decreed by Fate. be done. but in men by quenching both their Anger and Concupiscences. But the great Disease of the Soul is Atheism because that opinion followeth to all Evil and no Good. 24. 22. they do suffer evil. and is in men such a one. And therefore hath God set the Mind over these. for these are the beginning and end of Fate or Destiny. 19.

they are properly Passions. All incorporeal things. 51. 37. 46. so likewise. Hermes. The Eleventh Book. Therefore a good Mind. thou shalt diligently withdraw thy self from all Contentious speeches. 49. but the Viciousness. certainly the Mind is also a Passion. If therefore the Mind do co−operate with these impetuous Inclinations. as well that which ruleth. he had much profited all mankind: For he alone. Well done. 40. Now motion is Passion. Most divinely spoken. O Son. 38. will not suffer for Adultery. he that hath the Mind. yet clear this one thing unto me 48. the Soul of God bears rule over all things. We live in Power. truly spake Divine words. thou askest nobly. as I conceive. Everything that moveth is incorporeal. And these thus far. that in brute Beasts the Mind worketh or acteth after the manner of Nature. But the rational man. co−operating also with their (impetus) inclinations. may escape. let it not neglect the things that happen to be under Fate. 45. As therefore it is possible. can do whatsoever it will. O Father. And if this be so. seeing all things. 44. 42. then no intelligible thing differs from intelligible things. And nothing is impossible to him. and that they are the Passions in brute Beasts. 53. in Act and in Eternity. the Mind. thou shalt find that in Truth. are possible. it is freed likewise from Passion. 52. or that all Especially Intelligible Bodies are one. Now the impetuous inclinations of brute Beasts. But being freed from the Body. 42 . no not of the things that are of Fate. is that which the Soul of him is. O Son. that are in the Body. And it is impossible to escape the Quality of Change. O Son. 47. the Prince of all things. 50. But understand thou well. were the excellent sayings of the good Demon. O Son. as that which is moved. That all Things are one thing. if. as the first born. Son. 43. and there they both suffer. 39. God. and truly and profitably. for this Discourse I have made to the question which thou askest of me before. Therefore. I have heard him say sometimes. are Passions. that the Soul that is of God. though the Soul of man be above it. 36. I mean concerning Fate and the Mind. as well that which moveth. Of the Common Mind to Tat. conforming itself to Passions. Thou sayest. O Son. Especially Intelligible Bodies. everything that is moved is a Body. both over Fate and Law and all other things. and it is moved into the Bodies by the Mind. and if he had delivered it in writing. as of Generation. Hermes. I have always heard the good Demon say. that the Mind. but as the Adulterer. nor for Murder. as that which is ruled. 41. And therefore. nay.The Corpus Hermetica 35. First. and yet it is just that I should answer thee. Tat. but as the Murderer.

Persia. Therefore the Word is the Image of the Mind. to be ignorant of the Virtue or Power. 72. It is true. Tat. but all things are passible. 65. the Soul about the Air. for Action and Passion are the same thing. or employ upon what he ought. and Greatness of Speech. and blessed Ones. for that (Passion) acteth but this suffers. of the Soul the Mind. 43 . But especially. Therefore of the Matter. in the Soul. For the blessed God. for Speech is common to all men. Tat. 57. and Nature. The Eleventh Book. Hermes. but Voice is proper unto every kind of living thing. every man according to his Nation. and the Mind of God. he shall be guided and led by them. the Mind. but the Mind about the Soul. or work. Mind and Speech. Yea. Hermes. Consider this also. or else are moved. both in Egypt. O Son. For of those things that are intelligible. 68. 69. Let not therefore the appellations or names trouble thee. 67. O Son. every one is but the Essence of them in Identity. or Reason. these two. 60. Of the Common Mind to Tat. above all other living things. Yea. Son. And God is about all things. Bodies also of themselves do act. Son. but only Voice.The Corpus Hermetica 54. and through all things. for either they are unmovable. But Passion differs from that which is passible. and the Body of the Idea. O Son. 66. and the Idea of the Soul. and the Mind in God. 61. the good Demon said or commanded the Soul to be in the Body. and therefore they are passible. But Necessity. rather going out of the Body. and Greece. O Father. he shall differ nothing from the Immortals. 59. Hermes. thou has delivered this Discourse most plainly. the subtlest or smallest part is Air. Tat. or Reason in the Mind. now Speech and Voice do differ exceeding much. 58. 62. there is nothing impassible. and the Air about the Matter. to wit. and that God is the Father of them all. These if any man use. or Speech. O Father? 64. equal to immortality. and Providence. O Father. 71. 55. but that it is not grievous to use the more honourable name. and which soever it be. But thou seemest unto me. 56. the Word. 73. but the Speech of men is different. are the Organs or Instruments of the World. and it is interpreted and found the same. it is a Passion. of the Air the Soul. both into the Choir and Society of the Gods. NO. and of the Order of Matter. 63. of the Mind God. 70. That God hath freely bestowed upon man. they do differ: Yet as man is one so is Speech one also. Do not other living Creatures use Speech. But incorporeal things do always act.

For there is nothing dead. Tat. O Son. For they do not die. cloth not the Earth seem unmovable to thee. 81. But this whole World. but as compound Bodies they are dissolved. though after a manner it alone be stable. For dying is corruption. 79. and make their changes into other. 75: For the Bodies that are put together. No. 91. But dissolution is not death. that either hath been. or dissolution. 44 . 88. do not the living things in the World die. but that they may be made new. do always save and preserve the uncorruption of the Identity. And there is nothing therein. Hermes. but subject to many motions. and that have. or shall be in the World. that the Nurse of all things should be unmovable. or universe. 80. What then is the operation of Life? Is it not Motion? 92. 82. Be wary in thy Speech. The Eleventh Book. the great God. 78. can there be in God. there is a number. or is. O Son. And what is there in the World unmovable? Nothing at all. How then can any part of the incorruptible be corrupted. O Son. any dead things? 85. and therefore it must needs be God also. For the Father would have it as long as it lasts. having this Identity. and united unto him. Why. 93. How therefore.The Corpus Hermetica 74. 77. through all the Eternity of the Revolutions. But Unities do both beget and increase Numbers. though they be parts thereof. For without number it is impossible there should be consistence or constitution. O Son. and again being dissolved. or of God be destroyed? 87. 90. in the Image of the Universe. Therefore. to be a living thing. Tat. Hermes. 83. and they are dissolved. and the Image of the Greater. is the fulness of Life. and not deceived in the names of things. 95. 89. and conserving the Order and Will of the Father. not that they may be destroyed. O Father? 94. nor of the parts which cloth not live. Tat. But of the Bodies of the whole. And the Matter is One. neither of the whole. and corruption is destruction. O Father. 84. which beareth and bringeth forth all things. 76. come into themselves. But in every one of the compound Bodies. Hermes. 86. Of the Common Mind to Tat. What a ridiculous thing it were. every one is many things. or composition. in the fulness of Life.

but an Occultation or Hiding of that which was. Soul. the Air. 109.And a ridiculous question it is. 98. be idle: For the word immovable. signifies nothing else. and converseth with him. See the Matter being most full of Life. but idleness. in the day by Symbols or. and by an Oak. 102. yet it is not necessary. it is unchangeable. neither is Change Death. things that are present. But God is both about all things. and Demons. Know generally. that anything that bringeth forth. by Fowls. O Son. by Birds. should bring forth without Motion. and making them Manifest. and lying hid. all things are Immortal. 105. but all the parts thereof are changeable. but especially Man. 106. Of the Common Mind to Tat. O Son. or Wind. O Son. by the Spirit. look upon the Necessity of things that appear. Or better thus. Every living thing therefore is Immortal. Land wights upon the Earth. the Water. For Generation is not a Creation of Life. 113. 99. Yet nothing is corrupted or destroyed. and things to come. both Gods. and through all things. in the night by dreams. 104. 112. and the Fire. the Earth.The Corpus Hermetica 96. or rather Occultation. Neither is Change Death. 101. and the Providence of things that have been. . For Generation is not Life. for he is both Act and Power. For with this living wight alone is God familiar. or without Motion. but Sense. and so great a God moved with all Good. Tat. to understand God. 111. Life. because of the Mind. that a living thing should be or continue the same. And by all things cloth he foretell him of things to come. Consider this also. liveth also. That every living Creature goeth upon one part of the World. Signs. The Eleventh Book. 114. Flying Fowls in the Air. Mind. O Son. Matter. whereof every living thing consisteth. who both receiveth God. but a Production of Things to Sense. nay. 103. But Man useth all these. For while the whole World is together. and are done. That whatsoever is in the World is moved either according to Augmentation or Diminution. These things being so. But these. and quite abolished but the names trouble men. But that which is moved. Whether the fourth part of the whole. 107. 45 . 110. but Forgetfulness. and Fair. Swimming things in Water. 97. For it is impossible. 100. are wholly Acts or Operations. and Men. And it is no hard thing. he seeth and toucheth Heaven by his Sense. And if thou wilt also see him. O Father. Spirit. 108. Wherefore also Man professeth to know things that: have been.

6. The Twelfth Book. know that all these are acts of God. Whether thou speak of Matter. 46 . not with his Hands. 127. but by God? 116. there is nothing that is not God. And in the whole. 122. 3. nor Water. but with the Ornament of a Divine Body. where God is not. 117. 7. 1. and Water. and Mind. Tat. But if it be actuated. and Eternity. for he is All. worship and adore. But he would also adorn the Earth. by whom are they changed? 123. that as the parts of the World. that by his Will hath framed the things that are. and Mind. and Nature. as present everywhere. Son. O Son. The Workman made this Universal World. that Acts or Operations. For that is his Body. nor visible. And that the Act of Matter is materiality. are Life. and Earth. and about all. 118. and Immortality. And Man had more than all living Creatures. What in the Matter. and of the Bodies corporality. after the same manner the Members of God. or Body. he hath dedicated that name unto himself alone. Or art thou ignorant. nor Wind. Figure. not tangible. or Time. 126. 5. and Spirit. For it is neither Fire. and Providence.The Corpus Hermetica 115. Or what cost thou think it to be? peradventure some heap that is not actuated or operated. and this is God the whole. and the World. The Matter. And he sent Man an Immortal and a Mortal wight. are Heaven. 125. and al1 that is. through all. by whom is it actuated? for we have said. and the All. 124. is not to be evil. 2. but all these things are of him. and being always. If they be therefore wholly Acts or Operations. and the Continuance or Perseverance of all these which is called Good. by whom are they acted or operated. or Essence. Wherefore about God. O Son. nor measurable. because of his Speech. nor like any other body. His Crater or Monas. are the parts of God. and one above. what is it without God. nor extensible. 4. Quality. The Twelfth Book. By whom are all living things quickened? and the Immortal. and of Essence essentiality. Hermes. and Necessity. that thou shouldst ascribe a proper place to it? 120. for being Good. by whom are they immortalized? the things that are changeable. His Crater or Monas. but his Word. Hermes. 121. and Air. and Soul. and making all things. Therefore thus think of him. there is neither Greatness. Place. nor Air. O Father? 119. And there is not any thing of all that hath been. This Word. And the only service of God.

23. to be conversant about things Mortal and Divine. Because it is impossible. 16. and acknowledged the Maker. But their senses are just like to brute Beasts. for Envy comes not thither. that have not the Mind. As many therefore as understood the Proclamation. and wondered. they believe that man was made for them. and seeing it. they make haste to the One and Only. or by whom. But as many as partook of the gift of God. thou canst not love thy self. these. But as many as missed of the Proclamation. which are in Heaven. and yet he envied not any. thou shalt have the Mind. And he commanded him to proclaim these things to the souls of men. to set that in the middle among all souls as a reward to strive for. Hermes. The Twelfth Book. but loving thy self. For he divided Speech among all men. that thou shalt return to him that sent this Cup. And I. 20. O Tat. and were baptised or dowsed into the Mind. are rather immortal than mortal men. Father. the Cup itself being Divine. 10. Dip and wash thyself. 19. O Father? 28.The Corpus Hermetica 8. 15. O Father. 21. Tat. 47 . O Tat. they do not admire the things worthy of looking on. 9. and if there be anything above Heaven. Comprehending all things in their Mind. 18. thou that acknowledgest whereunto thou wert made. giving also a Cryer or Proclaimer. O Son. O Son. in this Cup or Bowl. but not Mind. 17. receiving the Mind. and the Understanding of God. And where hath he set it? 13. did not God distribute the Mind to all men? 11. but not Mind. and having the Mind. and having their temper in Anger and Wrath. would be baptised and drenched therein. Because it pleased him. 12. thou that art able. they account it a miserable calamity to make their abode here. Thus. Hermes. and became perfect men. the beholding of Divine Things. he sent it down. Hermes. they see the Good. But wholly addicted to the pleasures and desires of the Bodies. they received Speech. And despising all things bodily and unbodily. But wherefore. being ignorant whereunto they were made. in comparison of their works. O Son. Tat. Except thou first hate thy body. For Man became the spectator of the Works of God. 14. which are upon the Earth. 27. 24. 26. And lifting up themselves so high. Tat. is the Knowledge of the Mind. these were made partakers of Knowledge. Thou that believes". but is of abode here below in the Souls of men. 22. thou shalt also partake the Knowledge or Science. HOW meanest thou that. Tat. 25. His Crater or Monas. Filling a large Cup or Bowl therewith.

Let us therefore lay hold of the beginning and we shall quickly go through all things. but cloth nothing against God. The choice of the hefter therefore is not only best for him that chooseth it. it is unbounded and infinite. that any thing incorporeal. after the same manner also do these make Pomps or Pageants in the World. being seduced by the pleasures of the Body. 40. but it also sheweth Piety and Religion towards God. and things incorporeal. 34. for it is the Beginning of all other things. but make the things that appear not. Nothing is without a beginning. For this is the difference between the like and the unlike. that things have been. or appear to a Body. But the choice of the worse destroys a man. but the Good is secret. should be made known. For the Unity. let them proceed also from us. but we are the causes of Evil. It is indeed a difficult thing. Therefore it is. are Hard to believe. and how many choirs of Demons. that we may make haste to the One. preferring them before the Good.The Corpus Hermetica 29. as being the Root and Beginning. being two Bodies. but hinder. and what continuity and courses of Stars. and turn us to those things that are ancient. by deifying a man. without any scarcity or sparing. seeing it is not from another beginning. and present. unto itself without beginning. but unto us. 46. and the unlike wanteth always somewhat of the like. or the Things that Appear not. Thou seest. For God is innocent or guiltless. and are so plenteously ministered to us from God. cannot do any thing themselves. 36. For the things that are. for it is impossible. save that as Pomps or Pageants. how many Bodies we must go beyond. 37. These things being so. 4I. His Crater or Monas. but of itself. or hid in. to leave those things that are accustomable. and Root of all things. 33. magnifieth the act and operation of the other. 38. 44. 31. but shews us the beginning of its being known unto us. The Twelfth Book. For this cause it is like to itself. 43. Beginning. and according to the original. For no man can choose both. 42. the Election or Choice of either is left to him that will choose. and only God. For the Good is not to be transcended. 45. the other being diminished or overcome. 39. O Son. hard to believe. The things most apparent are Evil. delight us. 48 . For these things that appear. And of which soever the choice is made. For our knowledge is not the beginning of it. 35. but the Beginning is of nothing. wherein is the Mortal and the Divine. 32. O Tat. seeming to have a beginning. 30. even our knowledge of it. or to the things that appear for it hath neither Form nor Figure. but unlike every thing else. when they come abroad.

diminished. 2. O Tat. 3. This Image of God. 9.The Corpus Hermetica 47. Son. but now I think it necessary. Of Sense and Understanding. believe me. For Sense and Understanding seem to differ. itself being begotten of no other number. and Understanding from the Mind. 49 . Them that can see. thou shalt find the way to the things above. there happeneth none of these. and heart. 51. because the one is material. I delivered a perfect Discourse. and view by the eyes of thy mind. 50. 48. then is the understanding childed. Unity therefore being the Beginning. 4. For neither is it possible without Sense to Understand. But to the perfect. being not able to receive the Unity. and they the Instruments one of another. containeth every number. or united. 11. And that which is increased. but is consumed and vanished through weakness. neither is Understanding manifested without the Word. increased. And yet it is possible (for the Time being) that the Understanding may understand without Sense. I mean. Sense is united unto Nature but in men to Understanding. 12. Every thing that is begotten (or made) is imperfect. 49. 6. But the Mind differs from Understanding. they appear to be both one. or brought forth by the Mind pronounced. the other essential. and not divided in men. as they say. Of Sense and Understanding. the Loadstone cloth Iron. unto awaking. when both parts of the Sense accord one with another. But it seems unto me. 1. to dispute also of Sense. 10. and begetteth every number. as they that fantasy Visions in their Dreams. it holds fast and draws unto it. 8. and behold it. The Thirteenth Book. in suite of that. but itself is contained of none. Yesterday. that both the operations are in the Visions of Dreams. For in other living Creatures. Asclepius. and that the Sense is stirred up out of sleep. or rather the Image itself will lead thee. For man is divided into a Body and a Soul. 5. have I described to thee. as well as I could. as if they were infolded one within another. being the sister of the Word or Speech. The Thirteenth Book. hath this peculiar and proper. For−neither is the Word pronounced without Understanding. nor can we have Sense without Understanding. as much as God from Divinity. But the spectacle or sight. Therefore Sense and Understanding do both flow together into a man. and may be divided. is increased by Unity. which if thou do diligently consider. 52. 7. For Divinity is from or under God. But unto me.

but a better and more simple. for one man is material. will despise or tread under all these things. and when he worketh he useth Nature. And he that is material with wickedness as I said. 15. yet to him all things are good. The Thirteenth Book. as I said before. 23. But every man. nor so various or manifold. For there is no part of the World void of the Devil. he refers all things to Knowledge. Of Sense and Understanding. For we have already said. which entering in privately. and Fair. and the contrary when it receives them from Devils. and purifying some with good. It is therefore a thing proper to Man. But these things that are made good. but they seem to be mad. throwing down headlong. For her region is the Earth. makes Qualities. And the Piety is the Knowledge of God. and Temperance. Striking of Parents. Adulteries. 14. and all other things which are the works of evil Demons. whom whosoever knoweth being full of all good things. 19. 25. as some will sometimes say. and that which is most to be wondered at. 30 And the World. hath Divine Understanding and not like the Many. and many times also murdered. sowed the seed of his own proper operation. That wickedness must dwell here.The Corpus Hermetica 13. 22. in that it makes all things. Blaspheming. And the Seeds of God are few but Great. and Piety. or did bring forth that which was sown. and not the World. unlawful. and unmakes them again into itself. for it is the Organ or Instrument of the Will of God. But I return again to my Discourse of Sense. 29. Impieties. Murders. 21. nor the multitude them. And therefore they that have that Knowledge neither please the multitude. 27. I6. to communicate and conjoin Sense and Understanding. and Good Virtue. hated and despised. another essential. He maketh all things good like himsel£ 28. Stranglings. For this Sense and Understanding of the World is One. 50 . For the Motion of the World stirring up Generations. and to move laughter. Sacrileges. hath a peculiar Sense and Understanding. Good ones w hen it receiveth good Seed from God. received from the Devils the Seed of Understanding. he alone makes evil things good. not like to Man's. But the Godly or God−worshipping Man laying hold on Knowledge. for though they be evil to other men. 31. For God is the Workman of all things. cloth not enjoy Understanding. 18. being in her own region. are saved with God. 26. Asclepius. but they that are with the Good essentially. 24. For the Mind brings forth all Intellections or Understandings. infecting some with evilness. and the Mind did make pregnant. are in the use of Operation. And upon mature consideration. 17. 20.

The Thirteenth Book. or Understanding. And therefore like a good Husband−man of Life. renovation to all things that grow. but the World is the Father of things in the World. Or rather. and indeficiency of Life. and some are more simple. for the spiration or influence. that is an Ornament. cometh into them from without. some of Air. and the swiftness of Necessity with the mingling of Elements. But the Bodies are from the Matter. Of Sense and Understanding. I say. to move all things always. and all very fitly. 42. but some are more compounded. God hash. 40. some working by Bodies. They that are compounded. 34. And there never shall be any time. And the World receiving it once from God as soon as it was made.The Corpus Hermetica 32. because it adorneth and beautifieth all things with the variety of Generation. When I say the things that are. some moving by a Soul−like Essence. both the Sense and the Understanding. Therefore it is necessarily and properly called the World. And it is so organized or framed. for some are of the Earth. But God is not as it seems to some who Blaspheme through superstition. and neither is there anything without him. are the higher. hath it still. some of Water. inspired by that which compasseth them about. it makes all things alive. he affords by the casting of Seed. reneweth all things. 45. 49. both the Place and the Workman of Life. There is nothing that it (the World) cloth not beget or bring forth alive. and without Mind. when things are dissolved or loosened. makes the varieties of the Qualities of Generation. shall fail or be wanting. extendeth unto the Bodies qualities with one fulness. He is All Things. What Ever it Once Had. 38. 41. For all things that are. And this is the Sense and Understanding of God. which the unweariedness of Operation. 39. 43. 46. without Sense. and continueth them. not receiving them from without. 36. are the heavier. but things in the World are the Sons of the World. nor he without anything. 33. that he hath them not. but I declare the Truth. and the order of things done. I mean God. God is the Father of the World. but exhibiting them outwardly. which is of Life. 50. being most frequent. 51 . 48. 44. for the things that are. 37. it maketh all things effectually and dissolving them. and some receiving the things that are weary. in a different manner. and keeping them in itself. when any of those things that are. and made by him. And the World is the Son of God. and made for an Instrument by God. and by its Motion. some quickening by a Spirit. Therefore. some of Fire. And it is at once. that receiving all Seeds into itself from God. 47. are in God. And the swiftness of the Motion of the World. O Asclepius. And therefore it is well called the World. and they that are less. 35. For of all living things. and depend of him. and all are compounded.

These things. O Son. or for the cause of any thing made subject to Providence or Necessity. and four−footed Beasts know their own Dens. 54. 52 . believeth. But in as much as they cannot act without Bodies. I say. The Fourteenth Book. Hermes. 12. and Fowls of the Air likewise make them Nests. neither are all Archers or Huntsmen. thou must needs say they are immortal. 10. but unto some. but some of thenn have learned something by the working of Science or Art. they gather their food according to Science and Art. it must needs follow that unreasonable Creatures partake not of Science. both are and are called Brutes. thou mightest well say. so that by this Reason. are wrought by Nature. Of Operation and Sense. and finding them consonant. Of Operation and Sense. 11. To them. not by Science or Art. but to them that understand them not. 8. incredible. therefore. For my speech or words reach not unto the Truth. O Tat.The Corpus Hermetica 51. for thou sayest. Tat. but none of these brute Beasts are taught any of these things. For Operations. and for want of reason. but by Nature. they are always in a Body. 55. And let these and thus many things be spoken concerning Understanding and Sense. but now thou sayest that Beasts are unreasonable. and work by Bodies. that understand the things that have been said of God. 9. is to believe. O Asclepius. or Art. is able to attain to the Truth. And understanding all things round about. cannot possibly remain idle of their own proper Operation. Why then. and agreeable to those things that were delivered and interpreted by Speech. 52. Wherefore. The Fourteenth Book. Tat. if thou understand them. It must needs be so. but not all. or the rest. that Science and Art were the Operations of the rational. 7. But seeing they are all led by Nature. if some Pismires did so. 2. it is manifest they do not do it by Science or Art. is not to understand. they are credible. Father: Teach me furthermore these things. because they come short of Reason. After the same manner also. For to understand. Thou hast well explained these things. O Tat. 6. But these things being Natural unto them. These things they do. 53. whereas Art and Science do not happen unto all. are in Bodies. 3. to the same thing. O Father. will appear to be true. 4. do we see some unreasonable living Creatures use both Science and Art? as the Pismires treasure up for themselves food against the Winter. and in that good belief. being unbodily. but the Mind is great. for Science or Art are things that are taught. but if thou understand them not. but not to believe. As men are Musicians. 1. 5. and some not. even against their wills. resteth. For those things that are to any thing. Son. incredible. and being led or conducted for a while by Speech. in as much as they are unbodily.

And everything that acteth or operateth is stronger. putrifying and breaking. but this suffereth. This then is the difference between an Immortal Body. it follows. yet these bodies must be the Places. And these things the Body cannot suffer without act or operation. even without the Body. 26. Father? 24. or for them. For although earthly bodies be subject to dissolution. 23. being about brutish or unreasonable things. And this same Body according to the time of its abode. 16. Wood. and consequently there remaineth with the Body the same act or operation. And they are always Acts or Operations. 15. and such like. 53 . 17. yet come not suddenly or promiscuously. 18. the Body cannot Consist without a Soul. and the Life of it. but that which is actuated or operated. And these Operations depend upon Bodies. because I affirm: That this corporiety is always by the Act and Operation. But Acts or Operations are immortal. but Acts or Operations cannot be without Bodies. and are present with the Soul. and a Mortal one. or without Souls. shall ever be. is always in Act. for both the Body. is actuated or operated in that it is dissolved and becomes invisible. and so doth not the mortal one. and that which is immortal. When the Soul is separated from the Body. How meanest thou that. is ruled. 30. 28. Hermes. But the purer Operations do insensibly in the change of time. and ruleth. rotting. ripening. Acts or Operations do not only actuate or operate living or breathing or insouled Bodies. and the immortal one doth. Of Operation and Sense. The Fourteenth Book. O Tat. 20. directeth and governeth as free. Understand it thus. that the Bodies also are always. a servant. 27. and Instruments of Acts or Operations. 25. and whatsoever inanimate Bodies can suffer. but also breathless Bodies. but some of them come together with being made man. and Stones. increasing and hearing fruit. And by this reason. 19. Tat. and therefore also Corporification if it be always. or working such like things. For that which is. 21. And that which ruleth. that the immortal one consists of one Matter. but the Soul is not always in a Mortal Body. But every one of them acteth both about the Body and the Soul. is the same. Son. there remaineth that same Body. 14. and truly they that are Corporifying come from the Divine Bodies into Mortal ones. 22 This is a sacred speech. and the Organs. 29. but the other is ruled. corrupting. work with the oblique part of the Soul. Acts or Operations do follow the Soul.The Corpus Hermetica 13. for it can be without a Body.

44. O Son. there is one. O Son. and a third. 41. Divine Acts or Operations therefore there be. and being upon or in perfect Bodies. I call them that are indeed bodily. therefore there is no sense in them. 50. For Sense can be no other than a corporeal apprehension. For many times in one Body. 46. But other Operations are proper to the Souls of Men. it is in labour to bring forth the things that are. 34. some of corruptible Bodies. in what manner of Body soever it be. and some of the parts of every thing. 51. 48. and that there be many Bodies in the World. and a second. And universal Operations. when it receiveth Act or Operation. or rather are the effects or perfections of them. whatsoever is. Proper. making it as it were corporeal. 32 For the World is never widowed or forsaken of any of those things that are. For without these it is impossible that the Body should consist. the difference of Operations. and such as work or operate upon their proper Bodies. Therefore. is called. some universal. as Not consisting of such an Essence. which shall never be left by it to corruption. it is gathered that all things are full of Acts or Operations. manifesteth it. Act or Operation. be they that work upon any of the things that are. besides these universal ones that follow. 47. Studies. 45. Sciences. But some Acts or Operations be of Divine. that the Senses are both corporeal and mortal. and there are always many things made. 42. I may very well affirm. for they are born with the Body. 43. nothing departs. 39. and some of the generals. Doth the Sense therefore perceive or apprehend in every Body. and Actions. 40. O Son. 37. and having its essence from it. 38. By this Discourse. either of evil or good that comes to the Body. 33. 49. For if necessarily they be in every Body. and die with it. Particular are they which work by any of the living Creatures. having so much existence as the Body. 35. 54 . But to Eternal Bodies there is nothing comes. and are done by the Senses and Motions. The Fourteenth Book. and these also are perfect. But sense being in the Body. by Arts. therefore. or rather all things. Let therefore every act or operation be understood to be always immortal. but being always carried or moved in itself. I say. some peculiar. 36. The Senses also follow these Operations. Tat. or is made or done.The Corpus Hermetica 31. Of Operation and Sense. But mortal things themselves have not Sense. that there be many other Acts or Operations. it is sent from above. Understand therefore.

nor anything else that belongs to the Body. But as far as it is possible. Tat. For the Senses of things rational. But Passion and Sense depend both upon one head. especially a reasonable one. 66. If we put it in a Body. 61. 64. and they being bodily. whose very Bodies be also true. O Son. by Acts or Operations. 56. 67. And therefore. O Tat. O Son. 63. especially in reasonable living wights. according to Augmentation and Diminution. but the Senses of things inanimate are passive only. And do the Acts or Operations work in all things? 54. and just. 59. For that which affords the Sense to rejoice with Pleasure is straightway the cause of many evils happening to him that suffers it. The Fifteenth Book. That Truth is only in the Eternal Bodies. 2. nor Soul. Tat. But Sense is neither Operation. or height. of things unreasonable. Of Truth to His Son Tat. to wit. Even in things inanimate. 65. and are gathered together into the same. Is not the Soul incorporeal. compounded of imperfect Members. should speak with any confidence. Corporeal only. Of Truth to His Son Tat. O Son. Hermes. 58. therefore doubtless are they both maleficial. 60. and therefore it is not incorporeal. Of Truth. 57. The same may be said of the Sense of the Soul. are with Reason. 1. 53. Hermes. that of things that are. Hermes. 55 . but as we have said. it is impossible that a living wight. we say are in Bodies. Grief and Pleasure. we shall make it like the Soul or the Operations. some are Bodies and some incorporeal. should perceive or apprehend.The Corpus Hermetica 52. and the Sense a Body. I say. And without these. I say. In every Body. The Fifteenth Book. they are both maleficial or doers of evil. But Sorrows gives stronger torments and Anguish. And if it be not incorporeal it must needs be a Body. it is not possible that man being an imperfect wight. but the Senses do declare and manifest the Operations. Hermes. that these are the Ideas of Passions that bear rule. Father? or is it rather in the Body. The Operations work indeed. are moved by the brutish parts of the Soul therefore I say. but there are differences of Senses. But in living wights there be two other Operations that follow the Senses and Passions. for we always say. 62. 55. and having his Tabernacle consisting of different and many Bodies. for these being unbodily.

deceiving the eyes of the beholder. 56 . Hermes. nor Air. O Tat. Hermes. Truth is the most perfect Virtue. and yet is not the Body of that which is seen. venerable. but it sees nothing. and see every one of these things as it is. nor anything true. Hermes. then it is an imitation of Truth. And when the fantasy hath an influence from above. O Father? 14. nor know the Truth. Of Truth to His Son Tat. the Earth is earth itself and nothing else. Thou cost not miss the mark. But the other things are Falsehood. and ears. O Son. 4. But concerning the Truth. As many therefore as see not Falsehood. the water. but hears nothing at all. But unto the True Mind and Reason. But there is nothing true upon Earth. and the highest Good itself. and nothing else. So that unto the Mind and reason. 15. nor Water. we shall neither understand. The Fifteenth Book. The Fire is fire itself only. but without that operation from above. and yet not all things neither. it is left a lie. Tat. then we see and understand true things. 11. whilst they think they see the Truth. for it cannot be generated or made. unalterable Good. for they are but few that are so. and op1nions. water itself and nothing else. the air is air itself and nothing else. nor Earth. That we do not know anything true? how can that be done here? 21. naked. Is Truth therefore upon Earth. and yet there is neither Fire. 5. If therefore we do so understand. there is nothing true indeed upon Earth.The Corpus Hermetica 3. and yet they are indeed but lies. and Deceit. but imitations of the Truth. Truth indeed is nowhere at all upon Earth. it may be that some men. And as an Image shews the Body described. or understand it only. 7. and it is seen to have eyes. but they are false. see the Truth. and Opinions like the Images of the fantasy or appearance. to whom God will give the good seeing Power. O Tat. 16. how could men either see the Truth. 8. And if at the Beginning our Constitution had not Truth. for they have of the Fire. O Tat. are not Truth. 10. 20. unchangeable. Tat. But our Bodies consist of all these. 18. may understand it. But if we see or understand any thing besides or otherwise than that which is. and all other things hath the picture. or speak it. Tat. clear. to understand and speak the things that are? 19. and Air. not troubled by Matter. they have of the Water. 17. they have of the Earth. O Son. Must we not therefore call it Truth. not encompassed by a Body. How then is this true. except God would? 6. all things are fantasies or appearances. All things therefore upon Earth. as it seems to be. 12. 9. 13.

Is it then possible. O Son. that only the Sun which besides the Nature of other things. or form after form. Hermes. and changed is not true. is corrupted. Tat. But these Eternal Bodies. changeable. but being made by our Progenitor. but man is not ever. For without corruption. The Fifteenth Book. but abides in itself. that he who is so changed. I acknowledge him the Workman. therefore not True. and is Eternal. which always is. What therefore doth thou affirm to be the first Truth. hath of itself alone its constitution and remains. But these also have in themselves. age after age. are they not true though they be changed? 32. Unalterable. such as it is. AS far forth as he is a Man. What shall one say then. Son. on the contrary. he is Falsehood. something that is false in regard of their change. 40. 39. they might have had true Matter. Is not man true. Hermes. how can they be true? 24.The Corpus Hermetica 22 But the things that are here. passible. and will encompass them. and therefore is he only intrusted with the Workmanship of the World. O Son. Hermes. 30. 23. Tat. but Falsehood. Tat. and First. And many have not known their own children after a little while. and abides according to itself. O Father? 38. It is Truth. Idea after Idea. ruling and making all things whom I do both honour. being in many Appearances of changes. Hermes. other and other appearances. Father. But do thou understand the true to be that which abides the same. O Father? 26. The things therefore that are not true to themselves. is not to be known. Father. 37. is Truth? 36. dissolvable. that is without Colour. 34. and the Providence of the True encompasseth. but being changed it shews us always. For nothing that remains not in itself. and many children likewise have not known their own Parents. are visible. that is not in a body. Everything that is begotten or made. and adore his Truth. O Tat. Of Truth to His Son Tat. he is not true. for that which is true. Tat. not abiding in what it is. is not changed. O Tat. 25. is True. is a lie. continually altered. 29. Immutable. corruptible. and after the One. and this while he is yet in the Tabernacle. 35. 27. 33. But man consists of many things and doth not abide of himself but is turned and changed. The One and Only. 57 . that is not of Matter. For every thing that is altered. without Figure or Shape. incapable of Good. and made of another. there can no Generation consist. 28. And corruption hath laid hold upon all things on Earth. 31. and Appearance is the highest Lie or Falsehood. should be true? No. but man is a certain Appearance.

58 . 48 But the things that pre−exist and that are. which is either an empty word. Therefore. and the things generated must needs be corrupted. Šnd immortalized. So that as Immortal. 9. or else it is wrongly called Death (by the taking away the first letter. and as from its own Father. and a man of ripe age. 4. even of the truth itself. O Son. For the first of all is God. and dissolves it. 2. Acknowledge therefore the first Workman by the Generation of things. And if we will give a man his right name. nor an old man. having their dependence from above. 7. Consequently the things that are generated of Corruption are false. can Perish. 46. made by him. that it may again be generated. These things understand thus. we must call these things fantasies or appearances. For Death is destruction. after his own Image and by him holden together. We must now speak of the Soul and Body. The Sixteenth Book. we must call him the appearance of Manhood. The Sixteenth Book. Hermes. and the Workman of all things.] 3. That None of the Things that are.The Corpus Hermetica 41.) instead of Immortal. 49. and a Child. The second is the World. That None of the Things that are. the reasonable living Wight. an old man. 44. 5. a man. can Perish. but there is nothing in the whole world that is destroyed. I do affirm that Falsehood is the Work of Truth. For neither is a man. after what manner the Soul is Immortal. 8. 47. ever living. must of necessity be generated of those things that are corrupted. 43. how is it true? 45. and ever immortal. as these false Operations. and an Immortal living Wight. O Son. a child. which constitutes the Body. being changed are false. nor a child. for it is a conception of a name. For those things that are generated. and what operation that is. as being sometimes one thing. the Eternal and Unmade. are members of the World. and that which is not the same. 42. the appearance of a man of ripe age. sometimes another: For it is impossible they should be made the same things again. an old man. and nourished. For Corruption followeth every Generation. differs from that which is eternal. nor a young man. a young man. the fantasy or appearance of a Child. a young man. [Thanatos for Athanatos. it is impossible that any part of an Immortal living Wight should die. it is ever living. the appearance of an old man. 6. 1. But all things that are in the World. O Son. the appearance of a young man. may not stand still or cease. But in none of these is Death. Which being so. 50. that the Generation of things being. For if the World be a second God. For that which is ever living. especially Man.

For the Eternal. To Asclepius. 11. Hermes. 16. Then clothing the Universal Body with Immortality. and it hath here the same confusion daily revolved about other little things. 12. 23. which men call Death. but also an understanding of the first. For the Father himself. deliberating to beautify with every Quality. is God. sowed Qualities in the Sphere. Now the third living wight is Man. ever living and immortal. not by any other. that which should afterwards be made.The Corpus Hermetica 10. lest the Matter. is Eternal of himself. as in a Circle. Speak advisedly. that is. and shut them up. 14. and is by the instauration of each of them. The Father being full of Ideas. and Diminution. 25. and having Eternal Materiality. For the Bodies of Heavenly things have one order. 18. For the second God. 22. what the World. is the Universe. and what a dissolvable One is. endued with Qualities. 17. being indeed a disorder happening about earthly living wights. and if it were begotten or made. in point of Augmentation. which they have received from the Father at the Beginning. but the World was made by the Father. and their dissolution restores them into indissoluble. and the Mind of the Good. And as much Matter as there was laid up by him. and having by the Will of the Father. made after the Image of the World. And understand that the World is of God and in God. and learn what God is. 13. a Mind above other earthly wights. And he hath not only a sympathy with the second God. The Beginning. as it is Eternal. to be Truly Wise. 15. the Father made it all into a Body. O Son. Tat. should be dissolved into its own disorder. it was disordered. or made by another. and Consistence of all. made it round like a Sphere. And doth not this living Wight perish? 24. but it is always made. But the instauration of earthly Bodies. being itself immortal. 59 . but not a destruction of Bodies. kept indissolveable. For when the Matter was incorporeal. to be Truly Wise. 19. O Son. The Seventeenth Book. 20. if it would depart from this Composition. For the Eternal was not begotten. he understands as Incorporeal. The Seventeenth Book. what an Immortal Wight. 21. is their consistence. but Man of the World and in the World. To Asclepius. yet it was made by itself. he apprehends as a Body but the first. endued it with Quality. And so there is made a privation of Sense. and End. and swelling it. 26. Immortal.

would needs learn the Nature of the things that are: He would not suffer me to give over (as coming very young to the knowledge of every individual) till I was forced to discourse to him many things at large. 4. 9. between these Two. in thy absence. remember these Two. 18. and the Father. Those things that are made. the Maker because of his Working and Operation. and he unmade. both more years. there must be one that must make. we must understand these two things. that of the things that are made any should be more ancient than all. he maketh them. And there are many things made. To Asclepius. and that which is Made. and for this cause. That Which is Made. and One. to be Truly Wise. 2. or of the Father. 8. 5. because thou hast. and do them. 12. Moreover. but Act or Operation. and only knowing all things indeed. but only that which is not made. both over multitude. nor is there any third. to be made by another. the things that are made. Because my Son Tat. and the diversity of the things that are made. in that all things are made. 60 . that his contemplation might from point to point. and greatness. be made and done by another. Therefore understanding All things. 10. and more ancient than the things that are made. putting nothing into doubt. 11. and the continuity of the Facture and of the Operation. For All things. and it is impossible. 7. that knowest thy natural Father. For Power is different from the things that are made. Thus it is fit to understand and understanding to admire and admiring to think thy self happy. or how shall we know him? 14. or of the Maker. are but two Things. For he bears rule. 15. and therefore he makes them always. for there is nothing in the middle. choosing out the principal heads of the things then spoken. For I affirm the things that are made. because of his Goodness. If the things that be made and done. and which are different. but especially all things that appear. were made. and to interpret them more mystically. But to thee I have thought good to write in few words. are not made by themselves. 17. 16. neither of things changeable. and think that these are All things. but by another. are visible. and more knowledge of Nature. or of all Three? That of God because of his Power. 6. and are made. be more easy and successful. Who therefore is this. and Him Which is the Maker. 3. nor of the things below. Or is it just to ascribe unto him alone. that he may be visible.The Corpus Hermetica 1. neither of the things above. For what is sweeter than a Natural Father? 13. That which Maketh. the Title and Appellation of God. but he is invisible. letting go all much and vain talking. Wherefore. nor things that are in darkness or secret. as not having any thing more ancient than himself. and not like. All things that appear. He is stronger. and the One of them The Seventeenth Book.

But the vicissitude of Generation doth make them. 23. or There is Nothing thought Evil or Filthy. 24. 31. for either of them is the self−same thing. The Purgation of Generation. Moreover. is. and ignorance of men in things that concern God! 30. to be Truly Wise. lest he should cast an aspersion of baseness. for the one of them without the other. they know him not. or Weakness. But neither did the Copper−smith make the Rust. or as Excrements do the Body. nor is. neither is made. but that which makes alone. or envious. to do or make all things. and every thing that is made. and that following. then they are One in Union. and the Sea. attributing unto him Passions. that which is made. For if he do not make or do all things. or be divided from the Other. namely Good and he that is good is neither proud. For these are Passions that follow Generation as Rust doth Copper. 29.The Corpus Hermetica cannot depart. which is impious to affirm. he is either proud or not able. and that which follows is. that he makes the same thing to himself. that is by the Good and that can make or do all things. or Envy. 34. nor God the Evilness. Simple. must necessarily be generated or made by another. and inanimate Things. be it what it will. For God hath only one Passion. The Seventeenth Book. God the Maker. or Ignorance. or ignorant. nor the Maker the Filth. or Oversight. it is of necessity. 21. nor the rest. 19. To Asclepius. this going before. or filthy to be imputed. and is it impossible for God to make these things? O the great madness. to whom it is the Generation of him that maketh to be also All that is made. and brute Beasts. is made by God. and Trees. For if he that makes be nothing else. they are extremely impious against him. So if these Two be confessed. is it lawful for the same Painter to make both Heaven. and to him that maketh or doth. That which maketh. for it is the only Glory of him to do. no more than a thing can be separated from itself. 61 . as it were to blossom out. and that which is made. suffer that which is most ridiculous of all. therefore cannot the One of them be separated from the other. and the Earth. there is nothing evil. 22. 25. and Men. 26. nor impotent. but without the Maker that which is made. For men that think so. as Pride. hath lost his proper Nature by the privation of the other. 33. 27. 20. or facture is as it were the Body of God. or infamy upon God. as one should say. 32. For neither is it possible that the maker should be without the thing made. And that which goeth before. Uncompounded. For Good is all power. and for this cause did make Change to be. 28. but God is Good itself. And this making. And let no man be afraid because of the variety of things that are made or done. or make All things. And besides their not knowing him. for professing to bless and praise God yet in not ascribing to him the making or doing of All things. For that which is generated or made. and the Gods.

39. here Wheat. how he casteth Seeds into the Earth.The Corpus Hermetica 35. planting a Vine. 62 . and easily numbered for they are all but four. The Seventeenth Book. but few. So doth God in Heaven sow Immortality. and how the things are done. And these things are not many. 37. or some other Tree. in which are all things. in the Earth Change in the whole Life. thou mayest see an Image thereof. Look upon the same Man. See then how he maketh all things. and like. and Motion. or a Fig−Tree. 38. God and Generation. that are done. To Asclepius. and elsewhere some other Seeds. and if thou wilt learn. Look upon the Husbandman. 36. very beautiful. or an Apple−Tree. there Barley. to be Truly Wise.