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Rosicrucian and Masonic
by Manly P. Hall
From Lectures on Ancient Philosophy An Introduction to
the Study and Application of Rational Procedure:
The Hall Publishing Company, Los Angeles, First Edition 1929, pp 397-417
FREEMASONRY is a fraternity within a fraternity an outer organization
concealing an inner brotherhood of the elect. Before it is possible to
intelligently discuss the origin of the Craft, it is necessary, therefore, to
establish the existence of these two separate yet interdependent orders, the
one visible and the other invisible. The visible society is a splendid
camaraderie of "free and accepted" men enjoined to devote themselves to
ethical, educational, fraternal, patriotic, and humanitarian concerns. The
invisible society is a secret and most august fraternity whose members are
dedicated to the service of a mysterious arcanum arcanorum.Those Brethren
who have essayed to write the history of their Craft have not included in their
disquisitions the story of that truly secret inner society which is to the body
Freemasonic what the heart is to the body human.In each generation only a
few are accepted into the inner sanctuary of the Work, but these are veritable
Princes of the Truth and their sainted names shall be remembered in future
ages together with the seers and prophets of the elder world. Though the
great initiate-philosophers of Freemasonry can be counted upon one's
fingers, yet their power is not to be measured by the achievements of
ordinary men. They are dwellers upon the Threshold of the Innermost,
Masters of that secret doctrine which forms the invisible foundation of every
great theological and rational institution.
The outer history of the Masonic order is one of noble endeavor, altruism, and
splendid enterprise; the inner history, one of silent conquest, persecution, and
heroic martyrdom. The body of Masonry rose from the guilds of workmen
who wandered the face of medieval Europe, but the spirit of Masonry walked
with God before the universe was spread out or the scroll of the heavens
unrolled. The enthusiasm of the young Mason is the effervescence of a
pardonable pride. Let him extol the merits of his Craft, reciting its steady
growth, its fraternal spirit, and its worthy undertakings. Let him boast of
splendid buildings and an ever-increasing sphere of influence. These are the
tangible evidence of power and should rightly set a-flutter the heart of the
Apprentice who does not fully comprehend as yet that great strength which
abides in silence or that unutterable dignity to be sensed only by those who.
have been ''raised'' into the contemplation of the Inner Mystery. [p 398]
An obstacle well-nigh insurmountable is to convince the Mason himself that
the secrets of his Craft are worthy of his profound consideration. As St. Paul,
so we are told, kicked against the "pricks" of conversion, so the rank and file
of present-day Masons strenuously oppose any effort put forth to interpret
Masonic symbols in the light of philosophy. They are seemingly obsessed by
the fear that from their ritualism may be extracted a meaning more profound
than is actually contained therein. For years it has been a mooted question
whether Freemasonry is actually a religious organization. "Masonry," writes
Pike, however, in the Legenda for the Nineteenth Degree, "has and always had
a religious creed. It teaches what it deems to be the truth in respect to the
nature and attributes of God." The more studiously-minded Mason regards the
Craft as an aggregation of thinkers concerned with the deeper mysteries of
life. The all-too-prominent younger members of the Fraternity, however, if not
openly skeptical, are at least indifferent to these weightier issues. The
champions of philosophic Masonry, alas, are a weak, small voice which grows
weaker and smaller as time goes by. In fact, there are actual blocs among the
Brethren who would divorce Masonry from both philosophy and religion at
any and all cost. If, however, we search the writings of eminent Masons ,we
find a unanimity of viewpoint: namely, that Masonry is a religious and
philosophic body. Every effort initiated to elevate Masonic thought to its true
position has thus invariably emphasized the metaphysical and ethical aspects
of the Craft.
But a superficial perusal of available documents will demonstrate that the
modern Masonic order is not united respecting the true purpose for its own
existence. Nor will this factor of doubt be dispelled until the origin of the Cr
is established beyond all quibbling. The elements of Masonic history are
strangely elusive; there are gaps which apparently cannot be bridged. "Who
the early Freemasons really were," states Gould in A Concise History of
Freemasonry, "and whence they came, may afford a tempting theme for
inquiry to the speculative antiquary. But it is enveloped in obscurity, and lies
far outside the domain of authentic history." Between modern Freemasonry
with its vast body of ancient symbolism and those original Mysteries which
first employed these symbols there is a dark interval of centuries. To the
conservative Masonic historian, the deductions of such writers as Higgins,
Churchward, Vail, and Waite though ingenious and fascinating-actually
prove nothing. That Masonry is a body of ancient lore is self-evident, but the
tangible "link" necessary to convince the recalcitrant Brethren that their order
is the direct successor of the pagan Mysteries has unfortunately not been
adduced to date. Of such problems as these is composed the "angel" with
Though cognizant of the exalted origin of their order. The writings of early Masonic history is involved in such obvious hazard as to provoke the widespread conclusion that further search is futile. nearly all the so-called interpretations now given being superficial. Pike (who spent a lifetime in the quest for Masonic secrets) declares that few of the original meanings of the symbols are known to the modern order. it is one thing to declare it insuffici ent and quite another to prove the fallacy to an adamantine mind. are equally ignorant of their derivation and import. "The initiated. therefore. The average Masonic student is content. Pike confessed that the original meanings of the very symbols he himself was attempting to interpret were irretrievably lost. to trace his Craft back to the workmen's guilds who chipped and chiselled the cathedrals and public buildings of medieval Europe. indirectly at least. Oliver. These eminent Masonic scholars have all recognized in the legend of Hiram Abiff an adaptation of the Osiris myth. Comte de St. and St. "as well as those without the pale of the order. so much ruled in and out by those unfitted for such legislative revision that the modern rituals do not in every case represent the original rites of the Craft. these historians-either through fear or uncertainty-have failed. Gould. nor do they deny that the major part of the symbolism of the craft is derived from the pagan institutions of antiquity when the gods were venerated in secret places with strange figures and appropriate rituals." also writes John Fellows.) Preston. Dimly silhouetted in the mists that becloud these tangled issues are such figures as Cagliostro.-Germain. In his Symbolism. with the ancient Mysteries. Martin. but even the connection between these individuals and the Craft has never been clearly defined. nearly every great historian of Freemasonry-have all admitted the possibility of the modern society being connected.which the Masonic Jacob must wrestle throughout the night. Mackey. however. that even such familiar emblems as the apron and the pillars were locked mysteries. So much has been lot and forgotten.[pp 398-399] It is possible to trace Masonry back a few centuries with comparative ease. While such men as Albert Pike have realized this attitude to be ridiculous. to drive home the one point necessary to . but then the thread suddenly vanishes from sight in a maze of secret societies and political enterprises. and their descriptions of the modern society are prefaced by excerpts from ancient writings descriptive of primitive ceremonials. whose "keys" had been thrown away by the uninformed. (See The Mysteries of Freemasonry. and Pike in fact.
journeyed from his own country to design and supervise the erection of the Everlasting House to the true God on Mount Moriah. trued into a finished block through the instrument of reason. King Solomon in his wisdom accepted the services of this famous craftsman. Modern Freemasons. was the patron of the Dionysians. King of Tyre. but rather as ethical. The secret doctrine that flows through Freemasonic symbols (and to whose perpetuation the invisible Masonic body is consecrated) has its source in three ancient and exalted orders. King of Tyre. Hiram Abiff. the second th e Roman collegia. and the third the Arabian Rosicrucians. however. The Dionysians were the master builders of the ancient world. Strange as it may seem. regard their Craft primarily as neither philosophic nor religious. though himself a member of a different faith. nor were their ideals similar to those of the modern Craft. the voice of workmen or any tool of contention. Originally founded to design and erect the theaters of Dionysos wherein were enacted the tragic dramas of the rituals. The tools of the builders' craft were first employed by the Dionysians as symbols under which to conceal the mysteries of the soul and the secrets of human regeneration. The Dionysians also first likened man to a rough ashlar which. Hiram. The first is the Dionysiac artificers. The secret schools of Greece and Egypt were neither fraternal nor political fundamentally.establish the true purpose of Freemasonry: They did not realize that the Mysteries whose rituals Freemasonry perpetuates were the custodians of a secret philosophy of life of such transcendent nature that it can only be entrusted to an individual tested and proved beyond all peradventure of human frailty. could be fitted into the structure of that living and eternal Temple bui lt without the sound of hammer. and thus at the instigation of Hiram. and all admitted into them were consecrated to the service of the sovereign good. They were essentially philosophic and religious institutions. [pp 400-401] . and Hiram Abiff (if we may believe the sacred account) was himself a Grand Master of this most noble order of pagan builders. who flourished in Tyre and Sidon. this order was repeatedly elevated by popular acclaim to greater dignity until at last it was entrusted with the planning and construction of all public edifices concerned with the commonwealth or the worship of the gods and heroes. the majority openly ridicule the very supernatural powers and agencies for which their symbols stand.
they are assuredly insufficient. still meditate upon the secret instruction perpetuated from the days of the four Caliphs. The Templars had discovered part of the Great Arcanum. Was Jacques de Molay burned by the Holy Inquisition merely because he wore the red cross of the Templar? What were those secrets to which he was true even in death? Did his companion Knights perish with him merely because they had amassed a fortune and exercised an unusual degree of temporal power? To the thoughtless. they had become wise in those mysteries which had been celebrated in Mecca thousands of years before theadvent of Mohammed. Of the inner mysteries. In his Ten Books on Architecture. the adepts of the collegia deeply carved their Gnostic symbols. these may constitute ample grounds. From the far places of Irak and the hidden retreats of the Sufi mystics. In his consideration of the books now available concerning the Mysteries. O fool! that we plainly teach this Secret of Secrets. and the dervishes. Vitruvius. the Druses of the Lebanon still retain the mysticism of ancient Syria. but to those who can pierce the film of the specious and the superficial. he could not write. they had read a few pages from the dread book of . I t was not the physical power of the Templars but the knowledge which they had brought with them from the East that the church feared. The Temple of the Rose Cross at Damascus had preserved the secret philosophy of Sharon's Rose. the initiate of the collegia. [p 402] The Mysteries of Egypt and Persia that had found a haven in the Arabian desert reached Europe by way of the Knights Templars and the Rosicrucians. the initiated stonecutters marked their perfected works with the secret emblems of their crafts and degrees that unborn generations might realize that the master builders of the first ages also labored for the same ends sought by men today. the thoughtful reader should note the following words appearing in a twelfth-century volume entitled Artephil Liber Secretus: "Is not this an art full of secrets? And believest thou.The Roman collegia was a branch of the Dionysiacs and to it belonged those initiated artisans who fashioned the impressive monuments whose ruins still lend their immortal glory to the Eternal City. for these were reserved for such as had donned the leather apron of the craft. the Ancient Wisdom thus found its way into Europe. From earliest times. as they lean on their carved and crotched sticks. however. taking our words according to their litera l interpretation?" (See Sephar H' Debarim.) Into the stones they trued. has revealed that which was permissible concerning the secrets of his holy order.
Truth is eternal. The so-called revelations of Truth that come in different religions are actually but a re-emphasis of an ever-existing doctrine. as Abdul Baha might have said. The mystic secrets locked within the holy Vedas were thus disclosed in order that all men. furnishing indubitable evidence that the secret doctrine of Egypt was the prototype of Israel's mystery religion. the purifier of defiled Mysteries. He merely tore away the veil from the temple in order that not only Pharisee and Sadducee but also publican and sinner might together behold the glory of an ageless faith. the Goat of Mendes. and for this knowledge they were doomed to die. visible only to the faithful. in meditation upon the flat roof of the Caaba. In his reformation of Indian philosophy. whose mysteries they were declared to have celebrated? All these are questions worthy of the thoughtful consideration of every studious Mason. Mohammed prayed not for new truths but for old truths to be restated in their original purity and simplicity in order that men might understand again that primitive religion: God's clear revelation to the first patriarchs. he simply adapted the Mysteries of Egypt to the needs of Israel. a teacher of the Holy Law. can fashion a world religion from the . who discoursed in the synagogue. What was the black magic of which the Templars were accused? What was Baphomet. The dervishes. but rather adapted this esotericism to the needs of the masses in India. still preserve that inner teaching of the elect. Jesus was a Rabbin of the Jews. interpreting the Torah according to the teachings of His sect. He brought no new message nor were His reformations radical. The Mysteries of Islam had been celebrated in the great black cube of the Caaba centuries before the holy pilgrimage. Thus Moses did not originate a new religion for Israel. irrespective of castely distinction. the smasher of idols. Even the two brooding cherubim over the mercy seat are visible in the Egyptian·carving.the Anthropos. who patterned their garments·after those of the Prophet. The ark triumphantly borne by the twelve tribes through the wilderness was copied after the Isiac ark which may still be traced in faint has-relief upon the ruins of the Temple of Philae. [pp 402-403] In his cavern on Mount Hira. The Prophet was but the reformer of a decadent pagandom. and for them the Axis of the Earth thesupreme hierophant-still sits. Buddha likewise did not reject the esotericism of the Brahmins. might partake of wisdom and share in a common heritage of good. Neither carpenter nor cameldriver .
C. thus discovered that the magical creatures of the Arabian Nights Entertainment actually existed. also secured the sacred book M. Neither prophet nor savior preached a doctrine which was his own. R. it was possible to gain admission to the ethereal world where dwelt the genii and Nature spirits. He is consequently entitled to be mentioned among those initiated by the Arabians into the Rosicrucian work. was initiated into the Great Work at Damcar. Each Mason has at hand those lofty principles of universal order upon whose certainties the faiths of mankind. From the Arabians C. and manifestos. Even the secret of the Elixir of Life and the Universal Panacea were communicated to him. R. though invisible to the ordinary mortal. the virtues resident in the astral light. the Holy Master returned to Europe and there established a House of Wisdom which he called Domus Sancti Spiritus. the Master of the Rose Cross. C. further information was given him relating to the sorcery of the Arabians.. have ever been established. the rituals of magic and invocation. So with the Masonic Mysteries of today. C. the transmutation of metals. which is declared to have contained the accumulated knowledge of the world. R. for the edification of his order. C. became an adept n the gathering of medicinal herbs." however. C. and the binding of the genii. Cagliostro was also initiated by the Arabians and. C. C. Each Mason has at hand those lofty principles of universal order upon pregnant with life and hope to those millions who wander in the darkness of unenlightenment. and the manufacture of precious gems by artificial means. Later at Fez. was initiated into the secrets of alchemy in Constantinople and there beheld the consummation of the magnum opus. [p 403] Father C. but the rituals and symbols under which is concealed the Great Arcanum-that unspeakable mystery which every true Mason must seek if he would become in reality a "Prince of the Royal Secret"? Paracelsus. From astrologers living in the desert far from the concourse of the market-place he was further instructed concerning the mysteries of the stars. R. so that men could not discover it.R. What are these "clouds. but only the initiates know the present hidden repository of the Rosicrucian manuscripts. This house he enveloped in clouds. R. charters. .substances of his own mind. the Swiss Hermes. with their aid. Enriched thus beyond the dreams of Croesus. From these wizards of the desert C. This volume was translated into Latin by C. but in language suitable to his time and race retold that Ancient Wisdom preserved within the Mysteries since the dawning of human consciousness. C. the preparation of therapeutic talismans. also learned of the elemental peoples and how. it is said.
Although upon the surface national governments were seemingly able to cope with the situation. and fear ignorance. kingly power. have both been concealed from the members of the Craft at large and are apparent only to those few discerning Masons who sense the supernal philosophic destiny of their Fraternity. the power of the despot. as well as the mission he came to accomplish.because of the knowledge he had thus secured. From the unprobed depths of Arabian Rosicrucianism also issued the illustrious Comte de St. The divine prerogatives of humanity were being crushed out by the three great powers of ignorance. rank heresy to doubt. Out of this struggle for expression materialized certain definite ideals. Between the thinker and personal liberty loomed the three "ruffians" or personifications of impediment-the torch. philosophic. and political liberty. Brute force. which thereupon played the r6le of executioner for these arch-enemies of human liberty.-Germain. the same which have now come to be considered peculiarly Masonic. The exalted body of initiates whom he represented. The forerunner of modern thought was beginning to make its appearance and all Europe was passing through the throes of internal dissension and reconstruction. the deterrent to all progress. yet its potential power was already being felt. and the tiara. and superstition. Between the years 1600 and 1800. Thus the ideal of democracy assumed a definite form during these stormy periods of . the motive of a deep unrest. were rising up the champions of religious. and out of the masses. [p 405] The modern Masonic order can be traced back to a period in European history famous for its intrigue both political and sociological. Thrones were beginning to totter. These led the factions of the dissatisfied: people with legitimate grievances against the intolerance of the church and the oppression of the crown. the power of the church. over whose Masonic activities to this day hangs the veil of impenetrable mystery. The aristocracy of Europe was like the old man on Sinbad's back: it was becoming more unbearable with every passing day. the crown. well-nigh fatal to philosophize. These together incited the populace. Democracy was in its infancy. To question the infallibility of the existing order was to invite the persecution o f the church and the state. superstition. fear. the power of the mob. and ecclesiastical persuasion became the agents of a great oppression. incurred the displeasure of the Holy See. there was a definite undercurrent of impending change. It was unlawful to think. long patient under the yoke of oppression. mysterious agents moved across the face of the Continent.
The actual reason for Raleigh's de ath sentence was his refusal to reveal the identity either of that great political organization of which he was a member or his confreres who were fighting the dogma of faith and the divine right of kings. it was known that he must die and that no defense could save him. to a certain degree. Another prominent figure of this period was Sir Walter Raleigh. According to popular concept. Men did not seek to establish heavenly conditions upon earth. however. One of these documents More's Utopia was the picture of a new age when heavenly conditions should prevail upon the earth. was executed. yet all dwell together in fraternity and industry. though the charge was never proved. for in that day heaven alone it was assumed could be good. the more he would enjoy the blessedness of heaven. Raleigh was tried and. the more the individual suffered the torments of the damned upon earth. Life was a period of chastisement and earthly happiness an unattainable mirage. On the title page of the first edition of Raleigh's History of the World. [pp 405-406] During this period several books were in circulation which.European history. and for that affiliation he died a felon's death. The ethical. Before Raleigh went to trial. His treason against the crown was of a character very different. who paid with his life for high treason against the crown. It became the dream of the oppressed. This ideal of establishing good in the world savored of blasphemy. from that which history records. giving impulse to the material emphasis which was to follow in succeeding centuries. when the wise should lead and the simple follow. to re-establish a golden age upon the earth. we accordingly find a mass of intricate emblems framed between two great columns. When the executioner sealed his lips forever. More's Utopia thus came as a definite blow to autocratic pretensions and attitudes. consequently. Raleigh was a member of a secret society or body of men who were already moving irresistibly forward under the banner of democracy. but rather earthly conditions in heaven. and philosophical institutions of antiquity with their constructive effect upon the whole structure of the state were noble examples of possible conditions. political. not only a looking forward but a gazing backward upon better days and the effort to project those better days into the unborn tomorrow. an age where the thinker could think in safety and the dreamer dream in peace. however. registered the pulse of the time. This democracy was not only a vision but a retrospection. while it added to the discomfiture o f . Raleigh's silence.
assured the safety of his colleagues. in the sixty-sixth year of his life. [pp 406-407] One of the truly great minds of that secret fraternity in fact. Bacon was a member of the same group to which Sir Walter Raleigh belonged. a man who ceased fighting Austria to retire into a monastery in Transylvania from which to direct the activities of his secret society. One political upheaval followed another. has the distinction of being more maligned than any other person of history. whose prophecy of the coming age forms the theme of his New Atlantis and whose vision of the reformation of knowledge finds expression in the Novum Organum Scientiarum. We find him writing of this new land. It is significant that Bacon was appointed by the British Crown to protect its interests in the new American Colonies beyond the sea. and scheming to consummate that end when the time should be ripe. venturing forth beyond the imaginary pillars of church and state upon the unknown sea of human liberty. Every effort was made. which was directly precipitated by the attacks upon the person of Alessandro Cagliostro. Bacon feigned death and passed over into Germany. Upon the title page of the 1640 edition of Bacon's Advancement of Learning is a Latin motto to the effect that he was the third great mind since Plato. Other notable characters of the period are Montaigne. the new organ of science or thought. a sentence later . In the engraving at the beginning of the latter volume may be seen the little ship of progressivism sailing out between the Pillars of Galen and Avicenna. Cagliostro was sentenced to die. to humiliate and discredit him. the moving spirit of the whole enterprise-was Sir Francis Bacon. there to guide the destinies of his philosophic and political fraternity for nearly twenty-five years before his actual demise.his persecutors. Ben Jonson. however. but Bacon's position as Lord High Chancellor protected him from Raleigh's fate. having completed the work which held him in England. Tried by the Inquisition for founding a Masonic lodge in the city of Rome. and the great Franz Joseph of Transylvania the latter one of the most important as well as active figures in all this drama. Marlowe. dreaming of the day when a new world and a new government of the philosophic elect should be established there. the grand climax of this political unrest culminating in the French Revolution. The "divine" Cagliostro. At last. by far the most picturesque character of the time.
which received into its mysteries many of the French nobility and was regarded favorably by the most learned minds of Europe. surnamed "the Father of the Poor. the Reign of Terror. Cagliostro was haled before this council of his peers. [pp 407-408] Cagliostro founded the Egyptian Rite of Freemasonry. Having established the Egyptian Rite. Cagliostro then took the floor.commuted by the Pope to life imprisonment in the old castle of San Leo. and also the advent of Napoleon. Shortly after his incarceration. Though the people little understood this inexhaustible pitcher of bounty which poured forth benefits and never required replenishment. Attired in an Oriental coat and a pair of violet-colored breeches. Cagliostro made a spectacular exit." who never received anything from anyone and gave everything to everyone was most adequately revenged. The Court de Gebelin the greatest Egyptologist of his day and an authority on ancient philosophies-was chosen as the outstanding scholar. Of such surpassing mentality was Cagliostro that the Supreme Council found it difficult to secure an advocate qualified to discuss with Cagliostro philosophic Masonry and the ancient Mysteries he claimed to represent. he was liberated and returned to his Masters in the East. however. (See Morals and Dogma. At a later time he revealed the dates of the death of Marie Antoinette and the King.) Called upon the carpet by the Supreme Council of France. it was demanded of Cagliostro that he prove by what authority he had founded a Masonic lodge in Paris independent of the Grand Orient. A time was set and the Brethren convened. Having finished his address. He foretold the fall of the French throne. leaving the French Masonic lodge in . In reality. Cagliostro disappeared and the story was circulated that he had been strangled in an attempt to escape from prison. revealing to the assembled Masons not only his personal qualifications. Cagliostro declared himself to be an agent of the order of the Knights Templars and to have received initiation from them on the Isle of Malta. But Cagliostro the idol of France. and the fall of the Bastille. The Court de Gebelin asked three questions and then sat down. but prophesying the future of France. admitting himself disqualified to interrogate a man so much his superior in every branch of learning. in which Albert Pike quotes Eliphas Levi on Cagliostro's affiliation with the Templars. they remembered him in the day of their power.
the historian of the Order of the Garter and the first Englishman to compile the alchemical writings of the English chemists. It is noteworthy that Franklin was the fi rst in America to reprint Anderson's Constitutions of the Free-Masons." Dr. I have pieced together a little story of probabilities which has a direct bearing upon the subject. One of the outstanding links between the Rosicrucian Mysteries of the Middle Ages and modern Masonry is Elias Ashmole. Through all this stormy period. Benjamin Franklin. in England by Bacon. [pp 408-409] Then appears that charming "first American gentleman. Though no longer regarded as a ritual in Freemasonry. which is a most prized work on the subject. Long before the establishment of . Mystics. played an important role in this drama of empires. in Germany by Gichtel and Andreae. While in France. A philosophic clan. as it were.consternation and utterly incapable of coping with the profundity of his reasoning. The foregoing may seem to be a useless recital of inanities. More. Franklin was privileged to receive definite esoteric instruction. and alchemists were all bound together with a secret tie and dedicated to the emancipation of humanity from ignorance and oppression. which had moved across the face of Europe under such names as the "Illuminati" and the "Rosicrucians. the Egyptian Rite is available and all who read it will recognize its author to have been no more a charlatan than was Plato. though its accuracy is disputed." had undermined in a subtle manner the entire structure of regal and sacerdotal supremacy. philosophers. but its purpose is to impress upon the reader's mind the philosophical and political situation in Europe at the time of the inception of the Masonic order.-Germain. the Fama Fraternitatis and Confessio Fraternitatis appeared in Germany. who together with the Marquis de Lafayette. and Raleigh. part of a definite organization of political and religious thought a functioning body of philosophers represented in Spain by no less an individual than Cervantes. and in America by Washington and Franklin. these impressive figures come and go. in France by Cagliostro and St. Dr. Coincident with the Baconian agitation in England. The founders of Freemasonry were all men who were more or less identified with the progressive tendencies of their day. In my researches among ancient books and manuscripts. both of these works being contributions to the establishment of a philosophic government upon the earth.
were a great number of scholarly and intelligent men who were keenly interested in philosophy and ethics. By some it is believed that both Martin Luther and also that great mystic. the Qabbalists who. bears more Mason's marks than the Cathedral of Strasburg. Kircher was in harmony with this program of philosophic reconstruction. Athanasius Kircher. and lastly the astrologers who. Among the fathers of the church. Rosicrucians. for it represented an unorthodox class the alchemists. The first edition of the King James Bible. Here and there is to be found a character who contacted this society. a powerful clerical body remained which possessed considerable of the ancient . a group of mystics founded in Europe what was called the "Society of Unknown Philosophers. The original anti-ecclesiastical ideals of the society were thus speedily reduced to an innocuous state and the organization gradually converted into an actual auxiliary of the church. This latter group accordingly retired from the outer body of the society that had thus come to be known as the "Order of the Golden and Rose Cross" and whose adepts were elevated to the dignity of Knights of the Golden Stone. Upon the withdrawal of these initiated adepts. the Society of Unknown Philosophers moved extraneous to the church. Bible. this body of philosophers soon developed an overwhelming preponderance of ecclesiastics in its membership. were connected with it. Both a Rosicrucian and also a member of the Society of Unknown Philosophers. [pp 409-410] For some time. who were engaged in transmuting the political and religious "base metal" of Europe into ethical and spiritual "gold". as investigators of the superior orders of Nature. A small portion of the membership. however. as revealed by the cryptograms in his writings. prominent among them being the Jesuit Father. Qabbalists. and magicians. The same is true respecting the Masonic symbolism found in the first English edition of Josephus' History of the Jews. from a study of the procession of the heavenly bodies. Philip Melanchthon. ever maintained an aloofness from the literati of the faith." Prominent among the profound thinkers who formed the membership of this society were the alchemists. Since learning was largely limited to churchmen.Freemasonry as a fraternity. sought to discover a stable foundation for human government. hoped to find therein the rational archetype for all mundane procedure. which was edited by Francis Bacon and prepared under Masonic supervision. who is recognized as one of the great scholars of his day. however.
[pp 410-411] The smaller group of adepts that had withdrawn from the order remained inactive apparently. under the leadership of such mystics as Ashmole and Fludd. and the Arabians. John Heydon. Sigismund Bacstrom while the latter was on the Isle of Mauritius. [p 411] The efforts of the English group to contact such individuals were evidently successful. As this body continued to increase in temporal power. an initiate of this order. Several initiated Rosicrucians were brought from the mainland to England.lore but in many instances lacked the "keys" by which this symbolism could be interpreted. In due time. occasionally initiated a candidate and met annually at a specified place. the early Christian Church." where they were enveloped by certain "mists" impenetrable to the eyes of the profane. who "raised" Dr. and Henri Khunrath. Among these reclusive adepts must be included such wellknown Rosicrucians as Robert Fludd. as attested by the presence of Masonic symbols and figures upon early Mohammedan monuments. though lacking the solidarity of a definite fraternity. These men had undertaken to reconstruct ancient Platonic and Gnostic mysticism. after first entrusting their secrets to carefully chosen successors. but were unable to attain their objective for lack of information. th e Eleusinian Mysteries themselves continued in Christendom until the sixth century after Christ. It was the Comte de Chazal. after which they passed into the custody of the Arabians. The adepts brought over from the Continent to sit in council with the English philosophers were initiates of the Arabian rites and . where they remained for a considerable time designing the symbolism of Freemasonry and incorporating into the rituals of the order the same divine principles and philosophy that had formed the inner doctrine of all great secret societies from the time of the Eleusinia in Greece. Elias Ashmole may have been a member of the European order of Rosicrucians and as such evidently knew that in various parts of Europe there were isolated individuals who were in possession of the secret doctrine handed down in unbroken line from the ancient Greeks and Egyptians through Boetius. Michael Maier. In fact. had resolved upon repopularizing the ancient learning and reclassifying philosophy in accordance with Bacon's plan for a world encyclopedia. having retired to what they termed the "House of the Holy Spirit. In the meantime. These adepts in their retirement constituted a loosely organized society which. the original members of the order passed on. Eugenius Philalethes. a group of men in England. its philosophical power grew correspondingly less.
compared to whom the mightiest and most haughty Princes of the Earth are but as Worms. a royal Priesthood. the Light of the World. You are called from Darkness to Light. you are a chosen Generation. This makes you. and show yourselves (what you are) MEN. the initiates retired again into Central Europe. built up a Spiritual House. whom the studious Mason will find to be the definite "link" between the modern Craft and the Ancient Wisdom. The outer body of Masonic philosophy was merely the veil of this qabbalistic order whose members were the custodians of the true Arcanum. is the story to be pieced together from the fragmentary bits of evidence available. you see what you are. in brief. The whole structure of Freemasonry is founded upon the activities of this secret society of Central European adepts. what the great End we all aim at is: Is it not to be happy here and hereafter? For they . They are the veritable guardians of the "Lost Word" the Keepers of the inner Mystery-and the Mason who searches for and discovers them is rewarded beyond all mortal estimation. since the King of Kings hath condescended to make you so to himself. act accordingly. [p 412] In the preface to a book entitled Long-Livers. by whom all Things were made. Does this inner and secret brotherhood of initiates still exist independent of the Freemasonic order? Evidence points to the fact that it does. but inasmuch as we do the Will of his and our Father which is in Heaven. and walk worthy the high Profession to which you are called. then. and that not so much as we are all Sons of the same One Eternal Father.thus through them the Mysteries were ultimately returned to Christendom. leaving a group of disciples to develop the outer organization. who believe and rely on the chief Lapis Angularis which the refractory and disobedient Builders disallowed. Eugenius Philalethes. Upon completion of the by-laws of the new fraternity. Remember. for these august adepts are the actual preservers of those secret operative processes of the Greeks whereby the illumination and completion of the individual is effected. which was to function as a sort of screen to conceal the activitie s of the esoteric order. You are living Stones. published in 1772. my dear Brethren. and the Fire of the Universe. Such. the Rosicrucian initiate. * * * . You see now your high Dignity. thus addresses his Brethren of the Most Ancient and Most Honorable Fraternity of the Free Masons: "Remember that you are the Salt of the Earth. fit Companions for the greatest Kings. and no wonder.
Much of the writings of Albert Pike are extracted from the books of the French magician. can read that volume and yet maintain that his order is not identical with the Mystery Schools of the first ages." Of all obstacles to surmount in matters of rationality. a transcendental thinker. Eliphas Levi. A most significant fact. who by the rituals of magic invoked even the spirit of Apollonius of Tyana. American Freemasonry was raised from comparative obscurity to become the most powerful organization in the land. one of the greatest transcendentalists of modern times. Even the casual observer must realize that the true wealth of Freemasonry lies in its mysticism. He was Truth's minister and priest. practically verbatim. however. for he shares the attitude of the modern mind in its general antipathy towards transcendentalism. the modern Mason is loath to admit that transcendentalism has any place in Freemasonry. 33? Deputy for the Inspector-General for the Distric t of Columbia. is fundamentally opposed to a mystical interpretation of his symbols. To Pike the following remarkable tribute was paid by Stirling Kerr. and he that would glorify and enjoy the Sovereign Good then must learn to do it now. Pike wrote of Hermeticism and alchemy and hinted at the Mysteries of the Temple. This is an attitude filled with embarrassment and inconsistency. Through his zeal and unflagging energy. Long may his memory live in the hearts of the Brethren." Affectionately termed "Albertus Magnus" by his admirers. however.both depend on each other. Levi was an occultist. His victories were those of peace. is that those Masons who have won signal honors for their contributions to the Craft have been transcendentalists almost without exception. the most difficult is th at of prejudice. . moreover. when presented with a copy of Morals and Dogma upon the conferment of his fourteenth degree.. It is quite incredible. The average Masonic scholar. The Seeds of that eternal Peace and Tranquillity and everlasting Repose must be sown in this Life. that any initiated Brother. Yet withal he dismisses the entire subject as being more or less a survival of primitive superstitions. for whichever way the Mason turns he is confronted by these inescapable issues of philosophy and the Mysteries. Though Pike. was the recipient of every honor that the Freemasonic bodies of the world could confer. and from contemplating the Creature gradually ascend to adore the Creator. a metaphysician. upon crowning with laurel the bust of Pike in the House of the Temple: "Pike was an oracle greater than that of Delphi. and yet Pike has inserted in his Morals and Dogma whole pages. a Platonic philosopher. and even chapters. Jr.
In those days the rituals were not put on by degree teams who handled candidates as though they were perishable commodities. and unless his knowledge of natural law enabled him to quell the storm as did Jesus upon the Sea of Galilee. In one part of the Mithraic rites. who for the sake of wisdom and virtue had faced death unafraid and had triumphed over those limitations of the flesh which bind most mortals to the sphere of mediocrity. "Do you still ask. . by such Intellects as Herodotus. "if it has its secrets and mysteries? It is certain tha t something in the Ancient Initiations was regarded as of immense value. In other words. having failed. he returned no more. and the Science of the Hierophants of the mysteries produced effects that to the Initiated seemed Mysterious and supernatural. In the Egyptian rites of Serapis. that in the first ages every neophyte was a man of profound learning and unimpeachable character. it was required of the neophyte that he cross an unbridged chasm in the temple floor. Not one Freemason out of a thousand could have survived the initiations of the pagan rites.) [pp 414-415] It becomes self-evident that he who passed successfully through these arduous tests involving both natural and also supernatural hazards was a man apart in his community. as recorded in The Metamorphosis. but by priests deeply versed in the lore of their cults." (See Legenda for the Twentyeighth Degree. there to die of heat and suffocation. he fell headlong into a volcanic crevice. however. for he had achieved where countless ordinary mortals. the candidate seeking admission to the inner sanctuary was required to pass through a closed door by dematerialization. for the tests were given in those strenuous days when men were men and death the reward of failure. The philosopher who has authenticated the reality of ordeals such as these no longer entertains the popular error that the performance of "miracles" is confined solely to Biblical characters. Let us hear the words of Apuleius when admitted into the Temple of Isis. Plutarch and Cicero. The neophyte of the Druid Mysteries was set adrift in a small boat to battle with the stormy sea. if unable by magic to sustain himself in the air without visible support.[pp 413-414] The Mason who would discover the Lost Word must remember." writes Pike. had returned no more. Such an initiate was deemed to be more than human. or Golden Ass: "Then also the priest. The Magicians of Egypt were able to imitate several of the miracles wrought by Moses.
Nevertheless. therefore. and the Gods above. So greatly moved was Pythagoras by the incident that never from that time on was he known to lose patience with any of his followers regardless of the provocation. nor torment you with long-continued anxiety. Disciples gladly paid with their lives for the Master's word of praise and died of a broken heart at his rebuke. and proximately adored them. At midnight I saw the sun shining with a splendid light. the favorite of the gods. should gravely incline the minds of the Brethren towards the sublimer issues of the Craft. his thoughts must be measured by the profundity of . he committed suicide. I will.all the profane being removed. It was even esteemed an honor to receive from such a one an inclination of the head. and I manifestly drew near to the Gods beneath. taking hold of me by the hand. But both ears and the tongue are guilty of rash curiosity. you should know it. you will very anxiously ask me what was then said and done? I would tell you. On one occasion. I approached to the confines of death. The initiate had actually entered into the presence of the divine beings. inquisitive reader. that the chair upon which he sits is t he seat of immortals. if it could be lawfully told. Perhaps. clothed in a new linen garment. I have narrated to you things. The officer who would serve his lodge most effectively must realize that he is of an order apart from other men. Pythagoras became momentarily irritated because of the seeming stupidity of one of his students. who senses the true dignity of the mystic tie. Hear. The Master's displeasure so preyed upon the mind of the humiliated youth that. I will not keep you in suspense with religious desire. being carried through all the elements. but believe what is true. Behold." [p 415] Kings and princes paid homage to the initiate the "newborn" man. brought me to the penetralia of the temple. With a smile of paternal indulgence the venerable Master. a kindly smile or a gesture of approbation. therefore. drawing a knife from the folds of his garment. and that if he would be a worthy successor to those Master Masons of other ages. only relate that which may be enunciated to the understanding of the profane without a crime. that he is the keeper of an awful secret. He had "died" and been "raised" again into the radiant sphere of everlasting light. it is nevertheless necessary that you should be ignorant. if it was lawful for you to hear it. and having trod on the threshold of Proserpine. of which. though heard. I returned from it. Seekers after wisdom journeyed across great continents to hear his words and his sayings were treasured with the revelations of oracles.
The "Temple Builder" is needed as never before. By thus doing his part in the reorganization of society. the perpetuators of an ageless wisdom. the debris of a fallen culture must be cleared away. Freemasonry sends this clarion call: "Arise ye. and the days of man's life are few. A great reconstruction period is at hand. for they are the Builders of cities. the consecrated servants of a living God.Pythagoras and the lucidity of Plato. From the insufficiency of theology and the hopelessness of materialism. the Worshipful Master is the "Light" of his lodge the representative of the gods. The rule of the philosophic elect-the dream of the ages-will yet be realized and is not far distant. there is much work to be accomplished. A new light is breaking in the East. the day of labor is at band. they rejoice in their noble destiny. the wardens of a Supreme Mystery. The secon page indicates that the respective paragraph was broken onto the second page indicated. the Master Craftsmen of the universe! [p 417] Note: Page breaks from the original book are indicated between paragraphs. through the blending of their rational powers with the reason of the Ineffable. the Great Work awaits completion. the workman may earn his "wages" as all good Masons should. have been accepted into the Great School. Their song is of labor and glorious endeavor. this is the high duty for which he was called out of the world. the Craft of the Builders marches victoriously down the broad avenues of Time. but the custodians of an eternal lore. In this new era wherein the old order of things is breaking down and the individual is rising triumphant above the monotony of the masses. the guardians of a sacred truth. their anthem is of toil and industry. To her loyal sons. a more glorious day is at hand. This high priest after an ancient order must realize that those before him are not merely a gathering of properly tested men." Like the singing guildsman of bygone days. the Hewers of worlds. I have included these original page numbers as a further reference resource for . one of that long line of hierophants who. this is the noble enterprise for which he was "raised" and given the tools of his Craft. [p 416] A new day is dawning for Freemasonry. This is the peculiar work of the Builder. Full paragraphs above each page indicator is found on the first page number shown next in succession. Enthroned in the radiant East. men are turning to seek the God of philosophy. the old footings must be found again that a new Temple significant of a new revelation of Law may be raised thereon.
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For never. and for Piety towards god. and a faithful Steward. or to what end. Be Pious and Religious. 1650 A. Will acknowledge thanks to the Workman. and learning that he will be yet more and more Religious. . and he that is Religious shall know both where the truth is.D. for he that doth so. 6. which. shall. . and by whom. than to know the things that are. is the best and highest Philosopher. O Father. O my Son. to lead his life well.The Divine Pymander of Hermes Translation by Dr. and for what cause. to Him that made them. O my Son. For it is infinitely enamoured . Everard. lightens and lifts up itself to know and comprehend that which is good and true. and what it is. seeing there is nothing here true? 4. while it is in the body. 3. and he that gives thanks shall be Pious or Religious. But he that shall learn and study the things that are. an excellent Nurse. What then should a man do. which thing I shall not cease continually to do. 5. and without Philosophy it is impossible ever to attain to the height and exactness of Piety and Religion. 2. or can that soul. slide back to the contrary. O MY SON. as to a good Father. write this First Book. and how they are ordered and governed. HERMES TRISMEGISTUS: HIS FIRST BOOK 1. For there can be no Religion more true or just. and to acknowledge thanks for all things. both for Humanity s sake.
But the victory of both is not like. For first must it war against its own self. 12. be the end of Religion and Piety. whilst it flies away. for the contention is of one against two. And if the two parts be overcome. and when it hath learned and known its Father and Progenitor. but hard and difficult for the soul to go in that is in the body. But now. O my Son. All things that are moved. 7. it must be overcome of the part. it can no more apostatize or depart from that good. O Son. which our Progenitors travelled in. they become quiet. but the things that are Evil love bondage and Slavery. O Son. it is by them led and carried to be punished by its being and continuance here. And let this. and by which making their journey. Understand thou what I say. 16. return. but the other is a neighbour to the things that are Evil. only that which is not is immoveable. and are content to accept of it as their Ruler. 15. and get the victory in this contention and strifeful life. and fly back again. and remember what thou hearest. I will by Heads run through the things that are. 9. This is. 13. 8. and that which is Good desireth to be set at liberty. for the one hasteth to that which is Good. thou shalt both live well and die blessedly. whereunto thou art once arrived. 11. is the way to Truth. 14. and forgetteth all evils. O Son.thereof. Not every body is dissolveable. whilst thy soul is not ignorant wither it must return. but if the one be overcome of the two. For this only. and after much strife and dissention. and when thou hast overcome. they at length attained to the good. Some bodies are dissolveable. . It is a venerable way and plain. 10. Every body is changeable. for thou must first forsake the Body before thy end. 17. the Guide in the way that leads thither. and they strive to hold and detain it.
32. that part which is sensible is mortal. 28. 31.18. Every Essence is unchangeable. None of the things that are stand still. rejoiceth also. everything that is suffereth. the World. is moved sensible. That which abides always is unchangeable. but which is reasonable is immortal. and is a mortal creature. That which is made but once is never corrupted. Man for God. neither any other thing. Everything that is sad. 23. Of the Soul. Man. Every Essence is immortal. secondly. God. The World for Man. becomes that part is. 33. Firstly. Part 2 of 3 30. That which may be dissolved is also corruptible. That which is unchangeable is eternal. 21. 29. Nor every living thing is immortal. 25. living . Not all things are moved by a soul. 20. 19. but everything that by a soul. Every living being is not mortal. thirdly. 26. 27. 24. 34. That which is always made is always corrupted. is double. Everything that suffers is sensible. 22. Everything that is.
No thing in a body true. . Reason in the Mind. 53. God is good. 42. All upon Earth is alterable. The mind in God. Everything that is made is corruptible. 39. Reasoning (or disputing or discoursing) in Man. as good things. or against its will. Whatsoever is in Heaven is unalterable. Evil is involuntary. 47. is void of Lying. Not every body is sick. Nothing good upon Earth. Good is voluntary. 50. every body that is sick is dissolveable. 52. 54. Time is a Divine thing. 36. 49. 37. 46. All that is incorporeal. 38. The gods choose good things. Not everything that joyeth is also sad. 41. Law is humane. 40. 45.35. but is an eternal living thing. or of its own accord. nothing evil in Heaven. The Mind is void of suffering. Malice is the nourishment of the World. 43. 48. 51. 44. Man is evil. Time is the corruption of Man.
That which offsprings or begetteth another. The things upon Earth communicate not with those in Heaven. That which is sown is not always begotten. are in a body. but that which is immortal cometh into that which is mortal. 65. is itself an offspring or begotten by another. That which is immortal is not mortal. Corruption and Generation. 58. Part 3 of 3 59. that which is mortal is not immortal. The Generation of Man is corruption. 69. 70. 60. some are in bodies. Whasoever things belong to operation or working. Of an everlasting Body. Of things that are. 66. 63. All things in Heaven are unblameable. partakes not of that which is mortal. to wit. one from generation to death. 67. Nothing unknown in Heaven. all things upon Earth are subject to reprehension. and its like. Dissolveable Bodies are increased and diminished. nothing upon Earth free. Nothing in Heaven is servanted. but that which is begotten always is sown. 64. nothing known upon Earth. the Corruption of Man is the beginning of Generation. the time is only from the Generation. one for sowing to generation.55. 62. but Eternal matter into itself. That which is mortal cometh not into a Body immortal. That which is immortal. 56. 61. 68. 57. there are two times. Of a dissolveable body. Dissolveable matter is altered into contraries. . some in their IDEAS.
and a fit receptacle of everlasting Bodies. 75. a lying Fantasie or opinion. 83. 78. Avoid all conversation with the multitude or common people. much less to be ridiculous unto the many. For the like always takes to itself that which is like. 84. for I would not have thee subject to Envy. the Idol of operation. . Necessity is the Minister or Servant of Providence. 85. the Earth of corruptible Bodies. 81. What is God? The immutable or unalterable good. They do rather sharpen and whet evil men to their maliciousness. but they have something peculiar unto themselves. What is man? An unchangeable evil. Heaven is the first element. Things upon Earth. 77. Fortune is the carriage or effect of that which is without order. but the things on earth are placed upon it. Heaven is capable. and peradventure very few will have. 79. for these are the contents or Abridgment of them. do nothing advantage those in Heaven. 73. Operation or Workings are not carried upwards. but the unlike never agrees with the unlike. If thou perfectly remember these Heads. 80. 72. but all things in Heaven do profit and advantage all things upon Earth. 82.71. but descend downwards. Providence is Divine order. Such discourses as these have very few Auditors. 74. 76. The Earth is brutish. thou canst not forget those things which in more words I have largely expounded unto thee. the Heaven is reasonable or rational. Those things that are in Heaven are subjected or placed under it.
will he not be much worse than himself. that being in ignorance they may be less evil for fear of that which is hidden and kept secret. 86. at The Four Corners These texts are offered from the public domain. and is very familiar. despising the whole. because it was made? And if he may lay the cause of Evil upon Fate or Destiny. and as it were nourished with it. The End of THE FIRST BOOK OF HERMES.. he will never abstain from any evil work. and take heed of them as not understanding the virtue and power of the things that are said. Wherefore we must look warily to such kind of people. . and all things are done according to Providence or Necessity. is very prone to Maliciousness. and therefore is delighted with it. This O Son: the whole nature and Composition of those living things called Men. and may be used or reprinted fro m this site for educational purposes only. Classical Text Collection of 2000 C. now this wight... Next: The Second Book.E.therefore. Called POEMANDER . . if it shall come to learn or know that the world was once made. O Father? 87. How does thou mean. bearing rule over all. Destiny or Fate. 88. it behoveth to avoid the multitude.
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and know God. both sweet and exceeding pleasant. Then said I. How? said he. I will teach thee. Have me again in they mind. and whasoever though wouldst learn. the most mighty and absolute Emperor: I know what thou wouldst have. unspeakably troubled. What wouldst thou hear and see? Or what wouldst thou understand to learn and know? 2. fearful and hideous. and very mournful. all things were become light. Then said he. and say unto me. there was a darkness made in part. or of bodily labour: Methought I saw one of an exceeding great stature. I would learn the things that are. . coming down obliquely. by reason either of fulness of meat. 3. he was changed in his Idea or Form. 5. And I saw an infinite sight. all things were opened unto me. in the twinkling of an eye. and of an infinite greatness. which seemed unto me to be changed into a certain moist nature. and I was wonderfully delighted in the beholding it. Who are Thou? I am. the mind of the great Lord. and understand the nature of them. Then I said. When he had thus said. and straightway. By Hermes MY THOUGHTS being once seriously busied about things that are. quoth he. I answered that I would gladly hear. as it is with them that are heavy of sleep. and from whence proceeded a voice unutterable. 4. and I am always present with thee. and my Understanding lifted up. THE SECOND BOOK. which yielded a smoke as from Fire. inasmuch as it seemed to have come . Poemander. call me by my name. But after a little while. all my bodily Senses being exceedingly holden back. Called POEMANDER.The Divine Pymander of Hermes . but inarticulate.
and what it meaneth? I shall know. or Pimander. Pimand. a certain holy Word joined itself unto Nature. Hast thou seen in thy mind that Archetypal Form which was before the interminated and infinite Beginning? Thus Pimander to me. and the union of these is Life. How is that. 9. 6. Then said he. or by a great moist Power. the Word of the Lord. the Mind. and the truly indefinite ornament or world. 12. God. and constrained to keep its station. or whereof are the Elements of Nature made? Pimander. Dost thou understand this vision. and that the Fire is comprehended or contained in. But whence. Then said Poemander unto me. and that bright and lightful Word from the mind is the Son of God. 8. But when he nodded to me. and the Mind the Father. which taking the Word.from the Light. and when I was mightily amazed. differ not one from the other. and so made this World. which was also light. quoth I. for a long time we looked steadfastly one upon the other. I am that Light. by the principles and vital seeds or Soul-like . and operative withal. and know it. replied he. insomuch that I trembled at his Idea or Form. that the Earth could not be seen for the Water. When he had said thus. Trismeg. And the Air. understand it: That which in thee seeth and heareth. insomuch that it seemed to hang and depend upon it. and outflew the pure and unmixed Fire from the moist nature upwards on high. and beholding the beautiful World (in the Archetype thereof) imitated it. followed the Spirit and mourned up to Fire (from the Earth and the Water). it was exceeding Light. but they were moved because of the Spiritual word that was carried upon them. I thank thee. These things I understood. said I. And the Earth and the Water stayed by themselves so mingled together. 10. quoth I? Thus. Of the Will and counsel of God. who am before that moist nature that appeared out of darkness. and sharp. I beheld in my mind the Light that is in innumerable. But first conceive well the Light in they mind. he said again unto me. thy God. 11. Then from that Light. seeing the word. 7.
and so was separated from the Father. 20. being in the sphere of Generation or Operation. Mind. Straightway leaped out. 15. brought forth unreasonable or brutish Creatures. Life and Light. For the Mind being God. and whirling them about.productions of itself. but they loved him. would needs also himself fall to work. and everyone made him partaker of his own order. brought forth by his Word another Mind or Workman. seeing and understanding the Creation of the Workman in the whole. for he was all beauteous. as the mind willeth. the Mind being Life and Light. Having all Power. and was united to the Workman. Male and Female. and so the downward born elements of Nature were left without Reason. 17. brought forth Man like unto himself. But the Father of all things. and the Water such as swim. 13. that they might be the only Matter. 18. and suffered them to be turned from an indefinite Beginning to an indeterminable end. wild and tame. together with the Word. whom he loved s his proper Birth. 16. he considered the Operations or Workmanships of the Seven. whose Government or disposition is called Fate or Destiny. containing the circles. either from the other. Mind. into the clean and pure Workmanship of Nature. such living creatures as she had. 14. which in their circles contain the Sensible World. turned round as a wheel. for it was Consubstantial. The Word of God. And the Circulation or running round of these. But he. . for they always begin where they end. For indeed God was exceedingly enamoured of his own form or shape. and the Spirit. as the Mind would. which being God of the Fire. out of the lower or downward-born Elements. his own Workmanships. for they had no reason. four-footed and creeping beasts. or exalted itself from the downward Elements of God. But the Workman. And the Earth and the Water were separated. and delivered unto it all his own Workmanships. fashioned and formed seven other Governors. 19. and the Earth brought forth from herself. having the image of his Father. the Air flying things.
29. so showed and made manifest the downward-born Nature. he is Hermaphrodite. and all the operations of the Seven Governors. because of the substantial Man. And therefore being above all Harmony. For being immortal. 25. in himself he loved it. 26. he is made and become a servant to Harmony. a Shape like unto himself. and I am in love with Reason. for Nature being mingled with man. and partaking their Nature. And he learning diligently. And having already all power of mortal things. And seeing in the Water a Shape. when he saw. he is governed by and subjected to a Father. and brought forth the unreasonable Image or Shape. having in itself the unsatiable Beauty. because of his body. 24. Which. 27. of the Living. This is the Mystery that to this day is hidden and kept secret. and having power of all things. or Male and Female. I said. Thou art my mind. and they were mingled. and immediately upon the resolution ensued the operation. and watchful. the fair and beautiful Shape or Form of God. And from this cause Man above all things that live upon earth is double: Mortal. did wholly wrap herself about it. for he having the nature of the Harmony of . and understanding their Essence. resolved to pierce and break through the Circumference of the Circles. After these things. as if he had seen the shape or likeness in the Water. and such as are subject to Fate or Destiny. Then said Pimander. and Immortal. brought forth a Wonder most Wonderful. and breaking through the strength of the Circles. and of the unreasonable creatures of the World. for they loved one another. and the Form or Shape of God. stooped down and peeped through the Harmony. Nature presently laying hold of what it so much loved. and would cohabit with it. of the fairest Human form. he yet suffers mortal things. or the shadow upon the Earth. 23. 22. and watchful. he smiled for love. and to understand the power of him that sits upon the Fire.21. that is both Male and Female. 28.
took from the Fire its ripeness. And after these things. But he said. Providence by Fate of Harmony. And so all the members of the Sensible World. 38. quoth I. 33. O Pimander. 31. know himself to be immortal. Pim. or on high. 36. according to the Natures of the seven Governors. Behold. . And straightways God said to the Holy Word. and so Nature produced Bodies after the species and shape of men. all Males and Females. When that period was fulfilled. and from the aether Spirit. 35. for I have not yet finished the first speech. and all things were multiplied according to their kind. came at length to the Superstantial of every way substantial good. do not digress or run out. or Male and Female. the bond of all things was loosed and untied by the will of God.the Seven. for all living Creatures being Hermaphroditical. the Fire and the Spirit. Keep silence. I am silent. And let him that is endued with mind. Nature continued not. Increase in increasing and multiplying in multitude all you my Creatures and Workmanships. and so the Males were apart by themselves and the Females likewise. and that the cause of death is the love of the body. 34. 39. continued unto the period of the end. made the mixtures and established the Generations. bearing rule and generating. And he that knew himself. into Soul and Mind. And man was made of Life and Light. 37. from him whom I told thee. but forthwith brought forth seven Men. Trism. 30. of Life the soul. 32. The Generation therefore of these Seven was after this manner: The Air being Feminine and the Water desirous of Copulation. of Light the Mind. When he had thus said. were loosed and untied together with man. and sublime. and let him learn all things that are. I am now come into a great desire and longing to hear. Hear now the rest of that speech thou so much desireth to hear.
go or pass into God? 48. suffering the things of death. Trism. and that live piously and . Pim. Pim. 49. Tell me why are they worthy of death. O my Mind. for I the mind come unto men that are holy and good. sin so much. abideth wandering in darkness. whereof man is made. Trism. I am glad for thy sake if thou understoodest them. Peradventure I seem so to thee. Pim. consider. Because there goeth a sad and dismal darkness before its body. say I: Because the Father of all things consists of Life and Light.40. of which darkness is the moist nature. But yet tell me more. pure and merciful. God saith. But why. Take heed what thou sayest. sensible. Trism. 43. of which Man is made. God and the Father is Light and Life. endued with a mind. But he that thro the error of Love loved the Body. Pim. that they should therefore be deprived of immortality? 42. and know himself well. mark. 44. But why do they that are ignorant. Let man. If therefore thou learn and believe thyself to be of the Life and Light. of which moist nature the Body consisteth in the sensible world. or how doth he that understands himself. Have not all men a mind? 54. Pim. Trism. 41. 45. 52. Pim. Trism. Has thou understood this aright? 47. 53. 51. 50. that are in death? 46. how I shall go into Life. Trism. Thou seemest not to have understood what thou hast heard. from whence death is derived. Pim. Thou sayest very well. thou shalt again pass into Life. Trism. but I both understand and remember them. That which the Word of God said.
and my presence is a help unto them. being ordered and directed by filial Affection and natural Love. and always fighting in darkness. the machinations or plotting of evils. they hate their senses. and envious. 55. and covetous. they give him thanks. and left to the Demon. and sing hymns unto him. Pim. 62. 57. that he may obtain the greater punishment. 56. and lovingly they supplicate and propitiate the Father. the idle deceit of Concupiscence. but tell me. But to the foolish. And forthwith they know all things. and cut off the thoughtful desires of filthy works. and the rest striveth upward by Harmony. which happen or belong to the body. having unfulfiled desires. And Anger.religiously. knowing their Works and Operations. as I desired. which applying unto him the sharpness of fire. most excellently taught me all things. tormenteth such a man sensible. 63. moreover. and wicked. and blessing him. I will shut up the entrances of Evil. And before they give up their bodies to the death of them. and one effectual deceit or craft. and the senses of the body return into their Fountains. after the return is made. and armeth him the more to all wickedness. will not suffer the operations or Works. being parts. To the third. what then? 59. and profane. for the Demon always afflicts and tormenteth him continually. 60. O Mind. To the second. Trism. . giving place to the revenging Demon. Thou hast. and the idle manners are permitted. but being the Porter or Doorkeeper. I am far off. to be finished and brought to perfection in them. and concupiscence. First of all. go into the brutish or unreasonable nature. the Body itself is given up to alteration. and the form which it had becometh invisible. and increaseth the fire upon him more and more. 61. in the resolution of the material body. and murderous. And such an one never ceaseth. 58. and again made up into Operations. and evil. Rather I that am the Mind itself. And to the first Zone it giveth the power it had of increasing and diminishing. and unsatisfiable concupiscences.
that the kind of Humanity. and unsatiable Ambition. and becoming Powers they are in God. and congratulate the coming of it. To the fifth. This is the Good. Furthermore. men. and to the ignorance of God. 66. 70. born and made of the earth. 65. 68. he was mingled among the Powers. And then being made naked of all the Operations of Harmony. and themselves deliver themselves to the Powers. To the sixth.64. 74. subtle Falsehood. singing Praise to God in a certain voice that is peculiar to them. and being made like to them with whom it converseth. And I began to Preach unto men. may be saved by God? 72. being enabled by him. and singeth praises to the father with the things that are. 75. To the fourth. which have given yourselves over to drunkenness and sleep. and blessing the father of all things. O ye people. or Mankind. having its proper power. And then in order they return unto the Father. What resteth. it cometh to the Eighth Nature. To the seventh Zone. and to them that know. 67. to be desired. When Pimander had thus said unto me. the desire of Rule. be sober and cease your surfeit. rose up. Evil and ineffectual occasions of Riches. but that understanding all men thou become a guide. and having seen the greatest sight or spectacle. and way-leader to them that are worthy. why sayest thou. But I. and the headlong rashness of confidence. profane Boldness. 71. 73. giving thanks. 69. and all they that are present rejoice. it heareth also the Powers that are above the Eighth Nature. whereunto you are allured and visited by . and taught the Nature of the Nature of the whole. the beauty and fairness of Piety and Knowledge. always lying in wait.
which I received from my mind. besought me that they might be taught. and by what means they may be saved. . 83. everyone returned to his own lodging. But others casting themselves down before my feet. mocking and scorning went away. whereby I became inspired by God with the Truth. Why. and being filled with what I most desired. I was exceedingly glad. And when it was evening and the brightness of the same began wholly to go down. the Lord of the Word. For which cause. be partakers of Immortality. I commanded them to give thanks to God. And I sowed in them the Words of Wisdom. and have been darkened in ignorance. why have you delivered yourselves over unto Death. For the sleep of the body was the sober watchfulness of the mind. 80.brutish and unreasonable sleep. and then I said further: 77. and the pronouncing of my words the blossoms and fruits of good things. But I wrote in myself the bounty and benevolence of Pimander. and the shutting of my eyes the true sight. And they that heard me come willingly and with one accord. 84. Depart from that dark light. with my soul and whole strength. 81. and delivered themselves up to the way of Death. and my silence great with child and full of good. And some of them that heard me. 76. I give praise and blessing unto God the Father. O Men of the Offspring of Earth. that is Pimander. having power to partake of Immortality? Repent and change your minds. 85. 79. and when they had finished their thanksgiving. And thus it came to pass or happened unto me. you that have together walked in Error. but I. became a guide of mankind. and leave or forsake corruption. I commanded them to go down. teaching them the reasons how. and nourished them with Ambrozian Water of Immortality. 82. 78. causing them to rise up.
that by thy Word has established all things. 96. to be praised with silence! 97. as thou hast given him all power. and a heart that stretched out unto thee. 92. Holy art thou. and enable me. that I may never err from the knowledge of thee. 93. 94. whom Nature hath not formed. and bear witness. Holy is God. O Father. 95. . Therefore I believe thee. POEMANDER . that art stronger than all excellency. whose will is performed and accomplished by his own powers. Holy art thou. Called. I beseech thee. that determineth to be known. Holy art thou. 91. that art stronger than all power. O unspeakable. 89. thy man would be sanctified with thee. Holy art thou. but thy Sons. the brothers of my kind. Accept these reasonable sacrifices from a pure soul. and enlighten with this Grace those that are in Ignorance. Called THE HOLY SERMON. Blessed art thou. 99.86. Holy art thou. the Father of all things. look mercifully upon me. 98. Holy is God. or those that are his. and is known by his own. Holy art thou. 88. 87. that art better than all praise. Next: The Third Book. Holy is God. of whom all Nature is the Image. 90. unutterable. The End of The Second Book. and go into the Life and Light.
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The Divine Pymander of Hermes
THE THIRD BOOK, Called THE HOLY SERMON.
THE glory of all things, God, and that which is Divine, and the Divine
Nature, the beginning of things that are.
2. God, and the Mind, and Nature, and Matter, and Operation or
Working, and Necessity, and Matter, and Operation or Working, and
Necessity, and the End, and Renovation.
3. For there were in the Chaos an infinite darkness in the Abyss or
bottomless Depth, and Water, and a subtle in Spirit intelligible in
Power; and there went out the Holy Light, and the Elements were
coagulated from the Sand out of the moist substance.
4. And all the Gods distinguished the Nature full of Seeds.
5. And when all things were interminated and unmade up, the light
things were divided on high. And the heavy things were founded upon
the moist Sand, all things being Terminated or Divided by Fire, and
being sustained or hung up by the Spirit, they were so carried, and the
Heaven was seen in Seven Circles.
6. And the Gods were seen in their Ideas of the Stars, with all their
signs, and the Stars were numbered with the Gods in them. And the
Sphere was all lined with Air, carried about in a circular motion by the
Spirit of God.
7. And every God, by his internal power, did that which was
commanded him; and there were made four-footed things, and creeping
things, and such as live in the water, and such as fly, and every fruitful
seed, and Grass, and the Flowers of all Greens, all which had sowed in
themselves the Seeds of Regeneration.
8. As also the Generations of Men, to the Knowledge of the Divine
Works, and a lively or working Testimony of Nature, and a multitude of
men, and the dominion of all things under Heaven, and the Knowledge
of good things, and to be increased in increasing, and multiplied in
9. And every Soul in Flesh, by the wonderful working of the Gods in the
Circles, to the beholding of Heaven, the Gods Divine Works, and the
operations of Nature; and for signs of good things, and the Knowledge of
the Divine Power, and to find out every cunning Workmanship of good
10. So it beginneth to live in them, and to be wise according to the
operation of the course of the circular Gods; and to be resolved into that
which shall be great Monuments and Rememberances of the cunning
Works done upon earth, leaving them to be read by the darkness of
11. And every Generation of living Flesh, of Fruit, Seed, and all
Handicrafts, though they be lost, must of necessity be renewed by the
renovation of the Gods, and of the Nature of a Circle, moving in
number; for it is a Divine thing that every worldly temperature should
be renewed by Nature; for in that which is Divine is Nature also
The End of the Fragments of the Third Book, THE HOLY
The Fourth Book,
Called THE KEY.
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For the World. because it is an Epitome of those general Speeches which were spoken to him. . this is the Father. I dedicated to thee. 5. O Tat. THE FOURTH BOOK. this is the Good. God therefore. whereunto no other thing is present or approacheth. or rather also the same Act and operation. which is also a Father by Participation. 2. he is altogether constrained by the Will of . which concerneth things changeable. is not for all that equally the cause of Good. 7. and about things unmoveable. as we have taught in other things. For what is God. For there is one name or appellation of Nature or Increase. have the same Nature. 4. O Asclepius. and of Life. and the existence itself of those things that are? 6. to living creatures. This is God. and the Father. but action or operation is of another thing. this day it is fit to dedicate to Tat. Divine and Humane. and his Essence. For his Operation or Act is his will. Things Divine and Humane. 3. and the Father. and another about things unchangeable. which must here also be understood. that is to say. And if this be so. every one of that which himself will have so to be. and the Good.The Divine Pymander of Hermes . Called THE KEY By Hermes YESTERDAY S Speech. to will all things to be. and the Good. but the Being of all things that yet are not. and the Sun. or elsewhere.
Trism. or to be begotten or made. with a sight both good and fair. and the Good. O Tat. for he both will be this and is it. 10. which being of a fiery shining brightness. 8. who hath a will both to sow and nourish that which is good by the Sun. and full of immortality. for he that maketh is defective in much time. making them.the Good. and can draw any store of this spectacle and sight. I wonder not at it. . 9. and sometimes the contrary. For Good is always active or busy in making. but for the present we are less intent to the Vision. when we have nothing at all to say of it. 16. and the eye of my mind is almost become more holy by the sight or Spectacle. it is the property of Good. But God is the Father. For all things else are for this. 12. 15. and cannot yet open the eyes of our mind to behold the incorrputible and incomprehensible Beauty of that Good. and yet willeth all things to be. O Tat. rather the contrary. Tat. and they are capable. and yet all this for himself (as is true) in him that can see it. O Son. for the sight of Good is not like the beam of the Sun. Trism. I would we also. Tat. I would we could. for it enlighteneth. for I will not say. could do so. Thou hast filled us. and innocent or harmless withal. that gazeth upon it. O Father. O Father. and this cannot be in any other but in him that taketh nothing. to be known. into this most fair and beauteous Vision. in being all things. in which sometimes he maketh not. maketh the eye blind by his excessive Light. but then we shall see it. For it is more swift and sharp to pierce. and so much increaseth the light of the eye. This is the Good. 11. But the Father is the cause of his Children. as also of quantity and quality. which thing Celius and Saturn our Progenitors obtained unto. 13. as any man is able to receive the influence of this intelligible clearness. 14. without which it is not possible either to be. for sometimes he maketh those things that have quantity and quality. do many times fall asleep from the Body.
if it continue evil. And the wickedness of a Soul is ignorance. But being drawn back the same way. for there are two choirs or companies of Gods. 20. and loosing it from the Bodily senses and motions. How does thou mean deifying. and those of things living in the water. Tat. And this is the condemnation of an Evil Soul. neither the Nature of them. of every Soul. see anything else. But how dost thou again divide the changes? 23. it returneth into creeping things. Trism. for the Soul that knows nothing of the things that are. are changed into Demons. nor in sum move the Body. Tat. For it is possible for the Soul. and the rest of all the senses. and changeth it wholly into the Essence of God. that from one Soul of the universe are all those Souls which in the world are tossed up and down. and Airy ones are changed into men. Trism. shall neither taste of immortality. that lay hold of immortality. to those of things living upon the Land. For shining steadfastly upon and round the whole mind. if it contemplate the beauty of the Good. O Son. nor is partaker of the Good. 27. And so they go on into the Sphere or Region of the fixed Gods. and another of them that are fixed. But the Soul entering into the body of a Man. For the knowledge of it is a Divine Silence. 18. 22. and some quite the contrary. nor hear any other thing. one of them that wander. 19. and human Souls. understand anything else. to be deified while yet it lodgeth in the Body of Man. for neither can he that understands that. nor that . it enlighteneth all the Soul. 26. O Son. nor he that sees that. And so this is the perfect glory of the Soul. There are differences. Father? 21. some into a more fortunate estate. as it were. Hast thou not heard in the general Speeches. for they which are of creeping things are changed into those of watery things. 24. it draweth it from the Body.17. and severally divided? Of these Souls there are many changes. 25.
29. Therefore. and is always. and every material motion is generation. 39. is neither spoken nor heard. 31. for all Knowledge is unbodily. Trism. for it is material. as the Mind useth the Body. but is blinded. This being so in all things that are. But Knowledge differs much from Sense. Who. and Good. and not ruling but ruled: And this is the mischief of the Soul. and the Father. that heareth two speeches. the virtue of the soul is Knowledge. or hearings. Tat. therefore. O Son. that is. but the intellectual stability moves the material motion after this manner. of contraposition. For God. and needy or wanting somewhat else. but Knowledge is the end of Sense. and is ever in generation. both intelligible and material things. He that neither speaks nor hears many things. all things must consist. Trism. and contrariety. a head. because they cannot be without them. but useth the Mind as an instrument. and continually makes. 36. 32. and made. But who is such a one. setting one against another. nay. rusheth and dasheth against the bodily passions. Knowledge is the gift of God. and unhappy as it is. and above the head . 34. 28. for he that knows is both good and religious. for Sense is of things that surmount it. fighteth in the shadow. are the Senses. go both of them into bodies. 33. it is the first of all passible things. and the second of the things that are. carrying the Body as a burden. On the contrary. and yet it is not good. And it was once made. for he. that is. for. is this Material God? 37. O Father? 30. and easily passible. and already Divine. The fair and beautiful World. Tat. 35. 38. and not knowing itself. it serveth strange bodies and evil ones.which is good. For it is moveable. And it is impossible it should be otherwise. or generates things that have quantity and quality. Because the World is a Sphere.
but that which is one.there is nothing material. therefore. 45. 42. is immortal. . and as in the Soul of a made Body. and is not moved. and then the living thing dieth: And this is the death of the Body. but the first of things that are mortal. 47. he is not only not good. as it is immortal. 41. both as he is moveable. But the Soul of Man is carried in this manner. not knowing that first the spirit must return into the Soul. but those that are further from that Membrane. 44. hath its Soul full of the Body. that it may again be a beginning. and the beginning depends of that which is one and alone. The Spirit in the Body. 46. nor evil. both moveth the living creature. 48. and blood. as being mortal. The whole is a living wight. being deceived in Nature. and after a certain manner beareth it. and as he is mortal. Wherefore some also have thought the Soul to be blood. standeth and abideth. as it is moveable. And the beginning is moved. and the veins and arteries emptied. The Mind is in Reason. All things depend of one beginning. and therefore hath whatsoever benefit of the Soul all the other have: And yet for all this. Whatsoever. 50. that is. For the World is not good. but flatly evil. 49. The Soul in the Spirit. wherin the Soul is. and arteries. 40. But man is evil. Reason in the Soul. The Spirit being diffused and going through the veins. and therefore consisteth of material and intellectual. is joined or united to the Membrane or Film of the head. as beneath the feet there is nothing intellectual. and it is moved spherically. like a head. have the Body full of Soul. The whole Universe is material: The Mind is the head. and then the blood is congealed. 43. And the World is the first and Man the second living wight after the World.
which is not yet grown. neither is the Earthly Body able . by this only the soul is made good. and partakes no more of the Fair and the Good. and to the punishment it hath deserved. and of itself in an Earthly Body. and Forgetfulness is evilness. 52. 57. and the World is the Son of God. and the Soul into the Spirit. and conspire in thought with him that speaks. and free from these clothings. Tat. and the World hath Man. leaving the soul to judgment. yea. and the Body of the Soul. There are therefore. these three. and the Good. he that hears must co-understand. he must have his hearing swifter and sharper than the voice of the speaker. and will be known by him. as not having been as yet spotted with the Passions of the Body. Trism. Consider. for it is impossible that the Mind should establish or rest itself. 59. but is very small: how then if it look upon itself. Tat. But the Mind being made pure. God the Father. the World. O Son. and sometimes evil. naked. 56. 58. it sees itself beautiful. when as yet it hath as yet received no dissolution of its body. What meaneth thou. Trism. the knowledge of God: This is the return of Olympus. For God is not ignorant of Man. O Father? 54. 55. but of necessity Good. and the Soul from the Spirit? When even now thou saidst that the Soul was the clothing or apparel of the Mind. The like also happeneth to them that go out of the Body: For when the soul runs back into itself. O Father. 53. O Son. the Spirit is contracted into the blood. and Man. but knows him perfectly. it engenders forgetfulness. Why dost thou say so. and not sometimes good. the Soul of a Child.51. taking a fiery body. and Man as it were the offspring of the World. The disposition of these clothings or Covers is done in an Earthly Body. God hath the World. and being Divine by Nature. but as it were depending yet upon the soul of the World. that the Mind is separated from the Soul. rangeth abroad in every place. and distracteth the Soul. But when the Body is grown. This only is healthful to man.
and yet not everyone. and the Spirit governeth the living things. and he that is the Workman of all useth it to the making of all things. O Father. and took to itself the passable Body of the Soul. useth the Spirit as her Minister or Servant. as a covering or clothing. and to injure no Man. as a wall or defence. and seeking an earthly and humane body to enter into. becomes either Mind or God. to withstand the flame of fire. For the Mind. 63. punished of itself. When therefore the Mind is separated. And the Soul being also in some sort Divine. and departeth from the Earthly Body. useth the fire as his Instrument in his Workmanship. therefore is the water poured round about the Earth. as it were. But the impious Soul abideth in its own offence. 60. as it is used by Man to the making of Earthly things only. How then is the Soul of Man punished. the Mind compacted. 61. 67. cannot do the business of men. But the Mind being the most sharp or swift of all the Divine Cogitations. having striven the strife of Piety. and this way it becomes Mind. 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.to bear such immortality: and therefore. is Angelic and Divine. for it is all burned of a small spark. 65. after it is departed from the body. and more swift than all the Elements. having to dwell in an Earthly Body. 66. For no other Body is capable of a Humane Soul. which it could not do. 68. nor that which is otherwise the affairs of God. void or naked of fire. and what is . 62. hath the fire for its Body. that it might suffer so great virtue. Tat. But the Soul of Man. for the Mind that is upon Earth. And such a soul. but that which is pious and religious. And the strife of piety is to know God. which is the Workman of all. 64. For the Earth cannot suffer fire. presently it puts on its Fiery Coat.
and both in words and deeds always doing good. and other things by which men are injured. of the evils that compass and lay hold upon me. and not as many. and all things are less than He. roaring and crying out. And the better always take of the worse. 77. Therefore is the World subject unto God. 75. I neither hear nor see anything. which is a very great error. coming down into the wicked soul. I am devoured. and Blasphemies. for the Soul punished after this manner. and . Therefore. turns itself to Murders and Contumelies. I am consumed. But into a pious soul. For the Mind. the mind entering. 72. Gods of Men. Man unto the World. we must give thanks and pray that we may obtain a good mind. 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. 71. And such a Soul is never satisfied with singing praise to God. O Son. Men of brute Beasts. 78.its greatest torment? 69. Or dost thou not see how many Evils the wicked Soul suffereth. The Soul therefore may be altered or changed into the better. O Son. but God of all: For He is the best of all. Herm. when it is ordered or appointed to get a Fiery Body for the services of God. O my Son. wherewith the wicked Soul. and those of Men with those of Beasts. and those of Gods. These are the voices of a punished and tormented Soul. unhappy wretch. thinkest that the Soul going out of the Body grows brutish or enters into a Beast. communicate with those men. and divers violences. in imitation of her Father. 76. torments it with the whips of Sins. But there is a communion of souls. 79. and thou. but into the worse it is impossible. Impiety. 74. 73. being scorged. miserable that I am. and speaking well of all men. I am burned. leads it into the Light of Knowledge. I know not what to say or do.
and the beams of the World are Natures. 89. This is the Bonas Genius. And such a Soul. that he was sent from the Judgment. Son. and not of that Minister of whom we said before. but is like an unreasonable thing. 80. 84. 81. 83. for of that it is we now speak. For the Soul without the Mind can neither say nor do anything. But neither brooketh it an idle or lazy Soul. and nothing more uniting. for many times the Mind flies away from the Soul. or nothing is more One. The Communion of Gods to Men. and the beams of God are operations. hath no Mind. Father? 85. For Man is a Divine living thing. 87. But God is above all and about all. 90. depending upon the Nature of the One. that every Soul hath the Good Mind. but to them that are above in Heaven. he that is a Man indeed is above them. and Man by Arts and Sciences. and is not to be compared to any brute Beast that lives upon Earth. or good Demon: blessed soul that is fullest of it! And unhappy soul that is empty of it. but leaves such an one fastened to the Body. one to the . but Natures work by the Elements. if we shall be bold to speak the truth.unreasonable things to Man. and in that hour the Soul neither seeth nor heareth. And operations do act by the World. that are called Gods. and the beams of Man are Arts and Sciences. 82. and upon Man by the natural beams of the World. and by it is pressed down. Know. 86. and piercing or coming down by the one Mind. And wherefore. 88. And this is the Government of the whole. O Son. and of Men to Gods. Rather. Tat. so great is the power of the Mind. wherefore neither must such a one be called a Man. or at least they are equal in power. Trism. than which nothing is more Divine and more efficacious or operative.
93. And he knoweth what things are on high.other. AND YET MOST MANIFEST. and that the Heavenly God is an immortal Man. . 91. but a Man ascends up into Heaven. Called THE KEY . Wherefore. he leaveth not the Earth. Next: The Fifth Book. Classical Text Collection of 2000 C. 92. and learneth all other things exactly. And that which is the greatest of all. For none of the things in Heaven will come down upon Earth. by these two are all things governed. but they and all things else of that which is One.E. . and yet is above: So great is the greatness of his Nature. and leave the limits of Heaven. THE END OF THE FOURTH BOOK. That an Earthly Man is a mortal God. Wherefore we must be bold to say. the World and Man. at The Four Corners These texts are offered from the public domain. and what below. and may be used or reprinted fro m this site for educational purposes only. 94. and measures it. THAT GOD IS NOT MANIFEST.
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3. but . 2.The Divine Pymander of Hermes . is also unapparent and unmanifest. .. for appearance is nothing but generation. THE FIFTH BOOK. But he that is One. 7. Called THAT GOD IS NOT MANIFEST. but that which is not manifest is ever. if it were apparent. 4. I will also make to thee. 8. that is not made nor generated. being unmanifest. yet in fantasie he fantasieth all things. 5. But making all things appear. Himself is not made. or in appearance he maketh them appear. for it is always. and making other things manifest. And he maketh all other things manifest. for it was made manifest. for whatsoever is apparent is generated or made. For it needeth not be manifested. and by all. AND YET MOST MANIFEST By Hermes THIS Discourse. for appearance is only of those things that are generated or made. that thou mayest not be ignorant of the more excellent name of God. But do thou contemplate in thy Mind how that which to many seems hidden and unmanifest may be most manifest to thee. as being always. For it were not all. O Tat. he appeareth in all. he is not made manifest. 6.
For the Lord. and to the Alone. 19. and take it into they hands. is content to suffer infinite lesser stars to walk and move above himself: whom doth he fear the while. and carries round the whole World with her. or an equal course. Thou mayest see the intelligence. The Sun is the greatest of the Gods in Heaven. how shall he in thee be seen. pray first to the Lord and Father. as to a King and Potentate. my Son. and to the One. or apparent. 15. This Bear that turns round about its own self. and yet he being such an one. But if that which is in thee. or . O Son. O Son? 16. Thou. O Tat. But if thou will see him. it will appear to the eyes of thy Mind. 14. that is the Maker and Lord of these things. For it is impossible. 10. Who is he that keepeth order? For all order is circumscribed or terminated in number and place. and that he would shine one of his beams upon thee in thy understanding. and if thou canst. 12. Who hath set the bounds to the Sea? Who hath established the Earth? For there is somebody. be not known or apparent unto thee. consider the course of the Moon.especially he is manifested to or in those things wherein himself listeth. from whom is one to be merciful to thee. O Tat. appeareth through the whole world. therefore. who possessed and made such an Instrument? 18. greater than the Earth or the Sea. 11. consider and understand the Sun. void of envy. 9. consider the order of the Stars. O Tat. that either place. Every one of these Stars that are in Heaven do not make the like. For only the Understanding see that which is not manifest. and contemplate the image of God. that thou mayest know and understand so great a God. and appear unto thee by the eyes? 13. as being itself not manifest or apparent. who is it that hath prescribed unto every one the manner and the greatness of their course? 17. to whom all the Heavenly Gods give place. or number.
and hid the filthy ones? 24. consider. 25. and was this Workmanship made without a Workman? O Great Blindness! O Great Impiety! O Great Ignorance! 27. and full of holes? who made the belly large and capacious? who set to outward view the more honorable parts. what a happy sight it were. and to fly into the Air. how Man is made and framed in the Womb. between Heaven and Earth. And if thou wilt see and behold this Workman. the courses of the Rivers. to have wings. and yet all differing. O Son Tat. even by mortal things that are upon earth. Who hath made all these things? What Mother? What Father? Save only god that is not manifest. and the speediness of the Heaven. who circumscribed and marked out his eyes? who bored his nostrils and ears? who opened his mouth? who stretched out and tie together his sinews? who channelled the veins? who hardened and made strong the bones? who clothed the flesh with skin? who divided the fingers and joints? who flatted and made broad the soles of the feet? who digged the pores? who stretched out the spleen? who made the Heart like a Pyramis? who made the Liver broad? who made the Lights spungy. and all exceedingly beautiful and all done in measure. and examine diligently the skill and cunning of the Workman. to see all these. See how many arts in one Matter. 22. O Son. 21. and in the deep. should be observed without a maker. and how many Works in one Superscription. For no order can be made by disorder or disproportion. 20. Never. the motion of the Stars. 26. to see the stability of the Earth. the largeness of the Air. and being taken up in the midst. O my Son. at one instant. O Son. and learn who it was that wrought and fashioned the beautiful and Divine shape of Man. and that which is hidden appear and be manifest! 23. canst thou deprive the Workmanship of the . the fluidness of the Sea. I would it were possible for thee.measure. the sharpness and swiftness of the Fire. And no man says that a statue or an image is made without a Carver or a Painter. that which is immoveable moved. by which it goeth round about all these. that made all things by his own will.
or to thee? 36. this is he that is visible to the Eye. or great with all things. O Father. this is he that is to be seen by the Mind. For there is nothing in the whole World that is not himself. that is or that is not. 31. and in every part of the whole. rather. 38. and there is nothing that thou hast not. for so he is alone. Who therefore can bless thee. and the things that are not. and therefore he hath no Name. both the things that are. or give thanks for thee. 34. nor anything else of all things that are. this is he that hath no body. 32. When shall I praise thee. and takest nothing. this is he that is most manifest. in the whole World. and always be making all things in Heaven. For about these there is no manner nor place. to call him the Father of all. it is his Essence to be pregnant.Workman. and the things that are not he hath hid in himself. this is he that is secret. 35. For he alone is all things. all things from thee. And as without a maker it is impossible that anything should be made. 33. because he is the One Father. because he is the Father of all. But all things are in thee. it is the best Name of all the Names of God. there is nothing of any body which is not he. and this is he that hath many bodies. in the Air. in the Deep. 28. This is God that is better than any name. 29. thou givest all things. rather. 30. And for this cause he hath many Names. so it is that he should not always be. 39. And if thou will force me to say anything more boldly. For the things that are he hath made manifest. for thou hast all things. in the Earth. and this is his work to be the Father. and to make them. for it is neither possible to . Which way shall I look when I praise thee? upward? downward? outward? inward? 37.
. The Mind that understandeth.. 44.comprehend thy hour. AND YET MOST MANIFEST. nor they time? 40. Of the matter.. of the soul the Mind. and there is nothing else thou art not. Wherefore shall I praise thee. For thou art what I am. Thou art all things. 46. all that is made. thou art what I do. The Father that maketh and frameth... THAT GOD IS NOT MANIFEST. Next: The Sixth Book.. or for what thou hast not made? for those things thou hast manifested. 45. and all that is not made. thou art what I say. or for those things thou hast hidden? 41. of the mind God. The Good that doth all things. or rather being anothers? 42. 47. For what shall I praise thee? For what thou hast made. 48. . The Good that worketh. the most subtle and slender is Air. The End of the Fifth Book. or having anything of mine own. THAT IN GOD ALONE IS GOOD. 43. Thou are thou. of the Air the Soul. 49. as being of myself.
Classical Text Collection of 2000 C. ..... at The Four Corners These texts are offered from the public domain... ...E.. and may be used or reprinted fro m this site for educational purposes only. This page hosted by Get your own free page! .
with nothing wiser to be envious at. 6. 7. is in nothing but in God alone. the loss whereof may grieve him. that he should be opposed by it. 4. I mean that which is altogether and always Good. And if it be so. nothing unheard of to be angry. Called THAT IN GOD ALONE IS GOOD By Hermes GOD. And this Essence hath about or in himself a Stable and firm Operation. or rather God himself is the Good always. 3. for it giveth all things. void of all Motion and Generation. For as in this. O Asclepius. nor can anything be taken from him. 5. wanting nothing. for sorrow is a part of evilness. what remains but only the Good? 8.The Divine Pymander of Hermes . being such an Essence. then must he be an Essence or Substance. most full and giving abundantly. for he wanteth nothing that he should desire to have it. One thing is the Beginning of all things. that he should be in love with it. nor nothing equal to him. but nothing is void or empty of him. 2. but God alone. And none of these being in his Essence. THE SIXTH BOOK. so in . there is none of the evils. . This is present to none. Nothing is stronger than he. and when I name the Good.
for it is impossible. where the Good is. Wherefore it is impossible that in Generation should be the Good. For in all other things. and where Passion is. is here Good. it doth not still abide Good. 10. there is nothing in men (or among men) but the name of Good. and growing Evil. 13. every one of the forenames things.none of the other things shall the Good be found. it is not Day. After this manner is the World Good. 14. but in all other things not good. or proportion of Evil. 11. and in the part of making or doing it is Good. as it maketh all things. For it is passable and moveable. and the Maker of passable things. that the Good should be here pure from Evil. and deceits. or rather God is the Good. the thing itself is not. Error is here the absence of the Good. are full of passion. there is not the Good. 12. 18. and that which is here called Good. and the ringleader of all evils. and foolish opinions. for here the Good groweth Evil. 9. for that which is not very Evil. and labours. where it is night. but only in that which is not generated or made. 16. Generation itself being a passion. especially that supreme mischief the pleasures of the Belly. O Asclepius. for a material Body receiveth (or comprehendeth). Therefore in God alone is the Good. is not as being on every side encompassed and coacted with evils. 15. Asclepius. It is impossible. and desires. is here believed to be the greatest Good. where it is day. . the greater and mightiest of all. is the least particle. 17. And in that which is the worst of all. are all those other things. Yet as the Participation of all things is in the Matter bound. so also of that which is Good. it is not Night. Therefore. and griefs. In Man also the Good is ordered (or taketh denomination) in comparison of that which is evil. as well in the small as the great. and wrath. For all things that are made or generated. it becomes Evil. therefore. and not abiding Good. there is no Passion. and as well in the particulars as in this living Creature.
for these are incommunicable to any other living creatures. as God himself. and that Good is inimitable. thou shall understand the Fair. and the Good. 24. especially the Essence of the Fair and the Good. but no good is comprehended in this World. therefore. For the eminencies of all appearing Beauty. inseparable. and familiar unto him alone. and go not in the way of Piety. that it is impossible it should be in the World. For we must be bold to say. if he have an Essence. 21. 28. is that which is fair or beautiful. and as it were Shadows. Asclepius. or good of God. 27. but those things that are not subject to the eye. that partake the Nature of the whole. 26. so neither the Fair and the Good. put this assurance in my Mind. If thou canst understand God. thou seekest or asketh also of the Fair. For those are the parts of God. with Knowledge. 22. that the Essence of God. because they are inseparable from God. that is Piety. most lovely. whereof either God is enamoured. and enlightening. and most enlightened by God. For that Beauty is above Comparison. And I give thanks unto God. If thou seek concerning God. For all things that are subject to the eye. they that are ignorant. For the World is the fulness of Evilness. for there is one way which leadeth to the same thing. and peradventure they are also the Essences of it. As.19. that. are Idols. are in the Essence more pure. which is most shining. . so understand the Fair and the Good. and more sincere. And as the Eye cannot see God. are ever. 20. proper. 29. concerning the knowledge of good. Wherefore. or they are enamoured of God. 23. 25. but God is the fulness of Good. thou understandest God. 30.
.... at The Four Corners These texts are offered from the public domain. but being infolded and wrapped upon all evil. and are afraid to be deprived of it. by that means. 31. The End of the Sixth Book.. what good is.. O Asclepius. that they may not only have it. .dare call Men Fair and Good. which we can neither love nor hate. that we have need of them. never seeing so much as in a dream... Such. THAT IN GOD ALONE IS GOOD.. Classical Text Collection of 2000 C. This page hosted by Get your own free page! .. are the good and fair things of Men.. . by all possible means. Next: The Seventh Book. HIS SECRET SERMON IN THE MOUNT OF REGENERATION. . both use it insatiable...E. and therefore they strive... and believing that the Evil is the Good. and cannot live without them. AND THE PROFESSION OF SILENCE. but also increase it. they. for this is the hardest thing of all. and may be used or reprinted fro m this site for educational purposes only.
That no man can be saved before Regeneration. O Father. whereupon I made myself ready. thou speakest enigmatically. from the deceit of the World. Tat. or what Womb. after thou hadst discoursed to me. I am ignorant only of this. THE SEVENTH BOOK. AND THE PROFESSION OF SILENCE. saying. O Son. 2. 5. Called HIS SECRET SERMON IN THE MOUNT OF REGENERATION. and have vindicated the understanding that is in me. . having a great desire to learn this Argument of Regeneration. thou toldst me thou wouldst impart it to me. By Hermes TO HIS SON TAT. Who soweth it. and as thou saidst. because among all the rest. at the going up to the Mountain. for I know not. and didst not clearly reveal thyself.The Divine Pymander of Hermes . and the seed is the true Good. IN the general speeches. Now. 3. Herm. when I would estrange myself from the world. either by word of mouth or secretly. 4. discoursing of the Divinity. or what Seed. then fulfil my defect. a man is thus born. Tat. of what Substance. O Father? for I am utterly ignorant and . And when I did humbly entreat thee. instruct me of Regeneration. this wisdom is to be understood in silence. O Trismegistus..
Herm. and am not now. 8. Son. O Son. nor is it to be seen in this formed element. Tat. but are by God. yet am I now estranged from them. and therefore I will directly contradict them. O Father. Wilt thou prove a Stranger. Tat. for which the first compounded form was neglected by me. Father. The Son of God will be another. This thing is not taught. that in everything consisteth of all powers. 7. 14. but was begotten in Mind. Do not envy me. Herm. 11. and impossible. O Son. things of this kind are not taught.doubtful. when he pleaseth. and I am gone out of myself into an immortal body. I am thy Natural Son. to thy Father s kind? 13. Father. Tat. Herm. The Will of God. or far fetched. Father. Herm. with the Body. Son. O my Son? I have nothing to say more than this. 10. . with thine eyes. and that I am now separated from it. 12. Tat. Thou seest. God made the universe. discourse unto me the manner of Regeneration. And what manner of Man is he that is thus born? for in this point. 6. made by the mercy of God. but though thou never look so steadfastly upon me. Thou tellest me a Riddle. or pardon me. into no small fury and distraction of mind. for I do not now see myself. and dost not speak as a Father to a Son. That I see in myself an unstrained sight or spectacle. for I have both the touch and the measure of it. 16. brought to remembrance. what I was before. I am clean deprived of the Essence that understandeth in me. 17. thou canst not see nor understand what I am now. 9. Thou speakest of things strained. Thou hast driven me. What shall I say. 15. Herm. and the Bodily sight.
quite (or make idle) the senses of the Body. . Now. not figured. Herm. O my Son. that which is carried downward as Earth. be but willing and it shall be done. 21. rather draw or pull him unto thee (or study to know him) and he will come. Tat. O Father. nor bounded. which is not troubled. not changed. for I see the greatness and shape of things here below. with these thoughts. and turned by time into increase or diminution. nor perspicuous. Yea. thou hast put me to silence for ever. 28. as being falsehood: What therefore is true. Have I any (revengers or) tormentors in myself. one Man by the Will of God. for when I thought me to have been made a wise man by thee. Herm. and those not a few. how can he sensibly understand that which is neither hard nor moist. Yet is it so as I say. O Son. Tat. Tat. Herm. O Father. Tat.18. which alone can understand the Generation which is in God. or is subject to blast. Then tell me this. not coloured. Herm. unbodily. 25. 19. that which is moist as Water. as Air. Father? 29. He that looketh only upon that which is carried upward as Fire. 26. and nothing but falsehood in them all. Now I am mad indeed. That. purging thyself from the unreasonable brutish torments of matter. seeing it is only understood in power and operation? But I beseech and pray to the Mind. like them that Dream in their sleep. that which is naked. Comprehensible only of itself. O Trismegistus? 23. Herm. 27. nor tangible. And so thence this mortal form is daily changed. and all my former thoughts have quite left and forsaken me. I would. 24. thou hast quite dulled all my senses. but many. The Child of God. O Father. and fearful ones. God forbid. O Son. Son. 22. Trism. who is the Author and Maker of Regeneration? 20. Tat. utterly unable to do it. Then am I. high. that thou also wert gone out of thyself. unalterable. and that which bloweth.
a seventh. my Son. a fourth. is Ignorance: a second. Sorrow shall fly away to them that are capable. 34. 40. Father. when Injustice is away. is the stable and firm foundation of Justice. hold thy peace. 33. Envy. and by that means the mercy of God will not cease. 36. O Son. an eleventh. One Torment. And when that comes. Intemperance. The Knowledge of Joy is come unto us. most willingly. to the Knowledge of the Truth. For the rest. some which through the prison of the Body do force the inwardly placed man to suffer sensibly. I call unto Joy the power of Temperance. a ninth. I do not know them. a tenth. let us take her unto ourselves. Herm. or be wanting unto us. and praise God in silence. and under these many more. And they do not suddenly or easily depart from him that hath obtained mercy of God. a sixth. Injustice. For see how without labour she hath chased away Injustice. For the revelation of God is come to us. 35. and we are justified. being purged by the powers of God. Deceit. all ignorance was cast out. Son. O Son. from henceforward. Wrath. 31. a power whose Virtue is most sweet. Sorrow. and herein consists both the manner and the reason of Regeneration. an eighth. 37. Therefore. Concupiscence. Maliciousness. and when that came.30. a fifth. rejoice. This. 41. Rashness. a third. Continence. . 32. which comes into us. Covetousness. The sixth Virtue. I call Communion. They are in number twelve. Now I call forth. a twelfth. Tat. for how at her coming hath she put away Intemperance? 39. the power which is over Concupiscence. which is against Covetousness. Fraud or Guile. O Son. O son. 38.
they all fled away suddenly and tumultuously. 44. the Intellectual Generation is perfected. the manner of regeneration. Whoseoever therefore hath of Mercy obtained this Generation. for upon the coming of these Ten. in the Air. Yet tell me. O Father. O Son. the Idea of one. for Truth is accompanied with the Good. but by the Intellectual operation. O Son. 51. And though they be different in themselves. that is to say. for example. this one thing. in the Water. but all formed Nature admit divers Conjugations to the deceiving of Man. yet are they united in practice (as. by the dead. and we have seen it in the Generation itself. which is by the Powers. not by the sight of mine eyes. further. O Son. and they are also indeterminate. where the number of Unity is born of the spirit. 47. O Son. everywhere. he leaving all bodily sense. . is the begetter of Souls. How are the Torments of Darkness. in the Earth. 45. And there Life and Light are united. and then it driveth away the Twelve. being made by god Stable and immutable. and rejoiceth. 43. consists of the Zodiacal Circle. driven away and expelled by the Ten Powers? What is the manner of it. for by this means Envy is gone from us. I am in Heaven. I conceive and understand. Rashness is inseparable from Anger). 46. See. 48. being in number Twelve. knoweth himself to consist of divine things. This Tabernacle. which is according to God. I call Truth. For the number of Ten. in the Womb. and when she cometh. Error and Deceit vanisheth.42. how the Good is fulfilled by the access of Truth. and this consisting of Twelve numbers. And there came no more any torment of Darkness. in Plants. Tat. And when that (Covetousness) is gone. 50. I am in Living Creatures. but being overcome. with good reason do they make their departure. together also with Life and Light. Trismegistus? 49. Therefore. being driven away by the Ten Powers. Thou hast understood.
57. Pimander. Tat. and hear. Herm. Therefore. and speak not things impossible. O Father. Herm. than those that are written. and understand these things. Tat. And he commanded me to do those things that are good. This is Regeneration. but to thyself in the end of all. I can understand all things. How feign would I. the Mind of Absolute Power and Authority. O Son. I would hear thee. according to this speech which we have now commented. and that is mortal. . that we may not at all caluminate the Universe. hath delivered no more unto me. This body that consists of Powers. that we should not any longer fix our imagination upon this Body. O Son. by way of Oracle to the Octonary: Thou dost well. 61. and see what I will. O Father. Herm. for thou art purified. Herm. as I am? 58. for so thou shalt sin. Tat. but this is not. the hymn of Regeneration. Unity hath the number of Ten. 60. 62. O Father. 53. 55. As Pimander said. Tat. and therefore all the powers that are in me sing. which I did not determine to have spoken of so plainly. when I was in the Octonary? 59. which thou saidst thou heardest from the Powers. Good words. and the Son of the One. knowing that of myself. to desire the Solution of the Tabernacle. I now see the Universe and myself in the Mind. 54. O Father. and the number of Ten hath Unity. The sensible body of Nature is far from the Essential Generation. Son. Be quiet. Dost thou not know that thou art born a God. subject to the three dimensions. according to this. according to Reason. for that is subject to dissolution. O Son. hear that praise given by a Hymn.52. and the eye of thy mind grow wicked. and now hearken to that harmonious blessing and thanksgiving. but this immortal. Tell me. shall it ever admit of Dissolution? 56.
Be opened. O Earth. Let all the Nature of the World entertain the hearing of this Hymn. and to the South. 75. and commanded the sweet water to come out of the Ocean. worship. praise the One. 73. Wherefore. ye Winds. do thou. being enlightened by thee. For I will sing and praise him that created all things. and the One. Sing together with my Will. O Holy knowledge. this is not taught. standing in the open Air. which rideth upon the Heavens. 66. and rejoice in the joy of the Mind. 65. That commanded the fire to shine for every action. 71. 72. and the All. O son. THE SECRET SONG. when the Sun ariseth. but hid in silence. I magnify the intelligible Light. stand still. And now keep silence. O all ye Powers that are in me. looking to the North Wind. 64. to the use and nourishment of all things or men. . This is he that is the Eye of the Mind. you Heavens. and will accept the praise of my Powers. 68. for I will sing and praise the Lord of the Creation. 74. 70. that fixed the earth. and let the immortal Circle of God receive these words. You Trees. Let us altogether give him blessing. all you Powers that are in me.63. the Creator of all Nature. and All. about the going down of the Sun. So then. tremble not. and hung up the Heavens. Son. 67. and let all the Treasure of the Rain be opened. both to Gods and Men. into all the World. 69. The Holy Speech. inhabited and not inhabited. Be opened.
The powers that are in me cry these things. comes this praise and thanksgiving. O All. thy Will and counsel is form thee unto thee. and therefore have I put and placed it in my World. 87. the Power of my operations. receive by me this reasonable (or verbal) Sacrifice in words. unto you. Say in thy Intelligible World. enlighten. my Continence. Tat. By me the Truth sings praise to the Truth. by the Fire. receive a reasonable sacrifice from all things. 90. O Light.76. 79. Thou are God. O God. 78. O Communion which is in me. 83. O Spirit-bearing Workman. by the Air. All my Powers sing praise with me. From eternity I have found (means to) bless and praise thee. 85. they fulfil thy Will. the operation or act of my Powers. 88. with thy whole Will. and now. for the Mind guideth (or feedeth) the Word. by the Water. By me the Word sings praise unto thee. O Life. O Father. O Life. praise the All. thy Man cryeth these things unto thee through. 89. O God. for by thy Hymn and song . 81. save all that is in us. from us. O Son. I give thanks unto thee. they praise the All. praise my Righteousness by me. by the Earth. I give thanks unto thee. sing. by the Spirit. and I have what I seek. 80. 77. praise that which is righteous. by thy Creatures. I see thou hast sung this song of praise and blessing. the Spirit. the Good praiseth the Good. for I rest in thy Will. O Father. O Light. 82. 86. Herm. Tat. 84. I do mean in my Intelligible world.
thou art the Father. O Son. but propound it also. THAT THE GREATEST EVIL IN MAN IS THE NOT KNOWING GOD. 96. In my Mind. the tradition of Regeneration. and such immortal Branches. Next: The Eighth Book. O God. O Son. Herm. to see the Truth bring forth the Fruits of Good things. send this acceptable Sacrifice to god. 92. I am glad. 99. I send unto god these reasonable sacrifices. O Son. by word. 95. O Son. accept these reasonable sacrifices which thou requirest of me. I in speaking.HIS SECRET SERMON IN THE MOUNT OF REGENERATION. The End of the Seventh Book . the Father of all things. thou art the Lord. Tat. For all things are done as the Mind willeth. O Son. thou hast advised and instructed me thus to give thanks and praise.of praise my mind is enlightened. O Father. I thank thee. 98. Herm. Not rashly. . Tat. And now thou dost intellectually know thyself and our Father. I infuse them into thee. the author of thy succeeding Generations. Those things that I see and contemplate. 94. 97. 93. and gladly would I send from my Understanding. lest we be reputed Calumniators. a Thanksgiving unto God. AND THE PROFESSION OF SILENCE. thou Son. and therefore say. for we both have now sufficiently meditated. Tat. and impart unto no man. Father. thou art the Mind. 91. Herm. thou in hearing. Thou. And learn this from me: Above all other Virtues entertain Silence.
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. where the clear Light is that is pure from Darkness. nor expressed in words. but stem the tide you that can lay hold of the Haven of Safety. and make your full course towards it. why do you vomit it up again? 2. Suffer not yourselves to be carried with the Great Stream. not suffering it to arrive at the Havens of Salvation. Seek on that may lead you by the hand. and break through the garment . shut up in the Body. For he cannot be heard with ears. but only in mind and heart.The Divine Pymander of Hermes . Stand. 3. THE EIGHTH BOOK. For the malice of Ignorance surroundeth all the Earth. . 7. where there is not one drunken. and be sober. But first thou must tear to pieces. 6. yet do so many as you can. and look up again with the Eyes of your heart. and conduct you to the door of Truth and Knowledge. O Men. but all are sober. drunken with drinking strong Wine of Ignorance? which seeing you cannot bear. Called THE GREATEST EVIL IN MAN IS THE NOT KNOWING GOD. 5. 4. and in their heart look up to him. whose pleasure it is to be seen. nor seen with eyes. and corrupteth the Soul. By Hermes WHITHER are you carried. and if you cannot all do so.
and are by the senses. lest looking upward and seeing the beauty of Truth. . hates us. that thou canst neither hear what thou shouldst hear. the living Death. THE GREATEST EVIL IN MAN IS THE NOT KNOWING GOD. filling what it presents unto thee. the Sepulchre. and the Good that is reposed therein. A UNIVERSAL SERMON TO ASCLEPIUS. thou shouldst hate the wickedness of this Garment and understand the traps and ambushes which it had laid for thee. which draws and pulls thee downward by its own self. nor see what thou shouldst see. the bond of Corruption. Such is the hurtful Apparel. the foundation of all Mischief.E. the dark Coverture. 9. wherewith thou art clothed. with hateful pleasure. Therefore doth it labour to make good those things that seem. envies us. the sensible Carcass. .thou wearest. and the things that are truly. which in what he loves us. Next: The Ninth Book. and may be used or reprinted fro m this site for educational purposes only. judged and determined. 8. the domestical Thief. Classical Text Collection of 2000 C. and envelopeth in much matter. at The Four Corners These texts are offered from the public domain. The End of the Eighth Book. carried about with us. the web of Ignorance. it hides.
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Asclep. Is not this great World a Body. . Asclep. Herm. Herm. ALL that is moved. . is it not stronger than that which is moved? 6. Of necessity. Called A UNIVERSAL SERMON TO ASCLEPIUS. That in which a thing is moved. of necessity be greater than the thing that is moved? 4. Asclep. By Hermes Herm.The Divine Pymander of Hermes . than which there is no greater? 10. And that which moveth.. must it not needs have a Nature contrary to that of the thing that is moved? 8. It must needs. Asclep. Yes. 3. It is stronger. indeed. THE NINTH BOOK. 9. is it not moved in something and by something? 2. 5. Herm. 7. Yes. Must not that in which a thing is moved. confessedly. O Asclepius.
or God himself. Asclep. If therefore Place be intelligible. for that which is intelligible is subject to that which understandeth by Sense. And by something Divine. he is intelligible not as Place. And is not the World a Body. not to himself. but if it be God. O Asclepius. and hindered in the Motion? 16. Asclep. Confessedly. but if God be intelligible. 19. Herm. he cannot be understood by himself. it is above Essence. God is intelligible. contrary to a Body? 18. that it may receive the continuity of Motion? And lest which is moved. for not being any other thing from that which is understood. If therefore it be Divine. and a Body that is moved? 14. Herm. 23. 15. 20. 21. Therefore. Trismegistus. Asclep. Herm. It is. and therefore he is understood by us. And is it not solid. God is not intelligible to himself. Herm. it is not Place but God. 24. wherein it is moved. but as a capable Operation. Of a contrary Nature. . as filled with many great bodies. But is not the Nature of things unbodily. Asclep. But he is another thing from us. but of what Nature? 17. and of what Nature? Must it not be much bigger. it is an Essence or Substance. Herm. Then what a kind of place must it be. but that which is unbodily is either some Divine thing. For the first. 13. but he is otherwise intelligible. It must needs be an immense thing. but to us. 22. Therefore the place is unbodily.11. It is so. be stayed. and indeed with all the Bodies that are? 12. I do not mean that which was made or begotten. should for want of room.
everything that is moved. forbids that which is above the same. are those things that are here moved with the things that are moved? for thou sayest that the Spheres that wander. I think it moves. that may be seen with eyes. is moved not in or by that which is moved. for as the Water is carried one way. A motion that is always carried about the same. But I will give thee concerning this matter. 35. for example. dost thou think it moveth or standeth still? 30. For this Bear thou seest neither rise nor go down. And so the contrary motion stands fast always. 33. O Asclepius? 32. Look upon any of these living Creatures upon Earth. and that which moveth standeth or resteth. Therefore. How. but turning always about the same. Herm. 34. 31. that he should not be carried with the Water. But the Circulation which is about the same. Asclep. Now. 27. but contrary one to the other. is not a moving together. for they are not moved after a like manner. 26. an Earthly Example. then. nor sink underneath . for that which is about the same. but a counter motion. is a staying of Motion. What motion. 36. being always established by the contrariety. the reluctation or resistance of his feet and hands is made a station to the Man. for the . and contrariety hath a standing resistance of motion. as Man. Asclep. are moved by the sphere that wanders not. O Asclepius. and the motion bout the same. shall have one from another contrarily standing of itself. That. if it stand to that which is about the same. but in that which standeth or resteth. 28. or resistance. O Trismegistus. Asclep. and see him swimming. are both hidden by Station. 29. the wandering spheres being moved contrarily to that Sphere which wandereth not.25. for it is impossible it should be moved with it. Trismegistus.
38. and of every material living thing. for that within the Body. 39. but by those things within it. By no means. O Asclepius. 44. 40. happeneth not to be done by those things that are without the World. The motion. What meaneth thou by this. are they not moving Bodies? 42. an empty Will. O Trismegistus. 47. for that which is in being or existence. The things that are moved. an . or empty vacuum. for all the things that are. a Soul. only that which is not. 41. every motion is in station. and is moved of station. Thou hast laid down a very clear example. But that which is could not be if it were not full of existence. Are there not therefore some things that are empty. 43. much less a Body if it be wholly inanimate. Asclep. wood and stones. Trismegistus. Asclep. an empty Hogshead.it. . Asclep. must needs be moved in that which is void. O Trismegistus. Herm. or some other unbodily thing. Asclep. 46. as an empty Barrel. O Asclepius. Thou seest therefore how the Soul is surcharged. of the World. when it carrieth two Bodies. which moves the inanimate thing. as the Body of that which is born. there is nothing empty. For an inanimate Body doth not know. is not the Body. that which moveth. and all other inanimate things. and by something. to those things that are without it. for one dead or inanimate thing cannot move another. must needs be alive if it move. is empty and a stranger to existence or being. Therefore. 37. 48. And now it is manifest that the things that are moved in something. that moves both as well the Body of that which beareth. then. O Trismegistus. or Spirit. can never be made empty. Be advised. Herm. 45.
Whereof the Good. Therefore. 54. yet is. What may be thy meaning. the Truth. undeceivable. And all things are made of things that are. the Archetype of the Soul. Asclep. This reason is beyond all contradiction. doth it not consist of the mixture of the four? therefore. O Asclepius. and not of things that are . those things that are most full and replenished. then. Asclep. the whole. It is a Body. capable of all things. Herm. standing fast in itself. Beams. does it not pass through all things that are? And passing through them. Trismegistus? 51. O the grossness of thy error. invisible. fill them? and that Body. thou oughtest to call them hollow. What is that. Asclep. dost thou account them void and empty? 50. not empty. the Archetypal Light. Herm. for they exist and are full of Air and Spirit. 60. Asclep. Call it incorporeal. those things thou callest empty. That which is none of these things. The Mind and Reason. but what shall we call the place in which the whole Universe is moved? 56. Is not the Air a Body? 52. Herm. and is the cause of being to all. for he left nothing destitute of Being. Why. are. Asclep. 53. wholly comprehending itself. and that Savour of the things that are. O Asclepius. 55. O Trismegistus.empty Wine-press. all those things which thou callest empty are full of Air. 59. impassible from a Body itself. and many such like? 49. Why then this Body. and every one of the things that are. free from all Body. as it were. incorporeal or unbodily? 58. what is God? 61. 62. Herm. 57. Herm. Herm.
God gives all things. and some men. This is the Good. 70. not a spirit. In Word it is often said by all men the Good. from whence all are kinds. What dost thou then say at length that God is? 64. 68. which are proper to him alone. 67. For there is one Nature of God. but the Cause that the Mind is. or any else God. and. for the things that are not. not Light. or not to be at all. and takes nothing. both bodily and unbodily. For the greatness of Good is as great as the Existence of all things that are. therefore. not according to Heaven. And this he is and nothing else. and one kind of them both. 69. and again. we must worship God by these two Appellations. but all other things are separable from the nature of Good. have not the nature never to be. but the Cause that Light is. but Nature. God is not a Mind. Therefore. and to no other. but God is the Good. For the Body and the Soul have no place that is capable of or can contain the Good. For he that is Good. Good. 65. 74. 71. Asclep. 72. and receives nothing. for so thou shalt again be impious. but through Ignorance they call both the Gods. but only the Good. 73. that thou do not at any time call ought else Good. but the Cause that the Spirit is. See. 75. or be made so. . is the giver of all things. 63. therefore. both sensible and intelligible. that can never be. for so thou shalt be impious. but all men do not understand what it is. the things that are. Herm. even the Good. have not the nature to be able to be made.not. even God. Therefore all the other Gods are honoured with the title or appellation of God.
knowing what punishment abides. . is the Father. never congratulate any man that is childless. to beget children.E. 79. THE MIND TO HERMES. Let so many. be said as a certain precognition of all things in Nature. for any to be separated from men. 80. As likewise it is the greatest misfortune and impiety. A UNIVERSAL SERMON TO ASCLEPIUS. and may be used or reprinted fro m this site for educational purposes only. but on the contrary pity his misfortune. Next: The Tenth Book. The End of the Ninth Book.76. Therefore. 78. to them that are Wise. and well-minded. it hath been the greatest and most Religious care in this life. at The Four Corners These texts are offered from the public domain. and is prepared for him. 77. and such manner of things. The other title and appellation. adjudged and condemned. Classical Text Collection of 2000 C. . and the punishment is this: To have the Soul of this childless man. for it is the part of a Father to make. without children. Therefore. and this man is punished after Death by the Demons. O Asclepius. to a Body that neither hath the nature of a man. because of his making all things. which is an accursed thing under the Sun. O Asclepius. nor of a woman.
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Wisdom. Eternity. 7. Order. for the manifestation of these things. Identity. sithence many men have spoken many things. for I will believe thee only. the Fair. God made Eternity. God and All. Of Eternity. 2. the World. . but I will not delay to speak what comes into my mind. 5. but I have not learned the Truth. 9. 6. By Hermes FORBEAR thy Speech. God. and Good. the Substance. as it were. THE TENTH BOOK. concerning the Universe. Of God.The Divine Pymander of Hermes . and Time Generation. Time. Blessedness. Then said the Mind how the case stands. Eternity the World. 8. the Lord make it plain to me in this point. or Selfness. Generation. O Hermes Trismegistus. 3. is the Good. the world Time. 4. Called THE MIND TO HERMES.. Therefore. Of the World. and call to mind to those things that are said. and those very different. .
And of Generation qualities. The Power of God is Eternity. and Immortality. Generation is done in Time. Of Eternity. 24. Of Time. Augmentation and Diminution. . The Substance Eternity. the Spring and Fountain of all things is God. Restitution. 28. And Generation in Time. 17. Therefore. and Decay. 12. 21. 29. And the Work of Eternity. 25. 11. 22. Therefore. 18.10. 15. Of Generation. The World in Eternity. 20. Of Time. 13. 23. The World is moved in Eternity. And Eternity standeth about God. Time in the World. is Mind and Soul. But the Operation of God. is the World not yet made. Permanence. Time is determined in the World. 19. Life and Death. or Long-lasting. Of the World. Eternity is in God. Change. and yet ever made by Eternity. 26. 14. or Destruction. The Matter is the World. 16. 27.
the Mind in the Soul. 41. is full of Soul. therefore. 35. put into the Matter Immortality and Everlastingness. 36. the Soul in the Matter.30. even as Eternity doth of God. and within all living Creatures. God is in the Mind. he quickens this perfect living thing the World. And if any man shall think any other thing. 31. For within he fills them. All this Universal Body. . Eternity. the World being contained and embraced by Eternity. are of a double Nature. Eternity comprehendeth the World either by necessity. or Nature. 32. or operateth this All. 40. Eternity. in Heaven and in Earth. And above in Heaven he abides in Identity or Selfness. in which are all Bodies. for Eternity is incorruptible. quickening the Universe. 34. For Generation and Time. for the Generation of that depends upon Eternity. in Heaven they are unchangeable and incorruptible. 38. the Soul full of Mind. the Mind full of God. or Providence. But what is the Wisdom of God? Even the Good and the Fair. 37. 42. Without. but on Earth they are changeable and corruptible. Therefore. shall nothing be at any time destroyed. and without he contains them. but below upon Earth he changeth Generation. and Eternity. it is God that actuateth. or be destroyed in the World. 39. 33. and the Soul of the World. and Blessedness. all things by Eternity. Heaven. and of the Earth. and every Virtue. Neither can anything perish. And the Soul of Eternity is God.
than the which there is nothing more ancient. and a thing done. think none of these things below. For being an active or operating Power. But the operation or Act of God. 51. yet always vigorous and young. 48. For God is not idle. adorned with an everlasting order. such a thing as Idleness. for Idleness is a name that implieth a thing void or empty. 53. and only. For who after him can make anything. and One. But all things must necessarily be made or done both always. for if thou dost. 52. 54. for then all things would be idle. to which none may compare anything. . but the Fire is nowhere. But there is not anywhere in the World. For all things are full of Light. either of Life or Immortality: of Change or of Quality? and himself. For he that maketh or doth. nor mayest thou think that he hath given of his Power to any other thing. yet not fastened or comprehended in anything. See also the Seven Worlds set over us. and the things that are made are under him. 45. is in all things. but all things. thou errest from the Truth. and according to the nature of every place. 44. 49. the World is subject to thy sight. Look upon. and understand exactly the Beauty thereof. and sufficient of himself for the things that are made. either Humane or Divine. Therefore. nor making or doing one thing. or the things above. what other things should he make? 47. is Power insuperable. 46. A Body perpetual. For nothing can be like the unlike. in anywise like unto God. 55.43. both of a Doer. 50. O Hermes. and filling Eternity with a different course. through me. for all things are full of God.
nor those things that are below. 62. 58. the forerunner of them all. It is impossible there should be two or more Makers. 57. and all things are properly moved by it. 67. 60. For they are Bodies. and have a Soul. 59. nor those on the left hand to the right. And that all these things are made. and some things about the Earth. upwards. the Father of all Good. 61. Therefore. For the friendship and commixture of contraries and unlike. the Prince of all Order. moreover. and which changeth the matter here below. and yet one ordered swiftness among them all. and thence also contentions. and see the Moon going about in the midst of both. the Feeder and Nurse of Earthly things. 63. to wit. and he altogether One. Consider. the Instrument of Nature. there must be some such ones. and are moved. he would desire also to make immortal ones. 65. and many. as he that were the Maker of . O beloved Hermes. and the Ruler of the Seven Worlds. and the Bodies not alike. of mutable mortal living Wights. For one order is not kept by many. But in the weaker there would be jealousy of the stronger. become Light shining from the Act or Operation of God. thou needst not learn of me. and of mortal ones also. 64. And if there were one Maker. some things about the Heaven. 68. Behold the Earth the middle of the Whole. downward. And that all these should come together into one. But all things are full of Soul. how great the multitude is of immortal living things. 66. For seeing that the motions are divers. Look also upon the Moon. of things immortal and mortal. and neither of those on the right hand to the left.56. nor those things that are above. it is impossible without something to gather them together. the firm and stable Foundation of the Fair World.
is the cause of Life and Being. And the Soul likewise of itself drawing near her Maker. and that which is mortal and unreasonable. to make Life. 83. and . and yet to have. For there is one Soul. But thinks thus that every living Body hath its consistence of Matter and soul. other than the One God? 79. and those things that are not living. For whom else can it benefit to make living things. Who is this? who can it be. 69. 74. 78. 77. one Life. And what great thing is it for God. the Matter of being one. There is therefore One God. Moreover. For it is a ridiculous thing to confess the World to be one. if there were two. which of them the greater part? 71. after a manner. That there is some Body that doth these things it is apparent. are only matter by itself.immortal ones. it is most manifest. For all living Bodies have a Soul. and that he is also one. also. 73. save only God alone? 80. Or if both of them. who should be chief. or have the disposing of the future? 70. I know not how many gods. 82. and Being the cause of Life is. 81. that causeth immortal things and immortality? 76. He therefore being One. and one matter. one Divinity. one Moon. the cause of immortal things. How then are mortal Wights other from immortal? 75. one Sun. and of that which is immortal. and Soul. doth all things in many things. would do to make mortal. Or how cannot he make living Wights. 72.
And it is not one that sees. And this is the Fair. when thyself dost so many things? 84. walkest. And if thou will understand this by work also. and another that toucheth. For if there be anything which he doth not do. and another that heareth. he were not (which is not lawful to say) any longer God. 96. And this is God. certainly he doth all things. and another that speaketh. . that it is the necessary work of God. smellest. thou shalt the more easily understand. for a little while. 94. 95. understandest. Yet neither can these things possibly be without God. And this. and Change. 88. if thou shouldest cease from doing these things. 91. and hearest. seeing he is not idle. is Life. 86. and another that walketh. and another that smelleth. For if it be already demonstrated that nothing can be idle or empty. or shall be done. but perfect. 90. and touchest. 87. 92. O best beloved.Immortality. speaketh. 85. so if God should cease from those. how much more may be affirmed of God? 89. were not a living wight. For thou both seest. tastest. mark what happens to thyself when thou will generate. And this is the Good. but one that doth all these things. and breathest. Whereas. or were once done. and another that breatheth. 93. that all things should be made or done that are done. then is he (if it were lawful to say so) imperfect. Now give thyself unto me. O Hermes. For as thou. and another that understandeth.
That changing is Death. 102. 98. hath not the forms lying without it. Man. he is always in the work. because every day part thereof becomes invisible. 109. what must he be that made it! for without form. Revolutions and Occultations. 101. he cannot be. 99. and Revolution is a turning. By this discourse. Life is the union of the Mind and the Soul. For all things. The Image therefore of God. . and the Life goeth into that which appeareth not. 107. as there being no life in them. if they were separate from him. himself being that which he doth or maketh. But the people say. but that it is never dissolved. if all things be living wights. 100. That the World is changed. he shall be in this regardless of the world. is Eternity. and that there be one Life in all things which are made by God. for neither hath he any other Fellow Workman. 105. And again. but if he have but one form. I affirm as thou hearest. but Occultation is Renovation. but a dissolving of the Union. But death is not the destruction of those things that were gathered together. And these are the Passions of the World. And if he be all formed. the World. for he is not sensible of pleasure.97. my dearest Hermes. then certainly all things are made or done by God. 106. of Eternity. 104. the Sun: of the Sun. 108. and that is God. of the World. must needs fall and die. And yet this is not like unto him. he will be kept like the World. but itself changeth in itself. both which are in heaven. because the body is dissolved. 103. and upon earth. But being himself the only Workman. Seeing then the World is all formed. And the World being all formed.
for nothing that is doubtful concerning God is yet known. 119. nothing more powerful. And judge of this by thyself. nothing more swift. 121. And do not wonder if there be an incorruptible Idea. 112. But understand well this that I say. is not subject to the sight. not as passing from place to place. which. 117. which is proper to him. For they are like the Margents of the Speech. not as lying in a place. for they seem to be high and swelling. most swift. for Place is both a body and immoveable. and Quicken them. but it is most capacious. but suddenly it will be there. but they are by nature smooth and even. Command it to fly into Heaven. because it is unbodily. 111. and sooner than thou canst bid it. 120. 115. All things are in God. 122. 113. more boldly. as it were. For they lie otherwise in that which is unbodily. What do we then say that he is? We will not raise any doubts by our speech. and it will not need no wings. He hath therefore one Idea. than in the fantasie. But some of the things I have said.110. command thy Soul to go into India. or to appearance. and those things that are placed. Understand then what I say. 114. and suddenly it will be there. than that which is incorporeal. the Life and Motion of God. which is in writing. for it is more true: As man cannot live without life. Bid it likewise pass over the Ocean. have no motion. and most strong. and understand that nothing is more capacious. so neither can God live not doing good. 116. . it will be there. must have a particular explanation. and yet shows all forms by the Bodies. Consider him that contains all things. For this is. 118. to Move all things.
all thoughts. lower than all depths. Thou shalt at once understand thyself. Behold. leaping beyond every Body. For the like is intelligible by the like. how great power. comprehend in thyself the qualitites of all the Creatures. as also times. that thou canst at once be everywhere. 123. that nothing is impossible. I know not who I am. deeds. and Moist. not the bodies of any other Stars. contemplate God to have all the whole world to himself. And if thou wilt even break the whole. and be a lover of the body and Evil. 127. If therefore thou wilt not equal thyself to God. 129. not the turning of the Spheres. Become higher than all height. or intellections. 130. to be dead. and transcending all Time. of the Fire. but accountest thyself immortal. For it is the greatest Evil. Increase thyself unto an immeasureable greatness. quantities. old. and conceive likewise. it will fly up to the last and furthest body. 126. every Art. 131. and say. the things after death. not to know God. the Dry. and cannot God? 125.neither shall anything hinder it. After this manner. I cannot climb up to Heaven. thou mayest. therefore. in the Sea. 132. and abuse it. places. the Water. not the fire of the Sun. or else thou canst not yet understand God. I cannot tell what I shall be: What hast thou to do with god? for thou canst understand none of those Fair and Good things. I can do nothing. thou canst not understand God. how great swiftness thou hast! Canst thou do all thee things. I understand nothing. and all these together. and see those things that are without the world (if there be anything without). qualities. become Eternity. and thou shalt understand God: If thou believe in thyself. But if thou shut up thy Soul in the Body. but cutting through all. 124. every Science. I am afraid of the Sea. as it were. 128. young. . and that thou canst understand all things. and the manner and custom of every living thing. not the Aether. in the Earth. not yet begotten in the Womb.
For there is nothing which is not the Image of God. And yet thou sayest. TO TAT. and to will. to appear. 135. Let these things thus far forth. this is the Virtue. The End of the Tenth Book. .133. by day. The Mind is seen in understanding. Understand in like manner. God is invisible. when thou speakest. for who is more manifest than He? 136. and to be seen in all things. O Trismegistus. sleeping. There is nothing invisible. plain and easy. is the straight way. that thou by all things mayest see Him. not of those things that are incorporeal. 138. be made manifest unto thee. and Divine way. travelling. THE MIND TO HERMES. and to hope. OF THE COMMON MIND. and thou shalt not be deceived. . 139. when thou dost not expect or look for it. 137. 134. all other things by thyself. and it will everywhere meet thee. But to be able to know. and God is seen in doing or making. This is the Good of God. For therefore hath he made all things. it will meet thee waking. proper to the Good. 141. sailing. but be advised. by night. no. and when thou keepest silence. 140. and everywhere be seen of thee. Next: The Eleventh Book.
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. and therefore are some men Divine. therefore. Called OF THE COMMON MIND. he alone knows himself exactly. In living Creatures. 3. immortal Men. For the Mind is the Benefactor of the Souls of men. O Tat. the Soul is Life. and men mortal Gods. . For the good Demon called the Gods. 5. The Mind therefore is not cut off. What kind of Essence that is.The Divine Pymander of Hermes . 8. as where there is Life there is also a Soul. and their Humanity is near Divinity. And this Mind in men. 6. void of the operations of the Mind. THE ELEVENTH BOOK. or unreasonable living Wights. but united as the light of the Sun. But in the brute Beast. 2.. is of the very Essence of God. 7. there is the Mind. 9. 4. the Mind is their Nature. and worketh to the proper Good. is God. or divided from the essentiality of God. if yet there be any Essence of God. For where there is a Soul. By Hermes THE Mind. TO TAT. that are without Reason.
to them it shows its own Light. flow like juices from the compound Body. because that opinion followeth to all Evil. For the Soul being a Co-operator with them. 22. by drawing it out of Pleasure. whereunto they are carried by the torrent of their Appetite. After the same manner also the Mind grieveth the Soul. from whence every disease of the Soul proceedeth. as do not admit or entertain the Mind for their Governor. And therefore hath God set the Mind over there. 18. 11. and so tend to brutishness. For unreasonable Angers and Desires are the most exceeding Evils. the Mind resisting. 17. or Delight. But the Great Disease of the Soul is Atheism. and never cease. As many Souls. as a Physician to the Body. 12. she is moistened and tinctured with them. permits or leaves them to their concupiscences. is straightway made Evil by Sorrow. but in men it worketh against their Natures. 16. or overruleth. therefore. and no Good. they are angry without reason. and they desire without reason. and Grief. by burning or lancing it for health s sake. and Pleasure. But as many Souls of Men. 15. . 13.10. do suffer the same thing that the Soul of unreasonable living things. And in unreasonable things it co-operateth with the nature of everyone of them. 14. as the Mind governeth. 21. prepossessed of a disease. whereinto when the Soul entereth or descendeth. As a good Physician grieveth the Body. Therefore. 19. For Grief and Pleasure. And as brute Bests. as a Revenger and Reprover of them. resisting their prepossessions or presumptions. it procureth Good to the Soul. For the Soul being in the body. nor are satisfied with evil. 20.
27. is he not evil? A Murderer. which thou madest to me. but as the Adulterer not for Murder. Tat. our discourse is about the Mind. but in brute Beasts changed. are the work of Fate. let alone that speech. 31.23. and to Generation. for these are the beginning and end of Fate or Destiny 32. as we said. 35. Here. for at other times we have spoken of it. that he may suffer that which he suffereth because he did it. O Son. should also suffer for it. Herm. but as the Murderer. and being not evil. For it is decreed by Fate. and what it can do. over whom. is he not evil? and so of others. and is in men such a one. 30. . But the rational man. 26. and some irrational. that he that doth any evil. but in men by quenching both their Anger and Concupiscences. And therefore he doth it. do the work of the Fate or Destiny. O Father. How sayest thou this again. and how it differs. 28. 25. will not suffer for Adultery. for if it be fatal for any man to commit Adultery or Sacrilege. do not suffer like unto other men. is in danger of being overthrown. and Change. Now. the mind bears rule. All things. 29. And again in brute Beasts it is not beneficial. but being free from viciousness. 34. But rational men. that discourse of Fate of Destiny. 33. either Good or Evil. though he. or governed by reason. concerning Evil and Fate. thou must understand. of necessity. Father? An Adulterer. or do any evil. 24. Tat. And all men suffer those things that are decreed by Fate. they do suffer evil. some to be rational. Herm. and without it can no bodily thing. O Son. he is punished also. But for the present. be done. But all men are subject to Fate. And of man.
Therefore. that in brute Beasts the Mind worketh or acteth after . God seeing all things. so likewise. the Prince of all things. 45. can do whatsoever it will. 37. not of the things that are of Fate. thus far. and truly and profitably. 38. and if he had delivered it in writing. he that hath the Mind.36. may escape. and in Eternity. yet clear this one thing unto me. That all things are one thing. in Act. I man concerning Fate and the Mind. but the Viciousness. thou shalt find that in Truth. But understand thou well. truly spake Divine words. as the first born. the Soul of God bears rule over all things. a good mind is that which the soul of him is. let it not neglect the things that happen to be under Fate. And these. and all other things. And it is impossible to escape the Quality of change as of Generation. 40. that the soul that is of God. the Mind. O Son. Therefore. Tat. 42. thou shalt diligently withdraw thyself from all contentious speeches. Thou sayest. As. he had much profited all mankind. were the excellent sayings of the good Demon. 46. 47. I have always heard the good Demon say. then no intelligible thing differs from intelligible things. if. especially intelligible Bodies. 41. And nothing is impossible to him. For he alone. for this Discourse I have made to the Question which thou askest of me before. O Father. And therefore. And if this be so. therefore. First. both over Fate. Most divinely spoken. 39. it is possible that the Mind. O So. We live in Power. no. or that all especially intelligible Bodies are one. 43. though the Soul of Man be above it. and Law. 48. I have heard him sometimes. 44. O Son.
52. there is nothing impassible. and that they are the Passions in brute Beasts. Bodies also of themselves do act. 50. or else are moved. that are in the Body. 55. O Son. But incorporeal things do always act. O Father. conforming itself to Passions. But especially. 49. Let not. as I conceive. above all other living things. Tat. everything that is moved is a Body. co-operating also with their ) impetus) inclinations. All incorporeal things. O Son. certainly the Mind is also a Passion.the manner of Nature. Everything that moveth is incorporeal. Son. to wit. thou hast delivered this discourse most plainly. for Action and Passion are the same thing. it is freed likewise from Passion. for either they are unmoveable. but this suffers. nay. these two. are passible. and it is moved into the Bodies by the Mind. as well that which ruleth. it is a Passion. the Mind do co-operate with these impetuous Inclinations. 54. Herm. 59. that God hath freely bestowed upon man. 57. Mind and Speech. or work. 56. as well that which moveth. are Passions. the impetuous inclinations of brute Beasts. O Son. thou askest nobly. Herm. Now. If. and yet it is just that I should answer thee. But being freed from the Body. or Reason . as that which is ruled. Consider this also. equal to immortality. they are properly Passions. for that (Passion) acteth. the appellations or names trouble thee. 53. 58. 51. Motion is passion. as that which is moved. 60. Now. Well done. and there they both suffer. but that it is not grievous to use the more honorable name. But Passion differs from that which is passible. therefore. and therefore they are passible. but all things are passible. . and which soever it be. therefore.
he shall differ nothing from the Immortals. 62. the Word is the Image of the Mind. Son. speech and voice do differ exceeding much. O Father? 64. Persia. the Soul about the Air. or Speech. But Necessity. and blessed ones. Yea. both in Egypt. he shall be guided and led by them. so is Speech one also. and the Idea of the Soul. Tat. the subtilest or smallest part is Air. 66. 71. or employ upon what he ought. and of the Order of Matter. Therefore. and it is interpreted and found the same. and the Mind of God. of the Matter. and Nature. if any man use. or Reason in the Mind. but the Speech of men is different. Herm. 65. Son. the Word. but only voice. Therefore. and Greece. 63. and the Body of the Idea. Yea. both into the Choir and Society of the God. everyone is. Do not other living creatures use speech. of the Air the Soul. but the essence . O Father. and the Mind in God. and Providence. but voice is proper unto every kind of living thing. but the Mind about the Soul. No. and the Air about the Matter. they do differ: yet as Man is one. rather going out of the Body. of the Mind God. every man according to his Nation. 67. And God is about all things. the Mind in the Soul . It is true. Herm. and through all things. Now. Tat. 68. But thou seemest unto me. the good Demon said or commanded the Soul to be in the Body. or Power and greatness of Speech. for speech is common to all men. These. of the Soul the Mind. For the blessed God. 73. are the Organs or Instruments of the World. 69. 72. For of those things that are intelligible. to be ignorant of the Vertue. 70. and that God is the Father of them all. O Son.61.
81. and the Image of the Greater. 75. having this Identity. 84. and united unto him. For there is nothing dead. But Unities do both beget and increase Numbers.of them is Identity. O Father. neither of the whole. And the Matter is One. How. Therefore. 74. do always and preserve the incorruption of the Identity. and concerning the Order. 80. 82. come into themselves. 78. For without Number it is impossible there should be consistence or constitution. and that have. or universe. 83. or of God be destroyed? 87. and corruption is destruction. through all the Eternity of the Revolution. But of the Bodies of the whole. as long as it lasts. the great God. Tat. or is. . or composition. can there be in God in the image of the Universe. every one is many things. For the Bodies that are put together. And there is nothing therein. then. to be a living thing. nor of the parts which doth not live. and make their changes into other. But in every one of the compound Bodies there is a Number 77. and therefore it must needs be God also. in the fulness of Life. 76. or shall be in the World. can any part of the incorruptible be corrupted. 79. For dying is Corruption. is the fulness of Life. and Will of the Father. 86. and again being dissolved. therefore. How. that either hath been. do not the living things in the World die. any dead things? 85. But this whole World. For the Father would have it. or dissolution. O Son.
but idleness. 99. whether the fourth part of the whole.though they be parts thereof? 88. Herm. No. For it is impossible that anything that bringeth forth. Herm. 100. it is unchangeable. What a ridiculous thing it were that the nurse of all things should be immoveable which beareth and bringeth forth all things. doth not the Earth seem immoveable to thee. 91. be idle. but subject to many Motions. or without motion. And a ridiculous question it is. for the word immoveable. But that which is moved. O Son. yet it is not necessary that a living thing should be or continue the same. signifies nothing else. Herm. Yet nothing is corrupted or destroyed. 95. 90. it alone be stable. Know generally. liveth also. For while the whole world is together. is the operation of Life? Is it not Motion? 92. though after a manner. 93. then. O Father? 94. O Son. 98. not that they may be destroyed. Tat. Why. but as Compound bodies they are dissolved. What. 101. 96. For they do not die. and quite abolished. But dissolution is not death. but the . And what is there in the World unmoveable? Nothing at all. that whatsoever is in the World is moved either according to Augmentation or Diminution. 97. 89. but that they may be made new. O Son. and they are dissolved. and not deceived in the names of things. O Son. Be wary in thy speech. but all the parts thereof are changeable. should bring forth without Motion. Tat. O Son.
names trouble men. or rather Occultation. 102. both Gods. And by all things doth he foretell him of things to come. the Water. look upon the Necessity of things that appear. 109. things that are present. all things are Immortal. and are done. or Wind. the Air. for he is both Act and Power. and Demons. and converseth with him. 108. neither is Change Death. 112. but an Occultation of hiding of that which was. 104. 114. and so great a God moved. and Fair. because of the Mind. he seeth and toucheth Heaven by his senses. But God is both about all things. And if thou wilt also see him. For with this living wight. And it is no hard thing. Soul. Life. 110. . alone is God familiar. the Earth. and lying hid. For Generation is not a Creation of Life. and through all things. Flying Fowls in the Air. Land wights upon the Earth. by Fowls. in the night by dreams. 106. See the Matter being most full of Life. but a production of things to Sense. that every other living Creature goeth upon one part of the World. O Son. Consider this also. and making them manifest. Mind. to understand God. These things being so. Wherefore. O Son. and the Providence of things that have been. 105. also. but Sense. Neither is Change Death. by Birds. and by an Oak. but Forgetfulness. with all good. But Man useth all these. in the day by Symbols or Signs. Every living thing therefore is Immortal. Man professeth to know things that have been. whereof every living thing consisteth. 107. Matter. 113. 111. and the Fire. who both receiveth God. by the Spirit. Swimming things in the Water. but especially Man. Or better thus: 103. nay. For Generation is not Life. Spirit. and Men. and things to come.
The Matter. Tat. By whom are all living things quickened? and the Immortal. And in the whole. and Nature. Son. And the only service of . wholly acts or operations. O Son. and about all. Quality. Whether thou speak of Matter or Body. and of the Bodies corporality. Or art thou ignorant. are Heaven. 125. And there is not anything of all that hath been. after the same manner. by whom is it actuated? for we have said. that Acts or Operations. but by God? 117. 118. in Matter. O Son. by whom are they immortalized? the things that are changeable. or Essence. there is neither Greatness. the Members of God. about God. or time. that thou shouldst ascribe a proper place to it? 121. But if it be actuated. Wherefore. what is it without God. and Eternity. by whom are they acted or operated. and Air. Tat. are the parts of God. 126. Or what dost thou think it to be? Peradventure. 123. or Operations. Place. and Soul. 116. And that the Act of Matter is materiality. and the All. O Father. some heap that is not actuated or operated. and this is God the whole. Herm. there is nothing that is not God. But these. and Necessity. 128. that as parts of the World. and all that is. where God is not. and Spirit. are Life. through all. and Earth. are wholly Acts. and the Continuance or Perseverance of all these which is called Good. and of essence essentiality. 127. and Water. O Father? 120. and Immortality. foe he is All. If they be. therefore. Herm. This Word. by whom are they changed? 124. know that all these are Acts of God. Figure. worship and adore.115. 119. 122. What. and Mind. and Providence.
God, is not to be evil.
The End of the Eleventh Book
OF THE COMMON MIND, TO TAT.
The Twelfth Book,
HIS CRATER, OR MONAS.
Classical Text Collection of 2000 C.E. at The Four Corners
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The Divine Pymander of Hermes
THE TWELFTH BOOK, Called
HIS CRATER, OR MONAS.
THE Workman made this Universal World, not with his Hands, but his
2. Therefore thus think of him, as present everywhere, and being
always, and making all things; and one above, that by his Will hath
framed the things that are.
3. For that is his Body, not tangible, nor visible, nor measurable, nor
extensible, nor like any other body.
4. For it is neither Fire, nor Water, nor Air, nor Wind, but all these
things are of him; for being Good, he hath dedicated that name unto
5. But he would also adorn the Earth, but with the Ornament of a
6. And he sent Man, an Immortal, and a mortal wight.
7. And Man had more than all living Creatures, and the World; because
of his Speech, and Mind.
8. For Man became the Spectator of the Works of God, and wondered,
and acknowledged the Maker.
9. For he divided Speech among all Men, but not Mind, and yet he
envied not any; for Envy comes not thither, but is abode here below in
the Souls of men, that have not the Mind.
10. Tat. But wherefore, Father, did not God distribute the Mind to all
11. Herm. Because it pleased him, O Son, to set that in the middle
among all souls, as a reward to strive for.
12. Tat. And where hath he set it?
13. Herm. Filling a large Cup or Bowl therewith, he sent it down, giving
also a Cryer or Proclaimer.
14. And he commanded him to proclaim these things to the souls of
15. Dip and wash thyself, thou that art able in this Cup or Bowl: Thou
that believeth that thou shalt return to him that sent this Cup; thou that
acknowledgest whereunto thou wert made.
16. As many, therefore, as understood the Proclamation, and were
baptized, or dowsed into the Mind, these were made partakers of
knowledge, and became perfect men, receiving the Mind.
17. But as many as missed of the Proclamation, they received Speech,
but not Mind; being ignorant whereunto they were made, or by whom.
18. But their Senses are just like to brute Beasts, and having their
temper in Anger and Wrath, they do not admire the things worthy of
19. But wholly addicted to the pleasures and desires of the Body, they
believe that man was made for them.
20. But as many as partake of the gift of God; these, O Tat, in
comparison of their works, are rather immortal, than mortal men.
21. Comprehending all things in their Mind, which are upon Earth,
which are in Heaven, and if there be anything above Heaven.
and having the Mind. by deifying man. O Son. O Tat. but it also shewth Piety and Religion towards God. And despising all things bodily and unbodily. Thus. O Son. Tat. 25. O Father? 28. being seduced by the pleasures of the Body. being Divine. magnifieth the act or operation of the other. but doth nothing against God. without any scarcity or sparing. therefore. the beholding of Divine things. wherein is the Mortal and the Divine. How meanest thou. they account it a miserable calamity to make their abode here. that things have been. after the same manner also do these make Pomps and Pageants in the World. The choice of the better. save that as Pomps or Pageants. But the choice of the worst destroys a man. 32. cannot do anything themselves but hinder. and things incorporeal. And I. 31. These Things being so. 29. they see the Good. they make haste to the One and Only. Because it is impossible. 24. 27. O Tat. Except thou first hate thy body. to be conversant about things Mortal and Divine. Herm. Herm. and the Understanding of God. when they come abroad. and seeing it. And lifting up themselves so high. is not only best for him that chooseth it. 33. thou shalt have the Mind. 30. O Father. would be baptized and drenched therein. and are so plenteously ministered to us from God. 26. And of which soever the choice is made. being two Bodies. Tat. For the things that are. the Cup itself. but loving thyself. is the knowledge of the Mind. the Election or Choice of either is left to him that will choose: For no man can choose both.22. 23. let them proceed also from us. thou canst not love thyself. thou shalt also partake the Knowledge or Science. . the other being diminished or overcome.
For these things that appear. preferring them before the Good. as being the Root and Beginning. even our knowledge of it. and according to the original. O Son. or hid in. but of itself. hard to believe. and the unlike wanteth always somewhat of the like. but shews us the beginning of its being known unto us. and how many Choirs of Demons. delight us. The things most apparent are Evil. but unlike everything else. Therefore it is. 46. It is indeed a difficult thing to leave those things that are accustomable and present. or appear to a Body. therefore. For the Good is not to be transcended. for it is impossible that anything incorporeal should be made know. or the things that appear not. 38. lay hold of the beginning. and turn us to those things that are ancient. it is unbounded and infinite. For the Unity. but unto us. but the Beginning is of nothing. seeing it is not from another beginning. without beginning. 41. but the Good is secret. Let us. and Root of all things. Thou seest. but make the things that appear not. for it hath neither Form nor Figure. how many Bodies we must go beyond. or to the things that appear. 36. but we are the causes of Evil. For this cause it is like to itself. and we shall quickly go through all things. 44. 45. and only God. Beginning. are hard to believe. Nothing is without a beginning. . 42. unto itself. For God is innocent or guiltless.34. 43. 40. and what continuity and courses of Stars. 37. for it is the Beginning of all other things. For our Knowledge is not the beginning of it. that we may make haste to the One. 39. 35. For this is the difference between the like and the unlike. seeming to have a beginning.
which if thou do diligently consider.47. The End of the Twelfth Book. 50. as they say. rather. and may be divided. 51. and may be used or reprinted fro m . Son. at The Four Corners These texts are offered from the public domain. thou shalt find the way to things above. have I described to thee. the Loadstone doth Iron. Everything that is begotten (or made). Next: The Thirteenth Book. . but itself is contained of none. or. there happeneth none of these. OF SENSE AND UNDERSTANDING. itself being begotten of no other number. and view by the eyes of they Mind. diminished. And that which is increased. and hear. This Image of God. Unity therefore being the Beginning. 48. as well as I could. increased. it holds fast and draws unto it. Classical Text Collection of 2000 C. But to the perfect.E. being not able to receive the Unity. the Image itself will lead thee. believe me. 52. but is consumed and vanished through weakness. containeth very number. O Tat. hath this peculiar and proper: Them that can see. is increased by Unity. But the spectacle or sight. is imperfect. and behold it. 49. and begetteth every number. HIS CRATER OR MONAS.
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For Sense and Understanding seem to differ. being the Sister of the Word or Speech. and not divided in men. . Called OF SENSE AND UNDERSTANDING. Therefore. as if they were infolded one within another. I mean. in suite of that. For Divinity is from under God. 6. THE THIRTEENTH BOOK.. 8. For in other living Creatures. they appear to be both one. But unto me. Asclepius. 2.The Divine Pymander of Hermes . or united. 4. But the Mind differs from Understanding. but in men to Understanding. and Understanding from the Mind. because the one is material and the other essential. Sense and Understanding do both flow together into a man. to dispute also of Sense. . and they the Instruments one of another. as much a God from Divinity. neither is Understanding manifested without the Word. but now I think it necessary. 7. By Hermes YESTERDAY. Sense is united into Nature. I delivered a perfect Discourse. 3. For neither is the Word pronounced without Understanding. 5.
into awakening. as they that fancy visions in their Dreams. That wickedness must dwell here. 12. For the Mind brings forth all Intellections or Understandings. 19. Striking of Parents. For neither is it possible without Sense to Understand. and Good. but great and Fair. and to move laughter. and that the Sense is stirred up out of sleep. but they seem to be mad. hated and despised. neither please the multitude. throwing down headlong. 16. Good ones when it receiveth good seed from God. nor can we have Sense without Understanding. And the Piety is the knowledge of God. that the Understanding may understand without Sense. nor the multitude them. Virtue. and many times also murdered. sowed the seed of his own proper operation. For there is not part of the World void of the Devil. 11. But it seems unto me. Sacrileges. 14. Stranglings. And therefore they that have that knowledge. And the seeds of God are few. hath Divine Understanding. when both parts of the Sense accord one with another. 18. 17. 15. Murders. 13. and the contrary. which are the works of Evil Demons. or did bring forth that which was sown. which entering in privately. whom whosoever knoweth. And yet it is possible (for the time being). For Man is divided into a Body and a Soul. For we have already said. Blaspheming. 10. and not the World. Impieties.9. Adulteries. and all other things. For her region is the Earth. or brought forth by the Mind pronounced. and the mind did make pregnant. and not like the many. and Temperance. . being full of all good things. as some will sometimes say. then is the Understanding childed. that both the operations are in the Visions of Dreams. and Piety. being in her own region. when it receives them from Devils.
he useth Nature. are eared with God. but a better and more simple. 21. laying hold on knowledge. therefore. 32. 28. infesting some with evilness. and made for an Instrument by God. a thing proper to man. and that which is most to be wondered at. stirring up Generations. For the Motion of the World. And he that is material with wickedness. For the Sense and Understanding of the World is One. But I return again to my Discourse of Sense. for one man is material. And it is so organized or framed. to communicate and conjoin Sense and Understanding. But every man. hath a peculiar Sense and Understanding. For God is the workman of all things. it maketh all things effectually. will despise or tread under all these things. and keeping them in itself. And the World. received from the Devils the seed of Understanding. and when he worketh. And upon mature consideration. But these things that are made good. 31. nor so various or manifold. But the Godly or God-worshipping Man. 23. for it is the Organ of Instrument of the Will of God. reneweth all . 29. unlawful. as I said. He maketh all things good like himself. 30. for though they be evil to other men. but they that are with the Good essentially. It is.20. and unmakes them again into itself. Asclepius. 26. 27. 22. doth not enjoy Understanding. 25. another Essential. yet to him all things are good. not like to Man s. are in the use of operation. makes Qualities. and purifying some with good. he alone makes Evil things good. in that it makes all things. and dissolving them. he refers all things to knowledge. as I said before. 24. that receiving all Seeds into itself from God.
And. are the heavier. 33. Therefore. extendeth unto the Bodies qualities. For all living things. for the Spiration of Influence being most frequent. 39. 42. he affords. 35. and some are more simple. which the unweariedness of Operation. with the mingling of Elements. . some of Fire. which is of Life. and indeficiency of Life. And the World is the Son of God. some of Water. it makes all things alive. are the higher. by the casting of Seed. But the Bodies are from the Matter. with infulness. are the Sons of the World. an Ornament. renovation to all things that grow. And it is at once. therefore. both the Place and the Workman of Life. that is. 37. but some are more compounded. God is the Father of the World. it is necessarily and proper called the World. for some are of Earth. and continueth them. when things are dissolved or loosened. Therefore. 38.things. and they that are less. cometh into them from without. There is nothing that it (the World) doth not beget or bring forth alive. 43. makes the varieties of the qualities of Generation. 34. in a different manner. And the swiftness of the Motion of the World. but things in the World. both the sense and the Understanding. 36. They that are compounded. because it adorneth and beautifieth all things with the Variety of Generation. and all are compounded. and by its Motion. but the World is Father of the things in the World. it is well called the World. some of Air. And therefore like a good Husbandman of Life. 40. and the swiftness of Necessity. and the order of things done. 41. inspired by that which compasseth them about.
50. For to understand. and all very fitly. to move all things always. 47. 46. and some receiving the things that are weary. or be wanting. will appear to be true. but not to believe. 48. incredible. or Understanding. 45. they are credible. incredible. for the things that are. some working by bodies. when any of these things that are. O Asclepius. and without Mind. 53. I say. and made by him. For all things that are. And this is the Sense and Understanding of God. 54. Or rather. and depend of him. And the World receiving it once from God as soon as it was made. not receiving them from without. O Asclepius. God hath. is able to attain to the Truth. if thou understand them. is not to understand. he is all things. that he hath them not. But God is not as it seems to some who Blaspheme through superstition. but I declare the Truth. . 52. nor he without anything. shall fail. To them. and interrupted by Speech. and finding them consonant. whatever it once had. has it still. and neither is there anything without him. and being led or conducted for a while by Speech. believeth. And understanding all things round about. are in God. but if thou understand them not. but the Mind is great. I mean God. and in that good belief resteth. These things. is to believe. When I say the things that are. 51. therefore. like Essence. some quickening by a Spirit. that understand the things that have been said of God. For my speech or words reach not unto the Truth. but to them that understand them not. 49. and agreeable to those things that were delivered. some moving by a Soul. And there shall never be any time.44. without Sense. but exhibiting them outwardly.
. . Next: The Fourteenth Book. The End of the Thirteenth Book.E.. at The Four Corners These texts are offered from the public domain.. Classical Text Collection of 2000 C. OF SENSE AND UNDERSTANDING.55.. and may be used or reprinted fro m this site for educational purposes only. OF OPERATION AND SENSE. And let these... and thus many things.. This page hosted by Get your own free page! . . be spoken concerning Understanding and Sense... .
but not all. and for want of Reason. because they come short of Reason. or the rest. but by Nature. or Art. so that by this reason. Art and Science do not happen unto all. . as the Pismires treasure up for themselves food against Winter. These things they do. Tat. For Science and Art are things that are taught. both are. but none of these Brute Beasts are taught any of these things. 5. or Art. neither are all Archers. or Huntsmen. 6. and four-footed Beasts know their own Dens? 4. Herm. but unto some. Why then. and are called Brutes. Son. are wrought by Nature. But these things being Natural unto them. By Hermes Tat. O Son. 2. that Science and Art were the operations of the Rational. whereas. THOU has well explained these things. but some of them have learned something by the working of Science. do we see some unreasonable living Creatures use both Science and Art. Father. it must needs follow. that Beasts are unreasonable. Teach me furthermore these things. that unreasonable Creatures partake not of Science. not by Science or Art. . for thou sayest. As Men are Musitians.The Divine Pymander of Hermes . It must needs be so. 3. and Fowls of the Air likewise make them Nests. Called OF OPERATION AND SENSE. but now thou sayest. THE FOURTEENTH BOOK. O Father..
even against their Wills. But the purer operations do insensibly in the change of time. for both the Body. in as much as they are unbodily. it is manifest they do not do it by Science or Art. 13.7. yet these bodies must be the Places. 8. and work by bodies. it follows. But being. For that which is. and the Life of it. thou must needs say. shall ever be. being unbodily are in Bodies. But inasmuch as they cannot act without Bodies. they are immortal. and Instruments of Acts or Operations. and therefore also Corporification if it be always. 18. 11. thou mightest well say. For operations. 12. For although Earthly Bodies be subject to dissolution. but some of them come together with being made man. Acts or operations do follow the Soul. And by this reason. O Tat. But acts or Operations are immortal. they are all led by Nature. that the Bodies also are always. if some Pismires did so. yet come not suddenly or promiscuously. 17. or for the cause of anything made subject to Providence or Necessity. work with the oblique part of the Soul. 16. For those things that are to anything. is the same. O Tat. 15. or for them. . 10. 9. to the same thing. 14. and some not. being about brutish or unreasonable things. After the same manner also. Wherefore. because I affirm: That this corporeity is always by the Act and Operation. cannot possibly remain idle of their own proper operation. they gather their Food according to Science and Art. I say they are always in a Body. and that which is Immortal is always in Act. and the Organs.
How meanest thou that. putrifying and breaking. 26. corrupting. or without Souls. Act or Operation. But every one of them acteth both about the Body and the Soul. Tat. but this suffereth. Understand it thus. come from the Divine Bodies into Mortal ones. but the other is rules. 25. And every thing that acteth or operateth is stronger. a servant. according to the time of its abode. do not only act or operate. And these operations depend upon Bodies. 21. This is a sacred Speech. there remaineth that same body. and such like. and are present with the Soul. 27. encreasing and bearing fruit. Son. And this same Body. but also Breathless Bodies. and whatsoever inanimate Bodies can suffer. directeth. the Body cannot consist without a Soul. 28. and truly they that are Corporifying. And they are always Acts or operations. Herm. is called. living or breathing.19. rotting. and consequently there remaineth with the Body. 29. is actuated. but the Soul is not always in a Mortal Body. Acts or Operations. O Tat: When the Soul is separated from the Body. or rather all things. 30. And these things the Body cannot suffer without act or operation. . Father? 24. or working such like things. and there are always many things made. O Son. Bodies. or operated in that it is dissolved and becomes invisible. even without the Body. 31. is ruled. and so doth not the Mortal one. 22. and the immortal one doth. and ruleth. but Acts or Operations cannot be without Bodies. and governeth as free. for it can be without a Body. that the Immortal one consists of one Matter. the same act or operation. but that which is actuated or operated. or is made or done. or insouled Wood and Stones. 23. 20. whatsoever is. This then is the difference between an Immortal Body and a Mortal one. And that which ruleth. ripening.
or rather are the effects or of them. it is in labour to bring forth the things that are. 39. in what manner of Body soever it be. there if one. therefore. 37. there be. 44. some peculiar. and these also are perfect. By this Discourse. 38. 35. 33.32. and some of the parts of everything. For the World is never widowed or forsaken of any of those things that are. 40. For without these. it is gathered that all things are full of Acts or Operations. and some of the generals. 42. that there be many other Acts or Operations. For if necessarily they be in every Body. some of corruptible bodies. some universal. Particular are they which work by any of the living Creatures. but being always carried or moved in itself. The Senses also follow these Operations. O Son. which shall never be left by it to corruption. and a third. For many items in one Body. every act or operation be understood to be always immortal. it is impossible that the Body should consist. Studies. Sciences. I call them that are indeed bodily. by Arts. And universal operations. and such as work or operate upon their proper Bodies. and are done by the Senses and Motions. Let. besides these universal ones that follow. perfections . I may very well affirm. But other operations are proper to the Souls of Men. 41. and a second. Proper be they that work upon any of the things that are. therefore. 36. 43. and Actions. But some Acts or Operations be of Divine. therefore. and being upon or in perfect Bodies. 34. and that there be many Bodies in the World. Divine Acts or Operations.
45. Understand, therefore, O Son, the difference of Operations, it is sent
46. But Sense being in the Body, and having its essence from it, when it
receiveth Act or Operation, manifesteth it, making it as it were
47. Therefore, I say, that the Senses are both corporeal and mortal,
having so much existence as the Body, for they are born with the Body,
and die with it.
48. But mortal things themselves have not Sense, as not consisting of
such an Essence.
49. For Sense can be of no other than a corporeal apprehension, either
of Evil or Good, that comes to the Body.
50. But to External Bodies there is nothing comes, nothing departs,
therefore there is no Sense in them.
51. Tat. Doth the Sense therefore perceive or apprehend in every
52. Herm. In every Body, O Son.
53. Tat. And do the Acts or Operations work in all things?
54. Herm. Even in things inanimate, O Son, but there are differences of
55. For the Senses of things rational, are with Reason, of things
unreasonable, Corporeal only; but the Senses of things inanimate, are
passive only, according to Augmentation and Diminution.
56. But Passion and Sense depend both upon one head, or hight, and are
gathered together into the same, by Acts or Operations.
57. But in living Wights, there be two other Operations that follow the
Senses and Passions, to wit, Grief and Pleasure.
58. And without these, it is impossible that a living Wight, especially a
reasonable one, should perceive or apprehend.
59. And, therefore, I say, that these are the Ideas of Passions that bear
rule, especially in reasonable living wights.
60. The Operations work indeed, but the Senses do declare and manifest
the operations, and they being bodily, are moved by the brutish parts of
the Soul; therefore, I say, they are both malificial, or doers of evil.
61. For that which affords the Sense to rejoice with Pleasure, is
strightway the cause of many evils, happening to him that suffers it.
62. But sorrow gives stronger torments and Anguish, therefore,
doubtless, are they both malificial.
63. The same may be said of the Sense of the Soul.
64. Tat. Is not the soul incorporeal, and the sense a Body, Father? Or is
it rather in the Body?
65. Herm. If we put it in a Body, O So, we shall make it like the Soul, or
the Operations; for these being unbodily, we say are in Bodies.
66. But Sense is neither Operation, nor Soul, nor anything else that
belongs to the Body, but as we have said, and, therefore, it is not
67. And if it be not incorporeal, it must needs be a Body, for we always
say, that of things that are, some are Bodies, and some incorporeal.
The End of The Fourteenth Book,
OF OPERATION AND SENSE.
The Fifteenth Book,
OF TRUTH, TO HIS SON, TAT.
Classical Text Collection of 2000 C.E. at The Four Corners
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they have of the Water. Called OF TRUTH TO HIS SON. but imitations of the Truth. whose very Bodies are also True. The Fire is fire itself only. and yet there is neither Fire. only except God would? 6. But as far as it is possible and just (I say). they have of the Earth. upon Earth. O Tat. All things. TAT. . or speak it. and nothing else. it is not possible that man. and nothing else. O Tat. and many Bodies. consisting of different. our Constitution had not Truth. or understand it. THE FIFTEENTH BOOK. how could men either see the Truth. for they have of the Fire.The Divine Pymander of Hermes . But our Bodies consist of all these. therefore. 5. for they are but few that are so. By Hermes Herm. OF TRUTH. nor Earth. the Water. nor Air. 4. And if at the beginning. the Air is air itself. the Earth is earth itself. nor Water. and having his Tabernacle. water itself.. should speak with any Confidence. . and Air. and nothing else. nor anything true. are not Truth. That Truth is only in Eternal Bodies. being an imperfect Wight. 2. and yet not all things neither. 3. compounded of Imperfect members. and nothing else.
How then is this true: that we do not know anything true? How can that be done here? . see the Truth. but it hears nothing at all. 8. Herm. and it is seen to have eyes. If. as it seems to be. 12. Tat. 15. O Tat. therefore. and opinions. it is left a lie. And as an Image shews the Body described. and see every one of those things as it is. and ears. 20. but they are false. But concerning the Truth. deceiving the eyes of the beholder. O Tat. 17. we do so understand. or appearances. O Son. may understand it. 18. for it cannot be generated. then it is an imitation of Truth. but it sees nothing. But there is nothing true upon Earth. 10. But if we see or understand anything besides. or made. and yet they are indeed but lies. nor know the Truth. As many. upon Earth. And when the fancy hath an influence from above. and yet it is not the Body of that which is seen. as see not falsehood. Tat. there is nothing true indeed upon earth. Is Truth. So that unto the Mind and Reason. therefore. like the Images of the fancy of appearance.7. O Father? 14. it may be that some men. than that which is. call it Truth. Truth indeed is nowhere at all upon Earth. therefore. Tat. 9. then we see and understand true things. therefore. Must we not. 13. and opinions. But unto the true Mind and Reason. 16. or otherwise. all things are fancies. but without the operations from above. Thou dost not miss the mark. we shall neither understand. whilst they think they see the Truth. Herm. 11. But the other things are Falsehood and Deceit. to understand and speak the things that are? 19. to whom God will give the Good seeing power. and all other things hath the picture.
for that which is true. Is not man true. should be true? No. but man is a certain appearance. naked. Father. is a lie. age after age. The things therefore that are not true to themselves. is not true. are visible. For everything that is altered. how can they be true? 24. are they not true. 30. and remains and abides according to itself. 25. he is not true. but is turned and changed. Son. but man is not ever. 28. not abiding in what it is. But the things that are here. Tat. or made. not troubled by Matter. that he who is so changed. Is it then possible. being in many Appearance of changes. 23. and doth not abide of himself. As far forth as he is a man. O Tat. O Father? 26. passible. hath of itself alone its constitution. Herm. . though they be changed? 32. Herm. changeable. incapable of Good. Everything that is begotten. But man consists of many things. or form after form. 31. he is Falsehood. they might have had true matter. and many children likewise have not known their own Parents. therefore not True. corruptible. clear. and is Eternal. other and other appearances. and Appearance is the highest Lie or Falsehood. 22. But do thou understand the True to be that which abides the Same. And many have not known their own children after a little while. 29. unchangeable. and changed. unalterable Good. on the contrary. Herm. Idea after Idea. but being changed it shews us always. Truth is the most perfect Virtue. venerable. and this while he is yet in the Tabernacle. O Son. but being made by our Progenitor. such as it is. and the highest Good itself. Tat. 27.21. continually altered. not encompassed by a Body. and made of another. dissolvable. as is not to be known. But these eternal bodies. O Son.
in regard to their change. and the Providence of the True encompasseth. but abides in itself. The One and Only. and the things generated must needs be corrupted. or Shape. whom I do both honour. sometimes another: For it is impossible. O Tat. 42. may not stand still or cease. ruling and making all things. as being sometimes one thing. Acknowledge. 43. that is without colour. which besides the Nature of other things. but Falsehood. 44. must of necessity be generated of those things that are corrupted. It is Truth. which always is. Unalterable. And corruption hath laid hold upon all things on Earth. without Figure. and will encompass them. is true. and after the One. 35. dost thou affirm to be the first Truth. What shall one say then. For without corruption there can no generation consist. 34. that is not in a Body. For corruption followeth every generation. For those things that are generated. they should be made the same things again. 41. 40. Herm. Tat. Consequently the things that are generated of Corruption are false. that is not of Matter. Immutable. I acknowledge him the Workman. Tat. that the Generation of things being. is corrupted. Herm. What. therefore. is Truth? 36. Father. But these also have in themselves. and First. and therefore is he only intrusted with the Workmanship of the World. O Son. and adore his Truth. For nothing that remains not in itself. that only the sun. the first Workman. something that is false. 37.33. therefore. is not changed. 39. by the Generation of things. O Father? 38. and that which is not the . that it may again be generated.
But the things that pre-exist. nor a child. And if we will give a man his right name. THAT NONE OF THE THINGS THAT ARE CAN PERISH. young man.E. that Falsehood is the Work of the Truth. Next: The Sixteenth Book. a man. . 48. . we must call these things fancies or appearances. even of the Truth itself. the appearance of a young man. 50. having their dependence from above. These things. as these false operations. at The Four Corners These texts are offered from the public domain. nor a young man. a young man. a child. and may be used or reprinted fro m this site for educational purposes only. 49. how is it true? 45. O Son. For neither is a man. and that are. O Son. the fancy or appearance of an old man. nor an old man. an old man. 46. and a child. 47. an old man. are false. Which being so. I do affirm. the appearance of a man of ripe age.same. being changed. and a man of ripe age. The End of the Fifteenth Book. understand thus. Therefore. Classical Text Collection of 2000 C. we must call him the appearance of Manhood. the fancy or appearance of a child.
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are members of the World. after his own Image. but there is nothing in the whole World that is destroyed. it is impossible that any part of an Immortal living Wight should die. 4. By Hermes Herm. For the first of all is God. The second is the World. instead of Immortal . 7. WE must now speak of the Soul and body. after what manner the soul is Immortal. and by him holden together. Called THAT NONE OF THE THINGS THAT ARE CAN PERISH. and dissolves it. and what operation that is. and an Immortal living Wight. O Son. THE SIXTEENTH BOOK. the Eternal. which constitutes the Body.. 6. made by him. But all things that are in the World. which is either an empty word. For Death is destruction. and as from its own Father. the Unmade. and the Workman of all things. or else it is wrongly called Death . . 5. by taking away the first letter. and nourished. For if the World be a second God. But in none of these is Death. and immortalized. 2. for it is a conception of a name.The Divine Pymander of Hermes . . 3. the reasonable living Wight. ever living. especially man.
lest the Matter. is Eternal of himself. and it hath here the same confusion daily revolved about other little things. yet it was made by itself. and immortal. and ever immortal. it was disordered. . O Son. which men call Death. which they have received from the Father at the beginning. that which afterwards should be made. 19. ever living. So that as Immortal. 18. And so there is made a privation of Sense. For the Bodies of Heavenly things. 16. For the Eternal was not begotten. 15. or made by another. and Diminution. being itself immortal. deliberating to beautify with every Quality. is the Universe. not by any other. For the Father himself. should be dissolved into its own disorder. the Father made it all into a Body. endued with Qualities. Immortal. but not a destruction of Bodies. Then clothing the Universal Body with Immortality. sowed qualities in the Spheres. if it would depart from this Composition. and their dissolution restores them into indissolveable. made it round like a Sphere. 13. endued it with Quality. but the World was made by the Father. For the Eternal. it is ever living. but it is always made. 10. and shut them up as in a Circle. And as much Matter as there was laid up by him. 11. 14. kept indissolveable. For when the Matter was Incorporated. For that which is ever living. and swelling it. in point of Augmentation. 9. as it is Eternal. The Father being full of Ideas. have one order. and having Eternal Materiality. 12. that is. and is by the instauration of each of them. But the instauration of earthly Bodies is their consistence. and if it were begotten or made. being indeed a disorder happening about earthly living Wights. 17.8. differs from that which is eternal.
TO BE TRULY WISE. and learn what God is. And doth not this living Wight perish? 24. and in the World. at The Four Corners These texts are offered from the public domain. he apprehends as a Body. and in God. 23. and what a dissolveable one is. And understand that the World is of God.E. 26. and End. Classical Text Collection of 2000 C. an mind above other earthly Wights. what an Immortal Wight. Now the third living Wight is Man. O Son. and Consistence of all. and having by the will of the Father. Next: The Seventeenth Book. made after the Image of the World. but also an understanding of the first. 22. and may be used or reprinted fro m this site for educational purposes only. Herm. THAT NONE OF THE THINGS THAT ARE CAN PERISH. but Man of the World. TO ASCLEPIUS. but the first. . Tat. 21.20. The Beginning. For the Second God. The End of the Sixteenth Book. what the World. And he hath not only a sympathy with the second God. and the Mind of the Good. is God. . 25. he understands as Incorporeal. Speak advisedly.
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would needs learn the Nature of the things that are. and he. but by another. 4. my Son. By Hermes BECAUSE. and more knowledge of Nature. 7. TO BE TRULY WISE.The Divine Pymander of Hermes . All things that appear. If the things that be made and done. I have thought good to write in few words. and not like. . in thy absence. till I was forced to discourse to him many things at large. 6. and are made. Tat. be more easy and successful. 3. there must be one that must make. and it is impossible. Those things that are made. were made. to be made by another. 2. but especially all things that appear. For I affirm the things that are made. that of the things that are made. are not made by themselves. and to interpret them more mystically. he would not suffer me to give over (as coming very young to the knowledge of every individual). unmade. Called TO ASCLEPIUS. be made and done by another. THE SEVENTEENTH BOOK. and which are different. But to thee. that his contemplation might. and more ancient than the things that are made. any should be more ancient .. 5. because thou hast both more years. and do them. choosing out the principal heads of the things then spoken. from point to point. And there are many things made.
8. but Act or Operation in that all things are made. the things that are made. 15. therefore. nor is there any third. nor of the things below. Thus. or how shall we know him? 14. and the One of them cannot depart. but only that which is not made. Wherefore. 12. remember these Two. are but Two things. we must understand these two things: That which is made. and the diversity of the things that are made. but he is invisible. For what is sweeter than a natural Father? 13. he maketh them. and admiring to think thyself happy. neither of things changeable. He is stronger. as not having anything more ancient than himself. or all Three? That of God because of his Power. 16. and understanding to admire. because of his Working and Operation. That which maketh. Moreover. For he bears rule. are visible. that he may be visible. both over multitude and greatness. and him which is the Maker. and therefore he makes them always. letting go all much and vain talking. neither of the things above. and the Father because of his Goodness. 9. for there is nothing in the Middle. nor things that are in darkness or secret. 10. that knowest thy natural Father. the Maker. the Title and Appellation of God. Therefore. understanding All things. it is fit to understand. and of the Operation. putting nothing into doubt. between these Two.than all. . and for this cause. or of the Maker or of the Father. Or is it just to ascribe unto him alone. For All things. is this. or be divided from the other. 17. For Power is different from the things that are made. Who. 11. and that which is made. and one. and only knowing all things indeed. 18. and think that these are All things. and the continuity of the Facture.
as one should say. The Purgation of Generation. uncompounded. But the vicissitude of Generation doth make them. For if he that makes be nothing else but that which makes alone. and brute Beasts. as it were. for either of them is the self-same thing. and is it impossible for God to make . is as it were the Body of God. and for this cause did make change to be. as Rust doth Copper. or doth. or filthy. 24. but without the maker.19. lest he should case an aspersion of baseness. or Facture. or as Excrements do the Body. is. and the Gods. And that which goeth before. 27. it is of necessity. and Trees. is it lawful for the same Painter to make both Heaven. and inanimate things. be it what it will. or infamy upon God. for it is the only Glory of him to do. But neither did the Coppersmith make the Rust. And this making. then they are One in Union. 20. nor God the Evilness. And let no man be afraid because of the variety of things that are made or done. no more than a thing can be separated from itself. that he makes the same thing to himself. has lost his proper Nature by the privation of the other. 22. God the Maker. and Men. 26. neither is made. simple. Moreover. and that following. or make all things. 21. and the Earth. that which is made. 23. nor is. nor the Maker of the Filth. and that which is made. for the one of them without the other. 25. that which is made. to blossom out. For neither is it possible that the Maker should be without the thing made. or there is nothing thought evil. and that which follows. For these are Passions that follow Generation. 28. 29. and the Sea. For that which is Generated or made. is. must necessarily be generated or made by another. this going before. therefore cannot the one of them be separated from the other. That which maketh. there is nothing evil or filthy to be imputed. So if these Two be confessed. and to him that maketh. to whom it is the Generation of him that maketh to be also All that is made.
but God is Good itself. Look upon the Husbandman. 31. Look upon the same Man. he is either proud. For men that think so. or an apple tree. or do all things. and how the things are done. which is impious to affirm. they know him now. For Good is all Power. 39. 36. but few. is neither proud. attributing unto him Passions. and ignorance of men in things that concern God! 30. and praise God. 34. in which are all things. here wheat. 35. by the Good. to do or make all things. God and Generation. Change in the whole Life and Motion. or ignorant. then. how he casteth seeds into the Earth. namely. for professing to bless. they are extremely impious against him. or Oversight. or Envy. and that can make or do all things. yet in not ascribing to him the making or doing of All things. 37. And besides their not knowing him. Good. nor the rest. or not able.these things? O the great madness. So doth God in Heaven sow Immortality in the Earth. or Weakness. (End of the Divine Pymander 1650) . suffer that which is most ridiculous of all. For god hath only one Passion. The End of the Seventeenth Book. and if thou wilt learn. See. there barley. and everything that is made. or envious. that is. as Pride. or a fig tree. that are done. how he maketh all things. 33. TO ASCLEPIUS. thou mayest see an Image thereof. or some other tree. For if he do not make. TO BE TRULY WISE. very beautiful and like. and easily numbered. for they are all but four. planting a vine. is made by God. 38. nor impotent. or Ignorance. and elsewhere some other seeds. And these things are not many. 32. and he that is good.
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