Preface

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MAGICS 1TPVS
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THE
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Hermes Me r curias Trifmegiftus ? t
In X V II. Books.
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Translated formerly out
of the Jrakick into Greek s and
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thence into Latine , and Eutchy and now out of the Original ij^into
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Doctor Bverard.
i ' . 71
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London , Printed by' Robert White ,
foeTho. Brervflerf anti. Cjreg. Motile, at $ie Thrte Bibles in the rPonE * rr Church, 1650.
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TO THE
judicious Reader,
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His Book may
■ place for antiquity } from all thp
Books in
World , being written fome hundreds of yeers before Mofes his time , as I fhall endevor to make good. The Original (as
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far as is known to us) is ^4- blcky and feveral Tranflations
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thereof have been publiflied , as Greek, Lathe , French , Dutch , &c. but never Englijb before.
| is pity the* Learned Tranflal
tor had not lived, and received himfelf, the honor, and thanks due to him- from Engliflmen • for his good will to, and pains for them, in tranflating a Book
infinite worth, out of
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into their Mother
tongue,
Concerning the Author of the Book it (elf, Four things are confiderable , His
Name , Learning , Countrey, and Time. 1. The name by which he was commonly filled,
is.
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To the Trader.
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is, 'Hermes Trifmegifius, i. e. Mer- \curius ter Maximus , or. The
thrice greateit intelligencer well might he be called Hermes , for he was the fir ft Intelligencer in the World (as we read of) that communicated Knowledg to the fons of Men, by Writing, or Engraving. He was called Ter Maximus, for fome Reafons, I which Ifihall afterwards men-
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Irion. 2. His Learning will ap- 'pear, as by his Works ; fo by the | right underftanding the Reafon of his Name. 2. For his
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jCountrey, he was King or E- \gypt. 4. For his Time, it is not without much Controver- fie, betwixt thofe that write of this Divine , ancient Author ,
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what time he lived in. Some % he lived after Mofes his time, giving this fiend er Reafon for
Becaufe he was named Ter Maximus - for being pre¬ ferred * (according to the Egyp¬ tian Gxx&oms) being chief Phi- er . to be chief of the ; and from thence, to be chief in Government, or
But if this be all their you muff excufe my diffent from them, and that for this reafon , Becaufe according to the moft learned of his * fol¬ lowers, he was called Ter Maxi¬ mus 5 for having perfect, and ex- ad: Knowledg of all things contained in the World • Which things he divided into Three
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Kingdoms (as he calls them,) Mineral , Vegetable, Mnimal • which Three, he did excel in the right underftanding of* alfo, becaufe he attained to , and tranfmitted to Pofterity ( al¬ though in an i£nigmatical,and obfcure ftile) the Knowledg of the Quinteffence of the whole Univerfe ( which Univerfe, as I faid before , he divided into Three Parts) otherwife called,
The great Elixir of the Philofo- p hers 5 which is the Receptacle
of ali’Celeftial and Terreftial
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Vermes ; which Secret, many ignorantly deny , many have chargeably fought after , yet few, but fome, yea, and EngUjh- men * have happily found. n°m
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II V
after the Flood. So that the Realon berore alleaged to prove this Author to live after Mofesy leems invalid • neither doth it
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any way appear^ that he lived in Mofes his time , although it be the opinion of Tome , as of John
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FmEiius who faith in his Chro-
That
one yeers before th cLaw was
given
in
Wilder
then
the Reafons that he, im ^ are far weaker thole that I fhall give, for
his time.
for that, are thefe
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Firft, Becaufe it is received a- i jniongft the Ancients , that he ’was the firft thatinvented the (Art of communicating Know- !jledg to the World, by Writing .or Engraving. Now if fo, then jin all probability he was before mis. for it is laid of Motes .. 'that he was from * h;s ,Aa,
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in all the Egyptian 7 ‘ .earning, which could not well Pve been without the help of Literature, which we never read f any before thatinvented by Je,nms: Secondly , He is laid by 2. i| lmfelf, to be the Ion of Su- *chap»
and by * others to be *°sm- fcribe of Saturn. Now Saturn choni*~ Recording to Hiftorians, lived |p t time of Sarug, Abrahams
ton.
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T o the deader.
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take in Suidcts his judgment ,
and io reft iausfied, that he didl 1 not live onely before, but long before Mojes : His words are • snides tilde, - 'Credo Mercurium TdrifinM
*n f ' k TO nr "\'tk h 11 /111 I'lnYU.iflft
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« ilium (apientem % araonem,
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in this Book, though fo very
is conta
more true
Old X*~> OOUUUAivvi —
knowledg of God and Nature,
.11 the Books in the!
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then rn. ail the . .
World betides, l except onebjj Sacred Writ : ;And they tba flfiiii judiciouhy read it , an rightly underhand' it, may we* be erxufed from reading man Books . the Authors of whic
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J To the Reader.
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■ tion. If God ever appeared in , any man, he appeared in him,
I as ic appears by this Book. That | a man who had not the benefit l of his Anceftors knowledg, be¬ ing as I laid before , The firfl ■ inventer of the Art of .Commu- | nicating Knowledg to Poflerity ] by writing, fhould be fo high I a Divine, and fo deep a Philo- fophepfeems to be a thing more 1 of God , then of Man • and s therefore it was the opinion of
llorne > That he came from *Goro. Heaven, not born upon Earth. tgg | There is contained in this Book , that true Philofbphy , without which; it is impofsible iever to attain to the height and
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on. According to this Philo- fophy,I call him a Philofopher, that (hall learn and ftudy the things that are , and how they are ordered,', and governed, and by W horn, and for whatcaufe,or; to what end • and he that doth fo, will acknowledg thanks to, and admire , the Omnipotent | ^Creator, Preiervcr,and Directer of all thefe things. And he j that (hall be thus truly thank- - ful, may truly be called /Pious and Religious ; and he that is! keligious , (hall more and more, know where, and what 1
the Truth is: And learning that, he (hall yet be more and more
Religious. i f
The glory and fplendor of
5 7 Philofophy
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To the Trader.
Philofophy, is an endevoring to underftand the chief Good, as the Fountain of ail Good; Now how can we come neer to, or finde out the Fountain, but by making ufe of the Streams as a conduct to it ? The operations of Nature, are Streams running from the Fountain of Good , which is God. I am not of the ignorant, and foolifli opinion of thofe that fay. The greateft Philofo- j phers, are the greateft Atheifts • as if to know the Works of j God, and to underftand his go¬ ings forth in the Way of Na¬ ture, muft necefsitate a man to ^ deny God. The* Scripture dif. approves of this as a fottifh
tenent, :
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tenent
e Reader.
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experience contra¬ dicts it : For behold ! Here is
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the greateir Pliiiofopher , and therefore the greate ft Divine.
Read imderftandingly this
*" (-and for thy help, thou mayeft make ufe of * Han- that volumnious * Com menta¬ ls ry written upon it) then it will Gdahar. more for jts Author, then
, by any man, at
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Thine in the love
of the Truth,
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2. Poemander. 15
The holy Sermon.
Tie Key. 4o
That God is not manifeft, and jet mft manifefl. g2
That in God alone is good. 72 The fecret Sermon in the xMotmt’of Regeneration, and the Profefion of Silence. gQ
That the great eft evil in Many is the not knowing of God, pp
I A V niveitfal Sermon to Afclepius.
I , 103
• The (Jtiinde to Hermes. ny
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12. Hermes Trifmcgiftus his Crater or Mon as. *59
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15. of Truth to his fen Tat. 19 1 1(5. Tfo* 0/ the things that are, cart peri ft}. 20j
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