The Divine Pymander of Hermes Mercurius Trismegistus

The Divine Pymander of Hermes Mercurius Trismegistus
an Egyptian Philosopher

In 17 Books
translated formerly out of the Arabic into Greek, and thence into Latin, and Dutch,
and now out of the Original into English by that Learned Divine Doctor Everard.
Printed by Robert White in London in 1650

Judicious Reader,
This Book may justly challenge the first place for antiquity, from all of the Books in the World, being
written some hundred of years before Moses time, as I shall endeavour to make good. The Original (as
far as it is know to us) is Arabic, and several Translations thereof have been published, as Greek, Latin,
French, Dutch, etc., but never English before. It is a pity that the Learned Translator [Doctor Everard] is
not alive, and received himself, the honour, and thanks due to him from Englishmen; for his good will to,
and pains for them, in translating a Book of such infinite worth, out of the Original, into their Mothertongue.
Concerning the Author of the Book itself, Four things are considered, viz His Name, Learning, Country
and Time.
1) The name by which he was commonly titled is, Hermes Trismegistus, i.e., Mercurious Ter Maximus, or,
The thrice greatest Intelligencer. And well might he be called Hermes, for he was the first Intelligencer in
the World (as we read of) that communicated Knowledge to the sons of Men, by Writing, or Engraving.
He was called Ter Maximus, for some Reasons, which I shall afterwards mention.
2) His Learning will appear, as by his Works; so by the right understanding the Reason of his Name.
3) For his Country, he was King of Egypt.
4) For his Time, it is not without much Controversy, betwixt those that write of this Divine, ancient Author,
in what time he lived in. Some say he lived after Moses time, giving this slender Reason for it, viz.
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The Divine Pymander of Hermes Mercurius Trismegistus
Because he was named Ter Maximus; for being preferred [Franciscus Flussar] (according to the
Egyptian Customs) being chief Philosopher, to be chief of the Priesthood; and from thence, to be chief in
Government, or King. But if this be all their ground, you must excuse my dissent from them, and that for
this reason, Because according to the most learned of his followers, [ Geber, Paracelsus: Henricus
Nollius in Theoria Philosophia Hermeticae, tractatu priimo] he was called Ter Maximus; for having
perfect, and exact Knowledge of all things contained in the World; which things he divided in Three
Kingdoms (as he calls them), viz: Mineral, Vegetable, Animal; Which Three, he did excel in the right
understanding of; also, because he attained to, and transmitted to Posterity (although in an enigmatic,
and obscure style) the Knowledge of the Quintessence of the whole Universe (which Universe, as I said
before, he divided into Three Parts) otherwise called, The great Elixir of the Philosophers; which is the
Receptacle of all Celestial and Terrestrial Virtues; which Secret, many ignorantly deny, many have
chargeably sought after, yet few, but some, yea, and Englishmen, [Ripley, Bacon, Norton, etc] have
happily found The Description of this great Treasure, is said to be found engraved upon a Smaragdine
Table, in the Valley of Ebron, after the Flood. So that the Reason before alleged to prove this Author to
live after Moses, seems invalid; neither does it anyway appear, that he lived in Mose's time, although it
be the opinion of some, as of John Functius, who said in his Chronology, That he lived Twenty one years
before the Law was given by Moses in the Wilderness: But the Reasons that he, and others give, are far
weaker than those that I shall give, for his living before Mose's time. My reasons for that, are these;
First, Because it is received amongst the Ancients, that he was the first that invented the Art of
communicating Knowledge to the World, by Writing or Engraving. Now if so, then in all probability he was
before Moses; for it is said of Moses that he was from his childhood [Acts vii.22] skilled in all the Egyptian
Learning, which could not well have been without the help of Literature, which we never read of any
before that invented by Hermes [Chapter x.].
Secondly, he is said by himself, to be the son of Saturn and by others to be the Scribe of Saturn. Now
Saturn according to Historians, lived in the time of Sarug, Abraham’s great Grand-Father
[Sanchoniathon]. I shall but take in Suidas his judgment, and so rest satisfied, that he did not live only
before, but long before Moses; His words are these, Credo Mercurium Trismegistum sapientem
Egyptium floruisse ante Pharaonem [Suidas].
In this Book, though so very old, is contained more true knowledge of God and Nature, than in all the
Books in the World besides, except only Sacred Writ; And they that shall judiciously read it, and rightly
understand it, may well be excused from reading many Books; the Authors of which, pretend so much to
the knowledge of the Creator, and Creation. If God ever appeared in any man, he appeared in him, as it
appears by this Book. That a man who had not the benefit of his Ancestors’ knowledge, being as I said
before, The first inventor of the Art of Communicating Knowledge to Posterity by writing, should be so
high a Divine, and so deep a Philosopher, seems to be a thing more of God than of Man; and therefore it
was the opinion of some [Goropius Becanus] That he came from Heaven, not born upon Earth . There is
contained in this Book, that true Philosophy, without which, it is impossible ever to attain to the height,
and exactness of Piety, and Religion. According to this Philosophy, I call him a Philosopher, that shall
learn and study the things that are, and how they are ordered, and governed, and by whom, and for what
cause, or to what end; and he that doth so, will acknowledge thanks to, and admire the Omnipotent
Creator, Preserver, and Director of all these things. And he that shall be thus truly thankful, may truly be
called Pious and Religious: and he that is Religious, shall more and more know where and what the Truth
is: And learning that, he shall yet be more and more Religious.
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The Divine Pymander of Hermes Mercurius Trismegistus
The glory and splendour of Philosophy, is an endeavouring to understand the chief Good, as the
Fountain of all Good: Now how can we come near to, or find out the Fountain, but by making use of the
Streams as a conduct to it? The operations of Nature, are Streams running from the Fountain of Good,
which is God. I am not of the ignorant, and foolish opinion of those that say, The greatest Philosophers
are the greatest Atheists: as if to know the works of God, and to understand his goings forth in the Way of
Nature, must necessitate a man to deny God. The [Job 38 ] Scripture disapproves of this as a sottish
tenet, and experience contradicts it: For behold! Here is the greatest Philosopher, and therefore the
greatest Divine.
Read understandingly this ensuing Book (and for thy help thou mayest make use of that voluminous
[Hanbal Offeli Alabar] Commentary written upon it ) then it will speak more for its Author, than can be
spoken by any man, at least by me.
Thine in the love of Truth,

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

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

return. only that which is not. That which is always made is always corrupted. This is. 19. That which is made but once. Some Bodies are dissolvable. 13. God. 17. Every Body is changeable. 24. 22. Thirdly. 20. 12. That which may be dissolved is also corruptible. neither becomes any other thing. Man. and when thou hast overcome. The World for Man. 23. First. Not every living thing is immortal. the Guide in the way that leads thither for thou must first forsake the Body before thy end. O my Son. 15. I will by Heads run through the things that are: understand thou what I say. But now. is never corrupted. is unmovable. Not every Body is dissolvable. 16. the World. it is by them led and carried to be punished by its being and continuance here. That which abides always is unchangeable. 18. Every living thing is not mortal. 26. That which is unchangeable is eternal. Page 6 . Secondly. 14. 21. and remember what thou hearest. and get the victory in this Contention and Strifeful life. are moved. O Son. 25.The Divine Pymander of Hermes Mercurius Trismegistus but if the one be overcome of the two. Man for God. All things that are.

Every essence is unchangeable. The Mind in God. Not all things are moved by a Soul. but is an eternal living thing. is void of Lying. is moved by a Soul. 33.The Divine Pymander of Hermes Mercurius Trismegistus 27. 34. every Body that is sick is dissolvable. Of the Soul. is double. 28. 36. Every thing that is. 42. 39. No thing in a Body true. that part which is Sensible is mortal. 35. None of the things that are stand still. but that which is Reasonable is immortal. Not every thing that joyeth is also sad. and is a mortal living Creature. Not every Body is sick. All that is incorporeal. 43. but every thing that is. Page 7 . Reasoning (or disputing or discoursing) in Man. 37. 32. 30. 29. 41. Every thing that is made is corruptible. 40. 31. Every thing that is sad rejoiceth also. Reason in the Mind. Every thing that suffers is Sensible. The Mind is void of suffering. Every essence is immortal. every thing that is Sensible suffereth. 38.

God is good. 52. Good is voluntary. 59. or of its own accord. Whatsoever is in Heaven is unalterable. 55. nothing known upon Earth. That which is sown. The things upon Earth communicate not with those in Heaven. All upon Earth is alterable. is not mortal: that which is mortal. 53. Man is evil. as good things. 57. Malice is the nourishment of the World. all things upon Earth are subject to Reprehension. Nothing unknown in Heaven. 51. Time is the Corruption of Man. 50. Page 8 . Evil is involuntary or against its will.The Divine Pymander of Hermes Mercurius Trismegistus 44. 49. 54. 47. Time is a Divine thing. The Gods choose good things. 58. All things in Heaven are unblameable. 46. 56. That which is immortal. is sown. is not always begotten. Law is Humane. 60. Nothing good upon Earth. but that which is begotten always. 45. nothing upon Earth free. Nothing in Heaven is servanted. is not immortal. 48. nothing evil in Heaven.

70.The Divine Pymander of Hermes Mercurius Trismegistus 61. Heaven is the first Element. That which is immortal. Those things that are in Heaven are subjected or placed under it. 71. 64. but Eternal matter into its self. cometh into that which is mortal. are in a Body. The Earth is brutish. 74. Things upon Earth do nothing advantage those in Heaven. but that which is immortal. but descend downwards. Whatsoever things belong to operation or working. Of an everlasting Body. the Earth of corruptible Bodies. That which off-springs or begetteth another. 75. partakes not of that which is mortal. The Generation of Man is Corruption. 62. 69. but the things on Earth. the Heaven is reasonable or rational. Page 9 . some are in Bodies. 72. 65. Heaven is capable and a fit receptacle of everlasting Bodies. the time is only from the Generation. the Corruption of Man is the beginning of Generation. are placed upon it. there are two Times. 66. one from sowing to generation. 73. one from generation to death. but all things in Heaven do profit and advantage the things upon Earth. That which is mortal. 76. cometh not into a Body immortal. 68. is itself an offspring or begotten by another. some in their Ideas. and its like. to wit. Dissolvable matter is altered into contraries. Dissolvable Bodies are increased and diminished. Of things that are. 63. Corruption and Generation. 67. Operations or Workings are not carried upwards. Of a dissolvable Body.

O Son. Wherefore we must look warily to such kind of people. much less to be ridiculous unto the many. Avoid all Conversation with the multitude or common People. 79. Providence is Divine Order. a lying fantasy or opinion. O Father? 87. the Idol of operation. 85. they may be less evil for fear of that which is hidden and kept secret. and as it were nourished with it. but they have something peculiar unto themselves. and all things are done according to Providence and Necessity. Now this wight [a creature] if it shall come to learn or know. for I would not have thee subject to Envy. 83. 78. and peradventure very few will have. What is God? The immutable or unalterable Good. or Fate. and therefore is delighted with it. thou canst not forget those things which in more words I have largely expounded unto thee. 80. is very prone to Maliciousness. For the like always takes to itself that which is like. for these are the Contents or Abridgment of them. If thou perfectly remember these Heads. that being in ignorance. Page 10 . that the world was once made. 86. bearing Rule over all: Will he not be much worse than himself. Destiny. 82. the whole Nature and Composition of those living things called Men. despising the whole because it was made. What is Man? An unchangeable Evil. Thus. Fortune is the carriage or effect of that which is without Order. How dost Thou mean. and is very familiar. Necessity is the Minister or Servant of Providence. 88.The Divine Pymander of Hermes Mercurius Trismegistus 77. 84. but the unlike never agrees with the unlike: such Discourses as these have very few Auditors. They do rather sharpen and what evil men to their maliciousness. he will never abstain from any evil work. 81. therefore it behoveth to avoid the multitude and take heed of them as not understanding the virtue and power of the things that are said. And if he may lay the cause of evil upon Fate or Destiny.

" 3. as it is with them that are very heavy of sleep. and an infinite greatness call me by my name." replied he. and say unto me. but they were moved. Then from that Light. which seemed unto me to be changed into a Certain Moist Nature.The Divine Pymander of Hermes Mercurius Trismegistus The Second Book called "Poemander" 1. or of bodily labour. the Mind. and my Understanding lifted up. 7. thy God." 9. and I am always present with thee. My Thoughts being once seriously busied about the things that are. I will teach thee. "I would Learn the Things that art. because of the Spiritual Word that was carried upon them. " Who art Thou?" "I am. "Poemander. that the Earth could not be seen for the Water. Then said I. "What wouldest thou Hear and See? or what wouldest thou Understand. and Operative withal. Then said he. and very mournful. the mind of the Great Lord. all my bodily Senses being exceedingly holden back. And the Earth and the Water stayed by themselves so mingled together. but inarticulate. I answered. But after a little while. and from whence proceeded a voice unutterable. is the Son of God. he was changed in his Idea or Form and straightway in the twinkling of an eye. And the Air which was also light. Then said Poemander unto me.'' Then he. 5. fearful and hideous. who am before that Moist Nature that appeareth out of Darkness. and whatsoever thou wouldst learn. When he had thus said. both sweet and exceedingly pleasant." said I." quoth he. the Page 11 . followed the Spirit and mounted up to Fire (from the Earth and the Water) insomuch that it seemed to hang and depend upon it. and what it meaneth?" "I shall know. "Dost thou understand this Vision. insomuch that it seemed to have come from the Light. it is exceeding Light. unspeakably troubled. "That I would gladly hear. "Have me again in thy mind. Me thought I saw one of an exceeding great stature. all things were opened unto me: and I saw an infinite Sight. which yielded a smoke as from fire. all things were become light. "How is that?" quoth I. and Sharp. 8. by reason either of fulness of meat. coming down obliquely. and out flew the pure and unmixed Fire from the moist Nature upward on high. and Know!" 2." "How?" said he. and Understand the Nature of them and know God. a certain Holy Word joined itself unto Nature. and that Bright and Lightful Word from the Mind. and I was wonderfully delighted in the beholding it." Thus. there was a darkness made in part. That which in thee Seeth and Heareth. the most Mighty and absolute Emperor: I know what thou wouldest have. "I am that Light. Then said I." 4. "Understand it. 6. to Learn.

which was before the Interminated and Infinite Beginning?" Thus Pymander to me. and that the Fire is comprehended or contained in or by a most great Power. fashioned and formed seven other Governors." Trismegistus. For the Mind being God. But the Workman. as the Mind would: and the Earth brought forth from herself such Living Creatures as she had. 14." 13. and was united to the Workman. But when he nodded to me. These things I understood. 12. brought forth by his Word. and beholding the beautiful World (in the Archetype thereof) imitated it. containing the Circles and Whirling them about. and so made this World. and the Unison of these is Life. as the Mind willeth. for a long time me looked steadfastly one upon the other. Mind. out of the lower or downward-born Elements brought forth unreasonable or brutish creatures. "or whereof are the Elements of Nature made?" Pymander : "Of the Will and Counsel of God. that they might be the only Matter. Differeth not One from the Other. for they always begin where they end. which in their Circles contain the Sensible World."But first conceive well the Light in thy mind and know it." Pymander. wild and tame. God. Life and Light. 11."But whence. 15. When he had thus said. insomuch that I trembled at his Idea or Form. which taking the Word. turned round as a Wheel his own Workmanship. either from the other. and constrained to keep its station. the Workman: Which being God of the Fire. Page 12 ." 10. 17. and when I was mightily amazed. And the Earth and the Water were separated. and the truly indefinite Ornament or World. "Hast thou seen in thy mind that Archetypal Form. Male and Female. for they had no reason. the Father. and the Spirit. by the principles and vital Seeds or Soullike productions of itself. and the Water such as swim. or exalted itself front the downward born Elements of God. Mind. and so the downward born Elements of Nature were left without Reason. Straightway leaped out. another Mind. for it was Consubstantial. together with the Word. seeing the word of Pymander. and suffered them to be turned from an indefinite Beginning to an undeterminable End. And the Circulation or running round of these. I beheld in my mind the Light that is in innumerable. he said again unto me. four-footed and creeping Beasts. and the Mind.The Divine Pymander of Hermes Mercurius Trismegistus Word of the Lord. "I thank thee. whose Government or Disposition is called Fate or Destiny. the Air flying things." quoth I. 16. the Word of God into the clean and pure Workmanship of Nature.

I said: "Thou art my Mind and I am in love with Reason. having the Image of his Father.The Divine Pymander of Hermes Mercurius Trismegistus 18. 19. as if he had seen the Shape or Likeness in the Water. and so was separated from the Father. and to understand the Power of him that sits upon the Fire. 27. And having already all power of mortal things. he yet suffers mortal things. and brought forth the unreasonable Image or Shape. and immediately upon the resolution. And therefore being. he is governed by and subjected to a Father. the Mind being Life and Light." Page 13 . 22. Having all Power. he Smiled for love. 25. 23. Mortal because of his Body. is double. and such as are subject to Fate or Destiny. he considered the Operations or Workmanships of the Seven. And seeing in the Water a shape. But he seeing and understanding the Creation of the Workman in the whole. And he learning diligently and understanding their Essence. having in itself the unsatiable Beauty and all the Operation of the Seven Governors. being in the sphere of Generation or operation. above all Harmony. For indeed God was exceedingly enamoured of his own Form or Shape. resolved to pierce and break through the Circumference of the Circles. for he was all beauteous. ensued the Operation. that is both Male and Female and watchful. he is made and become a servant to Harmony. did wholly wrap herself about it. And for this cause. stooped down and peeped through the Harmony. or the shadow upon the Earth of the fairest Human form. a shape like unto himself in himself he loved it. of the Living. But the Father of all things. brought forth Man. and they were mingled. like unto himself. Which when he saw. 21. 28. would needs also himself Fall to Work. After these things. and breaking through the strength of the Circles. and the Form or Shape of God. Man above all things that live upon Earth. whom he loved as his proper Birth. and of the unreasonable Creatures of the World. and Immortal because of the substantial Man: For being immortal. for they loved one another. but they loved him. so showed and made manifest the downward-born Nature. 26. or Male and Female. and partaking their nature. 24. and having power of all things. and every one made him partaker of his own Order. And being Hermaphrodite. the fair and beautiful Shape or Form of God. and would cohabit with it. 20. and watchful. and delivered unto it all his own Workmanships. Nature presently laying hold of what it so much loved.

O Pymander. and Multiply in Multitude all you my Creatures and Workmanships. 38. 40. And Man was made of Life and Light into Soul and Mind. "Behold.The Divine Pymander of Hermes Mercurius Trismegistus 29." quoth I. "Keep silence. and generating. or on high. the bond of all things was loosed and untied by the Will of God. the Air being Feminine and the Water desirous of Copulation. took from the Fire its ripeness. and so Nature produced bodies after the Species and Shape of men." 32. from him whom I told thee. "And after these things. 36. "This is the Mystery that to this day is hidden. suffering the things of death. and he that knew himself. Increase in Increasing. And so all the Members of the Sensible World. and let Him Learn all Things that are. and all things were multiplied according to their kind. But he that through the Error of Love. and kept secret. for all living Creatures being Hermaphroditical. Pymander. And let Him that is endued with Mind. for he having the Nature of the Harmony of the Seven. and longing to hear. bearing rule. for I have not yet finished the first speech. continued unto the period of the end. sensible. 35. and from the aether Spirit. of Life the Soul. and established the Generations. When he had thus said. and so the Males were apart by themselves and the Females likewise. made the mixtures." 34. or run out." 33. of Light the Mind. Hear now the rest of that speech. know Himself to be Immortal. for Nature being mingled with Man brought forth a Wonder most wonderful. do not digress. Providence by Fate and Harmony."The Generation therefore of these Seven was after this manner. were loosed and untied together with Man. When that period was fulfilled. came at length to the Superstantial of every way substantial good. loved the Body. abideth wandering in darkness. 37." 30. And straightway God said to the Holy Word. and that the cause of Death is the Love of the Body. Then said Pymander. the Fire and the Spirit. thou so much desirest to hear. "I am now come into a great desire. but forth with brought forth seven Men all Males and Females and sublime. Nature continued not. Page 14 . or Male and Female. But he said. 39. I am silent. according to the Natures of the Seven Governors.." 31. Trismegistus.

Pymander." 49. being ordered and directed by filial Affection. the Body consisteth in the sensible World." 42. Pymander. Trismegistus. Trismegistus. "But why do they that are ignorant sin so much. how I shall go into Life. "Tell me." 53. knowing their Works and Operations. but I both understand and remember them. and know himself well. that they should therefore be deprived of immortality." 44. why are they worthy of death. If therefore thou learn and believe thyself to be of the Life and Light. Pymander. of which darkness is the moist Nature. and that live piously and religiously. consider. "Thou sayest very well. Pymander. Pymander. Trismegistus. and my presence is a help unto them. mark. Trismegistus. Trismegistus. Page 15 ." 45. of which Man is made. from whence death is derived. Pymander. pure and merciful. and natural Love: And before they give up their Bodies to the death of them. "God and the Father is Light and Life. they hate their Senses. that are in death?" 46. Hast thou understood this aright!" 47." 52. And forthwith they know all things. thou shalt again pass into Life. and lovingly they supplicate and propitiate the Father. "But why or how doth he that understands himself. go or pass into God!" 48. "I am glad for thy sake. of which moist Nature. for I the Mind come unto men that are holy and good. "Because there goeth a sad and dismal darkness before its Body. they give him thanks. Pymander. "Take heed what thou sayest." 43. "But yet tell me more. "God saith.The Divine Pymander of Hermes Mercurius Trismegistus 41. say I: Because the Father of all things consists of Life and Light. Let the Man endued with a Mind." 51. Trismegistus. whereof Man is made. if thou understoodest them. and blessing him. and sing hymns unto him. O my Mind. "Have not all Men a mind?" 54. Trismegistus." 50. "That which the Word of God said. "Peradventure I seem so to thee."Thou seemest not to have understood what thou hast heard.

the Body itself is given up to alteration. subtle Falsehood always lying in wait. Trismegistus. and unsatiable Ambition. "Rather I that am the Mind itself. having unfulfillable desires and unsatiable concupiscences. and armeth him the more to all wickedness. "Thou hast. "And Anger and Concupiscence go into the brutish or unreasonable Nature. and the Senses of the Body return into their Fountains. "To the sixth. what then?" 59.The Divine Pymander of Hermes Mercurius Trismegistus 55. in the resolution of the material Body. "And then being made naked of all the Operations of Harmony it cometh to the eighth Nature. 56. being parts. 65." 58. to be finished and brought to perfection in them. becometh invisible. "And to the first Zone it giveth the power it had of increasing and diminishing. the idle deceit of Concupiscence. profane Boldness. and one effectual deceit or craft. but tell me moreover. 60. and murderous. "To the fifth. and always fighting in darkness for the Demon afflicts and tormenteth him continually. and the idle manners are permitted. 63. which happen or belong to the body. the machination or plotting of evils. 67. and headlong rashness of Confidence. will not suffer the Operations or Works. I will shut up the entrances of Evil. and again made up into Operations. 61. "First of all. 68. tormenteth such a man sensibly. and the form which it had. 62. and profane. that he may obtain the greater punishment. and left to the Demon. most excellently taught me all things. "To the fourth. as I desired. the desire of Rule. after the return is made. which applying unto him the sharpness of fire. having Page 16 . 66. and wicked. 57. I am far off giving place to the avenging Demon. and evil. and the rest striveth upward by Harmony. "To the third. and envious and covetous. Pymander. Evil and ineffectual occasions of Riches. and cut off the thoughtful desires of filthy works. "But to the foolish. and increaseth the fire upon him more and more. "To the second. O Mind. but being the Porter and Door-keeper. "And to the seventh Zone. "And such a one never ceaseth. 64.

being enabled by him. and Sleep. 76. And some of Them That Heard Me. "And then in order they return unto the Father. and all they that are present rejoice. Repent and Change your Minds. casting themselves down before my feet. What resteth. and themselves deliver themselves to the powers.The Divine Pymander of Hermes Mercurius Trismegistus its proper power. O Men of the Off-spring of the Earth. and nourished them with Ambrosian Water of Immortality. But others. and Cease your Surfeit. When Pymander had thus said unto me. and way-leader to them that are worthy. Depart from that dark Light. 73. and then I said further. went away and delivered themselves up to the way of death. Page 17 . 77. he was mingled among the Powers. and taught the Nature. but I causing them to rise up. having Power to Partake of Immortality. Why. and congratulate the coming of it. of the Nature of the whole and having seen the greatest sight or spectacle. besought me that they might be taught. born and made of the Earth. mocking and scorning. 79. and with one accord. thou become a guide. come willingly. and being made like to them with whom it converseth. and singeth praises to the Father with the things that are. O ye People. "This is the Good. you that have together Walked in Error. 74. be Partakers of Immortality. And they that heard me. why have you delivered Yourselves over unto Death. Men. And I sowed in them the words of Wisdom. And I began to Preach unto men. teaching them the reasons how. rose up. and blessing the Father of all things. 70. 71. 80. 78. singing praise to God in a certain voice that is peculiar to them. which have given Yourselves over to Drunkenness. but that understanding all men. the beauty and fairness of Piety and Knowledge. became a guide of mankind. 69. and invited by Brutish and Unreasonable Sleep. that the kind of Humanity or Mankind. 75. it heareth also the Powers that are above the eighth Nature. why sayest thou. and by what means they may be saved. and to the Ignorance of God. be Sober. "Furthermore. and to them that know to be deified. whereto you are allured. and have been Darkened in Ignorance. may be saved by God!" 72. But I giving thanks. and becoming powers they are in God. and Leave or Forsake Corruption.

The Divine Pymander of Hermes Mercurius Trismegistus 81. 91. I give praise and blessing unto God the Father. and is Known of His Own. Accept these Reasonable Sacrifices from a Pure Soul. and the Brightness of the same began wholly to go down. that is. Holy is God Whose Will is Performed and Accomplished by His Own Powers. Pymander. 93. Holy art Thou that art Stronger than all Power. Holy is God. But I wrote in myself the bounty and beneficence of Pymander. that by Thy Word hast established all Things. and being filled with what I most desired. 84. 89. For the sleep of the Body was the sober watchfulness of the mind. I was exceeding glad. 95. Holy art Thou Whom Nature hath not Formed. For which cause. the Lord of the Word. 92. that Determineth to be Known. And thus came to pass or happened unto me. everyone returned to his own lodging. which I received from my mind. and when they had finished their thanksgiving. Holy art Thou. Holy art Thou of Whom all Nature is the Image. or Those that are His. Who art Better than all Praise. Holy art Thou. 86. 94. the blossoms and fruits of good things. 90. Holy art Thou. 83. Holy is God the Father of All Things. and the shutting of my eyes the true Sight. And when it was Evening. 85. that art Greater than all Excellency. 82. and whole strength. and the pronouncing of my words. 87. with my Soul. and my silence great with child and full of good. Page 18 . 88. I commanded them to give thanks to God. and a Heart stretched out unto Thee. whereby I became inspired by God with the Truth.

but Thy Sons. 98. Look mercifully upon me. the Brothers of my Kind. that I may never Err from the Knowledge of Thee. I beseech Thee. Page 19 . and go into the Life and Light. Blessed art Thou.The Divine Pymander of Hermes Mercurius Trismegistus 96. and bear Witness. Therefore I believe thee. O Thou Unspeakable. those that are in Ignorance. 99. O Father. to be Praised with Silence! 97. Unutterable. as Thou hast given Him all Power. Thy Man would be Sanctified with Thee. and enable me. and enlighten with this Grace.

and that which is Divine. and to be wise according to the Operation of the course of the circular Gods. the beginning of things that are. by the wonderful working of the Gods in the Circles. 6. and the Flowers of all Greens. and the Operations of Nature. and Operation. 4. and to be resolved into that which shall be great Monuments. The glory of all things. Page 20 . For there were in the Chaos. and Water. And every God by his internal power. God. and there were made four footed things. As also the Generations of men to the knowledge of the Divine Works. and the Heaven was seen in Seven Circles. and Remembrances of the cunning Works done upon Earth. and such as live in the Water. and the Elements were coagulated from the Sand out of the moist Substance. and the End and Renovation. 2. and Matter. and the Mind. and to find out every cunning workmanship of good things. carried about in a circular. with the Gods in them. did that which was commanded him. And when all things were interminated and unmade up. and a subtle Spirit intelligible in Power. 7. with all their Signs. all things being Terminated or Divided by Fire. and to be increased in increasing. So it beginneth to live in them. 5. and the knowledge of the Divine Power. and a multitude of men. to the beholding of Heaven. motion by the Spirit of God. the Gods. and creeping things. And the heavy things were founded upon the moist sand. and for Signs of good things. and which had sowed in themselves the Seeds of Regeneration. 3. 10. And all the Gods distinguished the Nature full of Seeds. and such as fly. And the Sphere was all lined with Air. and being sustained or hung up by the Spirit they were so carried. and the Stars were numbered. God. 9. Divine Works. 8. and Grass. and the Divine Nature. and multiplied in multitude. and the Dominion of all things under Heaven and the knowledge of good things. and there went out the Holy Light. leaving them to be read by the darkness of times. And every Soul in flesh. and Nature. and a lively or working Testimony of Nature. or Working and Necessity. an infinite darkness in the Abyss or bottomless Depth. and every fruitful Seed.The Divine Pymander of Hermes Mercurius Trismegistus The Third Book called "The Holy Sermon" 1. the light things were divided on high. And the Gods were seen in their Ideas of the Stars.

of Fruit. for it is a Divine thing. though they be lost. for in that which is Divine. Seed. And every generation of living flesh. Page 21 . that every world temperature should be renewed by nature. and all Handicrafts.The Divine Pymander of Hermes Mercurius Trismegistus 11. is Nature also established. must of necessity be renewed by the renovation of the Gods. and of the Nature of a Circle. moving in number.

8. God therefore. O Asclepius. For the World. to Will all Things to be. But the Father is the cause of his Children. and the Good. or to be begotten or made. and the Sun. but action or operation is of another thing. in which sometimes he maketh not. every one of which. 4. 5. O Tat. this day's it is fit to dedicate to Tat. For his Operation or Act. as we have taught in other things. and another about things unchangeable. 10. which is also a Father by Participation. for he both will be this. as also of quantity and quality. Things Divine and Human. is not for all that equally the cause of Good. but in him that taketh nothing. 9. and this cannot be in any other. and of Life. and yet willeth all things to be. O Tat. either to be. for I will not say. without which it is not possible. Yesterday's Speech. 2. Divine and Human. and about things unmoveable. have the same Nature. and his Essence. and the Good. in being all things. and the Father. For Good is always active or busy in making. and the Father. which must here also be understood. himself will have so to be. and yet all this for himself (as is true) in him that can see it. 7. and is it. because it is an Epitome of those general speeches that were spoken to him. I dedicated to thee. for he that maketh is defective in much time. this is the Good. but the Being of all things that yet are not. who hath a will both to sow and nourish that which is good by the Son. to living Creatures: And if this be so. this is the Father. or elsewhere. For there is one name or appellation of Nature and Increase which concerneth things changeable. whereunto no other thing is present or approacheth.The Divine Pymander of Hermes Mercurius Trismegistus The Fourth Book called "The Key" 1. he is altogether constrained by the Will of the Good. that is to say. for sometimes he maketh those things that have quantity and quality and sometimes the contrary. Page 22 . is his Will. making them. O Tat. For what is God. and the Good. it is the property of Good to be known: This is the Good. or rather also the same Act and Operation. 11. For all things else are for this. 3. and the existence itself. But God is the Father. This is God. of those things that are! 6.

as any man is able to receive the influence of this Intelligible clearness. I would we also. O Son. is a Divine Silence. How dost thou mean deifying. some into a more fortunate estate. 15. and the eye of my mind is almost become more holy by the sight or spectacle. and full of immortality. and innocent or harmless withal. 18. O Father. that from one Soul of the Universe. Tat. and they that are capable and can draw any store of this spectacle. could. For it is Possible for the Soul. rather the contrary. which in all the world are tossed up and down. Father! 21. to be Deified while yet it Lodgeth in the Body of Man. But how dost thou again divide the changes? 23. could do so. 22. 16. nor he that sees that. move the Body. nor hear any other thing. but for the present we are less intent to the Vision. There are differences. 20. nor in sum. it draweth it from the Body. O Son. and round about the whole Mind it enlighteneth all the Soul . for Page 23 . and cannot yet open the eyes of our minds to behold the incorruptible. when we have nothing at all to say of it. of every Soul. and changeth it wholly into the Essence of God. for it enlighteneth. which being of a fiery shining brightness. Trismegistus. and the rest of all the Senses. as it were. Trismegistus. see any thing else. maketh the eye blind by his excessive Light.The Divine Pymander of Hermes Mercurius Trismegistus 12. Trismegistus. for the Sight of Good is not like the Beam of the Sun. For it is more swift and sharp to pierce. that gazeth upon it. and sight do many times fall asleep from the Body. if it Contemplate the Beauty of the Good. O Father. Tat. which thing Celius and Saturn our Progenitors obtained unto. Thou hast filled us. 19. Trismegistus. I Wonder not at It. Tat. into this most fair and beauteous Vision . and severally divided? Of these Souls there are many changes. Hast thou not heard in the general Speeches. 13. I would have. and loosing it from the Bodily Senses and Motions. For shining steadfastly upon. For neither can he that understands that understand anything else. and incomprehensible Beauty of that Good: But then shall we see it. and so much increaseth the light of the eye. 17. For the knowledge of it. O Son. are all those Souls. 14. Tat. with a sight both good and fair. and some quite contrary.

for he that knows is both good and religious. He that neither speaks. 26. But being drawn back the same way. for all Knowledge is unbodily but useth the Mind as an Instrument. But Knowledge differs much from Sense. the virtue of the Soul is Knowledge. nor that which is good. neither the Nature of them. 33. but Knowledge is the end of Sense. as the Mind useth the Body. 32. Tat. it serveth strange Bodies. But who is such a one. and not ruling. And this is the mischief of the Soul. that heareth two speeches or hearings. And this is the most perfect glory of the Soul. 28. because they cannot be without them. and another of them that are fixed. and Contrariety. Therefore both intelligible and material things go both of them into bodies. That is Setting One against Another. nor is partaker of the good. is neither spoken nor heard. rusheth and dasheth against the bodily Passions. that lay hold of immortality. and Airy ones are changed into men. are changed into Demons. And so they go on into the Sphere or Region of the fixed Gods. But the Soul entering into the Body of a Man. 24. 29. O Father! 30. and unhappy as it is. And it is impossible it should be Page 24 . for Sense is of things that surmount it. And the wickedness of a Soul is ignorance. are the Senses. and already Divine. nor hears many things. for. And this is the condemnation of an evil Soul.The Divine Pymander of Hermes Mercurius Trismegistus they which are of creeping things. and Good. 27. for there are two choirs or companies of Gods. but ruled. it returneth into creeping things. one of them that wander. shall neither taste of immortality. to those of things living upon the Land. all Things must Consist. 25. For God. not knowing itself. 31. On the contrary. and human Souls. fighteth in the shadow. Trismegistus. 35. for he. for the Soul that knows nothing of the things that are. 34. This being so in all things that are. carrying the Body as a burden. are changed into those of watery things and those of things living in the water. if it continue evil. but is blinded. O Son. and the Father. and evil ones. of contraposition. Knowledge is the gift of God .

And the World is the first. Trismegistus. not knowing that Page 25 . the Spirit in the Body. The Mind is the head. or generates things that have quantity and quality. for it is material and easily passible. and above the head there is nothing material. have the Body full of Soul. 45. And it was once made and is always. The whole universe is material. and blood. But the Soul of Man is carried in this manner. nay. 40. but flatly evil. For the World is not good as it is moveable. both moveth the living Creature. and continually makes. The whole is a living wight [a creature]. and made. 46. is immortal. The Mind is in Reason. Because the World Is a Sphere. Reason in the Soul. The Spirit being diffused and going through the veins. But man is evil. 36. that is a Head. Whatsoever therefore is joined or united to the Membrane or Film of this head. and every material motion is generation. but the first of things that are mortal and therefore hath whatsoever benefit of the Soul all the others have: And yet for all this. 38. that is like a head. being deceived in Nature. For it is moveable.The Divine Pymander of Hermes Mercurius Trismegistus otherwise. and needy or wanting somewhat else. the Soul in the Spirit. and therefore consisteth of material and intellectual. 41. and is ever in generation. wherein the Soul is. 48. he is not only not good. it is the first of all passible things. and arteries. 42. but the intellectual stability moves the material motion after this manner. and yet it is not good. and after a certain manner beareth it. The fair and beautiful world. who therefore is this material God? 37. 47. 39. and as he is mortal. as beneath the feet there is nothing intellectual. Wherefore some also have thought the Soul to be blood. Tat. nor evil as it is immortal. 44. and Man the second living wight [a creature] after the World. hath its Soul full of the Body. both as he is moveable. and as in the Soul of a made Body. as being mortal. 43. and the second of the things that are. and it is moved spherically. but those that are further from that Membrane.

The Divine Pymander of Hermes Mercurius Trismegistus
first the Spirit must return into the Soul, and then the blood is congealed, the veins and arteries emptied,
and then the living thing dieth: And this is the death of the Body.
49. All things depend of one beginning, and the beginning depends of that which is one and alone.
50. And the beginning is moved, that it may again be a beginning; but that which is one, standeth and
abideth, and is not moved,
51. There are therefore these three, God the Father, and the Good, the World and Man: God hath the
World, and the World hath Man; and the World is the Son of God, and Man as it were the Offspring of the
52. For God is not ignorant of R/Ian, but knows him perfectly, and will be known by him. This only is
healthful to man; the Knowledge of God: this is the return of Olympus; by this only the Soul is made
good, and not sometimes good, and sometimes evil, but of necessity Good.
53. Tat. What meanest thou, O Father.
54. Trismegistus. Consider, O Son, the Soul of a Child, when as yet it hath received no dissolution of its
Body, which is not yet grown, but is very small; how then if it look upon itself, it sees itself beautiful, as not
having been yet spotted with the Passions of the Body, but as it were depending yet upon the Soul of the
55. But when the Body is grown and distracteth, the Soul it engenders Forgetfulness, and partakes no
more of the Fair and the Good, and Forgetfulness is Evilness.
56. The like also happeneth to them that go out of the Body, for when the Soul runs back into itself the
Spirit is contracted into the blood and the Soul into the Spirit; but the Mind being made pure, and free
from these clothings; and being Divine by Nature, taking a fiery Body rangeth abroad in every place,
leaving the Soul to judgment, and to the punishment it hath deserved.
57. Tat. Why dost thou say so, O Father, that the Mind is separated from the Soul, and the Soul from the
Spirit? When even now thou sayest the Soul was the Clothing or Apparel of the Mind, and the Body of
the Soul.
58. Trismegistus. O Son, he that hears must co-understand and conspire in thought with him that speaks;
yea, he must have his hearing swifter and sharper than the voice of the speaker.
59. The disposition of these Clothings or Covers, is done in an Earthly Body; for it is impossible, that the
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The Divine Pymander of Hermes Mercurius Trismegistus
mind should establish or rest itself, naked, and of itself; in an Earthly Body; neither is the Earthly Body
able to bear such immortality; and therefore that it might suffer so great virtue the Mind compacted as it
were, and took to itself the passible Body of the Soul, as a Covering or Clothing. And the Soul being also
in some sort Divine, useth the Spirit as her Minister and Servant, and the Spirit governeth the living thing.
60. When therefore the Mind is separated, and departeth from the earthly Body, presently it puts on its
Fiery Coat, which it could not do having to dwell in an Earthly Body.
61. For the Earth cannot suffer fire, for it is all burned of a small spark; therefore is the water poured
round about the Earth, as a Wall or defence, to withstand the flame of fire.
62. But the Mind being the most sharp or swift of all the Divine Cogitations, and more swift than all the
Elements, hath the fire for its Body.
63. For the Mind which is the Workman of all useth the fire as his instrument in his Workmanship; and he
that is the Workman of all, used it to the making of all things, as it is used by man, to the making of
Earthly things only; for the Mind that is upon Earth, void, or naked of fire, cannot do the business of men.
nor that which is otherwise the affairs of God.
64. But the Soul of Man, and yet not everyone, but that which is pious and religious, is Angelical and
Divine. And such a Soul, after it is departed from the Body, having striven the strife of Piety, becomes
either Mind or God.
65. And the strife of Piety is to know God, and to injure no Man, and this way it becomes Mind.
66. But an impious Soul abideth in its own essence, punished of itself, and seeking an earthly and human
Body to enter into.
67. For no other Body is capable of a Human Soul, 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.
68. Tat. How then is the Soul of Man punished, O Father; and what is its greatest torment.
69. Hermes. Impiety, O my Son; 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. Or dost thou not see how many evils the wicked Soul suffereth, roaring and crying out, I am Burned, I
am Consumed, I know not what to Say, or Do, I am Devoured, Unhappy Wretch, of the Evils that
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The Divine Pymander of Hermes Mercurius Trismegistus
compass and lay-hold upon me; Miserable that I am, I neither See nor Hear anything.
71. These are the voices of a punished and tormented Soul, and not as many; and thou, O Son, thinkest
that the Soul going out of the Body grows brutish or enters into a Beast: which is a very great Error, for
the Soul punished after this manner.
72. For the Mind, when it is ordered or appointed to get a fiery Body for the services of God, coming
down into the wicked Soul, torments it with the whips of Sins, wherewith the wicked Soul being scourged,
turns itself to Murders, and Contumelies, and Blasphemies, and divers Violences, and other things by
which men are injured
73. But into a pious Soul, the Mind entering, leads it into the Light of Knowledge.
74. And such a Soul is never satisfied with singing praise to God, and speaking well of all men; and both
in words and deeds, always doing good in imitation of her Father.
75. Therefore, O Son, we must give thanks, and pray, that we may obtain a good mind.
76. The Soul therefore may be altered or changed into the better, but into the worse it is impossible.
77. But there is a communion of Souls, and those of Gods, communicate with those of men; and those of
men, with those of Beasts.
78. And the better always take of the worse, Gods of Men, Men of brute Beasts, but God of all: For he is
the best of all, and all things are less than he.
79. Therefore is the World subject unto God, Man unto the World and unreasonable things to Man.
80. But God is above all, and about all; and the beams of God are operations; and the beams of the
World are Natures; and the beams of Man are Arts and Sciences.
81. And Operations do act by the World, and upon man by the natural beams of the World, but Natures
work by the Elements, and man by Arts and Sciences.
82. And this is the Government of the whole, depending upon the Nature of the One, and piercing or
coming down by the One Mind, than which nothing is more Divine, and more efficacious or operative;
and nothing more uniting, or nothing is more One. The Communion of Gods to Men, and of Men to God.

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Rather. And such a Soul. But neither brooketh it an idle or lazy Soul. or at least they are equal in power. he that is a man indeed. can neither do. 86. 92. and yet is above: So great is the greatness of his Nature. For man is a Divine living thing and is not to be compared to any brute Beast that lives upon Earth. he leaveth not the Earth. That he was sent from the Judgment. Trismegistus. but to them that are above in Heaven. of that which is One. and leave the limits of Heaven. hath no mind. Wherefore. Page 29 . and That the Heavenly God is an Immortal Man. nor say any thing. for of that it is we now speak. 90. the World and Man. and not of that Minister of which we said before.The Divine Pymander of Hermes Mercurius Trismegistus 83. is above them. 87. For the Soul without the Mind. and what below. for many times the Mind flies away from the Soul. And wherefore Father? 85. but a man ascends up into Heaven. so great is the power of the Mind. and learneth all other things exactly. but they and all things else. and by it pressed down. but leaves such a one fastened to the Body. or good Demon. if we shall be bold to speak the truth. O Son. 94. 89. 93. For none of the things in Heaven will come down upon Earth. and measures it. Know Son. blessed Soul that is fullest of it! and unhappy Soul that is empty of it! 84. And that which is the greatest of all. by these two are all things governed. Tat. and in that hour the Soul neither seeth nor heareth. that every Soul hath the Good Mind. 91. but is like an unreasonable thing. Wherefore we must be bold to say. wherefore neither must such a one be called a Man. one to the other. That an Earthly Man is a Mortal God. that are called Gods. And he knoweth what things are on high. 88. This is the Bonus Genius.

For the Lord. 9. is generated or made. 4. O Tat. for whatsoever is apparent. that is not made nor generated. or in appearance he maketh them appear. for it was made manifest. but that which is not manifest is ever. and to the Alone and to the One from whom is one to be merciful to thee. that thou mayest knowest and understand so great a God. But if that which is in thee. Himself is not made. for appearance is nothing but generation. yet in fantasy he fantasieth all things. But he is that One. be not known or apparent unto thee. being unmanifest as being always. 12. as being itself not manifest or apparent. 5. For it were not all. And he maketh all other things manifest. For it needeth not to be manifested. For only the Understanding sees that which is not manifest or apparent. pray first to the Lord and Father. But do thou contemplate in thy Mind. Thou therefore. Thou mayest see the intelligence. but especially he is manifested. This Discourse I will also make to thee. it will appear to the eyes of thy Mind. he is not made manifest. to or in those things wherein himself listeth. void of envy. for it is always. and if thou canst. 8.The Divine Pymander of Hermes Mercurius Trismegistus The Fifth Book called "That God is not Manifest and yet most Manifest" 1. that thou mayest not be ignorant of the more excellent Name of God. and take it in thy hands. may be most manifest unto thee. for appearance is only of those things that are generated or made. my Son. 7. if it were apparent. and that he would shine one of his beams upon thee In thy understanding. But making all things appear. how shall he in thee be seen. he appeareth in all and by all. 9. O Tat. appeareth through the whole world. 11. is also unapparent and unmanifest. 2. 10. 3. O Tat. and appear unto thee by the eyes? Page 30 . and making other things manifest. and contemplate the Image of God. how that which to many seems hidden and unmanifest.

as to a King and potentate. 23. the largeness of the Air. 18. by which it goeth round about all these. consider the order of the Stars. and that which is hidden appear and be manifest. the sharpness or swiftness of the Fire. Who is he that keepeth order? for all order is circumscribed or terminated in number and place. and learn who it was that wrought and fashioned the beautiful and Divine shape of Man. 19. who circumscribed and marked out his eyes? who bored his nostrils and ears? who opened his mouth? who stretched out and tied together his sinews! who channelled the veins? who hardened and made strong the bones! who clothed the flesh with skin? who divided the fingers and the joints! who flatted and made broad the soles of the feet! who digged the pores! who stretched out the spleen. Every one of these Stars that are in Heaven. and carries round the whole World with her. even by mortal things that are upon Earth. And if thou wilt see and behold this Workman. Consider. how Man is made and framed in the Womb. 14. to see the stability of the Earth. that which is unmovable moved. is content to suffer infinite lesser stars to walk and move above himself. between Heaven and Earth. But if thou wilt see him. who possessed and made such an Instrument. I would it were possible for thee. who made the Heart like a Pyramis? who made the Liver broad! who made the Lights spungy. the manner and the greatness of their course! 17. This Bear that turns round about its own self. consider the course of the Moon. the courses of the Rivers. should be observed without a Maker. and the speediness of the Heaven. that either place. O my Son. the fluidness of the Sea. 20. Who hath set the Bounds to the Sea? who hath established the Earth? for there is some body. and yet he being such a one. greater than the Earth or the Sea. who is it that hath prescribed unto every one. or number. to have wings. 22. do not make the like. O Son.The Divine Pymander of Hermes Mercurius Trismegistus 13. 15. at one instant. whom doth he fear the while. O Tat. and examine diligently the skill and cunning of the Workman. that is the Maker and Lord of these things. and full of holes! who made the belly large and capacious? who set to outward view the more honourable Page 31 . For no order can be made by disorder or disproportion. the motion of the Stars. and to fly into the Air. The Sun is the greatest of the Gods in heaven. and being taken up in the midst. consider and understand the Sun. O Son. what a happy sight it were. to see all these. to whom all the heavenly Gods give place. or measure. or an equal course. O Son. 21. and in the deep. For it is impossible. O Son? 16.

and all exceedingly beautiful. and to make them. or give thanks for thee. in the whole World. he hath hid in himself. Page 32 . it is impossible that anything should be made. in the Earth. in the Deep. For the things that are. this is he that is to be seen by the Mind. And for this cause He hath all Names. 33. This is God that is better than any name. 35. so it is that he should not always be. And as without a Maker. O great Impiety.: And no man says that a statue or an image is made without a Carver or a Painter. this is he that is most manifest.The Divine Pymander of Hermes Mercurius Trismegistus parts and hid the filthy ones. 31. or to thee. and in every part of the whole that is. 30. and all done in measure. 25. and was this Workmanship made without a Workman? O great Blindness. Who hath made all these things! what Mother! what Father! save only God that is not manifest! that made all things by his own Will. this is he that is visible to the eye. he hath made manifest. 27. 29. this is he that is secret. to call him the Father of all. canst thou deprive the Workmanship of the Workman. 24. 28. rather there is nothing of any body. and therefore He hath no Name. in the Air. For there is nothing in the whole World. and always be making all things in Heaven. and the things that are not. because He is the Father of all. and this is his Work to be the Father. For he alone is all things. and yet all differing. which is not He. this is he that hath no body. 32. it is his Essence to be pregnant. rather it is the best Name of all the Names of God. 26. 34. and this is he that hath many bodies. that is not himself both the things that are and the things that are not. And if thou wilt force me to say anything more boldly. O Son Tat. See how many Arts in one Matter. or that is not. and how many Works in one Superscription. Who therefore can bless thee. Never. O great Ignorance. or great with all things. for so he is alone. because He is the One Father.

O Father. when I praise thee? upward? downward? outward? inward? 37. 43. But all things are in thee. or for what thou hast not made! for those things thou hast manifested.The Divine Pymander of Hermes Mercurius Trismegistus 36. For about thee there is no manner. Which way shall I look. and takest nothing. nor anything else of all things that are. 44. 48. For thou art what I am. the most subtle and slender part is Air. nor thy time? 40. 49. all that is made. 47. 46. nor place. of the Mind God. The Good that Worketh. and there is nothing else thou art not. When shall I praise thee. thou art what I say. or having anything of mine own. For what shall I praise thee? for what thou hast made. of the Air the Soul. or for those things thou hast hidden? 41. Wherefore shall I praise thee as being of myself. thou art what I do. all things from thee. Thou art all things. 39. 38. The Father that Maketh and Frameth. thou givest all things. 45. Page 33 . Of the Matter. and all that is not made. The Good that doth all Things. for it is neither possible to comprehend thy hour. Thou art Thou. for thou hast all things and there is nothing that thou hast not. of the Soul the Mind. or rather being another's? 42. The Mind that understandeth.

where the Good is. that he should be in love with it. This is present to none. and in the part of making or doing it is Good. but God alone. 10. and where it is night. 7. wanting nothing. then must he be an Essence or Substance void of all motion and generation. that in Generation should be the Good. but only the Good? 8. and firm Operation. to be angry. but nothing is void or empty of him. where it is day. most full. 11. O Asclepius. One thing is the Beginning of all things. 3. being such an Essence. and giving abundantly. but only in that which is not generated or made. 12. After this manner is the World good. 4. that he should desire to have it. And this Essence hath about or in himself a Stable. for he wanteth nothing. And none of these being in his Essence. 9. that he should be opposed by it. Wherefore it is impossible. nor nothing equal to him. are all those other things. there is no Passion. with nothing wiser to be envious at. Yet as the Participation of all things is in the Matter bound. for sorrow is a part of evilness. For as in this. Nothing is stronger than he. and when I name the Good. For in all other things. Good. the loss whereof may grieve him. it is not day. and where Passion is there is not the Good. nothing unheard of. And if it be so. is in nothing but in God alone. nor can anything be taken from him. but in all other things not good. as well in the small as the great . for it giveth all things. or rather God himself is the Good always. I mean that which is altogether and always Good. 5. what remains. there is none of the evils. as it maketh all things. and as well in the particulars as in this living Creature the greater and mightiest of all. 2. so in none of the other things shall the Good be found. Generation itself being a Passion . Page 34 . 6. For all things that are made or generated are full of Passion. so also of that which is Good. it is not night.The Divine Pymander of Hermes Mercurius Trismegistus The Sixth Book called "That in God alone is Good" 1.

for a material Body receiveth (or comprehendeth). that the Essence of God. and familiar unto him alone. and movable. 16. it doth not still abide Good. and that which is here called good. every one of the forenamed things. 23. and growing Evil. 19. and as it were shadows. For these are the parts of God that partake the Nature of the whole. 17. or they are enamoured of God. or Good of God. 22. for it is impossible. but no good is comprehended in this World. Error is here the absence of the Good. and griefs. And I give thanks unto God. Asclepius. For the eminencies of all appearing Beauty. more sincere. that the Good should be here pure from Evil. And in that which is the worst of all. Asclepius. 18. for here the Good groweth Evil. is that which is fair or beautiful. Page 35 . are ever. is here believed to be the greatest good. is the least particle. and wrath. especially that supreme mischief the pleasures of the Belly. if he have an Essence. that it is impossible it should be in the World. For the World is the fulness of evilness . put this assurance in my mind. is here good. most lovely. 14. For all things that are subject to the eye. whereof either God is enamoured.The Divine Pymander of Hermes Mercurius Trismegistus 13. and desires. 20. Therefore in God alone is the Good. O Asclepius. that concerning the knowledge of Good. are in the Essence more pure. and labours. 25. is not as being on every side encompassed and coarcted with evilness. and peradventure they are also the Essence of it. and the Good. or proportion of evil. and deceits. Therefore. and the Maker of passible things. For it is passible. 21. especially the Essence of the Fair and the Good. the thing itself is not. 15. inseparable. proper. and not abiding Good it becomes Evil. but God is the fulness of Good. and foolish opinions. And as the eye cannot see God. so neither the Fair. It is impossible therefore. or rather God is the Good. In Man also the Good is ordered (or Taketh Denomination) in comparison of that which is evil. are Idols. For we must be bold to say. 24. and the ring-leader of all evils. for that which is not very evil. there is nothing in men (or among men) but the name of Good. but those things that are not subject to the eye.

and enlightening. Page 36 . so understand the Fair and the Good.The Divine Pymander of Hermes Mercurius Trismegistus 26. which we can neither love nor hate. thou seekest or askest also of the Fair. as God himself. that is Piety with Knowledge. but also increase it. and that Good is inimitable. and are afraid to be deprived of it. for there is one way that leads to the same thing. never seeing so much as in a dream. If thou seek concerning God. dare call Man Fair and Good. 27. they by that means. and believing that the evil is the Good. for these are incommunicable to any other living Creatures because they are inseparable from God. For that Beauty is above comparison. 29. that we have need of them. are the Good and Fair things of men. As therefore thou understandest God. and therefore they strive by all possible means. and most enlightened by God. 31. 30. both use it unsatiably. 28. If thou canst understand God. O Asclepius. thou shalt understand the Fair. Such. for this is the hardest thing of all. what Good is. Wherefore. but being enfolded and wrapped upon all evil. and the Good which is most shining. and go not in the way of Piety. and cannot live without them. they that are ignorant. that they may not only have it.

The Son of God will be another. 5. when I would estrange myself from the World: whereupon I made myself ready. and impossible. and the Profession of Silence To His Son Tat. 10. 6. 2. for I am utterly ignorant and doubtful. saying. Thou speakest of things strained. Father. to learn this Argument of Regeneration . and as thou saidst instruct me of Regeneration. 11. O Son. 1. Son. Hermes. that in everything consisteth of all powers. but are by God. and have vindicated the understanding that is in me. because among all the rest. That no man can be saved before Regeneration. O Trismegistus. Who soweth it. or far fetched. Tat. O Son. this Wisdom is to be understood in silence. having a great desire. Tat. when he pleaseth. Father. O Father. I am clean deprived of the Essence that understandeth in me. Now then fulfill my defects. either by word of mouth or secretly. Hermes. And what manner of Man is he that is thus born? for in this point. 3. and didst not clearly reveal thyself. The Will of God. and dost not speak as a Father to his Son. from the deceit of the World. I am ignorant only of this thou toldst me thou wouldst impart it unto me. 8. and therefore I will directly contradict them. Tat. In the general Speeches. or what Womb or what Seed a Man is thus born.The Divine Pymander of Hermes Mercurius Trismegistus The Seventh Book His Secret Sermon in the Mount Of Regeneration. O Father. and the Seed is the true Good. for I know not. 9. And when I did humbly entreat thee. 4. Hermes. things of this kind are not taught. at the going up the Mountain after thou hadst discoursed unto me. discoursing of the Divinity. Page 37 . Hermes. of what Substance. Tat. brought to remembrance. 7. God made the universe. Thou tellest me a Riddle. thou speakest enigmatically.

and I am gone out of myself into an immortal body. 16. into no small fury and distraction of mind. Tat. Hermes. O Son. and nothing but falsehood in them all. And since this mortal Form is daily changed. one Man by the Will of God. nor is it to be seen in this formed Element. which is not troubled. Father. discourse unto me the manner of Regeneration. That. indeed. Thou seest. nor understand what I am now. Do not envy me. Hermes.The Divine Pymander of Hermes Mercurius Trismegistus 12. or pardon me. Wilt thou prove a stranger. Thou hast driven me. 17. and bodily sight. Tat. that which is naked. thou canst not see. I am thy Natural Son. 19. O my Son? I have nothing to say more than this. for I do not now see my self. I would. nor bounded. Tat. 24. Hermes. Father. O Son. who is the Author and Maker of Regeneration ? 20. 18. O Trismegistus? 23. Trismegistus. yet am I now estranged from them. with thine eyes. and diminution. This thing is not taught. Now I am mad. but though thou look never so steadfastly upon me. 14. comprehensible only of itself. not changed. and turned by this time into increase. for when I thought me to have been made a wise man by thee. Now. thou hast put me to silence for ever and all my former thoughts have quite left and forsaken me. The child of God. O Son. with these thoughts thou hast quite dulled all my senses. not figured. as being falsehood. made by the mercy of God. for I see the greatness. what therefore is true. for which the first compound form was neglected by me. that I see in myself an unfeigned sight or spectacle. 21. Tat. that thou also wert gone out of thyself. and that I am now separated from it . 22. O Father. Hermes. Page 38 . bright. with the Body. for I have both the touch and the measure of it. What shall I say. 15. Son. unbodily. 13. not coloured. to thy Father's kind. but was begotten in Mind. like them that dream in their sleep. unalterable. and shape of all things here below. O Father. and am not now what I was before. Then tell me this.

Sorrow shall fly away to them that are Page 39 . is Ignorance. or easily depart from him. how can he sensibly understand that which is neither hard. do force the inwardly placed Man to suffer sensibly 33. Hermes. Son. and herein consists. Intemperance. purging thyself from unreasonable brutish torments of matter. Wrath. and that which bloweth or is subject to blast as Air. He that Looketh Only upon that which is carried upward as Fire. but many and fearful ones. Tat. Deceit. Covetousness. One Torment. O Father. from henceforward.The Divine Pymander of Hermes Mercurius Trismegistus 25. O Son. Then am I. and by that means. For the rest. 34. 37. that which is moist as Water. and under these many more. I do not know them. and when that came all Ignorance was cast out. nor moist. some which through the prison of the body. seeing it is only understood in power and operation. Sorrow. nor tangible. God forbid. The knowledge of Joy is come unto us. Father ? 29. Yes. a third. 31. and those. that hath obtained mercy of God. 36. be but willing. Rashness. and praise God in silence. Hermes. quiet (or make idle) the Senses of the Body. or be wanting unto us. hold thy peace. rather draw or pull him unto thee (or Study to Know Him) and he will come. and when that comes. not a few. Fraud or Guile. a ninth. my Son. Son. Tat. Hermes. to the Knowledge of the Truth. that which is carried downward as Earth. 26. Tat. a second. 28. Father. both the manner and the reason of Regeneration. They are in number twelve. Hermes. a fifth. as I say. an eighth. Have I any revengers or tormentors in myself. Therefore rejoice. being purged by the powers of God. a seventh. which is in God. utterly unable to do it. an eleventh. a twelfth. O Son. And they do not suddenly. but I beseech and pray to the Mind which alone can understand the Generation. a fourth Concupiscence. 27. 30. Injustice. For the revelation of God is come to us. and it shall be done. a sixth. 35. Yet is it so. Envy. nor perspicuous. the mercy of God will not cease. 32. a tenth. Maliciousness.

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

that is to say. Tat. Be quiet. Tat. as I am. O Father. subject to the three dimensions. thou heardst from the Powers when I was in the Octonary. Hermes. and the number of Ten hath Unity. but this immortal. O Father. which thou saidst. where the number of Unity is born of the Spirit. than those that are written. O Son. 59. hath delivered no more unto me. Tat. do they make their departure. And he commanded me to do those things that are good. Thou dost well. 51. and now hearken to that harmonious blessing and thanksgiving: the hymn Page 41 . and understand these things. This is Regeneration. for that is subject to Dissolution. and that is mortal. Hermes. And there Life and Light are united. By the dead. 60. to desire the Solution of the Tabernacle. And though they be different in themselves. Pymander. 61. and see what I will. The sensible Body of Nature is far from the Essential Generation. Hermes. is the Begetter of Souls. but this not. 55. How fain would I. O Son.The Divine Pymander of Hermes Mercurius Trismegistus 50. For the number of Ten. being driven away by the Ten powers. As Pymander said by way of Oracle to the Octonary. knowing that of myself. O Father. 52. Unity bath the number of Ten. Therefore according to Reason. Tat. Hermes. hear that praise given by a Hymn. according to this Speech which we have now commented. Tell me. 57. for so thou shalt sin. 58. for thou art purified. 54. That we may not at all calumniate the Universe. 53. and myself in the Mind. Dost thou not know that thou art born a God and the Son of the One. the Mind of absolute Power and Authority. and the eye of thy mind grow wicked. and hear. that we should not any longer fix our imagination upon this Body. 62. Good words. O Father. I would hear thee. This Body that consists of Powers shall it ever admit of any Dissolution? 56. Son. and therefore all the Powers that are in me sing. I now see the Universe. and speak not things impossible. I can understand all things. O Son. O Son. Rashness is inseparable from Anger) and they are also indeterminate: Therefore with good Reason. yet are they united in practice (as for example.

and Will accept the praise of my Powers. The Secret Song The Holy Speech 65. Be opened you Heavens. 72. all you Powers that are in me. to the use and nourishment of all things. 67. You Trees tremble not. Let us altogether give him blessing. So then. and let all the Treasure of the Rain be opened. both to Gods and Men. the Creator of all Nature. and praise him that created all things. 74. about the going down of the Sun. being enlightened by thee. for I will sing and praise the Lord of the Creation. O Holy Knowledge. O Son. and commanded the sweet Water to come out of the Ocean. Sing together with my Will. O Earth. or men. ye Winds stand still. but hid in silence. and not inhabited.The Divine Pymander of Hermes Mercurius Trismegistus of Regeneration. and rejoice in the Joy of the Mind. worship looking to the North Wind. and the All and the One. 70. Son. That commanded the fire to shine for very action. 63. Wherefore this is not taught. All my Powers sing praise with me. 76. 73. and let the Immortal Circle of God receive these words. And now keep silence. which rideth upon the Heavens. 68. sing praise my Righteousness by me. O all ye Powers that are in me. For I will sing. I magnify the intelligible Light. which I did not determine to have spoken of so plainly. when the Sun ariseth. Page 42 . praise the One and the All. Be opened. do thou standing in the open Air. 71. 64. 69. but to thyself in the end of all. that fixed the Earth. 66. and to the South. and thou my Continence. into all the World inhabited. and hung up the Heavens. This is he that is the Eye of the Mind. Let all the Nature of the world entertain the hearing of this Hymn. 75.

O Son. 88. O Life. thy Man crieth these things unto thee through by the Fire. the Good praiseth the Good. they praise the All. and I have what I seek. O Life. the power of my operations. By me thy Word sings praise unto thee. 78. The powers that are in me cry these things. O All. I give thanks unto thee. 86. Thou art God. O Father.The Divine Pymander of Hermes Mercurius Trismegistus praise that which is righteous. they fulfil thy Will. Tat. 84. Tat. 81. By me the Truth sings praise to the Truth. by the Air. I do mean in my Intelligible World. by the Spirit. 77. for I rest in thy Will. O Spirit bearing Workman. save all that is in us: O Light enlighten. receive by me this reasonable (or verbal) sacrifice in words. Not rashly. I see thou hast sung this Song of praise and blessing with thy whole Will. O Son. O Communion which is in me. receive a reasonable Sacrifice from all things. praise the All. 79. unto you comes this praise and thanksgiving. 87. O God. the operation or act of my Powers. 80. I give thanks unto thee. by the Earth. Hermes. From eternity I have found (means to) bless and praise thee. by the Water. 90. Hermes. for by thy Hymn and Song of Praise my mind is enlightened: and gladly would I send from my Understanding a Thanksgiving unto God. O God the Spirit. 85. 91. O Father. and therefore have I put and placed it in my World. by thy Creatures. Say in thy intelligible World. Page 43 . for the Mind guideth or feedeth the Word . 89. 83. thy Will and Counsel is from thee unto thee. O Light from us. 82.

send this acceptable Sacrifice to God. lest we be reputed Calumniators. Tat. Thou art the Father. In my mind. 97. thou son Tat. I am glad. to see the Truth bring forth the Fruits of Good things. thou hast advised and instructed me thus to give praise and thanks. And now thou dost intellectually know thyself and our Father. the Author of thy succeeding Generations. 98. O Father. Those things that I see and contemplate. I thank thee. O Son. the tradition of Regeneration. accept these reasonable Sacrifices which Thou requirest of Me.The Divine Pymander of Hermes Mercurius Trismegistus 92. but propound it also. 99. Tat. Hermes. and such immortal branches. 95. I infuse into thee. Page 44 . O Son. For all things are done as the Mind willeth. I in speaking. by Word. O Son. thou in hearing. and impart unto no man. For we both have now sufficiently meditated. Thou art the Mind. O God. O Son. Thou art the Lord. Father. And learn this of me: Above all other virtues entertain Silence. Hermes. 93. the Father of all things. I send unto God these reasonable Sacrifices. 96. 94. Thou. and therefore say.

The Divine Pymander of Hermes Mercurius Trismegistus
The Eighth Book
That The Greatest Evil In Man, Is The Not Knowing God
1. Whither are you carried, O Men, drunken with drinking up the strong Wine of Ignorance? which seeing
you cannot bear: Why do you not vomit it up again?
2. Stand, and be sober, and look up again with the eyes of your heart; and if you cannot all do so, yet do
as many as you can.
3. For the malice of Ignorance surroundeth all the Earth, and corrupteth the Soul, shut up in the Body not
suffering it to arrive at the Havens of Salvation.
4. Suffer not yourselves to be carried with the great stream, but stem the tide, you that can lay hold of the
Haven of Safety, and make your full course towards it.
5. Seek one that may lead you by the hand, and conduct you to the door of Truth and Knowledge, where
the clear Light is that is pure from Darkness, where there is not one drunken, but all are sober and in
their heart look up to him, whose pleasure it is to be seen.
6. For he cannot be heard with ears, nor seen with eyes, nor expressed in words; but only in mind and
7. But first thou must tear to pieces and break through the garment thou wearest; the web of Ignorance,
the foundation of all Mischief; the bond of Corruption ; the dark Coverture; the living Death ; the sensible
Carcass, the Sepulchre, carried about with us; the domestical Thief which in what he loves us, hates us,
envies us.
8. Such is the hurtful Apparel, wherewith thou art clothed, which draws and pulls thee downward by its
own self; lest looking up, and seeing the beauty of Truth, and the Good that is reposed therein, thou
shouldst hate the wickedness of this garment, and understand the traps and ambushes, which it hath laid
for thee.
9. Therefore doth it labour to make good those things that seem and are by the Senses, judged and
determined; and the things that are truly, it hides, and envelopeth in such matter, filling what it presents
unto thee, with hateful pleasure, that thou canst neither hear what thou shouldst hear, nor see what thou
shouldst see.

Page 45

The Divine Pymander of Hermes Mercurius Trismegistus
The Ninth Book
A Universal Sermon to Asclepius
1. Hermes. All that is moved, O Asclepius, is it not moved in some thing, and by some thing?
2. Asclepius. Yes, indeed.

3. Hermes. Must not that, in which a thing is moved, of necessity be greater than the thing that is moved?
4. Of necessity.
5. And that which moveth, is it not stronger than that which is moved?
6. Asclepius. It is stronger.
7. Hermes. That in which a thing is moved, must it not needs have a Nature, contrary to that of the thing
that is moved?
8. Asclepius. It must needs.
9. Hermes. Is not this great World a Body, than which there is no greater?
10. Asclepius. Yes, confessedly.
11. Hermes. And is it not solid, as filled with many great Bodies, and indeed, with all the Bodies that are
12. Asclepius. It is so.
13. Hermes. And is not the World a Body, and a Body that is moved.
14. Asclepius. It is.
15. Hermes. Then what kind of a place must it be, wherein it is moved, and of what Nature? Must it not
be much bigger, that it may receive the continuity of Motion? and lest that which is moved should for want
of room, be stayed, and hindered in the Motion ?
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The Divine Pymander of Hermes Mercurius Trismegistus
16. Asclepius. It must needs be an immense thing, Trismegistus, but of what Nature.
17. Hermes. Of a contrary Nature, O Asclepius; but is not the Nature of things unbodily, contrary to a
18. Asclepius. Confessedly.
19. Hermes. Therefore the place is unbodily; but that which is unbodily, is either some Divine thing or
God himself. And by some thing Divine, I do not mean that which was made or begotten.
20. If therefore it be Divine, it is an Essence or Substance but if it be God, it is above Essence; but he is
otherwise intelligible.
21. For the first, God is intelligible, not to himself, but to us, for that which is intelligible, is subject to that
which understandeth by Sense.
22. Therefore God is not intelligible to himself, for not being any other thing from that which is
understood, he cannot be understood by himself.
23. But he is another thing from us, and therefore he is understood by us.
24. If therefore Place be intelligible, it is not Place but God, but if God be intelligible, he is intelligible not
as Place, but as a capable Operation.
25. Now everything that is moved, is moved, not in or by that which is moved, but in that which standeth
or resteth, and that which moveth standeth or resteth, for it is impossible it should be moved with it.
26. Asclepius. How then, O Trismegistus, are those things that are here moved with the things that are
moved? for thou sayest that the Spheres that wander are moved by the Sphere that wanders not.
27. Hermes. That, O Asclepius, is not a moving together, but a counter motion, for they are not moved
after a like manner, but contrary one to the other; and contrariety hath a standing resistance of motion for
resistance is a staying of motion.
28. Therefore the wandering Spheres being moved contrarily to that Sphere which wandereth not, shall
have one from another contrariety standing of itself.
29. For this Bear which thou seest neither rise nor go down, but turning always about the same; dost
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a Soul. as the Body of that which is born. The motion then of the World. Asclepius. and the motion about the same. much less a Body if it be wholly inanimate. Hermes. but by those things within it. Thou hast laid down a very clear example. for that within the Body which moves the inanimate thing. 31. But the Circulation which is about the same. or some other unbodily thing. Trismegistus. happeneth not to be done by those things that are without the World. doth not know. cannot move another. I think it moves. if it stand to that which is about the same. 38. that which moveth. But I will give thee concerning this matter. 41. and is moved of station. or Spirit. O Asclepius? 32. Asclepius. 34. 35. the reluctation or resistance of his feet and hands is made a station to the man. Hermes. O Asclepius. What motion. Asclepius. that moves both as well the Body of that which beareth. is not the Body. Page 48 . Therefore every motion is in station. and all other inanimate things. For an inanimated Body. What meaneth thou by this. And so the contrary motion stands fast always. Wood and Stones. and see him swimming. 36. that he should not be carried with the Water. nor sink underneath it. and of every material living thing. being always established by the contrariety. for as the Water is carried one way. as Man for example. Look upon any of these living Creatures upon Earth. are they not moving Bodies? 42. A motion that is always carried about the same. are both hidden by Station. 39. to those things which are without it. 40. for that which is about the same forbids that which is above the same. O Trismegistus. for one dead or inanimate thing. 37. By no means. 33. an earthly example that may be seen with eyes. must needs be alive if it move.The Divine Pymander of Hermes Mercurius Trismegistus thou think it moveth or standeth still? 30. Asclepius. Trismegistus.

an empty Wine. Be advised. there is nothing empty. only that which is not. Hermes. for of all the things that are. Asclepius. Trismegistus? 51. 45. Are there not therefore some things that are empty. Asclepius. fill them? and that Body doth it not consist of the mixture of the four? therefore all those things which thou callest empty are full of Air. and by something. must needs be moved in that which is void or empty. thou oughtest to call them hollow. 54. 47. as an empty Barrel. that the things that are moved are moved in something. Page 49 . Vacuum. Call it incorporeal. 50. This reason is beyond all contradiction. Therefore those things that thou callest empty. O Trismegistus. not empty. O Trismegistus. The things that are moved. Why then this Body doth it not pass through all things that are and passing through them. is empty and a stranger to existence or being. for they exist and are full of Air and Spirit. when it carrieth two Bodies. And now it is manifest.Press. Hermes. for that which is in being or existence can never be made empty. It is a Body. Asclepius. Is not the Air a Body? 52. O Asclepius. O Trismegistus. Asclepius. dost thou account them void and empty. Asclepius. O Asclepius. 44. 53. What may be thy meaning. those things that are most full and replenished. an empty Hogshead. Thou seest therefore how the Soul is surcharged. and many such like? 49. Hermes. O Asclepius. O the grossness of thy Error. an empty Well. 46.The Divine Pymander of Hermes Mercurius Trismegistus 43. 55. Hermes. 48. could not be if it were not full of existence. But that which is. but what shall we call the Place in which the whole Universe is moved? 56.

69. are as it were Beams. That which is none of these things. the Archetypal Light.The Divine Pymander of Hermes Mercurius Trismegistus 57. but the Cause that the Spirit is. can anyone be. wholly comprehending itself. 68. and not of things that are not. not a Spirit. undeceivable. For the greatness of Good. God is not a Mind. or Angels. good. for the things that are not. What dost thou then say at length. that are both bodily and Unbodily. Whereof the Good. 70. the things that are. impassible from a Body itself. 59. For neither of all the other. and is the cause of Being to all. the Archetype of the Soul. have not the nature never to be. 60. standing fast in itself. is as great as the Existence of all things. free from all Body. And all things are made of things that are. What is that incorporeal or unbodily? 58. that God is? 64. or not to be at all. but the Cause that Light is. Asclepius. And this He is. invisible. Asclepius. 67. the whole. nor of Men. but all other things are separable from the nature of Good. 62. yet is. but the Cause that the Mind is. not Light. The Mind and Reason. and again. have not the nature to be able to be made. This is the Good. and that favour of the things that are. Why then. Hermes. capable of all things. For the Body and the Soul have no place that is capable of or can contain the Good. even God. save only God alone. though never so little. 63. which are called Gods. nor Demons. what is God? 61. Page 50 . and to no other 66. Hermes. and every one of the things that are. Asclepius. both sensible and intelligible. 65. for he left nothing destitute of Being. Hermes. Therefore we must worship God by these two Appellations which are proper to him alone. and nothing else. the Truth.

77. never congratulate any man that is childless. O Asclepius. but Nature. 80. or any else God. that neither bath the nature of a man. See therefore that thou do not at any time. but through Ignorance they call both the Gods. which is an accursed thing under the Sun. and one kind of them both. The other title and appellation. In Word it is often said by all men the Good. is the giver of all things. that can never either be or be made so. and takes nothing and therefore God gives all things and receives nothing. knowing what punishment abides. 78. without children. not according to Heaven. for so thou shalt again be impious. 72.The Divine Pymander of Hermes Mercurius Trismegistus 71. but God is the Good. As likewise it is the greatest misfortune and impiety for any to be separated from men. and some men Good. and such manner of things. 73. from whence are all kinds. For there is one Nature of God. and this man is punished after death by the Demons. but only the Good. and the punishment is this. pity his misfortune. even the Good. nor of a woman. be said as a certain precognition of all things in Nature. Let so many. Therefore. For he that is Good. Page 51 . adjudged and condemned to a Body. to beget children. and is prepared for him. for so thou shalt be impious. O Asclepius. because of his making all things. 75. but on the contrary. Therefore all the other Gods are honoured with the title and appellation of God. Therefore it bath been the greatest and most Religious care in this life. to them that are wise. 76. To have the Soul of this childless man. 79. for it is the part of a Father to make. call ought else Good. but all men do not understand what it is. 74. is the Father. and well-minded.

Order. 15. Change. 13. the World. and Death. since many men have spoken many things. Eternity the World. the Fair. God. Then said the Mind how the case stands. for I will believe thee only. concerning the Universe and Good. 9. or Long-lasting. but I have not learned the Truth. and call to mind those things that are said: but I will not delay to speak what comes into my mind. the World Time. and Immortality 14. 4. Identity. Blessedness. Wisdom. 7. God and all. 11. Life. the Lord make it plain to me in this point . Eternity. Permanence. and Time Generation. O Hermes Trismegistus. Of the World. and those very different. Page 52 . Of the World. Generation. is the Good. 5. Of Eternity. 10. 3. and Decay or Destruction. Of Time. But the Operation of God. 12. Augmentation and Diminution. is Mind and Soul. 8. Restitution. Therefore. Of Eternity. 6. for the manifestation of these things. 2. Of Time.The Divine Pymander of Hermes Mercurius Trismegistus The Tenth Book The Mind to Hermes 1. Forbear thy speech. as it were the Substance. or Selfness. Of God. Of Generation. Time. God made Eternity.

26. Page 53 . and every Virtue. 20. 30. Generation is done in Time. 17. or be destroyed in the World. 18. The World is moved in Eternity. and the Fair and Blessedness. And Eternity standeth about God. The Power of God is Eternity. Qualities. 28. 19. Therefore the Spring and Fountain of all things is God. for Eternity is incorruptible. 32. 27. 23. Therefore Eternity is in God. and yet ever made by Eternity. 22. 25. 31. The Matter is the World. The World in Eternity. And the Work of Eternity is the World not yet made. and Eternity. The Substance Eternity. the World being contained and embraced by eternity. Time in the World. And of Generation. But what is the Wisdom of God? Even the Good. Therefore shall nothing be at any time destroyed.The Divine Pymander of Hermes Mercurius Trismegistus 16. 24. 21. Time is determined in the World. Neither can anything perish. 29. And Generation in Time.

either Human or Divine. Eternity comprehendeth the World. For within he fills them. nor mayest thou think. But the operation or Act of God. for all things are full of God. For nothing can be like the unlike. Eternity therefore put into the Matter Immortality and Everlastingness. or Immortality. 38. For who after him can make anything. or operateth this All. the Soul full of Mind. and in Earth.The Divine Pymander of Hermes Mercurius Trismegistus 33. For Generation and Time. either by Necessity. Without he quickens this perfect living thing the World. of Change or of Quality. All this Universal Body. for the Generation of that depends upon Eternity. And above in Heaven he abides in Identity or Selfness. the Mind full of God. And the Soul of Eternity is God. to which none may compare anything. 45. Eternity. in Heaven they are unchangeable and incorruptible. and himself what other thing should he make. but on Earth they are changeable and corruptible. 35. 36. either of Life. for then all things would be idle . 37. Therefore. Heaven. and without he contains them. 47. 41. all things by Eternity. are of a double Nature. even as Eternity doth of God. but below upon Earth he changeth Generation. is power insuperable. in Heaven. and the Soul of the World. 34. the Mind in the Soul. God is in the Mind. quickening the Universe. 42. is full of Soul. and only and One. and within all living Creatures. or Nature. 40. that he bath given of his Power to any other thing. 39. or Providence. 43. 46. for if thou dost thou errest from the Truth. the Soul in the Matter. For God is not idle. in which are all Bodies. think none of these things below. 44. Page 54 . in any wise like unto God. it is God that actuateth. and of the Earth. or the things above. O Hermes. And if any man shall think any other thing.

yet not fastened or comprehended in anything. upwards. nor those things that are above. than the which. and the Ruler of the seven Worlds. Look upon. And that all these things are made. but the Fire is nowhere. the middle of the whole. both of a Doer and a thing done. 56. Consider moreover. how great the multitude is of immortal living things. 52. adorned with an everlasting Order. But there is not anywhere in the world such a thing as Idleness. to wit. 61. the Father of all Good. some things about the Heaven. nor those on the left hand to the right. and all things are properly moved by it. For being an active or operating Power and sufficient of himself for the things that are made. the Feeder and Nurse of Earthly things. 57. and some things about the Earth. with a different course. the forerunner of them all. but all things. 51. and the things that are made are under him. 59. 55. Page 55 . and understand exactly the Beauty thereof. O beloved Hermes. is in all things. A Body immarcessible. and neither of those on the right hand to the left. 53. 54. and of mortal ones also. Look also upon the Moon. became Light shining from the Act or Operation of God. there is nothing more ancient. thou needst not learn of me. But all things are full of Soul. nor those things that are below.The Divine Pymander of Hermes Mercurius Trismegistus 48. For he that maketh or doth. of things immortal and mortal. But all things must necessarily be made or done both always and according to the nature of every place. 50. 60. For the friendship and commixture of contraries and unlike. and which changeth the Matter here below. and filling Eternity. downward. the World is subject to thy sight. See also the seven Worlds set over us. the Prince of all Order. 58. through me. nor making or doing one thing. the firm and stable Foundation of the Fair World. Behold the Earth. For all things are full of Light. the Instrument of Nature. 49. for Idleness is a name that implieth a thing void or empty. yet always vigorous and young. and see the Moon going about in the midst of both.

For they are Bodies. How then are mortal wight [a creature]s. and of that which is immortal. and have a Soul. and Being. But in the weaker. 64. who should be chief. 65. Page 56 . and Being the cause of Life. as he that were the Maker of immortal ones. the cause of immortal things. to gather them together. For one order is not kept by many. if there were two. And that all these should come together into one. and the Bodies not alike. But think thus that every living Body bath its consistence of Matter and Soul. That there is some Body that doth these things it is apparent. For all living Bodies have a Soul. and those things that are not living are only matter by itself. it is most manifest. he would desire also to make immortal ones. And if there were one Maker of mutable and mortal living wight [a creature]s. 74. other from immortal? 75. And the Soul likewise of itself drawing near her Maker. 63. Moreover also. 73. and are moved. and that he is also one. 72. and yet one ordered swiftness among them all. or have the disposing of the facture? 70. Therefore there must be some such ones. and many. 67. and he altogether One. For seeing that the motions are divers. it is impossible without some thing. Or if both of them. 66. is the Cause of Life.The Divine Pymander of Hermes Mercurius Trismegistus 62. the Matter being one. which of them the greater part? 71. would do to make mortal. 69. It is impossible there should be two or more Makers. and unreasonable. there would be jealousy of the stronger and thence also Contentions. and that which is mortal. is after a manner. 68. Or how cannot he make living wight [a creature]s that causeth immortal things and immortality ? 76.

There is therefore one God. Now give thy self unto me. 81. 79. and another that understandeth. 90. save only God alone? 80.The Divine Pymander of Hermes Mercurius Trismegistus 77. 84. For as thou. speakest and hearest. or Page 57 . and another that heareth. and yet to have I know not how many gods. understandest. 85. when thy self dost so many things. For if there be any thing which he doth not do. to make living things. For it is a ridiculous thing to confess the World to be. 88. and touchest. 91. And what great thing is it for God to make Life and Soul. For if it be already demonstrated. and another that smelleth. He therefore being One. but One that doth all these things. walkest. if thou shouldst cease from doing these things. and Change. and another that speaketh. but perfect. one Moon. so if God should cease from those. Whereas feeling he is not idle. Who is this? Who can it be other than the One God. and breathest. For thou both seest. 78. doth all things in many things. For there is one Soul. and Immortality. he were not (which is not lawful to say) any longer God. O Hermes. certainly he doth all things. one Sun. one Divinity. Yet neither can these things possibly be without God. 83. tastest. then is he (if it were lawful to say so) imperfect. and another that walketh. or were once done. 82. For whom else can it benefit. and another that toucheth. And it is not one that seeth. one Life and one Matter. 86. 87. that nothing can be idle or empty. that are done. for a little while thou shalt the more easily understand. and another that breatheth. that it is the necessary work of God that all things should be made or done. smellest. were not a living wight [a creature]. how much more may be affirmed of God? 89.

of the World the Sun. if all things be living wight [a creature]s. mark what happens to thy self. and that there be one Life in all things which are made by God. And this. because the Body is dissolved. when thou wilt generate. 98. 103. 97. 93. And this is the Good. But being himself the only Workman he is always in the Work. And again. 102. 101. And yet this is not like unto him. And if thou wilt understand this by work also. is life.The Divine Pymander of Hermes Mercurius Trismegistus shall be done. 100. 94. The Image therefore of God is Eternity. for he is not sensible of pleasure. of the Sun Man. That the World is changed. But the people say. both which are in Heaven. of Eternity the World. O best Beloved. 92. That changing is Death. And this is the Fair. but that it is never dissolved. 95. But death is not the destruction of those things that were gathered together. For all things. or done by God. must needs fall and die. By this discourse. I affirm as thou hearest. 104. and upon Earth. and the Life goeth into that which appeareth not. and that is God. because every day part thereof becomes invisible . Life is the union of the Mind and the Soul. if they were separated from him. 105. And this is God. himself being that which he doth or maketh. my dearest Hermes. but a dissolving of the Union. 96. then certainly all things are made. Page 58 . for neither hath he any other Fellow-workman. as there being no life in them. 99.

have no motion. and Revolution is a turning. 112. And the World being all formed. Understand then what I say. so neither can God live. and understand. than in the fantasy or to appearance. And if he be all formed. 117. but itself changeth in itself. for it is more true. For this is. for they seem to be high and swelling. he shall be in this regard less then the World. 119. nothing more swift. and unmoveable. 107.The Divine Pymander of Hermes Mercurius Trismegistus 106. but Occultation is Renovation. which because it is unbodily is not subject to the sight. is yet known. most swift and most strong. for Place is both a Body. 108. hut they are by nature smooth and even. if there be an incorruptible Idea. and quicken them. For they lie otherwise in that which is unbodily. 114. than that which is incorporeal. As a man cannot live without life. Page 59 . 116. Consider him that contains all things. What do we then say that he is? we will not raise any doubts by our speech. And do not wonder. but it is most capacious. 111. not doing good. 118. All things are in God. bath not the forms lying without it. nothing more powerful. and yet shows all forms by the Bodies. and those things that are there placed. must have a particular explication. as it were. 115. what must he be that made it? for without form he cannot be. For they are like the Margents of that Speech which is in writing. And these are the Passions of the World. but if he have but one form. not as lying in a place. But understand well this that I say. Revolutions and Occultations. 109. for nothing that is doubtful concerning God. 110. Seeing then the World is all formed. But some of the things I have said. 113. to move all things. the Life and Motion of God. more boldly. He hath therefore one Idea which is proper to him. that nothing is more capacious. he will be kept like the World.

every Art. Behold how great power. Page 60 . quantities. Become higher than all height. 121. Command it to fly into Heaven. I am afraid of the Sea. But if thou shut up thy Soul in the Body and abuse it. and furthest Body. 130. I cannot climb up into Heaven. Bid it likewise pass over the Ocean. not the fire of the Sun. I can do nothing. 126. and suddenly it will be there. Thou shalt at once understand thy self. And judge of this by thyself. command thy Soul to go into India. For the like is intelligible by the like. I understand nothing. places. and see those things that are without the World (if there be any thing without) thou mayest. thou canst not understand God. 127. 128. leaping beyond every Body. 124. I know not who I am. 129. but cutting through all. or intellections. and conceive likewise. not the turning of the Spheres. become Eternity and thou shalt understand God: If thou believe in thyself that nothing is impossible. 123. qualities. and sooner than thou canst bid it. And if thou wilt even break the whole. as it were all thoughts. but suddenly it will be there. Not as passing from place to place. it will be there. but accountest thy self immortal. in the Earth. 131. the Water. and say. and transcending all Time. and it will need no Wings. old. to be dead. 122. and that thou canst understand all things. not the bodies of any of the other Stars. deeds. of the Fire. If therefore thou wilt not equal thy self to God. Increase thy self into an immeasurable greatness. After this manner therefore contemplate God to have all the whole World to himself. and cannot God? 125. neither shall anything hinder it. I cannot tell what I shall be. not the Aether. and all these together as also times. that thou canst at once be everywhere in the Sea.The Divine Pymander of Hermes Mercurius Trismegistus 120. every Science and the manner and custom of every living thing. or else thou canst not yet understand God. not yet begotten in the Womb. young. for thou canst understand none of those Fair and Good things. the qualities of all the Creatures. the Dry and Moist. the things after death. it will fly up to the last. comprehend in thy self. what hast thou to do with God. lower than all depths. how great swiftness thou hast! Canst thou do all these things.

sailing. by day. 141. be made manifest unto thee. waking. not of those things that are incorporeal. and God is seen in doing or making. There is nothing invisible. and thou shalt not be deceived. sleeping. and when thou keepest silence. Let these things thus far forth. 134. and to hope. For there is nothing which is not the Image of God. is the straight way. and everywhere be seen of thee. 133. But to be able to know and to will. and Divine way. no. And yet thou sayest. plain and easy. God is invisible. Page 61 . but be advised. For therefore hath he made all things. 139. and Evil. 135. 132. by night. and to be seen in all things. and it will everywhere meet thee. The Mind is seen in Understanding. all other things by thy self. to appear. 140. travelling. when thou dost not expect or look for it. it will meet thee.The Divine Pymander of Hermes Mercurius Trismegistus be a lover of the Body. For it is the greatest evil. Understand in like manner. O Trismegistus. proper to the Good. 136. for who is more manifest than He. 138. not to know God. this is his Virtue. when thou speakest. that thou by all things mayest see him. 137. This is the Good of God.

but united as the light of the sun. 6. As a good Physician grieveth the Body. 2. As many Souls therefore. or unreasonable living wight [a creature]s. if yet there be any Essence of God. when the Soul entereth. 3. by burning or lancing it for Page 62 . and Grief and Pleasure or Delight. 11. is of the very Essence of God. The Mind. 5.The Divine Pymander of Hermes Mercurius Trismegistus The Eleventh Book Of the Common Mind to Tat 1. as the Mind governeth or overruleth. For Grief and Pleasure flow like Juices from the compound Body. the Soul is Life. or descendeth. and their Humanity is near Divinity. In living Creatures therefore. For where there is a Soul. But in the brute Beasts. void of the operations of the Mind. as where there is Life. 8. 4. or divided from the essentiality of God. For the good Demon called the Gods immortal men. 9. she is moistened and tincted with them. And in unreasonable things it co-operateth with the Nature of everyone of them. For the Soul being in the Body. For the Mind is the Benefactor of the Souls of men. The Mind therefore is not cut off. and men mortal Gods. to them it shows its own Light. 7. but in men it worketh against their Natures. 14. O Tat. that are without Reason. there is the Mind. the Mind is their Nature. 10. resisting their prepossessions or presumptions. and worketh to the proper Good. and therefore are some men Divine. prepossessed of a disease. there is also a Soul. What kind of Essence that is. he alone knows himself exactly. 13. where into. 12. is straightway made Evil by Sorrow. is God. And this mind in men.

and never cease. Here. as do not admit or entertain the Mind for their Governor. be done. And as brute Beasts. permits or leaves them to their concupiscences. though he of necessity do the work of Fate or Destiny. 26. and without it. concerning Evil and Fate. O Father. 24. After the same manner also. as a Revenger and Reprover of them. that he may suffer that which he suffereth. and so tend to brutishness. Hermes. either Good or Evil. For it is decreed by Fate. 17. and they desire without reason. is in danger to be overthrown. the Mind grieveth the Soul. nor are satisfied with evil. should also suffer for it. and what it can do. are the work of Fate. But as many Souls of Men.The Divine Pymander of Hermes Mercurius Trismegistus health's sake. and how it differs. he is punished also. But for the present let alone that speech. But the great Disease of the Soul is Atheism because that opinion followeth to all Evil and no Good. 23. For if it be fatal for any man to commit Adultery or Sacrilege or do any evil. they are angry without reason. whereunto they are carried by the torrent of their Appetite. Now our discourse is about the Mind. And therefore hath God set the Mind over these. that he that doth any evil. 20. O Son. that discourse of Fate or Destiny which thou madest to me. 22. are the most exceeding Evils. do suffer the same thing that the Soul of unreasonable living things. Therefore the Mind resisting it procureth Good to the Soul. because he did it. can no bodily thing. for at other times we have spoken of it. from whence every disease of the Soul proceedeth. 21. 18. All things. For the Soul being a Co-operator with them. For unreasonable Angers and Desires. and is in men such a Page 63 . 16. 28. as a Physician health to the Body. 27. 25. And therefore he doth it. Tat. 15. by drawing it out of Pleasure. 19.

38. We live in Power. Tat. and if he had delivered it in writing. Page 64 . And again. can do whatsoever it will. but as the Murderer. but in brute Beasts changed 29. As therefore it is possible. but the Viciousness. as the first born. or that all Especially Intelligible Bodies are one. nor for Murder. And therefore. truly spake Divine words. then no intelligible thing differs from intelligible things. but as the Adulterer. seeing all things. that the Soul that is of God. in brute Beasts it is not beneficial. 3o. O Son. and to Generation. as of Generation.The Divine Pymander of Hermes Mercurius Trismegistus one. the Mind bears rule. And all men suffer those things that are decreed by Fate. will not suffer for Adultery. And of men thou must understand some to be rational or governed by reason. 39. 37. in Act and in Eternity. he had much profited all mankind: For he alone. is he not evil? a Murderer. he that hath the Mind. I have always heard the good Demon say. is he not evil? and so all others. 36. but being free from viciousness. and some irrational. 35. and Change. O Son. do not suffer like unto other men. is that which the Soul of him is. Hermes. so likewise. over whom as we said. 41. But the rational man. 31. And it is impossible to escape the Quality of Change. may escape. Therefore a good Mind. Father? An Adulterer. God. How sayest thou this again. But all men are subject to Fate. 34. Especially Intelligible Bodies. the Prince of all things. That all Things are one thing. But rational men. I have heard him say sometimes. And if this be so. that the Mind. O Son. for these are the beginning and end of Fate or Destiny. and being not evil. 33. 40. 32. they do suffer evil. but in men by quenching both their Anger and Concupiscences.

If therefore the Mind do co-operate with these impetuous Inclinations. O Son. 49. thou askest nobly. 47. though the Soul of man be above it. and yet it is just that I should answer thee. there is nothing impassible. and truly and profitably. Hermes. O Son. But especially. conforming itself to Passions. that in brute Beasts the Mind worketh or acteth after the manner of Nature. it is freed likewise from Passion. as that which is ruled. the Soul of God bears rule over all things. Most divinely spoken. And these thus far. 43. Everything that moveth is incorporeal. were the excellent sayings of the good Demon. 51. let it not neglect the things that happen to be under Fate. are Passions. thou shalt find that in Truth. for this Discourse I have made to the question which thou askest of me before. everything that is moved is a Body. and there they both suffer. and that they are the Passions in brute Beasts. Therefore. 45. Page 65 . Tat. All incorporeal things. But understand thou well. as that which is moved. Well done. Thou sayest. 54. But being freed from the Body. I mean concerning Fate and the Mind. as well that which moveth. 53. 52. But Passion differs from that which is passible. O Father. as well that which ruleth. yet clear this one thing unto me 48. as I conceive. are possible. if. 46. they are properly Passions. certainly the Mind is also a Passion. First. Now motion is Passion. and it is moved into the Bodies by the Mind. thou shalt diligently withdraw thy self from all Contentious speeches. no not of the things that are of Fate. nay. And nothing is impossible to him. Son. co-operating also with their (impetus) inclinations. the Mind.The Divine Pymander of Hermes Mercurius Trismegistus 42. but all things are passible. both over Fate and Law and all other things. Now the impetuous inclinations of brute Beasts. 55. for that (Passion) acteth but this suffers. O Son. 44. 50. that are in the Body.

so is Speech one also. equal to immortality. O Son. and blessed Ones. Page 66 . the Word. 65. and which soever it be. he shall differ nothing from the Immortals. O Son. or else are moved. But incorporeal things do always act. in the Soul. Bodies also of themselves do act. 58. but only Voice. and that God is the Father of them all. Hermes. It is true. but the Speech of men is different. O Father.The Divine Pymander of Hermes Mercurius Trismegistus 56. and it is interpreted and found the same. but that it is not grievous to use the more honourable name. O Father? 64. he shall be guided and led by them. 57. 69. 59. and the Body of the Idea. it is a Passion. for Action and Passion are the same thing. and the Mind in God. Tat. That God hath freely bestowed upon man. Therefore the Word is the Image of the Mind. the Mind. and the Mind of God. every man according to his Nation. 67. Consider this also. No. for either they are unmovable. or employ upon what he ought. Tat. and the Idea of the Soul. Let not therefore the appellations or names trouble thee. Yea. Persia. For the blessed God. Tat. Son. Son. 61. or Reason. or Power. 62. both into the Choir and Society of the Gods. Hermes. for Speech is common to all men. rather going out of the Body. thou has delivered this Discourse most plainly. These if any man use. O Father. but Voice is proper unto every kind of living thing. But thou seemest unto me. Hermes. to wit. now Speech and Voice do differ exceeding much. or work. or Speech. Yea. to be ignorant of the Virtue. both in Egypt. and Greatness of Speech. 68. Do not other living Creatures use Speech. and therefore they are passible. 60. 66. above all other living things. or Reason in the Mind. 63. the good Demon said or commanded the Soul to be in the Body. these two. Mind and Speech. they do differ: Yet as man is one. and Greece.

and again being dissolved. and united unto him. 77. For without number it is impossible there should be consistence or constitution. the subtlest or smallest part is Air. And God is about all things. For the Father would have it as long as it lasts. 71. 84. 74. or shall be in the World. and conserving the Order and Will of the Father. and of the Order of Matter. and through all things. But Necessity. or universe. and therefore it must needs be God also. the Soul about the Air. O Son. every one is. every one is many things. in the Image of the Universe. 78. nor of the parts which cloth not live. And there is nothing therein.The Divine Pymander of Hermes Mercurius Trismegistus 70. For there is nothing dead. 83. and that have. and make their changes into other. or composition. How therefore. of the Soul the Mind. through all the Eternity of the Revolutions. Therefore of the Matter. the great God. 73. can there be in God. any Page 67 . But in every one of the compound Bodies. 75: For the Bodies that are put together. But Unities do both beget and increase Numbers. 79. do always save and preserve the uncorruption of the Identity. 80. 81. For of those things that are intelligible. and Nature. and Providence. but the Mind about the Soul. 82. 72. is the fulness of Life. And the Matter is One. to be a living thing. of the Air the Soul. neither of the whole. having this Identity. or dissolution. But this whole World. but the Essence of them is Identity. or is. But of the Bodies of the whole. come into themselves. that either hath been. are the Organs or Instruments of the World. and the Image of the Greater. there is a number. in the fulness of Life. 76. and the Air about the Matter. of the Mind God.

O Son. What then is the operation of Life? Is it not Motion? 92. But dissolution is not death. But that which is moved. Know generally. that the Nurse of all things should be unmovable. but as compound Bodies they are dissolved. 95. Whether the fourth part of the whole. 89. and corruption is destruction. 90. should bring forth without Motion.And a ridiculous question it is. Therefore. 98. Tat. Tat. Hermes. O Father? 94. For dying is corruption. For it is impossible. be idle: For the word immovable. which beareth and bringeth forth all things. and they are dissolved. though they be parts thereof. O Son. What a ridiculous thing it were. Tat. O Son. that anything that bringeth forth. 96. not that they may be destroyed. that a living thing should be or continue the same. Why. That whatsoever is in the World is moved either according to Augmentation or Diminution. And what is there in the World unmovable? Nothing at all. Be wary in thy Speech. O Son. How then can any part of the incorruptible be corrupted. No. 97. it alone be stable. but that they may be made new. yet it is not necessary. signifies nothing else. or of God be destroyed? 87. 86. Hermes. For they do not die. O Father. liveth also. .The Divine Pymander of Hermes Mercurius Trismegistus dead things? 85. Hermes. but idleness. 91. doth not the Earth seem unmovable to thee. and not deceived in the names of things. or without Motion. Page 68 . 88. 99. 93. though after a manner. do not the living things in the World die. but subject to many motions.

the Air. For with this living wight [a creature] alone is God familiar. Soul. but a Production of Things to Sense. For while the whole World is together. and converseth with him. Swimming things in Water. And if thou wilt also see him. and the Fire. the Earth. Wherefore also Man professeth to know things that have been. or rather Occultation. But God is both about all things. Life. and lying hid. whereof every living thing consisteth. 111. Land wight [a creature]s upon the Earth. or Wind. and quite abolished but the names trouble men. by Fowls. but Sense. because of the Mind. 107. for he is both Act and Power. Every living thing therefore is Immortal. That every living Creature goeth upon one part of the World. and the Providence of things that have been. O Son. Neither is Change Death. who both receiveth God. 101. 102. nay. but an Occultation or Hiding of that which was. 103. and through all things. to understand God. neither is Change Death. in the night by dreams. Spirit. look upon the Necessity of things that appear. These things being so. O Son. he seeth and toucheth Heaven by his Sense. Yet nothing is corrupted or destroyed. And it is no hard thing. Or better thus. 109. and making them Manifest.The Divine Pymander of Hermes Mercurius Trismegistus 100. 105. Consider this also. and are done. Matter. 104. it is unchangeable. 110. And by all things doth he foretell him of things to come. but Forgetfulness. by the Spirit. 112. Mind. in the day by Symbols or Signs. O Son. the Water. by Birds. and by an Oak. all things are Immortal. But Man useth all these. 108. 106. but all the parts thereof are changeable. For Generation is not Life. Page 69 . Flying Fowls in the Air. but especially Man. things that are present. and things to come. For Generation is not a Creation of Life.

and Water. but by God? 116. and of Essence essentiality. that Acts or Operations. O Father. both Gods. and Immortality. Or what doth thou think it to be? peradventure some heap that is not actuated or operated. are Life. And in the whole. 122. O Father? 119. O Son. 125. 124. and Mind. and Nature. and about all. and Eternity. what is it without God. that thou shouldst ascribe a proper place to it? 120. Hermes. and this is God the whole. Page 70 . through all. 115. and the Continuance or Perseverance of all these which is called Good. and of the Bodies corporality.The Divine Pymander of Hermes Mercurius Trismegistus 113. and Soul. and Air. The Matter. there is nothing that is not God. And that the Act of Matter is materiality. and Earth. Tat. Place. by whom are they changed? 123. there is neither Greatness. know that all these are acts of God. or Essence. for he is All. Or art thou ignorant. Wherefore about God. where God is not. Figure. are the parts of God. Tat. and Providence. by whom is it actuated? for we have said. And there is not any thing of all that hath been. and Men. 117. But these. and the All. are wholly Acts or Operations. But if it be actuated. and al1 that is. Hermes. and so great a God moved with all Good. If they be therefore wholly Acts or Operations. 118. and Spirit. What in the Matter. Whether thou speak of Matter. after the same manner the Members of God. are Heaven. 114. and Fair. Quality. or Time. 126. See the Matter being most full of Life. or Body. by whom are they acted or operated. Son. and Demons. 121. By whom are all living things quickened? and the Immortal. that as the parts of the World. by whom are they immortalized? the things that are changeable. and Necessity.

worship and adore. Page 71 . is not to be evil.The Divine Pymander of Hermes Mercurius Trismegistus 127. O Son. This Word. And the only service of God.

Thou that believeth". 9. nor Water. nor visible. 2. 15. and acknowledged the Maker. But wherefore. but not Mind. But he would also adorn the Earth. and yet he envied not any. that have not the Mind. Dip and wash thyself. 6. 4. 7. 8. Hermes. that by his Will hath framed the things that are. For that is his Body. but all these things are of him. nor Air. 10. O Son. did not God distribute the Mind to all men? 11. not tangible. And he commanded him to proclaim these things to the souls of men.The Divine Pymander of Hermes Mercurius Trismegistus The Twelfth Book His Crater or Monas 1. 5. giving also a Cryer or Proclaimer. nor like any other body. for being Good. nor extensible. he sent it down. and wondered. he hath dedicated that name unto himself alone. Tat. And where hath he set it? 13. because of his Speech. Therefore thus think of him. thou that art able. that thou shalt Page 72 . nor Wind. The Workman made this Universal World. but is of abode here below in the Souls of men. to set that in the middle among all souls as a reward to strive for. And he sent Man an Immortal and a Mortal wight [a creature]. for Envy comes not thither. and being always. but his Word. Tat. and making all things. For he divided Speech among all men. as present everywhere. and one above. Because it pleased him. 3. in this Cup or Bowl. And Man had more than all living Creatures. Father. For Man became the spectator of the Works of God. For it is neither Fire. and the World. Filling a large Cup or Bowl therewith. nor measurable. and Mind. 12. 14. but with the Ornament of a Divine Body. not with his Hands.

24. they account it a miserable calamity to make their abode here. How meanest thou that. Because it is impossible. they do not admire the things worthy of looking on. 26.The Divine Pymander of Hermes Mercurius Trismegistus return to him that sent this Cup. and became perfect men. 17. 22. 21. O Father. which are upon the Earth. But their senses are just like to brute Beasts. Tat. they see the Good. the Cup itself being Divine. 16. O Son. they believe that man was made for them. and having the Mind. and were baptised or dowsed into the Mind. the beholding of Divine Things. Hermes. 20. 23. And despising all things bodily and unbodily. and if there be anything above Heaven. thou that acknowledgest whereunto thou were made. they make haste to the One and Only. Thus. thou shalt have the Mind. And I. is the Knowledge of the Mind. and the Understanding of God. 25. O Tat. Except thou first hate thy body. but loving thy self. they received Speech. 27. or by whom. being ignorant whereunto they were made. But as many as partook of the gift of God. But wholly addicted to the pleasures and desires of the Bodies. thou shalt also partake the Knowledge or Science. As many therefore as understood the Proclamation. 18. which are in Heaven. in comparison of their works. Comprehending all things in their Mind. these were made partakers of Knowledge. O Father? 28. And lifting up themselves so high. But as many as missed of the Proclamation. are rather immortal than mortal men. receiving the Mind. Tat. and having their temper in Anger and Wrath. 19. but not Mind. O Son. O Tat. these. would be baptised and drenched therein. to be conversant about things Mortal and Divine. thou canst not love thy self. Page 73 . and seeing it. Hermes.

but it also showeth Piety and Religion towards God. magnifieth the act and operation of the other. that we may make haste to the One. but shows us the beginning of its being known unto us. The things most apparent are Evil.The Divine Pymander of Hermes Mercurius Trismegistus 29. the other being diminished or overcome. 35. or hid in. but we are the causes of Evil. For God is innocent or guiltless. For this cause it is like to itself. The choice of the better therefore is not only best for him that chooseth it. And of which soever the choice is made. and according to the original. that any thing Page 74 . but make the things that appear not. for it is impossible. that things have been. wherein is the Mortal and the Divine. are hard to believe. 37. It is indeed a difficult thing. 31. even our knowledge of it. 36. but unto us. delight us. seeming to have a beginning. For our knowledge is not the beginning of it. These things being so. O Tat. how many Bodies we must go beyond. O Son. when they come abroad. 4I. and what continuity and courses of Stars. For these things that appear. and how many choirs of Demons. to leave those things that are accustomable. unto itself without beginning. 39. the Election or Choice of either is left to him that will choose. 32. For the Good is not to be transcended. let them proceed also from us. hard to believe. 40. 33. Let us therefore lay hold of the beginning and we shall quickly go through all things. But the choice of the worse destroys a man. or the things that appear not. For no man can choose both. and present. but the Good is secret. and are so plenteously ministered to us from God. and turn us to those things that are ancient. 42. after the same manner also do these make Pomps or Pageants in the World. cannot do any thing themselves. 30. preferring them before the Good. without any scarcity or sparing. Thou seest. and things incorporeal. by deifying a man. save that as Pomps or Pageants. 38. but unlike everything else. or to the things that appear for it hath neither Form nor Figure. but cloth nothing against God. For the things that are. 34. being two Bodies. it is unbounded and infinite. and only God. being seduced by the pleasures of the Body. but hinder.

44. but the Beginning is of nothing. have I described to thee.The Divine Pymander of Hermes Mercurius Trismegistus incorporeal. and heart. O Tat. it holds fast and draws unto it. 49. 52. should be made known. but of itself. diminished. hath this peculiar and proper. there happeneth none of these. Nothing is without a beginning. And that which is increased. as they say. But to the perfect. and the unlike wanteth always somewhat of the like. For the Unity. Therefore it is. which if thou do diligently consider. but itself is contained of none. or appear to a Body. 51. 45. and begetteth every number. or rather the Image itself will lead thee. as well as I could. seeing it is not from another beginning. 43. and behold it. but is consumed and vanished through weakness. 46. Every thing that is begotten (or made) is imperfect. the Loadstone doth Iron. for it is the Beginning of all other things. 48. Page 75 . and may be divided. But the spectacle or sight. For this is the difference between the like and the unlike. increased. containeth every number. thou shalt find the way to the things above. Unity therefore being the Beginning. 50. believe me. and view by the eyes of thy mind. Beginning. being not able to receive the Unity. 47. This Image of God. Son. as being the Root and Beginning. itself being begotten of no other number. and Root of all things. Them that can see. is increased by Unity.

nor can we have Sense without Understanding. the other essential. 9. but now I think it necessary.The Divine Pymander of Hermes Mercurius Trismegistus The Thirteenth Book Of Sense and Understanding 1. For-neither is the Word pronounced without Understanding. 8. Page 76 . For neither is it possible without Sense to Understand. But the Mind differs from Understanding. when both parts of the Sense accord one with another. and not divided in men. I delivered a perfect Discourse. 11. 4. or united. as if they were infolded one within another. because the one is material. Sense is united unto Nature but in men to Understanding. I mean. But unto me. as much as God from Divinity. 13. and they the Instruments one of another. and the contrary when it receives them from Devils. 7. For Sense and Understanding seem to differ. and that the Sense is stirred up out of sleep. 3. unto awaking. Good ones when it receiveth good Seed from God. 2. Therefore Sense and Understanding do both flow together into a man. 5. And yet it is possible (for the Time being) that the Understanding may understand without Sense. For Divinity is from or under God. or brought forth by the Mind pronounced. that both the operations are in the Visions of Dreams. 12. For in other living Creatures. neither is Understanding manifested without the Word. 10. Asclepius. But it seems unto me. as they that fantasy Visions in their Dreams. they appear to be both one. then is the understanding childed. to dispute also of Sense. in suite of that. being the sister of the Word or Speech. 6. For man is divided into a Body and a Soul. For the Mind brings forth all Intellections or Understandings. and Understanding from the Mind. Yesterday.

and many times also murdered. hath Divine Understanding and not like the Many. throwing down headlong. Blaspheming. And therefore they that have that Knowledge neither please the multitude. which entering in privately. but they seem to be mad. For God is the Workman of all things. received from the Devils the Seed of Understanding. And the Seeds of God are few but Great. he alone makes evil things good. and Good. for one man is material. And he that is material with wickedness as I said. 19. and Piety. and all other things which are the works of evil Demons. That wickedness must dwell here. but they that are with the Good essentially. being in her own region. he refers all things to Knowledge. as some will sometimes say. hated and despised. and that which is most to be wondered at. to communicate and conjoin Sense and Understanding. For there is no part of the World void of the Devil. Virtue and Temperance. But every man. 15. 17. 22. Striking of Parents. doth not enjoy Understanding. nor the multitude them. another essential. He maketh all things good like himself£ Page 77 . and the Mind did make pregnant. 27. Murders. 21. 24. But I return again to my Discourse of Sense. sowed the seed of his own proper operation. Sacrileges. whom whosoever knoweth being full of all good things. are saved with God. 20. or did bring forth that which was sown. as I said before. For her region is the Earth. And upon mature consideration. will despise or tread under all these things. 26. and Fair. I6. for though they be evil to other men. Adulteries.The Divine Pymander of Hermes Mercurius Trismegistus 14. and not the World. It is therefore a thing proper to Man. But the Godly or God-worshipping Man laying hold on Knowledge. yet to him all things are good. Stranglings. 25. For we have already said. 18. 23. and to move laughter. and when he worketh he useth Nature. And the Piety is the Knowledge of God. Impieties.

There is nothing that it (the World) cloth not beget or bring forth alive. But these things that are made good. extendeth unto the Bodies qualities with one fulness. And therefore like a good Husband-man of Life. 36. but some are more compounded. hath a peculiar Sense and Understanding. and keeping them in itself. in a different manner. and unmakes them again into itself. 37. 31. because it adorneth and beautifieth all Page 78 . and purifying some with good. makes the varieties of the Qualities of Generation. For the Motion of the World stirring up Generations. some of Water. 41. 38. And it is so organized or framed. that receiving all Seeds into itself from God. for it is the Organ or Instrument of the Will of God.The Divine Pymander of Hermes Mercurius Trismegistus 28. And the World is the Son of God. being most frequent. it makes all things alive. For this Sense and Understanding of the World is One. 40. And it is at once. and they that are less. for the spiration or influence. and made for an Instrument by God. 30 And the World. unlawful. and by its Motion. 34. when things are dissolved or loosened. and some are more simple. makes Qualities. some of Fire. Therefore. that is an Ornament. are the higher. and all are compounded. are in the use of Operation. But the Bodies are from the Matter. 33. for some are of the Earth. both the Place and the Workman of Life. God is the Father of the World. renovation to all things that grow. are the heavier. but things in the World are the Sons of the World. but a better and more simple. which is of Life. nor so various or manifold. he affords by the casting of Seed. it maketh all things effectually and dissolving them. They that are compounded. infecting some with evilness. And the swiftness of the Motion of the World. 35. 32. reneweth all things. but the World is the Father of things in the World. not like to Man's. some of Air. And therefore it is well called the World. 39. 29. in that it makes all things. Asclepius.

Page 79 . is able to attain to the Truth. I say. God hath. Therefore it is necessarily and properly called the World. incredible. is to believe. without Sense. When I say the things that are. or Understanding. These things. 42. For to understand. resteth. And understanding all things round about. not receiving them from without. 45. and depend of him. and all very fitly. nor he without anything. that he hath them not. and neither is there anything without him. some moving by a Soul-like Essence. What Ever it Once Had. 44. Or rather. cometh into them from without. hath it still. for the things that are. 47. and some receiving the things that are weary. but the Mind is great. 51. is not to understand. He is All Things. I mean God. and without Mind. 52. and finding them consonant.The Divine Pymander of Hermes Mercurius Trismegistus things with the variety of Generation. and indeficiency of Life. which the unweariedness of Operation. but if thou understand them not. are in God. when any of those things that are. 53. if thou understand them. and the swiftness of Necessity with the mingling of Elements. both the Sense and the Understanding. believeth. For all things that are. and agreeable to those things that were delivered and interpreted by Speech. some working by Bodies. 46. 50. and continueth them. inspired by that which compasseth them about. some quickening by a Spirit. O Asclepius. 43. but I declare the Truth. And there never shall be any time. and being led or conducted for a while by Speech. will appear to be true. And this is the Sense and Understanding of God. shall fail or be wanting. to move all things always. but not to believe. and in that good belief. and the order of things done. For my speech or words reach not unto the Truth. And the World receiving it once from God as soon as it was made. and made by him. but exhibiting them outwardly. But God is not as it seems to some who Blaspheme through superstition. For of all living things. O Asclepius. 48. 49.

but to them that understand them not. therefore. Page 80 . that understand the things that have been said of God. they are credible. incredible. 55. And let these.The Divine Pymander of Hermes Mercurius Trismegistus 54. To them. and thus many things be spoken concerning Understanding and Sense.

Why then. thou mightest well say. These things they do. 9. for Science or Art are things that are taught. but by Nature. But in as much as they cannot act without Bodies. Thou hast well explained these things. As men are Musicians. O Tat. Father: Teach me furthermore these things. whereas Art and Science do not happen unto all. 8. not by Science or Art. It must needs be so. After the same manner also. I say. because they come short of Reason. 7. O Father. Wherefore. but none of these brute Beasts are taught any of these things. For those things that are to any thing. it must needs follow. and some not. 2. in as much as they are unbodily. 10. O Tat. but not all. are in Bodies. O Son. but now thou sayest that Beasts are unreasonable. that unreasonable Creatures partake not of Science. Son. they gather their food according to Science and Art. Tat. 5. do we see some unreasonable living Creatures use both Science and Art? as the Pismires treasure up for themselves food against the Winter. or for the cause of any thing made subject to Providence or Necessity. and work by Bodies. Page 81 . are wrought by Nature. and are called Brutes. But these things being Natural unto them. they are always in a Body. so that by this Reason. cannot possibly remain idle of their own proper Operation. 11. to the same thing. For Operations. both are. 3. that Science and Art were the Operations of the rational. 4. but some of them have learned something by the working of Science or Art. if some Pismires did so. 12. thou must needs say they are immortal. it is manifest they do not do it by Science or Art. 6. Hermes. being unbodily. or Art. and Fowls of the Air likewise make them Nests. but unto some. neither are all Archers or Huntsmen. and four-footed Beasts know their own Dens. even against their wills. Tat.The Divine Pymander of Hermes Mercurius Trismegistus The Fourteenth Book Of Operation and Sense 1. for thou sayest. But seeing they are all led by Nature. and for want of reason. or the rest.

but some of them come together with being made man. 20. and that which is immortal. 22 This is a sacred speech. Hermes. O Tat. 14. 19. For although earthly bodies be subject to dissolution. but the Soul is not always in a Mortal Body. or for them. How meanest thou that. and consequently there remaineth with the Body the same act or operation. yet come not suddenly or promiscuously. is the same. Page 82 . 17. And by this reason. When the Soul is separated from the Body. But the purer Operations do insensibly in the change of time. Acts or Operations do follow the Soul. And these Operations depend upon Bodies. and the Organs. for both the Body. And they are always Acts or Operations. work with the oblique part of the Soul. 26. the Body cannot Consist without a Soul. because I affirm: That this corporiety is always by the Act and Operation. for it can be without a Body. being about brutish or unreasonable things. But Acts or Operations are immortal. Understand it thus. And these things the Body cannot suffer without act or operation. is actuated or operated in that it is dissolved and becomes invisible. Tat. and truly they that are Corporifying. and therefore also Corporification if it be always. 16. and the Life of it. and are present with the Soul. yet these bodies must be the Places. 15. 18. is always in Act. For that which is. Son. and Instruments of Acts or Operations. Father? 24. shall ever be. And this same Body according to the time of its abode. there remaineth that same Body. but Acts or Operations cannot be without Bodies. that the Bodies also are always. even without the Body. 21.The Divine Pymander of Hermes Mercurius Trismegistus 13. 23. it follows. come from the Divine Bodies into Mortal ones. 25. But every one of them acteth both about the Body and the Soul.

and Stones. And that which ruleth. therefore. some of corruptible Bodies. 31. By this Discourse. But some Acts or Operations be of Divine. Act or Operation. Wood. Particular are they which work by any of the living Creatures. 33. and so doth not the mortal one. putrifying and breaking. and these also are perfect. directeth and governeth as free. but the other is ruled. a servant. and the immortal one doth. or working such like things. 37. which shall never be left by it to corruption. is ruled. ripening. I may very well affirm. For if necessarily they be in every Body. And everything that acteth or operateth is stronger. increasing and hearing fruit. corrupting. or rather all things. Acts or Operations do not only actuate or operate living or breathing or. but that which is actuated or operated. and a Mortal one. 34. and being upon or in perfect Bodies. and such as work or operate upon their proper Bodies. or without Souls.The Divine Pymander of Hermes Mercurius Trismegistus 27. Page 83 . is called. 38. or is made or done. 35. 28. This then is the difference between an Immortal Body. O Son. some peculiar. but also breathless Bodies. and ruleth. Let therefore every act or operation be understood to be always immortal. be they that work upon any of the things that are. in what manner of Body so ever it be. and some of the generals. insouled Bodies. it is gathered that all things are full of Acts or Operations. Proper. 29. and such like. rotting. but this suffereth. and there are always many things made. 32 For the World is never widowed or forsaken of any of those things that are. and that there be many Bodies in the World. 30. but being always carried or moved in itself. 36. O Son. 39. some universal. and some of the parts of every thing. whatsoever is. Divine Acts or Operations therefore there be. that there be many other Acts or Operations. that the immortal one consists of one Matter. and whatsoever inanimate Bodies can suffer. it is in labour to bring forth the things that are.

as Not consisting of such an Essence. or rather are the effects or perfections of them. But other Operations are proper to the Souls of Men. Studies. O Son. Tat. and Actions. and having its essence from it. Corporeal only. O Son. for they are born with the Body. 50. Understand therefore. 45. 42. But to Eternal Bodies there is nothing comes. are with Reason. I say. but the Page 84 . 55. 49. when it receiveth Act or Operation. 46. 51. and are done by the Senses and Motions. that the Senses are both corporeal and mortal. In every Body. by Arts. I call them that are indeed bodily. of things unreasonable. And do the Acts or Operations work in all things? 54. For the Senses of things rational. For Sense can be no other than a corporeal apprehension. 47. Even in things inanimate. 44. either of evil or good that comes to the Body. it is sent from above. having so much existence as the Body. And universal Operations. and die with it. For without these it is impossible that the Body should consist. Hermes. manifesteth it. 52.The Divine Pymander of Hermes Mercurius Trismegistus 40. therefore there is no sense in them. and a second. Doth the Sense therefore perceive or apprehend in every Body. But sense being in the Body. besides these universal ones that follow. Therefore. Tat. the difference of Operations. but there are differences of Senses. 41. O Son. But mortal things themselves have not Sense. nothing departs. 48. For many times in one Body. 43. there is one. Hermes. 53. and a third. making it as it were corporeal. Sciences. The Senses also follow these Operations.

66. but the Senses do declare and manifest the Operations. especially a reasonable one. we shall make it like the Soul or the Operations. it is impossible that a living wight [a creature]. 64. I say. The same may be said of the Sense of the Soul. nor anything else that belongs to the Body. And without these. to wit. that these are the Ideas of Passions that bear rule. 63. by Acts or Operations. But Passion and Sense depend both upon one head. 60. 67. and are gathered together into the same. The Operations work indeed. and they being bodily. Tat. but as we have said. Father? or is it rather in the Body. But Sorrows gives stronger torments and Anguish. nor Soul. therefore doubtless are they both maleficial. Is not the Soul incorporeal. For that which affords the Sense to rejoice with Pleasure is straightway the cause of many evils happening to him that suffers it. some are Bodies and some incorporeal. If we put it in a Body. And if it be not incorporeal it must needs be a Body. or height. 61. But in living wight [a creature]s there be two other Operations that follow the Senses and Passions. 58. Page 85 .The Divine Pymander of Hermes Mercurius Trismegistus Senses of things inanimate are passive only. But Sense is neither Operation. and the Sense a Body. O Son. 57. Hermes. for these being unbodily. should perceive or apprehend. and therefore it is not incorporeal. for we always say. 56. especially in reasonable living wight [a creature]s. 62. they are both maleficial or doers of evil. 59. are moved by the brutish parts of the Soul therefore I say. that of things that are. we say are in Bodies. And therefore. according to Augmentation and Diminution. 65. Grief and Pleasure.

for they have of the Fire. then we see and understand true things. or speak it. Of Truth. and all other things hath the picture. 11. and nothing else. 7. nor anything true. O Tat. and yet not all things neither. compounded of imperfect Members. whilst they think they see the Truth. And if at the Beginning our Constitution had not Truth. the Water. they have of the Water. whose very Bodies be also true. the air is air itself and nothing else. Hermes. deceiving the eyes of the beholder. 4. but hears nothing at all. 9. 5. As many therefore as see not Falsehood. and yet is not the Body of that which is seen. but without that operation from above. But the other things are Falsehood. see the Truth. then it is an imitation of Truth. 3. but imitations of the Truth. The Fire is fire itself only. All things therefore upon Earth. and having his Tabernacle consisting of different and many Bodies. I say. and just. and it is seen to have eyes. for they are but few that are so. And as an Image shows the Body described. 10. and Deceit. But as far as it is possible. Page 86 . should speak with any confidence. and yet there is neither Fire. If therefore we do so understand. nor Air. 2. they have of the Earth. the Earth is earth itself and nothing else. That Truth is only in the Eternal Bodies. nor Earth. it is left a lie. it is not possible that man being an imperfect wight [a creature]. 8. but it sees nothing. And when the fantasy hath an influence from above. but they are false. and yet they are indeed but lies. and see every one of these things as it is. are not Truth. and Air.The Divine Pymander of Hermes Mercurius Trismegistus The Fifteenth Book Of Truth to His Son Tat 1. nor Water. O Tat. or understand it only. But our Bodies consist of all these. and ears. how could men either see the Truth. as it seems to be. except God would? 6. O Tat. water itself and nothing else. and Opinions like the Images of the fantasy or appearance.

or otherwise. Tat. unchangeable. Son. than that which is. not troubled by Matter. Truth is the most perfect Virtue. Tat. there is nothing true indeed upon Earth. The things therefore that are not true to themselves. continually altered. But concerning the Truth. Hermes. How then is this true. to whom God will give the good seeing Power. Thou doth not miss the mark. all things are fantasies or appearances. he is not true. Hermes. Page 87 . clear. But if we see or understand any thing besides. are visible. for that which is true. for it cannot be generated or made. 15. Is not man true. O Son. 18. may understand it. As far forth as he is a Man. Truth indeed is nowhere at all upon Earth. O Father? 14. corruptible. it may be that some men. O Son. But there is nothing true upon Earth. and opinions. incapable of Good. and the highest Good itself. passible. dissolvable. hath of itself alone its constitution and remains. not abiding in what it is. 25.The Divine Pymander of Hermes Mercurius Trismegistus 12. how can they be true? 24. Hermes. such as it is. venerable. nor know the Truth. Hermes. That we do not know anything true? how can that be done here? 21. unalterable Good. O Tat. O Son. Tat. Tat. 17. naked. 20. 16. changeable. O Father? 26. Must we not therefore call it Truth. we shall neither understand. For every thing that is altered. is a lie. 22 But the things that are here. Is Truth therefore upon Earth. to understand and speak the things that are? 19. not encompassed by a Body. But unto the True Mind and Reason. other and other appearances. and abides according to itself. but being changed it shows us always. and made of another. So that unto the Mind and reason. 23. 13.

39. O Tat. there can no Generation consist. Hermes. What shall one say then. age after age. And many have not known their own children after a little while. therefore not True. But these also have in themselves. Idea after Idea. that is not of Matter. For without corruption. which always is. O Son. Father. What therefore doth thou affirm to be the first Truth. but abides in itself. Tat. that is without Colour. Immutable. are they not true though they be changed? 32. on the contrary. being in many Appearances of changes. they might have had true Matter. that is not in a body. that only the Sun which besides the Nature of other things. Hermes. For nothing that remains not in itself. and First. or form after form. Unalterable. Everything that is begotten or made.The Divine Pymander of Hermes Mercurius Trismegistus 27. Page 88 . ruling and making all things whom I do both honour. and is Eternal. Tat. O Father? 38. Hermes. and this while he is yet in the Tabernacle. and many children likewise have not known their own Parents. 34. The One and Only. 29. Is it then possible. is True. 35. and Appearance is the highest Lie or Falsehood. Tat. but being made by our Progenitor. and will encompass them. that he who is so changed. 28. is not to be known. should be true? No. and changed is not true. And corruption hath laid hold upon all things on Earth. and therefore is he only intrusted with the Workmanship of the World. 30. is Truth? 36. he is Falsehood. is corrupted. O Tat. is not changed. But man consists of many things and doth not abide of himself but is turned and changed. something that is false in regard of their change. It is Truth. But these Eternal Bodies. and the Providence of the True encompasseth. and after the One. and adore his Truth. I acknowledge him the Workman. but man is not ever. but man is a certain Appearance. Father. But do thou understand the true to be that which abides the same. without Figure or Shape. 31. 40. 37. 33. but Falsehood.

For neither is a man. a young man. For Corruption followeth every Generation. we must call him the appearance of Manhood. and the things generated must needs be corrupted. 50. Consequently the things that are generated of Corruption are false. having their dependence from above. These things understand thus. how is it true? 45. the fantasy or appearance of a Child. as being sometimes one thing. 46. For those things that are generated. Therefore. we must call these things fantasies or appearances. even of the truth itself. 43.The Divine Pymander of Hermes Mercurius Trismegistus 41. and a Child. nor an old man. a child. being changed are false. that the Generation of things being. Page 89 . O Son. the appearance of an old man. an old man. And if we will give a man his right name. nor a young man. nor a child. 49. an old man. O Son. as these false Operations. 48 But the things that pre-exist and that are. a young man. 44. and that which is not the same. Which being so. the appearance of a young man. Acknowledge therefore the first Workman by the Generation of things. and a man of ripe age. I do affirm that Falsehood is the Work of Truth. must of necessity be generated of those things that are corrupted. the appearance of a man of ripe age. 47. may not stand still or cease. 42. sometimes another: For it is impossible they should be made the same things again. a man. that it may again be generated.

but the World was made by the Father. and ever immortal. And as much Matter as there was laid up by him. the Eternal and Unmade. being itself immortal. Hermes. endued it with Quality. yet it was made by itself. is the Universe. and if it were begotten or made. 9. 3. differs from that which is eternal. We must now speak of the Soul and Body. 11. and swelling it. 6. the reasonable living wight [a creature]. O Son. ever living. For the Father himself. or made by another. after his own Image and by him holden together. and dissolves it. for it is a conception of a name. but it is always made. which is either an empty word. not by any other. Page 90 . the Father made it all into a Body. For if the World be a second God. made it round like a Sphere. 10. as it is Eternal. 4. and immortalized. can Perish 1. and nourished. 5. or else it is wrongly called Death (by the taking away the first letter. For the Eternal was not begotten. and an Immortal living wight [a creature]. and as from its own Father. So that as Immortal. after what manner the Soul is Immortal. 2. 8. especially Man. For Death is destruction. it is impossible that any part of an Immortal living wight [a creature] should die. and the Workman of all things. is Eternal of himself. But all things that are in the World. and what operation that is. which constitutes the Body.The Divine Pymander of Hermes Mercurius Trismegistus The Sixteenth Book That None of the Things that are. ever living and immortal. 7. For that which is ever living. But in none of these is Death. but there is nothing in the whole world that is destroyed. For the first of all is God. made by him. are members of the World. and having Eternal Materiality. it is ever living. For the Eternal. 12. 13.) instead of Immortal. The second is the World.

23. 16. it was disordered. which they have received from the Father at the Beginning. and shut them up. And doth not this living wight [a creature] perish? 24. should be dissolved into its own disorder. he apprehends as a Body but the first. For the second God. which men call Death. and End. Now the third living wight [a creature] is Man. Page 91 . deliberating to beautify with every Quality. And he hath not only a sympathy with the second God. but not a destruction of Bodies. 17. For the Bodies of Heavenly things have one order. 21.The Divine Pymander of Hermes Mercurius Trismegistus 14. being indeed a disorder happening about earthly living wight [a creature]s. And understand that the World is of God and in God. For when the Matter was incorporeal. The Father being full of Ideas. Immortal. O Son. and having by the Will of the Father. what an Immortal wight [a creature]. sowed Qualities in the Sphere. 19. Speak advisedly. and Consistence of all. Tat. and what a dissolvable One is. Hermes. 26. and is by the instauration of each of them. he understands as Incorporeal. that which should afterwards be made. but also an understanding of the first. Then clothing the Universal Body with Immortality. if it would depart from this Composition. and Diminution. made after the Image of the World. and the Mind of the Good. And so there is made a privation of Sense. is their consistence. in point of Augmentation. lest the Matter. The Beginning. endued with Qualities. 22. and their dissolution restores them into indissoluble. that is. 20. kept indissolveable. 25. But the instauration of earthly Bodies. O Son. what the World. 18. and learn what God is. and it hath here the same confusion daily revolved about other little things. as in a Circle. but Man of the World and in the World. a Mind above other earthly wight [a creature]s. is God. 15.

and to interpret them more mystically. he maketh them. and which are different. and more knowledge of Nature. 8. and do them. And there are many things made. were made. But to thee I have thought good to write in few words. in thy absence. 6. be more easy and successful. Because my Son Tat. be made and done by another. and he unmade. as not having any thing more ancient than himself. and One. All things that appear. both over multitude. and greatness. because thou hast. there must be one that must make. that of the things that are made any should be more ancient than all. Moreover. the things that are made. and only knowing all things indeed. and more ancient than the things that are made. 2. Thus it is fit to understand and understanding to admire and admiring to think thy self happy.The Divine Pymander of Hermes Mercurius Trismegistus The Seventeenth Book To Asclepius. 3. and the diversity of the things that are made. 5. would needs learn the Nature of the things that are: He would not suffer me to give over (as coming very young to the knowledge of every individual) till I was forced to discourse to him many things at large. 4. For he bears rule. and it is impossible. to be made by another. are not made by themselves. and for this cause. that he may be visible. Those things that are made. He is stronger. both more years. choosing out the principal heads of the things then spoken. to be Truly Wise 1. that his contemplation might from point to point. but he is invisible. and are made. and therefore he makes them always. For what is sweeter than a Natural Father? Page 92 . For I affirm the things that are made. and the continuity of the Facture and of the Operation. 11. 7. but only that which is not made. are visible. but by another. but especially all things that appear. 12. If the things that be made and done. 9. that knowest thy natural Father. 10. and not like.

because of his Goodness. and that which follows is. or of the Maker. And that which goeth before. neither of things changeable. putting nothing into doubt. 23. remember these Two. or of the Father. but Act or Operation. must necessarily be generated or made by another. or be divided from the Other. For if he that makes be nothing else. for it is the only Glory of him to do. for the one of them without the other. For that which is generated or made. letting go all much and vain talking. Wherefore. and Him Which is the Maker. So if these Two be confessed. God the Maker. nor of the things below. Therefore understanding All things. nor is there any third. That which Maketh. or make All things. and that following. the Title and Appellation of God. and that which is made. Uncompounded. 19. 18. nor is. neither of the things above. and that which is Made. this going before. or of all Three? That of God because of his Power. For Power is different from the things that are made. hath lost his proper Nature by the privation of the other. and the Father. 21. 17. That Which is Made. that he makes the same thing to himself. Who therefore is this. therefore cannot the One of them be separated from the other. 20. that which is made. no more than a thing can be separated from itself. 24. or infamy upon God. between these Two. be it what it will. and think that these are All things. or how shall we know him? 14. That which maketh. but that which makes alone. are but two Things. to whom it is the Generation of him that maketh to be also All that is made. Page 93 . And let no man be afraid because of the variety of things that are made or done. in that all things are made. For neither is it possible that the maker should be without the thing made. 15. but without the Maker that which is made. nor things that are in darkness or secret. is. lest he should cast an aspersion of baseness. For All things. the Maker because of his Working and Operation. it is of necessity. and the One of them cannot depart.The Divine Pymander of Hermes Mercurius Trismegistus 13. Simple. then they are One in Union. 16. 22. for either of them is the self-same thing. Or is it just to ascribe unto him alone. we must understand these two things. neither is made. for there is nothing in the middle.

and Trees. nor the rest. 34. that is by the Good and that can make or do all things. thou mayest see an Image thereof. to do or make all things. and is it impossible for God to make these things? O the great madness. very beautiful. as Pride. namely Good and he that is good is neither proud. or facture is as it were the Body of God. But the vicissitude of Generation doth make them. and the Earth. or ignorant. nor the Maker the Filth. Moreover. 28. or as Excrements do the Body. planting a Vine. and Motion. Look upon the same Man. And besides their not knowing him. For God hath only one Passion. 32.The Divine Pymander of Hermes Mercurius Trismegistus 25. 29. 26. and every thing that is made. 27. or some other Tree. and the Gods. Page 94 . attributing unto him Passions. and to him that maketh or doth. or There is Nothing thought Evil or Filthy. Look upon the Husbandman. 38. suffer that which is most ridiculous of all. For Good is all power. and like. and Men. how he casteth Seeds into the Earth. or Weakness. or Ignorance. he is either proud or not able. For men that think so. and elsewhere some other Seeds. for professing to bless and praise God yet in not ascribing to him the making or doing of All things. they are extremely impious against him. and how the things are done. and brute Beasts. here Wheat. For if he do not make or do all things. and the Sea. is it lawful for the same Painter to make both Heaven. and ignorance of men in things that concern God! 30. 33. or Envy. nor God the Evilness. as it were to blossom out. or filthy to be imputed. 31. that are done. And this making. See then how he maketh all things. or Oversight. The Purgation of Generation. and for this cause did make Change to be. is made by God. For these are Passions that follow Generation as Rust doth Copper. but God is Good itself. and inanimate Things. 36. which is impious to affirm. nor impotent. But neither did the Copper-smith make the Rust. and if thou wilt learn. or envious. 37. there Barley. as one should say. or a Fig-Tree. there is nothing evil. or an Apple-Tree. So doth God in Heaven sow Immortality. in the Earth Change in the whole Life. they know him not. 35.

but few. in which are all things.The Divine Pymander of Hermes Mercurius Trismegistus 39. and easily numbered for they are all but four. And these things are not many. God and Generation. Page 95 .

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