The Divine Pymander of Hermes

Translation by Dr. Everard, 1650 A.D.

1. O MY SON, write this First Book, both for Humanity’s
sake, and for Piety towards god.
2. For there can be no Religion more true or just, than to
know the things that are; and to acknowledge thanks for all
things, to Him that made them, which thing I shall not cease
continually to do.
3. What then should a man do, O Father, to lead his life well;
seeing there is nothing here true?
4. Be Pious and Religious, O my Son; for he that doth so, is
the best and highest Philosopher, and without Philosophy it
is impossible ever to attain to the height and exactness of
Piety and Religion.
5. But he that shall learn and study the things that are, and
how they are ordered and governed, and by whom, and for
what cause, or to what end. Will acknowledge thanks to the
Workman, as to a good Father, an excellent Nurse, and a
faithful Steward, and he that gives thanks shall be Pious or
Religious, and he that is Religious shall know both where the
truth is, and what it is, and learning that he will be yet more
and more Religious.
6. For never, O my Son, shall, or can that soul, which, while
it is in the body, lightens and lifts up itself to know and
comprehend that which is good and true, slide back to the
contrary. For it is infinitely enamoured thereof, and
forgetteth all evils; and when it hath learned and known its
Father and Progenitor, it can no more apostatize or depart
from that good.
7. And let this, O Son, be the end of Religion and Piety;
whereunto thou art once arrived, thou shalt both live well

and die blessedly, whilst thy soul is not ignorant wither it
must return, and fly back again.
8. For this only, O Son, is the way to Truth, which our
Progenitors travelled in; and by which making their journey,
they at length attained to the good. It is a venerable way and
plain, but hard and difficult for the soul to go in that is in the
9. For first must it war against its own self, and after much
strife and dissention, it must be overcome of the part; for the
contention is of one against two, whilst it flies away, and
they strive to hold and detain it.
10. But the victory of both is not like, for the one hasteth to
that which is Good, but the other is a neighbour to the things
that are Evil; and that which is Good desireth to be set at
liberty, but the things that are Evil love bondage and Slavery.
11. And if the two parts be overcome, they become quiet,
and are content to accept of it as their Ruler; but if the one be
overcome of the two, it is by them led and carried to be
punished by its being and continuance here.
12. This is, O Son, the Guide in the way that leads thither; for
thou must first forsake the Body before thy end, and get the
victory in this contention and strifeful life, and when thou
hast overcome, return.
13. But now, O my Son, I will by Heads run through the
things that are. Understand thou what I say, and remember
what thou hearest.
14. All things that are moved, only that which is not is
15. Every body is changeable.
16. Not every body is dissolveable.
17. Some bodies are dissolveable.
18. Every living being is not mortal.
19. Nor every living thing is immortal.
20. That which may be dissolved is also corruptible.
21. That which abides always is unchangeable.
22. That which is unchangeable is eternal.
23. That which is always made is always corrupted.
24. That which is made but once is never corrupted, neither
becomes any other thing.
25. Firstly, God; secondly, the World; thirdly, Man.
26. The World for Man; Man for God.
27. Of the Soul; that part which is sensible is mortal, but that
part which is reasonable is immortal.

28. Every Essence is immortal.
29. Every Essence is unchangeable.
Part 2 of 3
30. Everything that is, is double.
31. None of the things that are stand still.
32. Not all things are moved by a soul, but everything that is,
is moved by a soul.
33. Everything that suffers is sensible; everything that is
sensible, suffereth.
34. Everything that is sad, rejoiceth also; and is a mortal
living creature.
35. Not everything that joyeth is also sad, but is an eternal
living thing.
36. Not every body is sick; every body that is sick is
37. The mind in God.
38. Reasoning (or disputing or discoursing) in Man.
39. Reason in the Mind.
40. The Mind is void of suffering.
41. No thing in a body true.
42. All that is incorporeal, is void of Lying.
43. Everything that is made is corruptible.
44. Nothing good upon Earth; nothing evil in Heaven.
45. God is good; Man is evil.
46. Good is voluntary, or of its own accord.
47. Evil is involuntary, or against its will.
48. The gods choose good things, as good things.
49. Time is a Divine thing.
50. Law is humane.
51. Malice is the nourishment of the World.
52. Time is the corruption of Man.
53. Whatsoever is in Heaven is unalterable.
54. All upon Earth is alterable.
55. Nothing in Heaven is servanted; nothing upon Earth
56. Nothing unknown in Heaven; nothing known upon
57. The things upon Earth communicate not with those in
58. All things in Heaven are unblameable; all things upon
Earth are subject to reprehension.
Part 3 of 3
59. That which is immortal is not mortal; that which is

thou canst not forget those things which in more words I have largely expounded unto thee. 66. a lying Fantasie or opinion. some are in bodies. Of things that are. Corruption and Generation. 77. 79. If thou perfectly remember these Heads. Heaven is capable. Dissolveable matter is altered into contraries. Of an everlasting Body. 70. 61. 62. partakes not of that which is mortal. The Generation of Man is corruption. What is man? An unchangeable evil. 72. That which is mortal cometh not into a Body immortal. 60. 67. but all things in Heaven do profit and advantage all things upon Earth. and a fit receptacle of everlasting Bodies.mortal is not immortal. What is God? The immutable or unalterable good. Operation or Workings are not carried upwards. is itself an offspring or begotten by another. 78. but descend downwards. Fortune is the carriage or effect of that which is without order. and its like. one for sowing to generation. Those things that are in Heaven are subjected or placed under it. some in their IDEAS. 74. there are two times. Things upon Earth. That which is immortal. 80. 73. to wit. 76. Dissolveable Bodies are increased and diminished. the Idol of operation. the Corruption of Man is the beginning of Generation. That which offsprings or begetteth another. the Heaven is reasonable or rational. but that which is begotten always is sown. but Eternal matter into itself. for these are the contents or . Providence is Divine order. 71. but that which is immortal cometh into that which is mortal. 63. That which is sown is not always begotten. 82. do nothing advantage those in Heaven. Whasoever things belong to operation or working. The Earth is brutish. 68. Heaven is the first element. 75. 81. but the things on earth are placed upon it. 65. the Earth of corruptible Bodies. the time is only from the Generation. 64. one from generation to death. Necessity is the Minister or Servant of Providence. Of a dissolveable body. 69. are in a body.

. MY THOUGHTS being once seriously busied about things that are. Poemander.. . Wherefore we must look warily to such kind of people. will he not be much worse than himself.. and say unto me. call me by my name. the mind of the great Lord. 83. Next: The Second Book. 85. and as it were nourished with it. 88. and peradventure very few will have. Then said I. Called POEMANDER…. What wouldst thou hear and see? Or what wouldst thou understand to learn and know? 2. by reason either of fulness of meat. despising the whole. but they have something peculiar unto themselves. and of an infinite greatness. and my Understanding lifted up. now this wight. 86. and take heed of them as not understanding the virtue and power of the things that are said. This O Son: the whole nature and Composition of those living things called Men. and all things are done according to Providence or Necessity. and therefore is delighted with it. They do rather sharpen and whet evil men to their maliciousness. Destiny or Fate. quoth he. How does thou mean. and is very familiar. because it was made? And if he may lay the cause of Evil upon Fate or Destiny. for I would not have thee subject to Envy. 84. is very prone to Maliciousness. if it shall come to learn or know that the world was once made. much less to be ridiculous unto the many. Such discourses as these have very few Auditors. and I am always present with thee. Avoid all conversation with the multitude or common people. or of bodily labour: Methought I saw one of an exceeding great stature. therefore. all my bodily Senses being exceedingly holden back.Abridgment of them. it behoveth to avoid the multitude. he will never abstain from any evil work. but the unlike never agrees with the unlike. as it is with them that are heavy of sleep. The End of THE FIRST BOOK OF HERMES. For the like always takes to itself that which is like. bearing rule over all. Who are Thou? I am. O Father? 87. the most mighty and absolute Emperor: I know what thou wouldst have. that being in ignorance they may be less evil for fear of that which is hidden and kept secret.

I would learn the things that are. and straightway.3. which yielded a smoke as from Fire. 9. 7. and know God. and know it. God. But after a little while. followed the Spirit and mourned up to Fire (from the Earth and the Water). When he had thus said. differ not one from the other. I am that Light. When he had said thus. How is that. it was exceeding Light.—But first conceive well the Light in they mind. coming down obliquely. and from whence proceeded a voice unutterable. which was also light. Dost thou understand this vision. both sweet and exceeding pleasant. 10. there was a darkness made in part. I will teach thee. Have me again in they mind. quoth I? Thus. said I. I answered that I would gladly hear. Then said he. insomuch that I trembled at his Idea or Form. replied he. and that bright and lightful Word from the mind is the Son of God. understand it: That which in thee seeth and heareth. thy God. but they were moved because of the Spiritual word that was carried upon them. Then said Poemander unto me. and understand the nature of them. 8.—I thank thee. and I was wonderfully delighted in the beholding it. and very mournful. but inarticulate. who am before that moist nature that appeared out of darkness. and the union of these is Life. a certain holy Word joined itself unto Nature. Then I said. Then from that Light. and operative withal. and the Mind the Father. 5. that the Earth could not be seen for the Water. and sharp. the Word of the Lord. inasmuch as it seemed to have come from the Light. And the Earth and the Water stayed by themselves so mingled together. which seemed unto me to be changed into a certain moist nature. and what it meaneth? I shall know. for a long time we looked steadfastly one upon the other. all things were opened unto me. Pimand. 4. fearful and hideous. he was changed in his Idea or Form. How? said he. unspeakably troubled. all things were become light. and outflew the pure and unmixed Fire from the moist nature upwards on high. 6. And the Air. And I saw an infinite sight. Trismeg. the Mind. insomuch that it seemed to hang and depend upon it. in the twinkling of an eye. Then said he. . and whasoever though wouldst learn.

Life and Light. as the Mind would. which in their circles contain the Sensible World. I beheld in my mind the Light that is in innumerable. and the Earth brought forth from herself. wild and tame. Mind. 14. And the Circulation or running round of these. But whence. Straightway leaped out. into the clean and pure Workmanship of Nature. or by a great moist Power. 16. Male and Female. or exalted itself from the downward Elements of God. for they always begin where they end. he said again unto me. brought forth unreasonable or brutish Creatures. out of the lower or downward-born Elements. and suffered them to be turned from an indefinite Beginning to an indeterminable end. four-footed and creeping beasts. the Mind being Life and . and that the Fire is comprehended or contained in. 15. These things I understood. the Air flying things. by the principles and vital seeds or Soul-like productions of itself. But the Workman. as the mind willeth. or whereof are the Elements of Nature made? Pimander. seeing the word. for they had no reason. and whirling them about. and so the downward born elements of Nature were left without Reason. And the Earth and the Water were separated.11. and the Spirit. such living creatures as she had. fashioned and formed seven other Governors. and the truly indefinite ornament or world. Hast thou seen in thy mind that Archetypal Form which was before the interminated and infinite Beginning? Thus Pimander to me. which being God of the Fire. For the Mind being God. Mind. But the Father of all things. and so made this World. or Pimander. either from the other.—Of the Will and counsel of God. together with the Word. 12. and when I was mightily amazed. whose Government or disposition is called Fate or Destiny. 13. and beholding the beautiful World (in the Archetype thereof) imitated it. that they might be the only Matter. 17. and constrained to keep its station. turned round as a wheel. quoth I. But when he nodded to me. brought forth by his Word another Mind or Workman. and was united to the Workman. for it was Consubstantial. which taking the Word. 18. containing the circles. The Word of God. and the Water such as swim. his own Workmanships.

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

The Generation therefore of these Seven was after this manner:—The Air being Feminine and the Water desirous of Copulation. bearing rule and generating. 30. 34. and so Nature produced Bodies after the species and shape of men. 39. I am silent. I said. This is the Mystery that to this day is hidden and kept secret. Pim. And straightways God said to the Holy Word. the bond of all things was loosed and untied by the will of God. the Fire and the Spirit. and sublime. came at length to the Superstantial of every way substantial good. Behold. . and that the cause of death is the love of the body. When that period was fulfilled. or on high. all Males and Females. but forthwith brought forth seven Men. of Life the soul. know himself to be immortal. and let him learn all things that are. Thou art my mind. of Light the Mind. made the mixtures and established the Generations. from him whom I told thee. and all things were multiplied according to their kind. And man was made of Life and Light. Hear now the rest of that speech thou so much desireth to hear. And after these things. Nature continued not. And so all the members of the Sensible World. Increase in increasing and multiplying in multitude all you my Creatures and Workmanships. Then said Pimander. according to the Natures of the seven Governors. and so the Males were apart by themselves and the Females likewise. into Soul and Mind. 33. for all living Creatures being Hermaphroditical. When he had thus said.28. Providence by Fate of Harmony. were loosed and untied together with man. 36. continued unto the period of the end. And let him that is endued with mind. 29. for he having the nature of the Harmony of the Seven. brought forth a Wonder most Wonderful. 37. 32. 38. And he that knew himself. O Pimander. for Nature being mingled with man. took from the Fire its ripeness. for I have not yet finished the first speech. and I am in love with Reason. Keep silence. Trism. After these things. But he said. quoth I. do not digress or run out. and from the aether Spirit. 35. 31. I am now come into a great desire and longing to hear. or Male and Female.

they give him thanks. being ordered and directed by filial Affection and natural Love. of which moist nature the Body consisteth in the sensible world. Trism. Take heed what thou sayest. whereof man is made. from whence death is derived. go or pass into God? 48. Trism. and my presence is a help unto them. and blessing him. consider. Pim. 52. 41. and sing hymns unto him. endued with a mind. Pim. That which the Word of God said. And forthwith they know all things. abideth wandering in darkness. Have not all men a mind? 54. Peradventure I seem so to thee. how I shall go into Life. suffering the things of death. Pim. Rather I that am the Mind itself. 55. Tell me why are they worthy of death. But he that thro’ the error of Love loved the Body. Has thou understood this aright? 47. And before they give up their bodies to the death of them. Trism. 43. and that live piously and religiously. and know himself well. for I the mind come unto men that are holy and good. sin so much. Trism. Pim. 53. that are in death? 46. pure and merciful. 50. Thou sayest very well. But why. Trism. of which Man is made. knowing their Works and Operations. or how doth he that understands himself. thou shalt again pass into Life. and lovingly they supplicate and propitiate the Father. they hate their senses. 45. that they should therefore be deprived of immortality? 42. Pim. will not suffer the operations or Works. sensible. God saith.40. 51. I am glad for thy sake if thou understoodest them. Trism. but being the . Let man. Because there goeth a sad and dismal darkness before its body. Thou seemest not to have understood what thou hast heard. Pim. O my Mind. If therefore thou learn and believe thyself to be of the Life and Light. Trism. 44. But yet tell me more. Pim. God and the Father is Light and Life. 49. mark. but I both understand and remember them. of which darkness is the moist nature. which happen or belong to the body. But why do they that are ignorant. to be finished and brought to perfection in them. say I: Because the Father of all things consists of Life and Light.

it cometh to the Eighth Nature. And then being made naked of all the Operations of Harmony. 58. and armeth him the more to all wickedness. and congratulate the coming of it. giving place to the revenging Demon. 68. and cut off the thoughtful desires of filthy works. and the form which it had becometh invisible. and murderous. And such an one never ceaseth. and the headlong rashness of confidence. 64. First of all. 67. most excellently taught me all things. 62. 56. To the fifth. I will shut up the entrances of Evil. 66. and covetous. To the fourth. in the resolution of the material body. To the seventh Zone.Porter or Doorkeeper. what then? 59. To the second. and the rest striveth upward by Harmony. and unsatiable Ambition. as I desired. and again made up into Operations. and envious. but tell me. tormenteth such a man sensible. that he may obtain the greater punishment. Evil and ineffectual occasions of Riches. always lying in wait. 63. And to the first Zone it giveth the power it had of increasing and diminishing. and concupiscence. which applying unto him the sharpness of fire. the desire of Rule. and one effectual deceit or craft. and evil. subtle Falsehood. go into the brutish or unreasonable nature. for the Demon always afflicts and tormenteth him continually. having unfulfiled desires. moreover. the machinations or plotting of evils. But to the foolish. and profane. Trism. the Body itself is given up to alteration. and always fighting in darkness. and unsatisfiable concupiscences. and singeth praises to the father with the things that are. and increaseth the fire upon him more and more. and being made like to them with whom it converseth. and left to the Demon. Pim. after the return is made. Thou hast. I am far off. 65. O Mind. profane Boldness. To the third. having its proper power. and the senses of the body return into their Fountains. being parts. and wicked. and the idle manners are permitted. And Anger. 60. the idle deceit of Concupiscence. it heareth also the Powers that are above the . and all they that are present rejoice. To the sixth. 57. 61.

men. O ye people. may be saved by God? 72. singing Praise to God in a certain voice that is peculiar to them. 80. And then in order they return unto the Father. And some of them that heard me. But I. having power to partake of Immortality? Repent and change your minds. And when it was evening and the brightness of the same began wholly to go down. and by what means they may be saved. 70. and becoming Powers they are in God. and having seen the greatest sight or spectacle. to be desired. Why. you that have together walked in Error. O Men of the Offspring of Earth. and to them that know. 76. giving thanks. and nourished them with Ambrozian Water of Immortality. 69. And I sowed in them the Words of Wisdom. Depart from that dark light. rose up. When Pimander had thus said unto me. 81. being enabled by him. the beauty and fairness of Piety and Knowledge. and blessing the father of all things. whereunto you are allured and visited by brutish and unreasonable sleep. which have given yourselves over to drunkenness and sleep. 74. 75. Furthermore. that the kind of Humanity. I . and taught the Nature of the Nature of the whole. and to the ignorance of God. But others casting themselves down before my feet. why have you delivered yourselves over unto Death. What resteth. mocking and scorning went away. And I began to Preach unto men. 78. And they that heard me come willingly and with one accord. be partakers of Immortality. he was mingled among the Powers. and way-leader to them that are worthy. but that understanding all men thou become a guide. be sober and cease your surfeit. and have been darkened in ignorance. or Mankind. and delivered themselves up to the way of Death.Eighth Nature. 71. born and made of the earth. and leave or forsake corruption. but I. and themselves deliver themselves to the Powers. teaching them the reasons how. 73. why sayest thou. This is the Good. I commanded them to go down. 79. besought me that they might be taught. became a guide of mankind. and then I said further: 77. causing them to rise up.

and when they had finished their thanksgiving. Holy art thou. Therefore I believe thee. O unspeakable.commanded them to give thanks to God. 90. Called. Blessed art thou. look mercifully upon me. POEMANDER…. and enlighten with this Grace those that are in Ignorance. and a heart that stretched out unto thee. . as thou hast given him all power. or those that are his. whose will is performed and accomplished by his own powers. 93. and my silence great with child and full of good. 98. Next: The Third Book. and being filled with what I most desired. that is Pimander. and go into the Life and Light. that determineth to be known. 89. But I wrote in myself the bounty and benevolence of Pimander. with my soul and whole strength. Accept these reasonable sacrifices from a pure soul. to be praised with silence! 97. Holy art thou. that I may never err from the knowledge of thee. whom Nature hath not formed. For the sleep of the body was the sober watchfulness of the mind. which I received from my mind. the brothers of my kind. 84. Holy art thou. and the pronouncing of my words the blossoms and fruits of good things. everyone returned to his own lodging. that art stronger than all power. whereby I became inspired by God with the Truth. Holy is God. and the shutting of my eyes the true sight. the Lord of the Word. 85. Holy art thou. but thy Sons. of whom all Nature is the Image. 99. I beseech thee. I give praise and blessing unto God the Father. Holy is God. I was exceedingly glad. 91. that art stronger than all excellency. O Father. 83. The End of The Second Book. and bear witness. and enable me. thy man would be sanctified with thee. that art better than all praise. 92. 94. 87. 82. For which cause. and is known by his own. Holy is God. And thus it came to pass or happened unto me. Holy art thou. 86. 88. 96. unutterable. 95. that by thy Word has established all things. Holy art thou. the Father of all things.

and to be . 10. and the Knowledge of the Divine Power. And every God. and the dominion of all things under Heaven. 7. and multiplied in multitude. 6. they were so carried. and to be wise according to the operation of the course of the circular Gods. and being sustained or hung up by the Spirit. and Matter. And the Gods were seen in their Ideas of the Stars. and Matter. and Operation or Working. THE glory of all things. 3. and such as fly. So it beginneth to live in them. and such as live in the water. and the operations of Nature. all things being Terminated or Divided by Fire. and the Knowledge of good things. the Gods Divine Works. And when all things were interminated and unmade up. and to be increased in increasing. And the Sphere was all lined with Air. and Necessity. all which had sowed in themselves the Seeds of Regeneration. by his internal power. and the Mind. to the beholding of Heaven. and Nature. and to find out every cunning Workmanship of good things. And the heavy things were founded upon the moist Sand. and that which is Divine. God. 4. and there were made four-footed things.Called THE HOLY SERMON. the beginning of things that are. 9. and there went out the Holy Light. and for signs of good things. did that which was commanded him. and Grass. to the Knowledge of the Divine Works. and the End. the light things were divided on high. and the Flowers of all Greens. carried about in a circular motion by the Spirit of God. by the wonderful working of the Gods in the Circles. and Necessity. God. and a subtle in Spirit intelligible in Power. 2. And every Soul in Flesh. and a lively or working Testimony of Nature. 8. and the Divine Nature. As also the Generations of Men. and every fruitful seed. 5. and the Heaven was seen in Seven Circles. and the Elements were coagulated from the Sand out of the moist substance. and Operation or Working. And all the Gods distinguished the Nature full of Seeds. with all their signs. For there were in the Chaos an infinite darkness in the Abyss or bottomless Depth. and Water. and Renovation. and the Stars were numbered with the Gods in them. and a multitude of men. and creeping things.

and the Sun. but the Being of all things that yet are not. to living creatures. For Good is always active or busy in making. And if this be so. I dedicated to thee. moving in number. and this cannot be in any other but in him that taketh nothing. For there is one name or appellation of Nature or Increase. 11. 4.resolved into that which shall be great Monuments and Rememberances of the cunning Works done upon earth. O Tat. 2. Divine and Humane. for in that which is Divine is Nature also established. he is altogether constrained by the Will of the Good. who hath a will both to sow and nourish that which is good by the Sun. Things Divine and Humane. without which it is not possible either to be. 3. 7. or to be begotten or made. of Fruit. YESTERDAY’S Speech. which concerneth things changeable. For the World. and of the Nature of a Circle. though they be lost. 9. to will all things to be. This is God. every one of that which himself will have so to be. have the same Nature. which must here also be understood. must of necessity be renewed by the renovation of the Gods. this day it is fit to dedicate to Tat. and his Essence. as we have taught in other things. or elsewhere. and of Life. and yet willeth all things to be. that is to say. Seed. But the Father is the cause of his Children. and about things unmoveable. O Tat. because it is an Epitome of those general Speeches which were spoken to him. and the Good. God therefore. which is also a Father by Participation. For what is God. and the Father. And every Generation of living Flesh. and the Father. and the existence itself of those things that are? 6. this is the Father. For his Operation or Act is his will. whereunto no other thing is present or approacheth. leaving them to be read by the darkness of times. making . this is the Good. for it is a Divine thing that every worldly temperature should be renewed by Nature. for I will not say. and the Good. but action or operation is of another thing. O Asclepius. THE HOLY SERMON…. The End of the Fragments of the Third Book. and all Handicrafts. 8. and another about things unchangeable. is not for all that equally the cause of Good. 5. or rather also the same Act and operation.

but then we shall see it. in being all things. do many times fall asleep from the Body. and cannot yet open the eyes of our mind to behold the incorrputible and incomprehensible Beauty of that Good. O Father. 11. I wonder not at it. 12. For it is more swift and sharp to pierce. For the knowledge of it is a Divine Silence. it is the property of Good. as also of quantity and quality. Trism. For shining steadfastly upon and round the whole mind. 13. But God is the Father. O Son. which thing Celius and Saturn our Progenitors obtained unto. I would we could. 15. understand anything else. it draweth it from the Body. O Tat. and the eye of my mind is almost become more holy by the sight or Spectacle. for it enlighteneth. and can draw any store of this spectacle and sight. to be known. Tat. for he that maketh is defective in much time. in which sometimes he maketh not. that gazeth upon it. Tat. for sometimes he maketh those things that have quantity and quality. and yet all this for himself (as is true) in him that can see it. How does thou mean deifying. and loosing it from the Bodily senses and motions. I would we also. nor hear any other thing. Tat. which being of a fiery shining brightness. to be deified while yet it lodgeth in the Body of Man. and so much increaseth the light of the eye. 19. maketh the eye blind by his excessive Light. it enlighteneth all the Soul. Father? . O Son. if it contemplate the beauty of the Good. and innocent or harmless withal. O Father. with a sight both good and fair. into this most fair and beauteous Vision. for the sight of Good is not like the beam of the Sun. nor in sum move the Body. 20. Trism. when we have nothing at all to say of it. This is the Good. and the rest of all the senses. 10. 14. For all things else are for this. see anything else. and changeth it wholly into the Essence of God. For it is possible for the Soul. and they are capable. and sometimes the contrary. could do so. and full of immortality.them. as any man is able to receive the influence of this intelligible clearness. Thou hast filled us. nor he that sees that. 17. but for the present we are less intent to the Vision. for neither can he that understands that. and the Good. for he both will be this and is it. 16. rather the contrary. 18.

And the wickedness of a Soul is ignorance. But being drawn back the same way. But Knowledge differs much from Sense. and those of things living in the water. that heareth two speeches. 26. Tat. and severally divided? Of these Souls there are many changes. And so they go on into the Sphere or Region of the fixed Gods. and not ruling but ruled: And this is the mischief of the Soul. is neither spoken nor heard. and not knowing itself. And so this is the perfect glory of the Soul. 24. fighteth in the shadow. for they which are of creeping things are changed into those of watery things. are the Senses. 28. Trism. 22. rusheth and dasheth against the bodily passions. because they cannot be without them. the virtue of the soul is Knowledge. But the Soul entering into the body of a Man. and another of them that are fixed. or hearings. but is blinded. for Sense is of things that surmount it. to those of things living upon the Land. and already Divine. O Father? 30. that from one Soul of the universe are all those Souls which in the world are tossed up and down. if it continue evil. for the Soul that knows nothing of the things that are. Tat. O Son. There are differences. He that neither speaks nor hears many things. This being so in all things that are. but Knowledge is the end of Sense. it returneth into creeping things. some into a more fortunate estate. nor that which is good. 33. Trism. 27. and the Father. and some quite the contrary. nor is partaker of the Good.21. carrying the Body as a burden. For God. 31. Knowledge is the gift of God. neither the Nature of them. 34. for there are two choirs or companies of Gods. Hast thou not heard in the general Speeches. for he. and Airy ones are changed into men. for he that knows is both good and religious. O Son. But who is such a one. of every Soul. that lay hold of immortality. 29. 32. On the contrary. as it were. it serveth strange bodies and evil ones. and Good. are changed into Demons. shall neither taste of immortality. for all Knowledge is . And this is the condemnation of an Evil Soul. Trism. 25. and unhappy as it is. one of them that wander. But how dost thou again divide the changes? 23. and human Souls.

and blood. And it was once made. Tat. and every material motion is generation. 45. for it is material. go both of them into bodies. and therefore consisteth of material and intellectual. and continually makes. it is the first of all passible things. nay. 36. and made. And the World is the first and Man the second living wight after the World. and is ever in generation. and as he is mortal. Therefore. therefore. and easily passible. and as in the Soul of a made Body. as being mortal. that is. and arteries. but the intellectual stability moves the material motion after this manner. that is. therefore. but useth the Mind as an instrument. have the Body full of Soul. Who. The Mind is in Reason. but flatly evil. Whatsoever. setting one against another. Because the World is a Sphere. But the Soul of Man is carried in this manner. The Spirit in the Body. But man is evil. both intelligible and material things. a head. that is. and is always. and above the head there is nothing material. he is not only not good. Reason in the Soul. The fair and beautiful World. The whole Universe is material: The Mind is the head. and contrariety. or generates things that have quantity and quality. both moveth the living creature. for. 35. is immortal. is this Material God? 37. as it is immortal. Trism. as beneath the feet there is nothing intellectual.unbodily. For the World is not good. all things must consist. For it is moveable. like a head. of contraposition. 44. hath its Soul full of the Body. And it is impossible it should be otherwise. . but those that are further from that Membrane. but the first of things that are mortal. 47. nor evil. 43. and therefore hath whatsoever benefit of the Soul all the other have: And yet for all this. 40. 46. 42. and it is moved spherically. wherin the Soul is. 38. The Spirit being diffused and going through the veins. The whole is a living wight. and needy or wanting somewhat else. The Soul in the Spirit. as the Mind useth the Body. 41. and yet it is not good. is joined or united to the Membrane or Film of the head. and the second of the things that are. both as he is moveable. 39. as it is moveable.

and the Soul into the Spirit. and distracteth the Soul. There are therefore. these three. Tat. the World. 55. but is very small: how then if it look upon itself. by this only the soul is made good. God hath the World.and after a certain manner beareth it. and the World hath Man. leaving the soul to judgment. the Soul of a Child. 50. but as it were depending yet upon the soul of the World. But when the Body is grown. standeth and abideth. and the Soul from the Spirit? When even now thou saidst that the Soul was the clothing or apparel of the Mind. All things depend of one beginning. 56. and then the blood is congealed. when as yet it hath as yet received no dissolution of its body. it engenders forgetfulness. and is not moved. that it may again be a beginning. O Son. and not sometimes good. and partakes no more of the Fair and the Good. and being Divine by Nature. the Spirit is contracted into the blood. and free from these clothings. and Man as it were the offspring of the World. but that which is one. as not having been as yet spotted with the Passions of the Body. And the beginning is moved. but of necessity Good. God the Father. Trism. and the veins and arteries emptied. O Son. and Forgetfulness is evilness. and Man. taking a fiery body. 57. But the Mind being made pure. What meaneth thou. the knowledge of God: This is the return of Olympus. and . The like also happeneth to them that go out of the Body: For when the soul runs back into itself. Tat. 58. Why dost thou say so. 53. and the beginning depends of that which is one and alone. 49. and the World is the Son of God. Consider. and then the living thing dieth: And this is the death of the Body. which is not yet grown. This only is healthful to man. not knowing that first the spirit must return into the Soul. Trism. Wherefore some also have thought the Soul to be blood. 48. 51. For God is not ignorant of Man. 52. being deceived in Nature. rangeth abroad in every place. and will be known by him. but knows him perfectly. it sees itself beautiful. and to the punishment it hath deserved. O Father. he that hears must co-understand. and the Good. and sometimes evil. and the Body of the Soul. O Father? 54. that the Mind is separated from the Soul.

and this way it becomes Mind. which it could not do. he must have his hearing swifter and sharper than the voice of the speaker. For no other Body is capable of a Humane Soul. useth the fire as his Instrument in his Workmanship. 60. useth the Spirit as her Minister or Servant. 62. 65. For the Earth cannot suffer fire. nor that which is otherwise the affairs of God. after it is departed from the body. hath the fire for its Body. 67. and the Spirit governeth the living things. punished of itself. And such a soul. The disposition of these clothings or Covers is done in an Earthly Body. cannot do the business of men. for the Mind that is upon Earth. but that which is pious and religious. having striven the strife of Piety. 66. and more swift than all the Elements.conspire in thought with him that speaks. yea. 59. the Mind compacted. But the impious Soul abideth in its own offence. 63. presently it puts on its Fiery Coat. as it is used by Man to the making of Earthly things only. and took to itself the passable Body of the Soul. naked. For the Mind. . 64. and yet not everyone. which is the Workman of all. as a covering or clothing. and departeth from the Earthly Body. But the Mind being the most sharp or swift of all the Divine Cogitations. therefore is the water poured round about the Earth. for it is all burned of a small spark. 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. neither is the Earthly Body able to bear such immortality: and therefore. having to dwell in an Earthly Body. And the strife of piety is to know God. as it were. and of itself in an Earthly Body. that it might suffer so great virtue. to withstand the flame of fire. and to injure no Man. When therefore the Mind is separated. as a wall or defence. and he that is the Workman of all useth it to the making of all things. is Angelic and Divine. void or naked of fire. And the Soul being also in some sort Divine. becomes either Mind or God. 61. and seeking an earthly and humane body to enter into. But the Soul of Man. for it is impossible that the Mind should establish or rest itself.

unhappy wretch. and not as many. thinkest that the Soul going out of the Body grows brutish or enters into a Beast. and both in words and deeds always doing good. Therefore. which is a very great error. being scorged. I am consumed. and the beams of the World are Natures. in imitation of her Father. wherewith the wicked Soul. 75. when it is ordered or appointed to get a Fiery Body for the services of God. O Son. turns itself to Murders and Contumelies. and all things are less than He. and upon Man by . and speaking well of all men. but into the worse it is impossible. O Son. and the beams of God are operations. Tat. and those of Men with those of Beasts. the mind entering. but God of all: For He is the best of all. 71. The Soul therefore may be altered or changed into the better. 79. Herm. For the Mind. Gods of Men. roaring and crying out. and those of Gods. for the Soul punished after this manner. I am burned. of the evils that compass and lay hold upon me. But God is above all and about all. And the better always take of the worse. 72. 76. 78. and the beams of Man are Arts and Sciences. and divers violences.68. And operations do act by the World. and unreasonable things to Man. torments it with the whips of Sins. Men of brute Beasts. miserable that I am. Therefore is the World subject unto God. Or dost thou not see how many Evils the wicked Soul suffereth. I neither hear nor see anything. coming down into the wicked soul. 81. and Blasphemies. O my Son. Impiety. 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. and thou. and what is its greatest torment? 69. 73. we must give thanks and pray that we may obtain a good mind. How then is the Soul of Man punished. communicate with those men. But into a pious soul. I am devoured. leads it into the Light of Knowledge. But there is a communion of souls. Man unto the World. O Father. These are the voices of a punished and tormented Soul. 74. I know not what to say or do. 80. And such a Soul is never satisfied with singing praise to God. and other things by which men are injured. 77.

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

For it were not all. as being itself not manifest or apparent. But he that is One. 2. 10. being unmanifest. Next: The Fifth Book. But if that which is in thee. 6. 11. if it were apparent. he appeareth in all. for appearance is nothing but generation. it will appear to the eyes of thy Mind. as being always. void of envy. O Tat. that thou mayest not be ignorant of the more excellent name of God. and by all. O Tat. THE END OF THE FOURTH BOOK. O Tat. Thou. But making all things appear. THIS Discourse. and if thou canst. pray first to the Lord and Father. but that which is not manifest is ever. and making other things manifest. or in appearance he maketh them appear. For only the Understanding see that which is not manifest. I will also make to thee. for it was made manifest. is also unapparent and unmanifest. 3. for appearance is only of those things that are generated or made. But do thou contemplate in thy Mind how that which to many seems hidden and unmanifest may be most manifest to thee. 7. For it needeth not be manifested. 9. THAT GOD IS NOT MANIFEST. he is not made manifest. and take it into they hands. for whatsoever is apparent is generated or made. Called THE KEY…. Himself is not made. 12. For the Lord. and to the One. 5. that is not made nor generated. appeareth through the whole world. and to the Alone.One. or apparent. AND YET MOST MANIFEST. 4. but especially he is manifested to or in those things wherein himself listeth. from whom is one to be merciful to thee. and that he would shine one of his beams upon thee in thy understanding. yet in fantasie he fantasieth all things. 8. Thou mayest see the intelligence. that thou mayest know and understand so great a God. for it is always. and contemplate the image of God. And he maketh all other things manifest. my Son. be not known or apparent . therefore.

and yet he being such an one. who is it that hath prescribed unto every one the manner and the greatness of their course? 17. 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 . 21. And if thou wilt see and behold this Workman. that which is immoveable moved. the fluidness of the Sea. O Son. Who hath set the bounds to the Sea? Who hath established the Earth? For there is somebody.unto thee. between Heaven and Earth. O Son? 16. The Sun is the greatest of the Gods in Heaven. 22. and that which is hidden appear and be manifest! 23. how Man is made and framed in the Womb. consider. should be observed without a maker. how shall he in thee be seen. the sharpness and swiftness of the Fire. to have wings. or measure. O Tat. consider and understand the Sun. and the speediness of the Heaven. what a happy sight it were. the motion of the Stars. by which it goeth round about all these. consider the order of the Stars. to see the stability of the Earth. O Son. or number. 19. and learn who it was that wrought and fashioned the beautiful and Divine shape of Man. Who is he that keepeth order? For all order is circumscribed or terminated in number and place. Every one of these Stars that are in Heaven do not make the like. that is the Maker and Lord of these things. For no order can be made by disorder or disproportion. 14. to see all these. and carries round the whole World with her. or an equal course. greater than the Earth or the Sea. and being taken up in the midst. For it is impossible. O my Son. as to a King and Potentate. and to fly into the Air. to whom all the Heavenly Gods give place. But if thou will see him. that either place. This Bear that turns round about its own self. the courses of the Rivers. even by mortal things that are upon earth. and examine diligently the skill and cunning of the Workman. at one instant. O Son. I would it were possible for thee. who possessed and made such an Instrument? 18. and appear unto thee by the eyes? 13. consider the course of the Moon. 15. the largeness of the Air. is content to suffer infinite lesser stars to walk and move above himself: whom doth he fear the while. 20. and in the deep.

that is or that is not. rather. And no man says that a statue or an image is made without a Carver or a Painter. 31. and hid the filthy ones? 24. and to make them. and therefore he hath no Name. and the things that are not he hath hid in himself. rather. it is the best Name of all the Names of God. For he alone is all things. and how many Works in one Superscription. canst thou deprive the Workmanship of the Workman. this is he that is most manifest. there is nothing of any body which is not he. that made all things by his own will.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. O Son Tat. both the things that are. and all exceedingly beautiful and all done in measure. Never. 25. this is he that is secret. And as without a maker it is impossible that anything should be made. . This is God that is better than any name. 29. or great with all things. this is he that is to be seen by the Mind. and always be making all things in Heaven. to call him the Father of all. and the things that are not. this is he that is visible to the Eye. For there is nothing in the whole World that is not himself. Who hath made all these things? What Mother? What Father? Save only god that is not manifest. in the Air. for so he is alone. in the whole World. And for this cause he hath many Names. and full of holes? who made the belly large and capacious? who set to outward view the more honorable parts. it is his Essence to be pregnant. 26. so it is that he should not always be. because he is the One Father. 30. See how many arts in one Matter. and this is he that hath many bodies. this is he that hath no body. and in every part of the whole. 28. 32. and yet all differing. in the Deep. and was this Workmanship made without a Workman? O Great Blindness! O Great Impiety! O Great Ignorance! 27. And if thou will force me to say anything more boldly. in the Earth. 33. For the things that are he hath made manifest. because he is the Father of all. 34. and this is his work to be the Father.

The Mind that understandeth. or give thanks for thee. then must he be an Essence or Substance. for it giveth all . When shall I praise thee. thou givest all things.. The Good that worketh. For thou art what I am. or for those things thou hast hidden? 41. 2.35. And this Essence hath about or in himself a Stable and firm Operation. of the soul the Mind. Next: The Sixth Book. for thou hast all things. GOD. thou art what I do. for it is neither possible to comprehend thy hour. and all that is not made. 46. or rather God himself is the Good always. O Asclepius. 38. And if it be so. AND YET MOST MANIFEST. 45. but nothing is void or empty of him. For what shall I praise thee? For what thou hast made. Thou art all things. or to thee? 36. 43. Of the matter. But all things are in thee. of the mind God. THAT IN GOD ALONE IS GOOD. wanting nothing.. of the Air the Soul.. 39. all that is made. nor they time? 40. or having anything of mine own. or for what thou hast not made? for those things thou hast manifested. the most subtle and slender is Air. 47. 48. 4. 3. The End of the Fifth Book. 44. THAT GOD IS NOT MANIFEST. 49. Thou are thou. or rather being anothers? 42. Wherefore shall I praise thee. O Father. Who therefore can bless thee. The Father that maketh and frameth. void of all Motion and Generation. most full and giving abundantly... and there is nothing that thou hast not. and takest nothing. and there is nothing else thou art not. all things from thee. nor anything else of all things that are. The Good that doth all things. One thing is the Beginning of all things. is in nothing but in God alone. For about these there is no manner nor place. as being of myself. Which way shall I look when I praise thee? upward? downward? outward? inward? 37. thou art what I say.

In Man also the Good is ordered (or taketh denomination) in comparison of that which is evil. and as well in the particulars as in this living Creature. Wherefore it is impossible that in Generation should be the Good. 5. but only in that which is not generated or made. the loss whereof may grieve him. is here Good. or rather God is the Good. that he should be in love with it. are all those other things. for he wanteth nothing that he should desire to have it. the greater and mightiest of all. 6. there is nothing in men (or among men) but the name of Good. the thing itself is not. but in all other things not good. For all things that are made or generated. or proportion of Evil. For as in this. 7. but God alone. is the least particle. nothing unheard of to be angry.things. This is present to none. nor nothing equal to him. nor can anything be taken from him. And none of these being in his Essence. what remains but only the Good? 8. for . After this manner is the World Good. with nothing wiser to be envious at. 11. for sorrow is a part of evilness. as it maketh all things. It is impossible. 14. and in the part of making or doing … it is Good. where it is day. it is not Day. so also of that which is Good. it is not Night. For in all other things. that the Good should be here pure from Evil. for here the Good groweth Evil. Nothing is stronger than he. For it is passable and moveable. it becomes Evil. there is no Passion. are full of passion. Generation itself being a passion. being such an Essence. so in none of the other things shall the Good be found. 16. 12. I mean that which is altogether and always Good. and the Maker of passable things. 10. and not abiding Good. 17. and when I name the Good. and growing Evil. and that which is here called Good. that he should be opposed by it. for that which is not very Evil. it doth not still abide Good. 9. and where Passion is. 13. therefore. O Asclepius. where the Good is. as well in the small as the great. there is not the Good. Therefore in God alone is the Good. where it is night. there is none of the evils. 15. Therefore. Yet as the Participation of all things is in the Matter bound.

and deceits. 23. put this assurance in my Mind. For we must be bold to say. so understand the Fair and the Good. For all things that are subject to the eye. concerning the knowledge of good. and the ringleader of all evils. and the Good. If thou seek concerning God. is … that which is fair or beautiful. thou understandest God. that. And I give thanks unto God. as God himself. especially that supreme mischief … the pleasures of the Belly. or they are enamoured of God. 21. 19. and desires. whereof either God is enamoured. 22. 28. and as it were Shadows. 20. and enlightening. with Knowledge. for there is one way which leadeth to the same thing. and most enlightened by God. Asclepius. because they are inseparable from God. therefore. For that Beauty is above Comparison. And in that which is the worst of all. proper. they that are ignorant. and go not in the way of Piety. and peradventure they are also the Essences of is impossible. For the eminencies of all appearing Beauty. but those things that are not subject to the eye. or good of God. And as the Eye cannot see God. and wrath. Error is here the absence of the Good. 18. that the Essence of God. 25. is here believed to be the greatest Good. For those are the parts of God. 29. every one of the forenames things. never seeing so much . if he have an Essence. which is most shining. If thou canst understand God. and that Good is inimitable. are ever. and labours. most lovely. that partake the Nature of the whole. for a material Body receiveth (or comprehendeth). are Idols. especially the Essence of the Fair and the Good. so neither the Fair and the Good. 24. thou shall understand the Fair. thou seekest or asketh also of the Fair. that it is impossible it should be in the World. 30. and griefs. dare call Men Fair and Good. but no good is comprehended in this World. for these are incommunicable to any other living creatures. As. that is Piety. and familiar unto him alone. inseparable. 27. and more sincere. but God is the fulness of Good. and foolish opinions. is not as being on every side encompassed and coacted with evils. For the World is the fulness of Evilness. Wherefore. Asclepius. are in the Essence more pure. 26.

IN the general speeches. Tat. from the deceit of the World. AND THE PROFESSION OF SILENCE. by all possible means. this wisdom is to be understood in silence. O Asclepius. or what Womb. TO HIS SON TAT. 31. and therefore they strive. And what manner of Man is he that is thus born? for in this point. and didst not clearly reveal thyself. but being infolded and wrapped upon all evil. because among all the rest. 4. I am ignorant only of this. and believing that the Evil is the Good. 5. 2. O Son. that they may not only have it. either by word of mouth or secretly. of what Substance. Who soweth it. Such. O Son. which we can neither love nor hate. And when I did humbly entreat thee. 3. HIS SECRET SERMON IN THE MOUNT OF REGENERATION. thou speakest enigmatically. Herm.. after thou hadst discoursed to me. I am clean deprived of the Essence that . That no man can be saved before Regeneration. saying.. they. Herm. for I know not. whereupon I made myself ready. thou toldst me thou wouldst impart it to me. Next: The Seventh Book. both use it insatiable. that we have need of them. by that means. and have vindicated the understanding that is in me. O Father. at the going up to the Mountain. O Trismegistus. O Father? for I am utterly ignorant and doubtful. or what Seed. a man is thus born.. and cannot live without them. discoursing of the Divinity. The End of the Sixth Book. when I would estrange myself from the world. and the seed is the true Good. having a great desire to learn this Argument of Regeneration. 6. for this is the hardest thing of all.. are the good and fair things of Men. then fulfil my defect. what good is. and as thou saidst. 7. THAT IN GOD ALONE IS GOOD. The Will of in a dream. Tat. but also increase it.. instruct me of Regeneration. Now. and are afraid to be deprived of it.

Herm. Father. and turned by time into increase or diminution. Herm. 19. Father. with thine eyes. and dost not speak as a Father to a Son. nor is it to be seen in this formed element. Thou hast driven me. O Trismegistus? 23. Tat. What shall I say. to thy Father’s kind? 13. Wilt thou prove a Stranger. I am thy Natural Son. and I am gone out of myself into an immortal body. Son. Herm. I would. The Child of God. as being falsehood: What therefore is true. Tat. 15. that thou also wert gone out of thyself. thou canst not see nor understand what I am now. and impossible. but are by God. when he pleaseth. 14. The Son of God will be another. This thing is not taught. and the Bodily sight. 17. Trism. or pardon me. 18. Tat. and all my former thoughts have quite left and forsaken me. which is not troubled. 10. That I see in myself an unstrained sight or spectacle. Father. that in everything consisteth of all powers. and that I am now separated from it. brought to remembrance. Then tell me this. God made the universe. Son. 16. into no small fury and distraction of mind. or far fetched. what I was before.understandeth in me. 11. And so thence this mortal form is daily changed. thou hast put me to silence for ever. O Father. one Man by the Will of God. Herm. nor . for I do not now see myself. Tat. made by the mercy of God. Tat. O Son. and nothing but falsehood in them all. Do not envy me. O Son. O my Son. O my Son? I have nothing to say more than this. 21. things of this kind are not taught. That. 12. like them that Dream in their sleep. Herm. 8. Thou seest. Thou speakest of things strained. Tat. 9. and am not now. for which the first compounded form was neglected by me. O Father. and therefore I will directly contradict them. Now. Thou tellest me a Riddle. but was begotten in Mind. Herm. for I see the greatness and shape of things here below. for I have both the touch and the measure of it. who is the Author and Maker of Regeneration? 20. 22. yet am I now estranged from them. but though thou never look so steadfastly upon me. discourse unto me the manner of Regeneration. with the Body.

from henceforward. I do not know them. Father. 27. Herm. Covetousness. And they do not suddenly or easily depart from him that hath obtained mercy of God. not changed. For the revelation of God is come to us. that which is moist as Water. nor tangible. is Ignorance: a second. 31. He that looketh only upon that which is carried upward as Fire. but many. Deceit. high. 36. Have I any (revengers or) tormentors in myself. seeing it is only understood in power and operation? But I beseech and pray to the Mind. a seventh. some which through the prison of the Body do force the inwardly placed man to suffer sensibly. a fifth. not figured. 30. Tat. a sixth. Herm. Herm. Fraud or Guile. Then am I. Son. They are in number twelve. Now I am mad indeed. thou hast quite dulled all my senses. and that which bloweth. rejoice. 28. which alone can understand the Generation which is in God. an eighth. a tenth. Therefore. O Father. 24. and herein consists both the manner and the reason of Regeneration. Father? 29. Yet is it so as I say. unalterable. Concupiscence. 35. One Torment. Intemperance. my Son. for when I thought me to have been made a wise man by thee. Rashness. being purged by the powers of God. purging thyself from the unreasonable brutish torments of matter. 26. or is subject to blast. rather draw or pull him unto thee (or study to know him) and he will come. to the Knowledge of the Truth. O Son. and when that came. Comprehensible only of itself. Maliciousness. Injustice. not coloured. Sorrow. all ignorance was cast out. a third. For the rest. and those not a few. and under these many more. Tat. hold thy peace. . 25. Wrath. Tat. Tat. God forbid. how can he sensibly understand that which is neither hard nor moist. and praise God in silence. that which is carried downward as Earth. utterly unable to do it. 34. and fearful ones. Son. Envy. 33. nor perspicuous. Yea. unbodily. be but willing and it shall be done. or be wanting unto us. as Air. quite (or make idle) the senses of the Body. 32. with these thoughts. a twelfth. O Father.bounded. O Son. Herm. a ninth. a fourth. and by that means the mercy of God will not cease. that which is naked. an eleventh.

Trismegistus? 49. This. 38. 44. The sixth Virtue. and we are justified. in the Earth. the Intellectual Generation is perfected. being in number Twelve. How are the Torments of Darkness. For see how without labour she hath chased away Injustice. 41. And there came no more any torment of Darkness. he leaving all bodily sense. Sorrow shall fly away to them that are capable. the Idea of one. and rejoiceth. . 40. 47. And when that (Covetousness) is gone. and then it driveth away the Twelve. O Son. and when she cometh. Error and Deceit vanisheth. Yet tell me. being made by god Stable and immutable. O son. most willingly. but being overcome. in the Air. knoweth himself to consist of divine things. I am in Heaven.37. they all fled away suddenly and tumultuously. I call Truth. O Son. let us take her unto ourselves. Continence. I conceive and understand. which is by the Powers. 48. which is against Covetousness. for Truth is accompanied with the Good. I am in Living Creatures. O Son. I call unto Joy the power of Temperance. This Tabernacle. Now I call forth. everywhere. for upon the coming of these Ten. together also with Life and Light. how the Good is fulfilled by the access of Truth. in the Womb. 46. in the Water. Whoseoever therefore hath of Mercy obtained this Generation. consists of the Zodiacal Circle. Tat. O Son. 45. for how at her coming hath she put away Intemperance? 39. O Father. a power whose Virtue is most sweet. And when that comes. The Knowledge of Joy is come unto us. further. Thou hast understood. when Injustice is away. I call Communion. the manner of regeneration. is the stable and firm foundation of Justice. in Plants. 42. which is according to God. O Son. driven away and expelled by the Ten Powers? What is the manner of it. 43. the power which is over Concupiscence. this one thing. not by the sight of mine eyes. for by this means Envy is gone from us. and this consisting of Twelve numbers. and we have seen it in the Generation itself. which comes into us. See. but all formed Nature admit divers Conjugations to the deceiving of Man. but by the Intellectual operation.

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

By me the Truth sings praise to the Truth. from us. and let the immortal Circle of God receive these words. 78. All my Powers sing praise with me. O all ye Powers that are in me. and let all the Treasure of the Rain be opened. So then. For I will sing and praise him that created all things.plainly. Son. praise that which is righteous. 64. looking to the North Wind. That commanded the fire to shine for every action. and now. The Holy Speech. THE SECRET SONG. 65. standing in the open Air. both to Gods and Men. This is he that is the Eye of the Mind. for I will sing and praise the Lord of the Creation. but hid in silence. Wherefore. Be opened. Be opened. worship. 74. I magnify the intelligible Light. 79. Sing together with my Will. 73. stand still. to the use and nourishment of all things or men. and the One. You Trees. 67. O son. which rideth upon the Heavens. And now keep silence. all you Powers that are in me. 72. that fixed the earth. Let all the Nature of the World entertain the hearing of this Hymn. ye Winds. about the going down of the Sun. 70. and the All. being enlightened by thee. praise the All. 71. into all the World. my Continence. the operation or act of my Powers. 77. praise the One. O Life. Let us altogether give him blessing. and hung up the Heavens. inhabited and not inhabited. and will accept the praise of my Powers. when the Sun ariseth. praise my Righteousness by me. and rejoice in the joy of the Mind. 69. O Holy knowledge. O Light. 75. I give thanks unto thee. but to thyself in the end of all. comes this praise and thanksgiving. tremble not. the Good praiseth the Good. and to the South. 80. 66. O Earth. do thou. sing. unto you. the Creator of all Nature. O Communion which is in me. 63. you Heavens. O Father. and commanded the sweet water to come out of the Ocean. this is not taught. 76. 68. . and All.

and such immortal Branches. and impart unto no man. O God. 88. to see the Truth bring forth the Fruits of Good things. 87. Tat. In my Mind. thy Will and counsel is form thee unto thee. O Son. O Son. O All. and I have what I seek. 99. Tat. . For all things are done as the Mind willeth. I see thou hast sung this song of praise and blessing. thou art the Father. I do mean in my Intelligible world. with thy whole Will. for by thy Hymn and song of praise my mind is enlightened. send this acceptable Sacrifice to god. they praise the All. Father. Tat. and therefore have I put and placed it in my World. Herm.81. 93. O Son. O Father. the Spirit. From eternity I have found (means to) bless and praise thee. By me the Word sings praise unto thee. Tat. lest we be reputed Calumniators. I am glad. the tradition of Regeneration. Not rashly. thou hast advised and instructed me thus to give thanks and praise. 89. O Father. the Father of all things. enlighten. the author of thy succeeding Generations. Say in thy Intelligible World. thy Man cryeth these things unto thee through. by the Spirit. 84. receive by me this reasonable (or verbal) Sacrifice in words. 83. for the Mind guideth (or feedeth) the Word. thou art the Mind. Those things that I see and contemplate. O God. The powers that are in me cry these things. Herm. Herm. the Power of my operations. 90. Herm. by the Air. O Light. I send unto god these reasonable sacrifices. O Life. thou art the Lord. by the Water. by word. I give thanks unto thee. and gladly would I send from my Understanding. but propound it also. a Thanksgiving unto God. 86. 95. O Son. O Son. I thank thee. by thy Creatures. And learn this from me: Above all other Virtues entertain Silence. Thou are God. Thou. receive a reasonable sacrifice from all things. save all that is in us. 98. O Spirit-bearing Workman. O God. they fulfil thy Will. 94. 96. 82. and therefore say. O Son. accept these reasonable sacrifices which thou requirest of me. 91. 92. 85. Tat. by the Earth. by the Fire. for I rest in thy Will. 97. thou Son. I infuse them into thee.

thou shouldst hate the wickedness of this Garment and understand the traps and . WHITHER are you carried. the Sepulchre. Seek on that may lead you by the hand. envies us. yet do so many as you can.HIS SECRET SERMON IN THE MOUNT OF REGENERATION. lest looking upward and seeing the beauty of Truth. Such is the hurtful Apparel. For he cannot be heard with ears. why do you vomit it up again? 2. where the clear Light is that is pure from Darkness. thou in hearing. whose pleasure it is to be seen. I in speaking. and break through the garment thou wearest. and be sober. where there is not one drunken. nor expressed in words. Next: The Eighth Book. and conduct you to the door of Truth and Knowledge. which in what he loves us. 8. For the malice of Ignorance surroundeth all the Earth. hates us. But first thou must tear to pieces. Suffer not yourselves to be carried with the Great Stream. 6. but only in mind and heart. the sensible Carcass. 3. 5.for we both have now sufficiently meditated. AND THE PROFESSION OF SILENCE. and if you cannot all do so. the web of Ignorance. the dark Coverture. but all are sober. and look up again with the Eyes of your heart. and corrupteth the Soul. and the Good that is reposed therein. Stand. and in their heart look up to him. 4. and make your full course towards it. the bond of Corruption. O Men. nor seen with eyes. not suffering it to arrive at the Havens of Salvation. which draws and pulls thee downward by its own self. 7. wherewith thou art clothed. drunken with drinking strong Wine of Ignorance? which seeing you cannot bear. And now thou dost intellectually know thyself and our Father. but stem the tide you that can lay hold of the Haven of Safety. carried about with us. the living Death. shut up in the Body. THAT THE GREATEST EVIL IN MAN IS THE NOT KNOWING GOD. The End of the Seventh Book…. the domestical Thief. the foundation of all Mischief.

ambushes which it had laid for thee.
9. Therefore doth it labour to make good those things that
seem, and are by the senses, judged and determined; and the
things that are truly, it hides, and envelopeth in much matter,
filling what it presents unto thee, with hateful pleasure, that
thou canst neither hear what thou shouldst hear, nor see
what thou shouldst see.
The End of the Eighth Book,
The Ninth Book,

ALL that is moved, O Asclepius, is it not moved in
something and by something?
2. Asclep. Yes, indeed.
3. Herm. Must not that in which a thing is moved, of
necessity be greater than the thing that is moved?
4. Of necessity.
5. And that which moveth, is it not stronger than that which
is moved?
6. Asclep. It is stronger.
7. Herm. That in which a thing is moved, must it not needs
have a Nature contrary to that of the thing that is moved?
8. Asclep. It must needs.
9. Herm. Is not this great World a Body, than which there is
no greater?
10. Asclep. Yes, confessedly.
11. Herm. And is it not solid, as filled with many great
bodies, and indeed with all the Bodies that are?
12. Asclep. It is so.
13. Herm. And is not the World a Body, and a Body that is
14. Asclep. It is.
15. Herm. Then what a kind of place must it be, wherein it is
moved, and of what Nature? Must it not be much bigger,
that it may receive the continuity of Motion? And lest which
is moved, should for want of room, be stayed, and hindered
in the Motion?
16. Asclep. It must needs be an immense thing,

Trismegistus, but of what Nature?
17. Herm. Of a contrary Nature, O Asclepius. But is not the
Nature of things unbodily, contrary to a Body?
18. Asclep. Confessedly.
19. Herm. Therefore the place is unbodily; but that which is
unbodily is either some Divine thing, or God himself. And
by something Divine, I do not mean that which was made or
20. If therefore it be Divine, it is an Essence or Substance; but
if it be God, it is above Essence; but he is otherwise
21. For the first, God is intelligible, not to himself, but to us;
for that which is intelligible is subject to that which
understandeth by Sense.
22. Therefore, God is not intelligible to himself; for not being
any other thing from that which is understood, he cannot be
understood by himself.
23. But he is another thing from us, and therefore he is
understood by us.
24. If therefore Place be intelligible, it is not Place but God;
but if God be intelligible, he is intelligible not as Place, but as
a capable Operation.
25. Now, everything that is moved, is moved not in or by
that which is moved, but in that which standeth or resteth,
and that which moveth standeth or resteth; for it is
impossible it should be moved with it.
26. Asclep. How, then, O Trismegistus, are those things that
are here moved with the things that are moved? for thou
sayest that the Spheres that wander, are moved by the sphere
that wanders not.
27. Herm. That, O Asclepius, is not a moving together, but a
counter motion; for they are not moved after a like manner,
but contrary one to the other; and contrariety hath a standing
resistance of motion, for the …, or resistance, is a staying of
28. Therefore, the wandering spheres being moved
contrarily to that Sphere which wandereth not, shall have
one from another contrarily standing of itself.
29. For this Bear thou seest neither rise nor go down, but
turning always about the same; dost thou think it moveth or
standeth still?
30. Asclep. I think it moves, Trismegistus.
31. What motion, O Asclepius?

32. Asclep. A motion that is always carried about the same.
33. But the Circulation which is about the same, and the
motion bout the same, are both hidden by Station; for that
which is about the same, forbids that which is above the
same, if it stand to that which is about the same.
34. And so the contrary motion stands fast always, being
always established by the contrariety.
35. But I will give thee concerning this matter, an Earthly
Example, that may be seen with eyes.
36. Look upon any of these living Creatures upon Earth, as
Man, for example, and see him swimming; for as the Water is
carried one way, the reluctation or resistance of his feet and
hands is made a station to the Man, that he should not be
carried with the Water, nor sink underneath it.
37. Asclep. Thou hast laid down a very clear example,
38. Herm. Therefore, every motion is in station, and is
moved of station.
39. The motion, then, of the World, and of every material
living thing, happeneth not to be done by those things that
are without the World, but by those things within it, a Soul,
or Spirit, or some other unbodily thing, to those things that
are without it.
40. For an inanimate Body doth not know, much less a Body
if it be wholly inanimate.
41. Asclep. What meaneth thou by this, O Trismegistus,
wood and stones, and all other inanimate things, are they not
moving Bodies?
42. Herm. By no means, O Asclepius, for that within the
Body, which moves the inanimate thing, is not the Body, that
moves both as well the Body of that which beareth, as the
Body of that which is born; for one dead or inanimate thing
cannot move another; that which moveth, must needs be
alive if it move.
43. Thou seest therefore how the Soul is surcharged, when it
carrieth two Bodies.
44. And now it is manifest that the things that are moved in
something, and by something.
45. Asclep. The things that are moved, O Trismegistus, must
needs be moved in that which is void, or empty vacuum, ….
46. Be advised, O Asclepius, for all the things that are, there
is nothing empty, only that which is not, is empty and a
stranger to existence or being.

O Trismegistus. Herm. 59. for he left nothing destitute of Being. But that which is could not be if it were not full of existence. have not the nature never to be. Herm. but the Cause that the Mind is. It is a Body. undeceivable. O Trismegistus. 57. What is that. have not the nature to be able to be made. What may be thy meaning. the things that are. as an empty Barrel. 48. for that which is in being or existence. and every one of the things that are. Why. Asclep. Trismegistus? 51. God is not a Mind. but the . 60. invisible. those things that are most full and replenished. but the Cause that the Spirit is. impassible from a Body itself. and that Savour of the things that are. the whole. O Asclepius. 53. those things thou callest empty. This reason is beyond all contradiction. Why then this Body. an empty Will. and not of things that are not. then. O Asclepius. Are there not therefore some things that are empty. doth it not consist of the mixture of the four? therefore. the Archetype of the Soul. And all things are made of things that are. can never be made empty. what is God? 61. all those things which thou callest empty are full of Air. fill them? and that Body. as it were. are. not a spirit. not empty. an empty Hogshead. an empty Wine-press. Herm. or not to be at all. Call it incorporeal. the Archetypal Light. Beams. Asclep. the Truth. O the grossness of thy error. yet is. does it not pass through all things that are? And passing through them. and again. Herm. for they exist and are full of Air and Spirit. Asclep.47. Therefore. wholly comprehending itself. thou oughtest to call them hollow. Asclep. Whereof the Good. Herm. and is the cause of being to all. standing fast in itself. Asclep. incorporeal or unbodily? 58. The Mind and Reason. dost thou account them void and empty? 50. capable of all things. 55. That which is none of these things. Herm. Herm. 54. What dost thou then say at length that God is? 64. 63. Is not the Air a Body? 52. and many such like? 49. 62. for the things that are not. Asclep. free from all Body. Asclep. but what shall we call the place in which the whole Universe is moved? 56. not Light.

and such manner of things. for any to be separated from men. In Word it is often said by all men the Good. and this man is punished after Death by the Demons. 65. and some men. for it is the part of a Father to make. Good. 77. Therefore. God gives all things. Therefore. and the punishment is this: To have the Soul of this childless man. See. 67. and to no other. and receives nothing. For the Body and the Soul have no place that is capable of or can contain the Good. but on the contrary pity his misfortune. 76. 74. both sensible and intelligible. is the giver of all things. . to beget children. to them that are Wise. even God. never congratulate any man that is childless.Cause that Light is. which is an accursed thing under the Sun. without children. 78. or be made so. from whence all are kinds. knowing what punishment abides. we must worship God by these two Appellations. and. and one kind of them both. adjudged and condemned. For there is one Nature of God. but God is the Good. but all other things are separable from the nature of Good. 79. because of his making all things. Therefore all the other Gods are honoured with the title or appellation of God. and is prepared for him. therefore. 73. even the Good. The other title and appellation. This is the Good. to a Body that neither hath the nature of a man. Let so many. For he that is Good. 71. is the Father. for so thou shalt again be impious. not according to Heaven. but only the Good. therefore. but all men do not understand what it is. it hath been the greatest and most Religious care in this life. or any else God. As likewise it is the greatest misfortune and impiety. 75. 69. be said as a certain precognition of all things in Nature. but through Ignorance they call both the Gods. 68. for so thou shalt be impious. and takes nothing. 70. 72. and well-minded. O Asclepius. O Asclepius. which are proper to him alone. Therefore. but Nature. nor of a woman. 80. For the greatness of Good is as great as the Existence of all things that are. And this he is and nothing else. that thou do not at any time call ought else Good. that can never be. both bodily and unbodily.

8. Therefore. The World is moved in Eternity. Of the World. THE MIND TO HERMES. Time is determined in the World. or Long-lasting. 20. the world Time. Therefore. And Generation in Time. but I will not delay to speak what comes into my mind. and those very different. Permanence. A UNIVERSAL SERMON TO ASCLEPIUS. The Substance Eternity. God made Eternity. 7. 24. Next: The Tenth Book. Generation. 2. Identity. 4. 10. Restitution. the Fair. Eternity the World. Then said the Mind how the case stands. Eternity is in God. Of God. and call to mind to those things that are said. for I will believe thee only. But the Operation of God. . Time. The World in Eternity. Of the World. 17. Of Eternity. 19. 11. 22. 12. And of Generation qualities. The Matter is the World. Eternity. God. 18. O Hermes Trismegistus. or Selfness. but I have not learned the Truth. Augmentation and Diminution. 23. 25. Of Time. FORBEAR thy Speech. God and All. is the Good. Of Generation. Of Time. Life and Death. 26. 6. as it were. the Spring and Fountain of all things is God. Therefore. and Good. sithence many men have spoken many things. 14. 21. and Decay. the World. Order. 3. concerning the Universe. 27. is Mind and Soul. or Destruction. the Lord make it plain to me in this point. Of Eternity. for the manifestation of these things. Blessedness. Change. Generation is done in Time. And Eternity standeth about God. 16. and Time Generation. the Substance. 15. 13.The End of the Ninth Book. and Immortality. 5. 9. Time in the World. Wisdom.

42. the Soul full of Mind. 29. For nothing can be like the unlike. is the World not yet made. the Mind full of God. 35. For Generation and Time. or operateth this All. for Eternity is incorruptible. 32. or Nature. 36. put into the Matter Immortality and Everlastingness. and only. or the things above. what . Therefore. Eternity. is full of Soul. nor mayest thou think that he hath given of his Power to any other thing. even as Eternity doth of God. 37. Without. and without he contains them. and Eternity. Neither can anything perish. The Power of God is Eternity. 40. are of a double Nature. and every Virtue.28. 46. think none of these things below. Heaven. and Blessedness. and of the Earth. 34. the Soul in the Matter. it is God that actuateth. either Humane or Divine. the World being contained and embraced by Eternity. is Power insuperable. and the Soul of the World. or be destroyed in the World. he quickens this perfect living thing the World. in anywise like unto God. and yet ever made by Eternity. therefore. And the Soul of Eternity is God. And above in Heaven he abides in Identity or Selfness. But what is the Wisdom of God? Even the Good and the Fair. quickening the Universe. And if any man shall think any other thing. thou errest from the Truth. 45. 38. 44. O Hermes. 39. and within all living Creatures. but on Earth they are changeable and corruptible. all things by Eternity. Eternity. either of Life or Immortality: of Change or of Quality? and himself. but below upon Earth he changeth Generation. the Mind in the Soul. in which are all Bodies. God is in the Mind. For who after him can make anything. shall nothing be at any time destroyed. 30. 33. All this Universal Body. For within he fills them. 43. and One. in Heaven and in Earth. or Providence. Therefore. for the Generation of that depends upon Eternity. to which none may compare anything. for if thou dost. 31. in Heaven they are unchangeable and incorruptible. And the Work of Eternity. Eternity comprehendeth the World either by necessity. 41. But the operation or Act of God.

other things should he make? 47. See also the Seven Worlds set over us. how great the multitude is of immortal living things. A Body perpetual. than the which there is nothing more ancient. adorned with an everlasting order. the Prince of all Order. nor those things that are below. 50. but the Fire is nowhere. and some things about the Earth. Look upon. the firm and stable Foundation of the Fair World. the forerunner of them all. . 53. and the things that are made are under him. and which changeth the matter here below. the Instrument of Nature. 51. but all things. upwards. For all things are full of Light. 58. the Father of all Good. and of mortal ones also. and see the Moon going about in the midst of both. 48. Consider. for all things are full of God. become Light shining from the Act or Operation of God. and understand exactly the Beauty thereof. nor those on the left hand to the right. both of a Doer. such a thing as Idleness. yet always vigorous and young. through me. to wit. 55. For he that maketh or doth. For being an active or operating Power. 57. moreover. downward. But there is not anywhere in the World. nor making or doing one thing. thou needst not learn of me. for Idleness is a name that implieth a thing void or empty. the World is subject to thy sight. and the Ruler of the Seven Worlds. for then all things would be idle. and according to the nature of every place. But all things must necessarily be made or done both always. 54. 60. 52. and all things are properly moved by it. 59. For the friendship and commixture of contraries and unlike. some things about the Heaven. of things immortal and mortal. and a thing done. O beloved Hermes. and filling Eternity with a different course. 61. 56. But all things are full of Soul. 49. is in all things. Behold the Earth the middle of the Whole. yet not fastened or comprehended in anything. and neither of those on the right hand to the left. Look also upon the Moon. the Feeder and Nurse of Earthly things. And that all these things are made. For God is not idle. nor those things that are above. and sufficient of himself for the things that are made.

that causeth immortal things and immortality? 76. if there were two. For they are Bodies. But in the weaker there would be jealousy of the stronger. the cause of immortal things. as he that were the Maker of immortal ones. would do to make mortal. Or how cannot he make living Wights. and that which is mortal and unreasonable. Who is this? who can it be. 63. doth all things in many things. Or if both of them. and he altogether One. are only matter by itself. And if there were one Maker. it is most manifest. one Moon. and Immortality. is the cause of Life and Being. And what great thing is it for God. For it is a ridiculous thing to confess the World to be one. There is therefore One God. which of them the greater part? 71. save only God alone? 80. And the Soul likewise of itself drawing near her Maker. 73. Moreover. For whom else can it benefit to make living things. 78. he would desire also to make immortal ones. and those things that are not living. there must be some such ones. And that all these should come together into one. 83. I know not how many gods. 69. For there is one Soul.62. For all living Bodies have a Soul. also. Therefore. one Sun. 77. after a manner. For one order is not kept by many. to make Life. That there is some Body that doth these things it is apparent. one Life. 67. and many. 82. It is impossible there should be two or more Makers. and of that which is immortal. and the Bodies not alike. the Matter of being one. 74. and Being the cause of Life is. and yet to have. 66. For seeing that the motions are divers. and thence also contentions. one Divinity. and Change. and one matter. and that he is also one. He therefore being One. 65. other than the One God? 79. 64. 68. who should be chief. when thyself dost so . How then are mortal Wights other from immortal? 75. But thinks thus that every living Body hath its consistence of Matter and soul. it is impossible without something to gather them together. and have a Soul. 81. and are moved. and Soul. or have the disposing of the future? 70. 72. of mutable mortal living Wights. and yet one ordered swiftness among them all.

were not a living wight. or were once done. tastest. 95. of Eternity. and upon earth. must needs fall and die. Life is the union of the Mind and the Soul. 97. O Hermes. For as thou. 102. that all things should be made or done that are done. certainly he doth all things. and breathest. 85. but perfect. O best beloved. 94. and another that walketh. and that is God. The Image therefore of God. himself being that which he doth or maketh. mark what happens to thyself when thou will generate. both which are in heaven. 92. 99. he is always in the work. 88. For if it be already demonstrated that nothing can be idle or empty.many things? 84. or shall be done. how much more may be affirmed of God? 89. is Life. For thou both seest. and touchest. he were not (which is not lawful to say) any longer God. the . Yet neither can these things possibly be without God. so if God should cease from those. For all things. smellest. and another that breatheth. then certainly all things are made or done by God. seeing he is not idle. And if thou will understand this by work also. 93. walkest. 96. And this. understandest. And it is not one that sees. and another that smelleth. but a dissolving of the Union. 86. And this is the Fair. for neither hath he any other Fellow Workman. that it is the necessary work of God. as there being no life in them. And this is God. speaketh. 103. and another that heareth. if they were separate from him. then is he (if it were lawful to say so) imperfect. and another that speaketh. but one that doth all these things. 87. and that there be one Life in all things which are made by God. 90. 91. thou shalt the more easily understand. for he is not sensible of pleasure. if all things be living wights. And this is the Good. and another that understandeth. 101. for a little while. if thou shouldest cease from doing these things. is Eternity. and hearest. 98. But being himself the only Workman. Whereas. And yet this is not like unto him. 100. Now give thyself unto me. And again. For if there be anything which he doth not do. But death is not the destruction of those things that were gathered together. and another that toucheth.

so neither can God live not doing good. 110. he will be kept like the World. and most strong. and Quicken them. What do we then say that he is? We will not raise any doubts by our speech. I affirm as thou hearest. but that it is never dissolved. and yet shows all forms by the Bodies. That the World is changed. what must he be that made it! for without form. the Sun: of the Sun. which. And these are the Passions of the World. 104. 111. and understand that nothing is more capacious. to Move all things. 117. not as lying in a place. as it were. 115. For they lie otherwise in that which is unbodily. because every day part thereof becomes invisible. . but they are by nature smooth and even. or to appearance.World. But the people say. For this is. Seeing then the World is all formed. 116. but Occultation is Renovation. 118. which is in writing. 106. for they seem to be high and swelling. hath not the forms lying without it. 119. but itself changeth in itself. That changing is Death. he cannot be. he shall be in this regardless of the world. For they are like the Margents of the Speech. 108. because it is unbodily. and the Life goeth into that which appeareth not. 107. And do not wonder if there be an incorruptible Idea. for Place is both a body and immoveable. 114. than in the fantasie. most swift. But understand well this that I say. But some of the things I have said. And the World being all formed. nothing more powerful. the Life and Motion of God. And if he be all formed. Man. for it is more true: As man cannot live without life. which is proper to him. must have a particular explanation. for nothing that is doubtful concerning God is yet known. but it is most capacious. 112. and Revolution is a turning. Consider him that contains all things. because the body is dissolved. have no motion. more boldly. and those things that are placed. By this discourse. 109. but if he have but one form. 105. my dearest Hermes. Understand then what I say. 113. is not subject to the sight. He hath therefore one Idea. of the World. than that which is incorporeal. Revolutions and Occultations. nothing more swift. All things are in God.

Become higher than all height. and abuse it. or intellections. After this manner. not the fire of the Sun. all thoughts. every Art. not the Aether. not yet begotten in the Womb. 127. and it will not need no wings. it will be there. 131. deeds. 130. in the Sea. 123. and see those things that are without the world (if there be anything without). Bid it likewise pass over the Ocean. Thou shalt at once understand thyself. and all these together. thou mayest. old. but suddenly it will be there. the things after death. For the like is intelligible by the like. And if thou wilt even break the whole. of the Fire. Behold. not the turning of the Spheres. that thou canst at once be everywhere. . but cutting through all. quantities. command thy Soul to go into India. not the bodies of any other Stars. contemplate God to have all the whole world to himself. and Moist. that nothing is impossible. 124. Increase thyself unto an immeasureable greatness. But if thou shut up thy Soul in the Body. 121. 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. Command it to fly into Heaven. or else thou canst not yet understand God. and be a lover of the body and Evil. 126. I am afraid of the Sea. and sooner than thou canst bid it. and suddenly it will be there. 129. If therefore thou wilt not equal thyself to God.120. every Science. I cannot climb up to Heaven. comprehend in thyself the qualitites of all the Creatures. places. the Water. young. and transcending all Time. 122. as it were. qualities. neither shall anything hinder it. in the Earth. lower than all depths. the Dry. but accountest thyself immortal. And judge of this by thyself. therefore. I understand nothing. not as passing from place to place. and that thou canst understand all things. thou canst not understand God. and cannot God? 125. and conceive likewise. how great power. how great swiftness thou hast! Canst thou do all thee things. leaping beyond every Body. and the manner and custom of every living thing. become Eternity. I can do nothing. and thou shalt understand God: If thou believe in thyself. I know not who I am. to be dead. and say. as also times. 128. it will fly up to the last and furthest body.

140. 6. TO TAT. The Mind is seen in understanding. . and to will. he alone knows himself exactly. and therefore are some men Divine. For therefore hath he made all things. The Mind therefore is not cut off. For it is the greatest Evil. this is the Virtue. there is the Mind. For where there is a Soul. sailing. 2. Let these things thus far forth. 138. when thou speakest. and God is seen in doing or making. OF THE COMMON MIND. is God. the Mind is their Nature. O Tat. plain and easy. What kind of Essence that is. 7. And this Mind in men. it will meet thee waking. But in the brute Beast. or unreasonable living Wights. for who is more manifest than He? 136. and men mortal Gods. O Trismegistus. and to hope. THE MIND TO HERMES. Next: The Eleventh Book. no. but be advised. 5. This is the Good of God. immortal Men. is the straight way. The End of the Tenth Book. 134. And yet thou sayest. But to be able to know. when thou dost not expect or look for it. 139. 4. 141. but united as the light of the Sun. travelling. or divided from the essentiality of God. and it will everywhere meet thee. Understand in like manner. 133. and their Humanity is near Divinity.132. be made manifest unto thee. not of those things that are incorporeal. proper to the Good. is of the very Essence of God. There is nothing invisible. 137. sleeping. by day. and Divine way. 3. by night. that thou by all things mayest see Him. For the good Demon called the Gods. and everywhere be seen of thee. and thou shalt not be deceived. to appear. 135. not to know God. as where there is Life there is also a Soul. all other things by thyself. THE Mind. and when thou keepest silence. and to be seen in all things. God is invisible. For there is nothing which is not the Image of God. if yet there be any Essence of God.

therefore. by burning or lancing it for health’s sake. 10. And in unreasonable things it co-operateth with the nature of everyone of them. 11. 19. he is punished also. And as brute Bests. 20. Tat. void of the operations of the Mind. that are without Reason. resisting their prepossessions or presumptions. 13. for if it be fatal for any man to commit Adultery or Sacrilege. the Mind resisting. permits or leaves them to their concupiscences. As a good Physician grieveth the Body. though he. 9. For the Soul being a Co-operator with them. the Soul is Life. For the Mind is the Benefactor of the Souls of men. but in men it worketh against their Natures. or Delight. do suffer the same thing that the Soul of unreasonable living things. and worketh to the proper Good. which thou madest to me. 17. whereinto when the Soul entereth or descendeth. But as many Souls of Men. to them it shows its own Light. 15. whereunto they are carried by the torrent of their Appetite. it procureth Good to the Soul. and Grief. that discourse of Fate of Destiny. Therefore. of necessity. and they desire without reason.8. and so tend to brutishness. 22. For the Soul being in the body. flow like juices from the compound Body. 18. as a Physician to the Body. and never cease. 12. as a Revenger and Reprover of them. is in danger of being overthrown. as the Mind governeth. O Father. therefore. Here. and Pleasure. 16. and no Good. is straightway made Evil by Sorrow. For Grief and Pleasure. As many Souls. from whence every disease of the Soul proceedeth. nor are satisfied with evil. For unreasonable Angers and Desires are the most exceeding Evils. . or do any evil. they are angry without reason. And therefore hath God set the Mind over there. because that opinion followeth to all Evil. In living Creatures. do the work of the Fate or Destiny. 14. as do not admit or entertain the Mind for their Governor. 21. or overruleth. by drawing it out of Pleasure. 23. she is moistened and tinctured with them. prepossessed of a disease. After the same manner also the Mind grieveth the Soul. But the Great Disease of the Soul is Atheism.

Therefore. But for the present. And therefore. or that all especially intelligible Bodies are one. is he not evil? A Murderer. concerning Evil and Fate. I have always heard the good Demon say. As. O So. and Change. a good mind is that which the soul of him is. let alone that speech. But the rational man. truly spake Divine words. God seeing all things. O Son. But all men are subject to Fate. 38. and is in men such a one. Tat. And therefore he doth it. that he may suffer that which he suffereth because he did it. but the Viciousness. that he that doth any evil. the Prince of all . Now. and how it differs. but being free from viciousness. is he not evil? and so of others. do not suffer like unto other men. but in brute Beasts changed. 28. How sayest thou this again. And all men suffer those things that are decreed by Fate. then no intelligible thing differs from intelligible things. our discourse is about the Mind. 26. For it is decreed by Fate. And of man. We live in Power. Father? An Adulterer. and if he had delivered it in writing. and to Generation. but in men by quenching both their Anger and Concupiscences. 35. And again in brute Beasts it is not beneficial. I have heard him sometimes. and being not evil. 36. 40. And if this be so. 25. O Son. he that hath the Mind. 37. 34. That all things are one thing. for these are the beginning and end of Fate or Destiny 32. especially intelligible Bodies. therefore. 39. it is possible that the Mind. All things. Herm. should also suffer for it. be done. may escape. the mind bears rule. 31. as the first born. 30. But rational men. and some irrational. either Good or Evil. 29. they do suffer evil. or governed by reason. for at other times we have spoken of it. in Act. 33. And it is impossible to escape the Quality of change as of Generation. thou must understand.24. some to be rational. Herm. but as the Adulterer not for Murder. are the work of Fate. O Son. and in Eternity. he had much profited all mankind. and without it can no bodily thing. and what it can do. 41. For he alone. will not suffer for Adultery. over whom. as we said. 27. but as the Murderer.

52. as that which is moved. O Son. and which soever it be. as well that which ruleth. I man concerning Fate and the Mind. or else are moved. If. 54. nay. are Passions. O Son. 51. 45. let it not neglect the things that happen to be under Fate. 47. 48. O Father. the Mind do co-operate with these impetuous Inclinations. are passible. Tat. if. Now. it is a . as that which is ruled.things. Bodies also of themselves do act. and that they are the Passions in brute Beasts. as I conceive. and Law. And nothing is impossible to him. so likewise. Motion is passion. 49. they are properly Passions. Therefore. But especially. 50. can do whatsoever it will. and there they both suffer. the Soul of God bears rule over all things. and truly and profitably. But being freed from the Body. and it is moved into the Bodies by the Mind. But Passion differs from that which is passible. Thou sayest. no. 42. And these. All incorporeal things. thou shalt find that in Truth. thus far. there is nothing impassible. 56. though the Soul of Man be above it. 55. 44. thou askest nobly. but this suffers. conforming itself to Passions. Well done. O Son. not of the things that are of Fate. for that (Passion) acteth. were the excellent sayings of the good Demon. but all things are passible. the Mind. the impetuous inclinations of brute Beasts. that are in the Body. certainly the Mind is also a Passion. as well that which moveth. thou shalt diligently withdraw thyself from all contentious speeches. for this Discourse I have made to the Question which thou askest of me before. it is freed likewise from Passion. 46. 53. both over Fate. for either they are unmoveable. everything that is moved is a Body. Most divinely spoken. Son. 43. Herm. First. yet clear this one thing unto me. that the soul that is of God. and all other things. Now. that in brute Beasts the Mind worketh or acteth after the manner of Nature. Everything that moveth is incorporeal. co-operating also with their )… impetus) inclinations. therefore. But understand thou well. and yet it is just that I should answer thee.

Son. 69. 62. Now. and the Mind of God. but voice is proper unto every kind of living thing. or work. or Speech. for Action and Passion are the same thing. but only voice. Persia. Yea. of the Mind God. or Reason …. the Mind in the Soul …. Herm. are the Organs or Instruments of the World. Do not other living creatures use speech. rather going out of the Body. . 68. and blessed ones. and therefore they are passible. the Word is the Image of the Mind. and of the Order of Matter. they do differ: yet as Man is one. Let not. And God is about all things. It is true. for speech is common to all men. 63. Tat. Therefore. 67. and the Air about the Matter. O Father. O Son. equal to immortality. 57. Son. these two. the subtilest or smallest part is Air. if any man use. Consider this also. Therefore. both in Egypt. or Power and greatness of Speech. of the Matter. 70. or employ upon what he ought. every man according to his Nation. 72. and Nature.Passion. Herm. But Necessity. 59. 71. he shall be guided and led by them. But thou seemest unto me. the Soul about the Air. but that it is not grievous to use the more honorable name. Tat. O Father. he shall differ nothing from the Immortals. 61. and Providence. or Reason in the Mind. and through all things. so is Speech one also. Tat. the good Demon said or commanded the Soul to be in the Body. to wit. O Father? 64. therefore. These. the Word. to be ignorant of the Vertue. Herm. both into the Choir and Society of the God. 65. but the Speech of men is different. 66. above all other living things. that God hath freely bestowed upon man. Yea. of the Air the Soul. and the Idea of the Soul. No. and that God is the Father of them all. and it is interpreted and found the same. But incorporeal things do always act. and the Mind in God. and Greece. but the Mind about the Soul. speech and voice do differ exceeding much. and the Body of the Idea. Mind and Speech. 58. thou hast delivered this discourse most plainly. of the Soul the Mind. 60. O Son. the appellations or names trouble thee. For the blessed God.

86. do always and preserve the incorruption of the Identity. For dying is Corruption. then. 78. 81. 74. For of those things that are intelligible. in the fulness of Life. can any part of the incorruptible be corrupted. What. 90. or shall be in the World. is the fulness of Life. O Father? . or universe. but as Compound bodies they are dissolved. but the essence of them is Identity. 91. For the Father would have it. doth not the Earth seem immoveable to thee. neither of the whole. not that they may be destroyed. 82. Tat. do not the living things in the World die. And what is there in the World unmoveable? Nothing at all. and corruption is destruction. then. But Unities do both beget and increase Numbers. and make their changes into other. For they do not die. 83. Herm. And there is nothing therein. is the operation of Life? Is it not Motion? 92. that either hath been. 79. though they be parts thereof? 88. and therefore it must needs be God also. through all the Eternity of the Revolution. Tat. But in every one of the compound Bodies there is a Number 77. How. and the Image of the Greater. O Son. and united unto him. any dead things? 85. can there be in God in the image of the Universe. or is. everyone is. But this whole World. 93. and they are dissolved. But dissolution is not death. but that they may be made new. Herm. or dissolution. and Will of the Father. every one is many things. 80. Be wary in thy speech. the great God. as long as it lasts. having this Identity. Why. 84. and concerning the Order. 75. But of the Bodies of the whole. and not deceived in the names of things. For the Bodies that are put together. Tat. O Father. 76. nor of the parts which doth not live. O Son. or of God be destroyed? 87. O Son. 89.73. How. O Son. Therefore. or composition. And the Matter is One. to be a living thing. For there is nothing dead. and again being dissolved. and that have. For without Number it is impossible there should be consistence or constitution. come into themselves. therefore.

Herm. Or better thus:— 103. 109. Swimming things in the Water. But that which is moved. Every living thing therefore is Immortal. 99. Yet nothing is corrupted or destroyed. and making them manifest. 108. Soul. No. the Water. Wherefore. Consider this also. alone is God familiar. but all the parts thereof are changeable. 110. but the names trouble men. be idle. whether the fourth part of the whole. should bring forth without Motion. that every other living Creature goeth upon one part of the World. or without motion. And a ridiculous question it is. the Earth. the Air. . but a production of things to Sense. For Generation is not a Creation of Life. for the word immoveable. These things being so. 107.94. but subject to many Motions. 102. Matter. but idleness. liveth also. 101. by the Spirit. all things are Immortal. but Forgetfulness. Life. also. O Son. For while the whole world is together. 98. and lying hid. but Sense. And by all things doth he foretell him of things to come. and by an Oak. Land wights upon the Earth. and things to come. 104. 106. O Son. 97. For Generation is not Life. or rather Occultation. but especially Man. who both receiveth God. 105. it is unchangeable. 100. O Son. 96. yet it is not necessary that a living thing should be or continue the same. by Birds. Mind. Man professeth to know things that have been. that whatsoever is in the World is moved either according to Augmentation or Diminution. in the night by dreams. 95. but an Occultation of hiding of that which was. and converseth with him. by Fowls. Know generally. neither is Change Death. in the day by Symbols or Signs. it alone be stable. whereof every living thing consisteth. though after a manner. because of the Mind. and quite abolished. What a ridiculous thing it were that the nurse of all things should be immoveable which beareth and bringeth forth all things. Neither is Change Death. things that are present. For it is impossible that anything that bringeth forth. signifies nothing else. For with this living wight. Flying Fowls in the Air. But Man useth all these. Spirit. or Wind.

know that all these are Acts of God. What. and about all. And that the Act of Matter is materiality. by whom are they acted or operated. and all that is. for he is both Act and Power. look upon the Necessity of things that appear. And there is not anything of all that hath been. Herm. and Spirit. and Air. and the Continuance or Perseverance of all these which is called Good. And if thou wilt also see him. Whether thou speak of Matter or Body. or Essence. that thou shouldst ascribe a proper place to it? 121. But these. and Soul. are Heaven. and Fair. and so great a God moved. where God is not. Wherefore. and the Providence of things that have been.and the Fire. 113. If they be. 118. Tat. both Gods. and Nature. and Providence. O Father? 120. Or art thou ignorant. Quality. and Earth. nay. . 122. This Word. worship and adore. and Water. 111. through all. 125. therefore. with all good. Figure. the Members of God. some heap that is not actuated or operated. But God is both about all things. and of the Bodies corporality. and through all things. and Demons. are Life. by whom are they changed? 124. or Operations. And it is no hard thing. and Immortality. 116. Place. in Matter. and Mind. 123. By whom are all living things quickened? and the Immortal. 115. 114. 119. 127. O Son. Herm. Tat. wholly acts or operations. he seeth and toucheth Heaven by his senses. but by God? 117. that Acts or Operations. and the All. But if it be actuated. is not to be evil. And in the whole. 112. foe he is All. Son. by whom is it actuated? for we have said. and Men. and Eternity. The Matter. O Son. after the same manner. by whom are they immortalized? the things that are changeable. that as parts of the World. are the parts of God. and are done. 126. there is nothing that is not God. and Necessity. or time. there is neither Greatness. 128. are wholly Acts. and this is God the whole. to understand God. what is it without God. O Father. and of essence essentiality. O Son. See the Matter being most full of Life. And the only service of God. about God. Or what dost thou think it to be? Peradventure.

and Mind. as understood the Proclamation. Because it pleased him. for being Good. or dowsed into the Mind. O Son.The End of the Eleventh Book OF THE COMMON MIND. 10. for Envy comes not thither. 3. 15. For he divided Speech among all Men. these were made . to set that in the middle among all souls. he sent it down. and acknowledged the Maker. nor Water. nor extensible. Dip and wash thyself. Tat. 12. And Man had more than all living Creatures. Filling a large Cup or Bowl therewith. 16. nor like any other body. Herm. and were baptized. And where hath he set it? 13. 9. But he would also adorn the Earth. 8. 5. and wondered. but is abode here below in the Souls of men. giving also a Cryer or Proclaimer. therefore. Therefore thus think of him. nor measurable. thou that acknowledgest whereunto thou wert made. but all these things are of him. Tat. nor Wind. And he sent Man. And he commanded him to proclaim these things to the souls of men. 2. but with the Ornament of a Divine Body. that by his Will hath framed the things that are. Herm. an Immortal. did not God distribute the Mind to all men? 11. But wherefore. thou that art able in this Cup or Bowl: Thou that believeth that thou shalt return to him that sent this Cup. and the World. 7. he hath dedicated that name unto himself alone. For it is neither Fire. and being always. and one above. For that is his Body. as a reward to strive for. TO TAT. 6. nor visible. as present everywhere. but not Mind. For Man became the Spectator of the Works of God. nor Air. because of his Speech. THE Workman made this Universal World. OR MONAS. Father. that have not the Mind. but his Word. not with his Hands. 4. and making all things. and a mortal wight. Next: The Twelfth Book. not tangible. HIS CRATER. As many. 14. and yet he envied not any.

Herm. wherein is the Mortal and the Divine. Because it is impossible. being two Bodies. The choice of the better. and having their temper in Anger and Wrath. which are upon Earth. Tat. 17. 20. O Son. thou canst not love thyself. But wholly addicted to the pleasures and desires of the Body. O Father. O Father? 28. the other being diminished or overcome. thou shalt have the Mind. Thus. the Election or Choice of either is left to him that will choose: For no man can choose both. For the things that are. or by whom. And lifting up themselves so high. But as many as missed of the Proclamation. 30. they see the Good. O Tat. would be baptized and drenched therein. thou shalt also partake the Knowledge or Science. 22. magnifieth the act or operation of the other. and became perfect men. and if there be anything above Heaven. But their Senses are just like to brute Beasts. but loving thyself. these. 26. and things incorporeal. and seeing it. And despising all things bodily and unbodily. receiving the Mind. they do not admire the things worthy of looking on. and the Understanding of God. therefore. 24. 19. 25. 21. Herm. 31. Comprehending all things in their Mind. they make haste to the One and Only. O Son. How meanest thou. the beholding of Divine things. . but it also shewth Piety and Religion towards God. 18. by deifying man. than mortal men. being ignorant whereunto they were made.partakers of knowledge. and having the Mind. is the knowledge of the Mind. the Cup itself. 29. 23. but not Mind. they received Speech. Tat. they believe that man was made for them. O Tat. is not only best for him that chooseth it. And I. And of which soever the choice is made. being Divine. Except thou first hate thy body. to be conversant about things Mortal and Divine. they account it a miserable calamity to make their abode here. which are in Heaven. 27. But as many as partake of the gift of God. are rather immortal. in comparison of their works.

It is indeed a difficult thing to leave those things that are accustomable and present. Therefore it is. 41. Nothing is without a beginning. 37. after the same manner also do these make Pomps and Pageants in the World. when they come abroad. for it is impossible that anything incorporeal should be made know. For this cause it is like to itself. For the Good is not to be transcended. lay hold of the beginning. O Son. but doth nothing against God. but of itself. for it hath neither Form nor Figure. and according to the original. but the Beginning is of nothing. unto itself. and we shall quickly go through all things. even our knowledge of it. cannot do anything themselves but hinder. or to the things that appear. 42. save that as Pomps or Pageants. but make the things that appear not. but the Good is secret. containeth very . without any scarcity or sparing. For this is the difference between the like and the unlike. 38. and Root of all things. but we are the causes of Evil. or appear to a Body. as being the Root and Beginning. or hid in. how many Bodies we must go beyond. 46. 40. and are so plenteously ministered to us from God. Thou seest. hard to believe. and how many Choirs of Demons. preferring them before the Good. being seduced by the pleasures of the Body. therefore. The things most apparent are Evil. 36. and only God. But the choice of the worst destroys a man. that things have been. and the unlike wanteth always somewhat of the like.32. 47. for it is the Beginning of all other things. These Things being so. or the things that appear not. let them proceed also from us. and what continuity and courses of Stars. For the Unity. that we may make haste to the One. it is unbounded and infinite. are hard to believe. but unlike everything else. Beginning. seeming to have a beginning. but shews us the beginning of its being known unto us. For our Knowledge is not the beginning of it. delight us. 34. 35. 33. O Tat. For these things that appear. and turn us to those things that are ancient. seeing it is not from another beginning. Unity therefore being the Beginning. 39. 44. 43. but unto us. Let us. without beginning. For God is innocent or guiltless. 45.

the Loadstone doth Iron. Therefore. I mean. And that which is increased. and they the Instruments one of another. 50. 49. but now I think it necessary. is increased by Unity. O Tat. rather. HIS CRATER OR MONAS. But to the perfect. But the Mind differs from Understanding. as much a God from Divinity. 48. For Divinity is… from under God. it holds fast and draws unto it. and view by the eyes of they Mind. because the one is material and the other essential. they appear to be both one. is imperfect. hath this peculiar and proper: Them that can see. increased. Son. neither is Understanding manifested without the Word. For neither is the Word pronounced without Understanding. and hear.number. Sense is united into Nature. but is consumed and vanished through weakness. 4. as they say. 3. and begetteth every number. as if they were infolded one within . and behold it. itself being begotten of no other number. or united. 8. and not divided in men. but itself is contained of none. have I described to thee. being the Sister of the Word or Speech. I delivered a perfect Discourse. The End of the Twelfth Book. in suite of that. For in other living Creatures. This Image of God. or. and Understanding from the Mind. there happeneth none of these. Sense and Understanding do both flow together into a man. being not able to receive the Unity. But unto me. 52. but in men to Understanding. 2. 51. 6. the Image itself will lead thee. Asclepius. diminished. But the spectacle or sight. OF SENSE AND UNDERSTANDING. Everything that is begotten (or made). For Sense and Understanding seem to differ. Next: The Thirteenth Book. and may be divided. thou shalt find the way to things above. as well as I could. which if thou do diligently consider. 5. to dispute also of Sense. 7. YESTERDAY. believe me.

Good ones when it receiveth good seed from God. then is the Understanding childed. throwing down headlong. For Man is divided into a Body and a Soul. For there is not part of the World void of the Devil. 20. and to move laughter. But it seems unto me. Impieties. and all other things. 13. neither please the multitude. 9. And the seeds of God are few. 12. and that which is most to be wondered at. whom whosoever knoweth.another. nor can we have Sense without Understanding. And therefore they that have that knowledge. and the mind did make pregnant. 18. nor the multitude them. being full of all good things. For we have already said. Striking of Parents. being in her own region. will despise or tread under all these things. Sacrileges. Blaspheming. And the Piety is the knowledge of God. 19. Adulteries. and not like the many. as some will sometimes say. and that the Sense is stirred up out of sleep. as they that fancy visions in their Dreams. and many times also murdered. yet to him all things are good. which entering in privately. but great and Fair. into awakening. but they seem to be mad. 16. And upon mature consideration. That wickedness must dwell here. laying hold on knowledge. and Piety. or brought forth by the Mind pronounced. when it receives them from Devils. which are the works of Evil Demons. 17. 14. For the Mind brings forth all Intellections or Understandings. sowed the seed of his own proper operation. hated and despised. For neither is it possible without Sense to Understand. 11. But the Godly or God-worshipping Man. Stranglings. that both the operations are in the Visions of Dreams. 10. And yet it is possible (for the time being). hath Divine Understanding. 21. and Good. or did bring forth that which was sown. and Temperance. 15. when both parts of the Sense accord one with another. that the Understanding may understand without Sense. he refers all things to knowledge. For her region is the Earth. and the contrary. for though they be evil to other men. and not the World. he . Murders. Virtue.

And it is at once. and keeping them in itself. but some are more compounded. 36. And he that is material with wickedness. stirring up Generations. doth not enjoy Understanding. some of Water. and made for an Instrument by God. for it is the Organ of Instrument of the Will of God. And therefore like a good Husbandman of Life. For the Sense and Understanding of the World is One. therefore. makes the varieties of the qualities of Generation. it makes all things alive. and dissolving them. but they that are with the Good essentially. He maketh all things good like himself. It is. infesting some with evilness. 22. for one man is material. They that are compounded. to communicate and conjoin Sense and Understanding. There is nothing that it (the World) doth not beget or bring forth alive. But every man. he affords. For God is the workman of all things. he useth Nature. are in the use of operation. not like to Man’s. but a better and more simple. 23. are the higher. and they that are less. received from the Devils the seed of Understanding. another Essential. when things are dissolved or loosened. 38. in that it makes all things. and all are compounded. for some are of Earth. 37. For the Motion of the World. And the World. But the Bodies are from the Matter. some of Air. 25. are the heavier. 29. 26. 28. extendeth unto the Bodies’ . 34. as I said.alone makes Evil things good. as I said before. reneweth all things. by the casting of Seed. it maketh all things effectually. Asclepius. for the Spiration of Influence being most frequent. in a different manner. 35. 31. and some are more simple. that receiving all Seeds into itself from God. 33. And it is so organized or framed. renovation to all things that grow. and unmakes them again into itself. 30. and by its Motion. are eared with God. 32. a thing proper to man. and when he worketh. And the swiftness of the Motion of the World. and purifying some with good. both the Place and the Workman of Life. nor so various or manifold. 24. But I return again to my Discourse of Sense. unlawful. hath a peculiar Sense and Understanding. makes Qualities. 27. But these things that are made good. some of Fire.

and indeficiency of Life. and all very fitly. God is the Father of the World. For all living things. 42. Or rather. O Asclepius. without Sense. but I declare the Truth. which the unweariedness of Operation. but not to believe. when any of these things that are. but exhibiting them outwardly. nor he without anything. to move all things always. but things in the World. Therefore. I mean God. 47. that he hath them not. I say. with the mingling of Elements. some working by bodies. but the World is Father of the things in the World. 49. it is necessarily and proper called … the World. with infulness. and the order of things done. Therefore. some moving by a Soul. like Essence. that is. 44. and continueth them. 40. But God is not as it seems to some who Blaspheme through superstition. will appear to be true. has it still. 46. an Ornament. and some receiving the things that are weary. And there shall never be any time. it is well called … the World. is able to attain to the Truth. and made by him. or be wanting. if thou understand them. therefore. incredible. And understanding all things round about. or Understanding. and depend of him. is not to understand. And the World is the Son of God. 52. and without Mind. 41. 39. 43. For my speech or words reach not unto the Truth. but if thou understand them not. And this is the Sense and Understanding of God. cometh into them from without. some quickening by a Spirit. God hath. are the Sons of the World. 50. And the World receiving it once from God as soon as it was made. O Asclepius. and neither is there anything without him. whatever it once had. but the Mind is great. 45. shall fail. For all things that are. which is of Life. is to believe.qualities. inspired by that which compasseth them about. he is all things. and the swiftness of Necessity. because it adorneth and beautifieth all things with the Variety of Generation. and finding . And. 51. These things. not receiving them from without. and being led or conducted for a while by Speech. 48. both the sense and the Understanding. For to understand. When I say the things that are. 53. for the things that are. are in God.

Teach me furthermore these things. Herm. and thus many things. and four-footed Beasts know their own Dens? 4. and agreeable to those things that were delivered. or Huntsmen. Next: The Fourteenth Book. they are credible. or Art. do we see some unreasonable living Creatures use both Science and Art. 7. both are. OF OPERATION AND SENSE. neither are all Archers. After the same manner also. 5. 6. because they come short of Reason. or Art. Son. Father. and .them consonant. 3. for thou sayest. but by Nature. but to them that understand them not. 55. to the same thing. For Science and Art are things that are taught. These things they do. that Science and Art were the operations of the Rational. and some not. But these things being Natural unto them. and are called Brutes. be spoken concerning Understanding and Sense. Tat. The End of the Thirteenth Book. O Son. so that by this reason. and in that good belief resteth. 8. or the rest. 9. Tat. even against their Wills. OF SENSE AND UNDERSTANDING. O Father. it must needs follow. 2. And let these. but not all. being unbodily are in Bodies. as the Pismires treasure up for themselves food against Winter. 54. but unto some. are wrought by Nature. It must needs be so. that understand the things that have been said of God. that Beasts are unreasonable. they are all led by Nature. Why then. if some Pismires did so. As Men are Musitians. O Tat. they gather their Food according to Science and Art. but none of these Brute Beasts are taught any of these things. THOU has well explained these things. and Fowls of the Air likewise make them Nests. that unreasonable Creatures partake not of Science. thou mightest well say. But being. it is manifest they do not do it by Science or Art. and for want of Reason. believeth. Art and Science do not happen unto all. incredible. For operations. but now thou sayest. therefore. To them. and interrupted by Speech. not by Science or Art. but some of them have learned something by the working of Science. whereas.

But acts or Operations are immortal. And these operations depend upon Bodies. Son. 18. And by this reason. 20. O Tat. 25. Understand it thus. I say they are always in a Body. 17. is the same. And they are always Acts or operations. But the purer operations do insensibly in the change of time. But every one of them acteth both about the Body and the Soul. and Instruments of Acts or Operations. For although Earthly Bodies be subject to dissolution. that the Bodies also are always. according to the time of its abode. And this same Body. the Body cannot consist without a Soul. or for the cause of anything made subject to Providence or Necessity. cannot possibly remain idle of their own proper operation. Acts or operations do follow the Soul. and that which is Immortal is always in Act. and truly they that are Corporifying. in as much as they are unbodily. 14. 23. it follows. and therefore also Corporification if it be always. being about brutish or unreasonable things. even without the Body. For that which is. 22. This is a sacred Speech. Father? 24. For those things that are to anything. 11. or operated in that it is dissolved and becomes invisible. 21. but the Soul is not always in a Mortal Body. is actuated. for it can be without a Body. and the Life of it. they are immortal. but Acts or Operations cannot be without Bodies. and are present with the Soul. there remaineth that same body. How meanest thou by bodies. yet come not suddenly or promiscuously. 10. work with the oblique part of the Soul. Herm. 19. shall ever be. but some of them come together with being made man. for both the Body. Wherefore. or for them. 26. and the Organs. 13. 15. thou must needs say. come from the Divine Bodies into Mortal ones. 12. And these things the Body cannot suffer without act or . Tat. But inasmuch as they cannot act without Bodies. O Tat: When the Soul is separated from the Body. 16. because I affirm: That this corporeity is always by the Act and Operation. yet these bodies must be the Places.

and being upon or in perfect Bodies. and are done by the Senses and Motions. 34. For if necessarily they be in every Body. corrupting. But some Acts or Operations be of Divine. and a second. but being always carried or moved in itself. 29. and consequently there remaineth with the Body. ripening. living or breathing. O Son. I may very well affirm. some of corruptible bodies. and a third. putrifying and breaking. rotting. a servant. 39. that there be many other Acts or Operations. 31. 27. some peculiar. and some of the parts of everything. and ruleth. 38. 33. and that there be many Bodies in the World. there if one. I call them that are indeed bodily. but also Breathless Bodies. For the World is never widowed or forsaken of any of those things that are. and so doth not the Mortal one. which shall never be left by it to corruption. or without Souls. Act or Operation. And every thing that acteth or operateth is stronger. 36. it is in labour to bring forth the things that are. there be. Acts or Operations. This then is the difference between an Immortal Body and a Mortal one. but the other is rules. do not only act or operate. 37. and there are always many things made. some universal. that the Immortal one consists of one Matter. but this suffereth. or rather all things. whatsoever is. And universal operations. every act or operation be understood to be always immortal. Proper be they that work upon any of the things that are.operation. For many items in one Body. 32. By this Discourse. is called. therefore. but that which is actuated or operated. therefore. and such like. Wood and Stones. O Son. 41. or insouled … Bodies. Particular are they which work by any of the living Creatures. therefore. and the immortal one doth. encreasing and bearing fruit. 35. And that which ruleth. Let. besides these universal ones that follow. 28. 30. the same act or operation. . Divine Acts or Operations. is ruled. it is gathered that all things are full of Acts or Operations. and some of the generals. in what manner of Body soever it be. or working such like things. and governeth as free. directeth. or is made or done. and such as work or operate upon their proper Bodies. 40. and whatsoever inanimate Bodies can suffer. and these also are perfect.

according to Augmentation and Diminution. are moved by the brutish parts of the Soul. 48. Even in things inanimate. For Sense can be of no other than a corporeal apprehension. Sciences. Studies. it is sent from above. Herm. they are both malificial. especially in reasonable living wights. making it as it were corporeal. of things unreasonable. For without these. But mortal things themselves have not Sense. having so much existence as the Body. and they being bodily. And. but the Senses of things inanimate. 50. 46. For the Senses of things rational. or hight. 51. or doers of evil. And do the Acts or Operations work in all things? 54. when it receiveth Act or Operation. but there are differences of Senses. as not consisting of such an Essence. But to External Bodies there is nothing comes. Corporeal only. 58. for they are born with the Body. that these are the Ideas of Passions that bear rule. it is impossible that a living Wight. 60. But in living Wights. Therefore. either of Evil or Good. I say. I say. O Son. 43. should perceive or apprehend. The Operations work indeed. it is impossible that the Body should consist. 49. but the Senses do declare and manifest the operations. Grief and Pleasure. that the Senses are both corporeal and mortal. But Passion and Sense depend both upon one head. 53. to wit. manifesteth it. and are gathered together into the same. 55. Herm. 59. and die with it. therefore. . I say. O Son. 56. are with Reason.42. Tat. nothing departs. especially a reasonable one. 44. and Actions. therefore. 57. therefore there is no Sense in them. or rather are the effects or perfections … of them. the difference of Operations. But other operations are proper to the Souls of Men. by Arts. there be two other Operations that follow the Senses and Passions. and having its essence from it. But Sense being in the Body. therefore. are passive only. that comes to the Body. O Son. 45. The Senses also follow these Operations. Doth the Sense therefore perceive or apprehend in every Body? 52. Understand. Tat. And without these. by Acts or Operations. In every Body. 47.

O So. 5. being an imperfect Wight. Herm. That Truth is only in Eternal Bodies. If we put it in a Body. are not Truth. Next: The Fifteenth Book. OF TRUTH. our Constitution had not Truth. And if it be not incorporeal. But Sense is neither Operation.61. they have of the Water. 4. upon Earth. it must needs be a Body. Tat. that of things that are. and yet there is neither Fire. nor Air. nor anything true. nor Water. and nothing else. is strightway the cause of many evils. compounded of Imperfect members. we shall make it like the Soul. or the Operations. The same may be said of the Sense of the Soul. 3. nor Soul. and nothing else. and nothing else. water itself. TO HIS SON. are they both malificial. 64. Is not the soul incorporeal. And if at the beginning. O Tat. Father? Or is it rather in the Body? 65. only except God would? 6. nor anything else that belongs to the Body. 66. whose very Bodies are also True. and. But our Bodies consist of all these. consisting of different. for they . the Water. how could men either see the Truth. therefore. 67. and yet not all things neither. The End of The Fourteenth Book. and having his Tabernacle. therefore. OF OPERATION AND SENSE. it is not possible that man. they have of the Earth. it is not incorporeal. and many Bodies. and Air. and nothing else. 62. we say are in Bodies. the Air is air itself. O Tat. but imitations of the Truth. and the sense a Body. All things. should speak with any Confidence. The Fire is fire itself only. for they have of the Fire. TAT. 63. or speak it. or understand it. for we always say. happening to him that suffers it. Herm. nor Earth. For that which affords the Sense to rejoice with Pleasure. the Earth is earth itself. OF TRUTH. and some incorporeal. some are Bodies. But as far as it is possible and just (I say). for these being unbodily. therefore. 2. but as we have said. doubtless. But sorrow gives stronger torments and Anguish.

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

age after age. . and therefore is he only intrusted with the Workmanship of the World. Is not man true. But do thou understand the True to be that which abides the Same. they might have had true matter. and adore his Truth. something that is false. Unalterable. such as it is. Herm. O Tat. For nothing that remains not in itself. that is not in a Body. other and other appearances. should be true? No. What. and this while he is yet in the Tabernacle. that he who is so changed. and changed. but man is not ever. and many children likewise have not known their own Parents. Tat. 34. O Tat. but abides in itself. Everything that is begotten. and is Eternal. 37. and doth not abide of himself. is not changed.24. Herm. Tat. in regard to their change. 25. as is not to be known. that only the sun. The One and Only. though they be changed? 32. and after the One. hath of itself alone its constitution. is not true. therefore not True. but being changed it shews us always. but is turned and changed. Tat. But man consists of many things. But these eternal bodies. 30. therefore. 39. As far forth as he is a man. Idea after Idea. are they not true. For everything that is altered. And many have not known their own children after a little while. which besides the Nature of other things. 31. Immutable. but man is a certain appearance. is corrupted. O Son. whom I do both honour. But these also have in themselves. and First. 27. Herm. 33. Son. which always is. O Father? 26. What shall one say then. Herm. or form after form. but being made by our Progenitor. and Appearance is the highest Lie or Falsehood. 35. without Figure. Father. or made. I acknowledge him the Workman. for that which is true. dost thou affirm to be the first Truth. being in many Appearance of changes. not abiding in what it is. he is Falsehood. and remains and abides according to itself. O Father? 38. is true. is Truth? 36. Is it then possible. ruling and making all things. that is not of Matter. Tat. Father. 29. but Falsehood. is a lie. on the contrary. It is Truth. 28. or Shape. he is not true. And corruption hath laid hold upon all things on Earth. that is without colour.

Next: The Sixteenth Book. The End of the Fifteenth Book. even of the Truth itself. after what manner the soul is Immortal. Which being so. being changed. the fancy or appearance of an old man. nor a young man. O Son. as these false operations. a young man. nor a child. the first Workman. and dissolves it. for it is a conception of a name. O Son. and will encompass them. 42. 44. 40. For those things that are generated. that it may again be generated. WE must now speak of the Soul and body. 41. sometimes another: For it is impossible. are false. and a man of ripe age. I do affirm. 46. and the things generated must needs be corrupted. they should be made the same things again. 2. or else it is wrongly . and that are. And if we will give a man his right name. we must call him the appearance of Manhood. an old man. 49. Consequently the things that are generated of Corruption are false. therefore. the appearance of a man of ripe age. young man. having their dependence from above. the fancy or appearance of a child. nor an old man. which constitutes the Body. may not stand still or cease. But in none of these is Death. 50. and what operation that is.and the Providence of the True encompasseth. as being sometimes one thing. the appearance of a young man. a child. For neither is a man. must of necessity be generated of those things that are corrupted. we must call these things fancies or appearances. Acknowledge. O Son. 47. and that which is not the same. and a child. But the things that pre-exist. For without corruption there can no generation consist. understand thus. THAT NONE OF THE THINGS THAT ARE CAN PERISH Herm. 43. 48. an old man. For corruption followeth every generation. which is either an empty word. Therefore. that the Generation of things being. that Falsehood is the Work of the Truth. These things. a man. how is it true? 45. by the Generation of things.

and an Immortal living Wight. 3. For when the Matter was Incorporated. that which afterwards should be made. but the World was made by the Father. differs from that which is eternal. Then clothing the Universal Body with Immortality. The second is the World. But all things that are in the World. yet it was made by itself. the Eternal. endued with Qualities. 15. being indeed a disorder happening about earthly living Wights. 17. it was disordered. For the Father himself. the Unmade. and swelling it. instead of Immortal …. So that as Immortal. 16. is the Universe. 13. For the Eternal. which they have received from the Father at the beginning. but there is nothing in the whole World that is destroyed. the reasonable living Wight. and by him holden together. endued it with Quality. 6. it is ever living. O Son. the Father made it all into a Body. The Father being full of Ideas. For the first of all is God. ever living. is Eternal of himself. 4. and if it were begotten or made. and Diminution. especially man. have one order. For that which is ever living. And as much Matter as there was laid up by him. in point of Augmentation. and immortal. and as from its own Father. and nourished. For if the World be a second God. made it round like a Sphere. 9. after his own Image. are members of the World. or made by another. 11. if it would depart from this Composition. and shut them up as in a Circle. as it is Eternal. and immortalized. and is . and having Eternal Materiality. For the Bodies of Heavenly things. and ever immortal. but it is always made. lest the Matter. being itself immortal.called Death …. sowed qualities in the Spheres. by taking away the first letter. 10. ever living. For Death is destruction. made by him. deliberating to beautify with every Quality. it is impossible that any part of an Immortal living Wight should die. and it hath here the same confusion daily revolved about other little things. not by any other. and the Workman of all things. 5. For the Eternal was not begotten. 12. which men call Death. 7. 8. should be dissolved into its own disorder. 14.

For the Second God. 18. and in the World. he would not suffer me to give over (as coming very young to the knowledge of every individual). but not a destruction of Bodies. I have thought good to write in few words. and having by the will of the Father. All things that appear. 2. And understand that the World is of God. But the instauration of earthly Bodies is their the instauration of each of them. that is. but especially all things that appear. and are made. he understands as Incorporeal. and Consistence of all. And doth not this living Wight perish? 24. The Beginning. THAT NONE OF THE THINGS THAT ARE CAN PERISH. are not made by themselves. Tat. he apprehends as a Body. and their dissolution restores them into indissolveable. 22. and what a dissolveable one is. Speak advisedly. And so there is made a privation of Sense. TO ASCLEPIUS. but Man of the World. TO BE TRULY WISE. but by another. what an Immortal Wight. till I was forced to discourse to him many things at large. were made. But to thee. and in God. 23. 25. Herm. my Son. and End. 20. 4. be made and done by . Immortal. made after the Image of the World. 5. Now the third living Wight is Man. and learn what God is. The End of the Sixteenth Book. Tat. and which are different. And there are many things made. but the first. is God. BECAUSE. and not like. 19. that his contemplation might. an mind above other earthly Wights. 3. Those things that are made. be more easy and successful. and more knowledge of Nature. O Son. what the World. 6. And he hath not only a sympathy with the second God. choosing out the principal heads of the things then spoken. because thou hast both more years. 21. 26. but also an understanding of the first. Next: The Seventeenth Book. in thy absence. and the Mind of the Good. and to interpret them more mystically. If the things that be made and done. kept indissolveable. from point to point. would needs learn the Nature of the things that are.

neither of things changeable. and for this cause. 9. and do them. understanding All things. and that which is made. he maketh them. 20. For he bears rule.another. unmade. and one. and therefore he makes them always. neither of the things above. therefore. For I affirm the things that are made. both over multitude and greatness. 19. and understanding to admire. He is stronger. but Act or Operation in that all things are made. we must understand these two things: That which is made. Who. and only knowing all things indeed. but he is invisible. For what is sweeter than a natural Father? 13. For Power is different from the things that are made. the Maker. and the One of them cannot depart. That which maketh. as not having anything more ancient than himself. but only that which is not made. For neither is it possible that the Maker should be without the thing made. or how shall we know him? 14. putting nothing into doubt. it is fit to understand. 16. Or is it just to ascribe unto him alone. 10. 15. the Title and Appellation of God. Wherefore. the things that are made. 17. for either of them is the self-same thing. because of his Working and Operation. there must be one that must make. and he. between these Two. or of the Maker or of the Father. nor things that are in darkness or secret. and the continuity of the Facture. Moreover. and think that these are All things. is this. and the diversity of the things that are made. or all Three? That of God because of his Power. and of the Operation. 18. that knowest thy natural Father. for there is nothing in the Middle. that he may be visible. that of the things that are made. For if he that makes be nothing else but that which makes . 8. nor of the things below. are but Two things. and him which is the Maker. or be divided from the other. any should be more ancient than all. to be made by another. nor is there any third. Therefore. remember these Two. no more than a thing can be separated from itself. therefore cannot the one of them be separated from the other. 12. and more ancient than the things that are made. and admiring to think thyself happy. 11. letting go all much and vain talking. and the Father because of his Goodness. and it is impossible. Thus. are visible. For All things. 7.

then they are One in Union. or do all things. as Rust doth Copper. nor the Maker of the Filth. or make all things. simple. or Envy. they are extremely impious against him. or as Excrements do the Body. uncompounded. he is either proud. as Pride. for the one of them without the other. and the Gods. and Men. or Facture. which is impious to affirm. And let no man be afraid because of the variety of things that are made or done. or infamy upon God. there is nothing evil or filthy to be imputed. 25. for it is the only Glory of him to do. that which is made. 21. 22. . Moreover. must necessarily be generated or made by another. or Oversight. and is it impossible for God to make these things? O the great madness. for professing to bless. But the vicissitude of Generation doth make them. but without the maker. and the Sea. it is of necessity. For men that think so. or envious. this going before. For that which is Generated or made. suffer that which is most ridiculous of all. 32. But neither did the Coppersmith make the Rust. 28. 29. and for this cause did make change to be. And that which goeth before. is as it were the Body of God. neither is made. they know him now. or doth. to blossom out. nor is.alone. And besides their not knowing him. to whom it is the Generation of him that maketh to be also All that is made. and the Earth. that he makes the same thing to himself. lest he should case an aspersion of baseness. yet in not ascribing to him the making or doing of All things. and that which follows. or there is nothing thought evil. And this making. For these are Passions that follow Generation. or filthy. or Weakness. and Trees. 23. and that following. The Purgation of Generation. or not able. 24. is. That which maketh. and inanimate things. or Ignorance. So if these Two be confessed. and to him that maketh. and brute Beasts. and ignorance of men in things that concern God! 30. is it lawful for the same Painter to make both Heaven. as it were. as one should say. nor God the Evilness. attributing unto him Passions. be it what it will. 31. that which is made. God the Maker. has lost his proper Nature by the privation of the other. and praise God. 26. is. or ignorant. 27. For if he do not make. and that which is made.

for they are all but four. and everything that is made. planting a vine. there barley. 34. Good. See. 38. by the Good. but God is Good itself. Look upon the same Man. Look upon the Husbandman. then. (End of the Divine Pymander—1650) . And these things are not many. and he that is good. but few. nor impotent. nor the rest. that is. or an apple tree. 36. that are done. God and Generation. or a fig tree. how he maketh all things. The End of the Seventeenth Book. So doth God in Heaven sow Immortality in the Earth. 39. in which are all things. TO BE TRULY WISE. and easily numbered. and if thou wilt learn. how he casteth seeds into the Earth. thou mayest see an Image thereof. very beautiful and like. or some other tree. is neither proud. For Good is all Power. and how the things are done. and elsewhere some other seeds.33. is made by God. TO ASCLEPIUS. 37. Change in the whole Life and Motion. For god hath only one Passion. here wheat. namely. 35. to do or make all things. and that can make or do all things.