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

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

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

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

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

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

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

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."

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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
operation.
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
Fire.
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
Shape.
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."

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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
generating.
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
immortality."
42. Pimander. "Thou seemest not to have understood what thou hast heard."

The Second Book. Called "Poemander."

8

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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