The Divine Pymander of

Hermes Mercurius Trismegistus

Translated formerly out of the Arabic into Greek, and thence into Latin, and Dutch,
and now out of the Original into English by that Learned Divine Doctor Everard.
Printed by Robert White in London in 1650

Judicious Reader,

This Book may justly challenge the first place for antiquity, from all of the Books in the World, being
written some hundred of years before Moses time, as I shall endeavour to make good. The Original
(as far as it is know to us) is Arabic, and several Translations thereof have been published, as Greek,
Latin, French, Dutch, etc., but never English before. It is a pity that the Learned Translator [Doctor
Everard] is not alive, and received himself, the honour, and thanks due to him from Englishmen; for
his good will to, and pains for them, in translating a Book of such infinite worth, out of the Original,
into their Mother-tongue.
Concerning the Author of the Book itself, Four things are considered, viz His Name, Learning,
Country and Time.
1) The name by which he was commonly titled is, Hermes Trismegistus, i.e., Mercurious Ter
Maximus, or, The thrice greatest Intelligencer. And well might he be called Hermes, for he was the
first Intelligencer in the World (as we read of) that communicated Knowledge to the sons of Men, by
Writing, or Engraving. He was called Ter Maximus, for some Reasons, which I shall afterwards
2) His Learning will appear, as by his Works; so by the right understanding the Reason of his Name.
3) For his Country, he was King of Egypt.
4) For his Time, it is not without much Controversy, betwixt those that write of this Divine, ancient
Author, in what time he lived in. Some say he lived after Moses time, giving this slender Reason for
it, viz.
Because he was named Ter Maximus; for being preferred [Franciscus Flussar] (according to the
Egyptian Customs) being chief Philosopher, to be chief of the Priesthood; and from thence, to be
chief in Government, or King. But if this be all their ground, you must excuse my dissent from them,
and that for this reason, Because according to the most learned of his followers, [ Geber,
Paracelsus: Henricus Nollius in Theoria Philosophia Hermeticae, tractatu priimo] he was called Ter
Maximus; for having perfect, and exact Knowledge of all things contained in the World; which things
he divided in Three Kingdoms (as he calls them), viz: Mineral, Vegetable, Animal; Which Three, he
did excel in the right understanding of; also, because he attained to, and transmitted to Posterity
(although in an enigmatic, and obscure style) the Knowledge of the Quintessence of the whole
Universe (which Universe, as I said before, he divided into Three Parts) otherwise called, The great
Elixir of the Philosophers; which is the Receptacle of all Celestial and Terrestrial Virtues; which
Secret, many ignorantly deny, many have chargeably sought after, yet few, but some, yea, and
Englishmen, [Ripley, Bacon, Norton, etc] have happily found The Description of this great Treasure,
is said to be found engraved upon a Smaragdine Table, in the Valley of Ebron, after the Flood. So
that the Reason before alleged to prove this Author to live after Moses, seems invalid; neither does
it anyway appear, that he lived in Mose's time, although it be the opinion of some, as of John
Functius, who said in his Chronology, That he lived Twenty one years before the Law was given by
Moses in the Wilderness: But the Reasons that he, and others give, are far weaker than those that I
shall give, for his living before Mose's time. My reasons for that, are these;
First, Because it is received amongst the Ancients, that he was the first that invented the Art of
communicating Knowledge to the World, by Writing or Engraving. Now if so, then in all probability

he was before Moses; for it is said of Moses that he was from his childhood [Acts vii.22] skilled in all
the Egyptian Learning, which could not well have been without the help of Literature, which we
never read of any before that invented by Hermes [Chapter x.].
Secondly, he is said by himself, to be the son of Saturn and by others to be the Scribe of Saturn.
Now Saturn according to Historians, lived in the time of Sarug, Abraham’s great Grand-Father
[Sanchoniathon]. I shall but take in Suidas his judgment, and so rest satisfied, that he did not live
only before, but long before Moses; His words are these, Credo Mercurium Trismegistum sapientem
Egyptium floruisse ante Pharaonem [Suidas].
In this Book, though so very old, is contained more true knowledge of God and Nature, than in all
the Books in the World besides, except only Sacred Writ; And they that shall judiciously read it, and
rightly understand it, may well be excused from reading many Books; the Authors of which, pretend
so much to the knowledge of the Creator, and Creation. If God ever appeared in any man, he
appeared in him, as it appears by this Book. That a man who had not the benefit of his Ancestors’
knowledge, being as I said before, The first inventor of the Art of Communicating Knowledge to
Posterity by writing, should be so high a Divine, and so deep a Philosopher, seems to be a thing
more of God than of Man; and therefore it was the opinion of some [Goropius Becanus] That he
came from Heaven, not born upon Earth . There is contained in this Book, that true Philosophy,
without which, it is impossible ever to attain to the height, and exactness of Piety, and Religion.
According to this Philosophy, I call him a Philosopher, that shall learn and study the things that are,
and how they are ordered, and governed, and by whom, and for what cause, or to what end; and he
that doth so, will acknowledge thanks to, and admire the Omnipotent Creator, Preserver, and
Director of all these things. And he that shall be thus truly thankful, may truly be called Pious and
Religious: and he that is Religious, shall more and more know where and what the Truth is: And
learning that, he shall yet be more and more Religious.
The glory and splendour of Philosophy, is an endeavouring to understand the chief Good, as the
Fountain of all Good: Now how can we come near to, or find out the Fountain, but by making use of
the Streams as a conduct to it? The operations of Nature, are Streams running from the Fountain of
Good, which is God. I am not of the ignorant, and foolish opinion of those that say, The greatest
Philosophers are the greatest Atheists: as if to know the works of God, and to understand his goings
forth in the Way of Nature, must necessitate a man to deny God. The [Job 38 ] Scripture
disapproves of this as a sottish tenet, and experience contradicts it: For behold! Here is the greatest
Philosopher, and therefore the greatest Divine.
Read understandingly this ensuing Book (and for thy help thou mayest make use of that voluminous
[Hanbal Offeli Alabar] Commentary written upon it ) then it will speak more for its Author, than can
be spoken by any man, at least by me.
Thine in the love of Truth,

can Perish 17 To Asclepius. Is The Not Knowing God 9 A Universal Sermon to Asclepius 10 The Mind to Hermes 11 Of the Common Mind to Tat 12 His Crater or Monas 13 Of Sense and Understanding 14 Of Operation and Sense 15 Of Truth to His Son Tat 16 That None of the Things that are. and the Profession of Silence 8 That The Greatest Evil In Man.Contents 1 His First Book 2 Poemander 3 The Holy Sermon 4 The Key 5 That God is not Manifest and yet most Manifest 6 That in God alone is Good 7 His Secret Sermon in the Mount Of Regeneration. to be Truly Wise .

O my Son. and get the victory in this Contention and Strifeful life. which thing I shall not cease continually to do. But now.His First Book 1. 7. and after much Strife and Dissention it must be overcome of one part. making their Journey. which our Progenitors travelled in. and how they are ordered and governed. For there can be no Religion more true or just. 13. will acknowledge thanks to the Workman as to a good Father. slide back to the contrary. and what it is. and when thou hast overcome. 8. 2. O Father. thou shalt both live well. 10. O Son. he will be yet more and more Religious. O my Son. and forgetteth all Evils. and to acknowledge thanks for all things. and are content to accept of it as their Ruler. whereunto when thou art once arrived. and die blessedly. I write this first Book. What then should a man do. and by whom and for what cause. O Son. For this only. And let this. 6. both for Humanity's sake. return. O my Son. 11. and by which. they become quiet. 12. for he that doth so. for the one hasteth to that which is Good. for it is infinitely enamoured thereof. is the way to the Truth. it is impossible ever to attain to the height and exactness of Piety or Religion. and when it hath learned and known its Father and progenitor it can no more Apostatize or depart from that Good. 9. and without Philosophy. but hard and difficult for the Soul to go in that is in the Body. desireth to be set at Liberty. the Guide in the way that leads thither for thou must first forsake the Body before thy end. and learning that. but the other is a neighbour to the things that are Evil. and for Piety towards God. and that which is Good. love Bondage and Slavery. to lead his life well. and he that is Religious shall know both where the truth is. and he that gives thanks shall be Pious or Religious. O Son. And if the two parts be overcome. O Son. I will by Heads run through the things that are: understand thou what I say. But the victory of both is not like. For first must it war against its own self. they at length attained to the Good. an excellent Nurse and a faithful Steward. and plain. or to what end. and remember what thou hearest. But he that shall learn and study the things that are. is the best and highest Philosopher. whilst thy Soul is not ignorant whether it must return and fly back again. It is a Venerable way. but the things that are Evil. For never. 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. This is. whilst it flies away and they strive to hold and detain it. 3. . 5. than to know the things that are. to him that made them. for the Contention is of one against two. it is by them led and carried to be punished by its being and continuance here. seeing there is nothing here true ? 4. be the end of Religion and Piety. but if the one be overcome of the two. Be Pious and Religious.

are moved. the World. and is a mortal living Creature. every thing that is Sensible suffereth. but that which is Reasonable is immortal. Every thing that is sad rejoiceth also. That which is made but once. Not all things are moved by a Soul. First. only that which is not. That which abides always is unchangeable. 38. 22. Every thing that suffers is Sensible. Every thing that is. That which may be dissolved is also corruptible. . but is an eternal living thing. 19. Of the Soul. is unmovable. 40. but every thing that is. Not every living thing is immortal. 34. Man for God. None of the things that are stand still. 15. that part which is Sensible is mortal. Secondly. 23. Reason in the Mind. 17. 30. 28.14. Not every Body is dissolvable. 31. Reasoning (or disputing or discoursing) in Man. Every essence is immortal. 24. 37. neither becomes any other thing. 21. Some Bodies are dissolvable. God. Every living thing is not mortal. 26. 25. Thirdly. is never corrupted. Man. The World for Man. Not every Body is sick. That which is unchangeable is eternal. Every Body is changeable. every Body that is sick is dissolvable. No thing in a Body true. is moved by a Soul. 27. The Mind in God. 41. 35. The Mind is void of suffering. 33. That which is always made is always corrupted. 16. All things that are. Not every thing that joyeth is also sad. 32. 29. 18. 36. is double. 20. 39. Every essence is unchangeable.

but that which is begotten always. but Eternal matter into its self. 67. Nothing good upon Earth. some in their Ideas. one from sowing to generation. 61. That which is immortal. to wit. 58. there are two Times. 56. 60. 49. is not mortal: that which is mortal. 43. 50. or of its own accord. Evil is involuntary or against its will. Corruption and Generation. all things upon Earth are subject to Reprehension. 68. 46. 51. Whatsoever is in Heaven is unalterable. That which is sown. Malice is the nourishment of the World. Good is voluntary. Dissolvable matter is altered into contraries. The Generation of Man is Corruption. Time is the Corruption of Man. Of things that are. All that is incorporeal.42. All upon Earth is alterable. nothing known upon Earth. That which off-springs or begetteth another. and its like. God is good. 54. is not immortal. 66. 62. 63. is itself an offspring or begotten by another. 65. is sown. The things upon Earth communicate not with those in Heaven. 47. is void of Lying. Of an everlasting Body. the time is only from the Generation. are in a Body. 55. . Of a dissolvable Body. 53. Every thing that is made is corruptible. one from generation to death. Law is Humane. 64. nothing upon Earth free. Nothing in Heaven is servanted. The Gods choose good things. All things in Heaven are unblameable. nothing evil in Heaven. 45. Man is evil. 59. 44. Time is a Divine thing. is not always begotten. Whatsoever things belong to operation or working. Nothing unknown in Heaven. some are in Bodies. as good things. 48. 57. the Corruption of Man is the beginning of Generation. 52. Dissolvable Bodies are increased and diminished.

They do rather sharpen and what evil men to their maliciousness. but all things in Heaven do profit and advantage the things upon Earth. but that which is immortal. 80. 76. That which is immortal. Thus. Now this wight [a creature] if it shall come to learn or know. but descend downwards. Fortune is the carriage or effect of that which is without Order. 75. the whole Nature and Composition of those living things called Men. 83. What is God? The immutable or unalterable Good. . bearing Rule over all: Will he not be much worse than himself. cometh not into a Body immortal. and therefore is delighted with it. cometh into that which is mortal. the Heaven is reasonable or rational. but they have something peculiar unto themselves. for these are the Contents or Abridgment of them. Necessity is the Minister or Servant of Providence. Heaven is the first Element. much less to be ridiculous unto the many. 79. O Son. that the world was once made. he will never abstain from any evil work. are placed upon it. 78. Avoid all Conversation with the multitude or common People. partakes not of that which is mortal. 82. 77. And if he may lay the cause of evil upon Fate or Destiny. and as it were nourished with it. thou canst not forget those things which in more words I have largely expounded unto thee. 74. 84. the Idol of operation. 81. 71. 70. the Earth of corruptible Bodies. The Earth is brutish. a lying fantasy or opinion. and is very familiar. That which is mortal. 86. Heaven is capable and a fit receptacle of everlasting Bodies. What is Man? An unchangeable Evil. 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. but the unlike never agrees with the unlike: such Discourses as these have very few Auditors. 72. Destiny. and peradventure very few will have. Operations or Workings are not carried upwards.69. O Father? 87. Providence is Divine Order. If thou perfectly remember these Heads. 85. for I would not have thee subject to Envy. but the things on Earth. 73. How dost Thou mean. Those things that are in Heaven are subjected or placed under it. or Fate. Things upon Earth do nothing advantage those in Heaven. For the like always takes to itself that which is like. is very prone to Maliciousness. despising the whole because it was made. and all things are done according to Providence and Necessity.

they may be less evil for fear of that which is hidden and kept secret.88. Wherefore we must look warily to such kind of people. . that being in ignorance.

"Poemander. "What wouldest thou Hear and See? or what wouldest thou Understand. which yielded a smoke as from fire. he was changed in his Idea or Form and straightway in the twinkling of an eye. "How is that?" quoth I.The Second Book called "Poemander" 1. the mind of the Great Lord. and an infinite greatness call me by my name." quoth he. and Know!" 2. 8. unspeakably troubled. Then from that Light. and Understand the Nature of them and know God. and Operative withal. that the Earth could not be seen for the Water. Differeth not One from the Other. coming down obliquely. but inarticulate. Then said Poemander unto me. there was a darkness made in part. all things were become light." Thus. and out flew the pure and unmixed Fire from the moist Nature upward on high. 7." . which seemed unto me to be changed into a Certain Moist Nature. all my bodily Senses being exceedingly holden back." "How?" said he. and from whence proceeded a voice unutterable." 4. "Have me again in thy mind. a certain Holy Word joined itself unto Nature. because of the Spiritual Word that was carried upon them. "I thank thee. And the Earth and the Water stayed by themselves so mingled together. Then said he. I answered." 9. God. and what it meaneth?" "I shall know. and very mournful. and I was wonderfully delighted in the beholding it. but they were moved." said I."But first conceive well the Light in thy mind and know it. and the Mind. "I would Learn the Things that art. "Dost thou understand this Vision. Me thought I saw one of an exceeding great stature. and the Unison of these is Life." Trismegistus. But after a little while. I will teach thee. and whatsoever thou wouldst learn. followed the Spirit and mounted up to Fire (from the Earth and the Water) insomuch that it seemed to hang and depend upon it. both sweet and exceedingly pleasant. who am before that Moist Nature that appeareth out of Darkness. thy God. " Who art Thou?" "I am. is the Son of God. or of bodily labour. 5. "I am that Light. fearful and hideous. as it is with them that are very heavy of sleep. "Understand it." Pymander. 6. and that Bright and Lightful Word from the Mind. Then said I. the Mind. it is exceeding Light. the Father. by reason either of fulness of meat. My Thoughts being once seriously busied about the things that are.'' Then he." 3. the Word of the Lord. Then said I. and my Understanding lifted up. and I am always present with thee. insomuch that it seemed to have come from the Light. "That I would gladly hear. When he had thus said. to Learn. and say unto me. And the Air which was also light. and Sharp. That which in thee Seeth and Heareth. all things were opened unto me: and I saw an infinite Sight." replied he. the most Mighty and absolute Emperor: I know what thou wouldest have.

which taking the Word. or exalted itself front the downward born Elements of God. for he was all beauteous. and when I was mightily amazed. that they might be the only Matter. insomuch that I trembled at his Idea or Form. but they loved him. Mind. and the Spirit." quoth I. another Mind. and that the Fire is comprehended or contained in or by a most great Power. containing the Circles and Whirling them about. and so made this World. "or whereof are the Elements of Nature made?" Pymander : "Of the Will and Counsel of God. "Hast thou seen in thy mind that Archetypal Form. 17. four-footed and creeping Beasts. and every one made him partaker of his own Order. . whom he loved as his proper Birth. seeing the word of Pymander. turned round as a Wheel his own Workmanship. either from the other. for it was Consubstantial. 14. I beheld in my mind the Light that is in innumerable. 19. brought forth Man. Life and Light. out of the lower or downward-born Elements brought forth unreasonable or brutish creatures. for a long time me looked steadfastly one upon the other. being in the sphere of Generation or operation. 16. 11. Having all Power. Mind. like unto himself. For indeed God was exceedingly enamoured of his own Form or Shape. and delivered unto it all his own Workmanships. 18.10. brought forth by his Word. for they had no reason. Straightway leaped out. which in their Circles contain the Sensible World. and was united to the Workman. And the Earth and the Water were separated. Male and Female. fashioned and formed seven other Governors. and the Water such as swim. by the principles and vital Seeds or Soul-like productions of itself. wild and tame. the Air flying things. and the truly indefinite Ornament or World. which was before the Interminated and Infinite Beginning?" Thus Pymander to me."But whence. When he had thus said. the Word of God into the clean and pure Workmanship of Nature. For the Mind being God. and suffered them to be turned from an indefinite Beginning to an undeterminable End. and so the downward born Elements of Nature were left without Reason. as the Mind would: and the Earth brought forth from herself such Living Creatures as she had. 12. 15. as the Mind willeth. and so was separated from the Father. he said again unto me. together with the Word. and beholding the beautiful World (in the Archetype thereof) imitated it. the Mind being Life and Light. whose Government or Disposition is called Fate or Destiny. But he seeing and understanding the Creation of the Workman in the whole. having the Image of his Father. would needs also himself Fall to Work. But the Workman. he considered the Operations or Workmanships of the Seven. the Workman: Which being God of the Fire. and constrained to keep its station. 20. But the Father of all things. But when he nodded to me. for they always begin where they end." 13. These things I understood. And the Circulation or running round of these.

and having power of all things. so showed and made manifest the downward-born Nature. Then said Pymander. he yet suffers mortal things. Pymander. above all Harmony. for Nature being mingled with Man brought forth a Wonder most wonderful. or the shadow upon the Earth of the fairest Human form. and from the aether Spirit. of Life the Soul. took from the Fire its ripeness. And being Hermaphrodite. of Light the Mind. After these things."The Generation therefore of these Seven was after this manner. and generating. continued unto the period of the end. and such as are subject to Fate or Destiny." 30. and immediately upon the resolution. and watchful. and partaking their nature." 34. and brought forth the unreasonable Image or Shape. 35. "This is the Mystery that to this day is hidden. And seeing in the Water a shape. and kept secret. for he having the Nature of the Harmony of the Seven. having in itself the unsatiable Beauty and all the Operation of the Seven Governors. or Male and Female. 24. is double. 27. the Fire and the Spirit. But he said. Mortal because of his Body. he Smiled for love. and Immortal because of the substantial Man: For being immortal. and so Nature produced bodies after the Species and Shape of men. "Behold. for they loved one another. and they were mingled. as if he had seen the Shape or Likeness in the Water. from him whom I told thee. did wholly wrap herself about it. the Air being Feminine and the Water desirous of Copulation. the fair and beautiful Shape or Form of God. And for this cause. "Keep silence. 28. for I have not yet finished the first speech. bearing rule. ensued the Operation. "I am now come into a great desire. of the Living. and the Form or Shape of God. he is governed by and subjected to a Father.21. And so all the Members of the Sensible World. do not digress. and longing to hear. "And after these things. he is made and become a servant to Harmony. . resolved to pierce and break through the Circumference of the Circles. Which when he saw. Nature continued not. And Man was made of Life and Light into Soul and Mind. And therefore being. I am silent. Nature presently laying hold of what it so much loved." 29. that is both Male and Female and watchful. stooped down and peeped through the Harmony. And having already all power of mortal things. and would cohabit with it. 23." 31. and breaking through the strength of the Circles. and to understand the Power of him that sits upon the Fire. And he learning diligently and understanding their Essence. 22. I said: "Thou art my Mind and I am in love with Reason. Trismegistus. and of the unreasonable Creatures of the World. 25. Man above all things that live upon Earth. or on high. 26. O Pymander." 33. or run out." quoth I. according to the Natures of the Seven Governors. but forth with brought forth seven Men all Males and Females and sublime. a shape like unto himself in himself he loved it." 32.

and established the Generations. and know himself well. 39. suffering the things of death. Let the Man endued with a Mind. Pymander. know Himself to be Immortal. mark. Increase in Increasing. and he that knew himself. or Male and Female. say I: Because the Father of all things consists of Life and Light. and sing hymns unto him. Pymander. When he had thus said. . "I am glad for thy sake. consider. Hast thou understood this aright!" 47.. that are in death?" 46. pure and merciful. the bond of all things was loosed and untied by the Will of God. of which moist Nature. Trismegistus. for all living Creatures being Hermaphroditical." 51." 44. and blessing him."Thou seemest not to have understood what thou hast heard. of which darkness is the moist Nature. loved the Body." 52. "But yet tell me more. and let Him Learn all Things that are. "God and the Father is Light and Life. abideth wandering in darkness. but I both understand and remember them. "Tell me. "Take heed what thou sayest." 49. 37. Pymander. and that the cause of Death is the Love of the Body. Providence by Fate and Harmony. for I the Mind come unto men that are holy and good. came at length to the Superstantial of every way substantial good. and that live piously and religiously. And let Him that is endued with Mind. "God saith. why are they worthy of death. Pymander. if thou understoodest them. from whence death is derived. and so the Males were apart by themselves and the Females likewise. Pymander. Trismegistus. 40. Trismegistus. Trismegistus. Pymander." 53. "But why do they that are ignorant sin so much. being ordered and directed by filial Affection. sensible. and my presence is a help unto them. And straightway God said to the Holy Word. thou shalt again pass into Life. and lovingly they supplicate and propitiate the Father. Trismegistus. that they should therefore be deprived of immortality. how I shall go into Life. O my Mind. and Multiply in Multitude all you my Creatures and Workmanships. and all things were multiplied according to their kind. made the mixtures." 50." 45. Hear now the rest of that speech. go or pass into God!" 48." 43. 38. they give him thanks. And forthwith they know all things. "Thou sayest very well. whereof Man is made.36. "Have not all Men a mind?" 54. 41. If therefore thou learn and believe thyself to be of the Life and Light. "Peradventure I seem so to thee. When that period was fulfilled. But he that through the Error of Love. thou so much desirest to hear." 42. the Body consisteth in the sensible World. Pymander. "Because there goeth a sad and dismal darkness before its Body. "But why or how doth he that understands himself. were loosed and untied together with Man. Trismegistus. of which Man is made. Trismegistus. "That which the Word of God said.

the idle deceit of Concupiscence. "Thou hast. "And then being made naked of all the Operations of Harmony it cometh to the eighth Nature. I will shut up the entrances of Evil. and the form which it had. the machination or plotting of evils. 70. "To the second. and all they that are present rejoice. and always fighting in darkness for the Demon afflicts and tormenteth him continually. and envious and covetous. "And then in order they return unto the Father. and singeth praises to the Father with the things that are. 63. being parts. 64. that he may obtain the greater punishment. "This is the Good. to be finished and brought to perfection in them. and themselves deliver themselves to the powers. profane Boldness. and one effectual deceit or craft. tormenteth such a man sensibly. 68. and cut off the thoughtful desires of filthy works. will not suffer the Operations or Works. "And Anger and Concupiscence go into the brutish or unreasonable Nature. it heareth also the Powers that are above the eighth Nature. "To the third. 60. the desire of Rule. but being the Porter and Doorkeeper. and the rest striveth upward by Harmony. and evil. but tell me moreover. Trismegistus. 61. 66. having unfulfillable desires and unsatiable concupiscences. 69. and left to the Demon. "To the sixth. "To the fourth. 65. and being made like to them with whom it converseth. what then?" 59. which happen or belong to the body. the Body itself is given up to alteration. as I desired. and murderous. 55. after the return is made. singing praise to God in a certain voice that is peculiar to them. they hate their Senses. and the idle manners are permitted. 62. 67. knowing their Works and Operations. in the resolution of the material Body. and the Senses of the Body return into their Fountains. Pymander. most excellently taught me all things. and profane. 57. "And such a one never ceaseth. "And to the seventh Zone. and to them that know to be deified. Evil and ineffectual occasions of Riches. I am far off giving place to the avenging Demon." 58. and increaseth the fire upon him more and more. 56. "To the fifth. . which applying unto him the sharpness of fire. "First of all. having its proper power. and headlong rashness of Confidence. and armeth him the more to all wickedness. and unsatiable Ambition. and wicked. becometh invisible.and natural Love: And before they give up their Bodies to the death of them. and again made up into Operations. subtle Falsehood always lying in wait. "But to the foolish. "And to the first Zone it giveth the power it had of increasing and diminishing. O Mind. "Rather I that am the Mind itself. and congratulate the coming of it. and becoming powers they are in God.

come willingly. be Partakers of Immortality. I commanded them to give thanks to God. 77. 83. went away and delivered themselves up to the way of death. born and made of the Earth. Holy is God the Father of All Things. may be saved by God!" 72. and Leave or Forsake Corruption. and Cease your Surfeit. and Sleep. and taught the Nature. And when it was Evening. 80. I was exceeding glad. 76. O Men of the Off-spring of the Earth. and being filled with what I most desired. O ye People. and by what means they may be saved. the Lord of the Word. Men. And I sowed in them the words of Wisdom. But I giving thanks. When Pymander had thus said unto me. Repent and Change your Minds. rose up. mocking and scorning. 73. and way-leader to them that are worthy. And some of Them That Heard Me. which have given Yourselves over to Drunkenness. why sayest thou. 75. Pymander. 87. he was mingled among the Powers. 86. be Sober. and with one accord. everyone returned to his own lodging. For the sleep of the Body was the sober watchfulness of the mind. whereby I became inspired by God with the Truth. 79. .71. and the pronouncing of my words. and to the Ignorance of God. And I began to Preach unto men. And thus came to pass or happened unto me. Depart from that dark Light. besought me that they might be taught. And they that heard me. 85. and whole strength. But I wrote in myself the bounty and beneficence of Pymander. thou become a guide. and nourished them with Ambrosian Water of Immortality. having Power to Partake of Immortality. the beauty and fairness of Piety and Knowledge. that the kind of Humanity or Mankind. 81. I give praise and blessing unto God the Father. casting themselves down before my feet. But others. you that have together Walked in Error. and the Brightness of the same began wholly to go down. 82. being enabled by him. 74. Why. the blossoms and fruits of good things. and when they had finished their thanksgiving. and invited by Brutish and Unreasonable Sleep. "Furthermore. which I received from my mind. of the Nature of the whole and having seen the greatest sight or spectacle. and the shutting of my eyes the true Sight. why have you delivered Yourselves over unto Death. 78. and blessing the Father of all things. became a guide of mankind. and have been Darkened in Ignorance. teaching them the reasons how. and then I said further. For which cause. What resteth. Holy is God Whose Will is Performed and Accomplished by His Own Powers. but that understanding all men. but I causing them to rise up. whereto you are allured. that is. 84. and my silence great with child and full of good. with my Soul.

that by Thy Word hast established all Things. 90. 95.88. as Thou hast given Him all Power. and go into the Life and Light. And the Gods were seen in their Ideas of the Stars. Holy art Thou Whom Nature hath not Formed. And when all things were interminated and unmade up. The Third Book called "The Holy Sermon" 1. or Working and Necessity. Look mercifully upon me. and is Known of His Own. and a Heart stretched out unto Thee. and being sustained or hung up by the Spirit they were so carried. 93. and Operation. with all their Signs. Blessed art Thou. that Determineth to be Known. and Nature. Holy art Thou of Whom all Nature is the Image. The glory of all things. God. and a subtle Spirit intelligible in Power. and Matter. and the Mind. but Thy Sons. and there went out the Holy Light. that art Greater than all Excellency. carried about in a circular. . I beseech Thee. and enable me. an infinite darkness in the Abyss or bottomless Depth. Holy art Thou. with the Gods in them. And the heavy things were founded upon the moist sand. Holy art Thou. Holy art Thou. those that are in Ignorance. Thy Man would be Sanctified with Thee. and enlighten with this Grace. that I may never Err from the Knowledge of Thee. O Thou Unspeakable. or Those that are His. Holy is God. And all the Gods distinguished the Nature full of Seeds. Who art Better than all Praise. the light things were divided on high. and the Divine Nature. 99. Unutterable. For there were in the Chaos. to be Praised with Silence! 97. 2. Holy art Thou that art Stronger than all Power. and Water. and the Heaven was seen in Seven Circles. the beginning of things that are. and that which is Divine. the Brothers of my Kind. and bear Witness. 91. 94. Therefore I believe thee. 5. And the Sphere was all lined with Air. 3. 98. O Father. 4. 6. 96. God. and the Elements were coagulated from the Sand out of the moist Substance. Accept these Reasonable Sacrifices from a Pure Soul. motion by the Spirit of God. 89. 92. and the Stars were numbered. and the End and Renovation. all things being Terminated or Divided by Fire.

Divine Works. and a multitude of men. and of the Nature of a Circle. Seed. And every God by his internal power. and to be wise according to the Operation of the course of the circular Gods. and such as live in the Water. and the Flowers of all Greens. and to find out every cunning workmanship of good things. 8.7. And every generation of living flesh. 10. and a lively or working Testimony of Nature. and the Operations of Nature. and which had sowed in themselves the Seeds of Regeneration. leaving them to be read by the darkness of times. So it beginneth to live in them. though they be lost. and all Handicrafts. and there were made four footed things. and the Dominion of all things under Heaven and the knowledge of good things. and the knowledge of the Divine Power. 9. and for Signs of good things. and to be increased in increasing. As also the Generations of men to the knowledge of the Divine Works. must of necessity be renewed by the renovation of the Gods. for it is a Divine thing. And every Soul in flesh. for in that which is Divine. and such as fly. did that which was commanded him. to the beholding of Heaven. and to be resolved into that which shall be great Monuments. and every fruitful Seed. moving in number. is Nature also established. that every world temperature should be renewed by nature. the Gods. by the wonderful working of the Gods in the Circles. . and Remembrances of the cunning Works done upon Earth. and multiplied in multitude. and Grass. and creeping things. 11. of Fruit.

I dedicated to thee.The Fourth Book called "The Key" 1. and another about things unchangeable. as any man is able to receive the influence of this Intelligible clearness. O Tat. as also of quantity and quality. For Good is always active or busy in making. in which sometimes he maketh not. 7. and full of immortality. and yet willeth all things to be. this is the Good. For the World. for he both will be this. whereunto no other thing is present or approacheth. who hath a will both to sow and nourish that which is good by the Son. O Tat. himself will have so to be. but action or operation is of another thing. and is it. Thou hast filled us. and sight do many times fall . For all things else are for this. with a sight both good and fair. for I will not say. O Asclepius. for it enlighteneth. of those things that are! 6. and about things unmoveable. and the existence itself. For what is God. which is also a Father by Participation. 8. and the Good. is not for all that equally the cause of Good. and of Life. For it is more swift and sharp to pierce. 13. this day's it is fit to dedicate to Tat. is his Will. every one of which. and the Father. and his Essence. which being of a fiery shining brightness. and the eye of my mind is almost become more holy by the sight or spectacle. that gazeth upon it. But God is the Father. because it is an Epitome of those general speeches that were spoken to him. 12. it is the property of Good to be known: This is the Good. and the Father. but the Being of all things that yet are not. 9. God therefore. as we have taught in other things. for sometimes he maketh those things that have quantity and quality and sometimes the contrary. Divine and Human. This is God. for he that maketh is defective in much time. have the same Nature. without which it is not possible. which must here also be understood. I Wonder not at It. 3. 11. 5. to living Creatures: And if this be so. maketh the eye blind by his excessive Light. and so much increaseth the light of the eye. and the Good. O Tat. or elsewhere. and yet all this for himself (as is true) in him that can see it. But the Father is the cause of his Children. he is altogether constrained by the Will of the Good. 2. and innocent or harmless withal. Yesterday's Speech. and this cannot be in any other. O Father. Trismegistus. or to be begotten or made. for the Sight of Good is not like the Beam of the Sun. Things Divine and Human. 4. in being all things. 10. Tat. or rather also the same Act and Operation. and the Sun. either to be. 14. this is the Father. that is to say. but in him that taketh nothing. For his Operation or Act. and the Good. to Will all Things to be. and they that are capable and can draw any store of this spectacle. For there is one name or appellation of Nature and Increase which concerneth things changeable. making them. rather the contrary.

the virtue of the Soul is Knowledge. shall neither taste of immortality. for the Soul that knows nothing of the things that are. Trismegistus. Tat. and severally divided? Of these Souls there are many changes. Tat. For the knowledge of it. nor in sum. for they which are of creeping things. could do so. And so they go on into the Sphere or Region of the fixed Gods. But being drawn back the same way. if it Contemplate the Beauty of the Good. move the Body. O Son. But the Soul entering into the Body of a Man. Hast thou not heard in the general Speeches. for he that knows is both good and religious. into this most fair and beauteous Vision . and unhappy as it is. if it continue evil. 17. one of them that wander. 29. which thing Celius and Saturn our Progenitors obtained unto. it serveth strange Bodies. to those of things living upon the Land. for there are two choirs or companies of Gods. And the wickedness of a Soul is ignorance. 18. some into a more fortunate estate. I would we also. 25. and some quite contrary. 24. O Father! . 19. And this is the condemnation of an evil Soul. O Son. and incomprehensible Beauty of that Good: But then shall we see it. and human Souls. and Airy ones are changed into men. And this is the mischief of the Soul. 15. and the rest of all the Senses. it returneth into creeping things. There are differences. not knowing itself. 16. is a Divine Silence. 26. as it were. 22. O Father. nor is partaker of the good. And this is the most perfect glory of the Soul. and cannot yet open the eyes of our minds to behold the incorruptible. Father! 21. but is blinded. Tat. 27. of every Soul. neither the Nature of them. and already Divine. that from one Soul of the Universe. when we have nothing at all to say of it. and round about the whole Mind it enlighteneth all the Soul . nor he that sees that. O Son. carrying the Body as a burden. it draweth it from the Body. But who is such a one. nor that which is good. but for the present we are less intent to the Vision. I would have. are changed into those of watery things and those of things living in the water. and loosing it from the Bodily Senses and Motions. and evil ones. and another of them that are fixed. 28. are all those Souls. On the contrary. and changeth it wholly into the Essence of God. For neither can he that understands that understand anything else. that lay hold of immortality. For it is Possible for the Soul. see any thing else. But how dost thou again divide the changes? 23. to be Deified while yet it Lodgeth in the Body of Man. For shining steadfastly upon. rusheth and dasheth against the bodily Passions. are changed into Demons. and not ruling. which in all the world are tossed up and down. Trismegistus. Tat. 20. How dost thou mean deifying. nor hear any other thing.asleep from the Body. Trismegistus. could. but ruled.

Because the World Is a Sphere. both moveth the living Creature. . for Sense is of things that surmount it. and after a certain manner beareth it.30. for he. but the first of things that are mortal and therefore hath whatsoever benefit of the Soul all the others have: And yet for all this. and is ever in generation. are the Senses. 34. But man is evil. of contraposition. This being so in all things that are. and the Father. But Knowledge differs much from Sense. and every material motion is generation. For God. 39. that is like a head. and continually makes. Trismegistus. for. that heareth two speeches or hearings. 36. for all Knowledge is unbodily but useth the Mind as an Instrument. is neither spoken nor heard. 42. and Man the second living wight [a creature] after the World. 46. The Spirit being diffused and going through the veins. Tat. That is Setting One against Another. all Things must Consist. He that neither speaks. is immortal. Trismegistus. 31. have the Body full of Soul. The Mind is in Reason. 44. he is not only not good. 47. 35. the Spirit in the Body. the Soul in the Spirit. that is a Head. The whole is a living wight [a creature]. 45. it is the first of all passible things. fighteth in the shadow. 41. and Contrariety. and as he is mortal. 32. The fair and beautiful world. for it is material and easily passible. or generates things that have quantity and quality. who therefore is this material God? 37. wherein the Soul is. and Good. The Mind is the head. Knowledge is the gift of God . For the World is not good as it is moveable. Whatsoever therefore is joined or united to the Membrane or Film of this head. nor hears many things. And it is impossible it should be otherwise. but the intellectual stability moves the material motion after this manner. For it is moveable. Therefore both intelligible and material things go both of them into bodies. as beneath the feet there is nothing intellectual. 38. and the second of the things that are. And the World is the first. as being mortal. 33. and blood. nay. And it was once made and is always. and it is moved spherically. and needy or wanting somewhat else. and therefore consisteth of material and intellectual. The whole universe is material. O Son. but Knowledge is the end of Sense. But the Soul of Man is carried in this manner. 43. and arteries. and above the head there is nothing material. as the Mind useth the Body. but those that are further from that Membrane. but flatly evil. both as he is moveable. Reason in the Soul. nor evil as it is immortal. and as in the Soul of a made Body. 40. because they cannot be without them. and yet it is not good. and made. hath its Soul full of the Body.

he that hears must co-understand and conspire in thought with him that speaks. and the World hath Man. that it may again be a beginning. the Soul it engenders Forgetfulness. to withstand the flame of fire. and the World is the Son of God. Why dost thou say so.48. that the Mind is separated from the Soul. but that which is one. and will be known by him. There are therefore these three. All things depend of one beginning. and Man as it were the Offspring of the World. Trismegistus. O Son. and partakes no more of the Fair and the Good. is done in an Earthly Body. O Son. 52. and departeth from the earthly Body. the Soul of a Child. for when the Soul runs back into itself the Spirit is contracted into the blood and the Soul into the Spirit. in an Earthly Body. which it could not do having to dwell in an Earthly Body. neither is the Earthly Body able to bear such immortality. For the Earth cannot suffer fire. This only is healthful to man. 58. the Knowledge of God: this is the return of Olympus. presently it puts on its Fiery Coat. and the beginning depends of that which is one and alone. and took to itself the passible Body of the Soul. and being Divine by Nature. and Forgetfulness is Evilness. how then if it look upon itself. taking a fiery Body rangeth abroad in every place. For God is not ignorant of R/Ian. and then the living thing dieth: And this is the death of the Body. as not having been yet spotted with the Passions of the Body. yea. he must have his hearing swifter and sharper than the voice of the speaker. standeth and abideth. 51. and the Body of the Soul. 50. But when the Body is grown and distracteth. that the mind should establish or rest itself. but as it were depending yet upon the Soul of the World. 56. 60. Trismegistus. Wherefore some also have thought the Soul to be blood. The like also happeneth to them that go out of the Body. 61. for it is impossible. the World and Man: God hath the World. O Father. and the Soul from the Spirit? When even now thou sayest the Soul was the Clothing or Apparel of the Mind. O Father. and of itself. and therefore that it might suffer so great virtue the Mind compacted as it were. . it sees itself beautiful. not knowing that first the Spirit must return into the Soul. useth the Spirit as her Minister and Servant. and is not moved. and not sometimes good. And the beginning is moved. and then the blood is congealed. naked. When therefore the Mind is separated. 55. Consider. and sometimes evil. 53. and the Good. And the Soul being also in some sort Divine. 54. 49. What meanest thou. when as yet it hath received no dissolution of its Body. and the Spirit governeth the living thing. for it is all burned of a small spark. 57. but the Mind being made pure. but is very small. by this only the Soul is made good. and to the punishment it hath deserved. leaving the Soul to judgment. God the Father. 59. Tat. being deceived in Nature. The disposition of these Clothings or Covers. as a Covering or Clothing. and free from these clothings. the veins and arteries emptied. but of necessity Good. which is not yet grown. but knows him perfectly. as a Wall or defence. therefore is the water poured round about the Earth. Tat.

and he that is the Workman of all. hath the fire for its Body. And the strife of Piety is to know God. 66. O my Son. 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. becomes either Mind or God. 72. is Angelical and Divine. Miserable that I am. 71. and pray. and other things by which men are injured 73. to preserve a Human Soul from so great a contumely and reproach. used it to the making of all things. turns itself to Murders. 65. we must give thanks. O Son. of the Evils that compass and lay-hold upon me. and to injure no Man. roaring and crying out. for the Mind that is upon Earth. thinkest that the Soul going out of the Body grows brutish or enters into a Beast: which is a very great Error. And such a Soul. and those of Gods. and divers Violences. 74. and more swift than all the Elements. or naked of fire. Or dost thou not see how many evils the wicked Soul suffereth. and yet not everyone. and seeking an earthly and human Body to enter into. and both in words and deeds. And such a Soul is never satisfied with singing praise to God. I neither See nor Hear anything. and thou. having striven the strife of Piety. to the making of Earthly things only. 77. But an impious Soul abideth in its own essence. as it is used by man. and Blasphemies. or Do. but that which is pious and religious. But the Soul of Man. nor that which is otherwise the affairs of God. These are the voices of a punished and tormented Soul. punished of itself. . 75. But there is a communion of Souls. I am Consumed. How then is the Soul of Man punished. 76. For the Mind. But the Mind being the most sharp or swift of all the Divine Cogitations. Therefore. and Contumelies. void. I am Burned. the Mind entering. that we may obtain a good mind. with those of Beasts. I am Devoured. but into the worse it is impossible. and this way it becomes Mind. and not as many. 70. The Soul therefore may be altered or changed into the better. I know not what to Say. 63. Hermes. 68. for what Fire hath so great a flame as it? Or what biting Beast doth so tear the Body as it doth the Soul. Impiety. coming down into the wicked Soul. and what is its greatest torment. for the Soul punished after this manner. But into a pious Soul. O Son. and those of men. Tat. leads it into the Light of Knowledge. Unhappy Wretch. wherewith the wicked Soul being scourged. O Father.62. 67. 69. torments it with the whips of Sins. 64. For no other Body is capable of a Human Soul. when it is ordered or appointed to get a fiery Body for the services of God. communicate with those of men. and speaking well of all men. For the Mind which is the Workman of all useth the fire as his instrument in his Workmanship. cannot do the business of men. always doing good in imitation of her Father. after it is departed from the Body.

78. And the better always take of the worse, Gods of Men, Men of brute Beasts, but God of all: For
he is the best of all, and all things are less than he.
79. Therefore is the World subject unto God, Man unto the World and unreasonable things to Man.
80. But God is above all, and about all; and the beams of God are operations; and the beams of the
World are Natures; and the beams of Man are Arts and Sciences.
81. And Operations do act by the World, and upon man by the natural beams of the World, but
Natures work by the Elements, and man by Arts and Sciences.
82. And this is the Government of the whole, depending upon the Nature of the One, and piercing or
coming down by the One Mind, than which nothing is more Divine, and more efficacious or
operative; and nothing more uniting, or nothing is more One. The Communion of Gods to Men, and
of Men to God.
83. This is the Bonus Genius, or good Demon, blessed Soul that is fullest of it! and unhappy Soul
that is empty of it!
84. Tat. And wherefore Father?
85. Trismegistus. Know Son, that every Soul hath the Good Mind; for of that it is we now speak, and
not of that Minister of which we said before, That he was sent from the Judgment.
86. For the Soul without the Mind, can neither do, nor say any thing; for many times the Mind flies
away from the Soul, and in that hour the Soul neither seeth nor heareth, but is like an unreasonable
thing; so great is the power of the Mind.
87. But neither brooketh it an idle or lazy Soul, but leaves such a one fastened to the Body, and by
it pressed down.
88. And such a Soul, O Son, hath no mind, wherefore neither must such a one be called a Man.
89. For man is a Divine living thing and is not to be compared to any brute Beast that lives upon
Earth, but to them that are above in Heaven, that are called Gods.
90. Rather, if we shall be bold to speak the truth, he that is a man indeed, is above them, or at least
they are equal in power, one to the other, For none of the things in Heaven will come down upon
Earth, and leave the limits of Heaven, but a man ascends up into Heaven, and measures it.
91. And he knoweth what things are on high, and what below, and learneth all other things exactly.
92. And that which is the greatest of all, he leaveth not the Earth, and yet is above: So great is the
greatness of his Nature.
93. Wherefore we must be bold to say, That an Earthly Man is a Mortal God, and That the Heavenly
God is an Immortal Man.
94. Wherefore, by these two are all things governed, the World and Man; but they and all things
else, of that which is One.

The Fifth Book

called "That God is not Manifest and yet most Manifest"

1. This Discourse I will also make to thee, O Tat, that thou mayest not be ignorant of the more
excellent Name of God.
2. But do thou contemplate in thy Mind, how that which to many seems hidden and unmanifest,
may be most manifest unto thee.
3. For it were not all, if it were apparent, for whatsoever is apparent, is generated or made; for it
was made manifest, but that which is not manifest is ever.
4. For it needeth not to be manifested, for it is always.
5. And he maketh all other things manifest, being unmanifest as being always, and making other
things manifest, he is not made manifest.
9. Himself is not made, yet in fantasy he fantasieth all things, or in appearance he maketh them
appear, for appearance is only of those things that are generated or made, for appearance is
nothing but generation.
7. But he is that One, that is not made nor generated, is also unapparent and unmanifest.
8. But making all things appear, he appeareth in all and by all; but especially he is manifested, to or
in those things wherein himself listeth.
9. Thou therefore, O Tat, my Son, pray first to the Lord and Father, and to the Alone and to the One
from whom is one to be merciful to thee, that thou mayest knowest and understand so great a God;
and that he would shine one of his beams upon thee In thy understanding.
10. For only the Understanding sees that which is not manifest or apparent, as being itself not
manifest or apparent; and if thou canst, O Tat, it will appear to the eyes of thy Mind.
11. For the Lord, void of envy, appeareth through the whole world. Thou mayest see the
intelligence, and take it in thy hands, and contemplate the Image of God.
12. But if that which is in thee, be not known or apparent unto thee, how shall he in thee be seen,
and appear unto thee by the eyes?
13. But if thou wilt see him, consider and understand the Sun, consider the course of the Moon,
consider the order of the Stars.
14. Who is he that keepeth order? for all order is circumscribed or terminated in number and place.
15. The Sun is the greatest of the Gods in heaven, to whom all the heavenly Gods give place, as to
a King and potentate; and yet he being such a one, greater than the Earth or the Sea, is content to
suffer infinite lesser stars to walk and move above himself; whom doth he fear the while, O Son?
16. Every one of these Stars that are in Heaven, do not make the like, or an equal course; who is it
that hath prescribed unto every one, the manner and the greatness of their course!
17. This Bear that turns round about its own self; and carries round the whole World with her, who
possessed and made such an Instrument.

18. Who hath set the Bounds to the Sea? who hath established the Earth? for there is some body, O
Tat, that is the Maker and Lord of these things.
19. For it is impossible, O Son, that either place, or number, or measure, should be observed
without a Maker.
20. For no order can be made by disorder or disproportion.
21. I would it were possible for thee, O my Son, to have wings, and to fly into the Air, and being
taken up in the midst, between Heaven and Earth, to see the stability of the Earth, the fluidness of
the Sea, the courses of the Rivers, the largeness of the Air, the sharpness or swiftness of the Fire,
the motion of the Stars; and the speediness of the Heaven, by which it goeth round about all these.
22. O Son, what a happy sight it were, at one instant, to see all these, that which is unmovable
moved, and that which is hidden appear and be manifest.
23. And if thou wilt see and behold this Workman, even by mortal things that are upon Earth, and in
the deep. Consider, O Son, how Man is made and framed in the Womb; and examine diligently the
skill and cunning of the Workman, and learn who it was that wrought and fashioned the beautiful
and Divine shape of Man; 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, who made the Heart like a Pyramis? who made the Liver broad! who made
the Lights spungy, 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.
24. See how many Arts in one Matter, and how many Works in one Superscription, and all
exceedingly beautiful, and all done in measure, and yet all differing.
25. Who hath made all these things! what Mother! what Father! save only God that is not manifest!
that made all things by his own Will.
26;: And no man says that a statue or an image is made without a Carver or a Painter, and was this
Workmanship made without a Workman? O great Blindness, O great Impiety, O great Ignorance.
27. Never, O Son Tat, canst thou deprive the Workmanship of the Workman, rather it is the best
Name of all the Names of God, to call him the Father of all, for so he is alone; and this is his Work to
be the Father.
28. And if thou wilt force me to say anything more boldly, it is his Essence to be pregnant, or great
with all things, and to make them.
29. And as without a Maker, it is impossible that anything should be made, so it is that he should
not always be, and always be making all things in Heaven, in the Air, in the Earth, in the Deep, in
the whole World, and in every part of the whole that is, or that is not.
30. For there is nothing in the whole World, that is not himself both the things that are and the
things that are not.

this is he that is to be seen by the Mind. O Father. 47. he hath hid in himself. of the Soul the Mind. or rather being another's? 42. For the things that are. this is he that is most manifest. For about thee there is no manner. thou art what I do. or having anything of mine own. of the Mind God. or for those things thou hast hidden? 41. nor anything else of all things that are. and takest nothing. and there is nothing else thou art not. The Father that Maketh and Frameth. 48. because He is the Father of all. For what shall I praise thee? for what thou hast made. When shall I praise thee. 46.31. But all things are in thee. the most subtle and slender part is Air. 43. for it is neither possible to comprehend thy hour. Thou art all things. and the things that are not. 44. Thou art Thou. 33. 34. The Good that doth all Things. 35. or give thanks for thee. thou art what I say. and all that is not made. and this is he that hath many bodies. Who therefore can bless thee. he hath made manifest. when I praise thee? upward? downward? outward? inward? 37. of the Air the Soul. This is God that is better than any name. The Good that Worketh. for thou hast all things and there is nothing that thou hast not. rather there is nothing of any body. For thou art what I am. 38. For he alone is all things. 49. or to thee. 32. thou givest all things. all that is made. 39. this is he that is secret. all things from thee. Wherefore shall I praise thee as being of myself. this is he that is visible to the eye. 36. . and therefore He hath no Name. or for what thou hast not made! for those things thou hast manifested. 45. nor place. which is not He. Of the Matter. Which way shall I look. this is he that hath no body. The Mind that understandeth. And for this cause He hath all Names. because He is the One Father. nor thy time? 40.

The Sixth Book called "That in God alone is Good" 1. And this Essence hath about or in himself a Stable. One thing is the Beginning of all things. that in Generation should be the Good. is the least particle. are all those other things. 6. 9. so in none of the other things shall the Good be found. and in the part of making or doing it is Good. for here the Good groweth Evil. it doth not still abide Good. or rather God is the Good. 11. or rather God himself is the Good always. there is none of the evils. and growing Evil. O Asclepius. 5. nor nothing equal to him. for it giveth all things. being such an Essence. For it is passible. that he should be opposed by it. Nothing is stronger than he. I mean that which is altogether and always Good. In Man also the Good is ordered (or Taketh Denomination) in comparison of that which is evil. where the Good is. so also of that which is Good. For as in this. 4. Good. and as well in the particulars as in this living Creature the greater and mightiest of all. and giving abundantly. For all things that are made or generated are full of Passion. wanting nothing. Generation itself being a Passion . and where it is night. 15. it is not night. as well in the small as the great . as it maketh all things. After this manner is the World good. where it is day. but God alone. And if it be so. 10. For in all other things. Yet as the Participation of all things is in the Matter bound. for a material Body receiveth (or comprehendeth). the loss whereof may grieve him. 12. Wherefore it is impossible. O Asclepius. 16. This is present to none. it is not day. for it is impossible. to be angry. 2. Therefore in God alone is the Good. what remains. is here good. and movable. that he should desire to have it. for he wanteth nothing. for that which is not very evil. and the Maker of passible things. nothing unheard of. And none of these being in his Essence. but nothing is void or empty of him. most full. then must he be an Essence or Substance void of all motion and generation. 13. that the Good should be here pure from Evil. and when I name the Good. is not as . Therefore. but in all other things not good. the thing itself is not. nor can anything be taken from him. and not abiding Good it becomes Evil. or proportion of evil. 3. It is impossible therefore. 14. and firm Operation. there is no Passion. but only in that which is not generated or made. but only the Good? 8. and where Passion is there is not the Good. that he should be in love with it. with nothing wiser to be envious at. for sorrow is a part of evilness. and that which is here called good. there is nothing in men (or among men) but the name of Good. 7. is in nothing but in God alone. 17.

. but those things that are not subject to the eye. whereof either God is enamoured. dare call Man Fair and Good. and are afraid to be deprived of it. thou shalt understand the Fair. 29. but also increase it. 24. and foolish opinions. and cannot live without them. are in the Essence more pure. For these are the parts of God that partake the Nature of the whole. 27. and labours. as God himself. or Good of God. but God is the fulness of Good. and as it were shadows. As therefore thou understandest God. Error is here the absence of the Good. For we must be bold to say. is that which is fair or beautiful. 18. put this assurance in my mind. proper. 28. If thou seek concerning God. they by that means. what Good is. 22. And I give thanks unto God. is here believed to be the greatest good. that concerning the knowledge of Good. if he have an Essence. For the World is the fulness of evilness . that it is impossible it should be in the World. and most enlightened by God. for there is one way that leads to the same thing. are Idols. For all things that are subject to the eye. And as the eye cannot see God. For the eminencies of all appearing Beauty. and that Good is inimitable. so understand the Fair and the Good. every one of the forenamed things. and enlightening. O Asclepius. and the ring-leader of all evils. but being enfolded and wrapped upon all evil. 31. and desires. 25. and the Good. If thou canst understand God. thou seekest or askest also of the Fair. and believing that the evil is the Good. never seeing so much as in a dream. that the Essence of God. especially that supreme mischief the pleasures of the Belly. 20. they that are ignorant.being on every side encompassed and coarcted with evilness. Asclepius. Such. for this is the hardest thing of all. most lovely. are ever. and the Good which is most shining. so neither the Fair. more sincere. For that Beauty is above comparison. and deceits. and peradventure they are also the Essence of it. especially the Essence of the Fair and the Good. 19. for these are incommunicable to any other living Creatures because they are inseparable from God. which we can neither love nor hate. that we have need of them. 26. that they may not only have it. and wrath. Asclepius. 23. 30. and familiar unto him alone. inseparable. And in that which is the worst of all. both use it unsatiably. 21. that is Piety with Knowledge. or they are enamoured of God. and griefs. and therefore they strive by all possible means. and go not in the way of Piety. but no good is comprehended in this World. are the Good and Fair things of men. Wherefore.

Father. Hermes. and impossible. nor is it to be seen in this formed Element. Wilt thou prove a stranger. 10. from the deceit of the World. Son. O Son. 9. of what Substance. Now then fulfill my defects. Thou tellest me a Riddle. but was begotten in Mind. and the Profession of Silence To His Son Tat. 4. 13. 7. Hermes. or pardon me. The Son of God will be another. yet am I now estranged from them. 6. O Father. 12. when I would estrange myself from the World: whereupon I made myself ready. discourse unto me the manner of Regeneration. thou speakest enigmatically. discoursing of the Divinity. at the going up the Mountain after thou hadst discoursed unto me. I am ignorant only of this thou toldst me thou wouldst impart it unto me. 1. 5. that in everything consisteth of all powers. 15. That no man can be saved before Regeneration. 8. and that I am now separated from it . and dost not speak as a Father to his Son. that I see in myself an unfeigned sight or spectacle. either by word of mouth or secretly. and as thou saidst instruct me of Regeneration. having a great desire. The Will of God. Father. Thou speakest of things strained. made by the mercy of God. when he pleaseth. 11. 2. saying. to thy Father's kind. O my Son? I have nothing to say more than this. for I know not. O Father. this Wisdom is to be understood in silence. because among all the rest. Hermes. and the Seed is the true Good. Son. Hermes. And what manner of Man is he that is thus born? for in this point. In the general Speeches. Tat. Tat. or what Womb or what Seed a Man is thus born.The Seventh Book His Secret Sermon in the Mount Of Regeneration. What shall I say. Tat. Hermes. I am thy Natural Son. This thing is not taught. Who soweth it. 14. for I am utterly ignorant and doubtful. 3. for I have both the touch and the measure of it. . Tat. and didst not clearly reveal thyself. O Trismegistus. and therefore I will directly contradict them. Hermes. And when I did humbly entreat thee. but are by God. and am not now what I was before. O Son. and have vindicated the understanding that is in me. God made the universe. things of this kind are not taught. or far fetched. brought to remembrance. to learn this Argument of Regeneration . and I am gone out of myself into an immortal body. Father. Do not envy me. I am clean deprived of the Essence that understandeth in me. for which the first compound form was neglected by me.

Intemperance. a fourth Concupiscence. unalterable. but many and fearful ones. a second. unbodily. and those. a twelfth. God forbid. a third. but I beseech and pray to the Mind which alone can understand the Generation. Wrath. what therefore is true. nor moist. and nothing but falsehood in them all. Yes. with thine eyes. I would. 31. some which through the prison of the body. Rashness. O Son. Father ? 29. that which is naked. Tat. not figured. Then am I. O Trismegistus? 23. Tat. be but willing. Have I any revengers or tormentors in myself. Hermes. but though thou look never so steadfastly upon me. and it shall be done. O Father. seeing it is only understood in power and operation. O Father. as I say. Son. a fifth. do force the inwardly placed Man to suffer sensibly . nor perspicuous. 30. not a few. nor tangible. One Torment. how can he sensibly understand that which is neither hard. 26. not changed. 24. and bodily sight. that which is moist as Water. I do not know them. and diminution. as being falsehood. Yet is it so. and that which bloweth or is subject to blast as Air. a sixth. thou canst not see. Maliciousness. Now. 25. Trismegistus. a seventh. Hermes. Hermes. thou hast put me to silence for ever and all my former thoughts have quite left and forsaken me. 21. Son. 28. 18. 19. with the Body. 27. Tat. which is in God. 17. O Son. O Son. Thou seest. utterly unable to do it. Tat. one Man by the Will of God. O Father. Father. not coloured. an eleventh. The child of God. indeed. and turned by this time into increase. And since this mortal Form is daily changed. Hermes. which is not troubled. 22. like them that dream in their sleep. a tenth. who is the Author and Maker of Regeneration ? 20. Tat. Deceit. Then tell me this. Hermes. Sorrow. He that Looketh Only upon that which is carried upward as Fire. that which is carried downward as Earth. That. Thou hast driven me. Tat. Injustice. comprehensible only of itself. for I see the greatness. and shape of all things here below. an eighth. that thou also wert gone out of thyself. Now I am mad. with these thoughts thou hast quite dulled all my senses. purging thyself from unreasonable brutish torments of matter.16. and under these many more. rather draw or pull him unto thee (or Study to Know Him) and he will come. 32. Father. a ninth. bright. nor understand what I am now. They are in number twelve. is Ignorance. nor bounded. quiet (or make idle) the Senses of the Body. Hermes. Tat. Envy. for I do not now see my self. Covetousness. for when I thought me to have been made a wise man by thee. into no small fury and distraction of mind. Fraud or Guile. O Son.

and this consisting of twelve numbers. 44. but being overcome. 40. I conceive and understand. Hermes. Now I call the fourth. I call Truth .33. O Son. but by the Intellectual Operation. 36. O Father. in the Plants. Trismegistus? 49. Error and Deceit vanisheth. I am in living Creatures. hold thy peace. and when she cometh. but all formed Nature admit of divers Conjugations to the deceiving of Man. O Son. 45. How are the torments of Darkness. together also with Life and Light. And they do not suddenly. she hath chased away injustice. this one thing. he leaving all bodily sense. For the revelation of God is come to us. The sixth Virtue which comes into us. in the Air. that hath obtained mercy of God. the mercy of God will not cease. This Tabernacle. and when that came all Ignorance was cast out. and rejoiceth. . both the manner and the reason of Regeneration. how the Good is fulfilled by the access of Truth. in the Womb. they are all fled away suddenly. for by this mean. being in number Twelve. 39. to the Knowledge of the Truth. the Idea of one. Thou hast understood. 38. 48. For the rest. See. O Son. knoweth himself to consist of divine things. Tat. 41. the manner of Regeneration. a power whose Virtue is most sweet. 37. for Truth is accompanied with the Good.Sorrow shall flyaway to them that are capable of it. and herein consists. 47. 34. O Son. being purged by the powers of God. the Intellectual Generation is perfected. and when that comes. 43. Continence. everywhere. And when that (Covetousness) is gone. What is the manner of it. For see. how without labour. This. O Son. and we are justified. consists of the Zodiacal Circle. when Injustice is away. my Son. 42. which is against Covetousness. being made by God stable and immutable. Yet tell me further. in the Earth. Let us take her unto ourselves. or be wanting unto us. and we have seen it in the Generation itself. or easily depart from him. and by that means. 46. The knowledge of Joy is come unto us. driven away and expelled by the Ten powers. I call unto Joy. Envy is gone from us. And there came no more any torment of Darkness. the power which is over Concupiscence. I call Communion. 35. and then it driveth away the twelve. for upon the coming of these Ten. Whosoever therefore hath of Mercy obtained this Generation which is according to God. Therefore rejoice. from henceforward. and praise God in silence. is the stable and firm foundation of Justice. O Son. O Son. for how at her coming hath she put away Intemperance. most willingly. and tumultuarily. the power of Temperance. not by the sight of mine eyes. which is by the Powers. in the Water. I am in Heaven.

53. Wherefore this is not taught. Hermes. Son. And there Life and Light are united. Son. I can understand all things. 62. Tell me. knowing that of myself. and that is mortal. and myself in the Mind. and therefore all the Powers that are in me sing. worship looking to the North Wind. How fain would I. And he commanded me to do those things that are good. Tat. Tat. Pymander. for thou art purified.50. 57. for so thou shalt sin. Hermes. Unity bath the number of Ten. O Son. Thou dost well. according to this Speech which we have now commented. hear that praise given by a Hymn. and see what I will. I would hear thee. This is Regeneration. that is to say. Rashness is inseparable from Anger) and they are also indeterminate: Therefore with good Reason. which I did not determine to have spoken of so plainly. and speak not things impossible. Let all the Nature of the world entertain the hearing of this Hymn. do they make their departure. as I am. O Son. And though they be different in themselves. that we should not any longer fix our imagination upon this Body. than those that are written. being driven away by the Ten powers. 63. 60. That we may not at all calumniate the Universe. hath delivered no more unto me. The Secret Song The Holy Speech 65. do thou standing in the open Air. 52. O Father. and the number of Ten hath Unity. Therefore according to Reason. and to the South. I now see the Universe. 64. Tat. but hid in silence. O Son. Tat. 54. The sensible Body of Nature is far from the Essential Generation. O Father. but this immortal. is the Begetter of Souls. Dost thou not know that thou art born a God and the Son of the One. the Mind of absolute Power and Authority. O Son. Hermes. for that is subject to Dissolution. thou heardst from the Powers when I was in the Octonary. and the eye of thy mind grow wicked. O Son. subject to the three dimensions. And now keep silence. but this not. Be quiet. 55. and hear. O Father. . This Body that consists of Powers shall it ever admit of any Dissolution? 56. about the going down of the Sun. and understand these things. but to thyself in the end of all. By the dead. which thou saidst. For the number of Ten. and now hearken to that harmonious blessing and thanksgiving: the hymn of Regeneration. 58. So then. 51. 59. As Pymander said by way of Oracle to the Octonary. Hermes. 61. yet are they united in practice (as for example. to desire the Solution of the Tabernacle. O Father. where the number of Unity is born of the Spirit. when the Sun ariseth. Good words.

O God. the operation or act of my Powers. 74. by the Spirit. by the Earth. sing praise my Righteousness by me. that fixed the Earth. 73. for I will sing and praise the Lord of the Creation. O Spirit bearing Workman. the Good praiseth the Good. 77. From eternity I have found (means to) bless and praise thee. and hung up the Heavens. 72. for I rest in thy Will. unto you comes this praise and thanksgiving. by thy Creatures. 67. Be opened. All my Powers sing praise with me. By me the Truth sings praise to the Truth. O Holy Knowledge. . ye Winds stand still. 70. thy Man crieth these things unto thee through by the Fire. Sing together with my Will. and not inhabited. For I will sing. and rejoice in the Joy of the Mind. 80. 81. and let the Immortal Circle of God receive these words. save all that is in us: O Light enlighten. to the use and nourishment of all things. 85. being enlightened by thee. O Light from us. 78. The powers that are in me cry these things. and Will accept the praise of my Powers. O God the Spirit. I give thanks unto thee. praise the One and the All. O Life. the Creator of all Nature. 83. O All. O Father. 69. 68. for the Mind guideth or feedeth the Word . praise the All. Let us altogether give him blessing. Thou art God. You Trees tremble not. I magnify the intelligible Light. which rideth upon the Heavens. Be opened you Heavens.66. O Earth. by the Air. 84. 79. and let all the Treasure of the Rain be opened. By me thy Word sings praise unto thee. O Life. 82. This is he that is the Eye of the Mind. 71. O Communion which is in me. and the All and the One. all you Powers that are in me. praise that which is righteous. and I have what I seek. 75. or men. 87. thy Will and Counsel is from thee unto thee. O all ye Powers that are in me. by the Water. they fulfil thy Will. receive by me this reasonable (or verbal) sacrifice in words. the power of my operations. That commanded the fire to shine for very action. receive a reasonable Sacrifice from all things. into all the World inhabited. and thou my Continence. and praise him that created all things. 76. both to Gods and Men. I give thanks unto thee. 86. they praise the All. and commanded the sweet Water to come out of the Ocean.

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

lest looking up. whose pleasure it is to be seen. and seeing the beauty of Truth. nor expressed in words. judged and determined. and understand the traps and ambushes. and conduct you to the door of Truth and Knowledge. filling what it presents unto thee. For he cannot be heard with ears. envies us. and the Good that is reposed therein. nor seen with eyes. Such is the hurtful Apparel. wherewith thou art clothed. but all are sober and in their heart look up to him. and the things that are truly. that thou canst neither hear what thou shouldst hear. the domestical Thief which in what he loves us. 6. 8. nor see what thou shouldst see. it hides.5. where there is not one drunken. the living Death . the Sepulchre. Therefore doth it labour to make good those things that seem and are by the Senses. 9. the web of Ignorance. which it hath laid for thee. with hateful pleasure. hates us. the dark Coverture. and envelopeth in such matter. which draws and pulls thee downward by its own self. But first thou must tear to pieces and break through the garment thou wearest. the bond of Corruption . thou shouldst hate the wickedness of this garment. the foundation of all Mischief. carried about with us. Seek one that may lead you by the hand. the sensible Carcass. . but only in mind and heart. where the clear Light is that is pure from Darkness. 7.

It must needs. Then what kind of a place must it be. It is. for that which is intelligible. and by some thing? 2. and indeed. Hermes. and hindered in the Motion ? 16. That in which a thing is moved. 7. but he is otherwise intelligible. but is not the Nature of things unbodily. confessedly. not to himself. contrary to that of the thing that is moved? 8. 17. Of necessity. Asclepius.The Ninth Book A Universal Sermon to Asclepius 1. be stayed. 21. Hermes. Is not this great World a Body. but of what Nature. in which a thing is moved. Trismegistus. Hermes. that it may receive the continuity of Motion? and lest that which is moved should for want of room. than which there is no greater? 10. Hermes. And is it not solid. is subject to that which understandeth by Sense. If therefore it be Divine. All that is moved. 15. 14. Asclepius. Therefore the place is unbodily. O Asclepius. Hermes. God is intelligible. O Asclepius. Hermes. and of what Nature? Must it not be much bigger. It is so. And by some thing Divine. but to us. is it not stronger than that which is moved? 6. Hermes. Asclepius. wherein it is moved. 18. 5. 3. 9. Asclepius. 13. it is above Essence. it is an Essence or Substance but if it be God. It must needs be an immense thing. . And is not the World a Body. And that which moveth. Must not that. It is stronger. Asclepius. Hermes. Asclepius. is it not moved in some thing. 20. Of a contrary Nature. I do not mean that which was made or begotten. Yes. For the first. Confessedly. 19. is either some Divine thing or God himself. contrary to a Body. of necessity be greater than the thing that is moved? 4. must it not needs have a Nature. Hermes. with all the Bodies that are 12. Asclepius. as filled with many great Bodies. and a Body that is moved. but that which is unbodily. Asclepius. indeed. Yes. 11.

happeneth not to be done by those things that are without the World. But I will give thee concerning this matter. and the motion about the same. I think it moves. Therefore the wandering Spheres being moved contrarily to that Sphere which wandereth not. 34. 36. 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. but turning always about the same. for that which is about the same forbids that which is above the same. If therefore Place be intelligible. 33. Therefore every motion is in station. 29. Trismegistus. or some other unbodily thing. 26. For an inanimated Body. if it stand to that which is about the same. The motion then of the World. 31. What motion. for as the Water is carried one way. 27. as Man for example. O Asclepius. 35. and see him swimming. an earthly example that may be seen with eyes. and is moved of station. for not being any other thing from that which is understood. is not a moving together. but if God be intelligible. are both hidden by Station. 25. Asclepius. 37. But the Circulation which is about the same. that he should not be carried with the Water. doth not know. Asclepius. That. How then. is moved. for they are not moved after a like manner. the reluctation or resistance of his feet and hands is made a station to the man. Asclepius. Thou hast laid down a very clear example. but by those things within it. Therefore God is not intelligible to himself. Asclepius. 40. 38. Now everything that is moved. but as a capable Operation. 28. but in that which standeth or resteth. being always established by the contrariety. he cannot be understood by himself. it is not Place but God. 39. to those things which are without it.22. Look upon any of these living Creatures upon Earth. Trismegistus. A motion that is always carried about the same. or Spirit. a Soul. O Asclepius? 32. and therefore he is understood by us. shall have one from another contrariety standing of itself. Hermes. 23. not in or by that which is moved. Hermes. dost thou think it moveth or standeth still? 30. he is intelligible not as Place. For this Bear which thou seest neither rise nor go down. And so the contrary motion stands fast always. and contrariety hath a standing resistance of motion for resistance is a staying of motion. and that which moveth standeth or resteth. O Trismegistus. . nor sink underneath it. But he is another thing from us. 24. much less a Body if it be wholly inanimate. but contrary one to the other. for it is impossible it should be moved with it. and of every material living thing. but a counter motion.

O Asclepius.Press. O Trismegistus. O Asclepius. This reason is beyond all contradiction. for that which is in being or existence can never be made empty. 57. standing fast in itself. Hermes. 48. there is nothing empty. 44. the whole. for they exist and are full of Air and Spirit. The things that are moved. Asclepius. . 55. impassible from a Body itself. Why then this Body doth it not pass through all things that are and passing through them. must needs be alive if it move. 47. Thou seest therefore how the Soul is surcharged. O Asclepius. Asclepius. Trismegistus? 51. Wood and Stones. What meaneth thou by this. Asclepius. and by something. not empty. O Trismegistus. 43. as an empty Barrel. that which moveth. 54. cannot move another. and all other inanimate things. O the grossness of thy Error. and that favour of the things that are. invisible. undeceivable. that the things that are moved are moved in something. 50. 46. Are there not therefore some things that are empty. Asclepius. capable of all things. an empty Well. fill them? and that Body doth it not consist of the mixture of the four? therefore all those things which thou callest empty are full of Air. and many such like? 49. Hermes. Hermes. Hermes.41. But that which is. only that which is not. an empty Hogshead. is empty and a stranger to existence or being. is not the Body. for that within the Body which moves the inanimate thing. Hermes. O Trismegistus. Hermes. O Asclepius. Vacuum. when it carrieth two Bodies. must needs be moved in that which is void or empty. dost thou account them void and empty. What may be thy meaning. Call it incorporeal. Asclepius. could not be if it were not full of existence. Asclepius. By no means. O Trismegistus. are they not moving Bodies? 42. And now it is manifest. wholly comprehending itself. It is a Body. an empty Wine. 45. thou oughtest to call them hollow. Asclepius. Therefore those things that thou callest empty. for of all the things that are. The Mind and Reason. free from all Body. those things that are most full and replenished. Is not the Air a Body? 52. for one dead or inanimate thing. What is that incorporeal or unbodily? 58. but what shall we call the Place in which the whole Universe is moved? 56. that moves both as well the Body of that which beareth. 53. Be advised. as the Body of that which is born.

73. but God is the Good. have not the nature never to be. the Archetype of the Soul. yet is. nor Demons. but all men do not understand what it is. and every one of the things that are. 74. can anyone be. 67. is as great as the Existence of all things. good. but Nature. 63. but through Ignorance they call both the Gods. not according to Heaven. is the giver of all things. that can never either be or be made so. not a Spirit. but all other things are separable from the nature of Good. what is God? 61. which are called Gods. Therefore it bath been the greatest and most Religious care in this life. 72. and some men Good. 71. to them that are wise. In Word it is often said by all men the Good. or any else God. Whereof the Good. and well-minded. and to no other 66. 76. because of his making all things. to beget children. but only the Good. God is not a Mind. For there is one Nature of God. nor of Men. and takes nothing and therefore God gives all things and receives nothing. 75. . For neither of all the other. but the Cause that the Mind is. This is the Good. Hermes. And all things are made of things that are. Hermes. 60. that are both bodily and Unbodily. both sensible and intelligible. Asclepius. and again. What dost thou then say at length. and nothing else. but the Cause that the Spirit is. See therefore that thou do not at any time. 77. and one kind of them both. 62. that God is? 64. Why then. save only God alone. Asclepius. The other title and appellation. 68. For the greatness of Good. and is the cause of Being to all. for the things that are not. or not to be at all. for so thou shalt be impious. for it is the part of a Father to make. have not the nature to be able to be made. 70. are as it were Beams. Therefore all the other Gods are honoured with the title and appellation of God. 65. is the Father. and not of things that are not. but the Cause that Light is. the Archetypal Light. the things that are. or Angels. though never so little. Therefore we must worship God by these two Appellations which are proper to him alone. For he that is Good. even the Good. even God. For the Body and the Soul have no place that is capable of or can contain the Good. That which is none of these things. And this He is. call ought else Good. for so thou shalt again be impious. for he left nothing destitute of Being.59. the Truth. from whence are all kinds. 69. not Light.

O Hermes Trismegistus. Therefore. concerning the Universe and Good. O Asclepius. never congratulate any man that is childless. Therefore Eternity is in God. 12. To have the Soul of this childless man. Order. Forbear thy speech. and is prepared for him. Eternity. 16. 8. be said as a certain precognition of all things in Nature. for the manifestation of these things. nor of a woman. God and all. Of Time. As likewise it is the greatest misfortune and impiety for any to be separated from men. Let so many. Qualities. 80. 15. as it were the Substance. 3. But the Operation of God. for I will believe thee only. and Time Generation. or Long-lasting. Of the World. Eternity the World. and such manner of things. Of Generation. 13. Change. . and Immortality 14. since many men have spoken many things. and Decay or Destruction. Of God. Of Eternity. 10.78. The Tenth Book The Mind to Hermes 1. which is an accursed thing under the Sun. is the Good. pity his misfortune. Wisdom. Therefore. the Lord make it plain to me in this point . the World Time. Of Eternity. And of Generation. 2. and call to mind those things that are said: but I will not delay to speak what comes into my mind. Augmentation and Diminution. Time. Blessedness. without children. but I have not learned the Truth. Generation. the Fair. and this man is punished after death by the Demons. 11. 9. Permanence. and Death. and the punishment is this. 79. Of the World. knowing what punishment abides. 7. 6. O Asclepius. Life. that neither bath the nature of a man. Of Time. but on the contrary. Then said the Mind how the case stands. Identity. or Selfness. is Mind and Soul. God. God made Eternity. the World. adjudged and condemned to a Body. and those very different. 17. 5. Restitution. 4.

either by Necessity. 31. and of the Earth. 20. 36. Without he quickens this perfect living thing the World. 37.18. 22. and the Soul of the World. quickening the Universe. And the Soul of Eternity is God. Heaven. 34. or Nature. 38. The World in Eternity. The World is moved in Eternity. The Matter is the World. in Heaven. All this Universal Body. 41. And Generation in Time. 33. But what is the Wisdom of God? Even the Good. 39. 21. and without he contains them. Therefore the Spring and Fountain of all things is God. The Substance Eternity. but on Earth they are changeable and corruptible. Eternity therefore put into the Matter Immortality and Everlastingness. and yet ever made by Eternity. 24. or be destroyed in the World. Generation is done in Time. the Soul full of Mind. 29. Time in the World. Therefore shall nothing be at any time destroyed. 28. 40. and every Virtue. And the Work of Eternity is the World not yet made. For Generation and Time. 25. 23. the World being contained and embraced by eternity. And Eternity standeth about God. even as Eternity doth of God. for Eternity is incorruptible. Eternity comprehendeth the World. in Heaven they are unchangeable and incorruptible. and Eternity. And above in Heaven he abides in Identity or Selfness. or Providence. the Soul in the Matter. and the Fair and Blessedness. but below upon Earth he changeth Generation. Time is determined in the World. 30. The Power of God is Eternity. and in Earth. 19. Neither can anything perish. all things by Eternity. in which are all Bodies. For within he fills them. the Mind in the Soul. 32. are of a double Nature. . 35. Eternity. is full of Soul. the Mind full of God. for the Generation of that depends upon Eternity. God is in the Mind. 27. and within all living Creatures. 26.

Look also upon the Moon. the forerunner of them all. 57. and of mortal ones also. in any wise like unto God. For he that maketh or doth. 54. the Feeder and Nurse of Earthly things. and see the Moon going about in the midst of both. the Prince of all Order. See also the seven Worlds set over us. or the things above. of things immortal and mortal. 49. than the which. or operateth this All. But all things must necessarily be made or done both always and according to the nature of every place. and filling Eternity. 52. and himself what other thing should he make. and the Ruler of the seven Worlds. the middle of the whole. there is nothing more ancient. think none of these things below. both of a Doer and a thing done. 58. either Human or Divine. 43. 59. 48. either of Life. nor mayest thou think. 51. And if any man shall think any other thing. 45. 56. But there is not anywhere in the world such a thing as Idleness. but all things. For nothing can be like the unlike. the firm and stable Foundation of the Fair World. how great the multitude is of immortal living things. Therefore. and which changeth the Matter here below. of Change or of Quality. the Instrument of Nature. but the Fire is nowhere. 44. to wit. A Body immarcessible. For the friendship and commixture of contraries and unlike. Consider moreover. and only and One. that he bath given of his Power to any other thing. for all things are full of God. Behold the Earth. 53. O Hermes. 47. yet not fastened or comprehended in anything. or Immortality. for if thou dost thou errest from the Truth. and understand exactly the Beauty thereof. 55. the Father of all Good. the World is subject to thy sight. and the things that are made are under him. for Idleness is a name that implieth a thing void or empty. But the operation or Act of God. with a different course. became Light shining from the Act or Operation of God. . 46.42. through me. 50. For being an active or operating Power and sufficient of himself for the things that are made. For God is not idle. it is God that actuateth. to which none may compare anything. yet always vigorous and young. for then all things would be idle . is in all things. adorned with an everlasting Order. For all things are full of Light. nor making or doing one thing. is power insuperable. Look upon. For who after him can make anything.

and he altogether One. nor those on the left hand to the right. 74. there would be jealousy of the stronger and thence also Contentions. and are moved. one Life and one Matter. and unreasonable. save only God alone? 80. nor those things that are below. downward. which of them the greater part? 71. and that which is mortal.60. Or how cannot he make living wight [a creature]s that causeth immortal things and immortality ? 76. And if there were one Maker of mutable and mortal living wight [a creature]s. 78. And that all these things are made. he would desire also to make immortal ones. That there is some Body that doth these things it is apparent. is the Cause of Life. 69. who should be chief. 62. 63. and all things are properly moved by it. and those things that are not living are only matter by itself. And that all these should come together into one. and Being. But in the weaker. as he that were the Maker of immortal ones. There is therefore one God. it is impossible without some thing. But think thus that every living Body bath its consistence of Matter and Soul. would do to make mortal. and Being the cause of Life. 72. and yet one ordered swiftness among them all. and have a Soul. For whom else can it benefit. is after a manner. Therefore there must be some such ones. How then are mortal wight [a creature]s. 67. 77. 79. and some things about the Earth. to gather them together. 64. and neither of those on the right hand to the left. the Matter being one. . It is impossible there should be two or more Makers. For they are Bodies. some things about the Heaven. and the Bodies not alike. For all living Bodies have a Soul. nor those things that are above. 73. But all things are full of Soul. other from immortal? 75. the cause of immortal things. upwards. and that he is also one. to make living things. Moreover also. For there is one Soul. And the Soul likewise of itself drawing near her Maker. or have the disposing of the facture? 70. Or if both of them. thou needst not learn of me. 68. For seeing that the motions are divers. 61. it is most manifest. and of that which is immortal. 65. O beloved Hermes. Who is this? Who can it be other than the One God. 66. if there were two. and many. For one order is not kept by many.

O best Beloved. And this is the Fair. 97. one Sun. smellest. or shall be done. 94. one Divinity. certainly he doth all things. if thou shouldst cease from doing these things. and another that walketh. if they were separated from him. and another that breatheth. 87. then is he (if it were lawful to say so) imperfect. For if there be any thing which he doth not do. 91. and Immortality. For if it be already demonstrated. himself being that which he doth or maketh. when thou wilt generate. speakest and hearest. Yet neither can these things possibly be without God. 98. Whereas feeling he is not idle. . understandest. And if thou wilt understand this by work also. and another that smelleth. and touchest. 83. Now give thy self unto me. and breathest. And it is not one that seeth. 93. For it is a ridiculous thing to confess the World to be. for a little while thou shalt the more easily understand. for neither hath he any other Fellow-workman. And yet this is not like unto him. and another that toucheth. were not a living wight [a creature]. For all things. as there being no life in them. 99. when thy self dost so many things. 86. how much more may be affirmed of God? 89. mark what happens to thy self. so if God should cease from those. and Change. but One that doth all these things. that nothing can be idle or empty. and another that speaketh. that it is the necessary work of God that all things should be made or done. For thou both seest. he were not (which is not lawful to say) any longer God. O Hermes. And this is God. and another that understandeth. And this. 95. that are done. must needs fall and die. for he is not sensible of pleasure. 96. 88. For as thou. and another that heareth. one Moon. tastest. 90. or were once done. but perfect. 82. is life. He therefore being One. But being himself the only Workman he is always in the Work. And what great thing is it for God to make Life and Soul. doth all things in many things. And this is the Good. walkest. and yet to have I know not how many gods. 84. 92.81. 85.

He hath therefore one Idea which is proper to him. What do we then say that he is? we will not raise any doubts by our speech. Understand then what I say. 105. and the Life goeth into that which appeareth not. not doing good. 102. my dearest Hermes. 113. but if he have but one form. more boldly. That the World is changed. of the World the Sun. But understand well this that I say. I affirm as thou hearest. as it were. which because it is unbodily is not subject to the sight. and quicken them. then certainly all things are made.100. and that is God. so neither can God live. if there be an incorruptible Idea. And if he be all formed. 111. of Eternity the World. But death is not the destruction of those things that were gathered together. But some of the things I have said. 101. 106. not as lying in a place. because every day part thereof becomes invisible . For they lie otherwise in that which is unbodily. For this is. By this discourse. the Life and Motion of God. he will be kept like the World. both which are in Heaven. of the Sun Man. And the World being all formed. than in the fantasy or to appearance. and upon Earth. is yet known. 116. But the people say. what must he be that made it? for without form he cannot be. because the Body is dissolved. 108. 109. but itself changeth in itself. 110. but Occultation is Renovation. if all things be living wight [a creature]s. And these are the Passions of the World. . 118. 107. 115. and those things that are there placed. he shall be in this regard less then the World. And do not wonder. 112. for Place is both a Body. 117. 104. for it is more true. and that there be one Life in all things which are made by God. bath not the forms lying without it. That changing is Death. 114. For they are like the Margents of that Speech which is in writing. and unmoveable. but that it is never dissolved. have no motion. All things are in God. Seeing then the World is all formed. to move all things. for they seem to be high and swelling. Life is the union of the Mind and the Soul. The Image therefore of God is Eternity. and yet shows all forms by the Bodies. and Revolution is a turning. Revolutions and Occultations. And again. for nothing that is doubtful concerning God. hut they are by nature smooth and even. 103. but a dissolving of the Union. or done by God. As a man cannot live without life. must have a particular explication.

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

all other things by thy self. There is nothing invisible. God is invisible. 141. 139.134. This is the Good of God. 137. and God is seen in doing or making. and thou shalt not be deceived. not of those things that are incorporeal. to appear. The Mind is seen in Understanding. Understand in like manner. 140. this is his Virtue. and to be seen in all things. be made manifest unto thee. no. Let these things thus far forth. For therefore hath he made all things. For there is nothing which is not the Image of God. . 138. O Trismegistus. but be advised. that thou by all things mayest see him. 136. 135. And yet thou sayest. for who is more manifest than He.

For the good Demon called the Gods immortal men. is God. But in the brute Beasts. and therefore are some men Divine. Therefore the Mind resisting it procureth Good to the Soul. In living Creatures therefore. there is the Mind. is straightway made Evil by Sorrow. by burning or lancing it for health's sake. For the Soul being in the Body. permits or leaves them to their concupiscences. as where there is Life. but in men it worketh against their Natures. as do not admit or entertain the Mind for their Governor. As many Souls therefore. What kind of Essence that is. 8. For Grief and Pleasure flow like Juices from the compound Body. And this mind in men. the Soul is Life. he alone knows himself exactly. 9. where into. 4. and Grief and Pleasure or Delight. to them it shows its own Light.The Eleventh Book Of the Common Mind to Tat 1. and so tend to brutishness. 3. And in unreasonable things it co-operateth with the Nature of everyone of them. there is also a Soul. as the Mind governeth or overruleth. prepossessed of a disease. that are without Reason. The Mind therefore is not cut off. and worketh to the proper Good. 12. For the Mind is the Benefactor of the Souls of men. 6. resisting their prepossessions or presumptions. the Mind is their Nature. and men mortal Gods. O Tat. she is moistened and tincted with them. the Mind grieveth the Soul. from whence every disease of the Soul proceedeth. The Mind. 11. As a good Physician grieveth the Body. do suffer the same thing that the Soul of unreasonable living things. by drawing it out of Pleasure. is of the very Essence of God. 2. or unreasonable living wight [a creature]s. For the Soul being a Co-operator with them. or divided from the essentiality of God. 14. But as many Souls of Men. 7. but united as the light of the sun. 19. when the Soul entereth. whereunto they are carried by the torrent of their Appetite. . 13. 10. and their Humanity is near Divinity. if yet there be any Essence of God. as a Physician health to the Body. After the same manner also. 5. 15. For where there is a Soul. 16. 17. or descendeth. But the great Disease of the Soul is Atheism because that opinion followeth to all Evil and no Good. void of the operations of the Mind. 18.

and being not evil. but being free from viciousness. and Change. 23. And it is impossible to escape the Quality of Change. is in danger to be overthrown. over whom as we said. That all Things are one thing. God. and some irrational. can no bodily thing. 26. is he not evil? a Murderer. O Son. as a Revenger and Reprover of them. 25. in Act and in Eternity. and they desire without reason. 22. do not suffer like unto other men. How sayest thou this again. 24. O Father. as of Generation. But the rational man. 33. O Son. and never cease. truly spake Divine words. Tat. 21. Here.20. for at other times we have spoken of it. and how it differs. 27. 36. seeing all things. For unreasonable Angers and Desires. For if it be fatal for any man to commit Adultery or Sacrilege or do any evil. they do suffer evil. O Son. And all men suffer those things that are decreed by Fate. for these are the beginning and end of Fate or Destiny. And therefore hath God set the Mind over these. but as the Murderer. I have heard him say sometimes. is he not evil? and so all others. 35. are the work of Fate. All things. may escape. either Good or Evil. But for the present let alone that speech. But all men are subject to Fate. 28. And again. that he that doth any evil. 32. Tat. or that all Especially Intelligible Bodies are one. but in men by quenching both their Anger and Concupiscences. and if he had delivered it in writing. and is in men such a one. but as the Adulterer. he is punished also. 37. 31. are the most exceeding Evils. 38. nor are satisfied with evil. because he did it. Father? An Adulterer. And as brute Beasts. they are angry without reason. but the Viciousness. in brute Beasts it is not beneficial. he had much profited all mankind: For he alone. be done. Hermes. Hermes. the Mind bears rule. that discourse of Fate or Destiny which thou madest to me. Now our discourse is about the Mind. as the first born. Especially Intelligible Bodies. And of men thou must understand some to be rational or governed by reason. though he of necessity do the work of Fate or Destiny. will not suffer for Adultery. And therefore. I have always heard the good Demon say. should also suffer for it. nor for Murder. For it is decreed by Fate. 34. And therefore he doth it. and what it can do. and to Generation. We live in Power. But rational men. but in brute Beasts changed 29. he that hath the Mind. concerning Evil and Fate. that he may suffer that which he suffereth. O Son. . and without it. 3o.

but all things are passible. yet clear this one thing unto me 48. All incorporeal things. thou has delivered this Discourse most plainly. O Son. as well that which moveth. 45. 57. or work. is that which the Soul of him is. Most divinely spoken. Therefore. as that which is ruled. but that it is not grievous to use the more honourable name. the Soul of God bears rule over all things. for either they are unmovable. O Son. Therefore a good Mind. O Father. 49. they are properly Passions. thou shalt diligently withdraw thy self from all Contentious speeches. First. for this Discourse I have made to the question which thou askest of me before. But especially. can do whatsoever it will. that are in the Body. for Action and Passion are the same thing. But Passion differs from that which is passible. cooperating also with their (impetus) inclinations. that the Soul that is of God. 42. Now motion is Passion. Well done. Everything that moveth is incorporeal. 46. Let not therefore the appellations or names trouble thee. But incorporeal things do always act. as well that which ruleth. certainly the Mind is also a Passion. . it is freed likewise from Passion. and that they are the Passions in brute Beasts. 44. the Prince of all things. and there they both suffer. And if this be so. Son. conforming itself to Passions. everything that is moved is a Body. 41. Bodies also of themselves do act. 50. But understand thou well. there is nothing impassible. or else are moved. 56. And nothing is impossible to him. are Passions. Now the impetuous inclinations of brute Beasts. as I conceive. thou askest nobly. were the excellent sayings of the good Demon. But being freed from the Body. that in brute Beasts the Mind worketh or acteth after the manner of Nature. and which soever it be. 40.39. 51. 55. Hermes. no not of the things that are of Fate. 52. I mean concerning Fate and the Mind. and truly and profitably. if. and it is moved into the Bodies by the Mind. it is a Passion. Tat. Thou sayest. as that which is moved. are possible. let it not neglect the things that happen to be under Fate. 53. 43. though the Soul of man be above it. 59. thou shalt find that in Truth. the Mind. and therefore they are passible. that the Mind. 58. both over Fate and Law and all other things. and yet it is just that I should answer thee. for that (Passion) acteth but this suffers. Tat. so likewise. O Son. As therefore it is possible. And these thus far. If therefore the Mind do co-operate with these impetuous Inclinations. 47. 54. then no intelligible thing differs from intelligible things. O Father. nay.

61. . so is Speech one also. they do differ: Yet as man is one. and make their changes into other. For of those things that are intelligible. But Necessity. and through all things. Son. or composition. for Speech is common to all men. O Son. or dissolution. these two.60. 68. in the Soul. equal to immortality. For the blessed God. and of the Order of Matter. both in Egypt. Therefore of the Matter. O Son. 63. That God hath freely bestowed upon man. of the Air the Soul. 76. rather going out of the Body. the good Demon said or commanded the Soul to be in the Body. 69. and the Air about the Matter. to wit. but the Mind about the Soul. For without number it is impossible there should be consistence or constitution. Yea. or Reason. of the Mind God. but only Voice. and the Mind in God. do always save and preserve the uncorruption of the Identity. Do not other living Creatures use Speech. And God is about all things. and blessed Ones. Tat. 62. or universe. but the Essence of them is Identity. 70. the Soul about the Air. O Father? 64. 74. or Speech. Hermes. 75: For the Bodies that are put together. and Greece. 72. the Word. Tat. but Voice is proper unto every kind of living thing. or Power. 71. Hermes. O Father. every one is. to be ignorant of the Virtue. are the Organs or Instruments of the World. Persia. and the Body of the Idea. Therefore the Word is the Image of the Mind. But Unities do both beget and increase Numbers. the subtlest or smallest part is Air. above all other living things. 78. both into the Choir and Society of the Gods. But in every one of the compound Bodies. and Greatness of Speech. he shall differ nothing from the Immortals. But of the Bodies of the whole. now Speech and Voice do differ exceeding much. These if any man use. Mind and Speech. having this Identity. and the Mind of God. 77. 66. Consider this also. there is a number. Hermes. but the Speech of men is different. or employ upon what he ought. But thou seemest unto me. every man according to his Nation. It is true. the Mind. and that God is the Father of them all. or Reason in the Mind. 73. every one is many things. 67. Son. and Providence. and it is interpreted and found the same. 65. and Nature. and again being dissolved. of the Soul the Mind. and that have. come into themselves. No. he shall be guided and led by them. Yea. and the Idea of the Soul.

What a ridiculous thing it were. . For while the whole World is together. 93. Why. 95. 99. No. do not the living things in the World die. any dead things? 85. Know generally. That whatsoever is in the World is moved either according to Augmentation or Diminution. For the Father would have it as long as it lasts. but that they may be made new. How therefore. Tat. that a living thing should be or continue the same. but all the parts thereof are changeable. or without Motion. For dying is corruption. O Son. though after a manner. and the Image of the Greater. neither of the whole. 86. and united unto him. 98. which beareth and bringeth forth all things. 83. And what is there in the World unmovable? Nothing at all. or shall be in the World. be idle: For the word immovable. 80. O Son.And a ridiculous question it is. it is unchangeable. but as compound Bodies they are dissolved. or of God be destroyed? 87. 96. 89. O Son. 84. What then is the operation of Life? Is it not Motion? 92. But this whole World. yet it is not necessary. . can there be in God. that anything that bringeth forth. For there is nothing dead. and not deceived in the names of things. And the Matter is One. Whether the fourth part of the whole. that either hath been. 97.79. 88. O Father? 94. but subject to many motions. and corruption is destruction. O Father. liveth also. O Son. 100. O Son. it alone be stable. that the Nurse of all things should be unmovable. Hermes. and therefore it must needs be God also. and they are dissolved. in the fulness of Life. should bring forth without Motion. O Son. Be wary in thy Speech. Hermes. though they be parts thereof. Tat. Tat. the great God. Therefore. signifies nothing else. But that which is moved. doth not the Earth seem unmovable to thee. is the fulness of Life. For it is impossible. to be a living thing. 82. 90. but idleness. and conserving the Order and Will of the Father. or is. And there is nothing therein. not that they may be destroyed. nor of the parts which cloth not live. How then can any part of the incorruptible be corrupted. 81. through all the Eternity of the Revolutions. But dissolution is not death. Hermes. For they do not die. 91. in the Image of the Universe.

And by all things doth he foretell him of things to come. 102. But Man useth all these. neither is Change Death. O Son. 118. are Life. and Necessity. look upon the Necessity of things that appear. and Providence. Tat. and Earth. Or art thou ignorant. That every living Creature goeth upon one part of the World. nay. O Son. where God is not. and Spirit. Flying Fowls in the Air. Life. 107. the Earth. 114. and Immortality. and al1 that is. For Generation is not a Creation of Life. 109. or Wind. For Generation is not Life. 105. he seeth and toucheth Heaven by his Sense. Or better thus. whereof every living thing consisteth. and Nature. and by an Oak. but especially Man. And there is not any thing of all that hath been. and through all things. by Birds. by the Spirit. Mind. but a Production of Things to Sense. and so great a God moved with all Good. and making them Manifest. and quite abolished but the names trouble men. that as the parts of the World. and Men. 111. are wholly Acts or Operations. What in the Matter. but an Occultation or Hiding of that which was. O Father? . and things to come. in the day by Symbols or Signs. And if thou wilt also see him. and Fair. 104. O Father. to understand God. Hermes. These things being so. But these. by whom are they acted or operated. See the Matter being most full of Life. Matter. 110. but Sense. 115. O Son. in the night by dreams. and are done. and the Providence of things that have been. But God is both about all things. Every living thing therefore is Immortal. 103. Land wight [a creature]s upon the Earth. and Mind. all things are Immortal. or rather Occultation. Consider this also. the Water.101. For with this living wight [a creature] alone is God familiar. by Fowls. 117. and Demons. Neither is Change Death. And it is no hard thing. are Heaven. and Soul. Yet nothing is corrupted or destroyed. and Air. things that are present. and Eternity. and the Continuance or Perseverance of all these which is called Good. If they be therefore wholly Acts or Operations. Swimming things in Water. 112. the Air. and lying hid. and Water. 113. after the same manner the Members of God. but Forgetfulness. 108. but by God? 116. and converseth with him. Tat. Soul. and the Fire. because of the Mind. for he is both Act and Power. 106. Spirit. both Gods. who both receiveth God. Wherefore also Man professeth to know things that have been.

Or what doth thou think it to be? peradventure some heap that is not actuated or operated. to set that in the middle among all souls as a reward to strive for.119. Place. 12. and one above. because of his Speech. worship and adore. For Man became the spectator of the Works of God. or Time. by whom are they immortalized? the things that are changeable. and making all things. for being Good. know that all these are acts of God. for Envy comes not thither. and the All. there is neither Greatness. that by his Will hath framed the things that are. Quality. 121. and this is God the whole. or Body. And in the whole. did not God distribute the Mind to all men? 11. and Mind. that thou shouldst ascribe a proper place to it? 120. 125. is not to be evil. he hath dedicated that name unto himself alone. 2. This Word. that Acts or Operations. nor Water. and acknowledged the Maker. Figure. 3. but with the Ornament of a Divine Body. and being always. 4. Tat. nor like any other body. And Man had more than all living Creatures. And he sent Man an Immortal and a Mortal wight [a creature]. Because it pleased him. 127. 10. and the World. 9. And the only service of God. For he divided Speech among all men. nor Wind. nor extensible. and about all. 7. For that is his Body. 5. By whom are all living things quickened? and the Immortal. or Essence. but all these things are of him. O Son. O Son. The Twelfth Book His Crater or Monas 1. and wondered. by whom is it actuated? for we have said. through all. but his Word. Son. Hermes. what is it without God. and yet he envied not any. for he is All. 124. 6. not tangible. nor measurable. are the parts of God. by whom are they changed? 123. And that the Act of Matter is materiality. but is of abode here below in the Souls of men. Whether thou speak of Matter. nor visible. not with his Hands. as present everywhere. Wherefore about God. and of the Bodies corporality. Therefore thus think of him. there is nothing that is not God. But wherefore. that have not the Mind. And where hath he set it? . and of Essence essentiality. The Workman made this Universal World. nor Air. The Matter. but not Mind. Father. 8. But if it be actuated. 122. Tat. 126. For it is neither Fire. But he would also adorn the Earth.

they make haste to the One and Only. And he commanded him to proclaim these things to the souls of men. cannot do any thing themselves. after the same . and having the Mind. O Father? 28. they received Speech. And despising all things bodily and unbodily. But their senses are just like to brute Beasts. being ignorant whereunto they were made. Filling a large Cup or Bowl therewith. would be baptised and drenched therein. 32. But the choice of the worse destroys a man. Hermes. and seeing it. 31. in this Cup or Bowl. or by whom. 26. and things incorporeal. And of which soever the choice is made. 22. to be conversant about things Mortal and Divine. he sent it down.13. the beholding of Divine Things. 27. 16. but cloth nothing against God. and the Understanding of God. they believe that man was made for them. thou that art able. Dip and wash thyself. wherein is the Mortal and the Divine. How meanest thou that. 24. Comprehending all things in their Mind. in comparison of their works. are rather immortal than mortal men. Tat. And lifting up themselves so high. giving also a Cryer or Proclaimer. thou shalt also partake the Knowledge or Science. receiving the Mind. when they come abroad. they account it a miserable calamity to make their abode here. Except thou first hate thy body. 14. Hermes. these were made partakers of Knowledge. 29. 23. but not Mind. 30. save that as Pomps or Pageants. which are in Heaven. But as many as partook of the gift of God. But as many as missed of the Proclamation. And I. the other being diminished or overcome. and were baptised or dowsed into the Mind. Hermes. and if there be anything above Heaven. magnifieth the act and operation of the other. The choice of the better therefore is not only best for him that chooseth it. O Tat. 19. these. and became perfect men. which are upon the Earth. that thou shalt return to him that sent this Cup. 21. Because it is impossible. thou that acknowledgest whereunto thou were made. O Tat. 18. but it also showeth Piety and Religion towards God. As many therefore as understood the Proclamation. but hinder. by deifying a man. O Father. For the things that are. But wholly addicted to the pleasures and desires of the Bodies. and having their temper in Anger and Wrath. the Cup itself being Divine. they do not admire the things worthy of looking on. 25. 15. Tat. Thou that believeth". thou shalt have the Mind. but loving thy self. thou canst not love thy self. the Election or Choice of either is left to him that will choose. 17. being two Bodies. 20. they see the Good. For no man can choose both. O Son. O Son. Thus. is the Knowledge of the Mind.

that we may make haste to the One. and the unlike wanteth always somewhat of the like. containeth every number. These things being so. but the Good is secret. For these things that appear. It is indeed a difficult thing. being not able to receive the Unity. But to the perfect. Let us therefore lay hold of the beginning and we shall quickly go through all things. increased. 36. seeming to have a beginning. even our knowledge of it. O Tat. but the Beginning is of nothing. 33. how many Bodies we must go beyond. 39. but of itself. 43. Thou seest. . let them proceed also from us. Beginning. and how many choirs of Demons. and only God. and turn us to those things that are ancient. 47. but make the things that appear not. O Son. 40. For the Unity. should be made known. Nothing is without a beginning. unto itself without beginning. and may be divided. or to the things that appear for it hath neither Form nor Figure. 50. but we are the causes of Evil. but itself is contained of none. Every thing that is begotten (or made) is imperfect. For the Good is not to be transcended. 42. 46. there happeneth none of these. is increased by Unity. Unity therefore being the Beginning. or appear to a Body. but unto us. or the things that appear not. it is unbounded and infinite. being seduced by the pleasures of the Body. that things have been. that any thing incorporeal. as being the Root and Beginning. for it is impossible.manner also do these make Pomps or Pageants in the World. to leave those things that are accustomable. diminished. without any scarcity or sparing. for it is the Beginning of all other things. are hard to believe. delight us. 34. 37. And that which is increased. and what continuity and courses of Stars. seeing it is not from another beginning. but unlike everything else. and are so plenteously ministered to us from God. 4I. For this cause it is like to itself. but is consumed and vanished through weakness. and present. preferring them before the Good. and according to the original. 49. or hid in. hard to believe. itself being begotten of no other number. For this is the difference between the like and the unlike. and begetteth every number. For God is innocent or guiltless. 35. The things most apparent are Evil. 45. 48. but shows us the beginning of its being known unto us. and Root of all things. 44. Therefore it is. For our knowledge is not the beginning of it. 38.

the Loadstone doth Iron.51. believe me. thou shalt find the way to the things above. O Tat. This Image of God. Them that can see. . and view by the eyes of thy mind. and heart. as they say. Son. it holds fast and draws unto it. or rather the Image itself will lead thee. 52. which if thou do diligently consider. have I described to thee. as well as I could. But the spectacle or sight. and behold it. hath this peculiar and proper.

For in other living Creatures. nor can we have Sense without Understanding. I6. 9. throwing down headlong. and Piety. Asclepius. and to move laughter. 4. For the Mind brings forth all Intellections or Understandings. and the contrary when it receives them from Devils. but now I think it necessary. But it seems unto me. they appear to be both one. and Good. 2. For man is divided into a Body and a Soul. as much as God from Divinity. being the sister of the Word or Speech. And yet it is possible (for the Time being) that the Understanding may understand without Sense. and many times also murdered. as they that fantasy Visions in their Dreams. 15. I delivered a perfect Discourse. but they seem to be mad. and not divided in men. But unto me. 13. Sacrileges. and all other things which are the works of evil Demons. or united. For neither is it possible without Sense to Understand. And the Piety is the Knowledge of God. Impieties. and the Mind did make pregnant. Adulteries. For there is no part of the World void of the Devil. That wickedness must dwell here. And therefore they that have that Knowledge neither please the multitude. the other essential. or brought forth by the Mind pronounced. . For we have already said. in suite of that. unto awaking. Therefore Sense and Understanding do both flow together into a man. and Understanding from the Mind. 7. And the Seeds of God are few but Great. when both parts of the Sense accord one with another. But the Mind differs from Understanding. 11. and they the Instruments one of another. that both the operations are in the Visions of Dreams. Yesterday. For Divinity is from or under God. neither is Understanding manifested without the Word. 8. or did bring forth that which was sown. being in her own region. Striking of Parents. 3. 18. hath Divine Understanding and not like the Many. 14. Virtue and Temperance. Good ones when it receiveth good Seed from God. 5. 10. then is the understanding childed. Murders. sowed the seed of his own proper operation. as if they were infolded one within another. which entering in privately. For-neither is the Word pronounced without Understanding. to dispute also of Sense. 6.The Thirteenth Book Of Sense and Understanding 1. and that the Sense is stirred up out of sleep. because the one is material. nor the multitude them. 12. 17. and Fair. Stranglings. hated and despised. For Sense and Understanding seem to differ. Sense is united unto Nature but in men to Understanding. I mean. whom whosoever knoweth being full of all good things.

And he that is material with wickedness as I said. that receiving all Seeds into itself from God. 35. But I return again to my Discourse of Sense. another essential. doth not enjoy Understanding. but some are more compounded. Asclepius. to communicate and conjoin Sense and Understanding. 23. And it is at once. and some are more simple. and purifying some with good. he alone makes evil things good. and all are compounded. For the Motion of the World stirring up Generations. for one man is material.19. he affords by the casting of Seed. But the Godly or God-worshipping Man laying hold on Knowledge. as I said before. for though they be evil to other men. and that which is most to be wondered at. He maketh all things good like himself£ 28. not like to Man's. 31. . and when he worketh he useth Nature. in that it makes all things. 36. but they that are with the Good essentially. are in the use of Operation. it makes all things alive. 32. 25. and keeping them in itself. and by its Motion. 33. renovation to all things that grow. unlawful. and they that are less. 26. for it is the Organ or Instrument of the Will of God. some of Air. And upon mature consideration. it maketh all things effectually and dissolving them. But every man. nor so various or manifold. will despise or tread under all these things. 29. are saved with God. There is nothing that it (the World) cloth not beget or bring forth alive. received from the Devils the Seed of Understanding. in a different manner. 21. he refers all things to Knowledge. yet to him all things are good. 37. both the Place and the Workman of Life. reneweth all things. and not the World. 20. are the heavier. 27. 22. are the higher. and made for an Instrument by God. And therefore like a good Husband-man of Life. for some are of the Earth. and unmakes them again into itself. 24. They that are compounded. For God is the Workman of all things. as some will sometimes say. But the Bodies are from the Matter. 30 And the World. It is therefore a thing proper to Man. Blaspheming. hath a peculiar Sense and Understanding. But these things that are made good. For this Sense and Understanding of the World is One. some of Water. For her region is the Earth. makes Qualities. infecting some with evilness. when things are dissolved or loosened. 34. And it is so organized or framed. some of Fire. but a better and more simple.

but to them that understand them not. 43. some moving by a Soul-like Essence. 45. Or rather. but not to believe. And the World is the Son of God. 54. and finding them consonant. These things. 48. I mean God. God hath. if thou understand them.38. resteth. nor he without anything. they are credible. To them. some quickening by a Spirit. or Understanding. is to believe. that understand the things that have been said of God. and all very fitly. 52. believeth. but the Mind is great. He is All Things. And let these. and neither is there anything without him. but the World is the Father of things in the World. extendeth unto the Bodies qualities with one fulness. to move all things always. And the World receiving it once from God as soon as it was made. inspired by that which compasseth them about. For my speech or words reach not unto the Truth. because it adorneth and beautifieth all things with the variety of Generation. and some receiving the things that are weary. incredible. cometh into them from without. 49. And understanding all things round about. 41. and made by him. I say. and being led or conducted for a while by Speech. and in that good belief. 47. incredible. And there never shall be any time. is able to attain to the Truth. When I say the things that are. and continueth them. 44. God is the Father of the World. And this is the Sense and Understanding of God. and the swiftness of Necessity with the mingling of Elements. 39. and without Mind. will appear to be true. but exhibiting them outwardly. 40. 53. 46. 51. Therefore. and indeficiency of Life. some working by Bodies. . For to understand. 55. shall fail or be wanting. but things in the World are the Sons of the World. and the order of things done. not receiving them from without. O Asclepius. without Sense. for the things that are. for the spiration or influence. is not to understand. and agreeable to those things that were delivered and interpreted by Speech. but if thou understand them not. O Asclepius. hath it still. And therefore it is well called the World. 42. that is an Ornament. makes the varieties of the Qualities of Generation. Therefore it is necessarily and properly called the World. therefore. and depend of him. both the Sense and the Understanding. But God is not as it seems to some who Blaspheme through superstition. and thus many things be spoken concerning Understanding and Sense. are in God. which the unweariedness of Operation. which is of Life. For all things that are. And the swiftness of the Motion of the World. For of all living things. What Ever it Once Had. that he hath them not. 50. when any of those things that are. being most frequent. but I declare the Truth.


But Acts or Operations are immortal. yet these bodies must be the Places. because I affirm: That this corporiety is always by the Act and Operation. they gather their food according to Science and Art. O Tat. 13. but by Nature. is the same. 15. or Art. O Father. or for them. because they come short of Reason. Son. 8. and Instruments of Acts or Operations.The Fourteenth Book Of Operation and Sense 1. 11. for both the Body. so that by this Reason. For those things that are to any thing. O Tat. Thou hast well explained these things. O Son. but some of them come together with being made man. is always in Act. and are called Brutes. 17. Father: Teach me furthermore these things. It must needs be so. For although earthly bodies be subject to dissolution. and for want of reason. but unto some. Wherefore. and therefore also Corporification if it be always. But seeing they are all led by Nature. but not all. and work by Bodies. that the Bodies also are always. both are. For Operations. But in as much as they cannot act without Bodies. and the Organs. I say. for thou sayest. and four-footed Beasts know their own Dens. 6. 12. for Science or Art are things that are taught. 14. and Fowls of the Air likewise make them Nests. 4. Tat. they are always in a Body. not by Science or Art. cannot possibly remain idle of their own proper Operation. yet come not suddenly or promiscuously. and that which is immortal. 16. neither are all Archers or Huntsmen. Hermes. but now thou sayest that Beasts are unreasonable. even against their wills. Acts or Operations do follow the Soul. 9. and some not. it is manifest they do not do it by Science or Art. For that which is. thou mightest well say. but some of them have learned something by the working of Science or Art. 10. that Science and Art were the Operations of the rational. As men are Musicians. it follows. But these things being Natural unto them. After the same manner also. shall ever be. . in as much as they are unbodily. 5. or the rest. 2. 7. And by this reason. to the same thing. 3. are wrought by Nature. thou must needs say they are immortal. do we see some unreasonable living Creatures use both Science and Art? as the Pismires treasure up for themselves food against the Winter. and the Life of it. but none of these brute Beasts are taught any of these things. being unbodily. or for the cause of any thing made subject to Providence or Necessity. it must needs follow. whereas Art and Science do not happen unto all. being about brutish or unreasonable things. that unreasonable Creatures partake not of Science. if some Pismires did so. Why then. Tat. These things they do. are in Bodies.

33. 20. the Body cannot Consist without a Soul. and a Mortal one.18. 29. Let therefore every act or operation be understood to be always immortal. but Acts or Operations cannot be without Bodies. but being always carried or moved in itself. When the Soul is separated from the Body. and ruleth. Tat. or rather all things. Wood. but also breathless Bodies. come from the Divine Bodies into Mortal ones. directeth and governeth as free. that the immortal one consists of one Matter. Acts or Operations do not only actuate or operate living or breathing or. but that which is actuated or operated. is called. And they are always Acts or Operations. and so doth not the mortal one. ripening. Hermes. And these Operations depend upon Bodies. How meanest thou that. there remaineth that same Body. and are present with the Soul. And this same Body according to the time of its abode. corrupting. and truly they that are Corporifying. 30. 23. 21. 26. or working such like things. 27. 22 This is a sacred speech. some peculiar. or is made or done. which shall never be left by it to corruption. This then is the difference between an Immortal Body. O Son. But some Acts or Operations be of Divine. some of corruptible Bodies. putrifying and breaking. Son. and consequently there remaineth with the Body the same act or operation. insouled Bodies. and Stones. And that which ruleth. is actuated or operated in that it is dissolved and becomes invisible. and some of the parts of every thing. and there are always many things made. But the purer Operations do insensibly in the change of time. work with the oblique part of the Soul. 31. some universal. O Tat. And everything that acteth or operateth is stronger. Act or Operation. a servant. and such like. and the immortal one doth. And these things the Body cannot suffer without act or operation. is ruled. 28. and whatsoever inanimate Bodies can suffer. 34. 32 For the World is never widowed or forsaken of any of those things that are. Understand it thus. rotting. but this suffereth. increasing and hearing fruit. but the Soul is not always in a Mortal Body. it is in labour to bring forth the things that are. or without Souls. in what manner of Body so ever it be. and some of the generals. even without the Body. 19. Father? 24. for it can be without a Body. 25. but the other is ruled. whatsoever is. But every one of them acteth both about the Body and the Soul. .

O Son. but the Senses of things inanimate are passive only. O Son. 36. for they are born with the Body. For without these it is impossible that the Body should consist. and a second. And do the Acts or Operations work in all things? 54. Particular are they which work by any of the living Creatures. be they that work upon any of the things that are. by Arts. besides these universal ones that follow. and die with it. Divine Acts or Operations therefore there be. 55. Doth the Sense therefore perceive or apprehend in every Body. that there be many other Acts or Operations. For if necessarily they be in every Body. I say. and that there be many Bodies in the World. But to Eternal Bodies there is nothing comes. 51. there is one. 45. 39. and being upon or in perfect Bodies. according to Augmentation and Diminution. it is gathered that all things are full of Acts or Operations. By this Discourse. Tat. therefore. 48. For many times in one Body. 42. or rather are the effects or perfections of them. Hermes. and such as work or operate upon their proper Bodies. but there are differences of Senses. For the Senses of things rational. I may very well affirm. it is sent from above. when it receiveth Act or Operation. Studies.35. the difference of Operations. 43. For Sense can be no other than a corporeal apprehension. Hermes. Tat. and are gathered together into the same. and these also are perfect. therefore there is no sense in them. of things unreasonable. The Senses also follow these Operations. Even in things inanimate. and having its essence from it. 53. that the Senses are both corporeal and mortal. as Not consisting of such an Essence. And universal Operations. either of evil or good that comes to the Body. or height. 50. Therefore. . nothing departs. Proper. 40. 56. I call them that are indeed bodily. and are done by the Senses and Motions. O Son. 44. Corporeal only. having so much existence as the Body. O Son. making it as it were corporeal. But other Operations are proper to the Souls of Men. 52. 37. are with Reason. 41. and a third. Understand therefore. 38. by Acts or Operations. But mortal things themselves have not Sense. 49. But sense being in the Body. Sciences. 47. manifesteth it. In every Body. But Passion and Sense depend both upon one head. and Actions. 46.

That Truth is only in the Eternal Bodies. to wit. And if at the Beginning our Constitution had not Truth. they have of the Water. 62. And therefore. I say. The Fifteenth Book Of Truth to His Son Tat 1. Hermes. And if it be not incorporeal it must needs be a Body. Grief and Pleasure. the air is air itself and nothing else. or understand it only. 2. that of things that are. The same may be said of the Sense of the Soul. 3. And without these. 58. for they have of the Fire. and yet there is neither Fire. compounded of imperfect Members. But Sorrows gives stronger torments and Anguish. and therefore it is not incorporeal. water itself and nothing else. especially in reasonable living wight [a creature]s. except God would? . If we put it in a Body. whose very Bodies be also true. But Sense is neither Operation. But as far as it is possible.57. Of Truth. The Operations work indeed. nor Earth. and nothing else. I say. 67. and the Sense a Body. O Tat. 66. some are Bodies and some incorporeal. but as we have said. 63. nor anything true. are moved by the brutish parts of the Soul therefore I say. we say are in Bodies. Tat. for these being unbodily. and having his Tabernacle consisting of different and many Bodies. Is not the Soul incorporeal. and just. nor Water. the Water. 5. For that which affords the Sense to rejoice with Pleasure is straightway the cause of many evils happening to him that suffers it. 4. especially a reasonable one. 64. But in living wight [a creature]s there be two other Operations that follow the Senses and Passions. how could men either see the Truth. nor Soul. 59. and Air. they have of the Earth. The Fire is fire itself only. nor anything else that belongs to the Body. Hermes. 61. should perceive or apprehend. and they being bodily. we shall make it like the Soul or the Operations. therefore doubtless are they both maleficial. should speak with any confidence. nor Air. for we always say. that these are the Ideas of Passions that bear rule. But our Bodies consist of all these. they are both maleficial or doers of evil. but the Senses do declare and manifest the Operations. the Earth is earth itself and nothing else. 65. 60. or speak it. it is not possible that man being an imperfect wight [a creature]. O Son. Father? or is it rather in the Body. it is impossible that a living wight [a creature].

unalterable Good. 17. incapable of Good. Hermes. 12. are visible. see the Truth. 9. changeable. and all other things hath the picture. 13. Hermes. other and other appearances. 8. 22 But the things that are here. 15. O Tat. it is left a lie. for they are but few that are so. but hears nothing at all. But the other things are Falsehood. 16. 25. If therefore we do so understand. Tat. Thou doth not miss the mark. and the highest Good itself. Is Truth therefore upon Earth. whilst they think they see the Truth. Truth indeed is nowhere at all upon Earth. and made of another. and Opinions like the Images of the fantasy or appearance. but without that operation from above. and yet they are indeed but lies. then we see and understand true things. not encompassed by a Body. are not Truth. 7. we shall neither understand. 11. O Son. That we do not know anything true? how can that be done here? 21. to understand and speak the things that are? 19. and yet is not the Body of that which is seen. and ears. but they are false. is a lie. For every thing that is altered. than that which is. nor know the Truth. So that unto the Mind and reason. not abiding in what it is. unchangeable. Truth is the most perfect Virtue. and it is seen to have eyes. Hermes. O Father? 14. 18. As many therefore as see not Falsehood. O Son. Tat. O Tat. Tat. O Son. Tat. The things therefore that are not true to themselves. and opinions. it may be that some men. Must we not therefore call it Truth. And when the fantasy hath an influence from above. all things are fantasies or appearances. 23. there is nothing true indeed upon Earth. but imitations of the Truth. O Father? . O Tat. but being changed it shows us always. But unto the True Mind and Reason. But if we see or understand any thing besides. And as an Image shows the Body described. corruptible. and Deceit. clear. But concerning the Truth. may understand it. or otherwise. All things therefore upon Earth. and see every one of these things as it is. deceiving the eyes of the beholder.6. continually altered. But there is nothing true upon Earth. as it seems to be. passible. How then is this true. for it cannot be generated or made. venerable. but it sees nothing. 10. naked. not troubled by Matter. 20. dissolvable. and yet not all things neither. to whom God will give the good seeing Power. then it is an imitation of Truth. how can they be true? 24. Is not man true.

26. Acknowledge therefore the first Workman by the Generation of things. may not stand still or cease. What therefore doth thou affirm to be the first Truth. Idea after Idea. But these also have in themselves. And corruption hath laid hold upon all things on Earth. 28. but Falsehood. hath of itself alone its constitution and remains. As far forth as he is a Man. But these Eternal Bodies. For without corruption. are they not true though they be changed? 32. and will encompass them. something that is false in regard of their change. Hermes. without Figure or Shape. O Tat. Tat. . I acknowledge him the Workman. that is without Colour. is not changed. is not to be known. 40. O Son. Immutable. But man consists of many things and doth not abide of himself but is turned and changed. that is not of Matter. 43. is corrupted. Hermes. For those things that are generated. 41. and Appearance is the highest Lie or Falsehood. For Corruption followeth every Generation. 31. they might have had true Matter. that the Generation of things being. which always is. What shall one say then. therefore not True. is True. Tat. 33. and abides according to itself. and many children likewise have not known their own Parents. It is Truth. and the Providence of the True encompasseth. such as it is. that he who is so changed. and changed is not true. that is not in a body. that it may again be generated. Everything that is begotten or made. must of necessity be generated of those things that are corrupted. Tat. there can no Generation consist. Unalterable. but being made by our Progenitor. he is not true. O Tat. and adore his Truth. he is Falsehood. O Father? 38. 29. and therefore is he only intrusted with the Workmanship of the World. but man is not ever. Father. 39. 42. and First. being in many Appearances of changes. 35. 37. 34. But do thou understand the true to be that which abides the same. 27. Son. for that which is true. Hermes. that only the Sun which besides the Nature of other things. Is it then possible. and is Eternal. should be true? No. 30. is Truth? 36. Father. on the contrary. and after the One. The One and Only. For nothing that remains not in itself. but man is a certain Appearance. Hermes. or form after form. but abides in itself. age after age. ruling and making all things whom I do both honour. And many have not known their own children after a little while. and the things generated must needs be corrupted. and this while he is yet in the Tabernacle.

and that which is not the same. O Son. the appearance of a young man. is the Universe. For if the World be a second God. 8. but there is nothing in the whole world that is destroyed. differs from that which is eternal. nor an old man. or made by another. 6. and immortalized. an old man. even of the truth itself. 10. are members of the World. 9. So that as Immortal. 2. for it is a conception of a name. the appearance of an old man. These things understand thus. which is either an empty word. The second is the World. and a Child. ever living. especially Man. I do affirm that Falsehood is the Work of Truth. we must call him the appearance of Manhood. which constitutes the Body. 11. and the Workman of all things. can Perish 1. having their dependence from above. Which being so. And if we will give a man his right name. the fantasy or appearance of a Child. 46. We must now speak of the Soul and Body. For neither is a man. The Sixteenth Book That None of the Things that are. the appearance of a man of ripe age. But in none of these is Death. the reasonable living wight [a creature]. as it is Eternal. 5. Consequently the things that are generated of Corruption are false. and as from its own Father. and what operation that is. O Son. 3. For that which is ever living. For the first of all is God. 4. and a man of ripe age. or else it is wrongly called Death (by the taking away the first letter. and an Immortal living wight [a creature]. O Son. as these false Operations. how is it true? 45. not by any other. as being sometimes one thing. For the Eternal was not begotten. Hermes. made by him. a man. after his own Image and by him holden together.44. Therefore. 50. But all things that are in the World. For Death is destruction. nor a young man. 48 But the things that pre-exist and that are. and nourished. a young man. For the Eternal. we must call these things fantasies or appearances. and if it were begotten or made. yet it was made by itself. an old man. sometimes another: For it is impossible they should be made the same things again. it is ever living. 47. it is impossible that any part of an Immortal living wight [a creature] should die. a child. but it is always made. .) instead of Immortal. 49. 7. being changed are false. a young man. and ever immortal. nor a child. and dissolves it. the Eternal and Unmade. after what manner the Soul is Immortal.

is Eternal of himself. 14. and the Mind of the Good. Now the third living wight [a creature] is Man. and End. being indeed a disorder happening about earthly living wight [a creature]s. 15. And as much Matter as there was laid up by him. deliberating to beautify with every Quality. what the World. . endued with Qualities. Immortal. 22. he apprehends as a Body but the first. Tat. For the second God. which men call Death. Speak advisedly. ever living and immortal. endued it with Quality. should be dissolved into its own disorder. it was disordered. made it round like a Sphere. that which should afterwards be made. O Son. and shut them up. Hermes. and swelling it. and Consistence of all. lest the Matter. kept indissolveable. For the Father himself. 18. For when the Matter was incorporeal. And doth not this living wight [a creature] perish? 24. but also an understanding of the first. 19. Then clothing the Universal Body with Immortality. being itself immortal. but the World was made by the Father. 13. The Beginning. as in a Circle. And understand that the World is of God and in God. the Father made it all into a Body. 17. 21.12. and having by the Will of the Father. For the Bodies of Heavenly things have one order. 16. 23. The Father being full of Ideas. 25. and it hath here the same confusion daily revolved about other little things. and learn what God is. and what a dissolvable One is. 26. and their dissolution restores them into indissoluble. 20. in point of Augmentation. is God. and having Eternal Materiality. And he hath not only a sympathy with the second God. made after the Image of the World. is their consistence. a Mind above other earthly wight [a creature]s. and Diminution. But the instauration of earthly Bodies. which they have received from the Father at the Beginning. what an Immortal wight [a creature]. but not a destruction of Bodies. O Son. sowed Qualities in the Sphere. and is by the instauration of each of them. he understands as Incorporeal. And so there is made a privation of Sense. that is. if it would depart from this Composition. but Man of the World and in the World.

he maketh them. Because my Son Tat. . choosing out the principal heads of the things then spoken. 7. and which are different. 6. 9. but he is invisible. If the things that be made and done. the Title and Appellation of God. 4. And there are many things made. to be Truly Wise 1. are not made by themselves. in thy absence. to be made by another. 10. Or is it just to ascribe unto him alone. and One. the Maker because of his Working and Operation. 11. 3. both over multitude. there must be one that must make. the things that are made. as not having any thing more ancient than himself. and not like. and to interpret them more mystically. be made and done by another. and the diversity of the things that are made. or of the Maker. For what is sweeter than a Natural Father? 13. and only knowing all things indeed. but by another. For I affirm the things that are made. Wherefore. For Power is different from the things that are made. 5. 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. Thus it is fit to understand and understanding to admire and admiring to think thy self happy. but Act or Operation. and the Father.The Seventeenth Book To Asclepius. 12. and more ancient than the things that are made. 16. He is stronger. That Which is Made. both more years. that knowest thy natural Father. or how shall we know him? 14. But to thee I have thought good to write in few words. that of the things that are made any should be more ancient than all. or of all Three? That of God because of his Power. and he unmade. and therefore he makes them always. For he bears rule. but especially all things that appear. and the continuity of the Facture and of the Operation. Who therefore is this. in that all things are made. and it is impossible. be more easy and successful. Moreover. but only that which is not made. and do them. Those things that are made. 8. and Him Which is the Maker. are visible. and are made. and more knowledge of Nature. and greatness. 15. and for this cause. 2. letting go all much and vain talking. because thou hast. that he may be visible. nor is there any third. or of the Father. between these Two. were made. because of his Goodness. for there is nothing in the middle. All things that appear. we must understand these two things. that his contemplation might from point to point.

and to him that maketh or doth. this going before. So if these Two be confessed. but that which makes alone. putting nothing into doubt. neither of things changeable. nor the Maker the Filth. and the One of them cannot depart. nor is. neither is made. there is nothing evil. to whom it is the Generation of him that maketh to be also All that is made. 32. must necessarily be generated or made by another. or facture is as it were the Body of God. And this making. But the vicissitude of Generation doth make them. and that which is made. or Envy. therefore cannot the One of them be separated from the other. 28. 29. as Pride.17. 19. neither of the things above. and Men. no more than a thing can be separated from itself. be it what it will. and for this cause did make Change to be. and that which is Made. Simple. he is either proud or not able. Moreover. 31. which is impious to affirm. 18. for it is the only Glory of him to do. nor God the Evilness. or There is Nothing thought Evil or Filthy. or as Excrements do the Body. For if he that makes be nothing else. 25. Therefore understanding All things. and brute Beasts. remember these Two. or infamy upon God. they know him not. For these are Passions that follow Generation as Rust doth Copper. For if he do not make or do all things. that he makes the same thing to himself. The Purgation of Generation. For All things. for the one of them without the other. lest he should cast an aspersion of baseness. For that which is generated or made. or make All things. are but two Things. or Oversight. 23. and the Gods. Uncompounded. 22. for either of them is the self-same thing. And that which goeth before. and is it impossible for God to make these things? O the great madness. 27. and the Earth. . it is of necessity. 24. or ignorant. or be divided from the Other. is. hath lost his proper Nature by the privation of the other. And besides their not knowing him. and that which follows is. they are extremely impious against him. and Trees. And let no man be afraid because of the variety of things that are made or done. 20. For neither is it possible that the maker should be without the thing made. That which maketh. But neither did the Copper-smith make the Rust. and inanimate Things. 26. That which Maketh. nor of the things below. attributing unto him Passions. and ignorance of men in things that concern God! 30. or filthy to be imputed. or Weakness. or Ignorance. For men that think so. as it were to blossom out. and think that these are All things. and the Sea. suffer that which is most ridiculous of all. and that following. for professing to bless and praise God yet in not ascribing to him the making or doing of All things. nor things that are in darkness or secret. then they are One in Union. but without the Maker that which is made. is it lawful for the same Painter to make both Heaven. as one should say. or envious. that which is made. 21. God the Maker.

namely Good and he that is good is neither proud. that are done. See then how he maketh all things. And these things are not many. how he casteth Seeds into the Earth. God and Generation. 35. and easily numbered for they are all but four. . 36. 34. and how the things are done. here Wheat. or some other Tree. or a Fig-Tree. but God is Good itself. and if thou wilt learn. and Motion. 37.33. very beautiful. to do or make all things. but few. So doth God in Heaven sow Immortality. nor the rest. is made by God. thou mayest see an Image thereof. or an Apple-Tree. 39. there Barley. Look upon the Husbandman. nor impotent. and elsewhere some other Seeds. planting a Vine. For Good is all power. that is by the Good and that can make or do all things. and like. in which are all things. in the Earth Change in the whole Life. For God hath only one Passion. Look upon the same Man. 38. and every thing that is made.