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The Divine Pymander of Hermes
Translation by Dr. Everard, 1650 A.D.
HERMES TRISMEGISTUS: HIS FIRST BOOK
1. O MY SON, write this First Book, both for Humanity’s sake, and for
Piety towards god.
2. For there can be no Religion more true or just, than to know the
things that are; and to acknowledge thanks for all things, to Him that
made them, which thing I shall not cease continually to do.
3. What then should a man do, O Father, to lead his life well; seeing
there is nothing here true?
4. Be Pious and Religious, O my Son; for he that doth so, is the best
and highest Philosopher, and without Philosophy it is impossible ever
to attain to the height and exactness of Piety and Religion.
5. But he 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. Will acknowledge thanks to the Workman, as to a good
Father, an excellent Nurse, and a faithful Steward, and he that gives
thanks shall be Pious or Religious, and he that is Religious shall know
both where the truth is, and what it is, and learning that he will be yet
more and more Religious.
6. For never, O my Son, 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, slide back to the contrary. For it is infinitely
enamoured thereof, and forgetteth all evils; and when it hath learned
and known its Father and Progenitor, it can no more apostatize or
depart from that good.
7. And let this, O Son, be the end of Religion and Piety; whereunto
thou art once arrived, thou shalt both live well and die blessedly,
whilst thy soul is not ignorant wither it must return, and fly back again.
8. For this only, O Son, is the way to Truth, which our Progenitors
travelled in; and by which making their journey, they at length attained
to the good. It is a venerable way and plain, but hard and difficult for
the soul to go in that is in the body.
9. For first must it war against its own self, and after much strife and
dissention, it must be overcome of the part; for the contention is of
one against two, whilst it flies away, and they strive to hold and detain
10. But the victory of both is not like, for the one hasteth to that which
is Good, but the other is a neighbour to the things that are Evil; and
that which is Good desireth to be set at liberty, but the things that are
Evil love bondage and Slavery.
11. And if the two parts be overcome, they become quiet, and are
content to accept of it as their Ruler; but if the one be overcome of the
two, it is by them led and carried to be punished by its being and
12. This is, O Son, the Guide in the way that leads thither; for thou
must first forsake the Body before thy end, and get the victory in this
contention and strifeful life, and when thou hast overcome, return.
13. But now, O my Son, I will by Heads run through the things that
are. Understand thou what I say, and remember what thou hearest.
14. All things that are moved, only that which is not is immoveable.
15. Every body is changeable.
16. Not every body is dissolveable.
17. Some bodies are dissolveable.
18. Every living being is not mortal.
19. Nor every living thing is immortal.
20. That which may be dissolved is also corruptible.
21. That which abides always is unchangeable.
22. That which is unchangeable is eternal.
23. That which is always made is always corrupted.
24. That which is made but once is never corrupted, neither becomes
any other thing.
25. Firstly, God; secondly, the World; thirdly, Man.
26. The World for Man; Man for God.
27. Of the Soul; that part which is sensible is mortal, but that part
which is reasonable is immortal.
28. Every Essence is immortal.
29. Every Essence is unchangeable.
Part 2 of 3
30. Everything that is, is double.
31. None of the things that are stand still.
32. Not all things are moved by a soul, but everything that is, is
moved by a soul.
33. Everything that suffers is sensible; everything that is sensible,
34. Everything that is sad, rejoiceth also; and is a mortal living
35. Not everything that joyeth is also sad, but is an eternal living
36. Not every body is sick; every body that is sick is dissolveable.
37. The mind in God.
38. Reasoning (or disputing or discoursing) in Man.
39. Reason in the Mind.
40. The Mind is void of suffering.
41. No thing in a body true.
42. All that is incorporeal, is void of Lying.
43. Everything that is made is corruptible.
44. Nothing good upon Earth; nothing evil in Heaven.
45. God is good; Man is evil.
46. Good is voluntary, or of its own accord.
47. Evil is involuntary, or against its will.
48. The gods choose good things, as good things.
49. Time is a Divine thing.
50. Law is humane.
51. Malice is the nourishment of the World.
52. Time is the corruption of Man.
53. Whatsoever is in Heaven is unalterable.
there are two times. but that which is immortal cometh into that which is mortal. are in a body. but all things in Heaven do profit and advantage all things upon Earth. 71. one for sowing to generation. Nothing in Heaven is servanted. but Eternal matter into itself. Dissolveable matter is altered into contraries. 65. Of things that are. 66. but descend downwards. Whasoever things belong to operation or working. That which is immortal. 64. Things upon Earth. 56. the Heaven is reasonable or rational. 74. and its like. but that which is begotten always is sown. Dissolveable Bodies are increased and diminished. Of an everlasting Body. one from generation to death. and a fit receptacle of everlasting Bodies. All things in Heaven are unblameable. that which is mortal is not immortal. nothing upon Earth free. 55. 73. 58. Part 3 of 3 59.4 54. That which is sown is not always begotten. That which offsprings or begetteth another. some in their IDEAS. The Generation of Man is corruption. 67. Corruption and Generation. 57. 68. the Corruption of Man is the beginning of Generation. The Earth is brutish. . Nothing unknown in Heaven. 70. partakes not of that which is mortal. That which is immortal is not mortal. 60. All upon Earth is alterable. The things upon Earth communicate not with those in Heaven. 61. to wit. 72. nothing known upon Earth. the Earth of corruptible Bodies. 63. the time is only from the Generation. is itself an offspring or begotten by another. Of a dissolveable body. Heaven is capable. 62. 69. all things upon Earth are subject to reprehension. That which is mortal cometh not into a Body immortal. Operation or Workings are not carried upwards. do nothing advantage those in Heaven. some are in bodies.
What is man? An unchangeable evil. much less to be ridiculous unto the many. 82. Fortune is the carriage or effect of that which is without order. because it was made? And if he may lay the cause of Evil upon Fate or Destiny. and as it were nourished with it. 84. but the things on earth are placed upon it. and is very familiar. O Father? 87.5 75. Avoid all conversation with the multitude or common people. Called POEMANDER.. 81. The End of THE FIRST BOOK OF HERMES. now this wight. . Heaven is the first element. a lying Fantasie or opinion. This O Son: the whole nature and Composition of those living things called Men. 79. 78. Such discourses as these have very few Auditors. 77. How does thou mean. therefore. if it shall come to learn or know that the world was once made. and peradventure very few will have.. Wherefore we must look warily to such kind of people. Providence is Divine order. Necessity is the Minister or Servant of Providence. 83. 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. bearing rule over all. the Idol of operation. and therefore is delighted with it.. 80. will he not be much worse than himself. 88. 76. Destiny or Fate. is very prone to Maliciousness. For the like always takes to itself that which is like. despising the whole. it behoveth to avoid the multitude. for I would not have thee subject to Envy. but they have something peculiar unto themselves. THE SECOND BOOK. 86. for these are the contents or Abridgment of them. . thou canst not forget those things which in more words I have largely expounded unto thee. Those things that are in Heaven are subjected or placed under it. that being in ignorance they may be less evil for fear of that which is hidden and kept secret. What is God? The immutable or unalterable good. 85. They do rather sharpen and whet evil men to their maliciousness. If thou perfectly remember these Heads. By Hermes . he will never abstain from any evil work. and all things are done according to Providence or Necessity.
and operative withal. Then from that Light. it was exceeding Light. insomuch that I trembled at his Idea or Form. the Mind. When he had said thus. and I am always present with thee. a certain holy Word joined itself unto Nature.—I thank thee. followed the Spirit and mourned up to Fire (from the Earth and the Water). 6. and understand the nature of them. all things were opened unto me. for a long time we looked steadfastly one upon the other. differ not one from the other. which seemed unto me to be changed into a certain moist nature. all my bodily Senses being exceedingly holden back. and very mournful. and straightway. that the Earth could not be seen for the Water. who am before that moist nature that appeared out of darkness. he was changed in his Idea or Form. and the Mind the Father. How is that. 3. 4. call me by my name. as it is with them that are heavy of sleep. and know God. And I saw an infinite sight. and whasoever though wouldst learn. and sharp. said I. When he had thus said. coming down obliquely. Then said he. And the Air. and know it. and that bright and lightful Word from the mind is the Son of God. fearful and hideous. I am that Light. But after a little while. and say unto me. Then said I. Poemander. which yielded a smoke as from Fire.—But first conceive well the Light in they mind. 8. Pimand. unspeakably troubled. Then said he. I answered that I would gladly hear. and my Understanding lifted up. by reason either of fulness of meat. Then I said. . 9. the mind of the great Lord. insomuch that it seemed to hang and depend upon it. 10. which was also light. and outflew the pure and unmixed Fire from the moist nature upwards on high. 5. in the twinkling of an eye. both sweet and exceeding pleasant. understand it: That which in thee seeth and heareth. but they were moved because of the Spiritual word that was carried upon them. or of bodily labour: Methought I saw one of an exceeding great stature. quoth I? Thus. there was a darkness made in part. What wouldst thou hear and see? Or what wouldst thou understand to learn and know? 2. Dost thou understand this vision. inasmuch as it seemed to have come from the Light. and what it meaneth? I shall know. the most mighty and absolute Emperor: I know what thou wouldst have. And the Earth and the Water stayed by themselves so mingled together. and of an infinite greatness. God. and I was wonderfully delighted in the beholding it. Have me again in they mind. I will teach thee. I would learn the things that are. thy God. all things were become light. the Word of the Lord. quoth he. Then said Poemander unto me. Who are Thou? I am. and the union of these is Life. replied he. but inarticulate. and from whence proceeded a voice unutterable. How? said he. Trismeg. 7.6 MY THOUGHTS being once seriously busied about things that are.
which in their circles contain the Sensible World. These things I understood. but they loved him. and suffered them to be turned from an indefinite Beginning to an indeterminable end. and so the downward born elements of Nature were left without Reason. which taking the Word. 14. and beholding the beautiful World (in the Archetype thereof) imitated it. Mind. whose Government or disposition is called Fate or Destiny. And he learning diligently. And the Earth and the Water were separated. 13. four-footed and creeping beasts. But whence. For the Mind being God. 15. 19. or whereof are the Elements of Nature made? Pimander. brought forth Man like unto himself. Mind. and the Spirit. But when he nodded to me. and . his own Workmanships. and the Earth brought forth from herself. out of the lower or downward-born Elements. for it was Consubstantial. or Pimander. and understanding their Essence. 17. And the Circulation or running round of these. 16. But the Father of all things. would needs also himself fall to work. and constrained to keep its station. and was united to the Workman. 20. and the Water such as swim. 12. and so was separated from the Father. and that the Fire is comprehended or contained in. wild and tame. and when I was mightily amazed. I beheld in my mind the Light that is in innumerable. the Mind being Life and Light. The Word of God. or exalted itself from the downward Elements of God. brought forth unreasonable or brutish Creatures. and the truly indefinite ornament or world. But he. having the image of his Father. the Air flying things. 21. whom he loved s his proper Birth. such living creatures as she had. either from the other. Straightway leaped out. for he was all beauteous. into the clean and pure Workmanship of Nature. for they always begin where they end. by the principles and vital seeds or Soullike productions of itself. that they might be the only Matter. brought forth by his Word another Mind or Workman. or by a great moist Power. for they had no reason. containing the circles. 18. as the Mind would. together with the Word. turned round as a wheel.—Of the Will and counsel of God. and delivered unto it all his own Workmanships. he said again unto me. fashioned and formed seven other Governors.7 11. Male and Female. which being God of the Fire. But the Workman. as the mind willeth. seeing and understanding the Creation of the Workman in the whole. Having all Power. Hast thou seen in thy mind that Archetypal Form which was before the interminated and infinite Beginning? Thus Pimander to me. quoth I. For indeed God was exceedingly enamoured of his own form or shape. and whirling them about. seeing the word. Life and Light. and so made this World. and everyone made him partaker of his own order. he considered the Operations or Workmanships of the Seven. being in the sphere of Generation or Operation.
for he having the nature of the Harmony of the Seven. and to understand the power of him that sits upon the Fire. that is both Male and Female. For being immortal. and would cohabit with it. After these things. 25. of the Living. stooped down and peeped through the Harmony. according to the Natures of the seven Governors. 26. he is Hermaphrodite. Nature continued not. or on high. 32. he smiled for love. as if he had seen the shape or likeness in the Water. Pim. resolved to pierce and break through the Circumference of the Circles. all Males and Females. And having already all power of mortal things. and the Form or Shape of God. or the shadow upon the Earth. quoth I. Nature presently laying hold of what it so much loved. because of the substantial Man. O Pimander. and sublime. or Male and Female. for they loved one another. for I have not yet finished the first speech. The Generation therefore of these Seven was after this manner:—The Air being Feminine and the Water desirous of Copulation. brought forth a Wonder most Wonderful. from him whom I told thee. the Fire and the Spirit. 24. do not digress or run out. and such as are subject to Fate or Destiny. Then said Pimander. and watchful. Behold. 23. he is made and become a servant to Harmony. . But he said. in himself he loved it. I am silent. This is the Mystery that to this day is hidden and kept secret. of the fairest Human form. and Immortal. so showed and made manifest the downward-born Nature. And therefore being above all Harmony. a Shape like unto himself. and of the unreasonable creatures of the World. for Nature being mingled with man. and breaking through the strength of the Circles. and all the operations of the Seven Governors. And after these things. having in itself the unsatiable Beauty. I said. and I am in love with Reason. because of his body. and from the aether Spirit. 29. and watchful. Keep silence. but forthwith brought forth seven Men. I am now come into a great desire and longing to hear. And seeing in the Water a Shape. 28. and they were mingled. Trism. and brought forth the unreasonable Image or Shape. the fair and beautiful Shape or Form of God. And from this cause Man above all things that live upon earth is double: Mortal. 31. Thou art my mind. when he saw. 30. 33. he is governed by and subjected to a Father.8 partaking their Nature. took from the Fire its ripeness. and immediately upon the resolution ensued the operation. 22. did wholly wrap herself about it. and having power of all things. Which. he yet suffers mortal things. 27.
43. came at length to the Superstantial of every way substantial good. 36. But why. say I: Because the Father of all things consists of Life and Light. When he had thus said. were loosed and untied together with man. And man was made of Life and Light. 37.9 and so Nature produced Bodies after the species and shape of men. 45. of Light the Mind. Has thou understood this aright? 47. of which darkness is the moist nature. 39. That which the Word of God said. 40. Providence by Fate of Harmony. sensible. 35. 41. the bond of all things was loosed and untied by the will of God. and so the Males were apart by themselves and the Females likewise. 44. Peradventure I seem so to thee. that are in death? 46. When that period was fulfilled. Increase in increasing and multiplying in multitude all you my Creatures and Workmanships. or Male and Female. But he that thro’ the error of Love loved the Body. Trism. Pim. Tell me why are they worthy of death. Trism. Pim. go or pass into God? 48. Hear now the rest of that speech thou so much desireth to hear. And let him that is endued with mind. whereof man is made. Because there goeth a sad and dismal darkness before its body. sin so much. of which moist nature the Body consisteth in the sensible world. Thou sayest very well. suffering the things of death. from whence death is derived. of Life the soul. but I both understand and remember them. 49. Thou seemest not to have understood what thou hast heard. And straightways God said to the Holy Word. 34. into Soul and Mind. that they should therefore be deprived of immortality? 42. abideth wandering in darkness. made the mixtures and established the Generations. for all living Creatures being Hermaphroditical. And so all the members of the Sensible World. . and that the cause of death is the love of the body. Trism. Pim. and all things were multiplied according to their kind. and let him learn all things that are. know himself to be immortal. bearing rule and generating. I am glad for thy sake if thou understoodest them. And he that knew himself. But why do they that are ignorant. 38. continued unto the period of the end. Pim. or how doth he that understands himself. Trism. Trism.
for I the mind come unto men that are holy and good. and cut off the thoughtful desires of filthy works. Pim. . pure and merciful. mark. the machinations or plotting of evils. moreover. tormenteth such a man sensible. Thou hast. how I shall go into Life. most excellently taught me all things. Pim. which happen or belong to the body. and envious. giving place to the revenging Demon. and murderous. And before they give up their bodies to the death of them. after the return is made. thou shalt again pass into Life. 55. they hate their senses. Rather I that am the Mind itself. will not suffer the operations or Works. and the form which it had becometh invisible. I will shut up the entrances of Evil. and one effectual deceit or craft. and sing hymns unto him. what then? 59. Let man. but tell me. 56. and the rest striveth upward by Harmony. being parts. and my presence is a help unto them. 61. And forthwith they know all things. And to the first Zone it giveth the power it had of increasing and diminishing. 57. 62. for the Demon always afflicts and tormenteth him continually. and blessing him. Trism. Pim. and know himself well. having unfulfiled desires. and the idle manners are permitted. and the senses of the body return into their Fountains.10 50. Take heed what thou sayest. And such an one never ceaseth. they give him thanks. and increaseth the fire upon him more and more. 60. O Mind. but being the Porter or Doorkeeper. To the second. But yet tell me more. of which Man is made. the Body itself is given up to alteration. First of all. and lovingly they supplicate and propitiate the Father. God and the Father is Light and Life. 58. endued with a mind. and profane. in the resolution of the material body. If therefore thou learn and believe thyself to be of the Life and Light. 53. I am far off. Have not all men a mind? 54. to be finished and brought to perfection in them. and always fighting in darkness. 52. But to the foolish. that he may obtain the greater punishment. as I desired. go into the brutish or unreasonable nature. and again made up into Operations. knowing their Works and Operations. and unsatisfiable concupiscences. consider. and concupiscence. Pim. which applying unto him the sharpness of fire. God saith. and covetous. O my Mind. and wicked. and that live piously and religiously. 51. being ordered and directed by filial Affection and natural Love. and left to the Demon. Trism. Trism. and armeth him the more to all wickedness. and evil. And Anger.
always lying in wait. be sober and cease your surfeit. When Pimander had thus said unto me. 70. To the third. and themselves deliver themselves to the Powers. Evil and ineffectual occasions of Riches. O ye people. To the sixth. and to the ignorance of God. To the fourth. To the seventh Zone. and have been darkened in ignorance. it heareth also the Powers that are above the Eighth Nature. O Men of the Offspring of Earth. it cometh to the Eighth Nature. and becoming Powers they are in God. and all they that are present rejoice. And I began to Preach unto men. And then being made naked of all the Operations of Harmony. and blessing the father of all things. or Mankind. whereunto you are allured and visited by brutish and unreasonable sleep. and being made like to them with whom it converseth. be partakers of Immortality. to be desired. And they that heard me come willingly and with one accord. having power to partake of Immortality? Repent and change your minds. and unsatiable Ambition. giving thanks. 75. 73.11 63. men. 68. To the fifth. and congratulate the coming of it. the beauty and fairness of Piety and Knowledge. that the kind of Humanity. 74. profane Boldness. but that understanding all men thou become a guide. and then I said further: 77. singing Praise to God in a certain voice that is peculiar to them. the idle deceit of Concupiscence. and having seen the greatest sight or spectacle. being enabled by him. why sayest thou. Why. born and made of the earth. and taught the Nature of the Nature of the whole. having its proper power. Furthermore. rose up. This is the Good. may be saved by God? 72. which have given yourselves over to drunkenness and sleep. 78. he was mingled among the Powers. and the headlong rashness of confidence. But I. 67. you that have together walked in Error. And then in order they return unto the Father. why have you delivered yourselves over unto Death. 69. 71. and leave or forsake corruption. subtle Falsehood. 64. the desire of Rule. and way-leader to them that are worthy. and singeth praises to the father with the things that are. Depart from that dark light. . What resteth. and to them that know. 76. 66. 65.
which I received from my mind. that art stronger than all power. 93. causing them to rise up. And some of them that heard me. or those that are his. Accept these reasonable sacrifices from a pure soul. and being filled with what I most desired. I commanded them to go down. and the pronouncing of my words the blossoms and fruits of good things. that art stronger than all excellency. I commanded them to give thanks to God. Holy art thou. whose will is performed and accomplished by his own powers. and enable me. Holy art thou. and by what means they may be saved. And when it was evening and the brightness of the same began wholly to go down. to be praised with silence! 97. 90. 83. everyone returned to his own lodging. whereby I became inspired by God with the Truth. teaching them the reasons how. O unspeakable. But I wrote in myself the bounty and benevolence of Pimander. But others casting themselves down before my feet. besought me that they might be taught. Holy is God. and my silence great with child and full of good. 96. For the sleep of the body was the sober watchfulness of the mind. 80. whom Nature hath not formed. For which cause. mocking and scorning went away. that is Pimander. and the shutting of my eyes the true sight. And I sowed in them the Words of Wisdom. I give praise and blessing unto God the Father. Holy art thou. became a guide of mankind. that determineth to be known. and when they had finished their thanksgiving. but I. and is known by his own. 88. with my soul and whole strength. Holy is God. of whom all Nature is the Image. Holy art thou. that I may never err from the knowledge of thee. 91. Holy is God.12 79. 82. 92. 86. And thus it came to pass or happened unto me. unutterable. that by thy Word has established all things. look mercifully upon me. that art better than all praise. 95. 85. I was exceedingly glad. 87. and enlighten with this . the Lord of the Word. I beseech thee. 81. Holy art thou. 89. the Father of all things. and a heart that stretched out unto thee. 84. Holy art thou. 94. and delivered themselves up to the way of Death. and nourished them with Ambrozian Water of Immortality.
all things being Terminated or Divided by Fire. For there were in the Chaos an infinite darkness in the Abyss or bottomless Depth. Therefore I believe thee. 7. and Matter. God. and being sustained or hung up by the Spirit. and a multitude of men. and a lively or working Testimony of Nature. and that which is Divine. and every fruitful seed. and the . 98. 6. and the End. . Called THE HOLY SERMON. and the Stars were numbered with the Gods in them. 8. 5. and the Flowers of all Greens. and the operations of Nature. thy man would be sanctified with thee. did that which was commanded him. and for signs of good things. by the wonderful working of the Gods in the Circles. THE THIRD BOOK. and Nature. and go into the Life and Light. By Hermes THE glory of all things. POEMANDER…. they were so carried. to the beholding of Heaven. and the Mind. and to be increased in increasing. And every God. by his internal power. and the Divine Nature. 99. And the heavy things were founded upon the moist Sand. And when all things were interminated and unmade up. Blessed art thou. and Operation or Working. and Necessity. 2. to the Knowledge of the Divine Works. And every Soul in Flesh. and a subtle in Spirit intelligible in Power. And the Gods were seen in their Ideas of the Stars. and Necessity. And all the Gods distinguished the Nature full of Seeds. carried about in a circular motion by the Spirit of God. and the Heaven was seen in Seven Circles. as thou hast given him all power. and Matter. and Water. the Gods Divine Works. and Operation or Working. Called. God. and the Elements were coagulated from the Sand out of the moist substance. and such as fly. 9. 3. the light things were divided on high. As also the Generations of Men. and Renovation.13 Grace those that are in Ignorance. all which had sowed in themselves the Seeds of Regeneration. the brothers of my kind. . O Father. And the Sphere was all lined with Air. and the Knowledge of good things. with all their signs. and there were made four-footed things. and such as live in the water. and multiplied in multitude. and Grass. and there went out the Holy Light. and creeping things. but thy Sons. and bear witness. 4. The End of The Second Book. the beginning of things that are. and the dominion of all things under Heaven.
10. and his Essence. to living creatures. For there is one name or appellation of Nature or Increase. which concerneth things changeable. he is altogether constrained by the Will of the Good. For his Operation or Act is his will. and to be resolved into that which shall be great Monuments and Rememberances of the cunning Works done upon earth. this day it is fit to dedicate to Tat. and the existence itself of those things that are? 6. leaving them to be read by the darkness of times. must of necessity be renewed by the renovation of the Gods. and another about things unchangeable. 7. The End of the Fragments of the Third Book. whereunto no other thing is present or approacheth. which is also a Father by Participation. God therefore. this is the Good. THE FOURTH BOOK. For what is God. Seed. 5. and the Father. For the World. without which it is not possible either to be. 2. and about things unmoveable. . though they be lost. and the Father. But the Father is the cause of his Children. 3. which must here also be understood. . and the Good. and of the Nature of a Circle. of Fruit. This is God. So it beginneth to live in them. And every Generation of living Flesh. have the same Nature. every one of that which himself will have so to be. who hath a will both to sow and nourish that which is good by the Sun. and the Good. 8. or elsewhere. is not for all that equally the cause of Good. 4. Called THE KEY By Hermes YESTERDAY’S Speech. for in that which is Divine is Nature also established. but action or operation is of another thing. and the Sun.14 Knowledge of the Divine Power. And if this be so. and to be wise according to the operation of the course of the circular Gods. O Tat. I dedicated to thee. as we have taught in other things. or rather also the same Act and operation. or to be begotten or made. O Asclepius. 11. and all Handicrafts. because it is an Epitome of those general Speeches which were spoken to him. . and of Life. that is to say. but the Being of all things that yet are not. THE HOLY SERMON…. to will all things to be. Divine and Humane. Things Divine and Humane. this is the Father. moving in number. and to find out every cunning Workmanship of good things. for it is a Divine thing that every worldly temperature should be renewed by Nature.
15 9. and full of immortality. for neither can he that understands that. and the rest of all the senses. rather the contrary. understand anything else. For all things else are for this. it draweth it from the Body. For it is possible for the Soul. 16. and they are capable. and the Good. 13. nor he that sees that. 20. O Son. Trism. and this cannot be in any other but in him that taketh nothing. nor in sum move the Body. do many times fall asleep from the Body. For the knowledge of it is a Divine Silence. of every Soul. For Good is always active or busy in making. Thou hast filled us. and can draw any store of this spectacle and sight. Trism. Tat. maketh the eye blind by his excessive Light. But how dost thou again divide the changes? . for he both will be this and is it. but then we shall see it. when we have nothing at all to say of it. How does thou mean deifying. for the sight of Good is not like the beam of the Sun. and sometimes the contrary. This is the Good. 17. O Tat. which being of a fiery shining brightness. 14. and cannot yet open the eyes of our mind to behold the incorrputible and incomprehensible Beauty of that Good. O Father. as also of quantity and quality. into this most fair and beauteous Vision. for sometimes he maketh those things that have quantity and quality. For it is more swift and sharp to pierce. Tat. 15. to be known. But God is the Father. in which sometimes he maketh not. I wonder not at it. that gazeth upon it. but for the present we are less intent to the Vision. Trism. O Tat. and changeth it wholly into the Essence of God. nor hear any other thing. I would we could. for I will not say. which thing Celius and Saturn our Progenitors obtained unto. if it contemplate the beauty of the Good. Father? 21. making them. Tat. 11. with a sight both good and fair. 22. could do so. Tat. and the eye of my mind is almost become more holy by the sight or Spectacle. O Son. for he that maketh is defective in much time. I would we also. There are differences. as any man is able to receive the influence of this intelligible clearness. in being all things. and innocent or harmless withal. see anything else. 19. to be deified while yet it lodgeth in the Body of Man. and loosing it from the Bodily senses and motions. 18. For shining steadfastly upon and round the whole mind. it is the property of Good. for it enlighteneth. and so much increaseth the light of the eye. it enlighteneth all the Soul. O Father. and yet willeth all things to be. 12. 10. O Son. and yet all this for himself (as is true) in him that can see it.
O Son. 33. And this is the condemnation of an Evil Soul. it is the first of all passible things. and already Divine. On the contrary. 28. 26. and Airy ones are changed into men. Knowledge is the gift of God. as the Mind useth the Body.16 23. and another of them that are fixed. 25. is neither spoken nor heard. for it is material. is this Material God? 37. 29. both intelligible and material things. 31. Therefore. all things must consist. some into a more fortunate estate. and contrariety. nor that which is good. and severally divided? Of these Souls there are many changes. Hast thou not heard in the general Speeches. and unhappy as it is. for the Soul that knows nothing of the things that are. are the Senses. are changed into Demons. for all Knowledge is unbodily. fighteth in the shadow. and yet it is not good. nay. therefore. But who is such a one. Trism. Trism. This being so in all things that are. the virtue of the soul is Knowledge. nor is partaker of the Good. that heareth two speeches. The fair and beautiful World. for. that from one Soul of the universe are all those Souls which in the world are tossed up and down. carrying the Body as a burden. as it were. but is blinded. For God. And the wickedness of a Soul is ignorance. 34. and human Souls. And so this is the perfect glory of the Soul. 36. 32. Tat. But being drawn back the same way. But Knowledge differs much from Sense. for there are two choirs or companies of Gods. if it continue evil. 27. Tat. 35. and Good. one of them that wander. and not ruling but ruled: And this is the mischief of the Soul. for they which are of creeping things are changed into those of watery things. O Father? 30. for he. go both of them into bodies. 24. for he that knows is both good and religious. Trism. and needy or wanting . And it is impossible it should be otherwise. it returneth into creeping things. it serveth strange bodies and evil ones. and some quite the contrary. of contraposition. But the Soul entering into the body of a Man. rusheth and dasheth against the bodily passions. and the second of the things that are. He that neither speaks nor hears many things. setting one against another. that is. that lay hold of immortality. to those of things living upon the Land. because they cannot be without them. and not knowing itself. for Sense is of things that surmount it. shall neither taste of immortality. And so they go on into the Sphere or Region of the fixed Gods. and those of things living in the water. but Knowledge is the end of Sense. neither the Nature of them. and easily passible. and the Father. Who. but useth the Mind as an instrument. or hearings.
but that which is one. that it may again be a beginning. Whatsoever. All things depend of one beginning. being deceived in Nature. standeth and abideth. 47. and then the living thing dieth: And this is the death of the Body. the World. and is always. But the Soul of Man is carried in this manner. but the first of things that are mortal. The Spirit being diffused and going through the veins. God hath the World. The whole Universe is material: The Mind is the head. And it was once made. 42. 39. not knowing that first the spirit must return into the Soul. 38. is immortal. and every material motion is generation. and Man as it were the offspring of the World. 50. . or generates things that have quantity and quality.17 somewhat else. but flatly evil. and made. There are therefore. and therefore consisteth of material and intellectual. as it is immortal. that is. 41. 40. and blood. and then the blood is congealed. And the World is the first and Man the second living wight after the World. 51. and the World is the Son of God. and the Good. is joined or united to the Membrane or Film of the head. as it is moveable. as being mortal. hath its Soul full of the Body. and it is moved spherically. these three. The whole is a living wight. and arteries. 45. and the World hath Man. as beneath the feet there is nothing intellectual. and the beginning depends of that which is one and alone. 46. Because the World is a Sphere. and Man. God the Father. but those that are further from that Membrane. and the veins and arteries emptied. And the beginning is moved. and above the head there is nothing material. For the World is not good. 49. and is not moved. he is not only not good. a head. For it is moveable. 44. and as he is mortal. and is ever in generation. have the Body full of Soul. But man is evil. The Soul in the Spirit. wherin the Soul is. and continually makes. therefore. both moveth the living creature. and as in the Soul of a made Body. The Mind is in Reason. nor evil. like a head. Reason in the Soul. and therefore hath whatsoever benefit of the Soul all the other have: And yet for all this. that is. 43. but the intellectual stability moves the material motion after this manner. The Spirit in the Body. and after a certain manner beareth it. 48. both as he is moveable. Wherefore some also have thought the Soul to be blood.
and the Spirit governeth the living things. by this only the soul is made good. and departeth from the Earthly Body. O Son. but knows him perfectly. and being Divine by Nature. but as it were depending yet upon the soul of the World. and took to itself the passable Body of the Soul. and he that is the Workman of all . and to the punishment it hath deserved. But the Mind being the most sharp or swift of all the Divine Cogitations. O Son. and conspire in thought with him that speaks. as it were. it sees itself beautiful. neither is the Earthly Body able to bear such immortality: and therefore. the Soul of a Child. Tat. and the Soul from the Spirit? When even now thou saidst that the Soul was the clothing or apparel of the Mind. O Father? 54. O Father. 63. 60. The like also happeneth to them that go out of the Body: For when the soul runs back into itself. presently it puts on its Fiery Coat. hath the fire for its Body. and of itself in an Earthly Body. 53. which is the Workman of all. that the Mind is separated from the Soul. But the Mind being made pure. and the Soul into the Spirit. it engenders forgetfulness. 59. and more swift than all the Elements. Trism. and Forgetfulness is evilness. leaving the soul to judgment. the Mind compacted. rangeth abroad in every place. as a wall or defence. 57. as a covering or clothing. that it might suffer so great virtue. yea. The disposition of these clothings or Covers is done in an Earthly Body. when as yet it hath as yet received no dissolution of its body. but is very small: how then if it look upon itself. And the Soul being also in some sort Divine. Why dost thou say so. and will be known by him. When therefore the Mind is separated. and the Body of the Soul. and not sometimes good. and sometimes evil. he that hears must co-understand. For the Mind. he must have his hearing swifter and sharper than the voice of the speaker. and free from these clothings. the knowledge of God: This is the return of Olympus. 56. Trism. Tat. but of necessity Good. 55. useth the fire as his Instrument in his Workmanship. for it is impossible that the Mind should establish or rest itself. taking a fiery body. therefore is the water poured round about the Earth. useth the Spirit as her Minister or Servant. For the Earth cannot suffer fire. the Spirit is contracted into the blood.18 52. which is not yet grown. to withstand the flame of fire. and partakes no more of the Fair and the Good. This only is healthful to man. for it is all burned of a small spark. But when the Body is grown. Consider. which it could not do. What meaneth thou. For God is not ignorant of Man. 62. naked. 61. and distracteth the Soul. 58. having to dwell in an Earthly Body. as not having been as yet spotted with the Passions of the Body.
I am consumed. Tat. I am devoured. and other things by which men are injured. O Son. I know not what to say or do. is Angelic and Divine. For the Mind. and yet not everyone. and this way it becomes Mind. wherewith the wicked Soul. and both in words and deeds always doing good. 66. 75. For no other Body is capable of a Humane Soul. for the Mind that is upon Earth. miserable that I am. But the impious Soul abideth in its own offence. unhappy wretch. 76. and not as many. 67. when it is ordered or appointed to get a Fiery Body for the services of God. the mind entering. which is a very great error. and seeking an earthly and humane body to enter into. How then is the Soul of Man punished. after it is departed from the body. thinkest that the Soul going out of the Body grows brutish or enters into a Beast. And the strife of piety is to know God. 65. 73. roaring and crying out. Impiety. But the Soul of Man. and speaking well of all men. being scorged. but into the worse it is impossible. The Soul therefore may be altered or changed into the better. and what is its greatest torment? 69. These are the voices of a punished and tormented Soul. and thou. And such a soul. I neither hear nor see anything. void or naked of fire. becomes either Mind or God. as it is used by Man to the making of Earthly things only. and divers violences. And such a Soul is never satisfied with singing praise to God. in imitation of her Father. O my Son. turns itself to Murders and Contumelies. O Father. and Blasphemies. Therefore. but that which is pious and religious. torments it with the whips of Sins. leads it into the Light of Knowledge. 74. we must give thanks and pray that we may obtain a good mind. 64. for what Fire hath so great a flame as it? Or what biting Beast doth so tear the Body as it doth the Soul? 70. . 72. coming down into the wicked soul. cannot do the business of men. Or dost thou not see how many Evils the wicked Soul suffereth. Herm. 71.19 useth it to the making of all things. O Son. 68. and to injure no Man. But into a pious soul. punished of itself. having striven the strife of Piety. of the evils that compass and lay hold upon me. nor that which is otherwise the affairs of God. I am burned. 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 to preserve a Human Soul from so great a contumely and reproach. for the Soul punished after this manner.
hath no Mind. 87. but God of all: For He is the best of all. 90. one to the other. But God is above all and about all. The Communion of Gods to Men. Father? 85. and unreasonable things to Man. and leave the limits of Heaven. O Son. 79. Gods of Men. But there is a communion of souls. that he was sent from the Judgment. or at least they are equal in power. and Man by Arts and Sciences. 80. For the Soul without the Mind can neither say nor do anything. and not of that Minister of whom we said before. For none of the things in Heaven will come down upon Earth. depending upon the Nature of the One. and measures it. 84. This is the Bonas Genius. Men of brute Beasts. and the beams of Man are Arts and Sciences. and piercing or coming down by the one Mind. For Man is a Divine living thing. and the beams of the World are Natures. or good Demon: blessed soul that is fullest of it! And unhappy soul that is empty of it. 82. and all things are less than He. but leaves such an one fastened to the Body. Rather. wherefore neither must such a one be called a Man. And operations do act by the World. And such a Soul. 88. if we shall be bold to speak the truth. And wherefore. and nothing more uniting. Trism. And the better always take of the worse. that every Soul hath the Good Mind. for many times the Mind flies away from the Soul. 89. And this is the Government of the whole. that are called Gods. but Natures work by the Elements. Know. communicate with those men. so great is the power of the Mind. but a Man ascends up into Heaven. and by it is pressed down. and upon Man by the natural beams of the World. or nothing is more One. for of that it is we now speak. but is like an unreasonable thing. 78. but to them that are above in Heaven. than which nothing is more Divine and more efficacious or operative. Son. and what below. Man unto the World. And he knoweth what things are on high. 86. 91. and those of Gods. and of Men to Gods. and in that hour the Soul neither seeth nor heareth. 83. and the beams of God are operations. But neither brooketh it an idle or lazy Soul. and is not to be compared to any brute Beast that lives upon Earth. . 81. Therefore is the World subject unto God.20 77. and those of Men with those of Beasts. Tat. he that is a Man indeed is above them. and learneth all other things exactly.
Wherefore we must be bold to say. But do thou contemplate in thy Mind how that which to many seems hidden and unmanifest may be most manifest to thee. he appeareth in all. that is not made nor generated. THE FIFTH BOOK. and yet is above: So great is the greatness of his Nature. and by all. and making other things manifest. 7. for appearance is only of those things that are generated or made. and if thou canst. appeareth through the whole world. yet in fantasie he fantasieth all things. But making all things appear. by these two are all things governed. and to the Alone. my Son. O Tat. But he that is One. 4. and to the One. . void of envy. as being always. he is not made manifest. 10.21 92. 94. 5. For the Lord. pray first to the Lord and Father. And he maketh all other things manifest. For only the Understanding see that which is not manifest. he leaveth not the Earth. . from whom is one to be merciful to thee. and that the Heavenly God is an immortal Man. but especially he is manifested to or in those things wherein himself listeth.. and that he would shine one of his beams upon thee in thy understanding. the World and Man. Wherefore. therefore. and take it into they hands. 11. Thou. for it is always. or apparent. 93. O Tat. 3. That an Earthly Man is a mortal God. for it was made manifest. 8. but they and all things else of that which is One. it will appear to the eyes of thy Mind. and . for whatsoever is apparent is generated or made. but that which is not manifest is ever. being unmanifest. as being itself not manifest or apparent. AND YET MOST MANIFEST By Hermes THIS Discourse. And that which is the greatest of all. 2. Called THAT GOD IS NOT MANIFEST. is also unapparent and unmanifest. 9. Himself is not made. that thou mayest not be ignorant of the more excellent name of God. that thou mayest know and understand so great a God. or in appearance he maketh them appear. for appearance is nothing but generation. O Tat. For it needeth not be manifested. Thou mayest see the intelligence. Called THE KEY…. THE END OF THE FOURTH BOOK. For it were not all. 6. if it were apparent. I will also make to thee.
But if thou will see him. The Sun is the greatest of the Gods in Heaven.22 contemplate the image of God. O Son. to see all these. For it is impossible. to whom all the Heavenly Gods give place. between Heaven and Earth. to see the stability of the Earth. and the speediness of the Heaven. I would it were possible for thee. and in the deep. and carries round the whole World with her. that is the Maker and Lord of these things. who is it that hath prescribed unto every one the manner and the greatness of their course? 17. 14. This Bear that turns round about its own self. 15. should be observed without a maker. how Man is made and framed in the Womb. that which is immoveable moved. the sharpness and swiftness of the Fire. And if thou wilt see and behold this Workman. But if that which is in thee. O Son. be not known or apparent unto thee. consider the course of the Moon. the motion of the Stars. Who is he that keepeth order? For all order is circumscribed or terminated in number and place. as to a King and Potentate. consider the order of the Stars. and that which is hidden appear and be manifest! 23. or number. what a happy sight it were. and being taken up in the midst. and examine diligently the skill and cunning of the Workman. the courses of the Rivers. consider and understand the Sun. Every one of these Stars that are in Heaven do not make the like. is content to suffer infinite lesser stars to walk and move above himself: whom doth he fear the while. at one instant. O Tat. 22. and yet he being such an one. 20. 21. the largeness of the Air. 19. even by mortal things that are upon earth. O Son. 12. or an equal course. to have wings. and learn who it was that wrought and fashioned the beautiful and Divine shape of Man. greater than the Earth or the Sea. and to fly into the Air. that either place. O Son? 16. and appear unto thee by the eyes? 13. O my Son. by which it goeth round about all these. who circumscribed and marked out his eyes? who bored his nostrils and ears? who opened his mouth? who stretched out and tie 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 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 . or measure. who possessed and made such an Instrument? 18. the fluidness of the Sea. how shall he in thee be seen. For no order can be made by disorder or disproportion. consider. Who hath set the bounds to the Sea? Who hath established the Earth? For there is somebody.
For there is nothing in the whole World that is not himself. it is his Essence to be pregnant. and the things that are not. this is he that is to be seen by the Mind. And for this cause he hath many Names. 28. and this is he that hath many bodies. Who therefore can bless thee. to call him the Father of all. or give thanks for thee. and always be making all things in Heaven. because he is the Father of all. 38. and yet all differing. 31. because he is the One Father. in the Earth. thou givest all things. and this is his work to be the Father. For the things that are he hath made manifest. this is he that is visible to the Eye. and therefore he hath no Name. and hid the filthy ones? 24. canst thou deprive the Workmanship of the Workman. and to make them. or to thee? 36. and full of holes? who made the belly large and capacious? who set to outward view the more honorable parts. This is God that is better than any name. both the things that are. in the Deep. so it is that he should not always be. Who hath made all these things? What Mother? What Father? Save only god that is not manifest.23 Lights spungy. 25. all things from thee. and in every part of the whole. and takest nothing. And if thou will force me to say anything more boldly. and all exceedingly beautiful and all done in measure. it is the best Name of all the Names of God. in the whole World. 29. Never. and was this Workmanship made without a Workman? O Great Blindness! O Great Impiety! O Great Ignorance! 27. And as without a maker it is impossible that anything should be made. And no man says that a statue or an image is made without a Carver or a Painter. and how many Works in one Superscription. for so he is alone. this is he that is secret. in the Air. that made all things by his own will. For about these there is no manner nor place. or great with all things. rather. that is or that is not. and there is . 30. See how many arts in one Matter. this is he that is most manifest. 32. O Son Tat. 33. and the things that are not he hath hid in himself. But all things are in thee. this is he that hath no body. Which way shall I look when I praise thee? upward? downward? outward? inward? 37. 34. for thou hast all things. rather. 26. 35. there is nothing of any body which is not he. nor anything else of all things that are. For he alone is all things.
thou art what I say. 48. 46. nor can anything be taken from him. For what shall I praise thee? For what thou hast made. or rather God himself is the Good always. One thing is the Beginning of all things. and when I name the Good. The Mind that understandeth. 6. most full and giving abundantly. wanting nothing. Of the matter. The Good that worketh. for it giveth all things. void of all Motion and Generation. When shall I praise thee. that he should be opposed by it. for it is neither possible to comprehend thy hour. The Good that doth all things. and there is nothing else thou art not. 5. 47. the most subtle and slender is Air. And this Essence hath about or in himself a Stable and firm Operation. This is present to none.. or for those things thou hast hidden? 41. 39. or rather being anothers? 42. THAT GOD IS NOT MANIFEST.. Nothing is stronger than he. of the soul the Mind. The Father that maketh and frameth. 49. 2. For thou art what I am. Thou art all things. all that is made. O Father. 3. the loss whereof may grieve him. nor . for sorrow is a part of evilness. nor they time? 40. 44. . 4. for he wanteth nothing that he should desire to have it. Wherefore shall I praise thee. 45. as being of myself. And if it be so.. I mean that which is altogether and always Good. .. of the mind God. but God alone. or for what thou hast not made? for those things thou hast manifested.. and all that is not made. The End of the Fifth Book. thou art what I do.24 nothing that thou hast not. is in nothing but in God alone. Thou are thou. or having anything of mine own. THE SIXTH BOOK. but nothing is void or empty of him. of the Air the Soul. then must he be an Essence or Substance. O Asclepius. AND YET MOST MANIFEST. Called THAT IN GOD ALONE IS GOOD By Hermes GOD. 43.
but in all other things not good. and desires. for a material Body receiveth (or comprehendeth). and that which is here called Good. it becomes Evil. Error is here the absence of the Good. 18. 13. especially that supreme mischief … the pleasures of the Belly. is not as being on every side encompassed and coacted with evils. where the Good is. For as in this. 14. Generation itself being a passion. are all those other things. For it is passable and moveable. 7. where it is day. where it is night. and labours. and wrath. 15. is the least particle. that it is impossible it should be in the World. so in none of the other things shall the Good be found. 11. 9. being such an Essence. the thing itself is not. the greater and mightiest of all. and griefs. And in that which is the worst of all. there is no Passion. 17. as it maketh all things. it is not Night. are full of passion. what remains but only the Good? 8. Asclepius. 20. Yet as the Participation of all things is in the Matter bound. there is none of the evils. that the Good should be here pure from Evil. and in the part of making or doing … it is Good. or rather God is the Good. concerning the knowledge of good. and as well in the particulars as in this living Creature. but God is the fulness of . and the ringleader of all evils. with nothing wiser to be envious at. O Asclepius. put this assurance in my Mind. 10. And none of these being in his Essence. and growing Evil. there is not the Good. is here believed to be the greatest Good. Therefore. 19. nothing unheard of to be angry. and foolish opinions. For in all other things. 12. there is nothing in men (or among men) but the name of Good. but only in that which is not generated or made. After this manner is the World Good. therefore. that. for it is impossible. it is not Day. Wherefore it is impossible that in Generation should be the Good. so also of that which is Good. and deceits. It is impossible. and the Maker of passable things. for here the Good groweth Evil. as well in the small as the great. and where Passion is. 16.25 nothing equal to him. or proportion of Evil. For the World is the fulness of Evilness. every one of the forenames things. is here Good. that he should be in love with it. and not abiding Good. for that which is not very Evil. For all things that are made or generated. it doth not still abide Good. Therefore in God alone is the Good. In Man also the Good is ordered (or taketh denomination) in comparison of that which is evil. And I give thanks unto God.
Good, or good of God.
21. For the eminencies of all appearing Beauty, are in the Essence
more pure, and more sincere, and peradventure they are also the
Essences of it.
22. For we must be bold to say, Asclepius, that the Essence of God,
if he have an Essence, is … that which is fair or beautiful; but no good
is comprehended in this World.
23. For all things that are subject to the eye, are Idols, and as it were
Shadows; but those things that are not subject to the eye, are ever,
especially the Essence of the Fair and the Good.
24. And as the Eye cannot see God, so neither the Fair and the
25. For those are the parts of God, that partake the Nature of the
whole, proper, and familiar unto him alone, inseparable, most lovely,
whereof either God is enamoured, or they are enamoured of God.
26. If thou canst understand God, thou shall understand the Fair, and
the Good, which is most shining, and enlightening, and most
enlightened by God.
27. For that Beauty is above Comparison, and that Good is
inimitable, as God himself.
28. As, therefore, thou understandest God, so understand the Fair
and the Good; for these are incommunicable to any other living
creatures, because they are inseparable from God.
29. If thou seek concerning God, thou seekest or asketh also of the
Fair, for there is one way which leadeth to the same thing, that is
Piety, with Knowledge.
30. Wherefore, they that are ignorant, and go not in the way of Piety,
dare call Men Fair and Good, never seeing so much as in a dream,
what good is; but being infolded and wrapped upon all evil, and
believing that the Evil is the Good, they, by that means, both use it
insatiable, and are afraid to be deprived of it; and therefore they
strive, by all possible means, that they may not only have it, but also
31. Such, O Asclepius, are the good and fair things of Men, which we
can neither love nor hate; for this is the hardest thing of all, that we
have need of them, and cannot live without them.
The End of the Sixth Book....
THAT IN GOD ALONE IS GOOD....
THE SEVENTH BOOK, Called
HIS SECRET SERMON IN THE MOUNT OF REGENERATION,
AND THE PROFESSION OF SILENCE.
TO HIS SON TAT.
IN the general speeches, O Father, discoursing of the Divinity, thou
speakest enigmatically, and didst not clearly reveal thyself, saying,
That no man can be saved before Regeneration.
2. And when I did humbly entreat thee, at the going up to the
Mountain, after thou hadst discoursed to me, having a great desire to
learn this Argument of Regeneration; because among all the rest, I
am ignorant only of this, thou toldst me thou wouldst impart it to me,
when I would estrange myself from the world; whereupon I made
myself ready, and have vindicated the understanding that is in me,
from the deceit of the World.
3. Now, then fulfil my defect, and as thou saidst, instruct me of
Regeneration, either by word of mouth or secretly; for I know not, O
Trismegistus, of what Substance, or what Seed, or what Womb, a
man is thus born.
4. Herm. O Son, this wisdom is to be understood in silence, and the
seed is the true Good.
5. Tat. Who soweth it, O Father? for I am utterly ignorant and
6. Herm. The Will of God, O Son.
7. And what manner of Man is he that is thus born? for in this point, I
am clean deprived of the Essence that understandeth in me.
8. Herm. The Son of God will be another. God made the universe,
that in everything consisteth of all powers.
9. Tat. Thou tellest me a Riddle, Father, and dost not speak as a
Father to a Son.
10. Herm. Son, things of this kind are not taught, but are by God,
when he pleaseth, brought to remembrance.
11. Tat. Thou speakest of things strained, or far fetched, and
impossible, Father; and therefore I will directly contradict them.
12. Herm. Wilt thou prove a Stranger, Son, to thy Father’s kind?
13. Tat. Do not envy me, Father, or pardon me, I am thy Natural
Son; discourse unto me the manner of Regeneration.
14. Herm. What shall I say, O my Son? I have nothing to say more
than this, That I see in myself an unstrained sight or spectacle, made
by the mercy of God; and I am gone out of myself into an immortal
body, and am not now, what I was before, but was begotten in Mind.
15. This thing is not taught, nor is it to be seen in this formed
element; for which the first compounded form was neglected by me,
and that I am now separated from it; for I have both the touch and the
measure of it, yet am I now estranged from them.
16. Thou seest, O Son, with thine eyes; but though thou never look
so steadfastly upon me, with the Body, and the Bodily sight, thou
canst not see nor understand what I am now.
17. Tat. Thou hast driven me, O Father, into no small fury and
distraction of mind, for I do not now see myself.
18. Herm. I would, O Son, that thou also wert gone out of thyself, like
them that Dream in their sleep.
19. Tat. Then tell me this, who is the Author and Maker of
20. Herm. The Child of God, one Man by the Will of God.
21. Tat. Now, O Father, thou hast put me to silence for ever, and all
my former thoughts have quite left and forsaken me; for I see the
greatness and shape of things here below, and nothing but falsehood
in them all.
22. And so thence this mortal form is daily changed, and turned by
time into increase or diminution, as being falsehood: What therefore
is true, O Trismegistus?
23. Trism. That, O my Son, which is not troubled, nor bounded; not
coloured, not figured, not changed, that which is naked, high.
Comprehensible only of itself, unalterable, unbodily.
24. Tat. Now I am mad indeed, O Father, for when I thought me to
have been made a wise man by thee, with these thoughts, thou hast
quite dulled all my senses.
25. Herm. Yet is it so as I say, O Son, He that looketh only upon that
which is carried upward as Fire, that which is carried downward as
Earth, that which is moist as Water, and that which bloweth, or is
subject to blast, as Air; how can he sensibly understand that which is
neither hard nor moist, nor tangible, nor perspicuous, seeing it is only
understood in power and operation? But I beseech and pray to the
Mind, which alone can understand the Generation which is in God.
26. Tat. Then am I, O Father, utterly unable to do it.
27. Herm. God forbid, Son, rather draw or pull him unto thee (or
study to know him) and he will come, be but willing and it shall be
done; quite (or make idle) the senses of the Body, purging thyself
from the unreasonable brutish torments of matter.
28. Tat. Have I any (revengers or) tormentors in myself, Father?
29. Herm. Yea, and those not a few, but many, and fearful ones.
30. Tat. I do not know them, Father.
31. Herm. One Torment, Son, is Ignorance: a second, Sorrow; a
Concupiscence. Continence. I call Truth. 46. most willingly. which is against Covetousness. 34. Fraud or Guile. For the rest. And when that comes. O Son. See. the power which is over Concupiscence. together also with Life and Light. being purged by the powers of God. and when that came. hold thy peace. 41. a fifth. For the revelation of God is come to us. how the Good is fulfilled by the access of Truth. O Son. Whoseoever therefore hath of Mercy obtained this Generation. 32. a ninth. This. and we have seen it in the Generation itself. they all fled away suddenly and tumultuously. And when that (Covetousness) is gone. or be wanting unto us. The Knowledge of Joy is come unto us. some which through the prison of the Body do force the inwardly placed man to suffer sensibly. a sixth. is the stable and firm foundation of Justice. 43. a twelfth. 36.29 third. Injustice. and when she cometh. O son. Envy. Wrath. 33. O Son. Intemperance. O Son. when Injustice is away. 40. and praise God in silence. a tenth. but being overcome. Sorrow shall fly away to them that are capable. knoweth . O Son. from henceforward. and under these many more. he leaving all bodily sense. and then it driveth away the Twelve. They are in number twelve. a fourth. Now I call forth. a power whose Virtue is most sweet. for Truth is accompanied with the Good. Thou hast understood. let us take her unto ourselves. an eighth. Covetousness. Rashness. the manner of regeneration. and herein consists both the manner and the reason of Regeneration. all ignorance was cast out. and we are justified. for how at her coming hath she put away Intemperance? 39. and by that means the mercy of God will not cease. For see how without labour she hath chased away Injustice. for by this means Envy is gone from us. 37. Error and Deceit vanisheth. 35. Maliciousness. an eleventh. I call Communion. the Intellectual Generation is perfected. 44. Deceit. 42. which comes into us. The sixth Virtue. Therefore. to the Knowledge of the Truth. I call unto Joy the power of Temperance. my Son. 45. And there came no more any torment of Darkness. which is according to God. for upon the coming of these Ten. a seventh. 38. rejoice. And they do not suddenly or easily depart from him that hath obtained mercy of God.
that we should not any longer fix our imagination upon this Body. in the Womb. subject to the three dimensions. when I was in the Octonary? 59. in the Air. 60. and rejoiceth. in Plants. in the Earth. Tat. consists of the Zodiacal Circle. 51.30 himself to consist of divine things. being made by god Stable and immutable. by the dead. Herm. Tat. Son. I now see the Universe and myself in the Mind. 48. and that is mortal. O Son. Tat. Tat. but all formed Nature admit divers Conjugations to the deceiving of Man. 52. This Tabernacle. 50. and the number of Ten hath Unity. and the eye of thy mind grow wicked. by way of Oracle to the Octonary: Thou dost well. shall it ever admit of Dissolution? 56. to desire the Solution of the Tabernacle. Herm. 55. according to Reason. and they are also indeterminate. not by the sight of mine eyes. driven away and expelled by the Ten Powers? What is the manner of it. where the number of Unity is born of the spirit. How feign would I. and the Son of the One. Trismegistus? 49. Yet tell me. 57. O Father. This is Regeneration. this one thing. Therefore. O Father. but this is not. I am in Living Creatures. according to this speech which we have now commented. as I am? 58. 54. O Father. for example. the Mind of Absolute Power and Authority. but by the Intellectual operation. is the begetter of Souls. being in number Twelve. with good reason do they make their departure. O Son. according to this. everywhere. Good words. in the Water. which is by the Powers. that is to say. for that is subject to dissolution. I conceive and understand. Rashness is inseparable from Anger). Pimander. and speak not things impossible. Dost thou not know that thou art born a God. further. Therefore. Tell me. and this consisting of Twelve numbers. As Pimander said. Herm. How are the Torments of Darkness. O Father. for thou art purified. And there Life and Light are united. 47. Unity hath the number of Ten. hear that praise given by a Hymn. O Son. I am in Heaven. And though they be different in themselves. yet are they united in practice (as. This body that consists of Powers. O Son. For the number of Ten. which thou saidst thou heardest from the Powers. for so thou shalt sin. that we may not at all caluminate the Universe. being driven away by the Ten Powers. The sensible body of Nature is far from the Essential Generation. the Idea of one. but this immortal. hath . 53.
Herm. the Creator of all Nature. and hear. Let us altogether give him blessing. and commanded the sweet water to come out of the Ocean. praise the One. and will accept the praise of my Powers. O Son. and hung up the Heavens. and to the South. And he commanded me to do those things that are good. 69. For I will sing and praise him that created all things. Be quiet. that fixed the earth. stand still. Let all the Nature of the World entertain the hearing of this Hymn. knowing that of myself. and let the immortal Circle of God receive these words. Be opened. worship. but to thyself in the end of all. and therefore all the powers that are in me sing. 64. 71. looking to the North Wind. O Father. You Trees. sing. and now hearken to that harmonious blessing and thanksgiving. 75. to the use and nourishment of all things or men. my Continence. 68. 61. and All. 76. when the Sun ariseth. and the One. and let all the Treasure of the Rain be opened. all you Powers that are in me. The Holy Speech. All my Powers sing praise with me. standing in the open Air. THE SECRET SONG. 74. 62. and the All. 67. 66. Be opened. praise that which is righteous. . Son. 63. than those that are written. and now. which rideth upon the Heavens. ye Winds. both to Gods and Men. 73. That commanded the fire to shine for every action. but hid in silence. and see what I will. this is not taught. So then. 70. O Earth. Tat. O all ye Powers that are in me. I would hear thee. do thou. Wherefore. and understand these things. And now keep silence. you Heavens. praise my Righteousness by me. the hymn of Regeneration. I can understand all things.31 delivered no more unto me. O son. 72. into all the World. Sing together with my Will. which I did not determine to have spoken of so plainly. for I will sing and praise the Lord of the Creation. 65. tremble not. being enlightened by thee. about the going down of the Sun. and rejoice in the joy of the Mind. This is he that is the Eye of the Mind. O Holy knowledge. inhabited and not inhabited. I magnify the intelligible Light.
79. and therefore have I put and placed it in my World. O Father. accept these reasonable sacrifices which thou requirest of me. the Good praiseth the Good. 81. O God. and therefore say. I give thanks unto thee. O Son. the author of thy succeeding Generations. Those things that I see and contemplate. 82. for by thy Hymn and song of praise my mind is enlightened. send this acceptable Sacrifice to god. thou art the Lord. thy Will and counsel is form thee unto thee. 84. Tat. Herm. O Communion which is in me. and I have what I seek. O Light. enlighten. the Power of my operations. O Son. For all things are done as the Mind willeth. I infuse them into thee. Not rashly. by thy Creatures. O Light. for the Mind guideth (or feedeth) the Word. I do mean in my Intelligible world. 80. Tat. I send unto god these reasonable sacrifices. by the Air. praise the All. By me the Word sings praise unto thee. 95. they praise the All. Thou. receive by me this reasonable (or verbal) Sacrifice in words. O Spirit-bearing Workman. 96. Thou are God. by the Spirit. 83. 94. O Father. thou art the Mind. by the Earth. O Son. 87. From eternity I have found (means to) bless and praise thee. O God. In my Mind. receive a reasonable sacrifice from all things. by the Water. Herm. the operation or act of my Powers. and gladly would I send from my Understanding. a Thanksgiving unto God. thou Son. thy Man cryeth these things unto thee through. by the Fire. Tat. 85. Herm. I give thanks unto thee. they fulfil thy Will.32 77. save all that is in us. 88. the Father of . 89. O Life. O God. 91. 90. from us. comes this praise and thanksgiving. for I rest in thy Will. O Life. O Father. with thy whole Will. Say in thy Intelligible World. The powers that are in me cry these things. 93. By me the Truth sings praise to the Truth. 92. Tat. O All. 78. unto you. 86. thou art the Father. the Spirit. I see thou hast sung this song of praise and blessing.
O Son. which in what he loves us. and make your full course towards it. The End of the Seventh Book…. I in speaking. and break through the garment thou wearest. 7. nor seen with eyes. 5. Father. the tradition of Regeneration. 8. nor expressed in words. the dark Coverture. and the Good that is reposed therein. . AND THE PROFESSION OF SILENCE. 97. the web of Ignorance. the Sepulchre. 3. wherewith thou art clothed. thou in hearing. the living Death. Such is the hurtful Apparel. THE EIGHTH BOOK. to see the Truth bring forth the Fruits of Good things. and impart unto no man. where the clear Light is that is pure from Darkness. O Son. Tat. and corrupteth the Soul. where there is not one drunken. envies us. O Son. 99. but all are sober. For he cannot be heard with ears. whose pleasure it is to be seen. 98. hates us. and in their heart look up to him. . O Men. by word. for we both have now sufficiently meditated. and conduct you to the door of Truth and Knowledge. and be sober. . I am glad. I thank thee.. but stem the tide you that can lay hold of the Haven of Safety.33 all things. carried about with us. the domestical Thief. Herm. 6. the sensible Carcass. the foundation of all Mischief. And learn this from me: Above all other Virtues entertain Silence. drunken with drinking strong Wine of Ignorance? which seeing you cannot bear. and such immortal Branches. lest looking upward and seeing the beauty of Truth. But first thou must tear to pieces. Seek on that may lead you by the hand. Stand. not suffering it to arrive at the Havens of Salvation. and look up again with the Eyes of your heart. and if you cannot all do so. For the malice of Ignorance surroundeth all the Earth. yet do so many as you can. which draws and pulls thee downward by its own self. thou hast advised and instructed me thus to give thanks and praise.HIS SECRET SERMON IN THE MOUNT OF REGENERATION. By Hermes WHITHER are you carried. shut up in the Body. but only in mind and heart. 4. lest we be reputed Calumniators. Suffer not yourselves to be carried with the Great Stream. And now thou dost intellectually know thyself and our Father. the bond of Corruption. Called THE GREATEST EVIL IN MAN IS THE NOT KNOWING GOD. why do you vomit it up again? 2. but propound it also.
Yes. judged and determined. THE NINTH BOOK. as filled with many great bodies. and are by the senses. Is not this great World a Body. Of necessity. 11. is it not stronger than that which is moved? 6. 9. Asclep. It is. and of what Nature? Must it not be much bigger. that it may receive the continuity of Motion? And lest which is moved. Herm. Asclep. Herm. 5. Yes. indeed. filling what it presents unto thee. Then what a kind of place must it be. Herm. wherein it is moved. That in which a thing is moved. should for want of . 15. and indeed with all the Bodies that are? 12. Must not that in which a thing is moved. ALL that is moved. . 7. Herm.. 13. Asclep. Asclep. And is not the World a Body. It is so. of necessity be greater than the thing that is moved? 4. Herm. Asclep. it hides. Therefore doth it labour to make good those things that seem. 9. must it not needs have a Nature contrary to that of the thing that is moved? 8. The End of the Eighth Book. and a Body that is moved? 14. nor see what thou shouldst see. . and the things that are truly. that thou canst neither hear what thou shouldst hear. and envelopeth in much matter. It is stronger. confessedly. THE GREATEST EVIL IN MAN IS THE NOT KNOWING GOD. And that which moveth. By Hermes Herm. And is it not solid. with hateful pleasure. 3. Called A UNIVERSAL SERMON TO ASCLEPIUS. than which there is no greater? 10. Herm. Asclep. is it not moved in something and by something? 2. O Asclepius.34 thou shouldst hate the wickedness of this Garment and understand the traps and ambushes which it had laid for thee. It must needs.
23. but he is otherwise intelligible. but if God be intelligible. it is above Essence. 31. are moved by the sphere that wanders not. Of a contrary Nature. Therefore. contrary to a Body? 18. and therefore he is understood by us. is moved not in or by that which is moved. for not being any other thing from that which is understood. are those things that are here moved with the things that are moved? for thou sayest that the Spheres that wander. it is an Essence or Substance. for that which is intelligible is subject to that which understandeth by Sense.35 room. O Asclepius? . but turning always about the same. If therefore it be Divine. God is not intelligible to himself. I do not mean that which was made or begotten. 24. or God himself. If therefore Place be intelligible. then. for the …. but if it be God. I think it moves. and contrariety hath a standing resistance of motion. That. for it is impossible it should be moved with it. And by something Divine. 22. Asclep. he cannot be understood by himself. 25. 20. Herm. but in that which standeth or resteth. be stayed. Trismegistus. Herm. 26. It must needs be an immense thing. but to us. not to himself. Trismegistus. For the first. 21. Therefore the place is unbodily. How. Asclep. but a counter motion. the wandering spheres being moved contrarily to that Sphere which wandereth not. Asclep. What motion. 28. but that which is unbodily is either some Divine thing. 27. but of what Nature? 17. and that which moveth standeth or resteth. dost thou think it moveth or standeth still? 30. But is not the Nature of things unbodily. Herm. but as a capable Operation. Therefore. O Asclepius. he is intelligible not as Place. Now. everything that is moved. for they are not moved after a like manner. but contrary one to the other. it is not Place but God. God is intelligible. shall have one from another contrarily standing of itself. 19. 29. is a staying of Motion. is not a moving together. But he is another thing from us. O Trismegistus. Confessedly. Asclep. For this Bear thou seest neither rise nor go down. O Asclepius. or resistance. and hindered in the Motion? 16.
43. wood and stones. O Trismegistus. happeneth not to be done by those things that are without the World. 41. is not the Body. For an inanimate Body doth not know. 46. as the Body of that which is born. then. of the World. By no means. 33. forbids that which is above the same. and the motion bout the same. which moves the inanimate thing. The things that are moved. Therefore. must needs be moved in that which is void. being always established by the contrariety. and all other inanimate things. A motion that is always carried about the same. 38. and of every material living thing. 39. …. the reluctation or resistance of his feet and hands is made a station to the Man. But I will give thee concerning this matter. there is nothing empty. 34. are they not moving Bodies? 42. if it stand to that which is about the same. The motion. for that which is about the same. that which moveth. much less a Body if it be wholly inanimate. must needs be alive if it move. when it carrieth two Bodies. 40. but by those things within it. a Soul. What meaneth thou by this. Asclep. for that within the Body. every motion is in station. or Spirit. Asclep. 35. is empty and a stranger to existence or being. Look upon any of these living Creatures upon Earth. to those things that are without it. for . Trismegistus. that he should not be carried with the Water. Herm. And now it is manifest that the things that are moved in something. nor sink underneath it. Asclep. only that which is not. are both hidden by Station.36 32. But the Circulation which is about the same. that moves both as well the Body of that which beareth. But that which is could not be if it were not full of existence. or some other unbodily thing. O Trismegistus. for one dead or inanimate thing cannot move another. O Asclepius. 47. Thou hast laid down a very clear example. 45. and is moved of station. 37. O Asclepius. Be advised. that may be seen with eyes. 44. an Earthly Example. Asclep. as Man. And so the contrary motion stands fast always. or empty vacuum. Thou seest therefore how the Soul is surcharged. and see him swimming. for as the Water is carried one way. for all the things that are. Herm. for example. and by something. 36.
Beams. Trismegistus? 51. It is a Body. Herm. 63. for they exist and are full of Air and Spirit. Therefore. not empty. Asclep. invisible. 53. God is not a Mind. Asclep. Herm. are. 55. and many such like? 49. then. impassible from a Body itself. Call it incorporeal. The Mind and Reason. Whereof the Good. O the grossness of thy error. but the Cause that the Spirit is. and again. can never be made empty. Asclep. incorporeal or unbodily? 58. the Archetype of the Soul. capable of all things. O Trismegistus. free from all Body. or not to be at all. O Trismegistus. 48. but the Cause that the Mind is. standing fast in itself. Asclep. 54. What may be thy meaning. This reason is beyond all contradiction. Herm. Herm. That which is none of these things. thou oughtest to call them hollow. Asclep. fill them? and that Body. the Truth. those things thou callest empty. an empty Will. all those things which thou callest empty are full of Air. but the Cause that . as it were. Why then this Body. wholly comprehending itself. not Light. those things that are most full and replenished. and not of things that are not. 60. dost thou account them void and empty? 50. what is God? 61. Why. an empty Wine-press. Is not the Air a Body? 52. What is that. not a spirit.37 that which is in being or existence. have not the nature never to be. and that Savour of the things that are. and every one of the things that are. the Archetypal Light. the things that are. 59. but what shall we call the place in which the whole Universe is moved? 56. What dost thou then say at length that God is? 64. as an empty Barrel. O Asclepius. undeceivable. And all things are made of things that are. Herm. Asclep. for he left nothing destitute of Being. Herm. doth it not consist of the mixture of the four? therefore. for the things that are not. O Asclepius. an empty Hogshead. Herm. the whole. Are there not therefore some things that are empty. have not the nature to be able to be made. 62. and is the cause of being to all. Asclep. 57. yet is. does it not pass through all things that are? And passing through them.
and the punishment is this: To have the Soul of this childless man. even the Good. and. 73. never congratulate any man that is childless. 72. Let so many. to beget children. is the giver of all things. Therefore all the other Gods are honoured with the title or appellation of God. which is an accursed thing under the Sun. For he that is Good. 76. that thou do not at any time call ought else Good. and one kind of them both. therefore. for so thou shalt be impious. The other title and appellation. nor of a woman. 70. to them that are Wise. but through Ignorance they call both the Gods. Good. 80. and some men. and is prepared for him. 68. and this man is punished after Death by the Demons. O Asclepius. 69. but Nature. is the Father. for any to be separated from men. to a Body that neither hath the nature of a man. adjudged and condemned. both sensible and intelligible. therefore. without children. . 65. and such manner of things. O Asclepius. that can never be. See. but only the Good. and receives nothing. 77. For the greatness of Good is as great as the Existence of all things that are. but all men do not understand what it is. both bodily and unbodily. not according to Heaven. which are proper to him alone. 78. we must worship God by these two Appellations. 74. A UNIVERSAL SERMON TO ASCLEPIUS. Therefore. And this he is and nothing else.38 Light is. be said as a certain precognition of all things in Nature. For the Body and the Soul have no place that is capable of or can contain the Good. or any else God. from whence all are kinds. but all other things are separable from the nature of Good. but God is the Good. for it is the part of a Father to make. but on the contrary pity his misfortune. or be made so. even God. and well-minded. As likewise it is the greatest misfortune and impiety. In Word it is often said by all men the Good. For there is one Nature of God. because of his making all things. Therefore. 71. God gives all things. knowing what punishment abides. This is the Good. 67. Therefore. 79. and takes nothing. it hath been the greatest and most Religious care in this life. and to no other. The End of the Ninth Book. for so thou shalt again be impious. 75.
Eternity is in God. 3. Of the World. 13. 11. 18. 6. Of God. 9. 10. And of Generation qualities. 19. is Mind and Soul. sithence many men have spoken many things. and call to mind to those things that are said. or Long-lasting. 2. for the manifestation of these things. the Lord make it plain to me in this point. and Immortality.. 14. for I will believe thee only. Of the World. Life and Death. By Hermes FORBEAR thy Speech. 12. and Time Generation. 16.39 . 15. And Generation in Time. and Decay. Generation. Of Eternity. or Destruction. Time in the World. Called THE MIND TO HERMES. God. 5. Therefore. 20. and Good. Identity. 17. 8. O Hermes Trismegistus. THE TENTH BOOK. Wisdom. Of Time. Of Time. the Substance. But the Operation of God. God made Eternity. 4. Time. concerning the Universe. God and All. the Fair. Therefore. . the world Time. Augmentation and Diminution. Blessedness. . but I will not delay to speak what comes into my mind. 7. as it were. The World in Eternity. is the Good. Change. Eternity. Then said the Mind how the case stands. Eternity the World. but I have not learned the Truth. the World. Of Eternity. or Selfness. Of Generation. Restitution. Order. Permanence. and those very different.
28. Neither can anything perish. the Soul full of Mind. The Substance Eternity. 22. The Matter is the World. in Heaven and in Earth. for the Generation of that depends upon Eternity. and every Virtue. or be destroyed in the World. Therefore. is the World not yet made. therefore. the World being contained and embraced by Eternity. 39. 24. And Eternity standeth about God. Eternity. And above in Heaven he abides in Identity or Selfness. The Power of God is Eternity. and without he contains them. 29. God is in the Mind. is full of Soul. 36. and yet ever made by Eternity. 23. the Mind full of God. 38. all things by Eternity. Eternity. 34. he quickens this perfect living thing the World. Time is determined in the World. for Eternity is incorruptible. And the Soul of Eternity is God. 41. the Mind in the Soul. are of a double Nature.40 21. All this Universal Body. And the Work of Eternity. and of the Earth. The World is moved in Eternity. Therefore. 40. and Blessedness. Without. 37. 35. But what is the Wisdom of God? Even the Good and the Fair. For Generation and Time. Generation is done in Time. put into the Matter Immortality and Everlastingness. and the Soul of the World. quickening the Universe. shall nothing be at any time destroyed. 31. and within all living Creatures. but on Earth they are changeable and corruptible. For within he fills them. 25. but below upon Earth he changeth Generation. the Spring and Fountain of all things is God. in Heaven they are unchangeable and incorruptible. even as Eternity doth of God. 27. Eternity comprehendeth the World either by necessity. 26. the Soul in the Matter. or . Heaven. 32. and Eternity. in which are all Bodies. 33. 30.
46. through me. For being an active or operating Power. O Hermes. 49. But there is not anywhere in the World. think none of these things below. 48. For the friendship and commixture of contraries and unlike. than the which there is nothing more ancient. For who after him can make anything. and only. and the Ruler of the Seven Worlds. Therefore. 52. or the things above. 50. for then all things would be idle. See also the Seven Worlds set over us. and One. or operateth this All. and the things that are made are under him. 56. But all things must necessarily be made or done both always. and understand exactly the Beauty thereof. 43. 45. either Humane or Divine. 44. or Nature. thou errest from the Truth. for all things are full of God. in anywise like unto God. for if thou dost. 54. what other things should he make? 47. for Idleness is a name that implieth a thing void or empty. adorned with an everlasting order. but the Fire is nowhere. nor making or doing one thing.41 Providence. For all things are full of Light. But the operation or Act of God. Behold the Earth the middle of the Whole. both of a Doer. 42. 57. and which changeth the matter here below. yet always vigorous and young. the Father of all Good. such a thing as Idleness. A Body perpetual. either of Life or Immortality: of Change or of Quality? and himself. Look also upon the Moon. and sufficient of himself for the things that are made. For he that maketh or doth. And if any man shall think any other thing. nor mayest thou think that he hath given of his Power to any other thing. 53. the Prince of all Order. is Power insuperable. 51. 55. For nothing can be like the unlike. is in all things. become Light shining from the Act or Operation of God. and according to the nature of every place. the Instrument of Nature. the World is subject to thy sight. For God is not idle. and filling Eternity with a different course. it is God that actuateth. the firm and stable . the forerunner of them all. 58. but all things. Look upon. and a thing done. to which none may compare anything. yet not fastened or comprehended in anything.
How then are mortal Wights other from immortal? 75. also. and yet one ordered swiftness among them all. of things immortal and mortal. and see the Moon going about in the midst of both. and are moved. Consider. O beloved Hermes. and the Bodies not alike. 74. and those things that are not living. to wit. It is impossible there should be two or more Makers. which of them the greater part? 71. 67. the Matter of being one. would do to make mortal. are only matter by itself. 64. nor those on the left hand to the right. it is impossible without something to gather them together. But all things are full of Soul. 61. that causeth immortal . Therefore. and of that which is immortal. 63. of mutable mortal living Wights. 73. some things about the Heaven. For seeing that the motions are divers. and many. And the Soul likewise of itself drawing near her Maker. For all living Bodies have a Soul. and some things about the Earth. and thence also contentions. thou needst not learn of me. 62. and neither of those on the right hand to the left. who should be chief. For they are Bodies. 60. the Feeder and Nurse of Earthly things. And that all these things are made. how great the multitude is of immortal living things. And if there were one Maker. But thinks thus that every living Body hath its consistence of Matter and soul. But in the weaker there would be jealousy of the stronger. if there were two. and of mortal ones also. and that which is mortal and unreasonable. 59. as he that were the Maker of immortal ones. after a manner. and Being the cause of Life is. 66. there must be some such ones. or have the disposing of the future? 70. and he altogether One. he would desire also to make immortal ones. 68. Or how cannot he make living Wights. 72. the cause of immortal things. 69. 65. is the cause of Life and Being. nor those things that are below. And that all these should come together into one. upwards. nor those things that are above. For one order is not kept by many. Or if both of them. and have a Soul.42 Foundation of the Fair World. Moreover. moreover. downward. and all things are properly moved by it.
and Change. And this. 88. 82. For as thou. and another that understandeth. he were not (which is not lawful to say) any longer God. speaketh. save only God alone? 80.43 things and immortality? 76. and another that heareth. walkest. how much more may be affirmed of God? 89. For if there be anything which he doth not do. doth all things in many things. that all things should be made or done that are done. Who is this? who can it be. And this is the Fair. 93. For if it be already demonstrated that nothing can be idle or empty. and another that smelleth. And what great thing is it for God. I know not how many gods. and yet to have. Yet neither can these things possibly be without God. when thyself dost so many things? 84. For it is a ridiculous thing to confess the World to be one. 77. to make Life. for a little while. other than the One God? 79. and Soul. is Life. O Hermes. seeing he is not idle. 92. that it is the necessary work of God. smellest. tastest. certainly he doth all things. but perfect. Whereas. 90. 86. 83. and that he is also one. and breathest. one Sun. For there is one Soul. . but one that doth all these things. 81. one Moon. it is most manifest. understandest. and another that walketh. 91. 87. and hearest. and another that toucheth. so if God should cease from those. For thou both seest. and one matter. Now give thyself unto me. For whom else can it benefit to make living things. and touchest. thou shalt the more easily understand. O best beloved. or were once done. 85. one Life. one Divinity. There is therefore One God. and another that breatheth. and Immortality. or shall be done. That there is some Body that doth these things it is apparent. 78. And it is not one that sees. were not a living wight. if thou shouldest cease from doing these things. then is he (if it were lawful to say so) imperfect. He therefore being One. and another that speaketh.
106. 95. That changing is Death. for he is not sensible of pleasure. mark what happens to thyself when thou will generate.44 94. hath not the forms lying without it. And this is the Good. what must he be that made it! for without form. but if he have but one form. because it is unbodily. if all things be living wights. and that is God. both which are in heaven. And if thou will understand this by work also. And the World being all formed. the World. is not subject to the sight. 109. And this is God. for nothing that is doubtful concerning God is yet known. but that it is never dissolved. And these are the Passions of the World. because the body is dissolved. but Occultation is Renovation. but itself changeth in itself. But the people say. which. and yet shows all . himself being that which he doth or maketh. By this discourse. 105. 110. 101. The Image therefore of God. But death is not the destruction of those things that were gathered together. I affirm as thou hearest. then certainly all things are made or done by God. he cannot be. Revolutions and Occultations. What do we then say that he is? We will not raise any doubts by our speech. Man. But being himself the only Workman. 102. 107. because every day part thereof becomes invisible. 98. and Revolution is a turning. That the World is changed. 103. And if he be all formed. is Eternity. 97. 108. 111. he will be kept like the World. he is always in the work. and upon earth. 104. for neither hath he any other Fellow Workman. he shall be in this regardless of the world. the Sun: of the Sun. 96. and that there be one Life in all things which are made by God. of the World. Life is the union of the Mind and the Soul. but a dissolving of the Union. He hath therefore one Idea. must needs fall and die. if they were separate from him. For all things. And yet this is not like unto him. 99. 100. as there being no life in them. and the Life goeth into that which appeareth not. which is proper to him. my dearest Hermes. of Eternity. And again. Seeing then the World is all formed.
how great swiftness thou hast! Canst thou do all thee things. how great power. command thy Soul to go into India. not as passing from place to place. Behold. to Move all things. so neither can God live not doing good. as it were. leaping . But understand well this that I say. and sooner than thou canst bid it. 118. and Quicken them. 114. not the turning of the Spheres. than in the fantasie. which is in writing. Increase thyself unto an immeasureable greatness. must have a particular explanation. and most strong. and see those things that are without the world (if there be anything without). and it will not need no wings. 113. nothing more swift. Command it to fly into Heaven. neither shall anything hinder it. And judge of this by thyself. 121. 116. but they are by nature smooth and even. 115. for Place is both a body and immoveable. not the fire of the Sun. 122. but suddenly it will be there. Bid it likewise pass over the Ocean. 112. not the Aether. it will be there. or intellections. And do not wonder if there be an incorruptible Idea. it will fly up to the last and furthest body. For this is. 128. But some of the things I have said. All things are in God. thou canst not understand God. as it were. 123. therefore. and understand that nothing is more capacious. 117. If therefore thou wilt not equal thyself to God. 126. contemplate God to have all the whole world to himself.45 forms by the Bodies. more boldly. And if thou wilt even break the whole. the Life and Motion of God. most swift. for they seem to be high and swelling. After this manner. For the like is intelligible by the like. For they lie otherwise in that which is unbodily. all thoughts. not as lying in a place. 120. or to appearance. Consider him that contains all things. thou mayest. Understand then what I say. than that which is incorporeal. not the bodies of any other Stars. 124. have no motion. and those things that are placed. for it is more true: As man cannot live without life. For they are like the Margents of the Speech. and cannot God? 125. but cutting through all. and suddenly it will be there. 119. nothing more powerful. but it is most capacious. 127.
I can do nothing. in the Sea. not yet begotten in the Womb. plain and easy. I am afraid of the Sea. There is nothing invisible. 129. For therefore hath he made all things. when thou speakest. lower than all depths. no. is the straight way. and say. and all these together. by day. and Divine way. sleeping. to appear. comprehend in thyself the qualitites of all the Creatures. and when thou keepest silence. 130. not to know God. in the Earth. 134. 135. be made manifest unto thee. this is the Virtue. I understand nothing. and abuse it. and God is seen in doing or making. 131. or else thou canst not yet understand God. young. by night. of the Fire. every Science. old. to be dead. Understand in like manner. and the manner and custom of every living thing. This is the Good of God. and everywhere be seen of thee. 141. that nothing is impossible. I know not who I am. and thou shalt not be deceived. when thou dost not expect or look for it. Let these things thus far forth. and to hope. proper to the Good. The Mind is seen in understanding. for who is more manifest than He? 136. every Art. 139. places. and to be seen in all things. and Moist. the Water. . God is invisible. and conceive likewise. 133. it will meet thee waking. 132. O Trismegistus. as also times. the things after death. 140. and to will.46 beyond every Body. I cannot tell what I shall be: What hast thou to do with god? for thou canst understand none of those Fair and Good things. not of those things that are incorporeal. become Eternity. quantities. that thou canst at once be everywhere. that thou by all things mayest see Him. and be a lover of the body and Evil. but accountest thyself immortal. But to be able to know. the Dry. 137. But if thou shut up thy Soul in the Body. For there is nothing which is not the Image of God. but be advised. all other things by thyself. For it is the greatest Evil. THE MIND TO HERMES. deeds. Become higher than all height. travelling. sailing. and it will everywhere meet thee. I cannot climb up to Heaven. The End of the Tenth Book. And yet thou sayest. and transcending all Time. 138. qualities. and thou shalt understand God: If thou believe in thyself. Thou shalt at once understand thyself. . and that thou canst understand all things.
For where there is a Soul. And this Mind in men. that are without Reason. she is moistened and tinctured with them. In living Creatures. The Mind therefore is not cut off. the Mind is their Nature. and therefore are some men Divine. by burning or lancing it for health’s sake. but united as the light of the Sun. By Hermes THE Mind. or divided from the essentiality of God. the Soul is Life. As many Souls. For the Soul being in the body. 15. is of the very Essence of God. 5. and no Good. is God. or unreasonable living Wights. from whence every disease of the Soul proceedeth. But the Great Disease of the Soul is Atheism. 8.. 9. as where there is Life there is also a Soul. by drawing it out of Pleasure. What kind of Essence that is. whereinto when the Soul entereth or descendeth. For the Mind is the Benefactor of the Souls of men. 3. void of the operations of the Mind. And in unreasonable things it co-operateth with the nature of everyone of them. therefore. he alone knows himself exactly. and their Humanity is near Divinity. 7. or Delight. 11. TO TAT. Called OF THE COMMON MIND. . but in men it worketh against their Natures. As a good Physician grieveth the Body. For the good Demon called the Gods. to them it shows its own Light. immortal Men. resisting their prepossessions or presumptions. But in the brute Beast. O Tat. there is the Mind. as the Mind governeth. and Grief. if yet there be any Essence of God. and Pleasure.47 . 14. prepossessed of a disease. For Grief and Pleasure. and worketh to the proper Good. THE ELEVENTH BOOK. After the same manner also the Mind grieveth the Soul. 6. 2. 16. therefore. or overruleth. 10. 4. flow like juices from the compound Body. 13. is straightway made Evil by Sorrow. 12. and men mortal Gods. because that opinion followeth to all Evil.
For it is decreed by Fate. they do suffer evil. for if it be fatal for any man to commit Adultery or Sacrilege. 24. And as brute Bests. do suffer the same thing that the Soul of unreasonable living things. as a Revenger and Reprover of them. and without it can no bodily thing. and is in men such a one. do the work of the Fate or Destiny. or governed by reason. But for the present. that discourse of Fate of Destiny. but in men by quenching both their Anger and Concupiscences. Therefore. 25. of necessity. for these are the beginning and end of Fate or Destiny 32. and never cease. 31. 19. 23. as a Physician to the Body. permits or leaves them to their concupiscences. 20. they are angry without reason. he is punished also. 18. 30. and to Generation. or do any evil. And of man. as we said. For the Soul being a Co-operator with them. And therefore hath God set the Mind over there. and they desire without reason. but being free from viciousness. And again in brute Beasts it is not beneficial. for at other times we have spoken of it. And therefore he doth it. and how it differs. And all men suffer those things that are decreed by Fate. For unreasonable Angers and Desires are the most exceeding Evils. do not suffer like unto other men. 29. 33. 21. 28. be done. . our discourse is about the Mind. thou must understand. should also suffer for it. the Mind resisting. is in danger of being overthrown. But as many Souls of Men. 27. are the work of Fate. Here. and Change. over whom. though he. O Father. 26. But all men are subject to Fate. Tat. that he that doth any evil. but in brute Beasts changed. and being not evil. concerning Evil and Fate. as do not admit or entertain the Mind for their Governor. and what it can do. the mind bears rule. it procureth Good to the Soul. nor are satisfied with evil. either Good or Evil. Now. let alone that speech. All things. O Son. But rational men. and some irrational. Herm. some to be rational. that he may suffer that which he suffereth because he did it. and so tend to brutishness. 22. whereunto they are carried by the torrent of their Appetite. which thou madest to me.48 17.
the Soul of God bears rule over all things. let it not neglect the things that happen to be under Fate. For he alone. That all things are one thing. conforming itself to . as I conceive. Thou sayest. thou shalt diligently withdraw thyself from all contentious speeches. We live in Power. no. or that all especially intelligible Bodies are one. both over Fate. but as the Adulterer not for Murder. certainly the Mind is also a Passion. and that they are the Passions in brute Beasts. the impetuous inclinations of brute Beasts. will not suffer for Adultery. therefore. the Prince of all things. I man concerning Fate and the Mind. not of the things that are of Fate. for this Discourse I have made to the Question which thou askest of me before. O Son. Tat. And nothing is impossible to him. yet clear this one thing unto me. Herm. Tat. And it is impossible to escape the Quality of change as of Generation. How sayest thou this again. Father? An Adulterer. O Father. if. it is possible that the Mind. but as the Murderer. that the soul that is of God. 43. co-operating also with their )… impetus) inclinations. thus far. and in Eternity. 35. so likewise. I have heard him sometimes. Therefore. 38. he had much profited all mankind. God seeing all things. thou shalt find that in Truth. but the Viciousness. If. 40. Now.49 34. And therefore. especially intelligible Bodies. And these. and truly and profitably. 49. and Law. First. is he not evil? A Murderer. 44. though the Soul of Man be above it. then no intelligible thing differs from intelligible things. But the rational man. truly spake Divine words. And if this be so. I have always heard the good Demon say. 36. that in brute Beasts the Mind worketh or acteth after the manner of Nature. Most divinely spoken. as the first born. the Mind. is he not evil? and so of others. Therefore. 47. and all other things. therefore. and if he had delivered it in writing. As. 39. 48. can do whatsoever it will. he that hath the Mind. a good mind is that which the soul of him is. in Act. 41. O So. O Son. 37. are Passions. the Mind do co-operate with these impetuous Inclinations. 42. 46. may escape. O Son. 45. were the excellent sayings of the good Demon. But understand thou well.
O Son. thou askest nobly. rather going out of the Body. Tat. both into the Choir and Society of the God. but voice is proper unto every kind of living thing. O Son. Mind and Speech. 52. nay. No. Tat. they do differ: yet as Man is one. Son. 50. but only voice. Now. and which soever it be. Tat. for either they are unmoveable. above all other living things. O Father? 64. and blessed ones. 63. Well done. but the Speech of men is different. as well that which moveth. 62. they are properly Passions. O Father. both in Egypt. Bodies also of themselves do act. But Passion differs from that which is passible. are passible. so is Speech one also. Now. and yet it is just that I should answer thee. or Reason …. speech and voice do differ exceeding much. that God hath freely bestowed upon man. and it is moved into the Bodies by the Mind.50 Passions. Herm. Persia. But especially. or work. but all things are passible. 56. Motion is passion. Son. Do not other living creatures use speech. 60. as that which is ruled. 58. but this suffers. if any man use. Herm. to wit. and it is interpreted and found the same. and therefore they are passible. O Father. 51. Herm. every man according to his Nation. or employ upon what he ought. equal to immortality. for that (Passion) acteth. and there they both suffer. Consider this also. thou hast delivered this discourse most plainly. these two. Everything that moveth is incorporeal. It is true. But incorporeal things do always act. 53. there is nothing impassible. as that which is moved. 61. 57. Herm. he shall be guided and led by them. as well that which ruleth. Let not. therefore. Yea. 59. 65. it is freed likewise from Passion. everything that is moved is a Body. but that it is not grievous to use the more honorable name. But being freed from the Body. Yea. or else are moved. 55. it is a Passion. and Greece. O Son. he shall differ nothing from the Immortals. These. 54. O Son. for speech is common to all men. 66. the appellations or names trouble thee. All incorporeal things. . for Action and Passion are the same thing. that are in the Body.
any dead things? . Therefore. 83. having this Identity. of the Mind God. of the Soul the Mind. the good Demon said or commanded the Soul to be in the Body. or Reason in the Mind. the great God. but the essence of them is Identity. And there is nothing therein. 68. 71. and of the Order of Matter. every one is many things. and the Image of the Greater. 79. the Word is the Image of the Mind.51 67. to be a living thing. or dissolution. and through all things. 73. or Power and greatness of Speech. 72. and united unto him. and the Mind of God. But thou seemest unto me. For the Father would have it. or universe. is the fulness of Life. and make their changes into other. and the Idea of the Soul. of the Matter. the Soul about the Air. do always and preserve the incorruption of the Identity. therefore. the Mind in the Soul …. or shall be in the World. and that God is the Father of them all. But this whole World. For there is nothing dead. or composition. can there be in God in the image of the Universe. and Providence. or Speech. and therefore it must needs be God also. 80. But Necessity. 70. 81. and that have. neither of the whole. 76. And God is about all things. nor of the parts which doth not live. But Unities do both beget and increase Numbers. to be ignorant of the Vertue. everyone is. How. the Word. the subtilest or smallest part is Air. and the Mind in God. and the Air about the Matter. and again being dissolved. For of those things that are intelligible. as long as it lasts. And the Matter is One. or is. 69. But of the Bodies of the whole. Son. 75. 74. come into themselves. But in every one of the compound Bodies there is a Number 77. and concerning the Order. For the Bodies that are put together. 84. For without Number it is impossible there should be consistence or constitution. that either hath been. and Will of the Father. and Nature. through all the Eternity of the Revolution. Therefore. O Son. of the Air the Soul. For the blessed God. 82. and the Body of the Idea. in the fulness of Life. are the Organs or Instruments of the World. but the Mind about the Soul. 78.
but Sense.52 85. 102. yet it is not necessary that a living thing should be or continue the same. Tat. How. O Son. liveth also. For Generation is not Life. Tat. 101. though they be parts thereof? 88. but the names trouble men. that whatsoever is in the World is moved either according to Augmentation or Diminution. or rather Occultation. and they are dissolved. and lying hid. do not the living things in the World die. For while the whole world is together. What a ridiculous thing it were that the nurse of all things should be immoveable which beareth and bringeth forth all things. then. But that which is moved. 100. neither is Change Death. But dissolution is not death. doth not the Earth seem immoveable to thee. but all the parts thereof are changeable. Neither is Change . Therefore. O Son. And a ridiculous question it is. for the word immoveable. 98. For dying is Corruption. Herm. 89. 96. Herm. 99. 93. O Son. should bring forth without Motion. 91. 97. O Son. Be wary in thy speech. Yet nothing is corrupted or destroyed. is the operation of Life? Is it not Motion? 92. For it is impossible that anything that bringeth forth. or without motion. For Generation is not a Creation of Life. Or better thus:— 103. Why. but Forgetfulness. For they do not die. but as Compound bodies they are dissolved. No. but subject to many Motions. then. it alone be stable. 90. Herm. or of God be destroyed? 87. though after a manner. be idle. And what is there in the World unmoveable? Nothing at all. whether the fourth part of the whole. Know generally. signifies nothing else. and quite abolished. 95. can any part of the incorruptible be corrupted. 86. and corruption is destruction. but a production of things to Sense. O Father. O Father? 94. O Son. but idleness. it is unchangeable. and not deceived in the names of things. and making them manifest. What. Tat. but that they may be made new. not that they may be destroyed.
with all good. both Gods. Matter. but especially Man. Spirit. and the Fire. And by all things doth he foretell him of things to come. and Mind. The Matter. some heap that . but an Occultation of hiding of that which was. 113. 108. 112. But these. things that are present. or Operations. or Wind. therefore. what is it without God. 106. But God is both about all things. O Son. to understand God. who both receiveth God. Herm. but by God? 117. Consider this also. and things to come. that thou shouldst ascribe a proper place to it? 121. Swimming things in the Water. Every living thing therefore is Immortal. where God is not. 104. and the Continuance or Perseverance of all these which is called Good. 109. For with this living wight. whereof every living thing consisteth. Man professeth to know things that have been. Soul. Or art thou ignorant. Land wights upon the Earth. and Necessity. and converseth with him. are wholly Acts. and all that is. and Demons. that as parts of the World. What. in Matter. See the Matter being most full of Life. 111. Or what dost thou think it to be? Peradventure. because of the Mind. the Earth. the Air. in the night by dreams. Life. and Eternity. 118. 116. and the Providence of things that have been. These things being so. and so great a God moved. Flying Fowls in the Air. If they be. and by an Oak. after the same manner. the Water. Wherefore. and Water. are Life. Mind. look upon the Necessity of things that appear. and Immortality. alone is God familiar. and Spirit. O Son. And if thou wilt also see him. that every other living Creature goeth upon one part of the World. the Members of God. and Fair. by Fowls. by the Spirit. also. And it is no hard thing. Tat. for he is both Act and Power. And there is not anything of all that hath been. in the day by Symbols or Signs. and through all things. Son. 110. and Providence. by whom are they acted or operated. and Air. 115. O Son. by Birds. 119. he seeth and toucheth Heaven by his senses. and Men. O Father? 120. But Man useth all these. and Earth. 114. and Nature.53 Death. and Soul. all things are Immortal. O Father. and are done. 107. Tat. Herm. wholly acts or operations. 105. nay. are Heaven.
and about all. 122. he hath dedicated that name unto himself alone. But he would also adorn the Earth. by whom are they immortalized? the things that are changeable. 3. Quality. nor Water. Therefore thus think of him. Place. because of his Speech. and being always. nor measurable. and of the Bodies corporality. 126. The End of the Eleventh Book OF THE COMMON MIND. and of essence essentiality. By whom are all living things quickened? and the Immortal. for being Good.. about God. 4. know that all these are Acts of God.54 is not actuated or operated. and a mortal wight. is not to be evil. 125. not tangible. . but his Word. TO TAT. And that the Act of Matter is materiality. not with his Hands. and the World. OR MONAS. Figure. Wherefore. 2. and the All. that Acts or Operations. 123. as present everywhere. And Man had more than all living Creatures. And he sent Man. by whom is it actuated? for we have said. But if it be actuated. THE TWELFTH BOOK. 6. through all. nor extensible. For Man became the Spectator of the Works of God. O Son. nor Air. nor like any other body. or time. 8. And in the whole. but with the Ornament of a Divine Body. and this is God the whole. Whether thou speak of Matter or Body. and one above. by whom are they changed? 124. there is nothing that is not God. nor Wind. or Essence. For it is neither Fire. 7. there is neither Greatness. that by his Will hath framed the things that are. nor visible. foe he is All. 128. worship and adore. For that is his Body. . but all these things are of him. and making all things. This Word. and Mind. and . are the parts of God. 5. Called HIS CRATER. By Hermes THE Workman made this Universal World. And the only service of God. 127. an Immortal.
But as many as partake of the gift of God. being ignorant whereunto they were made. As many. 24. and yet he envied not any. . 18. for Envy comes not thither. and if there be anything above Heaven. And where hath he set it? 13. 23. that have not the Mind. And despising all things bodily and unbodily. are rather immortal. thou that art able in this Cup or Bowl: Thou that believeth that thou shalt return to him that sent this Cup. did not God distribute the Mind to all men? 11. in comparison of their works. the Cup itself. 21. and the Understanding of God. Comprehending all things in their Mind. as understood the Proclamation. but not Mind. And he commanded him to proclaim these things to the souls of men. Father. they account it a miserable calamity to make their abode here. But as many as missed of the Proclamation.55 wondered. and having their temper in Anger and Wrath. they make haste to the One and Only. therefore. 16. But wherefore. thou that acknowledgest whereunto thou wert made. For he divided Speech among all Men. and became perfect men. they received Speech. which are in Heaven. But their Senses are just like to brute Beasts. 9. Tat. O Son. Herm. And lifting up themselves so high. but not Mind. they see the Good. they do not admire the things worthy of looking on. he sent it down. Dip and wash thyself. O Tat. giving also a Cryer or Proclaimer. but is abode here below in the Souls of men. and were baptized. Filling a large Cup or Bowl therewith. being Divine. 15. Thus. 19. 14. 22. to set that in the middle among all souls. is the knowledge of the Mind. O Tat. Herm. than mortal men. Because it pleased him. Tat. receiving the Mind. 12. 17. which are upon Earth. they believe that man was made for them. 20. 10. these were made partakers of knowledge. or by whom. the beholding of Divine things. But wholly addicted to the pleasures and desires of the Body. these. and seeing it. as a reward to strive for. and acknowledged the Maker. or dowsed into the Mind.
31. it is unbounded and infinite. 29. but make the things that appear not. and how many Choirs of Demons. Because it is impossible. preferring them before the Good. and things incorporeal. Herm. wherein is the Mortal and the Divine. but doth nothing against God. that we may make haste to the One. O Son. It is indeed a difficult thing to leave those things that are accustomable and present. Except thou first hate thy body. 30. O Son. is not only best for him that chooseth it. 40. and only God. Thou seest. 33. Tat. For our Knowledge is not the beginning of it. the Election or Choice of either is left to him that will choose: For no man can choose both.56 25. How meanest thou. 39. Let us. and turn us to those things that are ancient. therefore. O Father? 28. are hard to . 34. without any scarcity or sparing. but we are the causes of Evil. but unto us. And I. therefore. but it also shewth Piety and Religion towards God. 27. 38. hard to believe. let them proceed also from us. but loving thyself. by deifying man. Herm. O Son. thou shalt have the Mind. cannot do anything themselves but hinder. 35. and according to the original. thou shalt also partake the Knowledge or Science. would be baptized and drenched therein. without beginning. For the things that are. being two Bodies. even our knowledge of it. how many Bodies we must go beyond. But the choice of the worst destroys a man. O Father. being seduced by the pleasures of the Body. magnifieth the act or operation of the other. 36. The choice of the better. 32. These Things being so. For these things that appear. 26. or the things that appear not. Tat. and are so plenteously ministered to us from God. when they come abroad. but shews us the beginning of its being known unto us. and we shall quickly go through all things. and having the Mind. after the same manner also do these make Pomps and Pageants in the World. seeming to have a beginning. and what continuity and courses of Stars. 37. the other being diminished or overcome. And of which soever the choice is made. O Tat. unto itself. delight us. thou canst not love thyself. For God is innocent or guiltless. save that as Pomps or Pageants. to be conversant about things Mortal and Divine. lay hold of the beginning. For the Good is not to be transcended. that things have been.
believe me. and the unlike wanteth always somewhat of the like. diminished. or. hath this peculiar and proper: Them that can see. O Tat. is imperfect. for it hath neither Form nor Figure. but itself is contained of none. it holds fast and draws unto it. 45. For Sense and Understanding seem to differ. Son. as well as I could. Nothing is without a beginning. 43. The things most apparent are Evil. in suite of that. and view by the eyes of they Mind. HIS CRATER OR MONAS. or to the things that appear. The End of the Twelfth Book. 47. but now I think it necessary. there happeneth none of these. as being the Root and Beginning. And that which is increased. for it is impossible that anything incorporeal should be made know.. Asclepius. but the Beginning is of nothing. is increased by Unity. Everything that is begotten (or made). containeth very number. being not able to receive the Unity. For this cause it is like to itself. 42. but unlike everything else. 46. because the one is material and the other essential. 44. but the Good is secret. 49. but of itself. 2. and behold it. THE THIRTEENTH BOOK. 52. . the Loadstone doth Iron. This Image of God. and Root of all things. the Image itself will lead thee. For the Unity. increased. For this is the difference between the like and the unlike. as they say. Beginning. 50. 48. Unity therefore being the Beginning. 41. But the spectacle or sight. for it is the Beginning of all other things. have I described to thee. By Hermes YESTERDAY. Therefore it is. rather. seeing it is not from another beginning. and begetteth every number. to dispute also of Sense. thou shalt find the way to things above. which if thou do diligently consider. or hid in. I delivered a perfect Discourse. but is consumed and vanished through weakness. or appear to a Body. and may be divided. But to the perfect. 51. itself being begotten of no other number. and hear. Called OF SENSE AND UNDERSTANDING.57 believe. .
neither is Understanding manifested without the Word. For Divinity is… from under God. nor can we have Sense without Understanding. Striking of Parents. and Understanding from the Mind. being full of all good things. And the Piety is the knowledge of God. Murders. And yet it is possible (for the time being). Adulteries. when both parts of the Sense accord one with another. For Man is divided into a Body and a Soul. 6. For there is not part of the World void of the Devil. then is the Understanding childed. For neither is it possible without Sense to Understand. . 15. 10.58 3. that both the operations are in the Visions of Dreams. and all other things. but great and Fair. Stranglings. 9. and not like the many. into awakening. For the Mind brings forth all Intellections or Understandings. as if they were infolded one within another. For in other living Creatures. 11. 18. 8. being the Sister of the Word or Speech. and the mind did make pregnant. hath Divine Understanding. 17. and that the Sense is stirred up out of sleep. Sacrileges. Virtue. throwing down headlong. Sense is united into Nature. That wickedness must dwell here. as they that fancy visions in their Dreams. nor the multitude them. and Good. 5. and they the Instruments one of another. I mean. Sense and Understanding do both flow together into a man. 14. But the Mind differs from Understanding. that the Understanding may understand without Sense. when it receives them from Devils. neither please the multitude. they appear to be both one. 7. and Temperance. which are the works of Evil Demons. Impieties. and to move laughter. or united. as much a God from Divinity. whom whosoever knoweth. or did bring forth that which was sown. Good ones when it receiveth good seed from God. But unto me. and many times also murdered. but they seem to be mad. and Piety. And the seeds of God are few. which entering in privately. And therefore they that have that knowledge. 16. Therefore. hated and despised. but in men to Understanding. and not divided in men. and the contrary. For we have already said. 4. But it seems unto me. 12. or brought forth by the Mind pronounced. 13. For neither is the Word pronounced without Understanding. sowed the seed of his own proper operation.
infesting some with evilness. received from the Devils the seed of Understanding. not like to Man’s. as some will sometimes say. 26. For the Motion of the World. it maketh all things effectually. are eared with God. 30. 27. reneweth all things. for one man is material. but they that are with the Good essentially. and unmakes them again into itself.59 being in her own region. And upon mature consideration. Asclepius. for though they be evil to other men. yet to him all things are good. nor so various or manifold. But I return again to my Discourse of Sense. For the Sense and Understanding of the World is One. to communicate and conjoin Sense and Understanding. 21. makes Qualities. by the casting of Seed. as I said. And the World. unlawful. laying hold on knowledge. 34. But the Godly or God-worshipping Man. when things are dissolved or loosened. But every man. and purifying some with good. therefore. and when he worketh. And he that is material with wickedness. he useth Nature. hath a peculiar Sense and Understanding. but a better and more simple. doth not enjoy Understanding. For God is the workman of all things. he alone makes Evil things good. and by its Motion. 19. 29. for it is the Organ of Instrument of the Will of God. . are in the use of operation. And it is so organized or framed. in that it makes all things. will despise or tread under all these things. 25. 31. 33. Blaspheming. 24. and dissolving them. It is. and not the World. 23. 32. There is nothing that it (the World) doth not beget or bring forth alive. 20. But these things that are made good. and made for an Instrument by God. he affords. For her region is the Earth. it makes all things alive. and keeping them in itself. 28. a thing proper to man. as I said before. renovation to all things that grow. another Essential. He maketh all things good like himself. And therefore like a good Husbandman of Life. 22. stirring up Generations. that receiving all Seeds into itself from God. and that which is most to be wondered at. he refers all things to knowledge.
But God is not as it seems to some who Blaspheme through superstition. but things in the World. therefore. 37. are the Sons of the World. Or rather. 46. And it is at once. For all living things. without Sense. extendeth unto the Bodies’ qualities. And there shall never be any time. 47. 41. 49. in a different manner. inspired by that which compasseth them about. that is. and without Mind. for some are of Earth. some working by bodies. like Essence.60 35. 50. 43. with infulness. or Understanding. nor he . Therefore. whatever it once had. and some are more simple. 40. he is all things. when any of these things that are. Therefore. an Ornament. some quickening by a Spirit. But the Bodies are from the Matter. which the unweariedness of Operation. 45. are the higher. or be wanting. And the World is the Son of God. shall fail. for the Spiration of Influence being most frequent. makes the varieties of the qualities of Generation. And this is the Sense and Understanding of God. And the World receiving it once from God as soon as it was made. because it adorneth and beautifieth all things with the Variety of Generation. And the swiftness of the Motion of the World. some moving by a Soul. both the sense and the Understanding. some of Air. for the things that are. that he hath them not. cometh into them from without. and continueth them. and depend of him. with the mingling of Elements. For all things that are. 39. but exhibiting them outwardly. 42. 36. 48. some of Water. not receiving them from without. and the order of things done. which is of Life. God is the Father of the World. are in God. but the World is Father of the things in the World. and all very fitly. are the heavier. to move all things always. 44. and some receiving the things that are weary. They that are compounded. has it still. it is necessarily and proper called … the World. And. O Asclepius. and indeficiency of Life. 38. I say. some of Fire. and made by him. God hath. I mean God. but I declare the Truth. and all are compounded. and neither is there anything without him. and the swiftness of Necessity. When I say the things that are. and they that are less. it is well called … the World. both the Place and the Workman of Life. but some are more compounded.
therefore. Tat. both are. but none of these Brute Beasts are taught any of these things. but unto some. Teach me furthermore these things. is able to attain to the Truth. as the Pismires treasure up for themselves food against Winter. Why then. These things. and being led or conducted for a while by Speech. 5. incredible. But these things being Natural unto them. O Asclepius. will appear to be true. 3. or the rest. It must needs be so. incredible. For Science and Art are things that are taught. but not all. . or Art. if thou understand them. and Fowls of the Air likewise make them Nests. or Art. And understanding all things round about. they are credible. OF SENSE AND UNDERSTANDING. and thus many things.61 without anything.. 55. that Science and Art were the operations of the Rational. or Huntsmen. so that by this reason. 2. and agreeable to those things that were delivered. 52. and in that good belief resteth. Son. O Father. O Son. believeth. For my speech or words reach not unto the Truth. that understand the things that have been said of God. it must needs follow. Father. that unreasonable Creatures partake not of Science. and interrupted by Speech. but the Mind is great. neither are all Archers. As Men are Musitians. for thou sayest. and are called Brutes. These things they do. are wrought by Nature. The End of the Thirteenth Book. is not to understand. and four-footed Beasts know their own Dens? 4. but if thou understand them not. To them. THOU has well explained these things. THE FOURTEENTH BOOK. 54. do we see some unreasonable living Creatures use both Science and Art. 6. and for want of Reason. Called OF OPERATION AND SENSE. because they come short of Reason. whereas. but some of them have learned something by the working of Science. not by Science or Art. By Hermes Tat. that Beasts are unreasonable. but now thou sayest. is to believe. but not to believe. and finding them consonant. but to them that understand them not. but by Nature. 53. . . And let these. be spoken concerning Understanding and Sense. Art and Science do not happen unto all. 51. Herm. For to understand.
because I affirm: That this corporeity is always by the Act and Operation.62 7. yet these bodies must be the Places. that the Bodies also are always. and the Life of it. But being. come from the Divine Bodies into Mortal ones. 18. And these operations depend upon Bodies. the Body cannot consist without a Soul. 8. Tat. and the Organs. For those things that are to anything. 10. to the same thing. But every one of them acteth both about the Body and the Soul. 20. For operations. being unbodily are in Bodies. Wherefore. 23. but some of them come together with being made man. even against their Wills. For although Earthly Bodies be subject to dissolution. 13. and Instruments of Acts or Operations. and that which is Immortal is always in Act. if some Pismires did so. This is a sacred Speech. yet come not suddenly or promiscuously. they gather their Food according to Science and Art. But acts or Operations are immortal. it is manifest they do not do it by Science or Art. And they are always Acts or operations. 11. thou must needs say. for it can be without a Body. 17. thou mightest well say. is the same. Acts or operations do follow the Soul. Father? . 15. and truly they that are Corporifying. shall ever be. but the Soul is not always in a Mortal Body. 19. and some not. 21. or for them. they are immortal. in as much as they are unbodily. 9. and are present with the Soul. But the purer operations do insensibly in the change of time. but Acts or Operations cannot be without Bodies. And by this reason. How meanest thou that. and therefore also Corporification if it be always. work with the oblique part of the Soul. 22. 16. O Tat. or for the cause of anything made subject to Providence or Necessity. 14. and work by bodies. even without the Body. 12. I say they are always in a Body. Son. being about brutish or unreasonable things. For that which is. for both the Body. But inasmuch as they cannot act without Bodies. it follows. they are all led by Nature. After the same manner also. O Tat. cannot possibly remain idle of their own proper operation.
For if necessarily they be in every Body. 31. 37. but this suffereth. whatsoever is. And that which ruleth. And this same Body. Particular are they which work by any of the living Creatures. Proper be they that work upon any of the things that are. that the Immortal one consists of one Matter. and whatsoever inanimate Bodies can suffer. and some of the generals. But some Acts or Operations be of Divine. I may very well affirm. but being always carried or moved in itself. 34. or is made or done. or working such like things. some of corruptible bodies. encreasing and bearing fruit. and such like. 36.63 24. 25. or without Souls. that there be many other Acts or Operations. 32. the same act or operation. putrifying and breaking. O Tat: When the Soul is separated from the Body. therefore. and so doth not the Mortal one. and being upon or in perfect Bodies. 30. corrupting. or insouled … Bodies. and the immortal one doth. 27. or operated in that it is dissolved and becomes invisible. 38. which shall never be left by it to corruption. some universal. . or rather all things. 26. and governeth as free. 28. is actuated. rotting. Understand it thus. directeth. according to the time of its abode. there remaineth that same body. but that which is actuated or operated. therefore. every act or operation be understood to be always immortal. is called. and there are always many things made. and consequently there remaineth with the Body. 39. And every thing that acteth or operateth is stronger. By this Discourse. Act or Operation. a servant. Divine Acts or Operations. but the other is rules. but also Breathless Bodies. and ruleth. Herm. 35. This then is the difference between an Immortal Body and a Mortal one. and such as work or operate upon their proper Bodies. Wood and Stones. it is gathered that all things are full of Acts or Operations. therefore. Acts or Operations. Let. there be. some peculiar. 29. O Son. and these also are perfect. do not only act or operate. and some of the parts of everything. living or breathing. is ruled. O Son. it is in labour to bring forth the things that are. in what manner of Body soever it be. and that there be many Bodies in the World. 33. And these things the Body cannot suffer without act or operation. For the World is never widowed or forsaken of any of those things that are. ripening.
44. by Arts. it is impossible that a living Wight. But Sense being in the Body. nothing departs. And do the Acts or Operations work in all things? 54. I say. manifesteth it. But other operations are proper to the Souls of Men. 42. that the Senses are both corporeal and mortal. are with Reason. 46. 47. besides these universal ones that follow. O Son. of things unreasonable. as not consisting of such an Essence. especially a . 45. it is impossible that the Body should consist. Herm. Understand. But to External Bodies there is nothing comes. Therefore. Sciences. Tat. that comes to the Body. but the Senses of things inanimate. And universal operations. and a third. And without these.64 40. by Acts or Operations. therefore there is no Sense in them. 43. making it as it were corporeal. therefore. 51. But mortal things themselves have not Sense. 56. Even in things inanimate. or rather are the effects or perfections … of them. having so much existence as the Body. and having its essence from it. when it receiveth Act or Operation. the difference of Operations. 49. to wit. 55. In every Body. Tat. But in living Wights. 48. and are done by the Senses and Motions. it is sent from above. Corporeal only. there if one. For many items in one Body. Doth the Sense therefore perceive or apprehend in every Body? 52. are passive only. but there are differences of Senses. O Son. Grief and Pleasure. I call them that are indeed bodily. O Son. either of Evil or Good. 41. and Actions. For Sense can be of no other than a corporeal apprehension. 57. For the Senses of things rational. But Passion and Sense depend both upon one head. and a second. there be two other Operations that follow the Senses and Passions. Studies. For without these. and are gathered together into the same. 58. or hight. and die with it. for they are born with the Body. according to Augmentation and Diminution. Herm. The Senses also follow these Operations. 50. 53.
66. 2. I say.65 reasonable one. the Earth is earth itself. O So. and nothing else. For that which affords the Sense to rejoice with Pleasure. happening to him that suffers it. 59. and many Bodies. O Tat. The Operations work indeed. we say are in Bodies. THE FIFTEENTH BOOK. nor Soul. The Fire is fire itself only. it is not possible that man. we shall make it like the Soul. it is not incorporeal. 3. The End of The Fourteenth Book. consisting of different. . 67. But Sense is neither Operation. water itself. . TAT. some are Bodies. I say. should perceive or apprehend. 64. and having his Tabernacle. But sorrow gives stronger torments and Anguish. Father? Or is it rather in the Body? 65. or the Operations. and nothing else. The same may be said of the Sense of the Soul. and the sense a Body. Herm. that of things that are. 62. for we always say. but the Senses do declare and manifest the operations. That Truth is only in Eternal Bodies. Is not the soul incorporeal. 4. are moved by the brutish parts of the Soul. Tat. compounded of Imperfect members. and nothing else. especially in reasonable living wights. it must needs be a Body. OF OPERATION AND SENSE. is strightway the cause of many evils. but as we have said.. 61. for these being unbodily. And if it be not incorporeal. are they both malificial. But as far as it is possible and just (I say). Called OF TRUTH TO HIS SON. they are both malificial. and some incorporeal. that these are the Ideas of Passions that bear rule. therefore. therefore. But our Bodies consist of all these. 60. should speak with any Confidence. doubtless. OF TRUTH. for they have of the Fire. 63. therefore. and. nor anything else that belongs to the Body. and they being bodily. therefore. By Hermes Herm. And. If we put it in a Body. they . whose very Bodies are also True. the Water. and nothing else. or doers of evil. the Air is air itself. being an imperfect Wight.
but it sees nothing. Herm. we shall neither understand. O Tat. to whom God will give the Good seeing power. as see not falsehood. But if we see or understand anything besides. But the other things are Falsehood and Deceit. nor Earth. and opinions. as it seems to be. deceiving the eyes of the beholder. and it is seen to have eyes. but imitations of the Truth. . Herm. Thou dost not miss the mark. 17. and all other things hath the picture. Herm. but they are false. upon Earth. Must we not. or understand it. 5. are not Truth. And when the fancy hath an influence from above. but without the operations from above. and yet it is not the Body of that which is seen. How then is this true: that we do not know anything true? How can that be done here? 21. nor Water. whilst they think they see the Truth. O Father? 14. 12. But unto the true Mind and Reason. O Tat. 7. see the Truth. but it hears nothing at all. 13. it is left a lie. only except God would? 6. therefore. As many. So that unto the Mind and Reason. all things are fancies. or speak it. our Constitution had not Truth. we do so understand. and the highest Good itself. 8. not encompassed by a Body. And if at the beginning. nor anything true. to understand and speak the things that are? 19. 11. therefore. Tat. and yet not all things neither. O Son. Tat. it may be that some men. therefore. than that which is. how could men either see the Truth. or appearances. All things. not troubled by Matter. therefore. and yet they are indeed but lies. O Son. for they are but few that are so. then it is an imitation of Truth. If. or made. and yet there is neither Fire. for it cannot be generated. then we see and understand true things. And as an Image shews the Body described. 9. O Tat. nor know the Truth. therefore. and opinions. 15. may understand it. Truth is the most perfect Virtue.66 have of the Earth. they have of the Water. and ears. 16. like the Images of the fancy of appearance. call it Truth. and Air. or otherwise. upon Earth. and see every one of those things as it is. 20. But concerning the Truth. 18. Truth indeed is nowhere at all upon Earth. Tat. But there is nothing true upon Earth. nor Air. Is Truth. 10. there is nothing true indeed upon earth.
are they not true. he is Falsehood. Is not man true. 29. in regard to their change. Father. Herm. is not changed. is not true. or form after form. venerable. whom I do both honour. Father. other and other appearances. As far forth as he is a man. that he who is so changed. For nothing that remains not in itself. therefore.67 naked. dost thou affirm to be the first Truth. 35. 34. are visible. is Truth? 36. something that is false. Is it then possible. on the contrary. such as it is. and is Eternal. but being changed it shews us always. that only the sun. and made of another. Tat. and remains and abides according to itself. Son. O . What shall one say then. passible. is true. incapable of Good. Everything that is begotten. But the things that are here. though they be changed? 32. Tat. which besides the Nature of other things. The things therefore that are not true to themselves. should be true? No. and after the One. 33. O Tat. not abiding in what it is. but man is not ever. being in many Appearance of changes. Tat. dissolvable. 37. What. Herm. but being made by our Progenitor. I acknowledge him the Workman. 31. O Son. changeable. or made. how can they be true? 24. and changed. 25. but is turned and changed. and adore his Truth. and therefore is he only intrusted with the Workmanship of the World. but man is a certain appearance. Idea after Idea. 30. 28. but abides in itself. hath of itself alone its constitution. and Appearance is the highest Lie or Falsehood. for that which is true. But these eternal bodies. therefore not True. It is Truth. he is not true. Tat. they might have had true matter. age after age. continually altered. But these also have in themselves. Herm. and this while he is yet in the Tabernacle. But do thou understand the True to be that which abides the Same. clear. unchangeable. 27. O Father? 26. and First. 22. For everything that is altered. corruptible. 23. and doth not abide of himself. ruling and making all things. But man consists of many things. is a lie. And many have not known their own children after a little while. unalterable Good. as is not to be known. and many children likewise have not known their own Parents.
These things. as being sometimes one thing. For corruption followeth every generation. must of necessity be generated of those things that are corrupted. . For those things that are generated. by the Generation of things. is corrupted. O Son. O Son. For without corruption there can no generation consist. that Falsehood is the Work of the Truth. we must call these things fancies or appearances. The One and Only. O Son. Immutable. they should be made the same things again. Called THAT NONE OF THE THINGS THAT ARE CAN PERISH. 43. and the things generated must needs be corrupted. that is without colour. that is not of Matter. 48. a young man. and that which is not the same. sometimes another: For it is impossible. without Figure. The End of the Fifteenth Book. I do affirm. we must call him the appearance of Manhood. that it may again be generated. 44. how is it true? 45. the appearance of a man of ripe age. and that are. 49. nor an old man. therefore. And corruption hath laid hold upon all things on Earth. that the Generation of things being. the appearance of a young man.. But the things that pre-exist. the fancy or appearance of a child. and a man of ripe age. O Tat. For neither is a man. and the Providence of the True encompasseth. but Falsehood. an old man. 46. even of the Truth itself. an old man. By Hermes . being changed. understand thus. THE SIXTEENTH BOOK. that is not in a Body. the fancy or appearance of an old man. and will encompass them. the first Workman. And if we will give a man his right name. . 39. Which being so. a man. which always is. nor a child. as these false operations. Therefore. Consequently the things that are generated of Corruption are false. 41. Acknowledge. 47. 50. may not stand still or cease. or Shape. 40. and a child. are false. having their dependence from above. a child. Unalterable.68 Father? 38. Herm. 42. nor a young man. young man.
and immortal. that which afterwards should be made. it was disordered. For the Eternal. deliberating to beautify with every Quality. which constitutes the Body. or made by another. 10. is Eternal of himself. 16. and as from its own Father. 11. Then clothing the Universal Body with Immortality. and Diminution. it is ever living. sowed qualities in the Spheres. 12. For that which is ever living. made it round like a Sphere. ever living. not by any other. as it is Eternal. and by him holden together. yet it was made by itself. 5. but the World was made by the Father.69 Herm. 14. 8. it is impossible that any part of an Immortal living Wight should die. The Father being full of Ideas. 6. 4. by taking away the first letter. lest the Matter. 9. endued it with Quality. the Unmade. being itself immortal. 15. and ever immortal. For the Father himself. the Eternal. endued with Qualities. after what manner the soul is Immortal. and swelling it. the reasonable living Wight. if it would depart from this Composition. O Son. in point of Augmentation. 13. For if the World be a second God. For the first of all is God. but there is nothing in the whole World that is destroyed. and the Workman of all things. ever living. and what operation that is. and it hath here the same confusion daily revolved about other little things. And as much Matter as there was laid up by him. being indeed a disorder happening . the Father made it all into a Body. instead of Immortal …. O Son. or else it is wrongly called Death …. and having Eternal Materiality. 7. 3. made by him. and dissolves it. For Death is destruction. But all things that are in the World. and if it were begotten or made. differs from that which is eternal. 2. So that as Immortal. especially man. is the Universe. WE must now speak of the Soul and body. and immortalized. For the Eternal was not begotten. are members of the World. but it is always made. for it is a conception of a name. The second is the World. For when the Matter was Incorporated. and nourished. and shut them up as in a Circle. should be dissolved into its own disorder. and an Immortal living Wight. after his own Image. which men call Death. which is either an empty word. But in none of these is Death.
26. in thy absence. would needs learn the Nature of the things that are. . 20. 17. because thou hast both more years. and are made. And he hath not only a sympathy with the second God. The End of the Sixteenth Book. made after the Image of the World. were made. an mind above other earthly Wights. and having by the will of the Father. 3. But to thee. 19. 21. 22. and in the World. I have thought good to write in few words. but by . he understands as Incorporeal. THE SEVENTEENTH BOOK. Immortal. 4. be more easy and successful. and more knowledge of Nature. kept indissolveable. from point to point. till I was forced to discourse to him many things at large. 2. and is by the instauration of each of them. what an Immortal Wight. Now the third living Wight is Man. and the Mind of the Good. and learn what God is. And doth not this living Wight perish? 24. but the first. my Son. For the Second God. O Son. Tat. and what a dissolveable one is. what the World. Speak advisedly. TO BE TRULY WISE. that his contemplation might. and to interpret them more mystically. have one order. The Beginning. But the instauration of earthly Bodies is their consistence. and their dissolution restores them into indissolveable.. but Man of the World. and Consistence of all. Tat. Called TO ASCLEPIUS. And understand that the World is of God. All things that appear. is God. and in God. 25. he apprehends as a Body. are not made by themselves. And so there is made a privation of Sense. THAT NONE OF THE THINGS THAT ARE CAN PERISH. . but not a destruction of Bodies. 23. By Hermes BECAUSE.70 about earthly living Wights. For the Bodies of Heavenly things. he would not suffer me to give over (as coming very young to the knowledge of every individual). which they have received from the Father at the beginning. that is. choosing out the principal heads of the things then spoken. Herm. and End. 18. Those things that are made. but also an understanding of the first.
any should be more ancient than all. or how shall we know him? 14. 11. there must be one that must make. or all Three? That of God because of his Power. 6. Or is it just to ascribe unto him alone. 5. 8. Who. 12. understanding All things. but Act or Operation in that all things are made. For neither is it possible that the Maker should be without the thing made. letting go all much and vain talking. For All things. and admiring to think thyself happy. and the continuity of the Facture. it is fit to understand. the Maker. and therefore he makes them always. 15. Wherefore. therefore cannot the one of them be separated from the other. He is stronger. the things that are made. but only that which is not made. and the diversity of the things that are made. 9. and do them. no more than a thing . because of his Working and Operation. and think that these are All things.71 another. we must understand these two things: That which is made. For he bears rule. nor is there any third. 17. Therefore. 16. nor of the things below. and not like. And there are many things made. or of the Maker or of the Father. to be made by another. therefore. for there is nothing in the Middle. and that which is made. between these Two. and which are different. 7. remember these Two. or be divided from the other. For Power is different from the things that are made. is this. 19. and more ancient than the things that are made. If the things that be made and done. he maketh them. putting nothing into doubt. Thus. but especially all things that appear. but he is invisible. That which maketh. and him which is the Maker. are but Two things. 18. that knowest thy natural Father. Moreover. and only knowing all things indeed. for either of them is the self-same thing. be made and done by another. 10. and of the Operation. and understanding to admire. For what is sweeter than a natural Father? 13. unmade. both over multitude and greatness. For I affirm the things that are made. and it is impossible. and the One of them cannot depart. the Title and Appellation of God. that of the things that are made. nor things that are in darkness or secret. that he may be visible. and one. and he. neither of the things above. and the Father because of his Goodness. and for this cause. neither of things changeable. as not having anything more ancient than himself. are visible.
or make all things. 24. yet in not ascribing to him the making or doing of All things. namely. 29. and brute Beasts. and for this cause did make change to be. or Envy. is. they know him now. and he that is good. or infamy upon God. For men that think so. And besides their not knowing him. 22. 21. and the Earth. for it is the only Glory of him to do. there is nothing evil or filthy to be imputed. nor the Maker of the Filth. but God is Good . Good. they are extremely impious against him. For that which is Generated or made.72 can be separated from itself. as Pride. or Ignorance. this going before. to blossom out. nor impotent. neither is made. or ignorant. which is impious to affirm. as it were. suffer that which is most ridiculous of all. nor the rest. or there is nothing thought evil. or filthy. simple. and the Gods. that which is made. 25. or Oversight. nor is. as Rust doth Copper. or Facture. But the vicissitude of Generation doth make them. attributing unto him Passions. For god hath only one Passion. For these are Passions that follow Generation. that which is made. For if he do not make. then they are One in Union. And that which goeth before. as one should say. and Men. uncompounded. For if he that makes be nothing else but that which makes alone. has lost his proper Nature by the privation of the other. and the Sea. or Weakness. is. 32. 31. or doth. So if these Two be confessed. is neither proud. but without the maker. But neither did the Coppersmith make the Rust. for the one of them without the other. and that which is made. 20. and Trees. 26. is it lawful for the same Painter to make both Heaven. or not able. that he makes the same thing to himself. And this making. and that which follows. and inanimate things. or envious. and to him that maketh. 33. he is either proud. And let no man be afraid because of the variety of things that are made or done. be it what it will. or do all things. That which maketh. must necessarily be generated or made by another. 27. nor God the Evilness. 23. The Purgation of Generation. lest he should case an aspersion of baseness. God the Maker. and is it impossible for God to make these things? O the great madness. and that following. or as Excrements do the Body. it is of necessity. and praise God. to whom it is the Generation of him that maketh to be also All that is made. 28. for professing to bless. and ignorance of men in things that concern God! 30. Moreover. is as it were the Body of God.
how he casteth seeds into the Earth. God and Generation. 34. that are done. for they are all but four. See. and elsewhere some other seeds. but few. and if thou wilt learn. and that can make or do all things. there barley. is made by God. or an apple tree. TO ASCLEPIUS. and how the things are done. planting a vine. Look upon the same Man. 35. 39. (End of the Divine Pymander—1650) . by the Good. 36. or a fig tree. thou mayest see an Image thereof. to do or make all things. For Good is all Power. So doth God in Heaven sow Immortality in the Earth. 37. or some other tree. here wheat. Look upon the Husbandman. Change in the whole Life and Motion. 38.73 itself. then. and everything that is made. how he maketh all things. that is. The End of the Seventeenth Book. and easily numbered. in which are all things. TO BE TRULY WISE. very beautiful and like. And these things are not many.
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